Abulfaragius built a new one, with a monastery, in a more secure place, and dedicated it to the same saint; and as he desired the relics of the saint should be kept in
Abulfaragius was ordained bishop of Guba at 20 years of age, by Ignatius, the patriarch of the Jacobites. In 1247 he was promoted to the see of Lacabena, and some years after to that of Aleppo. About the year 1266 he was elected primate of the Jacobites in the East. As Abulfaragius lived in the 13th century, an age famous for miracles, it would seem strange if some had not been wrought by him, or in his behalf: he himself mentions two. One happened in Easter holidays, when he was consecrating the chrism or holy ointment; which, though before consecration it did not fill the vessel in which it was contained, yet increased so much after, that it would have run over, had they not immediately poured it into another. The other happened in 1285. The church of St. Barnagore having been destroyed by some robbers, Abulfaragius built a new one, with a monastery, in a more secure place, and dedicated it to the same saint; and as he desired the relics of the saint should be kept in the new church, he sent some persons to dig them out of the ruins of the old one: but they not finding the relics, the saint appeared to some Christians, and told them, if the primate himself did not come, they would never be found. Abulfaragius, hearing of this, would not believe it; and feigning to be sick, shut himself up in his cell from Friday till the Sunday evening; when a glorified boy appeared to him, and told him, the relics were deposited under the altar of the old church. Upon this the primate went immediately with his brother and two bishops in quest of those holy remains, which they found according to the boy’s direction.
of his sovereign, in Xaintonge, June 5, in the year 840. This church honoured him with the title of saint. He had no less share in the affairs of the church, than those
, archbishop of Lyons, was one of the most
celebrated and learned prelates of the ninth century. Dr.
Cave and Olearius tell us he was a Frenchman, but Du
Pin says there is no absolute proof of this. He was born
in the year 779, as father Mabillon deduced from a short
martyrology, upon which Agobard seems to have written
some notes with his own hand. In the year 782 he came
from Spain to France. Leidrade, archbishop of Lyons,
ordained him priest in the year 804, and nine years after
he was appointed coadjutor, or corepiscopus to that prelate, and when, in the year 816, Leidrade returned to a
monastery at Soissons, Agobard was substituted in his
room with the consent of the emperor, and the whole synod
of the French bishops, who highly approved of the choice
which Leidrade had made of a successor. This ordination, however, was objected to, as it is contrary to the
canons, that a bishop should choose his successor himself. Agobard notwithstanding enjoyed the see quietly
till he was expelled from it by the emperor Louis le Debormaire, because he had espoused the party of his sou
Lothaire, and been one of the chief authors of deposing
him in the assembly of bishops at Compiegne in the year
833. For Lewis, having secured himself against the injustice and violence which had been offered by Lothaire and
the bishops of his party, prosecuted the latter in the council of Thionville in the year 835. Agobard, who had retired to Italy, with the other bishops of his party, was summoned three times before the council, and refusing to appear, was deposed, but no person was substituted in his
room. His cause was again examined in the year 836, at
an assembly held at Stramiac near Lyons: but it continued
still undetermined, on account of the absence of the bishops, whose sole right it was to depose their brother. At
length, the sons of the emperor having made their peace
with him, they found means to restore Agobard, who was
present in the year 838, at an assembly held at Paris; and
he died in the service of his sovereign, in Xaintonge, June
5, in the year 840. This church honoured him with the
title of saint. He had no less share in the affairs of the
church, than those of the empire; and he shewed by his
writings that he was a much abler divine than a politician.
He was a strenuous defender of ecclesiastical discipline,
very tenacious of the opinions he had once espoused, and
very vigorous in asserting and defending them. Dupin,
however, acknowledges that he was unfriendly to the worship of images, and it appears that he held notions on that
subject which would have done honour to more enlightened times. He wrote a treatise entitled “Adversus dogma
Faslicis ad Ludovicum Imp.
” against Felix Orgelitanus, to
shew that Christ is the true son of God, and not merely by
adoption and grace. He wrote likewise several tracts
against the Jews, a list of which may be seen in the General Dictionary, 10 vols. fol. from whence our account of
him is principally taken. His style is simple, intelligible,
and natural, but without elevation or ornament. He reasons with much acuteness, confirming his arguments, as
was the custom then, by the authority of the fathers, whom
he has largely quoted. His works were buried in obscurity
for several ages, Until Papirius Masso found a manuscript
of them by chance at a bookseller’s shop at Lyons, who
was just going to cut it to pieces to bind his books with.
Masso published this manuscript at Paris in 1603 in 8vo,
and the original was after his death deposited in the king
of France’s library. But Masso having suffered many
errors to escape him in his edition, M. Baluze published
a more correct edition at Paris, 1666, 2 vols. 8vo, from the
same manuscript, and illustrated it with notes. He likewise added to it a treatise of Agobard entitled “Contra
quatuor libros Amalarii liber,
” which he copied from an
old manuscript of Peter Marnæsius, and collated with another manuscript of Chifflet. This edition has been likewise reprinted in the “Bibliotheca Patrum.
”
which he finished in three years time, and dedicated to St. Cuthbert, placing in it the body of that saint. From that time the episcopal see, which had been placed at
, the first bishop of Durham, was promoted to that see in the year 990, being the twelfth of the reign of king Ethelred. He was of a noble family; but, according to Simeon of Durham, more ennobled by his virtues and religious deportment. He sat about six years in the see of Lindisfarne, or Holy Island in Northumberland, during which time that island was frequently exposed to the incursions of the Danish pirates. This made him think of removing from thence; though Simeon of Durham says, he was persuaded by an admonition from heaven. However, taking with him the body of St. Cuthbert, which had been buried there about 113 years, and accompanied by all the monks and the rest of the people, he went away from Holy Island; and after wandering about some time, at last settled with his followers at Dunelm, now called Durham, where he gave rise both to the city and cathedral church. Before his arrival, Dunelm consisted only of a few scattered huts or cottages. The spot of ground was covered with a very thick wood, which the bishop, with the assistance of the people that followed him, made a shift to cut down, and clear away. After he had assigned the people their respective habitations by lot, he began to build a church of stone; which he finished in three years time, and dedicated to St. Cuthbert, placing in it the body of that saint. From that time the episcopal see, which had been placed at Lindisfarne by bishop Aidan (see Aidan), remained fixed at Durham; and the cathedral church was soon endowed with considerable benefactions by king Ethelred, and other great men.
nor, commanding him to deliver the provisions, and to make satisfaction to St. Peter, and to him the saint’s vicar, for the injury he had done them; adding, that if he
, abbot of Tavistock, was promoted to the
bishopric of Worcester in 1046. He was so much in favour with king Edward the Confessor, and had so much
power over his mind, that he obliged him to be reconciled
with the worst of his enemies, particularly with Swane,
son of the earl Godwin, who had revolted against him, and
came with an army to invade the kingdom. Aldred also
restored the union and friendship between king Edward
and Griffith king of Wales. He took afterwards a journey
to Rome; and being returned into England in the year
1054, he was sent ambassador to the emperor Henry It
staid a whole year in Germany, and was very honourably
entertained by Herman archbishop of Cologn, from whom
he learned many things relative to ecclesiastical discipline,
which on his return he established in his own diocese.
In 10.58, he went to Jerusalem, which no archbishop or
bishop of England had ever done before him. Two years
after, he returned to England; and Kinsius, archbishop
York, dying the 22d of December, 1060, Aldred was
elected in his stead on Christmas day following, and
thought fit to keep his bishopric of Worcester with the
archbishopric of Canterbury, as some of his predecessors
had done. Aldred went soon after to Rome, in order to
receive the pallium from the pope; he was attenc.ed by
Toston, earl of Northumberland, Giso, bishop of Wells
and Walter, bishop of Hereford. The pope received
Joston very honourably, and made him sit by him in the
synod which he held against the Simonists. He wanted
to Giso and Walter their request, because they were
tolerably well learned, and not accused of simony. But
Aldred being by his answers found ignorant, and guilty of
simony, the pope deprived him very indignantly of all his
honours; so that he was obliged to return without the
pallium. On his way home, he and his fellow-travellers
were attacked by some robbers, who took from them all
that they had. This obliged them to return to Rome; and
the pope, either out of compassion, or by the threatenings
of the earl of Northumberland, gave Aldred the pallium;
but he was obliged to resign his bishopric of Worcester.
However, as the archbishop of York had been almost entirely ruined by the many invasions of foreigners, king
Edward gave the new archbishop leave to keep twelve
villages or manors which belonged to the bishopric of Worcester. Edward the Confessor dying in 1066, Aldred
crowned Harold his successor. He also crowned William the
Conqueror, after he had made him take the following oath,
viz That he would protect the holy church of God and its
eaders: that he would establish and observe righteous
that he would entirely prohibit and suppress all rapines and unjust judgments. He was so much in favour
with the conqueror, that this prince looked upon him as
a father; and, though imperious in regard to everybody
else, he yet submitted to obey this archbishop; John
Brompton gives us an instance of the king’s submission,
which at the same time shews the prelate’s haughtiness.
It happened one day, as the archbishop was at York, that
the deputy-governor or lord-lieutenant going out of the
city with a great number of people, met the archbishop’s
servants, who came to town with several carts and horses
loaded with provisions. The governor asked to whom they
belonged; and they having answered they were Aldred’s
servants, the governor ordered that all these provisions
should be carried to the king’s store-house. The archbishop sent immediately some of his clergy to the governor, commanding him to deliver the provisions, and to
make satisfaction to St. Peter, and to him the saint’s vicar,
for the injury he had done them; adding, that if he refused to comply, the archbishop would make use of his
apostolic authority against him (intimating that he would excommunicate him.) The governor, offended at this proud
message, insulted the persons whom the archbishop had
sent, and returned an answer as haughty as the message.
Aldred fhen went to London to make his complaint to the
king; but even here he acted with his wonted insolence;
for meeting the king in the church of St. Peter at Westminster, he spoke to him in these words “Hearken, Q
William when thou wast but a foreigner, and God, tQ
punish the sins of this nation, permitted thee to become
master of it, after having shed a great deal of blood, I
consecrated thee, and put the crown upon thy head with
blessings; but now, because thou hast deserved it, I pronounce a curse over thee, instead of a blessing, since thou
art become the persecutor of God’s church, and of his ministers, and hast broken the promises and oaths which thou
madestto me before St. Peter’s altar.
” The king, terrified
at this discourse, fell upon his knees, and humbly begged
the prelate to tell him, by what crime he had deserved so
severe a sentence. The noblemen, who were present,
were enraged against the archbishop, and loudly cried out,
he deserved death, or at least banishment, for having offered such an insult to his sovereign; and they pressed
him with threatenings to raise the king from the ground.
But the prelate, unmoved at all 'this, answered calmly,
“Good men, let him lie there, for he is not at Aldred’s
but at St. Peter’s feet; let him feel St. Peter’s power,
since he dared to injure his vicegerent.
” Having thus reproved the nobles by his episcopal authority, he vouchsafed to take the king by the hand, and to tell him the
ground of his complaint. The king humbly excused himself, by saying he had been ignorant of the whole matter;
and oegged of the noblemen to entreat the prelate, that he
might take off the curse he had pronounced, and change
it into a blessing. Aldred was at last prevailed upon to
favour the king thus far; but not without the promise of
several presents and favours, and only after the king had
granted him to take such a revenge on the governor as he
thought fit. Since that time (adds the historian) none of
the noblemen ever dared to offer the least injury. The
Danes having made an invasion in the north of England
in 1068, under the command of Harold and Canute the
sons of king Swane, Aldred was so much afflicted at it, that
he died of grief on the llth of September in that same
year, having besought God that he might not see the desolation of his church and country.
, grand duke of Russia, and a saint of the Russian church, is so often mentioned on account of the
, grand duke of Russia, and a saint of the Russian church, is so often mentioned on account of the order of knighthood instituted to his honour by Peter the Great, and yet is so little known out of Russia, that an article may well be allowed him here. He was born in 1218, and seems to have been a man of strong character, of personal courage, and bodily strength. The almost incessant wars in which his father Yaroslauf was engaged with Tshingis khan and the neighbouring horcles of Mongoies, inspired him early in life with a passion for conquest. Probably too an unhappy conceit entertained by the princes of those times and those countries, might have contributed somewhat to prepare Alexander for the part of the hero he. afterwards performed. This was the custom of conferring on young princes particular provinces as apanages or viceroyalties. Yaroslauf had in 1227 changed his residence at Novgorod for that of Pereyaslaf, leaving in the former place his two eldest sons, Feodor and Alexander, as his representative, under the guidance of two experienced boyars. However small the share that a boy of ten years old, as Alexander then was, could take in the government; yet it must have been of advantage to him to be thus initiated in a situation preparatory to the exercise of that power he was one day to enjoy in his own right. Five years afterwards Feodor died; and now Alexander was alone viceroy of Novgorod he was not an apanaged prince till 1239, when his father took possession of Vladimir. He now married a princess of the province of Polotzk, and the first care of his government was to secure the country against the attacks of the Tshudes (among whom are particularly to be understood the Esthonians), who were partly turbulent subjects, and partly piratical neighbours of the principality of Novgorod. To this end he built a line of forts along the river Shelonia, which falls into the Ilmenlake. But a more imminent danger soon furnished him with an opportunity of performing far greater service to his nation. Incited by the oppressions exercised by the Tartars on southern Russia, the northern borderers formed a league to subdue Novgorod; and thought it necessary to begin their enterprise the sooner, as, from the accounts they had received by one of their chiefs, who had gained a personal knowledge of Alexander at Novgorod, the young prince would shortly be too powerful for them. The warlike king of Denmark, Valdemar II. at that time possessed a considerable portion of Esthonia, together with Reval, which he had lately built . He had long been in alliance with the Teutonic knights of Livonia, which he renewed in 1233; ift which treaty they agreed upon a combined expedition against the Russians. This was accordingly undertaken in 1239. A very considerable fleet came to land on the banks of the Neva, while the Swedes were coming down from Ladoga to attack them by land. An embassy was sent to Alexander, commanding him immediately to submit, or to stake his fortunes on a decisive battle. He made choice of the latter. Too near the enemy, and too distant from his father, he had no hope of any foreign succour, and his army was extremely weak. In the presence of his people he solemnly implored the assistance of heaven, was certified of it by the formal benediction of the archbishop; and thus raised the efficacy of the only support he had, the courage of his soldiers. Having their strength increased by the persuasion that the hosts of heaven were on theic'side, they went to battle, and began the attack. This was at six in the morning. The two armies were closely engaged during the whole day, and the slaughter continued till night put an end to the contest. The field was covered with the bodies of the slain. Three ship-loads of them were sunk in the sea, and the rest were thrown together in pits. On the side of the Novgorodians only 20 men were killed, say the chronicles; perhaps by an error of the writers, perhaps in the meaning that only the principal citizens of Novgorod are reckoned. But most likely this statement is one of those poeac extravagancies which are not to be mistaken in perusing the Russian accounts of this battle. In the ancient history of all nations a certain lively colouring is used in describing the decisive transactions of early times; a natural consequence of the intimate concern the chronologer takes in the successes of his conntry, and the enthusiasm with which he wishes to represent it as a nation of heroes. Thus the old historians mention six mighty warriors, who, by some signal act in this battle, have handed down their names to the latest posterity. It is impossible not to imagine we are perusing a fragment of romance, when we read, that Gavriela Alexiri pursued a king’s son on horseback into a ship, fell into the sea, came back unhurt, and slew a general and two bishops. Sbislauf was armed only with an axe, Jacob Polotshanin with nothing but a sword, and both killed a multitude of the ene r my. Sava rushed into the enemy’s camp, destroyed the tent of the general, &c. Alexander, our heroic saint, is also indebted to this poetical colouring (perhaps to a vulgar ballad) for his canonization and his fame. He sprung like a lion upon the leader of the hostile troops, and cleft his face in two with a stroke of his sword. This personage, according to the Russian annalists, was no less a man than the king of the northern regions himself. And this act it was that procured our Alexander the surname of Nevskoi, i.e. the conqueror on the banks of the Neva. Peter the Great took a politic advantage of the enthusiasm of the nation, for this Alexander, in order to procure a religious interest for his new city of Petersburg. On the spat where, according to the common opinion, the holy hero had earned the glorious name of Nevskoi, he caused the foundations of a monastery to be laid in 1712, to which he afterwards, in 1723, caused the bones of the great duke to be brought. Peter gave orders that the relics of the saints of Volodimer should be brought to Petersburg (a distance of 700 miles) attended by great solemnities. Between 300 and 400 priests accompanied the procession. On their arrival, the emperor himself, with all his court, went out to meet them; and the coffin, inclosed in a case of copper strongly gilt, was deposited in the monastery with great ceremony. This monastery of St. Alexander Nevskoi is about five versts from the castle at Petersburg, in an agreeable situation on the bank of the Neva. It has gradually been enlarged by the several sovereigns since the emperor Peter; and the present empress has built a magnificent church within its walls, and a sumptuous mausoleum for herself and her descendants. The shrine of the saint is of massy silver, of great value, but both the workmanship and the inscription in a bad taste. The order of knighthood of St. Alexander Nevskoi was properly instituted by Peter the Great in 1722; but he died before he had appointed the knights. This was done by Catherine I. in June 1725. The number of the knights are at present about 135, among whom are one or more crowned heads.
ed. His body was placed in the superb church which bears his name. There are several sermons of this saint extant, and some other works. Father Jean of the Hague, a 4
, of Padua, or of Portugal, of the religious order of St. Francis, and the Thaumaturgus of his age, was the son of Martin Bulhan or
Bouillan, and of Mary of Trevera, and born at Lisbon in
the year 1195. He first joined the community of the
canons of the cathedral of Lisbon, and then associated with
the regular canons of St. Vincent in the suburbs of that
city, where he lived a retired and austere life, and afterwards became one of the order of St. Francis. He left off
his baptismal name of Ferdinand, and adopted that of Antony. Conceiving the design of going to Africa, he embarked for that continent; but his vessel being blown back
to Messina, he found himself obliged to remain in Italy,
where he studied theology, and preached with much reputation. He afterwards visited Montpellier, Thoulouse, and
Padua, and made many converts by the earnestness of his
preaching; and his discourses, we are told, were confirmed
by miracles. Pope Gregory IX had so high an opinion of
him that he named him “The Ark of the New Testament,
and the secret Depository of sacred learning.
” His long
Stay at Padua procured him the surname by which he is
distinguished. In this place he died, June 13, 1231, in
the thirty-sixth year of his age, and was canonized in the
following year by pope Gregory above mentioned. His
body was placed in the superb church which bears his
name. There are several sermons of this saint extant, and
some other works. Father Jean of the Hague, a 4 religious
of the same order, and professor of theology, printed a new
edition of his works in 1641, to which he added those
ascribed to St. Francis, and a life of Antony. These works
are entitled, “Sermones dominicales adventus, quadragesimæ, ac reliqui omnes de tempore. Sermones de Sanctis.
Interpretatio vel expositio mystica in sacram Scripturam.
Concordantiæ morales sacrorum bibliorum.” This last is
divided into five books.
holics. But notwithstanding all the extravagant praises and honours which have been heaped upon this saint, it is certain that his learning was almost wholly confined
The whole Western world, after his decease, began to load the memory of Thomas Aquinas with honours. The Dominican fraternity removed his body to Thoulouse; pope John XXII. canonized him; Pius V. gave him the title of the Fifth Doctor of the Church; the learned world honoured him with the appellation of The Universal and the Angelic Doctor; and Sixtus Senensis tells us, that he approached so nearly to St. Augustin in the knowledge of true divinity, and penetrated so deeply into the most abstruse meanings of that father, that, agreeably to the Pythagorean metempsychosis, it was a com non expression among all men of learning, that St. Augustin’s soul had transmigrated into St. Thomas Aquinas. Rapin speaks also of him with high honour, and represents him as one of the great improvers of school-divinity. Lord Herbert of Cherbury, in his Life and Reign of Henry VIII. tells us, that one of the principal reasons, which induced this king to write against Martin Luther, was, that the latter had spoken contemptuously of Aquinas. The authority of Aquinas indeed has been always very great in the schools of the Roman Catholics. But notwithstanding all the extravagant praises and honours which have been heaped upon this saint, it is certain that his learning was almost wholly confined to scholastic theology, and that he was so little conversant with elegant and liberal studies, that he was not even able to read the Greek language. For all his knowledge of the Peripatetic philosophy, which he so liberally mixed with theology, he was indebted to the defective translations of Aristotle which were supplied by the Arabians, till he obtained, from some unknown hand, a more, accurate version of his philosophical writings. Adopting the general ideas of the age, that theology is best defended by the weapons of logic and metaphysics, he mixed the subtleties of Aristotle with the language of scripture and the Christian fathers; and, after the manner of the Arabians, framed abstruse questions, without end, upon various topics of speculative theology. He excelled, therefore, only in that subtile and abstruse kind of learning which was better calculated to strike the imagination, than to improve the understanding. He maintained what is commonly called the doctrine of free-will, though he largely quoted Augustin, and retailed many of his pious and devotional sentiments. His Aristotelian subtleties enabled him to give a specious colour to the absurd doctrine of transubstantiation, which in him found a vehement defender. He held many other erroneous opinions, but it must be acknowledged, there are in his writings, and particularly in the account of his discourses during his last sickness, traces of great devotion, and a strain of piety very similar to that of St. Augustin. Aquinas left a vast number of works, which were printed in seventeen volumes in folio, at Venice in 1490; at Nuremberg in 1496; Rome 1570; Venice 1594; and Cologne 1612; and many times after.
his verse, and was also tutor to the son of Mr. de Chenoise, and afterwards to the son of the count Saint-Herau. The abbtj Bois-Robert, who was particularly eminent for
, Sieur de Porcheres, one of the
first members of the French academy in the seventeenth
century, was born in Provence, and was descended from
the ancient family of Porcheres. He was the scholar and
follower of Malherbe, and imitated him in the turn of his
verse, and was also tutor to the son of Mr. de Chenoise,
and afterwards to the son of the count Saint-Herau. The
abbtj Bois-Robert, who was particularly eminent for the
generous use which he made of his interest with cardinal
Richelieu, procured him a pension of six hundred livres
from that great man. On March 10, 1636, he spoke an
oration in the French academy upon the “Love of the
Sciences.
” He retired at last into Burgundy, where he
married, and died in 1640. He wrote a great number of
verses, which were never printed. But there are others,
which were published, as particularly his “Paraphrase
upon the Psalms
” of Degrees,“to which are added his
” Poems upon divers subjects," Paris, 1633, 8vo. He
had a brother, John, who had likewise a talent for poetry,
and translated several of the Psalms into French verse, two
editions of which have been published, the former at Grenoble in 1651, and the latter more complete at Marseilles
in 1654.
1753, 8vo. He left also in manuscript, a life of John Gaston, grand duke of Tuscany, and of a female saint of the order of St. Francis.
, son of the preceding, was born
at Bologna, May 8, 1712. He studied philosophy and
law, and took his doctor’s degree in the latter faculty at
Padua in 1736, but having afterwards applied himself to
mathematics, he was, in 1740, appointed royal engineer,
To all this he added a taste for the classics and Italian literature, which he cultivated in his father’s house, where
he principally resided, either at Milan or Bologna, at which
last he died in 1754. He published, 1. “Practica del fora
Veneto,
” Venice, 1737., 8vo. 3.
” Saggio d'una nuova filosofia,“Venice, 1740, 8vo. 4.
” Storia
della nascita delle scienze e belle lettere,“&c. Florence,
1743, 8vo. This was to have extended to twelve volumes,
but one only appeared. 5.
” De praeclaris Jurisconsultis
Bononiensibus Oratio,“&c. 1749, 4to, to which is added
a letter by his father, dated Milan, where probably this
work was published. 6,
” II Decamerone,“Bologna, 1751,
2 vols. 8vo, an imitation of Boccaccio, the subjects taken
from some curious facts in the English Philosophical Transactions, accounts of travellers, &c. and other remarkable
events, and adventures, but more pure in point of morality
than the work of his predecessor. 7.
” Novissima sisteina
di filosofia, &c." Modena, 1753, 8vo. He left also in
manuscript, a life of John Gaston, grand duke of Tuscany,
and of a female saint of the order of St. Francis.
Padua, Cremona, 1677, 4to, and he published three others in different years for the festival of that saint. 2. “Cremona litterata, sen in Cremonenses, doctrina et litterariis
, an Italian lawyer, and a scholar of
great learning, was born at Cremona, Feb. 3, 1657, the son
of Louis Arisi and Lucia Negri, both of distinguished families in that place. His infirm state of health in his infancy
made him be consigned, for some time, to the care of a private tutor; but he afterwards studied philosophy in the
Jesuits’ college. In 1674, his father sent him to Rome to
study law, from whence, in 1677, he went to Bologna with
a view to continue that pursuit, but the death of his father
obliged him next year to return to his own country. Still
desirous, however, to complete his course, he went first to
Pavia, where he obtained a doctor’s degree, and then to
Milan for six months, where he improved himself under an
able advocate. On his return to Cremona, he divided his
time between his professional studies, and that of polite
literature, particularly poetry, for which he had a very
early taste. Connecting himself, by correspondence or
personal acquaintance, with the most eminent scholars of
nis time, he became a member of many of the Italian academies; and the extensive knowledge and probity he displayed as a lawyer, occasioned his being employed in many
public transactions, in which he acquitted himself to the
entire satisfaction of the government of his country. He
died of a lingering disorder, Jan. 25, 1743. Mazzuchelli’s
list of his works, printed and manuscript, amounts to sixtyfour articles. The most esteemed of the printed works
are, 1. “La Tirranide soggiogata,
” an oratorio for St.
Anthony of Padua, Cremona, Cremona litterata, sen in Cremonenses, doctrina et
litterariis dignitatibus eminentiores, chronologic^ adnotationes,
” 3 vols. fol. The first two were published at Parma,
1702 and 1705, and the third at Cremona, 1741. 3. “Scnatorum Mediolanensium ex collegio judicum Cremonae ab
ipso erecto, usque ad hocc tempora continuata series,
” &c.
Cremona, Rime per le sacre stimate del
Santo Patriarca Francesco,
” &c. Cremona,
meaned himself with such sanctity, that after his death Llanelvy lost its name, and took that of the saint. St. Asaph flourished about the year 590, under Carentius, king
, who gave his name to the episcopal see of St. Asaph in Wales, was descended of a good family in North Wales, and became a monk in the convent of Llanelvy, over which Kentigern the Scotch bishop of that place presided. That prelate, being recalled to his own country, resigned his convent and cathedral to Asaph, who demeaned himself with such sanctity, that after his death Llanelvy lost its name, and took that of the saint. St. Asaph flourished about the year 590, under Carentius, king of the Britons. He wrote the ordinances of his church, the life of his master Kentigern, and some other pieces. The time of his death is not certainly known. After his death the see of St. Asaph continued vacant 500 years.
his sixteenth year entered the order of St. Benedict, on which occasion he adopted the name of that saint, in lieu of Bernardine, his baptismal name. Soon after, his
, a very learned
Italian scholar of the seventeenth century, was born Aug.
31, 1651, at Borgo-san-Donino, in the duchy of Parma.
In 1653 his father went to reside at Parma, where he spared
no expence in the education of this son, although his fortune was considerably reduced by family imprudence. For
five years he studied the classics, under the tuition of the
Jesuits, and in his sixteenth year entered the order of St.
Benedict, on which occasion he adopted the name of that
saint, in lieu of Bernardine, his baptismal name. Soon
after, his father died, leaving his widow and three children
with very little provision. Bacchini, however, pursued his
studies, and took lesson in scholastic philosophy from
Maurice Zapata; but by the advice of Chrysogonus Fabius, master of the novices of his convent, he studied mathematics, as the foundation of a more useful species of
knowledge than the physics and metaphysics of the ancients. He afterwards applied to divinity with equal judgment, confining his researches to the fathers, councils, and
ecclesiastical history. When he had completed his course,
his abbé wished him to teach philosophy, but he had no
inclination to teach that scholastic philosophy which he did
not think worth learning and having obtained leave, on
account of his health, to retire to a monastery in the country, he remained there two years, during which he studied
the science of music, and on his recovery began to preach,
agreeably to the desire of his superiors. In 1677, Arcioni, abbe of St. Benedict at Ferrara, having appointed him.
his secretary, he was obliged to follow him to Arezzo, Venice, Placentia, Padua, and Parma. While at Piacentia,
in 1679, he pronounced a funeral oration on Margaret de
Medicis, mother of the duke of Parma, which was printed
there. In 1681 he formed an acquaintance with Magliabecchi, the cardinal Noris, and many other eminent men of
the age. In 1683, on account of his health, he solicited
permission to resign his office as secretary to the abbe“, and
as public preacher, which was granted; and having his
time again in his own hands, he began to arrange the library belonging to his monastery, and to consult the fathers
and sacred critics, and studied with assiduity and success
the Greek and Hebrew languages. In 1635 he was appointed counsellor of the inquisition at Parma, and ne^t
year had a visit of three days from father Mabillon and father Germain, and about the same time began to conduct
the
” Giornale de Letterati." In this he was encouraged
and assisted by Gaudentio Roberti, who was eminent in polite literature. Bacchini accordingly began the Parma
journal, in imitation of that published at Rome, and continued it monthly, but without his name, until 1690. But
afterwards, when at Modena, he resumed it for 1692 and
1693, after which, the death of Roberti, who defrayed all
the expence, obliged him again to discontinue it. In 1695,
however, Capponi engaged to furnish the books and all necessary expences, and he edited itfor 1696 and 1697, when
it was concluded. The whole make nine small volumes
4to, the first five printed at Parma, and the rest at Modena.
ity, but Bulaeus, in his history of the university of Paris, says he was himself the scholar of that saint, which Dr. Pegge doubts. However, he wrote “Edmund’s life,”
Dr. Pegge, whose excellent life of bishop Grosseteste
we have seen since the above article was written, thinks
that Robert Bacon was either elder brother, or more probably, as Leland imagines, uncle of Roger Bacon. Robert
was the person who initiated Edmund archbishop of Canterbury in the study of divinity, but Bulaeus, in his history of the university of Paris, says he was himself the
scholar of that saint, which Dr. Pegge doubts. However,
he wrote “Edmund’s life,
” and is noticed by Leland, as
the particular acquaintance and intimate of bishop Grosseteste. Matthew of Westminster gives him and Fishakel
the character of being two such as were not exceeded by
any in Christendom, or even equalled, especially as preachers. Dr. Pegge observes, that this character is the more
extraordinary as coming from a monk, and that from the
latter part of it, as well as from the list of Robert’s productions, it appears that his excellence lay in theology, a particular which constitutes an essential difference in the character of him and Roger Bacon, who was eminently skilled
in the mathematics and philosophy, as well as divinity, and
perhaps more so.
compose the upper rank of spectators, are equally admirable for simplicity and elegance, whilst the saint' himself, and those around him, exhibit little more than clumsiness,
, an eminent sculptor, was born at Florence in 1487, and died in 1559. He was intended by his father, who was a goldsmith, to follow that business, but discovered an early and much higher relish for sculpture. It is said that at the age of nine he made a statue of snow, which was remarkable for justness of proportion. He attempted also painting, but was deficient in colouring, and wanted perseverance to acquire execution and handling. He was, however, a great designer, and his compositions of the Martyrdom of St, Lawrence, and the Massacre of the Innocents, shew exuberance of fancy. In the former, the draped figures that compose the upper rank of spectators, are equally admirable for simplicity and elegance, whilst the saint' himself, and those around him, exhibit little more than clumsiness, or barefaced contrast. The Massacre of the Innocents, with a display of anatomic prowess, presents a scene, not of terror and pity, but loathsomeness and horror. As a sculptor, however, he was esteemed the greatest after Michael Angelo. Among his most admired "works is the copy of the Laocoon, in the garden of the Medicis at Florence. This was intended by pope Clement VII. as a present to Francis I. but when he saw it, he was so much pleased that he could not part with it, and in its stead sent a present of antique statues to the king of France. Another of his admired productions was a bas relief of a Descent from the Cross, which he presented to Charles V. who rewarded him with a commandery of St. James and to this, not inferior in excellence, maybe added his Hercules and Cacus, a colossal groupe, and his statues of Leo X. and Clement VII. Vasari, who has written his life, justlv censures his envious disposition, and particularly his jealous hatred of Michael Angelo.
atises of Mr. Baxter’s: his practical works have been published in four volumes folio. Of these his “ Saint’s Everlasting Rest,” and his “Call to the Unconverted,” are
In 1632, he was seized by a warrant, for coming within
five miles of a corporation and five more warrants were
served upon him to distrain for 195l. as a penalty for five
sermons he had preached, so that his books and goods were
sold. He was not, however, imprisoned on this occasion,
which was owing to Dr. Thomas Cox, who went to five
justices of the peace, before whom he swore that Mr. Baxter was in such a bad state of health, that he could not go
to prison without danger of death. In the beginning of
1685, he was committed to the king’s bench prison, by a
warrant from the lord chief justice Jefferies, for his paraphrase on the New Testament; and on May 18, of the
same year, he was tried in the court of king’s bench, and
found guilty. He was condemned to prison for two years;
but, in 1686, king James, by the mediation of the lord
Powis, granted him a pardon; and on Nov. 24, he was discharged out of the king’s bench. After which he retired
to a house in Charterhouse-yard, where he assisted Mr.
Sylvester every Sunday morning, and preached a lecture
every Thursday.
Mr. Baxter died Dec. the 8th, 1691, and was interred in
Christ-church, whither his corpse was attended by a numerous company of persons of different ranks, and many
clergymen of the established church. He wrote a great
number of books. Mr. Long of Exeter says fourscore;
Dr. Calamy, one hundred and twenty; but the author of
a note in the Biographia Britannica tells us he had seen an.
hundred and forty-rive distinct treatises of Mr. Baxter’s:
his practical works have been published in four volumes
folio. Of these his “Saint’s Everlasting Rest,
” and his
“Call to the Unconverted,
” are the most popular, but excepting the last, we know not of any of his works that have
been reprinted for a century past, doubtless owing to his
peculiar notions on points about which the orthodox dissenters are agreed. Bishop Burnet, in the History of his
own times, calls him “a man of great piety
” and says,
“that if he had not meddled with too many things, he
would have been esteemed one of the most learned men of
the age; that he had a moving and pathetical way of writing, and was his whole life long a man of great zeal and
much simplicity, but was unhappily subtle and metaphysical in every thing.
” This character may be justly applied
to Mr. Baxter, whose notions agreed with no church, and
no sect. The consequence was, that no man was ever
more the subject of controversy. Calamy says that about
sixty treatises were opposed to him and his writings. What
his sentiments were, will appear from the following sketch,
drawn up by the late Dr. Kippis. “His Theological System has been called Baxterianism, and those who embrace
his sentiments in divinity, are styled Baxterians. Baxterianism strikes into a middle path between Calvinism and
Arminianism, endeavouring, in some degree, though perhaps not very consistently, to unite both schemes, and to
avoid the supposed errors of each. The Baxterians, we
apprehend, believe in the doctrines of election, effectual
calling, and other tenets of Calvinism, and, consequently,
suppose that a certain number, determined upon in the
divine counsels, will infallibly be saved. This they think
necessary to secure the ends of Christ’s interposition. But
then, on the other hand, they reject the doctrine of reprobation, and admit that our blessed Lord, in a certain sense,
died for all; and that such a portion of grace is allotted to
every man, as renders it his own fault, if he doth not attain
to eternal happiness. If he improves the common grace
given to all mankind, this will be followed by that special
grace which will end in his final acceptance and salvation.
Whether the Baxterians are of opinion, that any, besides
the elect, will actually make such a right use of common
grace, as to obtain the other, and, at length, come to
heaven, we cannot assuredly say. There may possibly be
a difference of sentiment upon the subject, according as
they approach nearer to Calvinism or to Arminianism. Mr.
Baxter appears likewise to have modelled the doctrines of
justification, and the perseverance of the saints, in a manner which was not agreeable to the rigid Calvinihts. His
distinctions upon all these heads we do not mean particularly to inquire into, as they would not be very interesting
to the generality of our readers. Some foreign divines, in
the last century, struck nearly into the same path; and
particularly, in France, Mons. le Blanc, Mr. Cameron, and
the celebrated Mons. Amyrault. For a considerable time,
the non-conformist clergy in England were divided into
scarcely any but two doctrinal parties, the Calvinists and
the Baxterians. There were, indeed, a few direct Arminians among them, whose number was gradually increasing. Of late, since many of the dissenters have become
more bold in their religious sentiments, the Baxterians
among them have been less numerous. However, they
are still a considerable body; and several persons are fond
of the name, as a creditable one, who, we believe, go
farther than Mr. Baxter did. The denomination, like other
theological distinctions which have prevailed in the world,
will probably, in a course of time, sink into desuetude, till
it is either wholly forgotten, or the bare memory of it be
only preserved in some historical production.
”
mparable art, the systematic thread of opinion, and transforms himself by turns into the person of a saint, a sage, or an heretic. Yet his refinement is sometimes excessive:
As soon as Beausobre became settled at Berlin, he resumed his favourite studies, and particularly his “History
of the Reformation,
” which he carried down to the Augsburgh confession, and left it in manuscript. In this state
it remained until 1784, when it was published at Berlin in
4 vols. 8v6. Its principal object is the origin and progress,
of Lutheranism, in treating of which the author has availed
himself of Seckendorfl’s history, but has added many vainable materials. It contains also very curious and ample
details relative to the progress of the reformation in France
and Swisserland; but it nevertheless is not free from objections, both on the score of impartiality and accuracy.
In the mean time, the Prussian court having desired M.
Beausobre and his friend M. Lenfant to prepare a translation of the New Testament, they shared the labour between
them, M. Lenfant taking the Evangelists, Acts, Catholic
epistles, and the Apocalypse, and M. Beausobre the epistles
of St. Paul. The whole was published in 2 vols. 4to, Amst.
1718, with prefaces, notes, c. A second edition appeared in 1741, with considerable additions and corrections.
Their “Introduction
” was published separately at Cambridge (translated into English) in 1779; and Dr. Watson,
bishop of Llandaff, who inserted it in the third volume of
his “Theological Tracts,
” pronounces it a work of extraordinary merit, the authors Laving left scarcely any togic
untouched, on which the voting student in divinity may he
supposed to wunt information. Their only opponent, at
the time of publication, was a Mr. Dartis, formerly a minister at Berlin, from which he had retired, and who published a pamphlet, to which Beausobre and Lenfant made
separate replies. Beausobre was one of the principal members of a society of literary men of Berlin, who called them
the “Anonymi,
” and this connection led 'him to be a contributor to the “Bibliothcque Gcrmanique,
” of which he
was editor from vol. IV. to the time of his death, excepting vol. XL. One of the pieces he wrote for this journal
was translated into English, and published at London,
1735, 8vo, under the title of “St. Jatzko, or a commentary on a passage in the plea for the Jesuits of Thorn
”.
But his most celebrated work was his “Histoire critique
de Mauicheisme,
” Amst. it
is a treasure of ancient philosophy and theology. The
learned historian spins, with incomparable art, the systematic thread of opinion, and transforms himself by turns into the person of a saint, a sage, or an heretic. Yet his refinement is sometimes excessive: he betrays an amiable
partiality in favour of the weaker side, and while he guards
against calumny, he does not allow sufficient scope for superstition and fanaticism,
” things, or rather words, which
Gibbon js accustomed to use without much meaning. The
journalists of Trevoux having attacked this work, gave Mr.
IjJeausobre an opportunity of showing his superiority in ecclesiastical history, by an answer published in the BibL
Germanique, which perhaps is too long. He wrote also a
curious preface to the “Memoirs of Frederick-Henry,
prince of Orange,
” Amst. History of the Reformation,
” already noticed. M. Beausobre reached the period
of old age, without experiencing much of its influence.
He preached at the age of eighty with vigour and spirit.
His last illness appears to have come on in October 1737,
and although it had many favourable intermissions, he died
June 5, 1738, in the full possession of his faculties and recollection, and universally regretted by his Hock, as well as
by the literary world. The most remarkable encomium
bestowed on him, is that of the prince, afterwards Frederick king of Prussia, in a letter to Voltaire, published in
the works of the latter. “We are -about to lose one of the
greatest men of Germany. This is the famous M. de Beausobre, a man of honour and probity, of great genius, a taste
exquisite and delicate, a great orator, learned in the history of the church and in general literature, an implacable
enemy of the Jesuits, the best writer in Berlin, a man full
of fire and vivacity, which eighty years of life have not
chilled; has a little of the weakness of superstition, a fault
common enowgh with people of his stamp, and is conscious
enough of his abilities to be affected by applause. This
loss is irreparable. We have no one who can replace M.
de Beausobre; men of merit are rare, and when nature
sows them they do not always come to maturity.
” The
applause of such a man as Beausobre, from Frederick of
Prussia to Voltaire, is a curiosity.
mas Stapleton, the translator of Bede, in whose book De tribus Thomis, or Of the three Thomas’s, our saint makes as considerable a figure as either Thomas the Apostle,
On the other hand, Mr. Berington, in his “History of
the reign of Henry If.
” has attempted a vindication of
Becket, in which he differs considerably from lord Lyttelton and other protestant historians, but for this w must
refer to the book itself. Few men have had more biographers, if reliance could be placed on them, than Becket,
but unfortunately the greater part of them were his panegyrists, and not his historians, and too much under the
influence of the monkish principles of their days, to deserve much credit. The following list, however, of his
biographers may afford some information to the curious
inquirer, taken from Leland, Bale, Pits, and others.
1. Herbert Bosenham, or Bosscham, or de Hoscham, who
was this archbishop’s secretary, and also present at the
slaughter of him. 2. Edward, a monk, of Canterbury, the
martyr’s most intimate friend. 3. Johannes Sarisburiensis,
who accompanied Becket in his exile, but never countenanced his behaviour towards the king, being as sharp a
writer against the encroachments of the papal see, as any
man of his time. 4. Bartholomseus Iscanus, or Exonensis,
bisiiop of Exeter, where he died in 118k 5. E. a monk
of Eveshatn, who dedicated his book, or wrote it by way
of epistle, to Henry, abbot of Croyland. 6. William Stephens, or Fitz-Stephen, a monk of Canterbury, and, for
at reason, usually called Gulielmus Cantuariensis. He
said to have written three several treatises of the life,
martyrdom, and miracles of St. Thomas Becket; which
are now in the Cotton library: But that, which there carries
his name, seems to have been penned by Johannes Carnotensis, who is the same person with Sarisburiensis above
mentioned, since, in the Quadripartite History, what we
have from him is often to be found, in the same words, in
the life there ascribed to Fitz-Stephen. 7. Benedictus
Petroburgensis, abbot of Peterborough, who died in 1200.
