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OLI OLIVIER,, French scholar and man of letters, was born at Marseilles 21st September, 1701. Devoting himself to the career of law, he attained considerable eminence as a pleader. His chief work is his "History of Philip of Macedon, father of Alexander the Great," 2 vols. 12mo, which was posthumously published in 1740. Amongst his other writings may be mentioned a "Dissertation on Plato's Critias;" two memoirs on the aid given by the Marseillese to Rome during the second Punic war and during the war with the Gauls; and a parallel between Ovid and Tibullus. Olivier, who was one of the founders of the university of Marseilles, died at that city, October 24, 1736.—W. J. P.  OLIVIER,, a French naturalist and traveller, was born at Arcs, near Frejus, in 1756. He was early entered at the medical school of Montpellier, and obtained the doctor's degree at the age of seventeen. Having settled at Paris he applied himself to the cultivation of natural history, and published several memoirs which attracted the notice of men of science, especially of Brousonnet, Berthier de Sauvigny, and Gigot d'Orcy. He also wrote in the Encyclopédie Méthodique. He was subsequently sent by Roland the Girondist minister on a mission to Persia; associated with him in this expedition was Bruguiere, another naturalist, who, however, died on the journey home. Olivier arrived in Paris in October, 1799, and was soon after elected a member of the Institute. In 1807 he published an account of his journey, together with a sketch of the history of Persia. He subsequently recommenced contributing to the advance of natural history. Entomology was his favourite study; he published a "Dictionary of the Natural History of Insects," in 9 vols., 4to; and also, an "Account of Coleopterous Insects," in 6 vols., 4to, Paris, 1808. He died suddenly at Lyons of aneurism of the aorta, October 1, 1814.—F. C. W.  OLMUTZ, (or, one of the most celebrated of the early German engravers, is believed to have been a native of Olmutz in Moravia. The years of his birth and death are unknown: his engravings are dated from 1480 to 1512. He was a goldsmith as well as an engraver. As an engraver he was an imitator and probably a scholar of Schongauer, several of whose prints he copied. He also copied some of the prints of Albert Dürer, and these were formerly attributed to Michael Wohlgemuth. His best prints are those, chiefly of scriptural subjects, made from his own designs. From the signature to his "Martyrdom of St. Andrew," and one or two others, he appears to have resided for some time at Cologne. Bartsch describes fifty-seven prints by Olmutz, but Brulliot, Nagler, and Passavant have raised the number to eighty-two; among them, however, two or three are doubtful.—J. T—e.  * OLOZAGA,, a Spanish statesman, was born in 1803 at Logroño, and educated for the legal profession. In 1831 he was imprisoned for being a member of a secret society, but escaped to France. He returned on the death of King Ferdinand in 1833, and was elected a deputy to the cortes. He was a leading member of the opposition to the Isturiz government (1835); a supporter of the Mendizabel cabinet; and after the revolution of La Granja, the leader of the monarchical opposition. He was the reporter to the commission of 1837 on the constitution, and insisted upon the retention of the senate. It was on his proposal that the cortes voted the suppression of monastic establishments, the amnesty, and a project of electoral reform. In 1840 he became ambassador to Paris under Espartero's regency, and retained this post until 1843. Soon after the queen was declared of age, Olozaga was recalled to Spain and intrusted with the formation of a ministry, but was unable to maintain his ground against the intrigues of the "camarilla," directed by Narvaez. Even the cortes elected a president hostile to him. On the 28th November, 1843, the queen, at his instance, signed a decree dissolving the cortes. Almost immediately afterwards appeared four royal decrees, by which on the queen's sole authority he was declared incapable of holding any office, and banished from Spain. Following up this step, in the subsequent month the new president of the council of ministers, Gonzalez Braco, brought forward in the cortes a charge of having used personal violence towards the queen in order to obtain her signature to the decree of the 28th November. The charge, if substantiated, amounted to nothing short of high treason; but the object of the accusers was really limited to the disgrace of the minister and the destruction of the progresista party. Olozaga defended himself with dignity; twice during the debate (which lasted several days) his opponents, one