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.

The five first volumes contain his Commentaries upon the works of Aristotle. The sixth and seventh a Com

mentary upon the four Books of Sentences. The eighth consists of Questions in Divinity. The ninth volume contains the Sum of the Catholic Faith, against the Gentiles; divided into four books. The tenth, eleventh, and twelfth, the Sum of Divinity, with the Commentaries of cardinal Cajetanus. The thirteenth consists of several Commentaries upon the Old Testament, particularly a Commentary upon the Book of Job, a literal and analogical Exposition upon the first fifty Psalms, an Exposition upon the Canticles, which he dictated upon his death-bed, to the monks of Fossanova; Commentaries upon the Prophecies of Isaiah and Jeremiah, and upon the Lamentations. The fourteenth contains the Commentaries upon the gospels of St. Matthew and St. John; the former is said to have been written by Peter Scaliger, a dominican friar and bishop of Verona. The fifteenth volume contains the Catena upon the four Gospels, extracted from the fathers, and dedicated to pope Urban IV. The sixteenth consists of the Commentary upon St. Paul's Epistles, and the Sermons of Aquinas preached on Sundays and the festivals of saints. The seventeenth contains divers tracts in Divinity.

There have been also published separately, under his name, several other commentaries upon the scriptures, particularly upon Genesis, Lyons, 1573, in 8vo; upon the prophecy of Daniel; upon the book of the Maccabees, Paris, 1596, 8vo; upon all the canonical Epistles, Paris, 1543, 8vo. We have likewise a commentary upon Boethius's Consolation of Philosophy, published under Aquinas's name, at Louvain in 1487, in folio.

Several difficulties have been raised in regard to his "Summa Theologiæ," which have occasioned some authors to doubt whether he was really the author of it. There is a very accurate examination of these difficulties in Casimir Oudins' "Commentarius de scriptoribus ecclesiæ antiquis eorumque scriptis ;" wherein he determines, that Thomas Aquinas is the real author of the "Summa Theologiæ,'

Of all these, in Brucker's opinion, the most celebrated are, his "Summa Theologiæ," Heads of Theology of which the second section, which treats of morals, may be read with advantage; his commentaries upon the analytics, métaphysics, and ethics of Aristotle, and upon his book "De Interpretatione." 1

1 Gen. Dict.-Cave, vol. I.—Brucker.-Du Pin.—Moreri.-Saxii Onomasticon. Milner's Church Hist. vol. IV. p. 38,

‚' AQUINO (CHARLES DE), a miscellaneous writer of considerable fame, was born at Naples in 1654, and died at Rome in 1740. He was of the order of Jesuits, and a celebrated teacher of rhetoric. His works, which discover much learning and taste, are written in Latin. The principal are, "Poemata," Rome, 1702, 3 vols.; “Orationes," 1704, 2 vols. 8vo;" "Lexicon Militare," in 2 vols. folio, 1724. This contains, under some of the articles, very learned dissertations on the military art. Another lexicon, entitled "Nomenclator Agriculturæ," 1736, 4to, is not held in the same esteem. He published also, "His torical Miscellanies," 1725, and an interesting "History of the war in Hungary," 1726, 12mo, under the title of "Fragmenta historica de bello Hungariæ."

AQUINO, or AQUIN (LOUIS CLAUDE DE), a celebrated French musician, was born at Paris, July 4, 1694, where he died June 15, 1772. He was so remarkable for early genius, that at the age of six he performed on the harpsichord before Louis XIV; at eight years old the celebrated Bernier declared he could teach him nothing more; and at twelve he was made organist at the church of Petit St. Antoine. Sometime after, he obtained a triumph highly flattering to a person of his profession, by successfully contending for the place of organist at the church of St. Paul, against Rameau, who at that time wished to be established in Paris. Wonders are told of the powers of execution and taste which Aquino displayed, and it is said that Handel visited France on purpose to hear him. He is celebrated also for his simple and amiable manners, and his attachment to religion. Two only of his works have been engraved, the one a collection of pieces for the harpsichord, and the other some carrols with variations; but he left to his son a considerable number of manuscript performances,

2

AQUINO DE CHATEAU LYON (PETER LOUIS), son of the preceding, and a bachelor of medicine, was a miscellaneous writer at Paris, where he died about the year 1797, without leaving a reputation equal to that of his father. Yet some of his publications were useful. In the list we find, 1. "Contes mis en vers par un petit cousin de Rabelais," 1775, 8vo. 2. "Lettres sur les hommes celebres dans les sciences," 1752, 2 vols. re-published in 1753, 'Dict. Hist.-Biog. Universelle.

