1527. Nineteen similar works were produced by Attaignant between this year and 1536, forming altogether the largest existing collection of the compositions of the early French masters. He also published eleven books of French songs for four voices, and a further collection of motets. He was living in 1543, as his name appears to a "Livre de Danceries à six parties," but in 1556 he must have been dead, as his widow in this year published several books. He writes his name Attaignant, Attaingnant, and Atteignant. Some of the works which he printed are in the Bibliothèque du Roi, but they are now very rare. (Fétis, Biographie Universelle des Musiciens.) E. T. ATTAJI or ATHA'JI' NEWA'LI'ZA'DE, the son of Athállah Newálí, the instructor of Sultan Mohammed III., was a Turkish poet, and the contemporary of Attájí Newí-záde, with whom he is often confounded, although he is far inferior to the celebrated son of Newí. Attájí Newálí-záde was born at Constantinople in the middle of the tenth century A.H. (the sixteenth of our æra), and died in A.H. 1027 (A.D. 1617), after having discharged the offices of secretary to the Mufti, and judge, during a period of thirty years. His best poem is an elegy on the death of Sultan Mohammed III. His "diwán" is not printed. (Hammer, Geschichte der Osmanischen Dichtkunst, vol. iii. pp. 162-164.) W. P. ATTA'JI' or ATHA'JI' NEWI-ZA'DE, the son of Newí, who was the chief instructor of Sultan Mürád III., was born at Constantinople in A.H. 991 (A.D. 1583), and studied divinity and law at first under his father, and afterwards under other distinguished professors. In his twenty-fifth year he was appointed Professor of Law at the college called Jánbázíye, and soon afterwards he became judge at Lófje. He subsequently held the same office in several considerable towns on the Danube and in Thessaly. He died at Constantinople in A.H. 1045 (A.D. 1635), with the reputation of being the most distinguished writer and poet of his time. His principal works are:-1. "Shakáíkü-n'ümáníyet" ("Collection of Anemones"). This is a Turkish continuation of the Arabic work composed by Tásh-kö'prí-záde, which is a collection of biographies of the most distinguished divines and lawyers from the beginning of the Turkish empire down to the beginning of the reign of Sultan Selím II.; it was translated into Turkish by Mejdí. Attájí continued this work in Turkish till the end of the reign of Sultan Mürád IV. A beautiful MS. of this work (one volume of 434 pages in folio) is in the imperial library at Vienna. 2." Sohbetu-l-ébkyár” ("Conversations of Virgins"), a poem on the principal moral, social, and religious duties of men and women of all ranks, finished in A.H. 1035 (A.D. 1625). The author severely blames the propensities of his countrymen to unnatural pleasures, and from this poem, compared with so many others on similar subjects, we may conclude that the moral corruption of the higher classes in Turkey has not been effected without a long struggle against purer principles. 3. "Heft Khuan" ("The Sevenfold Dish"). This is a didactic poem, in which seven divine men speak in seven sections on divine love, and its influence on men manifested by inspiration. The author adopted the Persian title, in allusion to the ancient Persian custom of eating twice a year, on holy days, a dish composed of seven different things: this dish is now called 'Ashurá, and the people eat it on the 10th of Moharram. The "Heft Khúán" is of no great value. 4." Nefhata-l-ézhár " ("The Breath of Flowers"), a poem on the ascent to heaven and other miraculous acts of Mohammed. 5. "Sákí-náme" ("The Cupbearer's Book"), a poem on the art of drinking, of eating opium, of love, and other sensual pleasures. 6. " Diwán," a collection of lyric poems, among which there is a beautiful poem on the night, which is the first in a series of" Mirájíyeler," or poems on the ascent of Mohammed. The works of Attájí have never been printed. German translations of many passages, and of whole poems, are given in the sources cited below. (Hammer, Geschichte der Osmanischen Dichtkunst, vol. iii. pp. 244-283; Chabert, Látifí, Lebensbeschreibungen Türkischer Dichter.) W. P. A'TTALA, SAINT, second abbot of the monastery of Bobbio, in Italy, on the Trebbia, an affluent of the Po. The monastery was founded by St. Columban, or Columbanus, on whose death (A.D. 614) Attala was chosen abbot. He was a Burgundian of noble family, and embraced the monastic life at Lirins, or Lerins, on the coast of Provence; but being dissatisfied with the lax discipline of the monastery there, he removed to the