Suidas. Fabric. Bibl. Gr. lib. iv. c. 26. § 11. Lardner's Credibility, part. ii. c. 36. Bayle. Brucker.-E.

AMMONIUS, the grammarian, lived in the fourth century, and was a pupil of the grammarian Helladius of Egypt, as Socrates, the ecclesiastical historian, attests. We learn from the same authority that he fled from Alexandria during the tumult in the year 389, occasioned by the destruction of the heathen temples by the order of the emperor Theodosius. It is probably this Ammonius of whom Photius speaks as a great admirer of the Greek poets, and an industrious critic in the Greek language, and to whom is to be ascribed a treatise on Greek Synonymes, under the title of "Iep quotes mas diapopa AEEεW" [On Words of similar and of different Significations], drawn up in the form of a dictionary. This work was first published at Venice in 1497, and afterwards, at the press of Aldus, as an appendix to a Greek and Latin Lexicon, published, in folio, at Venice, in 1524, reprinted at Paris in 1521, and at Basil in 1532, and annexed to Stephens's Thesaurus in 1572, and to Scapula's Lexicon. Fabric. Bibl. Græc. lib. iv. c. 26. § 15. — E. AMONTONS, WILLIAM, an experimental philosopher, the son of a lawyer of Normandy, was born at Paris in the year 1663. Labouring, from an illness in his childhood, under the infirmity of extreme deafness, he amused. himself, in the want of society, by studying geometry and mechanics. He learned designing and surveying, and was employed in many public works. In the year 1687, he presented to the Academy of Sciences an hygrometer upon a new construction, which was much approved. In 1695, he published, in French, a treatise, entitled Observations on a new Hour-Glass, and Barometers, Thermometers, and Hygrometers." The work was dedicated to the Academy of Sciences, of which he was admitted a member in the year 1699. Upon this occasion he read a paper on friction, in which a new theory upon that subject is proposed: the paper will be found in the memoirs of the academy. He found out a method of conveying intelligence to a great distance in a short space of time, by means of signals, from one person to another, placed at as great a distance as they could be seen by means of telescopes: he may therefore be esteemed the inventor of the telegraph. This ingenious man, who was remarkable for his ingenuity in inventing and his accuracy in executing experiments, died in the year 1705. His pieces, which are numerous, and on various subjects, as air, fire, barometers, pumps, fric

tion, &c. may be found in the volumes of the Memoirs of the Academy of Sciences for the years 1696, 1699, 1702, 1703, 1704, 1705. Fontenelle. Hist. de l'Acad. des Sciences. Moreri. Nouv. Dict. Hist. Hutton's Math. Dict. E.

AMORY, THOMAS, an English presbyterian divine, was born of reputable parents at Taunton in Somersetshire in the year 1700. He received his classical instruction from Mr. Chadwick, a preceptor of considerable eminence in the west of England. Among his school-fellows was Micaiah Towgood, afterwards an able advocate for the dissenters. With him he entered upon academic studies, under the care of Mr. Stephen James, and Mr. Henry Grove, joint-tutors in a dissenting seminary at Taunton. In 1722, he was examined and approved as a candidate for the ministry, and became for some time an occasional preacher. In London he attended a course of experimental philosophy under John Eames, an eminent tutor among the dissenters. In 1725 he was chosen colleague with his uncle Mr. Grove in the academy at Taunton, and undertook the departments of classics and natural philosophy. Upon the death of that able preceptor and valuable man, Amory became principal tutor in his place. From the year 1730 to the year 1759 he was pastor of a congregation in Taunton. In the united capacities of tutor and minister he obtained high respect for fidelity, integrity, and moderation. Notwithstanding the universal esteem in which he was held in the town and neighbourhood of Taunton, he was induced, chiefly from the hope of being able to dispose of his children more advantageously, to listen to an invitation which was sent him from the dissenting congregation of the Old Jewry in London, to become their minister, as afternoon preacher and colleague with Dr. Samuel Chandler. He removed to London in 1759; and, though his popularity as a preacher was unequal to his merit, he was treated with great respect by the intelligent and liberal of all persuasions. In 1768, the university of Edinburgh conferred upon him the degree of doctor in divinity. He was appointed morning preacher at Newington Green as colleague to the celebrated and worthy Dr. Price, and one of the lecturers at Salters'-hall. As a zealous friend to religious freedom, he took an active part in the attempt which was made, in the year 1772, to obtain an enlargement of the terms of the toleration act, and was one of the committee appointed for that purpose. His capacity for public usefulness continued nearly to his death, which hap

pened in the year 1774. His funeral sermon was preached by Dr. Flexman, an old friend, with whom he had been in habits of intimacy upwards of forty years, and who declared that their friendship had never once been interrupted by distaste, or darkened by a frown.

