infrequent on either side. (//) Verfjerhi.% the papal legate in Germany, when
he attempted to combat Luther's spirit, was himself carried away by it. (J)
To act upon Protestant communities, young men were selected from their
midst and imbued with all the enthusiasm of Catholic proselytism, and other

d) Flacim (p. iWS) Gerhard (§ 853). c) Are nova Ilildesh. 1632. 4

/) (C. G. Holder) Mas exenteratus, per fratrem Wilh. de Stuttg., Ord. Minorain. Tub. 1593. 4.
Lps. 1677. 12.

(7) Forer, Bellum ubiqiiisticum. Dill. 1627. 12. (Alter u. neuer Katzenkrieg v. d. UbiqiiitaL
In2;oIst. 1629. 12.) Notliw. Vertheid. d. h. turn. Eelclis ev. CliurfT. u. Stande Ausapfelf.diirch d. hierzu
verordn. Theologen. Lpz. 162S. 4 Brill a, d. ev. Augapf. 1029. 4. Ev. Brillenputzer. Lps. 1629. 4.
(Andreae) Wer hat das Kal. in's Aug gesclilagen ? Dill. 1629. 4.

h) F. W. Ph. V. Ammon, GalU-rie d. denkwurd. Personeu, welche im 16. 17. u. IS. Jalirh. v. d.
ev. zur katb. Kirche ubcTgetreten slnd. Erl. 1S33.

i) E. T. Perthel, Or. pro P. P. Vcrgerio. Jen. 1J42. F. H. SchonhuOi, V. Bischof v. Capo dTstria.
(Stud. d. ev. GeUtl. WurL 1342. vol. XIV. P. 1.)



470 MODERN CIIUPXH IIISTOKT. PEE. V. A. D. 151T-164S.

principles wliicb were fouud in the Catholic system. But tlie most strenuous
efforts were made to influence the Protestant princes, who were assailed on
the one hand hy all the arts of seduction, and on the other by the weapons
of assassination and of insurrection. {/,)

§ 394. The Propaganda.

I. Erectio S. Congrcgationis de fide catb. propaganda. (Bullar. Eom. Th. 111. p. 421ss.) — Bnriariiini
Pontif. S. Coiigr. de prop. fide. Eom. 1S39-41. 5 vols. 4.— II. Bayeri II. Congr. de prop. fide. Eegiom.
1721. 4 Otto Mejer, d. Prop., ibre Provinzen n. ihr Eecbt. Mit bes. Eucks. a. Denlscbl. Gott.
1852s. 2 vols.

I. Lett, ediflantes et curieuses ccrites des Missions etrangeres. Par. (1T17-T6. 34 vols,) 1TS0-.3. 26
vols. — Brown, 11. of the prop, of Chr. among the heathen since the Eef Lond. 1S14. 2 vols. P. 117 ft-
mann. d. Ilerrlichk. d. K. in ihren Miss. s. d. Glaubensspalt. Augsb. lS41ss. 2 v©?s. Ilenrion, H.
gen. des Miss. catb. Par. lS46s. 2 vols. 4.

There was no Church but the Roman which had means, opportunity, and
willing instruments in the monks for establishing churches beyond the ocean.
All efforts to extend religion among unbelievers, or to recover apostates who
were looked upon as for ever belonging by right of baptism to the papacy, (a)
were directed and sustained by the Congregation de propaganda fide (1622)
in Rome. With this was connected the College of the Propaganda (1627), an
institution admirably fitted by the gradual addition of a number of endow-
ments, for training the children of the Catholic Cliurcli to be missionaries to
all nations. The idea of this institution had been already realized by Ignatius
in the organization of his Collegium Germanicum (1552) for the education
of a priesthood favorable to Rome, and to act upon the German nation. (&)
After its model colleges have been established at Rome for other nations, so
that on the festival of the Three Kings the praise of God is there sung by
the Church as it was on the primitive Pentecost, in the languages of many
nations.

§ 395. East Indies.

