the small Leech Kirche, an interesting building in Early Gothic style, dating from the 13th century, and the Herz Jesu-Kirche, a building in Early Gothic style, finished in 1891, with a tower 360 ft. high. Of the secular buildings the most important is the Landhaus, where the local diet holds its sittings, erected in the 16th century in the Renaissance style. It possesses an interesting portal and a beautiful arcaded court, and amongst the curiosities preserved here is the Styrian hat. In its neighbourhood is the Zeughaus or arsenal, built in 1644, which contains a very rich collection of weapons of the 15th-17th centuries, and which is maintained exactly in the same condition as it was 250 years ago. The town hall, built in 1807, and rebuilt in 1892 in the German Renaissance style, and the imperial castle, dating from the 11th century, now used as government offices, are also worth notice.
At the head of the educational institutions is the university founded in 1586 by the Austrian archduke Charles Francis, and restored in 1817 after an interruption of 45 years. It is now housed in a magnificent building, finished in 1895, and is endowed with numerous scientific laboratories and a rich library. It had in 1901 a teaching staff of 161 professors and lecturers, and 1652 students, including many Italians from the Küstenland and Dalmatia. The Joanneum Museum, founded in 1811 by the archduke John Baptist, has become very rich in many departments, and an additional huge building in the rococo style was erected in 1895 for its accommodation. The technical college, founded in 1814 by the archduke John Baptist, had in 1901 about 400 pupils.
An active trade, fostered by abundant railway communications, is combined with manufactures of iron and steel wares, paper, chemicals, vinegar, physical and optical instruments, besides artistic printing and lithography. The extensive workshops of the Southern railway are at Graz, and since the opening of the railway to the rich coal-fields of Köflach the number of industrial establishments has greatly increased.
Amongst the numerous interesting places in the neighbourhood are: the Hilmteich, with the Hilmwarte, about 100 ft. high; and the Rosenberg (1570 ft.), whence the ascent of the Platte (2136 ft.) with extensive view is made. At the foot of the Rosenberg is Maria Grün, with a large sanatorium. All these places are situated to the N. of Graz. On the left bank of the Mur is the pilgrimage church of Maria Trost, built in 1714; on the right bank is the castle of Eggenberg, built in the 17th century. To the S.W. is the Buchkogel (2150 ft.), with a magnificent view, and a little farther south is the watering-place of Tobelbad.
History.—Graz may possibly have been a Roman site, but the first mention of it under its present name is in a document of A.D. 881, after which it became the residence of the rulers of the surrounding district, known later as Styria. Its privileges were confirmed by King Rudolph I. in 1281. Surrounded with walls and fosses in 1435, it was able in 1481 to defend itself against the Hungarians under Matthias Corvinus, and in 1529 and 1532 the Turks attacked it with as little success. As early as 1530 the Lutheran doctrine was preached in Graz by Seifried and Jacob von Eggenberg, and in 1540 Eggenberg founded the Paradies or Lutheran school, in which Kepler afterwards taught. But the archduke Charles burned 20,000 Protestant books in the square of the present lunatic asylum, and succeeded by his oppressive measures in bringing the city again under the authority of Rome. From the earlier part of the 15th century Graz was the residence of one branch of the family of Habsburg, a branch which succeeded to the imperial throne in 1619 in the person of Ferdinand II. New fortifications were constructed in the end of the 16th century by Franz von Poppendorf, and in 1644 the town afforded an asylum to the family of Ferdinand III. The French were in possession of the place in 1797 and again in 1805; and in 1809 Marshal Macdonald having, in accordance with the terms of the peace of Vienna, entered the citadel which he had vainly besieged, blew it all up with the exception of the bell-tower and the citizens’ or clock tower. It benefited greatly during the 19th century from the care of the archduke John and received extended civic privileges in 1860.
See Ilwof and Peters, Graz, Geschichte und Topographie der Stadt (Graz, 1875); G. Fels, Graz und seine Umgebung (Graz, 1898); L. Mayer, Die Stadt der Grazien (Graz, 1897), and Hofrichter, Rückblicke in die Vergangenheit von Graz (Graz, 1885).
