In the edition of Lyon, they appear in the fifteenth volume. The Commentary on Genesis was long supposed to be lost; but Pez discovered two MSS. in monasteries in the Austrian dominions, from which he printed it in the first volume of his "Thesaurus Anecdotorum novissimus," Augsburg, 1721. Trithemius speaks of a work of Angelomus, "De divinis Officiis," now lost, and of some other writings which he does not particularly describe. Angelomus appears to have been acquainted with the Hebrew and Greek languages; and he refers not only to the Septuagint, but to the versions of Aquila, Symmachus, and Theodotion. (The best accounts of Angelomus and his works are contained in the Histoire Littéraire de la France, tom. v.; and Ceillier, Auteurs Sacrés, tom. xviii. See also Mabillon, Annales Ordinis Sct. Benedicti, tom. ii.; Dupin, Nouvelle Bibliothèque des Auteurs Ecclésiastiques, Neuvième Siècle; Fabricius, Bibliotheca mediæ et infimæ Latinitatis, tom. i.; and Cave, Scriptorum Ecclesiasticorum Historia Litteraria. Of the older writers he is mentioned by Sigebertus Gemblacensis (Sigebert of Gemblours) and Trithemius (Trittenheim) in their respective works De Scriptoribus Ecclesiasticis. Trithemius has incorrectly described him as Lexoviensis (of Lisieux) instead of Luxoviensis (of Luxeuil), and the error has been copied in the "Bibliotheca Patrum.") J. C. M. ANGELO'NI, FRANCESCO, an Italian antiquary of the seventeenth century, is known for some useful writings of his own, but better for having been the uncle and first instructor of Bellori. His life appears to have been quite devoid of interesting events. He was a native of Terni in the Roman State, and died in 1652 at Rome, where he had long resided as secretary to Cardinal Aldobrandini, and had collected a very valuable numismatic museum. Angeloni began his career in the inventive department of literature, publishing two prose comedies, "Gli Irragionevoli Amori," Venice, 1611, 8vo., and "Flora," Padua, 1614, 12mo. There is also in print a volume of complimentary letters from his pen. He is said to have left in manuscript many other compositions of an imaginative character, embracing comedies, novels, and an "Arcadia" on the model of Sannazaro's, on the credit of which he is admitted by Quadrio into his list of poets who have written in a mixture of prose and verse. But his reputation depends upon two antiquarian treatises, neither of which appeared till towards the close of his life, and both of which have long been rare even in Italy. "L'Istoria Augusta da Giulio Cesare a Constantino il Magno, illustrata con le Verità delle Antiche Medaglie," Rome, 1641, fol. The work contains impressions of medals 1. 2. from the author's collection, with explanatory and historical observations. The text was severely animadverted upon in several quarters; and a second edition, Rome, 1685, fol., embodies Angeloni's own corrections of many errors and omissions, of which Bellori, in his preface to this edition, says, that his uncle had become painfully sensible, but which he endeavours to excuse on account of the author's advanced age and constant employment. The second edition gives also reverses of the medals, with descriptions by Bellori. "Historia di Terni," Rome, 1646, 4to. (a very rare edition, containing three remarkably spirited etchings, designed as well as executed by Canini); Rome, 1685, 4to. This history consists of three parts: a dissertation, learned and instructive, but somewhat desultory, on the classical antiquities of the place and its inhabitants, -a minute chronicle from the dark ages to the year 1605, - and a description of the modern town; and to these parts are added memoirs of the saints who were natives of Terni. A volume entitled "Il Bonino, ovvero Avvertimento al Tristano, &c." Rome, 1649, 4to., which is a polemical criticism on a work of the French antiquary Jean Tristan, was at first attributed to Angeloni, principally on account of his supposed enmity to Tristan for attacks upon the first edition of the "Istoria Augusta." But it seems to have been satisfactorily proved that Angeloni's revenge was taken, not by himself, but by his nephew. (Mazzuchelli, Scrittori d'Italia; Quadrio, Della Storia e della Ragione d' ogni Poesia, 1739-1752, i. 203. ; Mandosio, Bibliotheca Romana, 1682, ii. 336. art. "Bellori;" Fontanini, Biblioteca d' Eloquenza Italiana, 1753, ii. 202.; Clement, Bibliothèque Curieuse, 1750, i. 327.; Haym, Biblioteca Italiana, osia Notizia de' Libri Rari nella Lingua Italiana, 2d edit. Venice and Milan, 1741, pp. 24. 