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others at different times. His book of the exaltation of Faith, and abasement of Reason, "De l'elevation de la foi, &c." appeared in 1641; and the same year was published in Latin the " Defence of Calvin with regard to the doctrine of absolute reprobation," which in 1644 appeared in French. He began his "Paraphrase on the Scripture" in 1644 the Epistle to the Romans was paraphrased the first; then the other Epistles; and lastly the Gospel: but like Calvin, he did not meddle with the Revelations, nor did he prefix his name to his Paraphrases lest it should deter the Roman Catholics from perusing them. He published in 1647 an "Apology for the Protestants," "A treatise of Free Will," and another "De Secessione ab Ecclesia Romana, deque pace inter Evangelicos in negotio Religionis constituenda." But he treated this subject of the re-union of the Calvinists and Lutherans more at length in his "Irenicon" published in 1662. His book of the "Vocation of Pastors" appeared in 1649. He had preached on this subject before the prince of Tarento, at the meetings of a provincial synod, of which he was moderator. The prince desired the sermon might be printed, and the subject treated more at length, it being then the common topic of all missionaries. Mr. Amyraut, therefore, not only printed his sermon, but published a complete treatise upon that important controversy, and dedicated them both to the said prince. His Christian Morals, "Morale Chretienne," in six vols. 8vo, the first of which was printed in 1652, were owing to the frequent conferences he had with Mr. de Villornoul, a gentleman of an extraordinary merit, and one of the most learned men of Europe, who was heir In this respect also to Mr. du Plessis Mornai his grandfather by the mother's side. He published also a treatise of dreams, "Traité des Songes;" two volumes upon "the Millenium," wherein he refutes an advocate of Paris, called Mr. de Launoi, who was a zealous Millenarian; the "Life of the brave la Nouë, surnamed Iron-arm," from 1560 to the time of his death in 1591, Leyden, 1661, 4to; and several other works, particularly a poem, entitled "The Apology of St. Stephen to his Judges." This piece was attacked by the missionaries, who asserted that the author had spoke irreverently of the sacrament of the altar; but he published a pamphlet in which he defended himself with great ability.}

Gen, Dict. Mosheim's Eccl, History.-Moreri.-Biog, Universelle.

AMYRUTZES, a peripatetic philosopher, of the fifteenth century, and a native of Trebizond, was at first in great esteem at the court of the emperor David his master, and signalized himself by writing in favour of the Greeks against the decisions of the council of Florence; but at last forfeited, by his apostacy, all the reputation he had gained. He was one of those who accompanied the emperor David to Constantinople, whither that prince was carried by order of Mahomet II. after the reduction of Trebizond, in 1461, and there, seduced by the promises of the Sultan, he renounced the Christian religion, and embraced Mahometism, together with his children, one of which, under the name of Mehemet-Beg, translated many books of the Christians into Arabic, by the order of Mahomet II. That prince honoured Amyrutzes with considerable employments in the seraglio, and used sometimes to discourse with him and his son about points of learning and religion. By the manner Allatius expresses himself, it would appear that this philosopher had borne the employment of protovestiarius in the court of the emperor of Trebizond, but this emperor was not the first prince that shewed a particular value for Amyrutzes, as he had been greatly esteemed at the court of Constantinople long before. He was one of the learned men, with whom the emperor John Paleologus advised about his journey into Italy, and he attended him in that journey. Of his death we have no account, and Bayle seems to think there were two of the name. 1

ANACHARSIS, a famous philosopher, was born in Scythia. He was brother to Cadovides king of Scythia, and the son of Gnurus by a Greek woman, which gave him the opportunity of learning both languages to perfection, Sosicrates, according to Laertius, affirmed, that he came to Athens in the forty-seventh olympiad, or 592 B.C. under Eucrates the Archon, And Hermippus tells us, that as soon as he arrived there, he went to Solon's house, and knocked at his door, and bid the servant, who opened it, go and tell his master, that Anacharsis was there, and was come on purpose to see him, and continue with him for some time. Solon returned him an answer, that it was better to contract friendship at home, Anacharsis went in upon this, and said to Solon, that since he was then in his

Gen, Dict.-Allatius de Perpetuo Consensu, pp. 883, 956.

