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MEIER (GEORGE FREDERIC), a German writer on philosophical subjects, was born in 1718, at Ammendorff, near Halle in Saxony. He appeared first as an author in 1745, when he published, in German, 1. His "Representation of a Critic," being his delineation of the character of a perfect critic. In the same year he produced, 2. "Instructions how any one may become a Modern Philosopher," 8vo. We have a translation in this country, called "The Merry Philosopher, or Thoughts on Jesting," published in 1764, from the German of Meier, but whether a translation of the last-mentioned work, we know not. It is a very dull performance. Whatever merit might belong to his works on philosophical and critical subjects, they were peculiarly his own, for he was not master of the learned languages. Yet his work on the elements of all the polite arts, was received by his countrymen with no inconsiderable approbation. It is entitled, 3. "Introduction to the elegant arts and sciences;" and was printed at Halle, in 8vo, 1748-1750; and republished, in three parts, in 1754-1759. J. Matthew Gesner, however, in his "Isagoge," is frequently severe against this author, and particularly derides his form of Esthetics, which had been much applauded. Meier died in 1777.1

MEKERCHUS. See METKERKE.

MELA (POMPONIUS), an ancient Latin writer, was born in the province of Bætica in Spain, and flourished in the first century, in the reign of the emperor Claudius. His three books of "Cosmography, or De situ Orbis," are written in a concise, perspicuous, and elegant manner; and have been thought worthy of the attention and labours of the ablest critics. Isaac Vossius gave an edition of them in 1658, 4to, with very large and copious notes, in which he takes frequent occasion to criticize "Salmasius's Commentaries upon Solinus." James Gronovius published "Mela," in 1658, 12mo, with shorter notes; in which, however, as if he resented Vossius's treatment of Salmasius, he censures his animadversions with some degree of severity. To this edition of Mela, is added, "Julii Honorii oratoris excerptum cosmographiæ," first published from the manuscript; and "Ethici Cosmographia." Vossius answered the castigations of Gronovius, in an "Appendix to his Annotations," 1686, 4to; but, dying the same year,

1 Dict. Hist.-Saxii Onomasticon.

left his manes to be insulted by Gronovius, in another edition of Mela immediately published, with illustrations by medals. In this last edition by Gronovius, are added five books, "De geographia," written by some later author; by Jornandes, as Fabricius conjectures. Perhaps one of the best editions of Pomponius Mela, is that by Reynolds, printed at Exeter in 1711, 4to, illustrated with 27 maps, and which was reprinted at London, 1719 and 1739, and at Eton, 1761 and 1775, 4to. The last edition, collated with many MSS. is that by C. H. Tzschuckius, printed at Leipsic, 1807, 7 vols. 8vo.1

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MELANCTHON (PHILIP), whom the common consent of all ecclesiastical historians has placed among the most eminent of the reformers, was born at Bretten, in the Palatinate upon the Rhine, Feb. 16, 1497. His family name, Schwartserd, in German, means literally black earth, which, according to the custom of the times (as in the case of Oecolampadius, Erasmus, Chytræus, Reuchlin, &c.), was exchanged for Melancthon, a compound Greek word of the same signification. His education was at first chiefly under the care of his maternal grandfather Reuter, as his father's time was much engrossed by the affairs of the elector Palatine, whom he served as engineer, or commissary of artillery. He first studied at a school in Bretten, and partly under a private tutor, and gave, very early proofs of capacity. He was afterwards, sent to Pfortsheim, a city in the marquisate of Baden, where was a flourishing college, and here he became known to the celebrated Reuchlin, to whom it would appear he was distantly related, and who assisted him in learning the Greek language. Probably by his advice, Melancthon went to the university of Heidelberg, where he was matriculated on Oct. 13, 1509. Such was his improvement here that his biographers inform us he was admitted to his bachelor's degree, although under fourteen years of age, and that he was intrusted to teach the sons of count. Leonstein. Yet, notwithstanding his extraordinary proficiency, he was refused his degree of master on account of his youth; and, either disappointed in this, or because the air of Heidelberg did not agree with his constitution, he left that university in 1512, and went to Tubingen, where he resided six years.

1 Vossius de Hist. Lat.-Fabric. Bibl. Lat.-Saxii Onomasticon.

Baillet has with much propriety classed Melanctbon among the enfans celebres, or list of youths who became celebrated for early genius and knowledge. It is said that while at Heidelberg he was employed in composing the greatest part of the academical speeches, and Baillet adds, that at thirteen he wrote a comedy, and dedicated it to Reuchlin. With such capacity and application he could not fail to distinguish himself during his residence at Tubingen, where he studied divinity, law, and mathematics, and gave public lectures on the Latin classics, and on the sciences. About this time Reuchlin had made him a present of a small edition of the Bible, printed by Frobenius, in reading which, we are told, he took much delight. In 1513 he was created doctor in philosophy, or master of arts, and had attracted the notice of Erasmus, who conceived the highest hopes of him—" What hopes, indeed," he said about 1515, "may we not entertain of Philip Melancthon, who though as yet very young, and almost a boy, is equally to be admired for his knowledge in both languages? What quickness of invention! what purity of diction! what powers of memory! what variety of reading! what modesty and gracefulness of behaviour!"

