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 ANDRÉS, JUAN (1740–1817), Spanish Jesuit, was born at Planes in the province of Valencia, and became professor of literature at Gandia and finally royal librarian at Naples. He died at Rome on the 12th of January 1817. He is the author of many miscellaneous treatises on science, music, the art of teaching the deaf and dumb, &c. But his chief work, the labour of fully twenty years, is entitled Dell’ origine, progressi, e stato attuale d’ogni Letteratura (7 vols., Parma, 1782–1799). A Spanish translation by his brother Carlos appeared at Madrid between 1784 and 1806, and an abridgment in French (1838–1846) was compiled by the Jesuit Alexis Nerbonne. The original was frequently reprinted during the first half of the 19th century.

ANDREW (Gr. , manly), the Christian Apostle, brother of Simon Peter, was born at Bethsaida on the Lake of Galilee. He had been a disciple of John the Baptist (John i. 37-40) and was one of the first to follow Jesus. He lived at Capernaum (Mark i. 29). In the gospel story he is referred to as being present on some important occasions as one of the disciples more closely attached to Jesus (Mark xiii. 3; John vi. 8, xii. 22); in Acts there is only a bare mention of him (i. 13). Tradition relates that he preached in Asia Minor and in Scythia, along the Black Sea as far as the Volga. Hence he became a patron saint of Russia. He is said to have suffered crucifixion at Patras (Patrae) in Achaea, on a cross of the form called Crux decussata (✕) and commonly known as “St Andrew’s cross.” According to tradition his relics were removed from Patras to Constantinople, and thence to St Andrews (see below). The apocryphal book, The Acts of Andrew, mentioned by Eusebius, Epiphanius and others, is generally attributed to Leucius the Gnostic. It was edited and published by C. Tischendorf in the Acta Apostolorum apocrypha (Leipzig, 1821). This book, as well as a Gospel of St Andrew, was declared apocryphal by a decree of Pope Gelasius. Another version of the Andrew legend is found in the Passio Andreae, published by Max Bonnet (Supplementum II Codicis apocryphi, Paris, 1895). On this was founded an Anglo-Saxon poem (“Andreas und Elene,” first published by J. Grimm, 1841; cf. C. W. Goodwin, The Anglo-Saxon Legends of S. Andreas and S. Veronica, 1851). The festival of St Andrew is held on the 30th of November.

Scottish Legends.—About the middle of the 8th century Andrew became the patron saint of Scotland. Concerning this there are several legends which state that the relics of Andrew were brought under supernatural guidance from Constantinople to the place where the modern St Andrews stands (Pictish, Muckross; Gaelic, Kilrymont). The oldest stories (preserved in the Colbertine MSS., Paris, and the Harleian MSS. in the British Museum) state that the relics were brought by one Regulus to the Pictish king Angus (or Ungus) Macfergus (c. 731–761). The only historical Regulus (Riagail or Rule, whose name is preserved by the tower of St Rule) was an Irish monk expelled from Ireland with St Columba; his date, however, is c. 573–600. There are good reasons for supposing that the relics were originally in the collection of Acca, bishop of Hexham, who took them into Pictland when he was driven from Hexham (c. 732), and founded a see, not, according to tradition, in Galloway, but on the site of St Andrews. The connexion with Regulus is, therefore, due in all probability to the desire to date the foundation of the church at St Andrews as early as possible.

ANDREW II. (1175–1235), king of Hungary, son of Bela III., king of Hungary, succeeded his nephew, the infant Ladislaus III., in 1205. No other Magyar king, perhaps, was so mischievous to his country. Valiant, enterprising, pious as he was, all these fine qualities were ruined by a reckless good nature which never thought of the morrow. He declares in one of his decrees that the generosity of a king should be limitless, and he acted up to this principle throughout his reign. He gave away everything, money, villages, domains, whole counties, to the utter impoverishment of the treasury, thereby rendering the crown, for the first time in Hungarian history, dependent upon the great feudatories, who, in Hungary as elsewhere, took all they could get and gave as little as possible in return. In all matters of government, Andrew was equally reckless and haphazard. He is directly responsible for the beginnings of the feudal anarchy which wellnigh led to the extinction of the monarchy at the end of the 13th century. The great feudatories did not even respect the lives of the royal family, for Andrew was recalled from a futile attempt to reconquer Galicia (which really lay beyond the Hungarian sphere of influence), through the murder of his first wife Gertrude of Meran (September 24, 1213), by rebellious nobles jealous of the influence of her relatives. In 1215 he married Iolanthe of France, but in 1217 was compelled by the pope to lead a crusade to the Holy Land, which he undertook in hopes of being elected Latin emperor of Constantinople. The crusade excited no enthusiasm in Hungary, but Andrew contrived to collect 15,000 men together, whom he led to Venice; whence, not without much haggling and the surrender of all the Hungarian claims upon Zara, about two-thirds of them were conveyed to Acre. But the whole expedition was a forlorn hope. The Christian kingdom of Palestine was by this time reduced to a strip of coast about 440 sq. m. in extent, and after a drawn battle with the Turks on the Jordan (November 10), and fruitless assaults on the fortresses of the Lebanon and on Mount Tabor, Andrew started home (January 18, 1218) through Antioch, Iconium, Constantinople and Bulgaria. On his return he found the feudal barons in the ascendant, and they extorted from him the Golden Bull (see, History). Andrew’s last exploit was to defeat an invasion of Frederick of Austria in 1234. The same year he married his third wife, Beatrice of Este. Besides his three sons, Bela, Coloman and Andrew, Andrew had a daughter Iolanthe, who married the king of Aragon. He was also the father of St Elizabeth of Hungary.

ANDREW OF LONGJUMEAU (Longumeau, Lonjumel, &c.), a French Dominican, explorer and diplomatist. He accompanied the mission under Friar Ascelin, sent by Pope Innocent IV. to the Mongols in 1247; at the Tatar camp near Kars he met a certain David, who next year (1248) appeared at the court of King Louis IX. of France in Cyprus. Andrew, who was now with St Louis, interpreted to the king David’s message, a real or pretended offer of alliance from the Mongol general Ilchikdai (Ilchikadai), and a proposal of a joint attack upon the Islamic powers for the conquest of Syria. In reply to this the French sovereign despatched Andrew as his ambassador to the great Khan Kuyuk; with Longjumeau went his brother (a monk) and several others—John Goderiche, John of Carcassonne, Herbert “le sommelier,” Gerbert of Sens, Robert a clerk, a certain William, and an unnamed clerk of Poissy. The party set out about the 16th of February 1249, with letters from King Louis and the papal legate, and rich presents, including a chapel-tent, lined with scarlet cloth and embroidered with sacred pictures. From Cyprus they went to the port of Antioch in Syria, and thence travelled for a year to the khan’s court, going ten leagues a day. Their route led them through Persia, along the southern and eastern shores of the Caspian (whose inland character, unconnected with the outer ocean, their journey helped to demonstrate), and probably through Talas, north-east of Tashkent. On arrival at the supreme Mongol court—either that on the Imyl river (near Lake Ala-kul and the present Russo-Chinese frontier in the Altai), or more probably at or near Karakorum itself, south-west of Lake Baikal—Andrew found Kuyuk Khan dead, poisoned, as the envoy supposed, by Batu’s agents. The regent-mother Ogul Gaimish (the “Camus” of Rubruquis) seems to have received and dismissed him with presents and a