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HARDING, JAMES DUFFIELD (1798-1863), English landscape painter, was the son of an artist, and took to the same vocation at an early age, although he had originally been destined for the law. He was in the main a water-colour painter and a lithographer, but he produced various oil-paintings both at the beginning and towards the end of his career. He frequently contributed to the exhibitions of the Water-Colour Society, of which he became an associate in 1821, and a full member in 1822. He was also very largely engaged in teaching, and published several books developing his views of art--amongst others, _The Tourist in Italy_ (1831); _The Tourist in France_ (1834); _The Park and the Forest_ (1841); _The Principles and the Practice of Art_ (1845); _Elementary Art_ (1846); _Scotland Delineated in a Series of Views_ (1847); _Lessons on Art_ (1849). He died at Barnes on the 4th of December 1863. Harding was noted for facility, sureness of hand, nicety of touch, and the various qualities which go to make up an elegant, highly trained, and accomplished sketcher from nature, and composer of picturesque landscape material; he was particularly skilful in the treatment of foliage. Entry: HARDING

Encyclopaedia Britannica, 11th Edition, Volume 12, Slice 8 "Haller, Albrecht" to "Harmonium"     1910-1911

A letter is preserved by John of Nice of a bishop of Jerusalem to the bishop of Rome which attests a temporary union of both feasts on January 6 in the holy places. The faithful, it says, met before dawn at Bethlehem to celebrate the Birth from the Virgin in the cave; but before their hymns and lections were finished they had to hurry off to Jordan, 13 m. the other side of Jerusalem, to celebrate the Baptism, and by consequence neither commemoration could be kept fully and reverently. The writer therefore begs the pope to look in the archives of the Jews brought to Rome after the destruction of Jerusalem, and to ascertain from them the real date of Christ's birth. The pope looked in the works of Josephus and found it to be December 25. The letter's genuineness has been called in question; but revealing as it does the Church's ignorance of the date of the Birth, the inconvenience and precariousness of its association with the Baptism, the recency of its separate institution, it could not have been invented. It is too tell-tale a document. Not the least significant fact about it is that it views the Baptism as an established feast which cannot be altered and set on another date. Not it but the physical birth must be removed from January 6 to another date. It has been shown above that perhaps as early as 380 the difficulty was got over in Jerusalem by making the Epiphany wholly and solely a commemoration of the miraculous birth, and suppressing the commemoration of the Baptism. Therefore this letter must have been written--or, if invented, then invented before that date. Chrysostom seems to have known of it, for in his Epiphany homily preached at Antioch, c. 392 (op. vol. ii. 354, ed. Montf.), he refers to the archives at Rome as the source from which the date December 25 could be confirmed, and declares that he had obtained it from those who dwell there, and who observing it from the beginning and by old tradition, had communicated it to the East. The question arises why the feast of the Baptism was set on January 6 by the sect of Basilides? And why the great church adopted the date? Now we know what sort of considerations influenced this sect in fixing other feasts, so we have a clue. They fixed the Birth of Jesus on Pachon 25 (= May 20), the day of the Niloa, or feast of the descent of the Nile from heaven. We should thus expect January 6 to be equally a Nile festival. And this from various sources we know it was. On Tobi 11, says Epiphanius[7] (c. 370), every one draws up water from the river and stores it up, not only in Egypt itself, but in many other countries. In many places, he adds, springs and rivers turn into wine on this day, e.g. at Cibyra in Caria and Gerasa in Arabia. Aristides Rhetor (c. 160) also relates how in the winter, which began with Tobi, the Nile water was at its purest. Its water, he says, if drawn at the right time conquers time, for it does not go bad, whether you keep it on the spot or export it. Galleys were waiting on a certain night to take it on board and transport it to Italy and elsewhere for libations and lustrations in the Temples of Isis. "Such water," he adds, "remained fresh, long after other water supplies had gone bad. The Egyptians filled their pitchers with this water, as others did with wine; they stored it in their houses for three or four years or more, and recommended it the more, the older it grew, just as the Greeks did their wines." Entry: A