Amory, if not distinguished by talents of extraordinary brilliancy, possessed a well cultivated understanding, and an excellent heart. His piety, the result of rational inquiry as well as early education, was the ruling principle in his character, and gave the tone to his general conduct. The natural mildness of his The natural mildness of his temper, formed into a habit of general benevolence, rendered his manners, in every relation of life, peculiarly amiable. His studies were chiefly occupied in subjects of theology and morals. His religious system appears to have nearly coincided with that of doctor Samuel Clarke. His sermons were judicious, accurate, practical, and devotional: though not adapted to captivate the vulgar ear, they were always acceptable to the sensible and liberal. Many of these, both on general subjects and on particular occasions, have been published at various times, and have been collected into two volumes; the first, entitled, "Eighteen Sermons on various Subjects," printed in 8vo. in 1758; the second, entitled, "Twenty-two Sermons on several Subjects," printed in 8vo. in 1766. Besides sermons, Amory published "A Dialogue on Devotion, after the Manner of Xenophon;" with "A Translation of a Conversation of Socrates on the Being and Providence of God," 8vo. 1733, and 1746; "A Family Prayer Book," 1763; " An Account of the Life and Writings of Mr. Grove," prefixed to his posthumous works, 1740; "Mr. Grove's System of Moral Philosophy, revised and enlarged," 1749; "Memoirs of Dr. Benson," prefixed to his History of the Life of Christ; and Memoirs of Dr. Samuel Chandler," prefixed to his four volumes of posthumous sermons. From private Communications. Biog. Brit.-E.

AMOS, the third of the twelve minor prophets in the Hebrew scriptures, flourished about eight hundred years before Christ. In the tribe of Judah, about five miles from Jerusalem, on a mountain, lay Tekoah, a village visible in clear weather from the city. The land about is sandy, barren, and fit only for sheep-walks. (Hieron. prolog. ad Amos, et in Jer. vi. 1.) Of this village, and one of the shepherds, was Amos, the son of a shepherd. (Ch. vii. 14.) In the twenty-seventh year of Jeroboam II. king of Israel, that is, in the year 804 before

Christ, Uzziah, or Azariah, king of Judah, began his reign. (2 Kings, xv. 1.) It was under this prince that Amos left the country of Judah for that of Israel, to prophesy there. The exact year when he began his office cannot be known; for the date of the earthquake mentioned by Amos, (Ch. i. v. 1.) and also by Zechariah, (Ch. xiv. v. 5.) is not to be ascertained. It was, however, subsequent to the victories by which Jeroboam II. extended the limits of the kingdom of Israel from Hemath to Arnon, the river of the wilderness, (Amos, vi. 1, 2, 13, 14.) and during the last fourteen years of Jeroboam II. who reigned forty-one years. Amos began to deliver his prophecies at Bethel, and was ultimately driven back to his own country, in the name of the magistrate, by Amaziah and other priests of Israel. (Ch. vii, v. 10-13.) He was the father of Isarah, (2 Chron. xxvi. 22. Isaiah, i. 1.) who had already begun to prophesy at the time of Uzziah's death, (Isaiah, vi. 1.) and was, perhaps, of the family of Ashur, (1 Chron. ii. 24.) from whose son, Tekoah seems to have had its name. The conjecture, that the father of Isaiah was another Amos, a man of rank in Jerusalem, has no foundation.

The prophecy, which is short, is written with great simplicity of language, and abounds with allusions to pastoral life. After denouncing the judgments of God upon neighbouring nations, the prophet directs his threatenings against the ten tribes of Israel, warning them of approaching calamities, yet encouraging them to hope for future restoration.-E.

