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, a celebrated Jewish rabbi, was a physician at Constantinople towards the end of the 13th century, and a man of extensive reputation, He wrote: 1. “A commentary on the Pentateuch;” a translation of which into Latin was published at Jena, 1710, fol. a work highly praised by Simon, in his Critical History of the Old Testament, and by Wolfius, in his Bibl. Hebraica. It appears by a manuscript of the original, in the library of the Oratory at Paris, that it was written in 1294. 2. “A commentary on the books of Joshua, Judges, Samuel, and Kings, translated from the Arabic into Hebrew,” a manuscript in the library at Leyden. 3. “A commentary on Isaiah and the Psalms,” in the same library. 4. “A commentary on Job,” which the author notices in his firstmentioned work on the Pentateuch. 5. “A treatise on, Grammar,” a very rare work, printed at Constantinople in 1581, which some have attributed to another Aaron. 6. “The Form of Prayer in the Caraite Synagogue,” Venice, 1528-29, 2 vols. small quarto.

, a priest of the oratory, was born at Brescia, of a noble family, Nov. 2, 1714, and studied theology, and the Greek and Hebrew languages, in both which he became an excellent scholar. He applied himself chiefly to an investigation of the text of the sacred scriptures, and read with great care the Greek and Latin fathers. His studies were also diversified by an acquaintance with chronology, history both sacred and profane, antiquities, criticism, and whatever belongs to the character of a general scholar. In his own country, he obtained such fame that his advice was thought to be oracular. He died Dec. 30, 1779, in his sixty-fifth year. He published “Critical Reflexions” on Febronius’s work, entitled “De Statu Ecclesiae, et legitima potestate Romani Pontificis;” some dissertations and other works, particularly one on the “manner of writing the lives of illustrious characters,” with an appendix on that peculiar species of biography, writing one’s own life. He left also some unpublished works, and among them “a comparison between the Italians and French,” and “Thoughts on the life and writings of father Paul Sarpi.”

, one of the most esteemed Portuguese poets, was born at Goa in the Indies, in the fifteenth century, about the commencement of the reign of king Sebastian. We have few particulars of his life. It is said that he served in the royal navy, and was captain of one of the vessels belonging to the squadron which admiral Tellez commanded in India, during the viceroyalty of Moniz-Barreto. His principal work, “Lusitania Transformada,” is on the plan of the Diana of Monte.major. The language is pure and harmonious, and the descriptions striking and natural. It was printed, for the first time, at Lisbon, 1607, 8vo. A few years after, a more correct edition was published by father Foyos, of the oratory. Our poet also wrote an elegy, which has been highly praised, and the fifth and sixth parts of the romance of Palmerin of England.

, a French ecclesiastic, born at Paris about 1629, for a few years practised at the bar, but from some disgust with the world, entered the congregation of the oratory in April 1660, and having repaired to the university of Saumur to study divinity, became there intimately acquainted with father Malebranche. He was ordained a priest in 1663, and about the same time was appointed grand chantor of the church of Paris; but this situation affording no scope for his zeal, he exchanged it for that of grand archdeacon, an office which placed under his inspection the greater part of the curates of the diocese. He published, 1. “Traite de la volont6,” Paris, 1684, 12mo, the fruit of his intimacy with Malebranche, but Avhich Bayle has erroneously attributed to M. Nicole. 2. “Traite de l'amour desouverain bien, &c.” Paris, 1699, 12mo, against the Quietists. Some also think he wrote “L'art de vivre heureux,” Paris, 1690, which others give to Louis Pascal.

, a celebrated French writer, was born at Saintonge in 1606. He maintained a close correspondence with the Fathers of the Oratory, a congregation of priests founded by Philip of Neri. He wrote the “Life of Charles de Gondren,” second superior of this congregation, and published it at Paris in 1643. In this piece he introduced a passage respecting the famous abbé de St. Cyran, which greatly displeased the gentlemen of Port Royal; who, out of revenge, published a pamphlet against him, entitled “Idee generate de l'esprit et du livre de pere Arnelot,” and he was so much provoked by this satire, that he did all in his power to injure them. They had finished a translation of the New Testament, known by the name of the Mons New Testament, and were desirous to have it published, for which purpose they endeavoured to procure an approbation from the doctors of the Sorbonne, and a privilege from the king. They had some friends m the Sorbonne, but at the same time very powerful enemies, and as to the privilege, it was impossible to prevail with, the chancellor Seguier to grant them one, as he hated them; so that father Amelotte, whose advice the chancellor generally followed in matters of religion, easily thwarted all their measures, not only out of zeal for what he thought the true doctrine, or out of aversion to the Port Royalists, but also from a view to his own interest; for he was about to publish a translation of his own of the New Testament, which, accordingly, with annotations, in four volumes 8vo, was printed in the years 1666, 1667, and 1668, but, according to F. Simon, it contains some very gross blunders. It was dedicated to M. de Perefixe, archbishop of Paris, whom he addresses in these words: “You will be confirmed in that zeal which obliged you to take up the holy arms to defend the true grace of God, and the decrees of the holy see, against the new heresy: you will daily strengthen yourself against these blind rebels, whose fury, impostures, and calumnies, add new splendour to your glory, which they endeavour to blemish. They place you in the same rank with the Athanasiuses and Hilaries, when they abuse you in the same manner as the Arians did those great and holy bishops.” In this translation he endeavoured to find expressions more proper and elegant than those of the former versions for which reason he committed his work into Mr. Conrart’s hands, to polish and correct whatever he should judge inelegant or improper. Amelotte wrote also an “Abridgment of Divinity,” a “Catechism for the Jubilee,” and a kind of “Christian Manual for every day, (Journee Chretienne.)” Though he had always been a very zealous Anti-Port-Royalist, yet he was but poorly rewarded for all his labour and trouble, since towards the end of his life he sued for a very small bishopric, that of Sarlat, and met with a refusal, though he had all the qualities requisite to a bishop. He could not forbear complaining of this usage to his friends; telling them that those, whom he had often served effectually, had been very cold to him on this occasion. He entered into the congregation of the Oratory in 1650, and continued amongst them till his death, which happened at Paris, Oct. 7, 1673. His dedication to M. Perefixe was suppressed after his death and the death of Perefixe, and one of a different cast substituted by M. de Harlay, in the edition of 1688, 2 vols. 4to, and the work has been often reprinted with and without notes. The chief objection made to him, on the score of veracity, is that he boasted of having consulted all the manuscripts of Europe, which he afterwards confessed he had not seen; but it is answered, that although he had not seen these manuscripts, he took great pains in procuring transcripts of their various readings.

, priest of the oratory, born at Marseilles, in 1693, died Feb. 7, 1782, at an advanced age, is less known by his having borne away the prizes for poetry, at Toulouse, at Marseilles,' and at Pau, than by his “History of the town of Rochelle, and the country of Aunis,” 1756, 2 vols. 4to, and in 6 vols. 12mo. This work had been long expected, and evidently cost the author much attention and labour. It is a full and complete history of one of the smallest provinces of France (according to the ancient division), by one who had spent many years in collecting and digesting his materials. The natural and civil history are treated with great ability and; precision. He may, however, he blamed, in common with many topographers, for a certain Degree of prolixity which general readers seldom can relish. His other works are “'Eloge de P. Jaillot,” 1750, 4to; “Journal Historique de la tentative* de la flotte Angloisc sur la cote d'Aunisj” 1757, 4to. This alludes to a well-known expedition, which few Englishmen have much pleasure in remembering. “Memoire sur la necessite de diminuer le nombre des fetes,” 1763, 12mo; “De Fetat de l‘agriculture chez les Romains depuis le commencement de la Republique jusqu’au siecle de Jules Caesar relativement au gouvernment, aux mceurs, et au commerce,” 1777, 8vo. This work, which discovers much research, and profound reflexion, was an answer to the prize questions on the subjects handled, proposed by the Academy of Inscriptions and Belles Lettres, and obtained the acccssit of that learned body. To his learning, M. Arcere is said to have joined great probity, and suavity of manners.

, brother of the preceding, and a priest of the Oratory, was born at Marseilles in 1689, gained several academical prizes for his poetical essays, and became superior of the college of his congregation. The delicacy of his health rendering retirement necessary, he went to the chateau d'Ardenne, near Sisteron, where he passed the remainder of his days in study, and rendered himself dear to the poor of the neighbourhood by many acts of charity. He died Dec. 5, 1769. Botany was his favourite pursuit in this retirement, where he formed a garden that was eagerly visited by persons curious in rare plants and flowers; and the result of his studies appeared in the following publications, 1. “Traite de Renoncules,” Paris, 1746, 8vo. 2. “Traite des Tulipes,” 1760, 12mo. 3. “Traite des Oeillets,” 1762, 12mo. 4. “Traite des lacinthes,” 12mo. 5. “Traite de l‘Oreille d’ours,” 8vo. 6. “Lettres interessantes pour les medicins de profession, utiles aux ecclesiastiques,” Avignon, 1759, 2 vols. 12mo. 7. “Annee champetre,” Florence (really Lyons), 1769, 3 vols. 12mo. He was also editor of his brother’s posthumous works.

, a French Latin poet, was born at Chatillon in the Lower Maine, and became a priest of the Oratory at Paris, in 1659. He had considerable genius, and was much addicted to study, so that he soon became one of the best scholars and best poets of his order. When M. Fouquet, superintendant of finances, was arrested, he published a Latin poem, entitled “Fuquetius in vinculis,” which was much applauded. He published another poem at Troyes in 1668, the title of which was, “In tabellas excellentissiim pictoris du Wernier, ad nobilem et eximium virum Eustachium Quinot, apud quern illae visuntur Trecis, carmen.” Father Bahier translated this production afterwards into French verse, under the title of “Peinture poctique des tableaux de mignature de M. Quinot, faits par Joseph de Werner.” At the time he taught rhetoric at Marseilles, in 1670, he delivered and published an oration on Henrietta of England, duchess of Orleans, and the same year printed a Latin poem of six hundred verses in praise of Toussaint Fourbin de Janson, bishop of Marseilles. He wrote some other pieces, which were less known; such was Uis reputation, however, that he was chosen secretary of the Oratory, an office which he filled with great credit for thirty years his latter days were distinguished by many acts of ciiarity, and it was during his attendance on a dying friend that he caught a disorder, which proved fatal in the month of April 1707.

, an eminent ecclesiastical writer, and a cardinal of the Roman church, was born at Sora, an episcopal city in the kingdom of Naples, October the 30th, 1538, of Camillo Baronio and Porcia Phebonia, who educated him with great care. He went through his first studies at Veroli, and afterwards applied himself to divinity and civil law at Naples. But the troubles of that kingdom obliged his father to remove him in 1557 to Rome, where he finished his studies in the law under Cesar Costa, afterwards archbishop of Capua, and put himself under the discipline of St. Philip de Neri, founder of the congregation of the oratory, who employed him in the familiar instructions which his clerks gave to the children. After he was ordained priest, St. Philip de Neri sent him, with some of his disciples, in 1564, to establish his congregation in the church of St. John the Baptist. He continued there till 1576, when he was sent to 8,t. Mary in Vallicella, and in both houses he was much admired for his pious zeal and charity. St. Philip de Neri having, in 1593, laid down the office of superior of the congregation of the oratory, thought he could not appoint a more worthy successor than Baronius, and pope Clement VIII. who knew his merit, in compliance with the desires of the founder and his congregation, approved the choice, and some time after made him his confessor. The esteem which that pope had for him, increased as he had an opportunity of growing more intimately acquainted with him, and induced him to appoint our author apostolical prothonotary in 1595, and to advance him to the dignity of cardinal, June 5th, 1596, to which he afterwards added the post of library-keeper to the see of Rome. Upon the death of Clement VIII. m 1605, Baronius had a great prospect of being chosen pope, one and thirty voices declaring for him; but the Spaniards strongly opposed his election on account of his treatise, “Of the Monarchy of Sicily,” in which he argued against the claim of Spain to Sicily. His intense application to his studies weakened his constitution in such a manner, that towards the end of his life he could not digest any kind of food. He died June the 30th, 1607, aged sixtyeight years and eight months, and was interred in the church of St. Mary in Vallicella, in the same tomb where his intimate friend cardinal Francesco Maria Taurusio was buried the year following. Dupin observes, that “an high regard ought to be paid to the memory of Baronius, who was a man of sincere religion, probity, learning, and extensive reading, and laboured with success for the service of the church, and the clearing up of ecclesiastical antiquity. But it were to be wished that he had been exempt from the prejudices which his education and country inspired him with*” In a book of lather Parsons, printed in 1607, and entitled “I)e sacris alienis non adeundis qusestiones du; ad usum praximque Angliae breviter explicate,” is published the judgment of Baronius, together with that of cardinal Bcllarmin and others, declaring that it was absolutely unlawful for the Roman Catholics to be present at the religious worship of the Protestants in England. The work for which Baronius was most celebrated, and which is certainly a wonderful monument of industry and research, was his “Ecclesiastical Annals.” He undertook this work at the age of thirty, and laboured for thirty years in collecting and digesting the materials for it, by reading over carefully the ancient monuments of the church, as well in printed books as in manuscripts, in the Vatican library. He published in 1588 the first volume, which contains the first century after the birth of Christ. The second, which followed after, contains two hundred and five years. These two volumes are dedicated to pope Sixtus V. The third, dedicated to king Philip 11. of Spain, comprehends the history of fifty-five years immediately following. The fourth, dedicated to Clement VIII. contains the history of thirty-four years, which end in the year 395. The fifth, dedicated to the same pope, as well as the following volumes, extends to the year 440. The sixth ends in the year 518. The seventh contains seventy-three years. The eighth extends to the year 714. The ninth, dedicated to king Henry IV. of France, concludes with the year 842. The tenth, dedicated to the emperor Rodolphus II. begins with the year 843, and reaches to 1000. The eleventh, dedicated to Sigismond III. king of Poland, and published in 1605, continues the history to the year 1099. The twelfth, printed under the pontificate of Paul V. in 1607, concludes with 1198. So that we have, in these twelve volumes, the history of the twelve first ages of the church. Henry Spoudunns informs us, that Baronius had left memoirs for three more volumes, which were used by Odoricus Kaynaldus in the continuation of his work. The first edition of Baronius’ s Annals, begun in 158S, and continued the following years, was printed at Rome, where the first volumes were reprinted in 1593. It was followed by some others, with alterations and additions. The second edition was that of Venice, and was begun in 1595. The third was printed at Cologne in 1596, and the foil owing years. The fourth at Antwerp in 1597, &c. The fifth at Mentz in 1601, The sixth at Cologne in 1609. There were several other editions published afterwards, at Amsterdam in 1610, at Cologne in 1624, at Antwerp in 1675, at Venice in 1705, and at Lucca in 1738—1759, by far the best. Before this, the best editions, according to the abbe Longlet de Fresnoy, in his “New method of studying History,” were that of Home, as the original, and that of Antwerp, and the most convenient for study, is that of Mentz, because the authorities of the ecclesiastical writers are marked in it by a different character from the text of Baronius, and the impression is in two columns. The edition of Cologne has the same advantage, though ill printed.

, counsellor of the parliament of Bourdeaux, was born there March 21, 1693, and at the age of nine was sent for education to the college of the Oratory at Juilly, in the diocese of Meaux. Although of a weakly habit, he made great progress in his early studies, and was liberally encouraged by one of the regent masters, father de Vize“. In 1711 he returned to his family, where he continued his studies, deriving some assistance from his father, a man of talents, but austere and somewhat unsocial. Here, likewise, he found many young men of his own age who like himself were intended for the bar or for offices of the magistracy. After five or six years application, M. Bel employed his pen on various subjects of metaphysics and morals, and amused himself occasionally with perusing the best poets. In 1720, he was received as a counsellor of parliament, and conducted himself in the causes entrusted to him, with strict probity and impartiality. In 1731, on the death of his father, he succeeded him in the office of treasurer of France. During his residence at Paris, he formed an intimacy with the literati of the metropolis, and projected two considerable works, for which he had collected materials: the one on taste, its history, progress and decline; the other on French poetry. On his return to Bourdeaux in 1736, he was elected a member of the Bourdeaux academy, and the following year chosen director, on which occasion he made a speech which included some part of the work on taste above-mentioned. Some time afterwards he resigned his office of counsellor, and obtained letters of superannuation (lettres de veteran). In 1737, the academy having proposed” muscular motion“as the subject of the prize of that year, which was won by Mr. Alexander Stuart, a Scotchman, and physician to the queen of England, M. Bel, after examining the various dissertations sent in on this occasion, read one of his own on the same subject before the academy; and in order to study this and similar subjects more fully, with a view to his situation in the academy, he determined to make another visit to Paris. But from the moment of his arrival there, he gave himself up so unremittingly to study, as to bring on a dangerous illness, of which he died August 15, 1738. He left to the academy of Bourdeaux, his house and a fine and well-chosen library, with a fund for the maintenance of two librarians. His principal publications were, 1.” Apologie de M. Houdart de la Motte, de l'academie Franchise, Paris, 1724,“8vo, a satirical attack on M. de la Motte’s works, especially his dramas. 2.” Dictionnaire Neologique," since considerably augmented by the abbe* Fontaines, a work intended to ridicule the use of new and affected words. He wrote also a criticism on the Mariamne of Voltaire, and some similar criticisms inserted in the Literary Memoirs published by father Moletz of the oratory.