8. Alanus Teukesburiensis, abbot of Tewkesbury, who died
about the same time. 9. Roger, a monk of Croyland, who
lived about 1214. It is observed, that St. Thomas’s miracles were become so numerous in this writer’s time, that
he had matter for seven large volumes, in composing
of which he spent no less than fifteen years. 10. Stephen
Langton, a famous successor of Becket’s in the see of Canterbury, whose work on this subject is said be in the
library of Bene't college. 11. Alexander de Hales, so
called from the monastery of Hales in Gloucestershire,
where he was educated, one of the most eminent schoolmen of his age, and master to Thomas Aquinas, Bonaventure, &c. 12. John Grandison, or Graunston, who died
in 1369. 13. Quadrilogus, or the author of a book, entitled “De vita et processu S.Thomae Cantuariensiset Martyris super Libertate Ecclesiastica.
” It is collected out of
four historians, who were contemporary and conversant
with Becket, viz. Herbert de Hoscham, Johannes Carnotensis, Gulielmus Canterburiensis, and Alanus Teukesburiensis, who are introduced as so many relaters of facts
interchangeably. This book was first printed at Paris in
1495, and is often quoted by our historians, in the reign
of Henry II. by the name of Quadripartita Historia.
14. Thomas Stapleton, the translator of Bede, in whose
book De tribus Thomis, or Of the three Thomas’s, our
saint makes as considerable a figure as either Thomas the
Apostle, or Thomas Aquinas. 15. Laurence Vade, or
Wade, a Benedictine monk of Canterbury, who lived and
died we know not when, or where; unless perhaps he be
the same person with 16. An anonymous writer of Becket’s
life, who appears to have been a monk of that church, and
whose book is said to be in the library at Lambeth. 17.
Richard James, nephew of Dr. Thomas James, some time
keeper of the Bodleian library; a very industrious and
eminent antiquary, who endeavoured to overthrow the
great design of all the above-mentioned authors, in his “Decanonizatio Thomse Cantuariensis et suorum,
” which, with
other manuscript pieces by the same hand, is in the public
library at Oxford. These are the principal writers of our
archbishop’s life besides whom, several other historians
have spoken largely of him as John Bromton, Matthew
Paris, Gervase, &c.
in the translation of the body of St. William of York, when the other bishops declined touching that saint’s remains, conscious of their failings in point of chastity,
, bishop of Durham in the reigns of Edward I. and II. was advanced, with
the king’s consent, from the archdeaconry of Durham and
other preferments to the bishopric. Of his extraction and
education we have no account. He was elected by the
monks on the 9th of July 1283, and consecrated, in the
presence of the king and several of the nobles, by William
Wicwane, archbishop of York, on the 9th of January following. At the time of his consecration, the archbishop,
having had a dispute, during the vacancy of the see, with
the chapter of Durham, obliged the prior to go out of the
church; and the next day enjoined the new bishop, upon
his canonical obedience, to excommunicate the superior
and several of the monks: but Bek refused to obey the
archbishop, saying, “I was yesterday consecrated their
bishop, and shall 1 excommunicate them to-day? 110 obedience shall force me to this.
” He was enthroned on
Christmas eve,
y, the founder of the hospital, it was in a strain of enthusiasm, which he even carried so far as to saint him. A gentleman having on one of those occasions begged leave
, was born in the year 1706, at
Kingston in Surrey. He received his education at Eton;
and discovering an inclination for surgery, was bound apprentice to Mr. Cheselden, by far the most eminent man
of his profession. Under this great master, who used to
say, that of all the apprentices he ever had Mr. Belchier
was the most industrious and assiduous, he soon became an
accurate anatomist. His preparations were esteemed next
to' Dr. NichohVs, and allowed to exceed all others of that
time. Thus qualified, his practice soon became extensive;
and in 1736 he succeeded his fellow-apprentice Mr. Craddock, as surgeon to Guy’s hospital. In this situation, which
afforded such ample opportunity of displaying his abilities,
he, by his remarkably tender and kind attention to his
pauper patients, became as eminent for his humanity as
his superior skill in his profession. Like his master Cheselden, he was very reluctant before an operation, yet quite
as successful as that great operator. He was particularly expert in the reduction of the humerus; which, though a very
simple operation, is frequently productive of great trouble
to the surgeon, as well as excruciating pain to the patient.
Being elected fellow of the royal society, he communicated to that learned body several curious cases that
fell within his cognizance; particularly a remarkable case
of an hydrops ovarii, published in the Philosophical Transactions, No. 423; an account of the miller whose arm was
torn off by a mill, August 15, 1737, No. 449; and a remarkable instance of the bones of animals being turned red by aliment only, No. 442. The greatest discoveries frequently
are owing to trifling and accidental causes. Such was the
ease in the last-mentioned circumstance, Mr. Belchier
being led to make his inquiries on that subject, by the bone
of a boiled leg of pork being discovered to be perfectly red,
though the meat was well-flavoured, and of the usual colour.
On his resignation as surgeon of Guy’s, he was made governor both of that and St. Thomas’s hospital, to which he
was particularly serviceable, having recommended not less
than 140 governors. Mr. Belchier in private life was a
man of strict integrity, warm and zealous in his attachments, sparing neither labour nor time to serve those for
whom he professed a friendship. Of this he gave a strong
proof, in becoming himself a governor of the London hospital, purposely to serve a gentleman who had been his
pupil. Indeed, he on every occasion was particularly desirous of serving those who had been under his care. A
man of such a disposition could not fail of being caressed
and beloved by all that really knew him. In convervation
he was entertaining, and remarkable for bons mots, which
he uttered with a dry laconic bluntness peculiar to himself;
yet under this rough exterior he was possessed of a feeling
and compassionate heart. Of the latter, his constantly
sending a plate of victuals every day, during his confinement, to a man, who, having gained admittance to him, presented a pistol with an intent to rob him, and whom he
seized and secured, is an unquestionable proof, as well as
of his personal courage. Such were his gratitude and
friendship too for those of his acquaintance, that on several sheets he has mentioned their names with some legacy as a token of remembrance, as medals, pictures,
books, &c. trinkets and preparations, and on another paper
says he could not do more, having a family of children.
Whenever he spoke of Mr. Guy, the founder of the hospital, it was in a strain of enthusiasm, which he even carried
so far as to saint him. A gentleman having on one of those
occasions begged leave to relnark, that he had never before
heard of St. Guy, Mr. Belchier, in his sentimental way, replied, “No, sir: perhaps you may not find his name in
'the calendar, but give me leave to tell you, that he has a
better title to canonization than nine-tenths of those whose
names are there; some of them may, perhaps, have given
sight to the blind, or enabled the lame to walk; but can you
quote me an instance of one of them bestowing one hundred and fifty thousand pounds sterling for the purpose of
relieving his fellow creatures?
” Mr. Belchier was a great
admirer of the fine arts, and lived in habits of intimacy
with the principal artists of his time. He enjoyed a great
share of health, though far advanced in years. A friend
of his being some time since attacked with epileptic fits, he
exclaimed, “I am extremely sorry for him, but when I
fall I hope it will be to rise no more;
” and he succeeded
in a great measure in his wish, for being taken with a shivering fit at Batson’s coffee-house, he returned home and
went to bed. The next day he thought himself better,
got up, and attempted to come down stairs, but complained
to those who were assisting him, that they hurried him, and
immediately alter exclaiming, “It is all over!
” fell back
and expired. His body was interred in the chapel at Guy’s
hospiial. He died in 1785.
here he died the 17th of Sept. 1621. It appeared on the day of his funeral that he was regarded as a saint, and the Swiss guards belonging to the pope were obliged to
, an Italian Jesuit, and one of the most celebrated controversial writers of his time, was born in Tuscany, 1542, and admitted amongst the Jesuits in 1560. In 1569 he was ordained priest, at Ghent, by Cornelius Jansenius, and the year following taught divinity at Louvain. After having lived seven years in the Low Countries, he returned to Italy, and in 1576 began to read lectures at Rome on points of controversy. This he did with so much applause, that Sixtus V. appointed him to accompany his legate into France, in 1590, as a person who might be of great service, in case of any dispute concerning religion. He returned to Rome about ten months after, where he had several offices conferred on him by his own society as well as by the pope, and in 1599 was created cardinal. Three years after, he had the archbishopric of Capua given him, which he resigned in 1605, when pope Paul V. desired to have him near himself. He was now employed in the affairs of the court of Rome, till 1621, when, finding himself declining in health, he left the Vatican, and retired to the house belonging to the Jesuits, where he died the 17th of Sept. 1621. It appeared on the day of his funeral that he was regarded as a saint, and the Swiss guards belonging to the pope were obliged to be placed round his coffin, in order to keep off the crowd, which pressed to touch and kiss the body; but they could not prevent every thing he made use of from being carried away a venerable relic.
s it as a mere heap of lies and forgeries, in order to palm Becket on the multitude for a first-rate saint, and intercessor with God. Nor is this author’s zeal confined
, abbot of Peterborough in the twelfth
century, was educated at Oxford, became a monk in the
monastery of Christ’s church, Canterbury, and some time
after was chosen prior by the members of that society.
Though he had been a great admirer of archbishop Becket,
and wrote a life of that prelate, he was so much esteemed
by Henry II. that by the influence of that prince he was
elected abbot of Peterborough, in 1177. He assisted at
the coronation of Richard I. 1189, and was advanced to
be keeper of the great seal in 1191, but he did not long
enjoy this high dignity, as he died on Michaelmas day,
1193. He composed a history of Henry II. and Richard I.
from 1170 to 1192, which has been esteemed by many of
our antiquaries, as containing one of the best accounts of
the transactions of those times. A beautiful edition of this
work was published at Oxford by Hearne, 1735, 2 vols. 8vo.
With respect to his life of Becket, Bale and Pits speak of
two pieces, which probably are but one the first entitled
“Vita Thomae Cantuariensis
” the other, “Miracula
Thomae Marty ris.
” Leland, who mentions only “the
Life of Becket
” as written by our author, gives it the character of an elegant performance. But Bale treats it as a
mere heap of lies and forgeries, in order to palm Becket
on the multitude for a first-rate saint, and intercessor with
God. Nor is this author’s zeal confined to Benedict, but
extends itself to the monks of those times in general, whom
he represents as a set of debauchees and impostors, concealing their vices under a mask of piety, and cheating
the people with the most diabolical illusions. Dr. Cave
tells us, that the author of the “Quadrilogus
” transcribed
a great part of Benedict’s Life of Becket into the third and
fourth books of his work. This “Quadrilogus, or De Vita
et Processu S. Thomse Cantuariensis et Martyris super
Libertate ecelesiastica
” (Nicolson tells us), is collected out
of four historians, who were contemporary and conversant
with Becket, in his height of glory, and lowest depression; namely, Herbert de Hoscham, Johannes Carnotensis, William of Canterbury, and Alan of Teuksbury;
who are brought in us so many several relaters of matters
of fact, interchangeably. Here is no mention of our Benedict in this list; so that either the doctor is mistaken in
his assertion, or the bishop is not exact in his account of the
authors from whence the Quadrilogus was compiled.
, an ecclesiastic and saint, was born at Massa, in Tuscany, Sept. 8, 1380. Having lost his
, an ecclesiastic and saint, was born at Massa, in Tuscany, Sept. 8, 1380. Having lost his mother at three years of age, and his father at seven, his relations in 1392 sent for him to Sienna, where he learned g ammar under Onuphrius, and philosophy under John JSpoletanus. In 1396 he entered himself among the confraternity of the disciplinaries in the hospital de la Scala in that city and in 1400, when the plague ravaged all Italy, he attended upon the sick in that hospital with the utmost diligence and humanity. In 1404 he entered into a monastery of the Franciscan order, near Sienna, and, having been ordained priest, became an eminent preacher. He was afterwards sent to Jerusalem, as commissary of the holy land and upon his return to Italy, visited several cities, where he preached with great applause. His enemies accused him to pope Martin V. of having advanced in his sermons erroneous propositions upon which he was oidered to Rome, where he vindicated himself, and was allowed to continue his preaching. The cities of Ferrara, Sienna, and Urbino, desired pope Eugenius IV. to appoint him their bishop but Bernardine refused to accept of ibis honour. He repaired and founded above 300 monasteries in that country. He died at Aquila in AbruzzO, May 20, 1444, and was canonised in 1450, by pope Nicholas.
, a saint and martyr, and according to the Breviary, bishop of Sebasta
, a saint and martyr, and according to the Breviary, bishop of Sebasta in Cappadocia, deserves this slight
notice, as a person of great note among the vulgar, who in
their processions of the wool-trade, always carry an effigies
or representation of him, as the inventor or patron of their
art of combing it. There was an order of knighthood also
instituted in honour of him; and his day, which stands now
marked in our Calendar, was Feb. 3. He suffered death
in the reign of Dioclesian, about the year 283, according
to the Legenda Aurea, but the English version of that
book has the year 387, neither of which dates are strictly
true, since Dioclesian did not succeed to the empire till
the year 2Si, and died before the latter date. Before his
death, which was by beheading, he was whipped, and had
his flesh tornferreis pectinibiis, with iron combs and this
seems to be the only foundation for the respect paid to his
memory by wool-combers. Thus far the learned antiquary Dr. Pegge, in a letter on the history of St. Blase
but Butler, in his “Lives of the Saints,
” fixes his death in
the year
eable effect. An altar-piece at the church of St. James in Ghent, representing the martyrdom of this saint, and a picture of the Annunciation in another church, painted
, called also Langhen-Jan, a painter of history and portrait of the Flemish school, was born at Munster, about the year 1610; and removing to Flanders, acquired the art of design and colouring in the school of Jacques Jordaens. He designed well the heads erf his women are generally graceful, and those of his men distinguished by character: his tone of colouring sometimes resembled that of Rubens, but more frequently that of Vandyck. His pictures have great force and harmony, and his skilful management of the chiaro-scuro produces an agreeable effect. An altar-piece at the church of St. James in Ghent, representing the martyrdom of this saint, and a picture of the Annunciation in another church, painted in 1664, are distinguished performances of this master. Descamps mentions another John Van Bockhorst, who was born at Dentekoom in 1661, went when young to London, and was employed by sir Godfrey Kneller on his portraits, and the earl of Pembroke also employed him to paint portraits, history, and battle pieces. He afterwards practised portrait-painting in various parts of Germany, principally at the court of Brandeuburgh and in Cleves, and died in 1724.
, a celebrated doctor, cardinal, and saint of the church of Rome, was born at Bagnarea in Tuscany, 1221.
, a celebrated doctor, cardinal, and saint of the church of Rome, was born
at Bagnarea in Tuscany, 1221. He was admitted into the
order of St. Francis, about 1243; and studied divinity at
the university of Paris under the celebrated Alexander de
Hales, with so much success, that at the end of seven
years he was thought worthy to read public lectures upon
the Sentences. He was created doctor in 1255 along with
St. Thomas Aquinas, and the year after appointed general
of his order, in which office he governed with so much
zeal and prudence, that he perfectly restored the discipline
of it, which had been greatly neglected. Pope Clement IV.
nominated him to the archbishopric of York in England;
but Bonaventure disinterestedly refused it. After the death
of Clement the see of Rome lay vacant almost three years,
and the cardinals not being able to agree among themselves
who should be pope, came at length to a most solemn engagement, to leave the choice to Bonaventure; and to
elect whoever he should name, though it should be even
himself, which, from his modest character, was not very
probable. Accordingly, he named Theobald, archdeacon
of Liege, who was at that time in the Holy land, and who
took the title of Gregory X. By this pope he was made a
cardinal and bishop of Albano; and appointed to assist at
a general council, which was held at Lyons soon after. He
died there in 1274, and was magnificently and honourably
conducted to his grave; the pope and whole council attending, and the cardinal Peter of Tarantais, afterwards
pope Innocent V. making his funeral oration. Sixtus IV.
canonized him in 1482. He. has had the good fortune to
be almost equally praised by popish and protestant writers,
Bellarmine has pronounced Bonaventure a person dear to
God and men; and Luther calls him “vir prtestantissimus,
” a most excellent man. His works were printed at
Rome in 1588, in 8 vols. folio. Excepting his commentary upon the master of the Sentences, they are chiefly on
pious and mystical subjects, and have gained him the name
of the Seraphic doctor. Brucker gives us the following
account of his method of philosophizing, from his treatise
“De reductione Artium ad Theologiam;
” on the “application of Learning to Theology:
” Human knowledge he
divides into three branches, logical, physical and moral.
Each of these he considers as the effect of supernatural
illumination, and as communicated to men through the
medium of the holy scriptures. The whole doctrine of
scripture he reduces to three heads; that which respects
the eternal generation and incarnation of Christ, the study
of which is the peculiar province of the doctors of the
church; that which concerns the conduct of life, which is
the subject of preaching; and that which relates to the
union of the soul with God, which is peculiar to the monastic and contemplative life. Physical knowledge he applies to the doctrine of scripture emblematically. For example, the production of the idea of any sensible object
from its archetype, is a type of the generation of the Logos;
the right exercise of the senses typifies the virtuous conduct of life; and the pleasure derived from the senses represents the union of the soul with God. In like manner,
logical philosophy furnishes an emblem of the eternal
generation and the incarnation of Christ: a word conceived in the mind resembling the eternal generation; its
expression in vocal sounds, the incarnation. Thus the
multiform wisdom of God, according to this mystical writer, lies concealed through all nature; and all human
knowledge may, by the help of allegory and analogy, be
spiritualised and transferred to theology. How wide a
door this method of philosophising opens to the absurdities
of mysticism the reader will easily perceive from this specimen.
, a celebrated saint of the eighth century, and usually styled the Apostle of Germany,
, a celebrated saint of the eighth century, and usually styled the Apostle of Germany, was an Englishman, named Wilfrid, and born at C red ton or Kirton in Devonshire, about the year 680. He was educated from the age of thirteen in the monastery of Escancester or Exeter, and about three years after removed to Nutcell, in the diocese of Winchester, a monastery which was afterwards destroyed by the Danes, and was never rebuilt. Here he was instructed in the sacred and secular learning of the times; and at the age of thirty, was ordained priest, and became a zealous preacher. The same zeal prompted him to undertake the functions of a missionary among the pagans and with that view he went with two monks into Friezeland, about the year 716; but a war which broke out between Charles Martel, mayor of the French palace, and Radbod, king of Friezeland, rendering it impracticable to preach the gospel at that time, he returned to England with his companions. Still, however, zealously intent on the conversion of the pagans, he refused being elected abbot of Nutcell, on a vacancy which happened on his return; and having received recommendatory letters from the bishop of Winchester, went to Rome, and presented himself to the pope Gregory II. who encouraged his design, and gave him a commission for the conversion of the infidels, in the year 719. With this he went into Bavaria and Thuringia, and had considerable success: and Radbod, king of Friezeland, being now dead, he had an opportunity of visiting that country, where he co-Operated with Willibrod, another famous missionary, who would have appointed him his successor, which Wilfrid rt fused, because the pope had particularly enjoined him to preach in the eastern parts of Germany. Through Hesse, or a considerable part of it, even to the confines of Saxony, he extended his pious labours, and had considerable success, although he suffered many hardships, and was often exposed to danger from the rage of the infidels.
, an eminent Romish saint and cardinal, was born the 2d of October 1538, of a good family,
, an eminent Romish saint and
cardinal, was born the 2d of October 1538, of a good family, in the castle of Arona, upon lake Major in the Milanese. He addicted himself at an early period to retirement
and study. His maternal uncle, Pius IV. sent for him to
the court of Rome, made him cardinal in 1560, and afterwards archbishop of Milan. Charles was then but 22
years of age, but conducted the affairs of the church with
disinterested zeal and prudence. The Romans were at
that time ignorant and lazy: he therefore formed an academy composed of ecclesiastics and seculars, whom, by his
example and his liberality, he animated to study and to
virtue. Each of them was to write upon some chosen subject, either in prose or verse, and to communicate to each
other in frequent conferences the fruits of their studies.
The works produced by this society have been published in
many volumes, under the title of “Noctes Vaticanas,
”
their assemblies being held in the Vatican, and at night,
after the business of the day was over. About the same
time he also founded the college at Pavia, which was dedicated to St. Justina.
nsequence of the queen, when she solicited a son, having recommended herself to Xavier as her patron saint. 8.” Le Nouveau Testament," translated into French from the
, a celebrated French critic,
was born at Paris in 1628; and has by some been considered as a proper person to succeed Malherbe, who died
about that time. He entered into the society of Jesuits at
sixteen, and was appointed to read lectures upon polite
literature in the college of Clermont at Paris, where he
had studied; but he was so incessantly attacked with the
head-ach, that he could not pursue the destined task. He
afterwards undertook the education of two sons of the duke
of Longueville, which he discharged to the entire satisfaction of the duke, who had such a regard for him, that he
would needs die in his arms; and the “Account of the
pious and Christian death
” of this great personage was the
first work which Bouhours gave the public. He was sent
to Dunkirk to the popish refugees from England; and, in,
the midst of his missionary occupations, found time to
compose and publish many works of reputation. Among
these were “Entretiens d‘Ariste & d’Eugene,
” a work of
a critical nature, which was printed no less than five times
at Paris, twice at Grenoble, at Lyons, at Brussels, at Amsterdam, at Leyden, &c. and embroiled him with a great
number of critics, and with Menage in particular; who,
however, lived in friendship with our author before and
after. There is a passage in this work which gave great
oifence in Germany, where he makes it a question,
“Whether it be possible that a German could be a wit
”
The fame of it, however, and the pleasure he took in reading it, recommended Bouhours so effectually to the celebrated minister Colbert, that he trusted him with the education of his son, the marquis of Segnelai. The Remarks
and Doubts upon the French language has been reckoned
one of the most considerable of our author’s works; and
may be read with great advantage by those who would perfect themselves in that tongue. Menage, in his Observations upon the French language, has given his approbation
of jt in the following passage: “The book of Doubts,
”
says he, “is written with great elegance, and contains
many fine observations. And, as Aristotle has said, that
reasonable doubt is the beginning of all real knowledge; so
we may say also, that the man who doubts so reasonably
as the author of this book, is himself very capable of deciding. For this reason perhaps it is, that, forgetting the
tide of his work, he decides oftener than at first he proposed.
” Bouhours was the author of another work, “The
art of pleasing in conversation,
” of which M. de la Grose,
who wrote the eleventh volume of the Bibliotheque Universelle, has given an account, which he begins with this
elogium upon the author “A very little skill,
” says he,
“in style and manner, will enable a reader to discover the
author of this work. He will see at once the nice, the
ingenious, and delicate turn, the elegance and politeness
of father Bouhours. Add to this, the manner of writing in
dialogue, the custom of quoting himself, the collecting
strokes of wit, the little agreeable relations interspersed,
and a certain mixture of gallantry and morality which is
altogether peculiar to this Jesuit. This work is inferior to
nothing we have seen of father Bouhours. He treats in
twenty dialogues, with an air of gaiety, of every thing
which can find a way into conversation; and, though he
avoids being systematical, yet he gives his reader to understand, that there is no subject whatever, either of divinity,
philosophy, law, or physic, &c. but may be introduced
into conversation, provided it be done with ease, politeness, and in a manner free from pedantry and affectation.
”
He died at Paris, in the college of Clermont, upon the
27th of May 1702; after a life spent, says Moreri, under
such constant and violent fits of the head-ach, that he had
but few intervals of perfect ease. The following is a list
of his works with their dates: 1. “Les Entretiens d‘Ariste
et d’Eugene,
” Remarques et Doutes
sur la langue Franchise,
” 3 vols. 12mo. 3. “La Manier
de bien penser sur les ouvrages d' esprit,
” Paris, Pensees ingenieuses des anciens et des modernes,
” Paris, You have, it is true, introduced me in your
new work, but in very bad company,
” alluding to the frequent mention of some Italian and French versifiers whom
Boileau despised. 5. “Pensees ingenieuses des Peres de
l'Eglise,
” Paris, too much of
his time Oh profane literature. 6.
” Histoire du grandmaitre d'Aubusson,“1676, 4to, 1679, and lately in 1780.
7. The lives of St. Ignatius, Paris, 1756, 12mo, and of
St. Francis Xavier, 1682, 4to, or 2 vols. 12mo. Both these
are written with rather more judgment than the same lives
by Ribadeneira, but are yet replete with the miraculous
and the fabulous. The life of Xavier was translated by
Dryden, and published at London in 1688, with a dedication to king James II. 's queen. Dryden, says Mr. Malone,
doubtless undertook this task, in consequence of the queen,
when she solicited a son, having recommended herself to
Xavier as her patron saint. 8.
” Le Nouveau Testament,"
translated into French from the Vulgate, 2 vols. 1697
1703, 12mo.
for the donation of forty pounds made to my father at the motion of the learned and pious master of Saint John’s college, doctor Robert Jenkin: to a nephew of his I have
Mr. Bowyer had always been subject to a bilious colic;
and during the last ten years of his life, he was afflicted
with the palsy and the stone. But, notwithstanding these
infirmities, he preserved, in general, a remarkable cheerfulness of disposition; and received great satisfaction from
the conversation of a few literary friends, by whom he continued to be visited. The faculties of his mind, though
somewhat impaired, were strong enough to support the labour of almost incessant reading, which had ever been his
principal amusement; and he regularly corrected the
learned works, and especially the Greek books, which came
from his press. This he did till within a very few weeks of
his death; which happened on the 18th of November,
1777, when he had nearly completed his 78th year. The
publications of Mr. Bowyer are an incontrovertible evidence
of his abilities and learning; to which may be added that
he was honoured with the friendship and patronage of many
of the most distinguished ornaments of his age. We already have had occasion to mention the earls of Macclesfield and Marchmont, Dr. Wotton, Mr. Pope, Mr. Chishull,
Mr. Clarke, Mr. Markland, bishop Warburton, the right
honourable Arthur Onslow, Mr. Hollis, Dr. Salter, Mr,
De Missy, Dr. Owen, and Dr. Heberden. To these, among
other respectable names, might be added those of archbishop Seeker, bishop Kennett, bishop Tanner, bishop Sherlock, bishop Hoadly, bishop Lyttelton, bishop Pearce, bishop Lowth, bishop Barrington, bishop Hurd, bishop
Percy, lord Lyttelton, lord Sandys, dean Prideaux, doctors
Robert and John Freind, dean Freind, dean Milles, the very
learned Dr. Taylor, chancellor of Lincoln, Dr. Barnard, Dr.
Powell, Dr. Wilkins, Mr. Maittaire, Messrs. R. and S.
Gale, Mr. Browne Willis, Mr. Spelman, Mr. Morant, Dr.
Ducarel, Dr. Pegge, Mr. Garrick, and most of the distinguished scholars and antiquaries of his time. His connec^
tion with the late eminent and excellent Richard Gough,
esq. so well known by his acquaintance with British topography and antiquities, is apparent from his last will;
where his obligations to Dr. Jenkin, dean Stanhope, and
Mr. Nelson, are acknowledged. The late excellent Dr.
Robert Clayton, bishop of Clogher, so highly esteemed his
friendship, that he not only honoured him by a regular
epistolary intercourse, but presented him with the copy-right
of all his valuable writings. Mr. Bowyer stood unrivalled,
for more than half a century, as a learned printer; and
some of the most masterly productions of this kingdom have
undoubtedly appeared from his press. To his literary and
professional abilities, he added an excellent moral character.
His regard to religion was displayed in his publications, and
in the course of his life and studies; and he was particularly
distinguished by his inflexible probity, and an uncommon
alacrity in assisting the necessitous. His liberality in relieving every species of distress, and his endeavours to conceal
his benefactions, reflect great honour on his memory.
Though he was naturally fond of retirement, and seldom
entered into company, excepting with men of letters, he
was, perhaps, excelled by few in the talent of justly discriminating the real characters of mankind. He judged of the
persons he saw by a sort of intuition; and his judgments
were generally right. From a consciousness of literary superiority, he did not always pay that particular attention tQ
the booksellers which was expedient in the way of his business. Too proud to solicit the favours in that way which he
believed to be his due, he was often disappointed in his expectations. On the other hand, he' frequently experienced
friendships in cases where he had much less reason to have
hoped for them so that, agreeably to his own expression,
“in what he had received, and what he had fyeen denied,
he thankfully acknowledged the will of Heaven.
” The two
great objects of Mr. Bowyer’s view, in the decline of his
life, were to repay the benefactions his father had met
with, and to be himself a benefactor to the meritorious of
his own profession. These purposes are fully displayed in
his last will: for which reason, and because it illustrates
the turn of his mind in other respects, we shall insert it at
large. After a liberal provision for his son, among other
legacies are these “I likewise give to my son all my plate;
except the small silver cup which was given to my father
(after his loss by fire) by Mrs. James, and which I give to
the Company of Stationers in London, hoping they will
preserve it as a memorial. Having committed my body to
the earth, I would testify my duty and gratitude to my few
relations and numerous benefactors after my father’s loss by
fire. I give and bequeath to my cousin Scott, lately of
Westminster, brewer, and to his sister, fifty pounds each.
I give and bequeath to my relations Mr. Thomas Linley and
his wife one thousand pounds four per cent, consolidated annuities, to be transferred to them, or to the survivor of them;
and which I hope they will take care to settle, at their
deaths, for the benefit of their son and daughter. I give
to the two sons and one daughter of the late reverend Mr.
Maurice of Gothenburgh iuSweden, who married the only
daughter of Mr. Richard Williamson, bookseller (in return for her father’s friendship to mine), one thousand pounds
four per cent, consolidated annuities, to be divided equally
between them. Among my father’s numerous benefactors,
there is not, that I can hear of, one alive: to several of
them I made an acknowledgement. But one respectable
body I am still indebted to, the University of Cambridge;
to whom I give, or rather restore, the sum of fifty pounds,
in return for the donation of forty pounds made to my father
at the motion of the learned and pious master of Saint John’s
college, doctor Robert Jenkin: to a nephew of his I have
already given another fifty pounds, as appears by his receipt
of the thirty-first of May, one thousand seven hundred and
seventy. The benefactions which my father received from
Oxford I can only repay with gratiiude; as he received
them, not from the university as a body, but from particular members. I give thirty pounds to the dean and chapter
of Canterbury, in gratitude for the kindness of the worthy
doctor Stanhope (sometime dean of Canterbury) to my father; the remembrance of which amongst the proprietors of
his works I have long out-lived, as I have experienced by not
being employed to print them: the like I might say of the
works of Mr. Nelson, another respectable friend and patron of
my father’s, and of many others. I give to doctor William
Heberden my little cabinet of coins, with H ickes’s Thesau rus,
Tristan, and the odd volume, Spanheim’s Numismata, Harduin’s Opera Selecta, in folio, Nummi Populorum et Urbium, in quarto, and any other of my books he chooses to
accept: to the reverend doctor Henry Owen, such of my
Hebrew books and critical books on the New Testament,
as he pleases to take: to Richard Gough, esq. in like manner, my books on topographical subjects: to Mr. John
Nichols, all books that relate to Cicero, Livy, and the Roman
history, particularly the * Cenotaphia' of Noris and Pighius, my grammars and dictionaries, with Swift’s and
Pope’s works: to my son, whatever books (not described above) he thinks proper to take. And now I hope I may
be allowed to leave somewhat for the benefit of printing.
To this end, I give to the master and keepers or wardens
and commonalty of the mystery or art of a stationer of the
city of London, such a sum of money as will purchase two
thousand pounds three per cent, reduced Bank annuities,
upon trust, to pay the dividends and yearly produce thereof,
to be divided for ever equally amongst three printers, compositors or pressmen, to be elected from time to time by
the master, wardens, and assistants, of the said company,
and who at the time of such election shall be sixty-three
years old or upwards, for their respective lives, to be paid
half-yearly; hoping that such as sha.ll be most deserving
will be preferred. And whereas I have herein before given
to my son the sum of three thousand pounds four per cent,
consolidated annuities, in case he marries with the consent
of my executors: Now, I do hereby give and bequeath the
dividends and interest of that sum, till such marriage take
place, to the said company of stationers to be divided
equally between six other printers, compositors or pressmen, as aforesaid, in manner as aforesaid; and, if my said
son shall die unmarried, or married without such consent as
aforesaid, then I give and bequeath the said capital sum of
three thousand pounds to the company of stationers, the
dividends and yearly produce thereof to be divided for ever
equally amongst six other such old printers, compositors or
pressmen, for their respective lives, to be qualified, chosen,
and paid in manner as aforesaid. It has long been to me
matter of concern, that such numbers are put apprentices
as compositors without any share of school-learning, who
ought to have the greatest: in hopes of remedying this,
I give and bequeath to the said company of stationers such
a sum of money as will purchase one thousand pounds three
per cent, reduced bank annuities, for the use of one journeyman compositor, such as shall hereafter be described; with
this special trust, that the master, wardens, and assistants,
shall pay the dividends and produce thereof half-yearly to
such compositor: the said master, wardens, and assistants
of the said company, shall nominate for this purpose a compositor who is a man of good life and conversation, who shall
usually frequent some place of public worship every Sunday unless prevented by sickness, and shall not have worked
on a newspaper or magazine for four years at least before
such nomination, nor shall ever afterwards whilst he holds
this annuity, which may be for life, if he continues a journeyman; he shall be able to read and construe Latin, and at
least to read Greek fluently with accents; f which he shall
bring a testimonial from the rector of St. Martin’s Ludgate
for the time being: I could wish that he shall have been
brought up piously and virtuously, if it be possible, at Merchant Taylors, or some other public school, from seven
years of age till he is full seventeen, and then to serve seven years faithfully as a compositor, and work seven years
more as a journeyman, as I would not have this annuity bestowed on any one under thirty -one years of age: if after
he is chosen he should behave ill, let him be turned out,
and another be chosen in his stead. And whereas it may
be many years before a compositor may be found that shall
exactly answer the above description, and it may at some
times happen that such a one cannot be found; I would
have the dividends in the mean time applied to such person
as the master, wardens, and assistants, shall think approaches
nearest to what I have described. And whereas the above
trusts will occasion some trouble: I give to the said company, in case they think proper to accept the trusts, two
hundred and fifty pounds.
” It is almost superfluous to add,
that the trust was accepted, and is properly executed.
o, a native of the place; but his master-piece at Milan is at the church of S. Sebastian, the patron saint, in whose style no trace of Quattrocento appears.
, or Donato Lazzari, but celebrated under the former name, a painter and architect, was born at Castel Durante, in the territory of Urbino, irv 1444, and at Urbino studied the works of Fra Carnevale, er Corradini. His fame as an architect has nearly obliterated his memory as a painter, though many of his works remain at Milan and its district, and are repeatedly mentioned by Cesariani and Lomazzo, who observe that his style on the whole resembled that of Andrea Mantegna. He painted portraits, sacred and profane history, in distemper and in fresco. He too, like Mantegna, studied much after casts, thence perhaps the too salient lights of his flesh. Like him, he draped models in paper or glued linen, to avoid stiffness. Lomazzo, who cleaned one of his pictures in distemper, found that, like Mantegna, he made use of a viscous liquid. The public frescoes of Bramante at Milan, mentioned by Lomazzo and Scaramuccia, are either no more, or spoiled; but a considerable number of private ones still remain in certain apartments of the palaces Borri and CastiglionL In the Certosa of Pavia there is likewise a chapel said to have been painted by him: the proportions are square, and rather heavy; the faces full, the aged heads grand; the colour vivid and salient, not without some crudity. The same style prevails in a picture of his belonging to the Melzi family, representing several saints and a beautiful perspective; it recurs again in an altar-piece of the Incoronata at Lodi, a charming temple built from the design of Bramante, by Gio. Bataggio, a native of the place; but his master-piece at Milan is at the church of S. Sebastian, the patron saint, in whose style no trace of Quattrocento appears.
, or Bridget, and by contraction Bride, (St.) a saint of the Romish church, and the patroness of Ireland, flourished
, or Bridget, and by contraction Bride, (St.) a saint of the Romish church, and the patroness of Ireland, flourished in the beginning of the sixth century, and is named in the martyrology of Bede, and in all others since that age. She was born at Fochard in Ulster, soon after Ireland was converted, and took the veil in her youth from the hands of St. Mel, nephew and disciple of St. Patrick. She built herself a cell under a large oak, thence called Kill-dare, or the cell of the oak, and being joined soon after by several of her own sex, they formed themselves into a religious community, which branched out into several other nunneries throughout Ireland, all which acknowledge her for their mother and foundress. Her biographers give no particulars of her life, but what are too much of the miraculous kind for modern readers. Several churches in England and Scotland are dedicated to her, and some in Germany and France, by which we may guess at her past reputation. According to Giraltfus Cambrensis, her body was found, with those of St. Patrick and St. Columba, in a triple vault at Down-Patrick in 1185, and were all three translated to the cathedral of the same city, but their monument was destroyed in the reign of Henry VIII. She is commemorated in the Roman martyrology on the first of February. This Brigit was a virgin; but in the Roman calendar we find another Bridgit, a widow, the foundress of the monasteries of the Brigittines, who died July 23, 1373.
he 30th of November, in opposition to the French troops, entered Provence, and captured the isles of Saint-Marguerite and Saint-Honorat. He had nearly made himself master
, a celebrated general of the eighteenth century, was the son of Ulysses, baron
de Brown, colonel of a regiment of cuirassiers in the service of the emperors Leopold and Joseph, created in
1716, by the emperor Charles VI. a count of the holy Roman empire, his younger brother George receiving the
like dignity at the same time, who was general of foot,
counsellor of war, and a colonel of a regiment of infantry,
under Charles -VI. They were of an ancient and noble
family in Ireland. The subject of the present memoir
was born at Basle, Oct. 24, 1705-. After having passed
through the lessons of a school at Limerick in Ireland, he
was called to Hungary at ten years of age, by count
George de Brown, his uncle, and was present at the famous siege of Belgrade in 1717; about the close of the
year 1723, he became captain in his uncle’s regiment, and
then lieutenant-colonel in 1725. He went to the island of
Corsica in 1730, with a battalion of his regiment, and contributed greatly to the capture of Callansana, where he
received a wound of some consequence in his thigh. He
was appointed chamberlain to the emperor in 1732, and
colonel in 1734. He distinguished himself in the war of,
Italy, especially in the battles of Parma and Guastalla,
and burnt, in presence of the French army, the bridge
which the marechal de Noailles had thrown across the
Adige. Being appointed general in 1736, he favoured,
the year following, the retreat of the army, by a judicious
manoeuvre, and saved all the baggage at the memorable
day of Banjaluca in Bosnia, Aug. 3, 1737. This signal
piece of service procured him a second regiment of infantry, vacant by the death of count Francis de Wallis. On
his return to Vienna in 1739, the emperor Charles VI.
raised him to the dignity of general-neld-marechal-lieute.^
nanr, and gave him a seat in the Aulic council of war.
After the death of that prince, the king of Prussia having
entered Silesia, count de Brown, with but a small body oi
troops, disputed with him every foot of ground for the
space of two months. He commanded in 1741 the infantry of the right wing of the Austrian army at the battle of
Molvitz; and, though wounded, made a handsome retreat.
He then went into Bavaria, where he commanded the van
of the same army, made himself master of Deckendorf, an4
took much of the enemy’s baggage, and forced the French
to quit the banks of the Danube, which the Austrian army
afterwards passed in perfect safety; in commemoration of
which, a marble pillar was erected on the spot, with the
following inscription: “Theresise Austriacae Augustse Duce
Exercitus Carolo Alexandro Lotharingico, septemdecirn
superatis hostilibus VilHs, captoque Deckendorfio, renitentibus undis, resistentibus Gallis, Duce Exercitus Ludovico Borbonio Contio, transivit hie Danubium Ulysses
Maximilianus, S. R. I. Comes de Brown, Locumtenens
Campi Marashallusj Die 5 Junii, A. D. 1743.
” The queen
of Hungary sent him the s^me year to Worms, in quality
of her plenipotentiary to the king of Great Britain: where
he put the finishing Hand to the/ treaty of alliance between the courts of Vienna, London, and Turin, and she
declared him her actual privy counsellor at her coronation
qf Bohemia. The count de Brown, in 1744, followed
prince Lobkovitz jnto Italy, took the city of Veletri the
4th of August, notwithstanding the great superiority of the
enemy in numbers, penetrated into their camp, defeated
several regiments, and took a great many prisoners. Being
recalled to Bavaria, he performed several military exploits,
and returned to Italy in 1746. He drove the Spaniards
out of the Milanese; and, having joined the army of the
prince de Lichtenstein, he commanded the left wing of
the Austrian troops at the battle of Placentia, the 15th of
June 1746; and routed the right wing of the enemy’s
army, commanded by the marechal de Maillebois. After
this famous battle, the gaining of which was due to him, he
commanded in chief the army ordered against the Genoese,
made himself master of the pass of la Bochetta, though
defended by 4000 men, and took possession of the city of
Genoa. Count Brown then went to join the troops of the
king of Sardinia, and, in conjunction with him, took Montalbano and the territory of Nice. He passed the Var the
30th of November, in opposition to the French troops,
entered Provence, and captured the isles of Saint-Marguerite and Saint-Honorat. He had nearly made himself
master of all Provence, when the revolution at Genoa and
the army of the marechal de Belleisle obliged him to make
that fine retreat which acquired him the admiration of all
good judges of. military tactics. He employed the rest of
the year 1747 in defending the states of the house of
Austria in Italy. The empress-queen of Hungary, in reward of his signal campaigns in Italy, made him governor
of Transylvania in 1749. In 1752 he had the government
of the city of Prague, with the general command of the
troops of that kingdom; and the king of Poland, elector
of Saxony, honoured him in 1755 with the order of the
white eagle. The king of Prussia having invaded Saxony
in 1756, and attacked Bohemia, count Brown marched
against him; he repulsed that prince at the battle of Lobositz the 1st of October, although he had but 26,800
men, and the king of Prussia was at the head of at least
40,000. Within a week after this engagement, he undertook that celebrated march into Saxony, for delivering the
Saxon troops shut up between Pirna and Konigstein:
an action worthy of the greatest general whether ancient or
modern. He afterwards obliged the Prussians to retreat
from Bohemia; for which service he obtained the collar
of the golden fleece, with which he was honoured by
the empress March 6, 1757. Shortly after this count
Brown went into Bohemia, where he raised troops with the
utmost expedition, in order to make head against the king
of Prussia, who had entered it afresh at the head of his
whole army. On May 6th was fought the famous battle of
Potshernitz, or of Prague, when count Brown was dangerously wounded. Obliged to retire to Prague, he there
died of his wounds, the 26th of June 1757, at the age of
52. The count was not only a great general, he was an
equally able negotiator, and well skilled in politics. He
married, Aug. 15, 1726, Maria Philippina countess of Mar
tinitz, of an illustrious and ancient family in Bohemia, by
whom he had two sons. The life of this excellent commander was published in two separate volumes, one in
German, the other in French, printed at Prague in 1757.
e Franchise sur un plan nouveau,“ibid. 1709, 12mo, often reprinted. 14. e6 Le veritable esprit et le saint emploi des fetes de l'eglise,” ibid. 1712, 12mo. 15. “Les prlncipes
, a learned metaphysician, and voluminous writer, was born in Poland, of French parents,
May 25, 1661. His parents having removed to Rouen, he
was educated there, and afterwards entered among the Jesuits at Paris in 1679, and took the four vows “in 1695.