36. 219.) W. S. ANGELO'NI, LUIGI, born about the year 1758, at Frosinone, in the Campagna of Rome, was the son of a merchant of Lombardy, who had settled and married in that town. His father having become afflicted with paralysis whilst Angeloni was yet a boy, he followed up his father's business, but applied himself at intervals to philological studies. He lived quietly till 1798, when the French republican armies, under Berthier and Massena, invaded the Roman States, drove away the pope, and set up the pageant of a "Roman republic," under the protection of France. They appointed consuls, senators, and tribunes from among those who were favourable to republican principles, and Angeloni being chosen as one of the tribunes, went to live at Rome. But the shameful plunder of public and private property by the French generals and commissaries, of which Angeloni speaks with becoming indignation, and the insults offered to the churches and the clergy, excited a serious insurrection both in Rome and in the provinces. The | public was at an end. The French garrison, revolt in Rome was soon put down by grape shot and military executions, but the insurrections in the provinces were not so easily managed. The towns of Ferentino and Frosinone, and other places in the valley of the Sacco, made a determined resistance, and strong bodies of French and Polish troops were sent against them. Angeloni being anxious for his relatives, and his property, and his native town, went to General Macdonald, who assured him that no one should suffer except the actual rebels with arms. But the soldiers having stormed Frosinone in the month of August, made a general plunder and massacre, in which Angeloni's maternal uncle, eighty-four years of age, was killed in his bed, and Angeloni's mother, and aunt, and servants were ill-treated, and his two houses and warehouse were stripped. In the following November came the Neapolitans, under King Ferdinand, to drive away the French from the Roman State, and they laid Angeloni's mother and aunt under a heavy contribution, to pay which some property of Angeloni's was obliged to be sold. Meantime Angeloni, with the other members o the government, had withdrawn from Rome, under the protection of the retiring French troops; but the following December, the Neapolitans having been driven away, he returned to Rome with his colleagues. In the year 1799 the French, who had now occupied Naples, being obliged to retire from thence, in the month of May, to face the allies in North Italy, a French column took the road by San Germano and Isola di Sora, to Frosinone and Rome. "In their retreat they committed atrocities (it is Ange and the members of the republican government, were allowed to embark at Civitavecchia, and proceed to France. Thus Angeloni, with many of his countrymen, became an emigrant. He landed in Corsica, and spent some time at Ajaccio, where he heard some curious stories concerning the early fortunes of the Bonaparte family. At last he repaired to Paris, where Bonaparte, having upset the directory, had made himself first consul of France. Bonaparte showed little favour to the Roman emigrants, whom he considered probably as unmanageable enthusiasts; and they, on their part, becoming intimate with other hot-headed republicans, both Italian and French, hatched a conspiracy against him. Ceracchi, an artist from Rome; Diana, a notary from Ceccano and friend of Angeloni; Giuseppe Arena, a Corsican officer, and some Frenchmen, were the leaders in the plot to waylay and stab Bonaparte in the lobby of the opera house, in October of the year 1800. Angeloni says that he himself was privy to the conspiracy, and that he pointed out his friend Diana as a fit man to effect the object. But one of the Frenchmen, called Harel, turned informer, and Diana, Ceracchi, Arena, and two Frenchmen, called Demerville and Topino Lebrun, were arrested. In the course of their examination, Angeloni and other Roman emigrants became implicated, and they were arrested; but no proof being elicited against them, they were released. The