THE NEW SCHAFF-HERZOG
sche Missionsanstalt zu Dresden an die evangelischlutherische Kirche oiler Lande; Vorwarts oder Riickwarts f (1845); Die christlichen Missionspldtze auf der ganzen Erde (1S47). A fruit of his studies on Irenaeus was Die christliche Kirche an der Schwelle des irenaischen Zeitalters (1860). His Ueber Stellung und Bedeutung der christlichen Mission im Ganzen der Universitatswissenschaften (Erlangen, 1864) is an exposition of the ruling principle of his life. His last work was Indische Sinnpflanzen und Blumen zur Kennzeichnung des indischen, vornehmlich tamulischen Geistes (1864). Bibliography: G. Hermann, Dr. Graul und seine Bedeu-
tung iiir die lutherische Mission, Halle, 1866; Lichten-
berger, ESR, v. 674-676.
GRAVAMINA (Lat., = " Grievances"): In historical terminology the official compilation of the grievances of the German nation against the Papal Court. Such formal complaints became more and more frequent, especially in the second half of the fifteenth century, and in the course of time developed into a constantly recurring subject of consideration or menace in the German diets far into the period of the Reformation. Their origin may be traced to the complaints or propositions of reform which the German nation, like other nations, laid before the Council of Constance and the Council of Basel (qq.v.). Efforts at an ecclesiastical reformation accompanied those directed against abuses in the empire, and it is to be noted that the prime source of complaint, as well as of opposition, was the higher clergy. The general desire received a more tangible form in the Gravamina Alemaniw nationis which were laid before the Diet of Frankfort in Aug., 1456, in which the unfulfilled hopes of the preceding councils again found expression; but conditions did not change. In the latter years of the century, under the influence of Berthold of Mainz, complaints about the investiture of foreigners with German prebends became more urgent. Another chief point of complaint was directed against questionaries and mendicant friars. While thus far spiritual princes had been the leaders of the movement, so that secular princes and their desires came into consideration only secondarily, a change took place in the latter period of the reign of Maximilian I. (d. 1514); but it was at the Diet of Augsburg in 1518 that the Gravamina first received real official form, when a memorial was prepared stating reasons for the refusal to pay ecclesiastical tithes. The movement reached its culmination at the Diet of Worms (1521), where it was advocated even by Roman Catholic princes, like George of Saxony, who disavowed Luther, but favored a reformation after the conception of Erasmus. A commission, composed of spiritual and secular members, was immediately entrusted with the compilation of the complaints. Their discussions resulted in the famous "One hundred [more precisely one hundred and two] Gravamina of the German Nation," Deutsche Reichstag sakten, 2d ser., ii., Gotha, 1896, no. 96, which attack not only papal encroachments, but abuses of ecclesiastical jurisdiction and the immoral life of the clergy in general. Nevertheless, they remained only a provisional draft, and no result followed from them even though they were repeated in another form at the Diet of Nuremberg (1522-23; cf. O. Redlich, Der Reichstag zu Niirn-
berg 1522-23, Leipsic, 1887, pp. 120, 144; Gebhardt, pp. 133 sqq.); but, as an official accusation of the German nation, they form an important historical document concerning the conditions of the time.
(T. Kolde.)
Bibliography: J. F. Georgi, Imperatorum impernique principum ac procerum totiusgue nationis Germanicce gravamina adversus curiam Romanam totumque ecclesiasticum ordinum, Frankfort, 1725; G. M. Weber, Die hundert Beschwerden der gesammten deutschen Nation, Erlangen, 1829 (text alone); W Rossmann, Betrachtungen uber das Zeitalter der Reformation mit archivatischen Beilagen, Jena, 1858; Deutsche Reichstagsakten, new series, vol. ii., ed. A. Wrede, Gotha, 1896; B. Gebhardt, Die Gravamina der deutschen Nation gegen den romischen Hof, Breslau, 1895.
GRAVATT, WILLIAM LOYALL: Protestant Episcopal bishop of West Virginia; b. at Port Royal, Va., Dec. 15, 1858. He studied at the Virginia Military College, Blacksburg, Va., and was graduated at the Virginia Theological Seminary in 1884. He became curate of St. Paul's, Richmond, Va., 1884; rector of St. Peter's, Norfolk, Va., 1887; of Zion Church, Charlestown, W Va., 1893, and was consecrated bishop coadjutor of West Virginia 1899.
GRAVES, ANSON ROGERS: Protestant Episcopal missionary bishop of Laramie; b. at Wells, Vt., Apr. 13, 1842. He was educated at Hobart College (B.A., 1866) and at the General Theological Seminary (1870). He was then curate of Grace, Brooklyn, and of Gethsemane, Minneapolis, and rector of St. Luke's, Plattsmouth, Neb., All Saints', Northfield, Minn., All Saints', Littleton, N. H., St. Peter's, Bennington, Vt., and Gethsemane, Minneapolis. In 1890 he was consecrated missionary bishop of The Platte, the name of his diocese later beging changed to Laramie.
GRAVES, FREDERICK ROGERS: Protestant Episcopal bishop of Shanghai, China; b. at Auburn, N. Y., Oct. 24, 1858. He was educated at Hobart College (B.A., 1878) and the General Theological Seminary (1881). Since 1881 he has been stationed in China, being at Wu-Chang 1881-85, and professor in the Theological School of St. John's College, Shanghai, 1885-87. He was professor in the Theological School at Wu-Chang, 1887-93, and in the latter year was consecrated missionary bishop of Shanghai. He has translated a number of theological works into Chinese, among which special mention may be made of eight books of Joseph Bingham's Antiquities of the Christian Church and commentaries on Isaiah and the Psalms.
GRAY FRIARS: A popular English name for the Franciscans, from the color of their dress.
GRAY NUNS. See Charity, Sistehs of, 1.
GRAY SISTERS (Sceurs grises). See Elizabeth,
Saint, Sisters of.
GRAY, GEORGE BUCHANAN: English Congregationalist; b. at Blandford (45 m. s.e. of Bristol), Dorsetshire, Jan. 13, 1865. He was educated at New College and University College, London (B.A., 1886), and Mansfield College, Oxford. He entered the Independent ministry in 1893 and was fellow and tutor in Mansfield College from 1891 to 1900. Since 1900 he has been professor of Hebrew and Old Testament exegesis in the same institution, and was likewise lecturer on the Old Testament to the