The commnnication and investigation of original authorities was commenced by Jones, Cole-
brooke, A W. Schlegel, Bopp, Eammohnn-Eoy, Eosen, Lassen, and BrockhauSi For general views:
P. V. Bohlen, d. alte Indien m. Iti'icks. auf Aegypten. Kunigsb. 1S30. 2 vols. Th. Ben/ey, Indien in
d. Hall. Encykl. II. voL XVIL Both in Zeller's Jahrb. 1S46. P. Z.—J. P. JCuffei, lUstOTi.<ie Indie.
I. XII. (Flor. 1588. f.) Antn. 1605. La Croze, II. du Christ, des Indes. Haye. 1724. 2 vols, with Anm.
V. Bohnstedt, Hal. u. L. 1737ss. 2 vols. Norhert, Mem. hist, sur les miss, dea Jcsuites anx Indes
orient, ed. 3. Besanc. 1747. 2 vols. Paulini a S. Barthol. India or. ebr. Eom. 1794. 4. [A Voyage
to the E. I. with an account, &c. with add. by Forster, and transl. by Johtifiton, Lond. ISOO.] J/.
Mallhauer, Gesch. d. kath. Miss, in Ostind. b. Mitte d. IS. Jhh. Munich. 1S.52.— T/i. Yeate.% Indian
Church's History. Lond. 1818. J. Hough, Hist, of Christ, in India. Lond. 1S3S). 2 vols. [W. Ward,
View of the Hist. Lit. and Eel. of the Hindoos. Hartf. 1S24. 12. //. //. ^Yilson, Vishnu Puvana, or
Hindu Myth, and Trad. Lond. 1840. 4. C. Coleman, Myth, of the Hindoos. Lond. 1832. 4. Bjorn-
aterna, Theogony of the Hindoos, &c. Lond. 1845. 8. IT. R. Iloisinyton, Hindu Philosophy, from
the Tamil, with notes, &c. New Haven. 1854. 8.]

In India the gospel met with a mild, imaginative, and visionary people,
with minds conversant with the infinite, though actually existing among the

^•) E. g. Ranke, H. of the Popes, vol. II. p. 105s. comp. 452.
a) Mejer vol. I. p. lOss.

h) J. Cordara, Coll. Germauici et Ilung. Hist. Eom. 1770. f. Das deutsche Collegium In Eoia
Lps. 1843.



CHAP. VI. CATII. CHURCH. § 395. EAST INDIES. BRAHMANISM. 471

ruins of primitive civilization. For nearly a thousand years tliey had been
the victims of servitude, first nnder Mohammedan despots, and afterwards
under a company of Christian merchants, duriuf,' which they had become
cowardly, fawning, and indolent in their natures. They however remained
remarkable for their powers of endurance, fearless and stubborn in matters
connected with their religion, and filled with recollections of their former
glory. The Bralmiins were probably a foreign race, wlio at some former
period had descended from the Himalayan mountains, and being superior
to the natives, had introduced among them the refinements of religion. Ac-
commodating themselves to an organization which they found among the
people, they secured enormous privileges for themselves by an unequal appor-
tionment of the intellectual advantages they brought among the graduated
castes. In their own and in the people's estimation, they were equal to the
gods, while the Farias were regarded as beneath the brutes. Tlie limits of
caste, by which the fate of every individual was almost unalterably fixed
according to his merits, were supposed to have been assigned by the Creator,
so that what was lawful in one caste was a capital offence in another. All
the laws, the literature, and the arts, which existed among the people, were
traced back originally to tlie sacred writings (Vedas), which were said to
have been reduced to writing long before the time of Christ, as they flowed
from the lips of Brahma. Brahnanism was originally a benignant deifica-
tion of nature. In a philosophical sense, Brahma is the essence of all exist-
ence, his only attribute is infinity, and every thing possessing individuality
and a finite nature springs from Mayct^ Appearance, or Illusion. The incon-
sistency between this original sense and its philosophical meaning may be
seen in the delicate recoil which is felt by the people from all contact with
nature. The higher castes therefore eat no flesh, but the intercourse of the
sexes is looked upon as pure, and the services of the temples are connected
with the indulgence of the vilest lust, and yet the perfection of human wis-
dom is supposed to be an escape from the illusion of the finite, and an utter
loss of all personal consciousness. By contemplation and self-denials, carried
sometimes to the extreme of suicidal self-tortures, man is elevated until he
becomes a god. Their system of religion, perhaps a combination of several
different national religions, when fully developed, teaches that the original
Brahm manifests himself as Brahma, Vishnu, and Siva — in other words, as
the Creation, the Development, and the Eeabsorption of all things. Hence
sometimes one and sometimes anotlier of this Triniurli is regarded as su-
preme. According to their epic legend, Vishmi's Deity, regarded as the
divine life of nature, has frequently become incarnate, at one time as a beast,
at another as a man born of a virgin, in the form of liuma contending with
giants, in that of Krishna as a prince of peace crowned as a victor, and
finally he will yet appear in that of Kulki^ on a white steed, for the removal
of all sin. But at the close of the world, Kala^ the great destroyer, will ap-
pear and swallow up every thing, and last of all even the three supreme gods
themselves, so that the essence of Brahma will exist once more alone. The
space between the chief gods and men is filled, as it were symbolically, with
a kingdom of inferior and fanciful divinities. The popular faith has regarded



