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# A Compendium of Irish Biography/Allen, William Philip

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​Allen, William Philip, was born near the town of Tipperary, April 1848. When three years old his father, a Protestant, moved to Bandon. Young Allen was educated at a Protestant training school, but his mother being a Catholic, he eventually joined that church. He was apprenticed to a carpenter; but before his apprenticeship expired he left his native town, and worked in Cork, Dublin, and Chester. An enthusiastic Fenian, he incited his countrymen in Manchester to attempt the rescue of his friend, Colonel Kelly. On the 18th September 1867, with a small body of confederates he effected Kelly's release from a prison van strongly guarded by police. In the melee, a police-sergeant named Brett was killed. This attack and rescue provoked a considerable panic in England in the Autumn and Winter of 1867. Allen and twenty-five others were taken and tried; and Allen, O'Brien, Larkin, Condon, and Maguire, were sentenced to death. The trial was pressed on during the height of the Fenian scare; and its conduct may be judged from the fact that Maguire was subsequently pardoned as being innocent (though sworn to by ten witnesses as an active member of the releasing party), and Condon, an American citizen, was respited. Allen and his friends made spirited and manly speeches before sentence. It was on this occasion that the words " God save Ireland," were first uttered by one of the prisoners, after conviction. Their last hours were spent in religious exercises, and in writing letters to their friends, breathing resignation and devotion to their principles. Allen, O'Brien, and Larkin were executed at the old prison, Manchester, on the 23rd November 1867, in the presence of an enormous military force. Their bodies were ultimately interred in the new prison, Manchester. Mr. Allen was of a slight figure, and almost feminine in appearance.
* ↑ Manuscript and Special Information, and Current Periodicals.
* ↑ Speeches from the Dock: Alexander M. Sullivan. Dublin, 1868.
# A Compendium of Irish Biography/Alison, Francis

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​Alison, Francis, D.D., a distinguished Presbyterian divine, was born in the County of Donegal, in 1705, studied at Glasgow, and went to America in 1735. He taught in various parts of the colonies, assisting in the education of some of the leading men of the Revolution, and was for many years Vice-Provost of the College of Philadelphia, and pastor of the First Presbyterian Church. He died in Philadelphia, 28th November 1779, aged 74, leaving directions in his will for the emancipation of all his slaves.
# A Compendium of Irish Biography/Allen, John, Archbishop

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​Allen, John, Archbishop of Dublin. He had been Treasurer of, St, Paul’s, London, and was consecrated Archbishop, 14th March 1528, being appointed by Wolsey mainly to resist and embarrass Gerald, Earl of Kildare. Soon after his arrival he was invested with the Chancellorship, of which office he was deprived in 1532 through Kildare’s influence. During Lord Thomas' revolt in 1534, the Archbishop, apprehending a siege of Dublin Castle, endeavoured to escape to England. He embarked at Dame Gate, but his boat stranding at Clontarf, he took refuge in the house of a Mr. Hollywood at Artane. Early next morning, 28th July 1534, Lord Thomas arrived before the house in hot pursuit of him. The Archbishop was dragged out in his shirt, and, falling on his knees, begged for mercy. "Take away the churl," exclaimed FitzGerald to his followers. The old man was then set upon and murdered. Lord Thomas subsequently insisted that he meant only that the Archbishop should be removed in custody. Archbishop Allen was the author of the Liber Niger of Christ Church. “He was of a turbulent spirit, but a man of hospitality and learning, and a diligent enquirer into antiquities."
* ↑ Ware, Sir James, Works: Walter Harris. 2 vols. Dublin, 1764.
* ↑ Kildare, The Earls of, and their Ancestors: from 1057 to 1773, with Supplement: Marquis of Kildare. 2 vols. Dublin, 1858–'62.
# A Compendium of Irish Biography/Aengus Culdee

