THE NEW SCHAFF-HERZOG
but the overpressure still continued, the result being impaired health and increasing melancholy. In Aug., 1571, he was called to a theological professorship at Lausanne, but could not accept because the elector would not release him. Before long there arose new heated contentions within the Palatinate church itself, and Ursinus, who took a very pessimistic view of the prevalent ecclesiastical and moral conditions in the Palatinate, deemed it absolutely necessary that a church discipline should be introduced there after the pattern of the one ruling in Calvinistic churches abroad. He boldly promulgated this conviction in his Monita Ursini, which he submitted to the elector May 26, 1568, but while Olevianus (q.v.) and Zanchi concurred with him, other influential men, especially Thomas Erastus (q.v.), spoke decidedly against the project. Within a short time Ursinus withdrew from the strife, hopeless of practical results from the inauguration of the church discipline under Palatinate conditions. Prompted, however, by the attitude of Pastor Adam Neuser of Heidelberg, and of Inspector Johann Silvanus of Ladenburg, who belonged to the most zealous opponents of the church discipline, and who not only combated the doctrine of the Trinity, but also sought alliance with the sultan of Turkey, Elector Friedrich nevertheless procured the introduction of the discipline, on July 18, 1570, and of the presbyteries. The report of the Heidelberg theologians, leading to the execution of Neuser Dec. 23, 1572, bears the signature of Ursinus, as well; and when, in 1573, Jakob Andre& (q.v.) rejected the Heidelberg theologians on the ground that their teaching led to Islam, they defended themselves in their Bekanntnuss ... von dem einigen Gott in dreyen Personen, of which, no doubt, Ursinus was one of the chief authors.
After the death of Friedrich III., Ursinus had to leave Heidelberg. On Oct. 3, 1577, the Collegium Saprentie was dissolved, since none of the sixtythree pupils would accept the Lutheran Smaller Catechism; and a week later Ursinus was dismissed. He found a new sphere of labor, however, at Neustadt-on-Hardt, together with Daniel Toussain (q.v.), Zanchi, and others, in the Collegium Casimi-
rianum, a school founded by Palsgrave
The Johann Casimir, Friedrich’s younger Closing son. He began his functions on May Years. 23, 1578, with lectures on Isaiah, and
here, in 1581, he wrote his last fairly considerable work, De Libro Concordie Admonitio Christiana, which he later revised and expanded in German, the work being intended to vindicate the Reformed doctrinal concept at the signing of the Formula of Concord (q.v.). The bodily powers of Ursinus were already well-nigh completely broken when he entered upon his duties at Neustadt, and at the close of 1582 his sufferings reached an acute stage, which soon terminated his life. J. Nry- BistiocrapHy: M. Adam, Vite Germanorum theologorum, pp. 529-542, Heidelberg, 1620; K. Sudhoff, K. Olevianus und Z. Ursinus, Elberfeld, 1857; J. F. A. Gillet, Crato von Crafftheim und seine Freunde, 2 vols., Franktort, 1860; M. Gobel, Geschichte des christlichen Lebens in der rheinischwestphilischen . . . Kirche, i. 393 sqq., Coblenz, 1862.
URSULA AND THE ELEVEN THOUSAND VIR- GINS: The center of a noteworthy medieval cycle
of legend in the Roman Catholic Church. In the developed form of the legend St. Ursula was the daughter of Deonotus or Diognetus, a Christian king in Britain, and received her name as the antagonist of the bear, i.e., the devil (cf. I Sam. xvii. 34). Wooed by a heathen prince, she consented to marriage on condition that he become a Christian, and that he allow her three years for pilgrimage with her ten maidens. In eleven triremes, each with a thousand virgins, she went to the harbor of Tila on the coast of Gaul, then up the Rhine to Basel, where she left the fleet and completed the pilgrimage to Rome by land. Returning by the same route, Ursula and her virgins reached Cologne, where they were all massacred by Huns under their King Ezzel. Ursula refused to become the wife of Ezzel, and was killed with an arrow which became her constant attribute in Christian art. Immediately after the massacre, the Huns were routed by a celestial host of 11,000, and then the citizens of Cologne buried the slain virgins on the bank of the Rhine.