472 MODERN CHUKCH HISTORY. PER. V. A. D. l.'ilT-l&lS.

all these as actual persons, and the dispute between different parties with
respect to the claims of Vishnu or Siva to the supreme power has been
aggravated by the explanations of the sages and the embellishments of the
poets, until the spiritual world has become peopled with a wonderfully vari-
ous and confused race of beings, which have been divided into numerous
sects. The greatest contrasts were here exhibited. A monkey was some-
times deified by the side of a god who was so spiritualized and so great, that
thought itself was too insignificant to conceive of him, and yet some many-
limbed monster was supposed to contain and to represent him. This faith,
which at one time converted the rocky mountains into temples, had so
thoroughly pervaded every relation of the popular life, and was so firmly
incorporated with the prejudices even of the Parias, that although the Chris-
tian preachers presented many points of doctrine Avhich corresponded with
it, no great results could for a long time be expected from their labors. Bishops
were appointed by the Portuguese to take the charge of their possessions in
the East, but no congregations were collected there until Francis Xavier
(after 1542), with all the enthusiasm which his great success inspired, per-
formed extraordinary acts of piety among them, and baptized probably a
hundred thousand Parias and outcasts. {«) To preserve these in the faith,
however, it was found necessary to use the labors of the inquisition (1560).
The first labor of this court was directed to the extirpation, of a few congre-
gations of the Christians of St. Thomas.^ which had maintained an existence
there in the same condition in Avhich they had been formed as a part of the
Syrian Cliurch of the fifth century. These Christians, however, in the popu-
lar organization of the Hindoo people, had been embraced in the warrior
caste. The name of Xestorius was also once more solemnly anathematized
in India. The Jesuit Rolill (after 1606), in the character of a Christian
Brahmin, was not altogether without success in his appeals to the higher
castes, (i) The Islam of the early conquerors was too simple and powerful
to be overcome without a desperate struggle. Still the efforts of the Great
Mogul Albar to establish a religion of reason (after 1578), produced a much
greater approximation to the religion of the Jesuits. In IGIO, three imperial
princes mounted on white elephants rode to the place where they were bap-
tized. Victory, however, still remained on the side of Mohammed.

§ 396. Jcqjan.

After the researches of Join ville, Buchanan, Klaproth, Mackenzie, Colebrooke, and Eitter : Qi"u-
her. Art. Japan in d. Hall. Encykl. II. vol. XIII. p. .3o0ss. comp. Beiifey, Ibid. vol. XVII. p. 194ss.
P. (fe ^6(/tZe», de Buddhaisml orig. et aetate. Eegioin. 1827. J. J. Schmidt, (Memoires de I'Acad.
imperiale de I'etersb. 1S.30. vol. II. Liv. 2. 3. 1832. vol. II. Liv. I.) Neumann, Pilgerfahrten Buddb.
Priester. (Zeitsch. f. hist. Th. 1833. St 2.) A. Wuttke, de Buddhaistar. disciplinar. Yrat. 1843.—
Kaempfer, Bescbr. v. Japan, hrsq. v. Dohm. Lemg. 1777. 2 vols. 4. [H. of Japan, Anc. and Pr. State
of the Gov. &c. transl. by Schenclizer, from the Geriii. of Kaempfer, Lond. 1727. 2 vols, f.] P. de
Charlevoix, H. du Christ dans TEinp. du Japon. Rom. 1712ss. 3 vols, par M. D. L. G. Par. 1836. 2



a) Fr. Xarerii Epp. 1. IV. Par. 1G31. 12. Briefo d. h. F. v. X. Qbers. n. erkl. v. J. Burg, Neu-
wied 1886. IIoi: Turselini, de vita Xav. Rom. 1594. and often. [Duboix, Letters on Chr. in Ind.
Lond. 8. with Totcnley'n (I.ond. 1824. 8.) and nougWs (Lond. 1825. 12.) Replies to Dubois.]

I) Platel {Xorhert), Mem. hist sur les affair, des Jiis. Lisb. 1760. 7 vols. 4.



