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CYCLOPEDIA

BIBLICAL,

THEOLOGICAL, AND ECCLESIASTICAL LITERATURE.

PREPAEED BY

THE REV. JOHN M'CLINTOCK, D.D.,

ANI>

JAMES STRONG, S.T.D. YoL. IV.— H, I, J.

f>RIVATE LIBRARY I^ICHAF.D C HALVERSON

NEW YORK: HARPER & BROTHERS, PUBLISHERS,

FRANKLIN SQUARE.

18 8 2,

Entered according to Act of Congress, in the year 187 1, by

HARPER & BROTHERS,

In the Office of the Librarian of Congress, at Washingtorx<,

Jiimnrial

In sending out this volume, it becomes my sad duty, as co-editor, to pay a tribute of affection and respect to the memory of the late editor-in-chief. Dr. John M'Clintock, who rested from his earthly labors while these pages were still in preparation for the press. As an accomplished scholar, an eloquent speaker, a clear writer, an able divine, a skilful educator, a consummate critic, an ardent patriot, a genial friend, and a devout Christian, his loss is deeply felt, not only in private association and ministerial and literary circles, but in the community at large.

Dr. M'Clintock's life was one of extraordinary activity and usefulness. He graduated at the University of Pennsylvania in 1835, at the age of twenty-one, and entered the Methodist ministry as a member of the New Jersey Conference. A short time afterward he was elected Professor of Mathematics in Dickinson College, at Carlisle, Pa., and was soon transferred to the chair of ancient lan- guages, which he filled for nearly ten years. During this period he was en- gaged, with Professor Blumenthal, in the translation of Neander's " Life of Christ;" and commenced, in company with Professor Crooks, the preparation of a series of elementary Greek and Latin class-books, which still maintain a deserved popularity in our schools and colleges.

In 1848 he was chosen editor of the Methodist Quarterly Review, and held that office until 1856, when he went abroad as a delegate to represent the Meth- odist Episcopal Church in the English, Irish, French, and German Conferences. On his return he was elected President of the Troy University, then recently founded, and, pending the organization of the college classes, assumed the pas- toral charge of St. Paul's Church, in New York. In the summer of i860 he be- came pastor of the American Chapel established at Paris under the auspices of the American and Foreign Christian Union. In 1866 he was appointed chair- man of the general Centenary Committee of the Methodist Episcopal Church, In 1867 he organized the Drew Theological Seminary, as president, a position which he retained till the time of his death, March 4, 1870.

The closing years of his life were occupied in the preparation of the present " Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature," a work for which he was peculiarly fitted by a comprehensive and accurate scholarship, and a catholicity of judgment which enabled him to survey religious questions in the broadest light of Christian liberality. The first three volumes of this work were prepared and published under his immediate supervision. The greater part of the present volume also received the benefit of his labors and advice ; and be- fore his decease, he had collected and partly arranged a large amount of import- ant matter for the succeedinsr volumes. J. S.

PREFACE TO VOL. IV.

In consequence of the death of Dr. M'Clintock, which occurred when but a small part of the present volume was in type, the entire editorial responsibility of the re- mainder of the work has devolved upon Dr. Strong. In this task, however, ho has been so greatly aided by the preparations and memoranda left by his former colleague, and by the labors of the able assistants and contributors named below, that it is hoped the reader will not find this volume inferior in completeness or accuracy to its pred- ecessors. Professor J. II. WoRMAN, whose previous connection with Dr. IM'Clintock in this work peculiarly fitted him to take a part in its completion, has devoted his time, since the death of the late senior editor, to assisting in the department which that event left to be supplemented. Professor A. J. Schem has continued to furnish the articles on the ecclesiastical history and statistics of all the countries, and has rendered valuable assistance in other respects. The same plan has been maintained in this as in the preceding volumes, and is to be carried out in the remainder of the work, which will be issued as rapidly as the mechanical part can be well executed. The impatience of the public for the speedy appearance of the successive volumes, while it is gratifying as showing an appreciative demand, might nevertheless, if un- duly indulged, injure the thoroughness of the work, which requires for its completion an amount of labor that can be properly estimated by those only who have been en- gaged in some like undertaking.

Throughout this work it has been the aim of the editors to incorporate into it all the suitable matter found in similar works, especially in the great recent dictionaries edited by Aschbach, Fairbairn, Ilerzog, Iloefer, Kitto, Smith, Wetzer und Welte, and Winer, and these names have been prefixed or appended to portions so cited. If this has in any case been omitted, it has been by oversight. At the same time, it is due to the authors of those works to state that the matter borrowed from them has rarely been used without large modifications and important additions. Full one half of the matter in this Cyclopoedia is wholly new, and much of the rest is entirely remodeled in form and expression, while many articles contained in it are not represented in any similar work hitherto publislied.

This work is in no sense denominational, either in its scope or in its execution. "While the editors and their collaborators have not sought to conceal their personal opinions in any respect, they have never obti'uded them in their articles, nor allowed their own ecclesiastical relations or dogmatic views to interfere with the catholicity of the work. This Cyclopoedia has not been undertaken, written, or published in the interest of any sect or party. Hence the contributors have been selected from all branches of the Church, and their statements have been left untrammeled by sectarian dictation. Their names thus far, which are subjoined in full, are a sufficient guaranty in this regard. Scarcely more than one third of the entire number belong to the same communion with the editors themselves.

vi PREFACE TG^Sl. lY.

V;. J. .^ WiLi-iASi J. Allinsox, editor of the Friends' Revieu, Burlington, N. J.

W. W. A.— The Kev. W. W. Anukews, Wethersfield, Conn.

J. K- B.— The Kev. J. K. Blkr, A-JI., Morristown, N. J.

D, C— The Kev. Daniel Curry, D.D., editor of the Christian Advocate, New York.

G. F. C— Professor George F. Cojifort, A.M., SjTacuse University, N. Y.

T. J. C— The Rev. Thosias J, Coxaxt, D.D., Brooklj-n, N. Y.

M. J. C. — The Kev, 31. J. Ckajier, U. S. minister to Denmark.

G. R. C— The Kev. George K. Crooks, D.D., editor of the Mdlwdist, New York.

D. D. — The Kev. D.vniel Devin'xe, Morrisania, New York. R, D.— The Kev. Robert Davidson, D.D., Huntington, L. I.

G. B. D.— Professor G. B. Docharty, LL.D., of the College of the City of New York.

W. G. E. — The Rev. W. G. Eastox, of the British and Foreign Evangelical Revieiv, London.

F. W. F.— The Kev. F. W. Flockex, missionary to Bulgaria.

E. V. G.— Professor E. V. Geriiart, D.D., of the Mercersbiu-gh Theological Seminar}', J. T. G.— The Kev. J, T, Gracey, A.3I., late missionary to India,

H. G. — The Kev. IIexry GR^uiiVJi, B.D., Lansingburgh, N. Y.

H. II.— The late President H. HiUiBAUGir, D.D., of the IMercersburgh Theological Seminar}^

W. E. H \\. E. Hathaway-, editor of the Herald of Peace, Chicago, lU.

\V, P, H.— The Kev. AV. P. Haydex, Portland, Me.

K, D, II.— Professor R. D. Hitchcock, D.D., of the Union Theological Seminary,

C. II,— Professor Cilvrles Hodge, D.D., of the Princeton Theological Seminary. J. II.— The Rev. Joseph Holdich, D.D., Secretary of the American Bible Society.

G. F. H.— Professor George F. Holjies, LL.D., of the University of Virginia.

J. F, II.— Professor Johx F. Hurst, D.D., late of the Martin Mission Institute, Frankfort, Germany,

R. II.— The Kev. K. Hutchesox, Fairbank, Iowa.

JI. S. I.— The Rev. M. S. Is.v.\.cs, editor of The Jeicish Messenger, N. Y. City.

J. K. J.— The Kev. J. K. Johxston, of Canada.

0, J.— Mr. Oliver Joiixsox, late of The Independent, New York. S. M. J.— Mr. Samuel M. Jaxxey, Loudon Coiurty, Va.

D. P. K.— Professor D. P. Kidder, D.D., late of the Garrett Biblical Institute, Evanston, 111.

J. B. I The Rev. J. B. Logax, editor of the Western Cumberland Presbyterian, Alton, 111.

J. W. M,— Professor J, W, Marshall, A.M., late of Dickinson College.

T. V. JI.— The Rev. T. V. Moore, D.D., NashviUe, Tenn. ,

B. II. N.— The late Professor B. H. N.vdal, D.D., of the Drew Theological Seminary.

E. A. P.— Professor E. A, Park, D,D., of the Andover Theological Seminary, J, N. P.— Mr. Jules N. Proeschel, Paris, France.

S. H. P.— The Kev. S. H. Platt, Brooklyn, N. Y.

W. E. P.— The Rev. W. E. Park, D.D., Lawrence, Mass,

W, K. P — The Rev, W, K, Pexdletox, D.D., President of the Bethany College, Virginia.

W. K. P — The Kev. W. R. Powers, Norfolk, N. Y.

i:. de P.— The Kev. E. de Puy, Madison, N. J,

A. II. (^.— The Rev. A. II. Quixr, D.D., editor of the Congregational Quarterlg, Boston.

H. B. K.— The Rev. II. B. Ridgaway, D.D., New York.

A. S.— The Rev. Abel Stevexs, LL.D., Brooklyn, N. Y.

A. J. S.— Professor Alexander J, Sciiem, late of Dickinson College,

E, de S.— The Kev, E, de Schweixitz, editor of The Moravian, Bethlehem, Pa.

L. E, S.— Professor L. E. S.mitii, of the Examiner and Chronicle, New York.

M. L. S.— The late Professor M. L. Stoever, D.D., of Pennsylvania College.

P, S.-Profes8or Philip Sciiakf, D,D., of the Union Theological Seminarv.

(J. C. T.-The Kev. C. C. Tiffaxv, A.M., Fordham, N. Y.

<;. L. T.— The Kev. George L. Taylor, A.M., Hempstead, L. L

.);:'■ 'J; '''— '^''"= '^<^^'- ^"^'^ ^- K- 'I'AVLOR, D.D., late Secretary of the American Bible Society. >. V ,— The Ik-v. N. Vansant, Newton, N. J.

C. P. W.-Tlie Rev. C. P. Wing, D.D., Carlisle, Pa.

II. C. \V.— The Rev. H. C. Westwood, D.D., Princeton, N. J.

1. IM. W._The Kev. Isaac M. Wise, D.I)., e.litor of The Israelite, Cincinnati, Ohio.

■;• !I\v-~pr''"r"' tV'T; "• ^^'"""■''■' -'^■^^•' ^""■"""" "'■ '^<^ ^^^^^ Theological Seminary. •I. i . \\ — 1 he Kev. J. P. Wester velp, Paterson, N. J.

M. .1. W.-The Rev. M. J. Wylii:, Cinciiniati, Ohio.

T. I). W.— President Theodore I). Woolsey, D.D., of Yale College.

D\''"^-i-rV'"'^''""' ^^'' '■'• ^^'•'""'■-^■' ^'•''•' ^^^^'^ l^osto" Theological Seminarv.

U. ^.-1 he Kev. R, Yeakel, Secretary uf the Sabbath-school and Tract Association, Cleveland, Ohio,

LIST OF WOOD.CUTS IN VOL. IV,

Ancient Egypt. Linen Corslet, Page

Egyptian Manner of wearing tlie llair

Ancient Egypt. Female Head-dress

Assyrian Manner of wearing the Hair

Grecian Manner of wearing the Hair

Ancient Egyptian Ladies with Fil- lets ^

Map of the Vicinity of Hamath

Ancient Egyptian Carpenters

Tools of an Egyptian Carpenter..

Ancient Egypfian Masons

Ancient Egyptian Handmaids

Prisoners impaled by the Assyrians

Hare of Mount Sinai

Hare of Mount Lebanon

Ancient Egyptian carrying Hares.

Modern Egyptian Lute

Ancient Egyptian Lyres

Various Egyptian Harps

Various Egyptian Lyres

Egyptian Grand Harps

Assyrian Lute and Harp

Ancient Assyrian Lyre

Modern Egyptian Khonfud

Cermis Barbarns

Egyptian Harvest Scene

Peregrine Falcon

Falco Sacer

Amygdahis Communis

Skulls of different Kaces

Arabian and Turkish Head-dresses

Modern Egyptian Head-dress

Various Forms of the Turban

Bedouin Head-dress

Egyptian regal Head-dresses

Ancient Persian Head-dresses

Ancient Assyrian Head-dresses. . .

The Tantura

Herse

Modem Egyptian Asses

Ancient Helmets 176,

Ancient Egyptian Axes

Deformed "Egyptian Ox-herd

Ancient Egyptian Herdsmen

Coin of Herod the Great

Coin of Herod Agrippa II

Little Golden Egret

TJoldeu Plover

Coin of Hierapolis

The Kosetta Stone

Hieroglyphic Alphabet

Assyrian Picture of a Temple

Representation of a "High-place"

Priest's " Linen Breeches"

Priest's " Broidered Coat"

Priest's Linen Girdle

High»prie8t"s Robe

High-priest's Breast-plate

Jewish Priestly Turban 245.

Costume of High-priest

Female Deer

Ancient Egyptian Hinges

Hip Roof

4jMonk of St. Hippolytus Page

Chase of the Hippopotamus

2S\Hippopotamus Amphibius

23|The " Tomb of Hiram"

I Ancient Hittites

23 " Holy Coat" of Treves

Canon of Order of the Holy Ghost. 23 Nun of the Order of the Hoi v Ghost

Holy Water Stone "

25 Ancient Assyrian Hook

46 Hieroglyph of Hophra

59 View of Mount Hor

60 Hair of South Africans

60 Heads of modern Asiatics

62 Assyrian Horned Caps

63 Head of Alexander the Great

72 Oriental Horned Ladies

72 Ancient Egyptian Horse

73 Ancient Assyrian Horse

86 Ancient Persian Horse

86 Chariot-horse of Rameses III

86 Ancient Assyrian Stable

86 Assyrian Riding-horse

86 Mouth of the Leech

87 Egyptian Prince, with Charioteer.

87 Ancient Assyrian Horseman

90 Egyptian Princes in their Chariot.

90 Antique Figure of Horus

93 Hour-glass Stand

101 Oriental Hut

102 Model of ancient Egyptian House.

106 Hut of Greek Peasant

110 Modern Nestoriau House

112 Ordinary House at Beirout

112 Front of Egyptian House

112 Entrance to House in Cairo

112 Court of House at Antioch

113 Court of House at Cairo

270IChristian Inscriptions Page 608, 610

270! Ancient Egyptian Irrigation 661

271 1 Modern Egyptian Shaduf 661

273|Gnostic Gem of Isis 689

2S0|Map of Issachar TOO

305lMap of Ancient Italy 704

310|Elephauts' Tusks brought to

310 Thothmes III 717

312 Ivory as Tribute to Assyria 717

3-2S\Hedera Helix 71S

332 Column of Jachin 725

Eastern Jackals 726

Coin with Head of Janus 778

Valley of Jehoshaphat 809

General View of Ancient Jerusa- lem restored S37

Assyrian Delineation perhaps of

Jerusalem 839

Jews' " Wailing Place" 842

345[Map of Ancient Jerusalem 844

346 Probable Contour of Ophel 845

346'Section of the Tyropceoo 845

346iModern " Gate of Gennath" 847

34S Street in Modern Jerusalem 850

348

Interior of House at Damascus

113 Ka'ah of House at Cairo

113 Latticed Windows at Cairo

114 Flat-roofed Houses at Gaza

lis Ancient Battlements

177 Modern Egyptian House-tops

178 Ancient Egyptian Flat Roof

195 Ancient Assyrian Flat Roof.

197 Ancient Assyrian Huntsman

213 Assyrian Lion Hunt

215 Ancient Egyptian Hunter

217 Ceratonia Siliqiut

218 Hyena

233 Hysaopus Officitialis

236|Caucasian Ibex

237!Sacred Ibis

241|Coin of Iconium

241(Ravine in Idumsea

243 Interior of Temple at Medinet-Abu

243 Impost at Barton Seagrave

243:Modern Oriental Writing Imple-

244j ments

244| Ancient Egyptian Writing-tablet. .

246 Plan of Khan at Idalia

246:Egyptian Hieroglyphics

260 1 Figurative and Symbolic Hiero-

265 glyphics

267 1 Engraved Rocksin Wady Mokatteb

Remains of Bridge at Jerusalem.. 850 Pier of Arch across the Tyropoeon. 851 Passage below the Mosque el-Aksa 851 Jerusalem from the " Well of Joab" 852 Map of the Environs of Jerusalem 854

36S Interior of "Golden Gate" 856

The " Castle of David" 857

Quarries under Jerusalem 857

Map of Modern Jerusalem bSS

Christ's Journeys during his Intro- ductory Year 88S

Christ's 'Journeys during his First

more public Year 889

Ruins of "Synagogue" at Tell-

Hum 8S9

Christ's Journeys during his Sec- ond more public Year SOO

Ruins of "Synagogue" at Kerazeh 891

374 Christ's Journeys during bis Third

375 more public Year S92

Christ's Journeys during Passion

Week 895,897

Map of the Valley of Jezreel 91S

Tomb of the Prophet Jonah at Mo-

412 sul 989

418 Terraces of the Jordan 1007

429 Upper Ford of the Jordan, near 451 Bethshan 1007

454 Lower Ford of the Jordan at Wa-

455 dy Nawaimeh lOOS

463 Joseph's Tomb 1017

489 Map of the Tribe of Judah 1051

502 [Tombs of Seid Yehudah 1054

349

523

Roman Judgment-seat 1082

Julian the Apostate 1090

Coin of Julias 1092

Julius Csesar 1093

JuniperiuH Phanicia 1096

Genista Monosperma 1096

Head of Jupiter Olympius 1099

Medal of Justinian 1111

C TC L 0 PJE D I A

BIBLICAL, THEOLOGICAL, AND ECCLESIASTICAL LITERATURE.

H.

Haag (Hague) Apologetical Society, a sci- entific societj'iii Holland, founded in 17^5 for the purpose of calling forth scientific works in defence of the Chris- tian religion. It annually offers a prize of 400 florins for the best work on a topic proposed. (A. J. S.)

Haahash'teri (Heb. with the art. [which the A. V. has mistaken for part of the'name] ha-Achashtari', •ilpi'ljnxfl, i. e. the Achastarite, prob. of foreign [? Per- sian] origin; according to Flirst, an adj. from the word achastar, i. e. courier [compare D'^31Pldns, "camels," Esth. viii, 10, 14]; acconling to Gesenius, mule-driver; Sept. 6 A<j^)]oa V. r. 'Aafj^i'/p, etc., A^ulg. Ahasfhari), the last mentioned of the four sons of Naarah, second of the two wives of Ashur, the founder of Tekoa, of the tribe of Judah (1 Chron. iv, 6). B.C. post 1G18.

Ha-ammonai. See Chephar-iiaammonai.

Haan, Carolus de, was born at Arnheim Aug. 16, 1530. Becoming acquainted with the Reformation, he resolved to leave the Roman Catholic Church and his legal studies, and repaired to Geneva, where he studied theology under Calvin and Beza. In loGO he became a minister 'of the Reformed Church at Deventer. Driven from thence by persecution, he was invited to Ham by William, duke of Cleves, and exercised his ministry tliere for sixteen years, until persecution again compel- led him to depart. Count Jan of Nassau, stadtholder of Guelderland, and his son, Lodewijk Willem, stadtholder of Friesland, then secured his services to etfect a refor- mation of the Church in their respective provinces. He afterwards returned to Deventer, but was again com- pelled to leave it in 1587, when it fell into the hands of tlie Spaniards. He repaired the same year to Leyden, where he was temporarily appointed professor extraor- dinary of theology. This position he held for foiu: years. He was then called to Oldenbroek, where he exercised liis ministry till he had passed the age of eighty. He died at Leyden Jan. 28, 1610. He wrote an exposition of the Revelatfen of St. John in Latin, and a work m Dutch against the Anabaptists. See Glasius, Godge- leerd Nederland, i. ' (J. P. AV.)

Ha-araloth. See Gibeaii-haaualoth.

Haas, Gerarous de, D.D., was born in 1736. Af- ter completing his theological studies at Utrecht, and receiving the doctorate in theology in 17G1, he was set- tled successively at Amersfoort, Middclburg, and Am- sterdam. His works are chiefly exegetical and dog- matic. The most important of them are, A anmerkinr/en over hei senende Boek der Godspranken van Jesaiu (Utr. 1773): — Ilet vijfde en drie vohjende hoofdMukken uit Pau- las brief aan de Romeinen rerkhiani ( Amst. 1789-93, 3 parts) : — Verhandeling over de toekomendv wereld (Amst. 1798) : — Over de Openbaring ran Johannes (Amst. 1807, 3 parts). He also completed the commentary of Prof. Nahnis on the Epistle to the Philippians. It was pub- lished at Amsterdam in 1783 in 3 vols. See Glasius, Godgeleerd Ncderlaml, i. (J. P. V<,\)

rv.— A

Haba'iah (Heb. Chabaynh', fl^nn or t^'^'^^,, pro- ieded by Jehoyah; Sept. 'Oflaia and 'EfSaia), a priest Avhose descendants returned from the captivity with Ze- rubbabel, but were degra<led from the priestly office on account of not b^ing able to trace their genealogy (Ezra ii, 6 ; Neh. vii, 63). B.C. ante 459.

Hab'akkuk [many Ilabak'kuk] (Heb. Chabak- kuk', p^psn, embrace; Sept. 'Ai.cj3aK0v/i,Vvlg. Ilabu- cuc ; Jerome, Prief. in llab. translates Trspi\i]\l/tc, and Suidas TrctTi'ip iy'tpanoQ ; other Gnecized and Latinized forms are 'AfijiaKovf^i, 'AfiliuKom, Ambacum, Abacuc, etc.), the eighth in order of the twelve minor prophets (q. V.) of the Old Testament.

1. As to the name, besides the above forms, the Greeks, not only the Sept. translators, but the fathers of the, Church, probably to make it more sonorous, cor- rupt it into ApajiuKovK' 'Apa(3aKovp(iJ, or, as Jerome writes, 'AjSaKovpuj, and only one Greek copy, f )und in the library of Alcala, in Spain, has 'AfifiaKovic, which seems to be a recent correction made to suit the Hebrew text. The Heb. word may denote, as observed by Je- rome, as well a '"favorite" as a " struggler." Abarbanel thinks that in the latter sense it has allusion to the pa- triotic zeal of the prophet fervently contending for the welfare of his country : but other prophets did the same ; and in the former and less distant signification, the name woidil be one like Theoiihilus, " a friend of God," which his parents may have given him for a good omen. Lu- ther took the name in the active sense, and applied it to the labors and wTitings of the man, thus : " Habak- kuk had a proper name for his oflUce ; for it signifies a man of heart, one who is hearty towards another and takes him into his arms. This is what he does in his prophecy; he comforts his people and lifts them up, as one would do with a weejiing child or man, bidding him be quiet and content, because, please God, it woidd yet be better with liim." But all this is speculation. See Keil and Delitzsch, Comment, ad cap. i, 1.

2. Of the facts of this prophet's birth-place, parent- age, and life we have only apocryphal and confiieting accomits (see Delitzsch, De I/abacuci vita et a'tatc. Lijis. 1842, 1844). The Rabbinical tradition that Habakkuk was the son of the Shunammite woman whom •*lisha restored to life is repeated by Almrbancl in his commen- tary, and has no other foundation than a fanciful ety- mology of the prophet's name, based on the expression in 2 Kings iv, 16. Equally unfounded is the tradition that he was the sentinel set by Isaiah to watch for the destruction of Babvlon (corop. Isa. xxi, 16 with Hab. ii, 1). In the title of the history of Bel and the Dragon, as found in the Sept. version in Origeu's Tetrapla, the author is called " Habakkuk, the son of Joshua, of the tribe of Levi." Some have supposed this apocr>'phal ^\Titer to be identical with the prophet (Jerome, Proam. in Dan.). Tlie psalm in ch. iii and its title are thought to favor the opinion that Habakkuk was a Levite (De-

HABAKKUK !

litzscb, Uahnhd; p. lii). rseiulo-Epiphanius (li. 240, De I'itu Proplietiirum) and Dorothciis (C/inm. I'ltsch. p. 150) say that he was of Bj/W^oic/';;) or H>/fl(roi',Y"P (v. r. Bflf^oK/'/p, B(t';'fX''i") (Belhiwat, Isid. Ilispal. o. 47), of the tribe of .Simeon. This may have been the same as liethzacharias. where Judas JIaceaba;us was defeated by AntiocluLs Kupator (1 Mace, vi, 32, 33). The same au- thors relate that wlien Jerusalem was sacked by Nebu- chadnezzar, Haljakkuk tied to Ostracine, and remained there till after the Chaldreans had left the city, when he returned to his own country, and died at his farm two years before the return from Babylon, B.C. 538. It was (lurinj; his residence in Jud.Ta tliat he is said to have carried food to Daniel in the den of lions at Babylon. This Icfjend is fjiven in the history of I$el and the Drag- on, anil is repeated by Eiisebius, Bar Hcbroeus, and Eu- tychius. It is (juoted from Joseph bcn-(Jorion {B. J. xi, 3) by Abarbancl (Comm. on Hub.), and seriously re- futcil by him on chronological grounds. The scene of the event was shown to mediieval travellers on the road from Jenisalem to Bethlehem (Karli/ Travels in rales- tine, p. 20). Habakkuk is said to have been buried at C'eila, in the tribe of Judah, eight miles cast of Eleu- theropolis (Eusebius, Onomasticon, s. v.) ; where, in the days of Zebenus, bishop of Eleutheropolis, according to Nicephorus (//. IC. xii, 48) and Sozomen (//. E. vii, 28), the remains of the prophets Habakkuk and ^Slicah were both discovered. .See Kkilaii. llaliliinicnl tradition, however, places his tomb at Chukkok, of the tribe of Naphthali, now called Jakuk. See IIikkok.

Book ok Habakklk.— A full and trustworthy ac- count of the life of this prophet would explain his im- agery, and many of the events to which he alludes; but since we have no information on which we can depend, uotliing remains but to determine from the book itself its historical basis and its age.

