ANDECHS
AQUILEIAN
the same person, and weaves all the statements con-
cerning the latter into the biography of Anastasius,
wliile Langen (Goscliiehte der rdinischcn Kirohe.
Ill, 270 sqq.) considers them diiTcrcnt jxTsons. In
August, 879, Zacliarias of Anagni ai)i)e:us as librarian
of the Roman Church, so tliat Anastasius must have
died shortly before this date.
Anastasius translated from Greek into Latin the "Acts " of the Seventh and Eighth (Ecumenical Coun- cils, as well as several legends of saints, and other writings. He also compiled a liistorical work, " Chron- ographia tripartita", from the Greek writings of Theophanes, Nicephorus, and Syncellus, and made a collection of documents concerning the affairs of Pope Honorius. Several important letters written by him have been preserved. His writings arc to be found in P. G., XXIX; P. L., LXXIII, CXXII, CXXIX. The "Liber Pontificahs", which was formerly ascribed to him, was not written by him; he seems to have shared in the revision of the "Life" of Nicholas I.
Lap6tre, De Anastasio Bibliothecario (Paris, 1884); Krcm- BACHER, Geschichte der byzanfinischen Litteralur, 2nd ed., 344 sq. ; Friedrich, Ein Brief des Anastasius Bibliolhecaritis an den Bischof Gaudcricus von Vellevri in Sitzungsber, der bayer. Akademie der Wiss. phil.-hist. Ktasse (1892-93), 393 sqq.; d'Avril, La leltre d'Anastase le BibliotMcaire in Revue de I'Orient chritien (1896), 124 sqq.
J. P. KiRSCH.
Andechs, a Benedictine monastery and famous place of pilgrimage on a hill about two miles cast of the Ammersee in Upper Bavaria. Its site was originally occupied by a castle belonging to the counts of Diessen and probably of Roman origin. Its fame as a place of pilgrimage dates back to 955, when the relics which St. Rasso, one of the counts of Diessen, had brought from Rome and the Orient to his monastery at Worth (later called Grafath) were transferred hither to save them from the ravages of the Huns. In the twelfth century three Sacred Hosts, two of which are reputed to have been conse- crated bv Pope Gregory I (Joannes Diaconus, " Vita S. Gregorii ", in P. L., LXXV, 103) the other by Pope Leo IX, were added to the rehcs of Andechs, which henceforth became popularly known as "Der heilige Berg". The earliest mention of these Hosts is found in a thirteenth-century missal of Andechs, now pre- served at the state hbrary of Munich (Cod. Lat. 3005). The collegiate church which Duke Ernest had erected in 1438 was changed into a Benedictine monastery by Duke Albert III in 1455, and colonized with monks from Tegernsee. In 1458 it was raised to an abbey, and thenceforth enjoyed a period of uninterrupted prosperity until its secularization in 1803. It was re-established in 1850 as a Benedictine priory, affiliated to the Abbey of St. Boniface in Mimich.
Sattler, Chronik von Arulechs (Donauworth, 1877); Heindl. Der heilige Berg Andechs (Munich, 1895).
Michael Ott.
Andres, Juan, lilteraleur and historian, b. at Phines, Valencia, Spain, in 1740; d. in Rome in 1S17. He entered the Society of Jesus in 1754. When the Jesuits were expelled from Spain in 1767 Andres made his abode at Ferrara (Italy) and taught philosophy there. After the sujipression of the Society in 1773 he travelled through Europe to col- lect matter for a history of universal literature; this work he wrote at intervalsfrom 1782 to 1799, and pub- hshed underthe title " Dell'origine, progresso e stato attuale d'ogni Irtteratura". Under this title was included not only hterature but also Holy Scripture, theology, philosophy, and the sciences. Mr. Hallam styles the work "an extraordinary performance, embracing both ancient and modern literature in its full extent" ("Introduction to the Literature of Europe", New York, 1842, I, 8).