, a French mathematician and astronomer, was born at Lyons, March 5, 1703, entered among the Jesuits, and became professor of humanity at Vienne and at Avignon, and of mathematics and philosophy at Aix. In 1740 he was invited to Lyons and appointed professor of mathematics, director of the observatory, and keeper of the medals and the same year he became astronomer to the academy, the memoirs of which are enriched by a great many of his observations, particularly that on the passage of Mercury on the Sun, May 6, 1753, during which he saw and demonstrated the luminous ring round that planet, which had escaped the notice of all the astronomers for ten years before. In all his results, he entirely agreed with Lalande, who had made the same observations at Paris, and with the celebrated Cassini. All his observations, indeed, are creditable to his talents, and accord with those of the most eminent astronomers. Among his other papers, inserted in the memoirs of the academy, we find several on vegetation, on the evaporation of liquids, and the ascent of vapours, on light, a physical theory on the rotation of the earth and the inclination of its axis, &c. In meteorology, he published observations on the tubes of thermometers, with an improvement in the construction of them, which was the subject of three memoirs read in the academy of Lyons in 1747. He has also endeavoured to account for metals reduced to calcination weighing heavier than in their former state, and maintains, against Boyle, that fire is incapable of giving this additional weight, and likewise refutes the opinion of those who attribute it to air, or to substances in the air which the action of fire unites to the metal in fusion. This memoir was honoured with the prize by the academy of Bourdeaux in 1747, and contained many opinions which it would have been difficult to contradict before the experiments of Priestley, Lavoisier, and Morveau. In 1748, he received the same honour, from that academy, for a paper in which he maintained the connexion between magnetism and electricity, assigning the same cause to both. In 1760, he received a third prize from the same academy, for a dissertation on the influences of the moon on vegetation and animal oeconomy. Beraud was also a corresponding member of the academy of sciences in Paris, and several of his papers are contained in their memoirs, and in those of the academy of Lyons. He wrote several learned dissertations on subjects of antiquity. On the dissolution of the society of Jesuits, he left his country for some time, as he could not conscientiously take the oaths prescribed, and on his return, notwithstanding many pressing offers to be restored to the academy, he preferred a private life, never having recovered the shock which the abolition of his order had occasioned. In this retirement he died June 26, 1777. His learning and virtues were universally admired he was of a communicative disposition, and equal and candid temper, both in his writings and private life. Montucla, Lalande, and Bossu, were his pupils and father Lefevre of the Oratory, his successor in the observatory of Lyons, pronounced his eloge in that academy, which was printed at Lyons, 1780, 12mo. The Dict. Hist, ascribed to Beraud, a small volume, “La Physique des corps animus,” 12mo.

, whose name we find disguised under Bercheure, Berchoire, Bercorius, Bercherius, &c. was born in the beginning of the fourteenth century, at St. Pierre-du-Chemin, near Mailiezais, in Poitou. He entered the order of the Beredictines, and became celebrated for his learning, and attached hi n self to cardinal Duprat, archbishop of Aix, whose advice was very useful to him in his writings. Among his other accomplishments, he is said to have been so well acquainted with his Bible, as to be able to quote texts and authorities on all subjects without any assistance but from memory. He died at Paris in 1362, prior of the monastery of St. Eloy, since occupied by the Barnabites, which has induced some biographers to think him a member of that order, but the Barnabites were not an order until a century after this period. Berchorius wrote several works which are lost those which remain are in 3 vols. fol. under the title of “Reductorium, Repertorium, et Dictionarium morale utriusque Testamenti, Strasburgh,” 1474; Nuremberg, 1499; and Cologne, 1631—1692. “Whoever,” says Warton, in his “History of Poetry,” “shall have the patience to turn over a few pages of this immense treasure of multifarious erudition, will be convinced beyond a doubt, from a general coincidence of the plan, manner, method, and execution, that the author of these volumes, and of the” Gesta Romanorum,“must be one and the same. The” Reductorium“contains all the stories and incidents in the Bible, reduced into allegories. The” Repertorium“is a dictionary of things, persons, and places all which are supposed to be mystical, and which are therefore explained in their moral or practical sense. The” Dictionarium Morale“is in two parts, and seems principally designed to be a moral repertory for students in theology.” Mr. Warton successfully pursues this argument in his” Dissertation on the Gesta Romanorum,“to which we refer the reader. He mentions also that Berchorius was author of a comment on a prosody called” Doctrinale metricum,“which was used as a schoolbook in France, till Despauter’s manual on that subject appeared. Some biographers mention his” Tropologia,“his” Cosmographia,“and his” Breviarium“but the” Tropologia“is nothing more than his” Reductorium“on the Bible, and probably the” Breviarium“is the same. The” Cosmographia“seems to be the fourteenth book -of his” Repefforiom Moraie.“He is said by his biographers to have written other smaller pieces, which they have not named nor described. Among these, Mr. Warton thinks his” Gesta" is comprehended which we may conceive to have been thus undistinguished, either as having been neglected or proscribed by graver writers, or rather as having been probably disclaimed by its author, who saw it at length in the light of a juvenile performance, abounding in fantastic and unedifying narrations, which he judged unsuitable to his character, studies, and station. Besides the works above-mentioned, Berchorius translated Livy, by order of king John, of which there was a beautiful ms. in the library of the oratory of Troyes, and other copies, not less beautiful, are in the imperial library at Paris. This translation was published in 1514 1515, at Paris, 3 vols. fol.

, a French historian, was born at Sens in 1600, and entered early into the congregation of the oratory, where he taught rhetoric at Marseilles, after that college had been founded in 1625. In 1659, he became titular of the archdeaconry of Dunois in the church of Chartres, and next year he obtained a canonry, and in 1666 was promoted to the deanery of the same church. His “Florus Gallicus,” and “Florus Franciscus,” which were long popular works, and esteemed the best abridgments of French history, are praised by Le Long for their style but the work from which he derived most reputation was his learned dissertation “De Ara,” Nantes, 1633. He had some talent also for Latin poetry, and published occasional pieces of that kind, as his encomium on the city of Troyes, where he was educated, 1631, 8vo, and the deliverance of Casal, “Casalluni bis liberatum.” Cardinal Richelieu, who valued him, would have promoted him to a bishopric, but he was dissuaded by father Sancy de Marlay, who, among all Berthaulcl’s powers, did not discover that of governing a diocese. He died Oct. 19, 1681.

, of the oratory, was born at Aix in Provence, in 1710, and died Nov. 15, 1783. He is known by two works which at the time made some noise among the naturalists one is entitled, “Physique des cometes,” 1760, 12mo; the other, “Physique des corps animus,” 1755, 12mo. The author had cultivated the sciences with success; and in person had a striking resemblance to pere Malebranche. His character appears to have been very excellent. Of all the men of learning in Paris, he was the most obliging, and strangers were always desirous of a recommendation to Bertier, as a sure means of being introduced to the most celebrated characters, and to every object of curiosity. In philosophy he was a Cartesian long after that system had been given up. Louis XV. called him, on this account, le pere aux tourbillons. He was the author of some other works besides those above mentioned, but they are not in much repute.

, an eminent cardinal, was born in 1575, at the chateau de Serilli, near Troyesin Champagne, of a noble family, and. having embraced the ecclesiastical state, distinguished himself early in life by his piety and his learning. He got great reputation in the famous conference of Fontainbleau, where du Perron contended with du Plessis-Mornay, called the pope of the Huguenots. He was sent by Henry IV. to whom he was chaplain, into Spain, for the purpose of bringing some Carmelites to Paris, and it was by his means that this order flourished so much in France. Some time afterwards he founded the Congregation of the Oratory of France, of which he was the first general. This new institution was approved by a bull of pope Paul V. in 1613, and has always been reckoned by the catholics a great service done to the church. In that gregation, according to the expression of Bossuet, the members obey without dependance, and govern without commanding; their whole time is divided between study and prayer. Their piety is liberal and enlightened, their knowledge useful, and almost always modest. Urban VIII. rewarded the merit of Berulle by a cardinal’s hat. Henry IV. and Louis XIII. vainly strove to make him accept of considerable bishoprics on Louis’s telling him that he should employ the solicitation of a more powerful advocate than himself (meaning the pope) to prevail upon him to accept the bishopric of Leon, he said, “that if his majesty continued to press him, he should be obliged to quit his kingdom.” This cardinal came over with Henrietta Maria, queen of Charles I. to England, as her confessor, to the court of which he endeared himself by the sanctity of his morals, and the extreme propriety of his behaviour, although his errand had afterwards its weight in encreasing the fatal unpopularity of the royal family. He died suddenly, Oct. 2, 1629, aged fifty-five, while he was celebrating the sacrament, and had just repeated the words, “bane igitur obiationem,” which gave occasion to the following distich:

St. Francis de Sales, Caesar de Bus, cardinal Bentivoglio, &c. were among his friends and the admirers of his virtues. An edition of his controversial and spiritual works, published in 1644, 2 vols. folio, was reprinted in 1647, 1 vol. folio, by father Bourgoing, third general of the oratory. His life was written in French, by the abbé Cerisi, Paris, 1646, 4to, and in Latin by Doni d'Attichi, afterwards bishop of Autun, 1649, 8vo, and lastly by Carrac-r cioli, Paris, 1764, 12 mo.

, nephew of the preceding, priest of the oratory of St. Philip de Neri, was also a learned antiquary. He was born at Verona Sept. 9, 1704, the son of John Baptist, brother to Francis Bianchini, and was educated under the eye of his uncle in the college of Montefiascone. Before 1725, he was promoted to a canonry in the cathedral, and a prebendal stall in St. Luke, and was soon after appointed librarian to the chapter: but in 1732 he resigned that and his benefices, and entered into the congregation of the oratory at Rome, where he divided his time between the pious duties of that order, and his literary researches, particularly in what related to history and ecclesiastical antiquities. His first publication was, 1. The fourth and concluding volume of his uncle’s edition of Anastasius Bibliothecarius, Rome, 1735, fol. 2. “Viridiciae canonicarum Scripturarum vulgatse Latinoe editionis,” Rome, 1740, fol. This volume, the only one published, was to have been followed by six others, the plan of which is sketched in the preface, which, with the preliminary dissertations, contains the history of all the different books of the bible, the manuscript copies in various libraries, the translations, &c. 3. “Evangeliarum quadruplex Latinse versionis antiquoe, seu veteris Italicte, nunc primum in lucem editum ex codd. Mss. aureis, argenteis, &c. aliisque plusquam millenariae antiquitatis,” Rome, 1749, fol. This may be considered as a part of the preceding. 4. “Demonstratio historiae ecclesiasticse quadripartitae monumentis ad fidem temporum et gestorum,” ibid, 1752, fol. A second volume was afterwards published of this elegant collection of fragments of antiquity, inscriptions, medals, vases, &c. found in the different churches, cemeteries, and museums of Rome, or elsewhere, beautifully engraven, and accompanied with explanations and chronological tables. It extends, however, no farther than the first two centuries of the Christian iera. 5. “Delle porte e mura di Roma, con illustrazioni,” ibid. 1747, 4to. 6. “Parere sopra la cagione della morte della sig. contessa Cornelia Zangari, esposto in una lettera,” Verona, 1731, and an improved edition, Rome, 1743, 8vo. This curious dissertation relates to a lady of rank who was found in her room reduced to ashes, except her head, legs, and one of her fingers. As this could not be ascribed to external fire, the room being no wise damaged, it excited much attention, and gave rise to a variety of opinions. Bianchini maintains in this tract, that it was the effect of an internal and spontaneous fire occasioned by the excessive use of camphorated brandy, to which the lady had been much addicted. The time of Bianchini’s death is not mentioned.

, was born at Rennes, Eeb. 25, 1696, and entered early into the congregation of the oratory, where he was a distinguished professor. The order against wigs, which seems to have raised very serious scruples, occasioned his quitting it; but he retained the friendship and esteem of his former brethren. He then went to Paris, where his talents procured him the professorship of eloquence in the collegeroyal, and a place in the academy of belles lettres. He published several works, which have been well received by the public 1. “The Life of the Emperor Julian,” Paris, 1735, 1746, 12mo, a curious performance, well written, and distinguished at once by impartiality, precision, elegance and judgment, and which was translated into English under the inspection of Mr. Bowyer in 1746. 2. “The History of the Emperor Jovian,” with translations of some works of the emperor Julian, Paris, 1748, 2 vols. 12mo, a book no less valuable than the former, by the art with which the author has selected, arranged and established facts, and by the free and varied turns of the translator. This was abridged by Mr. Duncombe in the “Select Works of the Emperor Julian,” 1784, 2 vols. 8vo. The life of Jovian, however, seems much inferior to that of Julian. But the difference may be owing to the character of those two persons, the one being an object of much more interest than the other. 3. A translation of some works of Tacitus, Paris, 1755, 2 vols. 12mo. The manners of the Germans, and the life of Agricola, are the two pieces comprised in this version, which is equally elegant and faithful. Prefixed is a Life of Tacitus, which is also worthy of this writer, and was admired for strength of sentiment and animation of style. For this historian the abbé cle la jSleterie had an uncommon predilection he spoke of him incessantly to his friends. “To Tacitus,” said he, “I am much indebted I ought therefore in justice to dedicate to his glory the remainder of my life.” 4. “Tiberius, or the six first books of the Annals of Tacitus, translated into French,” Paris, 1768, 3 vols. 12mo. This work was not so popular among his countrymen, who blame the affected style, and say they very seldom discover in it the elegant historian of Julian. It occasioned at the time these two lines

, of the Oratory, a native of Orleans, was born in 1629, and died July 15, 1696. He succeeded father le Cointe his friend in the place of librarian to the house of St. Honore, and inherited his papers, which were not useless in his hands. He revised the eighth volume of the “Ecclesiastical Annals of France,” and published it in. 1683. This work procured him a pension of a thousand livres granted him by the clergy. He afterwards undertook, at the entreaty of Harlay, archbishop of Paris, the History of that church; 1690, 2 vols. folio. The second did not appear till eight years after his death, by the care of father de la Rippe, and father Desmolets of the oratory. He frequently mingles civil with ecclesiastical history, and these digressions have lengthened his work; but they have also diversified it. The dissertations with which he has accompanied it evince great sagacity in discerning what is true from what is false. His history is written in Latin, and the style is pure and elegant.

, and the inheritor of his property, was educated by him, studied law, and by his uncle’s interest was appointed agent to the order of Malta. He was a very little man, of a dark countenance, resembling that of his mother, who had been an African slave, whom his father married. In his youth he was very wild, but reformed, lest his uncle should disinherit him, and addicted himself to the study of antiquities, producing the “Roma Sottefanea,” Rome, 1632, fol. a description of the tombs and the epitaphs of the early Christians which are found in the catacombs at Rome. For this purpose he investigated them with great care, often remaining five or six days together under ground, but he did not live to put the finishing hand to the work, which was published by John Severani, a priest of the oratory. Father Aringhi, another of the oratory, translated and published it in Latin, 1651, 2 vols. fol. an edition in more request than the original, and more full and correct.

, a French biographer, descended from an honourable family in Provence, was a priest of the oratory, and born at Aix in 1680, where he was also educated. The love of a retired life induced him to become a member of the congregation of the oratory, where he taught the belles lettres with fame and success, and filled the several posts of his profession with great credit. Happening to be at Marseilles during the plague in 1719 and 1720, he risked his life in administering relief to the diseased. He appears to have been in that city also in 1726, but some time after came to Paris, where he passed his life in the house belonging to his order, in high esteem with all who knew him. He died of a stroke of apoplexy, March 19, 1753. Just before his death he had prepared for the press his lives of the illustrious men of Provence, which was to have formed four volume?, 4to, and was to be published by subscription, but we do not find that the scheme was carried into execution by his friends. During his life he published in the literary journals, various memoirs of eminent men, and, in separate publications, the Life of Gassendi, Paris, 1737, of John Peter Gibert, ibid. 1737, 12mo; and apart of his great work, under the title of “Memoires pour servir a l'histoire des homines illustres de Provence,” ibid. 1752, 12mo, containing fourteen lives.

, comte de St. Saire, where he was born October 21, 1658, of a noble and ancient family, was educated at Juilli, by the rithers of the oratory, and gave proofs of genius and abilities from his childhood. His chief study was history, which he afterwards cultivated assiduously. He died January 23, 1722, at Paris, having been twice married, and left only daughters. He was author of a History of the Arabians, and Mahomet, 12mo, “Memoires sur l'ancien Governement de France; ou 14 lettres sur les anciens Parlemens de France,” 3 vols. 12mo; “Histoire de France jusqu'a Charles VIII.” 3 vols. 12mo; and “l'Etatde la Fiance,” 6 vols. 12mo, in the Dutch edition, and eight in the edition of Trevoux, “Memoire presente a M. le due d‘Orleans, sur l’Administration des Finances,” 2 vols. 12mo “Histoire de la Pairie de France,” 12mo “Dissertations sur la Noblesse de France,” 12mo. Ah his writings on the French history have been collected in 3 vols. fol. They Sire riot written (says M. de Montesquieu) with all the free-. dom and simplicity of the ancient nobility, from which he descended. M. Boulainvilliers left some other works in ms. known to the learned, who have, with great reason, been astonished to find, that he expresses in them his doubts of the most incontestable dogmas of religion, while he blindly gives credit to the reveries of juticial astrology an inconsistency common to many other infjdels. Mosheim informs us that Boulainvilliers was such an admirer of the pernicious opinions of Spinosa, that he formed the design of expounding and illustrating it, as is done wth respect to the doctrines of the gospel in books of piety, accommodated to ordinary capacities. This design he attually executed, but in such a manner as to set the atheim and impiety of Spinosa in a clearer light than they hid ever appeared before. The work was published by lenglet du Fresnoy, who, that it might be bought with avdity, and read without suspicion, called it a Refutation of theErrors of Spinosa, artfully adding some separate pieces, to which this title may, in some measure, he thought applicabk. The whole title runs, “Refutation des Erreurs de Beioit de Spinosa, par M. de Fenelon, archeveque de Cambay, par le Pere Lauri Benedictin, et par M. Le Comte de Bulainvilliers, avec la Vie de Spinosa, ecrite par Jean COerus, minister de l‘Eglise Lutherienne de la Haye, augnsntée de beaucoup de particularites tirees d’une vie manucrite de ce philosophe, fait par un de ses amis,” (Luczs, the atheistical physician), Brussels, 1731, 12mo. The account and defence of Spinosa, given by Boulainviliers, under the pretence of a refutation, take up the greatest part of this book, and are placed first, and not last in order, as the title would insinuate and the volume concludes with what is not in the title, a defence of Spinosa by Iredenburg, and a refutation of that defence by Orobio. a Jew of Amsterdam. It remains to be noticed, that his Life of Mahomet, which he did not live to complete, vas published at London and Amsterdam, in 1730, 8vo and about the same time an English translation of it appeared His letters, also, on the French parliaments, were translated and published at London, 1739, 2 vols.-8vo.

