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of grace, but also because they are acts of homage to Christ; hence a reversal of the accent of the Augsburg Confession, viii. The use of images is rejected, though " in themselves, when not honored and worshiped, they are unobjectionable." Denunciation of abuses is more severe than in the Confession of the princes, the mass being termed " a horrible carding mart" and an " unendurable abomination."

While the theologians were thus busy, the delegates were endeavoring to induce other cities to sign, but met with little success. Only Constance, Memmingen, and Lindau declared themselves willing, if the article on the sacrament were abbreviated. After a second unsuccessful effort to present the Confession in the emperor's presence, it was received by his chancellor on July 9. The emperor demanded next (July 14) that all protesting cities should declare their faith, with the result that, besides Nuremberg and Reutlingen, also Heilbronn, Kempten, and Windsheim joined the Saxon Confession. The adherents of the Tetrapolitana, now more isolated, surmised correctly that they were to be pressed to a more positive avowal of the Zwinglian idea of the sacrament; hence, they made no further statements, referring to their Confession as neither Lutheran nor Zwinglian, but in obedience to Christ's command according to Scripture. For a considerable time they heard only uncertain rumors concerning the reception of their document. Evidently the emperor was playing arbitrary treatment against them in order to gain the Lutheran estates. However, the first decree (Sept. 22) favoring common counsel and common cause against those not holding to the real corporeal presence in the sacrament and against Anabaptists, was declined by the Lutheran estates with the expressed hope that the former might be reconciled in common with the Christian churches. This reference had in mind, doubtlessly, the pending efforts of Butzer and Capito to bring together Luther and Zwingli. At any rate the principal effect of the decree was to spare the cities holding the Zwinglian doctrine the peril of a joint Roman and Lutheran antagonism, and led to a decisive break between the emperor and the Lutheran estates, tending to draw the protesting groups into closer community. On Oct. 13, the party of Strasburg ventured to apply to the Saxons for admission into the Evangelical league and were not unfavorably met. Meanwhile the Tetrapolitan Confession had been submitted to the committee of theologians, which was already occupied with a confutation of the Saxon Confession. The confutation prepared by Eck, Johannes Faber (q.v.), and Johannes Cochlaeus (q.v.) was in the hands of the emperor, Aug. 10. In the confutation of the Tetrapolitana there is less monotonous citation of tradition than against the Saxon and more reference to Biblical proof, consonant with the Zwinglian Scripture-principle. The tone is very severe, and, without warrant, fables of mockery of the host are alleged, against which Sturm promptly replied with a brief and dignified exoneration. The four cities declared (Oct. 30) that they were open to conviction through a general council, " according to the divine Scripture "; and, for the rest,

avowed their allegiance. This unyielding firmness perplexed the emperor. Nothing remained but to ignore the cities till the prorogation of the diet. The decree of the emperor turned more sternly against the " Zwinglian cities " than against the Lutherans; and he threatened to visit severe measures upon the grave error against the sacrament as against iconoclasm and the like. Naturally, the four cities declined the decree; but they had all the more reason to seek closer relations with the Lutherans. They were present at Schmalkald, and their signatures appear in the document of the league of Feb. 27, 1531 (see SCHMALKALD ARTICLES). Thus a development arose, which turned aside the Tetrapolitana. The Swiss, to whom it was represented as a bridge to the Lutherans, would not exchange their clear doctrine on the sacrament for vague words. The Confession of the League was the Augustana, to which the Tetrapolitana became secondary, as in substance the same; and the party of Strasburg admitted at the Diet of Schweinfurt in 1532, that they recognized the Augustana alongside of theirs, but were not willing to abandon their own.

Soon after the reading of the confutation, the Strasburg delegates secured a secretly taken copy, and Butzer set to work to prepare an apology, which, with the Confession, was published, Bekamdtnuss der vier Frey- and Reichstatt (Strasburg, 1531; Zweibrucken, 1604). A Latin translation of the Tetrapolitana appeared (Strasburg, 1531).

(E. F. KARL MITLLER.)

TETRARCH: The title primarily of a military and later of an administrative official. In its military sense it denoted the commander of a cavalry squadron of four companies or sixty-four men. In the administrative sense a tetrarch was the ruler of a tetrarchy, originally the fourth part of a country; as was the case among the Thessalians and, at one time, among the Galatian Celts of Asia Minor (cf. also the four " tribes " of Attics previous to the time of Cleisthenes). Later he was simply a tributary or petty prince, and in this sense the title was applied by the Romans to the many princelings of Syria, only the most important being officially styled " king."

The best example of tetrarchs is furnished by the Herodian dynasty. In 41 B.c. Herod and his brother Phasxl received the title of tetrarch from Antony. In 40 the former had the title of king at Rome, and in 20 his younger brother Pheroras was made tetrarch of Peraea. On the death of Herod (4 R.c.), his dominions were divided among his sons, Archelaua having the preeminence as " ethnarch," while his brothers Antipas and Philip were tetrarchs. Agrippa I. received from Caligula (37 A.D.) the title of king together with the tetrarchies of Philip and Lysanias; and his son, Agrippa IL, was already

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