original five, however, remained in prison, and soon after another plot, that of the infernal machine, having broken out, Bonaparte determined to make an example of the conspirators. Giuseppe Arena, Ceracchi, loni who speaks) which have never been | Demerville, and Topino Lebrun were tried, exceeded. In the towns through which they as well as their young pupils, and take them called l'Isoletta, not far from Frosinone, those In September of the same year the Neapolitan troops took Rome, and the Roman re condemned, and beheaded in January, 1801. Diana made an able defence, and was acquitted on condition of being banished from France, and sent back to Rome, where he afterwards became a party to the second invasion by the French in 1809. Angeloni became afterwards connected with the secret society of the Philadelphes, which had its ramifications in the army, and whose object was to get rid of Bonaparte. The Paris police, which was then directed nominally by Fouché, but it appears really by Desmaret, whom Bonaparte had put under Fouché on purpose to watch him, received some information of a new conspiracy, upon which several individuals were arrested, and among others Angeloni, who was kept in prison for about ten months, after which he was liberated, as nothing could be proved against him. He speaks of Fouché as being at heart a republican, and mentions several other Frenchmen of note, such as General Malet, Servan, Guyot, and Jacquemont, who were disaffected to Napoleon, and waiting for an opportunity of upsetting his power. In 1810, Fouché, when sent by Napoleon in a sort of honourable banishment to Rome, ❘ time till his death he resided chiefly in Lon offered to take Angeloni with him, but Angeloni refused. In 1811, Angeloni published at Paris a work of considerable erudition on the life and works of Guido d'Arezzo, the restorer of music. In 1814, after the downfall of Napoleon, Angeloni published a pamphlet, suggesting the manner in which he fancied that Italy ought to be governed, "Sopra l'Ordinamento che aver dovrebbono i Governi d' Italia." He was at the same time one of the first to claim for Italy, and especially for Rome, the restitution of the sculptures, paintings, and MSS. taken away by the French in 1797-8. He exerted himself strenuously for that object with the commanders and envoys of the allied powers in 1815; and when Cardinal Consalvi sent commissioners to Paris to receive the restored treasures of art, Angeloni constantly assisted them by his suggestions, reminiscences, and local information. He laments that the papal commissioners were too easy and remiss in urging their claims, especially with regard to "five hundred ancient medallions, which, through want of proper firmness, were given up to France." He also says that he could not prevail upon Canova to insist upon the restitution of the colossal statue of Melpomene. Several paintings were likewise detained, as being in the private collection of the restored king. Among the MSS. the authentic acts of the trial of Galileo by the Inquisition of Rome, found in the archives of the holy office, are mentioned as being detained by the French government, notwithstanding the application of the papal commissioners. Still the exertions of Angeloni were useful towards the recovery of many objects, which would have otherwise been lost, in token of which he received a letter from Cardinal Consalvi, dated Rome, March 4. 1816, thanking him in flattering terms, and in the name of Pope Pius VII., for his zeal, and accompanied by a present of a gold snuff-box adorned with a valuable cameo, and a necklace of oriental stones. He was also offered an annual pension, which he refused. Angeloni continued to live at Paris, where, in 1818, he published a political work, "Dell' Italia uscente il Settembre, 1818," in which he complained, in very strong terms, of the arrangements of the congress of Vienna concerning Italy. After the revolutionary attempts of Naples and Piedmont of 1820-1, a number of Italian refugees went to Paris, where they often met at Angeloni's house. Angeloni had previously, in 181920, been in correspondence with some of the leading men who figured in the movement of Piedmont. All this excited the suspicion of the French police; and as foreigners are liable to be sent out of France at any time