pled with Germans, because the Sclavonians preferred the plains, as more adapted to agriculture; hence, even now, the villages in the mountains have German names, but almost all places in the plains, Sclavonic names. In Leipsic, the Servian language ceased to be spoken in 1327, though many Sclavonic words have been preserved in the country. From the mixture of the Sclavonians with the -Franks and Saxons, the Upper Saxon idiom was formed since the tenth century. Many German names have evidently come from the Serbes; those which end in itz, ik, nik, enz, as Nostitz, Maltitz, Gablenz, Lessing (said to be originally Lesnjk). Of the Lusatians only, considerable remains have been preserved, owing to their long connexion with Bohemia, and the toleration which they experienced. The dialect of Upper Lusatia approaches to the Bohemian; the Lower Lusatian more to the Polish. In imitation of the German, it adopted the article and several other peculiarities, as did also the Sclavonians bordering on Germany, in Stiria, Carinthia and Carniola. Of the state of their language before their conversion to Christianity, we know little. Even after that event they remained subject to the severest oppression: no light penetrated to them. It was not till after the reformation that they began to write their dialect. During the thirty years' war (q. v.), it was contemplated to eradicate their language, and German ministers were given to them: sixteen parishes actually became German. It was not till the eighteenth century that they were left unmolested in the use of their own language. The orthography was settled in 1689, by a mixture of Bohemian and German. In 1716, a seminary, for the instruction of the Wends, was established in Leipsic, and, in 1749, one in Wittenberg. A Wendish seminary for Catholics was also established in Prague. There is a complete translation of the Bible, a grammar, and several other books, in their language; yet the decrease of the Wendish, in Lusatia, is very great. In Pomerania, the last person who spoke that language died in 1404. Only between the Elbe and Iretze, a remnant of Obotrites (called Polabes, from Labe, Elbe, and po, dwelling) maintained itself till recent times; and, in 1751, the last religious service in Wendish took place in Wustrow. These Wends existed, indeed, in the latter half of the last century; but the government labored to destroy the peculiarities of language and customs by which they

were distinguished from their German neighbors. The language was so ridiculed, that people became ashamed to speak it. Some customs and modes of dress still exist in many places, which remind us of the Wendish origin of their inhabitants, although German only is spoken there at present, as in Altenburg. The Wends were a warlike people, and waged war against the Germans, at different periods, from the seventh century, several times in connexion with the Bohemians, and, at a later period, with the Hungarians, until, in 934, Henry I defeated them, at Merseburg, and Otho in 948. The German kings then erected the margraviates of Misnia, Northern Saxony and Lusatia, to keep these Selavonians in obedience. The religious foundations at Misnia, Merseburg, Zeitz, and Magdeburg, were also established, partly with a view to propagate the Christian religion among the Wends. They were driven from their towns to the vil lages; the prisoners of war were given to chapters, convents, and noblemen, as villeins. All possible means were used to make the Wends adopt the Christian religion, and to blend them into one people with the Germans. In 1047, Gottschalk established a Wendish or Obotritish kingdom, consisting of eighteen provinces, under the Saxon dukes and the German kings, and strove to introduce German civilization, but, for that reason, was murdered in 1066. His son Henry reestablished the kingdom in 1105, which, at a later period, Knud, duke of Sleswic, received as a fief, after whose death it was broken up. The introduction of Christianity among the Wends was gradually effected, though traces of heathen worship long remained. The Wends of Lusatia at present occupy a tract extending from Löbau to the mark of Brandenburg. They are industrious, but, in consequence of their former oppression, suspicious and reserved. Their language enables them to make themselves understood by the Poles and Russians. In Leipsic, there is a society in which students from Lusatia practise preaching in Wendish. It is a curious fact, that only about three miles from Berlin there is a village called Rixdorf, inhabited by Wends, many of whom, though in constant intercourse with Germans, and going daily to the market of Berlin to sell their produce, nevertheless, were wholly ignorant of the German language until lately, when their unwillingness to intermarry with Germans bas given way to more rational notions.