In 1698 he went to Rome, not at the invitation of the general of his order, as has been asserted, but merely to see
that celebrated city, in which he remained about four
months, and then returned to Paris, where he passed the
greater part of his life in the Jesuits college. Here he was
first employed on the
” Memoires de Trevoux,“and afterwards wrote his numerous separate publications. He died
May 17, 1737. His eloge appeared in the
” Memoires“in the same year, but principally regards his writings, as
his life appears to have passed without any striking or characteristic circumstances, being entirely devoted to the
composition of works of learning or piety, of which the
following is supposed to be a correct list: 1. Some French
verses on the taking of Mons and Montmelian, inserted in
the
” Recueil de vers choisis,“Paris, 1701, 12mo. 2.
” La
vie de PHermite de Compiegne,“Paris, 1692, 1737, 12mo.
3.
” Vie de Dominique George,“abbot of Valricher, Paris,
1696, 12mo. 4.
” Pratique de la memoire artificielle
pour apprendre et pour retenir la chronologic, Phistoire
universeile, c.“Paris, 1701, 3 vols. and often reprinted
and extended to 4 vols. 5.
” Verites consolantes du Christianisme,“ibid. 1718, 2d edit. 16mo. 6.
” Histoire de
Porigine du royaume de Sicile et de Naples,“ibid. 1701,
12mo. 7.
” La pratique des devoirs des cures,“from the
Italian, Lyons, 1702, 12mo. 8.
” Abrege de l‘histoire
d’Espagne,“Paris, 1704, 12mo. 9.
” Examen de prejuges vulgaires pour disposer F esprit a juger sainement
detout,“ibid. 1704, 12mo. 10.
” Les Abeilles,“a fable.
11.
” Le degat du Parnasse, ou La Fausse litterature,“a
poem, ibid. 1705. 12.
” La vie du comte Louis de Sales,“ibid. 1708, 12mo, afterwards translated into Italian, and
often reprinted. 13.
” Grammaire Franchise sur un plan
nouveau,“ibid. 1709, 12mo, often reprinted. 14. e6 Le
veritable esprit et le saint emploi des fetes de l'eglise,
”
ibid. 1712, 12mo. 15. “Les prlncipes du raisonnement
exposes en deu:: logiques nouvelles, avec des remarques
sur les logiques,
” &c. ibid. Geographic universelle avec le secours des vers artificiels et avec
des cartes,
” ibid. Homere en
arbitrage,
” ibid. Hist, chronologique da
dernier siecle, e.
” from the year Introduction a l‘histoire de maisons souveraines de
l’Europe,
” Paris, Exercice dela
piete,
” &c. ib. Tableau chronologique de l'histoire universelle en forme de jeu,
” Paris,
Nouveau x elomens d'histoire et de geographic,
” Paris, Sentimens Chretien sur les
principales verites de la religion,
” in prose and verse, and
with engravings, Traite* des premieres verites,
” Paris, First Truths, and the
origin of our opinions explained; with an inquiry into the
sentiments of moral philosophers, relative to our primary
notions of things,
” 8vo. The author has proved himself
to be a metaphysician of considerable abilities, and with
many it will be no diminution of his merit, that he starts
some principles here, which were afterwards adopted and
expanded by Drs. Reid, Oswald, and Beattie, under the
denomination of common sense. To prove how much
these gentlemen have been indebted to him, appears to be
the sole object of this translation, and especially of the
preface, which, says one of the literary Journals, “though
it is not destitute of shrewdness, yet is so grossly illiberal,
that we remember not to have read any thing so offensive
to decency and good manners, even in the rancorous productions of some of the late controvertists in metaphysics.
The writer hath exceeded Dr. Priestley in the abuse of the
Scotch doctors; but with a larger quantity of that author’s
virulence, hath unluckily too small a portion of his ingenuity and good sense, to recompense for that shameful affront to candour and civility which is too flagrant in every
page, to escape the notice or indignation of any unprejudiced reader.
”
a book “which the critic ought to read for its elegance, the philosopher for its arguments, and the saint for its piety.”
Although our author at this time had no parochial cure,
he did not refuse his attendance to any sick person who
desired it, and was sent for, amongst others, to one wha
had been engaged in a criminal amour with Wilmot, earl
of Rochester. The manner he treated her, during her
illness, gave that lord a great curiosity of being acquainted
with him, and for a whole winter, in a conversation of at
least one evening in a week, Burnet went over all those
topics with him, upon which sceptics, and men of loose
morals, are wont to attack the Christian religion. The
effect of these conferences, in convincing the earl’s judgment, and leading him to a sincere repentance, became
the subject of a well-known and interesting narrative which
he published in 1680, entitled “An Account of the Life
and Death of the Earl of Rochester.
” This work has
lately been reprinted more than once, perhaps owing to
the character Dr. Johnson gave of it in his Life of Rochester: he there pronounces it a book “which the critic
ought to read for its elegance, the philosopher for its arguments, and the saint for its piety.
”
s, not yet decided. In this poem he endeavoured to prove the non-existence of St. George, the patron saint of England, by this argument chiefly, that the English were
Byrom’s lines “On the Patron of England
” are worthy
of notice, as having excited a controversy which is, perhaps, not yet decided. In this poem he endeavoured to
prove the non-existence of St. George, the patron saint of
England, by this argument chiefly, that the English were
converted by Gregory the First, or the Great, who sent
over St. Austin for that purpose; and he conceives that in
the ancient Fasti, Georgius was erroneously set down for
Gregorius, and that George nowhere occurs as patron until the reign of Edward III. He concludes with requesting
that the matter may be considered by Willis, Stukeley,
Ames, or Pegge, all celebrated antiquaries, or by the society of antiquaries at large, stating the plain question to
be, “Whether England’s patron was a knight or a pope?
”
This challenge must have been given some time before the
year 1759, when all these antiquaries were living, but in
what publication, if printed at all, we have not been able
to discover. Mr. Pegge, however, was living when Byrom’s collected poems appeared, and judged the question
of sufficient importance to be discussed in the society. His
“Observations on the History of St. George
” were printed
in the fifth volume of the Archseologia, in answer, not only
to Byrom, but to Dr. Pettingal, who in 1760 expressed
his unbelief in St. George by a “Dissertation on the
Equestrian Figure worn by the knights of the Garter:
”
Mr. Pegge is supposed to have refuted both. The controversy was, however, revived at a much later period (1795)
by Mr. Milner, of Winchester, who, in answer to the assertions of Gibbon, the historian, has supported the reality
of the person of St. George with much ingenuity.
fter sailing for a month, he was driven by a storm on an unknown coast, to which he gave the name of Saint Croix, but which is better known since by that of Brazil, and
, another skilful navigator. the son of Ferdinand Cabral, a Portuguese nobleman, was appointed commander of the second fleet which the king of Portugal sent to the Indies in 1500. After sailing for a month, he was driven by a storm on an unknown coast, to which he gave the name of Saint Croix, but which is better known since by that of Brazil, and is at present the seat of the Portuguese monarchy. Cabral took possession of this country on April 24, 1500. He then sailed for Sofala in AtVica, where he arrived with only seven out of thirteen ship* with which he left Portugal and having then proceeded to Calecut, he entered into a treaty with the zamorin or emperor, who allowed him to build a factory for the Portuguese, and although die zamorin behaved treache r rously afterwards, Cabral, by chastising his insolence, finally atchieved his purpose. He entered into a similar treaty with the prince of Cananpr, and in 1501 returned to Portugal with his fleet richly laden. Of his future life we have no account, but he wrote a detail of his voyage, which liamusio translated into Italian, and published with some others at Venice.
, a native of Saint Jean, near Voiron in Dauphiny, was secretary to M. de Lesdiguieres,
, a native of Saint Jean, near
Voiron in Dauphiny, was secretary to M. de Lesdiguieres,
and minister of the reformed religion, afterwards chancellor of Navarre. Henry IV. had a particular esteem for
him, and employed him in affairs of the highest importance. Calignon and Thuanus together drew up the edict
of Nantes. He died September 1606, at Paris, aged fiftysix, much lamented. He was a man of great learning,
and well skilled in the management of affairs. A satire
written by him, entitled “Le Mepris des Dames,
” has been
preserved to us by du Verdier Vauprivas. “L 7 Histoire
des choses plus remarquables advenues en France en Annies 1587, 1588, et 1589, par S. C.
” printed
y come to pass,“said the bishop,” “for then we should both have our wish; you would be pope, and I a saint.” Many of his bons-mots were long in circulation, and show that
, an exemplary French prelate,
was born at Paris in 1582, and on account of his excellent
character and talents, was nominated to the bishopric of
Bellay by Henry IV. in 1609, before he was of age, but
having obtained the pope’s dispensation, he was consecrated
on Dec. 30th of the same year. From this time he appears to have devoted his time and talents to the edification
of his flock, and of the people at large, by frequent preaching, and more frequent publication of numerous works calculated to divert their attention to the concerns of an immortal life. In his time romances began to be the favourite
books with all who would be thought readers of taste; and
Camus, considering that it would not be easy to persuade
them to leave off such books without supplying them with
some kind of substitute, published several works of practical piety with a mixture of romantic narrative, by which
he hoped to attract and amuse the attention of romancereaders, and draw them on insensibly to matters of religious
importance. He contrived, therefore, that the lovers, in
these novels, while they encountered the usual perplexities,
should be led to see the vanity and perishable nature of all
human enjoyments, and to form resolutions of renouncing
worldly delights, and embracing a religious life. Among
these works we find enumerated, 1. “Dorothee, ou recit
de la pitoyable issue d'une volorite violentee,
” Paris, Alexis,
” 1^22, 3 vols. 8vo. 3. L'Hyacinte, histoire
Catalane,“ibid. 1627, 8yo. 4.
” Alcime, relation funeste,
&c.“ibid. 12mo, 1625, &c. But the principal object of
his reforming spirit was the conduct of the rnonks, or mendicant friars, against whom he wrote various severe remonstrances, and preached against them with a mixture
of religious fervour and satirical humour. Among the
works he published against them are, 1.
” Le Directeur
desinteresse,“Paris, 1632, 12mo. 2.
” Desappropriation
claustrale,“Besangon, 1634. 3.
” Le Rabat-joy e du triomphe monagal.“4.
” L'anti-Moine bien prepare,“1632,
&c. &c. These monks teazed the cardinal Richelieu to
silence him, and the cardinal told him,
” I really find no
other fault with you but this horrible bitterness against
the monks; were it not for that, I would canonize you.“”I wish that may come to pass,“said the bishop,
” “for
then we should both have our wish; you would be pope,
and I a saint.
” Many of his bons-mots were long in
circulation, and show that he had the courage to reprove
vices and absurdities among the highest classes. In 1620
he established in the city of Bellay a convent of capuchins,
and in 1622 one for the nuns of the visitation, instituted
by St. Francis de Sales. In 1629 he resigned his bishopric
that he might pass the remainder of his days in retirement,
in the abbey of Cluny in Normandy, but the archbishop of
Rouen, unwilling that so active a member of the church
should not be employed in public services, associated him
in his episcopal cares, by appointing him his grand vicar.
At length he finally retired to the hospital of incurables in
Paris, where he died April 26, 1652. Moreri has enumerated a large catalogue of his works, the principal of
which, besides what we have enumerated, are, “L' Esprit
de S. Frangois de Sales,
” 6 vols. 8vo, reduced to one by a
doctor of the Sorbonne; and “L'Avoisinement des Protestans avec TEglise Romaine,
” republished in Moyens de reunir les
Protestans avec l'Eglise Romaine.
” Simon asserted, that
Bossuet’s exposition of the catholic faith was no more than
this work in a new dress.
one hundred pistoles for an image of St. Antony of Padua, which Cano had made for him, he dashed the saint into pieces on the pavement of his academy, while the counsellor
In his early days, as he was of a noble family, he disdained to accept pay for his productions, declaring that he
worked for fame and practice, and that he considered himself as yet so imperfect in his art, that he could not in
conscience admit of any recompence. As he advanced,
however, he had no scruple in accepting the just reward of
his merit; and the following anecdote, related by Mr. Cumberland, will show his spirit in asserting what was his due.
A counsellor of Grenada having refused to pay the sum of
one hundred pistoles for an image of St. Antony of Padua,
which Cano had made for him, he dashed the saint into
pieces on the pavement of his academy, while the counsellor was reckoning up how many pistoles per day Cano
had earned whilst the work was in hand. “You have been
twenty-five days carving this image of St. Antony,
” said
the counsellor, “and the purchase-money demanded being
one hundred, you have rated your labour at the exorbitant
price of four pistoles per day, whilst I, who am a counseller, and your superior, do not make half your profits
by my talents.
” “Wretch
” cried the enraged artist,
“to talk to me of your talents I have been fifty years
learning to make this statue in twenty-five days
” and so
saying, flung it with the utmost violence upon the pavement. The affrighted counsellor escaped out of the house
in terror. For this profanation, however, of the image
of a saint, he was suspended from his function by the
chapter of Grenada, and was not restored by the king until
he had finished a magnificent crucifix, which the queen
had ordered, but which he had long neglected.
economy of the whole, he far excels him in the principal figure, the expression and character of the Saint.
Agostino Caracci, with a singular modesty, which prompted him rather to propagate the fame of others by his graver, than by steady exertion to rely on his own power for perpetuity of name, combined with some learning a cultivated taste, correctness and sometimes elegance of form, and a Correggiesque colour, especially in fresco. His most celebrated work in oil is the Communion of St. Jerome, formerly at the Certosa, now likewise, with its rival picture of the same subject, among the spoils of the Louvre. These two pictures have often been compared without much discrimination of the principles that distinguish either, and the result has commonly been in favour of Domenichino; but surely, if Agostino yields to his scholar in repose, and the placid economy of the whole, he far excels him in the principal figure, the expression and character of the Saint.
, or Cascheri, is the surname of Imam Abul Hassan, who wrote the lives of the mussulman saint*. Yafei makes mention of this book in the work he composed on
, or Cascheri, is the surname of Imam
Abul Hassan, who wrote the lives of the mussulman saint*.
Yafei makes mention of this book in the work he composed
on the same subject: he is likewise author of the book entitled “Lathaif,
” which is highly esteemed for its ingenious fictions and its spiritual allegories. On the words
that Mohammed puts into the mouth of Pharaoh, in the
Chapter of the Koran entitled Nazeat: “I am thy master
and thy God,
” he says that the devil, having heard them,
complained, that for having only tempted Adam with the
desire of a knowledge equal to that of God, he was plunged
into his present unhappy condition; and that Pharaoh, who
wanted to pass himself for God, had only incurred the
same punishment. This Imam is in universal esteem as
one of the greatest divines of Mohammedanism; it is he
who explains the right way, spoken of in the first chapter
of the Koran in these terms: “That man walks in the
right way who never stops till he is arrived at the end of
his journey, which is the union with God.
” He likewise
makes this reflection on the chapter in the same book, entitled Anaam, where it is said that we must avoid both
inward and outward sins: the reason, he says, is presently
subjoined in these words: “God has loaded you with benefits both within and without: therefore, adds he, these
benefits ought to be not only the motive to the keeping of
the commandments and the avoiding of sin, but they
should teach us also that the best means of obtaining the
pardon of our transgressions is to be continually thanking
God for his favours.
” This Imam has made an abridgement of the book of Takieddin, entitled “Sahih.
” There
is another Caschiri, whose proper name is Mossalem ben
Hegiage al Nischaburi, a native of Nischabur, a city of
Khorassan, who died in the year of the hegira 261.
octrine, the key to the system of the universe, as he pretended, did not appear to be so to the abbe Saint Pierre. Though the friend of the mathematician, he attacked
, a geometrician and philosopher, born at Montpellier in 1688, entered himself of
the Jesuits in 1703, and was noticed by Fontenelle and
by Tournemine for the specimens he gave of his early
proficiency, and as he was then in the country, they invited him to the capital, where he arrived towards the end
of 1720, and supported the character which his first essays
promised. The first work he published was his treatise of
“Universal Gravity,
” Abridged system of Mathematics,
” Paris, Universal system of Mathematics,
”
ert) of 1300; and he was also as remarkable for his piety, having on that account been esteemed as a saint. His principal works are at Rome, where he assisted Giotto in
, an Italian painter, was born at Rome in 1279, and became the disciple of Giotto. He rendered himself very considerable by a multitude of paintings which he finished, to the number (as some writers assert) of 1300; and he was also as remarkable for his piety, having on that account been esteemed as a saint. His principal works are at Rome, where he assisted Giotto in that celebrated picture in Mosaic, which is over the grand entrance into the church of St. Peter; and in St. Paul’s there is a crucifix, said to be by his hand, which the superstitious affirm to have miraculously talked to St. Bridget. But his best performance in fresco was in the church of Ara Cceli at Rome; in which he represented the Virgin and Child above, surrounded with glory, and below was the figure of the emperor Octavian, and also that of the sybil, directing the eye and the attention of the emperor to the figures in the air.
ormances is in the church of the Mendicants in Bologna, in which he represents Petronius and another saint on their knees, in the lower part of the picture, and the virgin
At Bologna, in the church of St. Salvadore, are several
very capital performances of Cavedone. The “Prophets
”
and the “Four Doctors of the Church
” are extremely
good, and have an agreeable effect; and in a chapel belonging to the church of St. Paul, are some excellent
paintings of his, very much in the manner of Caravaggirc
as to the colouring, and the heads of the figures arc in a
fine style. But one of his best performances is in the
church of the Mendicants in Bologna, in which he represents Petronius and another saint on their knees, in the lower
part of the picture, and the virgin and child in the clouds attended by angels. The virgin is in a grand taste of design;
the composition is excellent; tho colouring in some parts
resembles Titian, and in others the touch and manner of
Guido; the heads are exceedingly fine; the draperies
nobly executed, in that style which is particularly admired
in Guido; the shadowings shew all the force of Caravaggk)
and the whole is finished with great freedom of hand, and
a masterly pencil. If there be any thing which might be
liable to censure, it is the drapery of the virgin, which appears rather heavy, and is not so happily disposed as all
the other parts of the composition. This artist died in
1660.
cilia in Rome, usually called in Trastevere, to distinguish it from two others dedicated to the sama saint.
, the reputed patroness of music, was a Roman virgin of distinguished birth, who lived in the second century. She was eminent for her piety, and had vowed virginity, but contrary to her inclinations-, was espoused by her parents to a heathen nobleman of the name of Valerian, whom she is said to have kept from her bed, by informing him that she had an angel appointed to protect her, and she engaged that Valerian should see this angel, in case he would prepare himself for such a favour by becoming a Christian. Valerian consented, saw the angel, abstained from Cecilia as a wife, and was converted along with his brother Tiburtius. Valerian and Tiburtius suffered martyrdom, and Cecilia was honoured with the same death some days after. These martyrdoms are variously placed under M. Aurelius, between 176 and 180, and under Alexander Severus, about 231. The body of St. Cecilia was found by pope Pascal I. in the cemetery of a church called by her name, which occurs as early as the sixth century; and her body and her husband’s, found in the same place, were translated in 821 to a monastery founded by pope Pascal in honour of the martyrs Tiburtius and Maximus, near the church of St. Cecilia in Rome, usually called in Trastevere, to distinguish it from two others dedicated to the sama saint.
were credited in more credulous times, painters fixed upon organs as the appropriate emblem of this saint; musicians chose her for their patroness, and poets have described
Musical and other historians have not been able to assign any better reason for honouring St. Cecilia as the patroness of music, than what may be found in her “Acts,
”
which still exist in Surius, but are now considered as of no
authority. Yet as they were credited in more credulous
times, painters fixed upon organs as the appropriate emblem of this saint; musicians chose her for their patroness,
and poets have described her as the in ven tress of the organ, and as charming angels to leave their celestial spheres,
in order to listen to her harmony. The earliest notice of
her as the tutelar saint of music seems to have been in the
works of the great painters of the Italian school; some representing her as performing on the harp, and others on
the organ. Raphael, in his celebrated portrait of the saint,
has placed in her hands a column of organ pipes, or rather
the front of a portable instrument called the regals, which
in Roman catholic times used to be carried by one person
and played by another in processions. But of the celebration of her birth-day by assemblies of musicians, we have
been able to discover no instance earlier than the latter end
of the seventeenth century, when there was a rage among
the votaries of music for celebrating the birth-day of this
saint, November 22, not only in London, but in all the
considerable cities and provincial towns in the kingdom,
where music was cultivated. Dryden’s Ode to St. Cecilia
has led Mr. Malone into a prolix and probably very accurate history of this saint, and into a chronological account
of all the great Cecilian festivals held in London from 1683
to 1740, with a list of all the odes written expressly for
the celebration of St. Cecilia, by whom written, and by
whom set to music.
ctures, lively strokes, genuine wit, pleasing fictions, Epicurean morality, or “sagesse commode,” as Saint Marc used to call it, and a style varied as the subject requires.
years, when he was visited by the gout, the pains of which
he contrived to alleviate, by conversations with his friends
and the muses, and prolonged his life to a very advanced
age, dying in 1726, in his 81st year. He was extremely
desirous of becoming a member of -the academy of fine
arts; and, on seeing another preferred to him, he took his
revenge by satirical attacks on the management of the institution. It was the perfect consonance of his life with
his poems, that gave them the natural air for which they
have ever been so greatly admired. The philosophy of the
graces, that animates his works, was also the rule of his
life. But few of his poems were published during his lifetime, and those occasionally and detached; the trouble of
collecting them he left to his friends after his death. The
first editions were very imperfect, till Camusac and St.
Marc took the pains to publish them in a completer collection, 1750, 2 vols. 12mo. They consist of epistles in
verse, and letters in prose intermingled with verses. Both
are characterised by an easy gaiety, agreeable pictures,
lively strokes, genuine wit, pleasing fictions, Epicurean
morality, or “sagesse commode,
” as Saint Marc used to
call it, and a style varied as the subject requires. They
are not, however, without flat, incorrect, and puerile passages. His versification is flowing and harmonious, but
frequently faulty and contrary to the rules of speech, and
sometimes designedly negligent, in imitation of the simple
style of Marot. Some find great harmony in the continual
recurrence of the same rhymes, in which he followed Chapelle, and is praised by Dubos; and Camusac thinks that
such verses are eminently adapted to music. Saint Marc,
on the other hand, and the younger Racine, complain of
their monotony, and conceive that the beauty of them
consists solely in the conquest of greater difficulties, and
that the French language is not so poor in sonorous phraseology as to stand in need of such a practice. Though the
letters of Chaulieu were all actually written, and mostly
directed to Bouillon, yet they are frequently interspersed
with ingenious fictions. Excepting that to the chevalier
Bouillon, the most remarkable letter is that addressed to
M. la Fare, as the poet, with great frankness, gives us in
it his own portrait. Chaulieu’s odes are not of the higher
species.
an eminent French philosopher and mathematician, was born at Ribemont in Pirardy, three leagues from Saint-Quintin and De la Fere, September 17, 1743, of a very ancient
, an eminent French philosopher and mathematician, was born at Ribemont in Pirardy, three leagues from Saint-Quintin and De la Fere, September 17, 1743, of a very ancient family. At the age of fifteen he was sent to study philosophy at the college of Navarre, under Giraud de Keroudon, who has since distinguished himself by several scientific works, and was an able teacher of mathematics. During the first year of his residence there, young Condorcet exhibited but little relish for the metaphysical questions relative to the nature of ideas, of sensations, and of memory, but in the course of the following year, mathematics and natural philosophy decided his future vocation; and although he had more than one hundred and twenty fellow-students, he acquired a greater portion of fame than any of them. At Easter he supported a public thesis, at which Clairaut, D'Alembert, and Fontaine, the first geometricians of France, assisted; and his conduct on this occasion obtained their approbation. After his course of philosophy was finished, he returned to his family, but still continued to cultjrate geometry; and his attachment to it carried him back to Paris in 1762, where he lived with his old professor, in order to have more frequent opportunities of indulging his ruling passion. He at the same time attended the chemical lectures of Macquer and Beaume, and soon distinguished himself among the geometricians.
is virtues made him beloved. Kings were governed by his counsels, and the people reverenced him as a saint. He was offered several high offices in the magistracy, which
Confucius, wisely persuaded that the people could never be happy under such circumstances, resolved to preach up a severe morality; and, accordingly, he began to enforce temperance, justice, and other virtues, to inspire a contempt of riches and outward pomp, to excite to magnanimity and a greatness of soul, which should make men ipcapable of dissimulation and insincerity; and used all the means he could think of to redeem his countrymen from a life of pleasure to a life of reason. In this pursuit, his extensive knowledge and great wisdom soon made him known, and his integrity and the splendour of his virtues made him beloved. Kings were governed by his counsels, and the people reverenced him as a saint. He was offered several high offices in the magistracy, which he sometimes accepted, but always with a view of reforming a currupt state, and amending mankind; and never failed to resign those offices, as soon as he perceived that he could be no longer useful. On one occasion he was raised to a considerable place of trust in the kingdom of Lou, his own native country: before he had exercised his charge about three months, the court and provinces, through his counsels and management, became quite altered. He corrected many frauds and abuses in traffic, and reduced the weights and measures to their proper standard. He inculcated fidelity and candour amongst the men, and exhorted the women to chastity and a simplicity of manners. By such methods he wrought a general reformation, and established every where such concord and unanimity, that the whole kingdom seemed as if it were but one great family. This, however, instead of exciting the example, provoked the jealousy of the neighbouring princes, who fancied that a king, under the counsels of such a man as Confucius, would quickly render himself too powerful; since nothing can make a state flourish more than good order among the members, and an exact observance of its laws. Alarmed at this, the king of Tsi assembled his ministers to consider of putting a stop to the career of this new government; and, after some deliberations, the following expedient was resolved upon. They got together a great number of young girls of extraordinary beauty, who had been instructed from their infancy in singing and dancing, and were perfectly mistresses of all those charms and accomplishments which might please and captivate the heart. These, under the pretext of an embassy, they presented to the king of Lou, and to the grandees of his court. The present was joyfully received, and had its desired effect. The arts of good government were immediately neglected, and nothing was thought of but inventing new pleasures for the entertainment of the fair strangers. In short, nothing was regarded for some months but feasting, dancing, shows, &c. and the court was entirely dissolved in luxury and pleasure. Confucius had foreseen all this, and endeavoured to prevent it by advising the refusal of the pressnt; and he now laboured to take off the delusion they were fallen into, and to bring them back to reason and their duty. But all his endeavours proved ineffectual, and the severity of the philosopher was obliged to give way to the overbearing fashion of the court. Upon this he immediately quitted his employment, exiling himself at the same time from his native country, to try if he could find in other kingdoms, minds and dispositions more fit to relish and pursue his maxims.
nfucius.“Confucius was lamented by the whole empire, which from that moment began to honour him as a saint. Kings have built palaces for him in all the provinces, whither
He sent 600 of his disciples into different parts of the
empire, to reform the manners of the people; and, not
satisfied with, benefiting his own country only, he made
frequent resolutions to pass the seas, and propagate his
doctrine to the farthest parts of the world. Hardly any
thing can be added to the purity of his morality. He
seems rather to speak like a doctor of a revealed law, than
a man who had no light but what the law of nature afforded
him, and he taught as forcibly by example as by precept.
In short, his gravity and sobriety, his rigorous abstinence,
his contempt of riches, and what are commonly called the
goods of this life, his continual attention and watchfulness
pver his actions, and, above all, that modesty and humility
which are npt to be found among the Grecian sages; all
these would almost tempt one to believe that he wa.s not a
mere philosopher formed by reason only, but a man raised
up for the reformation of the world, and to check that torrent of idolatry and superstition which was about to overspread that particular part of it. He is said to have lived
secretly three years, and to have spent the latter part of
his life in sorrow. A few days before his last illness, he
told his disciples with tears in his eyes, that he was overcome with grief at the sight of the disorders which prevailed in the empire: “The mountain,
” said he, “is fallen, the high machine is demolished, and the sages are all
fled/' His meaning was, that the edifice of perfection,
which he had endeavoured to raise, was entirely overthrown. He began to languish from that time; and the
7th day before his death,
” the kings,“said he,
” reject
my maxims; and since I am no longer useful on the earth,
I may as well leave it.“After these words he fell into a
lethargy, and at the end of seven days expired in the arms
of his disciples, in his seventy-third year. Upon the first
hearing of his death, Ngai cong, who then reigned in the
kingdom of Lou, could not refrain from tears:
” The Tien
is not satisfied with me,“cried he,
” since it has taken
away Confucius.“Confucius was lamented by the whole
empire, which from that moment began to honour him as
a saint. Kings have built palaces for him in all the provinces, whither the learned go at certain times to pay him
homage. There are to be seen upon several edifices,
raised in honour of him, inscriptions in large characters,
” To the great master.“” To the head doctor.“” To
the saint.“” To the teacher of emperors and kings."
They built his sepulchre near the 'city Kio fou, on the
banks of the river Su, where he was wont to assemble his
disciples; and they have since inclosed it with walls, which
look like a small city to this very day.
ancient Christian fathers, particularly Basil, Cyril, Chrysostom, and Gregory Nazianzen. A piece of Saint Chrysostom’s was translated by her, from the original, into
, the eldest of these daughters, we mentioned in the article of William Cecil, lord Burleigh, remarking that she was long the faithful wife of that great Statesman; that she was learned in the Greek tongue, and wrote a letter to the University of Cambridge in that language; that she was a patroness of literature; and that she was distinguished by her numerous charities. To this we may now add, that her preceptor was Mr. Lawrence, an eminent Grecian; and she fully answered the care and pains that were taken in her education: but her reading was not confined to the classic writers of Greece only, but extended, likewise, to the ancient Christian fathers, particularly Basil, Cyril, Chrysostom, and Gregory Nazianzen. A piece of Saint Chrysostom’s was translated by her, from the original, into the English language. It was on the 21st of December, 1546, and in the 20th year of her age, that she was married to sir William Cecil. Her death, as we have seen in her husband’s article, was on the 4th of April, 1589. She had an admirable understanding, and is said to have been a good politician. Nor is this at all surprising, considering her intellectual powers, and that, for more than forty and two years, she was the wife of such an illustrious statesman as Lord Burleigh. As an evidence of her political talents, Mr. Ballard has produced a letter written by her, on the 26th of October, 1573, to sir William Fitzwilliams, at that time lord deputy of Ireland. The letter contains some excellent advice; and shews, that she was not only a woman of great good sense, but well acquainted with the world. Five days after her decease, lord Burleigh wrote what he calls a meditation on the death of his lady, which contains several farther particulars concerning her, and is a striking testimony of his affection to her memory.
great dictionary that yet bears his name. His life in Oxford was very commendable, and in some sort saint-like; for, if it is saint-like to live unreproveable, to bear
The character of this bishop has been represented in an
advantageous light by several writers. Bale styles him a
very learned man: eloquent, and well acquainted with the
English and Latin languages; and Godwin says, that he
was a man of great gravity, learning, and holiness of life.
“He was,
” says Wood, “furnished with all kind of learning, almost beyond all his contemporaries and not only
Adorned the pulpit with his sermons, but also the commonwealth of learning with his writings.
” “Of him,
” says sir
John Harrington, “I can say much; and I should do him
great wrong, if I should say nothing: for he was indeed a
reverend man, very well learned, exceeding industrious;
and, which was in those days counted a great praise to him,
and a chief cause of his preferment, he wrote that great
dictionary that yet bears his name. His life in Oxford
was very commendable, and in some sort saint-like; for,
if it is saint-like to live unreproveable, to bear a cross
patiently, to forgive great injuries freely, this man’s example
is sampleless in this age .
” He married a wife at Oxford,
by whom he had two daughters: but he was not happy with
her, she proving unfaithful to his bed. “The whole university,
” sir John Harrington tells us, “in reverence to the
man, and indignity of the matter, offered to separate her
from him by public authority, and so to set him free, being
the innocent party: but he would by no means agree
thereto, alleging he knew his own infirmity, that he might
not live unmarried; and to divorce and marry again, he
would not charge his conduct with so great a scandal.
” The
character of this woman makes us doubt the story that
she burnt the notes which her husband had, for eight years,
been collecting for his dictionary, lest he should kill himself with study. Such a proof of affection, however perplexing to a student, was not likely from such a wife as
Mrs. Cooper.
f Montbrun, 12mo; those of the marchioness Dufresne, 12mo; those of Bordeaux, 4 vols. 12mo; those of Saint- Hilaire, 4 vols. 12mo. 10.” Annals of Paris and of the Court,
, sieur de Sandras, was born
at Paris in 1644. After having been captain in the regiment of Champagne, he went over to Holland in 1683,
ivhere he wrote several works, published under different
names, and with opposite views. Among these are, I.
“The conduct of France since the peace of Nimeguen,
”
An answer to the foregoing,
” in
which he produces the arguments on the other side of the
question. 3. “The new interests of the Princes.
” 4.
“The Life of Coligni,
” Memoirs of Rochfort,
” 12mo. 6. “History of the Dutch War from the
year 1672 to 1677; a work which obliged him for some
time to quit the territories of the republic. 7.
” Political
Testament of Colbert,“12mo. The French clergy were
highly incensed against him, for relating in it an expression of Colbert, that
” the bishops of France were so much
devoted to the will of the king, that if he should think fit
to substitute the koran instead of the gospel, they would
readily subscribe to it.“8.
” Le grand Alcandre frustre,“or the last efforts of love and virtue. 9.
” The Memoirs“of John Baptist cle la Fontaine; those of Artagnan, 3 vols.
12mo; those of Montbrun, 12mo; those of the marchioness
Dufresne, 12mo; those of Bordeaux, 4 vols. 12mo; those
of Saint- Hilaire, 4 vols. 12mo. 10.
” Annals of Paris and
of the Court, for the years 1697 and 1698.“11.
” The
Life of the Vicomte Turenne,“12mo, published under the
name of Dubuisson. On his return to France in 1702, he
was shut up in the Bastille, where he was kept in a dungeon for nine years, or, as Moreri says, only three years.
Having obtained his liberty, he married a bookseller’s
widow, and died at Paris the 6th of May, 1712, at the age
of 68. He is also the author of, 12. Memoirs of Tyrconnel, composed from the verbal accounts of that nobleman,
a close prisoner, like him, in the bastille. 13.
” Historical and political Mercury,“&c. He, besides, left manuscripts sufficient in quantity to make 40 volumes in 12 mo.
” The Memoirs of Vortlac," 2 vols. I 2mo, are unjustly attributed to him but enough was avowed to give us but an
unfavourable opinion of his judgment or consistency.
, chevalier de Saint-Louis, and veteran pensionary of the academy of sciences, born
, chevalier de Saint-Louis, and veteran pensionary of the academy of sciences, born at Dijon in 1715,
died the 4th of October, 1785, at the age of 70. He
signalized himself both as a military and a literary man. Being
wounded in the campaign of Bavaria, in the act of saving
marshal Saxe from the most imminent danger, he devoted
himself to the cultivation of mathematics and natural philosophy, and communicated to the French academy several valuable memoirs on those sciences. His separate publications were, 1. “A treatise of Optics,
” Memoirs of an Epizootia which raged in Burgundy.
” 3. “The Art of Forges
and Furnaces;
” this he wrote in partnership with M.
Bouchu, which was afterwards incorporated in the Cyclopaedia. The marquis de Courtivron, says his eulogist,
was a true philosopher. As he had properly appreciated
life, he resigned it without disquietude, and perhaps without regret. The only sentiment to be perceived through
the serenity and silence of his last moments, was that of
gratitude for the tenderness that was shewn him, and a
constant attention to spare the sensibility of his family and
friends.
here he made his nest more gladly than David’s swallow near the house of God; where like a primitive saint he offered more prayers in the night, than others usually offer
In 1641, Wood informs us, he took degrees at Oxford.
At what time he was admitted into holy orders is uncertain,
but he soon became a popular preacher, full of energy and
enthusiasm. In 1644, when the parliamentary army expelled those members of the university who refused to take
the covenant, Crashaw was among the number; and being
unable to contemplate with resignation or indifference, the
ruins of the church-establishment, went over to France,
where his sufferings and their peculiar influence on his
mind prepared him to embrace the Roman catholic religion. Before he left England, he appears to have practised many of the austerities of a mistaken piety, and the
poems entitled “Steps to the Temple,
” were so called in
allusion to his passing his time almost constantly in St.
Mary’s church, Cambridge. “There,
” says the author
of the preface to his poems, “he lodged under Tertullian’s
roof of angels; there he made his nest more gladly than
David’s swallow near the house of God; where like a primitive saint he offered more prayers in the night, than
others usually offer in the day; there he penned these
poems,
” Steps for happy souls to climb Heaven by.“The same writer informs us that he understood Hebrew,
Greek, Latin, Italian, and Spanish, and was skilled in
poetry, music, drawing, painting, and engraving, which
last he represents as
” recreations for vacant hours, not the
grand business of his soul."
tical character of Crashaw seem not to answer this glowing panegyric; yet in his higher character of saint, he appears to have had the purest title to this affectionate
In 1646, the poet Cowley found Crashaw in France in
great distress, and introduced him to the patronage of
Charles the First’s queen, who gave him letters of recommendation to Italy. There he became secretary to one of
the cardinals at Rome, and was made canon in the church
of Loretto, where he died of a fever, soon after this last
promotion, about the year 1650. Cowley’s very elegant
and affectionate lines may be seen in the works of that
poet. Mr. Hayley remarks, that “fine as they are, Cowley
has sometimes fallen into the principal defect of the poet
whom he is praising. He now and then speaks of sacred
things with a vulgar and ludicrous familiarity of language,
by which (to use a happy expression of Dr. Johnson’s),
` readers far short of sanctity, may be offended in the present age, when devotion, perhaps not more fervent, is
more delicate. 1 Let us add, that if the poetical character
of Crashaw seem not to answer this glowing panegyric; yet
in his higher character of saint, he appears to have had the
purest title to this affectionate eulogy.
” It appears by a
passage in Selden’s Table Talk, that Crashaw had at one
time an intention of writing against the stage, and that
Selden succeeded in diverting him from his purpose. He
had not, however, to regret that the stage outlived the
church.
he came in the night-time and broke it in pieces. The monks, although almost tired with carrying the saint so often, were obliged to travel with him once more, and rested
was born in the north of England, in the beginning of the sixth century, and educated under the Scottish monks in the famous abbey of rcolmhill, celebrated for having been the seat of learning for British and Irish monks in that age. The Scottish and Irish monks were then stimulated by the fervency of pious zeal to convert the pagan Saxons to the Christian religion, and for that purpose Cuthbert with some others settled in the island of Liridisferne, about four miles from Berwick. Egfred, king of Northumberland, invited Cuthbert to his court, where he converted and baptized many of his nobles, and acquired such reputation, that he received episcopal ordination at York, as bishop of the Northumbrian Saxons. But his love of solitude induced him to return to Lindisferne, since called Holy-island, where he founded a monastery, the remains of which are yet to be seen. There he lived to a great age, and died in the year 686, leaving behind him a great number of disciples. Whatever may be said of those zealous monkish saints who lived from the fifth to the eighth century, it is certain they were better men than their successors have represented them. They never pretended to work miracles, but the latter monks have made them perform many, even after their deaths. There can remain little doubt but Cuthbert was interred in Holy-island, where he resigned his breath; but the monks, ever fertile at invention, have told us many ridiculous stories concerning him. They say that he was first buried at Norham, in Northumberland; but, not relishing the damp situation, he appeared in person to his monks, and desired them to carry his bones to Melrose, about twenty miles farther up the Tweed. His request was complied with; but Melrose not being agreeable to him, he again appeared to his monks, and desired them to put him into a stone boat, and sail with him down the Tweed to Tilmonth, where he rested some years. The stone boat was left with a farmer, who made it a tub for pickling beef in, which enraged St. Cuthbert so much, that he came in the night-time and broke it in pieces. The monks, although almost tired with carrying the saint so often, were obliged to travel with him once more, and rested at Chester; but that place not being agreeable, they carried him to Durham, where his bones rested in peace till the time of the reformation, when the wife of Dr. Whittingham, then dean of that church, and one of the translators of the psalms ascribed to Sternhold and Hopkins, ordered them to be taken up and thrown upon a dunghill.
en into a profligate course of life, from which he was rescued by the prayers of his mistress, now a saint, who prevailed on the spirit of Virgil to attend him through
, an illustrious Italian poet, descended from one of the first families of Florence, of the
name of Caccia Guida. Alighieri was the surname of the
maternal line, natives of Ferrara, so called from a golden
wing which the family bore on their arms. He was born
in 1265, a little after the return of the Guelfs or pope’s
faction, who had been exiled from their native country in
consequence of the defeat at Monte Aperte. The superiority of his genius appeared early, and if we may credit
his biographer Boccaccio, his amorous disposition appeared
almost as soon. His passion for the lady whom he has celebrated in his poem by the name of Beatrice, is said to
have commenced at nine years of age. She was the
daughter of Eoleo Portinari, a noble citizen of Florence.
