and exhaustive family history alludes to a attract public attention, mainly through the pile of correspondence still extant, dealing efforts of an English association termed the with the minutest details of the interior eco-Lord's Day Society.' When it was resolved nomy of that corps, which had its head- to prosecute measures in parliament for the quarters at Southampton and was disbanded protection of the Lord's Day, Sir Andrew in 1748. Sir Andrew Agnew was not after- Agnew in 1832 took charge of the movewards actively employed. About 1748 the ment. heritable offices of constable and sheriff of the province of Galloway (the present counties of Wigton and Kirkcudbright), with which the lands of Lochnaw had been invested since the time of King David II, were abolished, Sir Andrew receiving 4,000l. as compensation. In 1750 he was appointed governor of Tynemouth Castle, Northumberland, in succession to the Duke of Somerset, a post worth 3007. a year. He became a major-general in 1756, and lieutenant-general, in 1759. He died at Lochnaw in 1771, in the eighty-fourth year of his age. As a military officer the Sheriff,' as he was popularly known, his father having resigned the shrievalty in his favour as early as 1723, appears to have been skilful as well as brave, and as a magistrate shrewd, kindly, and true-hearted, despite his eccentricities. Sir Walter Scott describes him as a soldier of the old school, stiff and formal in manner, brave to the last degree, and something of a humourist' (Hist. of Scotland); and Dr.¦ Chambers says of him that he was a skilful and accomplished officer, distinguished by deeds of personal daring, as well as by an eccentric personal manner that long made him a favourite in the fireside legends of the Scottish peasantry (CHAMBERS, Lives of Eminent Scotsmen). [Agnew's Hist. Hereditary Sheriffs of Galloway, London, 1864; Chambers's Lives of Eminent Scotsmen, vol. i.] H. M. C. The first step to be taken was the appointment of a committee of the House of Commons to procure information on the facts of the case, and the next the introduction of a bill to remedy the evil. Sir Andrew Agnew's bill prohibited all open labour on Sunday, excepting works of necessity and mercy. Sir Andrew Agnew encountered intense and varied opposition on account of the thoroughgoing nature of his bill, but he firmly refused to modify it. The bill was introduced on four several occasions. On the first, the second reading was rejected by 79 votes to 73; on the second, by 161 to 125; on the third by 75 to 43; while on the fourth (in 1837) it was carried by 110 to 66. Having thus at length passed into committee, the clauses were about to be discussed when the death of King William IV caused a dissolution of parliament. To the new House of Commons Sir Andrew was not elected, and no further attempt was made to pursue the movement in parliament. a private capacity Sir Andrew continued to advocate the cause in many ways, and not without success, and he threw his energies with much ardour into many of the other religious and philanthropic movements of the time. Of genial and kindly nature, he was much beloved and esteemed among those who knew him. An attack of scarlet fever terminated his life, at the age of 56, on Thursday, 12 April 1849. In a [Life, by Thomas MeCrie, jun., D.D., LL.D., London, 1850; Hansard's Debates.] W. G. B. After AGNEW, SIR ANDREW (1793 1849), of Lochnaw, baronet, and promoter of Sab- AGNEW, PATRICK ALEXANDER batarian legislation, was born at Kinsale, VANS (1822-1848), an Indian civil servant, Ireland, 21 March 1793. He was seventh whose murder at Multán by the retainers of baronet of Lochnaw, and head of an ancient Mulraj led to the second Sikh war and to and distinguished family in Wigtonshire. the annexation of the Punjab as a British His mother was the eldest daughter of John, province, was the second son of Lieutenanttwenty-sixth Lord Kinsale, premier baron of colonel Patrick Vans Agnew, a Madras officer Ireland. His education was received chiefly of considerable reputation, and afterwards a from private tutors, but partly at the uni- director of the East India Company. versity of Edinburgh; and he came in his a very successful career at Haileybury College, youth under very deep religious impressions. where he gave evidence of superior talent and Succeeding his grandfather when only six-of judgment and force of character in advance teen, he spent his early years chiefly in the improvement of his ancestral castle and estate, and in 1830 he was unanimously elected member of parliament for his own county, Wigtonshire, in the character of a moderate reformer. It was after his third election, in 1832, that the Sabbath movement began to of his years, Agnew joined the Bengal civil service in March 1841, and in the following year commenced his official life as assistant to the commissioner of the Delhi division. In December 1845 he was appointed assistant to Major