Encyclopaedia Britannica, 11th Edition, Volume 9, Slice 6 "English Language" to "Epsom Salts"     1910-1911

HAUCH, JOHANNES CARSTEN (1790-1872), Danish poet, was born of Danish parents residing at Frederikshald in Norway, on the 12th of May 1790. In 1802 he lost his mother, and in 1803 returned with his father to Denmark. In 1807 he fought as a volunteer against the English invasion. He entered the university of Copenhagen in 1808, and in 1821 took his doctor's degree. He became the friend and associate of Steffens and Oehlenschläger, warmly adopting the romantic views about poetry and philosophy. His first two dramatic poems, _The Journey to Ginistan_ and _The Power of Fancy_, appeared in 1816, and were followed by a lyrical drama, _Rosaura_ (1817); but these works attracted little or no attention. Hauch therefore gave up all hope of fame as a poet, and resigned himself entirely to the study of science. He took his doctor's degree in zoology in 1821, and went abroad to pursue his studies. At Nice he had an accident which obliged him to submit to the amputation of one foot. He returned to literature, publishing a dramatized fairy tale, the _Hamadryad_, and the tragedies of _Bajazet_, _Tiberius_, _Gregory VII._, in 1828-1829, _The Death of Charles V._ (1831), and _The Siege of Maestricht_ (1832). These plays were violently attacked and enjoyed no success. Hauch then turned to novel-writing, and published in succession five romances--_Vilhelm Zabern_ (1834); _The Alchemist_ (1836); _A Polish Family_ (1839); _The Castle on the Rhine_ (1845); and _Robert Fulton_ (1853). In 1842 he collected his shorter _Poems_. In 1846 he was appointed professor of the Scandinavian languages in Kiel, but returned to Copenhagen when the war broke out in 1848. About this time his dramatic talent was at its height, and he produced one admirable tragedy after another; among these may be mentioned _Svend Grathe_ (1841); _The Sisters at Kinnekulle_ (1849); _Marshal Stig_ (1850); _Honour Lost and Won_ (1851); and _Tycho Brahe's Youth_ (1852). From 1858 to 1860 Hauch was director of the Danish National Theatre; he produced three more tragedies--_The King's Favourite_ (1859); _Henry of Navarre_ (1863); and _Julian the Apostate_ (1866). In 1861 he published another collection of _Lyrical Poems and Romances_; and in 1862 the historical epic of _Valdemar Seir_, volumes which contain his best work. From 1851, when he succeeded Oehlenschläger, to his death, he held the honorary post of professor of aesthetics at the university of Copenhagen. He died in Rome in 1872. Hauch was one of the most prolific of the Danish poets, though his writings are unequal in value. His lyrics and romances in verse are always fine in form and often strongly imaginative. In all his writings, but especially in his tragedies, he displays a strong bias in favour of what is mystical and supernatural. Of his dramas _Marshal Stig_ is perhaps the best, and of his novels the patriotic tale of _Vilhelm Zabern_ is admired the most. Entry: HAUCH

Encyclopaedia Britannica, 11th Edition, Volume 13, Slice 1 "Harmony" to "Heanor"     1910-1911

On the 18th of April the question of the volunteers was discussed in one of the most dramatic sittings of the Italian parliament. Garibaldi, elected member for Naples, denounced Cavour in unmeasured terms for his treatment of the volunteers and for the cession of Nice, accusing him of leading the country to civil war. These charges produced a tremendous uproar, but Bixio by a splendid appeal for concord succeeded in calming the two adversaries. On the 23rd of April they were formally reconciled in the presence of the king, but the scene of the 18th of April hastened Cavour's end. In May the Roman question was discussed in parliament. Cavour had often declared that in the end the capital of Italy must be Rome, for it alone of all Italian cities had an unquestioned claim to moral supremacy, and his views of a free church in a free state were well known. He had negotiated secretly with the pope through unofficial agents, and sketched out a scheme of settlement of the Roman question, which foreshadowed in its main features the law of papal guarantees. But it was not given him to see this problem solved, for his health was broken by the strain of the last few years, during which practically the whole administration of the country was concentrated in his hands. He died after a short illness on the 6th of June 1861, at a moment when Italy had the greatest need of his statesmanship. Entry: E