by an order from the executive, Angeloni, with others, was in March, 1823, escorted by gendarmes to the sea coast, and there shipped off for England. From that don. In 1826 he published another political work, "Della Forza nelle Cose politiche," London. In the interval, Angeloni, having superadded to his democratic ideas certain phrenological notions which he laid hold of from Dr. Gall's writings and conversation, upon which he commented in his own way, came to the conclusion, that right and wrong, morality and immorality, are mere conventional names; that force constitutes right, and that men act and must ever act according to the disposition which nature gave them in shaping their brain. He disagrees from Gall and Spurzheim about their organ of justice or conscientiousness, of which he does not admit the existence. Men guilty of what we consider enormous offences are, according to him, no more responsible than maniacs, whom it were absurd to punish, but they may be confined in order to prevent them from disturbing society. He defines the common weal, "that which suits best the greatest majority of men united in society." But Angeloni thinks that the laws must fix what is conducive to the public weal, and then the law will be the criterion of what is right and wrong. He admits that men are unequal by nature in their physical and intellectual qualities, and that the wish to have property is a natural instinct of man; and he rejects the schemes of Babeuf, Buonarroti, and Owen for a community of goods. When the last French revolution broke out in 1830, Angeloni wrote to Lafayette, whom he had formerly known at Paris, to advise him to abolish royalty in France; for he, like many others in his situation, fancied himself called upon to give his advice upon all political emergencies in any part of the world. With a tenacity which increased with age, he continued to foretell the advent of universal democracy, for that was with him a fixed idea which no disappointments could remove. His last work, “Esortazioni Patrie," London, 1837, addressed to the youth of Italy, may be truly styled the work of his old age, being written in a more rambling style than his former productions. But amidst a farrago of disquisitions, or rather declamation, upon incongruous subjects, there are here and there the reminiscences of an octogenarian who had witnessed strange scenes, and heard strange tales in various countries, and during the most eventful period of modern times. In his garrulous unconnected way, he discloses particulars which, used with discrimination, may be valuable as materials for history. The account which he gives of himself, and of his opinions, is not the least curious part of the whole. In his polemics, whether concerning politics, religion, or language, he displays all the dogmatism and the virulence of the old Italian scholars of the middle ages, and bespatters his antagonists with abuse, and personal reflections and in sinuations. His strictures upon Scripture | wife's family, with an epitaph which is given دو history are offensive, on account of their flippancy and scurrility. In his language he is a purist, or, as the Italians style it, a trecentista, and carries his veneration for the old Tuscan writers to an excess. His periods are long, and inverted after Boccaccio's manner. An Italian critic, in his "Saggio sulla Storia della Letteratura Italiana nei primi xxv. Anni del Secolo xIx," has called him the prince of the "cacozeli" and antiquaries. This brought down a torrent of abuse upon the critic in Angeloni's last work. He is still more violent against the historian Botta, who did not consider democracy as practicable in a country like Italy. Princes and their ministers are, of course, treated no better. In one instance he shows a temperance which does credit to his feelings. Although a professed republican, and a disbeliever in all religion, as he styles himself, he speaks with respect of the pope, and more particularly of the good Pius VII.; and he even takes up the defence of the Roman church, not on religious grounds, but because he considers it a useful institution. Angeloni died in London at the beginning of 1842. Besides the works already mentioned, he contributed to or corresponded with several Italian journals, the " Poligrafo," "Giornale