Abbey of Luxeuil, in Franche Comté, where St. Columban was then abbot. St. Columban received Attala among his immediate followers, and probably took him with him to Bobbio. After Attala's elevation to the abbacy at Bobbio, discontents broke out among the monks, and some withdrew; but the death of three or four of the malcontents, soon after their secession, being regarded as a divine judgment, the rest returned and submitted. Jonas, the disciple and biographer of Attala, has recorded several miracles as wrought by him. He received what he conceived to be a divine, though somewhat ambiguous, warning of his death fifty days before it occurred; and he occupied the interval in strengthening the walls and renewing the roof of the abbey, and repairing its furniture. He died of fever, apparently about the time anticipated by him, on the 10th March, but in what year is not known. (Life of St. Attala, by Jonas, in the A'TTALUS, a stoic philosopher in the time of the Roman emperors, Augustus and Tiberius. The year and place of his birth are not known; but his name indicates that he was of Greek origin: perhaps the same thing is indicated by an expression of Lucius Annæus Seneca the philosopher, that "he joined the subtile acuteness of a Greek to the learning of the Etruscans." He is mentioned by Marcus Annæus Seneca, the father of Lucius, as the most acute and eloquent of the philosophers of his day. He was introduced as one of the speakers in the second of the "Suasoriæ" of Marcus Seneca, but the passage is lost, and the fact of his being introduced is known only from the critique of Seneca at the close of the piece. Lucius Seneca was a pupil of Attalus, and tells us that his master was not only willing but desirous to impart instruction; indeed Attalus appears to have exercised considerable influence over the mind of his pupil. "We were the first," says Seneca, "to enter the lecture-room, and the last to leave it. We also drew him into discussion in his walks." Certainly I, when I heard Attalus discoursing on the vices, the mistakes, the evils of life, have often pitied the human race, and considered him as raised aloft, far above the highest eminence of humanity. He himself said that he was a king; but it seemed to me that he was more than a king, since it was his prerogative to pass judgment on those who were kings. When, too, he began to recommend poverty, and to point out how everything which exceeded the limits of necessity was an unnecessary burden and heavy to be borne, I often wished I could have quitted his lecture-room a poor man," &c. (Epistola 108.) .... 66 Acta Sanctorum, by Bollandus and others, Aratus; Vossius, De Scientiis Mathematicis, 10th March.) J. C. M. cap. xxxiii. § 21; Fabricius, Biblioth. Græc. ATTALIATES, MICHAEL (Mixana div. p. 93, ed. Harles.) J. C. M. Ατταλειάτης) was pro-consul and judge (ἀνθύTаTOS Kаl KρITηs) under the Emperor Michael Ducas, who reigned at Constantinople from 1071 to 1078. Of the personal history of Attaliates nothing is known beyond the facts of his having filled these offices, and compiled, at the command of the emperor, a popular compendium of law. This treatise is contained in the second volume of the "Juris Græco-Romani Libri Duo" of Leunclavius, published by Freher. Its title is: Mixanλ Ανθυπάτου καὶ Κριτοῦ, τοῦ ̓Ατταλειάτου, | ποίημα νομικὸν ἤτοι πραγματικὴ πονηθεῖσα κατὰ κέλευσιν τοῦ βασιλέως Μιχαὴλ τοῦ Δουκα ("A Legal Work, or Pragmatical Treatise, of Michael Attaliates, the Pro-Consul and Judge, compiled by order of the Emperor Michael the Duke"). It consists of a preface (which contains a brief outline of the history of the Roman law), ninety-five titles, and six Novellæ of the Emperor Leo. There is little to remark on the arrangement, except the insertion of a title "On the Supreme Trinity; the Catholic Faith; and the Prohibition to dispute publicly on these Mysteries and Heresies (vii. 3), between the title "On Things" (i. 2) and that "On Obligations and Actions" (vii. 4). In the dedication to the emperor (Tрòs Tòv aутокрάтора Mixana), Attaliates professes to have aimed at brevity and perspicuity, and the use of popular phraseology (Kovoλecía). (Leunclavius, Juris Græco-Romani tam Canonici quam Civilis Tomi Duo; Jöcher, Allgemeines Gelehrten-Lexicon.) W. W. ATTALUS (ATTαλos), one of the officers of Alexander the Great. He commanded the Agrianians, and distinguished himself at the battles of Issus and Gaugamela, and in the pursuit of Bessus and his confederates, when they carried off Darius, the Persian king, as a prisoner. (Arrian, Anabasis, ii. 9, iii. 12, 