1. Tiie Kabbinical traditions agree in jilacing Habak- kuk with Joel and Xahum in the reign of Manasseh (comp. Seller Olum /{abba and Ziita, and Tsemack Da- vid). This date is ailojited by Kimchi and Abarbanel among the Kabbis, and by ^^'itsius and others among modern writers. The general corruption and lawless- ness which prevailed in the reign of Jlanasseh are supposed to be referred to in I lab. i, 2-4. Kalinsky conjectures that Habakkuk may have been one of the prophets mentioned in 2 Kings xxi, 10. Carpzov (/«- trod, (id libr. canon. V. T. p. 79, 410) and .lahn (/ntrnd. in librox siirros V. T. ii, § 120) refer our jirophet to the reign of Manasseh, thus placing him thirty odd years earlier; l)ut at that time the Chaldicans had not as yet given just ground for apprehension, and it would have been injudicious in Habakkuk jirematurely to (ill the minds of the i)eople with fear of tiiem. Some addition- al sup()ort to our .statement of the age of this book is derived from the tradition, reported in the apocryjihal appendix to Daniel and by the I'seudo-Epiphanius", that Habakkuk lived to .see tlie Baliykmi.-ui exile. Syncel- lus (Clinmoiiraphid, p. 214, 2.'i(i, 21(1) makes him con- temporary witli Ezekiel, anil extends the period of his prophecy from the lime of jAIana.sseh to that of Daniel and Joshua, the son of Josedech. The CImmicon J'as- rhale places him later, first mentioning him in the be- ginning of the reign of .losiaii (( )lymp. 32), as contem- I)orary with Zephaniah and Kahum; and again in tlie begiiniiiig of tlie reign of Cyrus (Olymp. 42), as con- temporary with Daniel and Ezekiel in Persia, with Haggai and Zechariaii in Judaea, and with Baruch in Egypt. Davidson (Home's In/rod. ii, !)Ci8), following Keil, decides in favor of the early i)art of the reign of Josiaii. Calmet, Jjiger, Ewakl, KosenmnUer, Maurer, and Hitzig agree in a.ssigning tlie commcncenient of Habakkiik's prophecy to the reign of .Jelioiakim, though they are divided as to the exact (jcriod to which it is to be referred. Itanitz {Introdnctio in Hob. \'(ilic. [>. 24, 59), Sfirkcl (I'rohu/. ad interpr. iertii cap. llah. p. 22^ 27), and Dc W'ctte {Lehrbiich der Ilistorm-hkritischm Eiideit. Berlin, 1840, p. 338) justly place the age of Ilab-

HABAKKUK

akkuk before the invasion of Juda;a by the Chaldseans. Knobel (Der Propheiism. de Hebr.) and Meier {Gesch. d. poet. wit. Liter, d. Ilebr.) are in favor of the commence- ment of the Chaldean lera, after the battle of Carche- mish (B.C. G06), when Judiea was lirst threatened by the victors. Some interpreters are of opinion that ch. ii was -wTitten in the reign of Jehoiachm, the son of Je- hoiakim (2 Kings xxiv, 6), after Jerusalem had been besieged and conquered by Nebuchathiezzar, the king made a prisoner, and, with many thousands of his sub- jects, carried away to Babylon ; none remaining in Je- rusalem save the poorest class of the people (2 Kings xxiv, 14). But of all this nothing is said of the book of Habakkuk, nor even so much as hinted at ; and what is stated of the violence and injustice of the Chaldseans does not imply that the Jews had already experienced it. It is also a supposition equally gratuitous, accord- ing to which some interpreters refer ch. iii to tlic period of the last siege of Jerusalem, when Zcdeluah ^^ns taken, his sons slain, his eyes put out, tlie walls uf the city broken down, and the Temple biu-ned (2 Kings xxv, 1- 10). There is not the sUghtest allusion to any of these incidents in the third chapter of Habakkuk.

But the question of the date of Habakkuk's prophecy has been discussed in the most exhaustive manner by Delitzsch {Der Prophet Ilubakul; Einl. § 3), and, though his arguments are rather ingenious than convincing, they are well deserving of consideration as based upon internal evidence. The conclusion at which he arrives is that Habakkuk delivered his ino|ihccy about the twelfth or thirteenth year of Josiali (B.C. 030 or C29), for reasons of which the following is a summary. In Hab. i, 5 the expression " in yoiu- days" shows that the fulfilment of the prophecy would take place in the life- time of those to whom it was adtU-essed. The same phrase in Jer. xvi, 9 embraces a period of at most twen- ty years, while in Ezek. xii, 25 it denotes about six years, and thereibre, reckoning backwards from the Chaletean invasion, the date above assigned woidd in- volve no violation of probability, though the argument does not amount to a proof. From the similarity of Hab. ii, 10 and Zeph. i, 7, Delitzsch infers that the" lat- ter is an imitation, the former being the original. He supports this conclusion by many collateral arguments. Now Zephaniah, according to the superscription of his prophecy, lived in the time of Josiah, and from iii, 5 he is supposed to ha^•e prophesied after the worship of Je- hovah ivas restored, that is, after the twelfth year of that king's reign. It is thought that he wrote about B.C. G24. Between this period, therefore, and the twelfth year of Josiah (B.C. 630), Delitzsch places Habakkuk. But Jeremiah began to prophesy in the thirteenth year of Josiah, and many passages are borrowed by him from Habakkuk (compare Hab. ii, 13 with Jer. ii, 58, etc.). The latter, therefore, must have written about B.C. G30 or 629. This vie^y receives some confirmation from the position of his projihecy in the O.-T. Canon.

On the other hand, while it is evident, from the con- stant use of the future tense in speaking of the Chal- dican desolations (i, 5, G, 12), that the prophet must have written before the invasion of Nebuchachiezzar, which rendered Jchoiakim tributary to the king of Bab- ylon (2 Kings xxiv, I), B.C. GOG, yet it is equally clear from t:h. ii, 3 that the prophecy did not long precede the fulfilment ; and as there seem to be no references to the reigns of Josiah or Jehoahaz (B.C. 609), and as the no- tices of the corruption of the period agree with the be- ginning of the reign of Jehoiakim, we cannot be far astray in assigning B.C. 608 as the approximate date of this book.

2. Instead of looking upon the prophecy as an organic whole, KosenmiiUer divided it into three parts corre- sponding to the chapters, and assigned the first chapter to the reign of Jehoiakim, the second to that of Jehoia- chin, and the third to that of Zedekial), when Jerusalem was besieged for the third time by Nebuchadnezzar. Kalinsky ( r«^2V. Chubuc. ei Kah.) makes foiu: divisions.

HABAKKUK

and refers the prophecy not to Nebuchadnezzar, but to Esarhaddon. But in such an arbitrary arrangement the true character of the composition as a perfectlj' de- veloped poem is entirely lost sight of.

The prophet commences bj' anuomicing his office and important mission (i, 1). He bewails the corruption and social ilisorganization by wliich he is surrounded, and cries to Jehovah for help (i, 2-4). Next follows the reply of the Ucity, threatening swift vengeance (i, 5-11). The prophet, transferring himself to the near future foreshadowed in the divine threatenmgs, sees the rapacity and boastftd impiety of the Clialdsean hosts, but, contident that God has only employed them as the instruments of correction, assumes (ii, 1) an attitude of hopeful expectancy, and waits to see the issue. He re- ceives the divine command to write in an enduring form the vision of God's retributive justice as revealed to his projjhetic eye (ii, 2, 3). The doom of the Chaldfeans is first foretold in general terms (ii. 4-0), and the announce- ment is tnllowed by a series of denunciations pronounced upon them by the nations who had suffered from their oppression (ii, 6-20). The strophical arrangement of these "woes" is a remarkable feature of the jirophecy. They are distributed in strophes of three verses each, characterized by a certain regularity of structure. The first four commence with a '"Woe!" and close with a verse beginning with "'S (for). The first verse of each of these contains the character of the sin, the second the development of the woe, while the third is confirmatory of the woe denounced. The fifth stro])he differs from the others in form in having a verse introductory to the Avoe. The prominent vices of the Chaldfeans' character, as delineated in i, 5-11, arc made the subjects of sepa- rate denunciations: their insatiable ambition (ii, G-8), their covctousness (ii, 9-11), cruelty ii, 12-14), dnmk- enness (ii, 15-17), and idolatry (ii, 18-20). The whole concludes with the magnificent psalm in chap, iii, " Hab- akkiik's Pindaric ode" (Ewald), a composition unrival- led for boldness of conception, sublimity of thought, and majesty of diction. This constitutes, in DeUtzsch's opinion, "the second grand division of the entire proph- ecy', as the subjective reflex of the two subdivisions of the first, and the IjTical recapitulation of the whole." It is the echo of the feelings aroused in the prophet's mind by the divine answers to his appeals ; fear in an- ticipation of the threatened judgments, and thankfid- ness and joy at the promised retribution. But, though intimately connected with the former part of the proph- ecy, it is in itself a perfect whole, as is sufficiently evi- dent from its l\Tical character, and the musical airange- ment by which it was adapted for use in the Temple service.

3. The style of this prophet has always been much ad- mired. Lowth {De Poesi Uebrceo?: p. 287) says : " Po- eticus est Habaccuci stylus; sed maxime in oda, quae inter absolutissimas in eo genere merito numerari po- test." Eichhorn, De Wette, and Kosenmiiller are loud in their praise of Habakkuk's style ; the first giving a detailed and animated analysis of the construction of his prophecies {Eiufeifuiif/ in das A. Test, iii, 333). He equals the most eminent prophets of the Old Testament —Joel, Amos, Nahum, Isaiah ; and the ode in ch. iii may be placed in competition with Psa. xviii and Ixviii for originality and sublimity. His figures are all great, happily chosen, and properly drawn out. His denunci- ations are terrible, his derision bitter, his consolation cheering. Instances occur of borrowed ideas (iii, 19 ; comp. Psa, xviii, 34 : ii, G ; comp. Isa. xiv, 7 : ii, 14 ; comp. Isa. xi, 9) ; but he makes them his own in drawing them out in his peculiar manner. With all the boldness and fervor of his imagination, his language is pure and his verse melodious. Eichhorn, indeed, gives a considera- ble number of words which he considers to be pecidiar to this prophet, and sXipposes him to have formed new words or altered existing ones, to sound more energetic or feeble, as the sentiments to be expressed might re- quire ; but his list neeiLs sifting, as De Wette observes

HABAZANIAH

{Einleihmj, p. 339) ; and "j'^^i^'^p, ii. IG, is the only un. exceptionable instance.

4. 'J'he ancient catalogues of canonical books of the Old Testament do not, indeed, mention Habakkuk by name; but they must have counted him in the twelve I minor prophets, whose numbers would otherwise not ho full. In the New Testament some expressions of Ids are introduced, but liis name is not added (Kom. i, 17; Gal. iii, 11 ; Heh. x, 38 ; comp. Hab. ii, 4: Acts x'.ii, 40, 41 ; comp. Hab. i, 5).— Kilto, s. v. ; Smith, s. v.

o. Express commentaries on the whole of this book separately are the following, of which the most impor- tant are designated by an asterisk [*] prefixed ; Tlieo- yi\\\\fiQX, Com limit a rill s (in Opp.'w); Bcde. J-Jrjiosilio (in Worh, ix, 404) : Tanchum of Jerusalem, Co/^ww/a/ye (ed. Munk, Paris, 1843, 8vc() ; .-Vbarbanel, Commcnttinus (ed. Sprecher, Traj. 1722. Helmst. 1790, 8vo) : Luther, Aiislegung (Vitemb, 152G, 4to; Erf. eod. 8vo ; in Latin, Argent. 1528, 8vo); Qa,\}ito, Knarrutiones (.\rgent. 152G, I 8vo) ; Chytrseus, I.ectiones (in 0pp. p. 364) ; Grynasus, I Hijpomnemata (Basil. 1 582, 8vo) ; De Guevara, Conmwn- i to-MM [Eom.Cath.] (Madrid, 1585, 4to; 1593. fol.; Aug. I Yind. 1603 ; Antw. 1G09, 4to) ; Agellius, Commeniaritm I (Antw. 1597. 8vo) ; Tossan, Paraphrusis (Francf. 1599, 8vo) ; Garthius, Commentariiis (Vitemb. 1605,8vc) : Tar- novius, Commentarius (Rost. 1623, 8vo) , Cocceius, A luih/- sis (in 0pp. xi, 657) ; Marburj-, Commeniarie (Lond. 1650, 4to) , *De Padilla, Commentaiia [Rom. Cath.] (^ladrid, 1G57, 2 vols. 4to; Sidzb. 1674, 4to , Rome, 1702, fol.); Hafenreffer, Commentarius [including Nahum] (Stuttg. 1663, 8vo) ; *Van Til, Commentarius (L. B. 1700, 4to) ; j Biermanu, De Propihezie. van If. (Utr. 1713, 4to) ; Esch, ! ErUarunfi (Wescl, 1714, 4to) ; Abicht, .4 (/no/«^it)«e.« (Vi- temb. 1732, 4to) ; jansen, Analecta (in Pentateuch, etc.) ; *>ic\\Q\tmga.,Commentarius (L. B. 1747,4to) ; *Kaliiisky, Illitstratio [including Nahum] (Vratislav, 1748, 4t(i) ; Chrysander, Anmerk. (Rint. and Lpz. 1752, 4to) ; JMon- xaA, A nmerk. (from the Danish, Gottingen, 1759, 8vo) ; Anon. Traduction (Paris, 1775, 12mo) : Perschke, !> ^A■/(^ etc. (Francf. et. Lips. 1777, 8vo) ; Ludwig, Erlduterung (Frkft. 1779, 8vo) ; Faber, Coimm-ntutio (Onold. 1779. 2 vols. 4to) , Wahl, Anmerhinfj. etc. (Hanover. 1790, 8v(>) , Kofod, Commentarius (Hafn. 1792, 8vo) ; Tingstiid. .1 iii- madrersiones (Upsal. 1795, 8vo) ; H.anlein, Interpretalio (Erlang. 1795, 8vo) ; Bather, Application (in Sermons, i, 188); V\nm, Ohsercationes [including Obad.] (Gotting. 1 796, 8vo) ; Conz, Erlduterumi (in Sjtiiudlen's Beit rage) , Horst, Anmei-kungen (Gotha, 1798, 8vo) ; Dahl, Observa- tiones (Neustr. 1798, 8vo) ; Wolfssohn, Anmerk. (Bresl. 1806, 8vo) ; Euchel, Erldut. (Copenh. 1815, 8vo) ; Justi, Erlatit. (Lpz. 1820, 8vo) ; Wolff, Commentar (Darmst. ^1822, 8vo) ; Schroder, Anmerk. [inchiding Joel, Nahum, *etc.] (Hildesh. 1827,8vo); Deutsch, C>i5"iri, etc. (Bresl. 1837, 8vo) , *Biiumlein, Commentarius (Heilbroini, 1-840, 8vo) ; *Delitzscli, .4 uslegung (Lpz. 1843, 8vo) ; Von Giun- pach, Erkldriing (JIunch. 1860, 8\-o) ; Rol)inson, Homi- lies (Lond. 1865, 8vo). See Puopiiets, Minor.

Tlie following are on chap, iii exclusively : Barhrd, De equitatione Dei [ver. 15] (Lips. 1749, 4to) ; Feder, Canticum Hab. (Wiirzb. 1774, 8vo) ; Perschke, Commen- tarius (Francf. 1777, 4to) ; Busing, De fulgoiibus Dei [ver. 3, 4] (Bremen, 1778, 4to) ; Nachtigal, Erklar. (in Henke's Magazine, iv, 180-190) ; Schroder, Dis^ertatio (Grciningen, 1781, 4to) ; SchimtKr, Dissertaiio (Tiibing. 1786, 4to) ; Jlorner, Hymnus Hab. (Ups. 1794, 4to) ; Hei- denheim, D^5"iFl, etc. (Rodelh. 1800, 1826, 8vo) ; Anton, Expositio (Giirl. 1810, 4to) ; Steiger, Anmerkungen (in Schwarz, Jahrb. 1824, p. 136) ; Stickel. Prolusin (Nenst. 1827, 8vo) ; Reissmann, De Cant. Hab. (Krauth. 1831, 8vo) : Strong, Prayer of Hab. (in the ^htll. Qiiar.Pei: Jan. 18G1, p. 73). See Cojimextarv.

Habazani'ah (Hebrew Cliabatstsinyah',in'^^'^'ZJl, perh. lamp of Jehovah, according to Y urst, collection of .Tehovah; Sept. Xa/3rt(7(V), the father of one Jeremiah and grandfather of the chief Rcchabite Jaazaniah, which last the prophet Jeremiah tested with the offer of wine

HABBACUC

in the Temple (Jcr. xxxv, 3). B.C. considerably ante

Hab'bacuc (AfiiSaKov^i; Vulic. Ilobacuc), the form 111 whicli the name of the proj.het Hab.^kkik (q. v.) is jriven in the Apocrypha (Bel, 33, 34, 35, 37, 39).

Habergeon, an old English word for hreastphite, appears in the Auth.A'ers. as the rendering of two Ileb. terms: tT^"!-", shinjah' (.Job xli, 2(i, where it is named by zeuijm'u with offensive weapons), or ■|i"'7':3, shinjon' (i C'hron. xxvi, 14 ; Neh. iv, \C>), a coat of mail (as ren- dered in 1 Sam. xvii, », 38) ; and X'^nn, tctchura' (Exod. xxviii, 3-2 ; xxxix, 23), a military garment, "properly of linen strongly anil thickly woven, anil furnished around t he neck and breast with a mailed covering (see Herod. ii, W2 ; iii, 47 ; and comii. the XtvoSrwpifi, of Homer, //. ii, 5-29, 830). (See Smith's Diet, of Class. Anfiq. s. v. l^mca.) See Ait.MOK.

	^M	^■;;	■Iii
	^^p	'^:'||
	H||:	1
	L		■ iilj
	|,
MMU.ii,! 1 . ■„!	L!lU!!l!!.!'"li;i;'l!;",.'.illliJ'!''	.^^m

Ancient Epyptinn Linen Corslet (from the tomb of Kamcses III al Tlicbcs).

HABOR

cM(B et inonarchiw (Taris, 1640) i—De cathedra seii pri- matu S. Petri (Paris, 1645). He translated also into Latin the ceremonial of the Eastern Church, under the title Liber pontijicalis, Greece et Latins c.not. (Paris, 1G43, M.).—\i(ixzoQJReal-Enqjklo2Mdie,Y, 439 ; Hoefer, Nouv. Biot). Generale, xxiii, 13.

Habesh. See Abyssixlvn Chukch. Habit. See Dress.

Habit, '-a power and ability of doing anything, ac- qiured by frequent repetition of the same action. ' !Man,' says Dr. Paley, ' is a buncUe of habits. There are hab- its of industry, attention, vigilance, advertency; of a prompt obedience to the judgment occurring, or of yielding to the first impulse of passion ; of extending our views to the future, t)r of resting upon the present; of apprehending, methodizing, reasoning; of indolence and dilatoriness ; of vanity, self-conceit, melancholy, partiality; of fretfuluess, suspicion, captiousness, censo- riousness; of pride, ambition, covetousness ; of over- reaching, intriguing, projecting; in a word, there is not a quality or function, either of body or mind, whicli does not feel the influence of this great law of animated nature.' " " If the term attachme7it seems too good to be applied to habits, let us, if you please, call them ties. Habits, in fact, are ties, chains. We contract them \m- awares, often without feeling any pleasure in them ; but we cannot break them without pain. It costs us some- thing to cease to be what we have always been, to ceaso doing what we have always done. Life itself, in its least attractive form, the life least deserving of the name, is dear to us from the mere habit of living. The most intimate attachments, and, still more, the most incontestable duties, have often given way before the power of habit. To have the lf>ins girt about, then, is not merely to distrust our attachments; it is to prevent our habits from striking their roots too deep within. Nothing, therefore, which is habitual should be regard- ed as trivial The most invisible ties are not the weak- est, and, at aU events, their number renders them inde- . structible. We must remember that a cable is com- posed of threads. It is impossible to dispense with habits; a life without habits is a life without a rule. But in regard to these, as in regard to everything else, it is necessary to say M-ith the apostle, 'All things are lawful unto me, but I will not be brought under the power of any'" (Yinet, Gospel Studies, p. 310). See Fellowes, Boch/ of Theology, i, 58 ; Paley, Moral Philos- ophy, i, 48 ; Kames, Elem. of Criticism, eh. xiv ; .Tortin, Sermons, \iA. iii; Keid, Active Powers of if an; Jiuller, On the Christ iun Doctrine oj Sin (see Index).

Habitation (represented by several Hcb. and Gr. words), (iod is metapliorieclly called the habitation of his people (Psa. Ixxi, 3) , in him they find the most ilc-

Haberkorn, Pi-.tki:, a C.erman divine, I)orn a>

But/ba.h Ml \r,a\. After filhng various other jiosts, he

was made jirofcssor of tlieologv at (iiessen, and lUed i ,. , . ,

there, Ai.ril. 107G. He was distinguished as a polemic, I ''«''*^"^ '"^'"f- '*'<^^'.^'' »"'* ^"™<^^""^ (^ **«• ^"' ^)- Justice

and judgment are the liabitation of God's throne (Psa. Ixxxix, 14), all his acts being fomuled on justice and judgment (Psa. cxvii. 2). The land of Canaan, the citv

especially against the Komanists and Syncretists (q. v.). He wrote (1) VimUcittio Lvlh.Ji\hi:—('2) Ileptas dv<pv- Uitiimuw Anli-\V<iUcmbitryicnriim (KioO, 1()52, 2 vols. 8vo).— Tholuek, in Hcrzog, /{eal-Kiinjklop, v, 438, 439.

Habert, Isaac, doctor of the Sorbonne, the first Pnri>i!in ilicologian who wrote against .Jansenius. He was a native of I'aris. studied at the Sorbonne, was aji- pointed canon of the cathedral of Paris, and in 1645 bishop of Valires. He filled this post for Iwenly-three years, was rejiuted a very pious man, and died at I'onI lie Salars, near Itode/., in 1668. lu \M\ ju" accused Jansenius of holding heretical doi'triucs on forty points, and tliereby provoked Antoine Arnauld to .inswer him

of Jerusalem, the tabernacle and Temple, are spoken of as the habitation of (iod ; there he does or did signally .show himself present (Psa. cxxxii, 5, 13; Epli. ii, 22). Eternity is represented as his habitation (Isa. Ivii, 15). He '• inhabited the jiraLscs of Israel," a bold metaphor, implying that Jehovah is the object of, and kindly ac- cepts the praises of liis people (Psa. xxii, 3). See DwKM.iNc;.

Habits. See Yestjients.

Ha'bor (Heb. Chabor', "lisn, if of Shemitic origin,

ill iiis Apolor/ir, in which he sought to prove the iden- 'rom "iSn, toyo/w, meanhig the united stream: if of Per- lity of the doctrines of Jansenius and St. Augustine, sic derivation, from A7/M6/)a/-=:{i;*:p,;^voc, with 6e()M///;/i

■ anks [ Filrst, Lex. s. v.] ; Sept. 'A/itip 'and Xa^wp). a

Habert nevertheless remained a declared enemy of .Ian senilis, and to him is ascribed the autliorshiii of the let- ter sent to pope Innocent X in 1651, and signed by eighty-five bishops, praying him to decide the (picstion finally. The most noteworthy of his works are: De gratia ex partibus yrfccis (1646) x—De consensu hierar-

river, and ai)i>arently also a district of AssvTia, to which considerable interest is attached in connection with the first captivity. We read in 1 Chron. y, 26, that Tilgath- l)ihicser carried .nway '• the lieubenites, and the Gadites, and the half-tribe of JIauasseh, aud brought them imto

HABOR

HACKET

Ilalah, and flabor, and Hara, and to the river (Jnzan." About *2veuteen years later, Shalmaneser, the successDi- of the former mouarch, " took Samaria, and carried Is- rael away into Assyria, and i)laced them in Ilalah, and in Habor, the river of (Jozan" (A.V., "hij the river Oo- zan," 2 Kings xvii, 6; xviii, 11). There are two rivers still bearing tliis name, and geograi)hers are not agreed as to which is here referred to. See CArxivrrv.

1. A river called Khahur rises in the central high- lands of Kurdistan, flows in a south-westerly direction, and falls into the Tigris about seventy miles above Mo- sul (Layard, Nitieveh and Bahijlon, p. 56 ; Schultens, In- dex Geoffr. in vitam Saladini, s. v.). INIany suppose this to be the Habor of Scripture for the following reasons : 1. It is within Assyria proper, which Ptolemy says was bounded on the west by tlie Tigris (vi, 1). 2. It is af- firmed that the Assyrian monarch would place his cap- tives in a central part of his kingdom, such as this is, and not in the outskirts (Keil on 2 Kings xvii, 4-(j). 3. Habor is termed "'a river of Gozan" ("r J "lil3 "ii2H) ; and Gozan is supposed to signify " pasture," and to be identical with the word Zozan, now applied by the Nes- tiirians to the pastiu'e-lands in the highlands of Assyria, wliere the Khabur takes its rise (Grant, The Nestoriau C'h)istians, p. 124). 4. Ptolemy mentions a mountain called Ckabor {XajSiopac) which divides Assyria from Media (vi, 1) ; and Bochart says the river Chabor has its source in that mountain (Opera, i, 194, 242, 3G2). Some have supposed that the modern Nestorians are the descendants of the captive Jews (Grant, I. c). See Go-

ZAX.

2. The other and much more celebrated river, Kha- hiir, is that famous affluent of the Euphrates, which is caUed Abort-has ('A/Soppaf) by Strabo (xvi, 1, 27) and Procopius (Bell. Pers. ii, 5) ; Abiiras (Aj^jovpctg) by Isi- dore of Gharax (p. 4) ; A bora (Xftiopa) by Zosimus (iii, 12) ; and Chuborus by Ptolemy (XafSwnac, v, 18) -and Pliny (//. iV. XXX, 3). " It rises about lat. 30^ 40', long. 40^; flows only a little south of east to its junction near Kaukab with the Jerujer or river of Nisibis, which comes down from J\Ions JMasius. Both of these branch- es arc formed by the union of a number of streams. Neither of them is fordable for some distance above their junction; and below it they constitute a river of such magnitude as to be navigable for a considerable distance by steamers. The course of the Khabur below Kaukab is tortuous [through rich meads covered with flowers, having a general direction about S.S.W. to its junction with the Euphrates at Karkesia, the ancient Circesium]. The entire length of the stream is not less than 200 miles" (Rawlinson, Ancient Monaixhies, i,236; see Ainsworth, Travels in the Track of Ike Ten Thou- sand, p. 79 ; Layard, Xineveh and Babi/lon, p. 304). Bit- ter {Erdkiinih', x, 248), Gesenius {Thesaurus), Layard, Kawlinson, and others, maintain that this is the ancient JIabor. 'There can be no doubt that Ass\T:ia proper was confined to the country lying along the banks of the Upper Tigris, and stretching eastward to :Media. But its territory gradually exjianded so as to include Baby- lonia (Herodotus, iii, 92), Mesopotamia (Pliny, //. ^V. vi, 20), and even the country westward to the confines of Cilicia and Phcenicia (Strabo, xvi). At the time of the captivity the power of Assyria was at its height. The Jewish captives were as secure on the banks of the western as of the eastern Habor. The ruins of Assyrian towns are scattered over the whole of northern Meso- potamia. " On the banks of the lower Khabur are the remains of a royal palace, besides many other traces of the tract through -which it runs having been perma- nently occupied by the Assyrian people. Even near Seruj, in the country between Haran and the Euijhra- tes, some evidence has been found not only of conquest, but of occupation" (Kawlinson, Ancient Monarchies, i, 247; see Chesney, /:(7j/»Y//cs Expedition, i. Hi; Lavard, Nin. ami Bab. p. 275, 279-300, 312). There can be no doubt that the KhaV)ur was in AssvTia. and near the centre of the Idngdom, at the time of the captivity.