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​Aengus Culdee, Saint, flourished in the latter part of the 8th century, and was remarkable for piety and learning. He was educated at Clonenagh in Ossory. Embracing the monastic state, he retired to a forest near Mountrath for prayer and meditation. Fearing that the fame of his austerities would unduly exalt him, he secretly entered the abbey at Tallaght as a lay brother. He continued seven years in this laborious station; but at length was accidentally discovered by the abbot, St. Maelruan. Eugene O'Curry constantly refers in his Lectures to Aengus's Martyrology, speaking of him as "a celebrated and saintly priest, and a great Gsedhelic scholar." This Martyrology, that of Tallaght, styled by O'Hanlon "far the most valuable collection of records on Irish biographical lore that has come down to our time," he is believed to have written in conjunction with St. Maelruan. Very few copies are now extant: they are all more or less imperfect. His festival is 11th March. His death took place about 815, and he was buried at Clonenagh. The ​ Culdees (or "Servants of God") were religious communities. They are first mentioned in Irish history in 811. Their chief foundations in Ireland were at Tallaght, Armagh, Clonmacnoise, Clondalkin, Devenish, Clones, and Scattery Island.
* ↑ Aengus Culdee, St.: Rev. John O'Hanlon. Dublin, 1868.
* ↑ Burke, Edmund, Memoir: James Prior. London, 1824.
* ↑ Culdees: Rev. William Reeves, D.D, In Proceedings Royal Irish Academy, 1873.
* ↑ Irish Saints, Life of the: Rev. John O'Hanlon, vol. i. Dublin, N.D.
Addendum
​Aengus Culdee, Saint, (page 2).— The Martyrology of Aengus and the Martyrology of Tallaght are not the same compilation.
# A Compendium of Irish Biography/Albin

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​Albin or Albinus, an eminent Irish monk, who about 792, with his friend Clement, proceeded to Paris in search of a missionary field. They cried through the streets, "If anybody wants wisdom, let him come to us and receive it, for we have it to sell," and were sent for by Charlemagne, who was so much pleased with them that he entrusted Clement with the education of a. number of young men, and Albin into Italy, assigning to him the monastery of St.Augustine at Pavia, where he afterwards died. Some epistles of his were extant in Ware’s time.
* ↑ Ecclesiastical History of Ireland: Rev. John Lanigan. 4 vols. Dublin, 1822.
* ↑ Ware, Sir James, Works: Walter Harris. 2 vols. Dublin, 1764.
# A Compendium of Irish Biography/Aidan, Saint

Aidan of Lindisfarne
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​Aidan, Saint, born in Ireland early in the 7th century. Oswald, King of Northumberland, induced him to go over to England to help in the conversion of his subjects to Christianity. Oswald at first translated into Saxon, Aidan’s Gælic. We are told that he wrought a great conversion, and that he travelled up and down, persuading those who were infidels, and comforting and strengthening the Christians. He founded the monastery of insisted Lindisfarne, and governed it for seventeen years, and was the first in the line of bishops that take their title from Durham. Greatly to the disgust of his biographer Bede, he sided with the Irish Church in the differences regarding the celebration of Easter. St. Aidan died in 651. His festival is 31st August.
* ↑ Martyrology of Donegal: Edited by J. H. Todd, D.D., and William Reeves, D.D. (I.A.S.) Dublin, 1864.
* ↑ Martyrology of Tallaght, with Notices of of the Patron Saints of Ireland: Rev. Matthew Kelly, D.D. Dublin, 1857.
* ↑ Ware, Sir James, Works: Walter Harris. 2 vols. Dublin, 1764.
# A Critical Exposition of the Popular 'Jihád'/Chapter 2/8

[Sidenote: 8. The Koreish march to attack Medina. Mohammad marches forth in defence, and gains the battle at Badr.—A.H., II.]
Still there was no hostile response from Medina, till the aggressors (the Koreish) brought from Medina an army of 950 strong, mounted on 700 camels and 100 horses, to Badr, nine stages from Mecca, advancing towards Medina. Then the Prophet set out from Medina at the head of his small army of 305 to check the advance of his aggressors. This was the first offensive and defensive war between the Koreish and Mohammad respectively. The aggressors lost the battle.
# A Critical Exposition of the Popular 'Jihád'/Chapter 3/20

[Sidenote 20. The first aggression after the Hegira was not on the part of Mohammad.]
Some of the European biographers of Mohammad say, "that the first aggressions after the Hegira were solely on the part of Mahomet and his followers. It was not until several of their caravans had been waylaid and plundered, and blood had thus been shed, that the people of Mecca were forced in self-defence to resort to arms."
This is not correct. The aggressors, in the first instance, were the Koreish, who, as already shown, followed up their persecution of the Moslems by an attack upon the city in which the Prophet and his followers had taken refuge. Even taking it for granted that the Moslems were the first aggressors after the Hegira, was not the Hegira, or expulsion itself (leaving aside the previous persecutions and oppressions at Mecca), a sufficient reason for the commencement of hostilities by the Moslems, who were anxious to secure their moral and religious freedom, and to protect themselves and their relatives from further aggressions?
Sir William Muir admits, that "hostilities, indeed, were justified by the 'expulsion' of the believers from Mecca." "It may be said," says Major Vans Kennedy, "that, in these wars, Mohammad was the aggressor by his having, soon after his flight, attempted to intercept the caravans of Mecca. But the first aggression was, undoubtedly, the conspiracy of the Koreish to assassinate Mohammad, and when to save his life he fled from Mecca, himself and his followers were thus deprived of their property, and obliged to depend for their subsistence on the hospitality of the men of Medina, it could not be reasonably expected that they would allow the caravans of their enemies to pass unmolested."