CHAP. VI. CATir. CIIUKCH. § 896. JAPAN. BUDDHISM. 473

vols. Cranaet, H. <le Vvs\. de Japan. Par. 1715. 4. Aiigsb. ITSS. £ — Stdiidlin, u. d. VcrwaiuU.^^eh. d.
Lanial.schen Uel. m. d. clir. (Arcliiv. f. KGescli. 1814. vol. I. St 3.) [C. McFarlane, Geo;:, and Hist.
Ace. of Japan. New York. 1S52. 8. T. Wells, J. and the Japanese. New York. 1S52. P. F. v. Sie-
bohl, Manners and Customs of the Japanese. New York. 1S40. 12. Goloiciiin, Mem. of Captivity in
J. Lond. !■<>■>. •> vols. S. 2 ed.]

When Xmicr readied Japan, he t'ouiul tliat the Christian Cliurch had
been imitated by tiie devil, for already bells, rosaries, celibacy, iiionasticism,
a hierarchy, and apparently a spiritnal monarch were there. The primitive
religion of the country was a mytliical worship of nature, prompted by a
lively glow of sensuous pleasure. But for a long time the predominant reli-
gion had been a Buddhism which had been introduced from abroad. About
six hundred years before Christ, in Magadha, a province of India, arose Gau-
tiima surnamed BiuhUui, i. e., the Wise, who enlisted with much zeal in the
Avork of reforming his countrymen. By his wisdom and self-denials he be-
came an incarnation of the Deity, according to the sacred legends, ihe eighth
incarnation of Vishnu by Maya in the form of a pure virgin. In this incar-
nation, the system of the world attained a self-consciousness. As he pro-
claimed thft univer.sal brotherhood of man, the system of caste was discarded
by him, but in its stead was gradually introduced a hierarchy, the existing
head of which was always honored as an incarnate divinity. 'J'he spirit
inculcated by Buddhism is mild and humane, since it requires that its fol-
lowers should sympathize with the sutferings of every living thing, and
instead of demanding bloody sacrifices, it calls upon them to sacrifice them-
selves for the good of others. Still the fundamental principle of this religion,
that the higher life can be attained only by a liberation of ourselves from aU
the illusion of a personal existence, imposes the necessity of severe and cruel
struggles. The natural development, therefore, of this principle, is a lifeless
and haughty system of religion, in Avhich the highest merit is attached to
human efibrts. («) About a hundred years after Christ, Buddhism was per-
secuted by the Brahmans, and after a protracted struggle was expelled from
its native country. It soon, however, became the religion of nearly all the
neighboring nations, from whose peculiar characters it received many modi-
fications. In Japan, Xavier adopted, thougli in a higher and modified sense,
every thing in Buddhism which was considered holy, as a jiart of the faith
which he preached, and consequently soon succeeded in establisliing a church.
But in his eagerness to penetrate still farther into heathen countries, this
Apostle of the Indies died soon after on his way to China (1552). Under
the direction of the Jesuits, a most splendid ecclesiastical establishment was
formed in Japan, and hopes were entertained that the wliole nation would
soon become subject to its sway. But in consequence of some immoralities
on the part of the European residents, and the suspicion that Christianity was
only the precursor of foreign dominion, a series of sanguinary persecutions
(after 1587) was commenced. Thousands even of the native inhabitants died
a,s martyrs for the new faith. About the middle of the seventeenth century

[a) E. Bxirnmif, Introd. a I'Hist du Buddhisme Indien. Par. 1&45. vol. I. 4. R. S. Hardy, Man-
ual of Buddhism, ifec. Lond. 1852. 8. E. Upham, Hist, and Doct. of Buddhism. Lond. 1829. f. 0.
F. Keumaun, Catechism of the Shamans, or Laws of the Bud. Priests. (Orient. Transl. Fund.)
Lond. 1S32. S.]



474 MODERN CHURCH HISTORY. PER. V. A. D. 1517-1643.

every vestige of Christianity was obliterated from the country, and all inter-
course Avith foreigners in Japan was strictly prohibited.

§ 397. China.