Trevigiano," and others, on subjects of language. (Esortazioni Patrie, and the other works of Angeloni quoted above.) A. V. ANGELONI, VINCENZIO and GIOVANNI. They copied for the Empress Catherine II. of Russia in wax colours, or in a kind of encaustic, the frescoes of Raphael in the loggie of the Vatican. (Nagler, Neues Allgemeines Künstler Lexicon.) R. N. W. ANGELUCCI, A'NGELO, was born at Naples towards the beginning of the eighteenth century, and died there in 1765. He is known as a celebrated maker of violin strings, an art in which the Italians have always been allowed to excel. He found out that mountain-bred lambs of seven or eight months old furnished the material for a better string, than lambs either younger or older, born in the plains. He constantly employed agents to select for his purpose the best intestines, and had several hundred workmen engaged in his manufactory. (Volkmann, Nouvelles d'Italie.) E. T. ANGELUCCI, TEODORO, born at Belforte, near Tolentino, in the march of Ancona, about the middle of the sixteenth century, studied medicine, which he afterwards practised at Treviso, where he married. Little is known concerning his life, except that he met with adversities, that he was living at Venice as an exile in 1593, became a member of the Venetian Academy, and died in 1600 at Montagnana, of which place he was Protomedico. His body was transferred to Treviso, where he was buried in the church of St. Francis, in the tomb of his by Mazzuchelli. He wrote the following works: "Sententia quod Metaphysica sint eadem quæ Physica," 4to. Venice, 1584. This is chiefly a defence of Aristotle against F. Patrizi, a celebrated professor of philosophy at Ferrara, who in his "Discussiones Peripateticæ" had attacked Aristotle's doctrines. Patrizi replied to Angelucci by an "Apologia," printed at Ferrara in 1584, to which Angelucci answered by his " Exercitationum cum Patritio Liber, in quo de Metaphysicæ Authore," &c. Venice, 1585. Angelucci appears, however, to have been no match in argument for his antagonist, who was also supported by Francesco Muti of Cosenza, who published "Disceptationes contra Calumnias Angelutii in maximum Philosophum Franciscum Patritium," Ferrara, 1588. That was a time of stirring controversy in the Italian schools between the Platonists and the Aristotelians. Angelucci published also the following medical works: 1. "Ars Medica ex Hippocratis et Galeni Thesauris potissimum deprompta, ac singulari quodam et perspicuo Sententiarum Ordine exposita," 4to., Venice, 1588, and again in 1593. 2. "De Naturâ et Curatione malignæ Febris, Libri IV.," 4to., Venice, 1593, dedicated to Cardinal Pallotta, by which dedication it appears that Angelucci had been at Rome in his youth. This work was severely criticised by Gio. Donatelli, of Castiglione, in his dissertation " De Febre maligna Disputatio cum Theodoro Angelutio," Venice, 1593; to which Angelucci replied by his "Bactria, quibus rudens quidam ac falsus Criminator valide repercutitur, et de Naturâ malignæ Febris accuratissime disseritur," Venice, 1593. Lastly, Angelucci wrote the following poem in Italian : " Capitolo in Lode della Pazzia," a burlesque composition published at Venice in 1601, and also a translation in verse of a celebrated Latin hymn in praise of God, by Celio Magno, Secretary to the Council of Ten at Venice: "Deus: Canzone Spirituale di Celio Magno con un Discorso sopra di quella di Ottavio Menini, e con due Lezioni di Teodoro Angelucci," Venice, 1597. There is a translation in blank verse of the Æneid, which bears on the title-page the name of Teodoro Angelucci: “L' Eneide di Virgilio, tradotta in Verso sciolto," 12mo., Naples, 1649; but several critics, among others the compilers of the "Bibliotheca Societatis Jesu," ascribed it to Father Ignazio Angelucci, a Jesuit of the same family as Teodoro, who edited the work. Mazzuchelli thinks that Father Ignazio had access to the MS. of his relative, and revised and published it. This translation has been considered by some critics more faithful than the one previously published, and more generally known, by Annibale Caro. (Mazzuchelli, Scrittori d' Italia; Tiraboschi, Storia della Letteratura Italiana; Zeno, Note al Fontanini.) A. V. אנגילנו(a Jewish philosophical writer, the author of a treatise, called "Kuphas Harochelim" ("The Chest of the Dealers in Aromatics or Perfumes"), which is a collection from the ancient philosophers of all nations, and is among the quarto MSS. of the library of R. Oppenheimer, now forming a part of the Bodleian Library at Oxford. We have no account of the period at which this author lived and wrote. (Wolfius, Biblioth. Hebr. iii. 385.) C. P. H. A'NGELUS, ANDRONICUS. [ANDRONICUS ANGELUS.] A'NGELUS, ALEXIS. [ALEXIS ANGELUS.] ANGELUCCIO. [ANGELO.] Cambridge, 1619, 4to. This also is in Greek ANGELU'NO, R. JOSEPH )ר" יוסף |and English. 