WENTWORTH. (See Strafford.)

WERF, Adrian van der, a Dutch painter, born near Rotterdam, in 1659, of poor parents, was first instructed in his art by Piccolett, a portrait painter, and afterwards became a pupil of Van der Neer. Having settled at Rotterdam, he obtained great reputation as a painter of portraits, and executed a piece for Steen, a rich merchant of Amsterdam, which procured him the patronage of the elector palatine. That prince, having visited Holland with his family in 1696, went to Rotterdam, and ordered Van der Werf to paint for him the Judgment of Solomon, and his portrait. The artist took the pictures to Düsseldorf when they were finished; and the elector wished to retain him in his service, but he only engaged himself for six months in the year, receiving a handsome pension. In 1703, he went to present to his patron his Christ carried to the Sepulchre, which is regarded as his best production. He was honored with knighthood by the elector, who treated him with great liberality, augmenting his pension, and bestowing on him many marks of his esteem. He died at Rotterdam, Nov. 12, 1722. Van der Werf was particularly noted for his small historical pieces, which are most exquisitely finished, and which are still in high request, though his reputation is not quite equal to what it was during his life.-His brother and pupil, Peter van der Werf, painted portraits and conversation pieces, and was a very able artist. He died in 1718, aged fiftyfive.

WERNER, Abraham Gottlob; a celebrated mineralogist, born in Germany, Sept. 25, 1750. His father was overseer of iron works in Upper Lusatia; and the son, being intended for the same employment, was sent, after some previous education at school, to the mineralogical academy at Freyberg. Thence he removed to Leipsic, where he applied himself to natural history and jurisprudence, but more especially to the former, which he found the most attractive. The external chararters of mineral bodies attracted much of his attention; and, in 1774, he published a work on that subject, considered as the basis of his oryctognostic or mineralogical system. It has been translated into various languages, and adopted and commented on by other writers; but the author could never be persuaded to publish a new and enlarged edition. Soon after this publication, Werner was invited to become keeper of the cabinet of natural history at Freyberg, and to deliver lectures 11

VOL. XIII.

on mineralogy. In 1780, he published the first part of a translation of Cronstadt's Mineralogy; and, in his annotations on this work, he gave the first sketch of his mineralogical system, and published many descriptions in conformity with the methods proposed in his treatise on external characters. In 1791, appeared his Catalogue of the mineral Collection of Pabst von Ohain. Besides' his lectures on mineralogy, he also delivered lectures on the art of mining, which he rendered peculiarly intelligible and interesting by his simplification of the machinery, and by drawings and figures. His system of geognosy, or geology, was unfolded only in his lectures; but those he caused to be written out by his approved pupils, and, revising them himself, he communicated authority to their manuscripts. Many parts of these lectures have been published in different countries. Werner himself likewise published some mineralogical papers in the Miner's Journal; and, in 1791, appeared his New Theory of the Formation of Metallic Veins, which was translated both into French and English. He was nominated counsellor of the mines of Saxony in 1792, and had a great share in the direction of the academy of mineralogy, and in the administration of public works. The cabinet of minerals which he had collected was unrivalled for its completeness and arrangement, consisting of one hundred thousand specimens. This he sold to the mineralogical academy, for about $28,000, reserving the interest of $23,000 as an annuity to himself and his sister, who had no children, and at her death to revert to the academy of Freyberg. He died, unmarried, in August, 1817. A knowledge of the Wernerian mineralogy was first introduced into England by Kirwan; but a more complete view of it is exhibited in professor Jameson's System of Mineralogy, 1804, second edition, 1817. As a geologist, Werner is scarcely entitled to the merit of originality, as his geognosy consisted more in the invention of a new language adapted to support a theory, than in the exhibition of novel facts, or the discovery of a new and practical method of investigation. (See Geology.) But the science of mineralogy is highly indebted to his labors; and in having given a definite and systematic arrangement of mineral bodies, showing their characteristic analogies, he has done that for the branch of natural knowledge be cultivated, which Linnæus did for the science of botany, and thus attached a

permanent celebrity to his name. (See Mineralogy.)