, an eminent French historian and antiquary, was a Benedictine of the congregation of St. Maur, and born at Amiens, Aug. 6, 1685. After finishing his course of philosophy and divinity, he studied the learned languages with great success, and his superiors observing his decided taste for literature, made him librarian of St. Germain- des-prez. He afterwards assisted the celebrated Montfaucon in some of his works, and undertook himself an edition of Josephus. When, however, he had made considerable progress in this, he understood that a man of learning in Holland was employed on a similar design, and therefore, with a liberality not very common, sent to him all the collections he had formed for the work. On the death of father Le Long, of the oratory, in 1721, Bouquet was employed in making a collection of the historians of France. Of this important work, a brief account will not be uninteresting.

, nephew to the above, and superior to him as a Greek and Latin poet, was the son of a physician. He taught rhetoric in several colleges at Paris, and cardinal du Perron appointed him professor of eloquence at the royal college. He was also canon of Langres, and one of the forty of the French academy. He retired at last among the fathers of the oratory, where he died August 7, 1644, aged seventy. Bourbon is justly considered as one of the greatest Latin poets whom France has produced. His poems were printed at Paris, 1651, 12mo. The “Imprecation on the Parricide of Henry IV.” is his chef-d'ceuvre. He wrote the two beautiful lines which are upon the gate of the arsenal at Paris, in honour of Henry the Great:

Some time afterwards she quitted her huse, and put herself as governess at the head of an hospitl, where she locked herself up in the cloister in 1658, havng taken the order and habit of St. Austin. But here agai, by a very singular fate, she fell into fresh trouble. Hetnospital was found to be infected with sorcery so much, hat even all the little girls in it had an engagement wit the devil. This gave room to suspect the governess; mo was accordingly taken up by the magistrates of LisU and examined but nothing could be proved against er. However, to avoid further prosecutions, she retire to Ghent in 1662 where she no sooner was, than she prdessed that great secrets were revealed to her. About thistime she acquired a friend at Amsterdam, who proved iithful to her as long as he lived, and left her a good esUe at his death his name was De Cordt he was one of te fathers of the oratory, and their superior at Mechlin, an was director also of an hospital for poor children. Th proselyte was her first spiritual birth, and is said to ha> given her the same kind of bodily pangs and throes as natural labour, which was the case also with her other siritual children and she perceived more or less of thespains, according as the truths which she had declared ojrated more or less strongly on their minds. Whence ancter of her disciples, a certain archdeacon, talking with D<Cordt before their mother on the good and new resolutionvhich they had taken, the latter observed, that her pain were much greater for him than for the former the archdicon, looking upon De Cordt, who was fat and corplent, whereas he was a little man himself, said, smiling, It is no wonder that our mother has had a harder labour fcyou than for me, since you are a great, huge child, wheas I am but a little one;" which discomposed the gravity of all the faces presei t: This has been recorded as a proof that our Antoinette’s disciples sometimes descended from the sublimity of ther devotion to the innocent raillery of people of the world

, a French priest of the oratory, who made considerable approaches to liberality and good sense in his writings, was born at Brignolle, in the diocese of Aix in Provence, in 1661, and became celebrated for his knowledge of ecclesiastical history and antiquities; on which subjects he lectured in the seminary of St. Magloire, at Paris, for thirteen years. His first publication appears to have been against the illusion of the divining rod; “Lettres pour prouver l'illusion des philosophes sur la baguette,” Paris, 1693, reprinted in 1702, with many additions, under the title of “Histoire critique des pratiques superstitieuses, &c.” Of this there was a new edition in 3 vols. 12mo, 1732, with a life of the author by M. Bellon, his nephew, and in 1737 the abbe Granet printed a collection of pieces intended as a fourth volume. He also wrote against the theatre, as an amusement improper for Christians; but his more elaborate work was that on “Liturgies,” published in 4 vols. 8vd, containing a history of liturgies, prayers, ceremonies, &c. including those of the church of England. This, owing to some liberal opinions, involved him in a controversy, in which he defended himself with great ability, but before the contest was over he died, Jan. 6, 1729.

, of Aix, was a celebrated priest of the oratory, who taught the canon law at Avignon, and died September 25, 1685, at Aix, aged eighty one. His chief works are: “Juris Canonici theoria, et praxis,” a new edition of which was published by M. Gibert, 1738, foL with notes; an " Account of the Ecclesiastical History of the Councils and Canons,*' in Latin, the best edition of which is 1680, fol. In the edition of 1670, 8vo, are some Dissertations not to be found in that of 1680. Few ecclesiastics have been more praised for excellence of private character than Cabassut.

, in Latin Claramontius, an eminent Italian astronomer and philosopher, was born at Cesena in the province of Romagna in June 1565. His father was a physician at Cesena. He studied at Perugia and Ferrara, and became distinguished for his progress in philosophy and mathematics;, the former of which he taught for some time at Pisa. He passed, however, the greater part of his long life at Cesena, and in his history of that place, which he published in 1641, he informs us, that for fifty -nine years he had served his country in a public capacity. He was, in particular, frequently deputed to Rome, either to offer obedience to the pope in the name of his countrymen, or on other affairs. He had married a Jady whom he calls Virginia de Abbatibus, but becoming a widower at the age of eighty, he went into the church, received priest’s orders, and retired with the priests of the congregation of the oratory, for whom he built a church at Cesena, and there he died Oct. 3, 1652, in his eightyseventh year. He established at Cesena the academy of the Oifuscati, over which he presided until his death. His works, written partly in Italian and partly in Latin, are very numerous, and filled a considerable space in the literary history of his time: 1. “Discorso della Cometa pogonare dell' anno 1618, &c.” Venice, 1619, 4to, in which he suggests that comets are sublunary, and not celestial bodies. 2. “Anti-Tycho, in quo contra Tychonem Brahe, et nonnullos alios, &.c. demonstrator Cometas esse sublunares,” Venice, 1621, 4to. Kepler on this occasion stept forward in defence of Tycho Brahe, who had been dead some years. 3. “De conjectandis cuj usque moribus et latitantibus animi affectibus semeiotice moralis, seu de signis libri decem,” ibid. 1625, 4to, reprinted by Herman Conringius, who calls it an incomparable work, at Helmstadt, in 1665, 4to. MorhofT also praises it highly. M. Trichet Dufresne brought a copy of it for the first time into France, and M. de la Chambre availed himself of it in his work on the passions. 4. “Notse in moralem suam semeioticam, seu de signis,” Cesena, 1625, 4to. It is, perhaps, unnecessary to inform our readers that physiognomy was a favourite study from the beginning of the fifteenth to the end of the sixteenth century, and Chiaramonti appears to have made as much progress in it as any of his contemporaries. 5. An answer to Kepler, under the title “Apologia pro Anti-Tychone suo adversus Hypcraspiten Joannis Kepleri,” Venice, 1626, 4to. 6. “De tribus novis stellis, quse annis 1572, 1600, et 1604, comparuere,” Cesena, 1628, 4to. Galileo now took the part of Tycho Brahe, and published in Italian a work against Chiaramonti, who answered it in, 7. “Difesa di Scipioni Chiaramonti, &c.” Florence, 1633, 4to. 8. “Delia ‘ragione di stato libri tre, nel quale trattato da primi priticipii dedotto si suo prona la natura, le massime, e le specie cle’ governi buoni, cattivi e mascherati,” Florence, 1635, 4to, and translated into Latin, Hamburgh, 1679, 4to. 9. “Examen ad censuram Joannis Camilli Gloriosi in hbrum de tribus novis stellis,” ibid. 1636, 4to. 10. “De sede sublunari Cometarum, opuscula tria,” Amst. 1636, 4to. If. “Castigatio J. Camilli Gloriosi adversus Claramontium castigata ab ipso Claramontio,” Cesena, 1638, 4to. 12. “De methodo ad doctrinam spectante, libri quatuor, &c.” ibid. 1639, 4to. 13. “Csesense Historia libris sexdecim, ab initio civitatis ad haec tempera,” with a sketch of the general history of Italy during the same period, Cesena, 1641, 4to. 14. “De atrabile, quoad mores attinet,” Paris, 1641, 8vo, dedicated to Naude, but in the licence it is erroneously said that the author was physician to the pope. 15. “Anti-Philolaus, in quo Philolaus redivivus de terrse motu et solis ac fixarum quiete impugnalur,” &c. Cesena, 1643, 4to. This was written against Bullialdus’s attempt to revive the system of Philolaus, but in this we doubt whether our author was equal to his antagonist. 16. “Defensio ab oppugnationibus Fortunii Liceti de sede Cometarum,” Cesena, 1644, 4to. 17. “De Universo, libri sexdecim,” Cologne, 1644, 4to. 18. One of his best works, “De altitudine Caucasi liber unus, cura Gab. Naudasi editus,” Paris, 1649, 4to, and 1680, 4to. 19. “Philosophia naturalis methodo resolutiva tradita, &c.” Cesena, 1652, 4to. 20. “Opuscula varia mathematica,” Bologna, 1653, 4to. 21. “Commentaria in Aristotelem de iri.de, &c.” ibid. 1654, 4to. 22. “In quatuor meteorum Aristotelis librum commentaria,” Venice, 1668, 4to. 23. “Delle, scene, e theatri opera posthuma,” Cesena, 1675, 4to.

, a French historian, was born at Troyes, the 4th of November, 1611, and entered very early into the congregation of the oratory, where he was received by the cardinal de Berulle. Father Bourgoin, one of the cardinal’s successors in the generalship, considered him for a long time as a useless being, because he applied himself to the study of history. The prejudice of Bourgoin was so strong in that respect, that when he wanted, according to Richard Simon, to denote a blockhead, he said, he is an historian. Notwithstanding this, when Servien, plenipotentiary at Munster, asked him for a father of the oratory as chaplain to the embassy, he gave him Le Cointe, who attended him, assisted him in making preliminaries of peace, and furnished the memorials necessary to the treaty. Colbert obtained for him the grant of a pension of 1000 livres in 1659; and three years after, another of 500. It was then that he began to publish at Paris his grand work, entitled “Annales ecclesiastici Francorum,” in 8 volumes, folio, from the year 235 to 835. It is a compilation without the graces of style, but of immense labour, and full of curious particulars. His chronology frequently differs from that of other historians; but whenever he departs from them, he usually gives his reasons for it. The first volume appeared in 1665, and the last in 1679. Father Le Cointe died at Paris, the 18th of January, 1681, at the age of seventy.

, priest of the oratory, famous for his sermons, was born in 1599 at Vire in Normandy. He first studied at Caen, put himself under the direction of cardinal de Bemlle, and entered into his congregation. He afterwards devoted himself to the study of the Holy Scriptures and the fathers, and became a very celebrated, preacher. He was sent to Rome to defend the doctrine of Jansenius; where he pronounced a discourse on that subject before Innocent X. which may be seen in the “Journal de Saint-Amour.” His attachment to the opinions of Jangenius was the cause or the pretext of search being made after him in order to convey him to the Bastille, but he escaped the pursuit, and retired for the rest of his days to the seat of the duke de Liancourt, in the diocese of Beauvais. One day, when Louis XIV. happened to be there, the duke presented Desmares to him. The old man said to the monarch, with an air of respect and freedom: “Sir, I ask a boon of you.” “Ask,” returned Louis, “and I will grant it you.” “Sir,” replied the old man, “permit me to put on my spectacles, that I may contemplate the countenance of my king.” Louis XIV. declared that of all the variety of compliments that had been paid him, none ever pleased him more than this. Desmares died in 1687, at the age of 87, after having composed the “Necrologe de Port-royal,” printed in 1723, 4to, to which a supplement was added by Le Fevre de St. Marc, in 1725; “Description de Tabbaye de la Trappe,” Lyons, 1683, and various theological and controversial works, enumerated by Moreri.

, librarian of the house of the oratory in the rue St. Honore, Paris, was born in 1677, and appears to have devoted much of his time to literary history, and became the friend and correspondent of most of the eminent scholars of France, by whom he was admired not more for his extensive knowledge than his amiable manners. He died at Paris April 26, 1760. His principal work is a continuation of Sallengre’s “Memoires de litterature,” 1726 1731, 11 vols. 12mo. The abbe Gouget had some hand in this collection, which contains many curious articles. Desmolets also published “Recueil de pieces d'histoire et de litterature,” Paris, 1731, 4 vols. 12mo, and was editor of father Lami’s treatise “De Tabernaculo foederis,” Paris, folio, and of other works.

, a learned priest of the oratory, was born December 9, 1649, at Montbrison, the son of Claude Duguet, king’s advocate in the presidial of that city. Having entered the congregation of the oratory at Paris, in 1667, he taught philosophy at Troyes, and was afterwards recalled to St. Magloir, at Paris, where he gained great reputation, as professor of divinity, by his “Ecclesiastical Conferences.” Ill health obliged him to resign all his employments in 1680, and in 1685 he quitted the oratory, and retired to M. Arnauld, at Brussels; but returned to Paris afterwards, where he lived in a very retired manner, at the house of M. the president de Menars, 1690, where he continued till the death of that magistrate and his wife. He was afterwards frequently forced to change his dwelling and country, in consequence of his opposition to the Constitution Unigenitus. He was successively in Holland, at Troyes, Paris, &c. and died in the last-named city October 25, 1733, aged eighty-four. His works are numerous, and well written in French. The principal are, 1. “Lettres de Piete et de Morale,” 9 vols, 12mo; 2. “La Conduite d'une Dame Chretienne,” 12mo; 3. “Traite de la Priere publique, et des Saints Mysteres,” 12mo; 4. “Traite dogmatique sur l‘Eucharistie, sur les Exorcismes, et sur l’Usure.” The three last are much admired by Catholics, and are printed together, 1727; 12mo; 5. “Commentaires sur l'Ouvrage des 6 jours.” 12mo; 6. “Sur Job,” 3 tom, in 4 vols. 12mo; 7. “Sur la Genese,” 6 vols. 12mo; 8. “Explication sur les Pseaumes,” 5 tom. in 8 vols. 12mo; 9. “Explication des Rois, Esdras, et Nehemias,” 6 tom. in 7 vols. 12mo; 10. “Explication du Cantique des Cantiques, et de la Sagesse,” 2vols. 12mo; 11. “Explication sur Isaïe, Jonas, et Habacuc,” 6 tom. in 7 vols. 12mo; 12. “Regles pour l‘Intelligence de l’Ecriture Sainte,” 12mo. The preface to this work is by M. d'Asfeld. 13. “Explication du Mystere de la Passion de N. S. J. C.” 9 tom. in 14 vols. 12mo; 14. “Les Characters de la Charité,” 12mo; 15. “Traité des Principes de la Foi Chretienne,” 3 vols. 12mo; 16. “De l‘Education d’un Prince,” 4to, or in 4 vols. 12mo; 17. “Conferences Ecclesiastiques,” 2 vols. 4to; 18. “Je sus crucifié,” 1 vol. or 2 vols. 12mo; and some other pieces, which procured him considerable reputation while works of piety remained popular in France. The history, and an analysis of his work on the education of a prince, may be seen in our third authority.

, brother of the celebrated historian Mezerai, was born at Rye in the diocese of Ses in 1601, and was educated, and studied for eighteen years in the congregation of the oratory, under the eyes of the cardinal de Berulle. This he quitted in 1643, to institute the congregation of the Eudists, or as it was called, “The congregation of Jesus and Mary.” His former brethren opposing the establishment of this society, Eudes concealed a part of his project, and confined his views to a house at Caen, for the purpose of bringing up priests, “but without any design,” said he, “to form anew institution,” and his scheme succeeded by means of this pious fraud. Eudes was reckoned a good preacher in his time, when the eloquence of the pulpit was in its ruder state; and, being followed on account of this talent, his congregation increased, principally in Normandy and Bretany. Eudes died at Caen, Aug. 19th, 1680, in the 79th year of his age; leaving behind him several works of the popish mystical kind, the principal of which are, 1. “Traite de la devotion et de l'office du coeur de la Vierge,” 1650, 12mo. 2. “LeContrat de Phomme avec Dieu,” 12mo. The congregation of the Eudists had had eight superior-generals at the time of the revolution.

