TATIUS, ACHILLES. 



TAUSAN, JOHN. 



922 



saw the impress of truth. Arriving at Rome, where he practised as a 

 rhetorician, he met with Justin Martyr, by whom ho was converted to 

 Christianity. 



After the death of Justin he embraced some heretical opinions, 

 the germs of which may be seen in his ' Discourse to the Heathen.' 

 The chief of his heresies were the Marcionite doctrines of the two 

 principles of good and evil, and of the evil of matter, and the Valen- 

 tinian doctrine concerning Aeons. His followers were however chiefly 

 remarkable for the practical application they made of their Marcionite 

 opinions by lives of the strictest asceticism. They lived in celibacy, 

 refused all luxuries, and abstained from the use of wine oven at the 

 Lord's Supper. Hence they were called Encratites (iyKparirai), Apo- 

 tactites (aTTOTaicTiKoi), and Hydroparastataj (vSpoTrapaffTdrai). But it 

 must be observed that these terma were often applied to all ascetics. 

 The Tatianists were Encratites, but all called Eucratitcs were not 

 Tatianists. The date of Tatian's heresy is placed by Eusebius iu the 

 year A.D. 172. 



Of his lost works the chief were a treatise on ' Perfection after the 

 Pattern of the Saviour ' (rrepl TOV KO.TO, rbv ffurijpa icarapTiff/jiov), and a 

 ' Harmony of the Four Gospels ' (fvayye\iov Sia reffadpiav). The latter 

 work is particularly noticed by Theodoret, who found 200 copies of it 

 in the Syrian churches, which he took away from the people on 

 account of the heresies contained in the book. For this reason, chiefly, 

 Neander supposes that the Harmony of Tatian was not simply com- 

 piled from the narratives of the four Evangelists, but contained also 

 many things out of the Apocryphal Gospels. Some writers, among 

 whom is Lardner, think that Tatian's ' Harmony ' is still extant in an 

 Arabic manuscript in the Vatican Library. His 'Apology ' is usually 

 printed in the works of Justin Martyr. There are separate editions 

 of it by Gesner, folio, Zurich, 1546 ; and by Worth, 8vo, Oxon., 1700. 



(Eusebiu?, Hist. Ecc., iv. 29; Hierouymus, DC Vir. Illust., c. 29; 

 Clemens Alexand., Strom, iii. 12 ; Larduer's. Credibility, pt. ii., c. xiii., 

 &c. ; xxxvi., sec. 2 ; Neander's Qesch. der Christ. Rdiy. und Kirche, i., 

 p. 762. and p. 1131.) 



TATIUS, ACHILLES. [ACHILLES TATIUS.] 



TAUBMANN, FRIEDRICH, was born at Wonsees, near Baircuth, 

 on the 16th of May, 1565, where his father was a shoemaker. His 

 father died very early, and his mother married a tailor, who wished to 

 bring up his step-son Friedrich to his own business ; but as the boy 

 showed little inclination, he was sent in 1577, to school at Culmbach, 

 where he was obliged to gain his livelihood by singing and begging. 

 In 1582 he went to the gymnasium of Heilbronn, where his Latin 

 verses and the wit displayed in them were so much admired, that he 

 was crowned by Paul Melisaus as poet-laureate. Ten years later he 

 went to the University of Wittenberg', where he distinguished himself, 

 and, iu 1595, was appointed professor of poetry and eloquence, to 

 which afterwards the honour of court-poet was added. He died at 

 Wittenberg, on the 24th of March 1613. 