21.) J. C. M. ÁTTALUS, a mathematician, who edited the "Phænomena" of Aratus, and subjoined to it a commentary, in which he professed to reconcile the statements of the poem with the facts, or supposed facts, of the sciences of which it treats. Hipparchus, who frequently quotes him, charges him with having, with one or two exceptions, followed Aratus in his errors; but elsewhere, in a passage supposed to refer to Attalus, he describes him as the most careful of the expounders of the poem. If this passage refers to Attalus, he was a contemporary of Hipparchus, who was living between B.c. 162 and 128. Vossius and Fabricius, with other moderns, call Attalus a Rhodian; but we have not been able to trace any mention of his country in Hipparchus, who is, as far as we know, the chief or only ancient authority respecting him. (Hipparchus, Commentary on the Phanomena of Seneca has quoted in his epistles many of the sayings of Attalus. They are commonly sensible and just, and in almost every case illustrated by a comparison. In fact, judging from the quotations of Seneca, liveliness of illustration was one of the most marked characteristics of Attalus. This may serve as a specimen. "There is a pleasure in the memory of departed friends, which may be compared to apples that have an agreeable roughness, or to wine of too great age, the very bitterness of which has a charm; but in which, after a time, all that was unpleasant is lost, and unmingled sweetness remains." (Epistola 63.) Attalus wrote or discoursed on thunder, regarded as ominous; and laid down a number of rules by which its ominous character might be discriminated: a summary of these rules is given by Lucius Seneca in his "Naturales Quæstiones." Attalus was banished by the influence of Sejanus. Nothing is known of him subsequently. Fabricius thinks it probable that he is the Attalus cited by Hesychius, in his Lexicon (under the word Κορίννουσι) as the author of a book Περὶ Παpov, "On Proverbs." (Fabricius, Bibliotheca Graca, iii. p. 544, v. p. 106, ed. Harles; L. Annæus Seneca, Epistola 9, 63, 67, 72, 81, 108, 110, Naturales Quastiones, lib. ii. c. 48 and 50; M. Annæus Seneca, Suasoriæ, 2.) J.C. M. ATTALUS (ATTαλos), a physician, who was a contemporary of Galen at Rome, in the second century after Christ. He was a pupil of Soranus, and belonged to the medical sect of the Methodici. Galen gives an account of his attending the Stoic philosopher Theagenes in his last illness, and accuses him of having been the cause of his death by his faulty treatment. Theagenes appears to have been suffering from an attack of acute hepatitis, which Attalus undertook to cure in three days, by means of a poultice of bread and honey, by fomenting the part with warm oil, and by restricting the patient to a drink probably answering to our water-gruel, which three remedies, Galen says, were considered by Thessalus and his followers to be sufficient to cure acute diseases. Galen warned Attalus of his error (though his own proposed plan of treatment does not appear altogether satisfactory), but without effect, and in three days' time, when Attalus brought some of his friends to enjoy his triumph, he found the patient dead. This case is examined and explained at some length (though, of course, in the style of the sixteenth century) by Zacutus Lusitanus, De Medicor. Princip. Histor. lib. ii. hist. 102, p. 363, Lyon, 1642. (Galen, De Meth. Medendi, lib. x. cap. 15, tom. x. p. 909, ed. Kühn.) W. A. G. ATTALUS, a presbyter of the Christian church in the fourth century, condemned at the Council of Aquileia, A.D. 381, for having embraced Arianism. (Epistola Synodalis Concilii Aquileiensis ad Augustos, quoted by Baronius, Annales, A.D. 381, c. 93.) J.C.M. ATTALUS ("ATTαλos), son of ANDROMENES, an officer of eminence in the army of Alexander the Great. He is first noticed on occasion of the conspiracy of Dimnus, when, after the execution of Philotas, Attalus and three of his brothers, Amyntas, Polemon, and Simmias, were charged with being implicated in the treason, on account of their intimacy with Philotas. Polemon fled, and this was held to be a corroboration of his own and his brothers' guilt. The other three, however, defended themselves so well as not only to secure an acquittal, but to obtain leave for Polemon to return [AMYNTAS]. Attalus served with distinction after his acquittal. During Alexander's operations against the Sogdian insurgents (B.c. 328), Attalus, with Polysperchon, Gorgias, and Meleager, was left in Bactria to secure that province; and early next year (B.C. 327) Attalus was sent, with others, under