GRAZZINI, ANTONIO FRANCESCO (1503–1583), Italian
author, was born at Florence on the 22nd of March 1503, of good
family both by his father’s and mother’s side. Of his youth
and education all record appears to be lost, but he probably
began early to practise as an apothecary. In 1540 he was one
of the founders of the Academy of the Humid (degli Umidi)
afterwards called “della Fiorentina,” and later took a prominent
part in the establishment of the more famous Accademia della
Crusca. In both societies he was known as Il Lasca or Leuciscus,
and this pseudonym is still frequently substituted for his proper
name. His temper was what the French happily call a difficult
one, and his life was consequently enlivened or disturbed by
various literary quarrels. His Humid brethren went so far as
to expel him for a time from the society—the chief ground
of offence being apparently his ruthless criticism of the
“Arameans,” a party of the academicians who maintained
that the Florentine or Tuscan tongue was derived from the
Hebrew, the Chaldee, or some other branch of the Semitic.
He was readmitted in 1566, when his friend Salviati was “consul”
of the academy. His death took place on the 18th of February
1583. Il Lasca ranks as one of the great masters of Tuscan
prose. His style is copious and flexible; abundantly idiomatic,
but without any affectation of being so, it carries with it the
force and freshness of popular speech, while it lacks not at the
same time a flavour of academic culture. His principal works
are Le Cene (1756), a collection of stories in the manner of
Boccaccio, and a number of prose comedies, La Gelosia (1568), La Spiritata (1561), I Parentadi, La Arenga, La Sibilla, La Pinzochera, L’ Arzigogolo. The stories, though of no special merit as far as the plots are concerned, are told with verve and interest.
A number of miscellaneous poems, a few letters and Four Orations to the Cross complete the list of Grazzini’s extant works.
He also edited the works of Berni, and collected Tutti i trionfi, larri, mascherate, e canti carnascialaschi, andati per Firenze dal tempo del magnifico Lorenzo de’ Medici fino all’ anno 1559. In 1868 Adamo Rossi published in his Ricerche per le biblioteche di Perugia three “novelle” by Grazzini, from a MS. of the 16th century in the “Comunale” of Perugia: and in 1870 a small collection of those poems which have been left unpublished by previous editors appeared at Poggibonsi, Alcune Poesie inedite. See Pietro Fanfani’s “Vita del Lasca,” prefixed to his edition of the Opere di A. Grazzini (Florence, 1857).
GREAT AWAKENING, the name given to a remarkable religious revival centring in New England in 1740–1743, but covering all the American colonies in 1740–1750. The word “awakening” in this sense was frequently (and possibly first) used by Jonathan Edwards at the time of the Northampton revival of 1734–1735, which spread through the Connecticut Valley and prepared the way for the work in Rhode Island, Massachusetts and Connecticut (1740–1741) of George Whitefield, who had previously been preaching in the South, especially at Savannah, Georgia. He, his immediate follower, Gilbert Tennent (1703–1764), other clergymen, such as James Davenport, and many untrained laymen who took up the work, agreed in the emotional and dramatic character of their preaching, in rousing their hearers to a high pitch of excitement, often amounting to frenzy, in the undue stress they put upon “bodily effects” (the physical manifestations of an abnormal psychic state) as proofs of conversion, and in their unrestrained attacks upon the many clergymen who did not join them and whom they called “dead men,” unconverted, unregenerate and careless of the spiritual condition of their parishes. Jonathan Edwards, Benjamin Colman (1673–1747), and Joseph Bellamy, recognized the viciousness of so extreme a position. Edwards personally reprimanded Whitefield for presuming to say of any one that he was unconverted, and in his Thoughts Concerning the Present Revival of Religion devoted much space to “showing what things are to be corrected, or avoided, in promoting this work.” Edwards’ famous sermon at Enfield in 1741 so affected his audience that they cried and groaned aloud, and he found