Taubmann was conscientious in the discharge of his official duties, 

 and he was a witty and humorous man. During his lifetime he had 

 the reputation of being the greatest wit of the age, aud persons of the 

 highest rank sought his society. From all that can be learned about 

 him, it is clear that he did not, like many others in similar positions, 

 forget his own dignity as a man : he never acted as a buffoon or a 

 flatterer, but always manifested a straightforward and upright cha- 

 racter. In his time philology was sinking very rapidly in Saxony, all 

 attention being absorbed by theological controversies and sophistries, 

 and Taubmann was one of the very few who, both in earnest and in 

 jest, impressed upon his contemporaries the necessity of resuming a 

 thorough study of the ancient languages as the only means of raising 

 theological studies to their proper position. This he did more 

 especially in his work 'Dissertatio de Lingua Latina,' the last edition 

 of which appeared at Wittenberg, 1614. With the same view ho 

 exerted himself iu his lectures, and in his editions of Plautus (4to, 

 Wittenberg, 1621,) and of Virgil (4to, Wittenberg, 1018), in which he 

 made his countrymen acquainted with the labours of foreign scholars. 

 His poetical works, though very popular in his time, have no great 

 merit. They appeared iu several collections, under the titles of 

 ' Columbze Poeticse,' ' Melodsesia,' ' Schediasmata Poetica,' and others. 

 After Taubmann's death, the name of Taubmanniana was applied to 

 all kinds of witty sayings and anecdotes. 



(Erasmi Schmidii Oratio in Taiibmanni Memoriam, Svo, Wittenberg, 

 1613 ; Taubmanniana oder Fr. Taubmann's Leben, Anecdoten witzif/e 

 Einfdlle und Sittenspriiche, von Simon von Gyrene, Svo, Leipzig, 1 797 ; 

 Fr. Brandt. Leben und Tod Frid. Taubmanni, Svo, Copenhagen, 1 675 ; 

 the best work however is by Ebert, Leben und Verdienste Fr. Taub- 

 manns, Svo, Eisenberg, 1S14.) 



TAULER, or THAULER, JOHANN, the most celebrated German 

 divine of the 14th century. He was born in 1294, as some writers 

 say, at Cologne, but according to others at Strasbourg. Respecting 

 his life very little is known. He entered the order of the Dominicans 

 at an early age, and was held in the highest esteem on account of his 

 knowledge of philosophy and mystic theology, as well as for his pious 

 and unblemished conduct, although he fearlessly attacked the vices 

 a,nd follies of his fellow-monks. The latter part of his life he spent 

 in the convent of the Dominicans at Strasbourg, where he died on 

 the 16th of June 1361, as is attested by his tombstone, which stil] 

 exists in that city. 



Tauler waa a man of extraordinary piety and devotion, a zealous 

 icacher, and a great promoter of mystic theology in Germany, which 

 must regard him not only as the founder of that school of divinity, 

 out at the same time as one of the greatest men that have evci sprung 

 from it. His sermons, as well as his other religious and ascetic works 

 show a glowing imagination and deep feeling : they are lees addrested 

 bo the understanding than to the heart. But although this leaning 

 and his love of ujy.-tiri.iiu frequently led him to religious sentimentality 

 and absurdities, yet he never sinks down to the level of some modern 

 mystic divines. Tauler was deeply read in scholastic philosophy, and 

 although in his sermons he endeavours to steer clear of it, yet they 

 are not quite free from sophistic subtleties, and there are passages 

 which must have puzzled more than enlightened his audience. In his 

 love of truth, and the earnestness with which he devoted himself to 

 the instruction of the people, ho was a worthy predecessor of Luther. 

 Tauler's influence upon the German language and literature has 

 acquired for him as distinguished a place in the history of German 

 literature as that which he occupies among divines. In hia time 

 German prose scarcely existed, and the standard of sermon-writing was 

 very low. The creation of a prose literature belongs almost exclusively 

 to him : his style seldom aims at oratorical beauty, his sentences are 

 short and abrupt, but always full of meaning. His language, which 

 is the dialect of the Upper Rhine, is as pure as can be expected. It 

 appears that Tauler did not himself write hia sermons, but they were 

 taken down as they were preached, by many of his hearers. We 

 must therefore suppose that in the editions which were published 

 shortly after his death, the form has been somewhat altered by the 

 editors. The first edition of his sermons appeared at Leipzig, 4 to, 

 1498, under the following title : ' Sermon des grossgelarten in gnaden 

 erleuchteten Doctoris Johannis Tauleri predigerr ordens, weisende auff 

 den nehesten waren wegk, yn geiste czu wandern durch ubersch- 

 webenden syn, uuvoracht von geistes ynnige vorwandelt I deutsch 

 manchen menschen zu selikeit.' This edition was followed by another 

 at Augsburg, folio, 1508, and a more complete one at Basel, fol., 1521. 