the | command of Craterus, to finish the subjugation of the district of Parætacene. He also served with distinction in the Indian campaigns of Alexander (B.C. 327-325), and was, with his division, in the force sent homeward through Carmania, under the command of Craterus. While Alexander was on his death-bed (B.c. 323), Attalus was one of the seven officers who passed a night in the temple of Serapis, to consult the oracle of the god as to whether Alexander should be brought to the temple. On the death of Alexander, when the infantry, discontented with the arrangements made by Perdiccas and others of the superior officers, rose in revolt, Attalus and Meleager were sent to quiet them. Instead of doing so, they took part with the revolters, and Attalus sent men to put Perdiccas to death. The firmness of Perdiccas, however, prevented the execution of this purpose, and quelled the revolt. This account of the part taken by Attalus on this occasion rests on the sole authority of Justin. Some have thought that the Attalus mentioned by that writer was a different person from the son of Andromenes; but we are disposed to identify them. Attalus managed to reconcile himself to Perdiccas, and received the command of his fleet in the expedition against Ptolemy, the son of Lagus, in Egypt (B.c. 321); and (unless the marriage was of older date) received the hand of Atalante, sister of Perdiccas, in marriage. When Perdiccas was assassinated by his own officers on the bank of the Nile (B.C. 321), Atalante was also put to death. Attalus, who was at Pelusium with the fleet, immediately sailed to Tyre, and took possession of the town, and of a considerable treasure which Perdiccas had deposited there, and afforded an asylum to such of the friends of Perdiccas as fled to him. When Eurydice attempted to raise a sedition against Antipater in Syria, the same year, Attalus supported her; but, on the failure of her efforts, appears to have returned to Tyre, or proceeded to Pisidia, where he united his forces with those of Alcetas, brother of Perdiccas. He attacked the Rhodians, but was beaten by them at sea (B.c. 320 or 321), and made an attack, apparently without success, upon Caunus and Cnidus. He and Alcetas defeated Asander, the satrap or governor of Caria, whom Antipater sent against them [ASANDER]; but they were soon afterwards defeated by Antigonus in Pisidia, where they had collected sixteen thousand infantry and nine hundred horse: the army of Antigonus was much more numerous, and composed of better troops. Attalus, with Docimus and Polemon (the latter probably his brother) were taken, and confined in a strong fort situated on a rock. After a time the prisoners, only eight in number, by bribing some of the guard, obtained their own freedom and the possession of the fort; but while deliberating whether to hold out there or attempt to escape, they were blocked up by troops from the different posts in the neighbourhood. They had just time to admit some persons from without, who favoured them, and though these did not make their number more than sixty, they held out for above a year, expecting to be relieved by Eumenes. At last they were obliged to surrender, and we hear no more of Attalus. (Arrian, Anabasis, iii. 27, iv. 16, 22, 27, v. 12, vi. 17, vii. 26, and Fragmenta, apud Phot. Bibliotheca, Cod. 92; Diodorus Siculus, xviii. 27, 45, xix. 16, 35; Justin, xiii. 3.) J. C. M. ATTALUS ('ATTαλos), an ATHENIAN sculptor, who executed the statue of the Lycian Apollo, which was in the temple of Apollo at Argos. The date of Attalus is unknown. (Pausanias, ii. 19.) R. W. jun. A'TTALUS (called on his coins FLAVIUS PRISCUS ATTALUS, the son of Priscus), one of the later Emperors of the Western Roman Empire. He is described as being an Ionian by descent (by which is probably meant that his family was from Ionia in Asia Minor), and a heathen by education; and it is probable that he continued a heathen until about the time of his accession to the empire. After the first siege of Rome by the Visigoths, under Alaric (A.D. 409), Attalus was sent by the Roman Senate, with Cæcilianus and Maximianus, to the Emperor Honorius, at Ravenna, on a mission, the object of which is not clearly stated. They could only relate and lament the sufferings which Rome had endured, all useful measures for remedying these evils being obstructed by Olympius, then chief minister of Honorius. Attalus received from Olympius the appointment of chief of the treasury at Rome, and was sent back under the escort of Valens, and six thousand Dalmatian soldiers, destined to garrison