authors of Isa. xl.-lxvi. are the respective representatives. While the latter developed their great picture of Israel the mediatorial nation, the systematic and priestly mind of Ezekiel had shaped a more material conception of the religious vocation of Israel in that picture of the new theocracy where the temple and its ritual occupy the largest place, with a sanctity which is set in express contrast to the older conception of the holiness of the city of Jerusalem (cf. Ezek. xliii. 7 seq. with Jer. xxxi. 40, Isa. iv. 5), and with a supreme significance for the religious life of the people which is expressed in the figure of the living waters issuing from under the threshold of the house (Ezek. xlvii.). It was the conception of Ezekiel which permanently influenced the citizens of the new Jerusalem, and took final shape in the institutions of Ezra. To this consummation, with its necessary accompaniment in the extinction of prophecy, the book of Haggai already points.
Authorities.—The elaborate and valuable German commentary of A. Köhler (Erlangen, 1860) forms the first part of his work on the Nachexilische Propheten. Reinke’s Commentary (Münster, 1868) is the work of a scholarly Roman Catholic. Haggai has generally been treated in works on all the prophets, as by Ewald (2nd ed., 1868; Eng. trans., vol. iii., 1878); or along with the other minor prophets, as by Hitzig (3rd ed., by H. Steiner, Leipzig, 1881), Keil (1866, 3rd ed., 1888, Eng. trans., Edinburgh, 1868), and Pusey (1875), S. R. Driver (1906), W. Nowack (2nd ed., 1905), K. Marti (1904), J. Wellhausen (3rd ed., 1898); or with the other post-exile prophets, as by Köhler, Pressel (Gotha, 1870), Dods (1879) and others. The older literature will be found in books of introduction or in Rosenmüller’s Scholia. The learned commentary of Marckius may be specially mentioned. On the place of Haggai in the history of Old Testament prophecy, see Duhm, Theologie der Propheten (Bonn, 1875); A. B. Davidson, The Theology of the Old Testament (1904); A. F. Kirkpatrick, The Doctrine of the Prophets; G. A. Smith, The Book of the Twelve Prophets, vol. 2 (1903); Tony Andrée, Le Prophète Aggée; Ed. Meyer, Entstehung des Judentums (1896). (W. R. S.; A. J. G.)
HAGGARD, HENRY RIDER (1856–), English novelist,
was born at Bradenham Hall, Norfolk, on the 22nd of June 1856.
When he was nineteen he went to South Africa as secretary to
Sir Henry Bulwer, governor of Natal. At the time of the first
annexation of the Transvaal (1877), he was on the staff of the
special commissioner, Sir Theophilus Shepstone; and he subsequently
became a master of the high court of the Transvaal.
He married in 1879 a Norfolk heiress, Miss Margitson, but
returned to the Transvaal in time to witness its surrender to the
Boers and the overthrow of the policy of his former chief.
He returned to England and read for the bar, but soon took to
literary work; he published Cetywayo and his White Neighbours
(1882), written in defence of Sir T. Shepstone’s policy. This was
followed by the novels Dawn (1884), The Witch’s Head (1885),
which contains an account of the British defeat at Isandhlwana;
and in 1886 King Solomon’s Mines, suggested by the Zimbabwe
ruins, which first made him popular. She (1887), another
fantastic African story, was also very successful, a sequel, Ayesha,
or the Return of She, being published in 1905. The scene of Jess
(1887) and of Allan Quatermain (1888) was also laid in Africa.
In 1895 he unsuccessfully contested the East Norfolk parliamentary
division in the Unionist interest; he showed great
interest in rural and agricultural questions, being a practical
gardener and farmer on his estate in Norfolk. In his Rural
England (2 vols., 1902) he exposed the evils of depopulation in
country districts. In 1905 he was commissioned by the colonial
office to inquire into the Salvation Army settlements at Fort
Romie, S. California, and Fort Amity, Colorado, with a view to
the establishment of similar colonies in South Africa. His
report on the subject was first published as a blue book, and
afterwards, in an enlarged form, as The Poor and the Land (1905),
with suggestions for a scheme of national land settlement in
Great Britain itself.