, a voluminous French writer, or rather compiler, was born April 25, 1668, at Paris, the son of an eminent surgeon. He was subdeacon, and bachelor of the Sorbonne, and had been second teacher at St. Quintin, when he entered the congregation of the oratory at Paris. He rose to be successively professor of philosophy at Itumilly in Savoy, at Toulon, Riom, Mans, and Nantes; afterwards taught theology three years at Riom, and during three more at the seminary of the congregation at Lyons. While he lived in the last named city, he published a small dictionary, Latin and French, 8vo, compiled from the best classical authors, which has passed through several editions; and he also published at Lyons, in 1709, a new edition of Richelet’s dictionary, 2 vols. folio, under the title of Amsterdam, which edition was suppressed on account of several theological articles respecting the affairs of the times; and because in his list of authors, he bestowed great encomiums on Messrs, of Port Royal, but none on their adversaries. This obliged him to quit the oratory, and retire to Clermont in Auvergne, where, being destitute of a maintenance, he undertook the education of some children, and had recourse to father Tellier, a Jesuit, the king’s confessor, who twice supplied him with money. In the latter end of 171 Fabre again entered the congregation of the oratory, and was sent to Douay, where he wrote a small pamphlet, entitled “Entretigns de Christine^ et de Pelagie, sur la lecture de PEcriture-Sainte” which is still in request. Having afterwards preached the Sunday sermons of the oratory of Tragany with great credit (for he had also talents for preaching), he went to reside at Montmorency, towards the end of 1723, and there began his “Continuation de l'Histoire Ecclesiastique, de feu M. TAbbe Fleury;” and published 16 vols. 4to or 12mb, which induced his superiors to invite him again to their houses, Rue St. Honore*, at Paris, where he died, October 22, 1755, aged eighty-five, much lamented by his brethren and friends, for his mildness, candour, modesty, and virtue. The discourse “Sur le renouvellement des etudes ecclesiastiques,” &c. at the beginning of the thirteenth volume of the Continuation, is by the abbe Goujet. This Continuation discovers great learning, and facility in writing, but has neither the wit, penetration, character, style, nor accuracy of judgment possessed by the abbe Fleury. Fabre would have carried it on much farther, but was forbidden to print any new volumes. He made the index to M, de Thou’s history translated into French, 4to, and had begun one to the “Journal des Sgavans,” but soon gave up his undertaking to the abbe* de Claustre, to whom the public owes that useful work, 10 vols. 4to. Fabre also left a moderate translation of Virgil, 4 vols. 12mo, and a translation of the Fables of Phaedrus, Paris, 1728, 12mo, with notes.

, a priest of Riom, once well known by his singular opinions, entered the congregation of the oratory in 1662, but was obliged to quit it in 1671, being a friend to Cartesianism, which was then a heresy. He preached against the conduct of Innocent XI. towards France, and published a treatise on the Trinity 1696, in which appearing to favour tritheisnr, he was confined at St. Lazare in Paris, but afterwards received orders from the king to retire to his country, where he died 1709. He left “a life of St. Amable,” 12mo; “Remarks on Homer, Virgil, and the poetical style of Scripture,” 2 vols. 12mo; a collection in Latin verse, and French prose, entitled, “Tombeau de M. de Santeuil,” 12mo; '“La Telemacomanie, ou Critique du Telemaque de M. Fenelon,” 12mo, a foolish attack on Fenelon’s celebrated performance. All his works contain singular opinions, great reading and learning, but little taste or judgment. “Le Moines emprunte*s,” 2 vols. 12mo, have been attributed to him, but they are by Haitze.

, a celebrated French poet, was born at Chatteau-Thierry, July 8, 1621, a year after the birth of Moltere. He was liberally educated, and at nineteen admitted among the fathers of the oratory, but left them in a little time. His father, who was supervisor of the water-courses and forests in this dutchy, put his sou into the place as soon as he appeared capable of managing it: but Fontaine had no taste for business, his talents being formed altogether for poetry. It is very remarkable, however, that he did not make this discovery in himself till he had commenced his 22d year; when, hearing accidentally the famous ode of Malherbe, on the assassination of Henry IV. he found himself affected with surprise and transport; and the poetic fire, which had lain concealed in him, was kindled into ablaze. He immediately applied to the study of this poet, and at length imitated him. The first froits of his pen he usually communicated to a near relation, who encouraged him, and frequently read with him the best Latin poets and critics, as Horace, Virgil, Terence, Quintilian, &c. He passed from thence to such French and Italian writers as excelled in the manner and style to which his genius led him particularly Rabelais, Marot, Ariosto, Boccace, &,c. Rabelais was uniformly his favourite and idol. He had recourse also to the Greek authors, and especially to Plato and Plutarch; from whom he drew those fine moral maxims with which he has enriched his fables.

, canon regular of the congregation of St. Genevieve, and chancellor of the university of Paris, was born at Angers in 1614. His father was a notstry of that place. He was first educated under a private ecclesiastic in the neighbourhood of Angers, and is said to have made such rapid progress in these his early studies, that in less than five years he could readily translate into Latin and Greek. On his return to Angers he studied three years in the college of the oratory there, and was afterwards sent to that of La Fleche, where he completed his classical course. In 1630 he took the habit of a canon regular of the abbey of Toussaint, at Augers, and made profession the year following. Having dedicated his philosophical thesis to father Favre, this led to an acquaintance with the latter, by whose orders he came to Paris in 1636, and in 1637 was chosen professor of philosophy in the abbey of iSt. Genevieve. His first course of philosophical lectures being finished in 1639, he was employed to lecture on divinity, which he did with equal reputation, following the principles of St. Thomas, to which he was much attached; but his lectures were not dry and scholastic, but enlivened by references to the fathers, and to ecclesiastical history, a knowledge of which he thought would render them more useful to young students: and besides his regular lectures on theology, he held every week a conference on some subject of morals, or some part of the scriptures. Jansenius having published his “Augustinus,” he read it with attention, and thought he discovered in it the true sentiments of St. Augustine. Some time after, the Jesuits having invited him to be present at the theological theses of the college of Clermont, and having requested him to open the ceremony, he delivered a very learned and eloquent discourse, which was at first well received, but having attacked a proposition concerning predestination, he was suspected of inclining towards innovation. In a conference, however, with two fathers of the congregation, he explained his sentiments in such a manner as to satisfy them. In 1648 he was made chancellor of the university of Paris, although with some opposition from the members of the university, not upon his own account, but that of the fathers of the congregation in general, who had rendered themselves obnoxious to the university by the erection of a number of independent seminaries.

, a French poet, well known by his satirical pieces against Bossuet, Rousseau, La Motte, and others, was the son of a merchant, and born at Lyons in 1667. He became a father of the Oratory; obtained the poetical prize at the French academy in 1717; and died in his priory of Baillon Nov. 15, 1725. Among his works are, “Le Poete sans fard,” a satirical piece, which cost him some months of imprisonment; a French translation of “Anacreon,” with notes, which was the best of his works; “L' Anti-Rousseau,” an attack against J. Baptiste Rousseau, the poet; “L'Homere venge,” against La Motte. Gacon also attacked La Motte, and turned him into ridicule, in a small piece entitled “Les Fables de M. de la Motte, traduites en vers Francois, par P. S. F. au Caffe* du Mont Parnasse, &c.” This poet’s natural propensity to satire and criticism, led him to attack alt sorts of writers, and involved him in all the literary quarrels of his times. The French academy acted with great impartiality, when they adjudged him the prize; for he had written in some shape or other against almost all the members of that illustrious body; and on this account it was, that he was not suffered to make his speech of thanks, as is usual on such occasions, the prize having been remitted to him by the hands of the abbé de Choisy. “Gacon,” says Voltaire, “is placed bj father Niceron in the catalogue of illustrious men, though he has been famous only for bad satires. Such authors cannot be cited but as examples to be detested.” In fact, though he wrote with care, his style was heavy and diffuse in prose, and low in verse.

, a native of Rome, where he died in 1605, excelled in theology, and was priest of the congregation of the oratory. His works were numerous, but he is chiefly known by his “Trattato de gli instrumenti di Martirio, &c.” “A Treatise on the different kinds of Cruelties inflicted by the pagans on the Martyrs of the primitive Church, illustrated with engravings of the instruments of torture made use of by them.” This work, first published in Italian in 1591, was compiled from unquestionable authorities. In 1594 the author translated it into Latin, and published it at Rome, under the title “De Sanctorum Martyrum Cruciatibus, &c.” illustrated with wood cuts. It has since gone through many editions on the continent. In 1591 he published his “History of the Virgins,” also in Italian “The Lives of certain Martyrs,” 1697, 4to “The Life of St. Philip Neri” and “De Monachatu Sancti Gregorii,” the account of St. Gregory when a monk, in 1604.

His large and valuable library, together with his astronomical and philosophical apparatus, was purchased by the emperor Ferdinand III. and afterwards deposited, with other choice collections, in the imperial library at Vienna. The edition of his "works above mentioned contains the philosophy and life of Epicurus the author’s own philosophy; his astronomical works the lives of Peiresc, Copernicus, Tycho Brahe, Pnrbach, Regiomontanus, John Muller, &c. a refutation of the Meditations of Des Cartes; Epistles; and other treatises. Bernier, a celebrated Freuch physician, has given an accurate view of the philosophy of Gassendi in his abridgment of it, published in French at Lyons, in 1684, in eight volumes 12mo. The Life of Gassendi, accurately written by Bougerelle, a priest of the oratory, was published at Paris in 1737.

, a famous writer in favour of Jansenism, was born at Saint Calais, in the French province of Maine, in 1628, and was first of the oratory, and then became a Benedictine in the congregation of St. Maur, in 1649. He there taught theology for some years with considerable success, but being too free in his opinions in favour of the Jansenists, was ordered to be arrested by Louis XIV. in 1682, at the abbey of Corbie. He contrived, however, to escape into Holland, but the air of that country disagreeing with him, he changed his situation for the Low Countries. In 1703 he was taken into custody by the bishop of Mechlin, and being condemned for errors on the doctrine of grace, suffered imprisonment at Amiens, and in the castle of Vincennes. No sufferings could shake his zeal for what he thought the truth, and in 17 10 he was given up to the superiors of his own order, who sent him to the abbey of St. Denis, where he died in 1711. He was author of many works on the subjects of controversy then agitated, particularly a general History of Jansenism, 3 vols. 12mo, Amsterdam, 1703, for which he was called a violent Jansenist. His other principal works were, edi-> tions of Marius Mercator, St. Anselm, and Baius; the Apology of Rupert, abbot of Tuy, respecting the Eucharist, in Latin, 8vo; “Le veritable Penitent, ou Apologie cte ja Penitence,” 12mo, against P. Hazard, a Jesuit “La verit6 Catholique victorieuse, sur la Predestination et la Grace efficase” “Traité historique sur la Grace” “Lettres a M. Bossuet, Eveque de Meaux” “La confiance Chretienne” “Le Chretien disabuse”“” La Regie des Moeurs contre les fausses Maximes de la Morale corrompue,“12mo;” La Defense de l‘Eglise Romaine’.' and “Avis salutaires de la Sainte Vierge a ses Devots indiscrets.” This last is a translation of the “Monita Salutaria” of Adam Windelfels, a German lawyer* Many others are enumerated by Moreri.

, a canon of St. James de l‘Hopital, and an associated academician of Marseilles, Rouen, Angers., and Auxerre, was born at Paris, Oct. 19, 1697. His father was a taylor, with a tradesman-like aversion to learning, in the pursuit of which, however, he found it impossible to prevent his son from employing his early years. He began his studies at Paris, and carried them on principally in the Jesuits’ college, and in the congregation of the oratory. In 1720 he obtained a canonry of St. James de l’Hopital. He died at Paris, Feb. 2, 1767. His whole life appears to have been a scene of literary labour, always useful, and often conducted with great judgment. In order to pursue his studies without interruption at home, or the necessity of having recourse to foreign assistance, he accumulated a fine library of 10,000 volumes, in all branches of literature, but particularly literary history and biography. For fifty years he continued to publish one voluminous compilation after another; and by close application, so impaired his sight that he was almost blind some time before his death. The last editor of Moreri divides his publications into translations, works of piety, works of literary history, lives and eloges, papers in the literary Journals, and lastly prefaces; in all amounting to eighty-three articles. Of these the most useful appear to be, 1. “Les Vies des Saints,” Paris, 1730, 7 vols. 12 mo, often reprinted in 4to, and other forms. 2. “Bibliotheque des auteurs ecclesiastiques du XVIII. siecle, pour servir de continuation a celle de M. du Pin, c.” ibid. 1736, 3 vols. 8vo. 3. “Supplement” to Moreri’s Dictionary, ibid. 1735, 2 vols. fol. He also pointed out many hundred errors in the early editions of that work. 4. “Nouveau Supplement” to the same dictionary, ibid. 1749, fol. with a volume of “Additions,” 1750, fol. 5. “Bibliotheque Franchise, ou histoire de la litterature Frangaise,” from the invention of printing, 21 vols. 12mo, ibid. 1740—1759. This is the most useful of all his works. It was undertaken at the request of M. D'Aro-enson, the secretary of state. It in some measure resembles Niceron, whom he also assisted in his useful “Memoires,” and wrote his life. 6. “De l‘etatdes Sciences en France, depuis la mort de Charlemagne jusqu’a cello du roi Robert,” 1737, 12mo. This learned dissertation obtained the prize of the academy of belles lettres, and the members of this academy are said to have done for Goujet what they had never done for any other man. Without any solicitation, or knowledge of the matter on his parr, they sent a deputation of six of their number to him, requesting the honour of choosing him, in the room of the deceased abbé de Vertot. 7. A new edition of Richelet’s Dictionary, Lyons, 1756, 3 vols. fol. 8. “L'Histoire du College Royal de France,” 4to. 9. “Hist, du Pontificat de Paul V.” Amsterdam (Paris) 1765, 2 vols. 12mo. This was his last work, in which he is much less favourable to the Jesuits than might have been expected from one educated among them.

, a French historical writer, was born Feb. 6, 1653, at St. Lo, in Normandy. After studying philosophy at Caen, he entered into the congregation of the oratory in 1671, where he applied to the belles lettres and theology, but quitted it in 1676, and went to Paris, where he engaged in the education of two young men of rank, the marquis de Vins, and the duke cTEstrees, and at the same time applied himself to the study of history under the direction of father Le Cointe, who formed a very high opinion of him. He first appeared as a writer in 1688, in “A History of the Divorce of Henry VIII. and Catharine of Arragon,” in three vols. 12mo. The main object of this work is to refute certain facts and arguments contained in the first two books of Burnet’s History of the Reformation. In 1685, when Burnet was at Paris, he had an interview with Le Grand in the presence of Messrs. Thevenot and Auzout, in which the latter proposed his doubts, and the former answered them, both preserving a tone of elegance and mutual respect. The publication of the above work, however, produced a controversy, in the course of which, in 1691, Le Grand addressed three letters to the bishop, to which he replied. How long the controversy might have continued is uncertain, as Le Grand was necessarily diverted from it in 1692, when he received the appointment of secretary to the abbe d'Estrees, in his embassy to Portugal. In this situation he continued till 1697. The leisure which his diplomatic functions allowed was employed in translations of voyages and travels from the Portuguese. In 1702 he accompanied the same minister in Spain, where he remained about two years as secretary. Soon after this, the marquis de Torci, minister of state, took him into his service, and employed his pen in drawing up several memorials concerning the Spanish monarchy, and other political topics, in which he acquitted himself with great ability, but most of them were printed without his name. He employed much of his time in writing a life of Louis XL; but, although this was quite finished in 1728, it still remains in manuscript. In that year, however, hepublished his translation of Lobo’s History of Abyssinia, with many additions; and about the same time his treatise “De la succession a la Couroune de France.” He died of an apoplectic stroke, April 30, 1733. He had been possessed of church preferment, and had held, for a time, the office of censor royal of books.

, a French historian, was born in 1701 at Lous-le-Saunier in Fi'unche-comte, and entered the congregation of the oratory, which he afterwards quitted, and came to Paris, and passed his days in literary labours. He died here in 1771. His principal works are, 1. A continuation of “Echard’s Roman History,” from Constantine to the taking of Constantinople by Mahomet II. 10 vols. 12mo, which Voltaire has thought proper to undervalue; but others say that in point or style and accuracy, it may rank among the best productions of the kind from the French press. 2. “Histoire des empires et des republiques,” 1733, &c. 12 vols. 12mo, of which it is said, that, if compared with Rollin’s, it is less agreeable and elegant: but it proves that Guy on drew his materials from the original sources of the ancients; whilst, on the contrary, RolJin has often copied the moderns. 3. “Histoire des Amazones ancienneset modernes,” Paris, 1740, 2 vols. 12mo, a curious, and in many respects an original work. 4. “Histoire des Indes,” 3 vols. 12mo, inferior in every respect. 5. “Oracle des nouveaux philosophes,” not so remarkable for style, as for an able confutation of the new philosophy of his time, and the uneasiness it gave Voltaire. 6. “Bibliotheque ecclesiastique,” 1772, 8 vols. 12mo, &C.