The inexactness of some of the statements and the superficiality of some of Andrds's criticisms are almost
negligible when we consider the cleverness of the
general surveys and the original remarks met with
frequently in the course of his great work. His
Italian style, according to Ciaii (Gesuiti spagnuoli
letterati in Italia, p. 15), is not inferior to that of his
contemporaries for charm and clearness. Andres has
been severely criticized for ascribing to the Arabs an
extraordinary influence on modern poetry. He
is also the author of "Saggio della filosofia del
Gahleo", an essay in which he shows the systematic
philosophical ideas of the famous scientist. The
volumes of his "Cartas familiares" evidence the
versatile genius of their author, and are full of in-
teresting reviews on hterary topics. Joseph Bona-
parte and Murat highly appreciated his talents.
The former ajjpointed him royal librarian. At the age
of sixty-four Andres re-entered the Society of Jesus
shortly after its restoration in the kingdom of Naples.
Men-^ndez y Pelato. Revista critica de historia y titeratura (January, 1896); Historia de lis ideas estHicas en EspaHa, IV (Madrid, 1890); Ticknor, History of Spariish Literature, III (New York, 1854), 374; Pastor t FnsTER, Biblioteca de escritores ValenciaTiOS , I (Valencia, 1827-30); Caballero, BibliothectB scriptorum Societatis Jesu supplementa (Rome, 1814- 1816) ; Clan, L'immigrazione dei Gesuiti spagnuoli letterati in /(aiia (Turin, 1895); TiRABOscHl, /s/on'a della letteratura italiana, VIII (Florence, 1812), 170 andpassiin;SoMMERvooEL,£»&£to^/ii^gue de la Compagnie de Jesus.
W. Furlong.
Aquileian Rite. — The See of Aquileia fell into schism during the quarrel of the Three Chapters (under Bishop Macedonius, 539-56) and became a schismati- cal patriarchate, which lasted till the year 700. A number of allusions teU us that Aquileia and certain of its suffragan sees had a special rite (generally called the "ritus patriarchinus"); but they do not give us any clear indication as to what this rite was. The earliest and most instructive document of the Patri- archincRiteisa capitulare of the eighth century added by a Lombard hand to the "Codex Riehdigeranus" (sixth century). Dom G. Morin (Revue bdn6dic- tine, 1902, p. 2 sq.) and H. F. Haase, who edited the Codex (Breslau, 1865), show reason to suppose that this capitulare represents the use of Aquileia. Sup- posing this, it gives us valuable information about the Aquileian Calendar for the time it covers (Advent to June). Advent had five Sundays; St. Stephen's Day is 27 Dec., as in the Rites of Jerusalem-Antioch and their descendants. There is no Septuagesima; two Sundays (Sexiiagesima and Quinquagesima) pre- pare for Lent. The " tradition of the symbol" is on the Sunday before Easter. It and Maundy Thursday have each two Masses, as in the GaUican Rites. There is a "Mid- Pentecost" feast, as in many Eastern Rites. We have then many indications of thedi\'ergeiice from Rome; this fragment of a calendar points to Galilean usages mixed wit h some from the East . If we accept the most probable theory that the GaUican Rite is Eastern (Antiochene) in origin, we may consider the local Aquileian Use as one more variant of the wide- spread GaUican family. For the rest we are reduced to mere conjecture about this liturgy. There are many theories, especiaUy aS to its relation to the rites of Milan, Ravenna, and the fragments in "De sacrament is", IV, 4-6. Dr. Ruchwald defends the view that the prayers in " De Sacr. " are Aquileian. Aquileia adopted them from Alexandria, under whose influence she stood (so a synod of Aquileia declared in 381; op. cit., 47). Rome then took her Canon from Aquileia about the fifth century (Weidenauer, Stu- dien, I, 190r,, pp. 21-56). If tliis be true, the influ- ence of Aquileia on the Western liturgy has been enor- mous. Aquileia would be the gate by which our Roman Canon came to Europe. Baumslark a.scribes " De sacr. " to Ravenna. Hut he agrees that it came from Alexandria and that Aquileia used the same rite. The "ritus patriarchinus" t lien would be the. same astheRiteof the Exarchate, which he defends (" Litur- gia romanae liturgiadell' esarcato", Rome, 1904, pp.