WESEL; a fortified town in the government of Cleves, in the Prussian dominions on the Rhine, at the entrance of the Lippe into that river, fifteen miles northwest of Gueldres, seventeen east-southeast of Cleves; lon. 6° 37′ E.; lat. 51° 39′ N.; population, including the garrison, 12,000. It is strongly fortified, was once a Hanseatic town, and has considerable commerce, navigation and manufactures, particularly of spirituous liquors. It contains a gymnasium, a theatre, four parish churches, &c.

WESER, one of the large rivers of Germany, originates from the union of the Werra (the source of which is in Hildburghausen) and the Fulda, which rises in the grand duchy of Fulda. At Münden, in Hanover, they unite, and are called Weser, which is believed to be only a contraction of the original name of the Werra (Wisaraha, Wesara, Wirraha). The Weser passes through the Hanoverian principality of Göttingen, Brunswick, the principality of Calenberg, Schauenburg, the Prussian province of Westphalia, Hoya, Verden, Bremen, and the duchy of Oldenburg, and empties into the North sea, ten German or about forty-five English miles below Bremen, after having received several other rivers. The twenty-two tolls on the Weser are extremely harassing and injurious to internal commerce. One single toll, that of Elsfleth, which at present is abolished, produced annually 80-100,000 German dollars. The history of the exactions and injustice connected with the tolls of one such river would show how little regard has been paid to the interest of the people. In 1817, a project was formed for uniting the Weser and the Elbe. The most important cities on the Weser are Münden, Hameln, Rinteln, Minden, Nienburg and Bremen.

WESLEY, John, the second son of Samuel Wesley, rector of Epworth, was born at Epworth, June 17, 1703. He received his school education at the Charter-house, whence he was removed to Christ-church college, Oxford. After taking his first degree, he was, in 1724, elected fellow of Lincoln college, and, in 1726, graduated master of arts. At this time, he was distinguished for his classical attainments, skill in dialectics, and talent in poetry. Soon after he was elected fellow, he was appointed Greek lecturer, and took pupils; and, in 1725, he was ordained by bishop Potter. For some time after his

residence at Oxford, he was only distinguished as a grave, sedate young man; but after a while, the perusal of some devotional tracts, and more especially Law's Serious Call, induced him to consecrate himself more entirely to what he deemed the essentials of a holy life. In 1729, he associated with some friends of similar disposition, who met and read together the classics on week-days, and divinity on Sundays; but shortly after, their meetings became exclusively religious. This society consisted of fifteen members, who, from the strictness of their manners and deportment, were variously designated by the other students, but more especially obtained the name of Methodists, which appellation they themselves sanctioned and retained. (See Methodists.) His father wished him to make interest for the next presentation of his living of Epworth ; but he was too much attached to Oxford, and the manner in which he was engaged, to listen to his advice. A mission to Georgia had soon after greater attractions, and, in 1735, he accepted the invitation of doctor Burton, one of the trustees for that newly-founded colony, to go over and preach to the Indians. He accordingly embarked the same year, in company with his brother Charles, two other missionaries, and several German Moravians. The disturbed state of the colony prevented all preaching to the Indians; and, although the colonists of Savannah were at first attentive to the ministry of Mr. Wesley, his notions were too high church for his hearers. He refused the Lord's supper to dissenters, unless they would be rebaptized, insisted upon immersion in the rite of baptism, and, by a variety of ascetical practices, excited an unfavorable opinion of his judgment. What most injured his reputation, however, was his conduct towards a young lady, whom it was expected he would marry, and whom he refused to admit to communion after her marriage with another person, without deigning to assign any reason. Legal proceedings were in consequence commenced against him, previous to the conclusion of which, after a consultation with his friends, he became convinced that "God called him to return to England;," on which he gave public notice of his intention to depart, and left Georgia after an abode of a year and nine months. his arrival from America, he discovered that he, who had been voyaging to convert others, had never been converted himself; and he felt, as he observed, “a want of the victorious faith of more ex