, a very learned French philosopher and divine, was born at Vire in Lower Normandy, 1624. He passed through his first studies at Caen, and his course of rhetoric and philosophy at Paris. At eighteen he wrote a treatise, in which he explained, in a, very simple manner, and by one or two figures, Theodosius’s three books upon spherics; to which he added a tract upon trigonometry, extremely short, yet perspicuous, and designed as an introduction to astronomy. In one of his latter works he observes, that he was prompted by the vanity natural to a young man to publish this book: but, as Fontenelle remarks, there are few persons of that age capable of such an instance of vanity. At nineteen he entered himself in the congregation of the oratory, where he continued ten years, and left it in order to be curate of Neuilli upon the Marne. He applied in the mean time intensely to study, and acquired much reputation' by publishing works upon astronomy and philosophy. In 1666, Colbert proposed to Lewis XIV. a scheme, which was approved by his majesty, for establishing a royal academy of sciences; and appointed our author secretary of it. In 1668, he attended M. Colbert de Croissy, plenipotentiary for the peace at Aix la Chapelle; and, upon the conclusion of it, accompanied him in his embassy to England, where he formed an acquaintance with the most eminent persons of this nation, particularly with Boyle, Hay, and Willis. Thence he went over to Holland, and returned to France, having made a great number of useful observations in his travels. In 1678 his “Philosophia Vetus etNova, ad usum scholae aceommodatain regia Burgundia pertractata,” was printed at Paris in 4 vols. 12mo; and, in 1681, enlarged and reprinted there in six. This work, which was done by the order of M. Colbert, contains a judicious collection of the ancient and modern opinions in philosophy. Several years after its publication, the Jesuits carried it to the East-Indies, and taught it with success; and father Bovet, a missionary in China, wrote to Europe, that when his brethren and himself engaged in drawing up a system of philosophy in the Tartarian language for the emperor, one of their chief aids was Du Hamel’s “Philosophia e't Astronomia;” and they were then highly valued, though the improvements in philosophy since his time have rendered them of little use. In 1697 he resigned his place of secretary of the royal academy of sciences, which by his recommendation he procured for M. de Fontenelle. He had some years before this devoted himself to divinity, and published various works in that science. However, he did not entirely resign his former studies, but published at Paris, in 1698, “Regiae Scientiarum Academiae Historia,” 4to, in four books; which, being much liked, he afterwards augmented with two books more. It contains an account of the foundation of the royal academy of sciences, and its transactions, from 1666 to 1700, and is now the most useful of any of his works relating to philosophy; as perhaps the most useful which he published in theology is his last work printed at Paris, 1706, in folio, and entitled “Biblia Sacra Vulgatae editionis, una cum selectis ex optimis quib usque interpretibus notis, prolegomenis, novis tabulis chronologicis et geographicis.”

But notwithstanding this solemn protestation, nothing can be more certain than that Hardouin industriously cherished and propagated his opinions to the last moment of his life. Thus, in 1723, when he reprinted his edition of Pliny in three volumes folio, he greatly augmented it with notes, in which were dispersed many paradoxical conceits, tending to support his general system, which Mr. Crevier and father Desmolets of the oratory thought themselves obliged to point out and refute. Yet, notwithstanding all these circumstances, and the clamour raised against him and his writings, he maintained his credit so well with the clergy of France, that they engaged him to undertake a new edition of“The Councils,” and gave him a pension for that purpose. It was printed, 1715, in 12 vols. folio, at the royal printing-house; but the sale of it was prohibited by the parliament, who commissioned some doctors, among whom was the celebrated Dupin, to examin^ it. These doctors gave in their report, that the edition! should either be suppressed, or at least corrected in a great number of places; because it contained many maxims injurious to the doctrines and discipline of the church in general, and to those of the Gallican church in particular; and because some very essential things were omitted, while others that were spurious were inserted.

On quitting college, Henault entered the congregation of the oratory, where he soon attached himself to the study of eloquence and, on the death of the abbé Rene, reformer of LaTrappe, he undertook to pronounce his panegyric, which not meeting the approbation of father Massilon, he quitted the oratory after two years, and his father bought for him, of marshal Villeroi, the lieutenance des chasses, and the government of Corbeil. At the marshal’s he formed connections and even intimate friendships with many of the nobility, and passed the early part of his life in agreeable amusements, and in the liveliest company, without having his religious sentiments tainted. He associated with the wits till the dispute between Rousseau and De la Motte soon gave him a disgust for these trifling societies. In 1707 he gained the prize of eloquence at the French academy; and another, next year, at the academy des jeux Floraux. About this time, M. Reaumur, who was his relation, came to Paris, and took lessons in geometry under the same master, Guinee. Henault introduced him to the abbe Bignon, and this was the first step of his illustrious course. In 1713 he brought a tragedy on the stage, under the disguised name of Fuselier. As he was known to the public only by some slighter pieces, “Cornelia the Vestal” met with no better success. He therefore locked it up, without printing. In his old age his passion for these subjects revived, and Mr. Horace Walpole being at Paris* in 1768, and having formed a friendship with him as one of the amiable men of his nation, obtained this piece, and had it printed at his press at Strawberry-hill. In 1751 Mr. Henault, under a borrowed name, brought out a second tragedy, entitled “Marius,” which was well received and printed. The French biographers, however, doubt whether this was not really by M. Catix, whose name it bore.

, or Hersan, a French divine, known chiefly for a violent satire which he wrote against cardinal Richelieu, under the feigned name of Optatus Gallus, which, having been condemned and burnt by the parliament of Paris, is become very scarce, and therefore sells at from 60 to 100 livres, among French collectors. It is entitled “Optati Galli de cavendo Schismate, Liber Paraeneticus,” and was published at Paris in 1640, in 8vo. There is, however, a counterfeit edition, bearing the same date, which is distinguished from the true by a very few differences, as superiorum for Superiore, in p. 7, and by the sentence of parliament which takes up twelve pages, and only eleven in the counterfeit. In this book the author maintained that the Galilean church was in danger of separating from Home, like the English, and strenuously maintained the supremacy of the pope. The cardinal employed three or four writers to answer this anonymous assailant, the best of whom was Isaac Habert in his treatise “De consensu hierarchies et monarchic;” but the author in the mean time retired to Rome, where after a time his violence and indiscretion involved him with the inquisition, on some points respecting the doctrine of grace, which he handled in a “Panegyric on St. Louis.” He was cited, refused to appear, and was excommunicated. He therefore returned to France, where he died in 1660. There are extant also by him, a paraphrase on Solomon’s Song, in prose, published in 1635, 8vo; some funeral orations, sermons, and attacks against the congregation of the oratory, which he had quitted; with a few other pieces. His chief promotion was that of chancellor to the church of Metz.

, a celebrated French preacher, was born in 1640, and was contemporary with Bourdaloue, whom, indeed, he could not rival, but was skilful enough to please; being esteemed by him one of the first preachers of the time. He was a priest of the congregation of the Oratory, and no less remarkable for his gentle piety and profound humility, than for his eloquence. He excelled consequently rather in the touching style of the sacred, than the vivid manner of the temporal orator. He was used to say, that his brother Massillon was fit to preach to the masters, and himself to the servants. He died in. 1717, after displaying his powers in the provinces, in the capital, and at court. Eight years after his death, in 1725, his sermons were published at Paris, in 6 vols. 12mo, and were much approved by all persons of piety and taste. “His manner of reasoning,” says his editor, father Monteuil, “had not that dryness which frequently destroys the effect of a discourse; nor did he employ that studied elocution which frequently enervates the style by an excess of polish.” The best composition in these volumes is the funeral oration on Mary of Austria. As a trait of his humility, it is related, that on being told by a person in a large company, that they had been fellow-students; he replied, “I cannot easily forget it, since you not only lent me books, but gave me clothes.”

, a celebrated French divine, was born in 1592, at Poligrii in Franche-Comte. His father was a counsellor in the parliament at Dole. The piety of Le Jeune was of the most exemplary kind. He delighted in the most arduous offices of his profession; and refused a canonry of Arbois, to enter into the then rising, 'but strict society of the oratory. His patience and humility were no less remarkable than his piety. He lost his sight at the age of thirty-five, yet did not suffer that great misfortune to depress his spirits. He was twice cut for the stone, without uttering a single murmur of impatience. As a preacher he was highly celebrated, but totally free from all ostentation. As a converter of persons estranged from religion, or those esteemed heretical, he is said to have possessed wonderful powers of persuasion. Many dignitaries of the church were highly sensible of his merits; particularly cardinal Berulle, who regarded him as a son, and La Fayette bishop of Limoges, who finally persuaded him to settle in his diocese. Le Jeune died Aug. 19, 1672, at the age of eighty. There are extant ten large volumes of his sermons, in 8vo, which were studied and admired by Massillon, and have been also translated into Latin. His style is simple, insinuating, and affecting, though now a little antiquated. He published also a translation of Grotius’s tract “De Veriiate Ileligionis Christiana.”

, a learned divine of the congregation of the oratory, was born in 1650, at Varembon in Bresse, in the diocese of Lyons. He taught theology in several houses of the Oratory, and in the seminary de St. Magloire, at Paris, where he died December 16, 1713. His principal works are, a “Treatise on the Sacraments,” 2 vols. folio, in Latin; “Theological Institutions, 7 ' 7 vols. 12mo, also in Latin. This last was condemned at Rome, and by M. Godet, bishop of Chartres, and cardinal de Bissy, as reviving the errors of Jansenius. Cardinal de Noailles also prohibited it in his diocese, but was afterwards satisfied with the explanation given him by the author. Juennin wrote against the mandates of M. Godet and cardinal de Bissy; which two apologetical defences were published in 12mo, without any name. He also left an” Abridged System of Divinity,“by question and answer, for the use of persons going to be examined for holy orders;” La Théorie practique des Sacremens,“3 vols. 12mo, without the author’s name” Théologie Morale,“6 vols. 12mo,” Cas de Conscience sur la vertu de Justice et d'Equité," 4 vols. 12mo.

, a French enthusiast, was born at Bourg, in Guienne, Feb. 13, 1610; and, being sent to the Jesuits college at Bourdeaux at seven years of age, he made so quick a progress in his studies, that his masters resolved to take into their society a youth, who gave such promising hopes of being an honour to it. The spirit of piety, with which he was animated, brought him easily into their views; but, being opposed in this by his father, who was gentleman of the bedchamber to Lewis XIII. he could not then carry his design into execution. On his father’s death, however, he entered into the order; and, having finished his course of rhetoric and philosophy in three years, he took upon himself the office of a preacher before he was ordained priest. He continued among the Jesuits till 1639; when his frequent infirmities, and the desire he had of attaining to greater perfection, engaged him to quit that society, as he asserts, while others aver, that he was expelled for some singular notions, and for his hypocrisy. Whatever was the cause, he went immediately to Paris, where he preached with great zeal, and procured the friendship of father Gondren, general of the oratory; and Coumartin, bishop of Amiens, being present at one of his sermons, was so much pleased, that he engaged him to settle in his diocese, and gave him acanonry in his cathedral-church.

, a French ecclesiastic, was born at Paris in 1653, became bachelor of the Sorbonne, and chaplain of Notre Dame, and took possession of a canonry of St. Oportune, 1721, but never enjoyed it peaceably. He undertook missions in the provinces for the re- union of the Protestants, and devoted himself with success to the care of souls, and to preaching. He died May 9, 1724, aged seventy-one. He was for some time in the congregation of the oratory. His works are, 1. “Traite” de Controverse pour les nouveaux Reunis, suf la Presence resile, sur la Communion sous une Espece, et sur les Traduct. Fr. de PEcriture,“1692, 12mo. 2.” Extraits des S. S. Peres de PEglise, sur la Morale,“in 4 parts, 16to. 3.” An Abridgment of the Life of Catherine Antoinette de Gondi,“superior-general of Calvary, who died 1716, 12mo. 4. An Abridgment of the” Life of Cardinal le Camus, bishop of Grenoble,“12mo. 5.” The History and Abridgment of the pieces written for and against Plays and Operas,“12mo; a curious work and 6.” Pense*es sur les Spectacles," Orleans, 12mo, are also attributed to him.

, a learned priest of the Oratory, was born at Mans in 1640; and educated among the religious of the congregation of the oratory at Paris, and at Saumuc From 1661 to 1667, he taught the classics and the belles lettres, and in the latter of these years he was ordained priest. He taught philosophy at Sauimir and at Angers, till 1676, when he was deprived of his professorship for being a Cartesian, and his enemies having obtained a lettre de cachet agains^t him, he was banished to Grenoble, where cardinal le Camus had established a seminary, for the education of ecclesiastics^ and having a great esteem for Lami, appointed him professor of divinity. He died January 29, 1715, at Rouen. He left many valuable works: the principal are, “Les Elemens de Geometric, et de Mathematiques,” 2 vols. 12mo; “Un Trait de Perspective,” 1700, 8vo; “Entretiens sur lea Sciences, et sur la Methode d'Etudier,” 1706, 12mo; an introduction to the Holy Scriptures, entitled “Apparatus Biblicus,” 4to. The abbe de Bellegarde has translated it under the title of “Apparat de la Bible,” 8vo, and there is an English translation, by Bundy, in 4to, with fine plates, Lond. 1723, 4to. He published also a valuable work, the labour of thirty years, entitled, “De Tabernaculo foederis, de Sancta Civitate Jerusalem, et de Templo ejus,” folio; “Demonstration, ou Preuves eVidentes de la Vérite et Sainted de la Morale Chretienne,” 1706 to 1711, 5 vols. 12 mo. He wrote also several works concerning the time in which our Saviour kept the passover, &c. the largest of which is his “Harmonia sive concordia Evangelii,” &c. Lyons, 1699, 2 vols. 4to with a Commentary, and a Geographical and Chronological Dissertation. He asserts in this work, that John the Baptist was imprisoned twice; that Christ did not eat the paschal lamb, nor celebrate the passover at his last supper; and that Mary Magdalen, and Mary the sister of Lazarus, were the same person; which three opinions involved him in a long series of disputes with many among the learned. Pere Lami also left “A System of Rhetoric,” 1715, 12mo; “Reflexions sur l'Art Poetique,” 12mo; “Traite de Mechanique, de PEquilibre,” 1687, 12ino, &c. It "was Lami’s practice to travel on foot, and he composed his Elements of Geometry and Mathematics in a journey from Grenoble to Paris, as cardinal Quirini assures us in his Memoirs.

, was born in 1635, the son of that count de Brienne who was ambassador in England in 1624. He had the reversion of the secretary of state’s office which his father held, and was made counsellor of state in 1651, when a boy of sixteen, with permission to exercise this office when he should attain the age of twenty- five. During this interval, be travelled over Italy, Germany, and the north, to acquire a knowledge of the countries he was afterward to treat with, and on his return, although only twenty-three years old, the king permitted him to act as secretary of state; but after his wife’s death, in 1665, Louis XIV. obliged him to resign his post. M. de Lomenie then retired to the fathers of the oratory, and was sub-deacon, but left them, and went to the court of Christian Louis, duke of Mecklenburgh, in 1672. His residence at that court was the origin of all the troubles which he brought upon himself; for, having entertained a criminal passion for the princess of Mecklenburg, he had the audacity to acquaint her with it. She complained of this affront to Louis XIV. who ordered him to return to Paris, and confined him in the abbey of St. Germain-des-Prez, then at St. Benolt-sur- Loire, afterwards at St. Lazare, and lastly, at the abbey of St. Severin, at Chateau Landon, where he died, April 17, 1698. He left an account of his travels, in Latin,entitled “Itinerarinm,” 8vo, written with elegance and perspicuity. 2. “Recueil de Poesies diverses et Chre”­tiennes,“Paris, 1671, 3 vols. 12mo. 3.” Remarques sur les Regies de la Poésie Françoise,“which are at the end of the” Nouvelle Methode Latine“of Port Royal, the seventh edition, 8vo. M. de Châlons has borrowed, without any acknowledgment, almost the whole of these remarks, in his treatise” Des Regies de la Poésie Fransoise.“Lomenie also published a translation of the” Institutions of Thanlerus," 8vo and 12mo, &c. and left in ms. memoirs of his life, and some poems. It appears from his works, that he possessed wit and genius, but that a capricious, fickle, and inconstant disposition, joined to a depraved fancy, rendered them useless to him, ad in some measure to the world.

, an eminent French historian and bibliographer, was born at Paris, April 19, 1665. His mother dying while he was very young, his father married again, and entrusted his education to one of his relations, a priest, who was director of the religious at Estampes. After he had been taught grammar and Latin for two or three years under this ecclesiastic, his father sent him to Malta, with a view to procure him admission among the clerks of the order of St. John of Jerusalem. He had scarcely arrived here when the plague broke out, to which he incautiously exposed himself; but although he escaped the contagion, he fancied that the air of Malta did not agree with him, and obtained leave of his superiors to return to Paris, where he might prosecute his studies in the classics, philosophy, and divinity. As he had not taken the vows in the order of St. John, he had no sooner completed his studies at home, than he entered into the congregation of the oratory. His year of probation being passed, he was sent to the college of Jully, where he taught mathematics, and went afterwards to the seminary of Notre Dame des Vertus, where he employed his leisure time in study, particularly of philosophy, which brought him acquainted with father Malbranche. On his return to Paris he was appointed to the care of the library belonging to the fathers of the oratory, a place for which he was admirably qualified, as he was not only acquainted with Latin, Greek, Hebrew, and the Chaldean, but with the Italian, Spanish, Portuguese and English languages, and had a very extensive knowledge of literary history, of books, editions, and printing. The continual pains, however, which he bestowed on this library, and on his own publications, undermined his constitution, which was originally delicate, and brought on a complaint in the chest, which proved fatal, Aug. 13, 1721, in the fifty. sixth year of his life. His time for many years had been divided between devotion and study; he allowed very little to sleep, and less to the table. Although a man of extensive knowledge, and often consulted, he was equally modest and unaffected. In all his researches he shewed much acuteness and judgment, but the course of his studies had alienated him from works of taste and imagination, for which he had little relish. His principal object was the ascertaining of truth in matters of literary history; and the recovery of dates and other minutiae, on which he was frequently obliged to bestow the time that seemed disproportionate, was to him a matter of great importance, nor was he to be diverted from such accuracy by his friend Malbranche, who did not think philosophy concerned in such matters. “Truth,” said Le Long, “is so valuable, that we ought not to neglect it even in trifles.” His works are, 1. “Methode Hebraique du P. Renou,” 1708, 8vo. 2. “Bibliotheca Sacra, sive syllabus omnium ferme Sacrse Scripture eclitionum ac versionum,” Paris, 1709, 8vo, 2 vols. Of this a very much enlarged edition was published at Paris in 1723, 2 vols. fol. by Desmolets. Another edition was begun by Masch in 1778, and between that and 1790, 5 vols. 4to were published, but the plan is yet unfinished. 3. “Discours historique sur les principales Editions des Bibles Polyglottes,” Paris, 1713, 8vo, a very curious work. 4. “Histoire des demelez du pape Boniface VIII. avec Philippe Le Bel, roi de France,” 1718, 12mo, a posthumous work of M. Baillet, to which Le Long added some documents illustrating that period of French history. 5. “Bibliotheque Historique de France,” 1719, fol. a work of vast labour and research, and perhaps the greatest of all his undertakings. It has since been enlarged by Ferret de Fontette and others, to 5 vols. fol. 1768—78, and is the most comprehensive collection of the kind in any language. The only other publication of M. Le Long was a letter to M. Martin, minister of Utrecht, with whom he had a short controversy respecting the disputed text in 1 John, v. 7.