## Footnotes

* ↑ Sir W. Muir, II, p. 265.
* ↑ Life of Mahomet, Vol. III, p. 79.
* ↑ Remarks on the character of Mohammad (suggested by Voltaire's Tragedy of Mahomet) by Major Vans Kennedy. Vide Transactions of the Literary Society of Bombay for 1821, Vol. III, p. 453, reprint Bombay, 1877.
# A Critical Exposition of the Popular 'Jihád'/Chapter 2/9

[Sidenote: 9. Attack by Abu Sofian upon Medína.—A.H., II.]
After this Abu Sofian, the head of the Koreish, accompanied by 200 mounted followers, alarmed Mohammad and the people of Medina by a raid upon the cornfields and palm gardens two or three miles north-east of Medina. The nomad tribes of Suliem and Ghatafán, who were descended from a common stock with the Koreish, being probably incited by them, or at least by the example of Abu Sofian, had twice assembled and projected a plundering attack upon Medina—a task in itself congenial with their predatory habits.
# A Critical Exposition of the Popular 'Jihád'/Chapter 2/16

[Sidenote: 16. Two other tribes assume the offensive.]
Soon after, the great and warlike tribe of Hawazin and Thakeef assumed the offensive. They assembled at Autas, and advanced upon Honain to attack Mohammad. He was obliged to leave Mecca and set out to disperse them, who were beaten back at Honain (S. ix, 26-28). Taif of the Thakeef was besieged, but in vain.
# A Critical Exposition of the Popular 'Jihád'/Chapter 2/7

[Sidenote: 7. A Koreish chieftain commits a raid near Medina.—A.H., I.]
The attitude of the Koreish towards the Prophet and his followers after the flight rapidly became more hostile. Kurz-ibn Jábir, one of the marauding chieftains of the Koreish, fell upon some of the camels and flocks of Medina, while feeding in a plain a few miles from the city, and carried them off.
# A Critical Exposition of the Popular 'Jihád'/Chapter 3/19

[Sidenote: 19. Justification of the Moslems in taking up arms against their aggressors.]
The persecution of the early Moslems by the Koreish was on religious grounds. They would not allow the believers to renounce the religion of their forefathers and profess Islam. Their intolerance was so strong and harsh that they tortured some of the professors of the new faith to renounce the same and to rejoin their former idolatry. "Taking away the lives, the fortune, the liberty, any of the rights of our brethren, merely for serving their Maker in such manner as they are persuaded they ought, when by so doing they hurt not human society, or any member of it, materially, is evidently inconsistent with all justice and humanity: for it is punishing those who have not injured us, and who, if they mistake, deserve only pity from us." The early Moslems had had every international right to resent persecution and intolerance of the Meccans and to establish themselves by force of arms, to enjoy their religious liberty and to practise their religion freely.

## Footnotes

* ↑ Archbishop Secker's Works, III, p. 271.
# A Critical Exposition of the Popular 'Jihád'/Chapter 2/15

[Sidenote: 15. Violation of the treaty by the Koreish, and their submission.]
The peace remained unbroken until the Koreish violated the treaty of Hodeibia and treacherously killed several men of the Bani Khozaá. Mohammad marched against them in the eighth year of the Hegira in defence of the injured and oppressed Bani Khozaá, and to chastize the Koreish for violation of the treaty. But the Koreish submitted to the authority of Mohammad before he arrived at Mecca, and the city was occupied without resistance.

