Page:The New International Encyclopædia 1st ed. v. 02.djvu/73

ARNASON. tive and faithful to oral tradition. It is one of the most valuable in any literature, and has become a classic handbook to students of comparative folk-lore. Stories from his collection have been translated into Danish, German, English, and French.

ARNAUD, iir'ni/, (1718-1805). A French author. While a student at the College of Harcourt he dedicated a play to Voltaire, who thenceforth took a lively interest in his welfare. For two years (1748-50) he was the literary correspondent of Frederick the Great in Paris. He went to Berlin in 1750, and afterwards to Dresden, where he became counselor of legation. On his return to France he published a series of novels and romances entitled Epreuves de sentiment (12 vols., 1772-81). These works were very popular in their day, and were highly praised by Rousseau, who declared that "other writers employed their head and their hands, but Arnaud worked from the heart." A complete edition of Arnaud's novels, romances, dramas, and other writings appeared at Paris in 1803.

ARNAUD, Henri (1641-1721). The historian of the Vaudois, pastor, and soldier. He was a native of Piedmont. Encouraged by the English Revolution and the enthronement of William III., and probably with pecuniary assistance from England, Arnaud undertook to bring back to their native valleys the Vaudois expatriated by Victor Amadeus of Savoy. In September, 1689, he led about a thousand of the exiles into the valley of the San Martino and overcame a superior force; but being in danger of attack by French troops, he retired to the high table-land of the Balsille. making such fortifications as he could. Here he was assaulted, May 2, 1690, by 22,000 French, whose failure was so complete that Arnaud lost not a man, while the French were almost decimated. Arnaud did not risk another fight, hut withdrew to Angrogna, and, just when final capture seemed assured, he learned that war had begun between France and Piedmont, and that the Piedmontese king had suddenly become a friend of the exiles, ready to receive them. The Vaudois were at peace in their valleys for a brief space only. In the latter part of the War of the League of Augsburg, from 1689 to 1697, Arnaud and his men did good service against France; but when that was over, the King of Piedmont again leagued with France against them, and 3000 Vaudois were expelled, finding an asylum in Württemberg. Arnaud was invited to England by William III., but preferred to remain pastor among his exiled countrymen at Schönberg, where he wrote his Histoire de la glorieuse rentrée des Vaudois dans leurs vallées (1710), dedicated to Queen Anne.

ARNAULD, iir'no', (1624-84). A daughter of Robert Arnauld d'Andilly, born in Paris, November 24, 1624. She became a nun at Port Royal des Champs in Paris, where she had been educated by her aunt, Marie Jacqueline Angélique Arnauld, sister of the great Arnauld. She was made sub-prioress (1653), and on removing some years later to Port Royal de Paris she held the same office. During the persecution of the Port Royalists because they were strong Jansenists, Angélique Arnauld, by her piety and courage, sustained the spirit of the sisterhood. They were scattered, and when reunited they were watched by soldiers, lest they should hold communication with persons outside of the convent. In 1669, however, was issued the edict of Clement IX. for the peace of the Church, which was a kind of compromise on this vexed question of Jansenism and Jesuitism. The nuns received back the privileges of which they had been stripped, and constituted their society anew. Angelique Arnauld was again elected prioress. In 1678 she was made abbess. The next year her protectress, the Duchesse de Longueville, died, and the persecution recommenced by the prohibition to receive any more novices. Still Angélique did not despair. She consoled the nuns, and exerted all her influence with persons in power, but with little effect. At last she sank under a complication of griefs, and expired on January 29, 1684, leaving behind her as bright and beautiful a memory as any of her countrywomen. She was learned without being pedantic, pious without bigotry, and gentle to others in proportion as she was severe to herself. Angélique Arnauld wrote several works, the most valuable of which is Mémoires pour servir à la vie de la Mère Marie Angélique Arnauld de Sainte Madeleine, réformatrice de Port Royal (Paris, 1742). For her life, consult: Martin (London, 1870); R. Monlaw (Paris. 1901).

ARNAULD, (1560-1619). An eloquent French advocate, born at Paris. His zealous defense of the University of Paris against the Jesuits, in 1594, won for him a wide celebrity and secured their temporary banishment. The Jesuits accused him of being a Huguenot, but the accusation seems to have been unfounded, for he displayed no personal predilection in favor of Protestantism as a distinct religious system. He had twenty children, some of whom formed the nucleus of the Jansenists and Port Royalists.

ARNAULD, (1612-94). A French theologian and polemical writer, known as the great Arnauld. He was born at Paris, February 6, 1612, and was the son of Antoine Arnauld, the celebrated jurist, from whom the younger Antoine seems to have inherited his vigorous intellect and that animosity for the Jesuits which characterized almost his entire life. After a thorough training in the liberal arts, Arnauld began the study of law, but in compliance with his mother's wishes, he abandoned his legal studies for theology. He became a priest in 1641, and in 1643 was made a member of the Society of the Sorbonne. He had previously made a thorough study of the works of Saint Augustine, whose doctrine of sin and grace especially recommended itself to him. In 1643 he published a work entitled De la fréquente communion, which at once drew upon him the hostility of the Jesuits and plunged him into a controversy with that Society which lasted for nearly forty years. Arnauld was by nature a controversialist. He was iron-willed, passionate, narrow, erudite, and firmly convinced of his own infallibility. The defense of truth, as he conceived it, was the sole object of life, and in the defense of truth he spared neither himself nor his friends; nor, it must be confessed, truth itself at times. Within the Church he carried on a fierce polemic against the Jesuits; without, he wrote against the Calvinists and Free-thinkers. His indefatigable ardor is illustrated by a characteristic reply made in his old age to his friend Nicole, who