Emeric Count Teckely (London, 1693); Correspondence of Michael Teleki (Hung.), ed. by S. Gergely (Budapest, 1905-1906).
(R. N. B.)
THOLOBATE (Gr. θόλος, a circular structure, dome, and
βάσις, a base), the architectural term given to the cylindrical drum on which a dome is raised. In the earlier Byzantine
churches, the dome rested direct on the pendentives and the windows were pierced in the dome itself; in later examples, between the pendentive and the dome an intervening circular wall was built, in which the windows were pierced, and this is the type which was universally employed by the architects of the Renaissance, of whose works the best-known examples are those of St Peter at Rome, St Paul's in London, and the churches of the Invalides, the Val de Grace and the Sorbonne in Paris.
THOLOS (θόλος}, the term given in Greek architecture to a circular building, with or without peristyle; the earliest examples are those of the beehive tombs at Mycenae and in other parts of Greece, which were covered by domes built in horizontal courses of masonry. The Tholos at Epidaurus, built by Polycleitus (c. 400 B.C.), and the Tholos at Olympia known as the Philippeion, are the most remarkable examples, and in both cases were covered with a sloping roof and not with a dome.
THOLUCK, FRIEDRICH AUGUST GOTTREU (1799-1877),
German Protestant divine, was born at Breslau, on the 30th of
March 1799. He received his education at the gymnasium and
university of his native town, and early distinguished himself by
great versatility of mind and power of acquiring languages. A
love of Oriental languages and literature led him to exchange the
university of Breslau for that of Berlin, that he might study to
greater advantage, and there he was received into the house of the
Orientalist Heinrich Friedrich von Diez (1750-1817). He was
introduced to pietistic circles in Berlin, and came specially under
the influence of Baron Hans Ernst von Kottwitz (1757-1843),
who became his “spiritual father,” and of the historian Neander. Before deciding on the career of theological professor, he had in view that of a missionary in the East. Meanwhile he was feeling
the influence to a certain degree of the romantic school, and of
Schleiermacher and Hegel too, though he never sounded the
depths of their systems. At length, in his twenty-first year,
he finally decided to adopt the academical calling. In 1821
he was Privatdozent and in 1823 became professor extraordinarius
of theology in Berlin, though he was at the same time
active in the work of home and foreign missions. He lectured
on the Old and New Testaments, theology, apologetics and the
history of the church in the 18th century. In 1821 appeared
his first work, Sufismus, sive theosophia Persarum pantheistica;
following the same line of study he published Blütensammlung
aus der morgenländischen Mystik (1825) and Speculative
Trinitätslehre des späteren Orients (1826). His well-known essay on the
nature and moral influence of heathenism (1822) was published
by Neander, with high commendation, in his Denkwürdigkeiten;
and his Commentary on the Epistle to the Romans (1824) secured
him a foremost place amongst the most suggestive, if not the
most accurate, Biblical interpreters of that time. Another
work, which was soon translated into all the principal European
languages, Die wahre Weihe des Zweiflers (1823; 9th ed., with the
title Die Lehre von der Sünde und dem Versöhner, 1870), the
outcome of his own religious history, procured for him the position
which he ever after held of the modern Pietistic apologist of
Evangelical Christianity. In 1825, with the aid of the Prussian
government, he visited the libraries of England and Holland,
and on his return was appointed (in 1826) professor ordinarius of
theology at Halle, the centre of German rationalism, where he
afterwards became preacher and member of the supreme consistorial
council. Here he made it his aim to combine in a higher
unity the learning and to some extent the rationalism of J. S.
Semler with the devout and active pietism of A. H. Francke;
and, in spite of the opposition of the theological faculty of the
university, he succeeded in changing the character of its theology.