His passion seems to have been of the platonic kind, according to the account he gives of it in his “Vita Nuova,
”
one of his earliest productions. The lady died at the age
of twenty-six and Dante, affected by the afflicting event,
fell into a profound melancholy, to cure which his friends
recommended matrimony. Dante took their advice, but
was unfortunate in choosing a lady of a termagant temper,
from whom he found it necessary to separate, but not until
they had lived miserably for a considerable time, during
which she bore him several children. Either at this period,
or after the death of his first mistress, he seems by his own
account to have fallen into a profligate course of life, from
which he was rescued by the prayers of his mistress, now
a saint, who prevailed on the spirit of Virgil to attend him
through the infernal regions. It is not easy to reduce this
account to matter of fact, nor is it very clear indeed whether his reigning vice was profligacy, or ambition of worldly
honours. It is certain, however, that he possessed this
ambition, and had reason to repent of it.
a work full of absurd miracles. He published likewise a more enlarged account of the merits of this saint, entitled “Scripta varia in causa beatificationis et canonrzationis
, a French Jesuit, of some
fame, was born at Auxerre October 21, 1648, and aftt-r
performing his noviciate, became a member of the society
of Jesuits at Nancy in 1683. After preaching with much
success for some time, his health obliged him to desist,
and he was chosen companion or assistant of the provincial.
He was afterwards elected rector of the college of Strasburgh, and promoted to be provincial of Champagne.
He would have been advanced to another ecclesiastical government, had not Louis XIV. requested that he might
continue in the college of Strasburgh, more effectually to
establish some regulations which he had begun when-first
appointed rector. In 1700 the king appointed him confessor to Philip V. of Spain, and he remained in high favour with that prince until the courtiers, grown jealous of
his power, prevailed upon the king to send him from the
court in 1706. He was, however, recalled again in 1716,
and being reinstated in his office, gained a still greater
ascendancy over the mind of Philip V. This prince, when
disgusted with his throne, and wishing to abdicate it, confided his design to Daubenton, who is said to have betrayed
the secret to the duke of Orleans, which conduct terminated in his disgrace a second time, but the manner of
it is variously represented by historians. He died, however, in 1723. His character is doubtful, some main.aining that he was a man of intrigue, and others that he made
no improper use of his talents or influence. His works
consist chiefly of funeral orations, and a life of St. Francis
Regis, Paris, 1716, 4to, which was translated and published in English, Lond. 1738, 8vo, a work full of absurd
miracles. He published likewise a more enlarged account
of the merits of this saint, entitled “Scripta varia in causa
beatificationis et canonrzationis J. F. Regis,
” Rome,
licate and well-turned thoughts, are the characteristics of this collection, in which the “Voyage de Saint-Germain” rises superior to the rest. It is easy to perceive
, was born at Sully-sur-Loire in 1722, and died Feb.
25, 1761, in the 38th year of his age. He was a man of
great talents, and his heart was as excellent as his understanding: no man took a greater participation in the suffering of his fellow creatures. More devoted to his friends
than to himself, he always anticipated their desires,
“When my friend laughs,
” said he, “it is his business to
inform me of the reason of his joy when he weeps, it is
rnin,e to discover the cause of his grief.
” He never solicited either favours or rewards. Contented with the common necessaries of life and health, he was unconcerned
about the rest. It was a maxim with him, that, if harmony
reigned among literary men, notwithstanding the smallness
of their number, they would be the masters of the world.
Somebody once read to him a satirical piece of poetry, for
his advice, “Give up this wretched turn for ever,
” said
he, “if you would retain any connexion with me. One
more satire, and we break at once.
” Modest in the midst
of prosperity, he sometimes said to his friends: “Content
to live on terms of friendship with the distinguished characters of my times, I have not the ambition to wish for a
place among them in the temple of memory.
” Very early
in life he gave proofs of the facility of his genius, and had
the art of blending study and philosophy with pleasure.
He wrote the comedy of the “Impertinent,
” which was
much applauded. It is not indeed in the style of Moliere;
but it contains good pictures of real life, ingenious turns of
wit, judicious sentiments, and the principal character is
well drawn. 2. Miscellaneous works. A soft and light
vein of poetry, an easy and harmonious versification, a
lively colouring, delicate and well-turned thoughts, are the
characteristics of this collection, in which the “Voyage
de Saint-Germain
” rises superior to the rest. It is easy to
perceive that the author had taken Voltaire for his model,
and is not unsuccessful in his imitation. A complete edition
of his works, from his own manuscripts, appeared in 1777,
with a life of the author, Paris, 2 vols. 12mo.
re 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
, 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 Description de Tabbaye de la Trappe,
” Lyons,
ence of about ten years, in 1748. He left an interesting and curious work, “Histoire des Maladies de Saint Domingue,” which was printed in 1770, 3 vols. 12mo. Besides
, physician to the king of France, and corresponding member
of the royal academy of sciences at Paris, was a native of
Vitre, a town in Bretagne, where he was born Sept. 28,
1704, and was the fifth of his family who had distinguished
themselves in the medical art. After practising with great
reputation for some years at Paris, he was appointed physician to the island of Domingo, where he died, after a
residence of about ten years, in 1748. He left an interesting and curious work, “Histoire des Maladies de
Saint Domingue,
” which was printed in
rdom of St. Agnes; and the design is extremely correct, without any thing of manner. The head of the saint hath an expression of grief, mixed with hope, that is wonderfully
The Communion of St. Jerom, and the Adam and Eve,
are too well known to need a description; and they are
universally allowed to be capital works, especially in the
expression. In the Palazzo della Torre, at Naples, there
is a picture of Domenichino, representing a dead Christ,
on the Knees of the Virgin, attended by Mary Magdalen
and others. The composition of this picture is very good,
and the design simple and true; the head of the Magdalen
is full of expression, the character excellent, and the colouring tolerable; but in other respects, the penciling is
dry, and there is more of coldness than of harmony in the
tints. But in the church of St. Agnes, at Bologna, is an
altar piece which is considered as one of the most accomplished performances of this master, and shews the taste,
judgment, and genius of this great artist in a true light.
The subject is, the Martyrdom of St. Agnes; and the design is extremely correct, without any thing of manner.
The head of the saint hath an expression of grief, mixed
with hope, that is wonderfully noble and he hath given
her a beautiful character. There are three female figures
grouped on the right, which are lovely, with an uncommon elegance in their forms, admirably designed, and
with a tone of colour that is beautiful. Their dress, and
particularly the attire of their heads, is ingenious and
simple; one of this master’s excellences consisting in that
part of contrivance: in short, it is finely composed, and
unusually well penciled; though the general tone of the
colouring partakes a little of the greenish cast, and the
shadows are rather too dark, yet that darkness may probably have been occasioned or increased by time. Such
is the opinion of Pilkington, but it is time now to attend
to that of more authorized criticism. “Expression,
” says
Mr. Fuseli, " which hud languished after the demise of
RafTaello, seemed to revive in Domenidiino; but his sensibility was not supported by equal comprehension, elevation of mind, or dignity of motive. His sentiments want
propriety, he is a mannerist in feeling, and tacks the
imagery of Theocritus to the subjects of Homer. A detail of petty, though amiable conceptions is rather calculated to diminish than inforce the energy of a pathetic
whole. A lovely child taking refuge in the lip or bosom
of a lovely mother, is an idea of nature, and pleasing in a
lowly, pastoral, or domestic subject; but perpetually recurring, becomes common-place, and amid the terrors of
martyrdom, is a shred sewed to a purple robe. In touching
the characteristic circle that surrounds the Ananias of Raffaello, you touch the electric chain, a genuine spark insensibly darts from the last as from the first, penetrates
mul subdues. At the martyrdom of St. Agnes, by Domenichino, you saunter amid the adventitious mob of a lane,
where the silly chat of neighbour gossips announces a
topic as silly, till you find with indignation, that instead
of a broken pot, or a petty theft, you are witness to a scene
for which heaven opens and angels descend.
enichino’s powers, a domestic one, the whole of the persons introduced is characteristic. Awe of the saint who operates the miracle, and terror at the redoubled fury of
"It is, however, but justice to observe that there is a subject in which Domenichino has not unsuccessfully copied, and perhaps even excelled RafTaello. I mean that of the Cure of the demoniac boy, among the series of frescoes painted by him at Grotto Ferrata. That inspired figure is evidently the organ of an internal preternatural agent, darted upward without contortion, and even considered without any connexion with the story, never can be confounded with a mere tumultuary distorted maniac; which is not perhaps the case of the boy in the Transfiguration; the subject, too, being within the range of Domenichino’s powers, a domestic one, the whole of the persons introduced is characteristic. Awe of the saint who operates the miracle, and terror at the redoubled fury of the son at his approach, mark the rustic father: confidence, serene activity, and fervent prayer, the saint and his companion: nor could the agonizing female with the child, as she is the mother, be exchanged to advantage; here she properly occupies that place which the fondling females in the pictures of St. Sebastian, St. Andrew, and St. Agnes, only usurp.
, a Saint of the Romish calendar, founder of the order of the Dominicans,
, a Saint of the Romish calendar, founder of the order of the Dominicans, and as some say, of that horrible engine of tyranny, the Inquisition, was born in 1170, at Calarogo, in old Castille, in the diocese of Osma. He was of the family of the Guzmans, and educated at first under a priest, his uncle; but at fourteen years, was sent to the public schools of Palentia, where he became a great proficient in rhetoric, philosophy, and divinity, and was also distinguished by austere mortifications and charity to the poor. When he had finished his studies and taken his degrees, he explained the Holy Scriptures in the schools, and preached at Palentia. In 1198 he was made a canon of Osma. After five years he accompanied the bishop of Osma on an embassy to the earl of La Marche, and in his journey was grievously afflicted to behold the spread of what he called heresy among the Albigenses, and conceived the design of converting them, and at first appears to have used only argument, accompanied with the deception of pretended miracles; but finding these unsuccessful, joined the secular power in a bloody crusade against the Albigenses, which he encouraged by prayers and miracles. During these labours, he instituted the devotion of the Rosary, consisting of fifteen Pater Hosiers, and an hundred and fifty Ave Marias, in honour of the fifteen principal mysteries of the life and sufferings of Christ, and of the virgin Mary, which our saint thought the people might be made to honour by this foolish expedient. In 1206 he founded the nunnery of our lady of Prouille, near Faujaux, which he put under* the rule of St. Austin, and afterwards established an institute called his third order, some of the members of which live in monasteries, and are properly nuns; others live in their own houses, adding religious to civil duties, and serving the poor in hospitals and prisons.
urity, served only to expose his weakness and the two miracles of S. Domenico, in the church of that saint, which had been considered as his master-pieces, became by alteration
, a Bolognese artist, born in 1575, was called II Mastelletta, from his father’s trade, that of a pail-maker; and seems to have been born a painter. He was a pupil of the Caracci, but did not attend to their suggestions on the necessity of acquiring a competent foundation for drawing, and contrived to catch the eye by a more compendious method; surrounding a splendid centre by impenetrable darkness, which absorbed every trace of outline. It is probable that his success greatly contributed to encourage that set of painters distinguished by the name of Tenebrosi, shade-hunters, so numerous afterwards in the Venetian and Lombard schools. Donducci was distinguished, though not by correctness, by a great spirit of design, a sufficient imitation of Parmigiano, whom he exclusively admired, and a certain native facility which enabled him to colour the largest dimensions of canvas in a little time. He failed in his attempts at changing this manner, as he grew older and more impatient of the praise bestowed on an open style. Light, no longer supported by obscurity, served only to expose his weakness and the two miracles of S. Domenico, in the church of that saint, which had been considered as his master-pieces, became by alteration the meanest of his works. The same diversity of manner is observable in his smaller pictures; those of the first, such as the Miracle of the Manna, in the Spada palace, are as highly valuable as his landscapes, which in many galleries would be taken for works of the Caracci, were they not discriminated by that original shade that stamps the genuine style of Mastelletta. The time of his death is not ascertained.
lready. But his poetical reputation is built chiefly upon his original poems, among which his Ode on Saint Caecilia’s Day is justly esteemed one of the most perfect pieces
His translations of Virgil, Juvenal, and Persius, and his
Fables, were more successful, as we have observed already.
But his poetical reputation is built chiefly upon his original poems, among which his Ode on Saint Caecilia’s
Day is justly esteemed one of the most perfect pieces in
any language. It has been set to music more than once,
particularly in the winter of 1735, by Handel; and was
publicly performed with the utmost applause, on the theatre
in Covent-garden. Congreve, in the dedication of our
author’s dramatic works to the duke of Newcastle, has
drawn his character to great advantage. He represented
him, in regard to his moral character, in every respect not
only blameless, but amiable; and, “as to his writings,
”
says he, “no man hath written in our language so much
and so various matter, and in so various manners, so well.
Another thing I may say was very peculiar to him; which
is, that his parts did not decline with his years, but that
he was an improving writer to the last, even to near se*
venty years of age; improving even in fire and imagination, as well as in judgment; witness his Ode on St. Caecilia’s Day, and his Fables, his latest performances. He
was equally excellent in verse and in prose. His prose
had all the clearness imaginable, together with all the
nobleness of expression; all the graces and ornaments
proper and peculiar to it, without deviating into the language or diction of poetry. I have heard him frequently
own with pleasure, that if he had any talent for English
prose, it was owing to his having often read the writings
of the great archbishop Tillotson. His versification and
his numbers he could learn of nobody; for he first possessed those talents in perfection in our tongue. In his
poems, his diction is, wherever his subject requires it, so
sublimely and so truly poetical, that its essence, like that
of pure gold, cannot be destroyed. What he has done in
any one species or distinct kind of writing, would have
been sufficient to have acquired him a great name. If he
had written nothing but his prefaces, or nothing but his
songs or his prologues, each of them would have entitled
him to the preference and distinction of excelling in his
kind.
” It may be proper to observe, that Congreve, in
drawing this character of Dryden, discharged an obligation laid on him by our poet, in these lines:
th the addition of the treaties made before the Christian n>ra, published by Barbeyrac, Rousset, and Saint-Priest, and those of Munster and Osnaburg, they together form
, baron of Carlscroon, historiographer
to the emperor, who was forced to fly to Holland on account of religion, after having served without much benefit
in France, is known by several writings, although we know
little of his personal history. The chief of them are 1.
“Des Memoires Politiques, pour servir a Pintelhgence de
la paix de Ilyswic,
” Hague, Voyages
en France, en Italie, en Aiiemagne, aMalte, et en Turkic,
”
Corps univers^lle diplomatique
du droit des gens;
” containing the treaties of alliance, of
peace, and of commerce, from the peace of Munster to
1709, Amsterdam, 1726, 8 vols. folio. This work is not
exempt from fanlts, but neither is it without utility. With
the addition of the treaties made before the Christian n>ra,
published by Barbeyrac, Rousset, and Saint-Priest, and
those of Munster and Osnaburg, they together form a collection of 19 volumes in folio. 4. “Hist, militaire du
prince Eugene de Savoie, du prince et due de Marlborough, &c.
” Hague, Lettres Historiques,
” from January
ot belong to him. He was the musician whom the Germans, from a similarity of name, have mistaken for saint Dunstan, and to whom, as erroneously, they have ascribed with
, “an English musician of the fifteenth century, at an early stage of counterpoint, acquired
on the continent the reputation of being its inventor,
which, however, Dr. Burney has proved could not belong
to him. He was the musician whom the Germans, from a
similarity of name, have mistaken for saint Dunstan, and
to whom, as erroneously, they have ascribed with others
the invention of counterpoint in four parts. He was author
of the musical treatise
” De Mensurabili Musica,“which
is cited by Franchinus, Morley, and Ravenscroft. But
though this work is lost, there is still extant in the Bodleian
library, a Geographical Tract by this author and, if we
may believe his epitaph, which is preserved by Weever, he
was not only a musician, but a mathematician, and an eminent astrologer. Of his musical compositions nothing remains but two or three fragments in Franchinus, and Morley.
He is very unjustly accused by this last writer of separating
the syllables of the same words by rests. Stow calls him
” a
master of astronomy and music," and says he w;;s buried
in the church of St. Stephen, Walbrook, in 1458.
worked on copper, he bethought himself of working on wood. One of his best pieces in this style is a Saint Eustachius kneeling before a stag, which has a crucifix between
The particular account which we find in Vasari of his
engravings is curious; and it is no small compliment to
him to have this Italian author own, that the prints of
Durer, being brought to Italy, excited the painters there
to perfect that part of the art, and served them for an excellent model. Vasari is profuse in his praises of Duivr’s
delicacy, and the fertility of his imagination. As Durer
could not hope to execute all his designs while he worked
on copper, he bethought himself of working on wood.
One of his best pieces in this style is a Saint Eustachius
kneeling before a stag, which has a crucifix between its
horns which cut, says Vasari, is wonderful, and particularly for the beauty of the dogs represented in various attitudes. John Valentine Andreas, a doctor in divinity in
the duchy of Wirtemberg, sent this piece to a prince of
the house of Brunswick; to whom the prince replied by
letter, “You have extremely obliged me by your new
present; a cut which merits a nobler metal than brass,
done by the celebrated painter of Nuremberg, and which,
I think, wants nothing, unless Zeuxis or Parrhasius, or
some person equally favoured by Minerva, should add colours and the native form.
” The praises which this same
divine gave to Durer in his answer to the prince’s letter,
are remarkable, and worth transcribing: “I could easily
guess,
” says he, “that the Eustachius of Durer would not
prove an unacceptable present to you, from whatever hand
a performance of that admirable artist came. It is very surprising in regard to that man, that, in a rude and barbarous
age, he was the first of the Germans who not only arrived to
an exact imitation of nature by the perfection of his art, but
likewise left no second; being so absolute a master of it
in all its parts, in etching, engraving, statuary, architecture, optics, symmetry, and the rest, that he had no
equal, except Michel Angelo Buonaroti, his contemporary
and rival; and left behind him such works as were too
much for the life of one man. He lived always in a frugal
manner, and with the appearance of poverty. The Italians
highly esteem him, and reproach us for not setting a due
value on the ornaments of our own country.
” We learn
from the same authority, that the emperor Rodolphus II.
ordered the plate of St. Eustachius to be gilded; and that
Durer, at the intimation of his friend and patron Bilibaldus Pirkheimer, corrected an error in it, which was, that the
stirrups of the horse on which Eustachius was to ride, were
too short.
inted a picture for the altar of St. Barbara’s chapel, in which he represented the martyrdom of that saint; a fine composition. On his return to Paris, he was appointed
, an eminent painter, was born in the village of Peene, near Cassel, in 1658, of parents extremely poor, and seemed destined to rise in the world by slow degrees. His mother, who was a widow, lived in the country on what she earned by washing linen; her whole wealth consisted in a cow, which her little boy used to lead to pick up its pasture by the side of the ditches. One day Corben, a famous painter of landscapes and history, going to put up some pictures which he had made for Cassel, as he went along the road, took notice of this lad, who had made a fortification of mud, and little clay" figures that were attacking it. Corbéen was immediately struck with the regularity and taste that was evident in the work. He stopped his chaise, and put several questions to the lad, whose answers increased his astonishment. His figure and countenance added to the impression; and the painter asked him whether he would go and live with him, and he would endeavour to put him in a way of getting his bread; the boy said he would willingly accept of his offer, if his mother would but agree to it. Elias failed not to be at the same place on the day appointed, accompanied by his mother; he ran before the chaise, and Corbéen told the woman to bring her son to him at Dunkirk, where he lived. The boy was received, and the master put him to school, where he was taught the languages, and he himself taught him to draw and to paint. The scholar surpassed his fellow-students: he acquired the esteem of the public, and gained the favour of his master to such a degree, that he sent him to Paris at the age of twenty; whence Elias transmitted his works to his master and benefactor. With great gentleness of character, he possessed the good quality of being always grateful; he thus repaid his master for his kindness to him, as Corbéen frequently confessed. Elias, after having been some while at Paris, married. He made a journey to Dunkirk for the purpose of visiting his master, and it was while there that he painted a picture for the altar of St. Barbara’s chapel, in which he represented the martyrdom of that saint; a fine composition. On his return to Paris, he was appointed professor at St. Luke, and successively obtained several other posts. He was much employed, and composed several subjects taken from the life of St. John Baptist de la Barriere, author of the reform of the Feuillants. All these subjects were painted on glass, by Simpi and Michu, and are in the windows of the cloister. Elias, now become a widower, took a journey to Flanders, in hopes of dispelling his grief. Being arrived at Dunkirk, the brotherhood of St. Sebastian engaged him to paint their principal brethren in one piece; he executed this great picture, with a number of figures as large as life, and some in smaller dimensions. The company of taylors having built a chapel in the principal church, Elias was employed to paint the picture for the altar, in which he represented the baptism of Christ; in the fore-ground is St. Lewis at prayers, for obtaining the cure of the sick. Being now on the point of returning to Paris, he was so earnestly solicited to remain in his native country, that at length he yielded to the entreaties of his numerous friends. He now executed a grand picture for the high altar of the Carmelites; it was a votive piece of the city to the Virgin Mary. This picture is a fine composition, and of a style of colouring: more true and warm than was usual with him the artist, as is often the practice, has introduced his own portrait. Elias was complimented on this alteration in his colouring; by which he was encouraged to redouble his care. He executed for the parish church of Dunkirk art altar-piece of the chapel of St. Croix; a Transfiguration for the altar of the parish church of Bailleul, and in that of the Jesuits at Cassel, a miracle of St. Francis Xavier, &c. The abbot of Bergues, St. Winox, employed our artist a long time in ornamenting the refectory of his house. Among his great works he made some portraits in a capital manner. In his greatest successes, Elias never made any change in his conduct, but always continued to lead the same regular life; he was seen no where but at church and in his work-room, into which he rarely admitted visitors. He was much esteemed for the mildness of his disposition. Detesting those malicious reports which are but too common among rival artists, he minded only his business. Not desirous of having pupils, he rather dissuaded young men from cultivating an art that was attended with so much trouble, than encouraged them to enter upon it; those that knew him best, always spoke of this artist as a model of good conduct. He continued working to the end of his days, which happened at Dunkirk the 22d of April 1741, in the eighty -second year of his age. He had but one son, who died at Paris, doctor of the Sorbonne. Neither had he more than one pupil, Carlier, who was living at Paris in 1760.
eface, in which he highly extols Cicero, both for his style and moral sentiments, and almost makes a saint of him: and Julius Scaliger, who censured Erasmus for his treatment
In 1525 he published his “Diatribe de libero arbitrio,
”
already noticed, which Luther replied to, in a treatise entitled “De servo arbitrio.
” In this he mixes compliment,
praise, scorn, insult, ridicule, and invective, together; at
which Erasmus was much provoked, and immediately wrote
a reply, which was the first part of his “Hyperaspistes:
”
the second was published in The
pronunciation of the Greek and Latin languages,
” and
“The Ciceronianus.
” In the former, which is one of the
most learned of all his compositions, are contained very
curious researches into the pronunciation of vowels and
consonants; in the sec.ond, which is one of the most lively
and ingenious, he rallies agreeably some Italian purists,
who scrupled to make use of any word or phrase which
was not to be found in Cicero: not that he condemned
either Cicero or his manner of writing, but only the servility and pedantry of his imitators, which he thought, and
very justly, deserving of ridicule. On the contrary, when
Froben engaged him, the very same year, to revise a new
edition of the Tusculan Questions, he prefixed to it an
elegant preface, in which he highly extols Cicero, both
for his style and moral sentiments, and almost makes a
saint of him: and Julius Scaliger, who censured Erasmus
for his treatment of the Ciceronians, declared afterwards,
that he was willing to forgive him his blasphemies, and to
be at peace with him thenceforward, for the sake of this
preface; which he considered as a kind of penance, and
of satisfaction made to the manes of the Roman orator.
in 1533. He was brought up in the palace of Philip II. and fought under him at the famous battle of Saint Quentin in 1557, after which being desirous to acquire the knowledge
, a Spanish
poet, was the son of a celebrated lawyer, and was born at
Madrid in 1533. He was brought up in the palace of
Philip II. and fought under him at the famous battle of
Saint Quentin in 1557, after which being desirous to acquire the knowledge of different countries and their inhabitants, he travelled over France, Italy, Germany, and
England. Having heard, while at London, that some provinces of Peru and Chili had revolted against the Spaniards,
their conquerors and their tyrants, he was seized with an
ardent longing to signalize his courage on this new scene
of action. Accordingly he set out on the voyage; and soon
after his arrival, he passed the frontiers of Chili into a little
mountainous region, where he maintained a long and
painful war against the rebels, whom at length he defeated.
It is this war which makes the subject of his poem of the
“Araucana,
” so called from the name of the country, and
which has very considerable merit, and several passages
glow with all the charms of animated verse. The descriptions are rich, though defective in variety; but we can
trace no plan, no unity of design, no probability in the
episodes, nor harmony in the characters. This poem
consists of more than 36 cantos, the length of which is
produced by many repetitions and tedious details. Mr.
Hayley, however, has bestowed considerable attention on
it in his “Essay on Epic poetry,
” with a view to recommend it to the English reader. It was printed, for the first
time, in 1597, 12mo; but the best edition is that of
Ma1632, 2 vols. 12mo. The time of his death is hot
known, nor can he be traced beyond 1596.
s to be mistaken in saying, that in this work Dr. Featley makes the story of St. George, the tutelar saint of England, a "mere fiction, and that archbishop Laud obliged
Hitherto the archbishop had bestowed no preferment on.
his chaplain; but in 1627, as we are told, “urged by hearing the discontents of the court and city, because his chaplain was kept behind the hangings,
” he bestowed on him
the rectory of Allhallows, Bread-street, and afterwards the
rectory of Acton. Much about the same time, but the year
not known, he was appointed provost of Chelsea college,
an institution which did not last long. In 1622 he had
married Mrs. Joyce Holloway, who was his parishioner,
and resided in Kennington-lane. This lady appears to
have been considerably older than Dr. Featley, but was a
woman of great piety and accomplishments. He concealed
his marriage for some time, lest it should interfere with his
residence at Lambeth palace; but in 1625 he ceased to be
chaplain to the archbishop, and concealment was no longer
necessary. The cause of his quitting the archbishop’s service has been represented as “the unfeeling treatment
” of
that prelate. But of this, his biographers have made too
much. The story, in short, is, that Dr. Featley fell sick
at Oxford, supposed of the plague, and was obliged to
leave the place and go to Lambeth; and when he found
that the archbishop had removed to Croydon for fear of
the plague, he followed him thither, and the archbishop
refused him entrance, and was surely justifiable in every
endeavour to prevent the disorder from extending to the
place he had chosen as a refuge. The story is told with
some confusion of circumstances, but the above is probably
the truth. Dr. Featley, however, on recovering from his
disorder, which, after all, happened not to be the plague,
quitted the archbishop’s service, and removed his books
from the palace. It was during the raging of the plague in
1625, or 1626, when the churches were deserted, that he
wrote his “Ancilla Pietatis, or Hand-maid to private devotion,
” which became very popular; and before
ies, secretly painted “the Martyrdom of St. Denis,” which was placed in the church dedicated to that saint; and Flameel had no sooner seen it, than he threw his pencil
, a painter of
historical subjects, was born at Liege in 1614, and began
his studies in Flanders, but at the age of twenty-four he went
into Italy to cultivate his talents by a view of the works of
the renowned painters of that country. At Rome, he
copied the best works of the great masters, and soon acquired a reputation which recommended him to the court
of Florence, to which the grand duke invited him, and
there employed him in several works, the execution of
which acquired for him the esteem of that prince, and the
applause of the public. In returning from hence homewards, after an absence of nine years, he went to Paris,
where some of his best works were executed. In 1647 he
returned to Liege, where he was received with great
warmth, and by his subsequent works confirmed the high,
opinion which his countrymen had conceived of his merit.
He then visited Paris again, was admitted a member of
the academy of painting, and appointed professor. Returning home, he became rich enough to build a house at
St. Remi, which cost 50,000 florins. He also embraced
the clerical profession, and although he knew nothing of
Latin, was made a canon of St. Paul, by a dispensation
from the pope. But in the midst of wealth, possessed of
public and private esteem, and of every other circumstance that could render life comfortable, he was seized
with an unaccountable melancholy and dejection of spirits,
which incessantly oppressed him, till it occasioned his
death in 1675; and many persons believed his disorder to
have been occasioned by poison administered to him by
the celebrated marchioness de Brinvilliers, with whom he
had formed an unfortunate connexion, but for this there
appears no proof, and his death seems more reasonably
attributed to his disordered mind. He appears indeed to
have given way to that selfish jealousy which some have
reckoned a system of approaching derangement. When
one of his scholars, Carlier, had begun to give extraordinary proofs of excellence in his art, Flameel did every
thing he could to discourage him, and actually transferred
him to a grinder of colours. Carlier, however, conscious
of his abilities, secretly painted “the Martyrdom of St.
Denis,
” which was placed in the church dedicated to that
saint; and Flameel had no sooner seen it, than he threw
his pencil into the fire, and never painted more.
re several grand altar-pieces, among which one in St. Paul’s church describes the Conversion of that saint and in the cathedral there is another by this master, representing
This master had a lively imagination, and a noble taste for historical compositions. He was singularly skilled in antiquities, and in all his designs strictly observant of the costume. His pictures usually are enriched with porticos and colonnades, as he was an accomplished architect; his choice of nature was elegant, his expression animated, and his pencil delicate. His colouring was exceedingly good; and his taste of design was entirely of the Roman school, as well in regard to correctness, as to the objects which he chose to represent. In the cupola of the barefooted Carmelites at Paris, he painted, in fresco, Elijah ascending to Heaven in a Chariot of Fire, and Elisha below, with his arms extended, to catch the mantle of the Prophet. At Liege are several grand altar-pieces, among which one in St. Paul’s church describes the Conversion of that saint and in the cathedral there is another by this master, representing the Resurrection of Lazarus.
papists made use of this to influence weak minds that they had lately reprinted a large life of this saint in English; that these considerations might justly affect any
Notwithstanding his difference with the ministry, when
a fast was appointed to be kept, Jan. 16, 1711-12, he was
chosen by the house of lords to preach before them; but,
by some means or other getting intelligence that he had
censured the peace, they contrived to have the house adjourned beyond that day. This put it indeed out of his
power to deliver his sentiments from the pulpit; yet he
put the people in possession of them, by sending them
from the press. Though without a name, from the spirit
and language it was easily known whose sermon it was. It
gave offence to some ministers of state, who now only
waited for an opportunity to be revenged; and this opportunity the bishop soon gave them, by publishing, 8. “Four
Sermons; viz. On the Death of queen Mary, 1694; on
the Death of the duke of Gloucester, 1700; on the Death
of king William, 1701; on the Queen’s accession to the
throne, 1702. With a preface,
” The
Judgment of the Church of England in the case of LayBaptism, and of Dissenter’s Baptism; by which it appears
that she hath not, by any public act of hers, made or declared Lay-Baptism to be invalid. The second edition.
With an additional letter from Dr. John Cosin, afterwards
bishop of Durham, to Mr. Cordel, who scrupled to communicate with the French Protestants upon some of the
modern pretences,
” 8vo. This piece was occasioned by
the controversy about Lay-Baptism, which was then au
object of public notkv.
In 1713, he published without his name, 10. “The Life
and Miracles of St. Wenefrede, together with her Litanies,
with some historical observations made thereon.
” In the
preface, he declares the motives which induced him to
bestow so much pains upon this life of St. Wenefrede; and
these were, that the concourse of people to the well which
goes by her name was very great that the papists made
use of this to influence weak minds that they had lately
reprinted a large life of this saint in English; that these
considerations might justly affect any protestant divine,
and th,at for certain reasons they affected him in particular.
Upon the demise of the queen, and the Hanover succession, this prelate had as much reason to expect that his
zeal and services should be rewarded, as any of his rank
and function: but he did not make any display of his merit,
either to the king or his ministers. However, upon the
death of Moore, bishop of Ely, in 1714, Tenison, then
archbishop of Canterbury, strenuously recommended Fleetwood to the vacant see; and he was accordingly, without
the least application from himself directly or indirectly,
nominated to it.
on the subject of grace; and in 1758 “The Works of St. Prosper,” 8vo, and separately, a poem by that saint, on ingratitude, with notes. These were followed by his “Treatise
In 1742, Foggini refused the professorship of ecclesiastical history at Pisa, which was then vacant; but accepted
an invitation from Bottari, second librarian of the Vatican,
to come to Rome; where his merit being known to pope Benedict XIV. he gave him a place in the pontifical academy of history. Instead, however, of employing himself
on the history of the popes, he devoted his time to a careful examination of the most valuable Mss. and had thus
an opportunity of furnishing the editors of classics with
much important assistance. The same researches enabled
him to publish a Latin translation of a book of St. Epiphanius, addressed to Diodorus, which was printed in 1743,
with a preface and notes; the subject is the twelve precious stones on the breast-plate of the high-priest of the
Hebrews. About this time the pope appointed him coadjutor to Bottari; and in 1750 he drew up the form of
prayers and instructions for the Jubilee. The same year
he printed his Latin translation of St. Epiphnnius’s commentary on the Canticles. In 1752 he published a collection
of passages from the Fathers, occasioned by a homily of
the archbishop of Fermo, on the saying of Jesus Christ,
respecting the small number of the elect. The following
year he published the opinions of St. Charles Borromeo,
and others on the theatre. In 1754 he published the first
of eight volumes of writings of the fathers on the subject
of grace; and in 1758 “The Works of St. Prosper,
” 8vo,
and separately, a poem by that saint, on ingratitude, with
notes. These were followed by his “Treatise on the
clergy of St. John de Lateran,
” and in Fastorum Anni Ronaani
Verrio Flacco ordinatorum reliquiae,
” &c. Rome,
e compared him to Peter Aretin, who, though the most libertine of all writers, became at last a very saint, and wrote nothing but books of piety. But it is certain that
The delights of Paris, and the conversation of thess
friends, did not hinder him from paying a visit to his wife
every September; but that these visits might be of some
use, he never failed to sell a house, or piece of land, so
that, with his wife’s expences and his own, a handsome
family estate was nearly consumed. His Parisian friends
urged him frequently to go and live with his wife, saying,
that it was a shame to separate himself from a woman of
her merit and accomplishments and, accordingly, he set
out with a purpose of reconciling himself to her and,
arriving at the town, inquired at his house for her. The
servant, not knowing him, said, “She was gone to church;
”
upon which he immediately returned to Paris; and, when
his friends inquired about his reconciliation, answered,
that “he had been to see his wife, but was told she was
at church.
” Upon the death of madam de la Sabliere, he
was invited to England by the dutchess of Mazarine, and
the celebrated St. Evremond, who promised him all the
comforts and sweets of life: but the difficulty of learning
the English language, together with the liberality of some
great persons at home, made him lay aside all thoughts of
this journey.
In 1692 he was seized with a dangerous illness: and
when the priest came to talk to him about religion, concerning which he had lived in an extreme carelessness,
though without being actually an infidel or a libertine,
Fontaine told him that ' he had lately bestowed some
hours in reading the New Testament, which he thought
a very good book.“Being brought to a clearer knowledge
of ivligions truths, the priest represented to him, that he
lia.l intelligence of a certain dramatic piece of his, which
was soon to be acted; but that Ik-could not be admitted
to the sacraments of the church i.nless he suppressed it.
This appeared too rigid, and Font.iinc appealed to the
Soi bonne; who confirming what the priest had said, Fontaine threw the piece into the fire, without keeping even a
copy. The priest then laid before him the evil tendency
of his Tales, which are written in a loose and wanton
manner; told him, that while the French language subsisted, they would be a most dangerous sedueement to
vice; and further added, that he could not administer the
sacraments tu him unless he would promise to make a public acknowledgment of his fault at the time of receiving,
a public acknowledgment before the academy, of which
he was a member, in case he recovered, and to suppress
the book to the utmost of his power. Fontaine thought
these terms very hard, but at length yielded to them all.
On these accounts some have compared him to Peter
Aretin, who, though the most libertine of all writers, became at last a very saint, and wrote nothing but books of
piety. But it is certain that Fontaine did not resemble
Aretin in writing pious books; and many, among whom is
Baillet in particular, doubt the truth of those stories which
are related concerning his repentance. He affected, indeed, some degree of repentance, and vowed to renounce
his libertine manner in a dedication to his patroness, madam de la Sabliere but, notwithstanding this, he relapsed
again, writing tales with his usual gaiety and the excuse
he makes
” for this inconstancy, when he calls himself “Tho
Butterfly of Parn-.issus,
” savours more of the poet than the
Christian. He did not die till April 13, 1695; when, if
we believe some, he was found with that implement of
superstitious mortification, an hair-shirt on.
, a celebrated saint of the Romish church, and founder of one of the four orders
, a celebrated saint of the Romish church, and founder of one of the four orders of mendicant friars, called Franciscans, was born at Assisi in Umbria, in 1182. He was the son of a merchant, and was christened John, but had the name of Francis added, from his facility of talking French, which he learned to qualify him for his father’s profession. He was at first a young man of dissolute manners, but in consequence of an illness about 1206, he became so strongly affected with religious zeal, that he took a resolution of retiring from the world. He now devoted himself so much to solitude, mortified himself to such a degree, and contracted so ghastly a countenance, that the inhabitants of Assisi thought him distracted. His father, thinking to make him resume his profession., employed a very severe method for that purpose, by throwing him into prison; but finding this made no impression on him, he took him before the bishop of Assisi, in order to make him resign all claim to his paternal estate, which he not only agreed to, but stripped off all his clothes, even to his shirt. He then prevailed with great numbers to devote themselves, as he had done, to the poverty which he considered as enjoined by the gospel; and drew up an institute or rule for their use, which was approved by pope Innocent III. in 1210. The year after, he obtained of the Benedictines the church of Portiuncula, near Assisi, and his order increased so fast, that when he held a chapter in 1219, near 5000 friars of the order of Minors (so they were called) were present. Soon after he obtained also a bull in favour of his order from pope Honorius III. About this time he went into the Holy Land, and endeavoured in vain to convert the sultan Meledin. It is said, that he offered to throw himself into the flames to prove his faith in what he taught. He returned soon after to his native country, and died at Assiai in 1226, being then only fortyfive. He was canonized by pope Gregory IX. the 6th of May, 1230; and Oct. the 4th, on which his death happened, was appointed as his festival.
, another Romish saint, who to exceed his predecessor in humility, founded the order
, another Romish saint, who to exceed his predecessor in humility, founded the order of Minims (least), as he had that of Minors (inferiors). He was born in 1416, at Paulo in Calabria. He began his career of mortification by retiring to a cell on a desert part of the coast, where his sanctity soon obtained followers, and they ere long constructed a monastery round his cell. Thus was his order commenced. He formed a rule for it, which was approved by pope Alexander VI. and confirmed by Julius II. His rule was extremely rigorous, enjoining perpetual abstinence from wine, fish, and meat. His disciples were always to go bare-footed, never to sleep upon a bed, and to use many other mortifications. He died in France, to which country be went at the earnest solicitation of Louis XI. who hoped to be cured of a dangerous malady by his presence. This event took place at Plessisdu-Parc, in 1508, when he was at the age of ninety-one. He was canonized in 1519, by Leo X. By the confession of his admirers he was perfectly illiterate.
, a Romish saint, is usually called the Apostle of Ethiopia, on account of his
, a Romish saint, is usually called the Apostle of Ethiopia, on account of his having first propagated Christianity in that country, in the fourth century. He was the nephew of one Meropius, a philosopher of Tyre, who being induced to travel to Ethiopia, carried with him his two nephews, Frumentius and Edesius, with whose education he had been entrusted. In the course of their voyage homewards, the vessel touched at a certain port to take in provisions and fresh water, and the whole of the passengers were murdered by the barbarians of the country, except the two children, whom they presented to the king, who resided at Axuma, formerly one of the greatest cities of the East. The king, being charmed with the wit and sprightliness of the two boys, had them carefully educated, and when grown up, made Edesius his cup-bearer, and Frumentius, who was the elder, his treasurer and secretary of state, entrusting him with all the public writings and accounts. Nor were they less highly honoured after the king’s death by the queen, who was regent during her son’s minority. Frumentius had the principal management of affairs, and soon turned his attention to higher objects than the politics of the country. He met with some Roman merchants who traded there, and having by their means discovered some Christians who were in the kingdom, he encouraged them to associate for the purposes of religious worship; and at length erected a church for their use; and certain natives, instructed in the gospel, were converted. On the young king’s accession to the government, Frumentius, though with much reluctance on the part of the king and his mother, obtained leave to return to his own country. Edesius accordingly returned to Tyre; but Frumentius, on his arrival at Alexandria, communicated his adventures to Athanasius the bishop, and informed him of the probability of converting the country to Christianity, if missionaries were sent thither. On mature consideration, Athanasius told him, that none was so fit for the office as himself. He consecrated him therefore first bishop of the Indians, and Frumentius returning to a people who had been acquainted with his integrity and capacity, preached the gospel with much success, and erected many churches, although the emperor Constantius endeavoured to introduce Arianism, and actually ordered that Frumentius should be deposed, and an Arian bishop appointed; but the country was happily out of his reach. Frumentius is supposed to have died about the year 360. The Abyssinians honour him as the apostle of the country of the Axumites, which is the most considerable part of their empire.
e truest concern for his loss. His death was very heroical, and yet unaffected enough to have made a saint or a philosopher famous. But ill tongues and worse hearts have
The distemper which seized him the ensuing year, and
ended not but with his life, caused a general concern, and
was particularly testified by lord Lansdown, a brother
poet, though of a different party, in a copy of verses
written on the occasion. He died after a short illness,
which he bore with great patience, January 18, 1718-19.
His loss was lamented by Pope, in a letter to a friend, as
follows: “The best-natured of men,
” says this muchadmired poet, “Sir Samuel Garth, has left me in the
truest concern for his loss. His death was very heroical,
and yet unaffected enough to have made a saint or a philosopher famous. But ill tongues and worse hearts have
branded even his last moments, as wrongfully as they did
his life, with irreligipn. You must have heard many tales
on this subject; but if ever there was a good Christian,
without knowing himself to be so, it was Dr. Garth.
” This,
however, is nothing against positive evidence, that Dr.
Garth was a free-thinker, and a sensualist; and the latter
part of it, his being a good Christian without knowing
himself to be so, if it be not nonsense, is a proof that Pope
cannot deny what he is angry to hear, and loth to confess.
Dr. Johnson observes, that “Pope afterwards declared
himself convinced that Garth died in the communion of
the church of Rome,
” and adds a sentiment of Lowth’s,
“that there is less distance than is thought between scepticism and popery and that a mind, wearied with perpetual doubt, willingly seeks repose in the bosom of an
infallible church.