3. "Enchiridion de Institutis Græcorum," Cambridge, 1619, 4to. This is a curious account in Greek and Latin of the rites and ceremonies of the Greek church, and is accompanied by testimonials from several of the most eminent men in both universities. Another Latin version by G. Fhelau, a minister of Danzig, was published with notes at Frankfort, 1655, 12mo., under the title, "Status et Ritus Ecclesiæ Græcæ.” Another edition, greatly enlarged, of this latter version, entitled, "De Statu hodiernorum Græcorum Enchiridion," was published at Leipzig, 1676, 4to., and at Franeker in 1679, 4to., in P. Cyprius's "Chronicon Ecclesiæ Græcæ." 4. "Labor Christophori Angeli, Græci, de Apostasia Ecclesiæ et de Homine Peccati, scilicet Antichristi, et de Numeris Danielis et Apocalypseos quas Nemo recte interpretatus est ex quo prædicti sunt a Prophetis," London, 1624, 4to. The object of the author is to establish a distinction between the apostacy and the man of sin in 2 Thess. ii. 3., to prove that the apostacy as predicted was fulfilled in the person of Pope Boniface, by the surrender of temporal power to him by the Emperor Phocas, and that Mohammed who appeared within eleven years after was the antichrist. Finally, he demonstrates by calculations, that the destruction of the last of the Mohammeds will happen in the year 1876. (Wood, Athenæ Oxonienses, edit. Bliss, ii. 633.; Gentleman's Magazine, lxiv. 785.) ANGELUS DE CASTRO or CASTRENSIS. [CASTRO, ANGELUS DE.] A'NGELUS or ANGEL, CHRISTOPHER, a Greek, was a native of the Peloponnesus, and lived in the latter part of the sixteenth and beginning of the seventeenth centuries. Being anxious to acquire knowledge, he visited the several cities of Greece, and particularly applied himself to religious subjects. While at Athens, the Turkish governor endeavoured to persuade him to abjure Christianity, and to accuse the Athenian merchants trading to Vienna of having sent him to Athens for the purpose of betraying that city to the Spaniards. The object of the governor is stated to have been to throw odium on the Athenian Christians, and enable him to avenge himself on them for certain accusations preferred by them against him to the Ottoman Porte. Not succeeding in his object with Angelus, he caused him to be thrown into prison, and treated with the greatest severity; but on the intercession of some of the archonti of the city, Angelus was released. He immediately embarked on board a vessel for England, and arrived at 2. J. W. J. A'NGELUS HIEROSOLYMITA'NUS )אנגלוס מירושלם( a converted Jew and hermit of Mount Carmel, celebrated for his learning and the sanctity of his life. He lived in the beginning of the thirteenth century, and it is recorded that he converted many Jews to the Christian faith. He is also celebrated for his predictions of the growth and extension of the Turkish empire, and of the scourge and vexation which it would prove to Christendom. According to father Imbonati, this prophecy was printed in Italy. He suffered martyrdom in Sicily by command of Berengarius, one of the petty tyrants of that island, whom he had the boldness to reprove for the crime of incest, A. D. 1220. (Wolfius, Biblioth. Hebr. iii. 789.; Imbonatus, Biblioth. Latino-Hebr. p. 5, 6.; Conr. Gesnerus, Biblioth. a Simlero, p. 51.) C. P. H. A'NGELUS, ISAAC. [ISAAC ANGELUS.] A'NGELUS, JOHN, was of Aichen in Bavaria. He was a doctor of medicine, and taught mathematics at Ingolstadt and Vienna, at the latter of which places he died in 1512, while engaged in correcting or extending the planetary tary tables of Purbach. Weidler calls him an excellent astronomer, very useful in the correction of books and tables; but the following work will perhaps give as good an idea of his pursuits: "Astrolabium Planum |