## Footnotes

* ↑ Unfortunately several missionary expeditious sent by Mohammad were met with unfavorable circumstances. The party sent to Bani Suleim, demanding their allegiance to the faith of Islam, was slain. Another party sent to Bani Leith was surprised, and its camels plundered. A small party sent by Mohammad to Fadak was cut to pieces by Bani Murra. Another party sent to Zat Atlah to call upon the people to embrace Islam, of which only one person escaped. Mohammad's messenger despatched to the Ghassanide Prince at Bostra was murdered by the chief of Muta. His army sent to avenge the treachery of the chief was defeated. All these mishaps and reverses dangerously affected the prestige of Mohammad, and encouraged the Meccans to violate the truce.
# A Critical Exposition of the Popular 'Jihád'/Chapter 3

III.—The Defensive Character of the Wars.
* 17. Verses from the Koran in support of the defensive character of the wars
* 18. What the above quoted verses show
* 19. Justification of the Moslems in taking up arms against their aggressors
* 20. The first aggression after the Hegira was not on the part of Mohammad
* 21. The alleged instances examined
* 22. Hamza and Obeida's expeditions
* 23. Abwa, Bowat, and Osheira expeditions
* 24. The affair at Nakhla
* 25. At Badr Mohammad came only in his defence
* 26. The first aggression after the Hegira if from Mohammad, might fairly be looked upon as retaliation
# A Critical Exposition of the Popular 'Jihád'/Chapter 3/18

[Sidenote: 18. What the above-quoted verses show.]
I need not repeat here what these verses and the facts related above show, that the wars of Mohammad with the Koreish were merely defensive, and the Koreish were the aggressors, and that Mohammad was quite justified in taking up arms against them.
"In the state of nature every man has a right to defend," writes Mr. Edward Gibbon, "by force of arms, his person and his possessions; to repel, or even to repeat, the violence of his enemies, and to extend his hostilities to a reasonable measure of satisfaction and retaliation. In the free society of the Arabs, the duties of subject and citizen imposed a feeble restraint; and Mahommed, in the exercise of a peaceful and benevolent mission, had been despoiled and banished by the injustice of his countrymen." It has been fully shown in the foregoing paragraphs that the Moslems in Mecca enjoyed neither safety nor security. Religious freedom was denied to them, though they were harmless and peaceful members of the community. Besides this they were expelled from their homes, leaving their families and their property in the hands of their persecutors, and were prevented from returning to Mecca, and were refused access to the Sacred Mosque; and, above all, they were attacked by the Meccans in force at Medina.

## Footnotes

* ↑ The History of the Decline and Fall of the Roman Empire, by Edward Gibbon, Vol. VI, p. 245.
# 1911 Encyclopædia Britannica/Wappers, Egide Charles Gustave

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​WAPPERS, EGIDE CHARLES GUSTAVE, Baron (1803-1874), Belgian painter, was born at Antwerp on the 23rd of August 1803. After studying at the Antwerp Academy he went to Paris in 1826. The Romantic movement was then astir in France, and in that vehement struggle towards a new ideal artists and political men were thrown together. Wappers was the first Belgian artist to take advantage of this state of affairs, and his first exhibited picture, “The Devotion of the Burgomaster of Leiden,” appearing at the appropriate moment, had a marvellous success in the Brussels Salon of 1830. The picture, although political, was in fact a remarkable work, which revolutionized the taste of Flemish painters. Wappers was invited to the court of Brussels, and was favoured with commissions. In 1832 the city of Antwerp appointed him professor of painting, and his triumph was complete when he exhibited at the Antwerp Salon of 1834 his masterpiece, “An Episode of the Belgian Revolution of 1830” (Brussels Gallery). He was subsequently appointed painter to the king of the Belgians, and at the death of Matthieu van Bree he was made director of the Antwerp Academy. Of his very numerous works we may name “Christ Entombed,” “Charles I. taking leave of his Children,” “Charles IX.,” “Camoens,” “Peter the Great at Saardam,” and “Boccaccio at the Court of Joanna of Naples.” Louis Philippe gave him a commission to paint a large picture for the gallery at Versailles, “The Defence of Rhodes by the Knights of St John of Jerusalem,” a work finished in 1844, when he received from the king of the Belgians the title of baron. After retiring from the post of director of the Antwerp Academy, he settled in 1853 in Paris, where he died on the 6th of December 1874.
See J. du Jardin, L'Art flamand; Camille Lemonnier, Histoire des beaux arts en Belgique; E. Fetis, “Notice sur Gustave Wappers,” Annuaire de l'academie royale de Belgique (1884).
# 1911 Encyclopædia Britannica/Warburton, Bartholomew Elliott George