” If Dr. Johnson took this declaration of
Pope’s from Spence’s “ms Anecdotes,
” to which it is
known he had access, he did not transcribe the whole.
What Pope said is thus given by Spence: “Garth talked
in a less libertine manner than he had been used about the
three last years of his life. He was rather doubtful and
fearful than irreligious. It was usual for him to say, that
if there was any such thing as religion, it was among the
Roman catholics. He died a papist, (as I was assured by Mr. Blount, who called the father to him in his last moments) probably from the greater efficacy, in which we
give the sacraments. He did not take any care of himself
in his last illness, and had talked for three or four years as
one tired of living.
” The same ms. insinuate* that this
impatience of life had nearly at one time prompted him to
suicide.
, a famous writer in favour of Jansenism, was born at Saint Calais, in the French province of Maine, in 1628, and was first
, 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.
r in negociating their affairs, for which he had every requisite talent. Alegambe describes him as a saint, without a particle of human frailty, but Dodd allows that he
, a Scotch Jesuit, of the noble family of Gordon, was born in 1543, and educated at Rome,
where he became a Jesuit, Sept. 20, 1563, and was created
D.D. in 1569. He was professor of Hebrew and divinity
for nearly fifty years in several parts of Europe, Rome,
Paris, Bourdeaux, Pont a Mousson, &c. and acquired
great reputation for learning and acuteness. He was employed as a missionary in England and Scotland, and was
twice imprisoned for his zeal in making converts. He was
also frequently employed by the general of his order in
negociating their affairs, for which he had every requisite
talent. Alegambe describes him as a saint, without a particle of human frailty, but Dodd allows that he lived very
much in a state of dissipation, yet was regular in all the
austerities of his profession. He died at Paris, April 16,
1620. His only writings are “Controversiarum Fidei Epitome,
” in three parts or volumes, 8vo, the first printed at
Limoges, 1612, the second at Paris, and the third at Cologn in 1620. There was another James Gordon, of the
family of Lesmore, also a Scotch Jesuit, who was born at
or near Aberdeen in 1553, and died at Paris, Nov. 17,
1641. He wrote a commentary on the Bible, “Biblia
Sacra, cum Commentariis, &c.
” Paris, 3 vols. fol. 1632,
which Dupin seems to think an useful and judicious work.
He wrote also some historical and chronological works,
enumerated by Alegambe, and a system of moral theology, &c.
the entreaty of his Jesuit brother Peter Theodore Lewis Augustin, who was then prior of the abbey of Saint Andre, in the town of Clermont. This Tour he first published
, was born at Amiens, June
3, 1737, and was surnamed d'Aussy, because his father
was a native of Auxy-le-Chateau, in the department of
Pas-de-Calais. He received his education in the college
of the Jesuits at Amiens at the age of eighteen entered
into the society of his preceptors and, a few years afterxvards, had the honour of being elected to the rhetorical
chair at Caen. At the age of twenty-six he was thrown on
the world by the dissolution of the order, and was soon
employed in the elaborate work of the French Glossary,
projected by Lacurne de Sainte-Palaye, and in an examination of the very rich library of the marquis de Paulmy.
In 1770 he was appointed secretary in the direction of the
studies of the military school. He afterwards co-operated,
under the marquis de Paulmy, and again with the count
de Tressan, in the “Bibliotheque des Romans;
” after
which he became still deeper engaged in collecting, translating, extracting, and commenting upon the “Fabliaux,
”
or tales of the old French poets of the twelfth and thirteenth centuries. In 1782 he published, in three volumes,
8vo, his “Histoire de la Vie privee des Frangais;
” and in
Tour to Auvergne,
” which
province he visited the preceding year, at the entreaty of
his Jesuit brother Peter Theodore Lewis Augustin, who
was then prior of the abbey of Saint Andre, in the town of
Clermont. This Tour he first published in one volume,
ivo; but he afterwards enlarged and republished it in
1795, in three volumes of the same size. His contributions
to the Institute were numerous, and, for the most part,
possessed of merit. For some years before his death, he
had conceived the plan of a complete history of French
poetry, and had even begun to carry it into execution; and
as he stood in need of all the treasures of the national library, he was fortunately nominated, in 1796, conservator
of the French Mss. of this library and he now not only
renewed his intention, but enlarged his scheme he included in it the history of the French tongue that of literature in all its extent, and all its various ramifications as
well as that of science, of arts, and their utility in different
applications a monument too vast for the life and power
of an individual to be able to construct. He had, however,
accomplished some part of his design, when, after a slight
indisposition which caused no alarm, he died suddenly in
1801. He was upon the whole a retired and taciturn scholar. “His life,
” says his biographer, “like that of most
other men of letters, may be comprized in two lines What
were his places of resort The libraries. Among whom did
he live His books. What did he ever produce Books.
What did he ever say? That which appears in his books.
”
"More happy end what saint e'er knew?
e temple of St. Thercla, the virginmartyr; where, in a monastery of devout virgins dedicated to that saint, he continued a long time, and did not return till the death
By these breaches in the family, Nazianzen was sufficiently weaned from the place of his nativity; and, though he was not able to procure a successor to" his father, he resolved to throw up his charge, and accordingly retired to Seleucia, famous for the temple of St. Thercla, the virginmartyr; where, in a monastery of devout virgins dedicated to that saint, he continued a long time, and did not return till the death of St. Basil, whom he deeply regretted he could not attend at his last hours, being himself confined by sickness. About this time he was summoned to a council at Antioch, holden anno 378, to consider the emperor’s late edict for tolerating the catholics, in order to suppress Arianism; and, being ordered by the council to fix himself for that purpose at Constantinople, he presently repaired thither. Here he found the catholic interest at the lowest ebb; the Arians, favoured by Valens, had possessed themselves of all the churches, and proceeded to such extremities that scarcely any of the orthodox dared avow their faith. He first preached in his lodgings to those that repaired thither, and the congregation soon growing numerous, the house was immediately consecrated by Nazianzen, under the name of the church of Anastasia, or the resurrection; because the catholic faith, which in that city had been hitherto oppressed, here seemed to have its resurrection. The opposition to his measures but increased his fame, together with the number of his auditors, and even drew admirers and followers from foreign parts; among whom St. Jerom, lately ordained presbyter, came on purpose to put himself under his tutelage and discipline; an honour in which Jerom glories on every occasion. As the catholics grew more considerable, they chose him for their bishop, and the choice was confirmed by Meletus of Antioch, and Peter who succeeded Athanasius at Alexandria; but he was opposed by the Arians, who consecrating Maximus, a famous cynic philosopher and Christian, gave him a great deal of trouble. The Arian bishop, however, was at length forced to retire, and his successor Demophilus was deposed by the emperor Theodosius, who directed an edict to the people of Constantinople, February 27, 380, re-establishing the orthodox faith; and afterward coming thither in person, he treated Nazianzen with all possible kindness and respect, and appointed a day for his instalment in the see.
e been improper and absurd for the popes to repute and proclaim a person to be now an holy beatified saint in heaven, who in their opinion had so openly traduced, insulted,
He died at Buckden, Oct. 9, 1255, and the corpse was carried to Lincoln, where it was met by archbishop Boniface, who attended the funeral. He was interred in the upper south transept. For an account of his tomb, &c. we must refer to our principal authority. The pope, who rejoiced at his death, ordered a Letter to be written to king Henry, enjoining him to take up the bishop’s bones, cast them out of the church, and burn them, but this letter was not sent. As Grosseteste was a person of acknowledged piety and strictness of manners, he easily arrived at the beatitude, or title of Beatus, and even at sanctity 9 in the general estimation; but he could never obtain these jhonours from the church, though they were solicited for him in the strongest terms. Indeed, as l>r. Pegge observes, it would have been improper and absurd for the popes to repute and proclaim a person to be now an holy beatified saint in heaven, who in their opinion had so openly traduced, insulted, and vilified both the see and court of Rome, which were still pursuing the very same measures he condemned, and continued to be invariably the same depraved, venal, and corrupt body. It is, however, for the honour of bishop Grosseteste, that for his piety and integrity, his learning and abilities, he still lives valued and revered in the breasts of all sober and reasonable men. It is plain that he did not suffer the least in the esteem of the world, any more than he did in his own opinion, by the anathema which pope Innocent had denounced against him. Indeed the papal censures, of which our prelates stood so much in dread at Lyons, in 1245, had been of late so infamously prostituted, that they seem to have lost their efficacy. Grosseteste, in particular, paid no regard to that which was denounced against him, for he still continued to exercise his function; his clergy also made no scruple of obeying him when under the sentence; and his exequies were solemnized not only by the secular but even by the regular clergy of his diocese.
aks very highly; but they were not published, the author being called to assist the celebrated M. de Saint Germain, in his reform of the French army. He is said to have
On his return to France, he pursued his literary turn,
and produced “Le Connetable de Bourbon,
” a tragedy,
and afterwards two other tragedies, the “Gracchi,
” and
“Anna Bullen,
” of which his biographer speaks very
highly; but they were not published, the author being
called to assist the celebrated M. de Saint Germain, in his
reform of the French army. He is said to have been the
soul of this minister; and much to his honour, he continued his friendship in his patron’s disgrace. After the
new organization was completed, Guibert returned to his
studies, and among others, wrote the famous panegyrics
on marshal Catinat, and the chancellor de PHopital. He
afterward assisted at the camp in Normandy; and during
the disputes concerning the number of ranks in which
troops should be drawn up, he published the “Refutation
complete du systeme de M. Menil-Durand.
”
"A wealthy canonry was promised me then, so that I might, if I pleased, turn myself to divinity but saint Bernard affrighted me from it, saying, that I should eat the
"A wealthy canonry was promised me then, so that I might, if I pleased, turn myself to divinity but saint Bernard affrighted me from it, saying, that I should eat the sins of the people. 7 I begged therefore of the Lord Jesus, that he would vouchsafe to call me to that profession in which 1 might please him most. The Jesuits began at that time to teach philosophy at Louvain, and one of the professors expounded the disquisitions and secrets of magic. Both these lectures I greedily received; but instead of grain, I reaped only stubble, and fantastic conceits void of sense. In the mean time, lest an hour should pass without some benefit, I run through some writings of the stoics, those of Seneca, and especially of Epictetus, who pleased me exceedingly. I seemed, in moral philosophy, to have found the quintessence of truth, and did verily believe, that through stoicism I advanced in Christian perfection; but 1 discovered afterwards in a dream, that stoicism was an empty and swollen bubble, and that by this study, under the appearance of moderation, I became, indeed, most self-sufficient and haughty. Lastly, 1 turned over Mathiolus and Dioscorides; thinking with myself nothjng equally necessary for mortal man to know and admire, as the wisdom and goodness of God in vegetables; to the end that he might not only crop the fruit for food, but also minister of the same to his other necessities. My curiosity being now raised upon this branch of study, I inquired, whether there were any book, which delivered the maxims and rule of medicine for I then supposed, that medicine was not altogether a mere gift, but might ]be taught, and delivered by discipline, like other arts and sciences: at least I thought, if medicine was a good gift coming down from the Father of lights, that it might have, as an human science, its theorems and authors, into whom, as into Bazaleel and Aholiab, the spirit of the Lord had infused the knowledge of all diseases and their causes, and also the knowledge of the properties of things. I inquired, I say, whether no writer had described the qualities, properties, applications, and proportions of vegetables, from the hyssop even to the cedar of Libanus? A certain professor of medicine answered me, that none of these things were to be looked for either in Galen or Avicen. I was very ready to believe this, from the many fruitless searches I hau made in books for truth and knowledge before; however, following my natural bent, which lay to the study of nature, I read the institutions of Fuchsius and Fernelius; in whom I knew I had surveyed the whole science of medicine, as it were in an epitome. Is this, said I, smiling to myself, the knowledge of healing Is the whole history of natural properties thus shut up in elementary qualities Therefore I read the works of Galen twice of Hippocrates once, whose aphorisms I almost got by heart; all Avicen, as well as the Greeks, Arabians, and moderns, to the tune of 600 authors. I read them seriously and attentively through; and took down, as I went along, whatever seemed curious and worthy of attention; when at length, reading over my common-place book, I was grieved at the pains I had bestowed, and the years I had spent, in throwing together such a mass of stufc Therefore I straightway left off all books whatever, all formal discourses, and empty promises of the schools; firmly believing every good and perfect gift to come down from the Father of lights, more particularly that of medicine.
In 1631 he published his “History of that most famous Saint and Soldier of Jesus Christ, St. George of Cappadocia,” &c.
In 1631 he published his “History of that most famous
Saint and Soldier of Jesus Christ, St. George of Cappadocia,
” &c. to which he subjoined, “the institution of the most
noble order of St. George, named the garter
” &c. which
work he presented to his majesty, to whom he was introduced by Laud, then raised to the see of London. It was
graciously received by the king, and Heylin soon after
reaped the fruits of it: for in Oct. 1631 he was presented
to the rectory of Hemmingford in Huntingdonshire, to a
prebend of Westminster in November following, and shortly
after to the rectory of Houghton in the bishopric of Durham, worth near 400l. per annum. In April 1633 he was
created D. D. and gave fresh offence to the divinity-professor Prideaux by the questions he put up; which were,
1. “Whether the church hath authority in determining
controversies of faith
” 2. “Whether the church hath
authority of interpreting the Sacred Scriptures
” 3.
“Whether the church hath authority of appointing rites
and ceremonies
” Of all which he maintained the affirmative. Prideaux, however, in the course of this dispute, is
said to have laid down some tenets, which gave as much
offence to Laud, who was chancellor of Oxford, and to the
king, whom Laud informed of them, as Heylin’s had given
to him as, “That the church was a mere chimera
”
“That it did not teach nor determine any thing.
” “That
controversies had better be referred to universities than to
the church, and might be decided by the literari there,
even though bishops were laid aside.
” Heylin afterwards
found an opportunity of revenging himself on Prideaux,
for the rough treatment he had received from him. This
divine, we are told, had delivered a lecture on the sabbath,
somewhat freer than suited the rigid orthodoxy of the
times; of which, however, not much notice was taken.
But shortly after, when the king, by publishing the book
of sports on Sundays, had raised a violent outcry throughout the nation against himself and Laud, Heyliu translated
this lecture into English, and published it with a preface
in 1633-4, to the great vexation of Prideaux, who suffered
much in the esteem and affetion of the puritans.
Williams, bishop of Lincoln and clean of Westminster,
having incurred the king’s and Laud’s displeasure, and
being suspended and imprisoned, Heylin was made treasurer of the church of Westminster in 1637; and was also
presented by the prebendaries, his brethren, to the rectory
of Islip near Oxford. This he exchanged in 1638, for
that of South-Warnborough in Hampshire; and the same
year was made one of the justices of the peace for that
county. In 1639 he was employed by Laud to translate
the Scotch liturgy into Latin; and was chosen by the college of Westminster their clerk, to represent them in convocation. But a cloud was gathering, which threatened to
overwhelm all who, like him, had distinguished themselves
as champions for royal or ecclesiastical prerogative. To
shelter himself therefore from the impending storm, he
withdrew from the metropolis, where he had long basked
in the sun-shine of a court, to his parsonage; but not
thinking himself secure there, retreated soon after to Oxford, then garrisoned by the king, and the seat of his residence. On this the parliament voted him a delinquent,
and dispatched an order to their committee at Portsmouth,
to sequester his whole estate, and seize upon his goods.
In consequence of this severe decree, he was deprived of
his most curious and valuable library, which was carried
with his household furniture to that town. He was employed by the king at Oxford to write a periodical paper,
published weekly in that city, entitled “Mercurius Aulicus;
” but in Mercurius Aulicus
” could be no longer
supported, he quitted Oxford, and wandered from place
to place, himself and his family reduced to the utmost
straits. At Winchester he stayed for a while with his wife,
&c. but that city being at length delivered up to the parliament, he was forced to remove again. In 1648 he went
to Minster-Love! in Oxfordshire, the seat of his elder
brother, which he farmed for the six or seven years following of his nephew colonel Heylin, and spent much of his
time in writing. On quitting this farm, he went to Abingdon in Berkshire, where he also employed himself in composing treatises, which he published from time to time.
Upon the restoration of Charles II. he was restored to all
his spiritualities, and undoubtedly expected from that
prince some very eminent dignity in the church, as he had
heroically exerted himself in behalf of it, -as well as of the?
crown; and endured so much on that account, during their
suffering condition. Here, however, he was utterly disappointed, being never raised above the sub-deanery of
Westminster, One day when bishop Cosin came to see
him, he said “I wonder, brother Heylin, thou art not a
bishop, for we all know thou hast deserved it.
” To which
he answered, “I do not envy them, but wish they may do
more than I have done.
” He died May 8, 1662, and was
interred before his own stall, within the choir of the abbey,
leaving by his wife, Lretitia, daughter of Thomas Highgate, of Hayes in Middlesex, esq. four children.
, another Romish saint of that name, bishop of Aries, was born in the year 401, of
, another Romish saint of that name, bishop
of Aries, was born in the year 401, of rich and noble parents,
and educated under St. Honoratus, abbot of Lerins. When
Honoratus was promoted to the see of Aries, Hilarius,
afterwards his successor, attended him, and when he was
himself promoted to that dignity, beheld several councils,
and presided in that at Rome in 441. In consequence of
some false accusations, he was partly degraded by pope
Leo, but his merit was afterwards fully perceived by that
prelate. He died at the age of 48, May 5, 449, and
although so young, was yet worn out by his ecclesiastical
labours. In sentiments he was a Semi-Pelagian, yet he
bore the highest character for piety, and all virtues. His
works are, 1. “Homilies,
” under the name of Eusebius of
Emesa, which are in the library of the fathers. 2. “The
Life of St. Honpratus,
” his predecessor, Paris,
July 7, 1647. Among his works are, 1. “An exposition of the Lord’s Prayer,” Lond. 1645, 4to. 2. “The Saint’s Guide,” ibid. 1645, 12mo. 3. “A Survey of the Summe of Church
, a celebrated divine of New England, whose works frequently occur in our public libraries,
and may render their author the object of curiosity, was
born at MarHeld, in Leicestershire, in 1586, and was educated at Emanuel-college, Cambridge, of which he became fellow. On his leaving the university, he preached
occasionally for some time in London, but in 1626 was
chosen lectuier and assistant to a clergyman at Chelmsford, where he officiated with great reputation, until silenced for non-conformity by Laud, then bishop of London. On this occasion forty-seven of the neighbouring
clergy sent a petition to the bishop, attesting his orthodoxy and peaceable disposition. But this had no effect;
and even when Mr. Hooker set up a grammar-school in
the neighbourhood of Chelmsford, he was cited to appear
before the high commission court, which determined him
to go to Holland, where he preached for two or three
years, and in 1633 went to New-England, and became
pastor of the church of Hertford, in the colony of Connecticut, and from his pious services and usefulness, was
called the father of that colony. He died July 7, 1647.
Among his works are, 1. “An exposition of the Lord’s
Prayer,
” Lond. The Saint’s Guide,
”
ibid. A Survey of the Summe of Church
Discipline, wherein the way of the churches of New England is warranted,
” ibid. The Covenant
of Grace opened in several Sermons,
” ibid. The Saints’ Dignity and Duty,
” ibid.
early in the ensuing spring, by his “Remarks on Dr. Priestley’s second Letters to the archdeacon of Saint Alban’s, with proofs of certain facts asserted by the archdeacon.”
Regardless of this reproach, Dr. Horsley remained
silent for eighteen months. A sermon “On the Incarnation,
” preached in his parish church of St. Mary Newington, upon ttie feast of the Nativity in 1785, was the prelude to a renewal of the contest on his side, and was followed early in the ensuing spring, by his “Remarks on
Dr. Priestley’s second Letters to the archdeacon of Saint
Alban’s, with proofs of certain facts asserted by the archdeacon.
” This tract consists of two parts; the first is a
collection of new specimens of Dr. Priestley’s temerity in
assertion; the second defends the attack upon the character
of Origen, and proves the existence of a body of Hebrew
Christians at JEYia. after the time of Adrian the fact upon
which the author’s good faith had been so loudly arraigned
by Dr. Priestley. With this publication Dr. Horsley promised himself that the controversy on his part would be
closed. But at last he yielded, as he says, with some
reluctance, to collect and republish what he had written in
an octavo volume (printed in 1789) and took that opportunity to give Dr. Priestley’s Letters a second perusal,
which produced not only many important notes, but some
disquisitions of considerable length; and the remarks on
Dr. Priestley’s second letters having produced a third set
of “Letters
” from him, upon the two questions of Origen’s
veracity, and the orthodox Hebrews of the church of
>Elia these two are partly answered in notes, and partly
in two of the disquisitions. Towards the conclusion of
Dr. Horsley' s “Remarks,
” after exhibiting specimens of
Drr Priestley’s incompetency to write on such subjects as
fell within their controversy, he says, “These and many
other glaring instances of unfinished criticism, weak argument, and unjustifiable art, to cover the weakness and
supply the want of argument, which must strike every one
who takes the trouble to look through those second letters,
put me quite at ease with respect to the judgment which
the public would be apt to form between my antagonist
and me, and confirmed me in the resolution of making no
reply to him, and of troubling the public no more upon the
subject, except so far as might be necessary to establish
some facts, which he hath- somewhat too peremptorily denied, and to vindicate my character from aspersions which
he hath too inconsiderately thrown out.
” It ought not to
be forgot, that in this controversy Dr. Horsley derived
not a little support from the Rev. Mr. Badcock, whose criticisms on Dr. Priestley’s works in the MonthJy Review left
scarcely any thing unfinished that was necessary to prove
his errors as a divine, and his incompetency as a historian.
, a saint of the Romish calendar, was of a very distinguished family in
, a saint of the Romish calendar, was
of a very distinguished family in Burgundy, and was born
in 1023. When he was only fifteen, he rejected all worldly
views, and entered into the monastic life at Cluni, under
the guidance of the abbot Odilon. After some years, he
was created prior of the order, and abbot in 1048, at the
death of Odilon. In this situation he extended the reform
of Cluni to so many monasteries, that, according to an
ancient author, he had under his jurisdiction above ten
thousand monks. In 1058 he attended pope Stephen when
dying, at Florence; and in 1074 he made a religious pilgrimage to Rome. Some epistles written by him are extant in Dacheri Spicilegium. There are also other pieces
by him in the “Bibliotheque de Cluni.
” He died in
ed, both out of his own writings, and those of his time, that he was not, as he is esteemed, an arch- saint, but an archrebel; and that the papists have been not a little
, nephew of the preceding, was born
at Newport, in the Isle of Wight, in 1592, and admitted a
scholar of Corpus Christi college, Oxford, Sept. 23, 1608.
In October 1611, he took the degree of B A. and in Jan.
1615, that of M. A. in which year also he became probationer fellow of his college. Having entered into holy
orders, he preached frequently, and arrived to the degree
of bachelor in divinity. Upon what occasion we know not,
he travelled abroad; and was in Russia, in 1619, a tour to
which country was very uncommon in those days. He was
esteemed to be well versed in most parts of learning, and
was noted, among his acquaintance, as a good Grecian and
poet, an excellent critic, antiquary, and divine; and was
admirably skilled i'n the Saxon and Gothic languages. As
for his preaching, it was not approved of by any of the
university, excepting by some of the graver sort. Of
three sermons, delivered by him before the academics, one
of them, concerning the observation of Lent, was without
a text, according to the most ancient manner; another
was against it, and a third beside it; “shewing himself
thereby,
” says Anthony Wood, “a humourous person.
”
Selden was much indebted to him for assistance in the
composition of his “Marmora Arundeliana,
” and acknowledges him, in the preface to that book, to be “Vir multijugae studiique indefatigabilis.
” Mr. James also exerted
the utmost labour and diligence in arranging and classifying sir Robert Cotton’s library; and it is somewhat singular that bishop Nicolson imputes the same kind of blame
to him, of which Osborn, the bookseller, more coarsely
accused Dr. Johnson, when compiling the Harieian Catalogue, viz. “that being greedy of making extracts out of
the books of our history for his own private use, he passed
carelessly over a great many very valuable volumes.
” Nothing
was wantnig to him, and to the encouragement of his studies, but a sinecure or a prebend; if he had obtained
either of which, Wood says, the labours of Hercules would
have seen/ted to be a trifle. Sir Symonds D'Ewes has described him as an atheistical profane scholar, but otherwise
witty and moderately learned. “He had so screwed himself,
” adds sir Symonds, “into the good opinion of sir Robert Cotton, that whereas at first he only permitted him
the use of some of his books; at last, some two or three
years before his death, he bestowed the custody of his
whole library on him. And he being a needy sharking
companion, and very expensive, like old sir Ralph Starkie
when he lived, let out, or lent out, sir Robert Cotton’s
most precious manuscripts for money, to any that would
be his customers; which,
” says sir Symonds, “1 once
made known to sir Robert Cotton, before the said James’s
face.
” The whole of these assertions may be justly suspected. His being an atheistical profane scholar does not
agree with Wood’s account of him, who expressly asserts
that he was a severe Calvinist; and as to the other part of
the accusation, it is undoubtedly a strong circumstance in
Mr. James’s favour, that he continued to be trusted, protected, and supported, by the Cotton family to the end of
his clays. (See our account of Sir Robert Cotton, vol. X. p. 326 et seqq.) This learned and laborious man fell
a victim to intense study, and too abstemious and mortified a course of living. His uncle, Dr. Thomas James, in
a letter to Usher, gives the following character of him:
“A kinsman of mine is at this present, by my direction,
writing Becket’s life, wherein it shall be plainly shewed,
both out of his own writings, and those of his time, that
he was not, as he is esteemed, an arch-saint, but an archrebel; and that the papists have been not a little deceived
by him. This kinsman of mine, as well as myself, should
be right glad to do any service to your lordship in this kind.
He is of strength, and well both able and learned to effectuate somewhat in this kind, critically seen both in Hebrew,
Greek, and Latin, knowing well the languages both
French, Spanish, and Italian, immense and beyond all
other men in reading of the Mss. of an extraordinary style
in penning; such a one as I dare balance with any priest
or Jesuit in the world of his age, and such a one as I
could wish your lordship had about you; but paupertas
inimica bonis est monbus, and both fatherless and motherless, and almost (but for myself) I may say (the: more is pity) friendless.
”
n in 1602, and from that to Paris, where he met with John du Verger de Hauranne, afterwards abbot of Saint Cyran, with whom he had contracted a very strict friendship.
, bishop of Ypres, principal of the sect called Jansenists, was born in a village called Akoy, near Leerdam in Holland, of Roman Catholic parents, John Ottie and Lyntze Gisberts and, having had his grammar-learning at Utrecht, went to Louvain in 1602, and from that to Paris, where he met with John du Verger de Hauranne, afterwards abbot of Saint Cyran, with whom he had contracted a very strict friendship. Some time after, du Verger removing to Bayonne, he followed him thither; where, pursuing their studies with unabated ardour, they were noticed by the bishop of that province, who, conceiving a great esteem for them, procured du Verger a canonry in his cathedral, and set Jan sen at the head of a college or school. He spent five or six years in Bayonne, applying himself with the same vigour to the study of the fathers, St. Austin in particular; and, as he did not appear to be of a strong constitution, du Verger’s mother used sometimes to tell her son, that he would prove the death of lhat worthy young Fleming, by making him overstudy himself.
Mr. Jones’s first publication was “A Vindication of the former part of Saint Matthew’s Gospel, from Mr. Whiston’s charge of Dislocations,
Mr. Jones’s first publication was “A Vindication of the
former part of Saint Matthew’s Gospel, from Mr. Whiston’s charge of Dislocations, or an attempt to prove that
our present Greek copies of that Gospel are in the same
order wherein they were originally written by that Evangelist; in which are contained many things relating to the
harmony and history of the Four Gospels, 1719.
” This
work, says Dr. Harwood, is very valuable; it abounds
with ingenious remarks, and displays the critical acumen
of the author. He prepared for the press before his deatii
another excellent performance, entitled “A New and Fall
Method of settling the Canonical Authority of the New
Testament,
” which was published in
Fuller, in addition to what has been already quoted, says that “he was statutably admitted into Saint John’scollege in Cambridge, where he continued but few weeks
Fuller, in addition to what has been already quoted,
says that “he was statutably admitted into Saint John’scollege in Cambridge, where he continued but few weeks
for want of further maintenance, being fain to return to
the trade of his father-in-law. And let not them blush
that have, but those that have not a lawful calling. He
helped in the building of the new structure of Lincoln’sInn, when having a trowell in his hand, he had a book in,
his pocket. Some gentlemen pitying that his parts should
be buried under the rubbish of so mean a calling, did by
their bounty manumise him freely to follow his own ingenuous inclinations. Indeed his parts were not so ready to
run of themselves as able to answer the spur, so that it
may be truly said of him, that he had an elaborate wit
wrought out by his own industry. He would sit silent in
learned company, and suck in (besides wine) their several
humours into his observation. What was ore in others, he
was able to refine to himself. He was paramount in the
dramatique part of poetry, and taught the stage an exact
conformity to the laws of comedians. His comedies were
above the Volge (which are only tickled with downright obscenity), and took not so well at the first stroke as at the
rebound, when beheld the second time; yea, they will
endure reading, and that with due commendation, so long
as either ingenuity or learning are fashionable in our nation. If his later be not so spriteful and vigorous as his
first pieces, all that are old will, and all that desire to be
old should, excuse him therein.
” To his article of Shakspeare, Fuller subjoins, 4< Many were the wit-combates betwixt (Shakspeare) and Ben Johnson, which two I behold
like a Spanish great gallion, and an English man of war;
master Johnson (like the former) was built far higher in
learning; solid, but slow in his performances. Shakspeare,
with the English man of war, lesser in bulk> but lighter in
sailing, could turn with all tides, tack about and take advantage of all winds, by the quickness of his wit and invention."
d has published two lives of this capuchin, in one of which, in 2 vols. 12mo, he represents him as a saint; and in the other, entitled “Le veritable Pere Joseph,” as an
, a celebrated capuchin, better known by the
name of Father Joseph, was born November 4, 1577, at
Paris, where his father, John de Clerc, had an office in
the palace. After pursuing his studies with success, he
visited Italy and Germany, entered into the army, and
gave his family the most flattering expectations of his future fortune, when he suddenly renounced the world, and
took the capuchins’ habit in 1599. He afterwards preached,
and discharged the office of a missionary with reputation,
was entrusted with the most important commissions by the
court, and contributed much to the reformation of Fontevrauld. He sent capuchin missionaries into England,
Canada, and Turkey, and was the intimate confidant of
cardinal Richelieu, to whotn he was servilely devoted.
Father Joseph founded the new order of Benedictine nuns
of Calvary, for whom he procured establishments at Angers. Louis XIII. had nominated him to the cardinalate,
but he died at Reuel, before he had received that dignity,
December 18, 1638. The parliament attended his funeral
in a body. The abbe Richard has published two lives of
this capuchin, in one of which, in 2 vols. 12mo, he represents him as a saint; and in the other, entitled “Le veritable Pere Joseph,
” as an artful politician, and courtier.
This last is most esteemed, and probably most to be credited.
, or Jehuda, Hakkadosh, or the Saint, a rabbi celebrated for his learning and riches, according to
, or Jehuda, Hakkadosh, or the Saint, a
rabbi celebrated for his learning and riches, according to
the Jewish historians, lived in the time of the emperor
Marcus Antoninus, whom he made a proselyte to Judaism,
and it was by his order that Jehuda compiled the Mishna,
the history of which is briefly this: The sect of the Pharisees, after the destruction of Jerusalem, prevailing over
the rest, the study of traditions became the chief object of
attention in all the Jewish schools. The number of these
traditions had, in a long course of time, so greatly increased, that the doctors, whose principal employment
it was to illustrate them by new explanations, and to confirm their authority, found it necessary to assist their recollection by committing them, under distinct heads, to
writing. At the same time, their disciples took minutes of
the explanations of their preceptors, many of which were
preserved, and grew up into voluminous commentaries.
The confusion which arose from these causes was now become so troublesome, that, notwithstanding what Hillel
had before done in arranging the traditions, Jehuda found
it necessary to attempt a new digest of the oral law, and of
the commentaries of their most famous doctors. This arduous undertaking is said to have employed him forty
years. It was completed, according to the unanimous
testimony of the Jews, which in this case there is no sufficient reason to dispute, about the close of the second
century. This Mishna, or first Talmud, comprehends all
the laws, institutions, and rules of life, which, beside the ancient Hebrew scriptures, the Jews supposed themselves bound
to observe. Notwithstanding the obscurities, inconsistencies, and absurdities with which this collection abounds, it
soon obtained credit among the Jews as a sacred book. But
as the Mishna did not completely provide for many cases
which arose in the practice of ecclesiastical law, and many
of its prescriptions and decisions were found to require further comments and illustrations, the task of supplying these
defects was undertaken by the rabbis Chiiam and Oschaiam,
and others, disciples of Jehudah; who not only wrote explanations of the Mishna, but made material additions to
that voluminous compilation. These commentaries and
additions were collected by the rabbi Jochanan ben Eliezer, probably in the fifth century, under the name of the
“Gemara,
” because it completed the Mishna. This collection was afterwards called the Jerusalem Gemara, to distinguish it from another of the same kind made in Babylon,
at the beginning of the sixth century.
rs may still be found in the Mosarabic.mass, which is the ancient Spanish liturgy, and of which this saint is known to have been the principal author. The edition of the
of Seville, was born at Carthagena, in
Spain, the son of Severian, governor of that city, and was
educated by his brother Leander, bishop of Seville, whom
he succeeded in the year 601. St. Isidore was the oracle
of Spain during thirty-five years, and died April 4, 636,
leaving the following works: Twenty books of “Origines,
”
or Etymologies, Paris, Chronicle
” ending at the year Commentaries
”
on the historical books of the Old Testament a treatise
“on Ecclesiastical Writers
” “a Rule for the Monastery
of Honori;
” a “Treatise on Ecclesiastical Offices,
” containing many very important passages relating to Ecclesiastical Discipline, and in which he mentions seven
prayers of the sacrifice. These prayers may still be found
in the Mosarabic.mass, which is the ancient Spanish liturgy,
and of which this saint is known to have been the principal
author. The edition of the Missal, 1500, fol. and of the
Breviary, 1502, fol. printed by cardinal Ximenes’ order,
are very scarce; a Treatise on this Liturgy was printed at
Rome, 1740, fol. The “Collection of Canons
” attributed
to St. Isidore, was not made by him. In the Rule above mentioned, he speaks of the monks as follows: “The monks
shall every year at Pentecost make a declaration that they
keep nothing as their own. A monk ought to work with
his hands, according to the precept of St. Paul, and the
example of the patriarchs. Every one ought to work, not
only for his own maintenance, but for that of the poor.
Those who are in health, and do not work, sin doubly, by
idleness, and setting a bad example. Those who chuse
to read without working, show that they receive no benefit
from what they read, which commands them to work.
”
This Rule of St. Isidore prescribes about six hours work
every day, and three hours reading. This Isidore is frequently ranked among musical writers. In his treatise on
the divine offices, much curious information occurs concerning canto fermo, and music in general; but particularly
its introduction into the church, the institution of the four
tones by St. Ambrose, and the extension of that number
to eight by St. Gregory. In treating of secular music,
he has a short chapter on each of the following subjects
of music, and its name of its invention its definition
of its three constituent parts, harmonics, rhythm, and
metre; of musical numbers; of the three-fold divisions of
music; 1st, Of the harmonical division of music; 2dly,
Of the organic or instrumental division; 3dly, Of the
rhythmical division. These chapters are very short, and
contain little more than compressed definitions of musical
terms. In enumerating the seven liberal arts, cap. II. he
ranks them in the following manner: grammar, rhetoric,
logic, arithmetic, music, geometry, astronomy.
ius, and refined policy, to have been the work of St. Ignatius. In the first congregation after that saint’s death, Lainez caused an absolute authority ty be granted him,
, a Spaniard, and celebrated general
of the Jesuits, in which office he succeeded St. Ignatius
1558, after having been one of his first disciples, appeared
with great distinction at the council of Trent and colloquy
of Poissy was much esteemed for his prudence, learning,
and piety refused the cardinal’s hat, and died at Rome,
January 19, 1565, aged fifty-three, leaving some works in
Latin, on “Providence,
” “On the use of the Cup,
” and
“On Women’s painting and dress,
” &c. Father Theophil us
Raynaud attributes to him also “The Declarations on the
Constitutions of the Jesuits;
” while others believe that
Lainez drew up the constitutions themselves, alledging, in
support of this opinion, that they discover too much penetration, strength of genius, and refined policy, to have
been the work of St. Ignatius. In the first congregation
after that saint’s death, Lainez caused an absolute authority ty be granted him, with a perpetuity of the generalship, and a right of having prisons; thus changing the
uprightness and simplicity of the founder’s maxims for a
system of human policy, which guided all the undertakings
of the society, and led at length to its destruction.
is decease, where it remained for three years. It was then with great state and solemnity removed to Saint Benet’s chapel, in Westminster abbey, where his tomb with his
The death of pope Urban happened at a period, as it was thought, critical to the affairs of the cardinal, as well as to those of the two kingdoms of England and France, as he had just appointed him to mediate a peace between them. But Gregory the Eleventh, who succeeded Urban, as sensible of his merit as his predecessor, confirmed his appointment, and even enlarged his powers. This treaty Tailing, as nad been foreseen by the cardinal, he proceeded from Melun, the place where he had met cardinal de Beauvois, to England with the sense of the French court upon the negotiation. Although unsuccessful in this business, he had, whilst abroad, an opportunity of displaying his diplomatic talents, wnich had a more fortunate issue. Through his (oediation a peace was made betwixt the king and the earl of Flanders, who had been at variance upon the account of the earl’s breaking his engagement to marry his daughter to Edmund earl of Cambridge, and betrothing her to Philip, the brother of Charles the Fifth, king of France. In the beginning of 1372, cardinal Langham left England in order to return to the pope; and when he arrived at Avignon, he found that his conduct had, during the course of his mission, been misrepresented to the pope, but he so amply satisfied his holiness on that point, that, in the same year, he elevated him to the dignity of cardinal bishop of Praeneste. On the death of Wittelsey, who succeeded him as archbishop of Canterbury, the monks endeavoured to persuade the king to allow Langham to return; but the king was enraged at their insolence, and in this was seconded by the pope, who preferred employing the cardinal at Avignon, where the affairs of the holy see rendered his presence necessary. From this situation, however, Langham had a strong desire to remove, and visit his native country, where he had projected some architectural plans, and meant to devote a large sum of money to the rebuilding of the abbey at Westminster. With this view he procured some friends at court to solicit leave to return, and their applications were successful; but before he could know the issue, he died suddenly of a paralytic stroke, July 22, 1376. His body was, according to 'the direction of his will, first deposited in a new-built church of the Carthusians, near the place of his decease, where it remained for three years. It was then with great state and solemnity removed to Saint Benet’s chapel, in Westminster abbey, where his tomb with his effigy upon it, and the arms of England, the monastery of Saint Peter, and the sees of Canterbury and Ely, engraved in tablets around it, still remains.
, and had filled it with critical notes. 4. “A Treatise of Divinity,” ibid. 1648, 1651, 8vo. 5. “The Saint’s encouragement in evil times or observations concerning the
, a learned theological writer of the
seventeenth century, the son of Henry Leigh, esq. was
born at Shawell in Leicestershire, March 24, 1602-3. He
had his grammatical learning under a Mr. Lee of Waishall in Staffordshire; and when removed td Oxford, became a commoner of Magdalen-hall, in 1616, under Mr.
William Pemble, a very celebrated tutor of that society.
After completing his degrees in arts in 1623, he removed
to the Middle Temple for the study of the law. During
the violence of the plague in 1625, he took that opportunity to visit France; and on his return to the Temple,
added to his law studies those of divinity and history, in
both which he attained a great stock of knowledge. He
was in fact a sort of lay divine, and superior to many of the
profession. About 1636, we find him representing the
borough of Stafford in parliament, when some of the members of that, which was called the Long parliament, had
withdrawn to the king at Oxford. Mr. Leigh’s sentiments
inclining him to remain and to support the measures of the
party in opposition to the court, he was afterwards appointed to a seat in the assembly of divines, and certainly
sat with no little propriety in one respect, being as ably
skilled in matters of divinity and ecclesiastical history as
most of them. He was also a colonel of a regiment in the
parliamentary service, and custos rotulorum for the county
of Stafford. He was not, however, prepared to approve of
all the proceedings of the parliament and army; and having, in Dec. 1648, voted that his majesty’s concessions were
satisfactory, he and some others, who held the same
opinion, were turned out of parliament. From that time he
appears to have retired from public life, and to have employed his time in study. He died June 2, 1671, at Rushall Hall in Staffordshire, and was buried in the chancel of
that church. His works, which afford abundant proofs of
his learning and industry, are, 1. “Select and choice Observations concerning the first twelve Cssars,
” Oxon, Analecta Ccesarum Romanorum.
”
Two other editions, with farther improvements and plates
of coins, &c. appeared in 1664 and 1670, 8vo. 2. “Treatise of Divine promises,
” Lond. Scripture Promises,
” and other
collections of the same kind. 3. “Critica Sacra, or the
Hebrew words of the Old, and of the Greek of the New
Testament,
” Lond. A Treatise of Divinity,
” ibid. The
Saint’s encouragement in evil times or observations concerning the martyrs in general,
” ibid. Annotations on all the New Testament,
” ibid. A philological Commentary; or, an illustration of
the most obvious and useful words in the Law, &c.
” ibid.
A System or Body of Divinity,
” Treatise of Religion and Learning,
”
ibid. Fcelix consortium, or
a fit conjuncture of Religion and Learning.
” H). “Choice
French Proverbs,
” ibid. Annotations on the five poetical books of the Old Testament, viz.
Job, Psalms, Proverbs, Ecclesiastes, and Canticles,
” ibid.
Second considerations of the high court
of Chancery,
” England described,
” Choice observations on
all the kings of England, from the Saxons to the death of
Charles I.
” Three Diatribes, or Discourses, of travel, money, and measuring, &c.
” Gentleman’s Guide.
”
16. “Two Sermons,
” on the magistrate’s authority, by
Christ. Cartwright, B. D. To these sir Edward prefixed a
preface in vindication of his own character for appearing
in the assembly of divines. This gentleman is by some
writers called Sir Edward Leigh, but not so by Wood, nor
can we find any information respecting his being knighted.