Further, Ptolemy mentions a province in ]\Iesopntamia called Gauzanitis (v, 18), It lay around the Khabur, and was doubtless identical with Gozan, lience the ))hrase •■ Habor, the river of Gozan" (2 Kings xvii. 0). Chalci- tis, which appears to be identical witli Ilalah, mention- ed in the same passage, adjoined (iauzamtis. It is a remarkable fact that down as late as tlic 12th century there Avere large Jewish communities on tlie banks of the Kliabur (Benjamin of Tudela, in Earln Tiarck m Pal. p. 92 sq.). The district along the banks probably took its name from the river, as would seem from a com- parison with 1 Chron. v, 2G. Ptolemy mentions a town called Chabor (v, 18). The Khabur occurs under that name in an Assyrian inscription of the 9th century be- fore our sera (Layard, Nin. and Bub. p. 354) . See Cu- neiform IXSCUIPTIONS.

It seems doubtfiU whether Habor was identical with the river Chcljar (133), on which Ezekiel saw his vis- ions. The latter was perhaps farther .south in Babylo- nia (Ezek. i, 3, etc.).— Kitto, s. v. See Cuebak.

Haccerem. See Bfc:TH-HAc-cEREjr.

HachaH'ah (Heb. Chakalyah', n^psri; according to Gesenius, whose eyes Jehovah enlivens; according to Furst, ornament of Jehovah ; Sept. 'AxaXia v. r. \t\- Kia), the father of Nehemiah, the governor after the captivity (Neh. i, 1 ; x, 2). B.C. ante 447.

Hach'ilah (Heb. Chahilah', nbiztl. according to Gesenius, darksome ; accoriling to Fiirst, drought ; Sept. 'Exi^a V. r. XfXjuriS), the descriptive name of a well- wooded hill (n"2S) near ("on the south of," "before," " by the way of") the wilderness (" Jeshimon") of Ziph, where David lay hid, and where Said pitched his tent at the information of the Ziphites (1 Sam. xxiii, 19; xxvi, 1, 3). This is doubtless the Tell Zif reported by Dr. Robinson {Researches, ii, 190, 191) as "a round eminence situated in the plain, a hundred feet or more in height," with a level plot on the top, ajiparently once inclosed by a wall, and containing several cisterns; ly- ing a short distance west of the site of the town of Ziph. See ZiPii. The identification proposed by Schwarz {Palest, p. 113) with " the village Beth-Chachal, 21 miles west of Hebron," is unsupported and out of place.

Hach'moni (Heb. Chakmoni', '^'i^zT}, wise ; Sept. 'Axanavi v. r. 'Axa/(',Vulg. Ilachamoni), a man only known as the father (or ancestor; comp. 1 Chron. xxvii, 2) of Jashobeam, the chief of David's warriors (1 Chron. xi, 11, where son of Hachmoni is rendered " Hachjio- NiTK," for which the parallel passage, 2 Sam. xxiii. 8, has " Taciimoxite") ; .and also of Jchiel,the companion of the princes in the royal household (1 Chron. xxvii, 32). B.C. considerably ante 1046. Hachmon or Hach- moni was no doubt the founder of a family to -which these men belonged: the actual fatlicr of .lashobeam was Zabdiel (1 Chron. xxvii, 2), and lie is also said to have belonged to the Korhites (1 Chron. xii, 6); possi- bly the Le-i-ites descended from Korah. But the name Hachmon nowhere appears in the genealogies of the Levites. See Kennicott, Diss. p. 72, 82, who calls at- tention to the fact that names given in Chronicles with Ben are in Samuel given without the Ben, but with the definite article. A less probable view is that which makes this term a title of office, q. d. counsellor. See Jashobeam.

Hach'inonite (1 Chron. xi. IG). See Haciimoxt.

Hacket, John, an EngUsh prelate, distinguished for his talents in controversy, was born at London in 1592. He studied at Westminster School, and entered Trinity College, Cambridge, in 1G08. He took orders in 1618, and soon after became chaplain of the bishop of Lincoln. At the beginning of the Civil War he was one of the divines chosen to prepare a report on Church reforms, to be presented by a committee of the House of Lords. This plan failed from the opposition of the bishops. Hacket was a zealous partisan of Charles, and

IIACKET <

liis house became tlie lieail-quarters of the Royalists in his neiKhborh<w<l. This brout,'ht him into trouble, and lie was even imprisone.l for a short time. After the Hestoration he was made bishoj) of Licliliold and Coven- try, and he caused the cathedral ol Liclilield, which had been miicli injured during the war, to be repaired, most- ly at his own expense. He died at Lichfield in 1670. Hacket was a Calvinist ; yet his writings abound, says t:oleridj,'e, " in fantastic rags and laiipcts of Popisli monkerv." He wrote also A Sermon preached before the Kiny March 22, IGGO :— 1 Century of Sermons upon several remarkable Subjects (publislied by Thos. Plume, with a life of the author, 1G75, fol.):— 7%e Life of Archbuilwp Williams (1G93, fob). See Biof/r. Britan- uirn ; A\'ood, A theiuB OTonien.ies, \o\. ii ; Gentleman's Mayazine, vol. Lwi; Hook, Eccles. Bioyraphu, v, 471; Alliboiip, Diet, of A utlwrs, i, 752 ; Coleridge, Works (New York edition), V, 123.

Hacket, William, an English cntluisiast and fa- natic of the ICth century. He was at first the servant of a gentleman named llussey,but married a rich wid- ow, wliose fortune he .soon spent in dissipation. He next appears at York and in Lincolnshire, giving him- self out as a prophet, and announcing the downfall of the papacy; that England would suffer .from famine, jiestilence," and war unless the consistorial discipline were established. He was whipped and driven out of the county, but coiUinuod his prophecies elsewhere. According to Bayle, he was a very ready and grandilo- rjuent sf)eaker, .so that many among the i)eople thought he had received a special gift of the Holy < ihost. He affected to place great reliance on his i)rayers, and as- serted that if all iMigland were to pray for rain there should fall none if he prayed for dr\' weather. Edmund Coppinger and Henry .\rthington became associated with him, the former under the name of Prophet of Mercy, the latter Prophet of Judyment. They pro- claimed Hacket the true king of the world, and next in jKJwer to .le.sus Christ. On Jan. 16, 1591, he sent his disciples through the streets of London crying that Je- sus had arrived, was sto]ipiiig at a certain hotel in the town, and that this time none should undertake any- thing against him. They ended with the cry, Repent, Kiiylaml, repent .' Thej* were finally arrested and put in pristm. Coppinger let himself die of starvation ; Ar- thingtoii published a recantation and was forgiven. As for Hacket. be persisted to the la.st, and was condemned to death as guilty of impiety and rel)cllion, and hung in I^ndon in July, l.VJl. Even on the scaflbld he prayed (iod for a miracle to confouii<l his enemies. See Henry Fitz-.Simon, liritannomachia Ministrorum, lib. ii, cap. vi, p. 202, 2()(); (^amden. Annates, an. l.^'.tl, pars iv, p. 618- 623; Hayle, Diet. hist, et aril.; Hoefer, Kouv. Bioy. Ge- nerale, xxiii, 31.

Hackley, Cii.M{i.i..s ^V., D.D., a clergyman of tlio Protestant Episco])al Churcli, and late iirofcs-^or of math- ematics ami astronomy in Colum!)ia College, New York, wa.H born March !l. lHii«. in Herkimer County, N. York, and di(d in the city of New York Jan. 10, 1861. Prof. Hackley gr.idualcd at the :\Iilitary Academy, West Point, ill l«2!t. and was a.s.sistant profcs,sor of matliemat- ics there until 1K32, when he engage<l in the study of law, but subse(piently abandoned it for theology, and was ordained in \K\;t. lie wa.s professor of mathemat- iii the I'liivcrsily of New York until 1K!K, then became president of .letl'erson College, Mississippi, and subse- <|uently rector of St. Peter's Protestant Episcopal Church, Auburn, N.Y. He w.xs elected profes.sor in Columbia College in 1843, and continued in that post until his death. He was the author of several excellent mathe- matical works, and a contributor to scientific jjcriodicals and weekly and daily journals. — .1 merican A nnual Cy- rlopadia. IHCl, p. 362*; Alliboiie, Diet, of A uthors, i, 753. (J.^V.M.)

Hackspan, Tiieodor, an eminent Lutheran theo- logian and Orientalist, was bom in 1607 at Weimar, and

HAD AD

died at Altorf .Ian, 19, 1659. He was educated at .Jena, where he studied philosophy, and then went to Altorf, to profit by the instructions of tlie able Orientalist Schwenter. and thence to Helmstadt, where he studied theology under the famous Calixtus. In 1686 he re- turned to Altorf, and for many years filled the chair of Hebrew iu its university, where he was the first to publicly teach the Oriental languages. In 1654 he was appointed professor of theology in that institu- tion, retaining at the same time the chair of Oriental languages. His close application to study and to the duties of his professorships so impaired his health that he died in the fifty-second year of his age. Hackspan is said to have been the best scholar of his day in He- brew, Chaldee, Syriac, and Arabic. The liberality of Joilociis Schmidmaier, an advocate of Nuremberg, who established in his own house a press, with supplies of types in the different languages, enabled him to publish most of his learned works. Among these we name Trac- tatus de usu I.ibrorum Rahbinicorum: — Sylloye iJispu- iationvni theoloyicai-um et jihiloloyicarum : — Jnterjues Errabundus: — Disputationes de locutionibus sacris (Al- torf, 1648) : — Observaiianes Arabico-Syiiacai in qucedam locu Veteris et Xovi Testamenti (ibid. 1639) : — Be Anye- lorum damonumgue nominibus (ibid. 1641): — Fides et Le- yes Jifohhammedk, etc. (ibid. 1646) : — Miscdlaneorum Sa- crorum Libri duo (ibid. 1660): — Exercitatio de Cabbala Judaica (ibid. 1660): — Kofce phUoloyico^theoloyiccE in varia et difficilia Scripturee loan (ibid. 1664, 3 vols.). — Rose, A«r Ge-n. Bioy. Diet, viii, 169 ; Hoefer, Xour. Bioy, (7e«fr«?e, xxiii, 34. (J. W. M.)

Ha'dad, a name which occurs with considerable confusion of form in tlie Heb. The pro;)er orthography seems to be Tlrt, lludad' (according to Gesenius from an Arab, root signifying to breah forth into shouts ; but FUrst makes it="'l"0, Almiyhty),-\\h\c\\ appears in Gen. xxxvi, 35, 36 ; 1 Chron. i, 46, 47, 50, 51 (in all which passages it is rendered by the Sept. 'AEac, and Vulg. Adad), and in 1 Kings xi, 14-25 (where the Sept. has "A5nfi,Vulg. Adad). The other forms are I^H, Cha- dad' (I Chron. i, 30; Sept. Xo^n^, Yulg. Hadad), Tin, Iladar' (Gen. xxvi, 39; Sept. 'Apa^, Vulg. Adar, EngL "Hadar"), "I'ln, Chadar' (Gen. xxv, 15; Sept Xo^av, Vulg. and Engl. Iladar), and TnX, Adad' (1 Kings xi, 17; Sept. 'A^op, Yulg. ylf7(/f/). It was the name of a Syrian idol, and was thence transferred to the king, as the highest of earthly authorities, in the forms Hadad, Ben-hadad ("worshipper of Hadad"), and Hadad-ezcr (" assisted by Hadad," Gesenius, Thesaur. p. 218). The title appears to have been an official one, like Pharaoh ; and perhaps it is so used by Nicolaus Damascenus, as (pioted b}' Josephus {Ant. vii, 5, 2), in reference to the Syrian king who aided Hadadezer (2 Sam. viii, 5). Jo- sephus appears to have used the name in the same sense, where he .suljstitutes it for Benhadad (Ant. ix, 8, 7, cora- pai-ed with 2 Kings xiii, 24). See also Hadad-Rim-

JIO.N.

1. Adad (q. v.) is the indigenous name of the chief deity of the Syrians, the sun, according to Macrobius (Saturnal. i, 23). jNIoreover. Pliny (Hist. Aat. xxxvii, 11,71), speaking of remarkable stones named after parts of the body, mentions some called '■ Adadunephros, ejus- dem oculus ac digitus dei ;" and adds, " et hie colitur a Syris." He is also called "ASojcoc i3aat\tvQ 6twv by Philo Byblius (in Eusebii Prapar. Ecan. i, 10). The jiassage of Ilesychius which Harduin adduces in his note to Pliny concerning the worship of this god by the Phrygians, Jablonski declares to be inadmissible (De Liny. Lycaonica, p. 64).

This Syrian deity claims some notice here, because his name is most probably an element in the names of the Syrian kings Benhadad and Hadadezer. More- over, several of the older commentators have endeavored to find this deity in Isa. Lxvi, 17 ; either bv altering the text there to suit the name given by Macrobius, or by

I

HADAD 1

adapting the name he gives to his inferpretatioii and in the reading of the Hebrew, so as to make that extract bear testimony to a god Achad (q. v.). INIichaelis has argued at some length against both these views ; and tlie modern commentators, such as (lesenius, Hitzig, Bfjttcher (in Prohen Attest. Schrifterkidr.), and Ewald, do not admit the name of any deity in that passage.— Kitto.

2. H.vnAR (q. v.), one of the sons of Ishmael (Gen. XXV, 15; 1 Chron. i, 30). His descendants probably occupied the western coast of the Persian Gulf, where the names Attwi (Ptol. vi, 7, § 15), Attme, and Chateni (Plin. vi, 32) bear affinity to the original name.— Smith. See Arabia.

3. Hadad, king of Edom, the son of Bedad, and suc- cessor of Husham : he established his coiu-t at Avith, and defeated the IMidianites in the intervening territory of Moab (Gen. xxxvi, 35 ; 1 Chron. i, 40). This is the only one of the ancient kings of Edom whose exploits are recorded by Moses. B.C. ante 1G18. See An'ITII.

4. Hadad, another king of Edom, successor of Baal- Hanon : he established his palace at Pai, and his wife's name was Mehetebel (1 Cliron. i, 50). He is called Hadar in Gen. xxxvi, 39. From the fact that with him the list of these Edomitish kings closes, it may be conjectured (Turner's Compamoii to Genesis, p. 32G) that he Uved about the time of the Exode, and in that case he may be the identical king of Edom who refused a passage to the Israelites (Numb, xx, U). B.C. prob. 1619 ; certainly ante 1093. See Pai.

5. Adad, a king of Syria, who reigned in Damascus at t je time that David attacked and defeated Hadad- ezcr, king of Zobah, whom he marched to assist, and in whose defeat he shared. B.C. cir. 1049. This fact is re- corded in 2 Sam. viii, 5, but the name of the king is not given. It is supplied, however, by Josephus (.1 nt. vii, 5, 2), who reports, after Nicolas of Damascus, that he carried succors to Iladadezer as far as the Euphrates, where David defeated them both ; and adds other par- ticulars respecting his fame. — Kitto.

6. Hadad, a young prince of the royal race of Edom, who, when his country was conquered by David, con- trived, in the heat of the massacre committed by Joab, to escape with some of his father's servants, or, rather, was carried off by them into the land of Midian. B.C. cir. 1040. Thence Hadad went into the desert of Pa- ran (''Midian," ver. 18), and eventually proceeded to Egjqit (1 Kings xi, 14 sq. ; in ver. 17 the name is given in the mutilated form TlX). He was there most favor- ably received by the king, who assigned him an estate and establishment suited to his rank, and even gave him in marriage the sister of his own consort, by whom he had a son, who was brought up in the palace with the sons of Pharaoh. Hadad remained in Egypt till after the death of David and Joab, when, although dis- suaded by Pharaoh, he returned to his own country in the hope of recovering his father's throne (1 Kings xi, 21, 22). B.C. cir. 1012. The Scriptiure does not record the result of this attempt further than by mentioning him as one of the troublers of Solomon's reign, which impUes some measure of success (see Kitto's iJai/i/ Bible Illust. ad loc). After relating these facts the text goes on to mention another enemy of Solomon, named Rezin, and then adds (ver. 25) that this was " besides the mis- chief that Hadad did; and he abhorred Israel, and reigned over Syria." Our version seems to make this apply to Rezin ; but the Sept. refers it to Hadad, read- ing mix, Edom, instead of D'HX, Aram or Syria, and the sense woidd certainly be improved by this reading, inasmuch as it supplies an apparent omission ; for with- out it we only know that Hadad left Egypt for Edom, and not how he succeeded there, or how he was able to trouble Solomon. The history of Hadad is certainly very obscure. Adopting the Sept. reading, some con- clude that Pharaoh used his interest with Solomon to allow Hadad to reign as a tributary prince, and that he

IIx\DAD-EZER

ultimately asserted his independence. Josephus, how- ever, seems to have read the Hebrew as our version does, "Syria," not "Edom." He says {Ant. viii, 7, O) that Hadad, on his arrival in Edom, found the ter- ritory too strongly garrisoned by Solomon's troops to afford any hope of success. He therefore proceeded with a party of adherents to Syria, where he was well received by Rezin, then at the head of a band of rob- bers, and Avith his assistance scizetl upon a part of Syria and reigned there. If this be correct, it mast have been a different part of Syria from that in which Rezin himself reigned, for it is certain, from ver. 24, that he (Rezin) did reign in Damascus. Carrie res su])- poses that Hadad reigned in Syria after the death of Rezin; and it might reconcile apparent discrepancies to suppose that two kingdoms were established (there were more previously), both of which, after the deatli of Rezin, were consolidated under Hadad. That Hadad was really king of Syria seems to be rather corroborated by the fact that every subsequent king of Syria is, in the Scripture, called I5cn-Hadad, " son of Hadad," ami in Josephus simi>ly Hadad, which seems to denote that the founder of the dyna-sty was called bj' tliis name. We may observe that, whether we read Aram or Edom, it must be understood as applying to Hadad, not to Re- zin {Pictorial Bible, on 2 Kings xi, 14). — Kitto. The identity of name suggests a common origin between the Edomitish and Syrian dynasties. Josephus, in the outset of his account, appears to call this Hadad by the name of A der. In any case, however, the preceding must be regarded as distinct persons from each other (see Ilengstcnberg, Pentateuch, ii, 288), the last prob- ably being the son, or, rather, grandson of No. 5. See Syria.

Hadad-e'zer (Hel<. id., '^.ti;'7'll-I, Adad is his help [see Hadad, No. 1] ; Sept. kSoai^iQ in 2 Sam. viii, but 'ASapi^tQ v.r.'AdaSiKtp i" i Kings xi,23; Yulg. A dar- ezer in both passages), less correctly Hadare'zeu (Heb. id., 1.1?'7'iri [see under Hadad; yet some MSS. have Iladadezer throughout], 2 Sam. x, 16, 10, 1 Chron. xviii,3-10; xix, 16,19; Sept. 'At()a^op v. r. A^pao^ap, Vulg. still Adarezei-), king of the Aramitish state Zobah, a powerful opponent of David. He was defeated by the Israelites in his first campaign, while on his way to "es- tablish his dominion" (B.C. cir. 1035) in the neighbor- hood of the Euphrates, with a great loss of men, war- chariots, and horses, and was desiioiled of many of his towns (2 Sam. viii, 3 ; 1 Chron. xviii, 3), and driven with the remnant of his force to the other side of the river (xix, 16). The golden weapons ("jbu, A.V. "shields of gold") cajitured on this occasion, a thousand in num- ber, were taken by David to Jerusalem (xviii, 7), and dedicated to Jeliovah. The foreign arras were iireseryed in the Temple, and were long knowm as king David's (1 Chron. xxiii, 9 ; Cant, iv, 4). A diversion highly serviceable to him was made by a king of Damascene^ Syria [see Had.ui, 5], who compelled David to turn his arms against him (2 Sam. x, 6-14; 1 Cliron. xi:?, 6-14). The breathing-time thus afforded Iladadezer was turned bv him to such good account that he was able to accept the subsidies of Hanun, king of the Am- monites, and to take a leading part in the confederacy formed by that monarch against David. B.C. cir. 1034. The first army brought into the field was beaten and put to flight by Abishai and Joab; but Hadadezcr, not yet discouraged, went into the countries east of the Eu- phrates, and got together the forces of all his allies and tributaries, which he placed under the command of Sho- bach, his general. The army was a large one, as is evi- dent from the numbers of the slain ; and it was espe- ciaUy strong in horse-soldiers (1 Chron. xix, 18). They crossed the Euphrates, joined the other Sj-rians, and en- camped at a place called Helam (q. ^■.). To confront so formidable an array, David took the field in person, and in one great victory so comi)letely broke the power of

IIADAD-KBIMON i

ITadailezer, that aU the small tributan- princes seized tlie opportunity of throwiiiR off his yoke, of abantloning the Ammonites to their fate, and of submittnif? (luietly to David, whose power was thus extended to the Eu- phrates (2 Sam. X, 15-19; '2 Cliron. xix, 1 J-19).

But one of Hadarezer's more immediate retainers, Rezon ben-Eliadah, made his escape from the army, and, pathering round him some fugitives like himself, formed them into one ol' those marauding, ravaging " bands" (m?) which found a congenial refuge in the thinlv peopled districts between the Jordan and the Kuphrates (2 Kings v,2: 1 Chron. v, 18-22). Making their way to Damascus, they possessed themselves of the city." B.C. cir. 980. Kczoii became king, and at once began to avenge the If/Ss of his countrymen by the course of " mischief" to Israel which he pursued down to tlie end of Solomon's reign, and which is summed up in tlic emphatic words, "lie was an adversary (a 'Sa- tan') to Israel" . ..." he abhorred Israel" (1 Kings xi, 23-2;j).— Kitto; Smith.

Ha'dad-rim'mon (Ilcb. Hadad'-Rimmon', Tlf^ "ri, tlie names of two Syrian idols ; Sept. kottitu^ fiowj'OcViUg. Adadremmon), the name of a place in the valley of jSIegiddo, alluded to in Zech. xii. 11 as a tjqie of the future penitence of the Jews; probably by a pro- verbial expression from the lamentation for Josiah,who was mortally wounded not far from this spot (2 Chron. XXXV, 22-2.i). (There is a treatise by Wichmanshau- sen. J Je planet It Ilududr. in the Nov. Thes. Theol.-phil. i, 1101; exegetical remarks on tlic same text have also been written in Dutch by Vermast [(Jouda, 1792, 1794], in (icrman by Mauritii [ Rost. 17()4, 1772], and in Latin by Froriep [ Erf. 177G].) According to Jerome {Com- ment. OH Zccli. 1. c. and lion, i), it was afterwards called Marimiunopolis (see Reland, y'«/(c.vV. p. 891), wliich, ac- cording to the Jerus. Ilin., lay 17 Rom. miles from Cisesa- rea, and 10 from Esdraelon; being situated, according to Dr. Robinson (new ed. o( Researc/wx, iii, 118), a little south of Megiddo (now Lejjun) (see Bihl'wtheca Sacra, 1844, p. 220). The name lias been tliought to be de- rived from the worshiji f)f the idol Hadad-rimmon (Hit- zig on Imi. xvii, 9; ^Movers, Plwn, p. 297) ; but, accord- ing to the Targum of Jonathan (followed by Jarchi), it is an ellipsis for Ifadad.i^on of Taii-t-immon, the alleged opponent of Ahab at Ramoth-diilead. As it contains the names of two iiriiicipal Syrian deities, it may have been an old Syrian .stnuighold, and hence Josiali may lierc liavc made his last stand in defence of the jilain of Esdraelon. Such a site, therefore, does not ill iigree witli tlie position of the modern Rummaneh, a village "at the foot of the Megiddo hills, in a notcli or vallev about li hour S. of tell iMelzellim" (Van de Velde, J/e- moir, p. :53,3; comp. Xarnilirc, \,S[>1>; De Saiilcy, Jhad >Sea, ii.;JlI). Schwarz's attempt (/'a/c.it. jt. IM) io iden- tify Iladad-Rimmon witli (Jalh-Himnioii of .losli. xxi, 25, as the Kefar Tthni of the Talmud (Ciltiii, fol. 7(1, a), and a present Kafer (iuth.said by him to be located about 24 miles from Lejjun, beyond Sepphoris, is with- out foiiiidalioii.

Ha'dar, a various rea<rnig of two lleb. names. See

nlHO r.TS-llM.Al!.

1. CiiADAit' ("nn. jxThaps chdmbn- ; Sept. \oc^av\ Vulg. l/ailiii), a son of Isliniael (den. xxv, 15); writ- ten ill 1 Chron. i. •.W.C/iadad' (Tl". XovSc'tu, I/adad); but fJcsenius supposes Ihe I'ormer to be the true reading of the name. It has not been identified, in a satisfac- tory way, with Ihe api)ellntion of any tribe or i)lace in Araliia, or on the Syrian frontier; but names identical with, or very closely re.semliliiig it, are not unconimon in those parts, and may contain traces of the Ishmael- itish tribe .sprung from Iladar. The mountain Il<id(id, belonging to Teymii [see Tkma], on the borders of the Syrian desert, north of el-:Med1neli, is periiaps the most likely to be correctly identilied with the ancient dwell- ings of this tribe; it stands among a group of names

HADDOCK

of the sons of Ishmael, containing Dumah, Kedar, and Tema.— Smith, s. v. See Hadad, 2.

2. Hadak' ("i"iri, perh. ornament ; Sept. 'AqclS v. r. 'ApaS;; Vulg. Adar), one of the Edomitish kings, suc- cessor of Baal-Hanan ben-Achbor (Gen.xxxvi,39) ; and, if we may so understand the statement of ver. 31, about contemporary with Saul. The name of his city, and the name anil genealogy of his wife, are given. In the parallel list in 1 Chron. i, he appears as Had.vd. Wc know from another source (1 Kings xi, 14, etc.) that Hadad was one of the names of the royal family of Edom. Indeed, it occurs in this very list (Gen. xxxvi, 35).— Smith, s. v. See Hadau, 4.

