taught many doctrines of which the early doctors of Christianity knew nothing. He spoke his views frankly, but he disliked polemic; 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 until 1524, and even when he had to give up his post, remained in the monastery for two years. In 1523, he was appointed professor for theology in the University of Basel. He lectures concerned the Genesis and Salomon in the Old Testament. At length, when the position was becoming quite untenable, in 1526, he followed a call from Zwingli to become a professor of Greek and Hebrew at the Carolinum. Formally throwing off his monk's habit, Pellikan entered on a new life. Here he remained until his death on 6 April 1556. Works Pellikan wrote the Chronikon and also translated Hebrew works into Latin, such as Bahya ben Asher's commentary on the Torah and the work of Pirkei De-Rabbi Eliezer (Eliezer filius Hircani), the Liber sententiarum Judiacarum, in 1546. Pellikan's autobiography describes the gradual multiplication of accessible books on the subjects, and he not only studied but translated a vast mass of rabbinical and Talmudic texts, his interest in Jewish literature being mainly philological. The chief fruit of these studies is the vast commentary on the Bible (Zürich, 7 vols., 1532–1539), which shows a remarkably sound judgment on questions of the text, and a sense for historical as opposed to typological exegesis. Pellikan's scholarship, though not brilliant, was really extensive; his sound sense, and his singularly pure and devoted character gave him a great influence. He was remarkably free from the pedantry of the time, as is shown by his views about the use of the German vernacular as a vehicle of culture (Chron. 135, 36). As a theologian his natural affinities were with Zwingli, having grown up to the views of the Reformation, by the natural progress of his studies and religious life. Thus he never lost his sympathy with humanism and Erasmus. Pellikan's Latin autobiography (Das Chronikon des Konrad Pellikan) 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. Early modern imprints De modo legendi et intelligendi