In all his works, that we have seen, he is styled Edward
Leigh, Esq.
ckname of “Free-born John” among the friends to the government, and among his own party the title of Saint. In prison he was loaded with double irons on his arms and legs,
two champions appeared in the court, “Collections,
” vol. I.
armed cap-a-pie, with sand l>ag, &c.
patched this important affair, returned to England in a few
months with the pamphlet, Bastwick’s “Merry Liturgy,
”
as it was called, and a cargo of other pieces of a similar
kind. These he dispersed with much privacy, until, being
betrayed by his associate, he was apprehended; and, after
examination before the council-board and high commission
court, to whose rales he refused to conform, he was found
guilty of printing and publishing several seditious books, particularly “News from Ipswich,
” a production of Prynne’s.
Lilburne was condemned Feb. 1637, to be whipped at the
cart’s tail from the Fleet-prison to Old Palace Yard, Westminster; then set upon the pillory there for two hours;
afterwards to be carried back to the Fleet, there to remain
till he conformed to the rules of the court; also to pay a
fine of 500l. to the king; and, lastly, to give security for
his good behaviour. He underwent this sentence with an
undismayed obstinacy, uttering many bold speeches against
the bishops, and dispersing many pamphlets from the pillory, where, after the star-chamber then sitting had ordered him to be gagged, he stamped with his feet. The
spirit he shewed upon this occasion procured him the nickname of “Free-born John
” among the friends to the government, and among his own party the title of Saint. In
prison he was loaded with double irons on his arms and
legs, and put into one of the closest wards; but, being
suspected to have occasioned a fire which broke out near
that ward, he was removed into a better, at the earnest solicitation both of the neighbours and prisoners. The first
nse he made of his present more convenient situation, was
to publish a piece of his own writing, entitled “The
Christian Man’s Trial,
” in 4to, “Nine arguments against
episcopacy,
” and several “Epistles to the Wardens of the
Fleet.
”
notice of the cause of his death, he considers him, as the whole of his party did, in the light of a saint and martyr. The piety of his life, indeed, ereated a sympathy
He was next appointed one of the Assembly of Divines,
and minister of St. Lawrence Jury, and is said also to have
been chosen minister of St. Anne’s, Aldersgate-street. He
was one of the London ministers who signed a declaration
against the king’s death. He was afterwards engaged in a
plot, which cost him his life, and was known at the time by
the name of Love’s plot, either because he was a principal
agent, or a principal sufferer. Mr. Love, we have already
noticed, was a presbyterian, and when he found that the
independents were gaining the ascendancy, he united with
various gentlemen and ministers of his own way of thinking to assist the Scotch (before whom Charles II. had taken the covenant, and by whom he had been crowned,) in
their endeavours to advance that sovereign to the crown of
England. Cromwell, howev&r, was too watchful for the
success of such a design in London; and the chief conspirators being apprehended, Mr. Love and a Mr. Gibbons
were tried and executed, the rest escaping by interest, or
servile submission. Mr. Love appears on his trial to have
used every means to defeat its purpose, and was certainly
more tenacious of life, than might have been expected
from the boldness of his former professions. Great intercessions were made to the parliament for a pardon: his
wife presented one petition, and himself four; several
parishes also, and a great number of his brethren interceded with great fervour; but all that could be obtained
was the respite of a month. It is said that the affairs of
the commonwealth being now at a crisis, and Charles II.
having entered England with 16,000 Scots, it was thought
necessary to strike terror in the presbyterian party, by
making an example of one of their favourite ministers.
Some historians say that Cromwell, then in the north, sent
a letter of reprieve and pardon for Mr. Love, but that the
post-boy was stopped on the road by some persons belonging to the late king’s army, who opened the mail, and
finding this letter, tore it in pieces, exclaiming that “he
who had been so great a firebrand at Uxbridge, was not
fit to live.
” Whatever truth may be in this, he was executed, by beheading, on Tower-hill, Aug. 22, 1651. He
was accompanied at his death by the three eminent nonconformists, Simeon Ashe, Edmund Calamy, and Dr. Manton. The latter preached a funeral sermon for him, in
which, while he avoids any particular notice of the cause
of his death, he considers him, as the whole of his party
did, in the light of a saint and martyr. The piety of his
life, indeed, ereated a sympathy in his favour which did
no little harm to the power of Cromwell. Thousands began to see that the tyranny of the republic would equal all
they had been taught to hate in the mo larchv. The government, we are told, expressed some displeasure at Dr.
Manton’s intention of preaching a funeral sermon, and their
creatures among the soldiers threatened violence, but he
persisted in his resolution, and not only preached, but
printed the sermon. The loyalists, on the other hand,
considered Love’s death as an instance of retributive justice. Clarendon says that he “was guilty of as much treason as the pulpit could contain;
” and his biographers have
so weakly defended the violence of his conduct during the
early period of the rebellion, as to leave this fact almost
indisputable. His works consist of sermons and pious
tracts, on various subjects, mostly printed after his death,
and included in three volumes, 8vo. They were all accompanied by prefaces from his brethren, of high commendation.
The Socinians, who look upon him as a saint, if not a martyr, pretend that he was favoured with a very remarkable
The Socinians, who look upon him as a saint, if not a
martyr, pretend that he was favoured with a very remarkable
revelation during the siege of Stetin; and the following
story is told in his life: “Two powerful reasons ei aged
Lubienietski to pray that God would be pleased to cause
this siege to be raised: his wife and children were in the
town; and there was a Swedish count, who promised that
be would turn Socinian, in case Lubienietski could by his
prayers prevent the taking of it. This minister, animated
by the private interest of his family, and by the hopes of
gaining an illustrious proselyte to his religion, continued
three weeks fasting and praying; after which he went to
meet the count, and assured him that the town would not
be taken. The count, and the persons about him, treated
this as the effect of a delirium; and were the more confirmed in that opinion, as Lubienietski fell sick the moment he left them. But they were all extremely surprised,
when, at the end of six days, there came news that the
siege was raised; since it was impossible that any person
should have acquainted Lubienietski with that good news,
when he first told it. However, when the count was called
upon to perform his promise, he answered, That he had
applied to God in order to know whether he should do well
to embrace that minister’s religion, and that God had confirmed him in the Augsburg confession.'
”
op of Elvira, having adopted his rigid sentiments. As Lucifer is honoured by the church of Rome as a saint, where his festival is kept on the 20th of May, Baronius pretends
, bishop of Cagliari, the metropolis of Sardinia, is known in ecclesiastical history as the author of a
schism, the occasion of which was, that Lucifer would not
allow the decree made in the council of Alexandria, A. D.
362, for receiving the apostate Arian bishops. This he
opposed so resolutely, that, rather than yield, he chose to
separate himself from the communion of the rest, and to
form a new schism, which bore his name, and -soon gained
a considerable footing, especially in the West; several
persons no less distinguished for piety than learning, and
among the rest Gregory, the famous bishop of Elvira,
having adopted his rigid sentiments. As Lucifer is honoured by the church of Rome as a saint, where his festival is kept on the 20th of May, Baronius pretends that he
abandoned his schism, and returned to the communion of
the church, before his death. But his contemporary,
Ruffinus, who probably knew him, assures us, that he died
in the schism which he had formed, A D. 370. His works
are written in a harsh and barbarous style. According to
Lardner, they consist very much of passages of the Old
and New Testament, cited one after another, which he
quotes with marks of the greatest respect. He farther
adds, that the works of this prelate have not yet been published with all the advantage that might be wished. The
titles of these works are, “Ad Constantinum Imperatorem,
lib. ii.
” “De Regibus Apostaticis
” “De non conveniendo cum Hereticis
” “De non parcendo Delinquentibus
in Deum
” “Quod moriendurn sit pro Filio Dei
” and
“Epistola brevis ad Florentium.
” They were collected
together, and published at Paris by John Till, bishop of
Meaux, in 1568, and at Venice about 1780, in fol. with
additions.
Thomas Aquinas, Luther, in an epistle to the reader, opposed Holy Scripture to the authority of this saint; and declared, among other things, that “if the pope and the
But the spirit of peace deserted the church for a season;
and a quarrel begun by two private monks, ended as we
shall see, in a mighty revolution. Luther was now attacked by adversaries innumerable from all sides; three of
the principal of whom were, John Eckius, divinity -professor
and vice-chancellor of the university of IngoUtadt, who
wrote notes upon his thesis, which Luther answered by
other notes; Sylvester Prierius, or Prierio, a Dominican,
and master of the holy palace; and one Jacob Hugostratus, a friar-preacher, who singled out some of his propositions, and advised the pope to condemn and burn him, if
he would not immediately retract them. Luther contented
himself with publishing a kind of manifesto against Hogostratus, in which he reproaches him with cruelty and ignorance; but as Prierius had drawn up his animadversions
in the form of a dialogue, to which was prefixed a dedication to the pope; and built all he had advanced against
Luther upon the principles of Thomas Aquinas, Luther,
in an epistle to the reader, opposed Holy Scripture to the
authority of this saint; and declared, among other things,
that “if the pope and the cardinals were, like this Dominican, to set up any authority against that of Scripture, it
could no longer be doubted that Rome was itself the very
seat of antichrist; and then happy would Bohemia and all
other countries be, who should separate themselves from it
as soon as possible.
”
thanasius of it, who then was leading a monastic life, and lay hid in the desert and this celebrated saint was the hrst who confuted it.
, was an ancient heretic of the church of Constantinople, whom the Arians made bishop of that see in the year 342, at the same time that the orthodox contended for Paul. This occasioned a contest, which rose at length to such a height, that arms were taken up, and many lives lost. The emperor Constantius, however, put an end to the dispute, by banishing Paul, and ratifying the nomination of Macedonius; who, after much opposition, which ended at the death of Paul, became peaceably and quietly settled in his see, and might have remained so had he been of a temper to be long peaceable and quiet in any situation: he soon fell into disgrace with Constantius, for acting the part of a tyrant, rather than a bishop. What made him still more disliked by the emperor, was his causing the body of Constantine to be translated from the temple of the Apostles to that of Acacius the martyr. This also raised great tumults and confusion among the people, some highly approving, others loudly condemning, the procedure of Macedonius and the parties again taking up arms, a great number on both sides were slain. Macedonius, however, notwithstanding the emperor’s displeasure, which he had incurred by his seditious and turbulent practices, contrived to support himself by his party, which he had lately increased by taking in the Semi-Arians; till at length, imprudently offending two of his bishops, they procured his deposition by the council of Constantinople, in the year 359. He was so enraged at this, as to resolve to revenge the insult by broaching a new heresy. He began to teach, therefore, that the Holy Spirit had no resemblance to either the Father or the Son, but was only a mere creature, one of God’s ministers, and somewhat more excellent than the angels. The disaffected bishops subscribed at once to this opinion; and to the Arians it could not be unacceptable. According to St. Jerome, even the Donatists of Africa joined with them: for he says, that Douatus of Carthage wrote a treatise upon the Holy Ghost, agreeable to the doctrine of the Arians; and the outward shew of piety, which the Macedonians observed, drew over to their party many others. One Maratorus, who had been formerly a treasurer, having amassed vast riches, forsook his secular life, devoted himself entirely to the service of the poor and sick, became a monk; and at last adopted the Macedonian heresy, which he disseminated very extensively. In this he succeeded in most cases by his riches; which, being freely and properly distributed, were found of more force in effecting conversions than all his arguments: and from this man, as Socrates relates, the Macedonians were called Maratorians. They were also called Pneumatomachi, or persons who were enemies of the Holy Ghost. The report of the Macedonian heresy being spread over Egypt, the bishop Serapion advertised Athanasius of it, who then was leading a monastic life, and lay hid in the desert and this celebrated saint was the hrst who confuted it.
bject. For example, and a curious example it is, if a priest was going to compose a panegyric on any saint, and came to consult Magliabechi, he would immediately tell
By this time Magliabechi was become so famous for the
vast extent of his reading, and his amazing retention of
what he had read, that he was frequently consulted by the
learned, when meditating a work on any subject. For example, and a curious example it is, if a priest was going to
compose a panegyric on any saint, and came to consult
Magliabechi, he would immediately tell him, who had said
any thing of that saint, and in what part of their works,
and that sometimes to the number of above an hundred
authors. He would tell not only who had treated of the
subject designedly, but point out such as had touched upon
it only incidentally; both which he did with the greatest
exactness, naming the author, the book, the words, and
often the very number of the page in which they were inserted. All this he did so often, so readily, and so exactly,
that he came at last to be looked upon as an oracle, on account of the ready and full answers that he gave to all
questions, that were proposed to him in any faculty or
science whatever. The same talent induced the grand
duke Cosmo III. to appoint him his librarian, and no man
perhaps was ever better qualified for the situation, or more
happy to accept it, He was also very conversant with
the books in the Laurentian library, and the keeping of
those of Leopold and Francis Maria, the two cardinals of
Tuscany. Yet all this, it is said, did not appease his voracious appetite; he was thought to have read all the books
printed before his time, and all in it. Doubtless this
range, although very extensive, must be understood of
Italian literature only or principally. Crescembini paid
him the highest compliment on this. Speaking of a dispute whether a certain poem had ever been printed or not,
he concluded it had not, “because Magliabechi had never
seen it.
” We learn farther that it was a general custom
for authors and printers to present him with a copy of
whatever they printed, which must have been a considerable help towards the very large collection of books which
he himself made.
His mode of reading in his latter days is said to have
been this. When a book first came into his hands, he
would look over the title-page, then dip here and there in
the preface, dedication and advertisements, if there were
any; and then cast his eyes on each of the divisions, the
different sections, or chapters, and then he would be able
to retain the contents of that volume in his memory, and
produce them if wanted. Soon after he had adopted this
method of what Mr. Spence calls “fore-shortening his
reading,
” a priest who had composed a panegyric on one
of his favourite saints, brought it to Magliabechi as a
present. He read it over in his new way, the title-page
and heads of the chapters, &c. and then thanked the priest
very kindly “for his excellent treatise.
” The author, in
some pain, asked him, “whether that was all that he
intended to read of his book?
” Magliabechi coolly answered, “Yes, for I know very well every thing that is
in it.
” This anecdote, however, may be explained otherwise than upon the principles of memory. Magliabechi
knew all that the writers before had said of this saint, and
he knew this priest’s turn and character, and thence judged
what he would chuse out of them and what he would omit.
Magliabechi had even a local memory of the place where
every book stood, as in his master’s shop at first, and in
the Pitti, and several other libraries afterwards; and seems
to have carried this farther than only in relation to the
collections of books with which he was personally acquainted. One day the grand duke sent for him after he
was his librarian, to ask him whether he could get him a
book that was particularly scarce. “No, sir,
” answered
Magliabechi; “for there is but one in the world; that is
in the grand signior’s library at Constantinople, and is the
seventh book on the second shelf on the right hand as you
go in.
” Though this extraordinary man must have lived a
sedentary life, with the most intense and almost perpetual
application to books, yet he arrived to a good old age.
He died in his eighty-first year, July 14, 1714. By his
will he left a very fine library of his own collectionfor the
use of the public, with a fund to maintain it and whatever should remain over to the poor. By the funds which
he left, by the addition of several other collections, and
the bounty of some of the grand dukes, his library was
so much augmented as to vie with some of the most considerable in Europe. Of this collection, a catalogue and
description of the works printed in the fifteenth century
was published by Fossi, under the tide “Catalogus codicum sseculo XV impressorum in Bibliotheca Magliabechiana, Florentiae adservantur,
” Florence, 3 vols. fol. 1793—1795.
have generally followed this kind of life. The Mahometans, however, would persuade us, that he was a saint from the fourth year of his age: for then, they say, the angel
Thus ended the life of this famous impostor, who was sixty-three years old on the day he died, according to the Arabian calculation, which makes only sixty-one of our years. For twenty-three years he had taken upon him to be a prophet of which he lived thirteen at Mecca, and ten at Medina, during which time, by his great address and management, he rose from the meanest beginnings to such a height of power as to be able to make one of the greatest revolutions that ever happened in the world. This revolution immediately gave birth to an empire, which, in eighty years, extended its dominion over more kingdoms and countries than the Roman empire could subdue m eight hundred: and, although it continued in its flourishing condition not much above three hundred years, yet out of its ashes have sprung up many other kingdoms and empires, of which there are three at this day, the largest, if not the most potent upon the face of the earth; namely, the empire of Turkey, the empire of Persia, and the empire of the Mogul in India. Mahomet was a man of a good stature and a comely aspect, and affected much to be thought like Abraham. He had a piercing and sagacious wit, and was extremely well versed in all those arts which are necessary to lead mankind. In the first part of his life, he was wicked and licentious, much delighted in rapine, plunder, and bloodshed, according to the usage olf the Arabs, who have generally followed this kind of life. The Mahometans, however, would persuade us, that he was a saint from the fourth year of his age: for then, they say, the angel Gabriel separated him from his fellows, while he was at play with them; and, carrying him aside, cut open his breast, took out his heart, and wrung out of it that black dropof blood, in which they imagined was contained thefomes peccati; so that he had none of it ever after. This is contradicted, however, by two predominant passions, ambition and lust. The course which he took to gain empire abundantly shews the former; and the multitude of women with whom he was connected, proves the latter. While Cadiga lived, which was till his fiftieth year, it does not appear that he had any other wife: for, she being the origin and foundation of all his fortunes and grandeur, it is probable he durst not displease her, by bringing in another wife. But she was no sooner dead, than he multiplied them to a great number, besides which he had several concubines. They that reckon the fewest, allow him to have married fifteen; but others reckon them to have been one and twenty, of which five died before him, six he divorced, and ten were alive at his death.
hionable confessor, and people of all ranks put themselves under his direction. He was regarded as a saint, and consulted as an oracle. When the duke d‘Aveiro formed his
, an Italian Jesuit, sent by his
superiors as a missionary to Portugal, was a man of an ardent zeal, with that facility of elocution which enthusiasm
geu*rally confers. He soon became the fashionable confessor, and people of all ranks put themselves under his
direction. He was regarded as a saint, and consulted as
an oracle. When the duke d‘Aveiro formed his conspiracy
against the king of Portugal, he is said by the enemies of
the Jesuits to have consulted with three of that order, one
of whom was Malagrida. The king, when he thought
proper to banish the Jesuits from his kingdom, suffered
Malagrida, Alexander, and Mathos, to remain there; and
these are the very three who are supposed to have assisted
the conspiracy, by telling the conspirators that it was not
even a venial sin to kill a monarch who persecuted the
saints, i. e. the Jesuits. Malagrida was some time after
sent to the inquisition, for teaching heretical doctrines;
an accusation which is said to have been not altogether
without foundation. He appears, however, to have been
an enthusiast of so extravagant a kind, that no singularities in his writings can be thought extraordinary. He conceived himself to possess the power of working miracles;
and declafed to the inquisitors, that God himself had appointed him his ambassador, apostle, and prophet. This,
and many other very wild declarations, would not, perhaps,
have occasioned his condemnation, had he not unfortunately pretended to have had the death of the king revealed to him. The marquis of Tancors, general of the
province of Estremadura, ’happening to die, the castle of
Lisbon, and all the fortresses of the Tagus, discharged
their cannon in honour of him. Malagrida, hearing this
unusual sound in the night, concluded that the king was
dead, and desired that the inquisitors would grant him an
audience. When he came before them, he said, in order to
establish the credit of his predictions, that the death of the
king had been revealed to him; and that he also had a vision,
which informed him what punishment that monarch was to
undergo in the other world for having persecuted the Jesuits.
This declaration hastened his condemnation. He was burnt
alive on Sept. 21, 1761, at the age of 75, not as a conspirator, but as a false prophet. His true character, perhaps,
was that of a lunatic. The works in which his heretical extravagancies are to be found, are entitled “Tractatus de
vita et imperio Antichrist!
” and (written in the Portuguese language) “The Life of St. Anne, composed with the assistance of the blessed Virgin Mary and her most holy Son.
”
’s works. Warton thinks it probable that he translated from Latin into French the popular romance of Saint Graal, at the instance of Henry II. He was also celebrated for
, was a poet of some celebrity for his
time, which was that of Henry II. of England, whose
chaplain he was about 1190. After the death of that
monarch he held the same office under prince John, and
lived familiarly with him. He was then made a canon of
Salisbury, afterwards precentor of Lincoln, and in the
eighth year of Richard I. archdeacon of Oxford. He wrote
in Latin; and some of his verses, which are in a light and
satirical style, are still extant. There is in the Bodleian a
work of his under the assumed name of Valerius, entitled
“Valerius ad llufinum de non ducenda uxore,
” with a
large gloss. He perhaps adopted this name because one
Valerius had written a treatise on the same subject in St.
Jerom’s works. Warton thinks it probable that he translated from Latin into French the popular romance of Saint
Graal, at the instance of Henry II. He was also celebrated for his wit and facetiousness in conversation. When
he heard a natural son of Henry II. swear by his father’s
royalty, he told him to remember also his mothers honesty.
He wrote a “Compendium Topographioe,
” and “Epitome Cambriae;
” and is thought to have written a “Descriptio Norfolciae,
” which, says Mr. Gough, if we could
find it, would be a valuable curiosity. Mapes was often
confounded with a contemporary poet, Golias, of a similar
genius; and some have supposed that Golias was a name
assumed by Mapes. But according to Warton’s information, they were different persons.
, de Saint Sorlin, was a man of getiius, and a favourite of cardinal Richelieu,
, de Saint Sorlin, was a man of
getiius, and a favourite of cardinal Richelieu, who used to
receive him at his retired hours, and unbend his mind by
conversing with him upon gay and delicate subjects. On.
this account, and because he assisted the cardinal in the
tragedies he composed, Bayle used to say, that “he possessed an employment of genius under his eminence;
”
which in French is a pun, as genie means genius and engineers/lip. He was born at Paris in 1595. He has left
us himself a picture of his morals, which is by no means
advantageous; for he owns that, in order to triumph over
the virtue of such women as objected to him the interest
of their salvation, he made no scruple to lead them into
atheistical principles. “I ought,
” says he, “to weep tears
of blood, considering the bad use I have made of my address among the ladies; for I have used nothing but specious falsehoods, malicious subtleties, and infamous treacheries, endeavouring to ruin the souls of those I pretended to love. I studied artful speeches to shake, blind,
and seduce them; and strove to persuade them, that vice
was virtue, or at least a thing natural and indifferent.
”
Marets at length became a visionary and fanatic; dealt in
nothing but inward lights and revelations; and promised
the king of France, upon the strength of some prophecies,
whose meaning be tells us was imparted to him from above,
that he should have the honour of overthrowing the Mahometan empire. “This valiant prince,
” says he, “shall
destroy and expel from their dominions impiety and heresy,
and reform the ecclesiastics, the courts of justice, and the
finances. After this, in common agreement with the king
of Spain, he shall summon together all the princes of
Europe, with the pope, in order to re-unite all the Christians to the true and only catholic religion. After all the
heretics are re-united to the holy see, the king, as’eldest
son of the chu/ch, shall be declared generalissimo of all
the Christians, and, with the joint forces of Christendom,
shall destroy by sea and land the Turkish enapire, and law
of Mahomet, and propagate the faith and dominion of Jesus Christ over the whole earth:
” that is to say, over Persia,
the empire of the great mogul, Tartary, and China.
of queen Elizabeth. She professed to die for the Romish religion, and has since been considered as a saint by that church. She was executed within the castle of Fotheringay,
Having been detained a prisoner at Lochleven eleven months, and forced to comply with many demands which she conceived to be highly detrimental to her honour and interest, she escaped thence on May 2, 1568, to Hamiltoncastle. Here, in an assembly of many of the nobility, a declaration was drawn up, stating that the grants extorted from her majesty in prison, among which was a resignation of the crown, were actually void from the beginning: upon which such numbersof people came in to her assistance, that, within two or three days, she acquired an army of at least 6000. On the other side, Murray, with great expedition, made preparation to attack the queen’s forces before they became too formidable; and, when they joined battle, her majesty’s army consisting of raw soldiers, was soon defeated, and she obliged to save herself by flight, travelling in one day sixty miles, to the house of Maxwell lord Herris. Thence she dispatched a messenger to queen Elizabeth with a diamond, which she had formerly received from her, as a pledge of mutual amity; signifying, that she would come into England, and beg her assistance, if her rebellious subjects continued to persecute her any further. Elizabeth returned her a very kind answer, with large but not very sincere promises of doing her the most friendly offices. Before the messenger came back, she, rejecting the advice of her friends, found means to convey herself into England, landing, May 17, at Workington, in Cumberland; and on the same day wrote letters in French, with her own hand, to queen Elizabeth, in which she gave her a long detail of her misfortunes, desiring her protection and aid against her rebellious subjects. Elizabeth affected to comfort her; promised to protect her according to the equity of her cause; and, under pretence of greater security, commanded that she should be carried to Carlisle. The unfortunate queen of Scots began now to perceive her own error, in not following the advice of her friends. England, instead of being a sanctuary, was perhaps the worst place she could have visited: for, being denied access to queen Elizabeth from the first, and tossed from one prison to another for the space of about eighteen years, in which she had often struggled for liberty, she was at length brought to trial, condemned, and beheaded, for being concerned in a conspiracy against the life of queen Elizabeth. She professed to die for the Romish religion, and has since been considered as a saint by that church. She was executed within the castle of Fotheringay, on Feb. 8, 1587, and interred, some time after, in the cathedral of Peterborough; but her remains were taken up afterwards by her son, and removed to a vault in Henry the Vllth’s chapel in Westminster-abbey, where a most magnificent monument was erected to her memory.
he encountered; the second enlarges further upon the life, actions, martyrdom, and writings of this saint; and the third relates his sentiments and doctrine. But, although
, a very learned Benedictine, of the congregation of St. Maur, was born at S. Owen de Macelles, in 1665. He is chiefly known for the new edition of St. Irenceus, which he published in 1710, fol. Gr. & Lat. He consulted, for that purpose, several manuscripts, which had never been examined; and made new notes and learned dissertations, prefixed to the work. The first of these dissertations is employed upon the person, character, and condition of Irenoeus, and sets forth particularly the writings and tenets of the heretics he encountered; the second enlarges further upon the life, actions, martyrdom, and writings of this saint; and the third relates his sentiments and doctrine. But, although this edition is reckoned better and more correct than any which had appeared before it, Salomon Deyling published a work at Leipsic in 1721, in order to expose the unfair representations Massuet had made of the opinions of Irenocus. Massuet was afterwards engaged to write a continuation of the acts and annals of the saints of the order of St.Benedict and accordingly he published a fifth volume. He died, aged 50, Jan. 19, 1716, after having written and published several other works.
training the hyperbolical flights of his genius, indulged them to the utmost. His greatest work was “ Saint Louis, ou la Couronne reconquise sur les Infidelles,” an epic
, a French poet, born at Chaumon
in Bassigny in 1602, was admitted into the society and
confidence of the Jesuits, and is said to have been the first
Jesuit of France who acquired any fame by writing poetry
in his native language. He was not, however, a poet of
the first order; he was rather & college student, possessed
of an ardent imagination, but devoid of taste; who, instead
of restraining the hyperbolical flights of his genius, indulged them to the utmost. His greatest work was “Saint
Louis, ou la Couronne reconquise sur les Infidelles,
” an
epic poem, in eighteen books. Boileau being asked his
opinion of him, answered, “that he was too wrong-headed
to be much commended, and too much of a poet to be
strongly condemned.
” He wrote many other poems of a
smaller kind, and several works in prose, on divinity, and
other subjects. He died at Paris, the 22d of Aug. 1672.
, he was seen, during the tumult, setting fire to all parts of the town; which so much enraged M. De Saint Luke, that he rode over him with his horse, and killed him.
So remarkable a prediction not a little increased the
credulity of the public, and he was honoured shortly after
with a visit from Emanuel duke of Savoy, and the princess
Margaret of France, his consort. Charles IX. coming to
Salon, being eager to see him, Nostradamus complained of
the little esteem his countrymen had for him, on which the
monarch publicly declared, that he should hold the enemies of Nostradamus to be his enemies. In passing, not
Jong after, through the city of Aries, he sent for Nostradamus, presented him with a purse of 200 crowns, together with a brevet, constituting him his physician in ordinary, with the same appointment as the rest. But our
prophet enjoyed these honours only for the space of sixteen,
months, for he died July 2, 1566, at Salon. Besides his
“Centuries,
” we have some other pieces of his composition, and his prophetical works have been translated into
English.
He left three sons and three daughters John, his second
son, exercised with reputation the business of a proctor in
the parliament of Provence: he wrote the “Lives of the
ancient Provencal Poets, called Troubadours,
” which was
printed at Lyons in Manuscript giving an Account ofthe most remarkable
events in the History of Provence, from 1080 to 1494,
” in
which he inserted the lives of the poets of that country.
These memoirs falling into the hands of his nephew Caesar
Nostradamus, gentleman to the duke of Guise, he undertook to complete the work; and being encouraged by a
present, of 3000 livres from the estates of the country, he
carried the account up to the Celtic Gauls the impression
was finished at Lyons, in 1614, and published under the
title of “Chronique de l'Histoire de Provence,
” The next
son of Michel is said to have imitated his father, and ventured to predict, that Pouzin, which was then besieged;
would be destroyed by fire. In order to prove the truth of
his prophecy, he was seen, during the tumult, setting fire
to all parts of the town; which so much enraged M. De
Saint Luke, that he rode over him with his horse, and
killed him. But this story has been justly called in question,
the prelate in the year 249; but the persecution, begun by Decius the following year, obliging that saint to retire for his own safety, Novatus was delivered from the
, or Novatus, a priest of the church of
Carthage, flourished in the third century, and was the
author of a remarkable schism called after his name, or
rather after the name of his associate Novatian, who, however, is also called Novatus by many ancient writers. He
is represented by the orthodox as a person scandalous and
infamous for perfidy, adulation, arrogance, and so sordidly covetous, that he even suffered his own father to
perish with hunger, and spared not to pillage the goods
of the church, the poor, and the orphans. It was in order to escape the punishment due to these crimes, and to
support himself by raising disturbances, that he resolved
to form a schism; and to that end entered into a cabal
with Felicissimus, an African priest, who opposed St. Cyprian Novatus was summoned to appear before the prelate in the year 249; but the persecution, begun by Decius
the following year, obliging that saint to retire for his own
safety, Novatus was delivered from the danger of that process; and, not long after associating himself with Felicissimws, then a deacon, with him maintained the doctrine,
that the lapsed ought to be received into the communion
of the church without any form of penitence. In the year
2.51, he went to Rome, about the time of the election of
pope Cornelius. There he met with Novatian, a priest,
who had acquired a reputation for eloquence, and presently
formed an alliance with him; and, although their sentiments with regard to the lapsed were diametrically opposite, they agreed to publish the most atrocious calumnies
against the Roman clergy, which they coloured over so
artfully, that many were deceived and joined their party.
This done, they procured a congregation consisting of
three obscure, simple, and ignorant bishops; and, plying
them well with wine, prevailed upon them to elect Novatian bisuop of Rome. After this irregular election, Novatian addressed letters to St. Cyprian of Carthage, to Fabiuu of Antioch, and to Dionysius of Alexandria; but St.
Cyprian refused to open his letter, and excommunicated
his deputies: he had likewise sent to Rome before, ia
order to procure the abolition of the schism. Fabius made
himself pleasant at Novatian’s expence; and Dionysius declared to him, that the best way of convincing the world,
that his election was made against his consent, would be to
quit the see, for the sake of peace. On the contrary,
Novatian now maintained his principal doctrine, that such
as had fallen into any sin after baptism ought not to be re*ceived into the church by penance; and he was joined in
the same by Novatus, although he had originally maintained the contrary while in Africa. Novatian had been
a Pagan philosopher before his conversion to Christianity,
and it does not appear that he and his party separated from
the church, on any grounds of doctrine, but of discipline,
and it is certain, from some writings of Novatian still extant, that he was sound in the doctrine of the Trinity. He
lived to the time of Valerian, when he suffered martyrdom. He composed treatises upon the “Paschal Festival,
or Easter,
” of -the “Sabbath,
” of “Circumcision,
” of the
“Supreme Pontiff,
” of “Prayer,
” of the “Jewish Meats,
”
and of “the Trinity.
” It is highly probable, that the
treatise upon the “Trinity,
” and the book upon the
“Jewish Meats,
” inserted into the works of Tertullian,
were written by Novatian, and they are well written. There
is an edition of his works by Whiston, 1709; one by
Welchman; and a third, of 1728, with notes, by Jackson.
With respect to the followers of Novatian, at the first separation, they only refused communion with those who had
fallen into idolatry: afterwards they went farther, and excluded, for ever, from their communion, all such as had
committed crimes for which penance was required; and at
last they took away from the church the power of the
keys, of binding and loosing offenders, and rebaptised
those who had been baptised by the church. This sect
subsisted a long time both in the east and west; but chiefly
became considerable in the east, where they had bishops,
both in the great sees and the small ones, parish-churches,
and a great number of followers. There were also Novatians in Africa in the time of St. Leo, and in the east some
remains continued till the eighth century.
e direction of Mr. Oglethorpe, who next visited the Scotch at Darien, and then went to the island of Saint Simon, which is in the mouth of the river Alatamaha, about thirteen
On the 5th May, 173^, Mr, Oglethorpe embarked again for Georgia, with 300 passengers. The colony continued to flourish under his direction, materials were provided for building a church, and a wharf for landing of goods, as also for finishing the fortifications, and clearing the roads. A town called New Ebenezer was erected by the German settlers, under the direction of Mr. Oglethorpe, who next visited the Scotch at Darien, and then went to the island of Saint Simon, which is in the mouth of the river Alatamaha, about thirteen miles long, and twenty leagues north of Saint Augustine. He also discovered Amelia islands, about 236 miles by water from the mouth of the Savannah river, and caused the town of Augusta to be built there.
“Odious in woollen 'twould a saint provoke,” &c. She left the bulk of her substance to her son
“Odious in woollen 'twould a saint provoke,
” &c.
She left the bulk of her substance to her son Maynwaring,
from whose father she had received it; without neglecting,
however, her other son Churchill, and her own relations.
rudence, and accompanied with talents for military affairs; and his life, says Butler, was that of a saint, in all the difficult states of a courtier, soldier, and magistrate.
, a celebrated bishop of Salisbury, in
the eleventh century, was born of a noble family in Normandy. He possessed great learning, joined to great prudence, and accompanied with talents for military affairs;
and his life, says Butler, was that of a saint, in all the difficult states of a courtier, soldier, and magistrate. In
his early years he succeeded his father in the earldom of
Séez, but distributed the greatest part of his revenues to
the church and poor, and followed William the Conqueror
into England in 1066. This prince rewarded Osmund by
making him earl of Dorset, then chancellor, and afterwards bishop of Salisbury. With a view of pleasing the
king, he was weak enough to desert the cause of Anselm,
his archbishop; but, repenting almost immediately, he requested absolution from him, and obtained it. He built,
or rather completed, the first cathedral of Salisbury, begun
by his predecessor, and dedicated it in 1092; and it being
destroyed by lightning, he rebuilt it in 1099, and furnished
it with a library. To regulate the divine service, he compiled for his church the breviary, missal, and ritual, since
called “The Use of Sarum,
” which was afterwards adopted
in most dioceses in England, until queen Mary’s time,
when several of the clergy obtained particular licences to
say the Roman breviary, but many of them were printed
even in her reign. The first Salisbury missal is dated
1494, and was printed abroad. The last was printed at
London in 1557. Osmund died Dec. 3, 1099. In 1457,
his remains were removed to our lady’s chapel in the present cathedral, where they are covered with a marble slab,
with only the inscription of the year 1099. His sumptuous
shrine was destroyed in the reign of Henry VIII.
igion pretendue-reforme*e de France, avec un avertissement sur la reponse d’un ministre a Poffice du saint Sacrement,” ibid. 1668. 4. “Le motifs de la conversion du comte
, a learned French ecclesiastic, of
the seventeenth century, was a native of Chinon in Tourraine, and a canon of Tours, He enjoyed the reputation
of an universal scholar; was a poet, mathematician, divine,
a controversial writer, and even a musician, although in
the latter character he appears to have escaped the very
minute researches of Dr. Burney in his valuable history of
that art. He had been music- master of the holy chapel at
Paris for ten years, before he became a canon of Tours.
He wrote a great many works, among which some of his
controversial pieces against the protestants, his “History
of Music from its origin to the present time,
” and his dissertation on Vossius’s treatise “De poematum cantu et
viribus rythmi,
” remain in manuscript. Those which were
published, are, 1. “Secret pour composer en musique par
un art nouveau,
” Paris, Studiosis sanctarum
scripturarum Biblia Sacra in lectiones ad singulos dies, per
legem, prophetas, et evangelium distributa, et 529 carminibus mnemonicis comprehensa,
” ibid. Motifs de
reunion a l‘eglise catholique, presentes a ceux de la religion pretendue-reforme*e de France, avec un avertissement
sur la reponse d’un ministre a Poffice du saint Sacrement,
”
ibid. Le motifs de la conversion du comte de
Lorges Montgommery,
” dedicated to Louis XIV. ibid.
1670. 5. “Defense de Tancienne tradition des eglises de
France, sur la mission des premiers predicateurs evangeliques dans les Gaules, du temps des apotres ou de leurs
disciples immediats, et de Pusage des ecrits des S. S.
Severe-Sulpice, et Gregoire de Tours, et de Tabus qu‘on en
faiten cette rnatiere et en d’autres pareilles,
” ibid. 178.
This was addressed to the clergy and people of To'irs by
the author, who held the same sentiments as M.de Ma re a,
respecting St. Denis. 6. “L‘Art de la science des Nombres,
en Francois et en Latin, avec un preface de i’excellence de
Farithmetique,
” ibid. Architecture harmonique, ou application de la doctrine des proportions, de la
musique a ^architecture, avec un addition a cet ecrit,
”
ibid. Calendarium novum, perpetuum, et
irrevocable,
” Breviarium Turonense, renovatum, et in melius restitutum,
”
and other places in the county, and published some of his numerous works, particularly in 1654, his “ Saint’s Perseverance,” in answer to Goodwin’s “Redemption redeemed;”
During his vice-chancellorship, he was a frequent
preacher at St. Mary’s, and other places in the county,
and published some of his numerous works, particularly in
1654, his “Saint’s Perseverance,
” in answer to Goodwin’s
“Redemption redeemed;
” and in Vindiciæ
Evangelicæ, or, the Mystery of the Gospel vindicated,
and Socinianism examined,
” against Biddle, who had published two Socinian Catechisms. In the preface to this
work, which he wrote at the desire of the heads of houses
and many other divines of Oxford, is a succinct and perspicuous history of Spcimanism from its first appearance.
This was followed by his more popular treatise, often reprinted till this day, on Communion with God." In
1657 he was succeeded as vice-chancellor by Dr. Conant,
and in 1659, as dean of Christ-church by Dr. Reynolds.
For these changes his biographers no otherwise account
than as parts of that general change which the restoration
was about to effect. Dr. Owen, however, lost his vicechancellorship on the death of Oliver Cromwell, whose
successor, Richard, appointed Dr. Conant. The latter was
evidently an ejectment, and it is supposed the presbyterians had a hand in it.
ions when he mentions the evangelists and apostles, even St. Peter himself, he left out the title of saint. 2. That he endeavours to prove that it could not be determined
The short time he remained at Oxford, he preached at
St. Peter’s in the East, to a crowded congregation who regretted his being now excluded from St. Mary’s; and after
leaving Oxford, he retired to Stadham, where he had purchased an estate. According to Baxter, he is supposed to
have had a particular hand in restoring the members of the
old parliament, who compelled Richard Cromwell to resign; but this seems a disputable point. We are more
certain that at the meeting of his brethren at the Savoy in
1658, he took an active part, and had a principal hand in
drawing up the confession of faith of what were called the
congregational churches. On the restoration of Charles II.
he was not in possession of any church preferment, but
had formed a congregation at Stadham, where he continued
to preach for some time until he settled in London. Here
he contracted an acquaintance with some of the most eminent persons in church and state, and might have risen to
considerable preferment had he chosen to conform. In
1661 he published a learned and elaborate work, “De natura, ortu, progressu, et studio veras Theoiogiae,
” 4to. The
following year, one John Vincent Lane, a Franciscan
friar, published a work called “Fiat Lux,
” in which, under
the pretence of recommending moderation and charity,
he endeavoured to draw over his readers to the church of
Rome, as the only infallible cure of all religious animosities. Two editions of this work were printed before it fell
under Dr. Owen’s notice; but it was, at length, sent to
him by a person of distinction, with a request that he would
write a reply to it. This he readily undertook, and, in
the same year, published his “Animadversions on Fiat
Lux. By a Protestant.
” This produced an answer from
Lane, and another tract from Owen, entitled “A Vindication of Animadversions on Fiat Lux;
” but there was
some difficulty in obtaining a licence for this last book,
when the bishops who were appointed by act of parliament the principal licensers of divinity-books had examined it: they made two objections against it. 1.
That upon all occasions when he mentions the evangelists
and apostles, even St. Peter himself, he left out the title
of saint. 2. That he endeavours to prove that it could not
be determined that St. Peter was ever at Rome. To the
first the doctor replied, that the title of evangelist, or
apostle, by which the scripture names them, was much
more glorious than that of saint; for in that name all the
people of God were alike honoured; yet to please them he
yielded to that addition; but as to the other objections, he
would by no means consent to any alteration, unless they
could prove him to be mistaken in his assertion, and rather
chose his book should never see the light than to expunge
what he had written upon that subject; and in all probability it would not have been printed, had not sir Edward
Nicholas, one of his majesty’s principal secretaries of state,
who was informed of the matter, written to the bishop of
London to license it notwithstanding this objection. This
book recommended him to the esteem of the lord chancellor Hyde, who, by sirBulstrode Whitlocke, sent for him,
and acknowledged the service of his late books against Fiat
Lux; assuring him that he had deserved the best of any
English protestant of late years; and that for these performances the church was bound to own and advance him;
and at the same time he offered him preferment if he would
accept it: the chancellor moreover told him there was one
thing he much wondered at, that he being so learned a
man, and so well acquainted with church history, should
embrace that novel opinion of independency, for which,
in his judgment, so little could be said. The doctor replied, that indeed he had spent some part of his time in
reading over the history of the church, and made this
offer to his lordship, if he pleased, to prove that this. was
that way of government which was practised in the church
for several hundred years after Christ, against any bishop
he should think fit to bring to a disputation with him upon
this subject. “Say you so
” said the chancellor, “then I
am much mistaken.