by one, deserted their seats and left him to defend himself before his friends only. The populace—at that time fervently constitutional—took part against the minister. Olozaga narrowly escaped being stabbed when going from the cortes, and there was a proposal to seize and hang him before his own door. Before the debate was concluded, he escaped (perhaps with the connivance of the authorities) to Lisbon, whence he went to England. In 1847 he returned to Spain on the faith of the amnesty, but was seized by order of Narvaez and imprisoned in the fortress of Pampeluna. Ultimately, however, he was allowed to take his seat in the cortes. He was arrested in consequence of the disturbances of 1848, but shortly afterwards released. In the elections of 1850 he failed to secure a seat, but retained considerable influence as the leader of the club known as the "circo." After the revolution of 1854 Olozaga was again appointed by Espartero ambassador at Paris, but he soon returned to his parliamentary duties, taking his place among the progresistas. Since the events of 1856 he has occupied a less prominent position; but he is occasionally heard on questions affecting the progress of liberal views. Recently he criticized with some severity the policy of the government in the Mexican expedition.—F. M. W.  OLSHAUSEN,, a distinguished German divine of the modern school, was born at Oldesloe in Holstein, 21st August, 1796. His father was a churchman of mark, and rose to be superintendent of the duchy of Lubeck. He was educated at the grammar-school of Glückstadt, and in the universities of Kiel and Berlin. At Kiel he came under the wholesome influence of Twesten, who was then commencing his professorial career, and at Berlin Schleiermacher, and still more Neander, contributed powerfully to determine his principles and views. As early as 1817—the tricentenary of the German Reformation—he distinguished himself by a prize essay upon the life and character of Melancthon as derived from his letters. This work drew upon him the attention of the Prussian minister of education, and in 1821 he was appointed extraordinary professor of theology in Königsberg. By this time he had become a devoted christian in the spirit and sense of his favourite master, Neander; and his whole career as a theological teacher and author, though short, was equally conspicuous for scientific ability and for spirituality of tone and religious usefulness. In 1827 he became ordinary professor at Königsberg, and in 1834 he removed, from considerations of health, to a chair at Erlangen, where he died 4th September, 1839. His favourite department of theology was exegesis, and his works in this field have engaged much attention, not only in Germany, but in other countries. Having chosen the New Testament for his subject, Ife published in 1823 a valuable work on "The genuineness of the four Gospels, proved from the history of the first two centuries." He explained and unfolded his hermeneutical principles in two tracts printed in 1824 and 1825—"Ein Wort über tieferen Schriftsinn" (a Word on the deeper sense of Scripture); and "Another Word," &c. In these interesting tracts he opposes himself to the rationalistic exegesis on the one hand, and to the old supernaturalistic exegesis on the other, as being both equally one-sided and unsatisfactory. In opposition to rationalism he contends for a deeper sense of scripture—the typical or allegorical—but grounded upon the historico-grammatical sense; and while, in opposition to the old supernaturalists, he rejects the fetters of dogmatic theology, he still pleads that the idea of divine revelation should be at the root of all scripture interpretation, as it was this supernatural origin of scripture which determined both its substance and form. The principles of interpretation set forth in the above tracts called forth much opposition from his contemporaries, but they are now pretty generally accepted by the evangelical divines of Germany. In 1830 appeared the commencement of his great work—"Commentar über sämmtliche schriften des Neuen Testaments"—which he was only able to carry on to the fourth volume, but which since his death has been completed in the same spirit by several writers, including Dr. Ebrard, who was one of Olshausen's colleagues in Erlangen. He was exceedingly popular as an academical teacher, and received invitations to remove from Erlangen both to Giessen and Kiel. "His memory," says his countryman, Dr. Pelt, "will abide in honour as that of a christian investigator, and the seed which he has scattered will not be lost for the kingdom of God."—P. L.  OLYMPIODORUS, an Egyptian historian belonging to the fifth century. He was a native of Thebes in Egypt. His public 