studies. The combination was so unique that many, like the
encyclopaedists L. Moreri and J. H. Zedler, have made two
Henry Ainsworths--one Dr Henry Ainsworth, a learned biblical
commentator; the other H. Ainsworth, an arch-heretic and ``the
ringleader of the Separatists at Amsterdam.'' Some confusion
has also been occasioned through his not unfriendly controversy
with one John Ainsworth, who abjured the Anglican for the Roman
church. In 1608 Ainsworth answered Richard Bernard's The
Separatist Schisme. But his ablest and most arduous minor
work in controversy was his reply to John Smyth (commonly
called ``the Se-Baptist''), entitled a Defence of Holy
Scripture, Worship and Ministry used in the Christian Churches
separated from Antichrist, against the Challenges, Cavils
and Contradictions of Mr Smyth (1609). In 1610 he was
forced reluctantly to withdraw, with a large part of their
church, from F. Johnson and those who adhered to him. For
some time a difference of principle, as to the church's right
to revise its officers' decisions, had been growing between
them, Ainsworth taking the more Congregational view. (See
CONGREGATIONALISM.) But in spirit he remained a man of
peace. His memory abides through his rabbinical learning. The
ripe fruit of many years' labour appeared in his Annotations--on
Genesis (1616); Exodus (1617); Leviticus (1618); Numbers
(1619); Deuteronomy (1619); Psalms (including a metrical
version, 1612); Song of Solomon (1623). These were collected
in folio in 1627, and again in 1639, and later in various
forms. From the outset the Annotations took a commanding
place, especially among continental scholars, and he
established for English nonconformity a tradition of culture and
scholarship. There is no probability about the narrative
given by Neal in his History of the Puritans (ii. 47) that
he was poisoned by certain Jews. He died in 1622, or early
in 1623, for in that year was published his Seasonable
Discourse, or a Censure upon a Dialogue of the Anabaptists,
in which the editor speaks of him as a departed worthy.
LITERATURE.--John Worthington's Diary (Chetham
Society), by Crossley, i. 263-266; works of John Robinson
(1851); H. M. Dexter, Congregationalism of the Last
Three Hundred Years (1880); W. E. A. Axon, H. Ainsworth,
the Puritan Commentator (1889); F. J. Powicke, Henry
Barrow and the Exiled Church of Amsterdam (1900), J. H.
Shakespeare, Baptist and Congregational Pioneers (1906).
AINSWORTH, ROBERT (1660-1743), English schoolmaster and
author, was born at Eccles, near Manchester, in September
1660. After teaching for some time at Lever's Grammar
School in Bolton, he removed to London, where he conducted a
boarding-school, first at Bethnal Green and then at Hackney.
He soon made a moderate fortune which gave him leisure to
pursue his classical studies. Ainsworth's name is associated
with his Latin-English Dictionary, begun in 1714, and published
in 1736 as Thesaurus linguae Latinae compendiarius. It was
long extensively used in schools, and often reprinted, the
later editions being revised and enlarged by other hands,
but it is now superseded. Ainsworth was also the author of
some useful works on classical antiquities, and a sensible
treatise on education, entitled The most Natural and Easy
Way of Institution (1698), in which he advocates the teaching
of Latin by conversational methods and deprecates punishment
of any sort. He died in London on the 4th of April 1743.
AINSWORTH, WILLIAM HARRISON (1805-1882), English novelist,
son of Thomas Ainsworth, solicitor, was born at Manchester
on the 4th of February 1805. He was educated at Manchester
Grammar School and articled to the firm of which his father
was a member, proceeding to London in 1824 to complete his
legal training at the Inner Temple. At the age of twenty-one
he married a daughter of John Ebers the publisher, and started
in his father-in-law's line of business. This, however,
soon proved unprofitable and he decided to attempt literary
work. A novel called Sir John Chiverton, in which he appears
to have had a share, had attracted the praise of Sir Walter
Scott, and this encouragement decided him to take up fiction
as a career. In 1834 he published Rookwood, which had an
immediate success, and thenceforth he was always occupied
with the compilation of ``historical'' novels. He published
about forty such stories, of which the best-known are
Jack Sheppard (1839), The Tower Oglondon (1840), Guy
Fawkes (1841), Old St Paul's (1841) and Windsor Castle
(1843). He edited Bentley's Miscellany, in which Jack
Sheppard was published as a serial, and in 1842 he became
proprietor of Ainsworth's Magazine. In 1853 it ceased to
appear, and Ainsworth bought the New Monthly Magazine. He
continued his literary activity until his death, but his later
stories were less striking than the earlier ones. He died at
Reigate on the 3rd of January 1882 and was buried at Kensal
Green. Ainsworth had a lively talent for plot, and his books
have many attractive qualities. The glorification of Dick
Turpin in Rookwood, and of Jack Sheppard in the novel that
bears his name, caused considerable outcry among straitlaced
elders. In his later novels Ainsworth confined himself to
heroes less open to criticism. His style was not without
archaic affectation and awkwardness, but when his energies were
aroused by a striking situation he could be brisk, vigorous
and impressive. He did a great deal to interest the less
educated classes in the historical romances of their country,
and his tales were invariably instructive, clean and manly.