, a French philosopher, was born at Paris, Aug. 6, 1638, and was first placed under a domestic tutor, who taught him Greek and Latin. He afterwards went through a course of philosophy at the college of la Marche, and that of divinity in the Sorbonne; and was admitted into the congregation of the Oratory at Paris, in 1660, After he had spent some time there, he consulted father le Cointe, in what manner he should pursue his studies; who advised him to apply himself to ecclesiastical history. Upon this he began to read Eusebius, Socrates, Sozomen, and Theodoret; but soon grew weary of this study, and next applied himself to father Simon, who recommended Hebrew, Arabic, Syriac, rabbinical learning, and critical inquiries into the sense of the Scriptures. But this kind of study was not at all more suitable to his genius, than the former. At last, in 1664, he met with Des Cartes’s “Treatise upon Man,” which he read over with great satisfaction, and devoted himself immediately to the study of his philosophy; of which, in a few years, he became as perfect a master as Des Cartes himself. In 1699, he was admitted an honorary member of the royal academy of sciences. He died Oct. 13, 1715, being then seventy-seven years of age. From the time that he began to read Des Cartes, he studied only to enlighten his mind, and not to furnish his memory; so that he knew a great deal, though he read but little. He avoided every thing that was mere erudition; an insect pleased him much more than all the Greek and Roman history. He despised likewise that kind of learning, which consists only in knowing the opinions of different philosophers; since it was his opinion that a person may easily know the history of other men’s thoughts, without ever thinking at all himself. Such was his aversion to poetry, that he could never read ten verses together without disgust. He meditated with his windows shut, in order to keep out the light, which he found to be a disturbance to him. His conversation turned upon the same subjects as his books, but was mixed with so much modesty and deference to the judgment of others, that it was much courted. Few foreigners, who were men of learning, neglected to visit him when they came to Paris: and it is said, that an English officer, who was taken prisoner during die war between William III. and the king of France, was content with his lot, when he was. brought to Paris, because it gave him an opportunity to see Louis XIV. and father Malebranche.

, an eminent French preacher, the son of a celebrated advocate to the parliament of Aix, was born, 1634, at Marseilles. He entered early among the priests of the oratory, was employed at the age of twentytwo to teach rhetoric at Mans, and preached afterwards with such applause at Saumur and Paris, that the court engaged him for Advent 1666, and Lent 1667. Mascaroa was so much admired there, that his sermons were said to be formed for a court; and when some envious persons would have made a crime of the freedom with which he announced the truths of Christianity to the king, Louis XIV. defended him, saying, “He has done his duty, it remains for us to do our’s.” P. Mascaron was appointed to the bishopric of Tulles, 1671, and translated to that of Agen in 1678. He returned to preach before the king in Advent 1694, and Louis XIV. was so much pleased, that he said to him, “Your eloquence alone, neither wears out nor grows old.” On going back to Agen, he founded an hospital, and died in that city, December 16, 1703, aged sixty-nine. None of his compositions have been printed, but “A collection of his Funeral Orations,” among which, those on M. de Turenne and the chancellor Seguier, are particularly admired. It may be proper to mention, that M. Mascaron having been ordained priest by M. de Lavardin, bishop of Mans, who declared on his death-bed, that he never intended to ordain any priest, the Sorbonne was consulted whether this prelate’s ordinations were valid. They decided “That it was sufficient if he had the exterior intention to do what the church does, and that he certainly b.ad it, because he did so: therefore it was not needful to ordain those priests again, which this bishop had ordained.” But notwithstanding this decision, M. Mascaron chose to be ordained again; which proves, says L'Avocat, that he was a better preacher than casuist, and that his conscience was more scrupulous than enlightened on this point.

, an eminent French preacher, was born in 1663, the son of a notary at Hieres in Provence In 1681, he entered into the congregation, of the Oratory, and wherever he was sent gained all hearts by the liveliness of his character, the agreeableness of his wit, and a natural fund of sensible and captivating politeness. These advantages, united with his great talents, excited the envy of his brethren, no less than the admiration of others, and, on some ill-founded suspicions of intrigue, he was sent by his superiors to one of their houses in the diocese of Meaux. The first efforts of his eloquence were made at Vienne, while he was a public teacher of theology; and his funeral oration ou Henri de Villars, archbishop of that city, was universally admired. The fame of this discourse induced father de la Tour, then general of the congregation of the Oratory, to send for him to Paris. After some time, being asked his opinion of the principal preachers in that capital, “they display,” said he, “great genius and abilities; but if I preach, I shall not preach as they do.” He kept his word, and took up a style of his own, not attempting to imitate any one, except it was Bourdaloue, whom, at the same time, the natural difference of his disposition did not suffer him to follow very closely. A touching and natural simplicity is the characteristic of his style, and has been thought by able judges to reach the heart, and produce its due effect, with much more certainty than all the logic of the Jesuit Bourdaloue. His powers were immediately distinguished when he made his appearance at court; and when he preached his first advent at Versailles, he received this compliment from Louis XIV. “My father,” said that monarch, “when I hear other preachers, I go away much pleased with them; but whenever I hear you, I go away much displeased with myself.” On one occasion, the effect of a discourse preached by him “on the small number of the elect,” was so extraordinary, that it produced a general, though involuntary murmur of applause in the congregation. The preacher himself was confused by it; but the effect was only increased, and the pathetic was carried to the greatest height that can be supposed possible. His mode of delivery contributed not a little to his success. “We seem to behold him still in imagination,” said they who had been fortunate enough to attend his discourses, “with that simple air, that modest carriage, those eyes so humbly directed downwards, that unstudied gesture, that touching tone of voice, that look of a man fully impressed with the truths which he enforced, conveying the most brilliant instruction to the mind, and the most pathetic movements to the heart.” The famous actor, Baron, after hearing him, told him to continue as he had began. “You,” said he, “have a manner of your own, leave the rules to others.” At another time he said to an actor who was with him “My friend, this is the true orator; we are mere players.” Massillon was not the least inflated by the praises he received. His modesty continued unaltered; and the charms of his society attracted those who were likely to be alarmed at the strictness of his lessons. In 1717, the regent being convinced of his merits by his own attendance on his sermons, appointed him bishop of Clermont. The French academy received him as a member in 1719. The funeral oration of the duchess of Orleans in 1723, was the last discourse he pronounced at Pans. From that time he resided altogether in his diocese, where the mildness, benevolence, and piety of his character, gained all hearts. His love of peace led him to make many endeavours to conciliate his brethren of the Oratory and the Jesuits, but he found at length that he had less influence over divines than over the hearts of any other species of sinners. He died resident on his diocese, Sept. 28, 1742, at the age of 79. His name has since been almost proverbial in France, where he is considered as a most consummate master of eloquence. Every imaginable perfection is attributed by his countrymen to his style. “What pathos” says one of them, “what knowledge of the human heart What sincere effusions of conviction What a tone of truth, of philosophy, and humanity! What an imagination, at once lively and well regulated Thoughts just and delicate conceptions brilliant and magnificent; expressions elegant, select, sublime, harmonious; images striking and natural; representations just and forcible; style clear, neat, full, numerous, equally calculated to be comprehended by the multitude, and to satisfy the most cultivated hearer.” What can be imagined beyond these commendations? Yet they are given by the general consent of those who are most capable of deciding on the subject. His works were published complete, by his nephew at Paris, in 1745 and 1746, forming fourteen volumes of a larger, and twelve of a smaller kind of 12mo. They contain, 1. A complete set of Sermons for Advent and Lent. 2. Several Funeral Orations, Panegyrics, &c. 3, Ten discourses, known by the name of “Le petit Care'me.” 4. “Ecclesiastical Conferences.” 5. Some excellent paraphrases of particular psalms Massillon once stopped short in the middle of a sermon, from defect of memory; and the same happened from apprehension in different parts of the same day, to two other preachers whom he went to hear. The English method of readitfg their discourses would certainly have been very welcome to all these persons, but the French conceive that all the fire of eloquence would be lost by that method: this, however, seems by no means to be necessary. The most striking passages and beauties of Massiilon’s sermons were collected by the abbe de la Porte, in a volume which is now annexed as a last volume to the two editions of his works; and a few years ago, three volumes of his “Sermons” were translated into English by Mr. William Dickson.

, born in 1677, of a noble and ancient family at Tarascon, entered among aie lathers of the oratory, and was pupil to Malebranche. Quitting the oratory, after that celebrated philosopher’s death, he devoted himself wholly to physic and mathematics, in which he acquired great skill, and was appointed professor of philosophy at the royal college in 1723, and afterwards member of the academy of sciences, in 1729. His principal work is “Philosophical Lectures,” 4 vols. 12mo, in which he explains the laws, mechanism, and motions of. the celestial vortices, in order to demonstrate the possibility and existence of them in the system of the Plenum; his system is that of Descartes, but corrected by Newton’s principles. He also left “Mathematical Lectures,” 12mo, very incorrectly printed; and “La premiere partie des Elemens de Geometric,” 12mo. In his temper he shewed very little of the philosopher. In the maintenance of his principles he could bear no contradiction; and when some of his positive assertions provoked the smiles of the academicians, he fell into violent passions, and on one occasion this irritation was so great, as to bring on a fever, of which he died, May 12, 1742. In other respects his character was amiable; but, like some other mathematicians, he was liable in his studies to such absence of mind, as to appear almost wholly insensible to surrounding objects, and this infirmity becoming known, he was made the subject of depredations. A shoe-black, once finding him profoundly absorbed in a reverie, contrived to steal the silver buckles from his shoes, replacing them with iron ones. At another time, while at his studies, a villain broke into the room in which he was sitting, and demanded his money; Molieres, without rising frogi his studies, or giving any alarm, coolly shewed him where it was, requesting him, as a great favour, that he would not derange his papers.

, an ingenious and learned Frenchman, and one of the best writers of his time, was born at Paris in 1674. At sixteen he entered into the congregation of the fathers of the oratory, and was afterwards sent to Mans to learn philosophy. That of Aristotle then obtained in the schools, and was the only one which was permitted to be taught; nevertheless Mongault, with some of that original spirit which usually distinguishes men of uncommon abilities from the vulgar, ventured, in a public thesis, which he read at the end of the course of lectures, to oppose the opinions of Aristotle, and to maintain those of Des Cartes. Having studied theology with the same success, he quitted the oratory in 1699; and soon after went to Thoulouse, and lived with Colbert, archbishop of that place, who had procured him a priory in 1698. In 1710 the duke of Orleans, regent of the kingdom, committed to him the education of his son, the duke of Chartres; which important office he discharged so well that he acquired universal esteem. In 1714, he had the abbey Chartreuve given him, and that of Vilieneuve in 1719. The duke of Chartres, becoming colonel-general of the French infantry, chose the abbe* Mongault to fill the place of secretary-general made him also secretary of the province of Dauphiny and, after the death of the regent, his father, raised him to other considerable employments. All this while he was as assiduous as his engagements would permit in cultivating polite literature; and, in 1714, published at Paris;, in 6 vols. 12mo, an edition of “Tully’s Letters to Atticus,” with an excellent French translation, and judicious comment upon them. This work has been often reprinted, and is justly reckoned admirable; for, as Middleton has observed, in the preface to his “Life of Cicero,” the abbe Mongault “did not content himself with the retailing the remarks of other commentators, or out of the rubbish of their volumes with selecting the best, but entered upon his task with the spirit of a true critic, and, by the force of his own genius, has happily illustrated many passages which all the interpreters before him had given tip as inexplicable.” He published also a very good translation of “Herodian,” from the Greek, the best edition of which is that of 1745, in 12mo. He died at Paris, Aug. 15, 1746, aged almost seventy-two.

, a learned ecclesiastic, was born at Blois, of protestant parents, in 1591. He was instructed in the belles lettres at Rochelle, and afterwards went to Leyden, where he attained a critical knowledge of the Greek, Latin, and Oriental tongues, and applied himself to philosophy, law, mathematics, and divinity. Returning to France, he went to settle at Paris, where he gained an acquaintance with cardinal du Perron, and was induced by him to embrace the Roman catholic religion. Some time after, he entered into the congregation of the oratory, lately established, and began to make himself known by his learning and his works. In 1626 he published some “Exercita'ions upon the original of Patriarchs and Primates, and the ancient usage of ecclesiastical censures, dedicated to pope Urban VIII.” He undertook, in 1628, the edition of the “Septuagint Bible,” with the version made by Nobilius; and put a preface to it, in which he treats of the authority of the Septuagint; commends the edition of it that had been made at Rome by order of Sixtus V. in 1587, which he had followed; and maintains, that we ought to prefer this version to the present Hebrew text, because this has been, he says, corrupted by the Jews. Before this work was ready to appear, he gave the public, in 1629, a “History,” written in French, of the deliverance of the church by the emperor Constantine, and of the greatness and temporal sovereignty conferred on the Roman church by the kings of France; but this performance was not well received at Rome, and Morin was obliged to promise that he would alter and correct it. He published, soon after, “Exercitations upon the Samaritan Pentateuch;” for the sake of establishing which, he attacks the integrity of the Hebrew text. The Polyglott being then printing at Paris, Morin took upon himself the care of the Samaritan Pentateuch; but his endeavours to exalt this, together with the Greek and Latin versions of the Bible, at the expence of the Hebrew, made him very obnoxious to some learned men; and he was attacked by Hottinger and Buxtorf in particular. This, however, enhanced his merit at the court of Rome; and cardinal Barberini invited him thither, by order of the pope, who received him very graciously, and intended to employ him in the re-union of the Greek to the Roman church, which was then in agitation. He was greatly caressed at Rome, and intimate with Lucas Holstenius, LeoAllatius, and all the learned there. After having continued nine years at Rome, he was recalled, by order of cardinal Richelieu, to France, where he spent the remainder of his life in learned labours, and died of an apoplexy at Paris, Feb. 28, 1659.

, a celebrated bishop of the catholics in Holland, known by the title of bishop of Castoria, was born at Gorcum in 1626. He entered the congregation of the oratory at Paris, and, having finished his plan of education there, went to be professor of philosophy at Saumur, then of divinity at Mechlin, and was afterwards archdeacon of Utrecht, and apostolical provincial. James de la Torre, archbishop of Utrecht, being dead, M. de Neercassel was elected in his place by the chapter of that city; but, Alexander VII. preferring M. Catz, dean of the chapter of Harlem, they agreed between them, as a means to preserve peace, that M. Catz should govern the diocese of Harlem under the title of archbishop of Philippi, and M. de Neercassel that of Utrecht, under that of bishop of Castoria. This agreement being approved by the nuncio of Brussels, they were both consecrated in the same day at Cologn, September 9, 1662; but, M. Catz dying a year after, M. de Neercassel remained sole bishop of all the catholics in Holland, of which there were above four hundred thousand. He governed them with great prudence, and, after having discharged the duties of his office in the most exemplary manner, died June 8, 1686, aged sixty, in consequence of the fatigues attending the visitation of his churches. This prelate left three tracts in Latin, the first “On reading of the Holy Scriptures;” to which he has added a dissertation “On the Interpretation of Scripture;” the second “On the worship of the Saints and the Holy Virgin;” the third, enticed “Amor Prerii tens.” This last is a treatise on the necessity of the love of God in the sacrament of penitence. The two first have been translated into French by M. le Roy, abbot of Haute- Fontaine, 2 vols. 8vo, and the third by Peter Gilbert, a Parisian, 1741, 3 vols. 12mo. The best Latin edition of “Amor Pcenitens” is that of 1684, 2 vols. 8vo; the second part of the Appendix, which is in this edition, was written by M. Arnauld, and only approved by M. de Neercassel. The above three tracts having some expressions which were thought to favour the errors of Jansenius, an attempt was made to get the “Amor Prenitens” condemned at Rome but pope Innocent XL to whom the application was addressed, declared that “the book contained sound doctrine, and the author was a holy man.”

, founder of the congregation of priests of the Oratory in Italy, was born July 23, 1515, of a noble family at Florence. His piety and zeal acquired him uncommon reputation. He died at Rome, 1595, aged eighty, and was canonized by pope Gregory XV. 1622. The congregation founded by St. Philip de Neri was confirmed, 1574, by pope Gregory XIII. and took the name of the Oratory, because the original assemblies, which gave rise to its establishment, were held in an oratory of St. Jerome’s church at Rome but it differs from the congregation of the Oratory founded by cardinal de Berulle, in France. Its members take no vows; their general governs but three years; their office is to deliver such instructions every day in their church as are suited to all capacities. Each institution has produced great numbers of men who have been celebrated for their learning, and services to the Romish church. It was at St. Philip de Neri’s solicitation that cardinal Baronius, who had entered his congregation, wrote his Ecclesiastical Annals.