This he effected partly by his lectures, particularly his exegetical
courses, but, above all, by his personal influence upon the
students, and, after 1833, by his preaching. His theological
position was that of a mild and large-hearted orthodoxy, which
laid more stress upon Christian experience than upon rigid
dogmatic belief. On the two great questions of miracles and
inspiration he made great concessions to modern criticism and
philosophy. The battle of his life was on behalf of personal
religious experience, in opposition to the externality of rationalism,
orthodoxy or sacramentarianism. Karl Schwarz happily
remarks that, as the English apologists of the 18th century were
themselves infected with the poison of the deists whom they
endeavoured to refute, so Tholuck absorbed some of the heresies
of the rationalists whom he tried to overthrow. He was also
one of the prominent members of the Evangelical Alliance, and
few men were more widely known or more beloved throughout
the Protestant churches of Europe and America than he. He
died at Halle on the 10th of June 1877. As a preacher, Tholuck
ranked among the foremost of his time. As a teacher, he showed
remarkable sympathy and won great success. As a thinker he
can hardly be said to have been endowed with great creative
power.
After his commentaries (on Romans, the Gospel of John, the Sermon on the Mount and the Epistle to the Hebrews) and several volumes of sermons, his best-known books are Stunden christlicher Andacht (1839; 8th ed., 1870), intended to take the place of J. H. D. Zschokke's standard rationalistic work with the same title, and his reply to David Strauss's Life of Jesus (Glaubwürdigkeit der evangelischen Geschichte, 1837). He published at various times valuable contributions towards a history of rationalism — Vorgeschichte des Rationalismus (1853-1862), Geschichte des Rationalismus (1865), i. and a number of essays connected with the history of theology and especially of apologetics. His views on inspiration were indicated in his work Die Propheten und ihre Weissagungen (1860), in his essay on the “Alte Inspirationslehre,” in Deutsche Zeitschrift für christliche Wissenschaft (1850), and in his Gespräche über die vornehmsten Glaubensfragen der Zeit (1846; 2nd ed., 1867).
He also contributed many articles to Herzog's Realencyklopädie, and for several years edited a journal (1830-1849), Literarischer Anzeiger.
See Das Leben Tholucks, by L. Witte (2 vols., 1884-1886); A. Tholuck, ein Lebensabriss, by M. Kähler (1877), and the same author's art. “Tholuck,” in Herzog's Realencyklopädie; “Zur Erinnerung an Tholuck,” by C. Siegfried, Protestantische Kirchzeitung (1885), No. 45, and 1886, No. 47; Karl Schwarz, Zur Geschichte der neuesten Theologie (4th ed., 1869); F. W. F. Nippold's Handbuch der neuesten Kirchengeschichte; cf. Philip Schaff, Germany; its Universities, Theology and Religion (1857), and the article in the Allgemeine deutsche Biographie.
THOMA, HANS (1839-), German painter, was born at
Bernau in the Black Forest. Having started life as a painter
of clock-faces, he entered in 1859 the Carlsruhe academy, where
he studied under Schirmer and Des Coudres. He subsequently
studied and worked, with but indifferent success, in Düsseldorf,
Paris, Italy, Munich and Frankfort, until his reputation became
firmly established as the result of an exhibition of some thirty
of his paintings in Munich. In spite of his studies under various
masters, his art has little in common with modern ideas, and is
formed partly by his early impressions of the simple idyllic life
of his native district, partly by his sympathy with the early
German masters — particularly with Altdorfer and Cranach.
In his love of the details of nature, in his precise (though by no
means faultless) drawing of outline, and in his predilection for
local colouring, he has distinct affinities with the pre-Raphaelites.
Many of his pictures have found their way into two private collections in Liverpool. A portrait of the artist, and two subject pictures, “The Guardian of the Valley” and “Spring Idyll,” are at the Dresden Gallery; “Eve in Paradise ” and “The Open Valley” at the Frankfort Museum. Other important pictures of his are “Paradise,” “Christ and Nicodemus,” “The Flight into Egypt,” “Charon,” “Pietà,” “Adam and Eve,” “Solitude,” “Tritons,” besides many landscapes and portraits. He has also produced numerous lithographs and pen drawings, and some decorative mural paintings, notably in a café at Frankfort, and in the music room of Mr Pringsheimer's house in Munich.
THOMAR, a town of central Portugal, in the district of Santarem; on the river Nabão, a tributary of the Zezere, 4 m. from Paialvo railway station, which is 89 m. N.E. of Lisbon