” Other conversation passed between
them, particularly about liberty of conscience The lord
chancellor asked him what he would desire With respect *tb
liberty and forbearance in the matters of religion. To
which the doctor replied, “That the liberty he desired
was for protestants, who assented to the doctrine of the
church of England.
” This was afterwards misrepresented,
as if he meant to exclude all others from the exercise of
their religion, which he often declared was not his meaning.
e time of his persecution, nor even in his exile. He went to Rome, some time after the death of that saint; and at the request of Lausus, governor of Cappadocia, composed
, bishop of Helenopolis in Bithynia, and
afterwards of Aspona, was by nation a Galatian, and born
about the year 368 at Cappadocia. He became an anchoret in the mountain of Nebria in the year 388, and was
made a bishop in the year 401. This prelate was a steady
friend to St. John Chrysostom, whom he never forsook
during the time of his persecution, nor even in his exile.
He went to Rome, some time after the death of that saint;
and at the request of Lausus, governor of Cappadocia,
composed the history of the Anchorets, or Hermits, and
entitled it “Lausiaca,
” after the name of that lord, to
whom he dedicated it in the year 420, when it was written;
being then in the 20th year of his episcopacy, and 53d of
his age. Palladius was accused of being an Origenist,
because he does not speak very favourably of St. Jerome,
and was intimately connected with Ruffinus; but perhaps
no good proof can be drawn thence of his Origenism. He
had been the disciple of Evagrias of Pontus, and was even
suspected to adhere to the sentiments of Pelagius. He
died in the fifth century, but what year is not known.
His “History
” was published in Greek by Meursius, at
Amsterdam, in 1619, and in Latin in the “Bibliotheca
Patrum
” but he seems not to have been the writer of the
“Life of St. John Chrysostom, in Greek and Latin, by
M. Bigot,
” printed in
Salpetriere, de la Piti; those of Marseilles for galley-slaves; of St. Reine for pilgrims, and of le Saint Nom de Jesus, for old men, which are principally indebted to
, a worthy ecclesiastic of the
Romish church, was born April 24, 1576, and studied at
Toulouse, where he was ordained a priest in 1600. On
his return to Narbonne from Marseilles, his ship was taken
by the Turks, and he remained for a considerable time in
slavery, under three masters, the last of whom he converted. Returning at length to France, Louis XIII. made
him abbot of St. Leonard de Chaulme, and he had afterwards the care of the parish church of Clichy, which he
completely repaired and furnished at his own expence.
Towards the end of 1609, he went to reside in the house
of Emmanuel de Goudy, as tutor to his children, but does
not appear to have remained here long. He then obtained
the curacy of Chatillon-les-Dombes, which he kept only
five months. Compelled by the solicitations of numberless persons of the highest distinction, to return, to the
Goudy family, he resigned himself wholly to his natural
desire of relieving the poor and afflicted. Louis XIII. being
made acquainted with his zeal, appointed him almonergeneral of the gall ies, 1619; and the following year, St.
Francis de Sales, because, as he says, he “knew not a
worthier priest in the church,
”made him superintendant
of the nuns of the visitation. On niadame de Goudy’s decease, M. Vincent retired to the college des Bon Knfans,
cf which he, wasprincipal, and which he never quitted,
but to perform the oftie of a missionary. Some years
after, he accepted the house de St. Lazare, though with
great reluctance. His life was a continued series of good
works, and it is scarcely to be conceived how one man
could plan so many, still less, how he could execute them.
Among these were missions in all parts of France, as well
as in Italy, Scotland, Barbary, Madagascar, &c. ecclesiastical conferences, at which the most eminent bishops
of the kingdom were present spiritual retirements, as they
were called, which were also gratuitous; an Hospital for
Foundlings, for which his humane applications procured
an income of 40,000 livres; the foundation of the Charitable Virgins, for the relief of sick poor; to which we
may add, the hospitals de Bicetre, de la Salpetriere, de
la Piti; those of Marseilles for galley-slaves; of St. Reine
for pilgrims, and of le Saint Nom de Jesus, for old men,
which are principally indebted to him for their establishment. In times of the greatest distress, he sent above two
millions of livres into Lorraine in money and effects; nor
did Picardy and Champagne experience much less of his
bounty, when the scourges of heaven had reduced those
provinces to the most deplorable indigence. During ten
years that M. Vincent presided in the council of conscience,
under Anne of Austria, he suffered none but the most
worthy to be presented to benefices. Being a zealous patron of nunneries, he supported the establishment of the
nuns de la Providence, de Sainte Genevieve, and de la
Croix. He laboured with success for the reform of Grammorit, Premontre, and the abbey of St. Genevieve, as welt
as for the establishment of the great Seminaries. Even
those, who have doubted whether his talents were very
extensive, have openly acknowledged that he was one of
the most pious priests in the kingdom, and more useful to
the poor and to the church, than most of those who are
considered as great geniuses. This excellent man died
loaded with years, labour, and mortifications, Sept.27,1660,
aged near 85. He was canonized by Clement XII. on
July 16, 1737. Those who wish to know more of St. Vincent de Paul, may consult his Life by M. Collet, 2 vols. 4to,
and “PAvocat.du Diable,
” 3 vols. 12mo.
S. Genov-fam,“ibid. 1619, 4to, his votive poem to St. Genevieve. 13. Another, in praise of the same saint,” Panegyricus in S Genevefam,“ibid. 1619, 4to. 14.” D. Petavii
The catalogue of the works of Petau affords an uncommon proof of diligence; for we are assured, that besides
the labour of composing, compiling, &c. he transcribed
every thing with his own hand for the press, and employed
no amanuensis or reader to assist him. Among his works
are: 1. “Synesii Dio, vel de ipsius vitae institute,
” mentioned already as published in Morel’s edition of St. Chrysostom. 2. “Panegyricus Ludovico XIII. Francix et Navarrx regi, &c. in natalem diem,
” &c. 1610, 12mo.
3. “De laudibus Henrici magni carmen,
” &c. 1&10,
4. “Oratio de laudibus Henrici magni,
” Rheims, Synesii Opera,
” Paris, Julian! imperatoris orationes tres panrgyricaD,
”
Flexise (La Fieche), Themistii Orationes
septemdecim. Gr. Lat.
” ibid. Tragce iia,
Carthaginienses,
” ibid. Pompa regia Ludovici XIII
” &c. a collection of the
complimentary verses on the royal visit to La Fieche, mentioned before, 1614, 4to. 10 “Nicephori Breviariuin
Historicum,
” Gr. et Lat.“Paris, 1616, 8vo. 11.
” Themistii, cognomento Suadae, orationes novemdecim, Gr et
Lat.“ibid. 1618, 4to. 12.
” Soteria ad S. Genov-fam,“ibid. 1619, 4to, his votive poem to St. Genevieve. 13. Another, in praise of the same saint,
” Panegyricus in S Genevefam,“ibid. 1619, 4to. 14.
” D. Petavii Orationes,“ibid. 1620, 1622, 1624, 8vo. 15.
” D. Petavii Opera Poetica,“ibid. 1621, 8vo, reprinted at least three times. 16.
” Office de S. Genevieve,“ibid. 1621, 16mo. 17. Epiphanii
Opera omnia,
” ibid. 1622, 2 vols. folio, reprinted at Cologn 1682. In April following the publication of this work,
Salmasius took occasion to attack Petau, in his edition of
the “Pallio
” of Tertullian, and certainly not in very respectful language. Petau’s biographer says he ought to
have taken no notice of such an attack, as in that case his
silence would have completely disconcerted Salmasius, a
man who could not exist without a quarrel with some contemporary; or, at all events, Petau should have been content with a short answer to such an opponent. Perhaps
Petau might have been pf this opinion, if he had not considered that Salmasius was a Protestant, and regarded by
Protestants as the man who would one day supply the loss
of Joseph Scaliger; and he was not therefore sorry to have
this opportunity, not only to defend himself against Salmasius, but to attack him in his turn. He published, accordingly, 18. “Animadversionum liber,
” under the fictitious name of Antonius Kerkoetius Aremoricus, and die
fictitious place of “Rhedonis apud Yvonem Halecium,
”
i.e. “Parisiis, apud Sebast. Cramoisy,
” Mastigophores,
” and consisted of
three, and a supplement, published in 162:5 and 1624.
But we hasten to his more important chronological
works, uhich, of all others, preserve his memory in our
times: 19. “Opus de doctrina Temporum,
” Paris, Uranologion, sive systema variorum authorum, qui de sphaera ac sideribus, eorumque
motibus Grasce commentati sunt,
” ibid. 163O, folio,“intended as a supplement to his
” Doctrina temporum“to
which an additional volume was published, with dissertations from the Mss. of Petau and Sirmond, in 1703, folio.
21.
” Tabulue Chronologicae Regum, Dynastarum, Urbium,
&c. a mundo coridito, &c. &c.“ibid. 1628, on large
sheets, and often reprinted: the best edition is that of
Vesel, 1702. 22.
” Rationarium Temporum,“ibid. 1633,
12mo. the best known and most useful of all his works, and
long the standard book in all seminaries and private libraries, for chronology and history. It was consequently
often reprinted, improved, and enlarged, not only by the
author, but by various other editors. There are two editions, printed at Leyden in 1724 and 1745, 2 vols. 8vo,
which are said to be the best. Besides these, and many
other works of inferior importance enumerated by his biographer, Petau published a considerable number of theological pieces, which have sunk into oblivion, except perhaps his
” Theologica dogmata,“Paris, 1G44, 5 vols. folio;
reprinted more correctly at Antwerp, 1700, 3 vols. folio.
Of this work, Bayle has observed, that Petavius did the
Socinians great service, though unawares, and against his
intentions and quotes the following passage from the
” Lettres Choisies“of Mr. Simon
” If there be any thing
to censure in Petavius’s works, it is chiefly in the second
tome of his “Dogmata Theologica,
” in which he seems to
favour the Arians. It is true, that he softened those passages in his preface; but as the body of the work continues
entire, and the preface, which is an excellent piece, came
afterwards, it has not entirely prevented the harm which
that book is like to do at this time, when the new Unitarians
boast, that father Petavius declared for them.“Baylo
thinks he has resolved this, by informing us that Petavius’s
original design, in the second volume of his
” Dogmata
Theologica,“was, to represent ingenuously the doctrine
of the three first centuries. Having no particular system
to defend, he did not disguise the opinions of the fathers;
but acknowledged that some of them entertained false and
absurd notions concerning the Trinity. All this, however,
either from fear, or upon better consideration, he retracted, and published a
” Preface,“in which he laboured
solely to asseYt the orthodoxy of the fathers. The
” Dogmata Theologica of Petavius,“says Gibbon,
” is a work of
incredible labour and compass: the volumes which relate
solely to the incarnation (two folios of 837 pages) are divided into sixteen books: the first of history, the remainder of
controversy and doctrine.“” The Jesuit’s learning,“adds
our infidel historian,
” is copious and correct: his Latinity
is pure, his method clear, his argument profound and well
connected: but he is the slave of the fathers, the scourge
of heretics, and the enemy of truth and candour, as often
as they are inimical to the Catholic cause."
; and this knowledge enabled him to abolish, at least in a considerable degree, fasts, miracles, and saint-worship. He ventured further than to the correction of rites:
These, and many more, were particular institutions and establishments: but the czar made general reformations, to which indeed the other were only subservient. He changed the architecture of his country, which was ugly and deformed; or, more properly, he first introduced that science into his dominions. He sent for a great number of pictures from Italy and France; and thus instructed in the art of painting a people, who knew no more of it, than what they could collect from the wretched daubing of men who painted the imaginary heads of saints. He sent ships laden with merchandize to Genoa and Leghorn, which returned freighted with marble and statues: and pope Clement XI. pleased with his taste, presented him with a fine antique, which the czar, not caring to trust by sea, ordered to be brought to Petersburgh by land. Religion was not neglected in this general reform ignorance and superstition had over-run it so much, that it scarcely merited the name of Christian. The czar introduced knowledge, where it was miserably wanted; and this knowledge enabled him to abolish, at least in a considerable degree, fasts, miracles, and saint-worship. He ventured further than to the correction of rites: he abolished the patriarchate, though much independent of him; and thus got rid of a power, which was always interrupting and disconcerting his measures. He took away part of the revenues of those churches and monasteries which he thought too wealthy; and, leaving only what was necessary for their subsistence, added the overplus to his own demesnes. He made many judicious ecclesiastical canons, and ordered preaching in the Russian language. Lastly, he established a general liberty of conscience throughout his dominions. There is one more reformation, and perhaps as necessary and useful as any of the former, which he made even in his last illness, though it was exceedingly painful. When the senators and great personages, then about him, mentioned the various obligations which Russia lay under to him, for abolishing ignorance and barbarism, and introducing arts and sciences, he told them, that he had forgot to reform one of the most important points of all, namely, the mal-administration of justice, occasioned by the tedious and litigious chicanery of the lawyers; and signed an order from his bed, limiting the determination of all causes to eleven days, which was immediately sent to all the courts of his empire.
ks viz. “Lettre d'un Medecin de Montpellier, au sujet de rexameii public que le Sieur Louis a subi à saint Côme, en 1749, pour servir d‘Eclaircissement a ce qu’en dit
, a celebrated French anatomist, was
born in 1708, at Orleans, and received the degree of doctor
of physic at Paris, in November 1746. He was elected a
member of the royal academy of sciences in 1760. His
talents in the practice of his profession procured for him
the appointment of inspector of military hospitals in 1768;
and in the following year he was appointed professor of
anatomy and surgery at the king’s garden, where his
science and eloquence attracted a crowd of auditors. In
1775 he was succeeded byM.Vicq d'Azyr in the duties of
this chair, while he remained titular professor. He died
in 1794. He was author of the following works viz. “Lettre d'un Medecin de Montpellier, au sujet de rexameii
public que le Sieur Louis a subi à saint Côme, en 1749,
pour servir d‘Eclaircissement a ce qu’en dit M. Fréron,
”
1749, 4to. “Discours sur la Chirurgie,
” an introductory
lecture delivered at the schools of medicine, 1757 “Consultation en faveur des Naissances tardives,
” Premier et seconde Rapport en faveur de l'Inoculation,
”
Deux Consultations Medico-iegales,
” relative to a case of supposed self-murder, and to a supposed
infanticide, 1767. He also edited “Anatomic Chirurgicale publié cidevant par Jean Palfin,
”
. See Saint Pierre.
. See Saint Pierre.
re the three frescoes at S. Marco; and in the church of* S. Christoforo, the athletic figure of that saint, groaning under the weight of the Divine Infant on his shoulders.
The altar-pieces of Julio are not numerous. He did not live to finish those which he had begun for the cathedral of Mantua. The most remarkable of those which he finished with his own hand, are the three frescoes at S. Marco; and in the church of* S. Christoforo, the athletic figure of that saint, groaning under the weight of the Divine Infant on his shoulders. They are, however, far inferior, for genuine pathos and classic execution, to the Martyrdom of St. Stephen on the head altar of the church di S. Stephano alle porte delP arco, at Genoa. He died at Mantua, in 1546.
mself with high honour. Pithou was a Protestant, and was almost involved in the terrible massacre of Saint Bartholomew in 1572. His escape indeed was very narrow, for
In 1563, being then twenty-four, he gave the first fruits
of his studies to the public, in a work entitled “Adversaria Snbseciva;
” which was highly applauded by Turnebus,
Lipsius, and other learned men, and laid the foundation of
that great and extensive fame which he afterwards acquired. A little time after, he was advanced by Henry III.
to some considerable post; in which, as well as at the bar,
he acquitted himself with high honour. Pithou was a Protestant, and was almost involved in the terrible massacre
of Saint Bartholomew in 1572. His escape indeed was
very narrow, for he was at Paris during the whole, and in
the same lodgings with several protestants, who were all
murdered. Whether from fear or conviction, he soon
afterwards openly embraced the Catholic faith. Afterwards
he attended the duke of Montmoiency into England; and
in 1572 was honoured with the degree of LL. D. at
Oxford, where he resided for some time; and upon his
return, by reason of his great wisdom, amiable manners,
and profound knowledge, became a kind of oracle to his
countrymen, who consulted him on all important occasions. Nor was his fame less in other parts of the continent; Ferdinand the Great duke of Tuscany not only
consulted him, but even submitted to his determination,
in a point contrary to his interests. Henry III. and IV.
were greatly obliged to him for combating the league in
the most intrepid manner, and for many other services, in
which he had recourse to his pen, as well as to other
means.
in a condition to purchase a pilgrim’s garb, he had observed, in a chapel dedicated to a miraculous saint, that such a one had been set up, as a monument of gratitude
, the assumed name of a
very extraordinary person, was undoubtedly a Frenchman
born; he had his education partly in a free-school, taught
by two Franciscan monks, and afterwards in a college of
Jesuits in an archiepiscopal city; the name of which, as
also of his birth-place and of his parents, remain yet inviolable secrets. Upon leaving the college, he was
recommended as a tutor to a young gentleman, but soon fell
into a mean rambling kind of life, that led him into many
disappointments and misfortunes. The first pretence he
took up with was that of being a sufferer for religion and
he procured a certificate that he was of Irish extraction,
had left the country for the sake of the Roman Catholic
religion, and was going on a pilgrimage to Rome. Not
being in a condition to purchase a pilgrim’s garb, he had
observed, in a chapel dedicated to a miraculous saint, that
such a one had been set up, as a monument of gratitude to
some wandering pilgrim and he contrived to take both
staff and cloak away at noon-day. “Being thus accoutred,
” says he, “and furnished with a pass, I began, at
all proper places, to beg my way in a fluent Latin accosting only clergymen, or persons of figure, by whom I
could be understood: and found them mostly so generous
and credulous, that I might easily have saved money, and
put myself into a much better dress, before I had gone
through a score or two of miles. But so powerful was
my vanity and extravagance, that as soon as I had got
what I thought a sufficient viaticum, I begged no more;
but viewed every thing worth seeing, and then retired to
some inn, where I spent my money as freely as I had obtained it.
”
nd not only recalled him to court in 1682, but even suffered him to attend his levee, at the duke de Saint- Aignan’s earnest solicitation. He soon perceived, however,
, a distinguished
French officer and wit, was born April 3, 1618, at Epiry
in Nivernois, descended from a family which ranks among
the most noble and ancient of the duchy of Burgundy.
He served in his father’s regiment from twelve years old,
and distinguished himself so much by his prudent conduct
in several sieges and battles, that he would certainly have
risen to the rank of marechal, had he not as much distinguished himself by indiscriminate satire, and hy immoral
conduct. Being left a widower, 1648, he fell violently i
love with Mad. de Miramion, and carried her off, but could
not prevail on her to return his passion. He was admitted
into the French academy in 1665, and the same year a
scandalous history in ms. was circulated under his name,
which is called “The amorous History of the Gauls,
” containing the amours of two ladies (d'Olonne, and de Chatillon) who had great influence at court. It has since been
joined to other novels of that time, and printed in Holland,
2 vols. 12mo, and at Paris, under the title of Holland, 5
vols. 12mo. This ms. being shown to the king, his majesty was extremely angry, and to satisfy the offended
parties, sent De Bussy to the Bastile, April 7, 1665.
From thence he wrote several letters acknowledging that
he was the author of the history, but had entrusted the
original to the marchioness de la Baume, who had betrayed
his confidence by taking a copy; alleging also that the
characters had been changed and spoilt, for the purpose of
raising up enemies to him. The king did not believe one
word of this, but tired with his repeated importunities,
granted his request and De Bussy obtained leave to stop
a month in Paris, after which he retired to his own estate,
where he remained in banishment till 1681. The king
then permitted him to return to Paris, and not only recalled
him to court in 1682, but even suffered him to attend his
levee, at the duke de Saint- Aignan’s earnest solicitation.
He soon perceived, however, that the king showed him no
countenance, and he therefore retired again to his estate.
In 1687, he revisited the court for his children’s interests,
and returned home the year following but ceased not to
offer his services to the king, from whom he obtained several favours for his family. He died April 9, 1693, at
Autun, aged 75. His works are, 1. “Memoires,
” 2 vols,
4to, or 12mo, concerning his adventures at court, and in
the army, and what happened after his disgrace. 2. “Letters,
” 7 vols. 3. A small piece, entitled “Instructions for
the conduct of Life,
” which he gave his sons, when he sent
one to the academy, and the other to college. This
is said to do credit to his principles, which appear to
have been better than his practice. The only work of his
now read in France is that which produced all his misfortunes, the “Histoire amoureuse des Gaules,
” the last
edition of which was printed at Paris in 1754, 5 vols. 12mo.
He has been called very unjustly the French jetronius, for
he has neither the indecency nor the elegance of that
writer. The French critics are very favourable to him, in asserting that although in the above work we may discover
symptoms of malignity, there are none of exaggeration or
falsehood.
s to visit his tomb in the church-yard of St. Medard, at Paris, and to pay his devotions to him as a saint: he revised and retouched the life of this abbe, which was printed
This excellent person died Sept. 14, 1741. He had been
named by the king a member of the academy of inscriptions and belles lettres in 1701: but, as he had not then
brought the college of Beauvais into repute, and found he
had more business upon his hands than was consistent with
a decent attendance upon the functions of an academician,
he begged the privileges of a veteran, which were
honourably granted him. Yet he maintained his connexions with
the academy, attended their assemblies as often as he
could, laid the plan of his “Ancient History
” before them,
and demanded an academician for his censor. He was a
man of many excellent qualities, very ingenious, consummate in polite learning, of rigid morals, and great piety;
which last has given some of his countrymen, and their
imitators here, an opportunity to remark that he wanted
nothing but a mixture of the philosophic in his nature to
make him a very complete person. When he was discharged from the rectorship in 1720, the words of the lettre de cachet were, as we have seen, that the university
should choose a rector of more moderation: but that was
hardly possible; for, nothing could be more benign, more
pacific, or more moderate, than Rollings temper. He
shewed, it must be owned, some zeal for the cause of Jansenism: he had a very great veneration for the memory of
abbe Paris, and had been seen with others to visit his tomb
in the church-yard of St. Medard, at Paris, and to pay his
devotions to him as a saint: he revised and retouched the
life of this abbe, which was printed in 1730: he translated
into Latin, at the request of father Quesnel, the protestation of this saint, and was assisting in other works designed
to support Jansenism; and, oh these accounts, he became
obnoxious to the Jesuits and the court. It is related, that,
when he was one day introduced to cardinal Fleury, in
order to present him with a volume of his “Roman History,
” the minister, very uncivilly, said to a head-officer
of the guards, “Sir, you should endeavour to convert this
man:
” to whom Rollin very well, and yet not disrespectfully, replied, “Oh, my lord, the gentleman would lose
his time; I am an unconvertible man.
” Rollin was, however, a very estimable character. We find in his works
generous and exalted sentiments, a zeal for the good of
society, a love of virtue, a veneration for Providence, and
in short every thing, though on profane subjects, sanctified with a spirit truly religious. So says even Voltaire,
and we may add the similar testimony of the poet Rousseau,
who conceived such a veneration for Rollin that he came
out of banishment incognito to Paris, on purpose to visit
and pay his respects to him. He looked upon his histories,
not only as the best models of the historic kind, but as a
complete system of politics ana 1 morals, and a most
instrucfive school for princes as well as subjects to learn all their
duties in.
a holiday, when he knew they were to meet, and several paintings were exposed in the diurch of that saint, he caused one of his own to be carried thither, in which he
After his return from Florence he fixed at Rome, where
for a long time he would sell none of his paintings but at an
extravagant price. He did not, however, like to be called
a landscape painter, his ambition being for the character of
an able history painter. He paiuted several pieces for the
churches, which are indisputable proofs of his capacity for
history: but his business was frequently interrupted by his
turn for poetic satire, which he often interspersed with songs,
and took a pleasure in reciting them. The philosopher appeared in his manner of living; and he endeavoured to shew
it also in his paintings, always conveying in them some
moral. Such was his iove of liberty, that he declined entering into the service of any prince, though often invited.
He was much of an humourist, and loved a practical joke.
When the painters of Rome had refused to receive him into
the academy of St. Luke, on a holiday, when he knew they
were to meet, and several paintings were exposed in the
diurch of that saint, he caused one of his own to be carried
thither, in which he had concealed his manner; and shewing it, told them that it was done by a surgeon to whom
hey had judged very ill in refusing a place in their academy, having the greatest need of one to set the limbs which
they daily dislocated or distorted. Another time, finding
a harpsichord on which he had sat down to play, good for
nothing, “I'll make,
” says he, “this harpsichord worth
at least 100 crowns.
” He painted on the lid a piece which
immediately fetched that money. A gentleman desirous
of having the pictures of his friends in his gallery, desired
Salvator to draw them. He did it, but made all the portraits caricatures, in which he excelled: but as he drew
himself, among the rest, in the same manner, none could
be offended.
he other lady at Romans, with madam N. and an old sick marquis, he travelled slowly and agreeably to Saint Marcellin, Valence, Montelimar (before which the marquis left
In the ensuing winter he received some music from Italy,
and, being now of age, it was agreed that he should go
in the spring to Geneva, to demand the remains of his
mother’s fortune. He went accordingly, and his father
came also to Geneva, undisturbed, his affair being now
buried in oblivion. No difficulty was occasioned by our
author’s change of religion; his brother’s death not being
legally proved, he could not claim his share, and therefore
readily left it to contribute towards the maintenance of his
father, who enjoyed it as long as be lived. At length he
received his money, turned part of it into livres, and flew
with the rest to “Mama,*' who received it without affectation, and employed most of it for his use. His health,
however, decayed visibly, and he was again horribly oppressed with the vapours. At length his researches into
anatomy made him suspect that his disorder was a polypus
in the heart. Salomon seemed struck with the same idea.
And having heard that M Fizes, of Montpellier, had cured
such a polypus, he went immediately to consult him,
assisted by the supply from Geneva. But two ladies,
whom he met at Moirans, especially the elder, Mad. N. at
once banished his fever, his vapours, his polypus, and all
his palpitations, except those which she herself had excited, and would not cure. Without knowing a word of
English, he here thought proper to pass for an Englishman
and a Jacobite, and called himself Mr Budding. Leaving
the other lady at Romans, with madam N. and an old sick
marquis, he travelled slowly and agreeably to Saint Marcellin, Valence, Montelimar (before which the marquis left them), and at length, after having agreed to pass the
winter together, these lovers (for such they became) parted
with mutual regret. Filled with the ideas of madam N.
and her daughter, whom she idolised, he mused from
Pont St. Esprit to Remoulin. He visited Pont-du Card,
the first work of the Romans that he had seen, and the
Arena of Nimes, a work still more magnificent; in all
these journeys forgetting that he was ill till he arrived at
Montpellier. From abundant precaution he boarded with
an Irish physician, named Fitz- Moris, and consulted M.
Fizes, as madam N, had advised him. Finding that the
doctors Jcnew nothing of his disorder, and only endeavoured to amuse him and make him
” swallow his own
money,“he left Montpellier at the end of November, after
six weeks or two months stay, leaving twelve louis there
for no purpose, save for a course of anatomy, just begun
under M. Fitz-Moris, but which the horrible stench of
dissected bodies rendered insupportable. Whether he
should return to
” Mama,“or go (as he had promised) to
madam N. was now the question. Reason, however, here
turned the scale. At Pont St. Esprit he burnt his direction, and took the road to Chambery,
” for the first time
in his life indebted to his studies, preferring his duty to
pleasure, and deserving his own esteem.“At his return
to madam de Warens, he found his place supplied by a
young man of the Pays de Vaud, named Vintzenried, a
journeyman barber, whom he paints in the most disgusting colours. This name not being noble enough, he
changed it for that of M. de Courtilles, by which he was
afterwards known at Chambery, and in Maurienne, where
he married. He being every thing in the house, and
Rousseau nothing, all his pleasures vanished like a dream,
and at length he determined to quit this abode, once so
dear, to which his
” Mama" readily consented. And being
invited to educate the children of M. de Maiby, grand
provost of Lyons, he set out for that city, without regretting a separation of which the sole idea would formerly
have been painful as death to them both. Unqualified for
a preceptor, both by temper and manners, and much disgusted with his treatment by the provost, he quitted his
family in about a year; and sighing for madam de Warens,
flew once more to throw himself at her feet. She received
him with good nature, but he could not recover the past.
His former happiness, he found, was dead for ever. He
continued there, however, still foreseeing her approaching
ruin, and the seizure of her person; and to retrieve her affairs, forming castles in the air, and having made an improvement (as he thought) in musical notes, from which he
had great expectations, he sold nis books, and set out for
Paris, to communicate his scheme to tht academy.
and a picture of the martyrdom of the apostle St. Andrew, which was in the church dedicated to that saint. For these extraordinary productions he was richly rewarded*
The duke de Olivares had just completed the foundation t?f a convent of Carmelites, at the small town of Loeches, near Madrid, and the king, as a mark of his favour to the minister, commissioned liubens to paint four pictures for their church, which he executed in his grandest style, and the richest glow of his colouring. He also painted eight grand pictures for the great saloon of the palace at Madrid, which are regarded among the most brilliant of his productions. Their subjects were, the Rape of the Sabines the battle between the Romans and Sabines the Bath of Diana; Perseus and Andromeda; the Rape of Helen the Judgment of Paris; Juno, Minerva, and Venus; and the Triumph of Bacchus. He also painted a large portrait of the king on horseback, with other figures; and a picture of the martyrdom of the apostle St. Andrew, which was in the church dedicated to that saint. For these extraordinary productions he was richly rewarded* received the honour of knighthood, and was presented with the golden, key as gentleman of the chamber to the king. In 1629 he returned to Flanders, and thus, in the short space of little more than nine months, he designed and executed so extensive a series of pictures; a labour which, to any other artist not possessed of his extraordinary powers, must have required the exertion of many years. When he had rendered the account of his mission to the Infanta, she dispatched him to England, to sound the disposition of the government on the subject of a peace. There for a time he concealed the powers granted to him to negociate upon the subject, which he afterwards produced with success. In the mean time, as Lord Orford observes, neither Charles I. nor Rubens overlooked in the ambassador the talents of the painter. The king engaged him to paint the ceiling of the Banquetting-house, the design the apotheosis of king James I. The original sketch for the middle compartment was long preserved at Houghton. Rubens received 3000l. for this work. During his residence here he painted for the king the St. George, four feet high and seven feet wide. His majesty was represented in the Saint, the queen in Cleodelinde: each figure one foot and a half high: at a distance a view of Richmond and the Thames. In England are still several capital works of Rubens, at Blenheim, Wilton, Easton, &c. He was knighted during his residence here, which Lord Orford supposes did not exceed a year. The French, in their late barbarous irruptions into the Netherlands, robbed Flanders of fifty -two of Rubens’s best pictures, which however have probably since found their way to their former destination.
tinguished performance is his famous picture of S/Romualdo, formerly in the church dedicated to that saint, now in the gallery of the Louvre. This admirable production
, an illustrious Italian painter, the son of a painter, was born at Rome in 1601, or as some writers say, in 1594. He learned the principles of his art under his father, but became afterwards the disciple of Francesco Albano, and made such advances, that, under twelve years of age, he carried the prize, in the academy of St. Luke, from all his much older competitors. With this badge of honour, they gave him the nickname of Andreuccio, to denote the diminutive figure he then made, being a boy; and which he long retained. His application to the works of Polidoro da Caravaggio and Raphael, and the antique marbles, together with his studies under Albano, and his copying after Correggio, and others, the best Lombard masters, were the several steps by which he raised himself to extraordinary perfection in historical composition The three first gave him his correctness and elegance of design; and the last made him the best colourist of all the Roman school. His works are not very numerous, o ving io the infirmities which attended his latter years; and especially the gout, which occasioned frequent and long interruptions to his labours. He was likewise slow and fastididus, and wished to rest his fame more upon the quality than quantity of his performances. His first patrons were the cardinals Antonio Barberini and del Morte, the protector of the academy of painting. He became afterwards a great favourite of Urban VIII. and drew an admirable portrait of him. Several of the public edifices at Rome are ^embellished with his works, some of which have been ranked among the most admired productions of art in that capital. Such are his celebrated picture of the Death of St. Anne, in the church of S. Carlo a Catinari; the Angel appearing to St. Joseph, the principal altar-piece in S. Giuseppe a Capo le Case; and his St. Andrea, in the Quirinal. But his most distinguished performance is his famous picture of S/Romualdo, formerly in the church dedicated to that saint, now in the gallery of the Louvre. This admirable production was considered one of the four finest pictures at Rome, where Sacchi died in 1668.
a proof that his talents had suffered no diminution from age or infirmity. The last publication -of Saint Lambert is a philosophical work in prose. It appeared in 1798,
In 1772, he published his “Fables Orientales,
” which
did little either to increase or to diminish his poetical fame:
and many years after he;*roduced his “Consolation de la
Vieiliesse,
” a proof that his talents had suffered no diminution from age or infirmity. The last publication -of Saint
Lambert is a philosophical work in prose. It appeared in
1798, in 3 vols. bvo, under the title of “Catechisme Universel.
” It was intended to exhibit a system of morals
grounded on human nature; and the favourite object of
the author was to confute the doctrine of a moral sense,
which has been supported by many eminent metaphysician*,
ever since the writings of Shaftesbury and of Hutcheson.
This work was justly denominated by some French critics,
alluding to the age of the author, Le soir d'un beau jour
(the evening of a beautiful day) He wrote also some articles for the Encyclopedic, and many fugitive pieces in
the literary journals.
, a French moral and political writer, was born in 1658, of a noble family, at Saint-Pierre in Normandy. He studied at the college of Caen, and was
, a French
moral and political writer, was born in 1658, of a noble
family, at Saint-Pierre in Normandy. He studied at the
college of Caen, and was brought up to the church, and
obtained some preferment; but was more distinguished for
his political knowledge. Previous to his appearing in political life, he wrote some observations on philosophical
grammar, in consequence of which he was admitted a member of the academy in 1695. His political fame induced
the cardinal Polignac to take him with him to the conferences for the peace of Utrecht; and here he appears to
have announced one of his favourite projects, the establishment of a kind of European diet, in order to secure a perpetual peace, which cardinal Fleury received with good
humour, but saw at once its practical difficulties. Such
indeed was the case with most of the schemes he published
in his works, which are now nearly forgotten. He certainly, however, had the merit of discovering the defects
of the government of Louis XIV. and pleaded the cause of
a more free constitution with much boldness. One of his
best works was “A Memorial on the establishment of a
proportional Taille,
” which is said to have meliorated the
state of taxation in France. He d,ied in 1743, aged eightyfive. After the death of Louis XIV. he published some of
his spirited sentiments of that monarch in a pamphlet entitled “La Polysvnodie,
” or the plurality of councils, for
which he was excelled the French academy, Fontenelle
only giving a vote in his favour. An edition of his works
was published in H-.li md, 1744. 18 vols. 12mo.
of Pharos. There he nut with an anchorite, who advised him to write tho life of Theoctista, a female saint of Lesbos. With this he complied, and we may presume, found
, surnamed Metaphrasfes, from his having
written the lives of the saints in a diffuse manner, was born
of noble parents at Constantinople, in the tenth century,
and was well educated, and raised himself by his merit to
very high trust under the reigns of Leo, the philosopher,
and Constantine Pruphyrogenitus his son. It is said, that
when sent on a certain occasion by the emperor to the
island of Crete, which the Saracens were about to surprize,
a contrary wind carried his ship to the isle of Pharos.
There he nut with an anchorite, who advised him to write
tho life of Theoctista, a female saint of Lesbos. With this
he complied, and we may presume, found some pleasure
in the undertaking, as be gradually extended his researches
to the lives of an hundred and twenty other saints, which,
with respect to style, are not disgraceful to a scholar, but,
cardinal Bellarmin says, he describes his saints rather as
what they ought to be, than as what they were. There
are Latin translations of this work by Lipotian, Surius, and
others, but no edition of the original Gveek; and iiis translators are accused of having added much of a fabulous nature. Some other religious tracts of Metaphrastes are extant, and some “Annals.
” He died in 976 or 977.
of these poor scholars proved very eminent men. The first professors in the Sorbonne were William de Saint Amour, Odon de Douai, Gerard de Rheims, Laurence the Englishman,
As to the fellowships, they were granted to those only
among the Socii who had not forty livres, of Paris money,
per annum, either from benefices or paternal inheritance;
and when they became possessed of that income, they
ceased to be fellows. A fellowship was worth about five
sous and a half per week, and was held ten years. At
the end of seven years all who held them were strictly
examined, and if any one appeared incapable of teaching,
preaching, or being useful to the public in some oilier
way, he was deprived of his t<-!! /wship. Yet, as the
founder was far from wishing to exclude the rich from his
college, but, on the contrary, sought to inspire them with
a taste for learning, and to revive a knowledge of the
sciences among the clergy, he admitted associates, who
were not fellows, “Socii uon Bursales.
” These were subject to the same examinations and exercises as the Socii,
with this only difference, that they paid fn - e sols and a half
weekly to the honse, a sum eqnal to that which the fellows
received. All the Socii bore and still bear the title of
“Doctors or Bachelors of the House and Society of
Sorbonne,
” whereas the Hospites have only the appellation of “Doctors or Bachelors of the House of Sorbonne.
” Their founder ordered that every thing should
be managed and regulated by the Socii, and that there
should be neither superior nor principal among them.
Accord'ngly he forbade the doctors to treat the bachelors
as pupils, or the bachelors to treat the doctors as masters,
whence the ancient Sorbonists used to say, “We do not
live together as doctors and bachelors, nor as masters and
pupils; but we live as associates and equals.
” In consequence of this equality, no monk of whatever order, has
at any time been admitted “Socius of Sorbonne;
” and from
the beginning of the seventeenth century, whoever is received into the society takes an oath on the gospels,
' That he has no intention of entering any society or
secular congregation, the members of which live in common under the direction of one superior, and that if after
being admitted into the society of Sorbonne, he should
change his mind, and enter any such other community, he
will acknowledge himself from that time, and by this single
art, to have forfeited all privileges of the society, as well
active as passive, and that he will neither do nor undertake any thing contrary to the present regulation.“Robert de Sorbonne permitted the doctors and bachelors to
take poor scholars, whom he wished to receive benefit
from his house; and great numbers of these poor scholars
proved very eminent men. The first professors in the Sorbonne were William de Saint Amour, Odon de Douai,
Gerard de Rheims, Laurence the Englishman, Gerard
^'Abbeville, &c. They taught theology gratis, according to
the founder’s intention; and from 1253, to the revolution,
there have been always six professors at least, who gave
lectures on the different branches of that science gratis,
even before the divinity professorships were established.
Fellowships were given to the poor professors, that is, to
those whose incomes did not amount to forty livres; but it
appears from the registers of the Sorbonne, that the first
professors above mentioned, were very rich, consequently
they were not fellows. Robert de Sorbonne ordered that
there should always be some doctors in his college who applied particularly to the study of morality and casuistry;
whence the Sorbonne has been consulted on such points
ever since his time from all parts of the kingdom. He
appointed different offices for the government of his college. The first is that of the Proviseur, who was always
chosen from among the most eminent persons. Next to
him is the Fn‘ciu’, chosen from the Socii bachelors, who
presided in the assemblies of the society, at the Robertine
acts, at the reading of the Holy Scriptures, at meals, and
at the Sorboniques, or acts of the licentiates, for which he
fixed the day; he also made two public speeches, one at
the first, the other at the last of these. The keys of the
gate were delivered up to him every night, and he was the
first person to sign all the acts. The other offices are those
of
” Senieur, Conscripteur, Procureurs, Professors, Librarian, &c.“There is every reason to believe that the Sorbonne, from its foundation, contained thirty-six apartments,
and it was doubtless in conformity to this first plan that no
more were added when cardinal Richelieu rebuilt it in the
present magnificent style. One, however, was afterwards
added, making thirty-seven, constantly occupied by as
many doctors and bachelors. After Robert de Sorbonne
had founded his divinity college, he obtained a confirmation of it from the pope, and it was authorized by letters
patent from St. Louis, uho had before given him, or exchanged with him, some houses necessary for that establishment in 1256, and 1258. He then devoted himself to
the promotion of learning and piety in his college, and
with success, for it soon produced such excellent scholars
as spread its fame throughout Europe. Legacies and donations now flowed in from every quarter, which enabled
the Sorbonists to study at their ease. The founder had
aLvays a particular partiality for those who were poor, for
although his society contained some very rich doctors, as
appears from the registers and other monumeiHs remaining
in the archives of the Sorbonne, yet his establishment had
the poor principally in view, the greatest part of its revenues being appropriated to their studies and maintenance.
He would even have his college called
” the House of the
Poor,“which gave rise to the form used by the Sorbonne
bachelors, when they appear as respondents, or maintain
theses in quality of Antique; and hence also we read on
many Mss. that they belong to the
” Pauvrcs Matures de
Sorbonne.“The founder, not satisfied with providing sufficient revenues for his college, took great pains to establish a library. From the ancient catalogue of the Sorbonne library drawn up in 1289 and 1290, it appears to
have consisted at that time of above a thousand volumes;
but the collection increased so fast, that a new catalogue
became necessary two years after, i. e. in 1292, and again
in 1338, at which time the Sorbonne library was perhaps
the finest in France. All the books of whatever value were
chained to the shelves, and accurately ranged according to
their subjects, beginning with grammar, the belles lettres,
&c. The catalogues are made in the same manner, and
the price of each book is marked in them. These Mss.
are still in the house. Robert de Sorbonne (very different from other founders, who begin by laying down rules, and then make it their whole care to enforce the observance of them,) did not attempt to settle any statutes till
he had governed his college above eighteen years, and
then prescribed only such customs as he had before established, and of which the utility and wisdom were confirmed
to him by long experience. Hence it is that no attempt
towards reformation or change has ever been made in the
Sorbonne; all proceeds according to the ancient methods
and rules, and the experience of five centuries has proved
that the constitution of that house is well adapted to its
purposes, and none of the French colleges since founded
have supported themselves in so much regularity and splendour. Robert de Sorbonne having firmly established his
society for theological studies, added to it a college for
polite literature and philosophy. For this purpose he.
bought of William de Cambrai, canon of S. Jean de Maurienne, a house near the Sorbonne, and there founded the
college tie Culvi, in 1271. This college, which was also
called
” the little Sorbonne,“became very celebrated by
the great men xvho were educated there, and subsisted till
1636, when it was demolished by cardinal Richelieu’s order,
and the chapel of the Sorbocne huilt upon the same spot.
