of the calendar (De probatis sanctorum historiis, Cologne, 1570–1575). What prevents the work of Surius from being regarded as an improvement upon Lippomano’s is that Surius thought it necessary to retouch the style of those documents which appeared to him badly written, without troubling himself about the consequent loss of their documentary value.
The actual founder of hagiologic criticism was the Flemish Jesuit, Heribert Rosweyde (d. 1629), who, besides his important works on the martyrologies (see Martyrology), published the celebrated collection of the Vitae patrum (Antwerp, 1615), a veritable masterpiece for the time at which it appeared. It was he, too, who conceived the plan of a great collection of lives of saints, compiled from the manuscripts and augmented with notes, from which resulted the collection of the Acta sanctorum (see Bollandists). This last enterprise gave rise to others of a similar character but less extensive in scope.
Dom T. Ruinart collected the best Acta of the martyrs in his Acta martyrum sincera (Paris, 1689). The various religious orders collected the Acta of their saints, often increasing the lists beyond measure. The best publication of this kind, the Acta sanctorum ordinis S. Benedicti (Paris, 1668–1701) of d’Achery and Mabillon, does not entirely escape this reproach. Countries, provinces and dioceses also had their special hagiographic collections, conceived according to various plans and executed with more or less historical sense. Of these, the most important collections are those of O. Caietanus, Vitae sanctorum Siculorum (Palermo, 1657); G. A. Lobineau, Vie des saints de Bretagne (Rennes, 1725); and J. H. Ghesquière, Acta sanctorum Belgii (Brussels and Tongerloo, 1783–1794). The principal lives of the German saints are published in the Monumenta Germaniae, and a special section of the Scriptores rerum Merovingicarum is devoted to the lives of the saints. For Scotland and Ireland mention must be made of T. Messingham’s Florilegium insulae sanctorum (Paris, 1624); I. Colgan’s Acta sanctorum veteris et maioris Scotiae seu Hiberniae (Louvain, 1645–1647); John Pinkerton’s Vitae antiquae sanctorum . . . (London, 1789, of which a revised and enlarged edition was published by W. M. Metcalfe at Paisley in 1889, under the title of Lives of the Scottish Saints); W. J. Rees’s Lives of the Cambro-British Saints (Llandovery, 1853); Acta sanctorum Hiberniae (Edinburgh, 1888); Whitley Stokes’s Lives of Saints from the Book of Lismore (Oxford, 1890); and J. O'Hanlon’s Lives of the Irish Saints (Dublin, 1875–1904). Towards the 13th century vernacular collections of lives of saints began to increase. This literature is more interesting from the linguistic than from the hagiologic point of view, and comes rather within the domain of the philologist.
The hagiography of the Eastern and the Greek church also has been the subject of important publications. The Greek texts are very much scattered. Of them, however, may be mentioned J. B. Malou’s “Symeonis Metaphrastae opera omnia” (Patrolagia Graeca, 114, 115, 116) and Theophilos Ioannu, Μνημεῖα ἁγιολογικά (Venice, 1884). For Syriac, there are S. E. Assemani’s Acta sanctorum martyrum orientalium (Rome, 1748) and P. Bedjan’s Acta martyrum et sanctorum (Paris, 1890–1897); for Armenian, the acts of martyrs and lives of saints, published in two volumes by the Mechitharist community of Venice in 1874; for Coptic, Hyvernat’s Les Actes des martyrs de l’Égypte (Paris, 1886); for Ethiopian, K. Conti Rossini’s Scriptores Aethiopici, vitae sanctorum (Paris, 1904 seq.); and for Georgian, Sabinin’s Paradise of the Georgian Church (St Petersburg, 1882).
In addition to the principal collections must be mentioned the innumerable works in which the hagiographic texts have been subjected to detailed critical study.
To realize the present state of hagiology the Bibliotheca hagiographica, both Latin and Greek, published by the Bollandists, and the Bulletin hagiographique, which appears in each number of the Analecta Bollandiana (see Bollandists), must be consulted. Thanks to the combined efforts of a great number of scholars, the classification of the hagiographic texts has in recent years made notable progress. The criticism of the sources, the study of literary styles, and the knowledge of local history now render it easier to discriminate in this literature between what is really historical and what is merely the invention of the genius of the people or of the imagination of pious writers (see H. Delehaye, Les Légendes hagiographiques, 2nd ed., pp. 121-141, Brussels, 1906). “Though the lives of saints,” says a recent historian, “are filled with miracles and incredible stories, they form a rich mine of information concerning the life and customs of the people. Some of them are ‘memorials of the best men of the time written by the best scholars of the time,’ ” (C. Gross, The Sources and Literature of English History, p. 34, London, 1900). (H. De.)
