THE NEW SCHAFF-HERZOG
fell into the elector's hands opened his eyes. The heads of the Philippist party were imprisoned and roughly handled, and the Torgau Confession of 1574 completed their downfall. By the adoption of the Formula of Concord their cause was ruined in all the territories which accepted it, although in some others it survived under the aspect of a modified Lutheranism, as in Nuremberg, or, as in Nassau, Hesse, Anhalt, and Bremen, where it became more or less definitely identified with Calvinism. It raised its head once more in Electoral Saxony in 1586, on the accession of Christian I., but on his death five years later it came to a sudden and bloody end with the murder of Nicolaus Krell (q.v.) as a victim to this unpopular revival of Calvinism. Though it may be regretted that the moderate, pacific, and enlightened spirit of Melanchthon himself was not allowed to have more influence in the Lutheran Church and that his estima- 6. Estimate ble points of departure from Luther of Philip- remained unrecognized, yet it can not pism. be denied that Philippism was only something halfway, while it claimed to guard the genuine religious ideas and motives of the Reformation better than the doctrine of the Formula of Concord. Nor must the fact be overlooked that where, after the promulgation of the Formula, Philippism still maintained its ground, it produced no results in the domain of theology which can be compared for a moment with those which proceeded from the stricter school. The latter won its victory to a great extent because it gave birth to the greater number of popularly effective writings and powerful literary personalities. Melanchthon's spirit, however, yet remained operative in the seventeenth century, even though at the end of the sixteenth his influence was greatly superseded by that of orthodox Lutherans. The movement initiated by Georg Calixtus (q.v.) shows not only considerable affinity with its tendency, but has a direct historical connection with it through his Helmstedt teachers, especially Johann Caselius (q.v.), who was a personal disciple of Melanchthon.
(G. Kawerau.)
Bibliography: Perhaps the best method of mastering the subject treated in the foregoing article is a study of the men mentioned in the text as active by means of the articles in this work and of the literature appended to those articles. Especially valuable are the letters of Melanchthon and the accounts of his life and activities. Much of the literature under Formula op Concord is valuable. The works on the history of the Church and of the doctrine of the period are also to be consulted. Besides the foregoing consult: V. E. Loscher, Historia motuum zwischen den Evangelisch-Lutherischen und Reformirten, Frankfort, 1723; G. J. Planck, Geschichte der Entstehung und der Ver/inderung . unsers protestanlischen Lehrbe-
griffs, vols, iv.-vi., 6 vols., Leipsic, 1791-1800; H. Heppe, Geschichte des deutschen Protestantismus 1555-81, 4 vols., Marburg, 1852-59; idem, Dogmatik des deutschen Protestantismus im 16. Jahrkundert, 3 vols., Gotha, 1857; A. Beck, Johann Friedrich der Mittlere, 2 vols., Weimar, 1858; E. L. T. Henke, Neuere Kirchengeschichte, ii. 274 sqq., Halle, 1878; G. Wolf, Zur Geschichte der deutschen Protestanten 1666-09. Berlin, 1888; H. E. Jacobs, The Book of Concord, vol. ii., Philadelphia, 1893; W. Moller, Lehrbuch der Kirchengeschichte, ed. G. Kawerau, 3ded., vol. hi., Tubingen, 1907; Schaff, Creeds, i. 258-340.
PHILIPPUS SOLITARIUS: Greek monk of the late eleventh century. In 1095 he completed, ap-
parently at Constantinople, his mystic and devotional " Mirror," a dialogue in political verse which represents Body and Soul as setting forth their mutual relations as factors of human nature, and as making preparation for death. The Greek text is still unedited, except for scanty fragments (ed. P. Lambecius, Commentarii de bibliotheca Ccesarea Vindobonensi, v. 76-84, Vienna, 1778; C. Oudin, Commentarius de scriptoribus ecclesice antiquis, ii. 851, Frankfort, 1722; J. B. Cotelerius, on Apostolic Constitutions, viii. 42, in his Sanctorum Patrum qui temporibus apostolicis floruerunt opera, 2 vols., Paris, 1672), but was translated into Latin prose by the Jesuit Jacobus Pontanus (Ingolstadt, 1604; most convenient reprint in MPG, cxxvii. 701-902). Closely akin to the "Mirror" is the short poem " Lamentations " (ed. E. Auvray, Paris, 1875; E. S. Shuckburgh, in Emmanuel College Magazine, vol. v.), which may in reality be the eighth book of the " Mirror," which was omitted by Pontanus. A new redaction of both poems was prepared by Phialites in the twelfth century, and the Vienna manuscripts of the " Mirror " contain noteworthy additions, especially on the dogmas and rites of the Armenians, Jacobites, and Romans (the two former portions ed. F. Combefis, Auctuarium novum bibliothecoe Groeco-Latinorum patrum, ii. 261, 271, Paris, 1648. (Philipp Meyeh.)
Bibliography: Krumbacher, Geschichte, pp. 742-744; P. Lambecius, Commentarium de . . bibliotheca Ccesarea Vindobonensi, v. 76-84, Vienna, 1778; KL, ix. 2023.
PHILIPS, OBBE. See Mennonites, VI. PHILISTINES, fi-lis'tinz or toinz.
Name and Territory Origin (§ 2). Not Semitic (§ 3).
1). Early History (§4). Later History (§5). The Cities (§ 6).
In the Hebrew the Philistines are known as Pelishtim or Pelishtiyyim, and their country as Pelesheth. In the Greek they appear as Phulistieim or Philistieim, Phulistiaioi, and sometimes as attophwloi, " foreigners "; and in the Vulgate as PhUisthiirn, Philistini, and Palcestini, the last recalling the usage of Josephus (see Palestine, I., § 1). The
expression allophuloi dates from about
i. Name the period of the beginning of the
and Septuagint, has reference to a distinc-
Territory. tion based on national and religious
grounds, and designates all not Jews who are of oriental origin and dwell in Palestine, and particularly the Philistines. The territory occupied by the Philistines was the southern part of the coast of Palestine. Taking Joppa (the modern Jaffa) as the most northern and Raphia as the most southern Philistine city, the length of the territory was rather less than sixty miles, with a width varying between twelve and thirty-five miles. The eastern boundary was the hill country of Judea, and the whole territory was included within what was known as the Shephelah. The significance of the district lay in the coast cities, not so much because of their sea trade as of their importance for overland traffic, as they were situated on one of the principal trade routes between Egypt and Babylon. Their location brought them into relation with the two centers of early culture and yet secured for them a rela-