Encyclopaedia Britannica, 11th Edition, Volume 15, Slice 1 "Italy" to "Jacobite Church"     1910-1911

The conclusion of the Crimean War left the emperor Napoleon the most influential personage in Europe; and Paris, the seat of the congress, became also the centre of the diplomatic world. Russia had been bled almost to death by the war; Austria was discredited and isolated owing to the dubious part she had played in it; Prussia had not recovered from the humiliation of Olmütz; Great Britain was soon plunged into the critical struggle of the Indian Mutiny. The time was obviously opportune for the realization of some of the aspirations implied in the Napoleonic idea. The opportunity came from the side of Italy. By sending Sardinian troops to fight in a quarrel not their own, alongside the Allies in the Crimea, Cavour had purchased for Piedmont the right to be heard in the councils of the powers--a right of which he had made use at the Paris congress to denounce before all Europe the Austrian misrule in Italy. The Italian unionists were at one with Napoleon in desiring to overset "the treaties"; and the Franco-Italian alliance which, in 1859, drove the Austrians out of Lombardy and established the nucleus of the Italian kingdom was the beginning of a process which, within twelve years, was to change the balance of Europe. It was ominous of the future that it was largely the menace of Prussian intervention that persuaded Napoleon to conclude the armistice of Villafranca (July 11, 1859), which, contrary to his agreement with Victor Emmanuel, left Venice to the Austrians. In spite of the peace of Zürich (November 10), indeed, the union of Italy continued during the succeeding years, and Savoy and Nice were the reward of the French emperor's connivance (see ITALY). France thus once more gained her "natural frontier" of the Alps; the question was whether she would be able to regain her other natural frontier on the Rhine. The times were not unpropitious for an enterprise which was undoubtedly one of the main objects of Napoleon's policy. The European concert had ceased to exist as an effective force; the treaties had been violated with impunity; in Germany, where the tension between the two great powers had not been eased by Prussia's dubious attitude during the war, there was little prospect of a united opposition to French aggression, and the conditions seemed highly favourable for reviving the traditional policy of exploiting German disunion for the aggrandizement of France. Prussia was arming, but her armaments were directed not against Napoleon but against Austria, and the beginning of the reign of William I., who had become regent in 1858 and king in 1861, pointed to the development of a situation in which the French emperor would once again become the arbiter of Germany. On the 29th of March 1862 Prussia signed a commercial treaty with France on a basis that involved the exclusion of Austria from the Zollverein, and replied to the protests of the court of Vienna by recognizing the new kingdom of Italy. In September of the same year King William placed the supreme direction of Prussian policy in the hands of Otto von Bismarck, whose views on the exclusion of Austria from Germany were known to all the world. Entry: 1740

Encyclopaedia Britannica, 11th Edition, Volume 9, Slice 8 "Ethiopia" to "Evangelical Association"     1910-1911