In 1518, Frederic elector of Saxony, on the recommend dation of Reuchlin, presented him to the Greek professorship in the university of Wittemberg; and his learned and elegant inauguration speech was highly applauded, and removed every prejudice which might be entertained against his youth. Here he read lectures upon Homer and part of the Greek Testament to a crowded audience, and here also he first formed that acquaintance with Luther, then divinity professor at Wittemberg, which was of so much importance in his future life. He became also known to Carolostadt, one of Luther's most zealous adherents in opposing the corruptions of popery, and who was at this time archdeacon of Wittemberg. Finding that some of the sciences had been taught here in a very confused and imperfect manner for want of correct manuals, or text-books, he published in 1519 his "Rhetoric," which was followed by similar works on "Logic" and "Grammar." In the above-mentioned year (1519) he accompanied Luther to Leipsic, to witness that conference which Luther had with Eckius (see LUTHER, vol. XXI. p. 507), and joined so much in the debate as to give Eckius a very unpleasant specimen of his talents in controversy. From this time Melancthon

became an avowed supporter of the doctrines of the reformation.

In 1520, Melancthon read lectures on St. Paul's epistle to the Romans, which were so much approved by Luther, that he caused them to be printed for the good of the church, and introduced them by a preface. In the following year, hearing that the divines of Paris had condemned the works and doctrine of Luther by a formal decree, Melancthon opposed them with great zeal and force of argument, and affirmed Luther's doctrine to be sound and orthodox. In 1527 he was appointed by the elector of Saxony, to visit all the churches within his dominions. He was next engaged to draw up, conjointly with Luther, a system of laws relating to church government, public worship, the ranks, offices, and revenues of the priesthood, and other matters of a similar nature, which the elector promulgated in his dominions, and which was adopted by the other princes of the empire, who had renounced the papal supremacy and jurisdiction. In 1529 he accompanied the elector to the diet at Spire, in which the princes and members of the reformed communion acquired the denomination of Protestants, in consequence of their protesting against a decree, which declared unlawful every change that should be introduced into the established religion, before the determination of a general council was known. He was next employed by the protestant princes assembled at Cobourg and Augsburgh to draw up the celebrated confession of faith, which did such honour to his acute judgment and eloquent pen, and is known by the name of the Confession of Augsburgh, because presented to the emperor and German princes at the diet held in that city in June 1530. The princes heard it with the deepest attention it confirmed some in the principles they had embraced, and conciliated those who from prejudice or misrepresentation, had conceived more harshly of Luther's sentiments than they deserved. The style of this confession is plain, elegant, grave, and perspicuous, such as becomes the nature of the subject, and such as might be expected from Melancthon's pen. The matter was undoubtedly supplied by Luther, who, during the diet, resided at Cobourg; and even the form it received from the eloquent pen of his colleague, was authorized by his approbation and advice. This confession contains twenty eight chapters, of which twenty-one are employed in

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representing the religious opinions of the protestants, and the other seven in pointing out the corruptions of the church of Rome. To the adherents of that church it could not therefore be acceptable, and John Faber, afterwards bishop of Vienne in Dauphiné, with Eckius and Cochlæus, were selected to draw up a refutation, to which Melancthon replied. In the following year he enlarged his reply, and published it with the other pieces that related to the doctrine and discipline of the Lutheran church, under the title of " A Defence of the Confession of Augsburgh."

Melancthon made a very distinguished figure in the many conferences which followed this diet. It was in these that the spirit and character of Melancthon appeared in their true colours; and it was here that the votaries of Rome exhausted their efforts to gain over to their party this pillar of the reformation, whose abilities and virtues added a lustre to the cause in which he had embarked. His gentle spirit was apt to sink into a kind of yielding softness, under the influence of mild and generous treatment. Accordingly, while his adversaries soothed him with fair words and flattering promises, he seemed ready to comply with their wishes; but, when they so far forgot themselves as to make use of threats, Melancthon appeared in a very different point of light, and showed a spirit of intrepidity, ardour, and independence. It was generally thought that he was not so averse to an accommodation with the church of Rome as Luther, which is grounded upon his saying that they "ought not to contend scrupulously about things indifferent, provided those rites and ceremonies had nothing of idolatry in them; and even to bear some hardships, if it could be done without impiety." But there is no reason to think that there was any important difference between him and Luther, but what arose from the different tempers of the two men, which con-. sisted in a greater degree of mildness on the part of Melancthon. It was, therefore, this moderation and pacific disposition which made him thought a proper person to settle the disputes about religion, which were then ver violent in France; and for that purpose he was invited thither by Francis I. Francis had assisted at a famous procession, in Jan. 1535, and had caused some heretics to be burnt, Melancthon was exhorted to attempt a mitigation of the king's anger; he wrote a letter therefore to John Sturmius, who was then in France, and another to VOL. XXII.

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