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at Strasburg is determined at least for the year 1314. Also he must have been reached by the influence of the mystic Johann Sterngasser, lector at the Dominican monastery at Strasburg (1317-24). If it be assumed, with W. Preger, that Sermon-1. was preached at Cologne (which is not established), Tauter may have been at the stadium generate of the order in that city while Eckhart was lecturer (1326-27). Possibly he witnessed, at the same time, the closing events of the tatter's life, and in that case met Heinrich Suso (q.v.). At any rate he was acquainted with Suso, having received from him as a gift his Horologium sapientice. Beyond doubt Nicholas of Strasburg (q.v.), whom he may have known at his native city, was one of his teachers at Cologne. He probably returned to Strasburg at the conclusion of his studies and reappears toward the close of the fourth decade in the correspondence of Henry of Nordlingen (q.v.) with Margareta Ebner (q.v.). During Lent 1339 he appears at Basel, driven from Strasburg, together with the other Dominicans, in consequence of suspending mass pursuant to the interdict of John XXII. (q.v.). He is known to have been there at the beginning of 1346, and with Henry of NSrdlingen was the center of a numerous body of Friends of God. In 1347, or 1348 at the latest, he was preaching at Strasburg, and Christina Ebner (q.v.) writes of his "fiery tongue that has kindled the horizon." Rulman Merswin chose him as his confessor. To this activity at Strasburg must have belonged his open opposition to pope and interdict mentioned by the chronicler Daniel Speckle (Specklin), an account which has been variously disputed. A coincidence of a sermon (102d) preached on the twentieth Sunday after Trinity in honor of St. Cordula (Oct. 22) leads W. Preger to the conclusion that about 1357 Tauter stayed for a considerable period at Cologne, and that his extant sermons belonged to this period. That they were preached at Cologne is shown by internal references and by the mention of the ancient Cologne manuscript (see below), which locates them at St. Gertrud, of that city; yet the arrangement, according to the church year, points to a later date. The sermons may presuppose a long sojourn in Cologne, and there is nothing to be said against this being in the sixth decade.

With reference to the works ascribed to Tauter, . the following is to be said: (1) Nachfolgung des arnzen Lebens Christi (Frankfort, 1621; Eng. transl., The Following of Christ, London, 1886), published by Denifle with the more accurate title,

epistles in al.-lxvi., and chapter Ixxii. Golden Thoughts on the Higher Life (Glasgow, 1897) consists of selections from (1) and (2) translated into English~. (3) Betrachticg and erklerung des leidens and sterbens Jhesu Christi (Cologne, 1567; Berlin, 1856) was shown to be ungenuine by C. Schmidt. (4) Several hymns have been ascribed to Tauter (cf. P. Wackernagel, Das deutsche Kirchenlied, numbers 457-67, ii. 302 sqq., Leipsic, 1863-77); but even the one most generally held to be genuine, " Es kumt ein schif geladen," Preger has declared not by him. (5) There remained the " Sermons " of which no edition scientifically adequate has been produced, and there is scarcely the beginning of a critical examination of the manuscripts. The first redaction, Sermon des gross gelarten in grade erlauchte doctoris Johannis Tauleri (Leipsic, 1498; reprint, Sermones von latein in teiitsch gewendt, Augsburg, 1508), consisted of eighty-four sermons. The second redaction, Predige (Basel, 1521; another ed. with preface by Johann Arndt, Hamburg, 1621), adds forty-two, " recently found," to the first, of which several in the opinion of the publisher were not from Tauter. It further affixes sixty-one sermons and literary pieces from other teachers, in particular, Meister Eckhart. The third redaction (Cologne, 1543) drops the latter and instead adds twenty-five sermons, which are genuine in the judgment of the editor, but certainly are not all by Tauter. This edition, based upon the manuscript found at St. Gertrud, Cologne, in 1542, which is the first to distribute the sermons according to the church year, became the basis of all those following. L. Surius translated and paraphrased it into Latin, Opera omia ex Germanico rune primum idiomate in Latino transfusa sermonem (Cologne, 1548; German retransl., Frankfort-on-the-Main, 16221621; another ed., with preface by P. J. Spener, same place, 1681; Germ. Roman Catholic retransl., Cologne, 1660; and retranslations into Italian, Dutch, and French). Recent editions, going back to the old prints, are, Johann Tauler's Predigten. Nach den besten Ausgaben and in unverdadertem Text in die jetzige Schriftsprache iibertragen, with an excellent introduction (Frankfort-on-the~Main, 1826; Eng. transl., The History and Life of the Reverend Doctor John Tauter, by Susanna Winkworth, with preface by Charles Kingsley, London, 1857, and New York, 1907; rev. ed., J. Hamburger, Frankfort, 1864); and Predigten (Berlin, 184. It can scarcely be presumed that most of the sermons were preached at St. Gertrnd. In form they are rather dissertations than sermons; they proteed in a quiet, orderly way, but often rise into dramatic energy. Scripture is employed in most fanciful allegory. The sermons, contrary to the misunderstood titles of the first redaction, were delivered in German.

The sermons are to form hero the only basis upon which to determine Tauler's doctrines. A disciple of Eckhart, he was more practical;