Hadare'zer, the form of the name of the town mentiiiiied in the account of David's Syrian campaign, as given in 2 Sam. x, and in all its occurrences in the Heb. text (as well as in both MSS. of the Sept. and in Josephus), except 2 Sam. viii, 3-12; 1 Kings xi, 23, where it is more correctly called Hadadezek (q. v.).

Hadas. Sec Myrtle.

Had'ashah (Heb. Chadashah' , H'^'l'n, new; Sept. 'k^aad V. r. 'A^aac'tv), a city in the valley of Judah, mentioned in the second group between Zenan and ]\Iig- dal-gad (Josh, xv, 37). It has generally been thought (Winer, Reulw. s. v.) to be the same with the Adusa (A^aoii) of Josephus (-4 nt. xii, 10, 5) and the Apocry- pha (1 Mace. vii,40, 45), and likewise of the Onomasti- con (s. v.), which, however, must have lain rather in the mountains of Ephraim, apparently near the modern vil- lage Surda. See Ahasa. Schwarz {Rhys. Bescripf. of Pal. p. 103) inclines to identify it with a little village d-Chadas, stated by him to lie between Jligdal and Ashkelon, the el-Jora of Van de Velde's J^lap. Accord- ing to the Mishna {Kruh. v, 6), it anciently contained 50 houses onlj'^ (Reland, Palcest. p. 701). See Jvdah, Tribe oi\

Hadas'sali (Heb. Iladassah', <T3'^'^, myi-tle ; comp. the Gr. names Afyrto, etc.; Sept. omits, Vulg. I^dissa), the earlier Jewish name of Esther (Esth. ii, 7). Ge- senius {Thesaur. p. 3G.6) suggests that it is identical with "Aroffffa, the name of the daughter of Cvrus (He- rod, iii. 103, 134).

Hadat'tah (Heb. Chadattah' , T^Tpt:. a Chaldaiziiig form =?!««,- Sept. omits, Vulg. nova), according to the A.V. one of the towns of Judah in the extreme south — "Hazor, lladattah, and Kerioth, and Hezron," etc. (Josh. XV, 25) ; but the Masoretic accents of the Hebrew con- nect the word with that preceding it, as if it -were Ha- zor-chadattah, i. e. New Hazor, in distinction from the place of the same name in ver. 23. This reading is ex- pressly .sanctioned by Eusebius and Jerome, who speak (Onomast. s. v. Asor) of "New Hazor" as lying in their day to the east of and near Ascalon. (See also Reland, Rala'st. p. 708.) But Ascalon, as Robinson has pointed out (Rc.'icarclies, new ed. ii, 34, note), is in the Shefclah, and not in the south, and would, if named in Joshua at all, be included in the second division of the list, begin- ning at ver. 33, instead of where it is, not far from Kc- desh.— Smith, s. v. Still the total (29) in ver. 32 rc- (|uires as much abbreviation in the enumerated list of cities in this group as possible. See Hazor-Hadattah.

Haddah. See En-iiaddaii.

Haddock, Ciias. B., D.D., a Congregational min- ister, was born in Salisbury, N. H., in the summer of 179fi. lie graduated at Dartmouth College in 181G. Immediately after graduating, he entered Andover The- ological Seminary, where he remained two years. He was then comiiclled to desist from his studies, and made a journey to the South. He returned in 1819 invigora- ted in health, and was at once chosen the first professor of riictoric in Dartmouth College, which position he held till 1838, when he was chosen professor of intel- lectual iihilosoi)hy. In 1850 he received the appoint- ment of charge d'affaires at the court of Portugal which

HADES

HADES

he held till 1855. He spent the remaiiukr of liis life at West Lebanon. For about twelve years lie preached at White Kiver Village, Vt., and for several years he sup- plied the juilpit at the upper and lower churches of Norwich, Vt. For a year or two he i)reached at West Lebanon, and for the last two years and a half of his life he preaclied at Queechy village, Vt. He died at West Lebanon, N. II., Jan. 15, 1861. As a preacher he was always acceptable, and never more so than during the last year of his life. — Comiregational Quarterbj, 18G1, p. 2i;i."

Hades, a Greek word (flt'^ijc, derived, according to the best established and most generally received ety- mology, from privative a and iStiv, hence often written dW;;(,), means strictly irhut is out of sight, or possibly, if applied to a person, what puts out of sight. In earlier Greek this last was, if not its only, at least its prevailing application; in Homer it occurs only as the personal designation of Pluto, tlie lord of the invisible world, and who -was probably so designated — not from being him- self invisible, for that belonged to him in common with the heathen gods generally — but from his power to ren- der mortals invisible — the invisible-making deity (see Crusius, Homeric Lexicon, s. v.). The (ireeks, hoAvever, in process of time abandoned this use oi hades, and when the Greek Scriptures were written the word was scarce- ly ever applied except to the place of the departed. In the classical writers, therefore, it is used to denote Or- ciis, or tlie infernal regions. In the Greek version of the Old Testament it is the common rendering for the Heb. iiX"^, sheol, though in the fonn there often ap- pears a remnant of the original personified application ; for example, in Gen. xxxvii, 35, " I will go do\ra to my son," fi'f clcov, i. e. into the abodes or house of hades (W/ioyf or oIkov being understood). This elliptical form was common both in the classics and in Scripture, even after hades was never thought of but as a region or place of abode.

1. Tlie appropriation of hades by the Greek interpret- ers as an equivalent for sheol may undoubtedly be taken as evidence that there was a close agreement in the ideas conveyed by the two terms as currently inider- stood tiy the Greeks and Hebrews respectively — a sub- stantial, but not an entire agreement ; for in this, as well as in other terms which related to subjects bearing on things spiritual and divine, the different religions of Jew and Gentile necessarily exercised a modifying in- fluence ; so that even when the same term was employ- ed, and with reference generally to the same thing, shades of difference could not but exist in respect to the ideas understood to be indicated by them. Two or three points stand prominently out in tlie views enter- tained by the ancients respecting hades : first, that it was the common receptacle of departed spirits, of good as well as bad ; second, that it was divided into two compartments, the one containing an Elysium of bliss for the good, the other a Tartarus of sorrow and punish- ment for the wicked ; and, thirdly, that in respect to its locality, it lay under ground, in the mid-regions of the earth. So far as these points are concerned, there is no material difference between the Greek hades and the Hcbre rr sheol. This, too, ^vas viewed as the common receptacle of the departed: patriarchs and rigliteous men spoke of going into it at their decease, and the most ungodly and worthless characters are represented as finding in it their proper home (Gen. xhi, 38 ; Psa. cxxxix,8; IIos.xiii,14; Isa.xiv,9, etc.). A twofold di- vision also in the state of the departed, corresponding to the different positions they occupied, and the courses they pursued on earth, is clearly implied in tlie revela- tions of Scripture on the subject, though ivith the He- brews less prominently exhibited, and \vitliout any of the fantastic and puerile inventions of heathen mythol- ogy. Yet the fact of a real distinction in the state of the departed, corresponding to their spiritual conditions on earth, is in various passages not obsciurely indicated.

Divine retribution is represented as pursuing the wicked after they have left this world — pursiung them even into the lowest realms of sheol (Deut. xxxii, '22 ; Amoa ix, 2) ; and the bitterest shame and humiliation are de- scribed as awaiting there the most prosperous of thia world's inhabitants, if they have abused their prosper- ity to the dishonor of God and the injury of their fel- low-men (Psa. xlix, 14, Isa. xiv). On the other liand, the righteous had hr)pe in his death ; he could rest as- sured that, in the viewless regions of sheol, as well as amid the changing vicissitudes of earth, the right liand of God would sustain him; even there he would enter into peace, walking still, as it were, in his upriglitness (Prov. xiv, 32 ; Psa. cxxxix, 8 ; Isa. Ivii, 2). Tliat sheal, like hades, was conceived of as a lower region in com- parison with the present world, is so manifest from the whole language of Scripture on the subject, that it is unnecessary to point to particular examples; in respect to the good as well as the bad, the ])assage into sheul was contemplated as a descent ; and the name was some- times used as a synonym for the very lowest depths (Deut. xxxii, 22; Job xi, 7-0). This is not, however, to be understood as afhrming anything of the actual lo- cality of disembodied spirits ; for there can be no doubt that the ranguage here, as in other cases, was derived from the mere appearances of things; and as the body at death was committed to the lower parts of the earth, so the soul was conceived of as also gouig downiwards. But that this was not designed to mark the local boundaries of the region of departed spirits may certainly be in- ferred from other expressions used regardmg them — as that God took them to himself; or that he would give them to see the path of life ; that he would make them dwell in his house forever; or, more generally still, that the spirit of a man goeth upwards (Gen. v, 24 ; Psa. xvi, 1 1 ; xxiii, 6 ; Ecclcs. iii, 21 ; xii, 7). During the old dis- pensations there was still no express revelation from iieaven respecting the precise condition or external re- lationships of departed spirits ; the time had not yet come for such specific intimations ;. and tlic language employed was consequently of a somewhat vague and A-acillating nature, such as spontaneously arose from common feelings and impressions. For the same rea- son, the ideas entertained even by God's people upon the subject were predominantly sombre and gloomy. iSheol wore no inviting aspect to their view, no more than hades to the superstitious heathen ; the very men who believed that God would accompany them thither and keep them from evil, contemplated the state as one of darkness and silence, and shrunk from it with instinctive horror, or gave hearty thanks when they found them- selves for a time delivered from it (Psa. vi, 5 ; xxx, 3, 9 ; Job iii, 13 sq. ; Isa. xxxviii, 18). The reason was that they had onh' general assurances, but no sjiecific light on the subject; and their comfort rather lay in overleaping the gulf of sheol, and fixing their thoughts on the better resurrection some time to come, than in anything they could definitely promise themselves be- tween death and the resurrection-morn.

In this lay one iftii>ortant point of difference between the Jewish and the heathen hades, originated by the diverse spirit of the two religions, that to the lieheving Hebrew alone the sojourn in sheol appeared, that only of a temporary and intermediate existence. The hca- tlien had no jirospect beyond its shadowy realms; its bars for him were eternal ; and the idea of a resurrec- tion was utterly strange alike to his rehgion and his philosophy. But it was in connection with tlie pros- pect of a resurrection from the dead that all hope form- ed itself in the breasts of the true people of God. As this alone could effect the reversion of tlie evil brought in by sin, and really destroy- the destroyer, so nothing less was announced in that first jiromise -which gave as- surance of the crushing of the tempter : and though as to its nature but dimly aiipreheiuled by the eye of faith, it still necessarily forriied, as to the reality, the great ob- I ject of desire and expectation. Hence it is said of the

HADES

10

HADES

diich is 1 an abode where angels visit. With this also agrees what

^ai rinrchs that thev looked for a better country, wl ■ ^^

a 1 oav ■ Iv one ; an.l of those who in later times resisted onr Lord said of his own temporary sojoitm among the

u. . bl.r . for the truth of God, that they did it to ob- dead, when on the eve of his departing thither-" To.

" „ «..,er resurrection (lleb. xi, IG, 35). Hence, too, day," said he. in his reply to the prayer of the pemten

tain a iHitter resurrection (lleb. xi, IG, 3o) the spirit of i.niphecv confidently proclaimed the arnval of a time when tlie dead should arise and sing, when fktol itself should be destroyed, and many of its inmates be brou"'ht fortli to the possession of everlasting life (Isa. xxvi, i;*; Hos. xiii, 14; Uan. xii, 2), Yet again, in a|M)stolic times, Paul represents this as emphatically the promise made by God to the fathers, to the realiza- tion of which his countrymen as with one heart were hopiu" to come (Acts xxvi, 7) ; and .Tosephus, in like manner, tcstitics of all but the small Sadducaan faction of them, that thev believed in a resurrection to honor and blessing for those who had lived righteously in this life (Ant. xviii, 1, 3). This hope necessarily cast a gleam of light across the darkness of /uides for the Is- raelite, which was altogether unknowi to the Greek. Closely connected with it was another difference also of consi.lerable moment, viz., that the Hebrew slieol was not, like the Gentile /(«(/m, viewed as an altogether sep- arate and independent region, withdrawn from the pri- mal fountain of life, and subject to another dominion than the world of sense and time. Pluto was ever re- garded by the heathen as the rival of the king of earth and heaven ; the two domains were essentially antago- nistic. I5ut to the more enlightened Hebrew there was but one Lord of the living and the dead ; the chambeTs ofghcol were as much open to his eye and subject to his control as the bodies and habitations of men on earth ; 80 that to go into the realms of the deceased was but to pass from one department to another of the same all- embracing sway of Jehovah. See Siieoi..

2. Such was the general state of belief and expecta- tion regarding hmks or slienl in Old-Testament times. With the introduction of the (iospel a new light breaks in, which shoots its rays also through the realms of the departed, and relieves the gloom in which they had still appeared shrouded to the view of the faithful. The term /iiiile.f, however, is of comparatively rare occurrence ill New-Testament scriiiture: in our Lord's own dis- courses it is foimd only thrice, and on two of the occa- sions it is used in a somewhat rhetorical manner, by way of contrast with the region of life and blessing. He said of ('a)iernaimi, tliat from being exalted unto heaven it should l)e l)rouglit down to liades (iMatt. xi, 23)— that is, plainly, from the highest point of fancied or of real elevation to the lowest abasement. Of that spiritual kingdom, also, or church, which he was going to estab- lish on earth, he allirmed that " the gates q{ hades should not prevail against it" (.Matt, xvi, 18), which is all one with saying that it shouM be perpetual. Ilmh's is coii- temjdated as a kind of realm or kingdom, accustomed, like earthly kingdoms in the East, to hold its council- chamber at the gates; and whatever measures might tluTc be taken, wliatever plots devised, they should nev- er succeed in overturning the foinidalions of Christ's kingdom, or effectually marring its interests. In both these )>assag('s hiidi.t is jilaced by our Lord in an antag- onistic relnlion to his cause among men, all hough, from the manner in which the word is employed, no very defniitc conclusions could be drawn from them as to the nature and position »f litidix itself. 15ut in another pas- sage^the oidy one in which any indication is given by our Lord of the slate of its inhabitants — it is most dis- tinctly and closely a-^sociated with the doom and misery of the lost : '• In /iiidci," it is said of the rich man in the parable, " he lifteil up his eyes, being in torments" (Luke xvi, 23). The soul of Lazarus is, no doubt, also repre- Jcnled as being so far within the bounds of the same region that he could be descried and spoken with by the sufferer. Still, he was represented as sharing no common fate with the other, but a.s occupying a region shut off from all intercommunion with that assigned to the wicked, and. so far from being held in a sort of dun geon-eonfinemeut, as reposing in Abraham's bosom, in

penitent malefactor, " shalt thou be with me in paradise" (Luke xxiii, 43). But paradise was the proper region of life and blessing, not of gloom and forgetfulness ; originally it was the home and heritage of man as created in the image of God ; and when Christ now named the place whither he was going with a redeemed sinner paradis& it bespoke that already there Avas an undoing of the evil of sin, that for all who are Christ's there is an actual recoverj' immediately after death, and as regards the better part of their natures, of what was lost by the dis- obedience and ruin of the fall. See Paradise.

But was not Christ himself in hades ? Did not the apostle Peter on the day of Pentecost apply to him the words of David in Psa. xvi, in which it was said, " Thou wilt not leave my soul in hades, neither wilt thou suffer thine Holy One to see corruption," and argue apparent- ly that the soul of Christ must have indeed gone to hades, but only could not be allowed to continue there (Acts ii, 27-31)? Even so, however, it would but con- cern the application of a name ; for if the language of the apostle must be understood as implying that our Lord's soul was in hades between death and the resur- rection, it still was hades as having a paradise Arithin its bosom ; so that, knowing from his o^ni lips what sort of a receptacle it afforded to the disembodied spirit of Jesus, we need care little about the mere name by which, in a general way, it might be designated. But the apostle Peter, it must be remembered, docs not call it hades ; he merelj' quotes an Old-Testament passage, in which hades is mentioned, as a passage that had its ver- ification in Christ ; and the language of course in this, as in other prophetical passages, was spoken from an Old-Testament point of view, and must be read in the light which the revelations of the Gospel have cast over the state and prospects of the soiiL We may even, however, go farther ; for the Psalmist himself does not strictly affirm the soul of the Holy One to have gone to hades ; his Avords precisely rendered are, " Thou wilt not leave (or abandon) my soul to hades" — that is, give it up as a prey to the power or domain of the nether world. It is rather a negative than a positive assertion regard- ing our Lord's connection with hades that is contained in the passage, and nothing can fairly be argued from it as to the local habitation or actual state of his disem- bodied spirit. See Intermediate State.

The only other passages in the New Testament in which mention is made of hades are in Revelation — ch. i, 18, where the glorified Redeemer declares that he has the keys of death and of hades; ch. vi, 8, where death is symbolized as a rider, smiting all around him with Aveapons of destruction, and hades following to receive the souls of the slain ; ch. xx, 13, 14, where death and hades are both represented as giving up the dead that were in them, and afterwards as being themselves cast into the lake of lire, which is the second death. In ev- ery one of these passages hades stands in a dark and for- bidding connection with death — very unlike that asso- ciation Avith jiaradise and Abraham's bosom in Avhich our Lord exhibited the receptacle of his OAvn and his jieople's souls to the eye of faith ; and not onlj- so, but in one of them it is expressly as an ally of death in tlie execution of judgment that hades is represented, Avhile in another it appears as an accursed thing, consigned to the lake of fire. In short, it seems as if in the progress of (Jod's dispensations a separation had come to be made between elements that originally Avere mingled together —as if, from the time tliat Christ brought hfe and im- mortality to light, the distinction in the next Avorld as well as this Avas broadened between the saved and the lost ; so that hades Avas henceforth appropriated, both in the name and in the reality, to those Avho Avere to be re- served in darkness and misery to the judgment of the great day, and other names, Avith other and brighter

HADES

11

ideas, were employed to designate the intermediate rest- ing-place of tlie redeemed. It was meet that it sliould be so ; for by the i^ersonal work and mediation of Christ the whole Church of God rose to a liigher condition; old things passed away, all things became new; and it is but reasonable to suppose that the change in some degree extended to the occupants of the intermediate state — the saved becoming more enlarged in the posses- sion of bliss and glory, the lost more sunk in anguish and despair. See Death.

3. Such being the nature of the scriptural representa- tion on the subject, one must not only condemn the fa- bles that sprung up amid the dark ages about the lim- bus or antfichamber of hell, and the purgatorial lires, through which it w:-.s supposed even redeemed souls had to complete their ripening for glory, but also reject the form in which the Church has embodied its beliei re- specting the personal history of Christ, when it said " descended into hell." This, it is well known, was a later addition to what has been called the Apostles' Creed, made ^vlien the Church was far on its way to the gloom and superstition of tlie Dark Ages. Thougli the words are capable of a rational and scriptural explana- tion, yet they do not present the place and character of our Lord's existence in the intermediate state as these are exhibited by himself ; they suggest something pain- ful, rather than, as it should be, blessed and triumphant ; and, if taken in their natural sense, they would rob be- lievers of that sure hope of an immediate transition into mansions of glory, which, as his followers and partici- pants of his risen life, it is their privilege to entertain. — Fairbairn, s. V. See Hell.

4. Tliere are two other terms so often associated in Scripture with hades as to render their signification in some measure synonymous.

(1.) Abi/ss (a.j3i'ffffOQ = di3v9oc,witho)fl bof/oni). The Sept. uses this word to represent three different Hebrew words: 1. n^i;j"3, a depth or deep place (Job xli, 23); or nb^Ii, the deep, the sea (Isa. xliv, 27). 2. 2^", breadth, a broad place (Job xxxvi, 16). 3. DinP, a muss of waters, the sea (den. viii, 2, etc.), the chaotic mass of waters (Gen. i, 2; Psa. civ, 6), the subterraneous waters, '•the deep that lieth under" (Gen. xlix, 25), '"the deep that coucheth beneath" (Deut. xxxiii, 13). In the N. T. it is used always with the article, to designate the abode of the dead, hades, especially that part of it which is also the abode of devils and the place of woe (Rom. X, 7; Luke viii, 31; Rev. ix, 1, 2, 11; xi, 7; xvii, 8; XX, 1, 3). In the Revelation the word is alwaj-s trans- lated in the A. Vers, "bottomless pit," by Luther ''Ab- grund." In ix, 1, mention is made of " the key of the bottomless pit" (*/ kKuq tov (ppiaroi; rj}e a/3., the key of the pit (if the ofiyss), where hades is represented as a boundless depth, which is entered by means of a shaft covered by a door, and secured by a lock (Alford, Stuart, Ewald, De Wette, Diisterdieck). In ver. 11 mention is made of " the angel of the abyss," by whom some suppose is intended Satan or one of his angels. — Kitto, s. v. See Abyss.

(2.) Abaddon (ajSaSSiov, from the Heb. '1'^?^.. *" sf ruction, the place of the dead, .Job xxvi, 6 ; Prov. xv, II), the name given in Rev. ix, 11 to "the angel of the abyss," and explained by the writer as ecpiivalent to the Greek «7ro/\Airwi', destroyer. The term may be un- derstood either as a personification of the idea of de- struction, or as denoting the being supposed to preside over the regions of the dead, the angel of death. The Rabbins frequently use this term to denote the lowest regions of sheol or hades (Erubin, fol. xix, 1 ; Sohar Num. fol. 74; Sohar Chadash, fol. 22; comp. Eisenmen- ger, Entdecktes Jud. ii, 32-1: sq.) ; and the addition, " an- gel of the abyss," seems to favor the sujiposition that the president or king of this place is alluded to here. But it may be doubted whether the angelology of the Rabbins finds any sanction from the N. T., and it ac- cords better with the general character of the passage

IIADORAM

to suppose a personification here of the idea of destruc- tion, so that the symbol may find many realizations in the history of the Church: as there are many Anti- christs, so doubtless are there many ApoUyons. Tiie identification of Abaddon with the AsmoiUeiis of the Apocryidia and the Talmud rests upon no solid basis.— Kitto, s. V. See Abadijon.

o. A full view of the extensive literature of this sub- ject more appropriately belongs to other heads; we here notice only a few treatises specially bearing ujion the opposite states of the dead : Jour. Sac. Lit. Octol)er, 1852, p. 35 sq. , April, 1853, p. 56 scj. -, July, 1853, p. 113 sq. ; Bickerstcth, Ihides ami Ueaceii (Lond. 1865), See I1kavi:x.

Ha'did (Heb. Chadid', T'^'n, pointed, perh. from its situation on some craggy eminence, Gesenius, Thesaur. p. 446 ; Sept. ASiitC in Neh. xi, 31, elsewhere unites with preced. word, Ao5ai,i5 ; Vulgate H(tdid), a place in the trilje of Benjamin, in the vicinity of Lod and Ono, whose inhabitants returned from tlie captivity to their old seat under Zerubbabel (Ezra ii, 33, where some copies reaci T^"!!!, Haiud ; Neh. vii, 37 ; xi, 34). It is probably the same with one of the cities called Adioa (q. v.) by Jo- sephus {War, iv, 9, 1), but not that of the Apocrypha (1 Mace, xii, 38; comp. Josephus, Ant. xiii, 15,2). In the time of Eusebius and Jerome {Onomast. s. v. Adi- thaim), a town called Aditka (ASaBa) existed to the east of Diospolis (Lydila). According to Schwarz (Phtjs. Desoiption of Palestine, ji. 134), it was identical with the jiresent " village el-Chadidu, situated 5 Eng. miles east of Liid, on the summit of a round mountain :" probably the same with that seen by Dr. Robinson, and called by him "el-fladitheh,a. large village just at the mouth of a wady, as it issues from the hills east of Ludd into the plain" (new edit, of Researches, iii, 143, note). This dis- trict, although within the territory of Dan, belonged to Benjamin. The same place is described by the old Jewish traveller ha-Parchi as being " on the summit of a round hill," and identified by him, no doulit correctly, with Hadid (Zunz, in Asher's Benj. of Ttidelu, ii, 43[>).

Hadj (Tladf/i, Ilaj, Arab.), pilgrimage, especially to IMecca. The name hadj is also given to the body of pilgrims to jMecca; and the word is defined to mean "aspiration." Every JMohammedan, male or female, is bound, once at least in his lifetime, to make the hadj to Mecca, Some JMohammedan authorities, however, hold that a substitute may be employed ; while lunatics, slaves, and minors are free from the obligation. Tlie solemnities at JMecca are held in the twelfth month of the Mohammedan year; and the male pilgrims, arii\- ing at certain points near Mecca, put on the sacred liab- its and prepare their minds for the ceremonies. Arri\ - mg at JMecca, each pilgrim walks seven times around the Kaabah ; next he visits IMount Arafat, twelve miles from Mecca, for prayer and instruction. The next night is spent in devotion at IMogdalipha, and the next day the pilgrim visits a sacred monument at the spot where Mohammed went to pray. The ceremonies end with sacrifices. Every returning pilgrim is styled Iladgi (Haji) thereafter.

Had'la'i {Xlah.Clmdkuf, -^h^n, resting ; Sept.'Af!^i V. r. 'EXSat, \ulg. Adali), the father of Amasa, which latter was one of the Ephraimites who opposed the en- slavement of the captives of J iidah in the civil war lie- tween Peicah and Ahaz (2 Chroii. xxviii, 12). B.C. ante 738.

Hado'ram (Heb. Tladoram', D'n'i'irt, "defectively" n:^.nn in Chron.; Fiirst suggests \lhb. Lex. s. v.] = ni "li n n, //«(Zo?- [i.e. /I (/or, the fire-god; see Hadram- mklech] is exalted; the Sam. at Gen. x, 27 has Ado- ram; Sept. in (Jen. x, 27, 'OSoppa,\u\ii. Aduram; in \ Chron. i, 21, KiSovonv ; in 1 Cliron. xviii, 10, 'kSovpafi ; in 2 Chron. x, 18, 'koiopap ; \ulg. in all these last, A do- ram), the name of three men.