Broadfoot, the superintendent of the Cis-Sutlej states, and was present at the battle of Sobraon early in 1846. He was subsequently employed in settling the boundaries of the territory of Maharaja Gholáb Sing, the new ruler of Cashmere, and in a mission to Gilgit, and in the spring of 1848, being then assistant to the resident at Lahore, was sent to Multán with instructions to take over the government of that province from Mulráj, the dewán or governor, who had applied to be relieved of it, and to make it over to Khán Sing, another Sikh official, remaining himself in the capacity of political agent to introduce a new system of finance and revenue. On this mission he was accompanied by Lieutenant W. A. Anderson, of the Bombay army, who had been his assistant on his mission to Gilgit, and also by Khán Sing, the dewán designate, and an escort of Sikh troops. The mission reached Multán on 18 April 1848. On the following day Agnew and Anderson were visited by Mulráj, and some discussion, not altogether harmonious, took place as to the terms upon which the province should be given over, Agnew demanding that the accounts for the six previous years should be produced. On the 20th the two English officers inspected the fort and the various establishments, and on their return to their camp in company with Mulraj were attacked and wounded (Anderson severely) by the retainers of the retiring dewán, who immediately rode off at full speed to his country residence. The two wounded Englishmen were placed by their attendants in an idgah, or fortified temple, where, on the following day, their Sikh escort having gone over to the enemy, they were brutally murdered by the adherents of Mulráj. AGUILAR, GRACE (1816-1847), novelist and writer on Jewish history and religion, was born of Jewish parents, of Spanish descent, at Hackney, in June 1816. Of delicate health from infancy, she was chiefly educated at home, and rapidly developed great interest in history, especially in that of the Jews, besides showing much aptitude for music. In her youth she travelled through the chief towns of England, and resided for a long time in Devonshire, whither her family removed in 1828. At an early age she first attempted literary composition. Before reaching her twelfth year she produced a drama on Gustavus Vasa,' and in her fourteenth year she began a series of poems, of no particular merit, which were published in a collected form in 1835, under the title of the Magic Wreath.' She never completely recovered from a severe illness by which she was attacked in the same year, and when the death of her father soon afterwards forced her to depend on her writings for a portion of her livelihood, her health gradually declined until her death, twelve years later. At first she devoted herself to Jewish subjects. The Spirit of Judaism,' her chief work on the Jewish religion, after being printed for private circulation in England, was published in America in 1842, with notes by an American rabbi who dissented from her views, and it met there with a warm welcome. In the treatise she boldly attacked This tragic incident, so important in its the formalism and traditionalism of modern political results, produced a profound sensa- Judaism, and insisted on the importance of tion throughout India. Both the murdered its purely spiritual and high moral aspect, officers, though young in years (Agnew as indicated in much of the Old Testament. would have been twenty-six had he lived Four years later she produced a work with a one day longer), had already established a similar aim for general reading in this country, high reputation in the public service. An-entitled The Jewish Faith, its Spiritual derson had some time previously attracted the favourable notice of Sir Charles Napier in Sind, and the duties upon which Agnew had been employed, including his last most responsible and, as the event proved, fatal mission, sufficed to show the high estimation in which his services were held. Nor was it only as a rising public servant that Patrick Vans Agnew's death was mourned. In private life his brave, modest, and un-minous writer of novels, most of which were, selfish nature had won the esteem and affection of all who knew him. If,' wrote Sir Herbert Edwardes to one of his nearest relatives, few of our countrymen in this land of death and disease have met more untimely Consolation, Moral Guidance, and Immortal Hope.' And about the same time (1845) she published a series of essays on biblical history, called The Women of Israel.' Her occasional contributions to periodical literature on religious questions were collected after her death, under the title of Sabbath Thoughts and Sacred Communings, 1851. But Grace Aguilar is better known as a volu however, published posthumously under the editorship of her mother. Home Influence, a Tale for Mothers and Daughters,' alone appeared in her lifetime (1847). It met at once with a good reception, and, after having passed through nearly thirty editions, is still popular. 