Rome. The escort was attacked and destroyed by Alaric; but Attalus and Valens, and about a hundred men, escaped to Rome; where Attalus immediately superseded Heliocrates in charge of the treasury, and proceeded, by order of Olympius, to confiscate the property of those who had been friends of Stilicho. This employment was, however, disagreeable to him: according to Zosimus, "he thought it impious to insult the unfortunate;" and he made the search as inefficient as he could: he even privately admonished some of the proscribed parties to conceal their effects. His mildness offended his employer, and he was sent for to Ravenna to pay the penalty of his indulgence; and would have been put to death, if he had not taken sanctuary in a Christian church. On the downfall and flight of Olympius, soon after, Attalus was sent back to Rome by the emperor, as prefect or governor of the city, his former office of treasurer being conferred on Demetrius. Attalus held the office | of prefect when hostilities were renewed, and Rome was a second time besieged by Alaric. The capture of the Port (Portus), at the mouth of the Tiber, a few miles distant from Rome, in which the corn for the supply of the citizens was stored up, obliged the city to submit to the Gothic king (A.D. 409), who directed the Romans to elect an emperor in place of Honorius. It was by the command of Alaric that Attalus was chosen. The choice was, however, a popular one, and the accession of the new emperor was hailed with great joy, to which the prospect of a resident sovereign, and the lenient character of Attalus, appear to have conduced. As he was baptised by Sigesarius, whom Sozomen describes as “the bishop of the Goths," and who was an Arian, it is probable that his baptism immediately preceded or accompanied his elevation. His accession gave hope to the Arians of greater indulgence than they had experienced from Theodosius and his sons. Those also who adhered to the ancient religion of the empire rejoiced at the accession of one who had been brought up a heathen. Attalus immediately proceeded to appoint his officers. Alaric himself was made general of the army, conjointly with Valens, who however appears to have been at the time at Ravenna with Honorius; Ataulphus, or Adolphus, brother of Alaric's wife, and afterwards his successor in the Gothic kingdom, was made general of the household cavalry: the other offices were filled up with Romans. Attalus then assembled the senate, and made a long and elaborate speech, in which he promised to preserve their privileges, and to reduce Egypt and the provinces of the east under their ancient subjection to Italy. Perhaps by thus recalling the memory of their departed greatness, Attalus thought to revive the national spirit of Rome: he was also misled by some pretended prophecies; but whether these were of pagan or Christian origin is not said. His first attempt was on the province of Africa of which Carthage was the capital, which was held for Honorius by Count Heraclian. Attalus rejected the advice of Alaric to send a small body of Gothic troops under Drumas, and sent Constans, one of his partizans, with scarcely any force, to supersede Heraclian in the government of the province. Sozomen and Zosimus attribute his conduct to his infatuated reliance on the abovementioned prophecies; but possibly an unwillingness to deliver up the provinces of the empire to barbarian troops may have had its influence. Attalus, with Alaric, then advanced toward Ravenna at the head of a combined army of Romans and Goths. Honorius in alarm sent an embassy, consisting of his chief officers, offering to make Attalus his partner in the empire; but Attalus refused the offer, though he expressed his willingness to allow Honorius his choice of an island, or other place as a retreat, and to leave him the state and retinue of an emperor. As the cause of Honorius seemed lost, Jovian, or as Sozomen calls him, John ('Iwávvns), or according to Zosimus, Jovius ('Ióßios), one of his ambassadors, embraced the side of Attalus; and suggested to him to insist that Honorius should undergo the mutilation of one of his members: but Attalus immediately rejected the proposal, and rebuked Jovian; though he received him at the same time into his confidence, and confirmed him in his dignity of patrician. Honorius was preparing to quit Ravenna, and had vessels prepared for the purpose, when he received a reinforcement of four thousand men, or, according to Zosimus, forty thousand, from his nephew Theodosius II., Emperor of the East; and this assistance determined him to carry