HADRACH

12

HADRIANUS

1. AnoitAM. the fifth son of Joktan, and progenitor of a tribi- of tlie same name in Arabia Felix ((ieii. x, ii ; 1 Cliroii. i, 21). B.C. post 2411. Bochart {Phnle;j,\\, 20) compares tlie ])iniiali or JJrimciti on the I'ersian (liilf (I'liii. vi, :!2), and the promontory Kopof a/ior (Kas cl-IIad) of rtol. vi, 7, 11. Michaelis {Spicikfj. ii, 162) despairs of all identification of the tribe in question. Schiillhess (l>tnud. p. KJ) and (Jesenius {Thex. Ihh. s. V.) think that the Adramihe are meant, whom Ptolemy ('A("()(i/a>rt(. (ieof/. vi, 7) places on the southern shores of Araljia, between the llomeritie (Hamyarites) and the Sochalitii", an account with which Pliny {"Alramila,'" y/w^A'((/.vi, 28,32; xii, 14,30) substantially agrees.— Winer, i, 453. Fresnel cites an Arab author who iden- tities Hadoram with Jiirhum {V" Lettre,Journ. Asict- lique, iii serie, vi, 220) ; but this is highly improbable; nor is the suggestion of Hadliura, by Caussin {Essai i, 30), more likely, the latter being one of the aboriginal tribes of Arabia, such as 'Ad, Thamiid, etc.— Smith, s. v. See Ait.vniA.

2. II.vDORAjr, son of Toi, king of Hamath, sent by liis father (with valuable jiresents in the form of articles of anti(iue manufacture [ Joseiihus], in gold, silver, and brass) to congratulate David on his victory over their common enemy Iladarczcr, king of Syria (1 Chron.xviii, 10). B.C. cir. 1034. In the parallel narrative of 2 Sam. viii, the name is given as Joram ; but this being a con- traction of Jehoram, which contains the name of Jeho- vah, is peculiarly an Israelitish appellation. By .Jose- phus (.4 lit. vii, o, 4) he is called 'Aciopo^ioc. — Smith, s. v.

3. AuoNiitAM (q. v.), as he is elsewhere more fully called (1 Kings iv, (J; v, 14; Josephus constantly 'A^w- pafior) the son of Abda, the treasurer of taxes under Solomon, and who was stoned to death by the jicople of the northern tribes when sent by Hclioboam to exact the usual dues (2 Chron. x, 18).

Ha'drach (Ileb. Chadmh', ""'7'!'; signif. unknown, but jHis i'lily connected with Iladar—i^Ge Hadokam; Sept. i:fC(i«Xi^ "Ig. //(idnic/i\ ai)parently the name of a country, and (as we may gather from the parallel member of the sole and obscure passage where it o;- curs) near or identical with Dfimascus (Zech. ix, 1). The meaning .seems to he, '" The utterance of the word of Jehovah respecting the land of Hadrach; and Da- mascus is the i)lace upon which it rests." On the local- ity in (piestion, great division of opinion exists. Adri- chomins says. "Adrach, or Hadrach, alius Adra ... is a city of ('(flcsyria, about twenty-five miles from Bos- tia. and from it the adjacent region takes the name of Land of Hadrach. This was the land which formed the suliject of Zechariah's prophecy" {T/ieatnim Terrte tStiiicttr, |). 7.")). l{abbi Jose, a Damascene, according to Jarchi. (Icclared he know a place of this name east of Damascus; and Michaelis says (Snpplcw. p. (577), "To this I may add what I learned, in the year 17(18, from Joseph .\bbassi, a noble Arab of the country Ijcyond Jordan. I in(|iiire<l whether he knew a city called llii- drakli . . . He rcjilied that there was a "city of that name, which, though now small, had been the ca]iital of a largo region called the laud of lladrnkh" etc. The two nauH's. however, are entirely din'erent ("("lIH, Jla- drarh ; Arab. Kd/ir'ii), and there is no h.istorical evi- <lonce that Kdhr'a ever was the cajiital of a large terri- tory. See Kdki'.i. Yet corroborative of the existence I'f the )ilace in question are the ex])licit statements of Cyril and Theodoret in commeufing on the aljovc pas- sage. But to these it is objected that no modern trav- eller has heard of such a place in this region; (iesenius tsju'cially (T/icxdiii: Ihh. p. 449) urges that the name could not have become extinct. Yet no other explana- tion of the word Hadrach hitlierto ofl'ered is at all sat- isfactory (see Winer's Jtvdlit: s. v.). IMovers suggests that Hadrach maj- be tlie name of one of the old deities (comiiare Adoieii, Justin, xxxvi, 2, and ATiiK<;ATis) of Damascus {Die Pliihiizier, i, 478) ; and Bleek conjectures that reference is made to a king of that city {Htudien v.

KritH-en. 1852, ii, 258). Henderson {Comment, ad loc.) supposes it to be only a corruption of TlH, the com- mon names of the kings of Syria. See Hadar. Jarchi and Kimchi say, " Rabbi Juda interpreted it as an al- legorical expression relating to the Messiah, AVho is harsh (^n) to the heathen, and gentle (~"i) to Israel" Jerome's interiiretation is somewhat similar: "Et est ordo verborum ; assumptio verbi Domini, acuii in pec- catores, mollis in justos. Adrach quippe hoc resonat ex duobus integris nomen compositum : Ad {^U) aciitum, KACH (~1) molle, ieneruvique signilicans" {Comment, in Zach. ad loc). Hengstenberg {Christol. iii, 372) adopts the same etymology and meaning, but regards the word as a symbolical apjiellation of the Persian empire, whose overthrow by Alexander Zechariah here foretells. He says the prophet does not mention the real name, be- cause, as he lived during the supremacy of Persia, such a reference woidd have exposed him to danger. See Zechariah, Book of.

Looking at the passage in what appears to be its plain and natural meaning, no scholar can deny that, according to the usual construction, the proper name following I'^iN is the name of the "land" itself, or of the nation inhabiting the land, and the analogy pre- sented by all the other names in the section is sufficient proof that this must be the case here (Hengstenberg, iii, 375). All the other names mentioned are well known— Damascus, Hamath, Tjtc, Zidon, Gaza, etc. ; it is natiu-al to infer that Hadrach is also the name of a place known to the prophet. Its position is not accu- rately defined. The words of the passage do not con- nect it more closely with Damascus than with Hamath. It is remarkable that no such name is elsewhere foiuid in ar.cient writers. The translators of the Sept. were ignorant of it. So was Jerome. No such place is now known. Y'et this does not prove that there never was such a name. ]\Iany ancient names have disappeared, as it seems to be tiie case with this (see Alphens, Diss, de terra Chadrach, Tr. ad Ehen. 1723 ; also in Ugoliuo, vii) — Kittto, s. V. See Damascus.

Hadrian, Pope. See Adrian.

Hadrianus, P. ^Ejiilius, the 14th Roman empe- ror (from A.D. 117-138), was a relative and the ward of Trajan, and mariied Julia Sabina, the granddaughter of Marciana, sister of that emperor. In regard to the place of his birth, the statement of Spartianus {Be vita /fadriani, i) that he was born at Rome Jan. 24, A.D. 7C), is generally regarded as the more reliable, though otliers name Italica in Spain, where his ancestors had settled iu the time of Scipio (see Eutropius, viii, 6, and Knscliiiis, Chroiiicon,'i^o. 215.5, p. 16G,ed. Scaliger). Aid- ed l)y the jircfercnce of Trajan's wife, Plotina, and sho^v- ing himself capable in the positions intrusted to him, he rose raiiidly, and on the death of Trajan succeeded to the empire, having been either really adopted as his suc- cessor by that emperor, or palmed off as such by Plotina and her party. For a statement of the conflicting opin- ions on this point, see Spartiaiuis {De vita Hadriani, i-\-) and Dion Cassius (Ixix, 1). 'NMien Hadrian assumed the reins of government (A.D. 117), he found the quiet of the emjiire threatened at several points, but, adopting a general policy of jieace, he succeeded in preventing out- breaks and invasions in nearly even,' instance. In fur- therance of this peaceful policy, he withdrew the legions from the conquests of his predecessor beyond the Tigris and I^ujihrates, and wotdd have also abandoned Dacia hail not pojiulous Roman colonies existed there.

Impelled by curiosity, or, more probably, by a desire to see for liimself the condition of the ernpire, he jour- neyed extensively through it, leaving everj^where mon- uments of his munificence in temples, aqueducts, and other useful or ornamental works. He made many improvements in the laws, and the Edict inn perpetnuni ■ (a codification of prwtorial edicts made bv his

lladn

orders) marked an sera in the historical development of

HAEMORRHAGE

13

HAE]MSTEDE

the Roman law. Hadrian, though a vohiptuary in pri- vate life, was a patron of the arts and of learning: was fond of the society of artists, i)oets, scholars, philoso- phers, etc., and even aspired to rank among them ; but his inferior taste, his jealousy, his overweening vanity, and his impatience of rivalry and contradiction led him often to acts of cruel injustice towards the learned men he gatliercd about him.

His conduct towards the Christians was marked by a sense of justice. The jiroconsul of Asia Minor having complained to Hadrian that the people at their festivals demanded tlic execution of Christians, he issued a re- script forbidding such executions, and retpiiring that all complaints against the Christians should be made in legal fi)rm. Though this edict failed to secure immu- nit}"- to Christians from persecution, since the fourth persecution occurred during his reign, Hadrian was not classed by Melito, Tertidlian, or Eusebiiis among their persecutors, and his reign is regarded as in general favor- able to the progress of Christianity, ^lius Lam]irid- ius (Alexander Seve7-us, 43), indeed, mentions a report that Hadrian purposed to erect temples to Christ, as one of the go(ls, but was deterred by the priests, ^vho declared tliat all would become Christians if he did so. This story is, however, generally regarded as un^vorthy of credit. The tolerant spirit or indifference of Hadrian towards religi(nis opinions and practices disapproved of and even ridiculed by him is shown by his letter to Ser- vianus, preserved in Yopiscus (Sevo'iis, 8), and by the fact that though a zealous worshipper of the Sacr<( of his native country, he also adopted the Egyptian Ciiltiis,

The peace of his reign was broken by one serious M'ar. Among the Jews a spirit of discontent had been kept alive ever since the capture of Jerusalem by Titus. ■\Vishing to eradicate this spirit by the destruction of the Jewish nationality, Hadrian issued an edict forbid- ding the practice of circumcision, and determined to erect on the ruins of Jerusalem a new Roman city, to be called after himself, ^Elia Capitolina. Consequent- ly a furious revolt of the Jews broke out under the lead of Bar Cochba, a pretended messiah, and it was only after having suffered great losses, and having al- most exterminared the Jewish nation (500,000 Jews are said to have perished), that the imperial armies suc- ceeded in crushing the revolt, although the able gen- eral, Julius Severus, had been called from the distant shores of Britain to lead tliem. J?A\a. Capitolina rose over the ruins of the Holy City, but the Jew was forbid- den, on the pain of death, to enter it, and from that time the race was dispersed through the world. Antoninus Pius annulled the prohibition of circumcision. Hadrian died at Baise July 10, 138; but his last days had been marked by such outrageous cruelties that Antoninus, his successor, with difHculty secured the customary hon- ors to his memory. — Spartianus, De vita lladriani (in Scriptores Histori<e. A iif/vsl(e, Teubner's edit.) ; Smith, Did. of Greek and Roman Biorj. and Afylhol. ii, 319 sq. ; Hoefer. h'our. Biorj. Gen. i,o01 sq. : Hcrzog, Real-Envy- Ihpiidie. V, 4-lG ; Sharpe, IHsiorij of E[/>jpt, xv, 14-31.

(J. ^^^ i\i.)

Hcemorrhage. See Issue.

Haem'orrhoids (n'^linip, techorim', prob. tumores oni, i. e. t/ie piks, so called as proiiiuled [the root is ^ri^, to stretch^ from the fundament, or from the sfrain- iniy or tenesmus with tiow of blood, which the i\Iaso- rites have everywhere inserted in the margin for the textual [but apparently more vulgar and less jiroper] word C^ba^, opkulim' , lit. /lills, spoken also in the Arab, of a " tinnor in ano virorum vel in pudendis midierum" [see Schroeder, Orif/. Ileb. iv, 54; Schultens, ad Meida- nii Prov, p. 23] ; Sept. and Yulg. xmdei-stand a sore in the secret parts), a painful disease with which the Phi- listines were afHicted by God as a ]iunishment for de- taining the sacred ark at Ashdod after they had cap- tured it in battle (2 Sam. v. (i). The word also occurs among the physical curses denounced upon the Israel-

ites by IMoses in case of apostasy (Dent, xxviii, 27). lnter])reters are not agreed on the exact signilication of the original terms, nor on the nature of the disease, al- though most think that those painful tumors in the fun- dament arc meant which sometimes tiuni into ulcers, i. e. the piles (Psa. Lxxviii, GO). Others regard it as the name of the fundament itself, podex (Bochart, llieroz. i, 382 ; see Fidler in Afwcel. Sac. v, 3 ; Kanne, JJie G<ddene Aerse der I'hiUsl. Nurimb. 1820). The Sept. and Vulg. add to vcr. 9 that the Philistines made seats of skins, upon which to sit with more ease, by reason of their in- disposition. Herodotus seems to have had some knowl- edge of this history, but has assigned another cause (i, 105). He says the Scythians, having plundered the temple of Venus at Askalon, a celebrated city of the ' Philistines, the goddess, who was worship))cd there, af- flicted them Avith a peculiar disease {^i]Kna vonor). The Philistines, perhaps, thus related the story; but it evidently passed for truth that this disease was ancient, and had been sent among them by some avenging deity. To remedy this suffering, and to remove the ravages committed by rats, wliich wasted their country, the Philistines were advised by their priests and soothsay- ers to return the ark of Cod with the following offerings (1 Sam. vi, 1-18) : iive figures of a golden emerod, that is, of the part alHicted, and five golden rats ; hereby ac- knowledging that this jilague was the effect of divine justice. This advice was followed ; and Josephus (.1 nt. vi, 1, 1, cvatvripia; Aquila, to t7}q <payivaii'i]r 'iXicoc) and others beheved that the five cities of the Philistines made each a statue, which they consecrated to God as votive offerings for their deliverance. This, however, seems to have originated from the figures of the rats. The heathen frequently offered to their gods figures rep- resenting those parts of the body ivhich had been dis- eased (see Frey, De more simulacra membrorum conse- crnndi, Altd. 1746) ; and such kinds of ex votis are still frequent in Catholic countries, being consecrated in lionor of some saint who is supposed to have -wrought the cure : they are images of wax or of metal, exhibit- ing those parts of the body in which the iliseasc was seated. The Scholiast on Aristophanes {Acharn.lol) mentions a similar plague (followed by a similar subse- (juent propitiation to that mentioned in Scripture), as sent upon the Athenians by Bacchus. The oi)inion mentioned by Winer (s. v. Philister), as achanced by Lichtenstein'(in Eichhorn's Bibliot/i. vi, 405-4(;7), that the plague of emerods and that of mice are one and the same, the former being caused by an insect {solpiif/n} as large as a field-mouse, is hardly worth serious attention. Kitto thinks that they were rather talismans specially formed under astrological calculations for the [jiiriiose of obviating the effects of the tlisease (Dail// Bible Jlliist. ad loc). The words of 1 Sam. v, 12, "The men that died not were smitten with emerods," sliow that the dis- ease Avas not necessarily fatal. It is clear from its par- allelism with " botch" and other diseases in Dent, xxviii, 27, that Ciba^ is a disease, not a part of the body (sec Beyer, De hwmorrhoidibns ex lege Mosaic(r, Lips. 1792). Now 1 Sam. v, 1 1 speaks of the images of the emerods after they were actually made and jilaced in the ark. It thus appears probabie that the former word means the disease and the latter the part affected, which inr.st necessarily have been included in the actually existing image, and have struck the eye as the essential thing represented, to which the disease was an incident. As some morbid swelling, then, seems the most ]irobable nature of the disease, so no more probable conjecture has been advanced than that hemorrhoidal tumors or bleeding piles, known to the Romans as mariscw (Juy. ii, 1.3), are intended. These are very common in Syria at present. Oriental habits of want of exercise and im- proper food, producing derangement of the liver, consti- pation, etc., being such as to cause them. — Gesenius, s. V. ; Calmet. s. v. ; Smith, s. v. See Diskask.

Haemstede, Adkiaax van, one of the first preach-

IIAENDEL

14

HAFP^NER

CTS of the Keformoil faitli in the Netherlands, was prob- j aljly \x>n\ about tlie year 1525 in Schomven. 'i'he ijar- | cuts of Adriaan seem to have been among the earliest i in Zealand to embrace the Reformed faith. He under- stood several modern languages, and wrote in both Lat- : in and Duteh. His Dutch style is remarkable for per- j spicuity and strength. Adriaan was in lJo7 minister- i ing to "the Ifefomicd church in Antwerp, and his labors there were eminently successful. Deeply sympathizing with tiie i)crsecuted Protestants in France, he wrote in Latin a letter to Henry the Second of France, in which lie remonstrates with liim and pleads with him to ex- ercise clemency. Tliis letter is dated Dec. 1, 1557, and is thus in advance of the measures set on foot bj' Calvin and Ucza in behalf of these persecuted followers of Christ. Van Haeinstede in this letter suggests a con- icrence such as was held at Poissy in 1562. Van der Heidcn, sent at his request by the church at Emden to assist him at Antwerp, having arrived, he took occasion lo leave for a time (Feb. 15.58). During his absence dark clouds gathered, and soon after his return the storm biu-st. Van der Heidcn, whose place of preaching had been be- trayed Ijy a woman, escaped. A'an Haeinstede remain- ed, though a price was set upoa his head, and certain death awaited him if captured. His two faithful help- ers, Gillis and AnU>ine Verdikt, were lioth burned at Brus- sels. He left Antwerp probal)h' in IMarch, 1550, and .sought refuge in Ost Friesland. Subsequently he la- bored for a short time at Groningen, and was thence sent to England to take charge of a Reformed church in Ixnidon. He espoused the cause of the better class of Anabaptists, so far as to maintain tliat they should not Ik" ])unishcd for their doctrinal error rcsiici ting the hu- manity of Christ, since they acknowledged his divinity, and depended on him for salvation. This view was in direct conflict with the views and practice of Cranmer and Ridley, wlio had in 1551 condemned to the Hamcs .Toris \-an Parre, a Netherlander of irreproachable mor- als, simply on account of his doctrinal belief. As the church wliich Haemstedc s€n-c<l was at this time mider the suix!r\-ision of Edmund (Jrindal, bishop of London, he was called to account for his views, and, adhering to them, was banished from the kingdom. On his return to Holland he was deprived of all his property. Em- den, too, refused to receive him. He bore his trials and privations in a truly Ciuistian manner. At the earnest retjuest of many of the Ix)ndon congregation, he finally went thither again. The bishop of London demanded a recantation. He refused. Again he was banished. AVith a lieavy heart he returned to Frie.sland, where he soon after died. His death occurred in 15()2. In his views of religious lil)erty he was far in advance of his age, and fell a victim to the rci,'j,ning s))irit of intoler- ance. He was the author of the first Rook of Jlartyrs jjublishod in the Netherlands. It is conjectured that it was first published at Aniweqi during tlic persecution, and issu<'d in sheets as it was i)repare(l. The original edition, which is extremely rare, is in .small (piarto, l)earing the author's name, but not the i)lace of its pul)- lication. It met with great favor, and for two centuries it was the manual of tliousnnds, having jiassed through many siicces.sivc editions. See an al)le and interesting roonograpli of Rev. .Toh. ab I'lrecht Dresselhuis in the vith vol. of Kist and Rayaard's .1 rrhicf voor Kerkili'ikc O'fKr/iii-iUiiiji, iir,i>mhrl,(i(l run Ni'ilrrh'wd (Levd. 1835) ; (Jlasius. a<ul;,,-ktrd XKkrUiml, D. ii, (J. P.AV.)

HaendeL See Handicu

Haeretici. Sec Hkiuctk-.

Hceretico combiirendo, a writ which, in Eng- land,"anciently lay ngainsi a lurolic, who, having once been convicted of heresy by his bishop, and having ab- jured it, afler^vards falling into it again, or into some other, is tlu'reujion committed to the secular power. This writ is thought by some to be as ancient as the I common l.iw itself; however, the conviction of heresy t by the common law was not in any petty ecclesiastical i

court, but before the archbishop himself, in a provincial synod, and the delinquent was delivered up to the king, to do with him as he pleased; so that the crown had a control over the .spiritual power; but by 2 Henry IV, cap. 15, the diocesan alone, without the intervention of a synod, might convict of heretical tenets; and unless the convict abjured his opinions, or if, after abjuration, he relapsed, the sheriff was bound, ex officio, if required by the bi;>hop, to commit the unhap]n' victim lo the flames, without waiting for the consent of the crown. This writ remained in force, and was actually executed on two Anabaptists in the seventh of Elizabeth, and on two Arians in the ninth of James I. Sir Ivlward Coke was of opinion that this Vv-rit did not lie in his time; but it is now formally taken away by statute 29 Car. II, cap. 9. But this statute does not extend to take away or abridge the jurisdiction of Protestant archbishops, or bishops, or any other judges of any ecclesiastical courts, in cases of atheism, blasphemy, heresy, or schism; hut the\' may prove and punish the same, according to his majesty's ecclesiastical laws, by excommunication, dep- rivation, degradation, and other ecclesiastical censures, not extending to death, in such sort, and no other, as they might have done before the making of this act." — Buck, Theoloriical Dictionari/, s. v.

Haevernick. See IIavkrxick.

Hafenreffer, IMattiiias (also Haff'vnreffer),a. Lu- theran tl.eologian, was born Jimc 24, lotil, at Lorcli, in Wiirtembcrg, and died Oct. 22, 1G19. at Tiibingen. He studied ]ibilosophy and theology at the last-named place, and in 1590 was made court -preacher and comisellor of the Consistory at Stuttgart; in 1592 became professor of theology, and in 1617 chancellor and provost at Tu- bingen. To a profound and comprehensive learning, he united a sweet and peace-loving disjiosition, which led him to keep aloof for the most part from the theo- logical strifes of his age, and to find his jileasurcs in di- recting and stimulating the studies of his iiupils, to whose aiTectionate appreciation of him Val. Andrea and others bear testimony. His chief work. Loci 1Iif<ilof/ici ccrfn vwllwdo etc raiinne in tres lihros tribiiti (Tiibingen, IGOO; an improved and enlarged cd. 1G03). publislied at the request of Frederick, didic of Wiirtemberg, for the use of prince John F'rederick, was regarded as a model not only of Lutheran orthodoxy, but also of clearness and definiteness in conception, and expression and sim- plicity in stylo. It was the text-book of theology at Tiibingen up to the end of the 17th centur}', supplant- ing Heerbrand's Compenditnn, which had h)ng been of almost symbolical authority there. By royal decree it was, in 1(512, made the official text-book of dcignii-.tics in the University of Ujisala and other Swcdisli in.-litu- tions of learning. Charles XII is said to have ahiiost known it by heart. Hafcnrcflicr wrote also some con- troversial works against the Koniraiists and Calvinists, and a work entitled Temphon KzcchiiTut (Tubingen. l(i 1 3, fol.).— Hcrzog, Real-Enc;illopcidie, v, 4G9. (J. ^^^ M.)

Haffner, Lsaac, a French Protestant minister and distinguished humanist, was born at Strasburg in 1751. After studying at Paris and visiting several of the (Ger- man iniiversitics, he was ordained, and soon acquired great reputation as a preacher in Strasburg. He be- came subsequently dean of the theological faculty of that city, and died there INIay 27, 1831. He had "been instrumental in restoring in part the old university of Strasl)urg imder the title oi Protesiant Theohf)ical Acad- emy, which was afterwards changed to Proteslcmf Semi- nan/. At the inauguration he delivered an address, printed under the title /Ms Secoitrs que Veiiide des lan- f/ucf, de rfiistoire, de la philosophie et de la liiterature of- fre a la (lieohr/ie (Strasb. 1803, 8vo) ; he wrote also Be 1. Education litteruire, ou essai sin- Voi-r/anisution d'mi (''abliitiement pour les hav/es sciences (Strasb. 1792, 8vo). Discourses delivered on the amiiversary of his 50th year in the ministry were published under the title j'ubi/e d'llaffner (French and German, Strasb. 1831, 8vo). See

HAFT

15

HAGAR

Obcrlin, Almanack (VAhace ; jM. Hcnrion, Annales hio- f/raphiques (1831, 1851), vol. ii; llocfcr, Xoui; £io[/. Gen xxiii, 80.

Haft (2JS3, nifstsab',frm), the handle of a weapon e. g. of a dagger (Jiulg. iii, 2-2). See Kxifk.

Haftorah (also Ilaftarolh) is the name applied to fifty-four portions or sections of the Pentateuch selected by "the Jews for Sabbath reading in tiie synagogue, un- der xVntiochus Epiphanes, who forbid them reading the law. Previous to his time the Pentateuch was divided into sulfas. In Palestine the number of sections re- quired three years for the public reading of the whole Pentateuch, but in Babylonia, the reading, arranged as above referred to, was done in one year. — Furst, Kuliur- ffeschic/ite. i, GO; Etheridge, Introduction to Ihbr. Lit. p. 201. See HAi'HTARAir. (J.H.W.)

Ha'gab (Ileb. Chwjab', 35n, a locust ; Sept. 'A>(i/3), one of the Nethinim whose descendants returned from Babylon under Zerubbabcl (Ezra ii, 46). B.C. ante 530. See Hag ABA.

Hag'aba (Heb. Chagaha', X^JH, a locust, a Chal- daizing form ; Sept. 'Ayafia v. r. 'Ayy«/3«,Vulg. Ilagaha, Neh.vii,48) or HACx'ABAK (Heb. r/i«^H6«//, USan, id. ; Sept. 'Ayn/3a,Yu]g. Haguba, Ezra ii, 45), one of the Nethinim whose descendants returned from the captiv- itv with Zerubbabel. B.C. ante 536. See Agabus;

llAGAli.

Hagany, John B., D.D., an eminent minister of the ■Methodist Episcopal Church, was born in the city of Wilmington, Delaware, August 26, 1808, of Metho'- cUst parentage, and entered the itinerant ministry in 183 J. His ministry was from the first very success- ful. Diuring his long career of thirtj'-iour years he filled many of the most important stations of his Church in the MidiUe States, among them PottsviUe, Pa. ; St. George's, Ebenezcr. and Trinity chiu"ches, Philadelphia ; the Vestry Street, ISIulberry Street, St. Paul's, and Bed- ford Street churches. New York City; Sands Street, Brooklyn, and Thirtieth Street, New York, where he closed his labors with his life, June 28, 1865.