His other books include Maiwa’s Revenge (1888), Mr Meeson’s Will (1888), Colonel Quaritch, V.C. (1888), Cleopatra (1889), Eric Brighteyes (1891), The World’s Desire (1890), a romance of Helen of Troy, written with Mr Andrew Lang; Nada the Lily (1892), Montezuma’s Daughter (1894), The People of the Mist (1894), Joan Haste (1895), Heart of the World (1896), Dr Therne (1898), A Farmer’s Year (1899), The New South Africa (1900), Lysbeth, A Tale of the Dutch (1901), Stella Fregelius (1903), A Gardener’s Year (1905), A Farmer’s Year (1899, revised ed., 1906), The Way of the Spirit (1906).
HAGGIS, a dish consisting of a calf’s, sheep’s or other animal’s
heart, liver and lungs, and also sometimes of the smaller
intestines, boiled in the stomach of the animal with seasoning
of pepper, salt, onions, &c., chopped fine with suet and oatmeal.
It is considered peculiarly a Scottish dish, but was common in
England till the 18th century. The derivation of the word is
obscure. The Fr. hachis, English “hash,” is of later appearance
than “haggis.” It may be connected with a verb “to hag,”
meaning to cut in small pieces, and would then be cognate
ultimately with “hash.”
HAGIOLOGY (from Gr. ἅγιος, saint, λόγος, discourse), that branch of the historical sciences which is concerned with the
lives of the saints. If hagiology be considered merely in the
sense in which the term has come to be understood in the later
stages of its development, i.e. the critical study of hagiographic
remains, there would be no such science before the 17th century.
But the bases of hagiology may fairly be said to have been laid
at the time when hagiographic documents, hitherto dispersed,
were first brought together into collections. The oldest collection
of this kind, the συναγωγὴ τῶν ἀρχαίων μαρτυρίων of Eusebius,
to which the author refers in several passages in his writings
(Hist. Eccl., v. proem 2; v. 20, 5), and which has left more than
one trace in Christian literature, is unfortunately lost in its
entirety. The Martyrs of Palestine, as also the writings of
Theodoret, Palladius and others, on the origins of the monastic
life, and, similarly, the Dialogues of St Gregory (Pope Gregory I.),
belong to the category of sources rather than to that of hagiologic
collections. The In gloria martyrum and In gloria confessorum
of Gregory of Tours are valuable for the sources used in their
compilation. The most important collections are those which
comprise the Acts of the Martyrs and the lives of saints, arranged
in the order of the calendar. In the Greek Church these are
called menologies (from Gr. μήν, month, λόγος, discourse), and
their existence can be traced back with certainty to the 9th
century (Theodore of Studium, Epist. i. 2). One of them, the
menology of Metaphrastes, compiled in the second half of the
10th century, enjoyed a universal vogue (see Symeon Metaphrastes).
The corresponding works in the Western Church are
the passionaries or legendaries, varieties of which are dispersed
in libraries and have not been studied collectively. They generally draw from a common source, the Roman legendary, and the lives of the local saints, i.e. those specially honoured in a church, a province or a country. One of the best known is the Austrian legendary (De magno legendario Austriaco in the Analecta Bollandiana, xvii. 24-264). From the menologies and legendaries various compilations were made: in the Greek Church, the Synaxaria (see Synaxarium); in the Western Church, abridgments and extracts such as the Speculum historiale of Vincent de Beauvais; the Legenda aurea of Jacobus de Voragine; the Sanctorale of Bernard Guy [d. 1331] (see L. Delisle, Notice sur les manuscrits de Bernard Guy, Paris, 1879); the Sanctilogium of John of Tynemouth (c. 1366), utilized by John Capgrave, and published in 1516 under the name of Nova legenda Angliae (new edition by C. Horstman, Oxford, 1901); and the Catalogus sanctorum of Petrus de Natalibus (c. 1375), published at Vicenza in 1493, and many times reprinted. The Sanctuarium of B. Mombritius, published at Milan about 1480, is particularly valuable because it gives a faithful reproduction of the ancient texts according to the manuscripts. One of the most zealous collectors of lives of saints was John Gielemans of Brabant (d. 1487), whose work is of great value (Bollandists, De codicibus hagiographicis Iohannis Gielemans, Brussels, 1895), and with him must be associated Anton Geens, or Gentius, of Groenendael, who died in 1543 (Analecta Bollandiana, vi. 31-34).
Hagiology entered on a new development with the publication of the Sanctorum priscorum patrum vitae (Venice and Rome, 1551–1560) of Aloysius Lipomanus (Lippomano), bishop of Verona. As a result of the co-operation of humanist scholars a great number of Greek hagiographic texts became for the first time accessible to the West in a Latin translation. The Carthusian, Laurentius Surius, carried on the work of Lippomano, completed it, and arranged the materials strictly in the order