The cardinal had, however, engaged to erect another, which
should belong equally to the house, and be contiguous to
it; but his death put a stop to this plan: and to fulfil his
promise in some degree, the family of Richelieu united the
college du Plessis to the Sorbonne in 1648. Robert de
Sorbonne had been canon of Paris from 1258, and became so celebrated as to be frequently consulted even by
princes, and chosen for their arbiter on some important
occasions.' He bequeathed all his property, which was
very considerable, to the society of Sorbonne, and died at
Paris, August 15, 1274, aged seventy-three, leaving several
works in Latin. The principal are, a treatise on
” Conscience,“another on
” Confession,“and
” The Way to
Paradise,“all which are printed in the
” Bibl. Patrum."
He wrote also other things, which remain in ms. in the
library. The house and society of Sorbonne is one of the
four parts of the faculty of theology at Paris, but has its
peculiar revenues, statutes, assemblies, and prerogatives.
, a French writer who died in 1746, at the age of fifty-nine, was born at Saint-Amand, near Vendome, and educated by an uncle. Removing to Paris,
, a French writer who died
in 1746, at the age of fifty-nine, was born at Saint-Amand,
near Vendome, and educated by an uncle. Removing to
Paris, he gained the applause and esteem of all the learned;
and in 1720 was elected into the academy of inscriptions,
in whose memoirs his dissertations make a distinguished
figure. He was not without preferment also, being canon
ofRodez, counsellor to the king, and reader and professor
of eloquence in the college royal. The abbe Souchai is
said to have formed in himself the rare union of profound
knowledge and elegant manners. He wrote, 1. a French
translation of Brown’s Vulgar Errors, entitled “Essais sur
les Erreurs Populaires,
” 2 vols. 12mo. 2. An edition of
the works of Peiisson, 3 vols. 12mo. 3. Remarks on d'Audilly’s Josephus, in the edition of Paris, 1744. 4. An edition of Boileau’s works, 1740, 2 vols. 4 to. 5. An edition
of the “Astrea
” of Honore d'Urfe, in which the language
is modernized, and the conversations abridged, 1733, 10
vols. 12mo. 6. An edition of “Ausonius,
” in 4to, with
copious notes. 7. The dissertations above-mentioned in
the Memoirs of the Academy.
the “Life of St. Martin,” as we have said already; “Three Letters upon the death and virtues of this saint;” and “Three Dialogues;” the first upon the miracles of the
, an ecclesiastical writer, who flourished about the
beginning of the fifth century, was a disciple of St. Martin
of Tours, whose life he has written; and friend of Pauliims, bishop of Nola, with whom he held a constant and
intimate correspondence. He was illustrious for his birth,
his eloquence, and still more for his piety and virtue. After he had shone with great lustre at the bar, he married
very advantageously; but, losing his wife soon after, he
quilted the world, and became a priest. He was born at
Agen, in the province of Aquitain, which at that time produced the best poets, the best rhetoricians, and the best
orators of the Roman empire, of those at least who wrote
in Latin. He lived sometimes at Elisso, and sometimes
at Toulouse. Some have affirmed, that he was bishop of
the Bitu rices; but they have erroneously confounded him
with another Severus Sulpicius, who was bishop of that
people, and died at the end of the sixth century. Sulpicius lived till about the year 420. He is said to have been
at one time seduced by the Pelagians; and that, returning to his old principles, he imposed a silence upon himself for the rest of his days, as the best atonement he
could make for his error; but some think that this silence
meant only his refraining from writing or controversy. The
principal of his works was his “Historia Sacra,
” in two
books; in which he gives a succinct account of all the reroaikible things that passed in the Jewish or Christian
churches, from the creation of the world to about the
year 400. He wrote, also, the “Life of St. Martin,
” as
we have said already; “Three Letters upon the death and
virtues of this saint;
” and “Three Dialogues;
” the first
upon the miracles of the Eastern monks, and the two last
upon the extraordinary qualities and graces of St. Martin.
These, with seven other epistles never before printed with
his works, were all revised, corrected, and published with
notes, in a very elegant edition, by Le Clerc, at Leipsic,
in 1709, 8vo. There is another by Jerom de Prato, printed
at Venice in 1741—54, 2 vols. 4to, the text of which is
thought the most correct.
Sulpicius has a purity in his style, far beyond the age in
which he lived. He has joined a very concise manner of
expressing himself to a remarkable perspicuity, and in this
has equalled even Sallust himself, whom he always imitates
and sometimes quotes. He is not, indeed, correct throughout in his “History of the Church;
” and is very credulous
upon the point of miracles. He admits also several opinions, which have no foundation in Scripture; and he is
in some instances defective, taking no notice, for example,
of the reign of Julian, &c. His “Dialogues
” contain
many interesting particulars, respecting the manners and
singularities of the Eastern monks; the disturbances which
the books of Origen had occasioned in Egypt and Palestine, and other matters of some curiosity.
he was not only regarded as its chief and most attractive ornament, but as a philosopher, and even a saint, having devoted himself to the service of his patron St Antony
, styled by Dr. Burney, “the admirable,
” was born in April
r, the wisdom of a chancellor, the sagacity of a prophet, the rrnson of an angel, and the piety of a saint. He had devotion enough for a cloister, learning enough for
In the autumn of 1661, bishop Taylor, foreseeing a vacancy in the deanery of Connor, wrote to Cambridge for
some able person, who might fill that dignity, and the proposition being made to Dr. George Rust, he was preferred
as soon as the vacancy took place (See Rust); and thus a
friendship commenced between these two great men,
which continued with mutual warmth and admiration till it
was interrupted by death. Dr. Rust was the survivor, and
succeeded bishop Taylor in the see of Dromore, and
preached his funeral sermon. In 1662-3, bishop Taylor
published “Three Sermons
” which he had preached at
Christ’s church, Dublin “Eleven Sermons,
” preached
since the restoration and his “Discourse on Confirmation
” In July A Dissuasive from Popery, addressed to the
people of Ireland.
” This work went through several editions, and some answers being published by the popish
party, he wrote a second part of his “Dissuasive,
” which
however, did not appear until after his death. He had
also began a discourse on the beatitudes, when he was attacked by a fever, which proved fatal in ten days. He
died at Lisburn, August 13, 1667, and was interred in the
choir of the cathedral of Dromore. Dr. Rust, as we have
already observed, preached his funeral sermon, and entered largely into his character. He was indisputably, as
Dr. Rust represents him, a man of the acutest penetration
and sagacity, the richest and most lively imagination, the
solidest judgment, and the profoundest learning. He was
perfectly versed in all the Greek and Roman writers, and
was not unacquainted with the refined wits of later ages,
whether French or Italian. His skill was great, both in
civil and canon law, in casuistical divinity, in fathers, and
ecclesiastical writers ancient and modern. He was a man
of the greatest humility and piety: it is believed, says Dr.
Rust, that he spent the greatest part of his time in heaven,
and that his solemn hours of prayer took up a considerable
portion of his life. He was indeed a great devotee, and
had in him much of natural enthusiasm. Dr. Rust concludes his character with observing, that “he had the goodhumour of *a gentleman, the eloquence of an orator, the
fancy of a poet, the aruter.ess of H schoolman, the profoundness of a philosopher, the wisdom of a chancellor,
the sagacity of a prophet, the rrnson of an angel, and the
piety of a saint. He had devotion enough for a cloister,
learning enough for an university, and wit enough for a
college of virtuosi; and had his parts and endowments
been parcelled out among his clergy that he left In-hind
him, it would, perhaps, have made one of the otst dioceses in the world.
” Yet amidst the blaze of this panegyric, we must not forget that dispassionate criticism will
assign as bishop Taylor’s highest excellence, his powers of
moral suasion. He is always seen to most advantage as
a moral writer, and his genius is every where inspired and
invigorated by a love of what is good. Nor must it be forgot that he was one of the refiners of our language. His
biographer has justly said that “English prose was in his
time in a progressive state. It had been advanced very far
by the genius of Sidney and the wisdom of Hooker; but
the pedantry of the reign of James had done much to
eclipse its lustre. In Taylor it broke out from its obscurity with energy and brightness. His polemical discourses
exhibit a specimen of English composition superior to any
that had gone before.
”
ow the Montanists, which is the reason why his name has not been transmitted to us with the title of saint. The cause of his separation is not certainly known. Baronius
, the iirst Latin writer of the primitive church whose writings are come clown to us, was an African, and born at Carthage in the second century. His father was a centurion in* the troops which served under the proconsul of Africa. Tcrtullian was at first an heathen, and a man, as he himself owns in various parts of his works, of loose manners; but afterwards embraced the Christian religion, though it is not known when, or upon what occasion. He flourished chiefly under the reigns of the emperor Severus and Caracalla, from about the year 194 to 216 and it is probable that he lived several years, since Jerome mentions a report of his having attained to a decrepit old age. There is no passage in his writings whence it can be concluded that he was a priest; but Jerome affirms it so positively, that it cannot be doubted. He had great abilities and learning, which he employed vigorously in the cause of Christianity, and against heathens and heretics; but towards the latter part of his life quitted the church to follow the Montanists, which is the reason why his name has not been transmitted to us with the title of saint. The cause of his separation is not certainly known. Baronius has attributed it to jealousy, because Victor was preferred before him to the see of Rome; Pamelius hints at his disappointment, because he could not get the bishopric of Carthage; and Jerome says, that the envy which the Roman clergy bore him, and the outrageous manner with which they treated him, exasperated him against the church, and provoked him to quit it. What perhaps had as much weight as any of these reasons was the extraordinary austerity, which the sect of Montanus affected, which suited his monastic turn of mind. Whatever the cause, he not only joined them, but wrote in their defence, and treated the church from which he departed, with unbecoming contempt. Error, however* says a modern ecclesiastical historian, is very inconstant; for Tertullian afterwards left the Montanists, or nearly so, and formed a sect of his own, called Tertullianists, who continued in Africa till Augustine’s time, by whose labours their existence, as;i distinct body, was brought to a close. The character of Tertullian is very strongly delineated by himself in his own writings if there bad been any thing peculiarly Christian, which he had learned from the Montanists, his works must have shown it; but the only change discoverable is, that he increased in his austerities. He appears to have been married, and lived all his life, without separating from his wife upon his commencing priest, if, indeed, he did not marry her after. The time of his death is no where mentioned.
o the life of St. Francis de Sales (which he presented to pope Alexander VIII.) a print wherein that saint appeared with a leather cap on, the pope had much ado to accept
“The History of Perukes
” is one of his most known
and curious books. He designed it againat those ecclesiastics who were not contented to wear their own hair.
The year 1621) (says he) is the epoch of perukes in France.
He maintains, that no clergyman wore a peruke before
1660, and pretends that there is no instance of it in antiquity. He observes, that cardinal de Richelieu was the
first who wore a calot and that the bishop of Evreux having prefixed to the life of St. Francis de Sales (which he presented to pope Alexander VIII.) a print wherein that
saint appeared with a leather cap on, the pope had much
ado to accept that book, attended with such an irregularity.
M. Thiers exclaims against those ecclesiastics, who powder
their perukes, and wear them of a different colour from
their own hair. He answers the arguments that may be
alledged in favour of the clergy. As for what concerns
their beard and their bands, he says, no ecclesiastic wore
a band before the middle of last century. There have
been many variations about their beard. Sometimes shaving was looked upon as a kind of effeminacy, and a long
beard appeared very suitable with the sacerdotal gravity;
and sometimes a venerable beard was accounted a piece of
pride and stateliness. When cardinal d'Angennes was about
to take possession of his bishopric of Mans in 1556, he
wanted an express order from the king to be admitted with
his long beard, which he could not resolve to cut. M.
Thiers acknowledges those variations about the beard; but
he maintains that the discipline has been constant and uniform as to perukes; and therefore, he says, they ought to
be laid aside, and beseeches the pope and the king to suppress such a novelty.
Among his other works are, 2. “Traité des Superstitions
qui regardent les Sacremena,
” 4 vols. 12mo, a book esteemed
agreeable and useful by those of his own communion. 3.
“Traité de I'exposiiioii. du Saint Sacrement de PAutel,
”
est height. Queen Anne appointed him to paint, in the dome of St. Paul’s church, the history of that saint, which he executed in a grand and beautiful manner, on eight
, an eminent English painter, was born in 1676. He was the son of a gentleman of an ancient family ‘and estate in Dorsetshire but the father’s imprudent conduct having reduced him to sell his estate, the son was uno’er the necessity of seeking for a profession which might support him. He came to London, where the famous physician, Sydenham, who was his uncle, supplied him with the necessary assistances for studying under a middling painter. Such a master, however, doing but little for him, he was driven to trust to his own judgment and application; and having naturally genius and taste, he made, by the strength of these, a surprising progress in the art of painting. He travelled through Holland and Flanders, whence he went into France, and there bought several good pictures; among others, a Virgin, of Annibal Carrache, and the history of Tancred, by Poussin. If he had seen Italy, his works would have had more delicacy and correctness. His only view in travelling seemed to be acquiring a knowledge of the tastes of different nations, and buying up good pictures, in which he was very curious. Thornhill’s merit soon spread his character, and raised his reputation to the greatest height. Queen Anne appointed him to paint, in the dome of St. Paul’s church, the history of that saint, which he executed in a grand and beautiful manner, on eight pannels, in two colours, relieved with told her majesty also nominated him her first historypainter. He afterwards executed several public works, particularly at Hampton-court, where he painted an apartment, in which the queen and prince George of Denmark her husband are represented allegorically; as also another piece painted entirely on the wall, where the same subject is treated in a different manner. The other parts of the paintings there are done by Antonio Verrio, a Neapolitan. He painted also in the chapel at All Souls, Oxford, the portrait of the founder over the altar, and the cieling and figures between the windows; an altar-piece for Weyuriouth church, which was engraved by a young man, his scnolar, whom he set up in business: the hall at Blenheim, tke chapel at lord Oxford’s, at Wimple, in Cambridgeshire, the saloon and other things for Mr. Styles, the then owner of More-park, in Hertfordshire.
fathers found their best materials in that same work. He left in ms. a Memoir concerning William de Saint- Amour, and the disputes between the Dominicans and the university;
M. Tronchai, canon of Laval, published Tillemont' s life
in 1711, 12mo. At the end of this, are “pious reflections,
and instructive Letters,
” by M. de Tillemont, from which
we learn that he was a zealous devotee of the church of
Rome. The “Life of St. Louis,
” by M. de la Chaise, was
compiled from his “Memoirs;
” and many writers of the
lives of the fathers found their best materials in that same
work. He left in ms. a Memoir concerning William de
Saint- Amour, and the disputes between the Dominicans
and the university; a, life of Isabella, sister of St. Louis;
remarks on the breviaries of Mans and Paris; a legend for
the breviary of Evreux, and the history of the Sicilian
kings of the house of Anjou.
Sainte-George. In 1654 he forced the Spaniards to raise the siege of Arras, and in 1655, took Condé, Saint Guillain, and several other places; won the famous battle of
, -viscount de Turenne, a celebrated French general, was born in September 1611, at
Sedan, and was the second son of Henry de la Tour,
duke de Bouillon, descended from one of the most illustrious French families. He very early discovered uncommon
talents for the military art, and made his first campaign in
Holland under Maurice, and Frederic Henry of Nassau,
his uncles on the mother’s side. He went socm after into
Lorrain with his regiment in 1634, and having contributed
to the taking of la Mothe, was appointed major-general,
though at that time very young. In 1636 he took Saverne,
and the year following, the castles of Hirson and Sorle,
and it was on this occasion, that he acted like Scipio, with
respect to a very beautiful woman, whom he sent back to
her husband. He was made marechal of France, in 1644,
and had the misfortune to be defeated at the battle of Mariendal, 1645; but gained that of Nortlingen, three months
after, restored the elector of Treves to his dominions, and
the following year effected,. that famous junction of the
French with the Swedish army commanded by general
Wrangel, which compelled the duke of Bavaria to sue for
peace. This duke having broken the treaty he made with
France, the viscount de Turenue defeated him at Zumarshausen, and drove him entirely from his dominions in
1643. During the civil wars he joined the princes, and
was defeated at the battle of Rhetel, in 1650; but his majesty, being soon reconciled to him, gave him the command of his army in 1652. His conduct was afterwards
much admired at the battles of Jergeau, Gien, and the
Fauxbourg St. Antoine, and in his retreat before the army
of the princes at Villeneuve-Sainte-George. In 1654 he
forced the Spaniards to raise the siege of Arras, and in
1655, took Condé, Saint Guillain, and several other places;
won the famous battle of the Downs, and took Dunkirk and
Oudenarde, with almost all the rest of Flanders; which
obliged Spain to conclude the peace of the Pyrenees
in 1660. These important services deservedly acquired
him the office of marechal-general of the royal camps
and armies. A fresh war breaking out with Spain, 1667,
Turenne commanded under the king’s orders in Flanders,
where he took so many places that the Spaniards were
forced to propose peace the following year. In the same
year he abjured the Protestant religion, probably from ambitious motives. In 1672 he commanded the French troops
during the war against Holland, took forty towns in 22
days, drove the elector of Brandenburg quite to Berlin,
won the battles of Sintsheim, Lademburg, Ensheim, MuU
hausen and Turkeim, and compelled the Imperial army,
consisting of 70,000 men, to re-pass the Rhine. This
campaign acquired the viscount de Turenne immortal
honour. He crossed the Rhine to attack general Montecuculli, and pursued him to Saspach, near the town of
Acheren; but having ascended an eminence to observe the
enemy’s camp, he was killed by a cannon-ball, July 27,
1675, at the age of sixty-four. All France lamented the
loss of this great man, whose generosity and modesty,
joined to his military virtues, and the noblest qualities of
the hero, had made him admired throughout Europe. The
king ordered a solemn service to be performed for him in
the cathedral church at Paris, as for the first prince of the
blood, and that his remains should be interred in the abbey
of St. Denys, the burying-place of the royal personages of
France, where the cardinal, his nephew, raised a superb
mausoleum to his memory. He married Anne de Nompar
de Caumont, daughter of the duke and marechal de la
Force, but had no children by her. His life has been
written by the abbe Raguenet, and M. de Ramsay. The
viscount de Turenne, one of his ancestors, wrote a valuable treatise on “The Military Art.
”
“Manners,' 7 that he bestowed on him the professorship of logic and rhetoric at Berlin, where Tous* saint died in 1772. While there he published an excellent translation
, a French writer, and
one of the Encyclopedists, was born at Paris in 1715, and
was bred an advocate, but forsook the bar to cultivate general literature. In his youth he is thought to have been
somewhat fanatical, as he wrote Latin hymns in praise of
the abb Paris, at whose tomb extraordinary miracles were
performed. (See Paris). An enthusiasm of a very opposite kind connected him with the philosophers who were
exerting their powers against revealed religion, and in
1748 he contributed his first share by his book called
“Moeurs,
” or “Manners,
” in which, although tolerably
disguised, are some of those bold attacks, both on Christianity and morals, which afterwards appeared more plainly
in the writings of his associates D'Alembert, Diderot, &c.
This work procured him, however, a name in the world,
although some have endeavoured to deprive him of it, by
asserting that the work was written by an impious priest,
and that Toussaint consented to bear the praise or blame.
For this, however, there seems little foundation, if, according to the abbe Barruel, he afterwards publicly recanted
his errors. In the mean time he published “Eciaircissemens sur les Mceurs,
” highwayman of the North,
” and the philosopherking was not ignorant of this, but had been so much pleased
with his book on “Manners,' 7 that he bestowed on him the
professorship of logic and rhetoric at Berlin, where Tous*
saint died in 1772. While there he published an excellent translation of Gellert’s Fables; and while in France
had contributed some articles on jurisprudence to the Encyclopaedia, and assisted in a Dictionary of Medicine, published in 6 vols. folio. His
” Mceurs" were translated into
English about 1750.
s, that Theodoric is another name for Turgot, or that the name of Theodoric has been prefixed to the saint’s life, instead of that of Turgot, by the mistake of some copier:
Some of his leisure hours he employed in collecting and
writing the history of the church of Durham from the year
635 to 1096, in four books. But not having published this
work, or made many transcripts of it, according to the
custom of those times, it fell into the hands of Simeon,
precentor of the church of Durham, who published it under his own name, expunging only a few passages that
would have discovered its real author. This curious fact,
of which we were not aware when we drew up our brief account of Simeon, is demonstrated by Selden, in his preface to sir Roger Twysden’s “Decem Scriptores,
” and
shews that literary fame was even then an object of ambition. Turgot composed several other works, particularly
the lives of Malcolm Canmore, king of Scotland, and of
his pious consort queen Margaret, which is often quoted
by Fordun and others, but is not supposed to exist. Turgot had been confessor to queen Margaret, and as Papebroch has published in the “Acts of the Saints,
” a life of
her, under the name of Theodoric, also said to have been
a confessor to the queen, it seems not improbable, according to lord Hailes and others, that Theodoric is another
name for Turgot, or that the name of Theodoric has been
prefixed to the saint’s life, instead of that of Turgot, by
the mistake of some copier: but Papebroch certainly thinks
they were two distinct persons.
aite de l'Attaque et de la Défense des Places, suivant le Systeme de M. de Vauban, par M. Desprez de Saint Savin,“1736, 8vo, much esteemed; 3.” Essais sur la Fortification,
,
marechal of France, commissioner-general of fortifications,
and the greatest engineer which France has produced, was
the son of Urban le Prestre, seigneur de Vauban, a descendant of an ancient and noble family of Nivernois. He
was born May 1, 1633, and was in the army at the early age
of seventeen, where his uncommon talents and genius for
fortification soon became known, and were eminently displayed at the sieges of St. Menehould, 1652 and 1653, of
Stenay 1654, and of several other places in the following
years. He consequently rose to the highest military ranks
by his merit and services: and was made governor of
the citadel of Lisle in 1668, and commissioner-general of
fortifications in 1678. He took Luxemburg in 1684, and,
being appointed lieutenant-general in 1688, was present, the
same year, at the siege and capture of Philipsburg, Manheim, and Frankendal, under the dauphin. This prince,
as a reward for his services, gave him four pieces of cannon, which he was permitted to chuse from the arsenals of
these three towns, and place in his castle at Bazoche; an
honour afterwards granted to the famous marechal Saxe.
M. de Vauban commanded on the coast of Flanders in
1689, and was made marechal of France, Jan. 14, 1703.
His dignity was expensive to him, but the king would not
permit him to serve as an inferior officer, though he offered
it in a very handsome manner. He died at Paris, March
30, 1707, aged seventy-four. He was a man of high
and independent spirit, of great humanity, and entirely
devoted to the good of his country. As an engineer, he
carried the art of fortifying, attacking, and defending towns,
to a degree of perfection unknown before his time. He
fortified above 300 ancient citadels, erected thirty- three
new ones, and had the principal management and direction of fifty-three sieges, and was present at one hundred
and forty engagements. But his countrymen tell us that
it was unnecessary for him to exert his skill in defending
a fort; for the enemies of France never attacked those in
which he was stationed. His works are, a treatise entitled
“La Dixme Roïale,
” Oisivetés,
” contain his ideas, reflections, and projects,
for the advantage of France. The three following works
are also attributed to him, but whether he wrote them, or
whether they have been compiled from his Memoirs, and
adapted to his ideas, is uncertain: “Maniere de fortifier,
”
8vo and 12mo, printed also at Paris by Michalet, 8vo, under the title of “L'Ingéieur François.
” M. Hebert, professor of mathematics, and the abbe“du Fay, have written
notes on this treatise, which is esteemed, and is said to have
been revised by the chevalier de Cambrai, and reprinted
at Amsterdam, 1702 and 1727, 2 vols. 4to; 2.
” Nouveau
Traite de l'Attaque et de la Défense des Places, suivant le
Systeme de M. de Vauban, par M. Desprez de Saint Savin,“1736, 8vo, much esteemed; 3.
” Essais sur la Fortification, par M. de Vauban,“1740, 12mo. As to the
” Political Testament" ascribed to him, it was written by Peter
le Pesant, sieur de Boïs Guillebert, lieutenant-general of
the bailiwic of Rouen, who died 1714. M. de Vauban’s
second cousin, Anthony de Prestre, known by the name of
Puy Vauban, was also a very eminent engineer. He died
lieutenant-general of the king’s forces, and governor of
Bethune, April 10, 1731, aged seventy-seven.
nnets and romances, and two comedies on the subject, celebrated by an act of supererogation both the saint and the poetical competition of the day, in a volume of sprightly
In 1590 he returned a second time to Madrid, and soon after married again. In 1598, on the canonization of St. Isidore, a native of Madrid, he entered the lists with several authors, and overpowered them all with the number if not with the merit of his performances. Prizes had been assigned for every style of poetry, but above one could not be obtained by the same person. Lope succeeded in the hymns; but his fertile muse, not content with producing a poem of ten cantos in short verse, as well as innumerable sonnets and romances, and two comedies on the subject, celebrated by an act of supererogation both the saint and the poetical competition of the day, in a volume of sprightly poems under the feigned name of Tom6 de Burguiilos. This success raised him, no doubt, in the estimation of the public, to whom he was already known by the number and excellence of his- dramatic writings and this was probably the most fortunate period of his life, and that in which he derived most satisfaction from his pursuits. About this time, however, we must fix the short date of his domestic comforts. Of three persons who formed his family, the son died at eight years, and was soon followed by his mother; the daughter alone survived our poet. He now resolved to seek consolation in the exercises of devotion; and, having been secretary to the Inquisition, he shortly after became a priest, and in 1609 an honorary member of the brotherhood of St. Francis.
educatione liberorum,” in which he borrows much from St. Augustine. Such was his enthusiasm for this saint, that he built a chapel in his church at Rome on the right hand
, or Mapheus Veqids, a Latin poet of
the fifteenth century, was born at Lodi in 1406. He
studied law, in compliance with his father, but had a
stronger predilection for poetry. He made, however, such
proficiency as to be successively chosen professor of both
in the university of Pavia. He went afterwards to Rome,
and was secretary of the briefs under the popes Eugenius
IV. Nicholas V. and Pius II. and died there in 1458. He
wrote a great many works in prose, as “Dialogues de miseria et felicitate,
” “Disputatio inter solem, terrain et
aurum,
” and others of the ascetic kind, ali inserted in the
Library of the fathers. Dupin and other writers of the Romish church, bestow the highest commendations on one of
his treatises “De educatione liberorum,
” in which he
borrows much from St. Augustine. Such was his enthusiasm for this saint, that he built a chapel in his church at
Rome on the right hand of the great altar, and having
caused the bones of St. Augustine, and of St. Monica his
mother, to be placed in a very fine shrine, he removed
them from Ostia to that chapel. He wrote a poem on the
death of Astyanax, four books on the expedition of the
Argonauts, four on the life of St. Antony, and other poems,
in which there is more of copiousness than force, and more
of ease than elegance. But his supplement to Virgil is his
most remarkable effort. Fancying that the Æneid was imperfect, and wanted a denouement, he wrote a thirteenth
book, which has been printed in some editions of Virgil,
and even translated into Italian and French. In English
we have likewise a translation, published in 1758, but it is
of the burlesque kind, in imitation of Cotton.
copy in the king’s library at Paris, with a vast mass of ms additions and corrections by Mercier de Saint-Leger. Le Long and some others attribute to Du. Verdier” La
, a very
useful biographer and bibliographer, was born at Montbrison en Forez, Nov. 11, 1544. He appears to have
served the king both in a military and civil capacity, and
was historiographer and gentleman in ordinary to his majesty. He died at Duerne, Sept. 25, 1600. In his youth
he had cultivated poetry, but of his poetical efforts he published only some indifferent specimens in his great work.
He had, according to Scaliger, a fine library of Italian,
French, Spanish, Greek, and Latin authors, and was conversant in books of all kinds. The fruits of his labours
were, 1. “La Prosopographie, ou Description des personnes
insignes, &c. avec les effigies d‘aucuns d’iceux, et braves
observations de leur temps, annees, fails, et dits,
” Lyons,
Les Diverses lemons d'Antoine Duverclier, suivant celJes de P. Messi-e,
” Lyons, Le Compseutique, ou Traits facetieux,
” 12mo; but there are some
doubts whether this, which did not appear until 1584-, was
not the compilation of another author. 4. “La Bibliotheque d'Ant. Duverdier, contenant le catalogue de tons
les auteurs qui ont ecrit ou traduit en Frangais, avec le
supplement Latin, du meme Duverdier, a la biblioiheque
de Gesner,
” Lyons, 1585, folio. Croix Du Maine’s work
of the same kind had appeared the year before, and was
thought to be the best executed of the two; but they have
both been republished with so many improvements, that,
like Moreri’s, they retain very little of the original authors.
This improved edition was the production of Rigoley and
Juvigny, who added the notes of Lamonnoye, the president
Bouhier and Falconet, and published the whole in six
handsome volumes, 4to, under the title of Les Bibliotheques Franchises de Lacroix du Maine et de Duverdier,“1772. The work is undoubtedly still capable of improvement, but, as it is, it forms a very valuable addition to the
bibliographical library. There is a copy in the king’s
library at Paris, with a vast mass of ms additions and corrections by Mercier de Saint-Leger. Le Long and some
others attribute to Du. Verdier
” La Biographic et Prosopographie des rois de France jusqu'a Henri III.“Paris,
1583, and 1586, 8vo. But others have doubted this, because he makes no mention of it in a list of his works which
he wrote in 1585, and in which he gave not only what he
had published, but what remained in manuscript, such as
a translation of Seneca, &c. His son, Claude Verdier,
was born about 1566, and had the ambition to become an
author, but turned out to be a bad poet and a worse critic;
he also spent the property his father left him, and lived an
obscure and miserable life till about 1649, which is said to
have been its period. The worst feature of his character
is the disrespectful manner in which he has treated his father’s talents and labours, in a work which he published in
1586, and 1609, 4to, entitled
” In autores pene omnes anttquos potissimum censiones et correctiones." It is a sufficient character of this work, that he blames Virgil for his
bad Latin.
ts in the East and West,” 5 vols. 12mo; “The Life of St. Theresa,” with “Select Letters” of the same Saint, 4to, and 2 vols. 12mo; “Anecdotes and secret Memoirs concerning
, a French
biographer, was born December 24, 1652, at Paris, and
was the son of James Bourgoin, king’s counsellor, and
hereditary judge and warden of the mint in that city. He
spent some years in the community of gentlemen established in the parish of St. Sulpice, with a view of concealing himself from the world, and having more leisure for
study; but his merit discovered him, and he was admitted
into the academy of inscriptions in 1706. In 1708, however, he voluntarily withdrew from this academy, alleging, as an excuse, that his health would not permit him
to perform the duties of it. He retired afterwards to a
small apartment in the cloisters of the Metropolitan church,
and there passed the rest of his life, contented with a little, free from ambition, employed in study and prayer,
and enjoying the society of a small number of select
friends. He continued a layman, but neither married, nor
held any office in the state. He died December 2, 1737,
aged eighty-five, leaving a great number of biographical
works, translations, and small pieces. His biographical
productions are, “The Life of St. Bernard,
” 4to; “The
Lives of the Holy Fathers of the Deserts in the East and
West,
” 5 vols. 12mo; “The Life of St. Theresa,
” with
“Select Letters
” of the same Saint, 4to, and 2 vols. 12mo;
“Anecdotes and secret Memoirs concerning the constitution Unigenitus,
” 3 vols. 12mo; but this work was suppressed by a decree of council, as well as the “Refutation
”
of it, written by M. Peter Francis Lafitau, bishop of Sisteron; “The Life of Anne Genevieve de Bourbon, duchess
de Longueville,
” the best edition of which is Amsterdam,
, a saint of the fifth century, was a native of France, and originally
, a saint of the fifth century, was
a native of France, and originally a soldier; but determining to forsake the world, retired to the monastery of Lerins in Provence, and became a priest. The time of his
death is uncertain, but after that event he was canonized,
He wrote a work to which he is supposed to have owed this
honour, entitled “Commonitorium adversus Hsereticos,
”
in which he proposes to confute heretics by two authorities:
first, that of the Holy Scriptures; and secondly, that of the
church, and he advances many arguments that have at least
the appearance of ingenuity. There have been many
editions of this work abroad, and one at Cambridge, in 1687,
12mo. Mosheim calls it an excellent treatise, but his
translator says he sees nothing in it but that blind veneration for ancient opinions, which is so fatal to the discovery
and progress of truth, and an attempt to prove that nothing
but the voice of tradition is to be consulted in fixing the
sense of the holy scriptures.
Crashaw is now not the only maker of verses to whom may be given the two venerable names of poet and saint.
Soon afterwards he married, and settled himself in a
very pleasant house at Wickham in Kent, where he devoted
himself to learning and to piety. Of his learning his works
exhibit evidence, and particularly the dissertations which
accompany his version of Pindar. Of his piety the influence has probably been extended far by his “Observations
on the Resurrection,
” published in
the grammar-school of Christ’s- hospital, which he resigned in 1776 but afterwards accepted that of Saint Olave’s, Southwark, and acted as a justice of peace there. It
In 1766, he applied to the corporation of London to
succeed Dr. Birch in the rectory of St. Margaret Pattens;
and in his address to them said, “I have neither curacy
nor lectureship, but a small country vicarage, whose clear
annual income is under seventy pounds; and which, if I
merit your indulgence, will be necessarily void.
” He obtained this rectory, to which was afterwards added the vicarage -of Horley in Surrey, by the governors of Christ’shospital. In January 1768 he took the degree of bachelor
of laws, and in October following was chosen master of
the grammar-school of Christ’s- hospital, which he resigned
in 1776 but afterwards accepted that of Saint Olave’s,
Southwark, and acted as a justice of peace there. It was
chiefly at Horley that he employed himself on the History
of Northamptonshire; but an unfortunate derangement in
his affairs, and the inattention of the gentlemen of the
county, delayed the completion of the publication from
1779, when it was announced to appear, till 1791, in which
year, June 12, he died at Ostend, in the sixty-ninth year
of his age. Before he went abroad, he received subscriptions, at a guinea each, for a quarto History of the several
Royal Hospitals of London. His previous publications were,
1. “An Essay on the method of writing History,
” London,
An Inquiry into the learning of Shakspeare,
with remarks on several passages of his plays,
” A Vindication of the Evidences and Authenticity of
the Gospels, from the objections of the late lord Bolingbroke, in his letters on the study of history,
” An edition of the Works of Ben. Jonson, with notes,
”
ffairs of his own abbey, to which he was a great benefactor, particularly to the altar of the patron saint, which he adorned with much magnificence. About 1430 he employed
, a learned abbot of St. Albans, was ordained a priest in 1382, and died in 1464, when he had been eighty-two years in priest’s orders, and above an hundred years old. He wrote a chronicle of twenty years of this period, beginning in 1441 and ending in 1461. It contains many original papers, and gives a very full account of some events, particularly of the two battles of St. Alban’s. More than one half of his chronicle is filled with the affairs of his own abbey, to which he was a great benefactor, particularly to the altar of the patron saint, which he adorned with much magnificence. About 1430 he employed Lydgate to translate the Latin legend of St. Alban’s life into English rhymes, for the purpose of familiarising the history of that saint to the monks of his convent. He enriched the library by procuring transcripts of useful books, and was on account of such pursuits in high favour with duke Humphrey, who, when about to found his library at Oxford, often visited St. Alban’s, and employed Whethamstede to collect valuable books for him.
yet alive,” Eccles. iv. 2. In this sermon, after exhausting his powers of oratory in celebrating his saint of a mistress, whose knees he affirmed were hard with kneeling,
On the accession of queen Elizabeth, bishop W T hite was
deprived of his dignity, generally because he retained his
attachment to the popish religion, but more particularly for
his open contempt of the queen and the queen’s authority,
on two remarkable occasions. The first was, when appointed to preach queen Mary’s funeral sermon, or oration.
His text was, “Wherefore I praised the dead, which are
already dead, more than the living which are yet alive,
”
Eccles. iv. 2. In this sermon, after exhausting his powers
of oratory in celebrating his saint of a mistress, whose knees
he affirmed were hard with kneeling, he burst into a flood
of tears Then, recovering himself, he said, “She has left
a sister to succeed her, a lady of great worth also, whom
we are now bound to obey, for melior est canis vivus leone
mortuo (better is a live dog than a dead lion), and I hope
so shall reign well and prosperously over us, but I must
still say with my text, laudavi mortuos magis quam viventes
(I praised the dead more than the living), for certain it is
Maria optimam partem elegit (Mary hath chosen tfce better part).
” It is easy to suppose that queen Elizabeth would
not be much pleased with these complimentary innuendos.
The other offence was of a more serious nature, for at the
public disputation in Westminster Abbey, with some of the
reformers in 1558, he even threatened the queen with excommunication. He was therefore committed to the tower
in 1559, after he had appeared in public, though deprived,
in his pontifical vestments. His health afterwards declining, he was released, and permitted to retire to his sister’s
house at South Warnborough, where he died Jan. 11, 1560,
and was interred, agreeably to his will, in Winchester cathedral.
an heretic within her doors; and at parting told him, “that she thought at first she had received a saint into her house, but now she perceived he was a Devil.”
John was born at Great Grimsby in 1530, according to
his biographers Strype and Panle, but according to Mr.
Francis Thynne, quoted by Strype, in 1533: the former,
however, is most probably the right date. He was sent
early for education to St. Antony’s school, London, then a
very eminent one, and was lodged in St. Paul’s
churchyard, at his aunt’s, the daughter of Michael Thaller, ar verger of that church. Imbibing very young a relish of the
doctrine of the reformation, he had of course no liking to
the mass; so that though his aunt had often urged him togo with her to mass, and procured also some of the canons
of St. Paul’s to persuade him to it, he still refused. By
this she was so much exasperated, that she resolved to entertain him no longer under her roof, imputing all her
losses and domestic misfortu-nes to her harbouring of such
an heretic within her doors; and at parting told him,
“that she thought at first she had received a saint into her
house, but now she perceived he was a Devil.
”
son observes, “the critic ought to read for its elegance, the philosopher for its arguments, and the saint-far its piety,” was, that this noble earl, though he had lived
In Oct. 1679, when he was slowly recovering from a
severe disease, he was visited by Dr. Burnet, upon an intimation that such a visit would be very agreeable to him.
With great freedom he laid open to that divine all his
thoughts both of religion and morality, and gave him a full
view of his past life: on which the doctor visited hick
often, till he went from London in April following, and
once or twice after. They canvassed at various times the
principles of morality, natural and revealed religion, and
Christianity in particular; the result of all which, as it is
faithfully related by Dr. Burnet in a book, which, Dr.
Johnson observes, “the critic ought to read for its elegance, the philosopher for its arguments, and the saint-far
its piety,
” was, that this noble earl, though he had lived
the life of an atheist and a libertine, yet died the death of
a sincere penitent. The philosophers of the present age
will naturally suppose, that his contrition and conviction
were purely the effects of weakness and low spirits, which
scarcely suffer a man to continue in his senses, and certainly not to be master of himself; but Dr. Burnet affirms
him to have been “under no such decay as either darkened
or weakened his understanding, nor troubled with the spleen
or vapours, or under the power of melancholy.
” The
reader may judge for himself from the following, which
is part of a letter from the earl to Dr. Burnet, dated
“Woodstock-park, June 25, 1680, Oxfordshire.
” There
is nothing left out, but some personal compliments to the
doctor.
for his memory, the title of protector of the Indies, from Benedict XIV. There are two lives of this saint, the one by Tursellinus, and the other by Bouhours, but the
, commonly called the Apostle of the Indies, was born April 7, 1506, in Navarre, at the castle of Xavier. His father, Don John de Jasso, was one of the chief counsellors of state to John III. king of Navarre. Among their numerous family of children, of which Francis was the youngest, those that were elder bore the surname of Azpilcueta, the younger that of Xavier. Francis was sent to the university of Paris, in the eighteenth year of his age. He was afterwards admitted master of arts, and tauglit philosophy in the college of Beauvais, with an intention of entering the society of the Sorbonne; but having formed a friendship with Ignatius Loyola, he renounced all establishments, and became one of his first disciples. Xavier then went to Italy, where he attended the sick at the hospital of incurables at Venice, and was ordained priest. Some time after, John III. king of Portugal, having applied to St. Ignatius for some missionaries to preach the gospel in the East Indies, Xavier was chosen for that purpose, who, embarking at Lisbon, April 7, 1541, arrived at Goa, May 6, 1542. In a short time he spread the knowledge of the Christian religion, or, to speak more properly, of the Romish system, over a great part of the continent, and in several of the islands of that remote region. Thence in 1549 he passed into Japan, and laid there, with amazing rapidity, the foundation 'of the famous church which flourished during so many years in that vast empire. His indefatigable zeal prompted him to attempt the conversion of the Chinese, and with this view he embarked for that extensive and powerful kingdom, but died on an island in sight of China, Dec. 2, 1552. The body of this missionary lies interred at Goa, where it is worshipped with the highest marks of devotion. There is also a magnificent church at Cotati dedicated to Xavier, to whom the inhabitants of the Portuguese settlements pay the most devout tribute of veneration and worship. In 1747, the late king of Portugal obtained for Xavier, or rather for his memory, the title of protector of the Indies, from Benedict XIV. There are two lives of this saint, the one by Tursellinus, and the other by Bouhours, but the latter is little more than a translation from Latin into French of the former, dressed out in a more elegant manner. They both contain the miracles ascribed to this saint, which are among the most absurd and incredible in the annals of superstition. For this, however, Xavier, who appears to have been only a zealous enthusiast, ought not to be censured. He claims no miracles for himself, nor were any such heard of for many years after his death; on the contrary, in his correspondence with his friends, during his mission, he not only makes no mention of miracles, but disclaims all supernatural assistance. For the miracles, therefore, his biographers must be accountable, and we know of no evidence they have produced in confirmation of them. The life of Xavier is not unknown in this country. No less a person than our celebrated poet Dryden published a translation of Bouhours’s Life of Xavier, in 1688, in consequence qf the queen of James II. having, when she solicited a son, recommended herself to Xavier as her patron saint. Besides this, a Wesleyan preacher published, in 1764, anabridgment of Bouhours, as if he had intended to assist bishop Lavington in proving the alliance between the enthusiasm of the methodists and papists. Xavier’s Letters were published at Paris, 1631, 8vo, with some lesser works ascribed to him.