Dr. Hagany was an eloquent preacher. He had a sweet-toned voice, a calm rather than a fervid temper- ament, a ((uick, tender sjTiipathy, by which he was readily affected himself, and could readily affect others to tears. His memory was retentive, and enabled him to command instantly all his resources. In the early Methodist literature, and the English classics of the 17th century, he was unusually well read, and his cita- tions from his favorite authors pleasantly spiced his conversation. Withal there ivas a vein of humor run- ning through his speaking and writing which gave a flavor to both. His literary remains consist chiefly of essays contributed to religious and other periodicals. One of these, on John Wesley, furnished to Harper's MagarAne, is one of the most striking characterizations of the great reformer extant. On the last Sunday of his life, June 25th, he preached to his congregation from the text, "Let me dis the death of the righteous, and let my last end be like his." Not having finished his discourse, he announced that he would conclude it the next time he preached. On the evening of that day he was too unwell to go into the pulpit. On Wednesday afternoon he was sitting in his chair, reading from the sermons of Rev. Jonathan Seed, an old favorite of John Wesley. IMeeting in Seed with a passage which greatly pleased him, he called his wife, and began reading it aloud to her. While reading he was seized with a spasm of pain in the chest: the book was dropped, he leaned his head upon his hand, his arm ujion tlie table before him, and in a few minutes it was all over. He had nearly completed his fifty-seventh year, and the thirty-fourth of his ministrj-. ' ((J. R. C.)

Ha'gar (Heb. flagar', ^'^1^. flight, apparently from lier abandonment of her mistress ; but accortling to oth-

ers, a stranger, from her foreign birth [conip. llArjAu- knk]; Se]it. and N. T. "Ayo()), a native of Egypt, and servant of Abraham (Gen. xxi, 9, 10), perhaps one of the female slaves presented to Abraham by Pharaoh during his visit to Egj-jit ((Jen. xii, 10), although she properly belonged to Sarah (Gen. xvi, 1). The lonj^- continued sterility of Sarah suggested to her the idea (not uncommon in the East) of becoming a mother by proxy through her handmaid, whom, with that view, she gave to Abraham as a secondary' wife (Gen. xv). B.C. 2078. See Abraiiaji; Adoption; Concluink. This honor was too great and unexpected for the weak and ill-regulated mind of Hagar; and no sooner did she find herself likely to become the mother of her master's heir than she openly indulged in triumph over her less favored mistress. The feelings of Sarah were severely wounded, and she broke out to her husband in loud complaints of the servant's petiUance. Abraham, whose meek and prudent behavior is strikingly contrasted with the violence of his wife,left her with unfettered power, as mistress of his household, to take what steps she i)leased to obtain the required redress. (See Kitto's Daily Bi- ble Illust. ad loc.) Ill all Oriental states where con- cubinage is legalized, the principal wife has authority over the rest ; the secondary one, if a slave, retains her former condition unchanged, and society thus jiresents the strange anomaly of a woman being at once the me- nial of her master and the partner of his bed. This per- mission, however, was necessary in an Eastern house- hold, but it is worthy of remark that it is now very rarely given ; nor can we think, from the unchangeable- ness of Eastern customs, and the strongly-marked na- tional character of those peoples, that it was usual an- ciently to allow a wife to deal hardly with a slave in Hagar's position. Left with this authority over her dotal maid -servant, Sarah was neither reluctant nor sparing in making the minion reap the fruits of her in- solence; but whether she actually infiicted blows (Au- gustine, Epist. xlviii), or merely threw out menaces to that effect, cannot be determined from the verb Hrr (to "({fflict"). there employed. Sensible, at length, of the hopelessness of getting the better of her mistress, Hagar determined on flight ; and having seemingly formed the purjwse of retimiing to her relations in Egypt, she took the direction of that coimtry, which led her to what was afterwards called Shur, through a long tract of sandy uninhabited country, lying on the west of Arabia Petnea, to the extent of 150 miles between Palestine and Egypt. Here she was sitting by a fountain to re- plenish her skin-bottle or recruit her wearied limbs, when the angel of the Lord appeared, and in the kind- liest manner remonstrated with her on the course she was pursidng, and encoiu'aged her to return by the promise that she would ere long ha\e a son, whom Prov- idence destined to become a great man, and Avhose wild and irregular features of character would be indelibly impressed on the mighty nation that shoidd spring from him. Obedient to the heavenly visitor, and having distinguished the place by the name of Beer-lahai-roi (q. v.), '• the well of the visible God," Hagar retraced her steps to the tent of Abraham, av here in due time she had a son ; and, having probalily narrated this remark- able interview to Abraham, that patriarch, as directed bv the angel, called the name oi fiie child Ishmael, "God hath heard" (Gen. xvi). B.C. 2078. Fourteen years after the birth of Ishmael the appearance of the long-promised heir entirely changed the relations of the family, though nothing materially affecting Ishmael took place till the weaning of Isaac, which, as is gener- ally thought, was at the end of his third year. B.C. 2061. Isiimael was then fully capable of understanding his altered relations to the inheritance ; and when the newly-weaned child, clad, according to custom, with the sacred svmbohc robe, which was the badge of the birthright, was formally installed heir of the tribe (see Biblioik. Bibl. vol. i ; Yicasi, A mwt. p. 32 ; Bush on (Jen. xxvii, 15), he mconsiderately gave vent to his tlisap-

HAGARENE 1

/wiiitpil feelings by an act of mockery (Gen. xxi, 9— I lie Hebrew word pn^, though properly signifying " to l.-iii:;h," is frequently used to express strong derision, as in (ion. xix, 14; Xeh. ii, 10; iv, 1 ; Ezok. xxiii, 32 ; ac- conipauied, as is probable on some of the occasions re- ferred to in these passages, with violent gestures, which might verv justly be interpreted as persecution, t;al. iv,'2;t)- The procedure of Abraham in awarding the inheritance to Isaac was guided liy the special com- mand of (iod, and, moreover, was in harmony with the immemorial practice of the East, where the son of a slave or secondary wife is always sujiplanted by that of a free woman, even if born long after. This insulting conduct of Ishmael gave offence to Sarah, such that she insisted upon his expulsion from the family, together with his mother as conniving at it. So harsh a meas- ure was extremely painfid to Abraham ; but his scruples were removed by tlie divine direction to follow Sarah's advice (see Kitto's Daily Bible Illust. ad loc), "for," adds the Targum of Jonathan, " she is a prophetess" (compare Gal. iv. 30). Accordingly, "Abraham rose up early in the morning, and took bread, and a bottle of ■water (and ga\-c it unto Ilagar, putting it on her shoul- der), and the child, and sent her away" (Gen. xxi, 14). 15.C. "iOdl. In spite of instructions, the two exiles miss- ed their way. Overcome by fatigue and thirst, the strenglh of the young Ishmael first gave way. and his mother laid him down in complete exhaustion under one of the stunted shrubs of this arid region, in the hope of his obtaining some momentary relief from smelling the damp in the shade, while she withch-ew to a little distance, unable to witness his lingering sufferings, and there "she lifted up her voice and wept." In this dis- tress, the angel of the Lord ai^peared with a comforting promise of her sons future greatness, and directed her to a fountain, which, concealed by the brushwood, had cscapeil her notice, and from which she now revived the almost lifeless Ishmael. This well, according to the tra- dition of the Arabs (who pay grert honor to the memo- ry of Ilagar, and maintain that she was Abraham's lawful wife), is Zemzem, near Jlecca. (See Weil's EiU. Li-ijcntb, p. Hi.) Of the subsequent historj' of Hagar we 'lave no accoiuit beyond what is involved in that of Ishmael, who estaiilished himseh in the Avilderncss of I'aran. in the neighborhood of Sinai, was married by his mother to a countrywoman of her own, and maintained both himself and his family by the produce of his bow (Gen. xxi, 20, 21).— Kitto, s. v. See Isiimai:i.. In Gal. iv, 24. the aposlle Paul, in an allegory, makes Hagar (ro "A yfffi) represent the .Jewish Church, which was in bondage to tlic ceremonial law, a.s Sarah represents the true Cimrch of Christ, which is free from this bondage. (See IJloonilield's Xote, ad loc.) Some commentators, liowever. have discovered an alliteration in the name here with the Arab, word fur .ttiim' (fiajrir). According to Ariihammcilan tradition. Hagar (f/(ij!r) was buried al Mecca! (I)llerbelot, Jiih. Or. s. v. Hagiar). Mr. Rowlands, in travelling through the desert of Beershe- bn, discovered some wells and a stone mansion, which he declares tlie Arabs still designate as those of Hagar! (Williams. //„/>/ CI/,,, i, 4(\r, sij.). Sec Abraha.m.

Kagarene or Hag'arite [commonly Ha'f/arite'] (Heb. Ilii;pi', ^'J'iT^./iir/itlrf [compare ffar/ai; from the same root a« the Arab. fl,f/!riih, i. Q.fir/lif] ; but, accord- ing to Filrst. s. v.. a patrial from some ancestor Ilagar, other\visc unknown; 1 Chron. xi, 38, Sept. 'Arapat, Vulg. .\ff(irai, A. V. " Haggcri ;" xxvii, 31, 'Ayapirr}g, A;iiir{ii.«, "Haggerite;" in the plur. Jfdf/iim', D''"i?n, I'sa. Ixxxiii, 0, 'Ayoptji'oi, .Ai/iirrm, '• Hagarenes;" fully J/iii/riim', n-^X-'Hn, 1 ("hron. V, 10, 19, 20, Sept. in ver. 10 TTapniKoi, in ver. 19, 20 'Ayaofnoi, Yulg. Aar/arn, A.V. '• Hagarites;" Raruch iii, 23, rini 'Aynp,JiHi Arjai; "Agarenes"), occurs apparently as the national or local designation of two individuals, and also of a tribe or re- gion, probably the same ^Vrab peojjle who appear at dif-

5 HAGARENE

ferent periods of the sacred history as foreigners to the Hebrews. See Arabia.

I. Of individuals it is twice used in connection with the royal staff in the time of David (q. v.).

1. In 1 Chron. xi, 38 of Mibhar (q. v.), one of David's mighty men, who is described as i"i;i"~'j2, utoc 'A-yapi,

ill 111.1 Af/arai, "the son of Haggeri," or, better (as the margin has it), " the Haggerite," whose father's name is not given. This hero differs from some of his col- leagues, "Zelek the Ammonite" (ver. 39), for instance; or " Ithmah the Moabite" (ver. 40), in that, while they were foreigners, he was only the son of a foreigner— a domiciled settler perhaps. See HAGGEni.

2. In 1 Chron. xxvii, 31 of Jaziz (q. v.), another of David's retaiiiers, who was "over his flocks." This man was himself a "Hagarite," 6 'AyapiV^/c, Agarnis. A comparison of the next paragraph (II) will show how well qualified for his office this man was likely to be from his extraction from a pastoral race. ("A Hagarite had charge of David's flock?, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle" [or, rather, because their experience made them skilful in such employments], Bcrtheau on Chron- icles [Clarke's ed.], ii, 320.) One of the effects of the great victory over the Hagarites of Gilead and the East was probably that individuals of their nation en- tered the service of the victorious Israelites, either vol- untarily or by coercion, as freemen or as slaves. Jaziz was no doubt among the former, a man of eminence and intelligence among his coiuitrymen, on which account he attracted the attention of his roj-al master, v.ho seems to have liberally employed distinguished and meritori(jus foreigners in his service. See HAGt;Ei;rrK.

II. Of a people three times who appear in hostile re- lation to the Hebrew natioii.

1. Our first passage treats of a great war, which in the reign of king Saul was -waged between the trans-Jor- danic tri'oes of lieuhen. Gad, and half Manassch on the one side, and their formidable neighbors, the Hagarites, aided by the kindred tribes of " Jetur, and Ncphish, and Nodab," on the other. (Kindred tribes, we say, on the evidence of Gen. xxv, 15. The Arab tribes derived from Hagar and Ishmael, like the earlier stocks descend- ed from Cush and Joktan, were at the same time gener- ally known bj' the common patronymic of Ishmaelites or Hagarenes. Some regard the three specific names of Jetur, Nephish, and Nodab, not as distinct from, but in apposition with Hagarites ; as if the Hagarites with whom the two tribes and a half successfully fought were the clans of Jetur, Nephish, and Nodab. See Forster's Geoff, of Arabia, i, 186-189.) The result of this war was extremely favorable to the eastern Israelites : many of the enemy were taken and many slain in the conflict (ver. 21, 22) ; the victorious two tribes and a half took possession of the country, and retained it until the cap- tivity (ver. 22). The booty cajitured on this occasion was enormous : " of camels 50,000, and of sheep 250,000, and of asses 2000" (ver. 21). Kostnmliller {Bibl. Geogr. [tr. by Jlorren], iii, 140), following the Sept. and Lu- ther, umiecessarily reduces the number of camels to 5000. When it is remembered tliat the wealth of a Bedouin chief, both in those and these times, consisted tif cattle, the amount of the booty taken in the Hagarite war, though great, was not excessive. Job's stock is described as " 7000 sheep, 3000 camels, 500 yoke of oxen, and 500 she-asses" (i, 3). JNIesha, king of jMoab, paid to the king of Israel a tri'oute of 100,000 lambs and 100,000 rams (2 Kings iii, 4). In further illustration of this wealth of cattle, wc may quote a passage from Stan- ley's Jewish Chvrch, i, 215, 21G: "Still the comitless flocks and herds may be seen [in this very region con- (piered from the Hagarites], droves of cattle moving on like troops of soldiers, descending at sunset to drink of the springs— literally, in the language of the prophet, ' rams and lambs, and c;oats and bullocks, all of them fatlings of Bashan.' " By this conquest, which was still

HAGARENES

17

HAGARENES

more firmly ratified in the subsequent reign of David, tlie promise, whieli was given as early as Abraliam's time (Gen. xv, 18) and renewed to Moses (Dcut. i, 7) and to Joshua (i, 4), began to receive that accomplish- ment which was consummated by the glorious Solomon (I Kings iv, 21). The large tract of country which thus accrued to Israel stretched from the indefinite I'rontiei- of the pastoral tribes, to whom were formerly assigned the kingdoms of Sihon and Og, to the Eu))hra- tes. A comparison of 1 Chron. v, 9-20 with Gen. xxv, 12-lS, seems to show that this line of country, which (as the liistory informs us) extended eastward of tJilead and Bashan in the direction of the Euphrates, was sub- stantially the same as that which JMoses describes as peopled by the sons of Ishmael, whom Hagar bore to Abraham. " They dwelt," says lAIoses, " from Havilah unto Shur, that is before Egypt as thou goest towards Assyria" — in other words, across the country from the junction of the Euphrates with the Tigris to the isth- mus of Suez ; and this is the spacious tract which we assign to the Ilagarites or Hagarenes. The booty taken from the Ilagarites and their allies proves that much of this territory was well adapted to pasturage, and therefore valuable to the nomadic habits of the concpier- ors (Numb, xxxii, 1). The brilliancy of the conquest, moreover, exhibits the military prowess of these shep- herds. Living amid races whose love of plimder is still illustrated in the predatory Bedouins of Eastern Pales- tine, they were obliged to erect fortresses for the protec- t'wn of their pastures (Michaelis, Lmcs of Moses, art. xxiii), a precaution which seems to have been resorted to from the first. The sons of Ishmael are enumerated. Gen. xxv, IG, " by their towns and by their castles ;" and some such defensive erections were no doubt meant by the children of Reuben and Gad in Numb, xxxii, 16,

17. See ISHMAELITES.

2. Though these eastern Israelites became lords par- amount of this vast tract of countrj-, it is not necessary to suppose that they exclusively occupied the entire re- gion, nor that the Ilagarites and their kindred, though subdued, Avere driven out ; for it was probably in the same neighborhood that "the Hagarenes" of our second passage Avere living when they joined in the great con- federacy against Israel with, among others, Edom, and Moab, and Ammon, and Amalek (Psa. Ixxxiii, G [Ilcb. 7 ; Sept. Ixxii, G]). When this combination took place is of little importance here ; Mr. Thrupp (Psalms, ii, GO, Gl) gives reasons for assigning it to the reigns of Jeho- ash and of his son Jeroboam II. The psalm Avas prob- ably -vNTitten on the triumph of Jehoshaphat over the trans-Jordanic Bedomns (2 Chron. xx). See Psaljis. The nations, however, which constituted the confeder- acy with the Hagarenes, seem to confirm oiu: opinion that these were still residing in the district, where in the reign of Saul they had been subjugated by their Israel- itish neighbors. Rosenmliller {Bibl. Geor/r. [trans.] iii, 141) and Gesenius {Thesaur, p. 305) suggest that the Hagarenes when vanquished migrated to the south-east, because on the Persian Gulf there was the province of Hagar or Ilajar. This is the district which the Ara- bian geographers have carefully and prominently de- scribed (compare De Sacy's Chrestomathie Arahe, ii, 123 ; Abulfeda [by Keinaud], ii, 1, 137, who quotes Jakut's Moshtareh for some of his information; and Rommel's Commentary on Abulfeda, De Prov. lliiqiar, sive Bahh- ruin, p. 87,' 88, 89; D'Herbelot, s. v. Hagr). We will not deny that this province probably derived its name and early inhabitants from Ihifjur and her son Ishmael (or, as Rabbi D. Kimchi woiUd prefer, from Hagar, through some son by another father than Abraham) ; but we are not of opinion that these Hagarenes of the Persian Gidf, whose piursuits were so different, were identical with the Hagarenes of the Psalm before ns, or with the Hagarites of 1 Chron., whom we have identi- fied with them. Nothing pastoral is related of this maritime tribe ; Rommel quotes from two Arabian ge- ographers. Taifashi and Bakiu, who both describe these IV.— B

Hagarenes of the coast as much employed in pearl-fish ing and such ])ursuits. Nicbulir {Travels in Arabia [Engl, tr.], ii, 151, 152) confirms their statement. Ge- senius is also inexact in identifying these maritime. Hagarenes with the 'Aypaloi of Ptolemy, v, 19, 2, and Eratosthenes, in Strabo, xvi, 7G7, and Pliny, vi, 2«. If the tribes indicated in these classical authors be the same (which is doubtful), they are much more correctly identified by an older writer. Dr. T. Jackson {\Vo7-Ls [ed. Oxon.], i, 220), who says: "The scat of such as the Scripture calls Ilaf/arens Avas in the desert Arabia, betwixt Gilcad and Euphrates (1 Chron. v, 9, 10). TliLs people were called by the lieathen 'AypoToi, Agra-i, rightly placed bj' Ptolemy in the desert Arabia, and by Strabo in that verj- place which the Scripture makes the eastern bounds of Ishmacl's posterity, to Avit, next unto the inhabitants of Havilah." Amid the difficulty of identification, some modern geographers have distrib- uted the classical Agra?i in various localities. Thus, in Eorster's maps of Arabia, they occupy both the district betAveen Gilead and the Euphrates in the north, and also the AS'esteni shores of the I'crsian Gulf. The fact seems to be that many districts in Arabia Avere called by the generic appellation of llar/arite or Hanarene, no doubt after Hagar; as Keturah, another of Abraham's concubines, occasioned the rather A-aguely-uscd name of Ketureans for other tribes of the Arabian peninsula (Forster, Geog. of A ruhia, ii, 7). In the ven,^ section of Abulfeda Avhich Ave have above quoted, that geographer (after the author of the Moshtarek) reminds ns that the name Ilajar (Hagar) is as extensive in meaning in Arabia as Sham (Syria) and Iiak elscAvherc; in like manner Rommel, Avilhin a page or tAvo, describes a Ha- gar in the remote province of Yemen ; this, although an unquestionably different place (Keinaud, ii, 1-137, note), is yet confounded Avith the maritime Hajar. In proof of the xmcertainty of the situation of jilaces in Arabia of like name, Ave may mention that, Avhile Abul- feda, Edrisi, Giauhari, and Golius distinguish betAveen the Hagarenes of the north-east coast and those of the remote sonth-Avest district Avhich Ave have just men- tioned, Nassir Edin, Olugbeig, and Blisching confound them as identical. Winer, JRealu: s. v. Hagariter, men- tions yet another Chajar, Avhich, though slightly iliffcr- ent in form, might, be Avritten much like our Avord in HebreAV X"i5n, and is actually identical with it in the S.ATiac (Assemanni, Bihlioth. Orient. IH, ii, 753). This ])iace Avas in the province of Ilcjaz, on the Red Sea, on the main route betAvcen Damascus and Mecca. Such being the uncertainty connected Avith the sites of these Arab tribes, Ave the less hesitate to place the Hagarenes of the Psalm in the neighborhood of Edom, Jloab, and Ammon, in the situation which Avas in Saul's time occu- pied by the Hagarites, " near the main road Avhich led" [or, more correcth', in the belt of countrj' Avhich strctcli- ed] " from the head of the Red Sea to the Euphrates" (Smith's Diet, of Geog. s. v. Agrwi ; see also Bochart, Phalerj [edit.Villemandy], IV, ii, 225). The mention both of Ishmaelites p.nd Hagarenes in this Psalm has led to the opinion that they are separate nations here meant. The verse, hoAvever, is" in the midst oi & \^0Qi\c jMrullcl- ism, in Avhich the clauses arc sipiom/mous and not anti- thetic (comp. A-er. 5-11), so that if " Edom and the Ish- maelites" is not absolutely identical in geographical sig- nification Avith " j\Ioab and the Hagarenes," there is at least a poetical identity between these tAvo groups which forbids our separating them Avidely from each other in any sense (for the dispersed condition of the Hagarenes, see also Fuller, Misc. Sacr. ii, 12).

Combinations marked the imrelenting hostdity of their neighbors toAvards the Jews to a very late period- One of these is mentioned in 1 Mace, v, as cUspersed by Judas INIaccabKus. "The children of B;can" (v'loi Bai- av) of ver. 4 have been by Hitzig conjectured to be the same as our Hagarenes; there is. hoAvever, no other ^ ground for this opinion than their vicinity to Edom and i Ammon, and the difficulty of making them fit in witli

IIAGEXAU, CONFERENCE OF 18

HAGGAI

any other tribe as conveniently as with that which is the subject of this article (see J. Olshausen, die Pmlmen, p,34o).

3. In the passage from Bariich iii, 23 tliorc are attrib- uted to " the At;arenes" (lualities of wisdom for which the Arabian nation has long been colel)ratc(l, skill in proverbial philosophy (coinp. Freytag, Arab. Prov. torn. iii, pnef.) ; in this accomplishment they have associated with them " the merchants of iMeran and of Theman." This is not the place to discuss the site of iMeran, which some liave placed on the Persian Gulf, and others on the Red Sea; it is enough to observe that their mercantile hal)its gave them a shrewdness in jiractical knowledge which rendered tliem worthy of comparison with " the merchants of Theman" or Edom. Forster makes these Themiinese to be inhabitants of the maritime Bahrain, and therefore Ihujumies (i, 303) ; but in this he is Ha- grantly inconsistent witli his own good canon (i, 291) : " The "n nne of the son of EHjihaz and of his descendants [the IMomites] is uniformly written Tema» in the orig- inal Hebrew, and that of tlie son of Ishmael and his fam- ily [the llagarenes or Ishmaelites] as uniformly Tema [without the n]." The wisdom of these Themanese nicrcliants is expressly mentioned in Jer. xlix, 7, and Obadiah, ver. 8. The Hagarenes of this passage we would place among tlie inhabitants of the shores of the Persian (lulf, where (see 1) Gesenius and others placed "tlie Hagarites" after their conquest by the trans-Jor- danic Israelites. The clause, '-That seek wisdom on earth" [that is, "who acquire experience and intelli- gence from intercourse with mankind"] (the Sept. o'l tK^riroi'iTig t>)v avvtaiv o'l IttI rijt; yijt,'? i'' surely cor- rupt, because meaningless : by the lielj) of the Vulgate and the Syriac it has been conjectured by some [by lliivemick and Fritzsche, ad loc, for instance] that in- stead of oi tiri we should read r/)i/ tV/, q. d. " the wis- dom [or common sense] which is cognizant of the earth — its men and manners ;" an attainment which mercan- file persons acquire better than all else), seems to best fidl in with the habits of a seafaring and mercantile race (see Fritzsche, das Bitch Barudi, p. 192; and Hiiv- ernick, whose wonLs he quotes : " Hagarcni terram quasi perlustrantes dicimtiir, cpiiiipe mcrcatores longe celeber- rimi antii|uissimis jamjam tcmporibus").— Kitto, s. v.

Hagenau, Conference of, a theological confer- ence called l)y (lie (iirniau emperor in 1539 in order to bring alnnit a reunion between Protestants and Roman Catliolics. Having originally been convoked to Worms, it was transferred to llagenau in conse(iuence of an epidemic prevailing in the former city. It lasted from June 12 to .July IC, I.>10. As it was not deemed safe to send Luther without a special protection, and as Me- lancthon fell sick during the journey, the Protestants were represented by ISrenz, Osiander^ ("ajnto, Cruciger, and .Myconius; and the Roman Catholics by Eck, Fa- ber, and ( "ochhcus. The conference leil to "no delinite residts. It was agreed that an ecpial number of repre- HPiitatives, chosen liy the two parties, should meet at

Worms, and resume the negotiations for a union Her-

zog, xix, .'i«;i. (A..J. .S.)

Hag'erite [or llu'^erih] (Heb.with the art. /,o- Iluyri', '^-}^riri. III,' llmirlU' ,■ Sept. o 'Ayap.V(;r, Vulg. AfinrivA), a designation of.Iaziz (q. v.), one of r)avi(i's agricultural ollicers (1 riiron. xxvii. 31). See IIacak- rri:.

Haggadah (Ui-h. „mrdnU:h;in,d).ux the Talmud and wilh the Rabbis the name fur traditional stories, le- gends, etc. used in the interpretation and elucidation of the \tm and the proi.hels. Many of the Ini'/t/odotli in tiie Talmud arc absurd and jireposterous, and thev are not held by the best Rabbins as authoritative. Mai- mouides says of them: "Beware that you take not these words nf the hachimim (wise) literally, for this would be degrading to the sacred doctrine, and sometimes to con- tradict ii. Seek rather the hidden sense; and if you cannot lind the kernel, let the shell alone, and confess 'I

cannot nnderstand this'" {Perush Bammkhnmjoili).— Fiirst, Kidlnrijcschichte d. Juden. i, 74; Etheridge, Intrn- ducfion to Ih'bi: Lit. p. 182 ; Jost, Gesch. d. Judeii. i, 178 ; ii, 313. The Haggadah frequently refers to the Hala- chah {rule, norm), the oral law of tradition, brief sen- tences established by the authority of the Sanhedrim, in which the law was interpreted and applied to individual cases, and which were designated as the " sentences of the elders." See Miurash. (J. H. \\.)