Among theologians after John of Damascus must be mentioned: the emperor Leo VI., the Wise (886-911), who wrote numerous homilies and church hymns, and Theodorus of Studium (759-826), who in his numerous writings affords us instructive glimpses of monastic life. Pre-eminent stands the figure of the patriarch Photius. Yet his importance consists less in his writings, which often, to a remarkable extent, lack independence of thought and judgment, than in his activity as a prince of the church. For he it was who carried the differences which had already repeatedly arisen between Rome and Constantinople to a point at which reconciliation was impossible, and was mainly instrumental in preparing the way for the separation of the Greek and Latin Churches accomplished in 1054 under the patriarch Michael Cerularius. In the 11th century the polyhistor Michael Psellus also wrote polemics against the Euchites, among whom the Syrian Gnosis was reviving. All literature, including theology, experienced a considerable revival under the Comneni. In the reign of Alexius I. Comnenus (1081-1118), Euthymius Zigabenus wrote his great dogmatic work, the _Dogmatic Panoply_, which, like _The Fountain of Knowledge_ of John of Damascus in earlier times, was partly positive, furnishing an armoury of theology, partly negative and directed against the sects. In addition to attacking the dead and buried doctrines of the Monothelites, Iconoclasts, &c., to fight which was at this time a mere tilting at windmills, Zigabenus also carried on a polemic against the heretics of his own day, the Armenians, Bogomils and Saracens. Zigabenus's _Panoply_ was continued and enlarged a century later by the historian Nicetas Acominatus, who published it under the title _Treasure of Orthodoxy_. To the writings against ancient heresies were next added a flood of tracts, of all shapes and sizes, "against the Latins," i.e. against the Roman Church, and among their authors must also be enumerated an emperor, the gifted Theodore II. Lascaris (1254-1258). The chief champion of the union with the Roman Church was the learned Johannes Beccus (patriarch of Constantinople 1275-1282). Of his opponents by far the most eminent was Gregory of Cyprus, who succeeded him on the patriarchal throne. The fluctuations in the fortunes of the two ecclesiastical parties are reflected in the occupation of the patriarchal throne. The battles round the question of the union, which were waged with southern passion, were for a while checked by the dissensions aroused by the mystic tendency of the Hesychasts. The impetus to this great literary movement was given by the monk Barlaam, a native of Calabria, who came forward in Constantinople as an opponent of the Latins and was in 1339 entrusted by Andronicus III. with a mission to Pope Benedict XII. at Avignon. He condemned the doctrine of the Hesychasts, and attacked them both orally and in writing. Among those who shared his views are conspicuous the historian Nicephorus Gregoras and Gregorius Acindynus, the latter of whom closely followed Thomas Aquinas in his writings. In fact the struggle against the Hesychasts was essentially a struggle between sober western scholasticism and dreamy Graeco-Oriental mysticism. On the side of the Hesychasts fought Gregorius Palamas, who tried to give a dogmatic foundation to the mysticism of the Hesychasts, Cabasilas, and the emperor John VI. Cantacuzenus who, after his deposition, sought, in the peaceful retreat of a monastery, consolation in theological studies, and in his literary works refuted the Jews and the Mahommedans. For the greatest Byzantine "apologia" against Islamism we are indebted to an emperor, Manuel II. Palaeologus (1391-1425), who by learned discussions tried to make up for the deficiency in martial prowess shown by the Byzantines in their struggle with the Turks. On the whole, theological literature was in the last century of the empire almost completely occupied with the struggles for and against the union with Rome. The reason lay in the political conditions. The emperors saw more and more clearly that without the aid of the West they would no longer be able to stand their ground against the Turks, the vanguard of the armies of the Crescent; while the majority of Byzantine theologians feared that the assistance of the West would force the Greeks to unite with Rome, and thereby to forfeit their ecclesiastical independence. Considering the supremacy of the theological party in Byzantium, it was but natural that religious considerations should gain the day over political; and this was the view almost universally held by the Byzantines in the later centuries of the empire; in the words of the chronicler Ducas: "it is better to fall into the hands of the Turks than into those of the Franks." The chief opponent of the union was Marcus Eugenicus, metropolitan of Ephesus, who, at the Council of Florence in 1439, denounced the union with Rome accomplished by John VIII. Palaeologus. Conspicuous there among the partisans of the union, by reason of his erudition and general literary merit, was Bessarion, afterwards cardinal, whose chief activity already falls under the head of Graeco-Italian humanism. Entry: II

Encyclopaedia Britannica, 11th Edition, Volume 12, Slice 5 "Greek Law" to "Ground-Squirrel"     1910-1911