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perienced Christians." This conviction appears to have been strengthened by a German Moravian missionary, with whom he much communed, until, at length, a sudden conversion occurred, by his own account, on the twenty-fourth of May, 1738,at a quarter before nine in the evening, while a person in a society in Aldersgate street was reading Luther's preface to the Epistle to the Romans. To strengthen his faith, he went over to Germany, and proceeded to Herrnhut. (q. v.) He returned in September, 1738, when he commenced the systematic labors which made him the founder of the great religious body of Methodists. He began to exhort and to preach, often three or four times a day, at the prisons and other places in the metropolis, and made frequent excursions into the country, where his followers became rapidly very numerous. His discourses were often attended with demonstrations of the effect produced on the hearers, such as swoonings, outcries, convulsions, and similar results of violent internal emotion and excitement. He soon after accepted the invitation of Whitefield, who had some time before commenced the practice of fieldpreaching, to join him at Bristol; and, in May, 1739, the first stone of a Methodist meeting-house was laid in that city. Some difficulties, which arose as to the liability of the feoffees, nominated, in the first instance, to the expenses of erection, by inducing Mr. Wesley to take it all into his own hands, laid the foundation of the unlimited power which he obtained over his followers. Whatever chapels were subsequently built by the connexion, were all either vested in him or in trustees bound to give admission to the pulpit as he should direct. It is thought that his original plan was to form a union of clergymen, in order to further his scheme of conversion by their joint efforts; but the dislike of ministers of the establishment to join in it, reduced him to the necessity of appointing lay preachers, and employing them as itinerants among the different societies of the persuasion. At the same time, he assumed the power of nominating those preachers, and thus, as the societies increased, his authority received indefinite augmentation. The opinions of Wesley, being derived from the Arminian theology, differed materially from those of Whitefield on the points of unconditional election, irresistible grace, and final perseverance; in consequence of which a coldness grew up between them, and a lasting separation

between the societies over which they presided. Nothing so much favored the progress of Wesleyan Methodism as the strict and orderly discipline established by the founder, commencing from the small division of classes, and ending in the annual conferences of the numerous preachers. The whole was very wisely calculated to bind the society to each other. The society, in its infant state, had to contend with much popular hatred, sometimes fomented by persons in the upper ranks of society. The followers of both Whitefield and Wesley were, in the first instance, chiefly among the uneducated classes. In 1749, he married a widow of good fortune, which was, however, all settled upon herself; but the union was an unhappy one, and terminated in a final separation, in 1781. On the breaking out of the American disputes, he wrote a pamphlet on the side of government, entitled a Calm Address to the American Colonies, which produced a considerable effect among his own followers. When the contest terminated in separation, he took a step which appeared a renunciation of the principles of the Episcopal church, by ordaining preachers for America, by imposition of hands, and consecrating a bishop for the Methodist Episcopal church. By this step he offended many of the society, and especially his brother Charles; and it is asserted that he himself repented it, as likely to further that separation from the church, which, after his death, virtually took place. The approach of old age did not in the least abate the zeal and diligence of this extraordinary person, who was almost perpetually travelling, and whose religious services, setting aside his literary and controversial labors, were almost beyond calculation. Besides his numerous exhortations, he generally preached two sermons every day, and not unfrequently four or five, all which he was enabled to effect by very early rising and the strictest punctuality. His labors were continued to within a week of his death, which took place March 2, 1791, in the eighty-eighth year of his age. John Wesley had a countenance wherein mildness and gravity were very pleasingly blended, and which, in old age, appeared extremely venerable. In manners, he was social, polite and conversible, without any gloom or austerity. In the pulpit, he was fluent, clear and argumentative; often amusing, but never aiming at or reaching, like Whitefield, the eloquence of passion His style in writing was of a similar de

scription, and he seldom appeared heated, even in controversy. The works of John Wesley, on various subjects of divinity, ecclesiastical history, sermons, biography, &c., amounted, even in 1774, to thirty-two volumes, octavo. In addition to the accounts of Wesley by Hampton, Whitehead and Southey, there is a more recent life of him by Henry Moore.

