(John), a celebrated canonist in the 14th century, was born at Mugello, near Florence; and was professor of canon-law at Padua, Pisa, and afterwards at Bologna. It is said that he macerated his body with fasting; and lay upon the bare ground every night for 20 years together, covered only with the skin of a bear. This is attested by very good authors; but if the story which Poggius tells of him in his Jells be true, he must afterwards have relaxed much of this continency: "Joannem Andreae, (says he), doctorem Bononiensem, cujus fama admodum vulgata est, subagitantem ancillam domestican uxor depredavit: re infuenta itupefacta mulier in virum verfa, Ubi nunc, ait, Joannes, est fapientia vetra? ille nil amplius sapientas, In vulva illius, respondit, loco admodum sapientiae accommodato." The French translation of this perhaps will not be displeasing.

Jean, dit André, fameux D'eteur des Lois, Fut pris un jour au pêch. d'ansurette: Il accolloit une j une fabrette. Sa femme vint, fit un signe de croix. Ho ho, dit elle, est ce vous? non je pense: Vous, dont par tout en vante la prudence. Qu'est devenu cet esprit si subtil? Le bon André, pour suivant son ngocer, Honteux pourtant, ma foi, r-pondit-il, Prudence, esprit, tout gift dans cette folle. Since it is agreed that John Andreas had a bastard, this story is at the bottom very probable; and it was perhaps with the mother of Banicontius that his wife found him. Andreas had a beautiful daughter, named Novella, whom he loved extremely: and he is said to have instructed her so well in all parts of learning, that when he was engaged in any affair which hindered him from reading lectures to his scholars, he sent his daughter in his room; and left her beauty should prevent the Andreas. attention of the hearers, she had a little curtain drawn before her. To perpetuate the memory of this daughter, he intitled his commentary upon the Decretals of Gregory IX. the Neville. He married her to John Calderinus, a learned canonist. The first work of Andreas was his Gloss upon the Sixth Book of the Decretals, which he wrote when he was very young. He wrote also Glosses upon the Clementines; and a Commentary in regulis Sexti, which he intitled Mercuviales, because he either engaged in it on Wednesdays (diebus Mercurii), or because he inserted his Wednesdays disputes in it. He enlarged the Speculum of Durant, in the year 1347. This is all which Mr Bayle mentions of his writings, though he wrote many more.

Andreas died of the plague at Bologna, in 1348, after he had been a professor 45 years; and was buried in the church of the Dominicans. Many eulogists have been bestowed upon him. He has been called Archidactor decratorum: In his epitaph, Rabbi doctissimus; lux, censor normaque morum; "Rabbi of the doctors, the light, censor, and rule of manners:" And it is said, that Pope Boniface called him lumen mundi, "the light of the world."

Andreas (John) was born a Mahometan, at Xativa in the kingdom of Valencia, and succeeded his father in the dignity of alfaqui of that city. He was enlightened with the knowledge of the Christian religion by being present at a sermon in the great church of Valencia on the day of Assumption of the blessed Virgin, in the year 1487. Upon this he desired to be baptized; and, in memory of the calling of St John and St Andrew, he received the name John Andreas.

"Having received holy orders (says he), and, from an alfaqui and a slave of Lucifer, become a priest and minister of Christ; I began, like St Paul, to preach and publish the contrary of what I had erroneously believed and asserted; and, with the affluence of Almighty God, I converted at first a great many souls of the Moors, who were in danger of hell, and under the dominion of Lucifer, and conducted them into the way of salvation. After this, I was sent for by the most catholic princes king Ferdinand and queen Isabella, in order to preach in Granada to the Moors of that kingdom, which their majesties had conquered: by God's blessing on my preaching, an infinite number of Moors were brought to abjure Mahomet, and to turn to Christ. A little after this, I was made a canon by their grace; and sent for again by the most Christian queen Isabella to Arragon, that I might be employed in the conversion of the Moors of those kingdoms, who still persisted in their errors, to the great contempt and dishonour of our crucified Saviour, and the prodigious loss and danger of all Christian princes. But this excellent and pious design of her Majesty was rendered ineffectual by her death." At the desire of Martin Garcia, bishop of Barcelona, he undertook to translate from the Arabic into the language of Arragon, the whole law of the Moors; and after having finished this undertaking, he composed his famous work of The Confusion of the Sect of Mahomed: it contains twelve chapters, wherein he has collected the fabulous stories, impurities, forgeries, brutalities, follies, obscenities, absurdities, impossibilities, lies, and contradictions, which Mahomet, in order to deceive the simple people, has dispersed in the writings of that sect, and especially in the alcoran, which, as he says, was revealed to him in one night by an angel, in the city of Meke; though in another place he contradicts himself, and affirms that he was 20 years in composing it. Andreas tells us, he wrote this work, that not only the learned amongst Christians, but even the common people, might know the different belief and doctrine of the Moors; and on the one hand might laugh and ridicule such insolent and brutal notions, and on the other might lament their blindness and dangerous condition. This book, which was published at first in Spanish, has been translated into several languages; all those who write against the Mahometans quote it very much.