HAGIOSCOPE (from Gr. ἅγιος, holy, and σκοπεῖν, to see), in architecture, an opening through the wall of a church in an oblique direction, to enable the worshippers in the transepts or other parts of the church, from which the altar was not visible, to see the elevation of the Host. As a rule these hagioscopes, or “squints” as they are sometimes called, are found on one or both sides of the chancel arch. In some cases a series of openings has been cut in the walls in an oblique line to enable a person standing in the porch (as in Bridgewater church, Somerset) to see the altar; in this case and in other instances such openings were sometimes provided for an attendant, who had to ring the Sanctus bell when the Host was elevated. Though rarely met with on the continent of Europe, there are occasions where they are found, so as to enable a monk in one of the vestries to follow the service and communicate with the bell-ringers.
HAGONOY, a town of the province of Bulacan, Luzon, Philippine Islands, on Manila Bay and on the W. branch and the delta of the Pampanga Grande river, about 25 m. N.W. of Manila. Pop. (1903), 21,304. Hagonoy is situated in a rich agricultural region, producing rice, Indian corn, sugar and a little coffee. Alcohol is made in considerable quantities from the fermented juice of the nipa palm, which grows in the neighbouring swamps, and from the leaves of which the nipa thatch is manufactured. There is good fishing. The women of the town are very skilful in weaving the native fabrics. The language is Tagalog. Hagonoy was founded in 1581.
HAGUE, THE (in Dutch, ’s Gravenhage, or, abbreviated, den Haag; in Fr. La Haye; and in Late Lat. Haga Comitis), the chief town of the province of South Holland, about 212 m. from the sea, with a junction station 912 m. by rail S.W. by S. of Leiden. Steam tramways connect it with the seaside villages of Scheveningen, Kykduin and ’s Gravenzande, as well as with Delft, Wassenaar and Leiden, and it is situated on a branch of the main canal from Rotterdam to Amsterdam. Pop. (1900), 212,211. The Hague is the chief town of the province, the usual residence of the court and diplomatic bodies, and the seat of the government, the states-general, the high council of the Netherlands, the council of state, the chamber of accounts and various other administrative bodies. The characteristics of the town are quite in keeping with its political position; it is as handsome as it is fashionable, and was rightly described by de Amicis in his Olanda as half Dutch, half French. The Hague has grown very largely in modern times, especially on its western side, which is situated on the higher and more sandy soil, the south-eastern half of the town comprising the poorer and the business quarters. The main features in a plan of the town are its fine streets and houses and extensive avenues and well-planted squares; while, as a city, the neighbourhood of an attractive seaside resort, combined with the advantages and importance of a large town, and the possession of beautiful and wooded surroundings, give it a distinction all its own.
The medieval-looking group of government buildings situated in the Binnenhof (or “inner court”), their backs reflected in the pretty sheet of water called the Vyver, represent both historically and topographically the centre of the Hague. On the opposite side of the Vyver lies the parallelogram formed by the fine houses and magnificent avenue of trees of the Lange Voorhout, the Kneuterdyk and the Vyverburg, representing the fashionable kernel of the city. Close by lies the entrance to the Haagsche Bosch, or the wood, on one side of which is situated the deer-park, and a little beyond on the other the zoological gardens (1862). Away from the Lange Voorhout the fine Park Straat stretches to the “1813 Plein” or square, in the centre of which rises the large monument (1869) by Jaquet commemorating the jubilee of the restoration of Dutch independence in 1813. Beyond this is the Alexander Veld, used as a military drill ground, and close by is the entrance to the beautiful road called the Scheveningensche Weg, which leads through the “little woods” to Scheveningen. Parallel to the Park Straat is the busy Noordeinde, in which is situated the royal palace. The palace was purchased by the States in 1595, rebuilt by the stadtholder William III., and extended by King William I. in the beginning of the 19th century. In front of the building is an equestrian statue of William I. of Orange by Count Nieuerkerke (1845), and behind are the gardens and extensive stables. The Binnenhof, which has been already mentioned, was once surrounded by