AMOUR, WILLIAM DE ST. a French ecclesiastic, was born at St. Amour, in FrancheComté, about the beginning of the thirteenth century. He was a canon of Beauvais, and a doctor of the Sorbonne. He distinguished himself in the contest which arose, in the year 1228, between the mendicant friars of the Dominican order and the university of Paris. The privileges, which had been lavished by the Roman pontiffs on the Franciscan and Dominican friars, had excited the jealousy of other ecclesiastics, and bitter dissensions had arisen between these mendicant orders and the bishops. In the university of Paris the Dominicans had claimed a right to two divinity professorships : the secular doctors contested this right, and passed an academic law, prohibiting any of the regular orders to hold more than one. The Dominicans asserted their claim; and the dispute was referred to the court of Rome. In this debate, William de St. Amour became the champion of the university, and maintained its

rights with great ability and zeal. He, in various treatises, vehemently attacked the whole mendicant tribe, particularly in a book "Concerning the Perils of the last Times," in which he endeavoured to prove, that St. Paul's prophecy, relating to the perilous times which were to come in the last days, was fulfilled in the establishment of the mendicant friars. This book was condemned by pope Alexander IV. as containing perverse opinions, contrary to the honour of those who make profession of poverty for God's sake; and the author was sentenced to perpetual exile from France. St. Amour retired into Franche-Comté, where he remained till the death of the pontiff, who had supported, with so much violence, the cause of the Dominicans. Upon the accession of Cle. ment IV. he returned to Paris, and collected and enlarged his former works, exhibiting, in bold portraits, the character and conduct of the mendicants. This pope, who respected the talents and merit of St. Amour, suffered him to remain unmolested till his death, which happened in the year 1272. The mendicant fraternities reprobated him as a heretic, while the learned doctors of the Sorbonne treated his memory with the highest respect. The resolute opposition which he made to idleness and hypocrisy veiled under the mask of humility and sanctity, entitles his memory to respect; and the talent and spirit which his writings discover, may justify the eulogy of Mosheim, that St. Amour was a man of true genius, worthy to have lived in better times, and to have adorned a more enlightened age." Such of his works as could be collected were published in 4to. by Cordesius, in Paris, in the year 1632; but the editor, in order to avoid the resentment of the mendicants, concealed his own name, as well as those of the printer and place of publication, under the enigmatical inscription, "Constantiæ ad Insigne bonæ Fidei apud Alitophilos." Dupin, cent. xiii. Mosheim, cent. xiii. Mo

reri.-E.

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AMPHILOCHIUS, a Christian divine of the fourth century, was a native of Cappadocia, (Hieron. Epist. ad Magn. tom. ii. p. 327. De Vir. Ill. c. cxxxiii.) and was constituted bishop of Iconium about the year 374. In his youth he studied rhetoric, and practised the law. Devoting himself to a religious life, he retired, with his friends Basil and Gregory Nazianzen, into a solitary part of Cappadocia, called Ozizaia. The latter retained through life so strong an affection for him, that he had recourse to him upon all occasions, and corresponded with him so constantly, that he tells him his daily

letters to him might serve for the journal of his life. (Ep. 395.) Called to the public duties of the episcopal character, Amphilochius assisted in the first general council at Constantinople, as well as at subsequent councils in 385 and 394. This Christian father's zeal for the catholic faith, particularly for the doctrine of the Trinity, was shown in an incident related by Theodoret, (Hist. Ecc. lib. v. c. 16.) Sozomen, (Hist. Eccl. lib. vii. c. 6) and others. The assemblies of Arian Christians being at this time very numerous, this zealous priest entreated the emperor Theodosius to issue an edict for their suppression. The emperor, not inclined to exercise such severity, slighted the request. In order farther to engage his attention to this business, and interest his feelings in its favour, Amphilochius took care, upon his next visit, when Arcadius, Theodosius's son, who had just been joined with his father in the empire, was present, to behave with ceremonious respect to the father, but to omit the due salutations to the young prince. The emperor, though willing to impute the omission to inadvertence, could not help expressing to the bishop some degree of dissatisfaction at so unusual an instance of neglect. Amphilochius answered, that he had paid his salutations to him, and. that was sufficient. Theodosius, offended with this answer, said, that a slight put upon his son was aff indignity to himself: upon which the bishop replied: "You see, sir, that you cannot bear your son to be slighted; and can you suppose that the Almighty is not displeased with those who blaspheme his only-begotten son?" The emperor, who, on similar occasions, often suffered himself to be played upon by his. priests, without examining the weight of this analogical argument, yielded to the impression which the bishop wished to make upon his passions, and passed an edict to prohibit the assemblies of heretics. This incident probably occurred in the year 383; for there is a law of Theodosius-still-extant, dated July 25th, of that year, which forbids, particularly, Eunomians, Arians, and Macedonians, to hold any meetings for worship, either in public places or private houses. Of the life of this Christian father nothing more is known, than that he, on all occasions, displayed, with respect to heretics, more zeal than charity. His works are often referred to by the councils, and by ancient Christian writers, particularly "A Treatise on the Divi nity of the Holy Spirit;" but nothing remains except a few fragments preserved in Theodoret, Facundus, and others, and "A Synodic Epistle," edited by Cotelerius. A poem, ad

dressed to Seleucus, containing a catalogue of the books of the Old and New Testament, is ascribed to him; but it was probably written by Gregory of Nazianzen. This and some other picces, probably spurious, were published together, under his name, by Combesis, at Paris, in 1644. Dupin. Basnage, Ann. 394. Cave, Hist. Lit. Lardner's Cred. part ii. c. 99.-E.