K. Trigaut, de chr. exped. apud. Sinas ex conim. Riccii. Aug. 1015. 4. and often. J. A. Schall,
Relalio de initio pt projr. inissionis Soc. J. apud Cliinenses. \ ien. 166S. Rat. 1672. Mit Anin. v. Man-
tegg, Vion. lS-34. Du Unlde, Uesc. de TEiiip. do la Chine. Par. 1736. 3 vols. 4 Uebers. m. Moslieiin's
Vorr. R>)st 17-lS. 4 vols. 4. — For the recc-nt investigations, see Journal Asiatique. Abel-Jiemusat,
Melanges asiat Par. lS25s. 2 vols. Nouv. Melanges. Par. lS20s. 2 vols. Sttilii; chin. Reii:lisrel. Brl.
1S35. u. rel. Systeme d. Or. p. 9ss. Neumann, d. Natur- u. Rel. Phil. d. Chin. Xach d. W. d.
Tschuhi. (Zeitsch. f. hist. Th. 1837. P. 1.) [Histories and Accounts of China by T. Thornton, (Lond.
1S44. 2 V. 8.) C. Gutzlaff, (New York. lS-38. 1 v. 8.) // Murray, (Edinb. 3 v. 12. 1S36.) J. P. DavU,
(New York. 1834. 2 v. 12.) J. Kidd, (Lond. 1841. 8.) and E. Williams, (New York. 1848. 8.)]

In the extreme East, the Europeans found an innumerable people, whose
historical accounts went as far back as those of the Jews, and who regarded
themselves as the centre of the world. Nearly all the mechanical arts which
had recently been discovered in Europe, were found to have been in exist-
ence among them from a remote antiquity, in connection with a rigid system
of civilization which had for thousands of years successively overcome all
their conquerors. The state was organized strictly as a single great family,
and all power was in the hands of the emperor, though limited by an inviola-
ble usage and an aristocracy of learning. The consciousness of individual
freedom with respect to moral conduct had never yet been awakened among
the people. Three forms of religion existed there side by side in peace. The
first was the primitive religion of the empire, of which Confucius (Kong-fu-
Dsii) was honored as the founder. This was a simple adoration and worship
of the heavens regarded as a power of nature, and of certain genii supposed
to be subject to the emperor, together with a devout and well-arranged sys-
tem of moral conduct. («) The second was the doctrine of Too, a system
which directed men to adore the original source of reason, revealed and
incarnate on earth, (h) but degenerated into a system of idolatry and magic.
The third was the worship of Buddha (Fo-tho), a religion which had been
more recently introduced among the people, but unsustained especially in the
interior provinces by a powerful hierarchy. The account of divine things
which these religions gave was intelligent and candid, but without religious
enthusiasm, and bore no traces of fanaticism except with reference to the
customary rules of civility towards the gods and the dead, and with respect
to the etiquette of social life. As the natives regarded every thing foreign with
extreme contempt, the Christian missionaries who followed in the train of
commerce were at first totally unsuccessful in every attempt to convert them.
The respect of the people was however finally secured wlien they discovered
the superiority of the missionaries in mathematical science, the principles of
which were immediately appreciated. The Jesuit liicci (1582-1610) obtained
high distinction among the people as an astronomer, and the favor of the im-

a) Scliott, Werke d. chin. Wcisen Kong-fu-Dsii. Hal. 1826. 6 vols. Confucii Chi King, ed.
MoU, Stuttg. 1830.

V) Le Tao-te-King, ou le livre de la raison supr5me, par Laotaeii, traduit avec une version Litine
et le te.'^te chinois, par G. Gauthier, Par. 1838. [A. LJuiigstedt, Port Settl. and Missions in China.
Boston, 1836. 8.]



CHAP. VI. CATII. CHURCH. § 893. WEST INDIES. PAPwAGUAT. 475

periul court. (_c) After tliis tlie Jesuit.s cstahlislicti miinerous congregation.',
built cluirches, and translated the Scriptures, and even the Sunima of St.
Thomas, but with a careful accommodation to the religious customs and
manners of the people. When reproached for this by the Dominicans at
Rome, they defended themselves on the ground that it was indispensable to
their success, and was as innocent as the apostles' conformity to the Jewish
law. ((/)

§ 398. West LhIu'h. Cont. from § 290.