AINTAB (anc. Doliche), a town in the vilayet of Aleppo
and ancient Cyrrhestica district of N. Syria. Pop. 45,000,
two-thirds Moslem. The site of Doliche, famous for its
worship of Baal (Zeus Dolichenus), adopted by the Seleucids
and eventually spread all over the Roman empire, lies at
Duluk, two hours N.W.; but nothing is to be seen there except a
mound. The place was probably of Hittite origin and does not
appear to have been settled by Greeks. The bazaars of Aintab
are a great centre for ``Hittite'' antiquities, found at
various sites from Sakchegozu on the west to Jerablus on the
east. The modern town lies in the open treeless valley of
the Sajur, a tributary of the Euphrates, and on the right
bank, 65 m. north-east of Aleppo, with which it is connected
by a chaussee, passing through Kulis. This road proceeds
east to the great crossing of Euphrates at Birejik, and thus
Aintab lies on the highway between N. Syria and Urfa-Mosul
and has much transit trade and numerous khans. In the middle
ages its strong castle (Hamtab) was an important strategic
point, taken by Saladin about A.D. 1183; and it supplied the
last base from which Ibrahim Pasha marched in 1839 to win his
decisive victory over the Turksat Nezib, about 25 m. distant
north-east. Lying high (3500 ft.) and swept by purifying
winds, Aintab is a comparatively clean and healthy spot,
though not free from ophthalmia and the ``Aleppo button,''
and it has been selected by the American Mission Board as its
centre for N. Syria ``Central Turkey College,'' educational
and medical, lies on high ground west. It was burnt down in
1891, but rebuilt; it has a dependency for girls within the
town. Thanks to its presence the Armenian protestants are a
large and rich community, which suffered less in the massacre
of 1895 than the Gregorians. There is a small Episcopalian
body, which has a large unfinished church, and a schismatic
``catholicos,'' who has vainly tried to gain acceptance into
the Anglican communion. There is also a flourishing Franciscan
mission. Striped cloths and pekmez, a sweet paste made
from grapes, are the principal manufactures; and tobacco
and cereals the principal cultures. The town is unusually
well and solidly built, good stone being obtained near at
hand. The Moslem inhabitants are mainly of Turkoman origin,
and used to owe fealty to chieftains of the family of Chapan
Oglu, whose headquarters were at Yuzgat in Cappadocia. (D. G. H.)
AINU (``man''), a race inhabiting the northernmost islands
of Japan. Little definite is known about their earliest
history, but it is improbable that they are, as has been
urged, the aborigines of Japan. The most accurate researches
go to prove that they were immigrants, who reached Yezo
from the Kuriles, and subsequently crossing Tsugaru
strait, colonized a great part of the main island of Japan,
exterminating a race of pit-dwellers to whom they gave the
name of koro-pok-guru (men with sunken places). These
koro-pok-guru were of such small stature as to be considered
dwarfs. They wore skins of animals for clothing, and that
they understood the potter's art and used flint arrow-heads
is clearly proved by excavations at the sites of their
pits. The Ainu, on the contrary, never had any knowledge of
pottery. Ultimately the Ainu, coming into contact with the
Japanese, who had immigrated from the south and west, were
driven northward into the island of Yezo, where, as well as
in the Kuriles and in the southern part of Sakhalin, they are
still found in some numbers. When, at the close of the 18th
and the beginning of the 19th century, Russian enterprises
drew the attention of the Japanese government to the northern
districts of the empire, the Tokugawa shoguns adopted towards
the Ainu a policy of liberality and leniency consistent with
the best principles of modern colonization. But the doom
of unfitness appears to have begun to overtake the race long
ago. History indicates that in ancient times they were
fierce fighters, able to offer a stout resistance to the
incomparably better armed and more civilized Japanese.
To-day they are drunken, dirty, spiritless folk, whom it is
difficult to suppose capable of the warlike role they once
played. Their number, between 16,000 and 17,000, is virtually
stationary. The Ainu are somewhat taller than the Japanese,
stoutly built, well proportioned, with dark-brown eyes, high
cheek-bones, short broad noses and faces lacking length.
The hairiness of the Ainu has been much exaggerated. They
are not more hairy than many Europeans. Never shaving after
a certain age, the men have full beards and moustaches, but
the stories of Ainu covered with hair like a bear are quite
unjustified by facts. Men and women alike cut their hair
level with the shoulders at the sides of the head, but trim
it semicircularly behind. The women tattoo their mouths,
arms, and sometimes their foreheads, using for colour the
smut deposited on a pot hung over a fire of birch bark.
Their original dress is a robe spun from the bark of the elm
tree. It has long sleeves, reaches nearly to the feet, is
folded round the body and tied with a girdle of the same
material. Females wear also an undergarment of Japanese
cloth. In winter the skins of animals are worn, with leggings
of deerskin and boots made from the skin of dogs or salmon.
Both sexes are fond of ear-rings, which are said to have been
made of grape-vine in former times, but are now purchased from
the Japanese, as also are bead necklaces, which the women prize
highly. Their food is meat, whenever they can procure
it--the flesh of the bear, the fox, the wolf, the badger, the
ox or the horse--fish, fowl, millet, vegetables, herbs and
roots. They never eat raw fish or flesh, but always either
boil or roast it. Their habitations are reed-thatched huts,
the largest 20 ft. square, without partitions and having a
fireplace in the centre. There is no chimney, but only a
hole at the angle of the roof; there is one window on the
