the province of Silesia. He died at Breslau on the 13th of May 1863. Though uncompromising in his “supra-naturalism,” he did not altogether satisfy the men of his own school by his own doctrinal system. The first edition of his Lehrbuch des christlichen Glaubens (1828) was freely characterized as lacking in consistency and as detracting from the strength of the old positions in many important points. Many of these defects, however, he is considered to have remedied in his second edition (1857). Among his other works are his edition of the Hebrew Bible (1833), his Bibliothek der Symbole und Glaubensregeln der apostolisch-katholischen Kirche (1842; 2nd ed. 1877) and Predigten (1852).
His eldest son, Heinrich August Hahn (1821–1861), after studying theology at Breslau and Berlin, became successively Privatdozent at Breslau (1845), professor ad interim (1846) at Königsberg on the death of Heinrich Hävernick, professor extraordinarius (1851) and professor ordinarius (1860) at Greifswald. Amongst his published works were a commentary on the Book of Job (1850), a translation of the Song of Songs (1852), an exposition of Isaiah xl.-lxvi. (1857) and a commentary on the Book of Ecclesiastes (1860).
See the articles in Herzog-Hauck, Realencyklopädie, and the Allgemeine deutsche Biographie.
HAHNEMANN, SAMUEL CHRISTIAN FRIEDRICH (1755–1843),
German physician and founder of “homoeopathy,” was
born at Meissen in Saxony on the 10th of April 1755. He was
educated at the “elector’s school” of Meissen, and studied
medicine at Leipzig and Vienna, taking the degree of M.D. at
Erlangen in 1779. After practising in various places, he settled
in Dresden in 1784, and thence removed to Leipzig in 1789. In
the following year, while translating W. Cullen’s Materia medica
into German, he was struck by the fact that the symptoms
produced by quinine on the healthy body were similar to those of
the disordered states it was used to cure. He had previously felt
dissatisfied with the state of the science of medicine, and this
observation led him to assert the truth of the “law of similars,”
similia similibus curantur or curentur—i.e. diseases are cured
(or should be treated) by those drugs which produce symptoms
similar to them in the healthy. He promulgated his new
principle in a paper published in 1796 in C. W. Hufeland’s
Journal, and four years later, convinced that drugs in much
smaller doses than were generally employed effectually exerted
their curative powers, he advanced his doctrine of their potentization
or dynamization. In 1810 he published his chief work,
Organon der rationellen Heilkunde, containing an exposition of his
system, which he called homoeopathy (q.v.), and in the following
years appeared the six volumes of his Reine Arzneimittellehre,
which detailed the symptoms produced by “proving” a large
number of drugs, i.e. by systematically administering them to
healthy subjects. In 1821 the hostility of established interests,
and especially of the apothecaries, whose services were not
required under his system, forced him to leave Leipzig, and at
the invitation of the grand-duke of Anhalt-Cöthen he went
to live at Cöthen. Fourteen years later he removed to Paris,
where he practised with great success until his death on the
2nd of July 1843. Statues were erected to his memory at
Leipzig in 1851 and at Cöthen in 1855. He also wrote, in
addition to the works already mentioned, Fragmenta de viribus
medicamentorum positivis (1805) and Die chronischen Krankheiten
(1828–1830).
See the article Homoeopathy; also Albrecht, Hahnemann’s Leben und Werken (Leipzig, 1875); Bradford, Hahnemann’s Life and Letters (Philadelphia, 1895).
HAHN-HAHN, IDA, Countess von (1805–1880), German
author, was born at Tressow, in Mecklenburg-Schwerin, on
the 22nd of June 1805, daughter of Graf (Count) Karl Friedrich
von Hahn (1782–1857), well known for his enthusiasm for the
stage, upon which he squandered a large portion of his fortune.
She married in 1826 her wealthy cousin Count Adolf von Hahn-Hahn.