Hag'gai" (Heb. Chaggay', ^V^, festive ; Sept. and Joseph. 'AyycnoQ ; Jerome and Vulg. Ar/gants or Jlag' fjmus), the tenth in order of the twelve minor prophets, and the first of the three wlio, after the return of the Jews from the Babylonian exile, pro])hesied in Pales- tine. Of the place and year of his birth, liis descent, and the leading incidents of his life, nothing is known which can be relied on (see Oehler, in Herzog's Encykl. v, 471 sq.). The more fabulous traditions of Jewish writers, who pass him for an assessor of the Synagoga Magna, and enlarge on his literary avocations, have been collected by Carpzov (Introductio in V. T. iii,42G). Some interpreters, indeed, taking in its literal sense the expression nin^ T(5<?? (malak Yehovdh) in i, 13, have imagined that he was an angel in human shape (Je- rome, Comm. ad loc). Some ancient writers assert that he was born in Babylon, and while yet a young man came to Jerusalem, when Cyrus, in the year B.C. 536, allowed the Jews to return to their country (2 Chron. xxxiv, 23 ; Ezra i, 1) ; the new colony consisting chief- ly of people belonging to the tribes of Judah, Benjamin, and Levi, with a few from other tribes. According to the same tradition, he was buried with honor near the sepulchres of the priests (Isidor. Hispal. c. 49 ; Pseudo- Dorotheus, in Chron. Pasch. 151, d). It has hence been conjectured that he was of priestly rank, llaggai, Zechariah, and Malachi, according to the Jewish writ- ers, were the men who were with Daniel when he saw the vision related in Dan. x, 7, and were after the cap- tivity members of the (Jreat Sj'nagogue, whieli consist- ed of 120 elders {Cozri, iii, G5). The Seder Olam Zuta places their death in the 52d year of the Medes and Persians, while the extravagance of another tradition makes Haggai survive till the entry of Alexander the Great into Jerusalem, and even till the time of our Saviour (Carpzov, Inirod). In the Itoman martyrology Hosea and Haggai are joined in the catalogue of saints {Acta Sanclor. 4 Julii). See EzuA.

This much ajipears from Haggai's jjrophecies (ch. i, 1, etc.), that he nourished during the reign of the Per- sian monarch Darius Hystaspis, who ascended the throne B.C. 521. It is probable that he was one of the exiles who returned with Zerubbabel and Jeshua ; and Ewald {die Proph. d. Alt. B.) is even tempted to infer from ii, 3, that he may have been one of the few survivors who had seen the first Temple in its splendor (Bleek, Einlcit. 1>. 549). The rebuilding of the Temple, which v,'as com- menced in the reign of Cyrus (B.C. 535), was suspended during the reigns of his successors, Cambyses and Pseu- do-Smerdis, in consequence pf the determined hostility of the Samaritans. On the accession of Darius Hystas- pis (B.C. 521), the projihets Haggai and Zechariah urged the renewal of the undertaking, and obtained the per- mission and assistance of the king (Ezra v, 1 ; vi, 14; Joscphus, /In/, xi, 4), Animated by the high courage (iiiagid .<tpirilus,JeTomQ) of these devoted men, the jieo- ple i)rosecuted the work with vigor, and the Temi)le was completed and dedicated in the sixth year of Da- rius (B.C. 51G). See TKMfLK.

The names of Haggai and Zechariah are associated in the Sept. in the titles of Psa. cxxxvii, cxlv-cxlviii ; in the Vulgate in those of Psa. cxi, cxlv; and in the Peshito Syriac in those of Psa. cxxv.cxxvi, cxlv, cxhi, cxlvii, cxlviii. It may be that tradition assigned to these proi)hets the arrangement of the aTjove-mentioned psalms for use in the Temple service, just asPsa.lxiv is in the Vulgate attributed to Jeremiah and Ezekiel, and

HAGGAI

19

IIAGGIAII

the name of the former is inscribed at the head of Psa. cxxxvi ill the Sept. Acconliutj; to rseudo-Epiphanius {])e \'itis Prop/i.), Ha'^gai was the first who chanted the Hallehijah in the second Temple: "wherefore," he adds, " we say ' Hallohtjah, which is the hymn of Ilag- gai and Zechariah.' " Haggai is mentioned in the Ajioc- ryplia as Aggeus, in 1 Esdr. vi, 1 ; vii, 3 ; 2 Esdr. i, 40 ; and is alluded to in Eccliis. xlix, 11 (comp. Hag. ii,23), and Heb. xii, 26 (Hag- li, 6).— Smith, s. v. ; Kitto, s. v. See Zechariah.

HAGGAI, Prophkcy of. These vaticinations are comprised in a book of two chapters, and consist of dis- courses so brief and summary as to have led some Ger- man theologians to suspect that they have not come down to us in their original com^jlete form, but are only an epitome (Eichhom, Einleitimg in das A. T. iii, § 508; Jahn, liitroductio in libros sucros Vet. Feed. edit. 2, Vien- nve, 1814, § 15G).

Their object generally is to urge the rebuikling of the Temple, which liad, indeed, been commenced as early as B.C. o35 (Ezra iii, 10), but was afterwards discontinued, the Samaritans having obtained an edict from the Per- sian king (Ezra iv, 7) which fdibadc lurther |)rocedure, and influential Jews pretending that the time for re- building the Temple had not arrived, since the seventy years predicted bj' Jeremiah applied to the Temple also (Zech. i, 2). As on the death of Pseudo-Smerdis (the "Aktaxekxks" of Ezra iv, see ver. 24), and the conse- quent tcrminafion of his interdict, the Jews still contin- ued to wait for the enil of the seventy years, and were only engaged in buikling splendid houses for them- selves, Haggai began to prophesy in the second year of Darius, B.C. 520.

His first discourse (ch. i), delivered on the first day of the sixth month of the year mentioned, denounced the listlessness of the Jews, who dwelt ui their "panel- led houses," while the temiile of the Lord was roofless and desolate. The cUspleasure of (iod was manifest in the failure of all their efforts for their own gratification. The heavens were "stayed from dew," and the earth was "stayed from her fruit." They had neglected that which should have been their first care, and reaped the due wages of their selfishness (i,4-l 1). The words of the prophet sank deep into the hearts of the people and their leatlers. They acknowledged the voice of CJod speak- ing by his servant, and obeyed the command. Their obedience was rewarded with the assurance of God's presence (i, 13), and twent\'-four days afterwards the buikling was resumed. The second discourse (ii, 1-9), delivereil on the twenty-first day of the seventh month, shows that a month had scarcely elapsed when the work seems to have slackenefl, and the enthusiasm of the peo- ple abated. The prophet, ever ready to rekindle their zeal, encouraged the flagging spirits of the chiefs with the renewed assurance of God's presence, and the fresh promise that, stately and magnificent as was the Temple of their wisest king, the glory of the latter house shoidd be greater than the glory of the former (ii, 3-9). The third discourse (ii, 10-19), delivered on the twenty- fourth day of the ninth month, refers to a period when buikUng materials had been collected, and the workmen had begun to put them together. Yet the people were still comparatively inactive, and after two months we thus find him again censuring their sluggishness, which rendered worthless all their ceremonial observances. But the rebuke was accompanied by a repetition of the promise (ii, 19). The fourth and last discourse (ii, 20- 2.5), delivered also on the twenty-fourth day of the ninth month, is exclusively addressed to Zerubbabel, the po- litical chief of the new Jewish colony, who, it appears, had asked for an explanation regarding the great polit- ical revolutions which Haggai had jHedicted in his sec- ond diseom-se : it comforts the go\-ernor by assuring him they would not take place very soon, and not in his lifetime. As Zerubbabel was prince of Judah, the rep- resentative of the royal family of David, and, as such, the lineal ancestor of the Messiah, this closing predic-

tion foreshadows fhe establishment of flic IMcssianic kingdom (see Hengstonbcrg, CliriatohH/ij, iii, 243 s(].) upon the overthrow ol'thc thrones of tlie nations (ii, 23).

The style of tlie discourses uf Haggai is suitalile to their contents : it is ])athetic when he exhorts, it is ve- hement when he reproves, it is somewhat elevated when he treats of future events, and it is not altogether destitute of a poetical coloring, though a prophet of a higher order would have dejjicted the splendor of the second Temple in brighter hues. The language laljors under a poverty of terms, as may be observed in the constant rejietition of the same expressions, which Eidi- hom {EinlcitiiM/, § 599) attributes to an attempt at or- nament, rendering the writer disposed to recur frequent- ly to a favorite expression.

The prophetical discourses of Haggai are referred to in the Old and New Testament (Ezra v, 1; vi, 14; Heb. xii, 20; comp. Hagg. ii, 7, 8, 22). In most of the ancient catalogues of the canonical books of the Old Testament Haggai is not, indeed, mentioned by name ; but, as they specify the twelve minor prophets, he must have been included among them, as otherwise tlu'ir number would not be full. Josephus, mentioning Hag- gai and Zechariah {Ant. xi, 4, 5), calls them cvo Tr(io(pi\- Tai. (See generally Bertholdt, Juideittinf/, iv, 169 ; Da- vidson, in Home's Jntrnduc. new ed. ii, 972 sq. ; Hasse, Gesch.der A.B.\).Wi sq. ; ^miih, Scrijiture Testimony, i, 283 sq.)— Kitto, s. v. ; Smith, s. v.

Special commentaries on the whole of this prophecy exclusively have been written by Rupertus Titicnsis, III Afigaiim (in 0pp. i); '^IfAa.nchihon, Arfiiiiwutiim (in 0pp. ii) ; Ecke, Commmtarius (Saling. 1538, 8vo) ; Wi- celius, /'yiiiirniiio (Jdog. 1541); Yaremnti, FxcmJaliniK s (llcist. l'il."<, ITijO. ItiO ; Draconis, KxpHcafio (Lub. 1549, fol.) ; ?>K'ri( r. Sr/i,i/i:i (Paris, 1557, 4to) ; Pilkington, 7s.r- poxitioH (Luudun, 15(jO, 8vo) ; Brocardus, Inicrprelutio [includ. some other books] (L. B. 1580, 8vo) ; Grynieus, Commentarius (Gen. 1581, 8vo; translated into English, Lond.'158G, 12mo) ; Heinbeck, Exercifuiiones (Brunsw. 1592, 4to) ; Balwin, Commentarius (including Zech. and Mai.] (Yitenib. 101 0, 8vo) ; Tarnovius, Commentarius (Rostock, 1G24, 4to) ; Willius, Commentarius [including Zech. and Mai.] (Brem. lC38,8vo) ; BaynokU. Interpre- tation (Lond. 1649, 4to) ; Pfeffinger. A7»te (Argent. 17(i3, 4to) ; Woken, Adnotalioms (T.i| s. 1719. 4to) : Kail, Uis- sertationes (s.l. 1771-3. 4 id; Ih^-lcr. llliislratio (Lmid. 1799, 4to); Scheibel. (;//«/•/ ,///-//. n (Vratisl. 1822, 4t(.) : Moore, Notes, etc. [including Zech. and Mai.] (N. V. 1856, 8vo) ; Kohler, Krlddrunf/ (Erlangen, 1860, 8vo) ; Aben-Ezra's annotations on Haggai have been transla- ted by Abicht (in his Selectm liabb. Lips. 1705), Lund (Upsal. 1706), and Chytrreus (ib. cod.); Abai band's liy Scherzer (Lpz. 1633, 1705) and Mundin (Jena, 1719): Kimchi's by Nol (Par. 1557). Expositions of particular passages are those of Stiiudlin [on ii. 1-9] (Tub. 1784), Benzel [on ii, 9] (in his Syntai/m. Dissertt. ii, 116 sq.), Sartorius [on ii, 7 J (Tub. 1756),Yesschuir [on ii, 6-9] (in his Diss. Phil. No. 6), Essen [on ii, 23] (Vitcmb. 1759). See Pkophets, INIinok.

Hag'geri (Heb. Ifar/ri', "^"5^, « Ilagarite ; Sept. 'Arapai v. r. 'Aypi'jTulg. Af/arai). "Slibhar. son of Haggeri," was one of fhe mighty men of David's guard, according to the catalogue oi" 1 Chron. xi, 38. The )'«:- allel passage— 2 Sam. xxiii,o6— has "Bani the Gaditc" (iisn). This Kennicott thinks was the original, from which "Haggeri" has been corrupted (Dissert. \\ 214). The Targum has Bar Gedd (Nnr*;?).— Smith, s. v. See Hacjauenk.

Haggerty, .Iohn, a minister of the Methodist Epis- copal Church, was born in Prince (ieorge County. INId., in 1747. He was converted under the ministry of John King about 1771. He began to preach among his neighbors the same year, and continued to labor dili- n;ently for the Church, under the direction of Straw- ! hridce. Rankin, and King, till he entered the regular I itinerancv in the "year 1779." He preached both in

HAGGI

20

HAGIOGRAPHA

English and German. He was instrumental in the con- version of not a fe^v men of ability, who became orna- ments of the ministry. He located, owing to the sick- ness of his wife, in 1792, and settled in Baltimore, where he continued to preach with great acceptance. He was one of the original elders of the Church, anil <lied in the faith in 18-23, aged seventy-six years.— Stevens, //is/o;^^ of the M. E. Church, ii,GG, 4%; iii, 144, 14G.

Hag'gi (Heb. Chaggi', iS.'n,/esHfe; Sept. 'Ayyif), the second of the seven sons of the patriarch (iad ((ien. xlvi. IC)). and progenitor of the family of Hagoitks ( Ninnb. xxvi, 1 J ; Sept. Ayyi). B.C. prob. ante 1784.

Haggi'ah (llch. Chagrjiyah' , il^trijhlival ofJe- honifi ; Sept. 'Ayyia), a Levite of the family of Merari, apparently the son of Shimea and father of Asaiali, wliifli last seems to have been contemporary with Da- viil (^1 Cliron. vi, 30 [Heb. 15J). B.C. ante 1043.

Hag'gite (Heb. only as a collect, with the art. ha- Chiiggi', "'iinn [for i*«nn] ; Sept. o 'Ayyt, Viilg. Agi- ta, A.y. "the Haggites"), the family title of the de- scendants of the son of Gad of the same [Heb.] name ( Xuinb. xxvi, 15). See Haggi.

Hag'gith (Heb. Chaggith', r-^jri; Sept. 'Ayyi^ v. r. ^tyyi J, but 'Xyyti^ in 1 Chron. ii, 3 ; Josephus 'Ay- yi j»j, .1 nt. vii, 14, 4), a wife of David, only known as the mother of Adonijah(2Sam. iii,4; 1 Kings i, 5, 1 1 ; ii,13; 1 Chron. iii, 2j ; but apparently married to David after liis accession to the throne. B.C. 1053. See David. '• Her son was, like Absalom, renowned for his hand- some presence. In the first and last of the above pas- sages llaggith is fourth in order of mention among the wives, Adonijah being also fourth among the sons. His birtli liappened at Hebron (2 Sam. iii, 2, 5) shortly af- ter that of Absalom (1 Kings i, 6, where it will be ob- served that the words ' his mother' are inserted by the translators)" (Smith,. s. v.). The Heb. name is merely the fcin. of the adj. that appears in the names Haggi, etc., and seems to be indicative of Jlstiritg in the relig- ious sense [see Festival]; Fiirst renders it "boni at the Fea.st of Tabernacles" {/leb. Lex. s. v.), and Mr. Grove (in Smith, ut sup.) regards it as ="a dancer," Inini the primitive sense of the rootS^n.

Ha'gia ("Ay/a or 'Ayio, Vulg. Aggia), given in the Ajjocryplia (1 Esd. v, 34) as the name of one of the '•servants of Solomon" whose "sons" returned to Jeru- salem after the exile; instead of Hattil (q. v.) of the Hil). text (Ezra ii, 57; Neh. vii,59),

Hagidgad. See Hou-ha-gidgad.

Hagiogr5pha,'Ayn;y.,rti/.rt (fl„/g U'ri/ingsX r term hr.-^t Idund ni E|)iplianius (/V'/«//7//w, p. 5H), wlio used ii.as well as yi,a(pH(i,U) denote tlio tiiird division of tlie Sirii.tures, called by the Jews C^^irs, or the HViV /////.«, consisting ofjii-e books [see Mkgii.lotii], viz. the three y/ow/w (n^X), Job, Proverbs, and the Psalms. and the two books of Chronicles.

These divisions are found in the Talmud (Jinbn Baih- ra, fi>l. 1, e.l. Amsterdam), where the sacred books are classil.cd under the Imn; the Prophets, and the Writ- ings {hetiibtw). The last are thus enumerated (/. r.): Kuth, the l)ook (spp/ier) of I'salms, Jol), i'roverbs, Ecclc- siastes (AW,./,7/,), the Song of Songs, Lamentations. iMniel. and the books (,,ugU/olh) of Esther, E/.ra, and < hronicles. The Jewish writers, however, do not uni- t.irmly follow this arrangement, as thev sometimes place the Psalms or the book of Job first among the hagio- grapha. Jerome gives the arrangement followed bv tlie Jews m his time. He obsen-cs that tliev divided the Scriptures into five books of .Moses, eight prophetical books ^viz. i..)„shtm; 2. Judges and Huth; 3. Samuel; A. Kings; 5. Isaiah; «. Jeremiah; 7. Ezekiel; 8. The twelve proi)hcts), and nine lI,igio,,rnpha, viz. 1. Job- 2. Uavid, five parts; 3. Solomon, three parts; 4. Kohe- leth; 0, Canticles J 6. Daniel, 7. Chronicles; 8. Esdras

two books [viz. Ezra and Nehemiah ] ; 9. Esther. " Some, however," he adds, " place Ruth and Lamentations among the Hagiographa rather than among the prophetical books." We find a different arrangement in Josephus, who reckons thirteen prophetical books, and four con- taining hvTuns and moral precepts {Apion, i, 8) ; from which it would appear that after the time of Josephus the Jews comprised many books among the prophets which had previously belonged to the Hagiographa. It has. however, lieen considered as more probable that Jo- sephus had no authority from manuscripts for his classi- fication.

The earliest notice which we find of these divisions is that contained in the prologue to the book of Eccle- siasticus, written B.C. cir. 140, the author of which re- fers to the Law, the Prophets, and the other books ; by which last were most probably meant the Hagiographa. Philo also speaks of the Laws, the Projihets, the Hymns, and the other books, but without classifying them. In the New Testament we find three corresponding divis- ions mentioned, viz. the Law, the Prophets, and the Psalms; which last book has been supposed to have given its name to the third division, from the circum- stance of its then being the first in the catalogue (Luke xxiv, 44). Havernick, however {Ilanclbuck, p. 78), sup- poses that Luke calls the Hagiographa by the name of Psalms, rather on account of the poetical character of several of its parts. The " book of the Prophets" is re- ferred to in the New Testament as a distinct volume (Acts vii, 42, where the passage indicated is Amos v, 25, 2G). It is well known that the second class was divided by the Jews into the early Prophets, viz. Joshua, Judges, Samuel, and Kings ; and the later Prophets, viz. Isaiah, Jeremiah, Ezekiel (called the major prophets), and the book of the twelve (minor) prophets.

When this division of books was first introduced it is now impossible to ascertain. Probably it commenced after the return from the exile, with the first formation of the canon. Still more difficult is it to ascertain the principle on w-hich the classification was formed. The rabbinical wTiters maintain that the authors of the Ke- tiibim enjoyed only the lowest degree of inspiration, as they received no immediate communication from the deity, like that made to Closes, to whom God spoke face to face; and that they did not receive their kuo\vledge through the medium of visions and dreams, as was the case with the prophets or the writers of the second class; but still that they felt the Divine Spirit resting on them and inspiring them with suggestions. This is the view maintained by Abarbanel (Prcef. in Proph. pj-iores, fol. 20, 1), Kimchi (Prcef. in Psalm.), Maimonides (More Xebochim,n,4o,\xol7),iim\ Elias Le^ita (Tisbi) ; which last writer defines the word 2inD to mean a v-ork writ- ten bg (Urine inspiration. The placing of Ruth among the Hagiographa. and especially the separation of Lam- entations from Jeremiah, seems, however, to be irrecon- cilable with this hypothesis; nor is it easy to assign a satisfactory reason why the historical books of Joshua, Judges, Samuel, and Kings should be placed among the Propf/ets, and the book of Chronicles among the Hagio- (jrapha. The reasons generally assigned for this, as well as for placing in the third class the books of Psalms, Daniel, and Job, are so fanciful and unsatisfactory as to have led Christian writers to form other and more defi- nite classilications. It will suffice to mention the reason assigned by Raljbi Kimchi for excluding Daniel from the book of Proi)he(s, viz. that he has not equalled the other pro]ihets in his visions and cb-eams. Others as- sign the late date of the book of Daniel as the reason for the insertion of it, as well as of some historical books, in the Hagiographa, inasmuch as the collection of the prophets was closed at the date of the composition of tliis book (De Wette, § 255). Bertholdt, who is of this opinion {Kinleitung, i, 70 sq.), thinks that the word Ke- tubim means " books newly introduced into the canon" (p. 81). Hengstenberg {Authentie des Daniel, etc., p. 25 sq.) follows the aucient opinions of the Rabbins, and

HAHIROTII

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IIAIIK

maintains that the book of D.anicl was placed in the Hagiotiraplia in consetiueuce of the lower ilcgrcc of in- spiration attached to it; but herein he is opposed by Hiivernick {llamlhiich, p. 02), De Wette (§ 13) sup- poses that the first two divisions (the L<tw and the Prophets) were closed a little after the time of Nehemi- ah (compare 2 Mace, ii, 13, 14), and that perhaps at the end of the Persian period the Jews commenced the formation of the Ilayiographa, which long remained "changeable and open." The collection of the Psalms was not yet completed when the t^vo first parts were formed. See KKTuuBur.

It has been concluded from Matt, xxiii, 35, and Luke xi, 51, compared with Luke xxiv, 14, that as the Psalms were the first, so were Chronicles the last book in the Hagiographa (Cariizov, Introd. iv, 25). If, when Jesus spoke of the righteous blood shed from the blood of Abel (Gen. iv, 8) to that of Zechariah, he referred, as most commentators suppose, to Zechariah, the son of Jehoiada (2 Chron. xxiv, 20, 21), there appears a pecul- iar ap])Ositeness in the appeal to the first and the last books in the canon. The book of Chronicles still holds the last place in the Hebrew Bibles, ^vhich are aU ar- ranged according to the threefold division. The late date of Chronicles may in some measure account for its separation from the book of Kings; and this ground holds good whether we fix the era of the chronicler, with Zunz, at about B.C. 260, or, with IMovers, we con- ceive him to have been a younger contemporary of Ne- hemiah, and to have written about B.C. 400 {Kritische Untersiicktinrj i'ther de Bihlische Chi-onik, Bonn, 1834). The circumstance of the existence of a few acknowl- edged later additions, such as 1 Chron. iii, 19-24, does not militate against this hj'pothesis, as these may have been supplied by the last editor. See Ciihonicles, Books of. De Wette conceives that the genealogy in this passage comes down only to the third generation after Nehemiah. See Canon of Scripture.

The word Ilugiographa is once used by Jerome in a peculiar sense. Speaking of Tobit, he asserts that the Jews, cutting off this book from the catalogue of the di- vine Scriptures, place it among those books which they call Hdyiofjrapha. Again, of Judith he says, " By the Jews it is read among the Hagiographa, whose author- ity is not sufficient to confirm debated points;" but, as in the latter instance, the greater number of INISS. read Apocrypha, which is doubtless .the true reading, it is highly probable that the word Hagiographa, used in reference to the book of Tobit, has arisen from the mis- take of a transcriber. The two words were in the INIid- dle Ages frequently used as synonymous. See Deute- RO-CANONiCAL. " Hagiographa" has also been used by Christian writers as synonymous with Holy Scripture.

The Alexandrian translators have not been guided by the threefold division in their arrangement of the books of Scripture. The different IMSS. of the Sept. also vary in this respect. In the Vatican Codex (which the printed editions chiefly follow) Tobit and Judith are placed between Nehemiah and Esther. Wisdom and Ecclesiasticus follow Canticles. Baruch and Lamenta- tions follow Jeremiah, and the Old Testament concludes with the four books of Maccabees. Luther (who intro- duced into the Bible a peculiar arrangement, which in the Old Testament has been followed in the English Authorized Version) was the first who separated the ca- nonical from the other books, Not only do the Alex- andrian translators, the fathers, and Luther differ from the Jews in the order of succession of the sacred books, but among the Jews themselves the Talmudists and IMasorites, and the German and Spanish ]MSS. foUow each a different arrangement.— Kitto, s. v. See Bible.

Hagiolatry. See Saints, Worship of.

Hahiroth. See Pi-ha-iiiroth.

