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and Francfort, 1646, fol. Amatus had also made some progress in a commentary on-Avicenna, but lost his manuscripts in the hurry of his escape from Ancona, where pope Paul IV. had ordered him to be apprehended. Antonio in his Bibl. Hisp. attributes to him a Spanish translation of Eutropius, but it does not appear to have been ever published. 1

AMAURI, or more commonly AMALRIC or ALMERIC (DE CHARTRES), professor of logic and theology at Paris, in the thirteenth century, was a native of Bene in the diocese of Chartres, and rendered himself famous for the singularity of his opinions, and the multitudes who became his followers, and suffered for their adherence. Adopting the metaphysics of Aristotle, he formed to himself a new system of religion, which has been thus explained. Aristotle supposes that all beings are composed of matter, which has in itself neither form nor shape: this he calls the first matter. This Amauri called God, because it is a necessary and infinite being. He acknowledged in God, three persons, Father, Son, and Holy Ghost, to whom he attributed the empire of the world, and whom he regarded as the object of religious worship. But as this matter was endowed with a property of continual motion, it necessarily followed that this world must some time have an end, and that all the beings therein must return to that first matter, which was the supreme of all beings-the first existing, and the only one eternal. Religion, according to Amauri's opinion, had three epochas, which bore a similitude to the reign of the three persons in the Trinity. The reign of God had existed as long as the law of Moses. The reign of the Son would not always last; the ceremonies and sacrifices, which according to Amauri constituted the essence of it, would not be eternal. A time would come when the sacraments should cease, and then the religion of the Holy Ghost would begin, in which men would have no need of sacraments, and would render a spiritual worship to the Supreme Being. This epocha was the reign of the Holy Ghost, which according to Amauri was foretold by the scripture, and which would succeed to the Christian religion, as the Christian religion had succeeded to that of Moses. The Christian religion therefore was the reign of Jesus Christ

1 Biog. Universelle.-Astruc on the Venereal disease.—Manget. Bibf.—Haller Bibl. Med.--Moreri.

in the world, and every man under that law ought to look on himself as one of the members of Jesus Christ. Amauri had many proselytes, but his opinions were condemned by pope Innocent III. His disciples added that the sacraments were useless, and that no action dictated by charity could be bad. They were condemned by the council of Paris in 1209, and many of them burned. Amauri appealed to the pope, who also condemned his doctrines; but for fear of a rigorous punishment he retracted his opinions, retired to St. Martin des Champs, and died there of chagrin and disappointment. His bones were afterwards dug up and burnt by order of the council of Paris. As there is much confusion in the accounts given of Amauri's system, it may be necessary to add, that Spanheim, Fleury, and others, are of opinion that most of the heresies imputed to him, are without foundation, and represent him as having only taught that every Christian ought to believe himself a member of Jesus Christ, otherwise they cannot be saved, and that Dinant and his other disciples fell into those errors which he was accused of having taught. It seems not improbable that his inveighing against the worship of saints and images would in that age form the principal article against him; and it is certain that many of his disciples were men of distinguished piety, remarkable for the gravity and austerity of their lives, and for suffering death, in all its dreadful forms, with the utmost resolution.'

AMBERGER (CHRISTOPHER), a painter of Nuremberg, of the sixteenth century, was the disciple of the younger Holbein, and a successful imitator of his manner. His designs were correct, the disposition of the figures admirable, and the perspective excellent, nor was he deficient in colouring. His chief reputation rests on a composition of the history of Joseph, which he described in twelve pictures. He also painted a portrait of the emperor Charles V. which that monarch, according to the testimony of Sandrart, accounted equal to any of the portraits of him painted by Titian; and to express his high approbation of that performance, he not only paid the artist three times as much as he expected, with a liberality truly royal, but he honoured him also with a rich chain of gold and a medal. There are several of his pictures in the royal gallery of Munich. The abbe Marolles, and, after him, Florent le

J Mosheim's Eccl. History Moreri.

Comte mention Amberger, as an engraver, without specifying his works; but Basan tells us, that he engraved in wood several prints, from his own compositions. He died in 1550.1

AMBOISE (FRANCIS D') lived in the latter end of the sixteenth, and beginning of the seventeenth centuries, and acquired in his own time considerable fame upon account of his learning, and some portion of the spirit of literary research. He was the son of a surgeon, but became a great favourite in the courts of Charles IX. of France, and his brother Henry III. and was gradually advanced to of fices of high trust in the state. From his childhood, he said, he had been always fond of looking into old libraries, and turning over dusty manuscripts. In some of these researches he laid his hands on the letters of Abelard and Heloise, which he read with much pleasure, and was induced to pursue his inquiries. He found other works of the same author; but they were ill-written, and not to be unravelled without great labour, yet nothing can withstand the indefatigable toil of a true antiquary. Amboise procured other manuscripts; collated them together, and finally produced one fair copy, which made ample compensation, he says, for all the labour he had endured. Even posterity, he thinks, will be grateful to him, and know how to value the pleasure and the profit, they will derive from his researches. Not satisfied, however, with the copy he possessed, he still wished to enlarge it. He applied to different monasteries, and he again searched the libraries in Paris, and not without success. His friends applauded his zeal, and gave him their assistance. His manuscripts swelled to a large bulk, and he read, arranged, and selected what pleased him best. The rising sun, he says, often found him at his task. So far fortune had smiled upon his labours, but somewhat was wanting to give them the last finish. He went over to the Paraclet, where the abbess, Madame de Rochefoucauld, received him with the greatest politeness. He declared the motive of his journey; she took him by the hand, and led him to the tomb of Abelard and Heloise. Together they examined the library of the abbey, and she shewed him many hymns, and prayers, and homilies, written by their founder, which were still used in their church. Amboise then returned to Paris,