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​WARBURTON, BARTHOLOMEW ELLIOTT GEORGE (1810-1852), usually known as Eliot Warburton, British traveller and novelist, was born in 1810 near Tullamore, Ireland. He was educated at Trinity College, Cambridge, and was called to the Irish bar in 1837. He contracted lasting friendships with Monckton Milnes (Lord Houghton) and A. W. Kinglake, and gave up his practice as a barrister for travel and literature. He made a hit with his first book, The Crescent and the Cross. It was an account of his travels in 1843 in Turkey, Syria, Palestine and Egypt, and fairly divided public attention with Kinglake's Eothen, which appeared in the same year, 1844. Interest was centred in the East at the time, and Warburton had popular sympathy with him in his eloquent advocacy of the annexation of Egypt; but, apart from this consideration, the spirited narrative of his adventures and the picturesque sketches of Eastern life and character were more than sufficient to justify the success of the book. His most substantial work was a Memoir of Prince Rupert and the Cavaliers (1849), enriched with original documents, and written with eloquent partiality for the subject. This was followed in 1850 by Reginald Hastings, a novel, the scenes of which were laid in the same period of civil war, and, in 1851, by another historical novel, Darien, or The Merchant Prince. He was sent by the Atlantic and Pacific Junction Company to explore the isthmus of Darien and to negotiate a treaty with the Indian tribes. He sailed on this ​mission in the "Amazon," which perished by fire with nearly all on board on the 4th of January 1852.
His brother, Major George Warburton (1816-1857), wrote Hochelaga, or England in the New World (1846), and The Conquest of Canada (1849).
# 1911 Encyclopædia Britannica/Warangal

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​WARANGAL, an ancient town of India, in the Nizam’s Dominions or Hyderabad state, 86 m. N.E. of Hyderabad city. It was the capital of a Hindu kingdom in the 12th century, but little remains to denote its former grandeur except a fort and four gateways of a temple of Siva. Warangal has given its name to a district and a division of the state.
# 1911 Encyclopædia Britannica/Warasdin

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​WARASDIN (Hungarian, Varasd; Croatian, Varaždin), a royal free town of Hungary, and capital of the county of Warasdin, in Croatia-Slavonia; on the right bank of the Drave, 62 m. by rail N.N.E. of Agram. Pop. (1900) 12,930. Warasdin is the seat of a district court, and possesses an old castle, a cathedral and several churches, monasteries and schools. It carries on a brisk trade in timber, wine, fruit, tobacco, spirits, stoneware and silk. Coal is also mined in the Warasdin Mountains. The celebrated sulphur baths of Constantins-Bad or Töplitz, known to the Romans as Thermae Constantianae, lie about 10 m. S.
# 1911 Encyclopædia Britannica/Warburton, Colonel Sir Robert

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​WARBURTON, COLONEL SIR ROBERT (1842-1899), Anglo-Indian soldier and administrator, was the son of an artillery officer who had been taken prisoner at Kabul in 1842, and escaped through the good offices of an Afghan princess. He married this lady, and she transmitted to their son that power of exercising influence over the tribes of the north-west frontier which stood him in good stead during his long service in India. Warburton entered the Royal Artillery in 1861, took part in the Abyssinian War of 1867-68, and then joined the Bengal Staff Corps. He served with distinction in the expedition against the Utman Khel in 1878 and in the Afghan War of 1878-80. Very soon after the British government had made permanent arrangements for keeping open the Khyber Pass, Warburton was appointed to take charge of it as political officer. This post he held, discharging its duties with conspicuous ability, between 1879 and 1882 with intervals of other duty, and continuously from 1882 until 1890. He turned the rude levies which formed the Khyber Rifles into a fine corps, ready to serve the Indian government wherever they might be required. He made the road safe, kept the Afridis friendly, and won the thanks of the Punjab government, expressed in a special order upon his retirement, for his good work. When the Afridis began to cause anxiety in 1897, Colonel Warburton was asked by the government of India if he would assist in quieting the excitement amongst them. He declared himself ready to do so, but in the meantime the trouble had come to a head. Colonel Warburton took part in the campaign which followed; at its close his active career ended. He occupied his leisure in retirement by writing his memoirs, Eighteen Years in the Khyber (1900). He died at Kensington on the 22nd of April 1899.
# A Cyclopaedia of Female Biography/Paula, St.

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PAULA, ST.,
A Roman lady of noble birth and great learning. She embraced Christianity; and when she became a widow, she retired to Bethlehem, where she built a monastery, and led a very devout and ascetic life. St. Jerome was the director of her charitable institutions, and he also taught her to read the Scriptures in Hebrew. She died in 407, aged sixty. It was said that she was descended from the families of the Gracchi and Scipios.