Gonzidez d'Arihi,'X\\ctdTo&<ic. (\6 las iislc^ias de las Iiulias. Madr. 16-19ss. 2 vols. Bourgoing,
ViTtiis lies inijisioiiairs ou H. des miss. d'Aiiior. Par. 1654. 2 vols. G. Buluffi, I'Ainenca iin tempo
.spaijnuDla i^olto I'.-i.'^iietto religioso (till \^i). Ancmi. 1S45. 3 vols. Comp. Poppig, Indien in d. Ilall.
Eiicykl. II. vol. XVII. esp. p. 3Slss. — L. A. Jfurutori. Clirisiianesimo fellee tielle mis-«ionc ml Para-
giiai. Veil. 1T43. 2 vols. 4. (.\bstract: lielat. des miss, du P. Par. 1754.) Chdrleroij; II. dn P. Par.
175G. 3 vol.s. 4. Nurem. 1763. Puuke's Reise in d. Miss, nach P. edit, by Frost, Vien. 1829. In an
tinlViendly spirit: Ihagnez, Regno Oiosuitico del P. Lissab. 1770. Uebers. v. Le Bret, Kiiln. (Lps.)
1774. [A". Southeij, Tale of Paraguay. Lond. 12mo. Ihiil. II of Brazil. Lond. 1S10.-19. 8 vols. 4.
Able Hiiynal, Phil, and Pol. \\\>X, of the Setll. and Trade of Euroi)eans in the W. I. from the French
by J. Juxtnmonil, Lond. 17S7. 12. Views of the Plaiitintr of Colonies and Missions in Me.xioo and
Peru may be fuund in the works of Piencittt, Be.rnal Diaz, (transl. by. J/. Keatinge, Lond. ISOO. 4.)
De SulU, (transl. by Tonnsend, Lond. 1724.) RuherUan's America, and other works.]

In Brazil, baptism was administered to prisoners while dying, and
wherever it could be performed under the protection of the Portuguese
arms. A splendid ecclesiastical establishment was immediately formed in
every country conquered by the Spaniards. But although the natives were
generally protected by the Itiws and defended against the colonists by the
monks, they were liastening rapidly to extinction. Even where they were
subjugated to the Spanish yoke and Christianized (Indios aldeidados), they
did not renounce, but continued at the stime time the worship of their an-
cient gods. The inquisition, however, took care that the outward semblance
of Ci ristianity was maintained. With an heroic courage, the Jesuits and Ca-
puchins pressed forward into the open primitive forests of the country, and
along with the gospel, carried in their most simple and checrfid form the
blessings of civilization. But when the Jesuits urged at Madrid, that the
great obstacle to the progress of Christianity among the nations, was the
cruelties and evil exiunples of the Spaniards, they obtained permission to
establish Christian colonies among the Indians who were as yet independent,
and which no Spaniard was to enter without their permission. Such was
the origin of the republic of Paraguay (after 1610), governed by the Jesuits
in a patriarchal style. The converted savages were treated as children, but
as pious and happy children, and although much wealth was derived by the
order from the country under its subjection, the prosperity and happiness of
the people was entirely the fruit of its exertions.

c) Werthei7n, Riccl. (Pletz, nene thcol. Zeitscb. 1833. P. 8.)

rf) Platel, (p. 472.) La moral pratique des Jiis. 1669ss. vols. IL VI. VII.



476 MODEEN CHURCH HISTORY. PER. V. A. D. 1517-1648.



CHAP. YIL— THE THIRTY YEARS' WAR.

The orig. authorities for the Hist of the 30 yrs. AVar. (Monat^bl. d. Allg. Zeitg. lS45s. Dec Jan.
dnBe.)—Lo7ulorp, d. K. Maj. u. d. h. Eeichs Acta pull. (Fikf. 1621ss.) Tub. 1789ss. IT vols. f.
{Pappus) Epit. rer. Germ. 1617-43. c. animadvv. J. G. Boehin, Lps. 1760. Theatruni Europ. FrkC
1735ss. vol. I.-IV. K hevenhiller, (p. 35S.)— 5<7tiWer, Gesch. d. drciss. Kr. Lps. 1791. 2 vols and oft.
Fortges. v. Woltmann, Lps. 1S09. 2 vols. [Tliirfy Years' War, from the Germ, of Schiller by A. J.
W. MorrUon, New York. 1S47. 12.] K. A. 3/e^izel, Gesch. d. drei-s. Kr. (Gesch. d. Deut.sch. vol.
VIss.) Brsl. lS;!5-9. 3 vols. Soltl, d. Rel. Kr. in Peutschl. Hamb. lS40s. 2 vols. F. W. BurthoUI,
Gesch. d. deut-scheu Kr. v. Tode G. Ad. an. Stutfg. lS42ss. 2 vols. {Memel's Hist, of Germany has
been transl. by Mrs. G. Ilorrocks, Lond. 1843. 3 vols. 12. See also KvhlraiiscWs Hist, of Germ,
and Col. MitckeHs Life of Wallenstein.]

§ 399. Occasions.
The Catholic and Protestant parties in Germany continued to stand in an
antagonistic and threatening attitude with respect to each other. The house
of Hapsbui'g, the head of the Catholic party, by the vast extent of territory