1 Strutt and Pilkington.-Biog. Universelle.

and prepared his work for the press. As the reputation of his author, he knew, had been much aspersed by some contemporary writers, he wished to remove the undeserved stigma, and to present him as immaculate as might be, before the eyes of a more discerning age. With this view he wrote a long "Apologetic preface," which he meant should be prefixed to the work. In this preface, an inelegant and affected composition, he labours much to shew that Abelard was the greatest and best man, and Heloise the greatest and best woman, whom the annals of human kind had recorded. He first, very fairly, brings the testimony of those, who had spoken evil of them, whom he endeavours to combat and refute. To these succeeds a list of their admirers. He dwells on their every word, and gives more weight to their expressions, and the result is what we might expect from the pen of Amboise. The compilation, however, although unsuccessful in its main design, contains some curious matter, and may be read with pleasure. But he did not live to see it published, for it was not printed till the year 1616. He died before this, but the exact time is not known. The editor of the Dictionnaire Historique places his death in 1620, which must be a mistake. His works are, 1. "Notable Discours, en forme de dialogue, touchant la vraie et parfaicte amitie," translated from the Italian of Piccolomini, Lyons, 1577, 16mo. 2. "Dialogue et Devis des Damoiselles, pour les rendre vertueuses et bienheureuses en la vraye et parfaicte amitie,” Paris, 1581 and 1583, 16mo. 3. 3. "Regrets facetieux et plaisantes Harangues funebres sur la mort de divers animaulx," from the Italian of Ortensio Lando, Paris, 1576, 1583. These three works were published under the name of Thierri de Thymophile, a gentleman of Picardy, which has procured him a place in Baillet's catalogue of disguised authors. 4. "Les Neapolitaines," a French comedy, Paris, 158, 16mo. 5. An edition of the works of Abelard. 6. "Desesperades, ou Eglogues amourouses," Paris, 1572, 8vo. His younger brother ADRIAN, who was born at Paris 1551, and died bishop of Treguier, July 28, 1616, wrote in his youth, a species of sacred drama, entitled "Holophernes," printed at Paris, 1580, 8vo.1

AMBOISE (GEORGE D') a French cardinal and statesman of the illustrious house of Amboise in France, so called

Gen. Dict.-Preface to Berrington's Hist. of Abelard.-Biog. Universelles

from their possessing the seignory of that name, was born in 1460. Being destined at a very early age for the church, he was elected bishop of Montauban when only fourteen. He was afterwards made one of the almoners to Lewis XI. to whom he behaved with great prudence. After the death of this prince in 1480, he entered into some of the intrigues of the court with a design to favour the duke of Orleans, with whom he was closely connected; but those intrigues being discovered, d'Amboise and his protector were both imprisoned. The duke of Orleans was at last restored to his liberty; and this prince having negotiated the marriage of the king with the princess Anne of Britanny, acquired great reputation and credit at court. Of this his favourite d'Amboise felt the happy effect as, soon after, the archbishopric of Narbonne was bestowed on him; but being at too great a distance from the court, he changed it for that of Rouen, to which the chapter elected him in 1493. As soon as he had taken possession of `his new see, the duke of Orleans, who was governor of Normandy, made him lieutenant-general, with the same power as if he had been governor in chief. This province was at that time in great disorder: the noblesse oppressed the people, the judges were all corrupted or intimidated; the soldiers, who had been licentious since the late wars, infested the high-ways, plundering and assassinating all travellers they met; but in less than a year, d'Amboise by his care and prudence established public tranquillity. The king dying in 1498, the duke of Orleans ascended the throne, by the name of Lewis XII. and d'Amboise became his prime minister. By his first operation in that office, he conciliated the affection of the whole nation. It had been a custom when a new monarch ascended the throne, to lay an extraordinary tax on the people, to defray the expences of the coronation, but by the counsel of d'Amboise this tax was not levied, and the imposts were soon reduced one tenth. His virtues coinciding with his knowledge, he made the French nation happy, and endeavoured to preserve the glory they had acquired. By his advice Lewis XII. undertook the conquest of the Milanese in 1499. Lewis the Moor, uncle and vassal of Maximilian, was then in possession of that province. It revolted soon after the conquest, but d'Amboise brought it back to its duty. Some time after he was received at Paris with great magnificence, in quality of legate from the pope. During his

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