Mwetyi, a Great Spirit venerated by the Shekani and Bakele people in Southern Guinea. The following account of him is given by IMr. Wilson in his Western Africa : " He is supposed to dwell in the bowels of the earth, but comes to the surface of the ground at stated seasons, or when summoned on any special business. A large, flat house, of peculiar form, covered with dry plan- tain-leaves, is erected in the middle of the village for the temporary sojourn of this spirit, and it is from this building that he gives forth his oracular answers. The house is always kept perfectly dark, and no one is per- mitted to enter it except those who have been initiated into all the mj'steries of the order, which includes, how- ever, almost the vrhole of the adult male population of the village. Strange noises issue forth from this dark den, not unlike the growling of a tiger, which the know- ing ones interpret to suit their own purposes. The women and children are kept in a state of constant trepidation; and, no doubt, one of the chief ends of the ceremonies connected with the visits of this mysterious being is to keep the women and children in a state of subordination. He is the great African Bluebeard, whom everj^ woman and child in the country holds in the utmost dread. Every boy, from the age of fourteen to eighteen, is initiated into all the secrets pertaining to this Great Spirit. The term of discipleship is contin- ued for a year or more, during which period they are subjected to a good deal of rough treatment — such, un- doubtedly, as makes a lasting impression both upon their physical and mental natures, and prevents them from divulging the secrets of the order. At the time of ma- triculation a vow is imposed, such as refraining from a particular article of food or drink, and is binding for life. When Jlwetyi is about to retire from a village where he has been discharging his manifold functions, the women and children, and any strangers who may be there at the time, are required to leave the village. What ceremonies are performed at this time is known, of course, only to the initiated. When a covenant is about to be performed among the different tribes, IMwe- tyi is always invoked as a witness, and is commissioned with the duty of visiting vengeance upon the party who shall violate the engagement. Without this their na- tional treaties would have little or no force. When a law is passed which the people wish to be especially binding, thej' invoke the vengeance of ^Mwetyi upon every trans- gression ; and this, as a general thing, is ample guaran- tee for its observance. The Mpongwee people some- times call in the Shekanis to aid them, through tho-
MYCALESSIA
780
MYERS
agency of this Great Spirit, to give sanctity and author- ity to their laws." See Gardner, Faiths of the W'oild, ii," 50 J.
Mycalessia, a surname of the goddess Demeter, or Cores, d(ri\o<l from Mycalessus, in Boeotia, where she was worshi|i|K'(l.
Myconius, Friedrich, an intimate friend of Lu- ther, and one of tlie Reformers of the Kith century, was born at Liclitcnfels, Franconia, Dec. 2C, 1-191, of relig- ious parents, and was educated at Annabcrg. He joined the Franciscans at that place in 1510, While in that body he vainly strove to satisfy the yearnings of his heart by diligent application to his monastic duties and the study of such works as Peter Lombard's Miif/isler Senteniiarum, the writings of Alexander of Hales, Bo- naventura, Gabriel Biel, and even Lyra's Biblical com- mentaries. Finally, Luther's ninety-five theses fell into his hands. He at once adopted the princijjles therein con- tained. In the mean time he was successively sent to the convents of Leipsic and of Weimar in 1512, and was or- dained priest in 1516. But, since he had openly declared himself in favor of the evangelical doctrines, he had to undergo all sorts of annoj'ances from his superiors. He remained steadfast, however, strengthening himself by secretly reading the works of Luther in company with his convent associate Yoit. Finally, his superiors con- templating his removal to Annabcrg, he Hed, and soon after (in 152-1) appeared at Zwickau as an evangelical preacher. In the same year he was sent to Gotha by duke Johann to introduce the Reformation, and met with great success in this difficult task. He paid i)ar- ticular attention to the schools. In connection with Melancthon, Justus Menius, Christopher von Planitz, Georg von Wangenheim, and Johann Cotta, he made two visitations to Thuringia, in 1528 and in 1533, to improve the organization of the churches and schools. He took part also in the conferences of JIarburg (1529), Wittenberg (1536), Smalcald (1537), Nuremberg, Frankfort (1539), and Hagenau (1540), in which he was often in contact with Melancthon. He was attached as theologian to the embassy sent by the elector to king Iknr\- YHI in 1538 for the purpose of introduc- ing the lU'formation into England. On the death of duke (icfirge, ^Myconius, together with Cruciger, Pfef- finger, and M. Balthasar. was intrusted with the mis- sion of introducing the Reformation into Saxony, and particularly into Leipsic. Yet he always remained es- pecially attached to (iotha and Thuringia. In the for- mer city lie founded the afterwards celebrated gymna- sium, and he used every exertion to procure for institu- tions of learning the necessary endowments. His health failing in 1541, he wrote to Luther that he was "sick, not unto death, but unto life." But he recovered, and, according to Luther's prayer, outlived him several months. He died April 7, 1546. Myconius was an ac- tive writer, but most of his productions were pamphlets and letters; his chronicle of Gotha was published by S. Cyprian imtler the title Fr. ifyconii historia Refoi-nm- liunit (1715). Biographies of Myconius are to be found in Melcliior Adam, ViUe Tlieologorum (Frankf. 1705, vol. i) ; Sagittarii HUtoHu (lolhami (Jena, 1700); Junker, licdi'-iriis Myconius (Waltershausen, 1730) ; Briickner, Kirchen- u. Schulestaat d. //crzofjtfiiinui Gotha (1753, I, i, 41 sq.); Ledderhose, J/y^oHHw (tiotha, 1854); ller- zog. Real- Enq/klopiidie, x, 137 ; jliddleton, Fvanffd. Hiiif/. i, 250; Ilardwick, Church I/istoty, Jif/ormation, p. liO, 114, 119. (J.N. P.)