MICHAELIS, Johann David (1717-1791), one of the most influential scholars and teachers of last century, belonged to a family which had the chief part in maintaining that solid discipline in Hebrew and the cognate languages which distinguished the university of Halle in the period of Pietism. Johann Heinrich Michaelis (1668— 1738) was the chief director of Francke’s Collegium Orientale Theologicum, a practical school of Biblical and Oriental philology then quite unique, and the author of an annotated Hebrew Bible and various exegetical works of reputation, especially the Adnot ationes uberiores in Hagio-graphos, 1720. In his chief publications J. H. Michaelis had as fellow-worker his sister’s son Christian Benedict Michaelis (1680-1764), the father of Johann David, who was likewise influential as professor at Halle, and a very sound scholar, especially in Syriac. J. D. Michaelis was trained for academical life under his father’s eye. Halle was not then the best of universities; a narrow theological spirit cramped all intellectual activity, and the eager vivacious youth, already distinguished by a love for realities and a distaste for small pedantries, found much of the teaching wearisome enough. He acquired, however, a good knowledge of the Latin classics,—Greek, he tells us, was hardly taught at all, and his knowledge of Greek literature was gained by his own reading in later years,—learned all that his father could teach, and was influenced, especially in philosophy, by Baumgarten, the link between the old Pietism and Semler, while he cultivated his strong taste for history under Ludwig. In the winter-semester 1739-40 he qualified as university lecturer. One of his dissertations was a defence of the antiquity and divine authority of the vowel points in ...Hebrew. His scholarship still moved in the old traditional lines in which no further progress was possible, and he was also much exercised by religious scruples, the conflict of an independent mind with that submission to authority at the expense of reason encouraged by the type of Lutheranism in which he had been trained. A long visit to England in 1741-42 lifted him out of the narrow groove of his earlier education. In passing through Holland he made the acquaintance of the great Schultens, whose influence on his philological views was not immediate, but became all-powerful a few years later. England offered to him no such commanding personal influence, and he was not yet able to turn to profit the stores of the great libraries, but his personality was strengthened by contact with a larger life, and his theological views were turned aside from the pietistic channel. Michaelis never ceased to regard himself as essentially orthodox, though he did not feel able fully to subscribe the Lutheran articles, and more than once declined on this account to be professor of theology. But his views acquired a distinctly rationalistic complexion, and the orthodoxy of his Göttingen lectures and publications on dogmatic (delivered from a philosophical chair) is of a very washed-out kind. His really useful work, however, lay in other directions; the change of his theological views was important because it relieved him from trammels that hampered the free course of his development as a scholar. From England Michaelis went back to Halle; but he felt himself out of place, and in 1745 gladly accepted an invitation to Göttingen as privat-docent. In 1746 he became extraordinary, in 1750 ordinary, professor, and in Göttingen he remained till his death in 1791. In the first years of his new position Michaelis passed through a second education. In the young and intellectually vigorous Georgia Augusta he came under the powerful personal influence of such men as Gesner and Haller. His intellect was active in many directions; universal learning indeed was perhaps one of his foibles. Literature—modern as well as ancient—occupied his attention ; one of his works was a translation of four parts of Clarissa; and translations of some of the then current English paraphrases on Biblical books manifested his sympathy with a school which, if not very learned, attracted him by its freer air. His Oriental studies were reshaped by diligent perusal of the works of Schultens ; for the Halle school, with all its learning, had no conception of the principles on which a fruitful connexion between Biblical and Oriental learning can be established. His linguistic work indeed was always hampered by the lack of MS. material which is felt in his philological writings, e.g., in his valuable Supplementa to the Hebrew lexicons (1784-92). He could not become such an Arabist as Reiske; and, though for many years the most famous teacher of Semitic languages in Europe, he had little of the higher philological faculty, and neither his grammatical nor his critical work, highly praised as it then was, has left a permanent mark, with the exception perhaps of his text-critical studies on the Peshito. His tastes were all for realia— history, antiquities, especially geography and natural science; in his autobiography he half regrets that he did not choose the medical profession. Here he found a field hardly touched since Bochart, in whose footsteps he followed in the Spicilegium geographiae, Hebraeorum exterae post Bochαrtum (1769-80). To his impulse we owe the famous Eastern expedition of Von Haven, Forskâl, and Niebuhr. He prepared the instructions for their journey, and drew up a series of questions and elucidations to guide their researches, which place in strong relief his comprehensive grasp of all that was then known of the East, and the keen delight in the knowledge of tangible and natural things, paired with a sober and patient judgment, which was his chief intellectual characteristic. The best part of this knowledge was turned to the profit of Biblical study; in his exegetical writings, for example, one of the main features is what was then the novelty of illustrations from Eastern travel. In spite of his doctrinal writings—which at the time made no little noise, so that his Compendium of Dogmatic (1760) was confiscated in Sweden, and the knighthood of the North Star was afterwards given him in reparation—it was the natural side of the Bible that really attracted him, and no man did more to introduce the modern method of studying Hebrew antiquity as an integral part of ancient Eastern life. The permanent influence of his works indeed has not been great, and many of them are now hardly readable; for, with all his historic tastes and learning, he had no large historic conceptions, and, what is closely akin to this defect, was singularly deficient in imagination and poetic sympathy. But the vivacity of his mind, his manysidedness, his singularly attractive though discursive method of lecturing, and above all his power of feeling and inspiring interest in every kind of fact, was a potent stimulus much needed in the Germany of that age, and did not soon die. Different as the three men are, there is a true historic nexus between the three great Göttingen Orientalists, Michaelis, Eichhorn, and Ewald.
The personal character of Michaelis can be read between the lines of his autobiography with the aid of the other materials collected by the editor Hassencamp («Λ. D. Michaelis Lebensbeschreibung, &c., 1793). To understand the secret of his enormous influence, it is not enough to read his books, now for the most part dull enough to us; we must see the upright vivacious laborious man, with a good deal of worldly prudence and a good deal of temper, much absorbed in his manifold academic activities in the university and Royal Society of Göttingen, yet ever full of interest in the larger world, and of shrewd judgmentsand lively talk, with a strong sense of his rights and dignity, yet with a good and warm heart; shining especially in the lecture-room, where he dealt forth knowledge with discursive hand from a full store, displaying the methods as well as the results of his all-sided research, not without a touch of the vanity of the polyhistor, and loving to leave the chair under a storm of applause at a parting bon-mot which he acknowledged at the door in a backward glance of triumph. The same volume contains a full list of his works. Besides those already mentioned it is sufficient to refer to his New Testament Introduction (the first edition, 1750, preceded the full development of his powers, and is a very different book from the later editions), bis reprint of Lowth’s Praelectiones with important additions (1758-62), his German translation of the Bible with notes (1773-92), his Orientalische und Exegetische Bibliothek (1775-85), and Neue 0. and E. Bib. (1786-91), his Mosaisches Recht (1770—71), and his edition of Castle’s Lexicon Syriacum (1787-88). His Litterarischer Briefwechsel (1794-96) contains much that is interesting for the history of learning in his time.
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