'A Mother's 's Recompense,' a sequel to Home Influence,' and ' Woman's Friendship,' novels of similar character, were published in 1850 and 1851 respectively. Two historical romances, the 'Days of Bruce, a Story from Scottish History' (1852), and the 'Vale of Cedars' (1850), a story of the Jews in Spain under Ferdinand and Isabella, together with a collection of short stories, entitled Home Scenes and Heart Studies' (1853), exhaust the list of Grace Aguilar's works. All her novels are of a highly sentimental character, and mainly deal with the ordinary incidents of domestic life. Like the rest of her writings, they evince an intensely religious temperament, but one free from sectarian prejudice. In June 1847 Grace Aguilar's health, owing mainly to her literary exertions, was clearly breaking down, and she determined to leave England on a visit to a brother who was studying music at Frankfort. Before her departure the Jewish ladies of London presented her with a testimonial and an address, as the first woman who had stood forth as the public advocate of the faith of Israel.' Soon after her arrival in Frankfort, Grace Aguilar was taken seriously ill, and, dying on 16 Sept. 1847, she was buried in the Jewish cemetery of the town. Her friend, Mrs. S. C. Hall, describes her as a woman of singularly lovable character, and relates many charitable acts done by her to fellow authoresses. Two of her works, the Mother's Recompense' and the Vale of Cedars,' have been translated into German. [Memoir by Sarah Aguilar (prefixed to Home Influence, 1819); Art Union Journal, ix. 347; Pilgrimages to English Shrines, by Mrs. S. C. Hall (Second series), pp. 154-169: Eclectic Review (new series), iii. pp. 131-155 (Feb, 1858); Marie Enriquez Morales von Grace Aguilar, frei bearbeitet und mit einem Vorwort versehen von J. Piza (Institut zur Förderung der israelitischen Literatur), Magdeburg, 1860.] S. L. L. AGUS, BENJAMIN (fl. 1662), divine, was one of the most distinguished of the earlier vindicators of the nonconformists, and as such second only to Richard Baxter, and hardly second to Vincent Alsop. His "Vindication of Nonconformity' and 'Antidote to Dr. Stillingfleet's "Unreasonable ness of Separation:"being a defence of the former, have been allowed to slip out of sight; but they hold in them all that needs to be said in behalf of nonconformity. From the former, these words of historie importance may be quoted: A little before the Black Bartholomew Act of Uniformity and ejection of the two thousand in 1662] a noble lord enquired whether I would conform or not? I answered: "Such things were enjoined as I could not swallow, and therefore should be necessitated to sound a retreat." His lordship seemed much concerned for me, and used many arguments to reconcile me to a compliance, but perceiving me unmoved, at last said with a sigh: "I wish it had been otherwise; but they were resolved either to reproach you or undo you."' Another great lord, when speaking to him about the hard terms of conformity, said: 'I confess I should scarcely do so much for the Bible as they require for the Common Prayer'—meaning doubtless, explains Palmer, subscribing assent and consent to all and every thing in our present translation, or copy of the original. What wise man would do it?' He has been identified with Benjamin Agas, native of Wymondham, Norfolk, who entered Corpus College, Cambridge, in 1639, proceeded M.A. in 1657, and was described in his will, dated 21 May 1683, as of London, clerk.' Agus was ejected from Chenies, Buckinghamshire. [Calamy and Palmer's None. Memorial, i. 297-8; Works, ut supra; Masters' Hist. of Corpus Coll. (ed. Lamb), p. 196.] A. B. G. AGUTTER, WILLIAM (1758-1835), the son of Guy Aguttar (sic) of All Souls', Northampton, matriculated at Lincoln College, Oxford, 18 March 1777, at the age of 18. In 1780 he obtained a demyship at Magdalen College, and retained it until 1793. He graduated as B.A. in 1781, and took the degree of M.A. in 1784. On 29 May 1793 he was married to Anne Broughton, of Canonbury Place, Islington, a daughter of the Rev. Thomas Broughton. Agutter does not seem to have held any preferment in the English church, but in 1797 he was appointed to the post of chaplain and secretary to the Asylum for Female Orphans in London. He enjoyed a high reputation as a preacher, and many of his sermons were printed by request.' The best known of them was preached at St. Mary's, Oxford, before the university 23 July 1786, and consisted of an orthodox description of the difference between the death of the righteous and the wicked, illustrated in the instance of Dr. Samuel Johnson and David Hume, Esq.' He was much attached to that eccentric prodigy of learning, John Henderson, and when his friend died at Oxford in 1788, he accompanied the corpse to Kingswood near Bristol and preached the funeral sermon on the loss which learning