With him she had an extremely unhappy life, and in
1829 her husband’s irregularities led to a divorce. The countess
travelled, produced some volumes of poetry indicating true
lyrical feeling, and in 1838 appeared as a novelist with Aus der
Gesellschaft, a title which, proving equally applicable to her
subsequent novels, was retained as that of a series, the book
originally so entitled being renamed Ida Schönholm. For
several years the countess continued to produce novels bearing a
certain subjective resemblance to those of George Sand, but less
hostile to social institutions, and dealing almost exclusively
with aristocratic society. The author’s patrician affectations
at length drew upon her the merciless ridicule of Fanny Lewald
in a parody of her style entitled Diogena (1847), and this and the
revolution of 1848 together seem to have co-operated in inducing
her to embrace the Roman Catholic religion in 1850. She
justified her step in a polemical work entitled Von Babylon nach
Jerusalem (1851), which elicited a vigorous reply from H. Abeken.
In 1852 she retired into a convent at Angers, which she, however,
soon left, taking up her residence at Mainz where she founded a
nunnery, in which she lived without joining the order, and
continued her literary labours. For many years her novels were
the most popular works of fiction in aristocratic circles; many
of her later publications, however, passed unnoticed as mere
party manifestoes. Her earlier works do not deserve the neglect
into which they have fallen. If their sentimentalism is
sometimes wearisome, it is grounded on genuine feeling and expressed
with passionate eloquence. Ulrich and Gräfin Faustine, both
published in 1841, mark the culmination of her power; but
Sigismund Forster (1843), Cecil (1844), Sibylle (1846) and Maria
Regina (1860) also obtained considerable popularity. She died
at Mainz on the 12th of January 1880.
Her collected works, Gesammelte Werke, with an introduction by O. von Schaching, were published in two series, 45 volumes in all (Regensburg, 1903–1904). See H. Keiter, Gräfin Hahn-Hahn (Würzburg, undated); P. Haffner, Gräfin Ida Hahn-Hahn, eine psychologische Studie (Frankfort, 1880); A. Jacoby, Ida Gräfin Hahn-Hahn (Mainz, 1894).
HAI (939–1038), Jewish Talmudical scholar, was born in 939.
He was educated by his father Sherira, gaon of Pombeditha
(Pumbedita), whom he afterwards assisted in his work. They
were cast into prison for a short time by the caliph Qadir, and
subsequently on Sherira’s death Hai was appointed gaon in
his place (998). This office he held till his death on the 28th of
March 1038. He is famous chiefly for his answers to problems
of ritual and civil law. He composed important treatises on
Talmudic law and the Mishnah; many poems are also attributed
to him on doubtful authority. In his responsa he laid stress on
custom and tradition provided no infringement of the law
were involved, and was essentially conservative in theology.
He had considerable knowledge not only of religious movements
within the Jewish body, but also of Mahommedan theology and
controversial method, and frequently consulted theologians of
other beliefs.
See Steinschneider, Hebr. Übersetz. p. 910, and article in Jewish Encyclopedia, vi. 153.
HAIBAK, a town and khanate of Afghan Turkestan. The
valley of Haibak, which is 3100 ft. above sea level, is fertile and
richly cultivated. The town, which is famed in Persian legend,
consists now of only a couple of streets, containing many Hindu
shops and a small garrison. The inhabitants call themselves
Jagatais, a Turki race, though now generally mixed with Tajiks
and speaking Persian. In the neighbourhood of Haibak are
some very typical Buddhist ruins. Haibak derives its importance
from its position on the main line of communication between
Kabul and Afghan Turkestan.
HAIDA, a tribe of North American Indians of Skittagetan
stock. They still occupy their original home, the Queen Charlotte
islands, British Columbia. They are skilful seamen,
making long fishing expeditions in cedarwood canoes. They
are noted for their carving and basket-work. They formerly
made raids on the coast tribes. Slavery was hereditary, the
slaves being prisoners of war. The population, some 7000 in
the middle of the 19th century, is now reduced to a few hundreds.
See Handbook of American Indians (Washington, 1907). For “Haida Texts and Myths,” see Bull. 29 Smithsonian Institution Bureau Amer. Ethnol. (1905).