This celebrated bull brought our cardinal into a great deal of trouble on this account. Pasquin Quesnel, one of the fathers of the oratory, publishing his New Testament, with moral reflections upon every verse, in 1694, our cardinal, then bishop of Chalons, gave it his approbation, and recommended it to his clergy and people in 1695; and, after his removal to Paris, procured a new edition, corrected, to be printed there in 1699. But as the book contained some doctrines in favour of Jansenism, the Jesuits took the alarm, and, after writing several pieces, charging the author with heresy and sedition, obtained, in 1708, a decree of pope Clement XI. condemning it in general. Although this decree could neither be received nor published in France, not being conformable to the usage of that kingdom, the book was condemned, without mentioning the decree, by some French bishops, at whose solicitation Lewis XIV. applied to his holiness to condemn it by a constitution in form, which was granted; and, in 1715, appeared the famous constitution “Unigenitus,” condemning the “Moral Reflections,” and 101 propositions extracted from the work. The pope also condemned all such writings as had been already published, or should hereafter be published in its defence. But the king’s letters patent, for the publication of this bull, were not registered in the parliament without several modifications and restrictions, in pursuance of a declaration made by a great number of bishops, that they accepted it purely and simply, although at the same time they gave some explications of it in their pastoral instructions. Cardinal Noailles, and some other prelates, not thinking these explications sufficient, refused absolutely to accept it, till it should be explained by the pope in such a manner as to secure from all danger the doctrine, discipline, and liberty, of the schools, the episcopal rights, and the liberties of the Gallican church. The faculty of divines at the Sorbonne declared, that the decree which was made March 5, 1714, for accepting the bull, was false. The four bishops also of Mirepoix, Seine’s, Montpelier, and Boulogne, appealed from it, March 4, 1717 and the same day the faculty of divines at Paris adhered to their appeal. This example was followed by several faculties of divines, monasteries, curates, priests, &c, and cardinal deNoailles, having appealed, about the same time, with the four bishops, published his appeal in 1718. However, he retracted this appeal, and received the constitution some time before his death, which happened in his palace at Paris, May 4, 1729.

, nephew of the preceding, was born at Lambesc in Provence Sept. 7, 1654. The extraordinary inclination that appeared in his infancy for polite learning induced his parents to send him to study, among the priests of the oratory, at Toulon; where he soon made so great a proficiency, that his uncle, Anthony Pagi, sent for him to Aix, where he then resided. The conversation of hip uncle inspired him with a desire of devoting himself to the church, and accordingly he entered into the order of the Cordeliers, and made his profession. After having taught philosophy in several convents, he desired to return to his uncle at Aix; and, having obtained leave, remained studying under his directions for several years and assisted him in his “Critique upon Baronius’s Annals” of which, as we have mentioned in the preceding article, he became the editor. Father Francis afterwards laid the plan of another work, which he published under the title “Breviarium Historicochronologico-criticum, illustriofa pontificum Romanorum gesta, conciliorum generalium acta, nee non complura turn sacrorum rituum, turn antiquae ecclesiae discipline, capita complectens,” 4 vols. 4to, 1717, &c. In this he discovers the most bigoted zeal for the Ultramontane theology, and every thing which exalts the authority of the pope. A long illness, brought on by a fall, prevented his finishing the last volume, which was not published until 1727, six years after his death, which took place Jan. 21, 1721.

, a learned canon of la Chapelle-au Riche, at Dijon, in which city he was born, May 1, 1666, was the son of Philip Papillon, advocate to the parliament. He was a man of literature, and an able critic, and furnished Le Long of the Oratory, Desmolets, Niceron, and several others among the learned, with a number of important memoirs and anecdotes. He died February 23, 1738, at Dijon, aged seventy-two. His principal work is, “La Bibliotheqtie des Auteurs de Bourgogne,” Dijon, 1742, 2 vols. folio, printed under the inspection of his friend M. Joly, canon of la Chapelle-auRiche.

Upon this change, Jurieu wrote a pastoral letter to those of the reformed religion at Paris, Orleans, and Blois; in which he pretended that Papin had always looked upon all religions as indifferent, and in that spirit had returned to the Roman church. In answer to this letter, Papin drew up a treatise, “Of the Toleration of the Protestants, and of the Authority of the Church.” The piece, being approved by the bishop of Meaux, was printed in 1692: the author afterwards changed its title, which was a little equivocal, and made some additions to it; but, while he was employed in making collections to complete it farther, and finish other books upon the same subject, he died at Paris the 19th of June, 1709. His widow, who also embraced the Roman catholic religion, communicated these papers, which were made use of in a new edition printed at large in 1719, 12mo. M. Pajon of the Oratory, his relation, published all his “Theological Works,” 1723, 3 vols. 12mo they are all in French, and written with shrewdness and ability.

, patriarch of Aquileia in the eighth century, and one of the best bishops of his time, owes his fame in a great measure to his zeal in behalf of the doctrine of the Trinity. He was born near Friuli, in the year 726, and became greatly distinguished by his laborious application, and zeal for the advancement of learning and science. The emperor Charlemagne bestowed on him various substantial marks of his favour, and, towards the close of the year 776, promoted him to the patriarchate of Aquileia, where he died in the year 804. A complete edition of all his works, with learned notes and commentaries, was published at Venice, in 1713—7, by John Francis Madrisi, a priest of the congregation of the Oratory.

, a native of Paris, and learned priest of the Oratory, was esteemed well acquainted with philosophy, mathematics, and divinity. He made a considerable stay in Italy, where he acquired the respect of the literati, and was sometime superior of his congregation at Vendome. He died in an advanced age at Lyons, May 5, 1710. His works are, a Summary of the Councils, printed at Lyons 1706, in two volumes, folio, under the title “Delectus actorum Ecclesiae universalis, seu nova Summa^Conciliorum,” &c. The second volume is nearly half filled with notes on the councils, and valuable remarks on the method, mechanics, and music of Descartes, who was his friend. He'.left also some manuscripts. It is said, that he was in possession of several pieces by Clemangis and Theophylact, which have never been printed.

, a French divine, successively priest of the oratory, doctor of the Sorbonne, and abbe* of Chambon, was born at Montpellier in 1666. He was some time at the head of an ecclesiastical seminary, under Colbert, bishop of Montpellier where he was of infinite service, not only by the excellence of his instructions, but the purity of his example. He was vicar of St. Roch at Paris, in 161)2, and had there the credit of contributing to the penitence of the celebrated La Fontaine, of which the English reader may see his own curious account in the “New Memoirs of Literature,” vol. X. His latter days were passed at Paris, in the religious house of St. Magloire, where he died in 1723, at the age of fiftyseven.“Father Pouget was the author of some works, of which the most remarkable is,” The Catechism of Montpellier/ 1 the best edition of which is that of Paris in 1702, in 4to. It is a kind of body of divinity, and has been considered by the clergy of his communion as the most precise, clear, and elegantly simple statement of the doctrines and practices of religion that has ever been produced. He was concerned in some other works, which were not entirely his own such as “The Breviary of Narbonne” " Martinay’s edition of St. Jerom Montfaucon’s Greek Analects and a book of instructions for the Knights of Malta.

a priest of the oratory, son of a Serjeant at Chalons-sur-Saone, was born in 1648. He went to Paris early in life, and, having finished his studies there, entered into the service of father Malebranche, who, finding he had a genius for the sciences, taught him mathematics, in which the young pupil made so rapid a progress, that, at the age of seventeen he published the first edition of his “Elemens de Mathematiques.” In the same year, 1675, he entered the congregation of the oratory, and taught mathematics with distinguished reputation, particularly at Angers. He died June 8, 1690, at Mechlin. The best edition of his “Elements,” is that of 1689, 2 vols. 4to. They contain many curious problems.

, a celebrated French ecclesiastic, was born July 14, 1634, at Paris. He entered the congregation of the Oratory, Nov. 17, 1657, and devoted himself wholly to the study of Scripture, and the Fathers, and the composition of works of piety. When scarcely twenty-eight, he was appointed first director of the Institution of his order, at Paris, under father Jourdain; and began, in that house, his famous book of “Moral Reflections” on each verse of the New Testament, for the use of young pupils of the Oratory. This work originallyconsisted only of some devout meditations on our Saviour’s words; but M. de Lomenie, who, from being minister and secretary of state, had entered the Oratory, the marquis de Laigue, and other pious persons, being pleased with this beginning, requested father Quesnel to make similar reflections on every part of the four Gospels. Having complied, M. de Laigue mentioned the book to Felix de Vialart, bishop of Chalons-sur-Marne and that prelate, who was. much celebrated for his piety, adopted the work in his diocese, and recommended the reading- of it by a mandate of November 9, 1671, after having had it printed at Paris by Pralard the same year, with consent of the archbishop Harlai, the royal privilege, and the approbation of the doctors. Father Quesnel afterwards assisted in a new edition of St. Leo’s works. When De Harlai banished father De Sainte Marthe, general of the Oratory, he obliged father Quesnel, who was much attached to him, to retire to Orleans 1681. The general assembly of the Oratory having ordered, in 1684, the signature of a form of doctrine, drawn up in 1678, respecting various points of philosophy and theology, father Quesnel refused to sign it, and withdrew into the Spanish Netherlands, in February 1685. He took advantage of the absurd mixture of philosophy and theology introduced into this form. After this he went to M. Arnauld at Brussels, residing with him till his death, and there finished the “Moral Reflections” on the whole New Testament; which, thus completed, was first published in 1693 and 1694, and approved in 1695, by cardinal de Noailles, then bishop of Chalons-sur-Marne, who recommended it by a mandate to his clergy and people. When the same prelate became archbishop of Paris, he employed some divines to examine these “Reflections” carefully and it was after this revisal that they were published at Paris, 1699. This edition is more ample than any other. The celebrated archbishop of Meaux was also engaged on the subject; and “The Justification of the Moral Reflections, against the Problem,” appeared under his name 1710. The famous Case of Conscience gave occasion for renewing the disputes about the signature of the Formulary, and the subject of Grace. Father Quesnel was arrested at Brussels, May 30, 1703, by order of the archbishop of Malines, and committed to prison but Don Livio, a young Spaniard, employed by the marquis d'Aremberg, released him September 13th following, and he remained concealed at Brussels till October 2; then quitted that place for Holland, where, arriving in April 1704, he published several pieces against the archbishop of Malines, who condemned him by a sentence dated November 10, 1704. This sentence father Quesnel attacked, and wrote in 1705 two tracts to prove it null one entitled, “Idee generale du Libelle, public en Latin,” &c. the other, “Anatomic de la Sentence de M. l'Archeveque de Malines.” Several pieces appeared, soon after, against the book of “Moral Reflections” two had been published before one entitled, “Le Pere Quesnel heretique” the other, “Le Pere Quesnel Seditieux.” These publications induced pope Clement XI. to condemn it altogether, by a decree of July 15, 1708; but this decree did not appease the contest, and father Quesnel refuted it with great warmth, 1709, in a work entitled “Entretiens sur le Décret de Rome, contre le Nouveau Testament de Chalons, accompagne de reflexions morales.” In the mean time, the bishops of Lucon, la Rochelle, and Gap, condemned his book by mandates, which were to be followed and supported by a letter addressed to the king, and signed by the greatest part of the French bishops. This was sent to them, ready drawn p but the plan was partly defeated for a packet intended by the abbe Bochart de Saron for the bishop of Clement, his uncle, and which contained a copy of the letter to the king, fell into the hands of cardinal de Noailles, and much contusion ensued. At length, the disputes on this subject still continuing, pope Clement XL at the solicitation of Louis XIV. published, September 8, 1713, the celebrated bull beginning with the words, “Unigenitus Dei Filius,” by which he condemned father Quesnel’s book, with 101 propositions extracted from it, and every thing that had been written, or that should be written, in its defence. This bull was received by the assembly of the French clergy, and registered in parliament, in 17 14, with modifications. Cardinal de Noailles, however, and seven other prelates refused, and lettres de cachet were issued by Louis XIV. against them but after his decease, the cardinal and several other bishops appealed from the bull to a general council, all which proceedings produced disputes in the French church that lasted nearly to the time of the revolution.

From this sera to the time of his death, in 1767, at eighty-four years of age, Rameau’s glory was complete. The royal academy of music, who all regarded themselves as his children, performed a solemn service in the church of the oratory, at his funeral. And M. Philidor had a mass performed at the church of the Carmelites, in honour of a man whose talents he so much revered.

, a French writer, very learned in Oriental history and languages, was born at Paris in 1646; and, being taught classical literature by the Jesuits, and philosophy in the college of Harcourt, afterwards entered into the congregation of the oratory, where he did not continue long. His father being first physician to the dauphin, he was early introdued to scenes, where his parts, his learning, and his politeness, made him admired. His reputation was afterwards advanced and established by several learned works, which he published. In 1700, heattended cardinal de Noailles to Rome; and received great honours, together with the priory of Frossey in Bretagne, from pope Clement V. Returning by Florence he was honoured in the same manner by the great duke; and was also made a member of the academy de la Crusca. On his return to France he devoted himself entirely to letters, and composed a great number of learned dissertations, which are printed in the “Memoirs of the Academy of Inscriptions,” of which he was a member, as well as of the French academy. He died in 1720. Voltaire blames him for having prevented Bayle’s dictionary from being printed in France. This is very natural in Voltaire and Voltaire’s followers; but it is a more serious objection to Renaudot, that, while his love of learning made him glad to correspond with learned Protestants, his cowardly bigotry prevented him from avowing the connection. Not long before Dr. Pocock’s death that eminent orientalist received a letter from Renaudot, in which he professes a very high esteem for the doctor, desires the liberty of consulting him in all the doubts that should occur in preparing his “Collection of Liturgies,” &c. and promises, in return for this favour, to make a public acknowledgment of it, and preserve a perpetual memory of the obligation; yet, when the above work appeared, he travelled out of his way to reproach Dr. Pocock with a mistake, which was perhaps the only one that could be discovered in his writings.

, commonly called Father Reyneau, a noted French mathematician, was born at Brissac, in the province of Anjou, in 1656. At twenty years of age he entered himself in the congregation of the Oratory at Paris, and was soon after sent, by his superiors, to teach philosophy at Pezenas, and then at Toulon. His employment requiring some acquaintance with geometry, he contracted a great affection for this science, which he cultivated and improved to so great an extent, that he was called to Angers in 1683, to fill the mathematical chair; and the academy of Angers elected him a member in 1694.

, a learned Italian ecclesiastical historian of the seventeenth century, was a native of Treviso, and was brought up in the congregation of the oratory at Rome, of which Baronius had been a member. After the death of that cardinal, Rinaldi wrote a continuation of his 46 Ecclesiastical Annals," from 1198, where Baronius left off, to 1564, and with no inferiority to the preceding volumes. It consists often large volumes in folio, published at Rome at different periods, from 1646 to 1677. Rinaldi also was the author of a sufficiently copious abridgment, in Italian, of the whole annals, compiled both by Baronius and himself.