had sustained by his death. It was published in the same year, and is still of interest as a narrative of marvellous AICKIN, or AIKIN, FRANCIS (d. 1805), actor, was born in Dublin and brought up to the trade of his father, a weaver in that city; but, following the example of his younger brother, James [q. v.], he became a strolling player. Having appeared as George Barnwell and sustained other characters in various country towns, he joined the manager of the Smock Alley Theatre, Dublin. He made his first appearance at Drury Lane as Dick in the Confederacy' on 17 May, 1765. He continued a member of the Drury Lane company until the close of the season of 1773-4. In the following year he carried his services to Covent Garden, and appeared there every year until the close of the season of 1791-2. He had commenced business as a hosier in York Street, Covent Garden, and obtained the patronage of certain members of the Royal family. He closed his shop in 1787 on the death of his first wife, an Irish lady of family and some fortune, and entered upon the management of the Liverpool Theatre. His success was not great, but he prospered by a second marriage with a widow dowered with 8007. a year. He was, afterwards, with Mr. John Jackson concerned in the management of the Edinburgh Theatre. He was of pleasing person, good judgment, his voice was sonorous and distinct, and from his success in the impassioned declamatory parts of tragedy he obtained the nickname of Tyrant Aickin' a character in private life no man was more the reverse of, either in temper or the duties of friendship. Nor did all his merit lie in tragedy; in the serious parts of comedy, such as Sir John Flowerdale in the School for Fathers,' the pleasing harmony of his tones, and his precision of expression were of great service to the performance. Genest gives a list of upwards of eighty characters which Francis Aickin was accustomed to assume. Francis Aickin and his brother were members of the School of Garrick,' a club composed of actors who were contemporaries of Garrick. [Secret History of the Green Rooms, 1790; Thespian Dictionary, 1805; Genest's History of the Stage, 1832; Hitchcock's History of the Irish Stage, 1794.] D. C. AICKIN, or AIKIN, JAMES (d. 1803), actor, a native of Ireland, was the younger brother of Francis Aickin [q. v.], and like him brought up to be a weaver. After joining a company strolling through Ireland, and gaining some experience of the stage, he embarked for Scotland, and presently accepted an engagement to appear at the Edinburgh Theatre. He was very favourably received, and gradually, from his merit as an actor and his sensible deportment in private life, became the head of the Canongate company, playing most of the leading parts in tragedy and comedy. But in January 1767 a riot took place in the theatre because of the discharge by the management of one Stanley, an actor of small merit, in whom, however, a section of the public took extraordinary interest. The inside of the building was demolished, the furniture ransacked, and the fixtures destroyed. It was not until troops from the castle had come to the relief of the city guard that the rioters were dispersed, and the theatre saved from further injury. James Aickin, who had particularly offended the rioters, left Edinburgh, and, accepting an engagement at Drury Lane, made his first appearance there in December 1767 as Colonel Camply in Kenrick's comedy of the Widowed Wife." He continued a member of the Drury Lane company, with occasional appearances at the Haymarket Theatre during the summer months, until his retirement in 1800. He was for some years one of the deputy managers of Drury Lane, and was reputed to be a useful and pleasing actor, easy, graceful, and natural of manner. His forte lay in the representation of an honest steward or an affectionate parent.' Boaden states that while the tones of his voice were among the sweetest that ever met the ear, he was not happy in his temper. In 1792 he took offence at some of John Kemble's managerial arrangements, was personally rude to him, and challenged him to a duel. The actors met in some field in Marylebone,' a third actor, Charles Bannister, undertaking the duties of second to both combatants. Aickin discharged his pistol, but fortunately missed his manager, who declined to fire in return; a reconciliation was then accomplished. Kemble afterwards explained that he saw from his adversary's levelling at him that he was in no danger.' Secret History of the Green Rooms, 1790; Genest's [Jackson's History of the Scottish Stage, 1793; History of the Stage, 1832; Boaden's Life of John Philip Kemble, 1825.] D. C. AIDAN (d. 606), king of the Scottish kingdom of Dalraida, was the son of Gabran, a former king of Scottish Dalraida, which was originally formed of a portion of the west coast of Scotland by Fergus Mor, son of Erc, who came at the end of the fifth century from Irish Dalraida. According