on the struggle to the last. The foregoing account of the transactions at Ravenna rests chiefly on the authority of Olympiodorus, whose narrative appears more accurate and particular than that of Zosimus. The aspect of affairs soon began to change. Constans was slain in Africa by Heraclian, who not only secured that province for Honorius, but by laying an embargo on the cornships destined for Rome, produced in that city a dreadful famine, so that the inhabitants were reduced to feed upon chesnuts in place of wheat, and some were suspected of feeding | on human flesh. Attalus in consequence returned to Rome to consult the senate. Jovian, seeing the turn of affairs, and being bribed by Honorius, turned traitor again, and sought to ruin Attalus by alienating Alaric from him. Attalus himself gave offence to his Gothic patron, by refusing, in opposition to the judgment of the senate, Alaric's renewed offer to send a body of Gothic soldiers to Africa; and contented himself with sending officers and money to support his adherents there. About this time Valens was put to death on suspicion of treason, but whether by Honorius or by Attalus is not clear. The account of Zosimus rather leads us to suppose it was by Attalus. Possibly Valens, like Jovian, had deserted Honorius when his cause seemed desperate, and now sought, by fresh treason, to be reconciled to him. The siege of Ravenna meanwhile continued, but with little success: several towns were taken by Alaric for refusing to acknowledge Attalus, but Bononia (Bologna) successfully resisted his attacks. Alaric was, by this time, quite estranged from the cause of Attalus, disgusted, as is commonly said, by his inefficiency; perhaps also offended by his refusal to sacrifice the empire entirely to the Goths. However this may be, he resolved on his deposition: and, having made terms with Honorius, he brought Attalus to Ariminum (Rimini) and there publicly despoiled him of the insignia of the imperial dignity, which were sent to Honorius. All the officers of Attalus resigned their honours; which, how ever, Honorius restored to them. Attalus At a subsequent time Alaric replaced Attalus in his imperial dignity, but almost immediately afterwards again, and finally, deposed him. We refer to this second and very brief reign of Attalus the account of Socrates, the ecclesiastical historian, who says that Alaric "one day ordered him to go forth surrounded with imperial state, and the next day made him appear in the dress of a slave," meaning probably of a subject. This second elevation of Attalus was probably at the time of the third siege of Rome (Aug. A.D. 410) when the city was pillaged by the Goths. On the retirement of the Goths into Gaul (A.D. 412), and afterwards (A.D. 414) into Spain, under Ataulphus, Alaric's successor, Attalus accompanied them. While in Gaul he resumed the title of emperor for a short time: but does not seem to have attempted to obtain any actual power. 66 He appears to have had some influence with the Gothic prince, and it was at his suggestion that Ataulphus offered to assist with his forces the usurper Jovinus, whom he marched to join. Jovinus, however, feared or suspected the Gothic prince, and reproached Attalus with having brought him into connection with so unwelcome an ally. On occasion of the marriage of Ataulphus with Placidia, sister of Honorius (A.D. 414), Attalus composed or sung an epithalamium. He afterwards attempted to leave Spain, on some unknown enterprise" (incerta moliens), says Orosius, but more probably from fear of being delivered up to Honorius, with whom the Visigoths maintained their alliance. His attempt to escape was not successful: he was captured at sea, and taken to Constantius, general of Honorius, and by him sent to Honorius at Ravenna, who took him to Rome, and having exhibited him publicly before his tribunal at Rome, and mutilated him by the amputation of two of the fingers of his right hand, sent him into banishment in the Lipari Isles. Philostorgius says he was delivered up by the Goths to Honorius after the death of Ataulphus, which took place at Barcelona A.D. 415. The date of his capture is variously given: it probably occurred in A.D. 416 or 417. Nothing further is known of his history. Tillemont and Gibbon both speak of Attalus very unfavourably: Tillemont apparently from his want of orthodoxy, and Gibbon from his deficiency in what are termed the heroic virtues. Yet Attalus showed goodness of disposition in his unwillingness to persecute the friends of Stilicho, and his refusal (according to Olympiodorus) to require |