WESLEY, Charles, younger brother of the above, was born at Epworth, Dec. 18, 1708, educated at Westminster school and Christ-church, Oxford, where he graduated master of arts in 1732, accompanied his brother to Georgia, and also became a preacher in the Methodist connexion, for which he wrote hymns, now sung in their chapels. Some of his sermous have been printed; and his poetical compositions exceeded those of his brother, from whom he differed on various points. His son, Charles, born in 1757, displayed, even in infancy, an astonishing genius for music. At the age of two years and three quarters, he astonished his father, by playing readily, and in correct time, a tune upon the harpsichord; with which instrument his mother, almost from his birth, had been accustomed to quiet and amuse him. It is a curious circumstance that he would never suffer her to play with one hand, but, even before he could speak, would place her other hand on the keys, to complete the harmony of the piece, by the addition of the bass. From the earliest moment of his performances, he always added a true bass to every tune which he played. At the age of twelve or thirteen, it was thought that no person could excel him in playing the works of Corelli, Scarlatti and Handel, to the study of which he had almost wholly confined himself for some years. He then visited London, and received instructions in composition from doctor Boyce; and under the inspection of that gentleman he published his first production, a Set of Six Concertos for the Organ or Harpsichord. He afterwards ranked among the first musical professors of England.

WESSELING, Peter, born at Steinfurt, 1692, an eminent critic, presided over the gymnasium of Middleburg, was afterwards a professor in the university of Franecker, and, at length, occupied the chair of eloquence at Utrecht. Besides other works, he published Observationum variarum Libri duo (Amst., 1727, 8vo.); Probabilium Liber singularis (Franecker, 1731, 8vo.); Antonini Itinerarium (Amst..

1735, 4to.); Dissertatio Herodotea (Utrecht, 1758, 8vo.); and a valuable edition of Herodotus, with annotations (Amst., 1763, folio). He died at Utrecht, in the year 1764.

WESSENBERG, Ignatius Henry von, a German ecclesiastic, of much interest on account of his dispute with the Roman see, was born of a family of high rank, received an excellent education, and, in 1802, was made vicar-general of the bishopric of Constance. In this sphere he labored zealously. He took great care of the education of the clergymen in the diocese, and encouraged them to publish communications of their experiences as pastors. He strove to give the German language its proper importance in the liturgy. According to an agreement with the authorities of the Swiss canton Lucerne, which, till 1815, was under the ecclesiastical government of the bishop of Constance, he began, in 1806, to abolish some convents, in order to establish seminaries for young clergymen, and a great alms-house. On all these accounts, the nuncios of Lucerne had long marked him as suspected, when, in 1814, his bishop, Dalberg, nominated him, with the consent of the grand duke of Baden, as his coadjutor, and successor in the bishoprie. The Roman curia refused to confirm him; and when, after the death of Dalberg, the chapter of Constance elected him bishop, the pope immediately issued a brief, March 15, 1817, ordering the chapter to choose a man of better reputation. The German Catholics insisted that the chapter vicar does not need the confirmation of the pope, and that it cannot be refused to a coadjutor, except on account of disqualifying charges sufficiently proved. Moreover, it was provided in the concordates with the German princes, that their subjects, when accused before the pope, might defend themselves before judges selected from their own countrymen in Germany. Wessenberg was refused this privilege, and called upon to give up his bishopric immediately. He, therefore, set out for Rome, to defend himself, but could obtain no satisfaction. The grand duke declared that he would support Wessenberg, as long as no sufficient charges were proved against him, and laid the whole affair before the diet at Frankfort. At length the bishoprice of Constance was dissolved, in 1827, by

herg, whose name is affixed to most of the endless London protocols, respecting the Belgian question, with that of Esterhazy, for Austria.

Brother of the Austrian minister von Wessen