At Boudry, accidentally meeting a Greek bishop, Archimandrite of Jerusalem, who was making a collection in Europe to repair the holy sepulchre, our adventurer was prevailed upon to accompany him as his secretary and interpreter and, in consequence, travelled, alms’-gathering, through Switzerland; harangued the senate of Berne, &c. but at Soleure, the French ambassador, the marquis de Bonac, having made him discover who he was, detained him in his service, without allowing him even to take leave of his “poor Archimandrite,” and sent him (as he desired) to Paris, to travel with the nephew of M. Goddard, a Swiss colonel in the French service. This fortnight’s journey was the happiest time of his life. In his ideas of the magnificence of Paris, Versailles, &c. he greatly mistook. He was also much flattered, and little served. Colonel Goddard’s proposals being very inadequate to his expectations, he was advised to decline accepting them. Hearing that his dear “Mama” had been gone two months to Savoy, Turin, or Switzerland, he determined to follow her; and, on the road, sent by the post a paper of satirical verses, to the old avaricious colonel, the only satire that he ever wrote. At Lyons he visited mademoiselle du Chatelet, a friend of madam de Warens; but whether that lady was gone to Savoy or Piedmont, she could not inform him. She urged him, however, to stay at Lyons, till she wrote and had an answer, an offer which he accepted, although his purse was almost exhausted, and he was often reduced to lie in the streets, yet without concern or apprehension, choosing rather to pay for bread than a lodging. At length, M. Rolichon, an Antonian, accidentally hearing him sing in the street a cantata of Batistin, employed him some days in copying music, fed him well, and gave him a crown, which, he owns, he little deserved, his transcripts were so incorrect and faulty. And, soon after, he heard news of “Mama,” who was at Chambery, and received money to enable him to join her. He found her constant and affectionate, ana 1 she immediately introduced him to the intendant, who had provided him the place of a secretary to the commissioners appointed by the king to make a general survey of the country, a place which, though not very lucrative, afforded him an honourable maintenance for the first time in his life. This happened in 1732, he being then near 21. He lodged with “Mama,” in whose affection, however, he had a formidable rival in her steward, Claude Anetj yet they all lived together on the best terms. The succeeding eight or nine years, viz. till 1741, when he set out for Paris, had few or no events. His taste for music made him resign his employment for that of teaching that science; and several of his young female scholars (all charming) he describes and introduces to his readers. To alienate him from other seducers, at length his “Mama” (he says) proposed to him being his mistress, and became so; yet sadness and sorrow embittered his delights, and, from the maternal light in which he had been accustomed to view this philosophical lady, who sinned, he adds, more through error than from passion, he deemed himself incestuous. And let it be remembered that she had a husband, and had had many other gallants. Such is his “good-hearted” heroine, the Aspasia of his Socrates, as he calls tier, and such was he. This is another of his “Confessions.” Thus madam de Warens, Rousseau, and Anet, lived together in the most perfect union, till a pleurisy deprived him of the latter. In consequence of the loss of this good manager, all her affairs were soon in the utmost disorder, though JohnJames succeeded to the stewardship, and though he pawned his own credit to support hers. Determining now to compose, and for that purpose, first to learn, music, he applied to the abbe Ulancnard, organist of the cathedral of Besanc,on. But, just as they were going to begin, he heard that his portmanteau, with all his cloaths, was seized at Rousses, a French custom-house on the borders of Switzerland, because he had accidentally, in a new waistcoat-pocket, a Jansenist parody of the first scene of Racine’s “Mithridates,” of which he had not read ten lines. This loss made him return to Chambery, totally disappointed, and resolved, in future, to attach himself solely to “Mama,” who, by degrees, reinstated his wardrobe. And still cotitin, ing to study Rameau, he succeeded, at last, in some compositions, which were much approved by good judges, and thus did not lose his scholars. From this aera he dates his connexion with his old friend Gauffeconrt, an amiable man. since dead, and M. d Conzie, a Savoyard gentleman, then living. The extra* ityatn-e of his mistr* ss, in spite of all his remonstrances, made? uim absent himself from her, which increased their ex pe ices, but at the same time procured him many respectable friends, whom he name.-. His uncle Bernard was now dead in Carolina, whither he went in oruer to build Charles-tow1, as na* his cousin, in the service of tue king of Prussia. His health at this time visibly, but unaccountably, declined. “The sword cut the scabbard.” Besides his disorderly passions, his illness was partly occasioned by the tury vv:tn union he studied chess, shutting hunself up, for that purpose, whole days and nights, till he looked like a corpse, and partly by his concern and anxiety for madam de Warens, who by her maternal care and attention saved his life. Being ordered by her to drink milk in the country, he prevailed on her to accompany him, and, aoout the end of the summer of 1736, they settled at Charmett- j s, near the gate of Chambery, but solitary and retired, in a house whose situation he describes with rapture. “Moments dear and regretted.” However, not being able to bear milk, having recourse to water, which almost killed him, and leaving off wine, he lost his appetite, and had a violent nervous affection, which, at the end of some weeks, left him with a beating of his arteries, and tingling in his ears, which have lasted from that time to the present, 30 years after; and, from being a good sleeper, he became sleepless, and constantly short-breathed. “This accident, which might have destroyed his body, only destroyed his passions, and produced a happy effect on his soul.” “Mama” too, he says, was religious; yet, though she believed in purgatory, she did not believe in hell. The summer passed amidst their garden, their pigeons, their cows, &c. theauiumn in their vintage and their fruit-gathering; and in the winter they returned, as from exile, to town. Not thinking that he should live till spring, he did not stir out, nor see any one but madam de Warens and M. Salomon, their physician, an honest man, and a great Cartesian, whose conversation was better than all his prescriptions. In short, John-James studied hard, recovered, went abroad, saw all his acquaintance again, and, to his great surprise and joy, beheld the buds of the spring, and went with his mistress again to Charmettes. There, being soon fatigued with digging in the garden, he divided his time between the pigeon-house (so taming those timid birds as to induce them to perch on his arms and head), bee-hives, and books of science, beginning with philosophy, and proceeding to elementary geometry, Latin (to him, who had no memory, the most difficult), history, geography, and astronomy. One night, as he was observing the stars in his garden, with a planisphere, a candle secured in a pai), a telescope, &c. dressed in a flapped hat, and a wadded pet-en-V air of “Mama’s,” he was taken by some peasants for a conjurer. In future, he observed without a light, and consulted his planisphere at home. The writings of Port-royal and of the Oratory had now made him half a Jansenist. But his confessor and another Jesuit set his mind at ease, and he had recourse to several ridiculous expedients to know whether he was in a state of salvation. In the mean time, their rural felicity continued, and, contrary to his advice, madam de Warens became by degrees a great farmer, of which he foresaw ruin must be the consequence.

, a learned French writer, was born at Condom, Oct. 31, 1735, and after making great proficiency in his studies among the fathers of the oratory in that city, went to Orleans, where he was employed as a private tutor. In 1762, he was invited to the college of Chalons-sur-Marne, where he taught the third and fourth classes for sixteen years, which gave him a title to the pension of an emeritus. His literary reputation took its rise principally from his essay on the temporal power of the popes, which gained the prize of the academy of Prussia. He was then about twenty-eight years old; but had before this addressed a curious paper on the limits of the empire of Charlemagne to the academy of Belles Lettres at Paris. He was the principal means of founding the academy of Chalons, procured a charter for it, and acted as secretary for thirty years. Such was his reputation that he had the honour to correspond with some of the royal personages of Europe, and was in particular much esteemed by the kings of Prussia and Sweden; nor was he less in favour with Choiseul, the French minister, who encouraged his taste for study. It does not appear, however, that his riches increased with his reputation, and this occasioned his projecting a paper-manufactory in Holland, which ended like some of the schemes of ingenious men; Sabbathier was ruined, and his successors made a fortune. He died in a village near Chalon, March 11, 1807, in his seventysecond year.

, an eloquent French divine, was born in 1601, at Paris, and was the son of Peter Senault, secretary to the council of the League. He entered young into the congregation of the oratory, then newly established by cardinal de Berulle, and was one of the most celebrated preachers and best directors of his time. He preached with uncommon reputation during forty years, at Paris, and in the principal cities of France, and wrote several books on pious and moral subjects, which were much esteemed by pious catholics. He appears to have been a disinterested man, for he refused some considerable pensions, and two bishoprics, but was elected general of the oratory in 1662. He died August 3, 1672, at Paris, aged seventy-one. His principal works are, “A Paraphrase on the Book oflob,” 8vo; “L' Usage des Passions,” 12mo; “L'Homme Chretien,” 4to; “L'Homme criminel,” 4to “Le Monarque, on les Devoirs du Souverain,” 12mo; “Panegyrics on the Saints,” 3 vols. 8vo; and the Lives of several persons illustrious for their piety, &c. It was this father, says L'Avocat, who banished from the pulpit that empty parade of profane learning, and that false taste, by which it was degraded, and who introduced a strong, sublime, and majestic eloquence, suited to the solemnity of our mysteries, and to the truths of our holy religion.

, a French critic and divine of great learning, was born at Dieppe, May 13, 1638, and commenced his studies among the priests of the oratory, whom he quitted for some time, and went to Paris, where he applied himself to divinity, and made a great progress in Oriental learning, for which he had always a particular turn. About the end of 1662, he returned to the oratory and became a priest of it. On the death of father Bourgouin, general of this congregation, some cause of displeasure inclined him to leave them, and join the society of the Jesuits; but from this he was diverted by the persuasions of father Bertad, the superior of the oratory. He was then sent to the college of Juilly, in the diocese of Meaux, to teach philosophy; but other business occurring, he was ordered to go to Paris. In the library of the oratory there was a valuable collection of Oriental books, of which Simon was employed to make a catalogue, which he executed with great skill, and perused at the same time those treasures with great avidity. M. de Lamoignon, first president of the parliament of Paris, meeting with him one day in the library, was so pleased with his conversation, that he requested of Senault, the new general of the oratory, that he might be permitted to remain in Paris; but this being unaccompanied by any advantages, Simon, who had much of an independent spirit, petitioned to go back to Juilly, to teach philosophy, as before. He accordingly arrived there in 1668, and, in 1670, his first publication appeared, a defence of the Jews against the accusation of having murdered a Christian child, “Factum pour les Juifs de Metz,” &c. In the following year, with a view to shew that the opinion of the Greek church is not materially different from that of the church of Rome, with respect to the sacrament, he published “Fides Ecclesiae Orientalis, seu Gabrielis Metropolitae Philadelphiensis opuscula, cum interpretatione Latina et notis,” Paris, 1671, quarto, reprinted 16S6. When the first volume of the “Perpetuity of the faith respecting the Eucharist” appeared, our author, who from his youth was an original, if not always a just thinker, expressed some opinions on that work, and on the subject, which involved him in a controversy with the gentlemen of Port-Royal; and this seems to have laid the foundation of the opposition he afterwards met with from the learned of his own communion. His next publication came out under the name of Recared Simeon (for he often used fictitious names), and was a translation from Leo of Modena, entitled “Ceremonies et Coutumes qui s’observent aujourdui parmi les Juifs,” &c. 1674, 12mo. This was republished in 1681, under the name of the Sieur de Semonville; with the addition of a “Comparison between the ceremonies of the Jews and the discipline of the church.” In this edition, and perhaps in the subsequent ones of 1682 and 1684, the reader will find a great number of parentheses and crotchets, which Bayle thus accounts for: The work having been submitted in ms. to M. Perot, a doctor of the Sorbonne, for examination, he added some passages, which the author being obliged to retain, and yet unwilling that they should pass for his own, inclosed in crotchets; but had afterwards to complain, that the printers, who were not in the secret, had omitted some of these. In 1675, Simon published a “Voyage duMontLiban,” from the Italian of Dandini, with notes; and, about the same time, a “Factum du Prince de Neubourg, abbe de Feschamps, centre les religieux de cette abbay” and, as was usual with him, took an opportunity to attack the Benedictines.

After the publication of his “Critical History,” he left the congregation of the Oratory, and went to Bolleville, a village in the pais de Caux, of which he had been curate from 1676, but resigning this office in 1682, removed for a short time to Dieppe, and thence again to Paris, to renew his studies, and make arrangements for the publication of some other works. In the mean time, as the Paris edition of his “Critical History” had been suppressed, it was reprinted at Amsterdam, by the Elzevirs, but from a very incorrect transcript. One more correct, and indeed the best, was printed at Rotterdam in 1685, with a “General Apology,” &c. It then produced a controversy with many eminent protestant divines, Le Clerc, Jurieu, Isaac Vcssius, and others.

, son of Matthew Soanen, attorney to the presidial of Riom in Auvergne, and Gilberte Sirmond, niece of the learned Jesuit James Sirmond, was born January 6, 1647, at Riom, and entered the congregation of the Oratory at Paris, 1661, where he chose father Quesnel for his confessor. On quitting that establishment, he taught ethics and rhetoric in several provincial towns, and devoted himself afterwards to the pulpit, for which he had great talents. Having preached at Lyons, Orleans, and Pans, with applause, he was invited to court, preached there during Lent in 1686 and 1688, and being appointed bishop of Senez soon after, acquired great veneration in his diocese by his regular conduct, charity to the poor, and abstemious life. At length, having appealed from the bull Unigenitus to a future council, and refused to listen to any terms of accommodation on the subject, he published a “Pastoral Instruction,” giving an account to his diocesans of his conduct respecting the bull. This “Instruction” gave great offence, and occasioned the famous council of Embrun held 1727, in which M. de Tencin procured it to be condemned as rash, scandalous, &cf, and M. the bishop of Senez to be suspended from all episcopal jurisdiction, and all sacerdotal functions. After this council M. Soanen was banished to la Chaise Dieu, where he died, December 25, 1740, leaving “Pastoral Instructions,” “Mandates,” and “Letters.” The “Letters” have been printed with his Life, 6 vols. 4to. or 8 vols. 12mo. his “Sermons,” 1767, 2 vols. 12mo.

, the first of a literary family of considerable note in France, was the eldest of the four sons of Peter Terrasson, a lawyer of Lyons, and became a priest of the oratory, preacher to the king, and afterwards preacher to the court of Lorrain. His pulpit services were much applauded, and attended by the most crowded congregations. His exertions during Lent in the metropolitan church at Paris threw him into an illness of which he died April 25, 1723. His “Sermons” were printed in 1726, 4 vols. 12mo, and reprinted in 1736.

, brother to the preceding, was born at Lyons in 1670, and educated at the house of the oratory at Paris, which he quitted very soon. He afterwards entered into it again, and then left it finally, a proof of unsteadiness, at which his father was so angry, having resolved to breed up all his sons to the church, that he reduced him by his will to a very moderate income; which, however, John bore without complaining. He went to Paris, and obtained the acquaintance of the abbe* Bignon, who became his protector and patron, and procured him a place in the academy of sciences in 1707. In 1721, he was elected a professor in the college royal. When the disputes about Homer between La Motte and madam Dacier were at their height, he thought proper to enter the lists, and wrote “Une Dissertation contre Plliade,” in 2 vols. 12mo, which did very little credit to his taste or judgment. He had, however, better success in his “Sethos,” which, as a learned and philosophical romance, has considerable merit. It has been translated into English. Another work of Terrasson is J< A French Translation of Diodorus Siculus, with a preface and notes," which has been much commended.

, brother of the two preceding, was born October 5, 1680, at Lyons. At the age of eighteen, he was sent by his fatherto the house of the oratory at Paris, where he immediately devoted himself to the study of scripture and the fathers, and taught afterwards in different houses of his order, chiefly at Troyes, where he spoke a funeral oration for the dauphin, son of Louis XIV. in the Franciscan church. Notwithstanding the success which attended this first essay of his talents for the pulpit, he did not cui.tinue to preach, but only delivered exhortations in the seminaries. But after his brother’s death, being solicited to supply several pulpits where the deceased had engaged himself, he soon acquired a degree of reputation superior to that which AnJrew Terrassoit had enjoyed. He preached at Paris during five years, and, among other occasions, a who;e Lt nt in the metropolitan church, to a very numerous congregation. Various circumstances, particularly his attachment to the Jansenists, obliged him afterwards to quit buh the congregation oi the oratory and the pulpit at the same time; but M. de Caylus, bishop of Auxerre, made him curate of Treigny in 1735. Persecution, however, still following him, he was sent to the Bastille, which he quitted in 1744, to be confined with the Minimes at Argenteuil. At length, when his weakened faculties made him considered as useless to his party, he was set at liberty, and died at Pnris in the bosom of his family, Jan. 2, 1752, leaving “Sermons,” 4 vols. 12mo, and an anonymous book entitled, “Lettres stir la Justice Chretienne,” which has been censured by the Sorbonne.

, a learned French divine, was born Aug. 28, 1619, at Aix in Provence, of a good and ancient family, and admitted at the age of fourteen into the congregation of the oratory, where he had been educated. After teaching ethics in his congregation, and philosophy, he was appointed professor of divinity at Saumur, and introduced in his school the method of treating theological subjects according to the scriptures, the fatheri, and councils. Being invited to Paris in 1654, he began to bold conferences of positive theology in the seminary of St. Magloire, according to the method he had adopted it Saumur, and continued them till 166S, at which time his superiors and several eminent prelates persuaded him to give the fruits of his labours to the public. He complied, and afterwards became so celebrated by his works, that pope Innocent XI. endeavoured to draw him to Koine, with an intention of giving him a cardinal’s hat, and making use of his talents; but the king of France replied that so learned a man was necessary in his dominions. The French clergy gave him a pension of Jooo livres, which the poor always shared with him. He was mild, modest, active, agreeable in his manners, and very assiduous in all his pursuits. He died December 25, 1695, aged seventyseven. His principal works are: 1. A large treatise on “Ecclesiastical Discipline,” reprinted 1725, 3 vols. fol. in French; of which he, made a Latin translation, reprinted also in 1706, 3 vols. fol. This work is highly praised by persons in the catholic community. 2. “Theological Dogmas,” 1680, 3 torn. fol. in Latin. 3. “Tracts on the Divine office, 8 vo; on the Feasts, 8vo; on the Fasts, 8 vo; on Truth and Falsehood, 8vo; on Alms, 8vo on Trade and on Usury, 8vo; 4.” Tr. dogmatique des Moyens dont on s’est servi dans tous les terns pour maintenir Tunite de i'Eglise,“1703, 3 vols. 4to. To these may be added,” Directions for studying and teaching philosophy in a Christian manner,“8vo the same” for the profane historians,“8vo; apian of the same kind for grammar or the languages with relation to the Holy Scriptures, 2 vols. 8vo;” A Universal Hebrew Glossary,“printed at the Louvre, 1697, fol.” Dissertations on the Councils,“in Latin, 1667, 1 vol. 4to;” Memoires sur la Grace," 1682, 4to, &c. His Life, written by father Bordes, is prefixed to his Hebrew Glossary.

, grandson of the preceding historian, was born in 1606, at Blois. He was bred a protestant, and became bailiff“of Baugency; but having afterwards abjured the Protestant religion, he entered the congregation of the Oratory, in which he distinguished himself by his learning. He understood Greek, Hebrew, and Chaldee, cultivated the belles lettres with success, and had a talent for Latin poetry, as appears from his paraphrases of some Psalms. He died November 14, 1661, at Paris, aged fiftysix. He left several works: among the principal are,” La Genealogie des Seigneurs d'Alsace,“1649, fol.; a very useful supplement to St. Augustine’s works, of which he found some Mss. at Clairvaux that had never been published.” A Harmony of the Gospels,“in French;” Stemma Austriacum,“1650, fol.; and” La Genéalogie des Comtes de Champagne.“He meant to have published a treatise, written by St. Fulgentius against Faustus, but was prevented by death, nor is it known what became of this treatise. Vignier found an ancient ms. at Metz, containing a relation of events in that city, and in which there was a long account of the famous Joan d‘Arc, better known by the name of the Maid of Orleans. According to this it appear,ed that she had been married to the Sire des Amboises, or D’Hermoises, descended from an illustrious house, and of the ancient knighthood. He also found in the treasury of Messrs, des Amboises, the contract of the above marriage, which imports” that in 1436, Robert des Amboises married Joan d'Arc, called the Maid of Orleans." But this fact is very generally doubted.