RELIGIOUS ENCYCLOPEDIA
Zerubbabel Ziegler
into Tamil, and writing much in his adopted lan-
guage. In 1715 ill-health forced him to return to
Europe, and he was received with high honors both
in Germany and in England. Harly in 1719 he went
once more to India, but died within a short time. The Tamil translation of the Bible, in which
Ziegenbalg was assisted by B. Schultze and J. E.
Griindler, commenced to appear at Tranquebar in
1714, though the work was not finished until 1728;
it is especially noteworthy as being the first trans-
lation of the Scriptures into any of the languages of
India. Ziegenbalg was likewise the author, among
other works (many of them in Tamil), of Gram-
matica Damulica (Halle, 1716), the earliest portions of Der kéniglichen déinischen Missionarien aus Ost-
Indien eingesandte ausfiihrliche Berichte (95 parts,
1718-1848), which had been preceded by his Merck-
wirdige Nachricht aus Ost-Indien (3d ed., Leipsic,
1709; Eng. transl., Propagation of the Gospel in the
East, 3 parts, London, 1709-14) and his Ausfthr-
licher Bericht, wie er... das Amt des Evangelit
... ftihre (2d ed., 7 parts, Halle, 1713-14; partial
Eng. transl., Account of the . . . Malabarians, Lon-
don, 1717); Brevis delineatio missionis operis, quod
ad propagandam Christi cognitionem .. . inter pa-
ganos Orientales et precipue inter Damulos.. .
Tranquebarie geritur (in collaboration with J. E.
Griindler, Tranquebar, 1717); and Genealogie der
malabarischen Gdotter (ed. W. Germann, Madras,
1867).
BIBLIOGRAPHY: J. H. Brauer, Bartholomaus Ziegenbalg und seine Mitarbeiter in Trankebar, Altona, 1837; W. Germann, Ziegenbalg und Pliitschau, Erlangen, 1868; F. Schlegelmilch, Bartholomdius Ziegenbalg, Berlin, 1902; A. Gehring, Bartholoméus Ziegenbalg, 2d ed., Leipsic, 1907. ZIEGLER, tsin’ler, JAKOB: Humanist and the-
ologian; b. about 1471; d. at Passau in 1549. Zieg-
ler becomes known in 1491 as coming from Landau to the University of Ingolstadt and taking there his master’s degree; in 1504 he dedicated an unprinted description of an astronomical instrument at Cologne to the Abbot Trithemius; soon after he was at Vienna, and after that at the castle of Baron
Heinrich Kuna in Moravia, where he wrote a work
against the Bohemian Brethren (Leipsic, 1512). A
friendship with Caelio Calcagnini and with Bishop
Ladislaus Szalkan of Waitzen led to an introduction
to Cardinal Hippolytus of Este, through whom he
received in 1521 an invitation to Rome from Pope
Leo X. to complete there his mathematical and geo-
graphical works. Papal protection ceased on the
death of Leo, but Ziegler remained there till 1525,
working on a harmony of the Gospels. In 1523 he
issued a defense of Erasmus against the Spaniard
Stunica, Libellus adversus Jacobi Stunice maledicen-
tiam (Basel, 1523). In 1525-31 he was with Cal-
cagnini at Ferrara, where he gave expression to his opinions of the worldliness of the papal court and
the tyranny of the pope in his Vita Clementis VII.
Most noteworthy is his program for a new constitu-
tion of Christendom, Rei Christiane infirmitas. In
this he proposed a peace union of German cities and princes, confiscation of ecclesiastical possessions, establishment of a rule of peace after a campaign against the Turks and their Christian allies (Venice and Zapolya), election of two consuls to rule Italy and Rome and two Caesars for the control of France
Ziegler Zimmermann
THE NEW SCHAFF-HERZOG
LL
and Spain, recasting of taxes in favor of the peasants and review of economic conditions, settling of German colonies in Austria and Hungary, care for education and philanthropy, and the political education of the people, with the seat of the empire in a Germanized Rome. After sending his controversial writings to Luther in 1529 he was invited to take a professorship at Wittenberg, but declined on account of his age. He was invited to Strasburg and funds were provided for his journey; he arrived there in 1531 and was given a pension of 100 gulden yearly. But the conditions in Germany seemed unpromising on account of the theological controversies. He disapproved of Butzer’s guidance of the synod of 1533 against the Anabaptists and free spirits and the use of the temporal power against them, whereupon he was charged by Butzer with ingratitude, having in a little publication accused the Protestants of erecting a new papacy. From Baden-Baden he justified himself in a published apology. Ziegler thus showed himself one who had broken with the old Church but found no place in the new. After that he approached nearer the position of Roman Catholicism; he received an instructorship under Margrave Karl of Baden, in 1539-40 he was with Philip of Ehingen, went in 1541 to Vienna, where the next year he joined the theological faculty. The threatening situation arising from the Turkish invasion led him to take refuge at the court of the bishop of Passau, where he spent the rest of his life, dedicating to that prelate his exegetical works, which were put on the Index. His chief works were a commentary on Pliny (1531) and a description of the holy land (Terre sancte ... doctissima descriptio, Strasburg, 1536). (K. ScHOTTENLOHER. ) BIBLIOGRAPHY: K. Schottenloher, Jacob Ziegler, aus Landau an der Isar, Miinster, 1910; J. G. Schellhorn, Amenitates historie ecclesiastice et literaria, ii. 210 sqq., Leipsic, 1740; S. Giinther, in Forschungen zur Kultur- und Litteraturgeschichte Bayerns, iv. 1-61, v. 116-128, Berlin, 1896-97; T. Kolde, in Beittrége zur bayerischen Kirchengeschichte, iii. 58-54, 239 sqq., Erlangen, 1897; G. Enestrém, in Bibliotheca mathematica, 1896, pp. 53 sqq.; S. Riezler, Geschichte Baierns, vi. 406 sqq., 521, Gotha, 1903;