Hahn, August, a distinguished German Protestant theologian. C)rientalist, and opponent of rationalism, was bom at Grossosterhausen, near Querfiurt, in JVussian

Saxony, IMarch 27, 1702. His father died before he was nine years old, but his pastor, Stiissen, generously instructed the orphan with his own son, and secured his admission to the gymnasium at Eislcbcn. In ixio Hahn entered the University of Lcipsic. wlurc, he tills us (Preface to Lehrhnch dvs clirisilirln u <,l,iiih(iit:, 2 1 ed.), he lost his early faith and peace, the IVuits of a ]ii- ous mother's teachings, and became imbued with the prevailing rationalism. After a three-years' course, in which, besides adding to his stock of classic and the il- logical learning, he had studied Oriental languages and literature, especially Syriac and Arabic, he engaged in teaching. In 1817 he entered the newly-established theological school at Wittenberg, where, under hapjiier religious influences and inspirations, he regained his lost faith and peace, and was henceforth active in seek- ing to impart them to other minds and hearts. In 181 0 he was appointed professor extraordinarj', and in 1821 ordinary professor of theology hi the University of Kcinigsberg, and during his occupancy of tliat post \\v.\,- lished Bardesams, Gnosticus, Syrorum jwimus hymnolo- gus (Leipsic, 1819), a work which earned for him the doctorate of theology. This was followed by several other publications in patristic literature, viz. De ynosi Mardonis (1820) -.—Antitheses Murcionv<, etc. (1823) :— Das Evangelimn Marciong, etc. (1823) : — De Caiione Mardonis (1824) : — Chrestomathia Syriaca, .«. >S'. Kphro- mi, etc. (in conjunction with Seiffert) (1825) ; besides treatises in several periodicals. Being called in 1820 to the professorship of theology in the University of Leip- sic, Hahn was thrown into the midst of theological con- troversy, and gave expression to his antagonism to the Rationalists in his treatise De Rationalismi, qui diritur. Vera Indole et qua cum Natiiralismo contineaiur ruiione (Leipsic, 1827), in which he asserts the necessity of supranatural revelation, and the inability of man by nature to attain "certain and complete knowledge of religious truths," and aims to show historically that rationalism had always been regarded by the Church as hostile to Christianity, and that it was the offspring of naturalism and deism. He developed this antagonism stiU further in his Offcne ErUdrung an die evangelische Kirche zunachst in Sachsen und Preusscn (1827), where- in he maintains that Rationalists cannot be considered as Christian teachers, and ought in conscience to with- draw from the evangelical Church. His efforts in favor of evangelical orthodoxv were continued in his Zf//;- hiKli r/'.s- rhrisll-ichi, Child,, n.-^ (1S-2S; 2d ed. ]s.">7), and ,S,i„l,,-hi;-di,i, ,11, l:,;ls,-l,,i.i,l,r i,l„ r ,li, /.»//' 'I, .< ll,,k- t,iit/iini)s ill iih.<n-,r/.,il iiiid ,l,is ]', ,/,u/liii.<s chi-i.lli,-h,'r Theologie ziir \\-i.^.-<.ii.<,-h,ifl iil„rh,ni],t (1832). The last work especially led to bis call to I'.reslau in 1833 as pro- fessor, and his appointment as consistorial counsellor, a position of great importance in the direction of eeelesi- astical affairs. In 1844 he was made general superin- tendent for Silesia, which post he fiUcd until his death. May 13, 1863, and in which he was able to exert con- siderable influence in behalf of the evangelical party among the clergy. The most important of his writings not already mciitioncd arc. ird,ii,ilh<k dtr Symhok nrnl Gkmhensreqdn dcr (,j,„sf„l.-cal/ii,!is,-h(n Kirrhe (1842): —Theolo'riKch-lirrhlhlK- Aimahii (Brcslau, 1842-44):— Das Behiiiiliii.<^ >l<r ,r,iii;i<li.<rhen Kirche vnd die ordi- nutorisch,' V, ,-pjr„-htiii,;i ihnr Diemr {\U1):—Das Bi- kennt?iigs dtr ininiii lisi-li, n Kirche in seiiiem Verhiiltiiisie zu dem der rOmi.^cii, ii mid ;/rl, ,hischen (1853) ■.—Predinten und Reden vutir dm Ii, ir, 'jiuigpn in Kirche und t^tatit seit dem J. ls;io (is:,-.'). See obituary notice of Halm in the Alh/nmiiK Klrchen-Zeitung for 1863, No. 75-77, and an autoMourapliRal sketch of his life up to 1830 in Dietzsch's Jfomikt. Journal, 1830, vol. ii, pt. i; Herzog, Beal-EnqiUop. xix, 593 sq. ; Hoefer, Kour. Biog. Gene- rule, xxiii, 164 ; Nexo Amer. Cyclop, viii, 634. (J. W. M.) Hahn, Heinrich August, eldest son of August Hahn. was burn at K.inlgslierg June 19, 1821, and died Dec. 1, 18(;i, at (ireilswald. After having studied at Breslau and Berlin, he devoted himself to Old-Testa-

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ment exegesis and theology. He was tutor (privat- ilomit) at lireslau in 1845, went thence in 1«4G to Kii- nigsberg as professor ad inlerini on the deatli of Ilii- vmiick, anil in 1«51 became professor extraordinary,' and in l«Gt) ordinary- professor at Greifswald, succeed- ing Kosegarten. He edited Hiivernick's Voiiesungen uber die Theolor/ie des A.Testaments (1848). His chief •works are, a dissertation l)e Spe immortalHatis sub Vet. Ttslam. etc.; Veteris testam. s,i,t,iithi <h Xaliira hominis (184(;) -.—Cummentar iiber d,t.< lliirh lllnl, ( Is.Ml) :— t'6e/-- si'l-uii;/ nnd Krkldrum/ de.-i llnhni Li(d<.< ( IS.'/J) :_ AV- kluniiit) rim Jesaia kapiitl 10-4(; (forming vol. iii of Dredisler's commentary on Isaiah, 1857) ■.—Commentur iihir das I'red'ujerbiich S(domo's ( 1 800) . His works evince' the care and (iilelity which characterized the man, but liis criticisms are sometimes marked by great boldness. He was a man of mild temper and great purity of char- acter. See - 1 llyemeine Kirchen-Zeitung for 1862, No. 2(3 ; Herzog, lieal-Kiu-yklop. xix, 597. (J. W. M.)

Hahn, Michael, a German tlieosophist, was born Feb. 2. 1758, at Altdorf, near Boblingen, Wiirtemberg. The son of a peasant, he was from early youth imder the influence of profound reUgious convictions, and de- \oted liimself, in retirement, to the study of the Bible, and of the works of prominent thcosophists, as Behmen and Oetinger. He claimed to receive from Gotl special revelations, and wrote down their contents. As a speak- er in the meetings of the Pietists he attracted large crowds, was several times summoned before the consis- tory to defend himself against the charge of heresy-, but W.T3 finally allowed to spend tlie last twenty-four years of his life without further annoyance ujjon an estate of the duchess Francisca of Wiirtemberg. There he died in great peace in 1819. The followers of Hahn, called the Mic/ielians, constitute an organized connnunion which has never separated from the State Church, but tlie members of which annually meet for consultation, ami, in particular, for making provision for tlie poor. The celebrated colony of Kornthal (q. v.), near Stutt- gard, was organized under the direct influence of Hahn. The works of Hahn, which contain a complete specida- tive theosophy, have been published at Tubingen in 12 vols. (1819 s(i.). Several of his hymns were received by Albert Knapp into the hymn-book wliieh he prepared for the use of the State Church. Like many of the Wiir- temberg I'ietists, Halm believed in the final restoration of all tliings._Haug, Die S,kle der Michelianer, in Stu- ditn dir eraii;/. deistlirhkeit IViirteiidien/s. vol xi ; Ill- gen, f/ist. //iroht/. Zei/sr/ui//, 1841; IJi.mer, KirM. Ge- srhichte I Vdiiembertjs ; Herzog, Reid-luidikL v, 472. (A J.S.)

Ha'i ((;en. xii, 8; xiii, 3). See Ai.

Hail. See Bex-iiaii,.

Hail ! (xalin, rejoice, as often rendered; "farewell" alsc), a salutation, importing a wish for the welfare of (111' iiirsiiu addressed (Luke i, 28; in mockery. Matt, xxvii, 29, etc.). It is now seldom used among us, but was customary among our Saxon ancestors, and import- ed a-s nnich as '-Joy to you," or '-Health to vou;" in- chiiling iu the term health all kinds of inospcdty.— Cal- met, s. V. See Gui;iiTi.NG.

Hail (Tia, barad', ^ffXaiV;), or congealed rain, is the symbol of the divine vengeance uiKin kini,'doms and nations, the enemies of God and of his jieople. As a hail-storm is generally accompanied liv lightning, and seems to be produced by a certain elcclVical state of the atmosphere, so we find in Scripture hail and fire, i. e. lightning, mentioned together (Kxod. ix, 23; compare Job xxxviii, 22, 23; I'sa. cv, 32; Ixxviii, 48; cxlviii, 8; xvui, 13). Sec I'i.a(;i;es oi- Ecvit. That hail, thoni,di uncommon, is not absolutely tmknown iu E[,ry]it, wc have the testimony of IMansleben and IMancoiiys^ who had heard it thniuler during their stay at Alexan- dria, the former on the 1st of January, and'the latter on the 17th and 18th of the same month; on the same day

it also hailed there. Terry also remarks that it hails, though seldom, in January and February at Cairo. Po- cocke even saw hail mingled with rain fall at Fium in February (compare Exod. ix, 34). Korte also saw hail fall. Jo'mard says, '• I have several times seen even hail at Alexandria." Volney mentions a hail-storm which he saw crossing over Mount Sinai into that country, some of whose frozen stones he gathered ; " and so," he s.ays, "I drank iced water in Egypt." Hail v.'as also the means made use of by God for defeating an army of the kings of Canaan (Josh, x, 11). In this jiassage it is said, " The Lord cast down great stones from heav- en upon them" — i. e. hail-stones of an extraordinary size, and capable of doing dreadful execution in their fall from heaven. Some commentators are of opinion that the miracle cansisted of real stones, from the cir- cumstance that stones only are mentioned in the pre- ceding clause ; but this is evidently erroneous, for there are many instances on record of hail-stones of enormous size and weight falling in different countries, so as to do immense injury, and to destroy the lives of animals and men. In Palestine and the neighboring regions, hail-stones are frequent and severe in the mountainous districts and along the coasts; but in the jjlains and deserts hail scarcely ever falls. In the elevated region of Northern Persia the hail-stones are frequently so vi- olent as to destroy the cattle in the fields; and in Com. Porter's Letters from Constantinople ami its Environs (i, 44) there is an interesting account of a terrific hail- storm that occurred on the Bospliorus in the summer of 1831, which fully bears out the above and other Scrip- ture representations. Many of the lumps picked up af- ter the storm weighed three quarters of a pound. In Isa. xxviii, 2, which denounces the approaching de- struction by Shalmaneser, the same images are employ- ed. Hail is mentioned as a divine judgment by the prophet Haggai (ii, 17). The destruction of the Assyr- ian army is pointed out in Isa. xxx, 30. Ezekiel (xiii, 11) represents the wall daubed with uutempered mortar as being destroyed by great hail-stones. Also in his liidiilu'cy aiiainst Gog (xxxviii, 22) he employs the same syiiiljcil (compare Rev. xx, 9). The hail and lire niiiii;'l((l \\'n\\ blood, mentioned in Kev. viii, 7, are sup- posed to denote the commotions of nations. The great hail, in Rev. xi, 19, denotes great and heavy judgments on the enemies of true religion ; and the grievous storm, in xvi, 21, represents something similar, and far more severe. So Horace {Odes, i, 2) ; comp. Yirgil {.En. iv, 120, IGl ; ix, 6(39) and Livy (ii, G2, and xxvi, 11).

Hail-stoxe (Tin '^X, e'hen barad', a stone of /tail). See above.

Haime, John, a soldier in the English army, and one of iMr. Wesley's preachers. He was born at Shaftes- bury, Dorsetshire, in 171 0, and was bred a gardener, and afterwards a button-maker. From early life he lived in great wickedness, and in constant agony of convic- tion. In 1739 he enlisted in a regiment of dragoons, and some time after he was converted ; but, being very ignorant, he alternately lost and regained his hope, but constantly labored to save others. At last he heard and conversed with Mr. AVesley, much to his comfort. The regiment was sent to Flanders ui 1743, from which time till Feb. 1745, he was in despair and great agony. At that time, while marching into Germany, his evi- dence of pardon returned, and, encouraged by Mr. Wes- ley's letters, he began to jireach in the army. At the battle of Dettingen he showed great gallantry. In May, 1744, the army went to Brussels, and here his labors were the means of a great and remarkable revival in the army and city. I'art of the time Haime had six preachers imdcr him, although the regular chaplains opijosed him. But the duke of Cumberland and gen- eral Ponsonby were his friends and patrons, and liis piety of life, and the valor of his " Jlethodists" in every battle, commanded universal admiration and respect. On the 6tli of April, 1746. he fell into despair, and from

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that (late he lived fur twenty years " in ae^ony of soul ;" yet all the time, in Germany, l<]nglantl, Ireland, he ceased not with all the energy of ilesjiair to labor, preaching often 20 or 30 times a week, and seeing thou- sands of souls converted under his efforts, while his own soul was tilled with anguish and darkness. At the end of this time he once more obtained the evidence of ac- ceptance with God. He died Aug. 18, 1784, at Whit- church, in Hampshire. — Jackson, Lires oj' Juirljj Meth- odist Preachers, i, 147 ; Stevens, JJistory of Methodism,

Hair (properly "i^"il\ sear', ^pi'i) is frefpicntly men- tioned in Scripture, chiefly with reference to the head. In scarcely anything has the cajmce of fashion been more s;trikingly displayed than in the ^■a^ions forms which the taste of different countries and ages has pre- scribed for disposing of this natural covering of the head. See Head.

1. Of the more ancient nations, the Egyptians appear to have been the most uniform in their habits regarding it, and, in some respects also, the most peculiar. 'NVe learn from Herodotus (ii, 3G, iii, 12) that they let the hair of their head and beard grow only when they were in mourning, and that they shaved it at other times. Even in the case of young children they were wont to sha\-c the head, leaving only a few locks on the front, siiles, and back, as an emblem of youth. In the case of royal cliildrcn, those on the sides were covered and in- closed in a l)ag, which hung down conspicuously as a badge of princely rank (^Mlliinson, ii, 327, 328). " So

\

Egyptian Manner of wearing the Hair. (From statues of an officer of rank and his wife or sister, 19th dynasty. British Museum.)

particular were they," says Wilkinson, '■ on this point, that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convej' the idea of a man of low condition, or a slovenly person, the artists represented him with a beard" {Ancient Ff/up- tians, iii, 057). Slaves also, Avhen brought from foreign countries, having beards on them at their arrival, '-were obliged to conform to the cleanly habits of their mas- ters; their beards and heads were shaved, and they adopted a close cap." This universal jjractice among the Egj'ptians explains the incidental notice in the life of Joseph, that before going in to Pharaoh he sha\-ed himself ((ien. xli, 14) ; in most other places he would have combed his hair and trimmeil his beard, but on no account have shaved it. The practice was carried there to such a length prob- ably from the tenden- cy of the climate to generate the lleas and other vermin which nestle in the hair ; and hence also the priests, who were to be the highest em- bodiments of cleanli- ness, were wont to shave their whole bodies every third day (Herod, ii, 37). Head-dress of anancient Egyptian It is singular, how- Lady. (From a mummy-case.) ever, and seems to in-

dicate that notions of cleanliness did not alone regulate the practice, that the W(mien still wore thdr nitural hair, long and i)laited, often reaching down in the form of strings to tiie bottom of the shoulder-ldadcs. JIanv of the female mummies have been found with tlitirhair thus plaited, and in good preservation. Tlie nuKkrii ladies of Eg}-pt come but little behind their sisters of olden time in this respect (see Lane's Modern Kr/yp- tians, i, GO). Yet what was remarkable in the iniiab- itants of a hot climate, while they removed thur nat- ural hair, they were accustomed to wear wigs, which were so constructed that '-they far surpassed." says Wilkinson, "tlie comfort and coolness of the modern turban, the reticulated texture of the ground-work on which the hair was fastened allowing the heat of the hcid to escape, while the iiair effectually protected it from the sun" {Anc. E;/ypt.\i\,^iA). JtWphus {I.ije, §11) notices an instance of false liair (TriptOfn) ko^itj) being used for the purpose of disguise. Among the jMedes the wig was worn by the upper classes (Xenoph. C//rop. i, 3, 2). See Hkau-dkkss.

2. Tlie precisely opjiosite practice, as regards men, would seem to have i)revailed among the ancient As- syrians, and, indeed, among the Asiatics generally. In the Assyrian sculptures the hair

always appears long, combed close- ly down mion the head, and shed- ding itself in a mass of ciu-ls on the shoidders. "The beard also was allowed to groAv to its full length, and, descending low on the l)reast, was divided into two or three rows of curls. The mustache was also carefully trimmed and curled at the ends" (Layard's Ki?iereh, ii, Assyrian Manner of 327). Herodotus likewise testifies wearing tlie Hair that the Babylonians wore their hair long (i, 195). The very long hair, however, that appears in the figures on the monu- ments is supposed to have been partly false, r. sort of head-dress to add to the effect of the natural hair. The excessive pains bestowed by the ancient nations in ar- ranging the hair and beard apjicars almost foiijiish in contrast with their stern, martial character (Layard's Nineveh, ii, '254). See Heard. Tlie practice of the modern Arabs in regard to the length of their hair va- ries; generally the men allow it to grow its natural length, the tresses hanging down to the breast, and sometimes to the waist, affording substantial protection to the head and neck against the violence of the sun's ravs (Burckhardt's Notes, i, 49 ; Wellsted's Travels, i, 33, 53, 73).

3. Among the ancient Greeks, the general admiration of long hair, whether in men or women, is evidenced by the expression KapriKOjitowi'-is 'Axntoi ("well-combed Greeks"), so often occurring in Homer; and by the saying, which passed current among the people, that hair was the cheapest of ornaments ; and in the repre- sentations of their divinities, especially Bacchus and Apollo, whose long locks were a symbol of jierpetual youth. But the i)ractice varied. \\'hile the Spartans

(From sculptnr British ilusenm.)

Grecian Manner of wearing the Hair. (Hope's Costwmes.)

in earlier times wore the hair long, and men as well as women were wont to have it tied in a knot over the crown of the head, at a later period they were accus- tomed to wear it short. Among the Athenians, also, it is miderstood the later practice varied somewhat from

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the earlier, though the information is less specific. The Komans passed through similar changes: in more an- cient times the hair of the head and beard was allowed to grow; but about three centunes before the Cliristian jera barbers began. to be introduced, and men usually wore the hair short. Shaving was also customary, and a long beard was regarded as a mark of slovenliness. An instance even occiu-s of a man, M. Livius, who had been banished for a time, being ordered by the censors to have liis beard shaved before he entered the senate (Uvy, xxvii, 34). See Diade.m.

This later practice must have been quite general m the GosjK'l age, so far as the liead is concerned, among the countries which witnessed the labors of the apostle Paul, since, in his first epistle to the Corinthians, he re- fers to it as an acknowledged and nearly universal fact. '•Doth not even nature itself teach you," he asked, " that if a man have long hair, it is a shame to him ? But if a woman have long hair, it is a glory to her ; for her hair is given her for a covering" (1 Cor. xi, 14, 15). The only person among the more ancient Israelites who is expressly mentioned as having done in ordinary life what is liere designated a shame, is Absalom ; but the manner in which the sacred historian notices the ex- travagant regard he paid to the cultivation of his hair not ohsciu-ely intimates that it was esteemed a piece of foppish ett'eminacy (2 Sam. xiv, 20). To the Corinthi- ans tlie letter of Paul \vas intended to administer a time- ly reproof for allowing themselves to fall in with a style of manners which, by confounding the distinctions of the sexes, threatened a banefid influence on good mor- als ; and that not- only the Christian converts in that city, but the primitive Church generally, were led by this admonition to adopt simpler habits, is evident from the remarkable fact that a criminal, who came to trial under tlie assumed character of a Christian, was proved to the satisfaction of the judge to be an impostor by the liLxuriant and frizzled appeai-ance of his hair (Tertid- lian, ApoL; Fleury, Les Mmirs des Chritiennes). See Shaving. With regard to women, the possession of long and luxuriant hair is allowed by Paul to be an es- sential attribute of the sex— a graceful and modest cov- ering provided by nature; and yet the same apostle elsewhere (1 Tim. ii, 9) concurs with Peter (1 Pet. iii, 9) in launching severe invectives against the ladies of his day for the pride and passionate fondness they displayed in the elaborate decorations of their head-dress. See Plaiting the Haih. As the hair was pre-eminently the " instrimient of their pride" (Ezek. xvi, 39, margin), all the resources of ingenuity and art were exhausted to set it off to advantage and load it with tlic most daz- zling finery; and many, when they died, caused their longest locks to be cut off, and placed separately in an urn, to be deposited in tlieir tomb as the most precious and valued relics. In the daily use of cosmetics, they bestowed the most astonishing pains in arranging their long hair, sometimes twisting it round on tlie crown of the liead, where, and at the temples, by the aid of gum, whicli tliey knew as well as the modern belles, they wrought it into a variety of elegant and fancifid tleviccs —figures of coronets, harjw, wreaths, diadems, emblems of public temples and con((uered cities, being formed by the mimic skill of the ancient friseur; or else plaiting it into an increcUble number of tresses, which hung down the back, and which, when necessary, were lengthened by ribbons so a.s to reach to the ground, and were kept at full stretch by the weiglit of various wreatlis of pearls and gold fastened at intervals down to the ex- tremity. From some Syrian coins in his possession 1 lartmann {Die Iltbraerinn nm Pulztkche) has given this description of the style of the Hebrew coiffure; and many ancient busts and portraits which have been dis- coverofl exhibit so close a resemblance, to those of East- em ladies in the present day as to show that the same elaborate and gorgeous disposition of their hair has been the pride of Oriental females in every age. (See below.) From the great value attached to a profuse head of hair

arose a variety of superstitious and emblematic obsen-- ances, such as" shaving parts of the head, or cropping it in a particidar form ; parents dedicating the hair of in- fants (TertuIIian, De Anima) to the gods; young wom- en theirs at their marriage , warriors after a successful campaign ; sailors after deliverance from a storm ; hang- ing it up on consecrated trees, or depositing it in tem- ples ; burying it in the tomb of friends, as Achilles did at the funeral of Patroclus ; besides shaving, cutting off, or plucking it out, as some people did ; or allowing it to grow in sordid negligence, as was the practice with oth- ers, according as the calamity that befeU them was com- mon or extraordinary, and their grief was mild or vio- lent. See Cuttings in the Flesh.

4. The Hebrews were fully alive to the importance of the hair as an element of personal beauty, whether as seen in the " curled locks, black as a raven," of youth (Cant. V, 11), or in tlie "crown of glory" that encircled the head of old age (Prov. xvi, 31). Yet, while they encouraged the growth of hair, they observed the nat- ural distinction between the sexes by allowing the wom- en to wear it long (Luke vii, 38 ; John xi, 2 ; 1 Cor. xi, G sq.), while the men restrained theirs by frequent clip- pings to a moderate length. This difference between the Hebrews and the surrounding nations, especially the Egyptians, arose, no doubt, partly from natural taste, but partly also from legal enactments, and to some extent from certain national usages of ^^'ide extent.

(rt.) Clipping the hair in a certain manner, and offer- ing the locks, Avas in early times connected with relig- ious worship : many of the Arabians practised a pecul- iar tonsure in honor of their god Orotal (Herod, iii, 8), and hence the Hebrews were forbidden to " round the corners (HXQ, lit. the extremity') of their heads" (Lev. xix, 27), meaning the locks along the forehead and tem- ples, and behind the ears. (See Alteneck, Coma Ile- br(eorum,Yiteh. 1G95.) This tonsure is described in the Sept. by a pecidiar expression, aiaur) (=the classical (TKciipiov), probably derived from the Hebrew ri'i^J'^S (comp. Bochart, Caiman, i, 6, p. 379). That the prac- tice of the Arabians was well known to the Hebrews appears from the expression nxS "^^^Sp, rounded as to the lodes, by which they are described (.Jer. ix, 26 ; XXV, 23 ; xlix, 32 ; see marginal translation of the A. v.). The prohibition against cutting off the hair on the death of a relative (Deut. xiv, 1) was probably grounded on a similar reason. See Corner,

(]}.') In addition to these regulations, the Hebrews dreaded baldness, as it was frequently the result of lep- rosy (Lev. xiii, 40 sq.), and hence formed one- of the dis- qualifications for the priesthood (Lev. xxi, 20, Sept.). See Baldness. The rule imposed upon the priests, and probably followed by the rest of the community, was that the hair should be polled (DCS, Ezek. xliv, 20), neither being shaved, nor allowed to grow too long (Lev. xxi, 5 ; Ezek. 1. c). What was the precise length usually worn we have no means of ascertaining ; but from various expressions, such as UJXI 25^5, lit. to let loose the head or the hair (^—solvere m«^«, Virgil, jEn, iii, 65 ; xi, 35 ; demissns lii(jentis more capillos, Ovid, Ep. X, 137) by unbinding the head-band and letting it go di- shevelled (Lev. X, 6, A. V. " imcover your heads"), which was done in mourning (compare Ezek. xxiv, 17) ; and again 'TX (155, to uncover the ear previous to making any communication of importance (1 Sam. xx, 2, 12 ; xxii, 8 ; A. v., margin), as though the hair fell over the ear, we inay conclude that men wore their hair some- what longer than is usual with us. The word yiB, used as =: hair (Numb, vi, 5; Ezek. xliv, 20), is espe- cially indicative of its free (/rowth (see Knobel, Comm. on Lev. xxi, 10). In 2 Kings i, 8, " a hairy man ;" lit- erally, " a lord of hair," seems rather to refer to the flow- ing locks of Elijah (q. v.). This might be doubtful, even with the support of the Sept. and Josephus— dv-

HAIR

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HAIR

Bp(o7rov ?aavv — and of the Targtim Jonathan — *i5? ■Jiyp — the same word used for Esau in Gen. xxvii, 11. But its application to the hair of tlie head is corrobora- ted by the word used by the children of Bethel when mocking Elisha (q. v.). " Bald-head" is a peculiar term (nilj?), applied only to want of hair at the back of the heail; and the taunt was called forth by the difference between tlie bare shoiddcrs of the new i)rophet and the shaggy locks of the old one. Long hair wan admired in the case of yoiuig men ; it is especially noticed in the description of Absalom's person (2 Sara, xiv, 26), the inconceivable weight of whose hair, as given in the text (200 shekels), has led to a variety of explanations (comp. Harmer's Observations, iv, 321), the more prob- able being that the numeral 3 (20) lias been turned into 1 (200) : Josephus (.1 nt. vii, 8, 5) adds that it was Gilt every eighth day. The hair was also worn long by the body-guard of Solomon, according to the same au- thority (^Aut, viii, 7,3, jU7jfC(crrof KciOeiixivoi x^irag). The care requisite to keep, the hair in order in such cases must have been very great, and hence the prac- tice of wearing long hair was unusual, and only resorted to as an act of religious obsen-ance, in ^vhich case it was a "sign of humiliation and self-denial, and of a certain religious slovenliness" (Lightfoot, Exercit. on 1 Cor. xi, 14), and was practised by the Nazarites (Numb, vi, 5 ; Judg. xiii, 5; xvi, 17; 1 Sam. i, 11), and occasionally by others in token of special mercies (Acts xviii, 18) ; it was not unusual among the Egyptians when on a jour- ney (Diod. i, 18). See Nazarite.

(r.) In times of affliction the hair was altogether cut off (Isa. iii, 17,24; xv, 2; xxii, 12; Jer. vii, 29; xlviii, 37; Amos viii, 10; Josephus, War, ii, 15, 1), the prac- tice of the Hebrews being in this respect the reverse of that of the Egjqitians, who let their hair grow long in time of mourning (Herod, ii, oC), shaving their heads when the term was over (Gen. xli, 14) ; but resembling that of the Greeks, as frequently noticed by classical writers (e. g. Soph. 4> 1174; Eurip. Klectr. 143, 241). Tearing the hair (Ezra ix, 3), and letting it go dishev- elled, as already noticed, were similar tokens of grief. Job is even represented as having shaved his head, to make himself bald, in the day of his calamity (i, 20) ; probably more, however, as a s^-mbol of desolation than as an ordinary badge of mourning; for it is in that re- si:)ect that baldness is commonh' spoken of in Scripture (Isa. iii, 24 ; xv, 2, etc.). The call in Jer. vii, 29 to cut off the hair — " Cut off thine hair, O Jerusalem, and cast it away ; and take up a lamentation on high places" — is addressed to Jerusalem under the sj-mbol of a woman, and indicates nothing as to the usual practice of men in times of trouble and distress.