own country and in his own house, it was his duty to entertain him as his guest, and therefore he desired him to enter into an intimate friendship with him. Solon, surprized at the vivacity of his repartee, immediately engaged in a friendship with him, which lasted as long as they lived. Solon instructed him in the best discipline, recommended him to the favour of the noblest persons, and sought all means of giving him respect and honour. Anacharsis was kindly received by every one for his sake, and, as Theoxenus attests, was the only stranger whom they incorporated into their city. He was a man of a very quick and lively genius, and of a strong and masterly éloquence, and was resolute in whatever he undertook. He constantly wore a coarse double garment. He was very temperate, and his diet was nothing but milk and cheese. His speeches were delivered in a concise and pathetic style, and as he was inflexible in the pursuit of his point, he never failed to gain it, and his resolute and eloquent manner of speaking passed into a proverb; and those who imitated him were said to speak in the Scythian phrase. He was extremely fond of poetry, and wrote the laws of the Scythians, and of those things which he had observed among the Greeks, and a poem of 900 verses upon war. Croesus, having heard of his reputation, sent to offer him money, and to desire him to come to see him at Sardis; but the philosopher answered, that he was come to Greece in order to learn the language, manners, and laws of that country, that he had no occasion for gold or silver, and that it would be sufficient for him to return to Scythia a better man and more intelligent than when he came from thence. He told the king, however, that he would take an oppor tunity of seeing him, since he had a strong desire of being ranked in the number of his friends. After he had continued a long while in Greece, he prepared to return home, and passing through Cyricum, he found the people of that city celebrating in a very solemn manner the feast of Cybele. This excited him to make a vow to that goddess, that he would perform the same sacrifices, and establish the same feast in honour of her in his own country, if he should return thither in safety. Upon his arrival in Scythia he attempted to change the ancient customs of that country, and to establish those of Greece, but this proved extremely displeasing to the Scythians, and fatal to himself. As he had one day entered into a thick wood called Hylæa, in

order to accomplish his vow to Cybele in the most secret manner possible, and was performing the whole ceremony before an image of that goddess, he was discovered by a Scythian, who went and informed king Saulius of it. The king came immediately, and surprised Anacharsis in the midst of the solemnity, and shot him dead with an arrow. Laertius tells us, that he was killed by his brother with an arrow as he was hunting, and that he expired with these words: "I lived in peace and safety in Greece, whither I went to inform myself of its language and manners, and envy has destroyed me in my native country." Great respect, however, was paid to him after his death by the erection of statues. He is said to have invented the potter's wheel, but this is mentioned by Homer long before he lived, yet he probably introduced it into his country.

The apophthegms related of Anacharsis are numerous, and in general shrewd and apposite, but some are of a strong satirical cast. He used to say, that the vine produced three sorts of grapes, the first of pleasure, the second of drunkenness, and the third of repentance. He expressed his surprize, that in all the public assemblies at Athens, wise men should propose business, and fools determine it. He could not comprehend the reason why those were punished, who abused others with their tongue, and yet great rewards were given to the wrestlers, who treated one another with the utmost fury and barbarity. He was no less astonished that the Greeks at the beginning of their banquets should make use of glasses, which were of a moderate size, and yet should call for very large ones at the close of the feast, when they had drunk sufficiently. He could by no means approve of the liberties which every person thought were allowable in banquets. Being asked one day what method was to be taken in order to prevent one from ever drinking wine, he replied, There is no better means than to view a drunken man with all his extravagance of behaviour. As he was one day considering the thickness of the planks of a ship, he cried out, Alas! those who go to sea, are but four inches distant from death. Being asked what was the most secure ship, he replied, That which is arrived in the port. He very often repeated it, that every man should take a particular care to make himself master of his tongue and his belly. He had always when he slept his right hand upon his mouth, to shew that there is nothing which we ought to be so cautious of as the

tongue. An Athenian reproaching him one day with being a Scythian, he replied, My country is a disgrace to me; but you are a disgrace to your country. Being asked what was the best and what the worst part of a man, he answered, The tongue. It is much better, said he, to have but one friend, if he be but faithful to us, than a great number, who are always ready to follow the change of fortune. When he was asked, whether there were more persons living than dead, he answered, In which number do rank those who are at sea? He used to say, that the forum was a place which men had established in order to impose upon each other. It remains to be noticed, that the letters published under his name, Paris, 1552, Greek and Latin, 4to, are unquestionably spurious.

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ANACREON, a Greek poet of great celebrity, was born at Teos, a sea-port of Ionia. Madam Dacier endeavours to prove from Plato, that he was a kinsman of Solon's, and consequently allied to the Codrida, the noblest family in Athens; but this is not sufficiently supported. The time when he flourished is uncertain; Eusebius placing it in the 62d, Suidas in the 52d, and Mr. le Fevre in the 72d olympiad. He is said to have been about eighteen years of age, when Harpagus, the general of Cyrus, came with an army against the confederate cities of the Ionians and Eolians. The Milesians immediately submitted themselves; but the Phocæans, when they found themselves unable to withstand the enemy, chose rather to abandon their country than their liberty; and getting a fleet together, transported themselves and families to the coast of France, where, being hospitably received by Nannus the king of the country, they built Marseilles. The Teians soon followed their example; for, Harpagus having made himself master of their walls, they unanimously went on board their ships, and, sailing to Thrace, fixed themselves in the city Abdera. They had not been there long, when the Thracians, jealous of their new neighbours, endea voured to give them disturbance; and in these conflicts it seems to be, that Anacreon lost those friends whom he celebrates in his epigrams. This poet had much wit, but was certainly too fond of pleasures, for love and wine had the disposal of all his hours. In the edition of Anacreon

1 Diogenes Laertius.-Brucker.-Gen. Dict.-Fenelon's Lives of the Philo sophers, vol. I.-Fabric. Bibl. Græc. Saxii Onomasticon.

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