 A translation of these sermons into the dialect of Lower Germany 

 was published at Halberstadt, fol., 1523, ard another into High 

 German by P. J. Spener, at Nurnberg, 4to, 1688. A new edition in 

 modern High German was published at Frankfurt-on-the-Main, in 3 

 vols. Svo, 1825, &c. The most interesting among his other religious 

 works is that on the imitation of the life of Christ, ' Nachfolgung des 

 arinen Lebens Christi,' which was first printed at Frankfurt in 1621. 

 The most receut edition is that by Schlosser, Frankf., 1833. A collec- 

 tion of all the treatises of Tauler was commenced in 1S23, at Luzern, 

 by N. Casseder, but only two volumes have appeared. 



Most of the works of Tauler were translated into Latin by Lauren- 

 tius Snrius, fol., Cologne, 154S ; this collection has been reprinted at 

 Macerata and Paris. There are also one Italian and three Dutch 

 translations : the best of the Dutch translations is that in folio, Ant- 

 werp, 1685. 



A list of the works of Tauler, together with the whole literature on 

 the subject, is given in Jdrden's Lexicon Deutscher Dichter und Pro- 

 saist en, vol. v., p. 1-9. 



TAURELLIUS,' L. [TOKELLI.] 



TAUSAN, TAUSSEN, or TAGESEN, JOHN, the first Danish 

 theologian who made his countrymen acquainted with the principles 

 of the Lutheran reformation. He was born in 1494 at Birkinde, a 

 village in the island of Flinen. After he had received his early educa- 

 tion in the convent of Antworskow, he wished to continue his studies 

 at some university, and the abbot of the convent fixed upon Cologne. 

 Here he became accidentally acquainted with some of the earliest 

 works of Luther, which excited in him such a desire to study under 

 the reformer, that he defied the opposition of his superiors, and went 

 to Wittenberg. After having spent some time here he went to 

 Rostock, where he took his degree of M.A., and thence proceeded to 

 Copenhagen, to undertake the office of teacher in one of the public 

 schools, 1521. This sphere of action however did not satisfy him: 

 his wish was to proclaim the new doctrines, which he thought he 

 could do more effectually if he withdrew to his former convent of 

 Antworskow. Here he gained great reputation as a preacher, and at 

 first endeavoured privately to make his brother monks acquainted 

 with the reformed doctrines; but in 1524, on the occasion of the 

 abbot being absent, Tausan delivered a sermon, which produced such 

 an effect on his hearers, that most of the monks declared themselves 

 ready to abandon their old belief. The excitement and disturbance 

 arising from such proceedings led to Tausan being transferred to 

 another convent at Wiborg, where however he persevered in his exer- 

 tions, and again gained a considerable number of followers. King 

 Frederic I. of Denmark, who was favourably disposed towards the 

 doctrines of the German reformers, and wished to favour Tausan, 

 sent him, in 1526, a letter of protection, gave him the title of court 

 preacher, and assigned to him a church at Wiborg, where he might 

 preach without molestation. The bishop of this place opposed him in 

 everything ; but his attempts were fruitless, as Tausan was supported 

 by the sympathy of the people. The disputes between the two 

 religious parties now became more vehement every day ; and at last 

 the king, in order to save Tausan, invited him, in 1529, to Copen- 

 hagen, where he was appointed preacher to the church of St. Nicolas. 

 The reformation in. Denmark, the seeds of which had thus been sown 