The earliest mention of the legend of Ursula and the 11,000 virgins is contained in the martyrology of Wandalbert of Priim, written at Cologne about 848 (ed. E. Diimmler, in MGH, Poet. Lat. evi Car., ii. (1884), 569 sqq. The legend is, therefore, not older than the ninth century. The tradition takes its rise from the late fourth- or early fifth-century inscription of Clematius (ed. F. X. Kraus, Die christlichen Inschriften der Rheinlande, No. 294, 2 vols., Freiburg, 1890-94). According to this, Clematius, a man of senatorial rank, received a series of visions in which heavenly virgins admonished him in regard to their martyrdom, of which he had been ignorant. Clematius then restored the ruined basilica on his estates that commemorated these martyred virgins, warning the citizens of Cologne that no bodies except those of the virgins who there had suffered martyrdom were to be buried in the basilica. This belief in the martyrdom of an indefinite number of unnamed maiden martyrs, who had suffered at an unknown time and in unknown fashion, forms the kernel of the legend of St. Ursula. Thus, as in the additions to the martyrologies of Bede (ASB, Mar., ii. 25) and Ado (MPLE, exxiii. 431), arose the number of 11,000, probably from a combination of the “ thousands”’ with the eleven names. [Ursula et XI M (‘‘Ursula and eleven M[artyrs]”’) was read “Ursula and eleven thousand (M being mistaken for millia, thousands’’).] The account of the virgin martyrs of Cologne was blended in the tenth century with the Cyrmo-Breton legend of the migration of women from Britain to Armorica during the reign of the Emperor Maximus, as narrated by Geoffrey of Monmouth (Historia regum Britannie, v. 15-16), thus giving the voyage of the virgins and their massacre. In the twelfth century the legend became history, being found in a number of chronicles. The two completely developed recensions of the legend are the Historia sancte Ursule et sociarum ejus (Analecta Bollandiana, iii. 7 sqq.) and the Passio sancte Ursule et sanctarum undecim millium virginum (ASB, Oct., ix. 157 sqq.). The day of St. Ursula and her virgins is Oct. 21. (A. Hauck.)
Brstiograpuy: The Passio and various other early forms of the legends, with commentary, ed. V. de Buck, are in ASB, Oct., ix. 75-246, and this material was issued separately as De S. Ursula et undecim millibus sociarum, Brussels, 1858 (replies to Schade, below); other materials were ed. by J. Klinkenberg, in Jahrbiicher des Vereins von Altertumsfreunden in Rheinlande, 1xxxviii. 79-95, Ixxxix. 105- 134, xciii. 1830-179, Bonn, 1890-92. Consult further: L. Reischert, Lebensgeschichte und Mértyrertod der heiligen Ursula, Cologne, 1837; O.Schade, Die Sage vonder heiligen Ursula, Hanover, 1854 (began the modern critical investigation of the legend); P. Heber, Die vorkarolingischen christlichen Glaubensboten am Rhein, Frankfort, 1858; E. M. J. Heinen, Leben, Fahrt, und Martyrtod der heiligen Ursula, Cologne, 1858; J. H. Kessel, St. Ursula und ihre Gesellschaft, ib. 1863 (also replies to Schade); J. B. Dutron, Le Légende de S. Ursula, Paris, 1866; Legend of St. Ursula and her Companions, London, 1869; G. Beetemé, S. Ursula et ses onze mille vierges, Brussels, 1870; G. Floss, Annalen des historischen Vereins fiir den Niederrhein, xxvi. 177-— 196, Cologne, 1874; Rettberg, KD, i.111-123; Friedrich, KD, i. 141-166; DNB, Iviii. 53-55,
URSULINES, @r’siu-lains: A Roman Catholic female order for the instruction and education of girls, established at Brescia in Italy in 1535 in honor of St. Ursula (q.v.) by Angela Merici (q.v.). Her rule is tertiary in type, and provides for the care of the sick and the instruction of the young, as well as for personal development and sanctification. The members of the new order resided with parents or kinsfolk, the discipline regarding fasts and meditations was not strict, nor was the vow of celibacy required, though the three monastic vows were recommended. A ‘‘ mother ’”’ was to be chosen for life, eight ‘‘ matrons ”’ were to preside over the eight districts of Brescia, eight teachers were to be subordinate to the matrons, and eight supervisors to the teachers. In the course of time the Ursulines became a formal order living according to the rule of St. Augustine, the first step in this direction being the bull of confirmation of Paul III. (June 9, 1544). The spread of the Ursulines in Italy was due especially to the patronage of Cardinal Borromeo, who, in 1581, secured a reconfirmation of the order from Gregory XIII. In 1574 the Ursulines entered southern France, beginning monastic life in 1594. Thence in 1608 they extended to the Parisian suburb of St. Jacques, where a second large nunnery was built for them in 1611, the rule of which, drawn by Jesuits, served as the model for all regular Ursulines. It required a fourth vow of instruction of young girls. The habit was black with a leathern girdle, a black veil lined with white linen and a long veil of thin black material, and, in church, a black sleeveless mantle; and the discipline was mild. The order spread to Switzerland, Germany, Austria, and Hungary. In the second half of the eighteenth century convents were founded at Pereira in Portugal and Cork in Ireland, and in 1670 there was a Greek convent at Naxos. Meanwhile the order had entered America—Quebece (1639), New Orleans (1727), and Brazil (1751). At the time of their greatest expansion, early in the eighteenth century, the Ursulines had 20 independent congregations with 350 nunneries and between 15,000 and 20,000 nuns. There were also tertiary Uruine: in Italy and Switzerland without solemn vows, but still more under the influence of the Jesuits than the regulars.
The Revolution destroyed all the Ursuline convents in France, though in 1806 Napoleon restored
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