P. Kalkoff, in Archiv fiir Reformationsgeschichte, iii (1905), 65 sqq.; ADB, xlv. 176 sqq.
ZIGABENUS (ZIGADENUS, ZYGADENUS). See Eutuymius Z1IGABENUS. ZILLERTHAL, | tsil’er-tal’’, EVANGELICALS
OF: A body of Protestants whose home was on the Ziller, a river of the Tyrol, which discharges into the Inn about twenty-two miles northeast of Innsbruck. About a century after the great emigration of the Salzburgers (see SatzBurc, Evan- GELICALS OF), there took place an immigration of the Protestant Zillerthalers into the Riesengebirge. Both movements arose from the same causes and had analogous courses. By gift of King Arnulph in 889, the Zillerthal (valley of the Ziller) belonged to the archbishopric of Salzburg. It was first joined to the Tyrol in 1816, after various changes of fortune, coming finally into the possession of Austria in that year. It was a long time before the inhabitants felt themselves to be Tyroleans. While in the Tyrol between 1585 and 1619 the non-Roman Catholic (largely Baptist) element was completely rooted out, the success of the Salzburg archbishops
with the Lutherans had been much less. In 1532 Luther directed his celebrated letter to Martin Lodinger in Gastein, in 1549 a Salzburg Roman Catholic reform synod sought to suppress Lutheranism, and in 1563 a petition for freedom of religious belief succeeded from Bischofshofen, St. Veit, St. Johann, and Grossarl. Complaints had just been made (1562) about the progress of Lutheranism on the left bank of the Ziller. In 1618 in Hippach in the bishopric of Brixen Lutheran books were confiscated, and in 1617 the same had taken place in other towns; in 1672, 1674, and 1682 great unrest was manifested in several places in the vicinity. The emigration of 800 Protestants of Deferegger-Thal seemed likely to disturb Zillerthal; and in 1689 two brothers named Stainer of Mairhofen preached the Evangelical doctrine. Yet when the great movements which convulsed Europe began in 1731, Zillerthal remained quiet, though it was generally known that Roman Catholicism had no hold upon the population. One reason for this was the complicated governmental conditions in Zillerthal; for the valley was cut by enclaves which belonged to the Tyrol, there being six different jurisdictions. Moreover, both the government of the Tyrol and that of Bavaria were averse to oppressive measures. While the “‘ Emigration patent’? was published in Zillerthal, it remained a dead letter there. Its republication in 1742 was only an alarm shot to further the surrender of Lutheran books. The time was not ripe for extreme measures, for Charles VII. was just seated on the imperial throne, and the archbishopric was alarmed by a mooted secularization. Later Maria Theresa showed a mailed fist in the catholicizing of this region, going to the extent of using imprisonment in 1758 at St. Jakob. Measures began to hem in the inhabitants, the toleration edict of 1781 brought no relief for this district, and the inhabitants were dealt with as seducers and makers of converts. The Lutherans continued to read their concealed books, including the annotated Luther Bible and Johann Arndt’s Postille, and hung the scapularies given to their children about the necks of sheep and goats. Their Protestant tendencies were accentuated by visiting North Germans and by commercial travels to foreign parts, especially to Hamburg. But politics played no part in the development.
Thus since the Reformation this religious current made itself continually stronger in Zillerthal. Neither reactionary bureaucratic oppression, mutinous and foreign democrats, nor foreign propaganda affected the Zillerthal movement. In 1816, when the region passed into Austrian control, the inhabitants of the valley begged in vain for the concession of a meeting-place for worship and for recognition as an Evangelical community. The (Roman Catholic) pastor sought in vain by means of Roman Catholic “ house-teachers’”’ to win over the “ Inclinantes ”’ (as those were called who were of Protestant inclinations). In 1829 a crisis was created by-the application of six people of Mairhofen for the six weeks of religious instruction that since 1783 had been prescribed for those who would go over into a tolerated non-Roman Catholic communion in Austria, Such a demand was unheard in the