Andreini (Isabella), a native of Padua, was an excellent poetess, and one of the best comedians in Italy, towards the beginning of the 17th century. The Intenti of Pavia thought they did their society an honour by admitting her a member of it; and she, in acknowledgment of this honour, never forgot to mention amongst her titles that of Academica Infanta: her titles were these, "Isabella Andreini, comica gelosa, academica infanta, detta l'accelia." She was also a woman of extraordinary beauty; which, added to a fine voice, made her charm both the eyes and ears of the audience. She died of a miscarriage, at Lyons, the 10th of June, 1604, in the 42nd year of her age. Her death being a matter of general concern and lamentation, there were many Latin and Italian elegies printed to her memory: several of these pieces were placed before her poems in the edition of Milan, in 1605. Besides her sonnets, madrigals, songs, and eclogues, there is a pastoral of hers intitled Myrtila, and letters, printed at Venice in 1610. She sung extremely well, played admirably on several instruments, understood the French and Spanish languages, and was not unacquainted with philosophy.

Andrelinus (Publius Faustus), born at Forli in Italy. He was a long time professor of poetry and philosophy in the university of Paris. Lewis XIII. of France made him his poet laureat; and Erasmus tells us he was likewise poet to the queen. His pen was not wholly employed in making verses; for he wrote also moral and proverbial letters in prose, which were printed several times. His poems, which are chiefly in Latin, are inserted in Vol. I. of the Delicata Poetarum Italorum. Mr De la Monnoye tells us, "That Andrelinus, when he was but 22 years old, received the crown of laurel: That his love-verses, divided into four books, intitled Livia, from the name of his mistress, were esteemed so fine by the Roman Academy, that they adjudged the prize of the Latin elegy to the author." He died in 1518. This author's manner of life was not very exemplary; yet he was so fortunate, says Erasmus, that though he took the liberty of rallying the divines, he was never brought into trouble about it.

Andrew (St.), the apostle, born at Bethsaida in Galilee, brother to Simon Peter. He had been a disciple of John the baptist, and followed Jesus upon the testimony given of him by the baptist, (John i. 30, 37, &c.) He followed our Saviour with another of John's disciples, and went into the house where Jesus lodged; here he continued from about four o'clock in the afternoon till it was night. This was the first disciple whom our Saviour received into his train. Andrew introduced his brother Simon, and they passed a day with Andrew, with Christ, after which they went to the marriage in Cana (id. ii.), and at last returned to their ordinary occupation. Some months after, Jesus meeting them while they were both fishing together, called them to him, and promised to make them fishers of men. Immediately they left their nets, followed him, (Matt. iv. 19.) and never afterwards separated from him.

After our Saviour's ascension, his apostles having determined by lot what parts of the world they should severally take, Scythia and the neighbouring countries fell to St Andrew, who according to Eusebius, after he had planted the gospel in several places, came to Patrae in Achaia, where, endeavouring to convert the proconsul Aggeas, he was by that governor's orders scourged, and then crucified. The particular time of his suffering martyrdom is not known; but all the ancients and modern martyrologies, both of the Greeks and Latins, agree in celebrating his festival upon the 30th of November. His body was embalmed, and decently interred at Patrae by Maximilla, a lady of great quality and estate. Afterwards it was removed to Constantinople by Constantine the Great, and buried in the great church, which he had built to the honour of the apostles. There is a cross to be seen at this day in the church of St Victor at Marseilles, which is believed by the Romanists to be the same that St Andrew was fastened to. It is in the shape of the letter X, and is inclosed in a silver shrine. Peter Chrysologus says, that he was crucified upon a tree; and the spurious Hippolytus affirms it was an olive-tree.