PELLICANUS, Conrad (1478-1556), one of the most interesting minor figures in German theology and scholarship in the great age of the Reformation, was born at Ruffach in Alsace in the winter of 1478. His paternal name was Kürsner, his father’s father having been a currier of Wyl in the Black Forest. The Latin name of Pellicanus was chosen for him by his mother’s brother Jodocus Gallus, an ecclesiastic connected with the university of Heidelberg, who gave his nephew sixteen months at the university at the cost of some fourteen florins in 1491-92. Pellican’s parents were worthy people, but very poor; the boy was eager for learning, but had no books; at school at Ruffach, where he had learned well, “with much fear and many a scourging,” it was only the richer boys who had a copy of the Ulm Donatus of 1485. So when his uncle tired of him and he came back to Ruffach, with some knowledge of the great Latin classics as well as of the usual bachelor’s course, he was glad to teach gratis in the Minorite convent school that he might borrow books from the library, and in his sixteenth year he resolved to become a friar. This step helped his studies, for he was sent to Tübingen in 1496 and became a favourite pupil of the guardian of the Minorite convent there, Paulus Scriptoris, a man of considerable general learning and of much boldness and honesty, who anticipated Luther in his open preaching on such topics as vows, indulgences, and the sacraments. There seems to have been at that time in south-west Germany a considerable amount of sturdy independent thought among the Franciscans, and more genuine conformity to the original ideas of the order than is often supposed; Pellicanus himself became a Protestant very gradually, and without any such revulsion of feeling as ...marked Luther’s conversion; at the moment when he went to Zurich and threw off the cowl he was pleased to think that the good St Francis would not abhor him for his change of dress, and for learning for the first time at the age of forty-eight the difference between crowns, florins, and batzen. At Tübingen the future “apostate in three languages” was able to begin the study of Hebrew. He had no teacher and no grammar; but Paulus Scriptoris carried him a huge codex of the prophets on his own shoulders all the way from Mainz. He learned the letters from the transcription of a few verses in the Star of the Messiah of Petrus Niger, and, with a subsequent hint or two from Reuchlin, who also lent him the grammar of Moses Kimhí, made his way through the Bible for himself with the help of Jerome’s Latin. He got on so well that he was not only a useful helper to Reuchlin but anticipated the manuals of the great Hebraist by composing in 1501 the first Hebrew grammar in a European tongue. It was printed in 1503, and afterwards included in Reysch’s Margarita Philosophica. Hebrew remained a favourite study to the last. Pellican’s autobiography is full of interesting details as to the gradual multiplication of accessible books on the subject, which he hunted up in every journey; and ultimately he not only studied but translated a vast mass of rabbinical and Talmudic texts. With a cooler judgment than Reuchlin, however, he was not deceived as to the true value of the later Hebrew wisdom, and his interest in Jewish literature was mainly philological. In linguistic knowledge he reached a high standard for that time,—certainly higher than that of his better-known pupil, S. Münster. The chief fruit of these studies is the vast Biblical commentary published at Zurich in his later years (1532-39, 7 vols.), which shows a remarkably sound judgment on questions of the text, and a sense for historical as opposed to typological exegesis, such as soon disappeared from the Protestant Church and was hardly equalled by any in his own day. Pellicanus became priest in 1501 and continued to serve his order at Ruffach, Pforzheim, and Basel till 1526. At Basel he did much laborious work for Froben’s editions, and acquired a thorough knowledge of the early fathers, through which his dissatisfaction with current dogma gradually ripened into conviction that the church taught many doctrines of which the early doctors of Christendom knew nothing. He spoke his views frankly, but he disliked polemic, and was happy in his convent or in long journeys in the service of his order, which carried him over all south Germany and through Italy as far as Rome; he found also more toleration than might have been expected, even after he became active in circulating Luther’s books. Thus, supported by the civic authorities, he remained guardian of the convent of his order at Basel from 1519 till 1524, and, even when he had to give up this post, remained in the monastery for two years, professing theology in the university and always toiling with indefatigable zeal. At length, when the position was becoming quite untenable, he received through Zwingli a call to Zurich as professor of Hebrew, and, formally throwing off his monk’s habit, entered on a new life. Here he remained till his death in 1556, falling into his new surroundings with the ease of a simple affectionate nature, happy in the friendship of Zwingli and Bullinger, hospitably entertaining the many learned strangers who visited Zurich or the poor students who crowded to its school, avoiding religious controversy, and always deep in his books. The step in life which cost him most thought was his marriage, but this' also proved so happy an experiment that he lived to be married a second time. In his later years he was afflicted with the stone, the torture of so many of the older scholars, but he continued active till the last.
Pellican’s scholarship, though not brilliant, was really extensive; his sound sense and his singularly pure and devoted character gave him a great influence, as is apparent even in the too modest autobiography which he wrote for his son. He was curiously free from the pedantry of the time for a man who had lived so much among books; his views about the use of the German vernacular as a vehicle of culture (C 1 hrαn., 135, 36) are a striking proof of this. As a theologian his natural affinities were with Zwingli, with whom in his smaller sphere he shared the advantage of having grown up to the views of the Reformation, without any sudden and violent mental struggle, by the natural progress of his studies and religious life. Thus he never lost his sympathy with humanism and with its great German representative, Erasmus. The Reformed Church might have had a happier course if it had longer kept to the lines of the first Zurich doctors. Pellican’s Latin autobiography (Chronicon C. Ρ. R,.) is one of the most interesting documents of the period. It was first published by Riggenbach in 1877, and in this volume the other sources for his life are registered.
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