2 Dict. Hist.-Biog. Universelle.

under the title of "Siecle litteraire de Louis XV.” 3. "Semaine Litteraire," 1759, 4 vols. 12mo. 4. ALmanach litteraire, ou Etrennes d'Apollon," 1777—93, 17 vols. a collection of miscellanies in prose and verse. He published some other works with less success, and it used to be said, in allusion to his father's profession,

“On souffla pour le pere, on siffla pour le fils.' AQUINO (PHILIP D'), a learned rabbi of Carpentras, whose proper name was Mardocai, or Mardocheus, was expelled from the synagogue of Avignon, in 1610, on account of attachment to Christianity. On this he went to the kingdom of Naples, and was baptised at Aquino, from which he took his name; but when he came to France he gave it the French termination, Aquin. At Paris he devoted himself principally to teaching Hebrew, and Louis XIII. appointed him professor in the Royal college, and Hebrew interpreter, which honourable station he held until his death in 1650, at which time he was preparing a new version of the New Testament, with notes on St. Paul's epistles. Le Jay also employet him in correcting the Hebrew and Chaldee parts of his Polyglot. His principal printed works are, 1." Dictionarium Hebrao-ChaldaoTalmudico-Rabbinicum," Paris, 1629, fol. 2. "Racines de la langue sainte," Paris, 1620, fol. 3. "Explication des treize moyens dont se servaient les rabbins pour entendre le Pentateuque, recueillis du Talmud." 4. An Italian translation of the Apophthegins of the ancient Jewish doctors." "5. “Lacrima in obitum illust. cardinal de Berulle," 6. "his patron: 64 Examen mundi." 7. "Discours du Tabernacle et du Camp des Israelites," Paris, 1623, 4to. 8. "Voces primitiæ seu radices Græca," Paris, 1620, 16mo, and others.-Louis D'AQUIN, his son, who became as great an adept as his father in the Oriental tongues, left behind him several rabbinical works.-ANTOINE D'AQUIN, first physician to Louis XIV. who died in 1696, at Vichi, was son of the last-mentioned Louis."

ARABELLA (STUART), commonly called the lady Arabella, was so often talked of for a queen, that custom seems to have given her a right to an article in this manner under her Christian name, as that by which our historians distinguish her. She was the daughter of Charles Stuart, earl of Lenox, who was younger brother to Henry lord Darnley,

1

1 Diet, Hist,Biog. Universelle.

Gen, Dict. Biog. Universelle.

father to king James VI. of Scotland, and First of England, by Elizabeth, daughter of sir William Cavendish, knt. She was born, as near as can be computed, in 1577, and educated at London, under the eye of the old countess of Lenox, her grand-mother. She was far from being either beautiful in her person, or from being distinguished by any extraordinary qualities of mind; and yet she met with many admirers, on account of her royal descent and near relation to the crown of England. Her father dying in 1579, and leaving her thereby sole heiress, as some understood, of the house of Lenox, several matches were projected for her at home and abroad. Her cousin, king James, inclined to have married her to lord Esme Stuart, whom he had created duke of Lenox, and whom before his marriage he considered as his heir; but this match was prevented by queen Elizabeth, though it was certainly a very fit one in all respects. As the English succession was at this time very problematical, the great powers on the Continent speculated on many husbands for the lady Arabella, such as the duke of Savoy, a prince of the house of Farnese, and others. In the mean time, this lady had some thoughts of marrying herself at home, as Thuanus relates, to a son of the earl of Northumberland, but it is not credible that this took effect, though he says it did privately. The very attempt procured her queen Elizabeth's displeasure, who confined her for it. In the mean time her title to the crown, such as it was, became the subject, amongst many others, of father Persons's famous book, wherein are all the arguments for and against her, and which served to divulge her name and descent all over Europe; and yet this book was not very favourable to her interest. On the death of the queen, some malcontents framed an odd design of disturbing the public peace, and amongst other branches of their dark scheme, one was to seize the lady Arabella, and to cover their proceedings by the sanction of her title, intending also to have married her to some English nobleman, the more to increase their interest, and the better to please the people. But this conspiracy was fatal to none but its authors, and those who conversed with them; being speedily defeated, many taken, and some executed. As for the lady Arabella, it does not appear that she had any knowledge of this engagement in her behalf, whatever it was; for domestic writers are perplexed, and foreign historians run into absurdities, when they endea