HILARIUS (HILARY[1]), ST (c. 300-367), bishop of Pictavium (Poitiers), an eminent "doctor" of the Western Church, sometimes referred to as the "malleus Arianorum" and the "Athanasius of the West," was born at Poitiers about the end of the 3rd century A.D. His parents were pagans of distinction. He received a good education, including what had even then become somewhat rare in the West, some knowledge of Greek. He studied, later on, the Old and New Testament writings, with the result that he abandoned his neo-platonism for Christianity, and with his wife and his daughter received the sacrament of baptism. So great was the respect in which he was held by the citizens of Poitiers that about 353, although still a married man, he was unanimously elected bishop. At that time Arianism was threatening to overrun the Western Church; to repel the irruption was the great task which Hilary undertook. One of his first steps was to secure the excommunication, by those of the Gallican hierarchy who still remained orthodox, of Saturninus, the Arian bishop of Arles and of Ursacius and Valens, two of his prominent supporters. About the same time he wrote to the emperor Constantius a remonstrance against the persecutions by which the Arians had sought to crush their opponents (_Ad Constantium Augustum liber primus_, of which the most probable date is 355). His efforts were not at first successful, for at the synod of Biterrae (Beziers), summoned in 356 by Constantius with the professed purpose of settling the longstanding disputes, Hilary was by an imperial rescript banished with Rhodanus of Toulouse to Phrygia, in which exile he spent nearly four years. Thence, however, he continued to govern his diocese; while he found leisure for the preparation of two of the most important of his contributions to dogmatic and polemical theology, the _De synodis_ or _De fide Orientalium_, an epistle addressed in 358 to the Semi-Arian bishops in Gaul, Germany and Britain, expounding the true views (sometimes veiled in ambiguous words) of the Oriental bishops on the Nicene controversy, and the _De trinitate libri xii._,[2] composed in 359 and 360, in which, for the first time, a successful attempt was made to express in Latin the theological subtleties elaborated in the original Greek. The former of these works was not entirely approved by some members of his own party, who thought he had shown too great forbearance towards the Arians; to their criticisms he replied in the _Apologetica ad reprehensores libri de synodis responsa_. In 359 Hilary attended the convocation of bishops at Seleucia In Isauria, where, with the Egyptian Athanasians, he joined the Homoiousian majority against the Arianizing party headed by Acacius of Caesarea; thence he went to Constantinople, and, in a petition (_Ad Constantium Augustum liber secundus_) personally presented to the emperor in 360, repudiated the calumnies of his enemies and sought to vindicate his trinitarian principles. His urgent and repeated request for a public discussion with his opponents, especially with Ursacius and Valens, proved at last so inconvenient that he was sent back to his diocese, which he appears to have reached about 361, within a very short time of the accession of Julian. He was occupied for two or three years in combating Arianism within his diocese; but in 364, extending his efforts once more beyond Gaul, he impeached Auxentius, bishop of Milan, and a man high in the imperial favour, as heterodox. Summoned to appear before the emperor (Valentinian) at Milan and there maintain his charges, Hilary had the mortification of hearing the supposed heretic give satisfactory answers to all the questions proposed; nor did his (doubtless sincere) denunciation of the metropolitan as a hypocrite save himself from an ignominious expulsion from Milan. In 365 he published the _Contra Arianos vel Auxentium Mediolanensem liber_, in connexion with the controversy; and also (but perhaps at a somewhat earlier date) the _Contra Constantium Augustum liber_, in which he pronounced that lately deceased emperor to have been Antichrist, a rebel against God, "a tyrant whose sole object had been to make a gift to the devil of that world for which Christ had suffered." Hilary is sometimes regarded as the first Latin Christian hymn-writer, but none of the compositions assigned to him is indisputable. The later years of his life were spent in comparative quiet, devoted in part to the preparation of his expositions of the Psalms (_Tractatus super Psalmos_), for which he was largely indebted to Origen; of his _Commentarius in Evangelium Matthaei_, a work on allegorical lines of no exegetical value; and of his no longer extant translation of Origen's commentary on Job. While he thus closely followed the two great Alexandrians, Origen and Athanasius, in exegesis and Christology respectively, his work shows many traces of vigorous independent thought. He died in 367; no more exact date is trustworthy. He holds the highest rank among the Latin writers of his century. Designated already by Augustine as "the illustrious doctor of the churches," he by his works exerted an increasing influence in later centuries; and by Pius IX. he was formally recognized as "universae ecclesiae doctor" at the synod of Bordeaux in 1851. Hilary's day in the Roman calendar is the 13th of January.[3] Entry: HILARIUS

Encyclopaedia Britannica, 11th Edition, Volume 13, Slice 4 "Hero" to "Hindu Chronology"     1910-1911