AMRU-EBN-AL-AS, one of the most famous of the first race of Saracen leaders, was the dubious progeny of Aasi, of the tribe of Koreish, by a woman of infamous character. In his youth he was addicted to poetry, and one of his exercises was a copy of satirical verses against the person and doctrine of Mahomet. So zealous was he in opposing the new religion, that he is said to have been sent on an embassy to the king of Æthiopia, for the purpose of indisposing him against the converts who had taken refuge in his court. He returned, however, himself a convert; and, escaping from Mecca with Caled, he joined the fugitive prophet at Medina.

Amru had already obtained the character of an able captain, when Abubeker determined to send a fresh army into Syria. Of this he ear nestly solicited and obtained the command. He approved his skill and valour on many occasions; and was the chief in Irak, when Caled summoned all the Arabian generals to his assistance before Damascus. He afterwards served in Palestine, where Abu Obeidah was commander-in-chief, in the caliphate of Omar. Being sent to besiege Cæsarea, he had a remarkable conference with Constantine, the son of the emperor Heraclius. This, according to the relation we have of it, consisted chiefly in genealogical arguments respecting the affinity of the Greeks and Arabians, and the rights of the latter as the descendents of them. However, it was closed by Amru with a frank declaration, "that the Arabians were tired of living in their scorching deserts, and were resolved to re-enter into the possession of the delightful country which was the inheritance of their fore-fathers." Then, denouncing perpetual enmity to the Greeks unless they should become converts or tributaries, he retired, without giving the least hopes of accommodation. The actions that ensued terminated in the capture of Cæsarea by Amru, and the subjugation of all the maritime towns of Syria. This was in the year of the Hegira 17, A. D. 638.

On the death of Obeidah, Amru assumed the chief command in Syria, in which, notwithstanding the opposition of Othman, he was confirmed by Omar. Amru had written to the

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caliph that he should proceed on the expedition into Egypt, which had been before determined upon. At the head of only four thousand Arabs he marched from Gaza, when he was overtaken by the messenger of Omar, who brought a letter, commanding him, if he should receive it while yet in Syria, to return; but, if he should already have entered Egypt, to proceed, with the assurance of all necessary supplies. Amru, who had a suspicion of the contents, marched on to the Egyptian frontiers, and then assembling his principal officers, opened and read the caliph's letter. After which, causing some of the inhabitants to be brought,

he asked in what country they were?" And the reply being " Egypt," "Let us continue our march," said Amru.

Into this rich and populous country, then under the dominion of the Greek emperors, Amru first led the mussulman arms. After the capture of Pharma, or Pelusium, he marched to Misrah, the ancient Memphis, before which he lay seven months. Notwithstanding the reinforcements sent him, he would have found it. difficult to take the place before the inundation of the Nile, had not the governor, Mokawkas, treacherously withdrawn part of the garrison from the citadel. It was then carried by storm, and the Greeks who remained were made prisoners or slain. Amru erected a new city, named Fostat, on the spot, the ruins of which now bear the name of Old Cairo. After this conquest, the Coptic Christians, or Jacobites, who composed the great body of native Egyptians, and were mortal enemies to the Greek catholics, submitted to Amru, and agreed to pay tribute, and to find quarters and subsistence for the mussulman army. Their patriarch, Benjamin, emerging from the desert, had an interview with Amru, which passed with mutual civility.

Amru then followed the fugitive Greeks to Alexandria, which city, after a bloody siege of fourteen months, he took, A. D. 640. In one of the attacks, the general, who exposed his person like the meanest soldier, was, with one of his officers and a slave, taken prisoner. They were carried before the governor, who was ig norant of the importance of his capture. As he upbraided them with the injustice of their cause, Amru, unable to repress his spirit, replied with so much haughtiness, that the governor, supposing him to be a man of rank, ordered his head to be struck off. The command would have been executed, had not the slave, who understood the Greek tongue in which it was given, immediately struck his master a blow on

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