to the law of tanistry which governed the succession, Gabran was immediately succeeded by a relative named Conall, and it was only after Conall's death that the throne was accessible to Aidan. It was St. Columba who chose him to be king in preference to his brother Eaganan, and solemnly crowned him in the island of Iona. Aidan pursued a vigorous policy. The Dalraid Scots were, before his time, regarded as an Irish colony and subject to the mother tribe in Ireland. In 575 Aidan attended a great council at Drumceat, and announced to the Irish his intention to govern Scottish Dalraida as an independent kingdom. In 603 he led a large force of Britons and Scots against Ethelfrith, the Anglian king of Bernicia, and was defeated at a spot called by Bede Degsastan,' which is probably in Liddesdale. Bede notes that so signal was the defeat inflicted on Aidan, that no like attempt had since been made up to his own time (731) in northern England. Aidan died in 606, and St. Columba named his son Eocha Buidhe, or the yellow-haired, his successor. [Skene's Celtic Scotland, i. 143, 162-3, 229, 239, 247, 249; Bede's Hist. Ecclesiast. lib. i. c. xxxiv.; Reeves's Adamnan, pp. 81, 264; Biog. Brit.. where a long account is given of the mythical history of Aidan as related by Hector Boece and later writers; Pinkerton's Enquiry into Scottish History, ii. 114.] AIDAN, SAINT (d. 651), was the first bishop of Lindisfarne. Oswald, who became king of Northumbria in 635, had been converted to Christianity during his exile at the monastery of Hii or Iona. His first duty as king was to repulse the heathen Welsh. His success enabled him to persuade his people to accept the christian faith. He summoned missionaries from the monastery of Hii, which had been founded by the Irish monk Columba. The monks of Hii sent a bishop of austere temper, who was soon dispirited by the obstinacy of the Northumbrian people. He returned to Hii and reported his ill success. The monks sat in silence, which was broken by one of the brethren, Aidan. Were you not too severe," he said, ' to unlearned hearers? Did you not feed them with meat instead of milk?* All agreed that Aidan should be sent to Northumbria as bishop. He set out at the end of 635. Aidan was the founder of the Northumbrian church. He was the fast friend of King Oswald, who acted as his interpreter when he began to preach at the court, and the thegns heard him gladly. Faithful to the traditions of his youth, Aidan chose as the seat of his church the island of Lindisfarne, which in some measure reproduced the features of Iona. It lies off the Northumbrian coast, to which it is joined at low tide by an expanse of two miles of wet sands; at high tide it becomes an island. As it was close to the royal vill of Bamborough, Aidan could vary a monastic life with missionary journeys to the mainland, and frequent intercourse with the king. Monks from Iona flocked to Lindisfarne, and thence carried monastic civilisation along the Tweed, where Boisil founded the monastery of Old Melrose. The zeal of Oswald and the piety of Aidan went hand in hand. Churches were built, and the Northumbrian folk flocked to hear the new teachers. The personal characters of Oswald and Aidan were the chief means of commending Christianity to the people. Aidan taught no otherwise than he lived, and impressed his own standard upon his followers. The gifts which he received from the king and his thegns were at once distributed amongst the poor. He had no care for worldly pleasures, but spent his time in study and in preaching. His life was simple: he traversed the country on foot, and preached to every one whom he met (BEDE, Hist. Eccles. lib. iii. cap.5). His friendship with King Oswald continued unbroken. One Easter day Aidan sat at dinner with Oswald, when the royal almoner came in to say that he had not enough to satisfy all the needy. Oswald ordered the food to be taken from his own table, and his silver dish to be broken in pieces and distributed. Aidan seized the outstretched hand of the king and blessed him, saying, May this hand never perish!" When Oswald fell in battle against the heathen Penda in 642, his right hand and arm were found severed from his body, and men said that through Aidan's blessing they remained uncorrupted, and were a relic of the church of York. Oswald's defeat by the heathen king of Mercia threatened to sweep away Northumbrian Christianity. Deira, under Oswini, submitted to Penda: but Bernicia under Oswiu, Oswald's brother, still made resistance. Penda ravaged the land and laid siege to the rocky fortress of Bamborough. Finding it impregnable by assault, he gathered all the wood and straw of the neighbourhood to the foot of the rock, and, waiting for a favourable wind, fired it. The sparks would easily have set on fire the wattled houses of the little town. Aidan, from his retirement in a hermitage on the isle of Farne, just opposite Bamborough, saw the cloud of smoke |