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Declassified per Executive Order 13526, Section 3.3 NND Project Number: NND 63316. By: NWD Date: 2011 TOP SECRET – Sensitive  : the policy of the United States to continue to exert maximum efforts to obtain agreements to provide the United Nations with armed forces as contemplated in the Charter and agreements to achieve universal control of weapons of mass destruction and universal regulation and reduction of armaments, including armed forces, under adequate safeguards to protect complying nations against violation and evasion.

 * "The Congress hereby expresses itself as favoring the creation by the free countries and the free peoples of the Far East of a joint organization, consistent with the Charter of the United Nations, to establish a program of self-help and mutual cooperation designed to develop their economic and social well-being, to safeguard basic rights and liberties and to protect their security and independence.

 * "The Congress recognizes that economic recovery is essential to international peace and security and must be given clear priority. The Congress also recognizes that the increased confidence of free peoples in their ability to resist direct or indirect aggression and to maintain internal security will advance such recovery and support political stability."

 * f.

With the Nationalist evacuation to Formosa in November, 1949, an urgent situation developed in Asia that in ways paralleled the conditions that prompted formation of NATO. The rise of Mao's Peoples Republic of China (PRC) seemed to project the monolithic power of Soviet communism to the eastern shores of Asia, menacing the relatively small nations along China's periphery like the Russians threatened Western Europe. The Chinese parroted the Kremlin's aggressive announcements, participated in the assault on South Korea, and provided aid to Ho Chi Minh in Southeast Asia.

U.S. counteraction was forthcoming. By 1951, in an effort to bolster the defensive capabilities of the area, the U.S. had become a partner in five separate defense treaties in the region. Four bilateral arrangements linked the U.S. with Japan, South Korea, Nationalist China, and the Philippines, forming an arc around, the periphery of Communist China. In addition, the ANZUS Treaty was signed in 1951, and the Five-Power Staff Agency (composed of Australia, New Zealand, France, UK, and US) was formed in 1953 "to facilitate coordination on problems in Southeast Asia." In 1954, John Foster Dulles recalled that:

 * "When I went out to the Pacific area in 1950 to begin the negotiations which resulted in the Japanese Peace Treaty and a series of security treaties, the original hope had been that we could have a fairly broad collective security arrangement. As it happened, it was not possible to do at that time, and we were content perforce with a series of treaties...But those treaties themselves indicated that we did not regard them as an end, but only as a beginning..."

Rh


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 12. In connection with Sanitary Reform, the serious question of increased house accommodation for the population of Victoria is now engaging the attention of my Government. While every succeeding census has revealed a great increase in the population, there has not been a corresponding increase in the number of human habitations. Overcrowding in its worst form has consequently been the result; and the prevention of this evil will be dealt with in the proposed new Public Health Ordinance. However, as the true remedy is to be found chiefly in increased house accommodation for the labouring classes, it will be necessary to expand the City in a westerly direction as well as towards the East; and to create fresh building sites available for new tenements. Estimates will, therefore, be presented to you for certain additional works of reclamation; for the formation of new suburbs, and for laying out of new streets in the Districts of Belcher's Bay and Causeway Bay.

13. As the hitherto existing system by which purchasers of Crown leaseholds have been able to evade their building obligations has led to a considerable area of land in and near the City remaining vacant, directions have been given that, in the future, no purchaser of a Crown allotment shall receive his lease until he shall have complied with the Conditions of the Sale, and expended the specified sum upon proper tenements. Moreover, in the villages of the Colony, the system of tenants-at-will (termed licensed squatters) whose tenures were terminable upon one month's notice, will be superseded by an improved system of small and inexpensive building leaseholds for seventy-five years. The inhabitants will thus gain that security for the investment of their money in suitable homes which was altogether wanting under their present Squatter's License, by which they were liable to eviction upon one month's notice. These measures will, it is expected, tend to stimulate the further erection of proper dwellings, and to relieve the present overcrowded condition of several quarters of the City.

14. On sanitary and other grounds I have come to the conclusion that the drainage of the marshy lands situated within the Race-Course in the Wong-nei Chung Valley is as much a work of necessity as the reclamation of Causeway Bay. A plan will, therefore, be laid before you for the drainage of these meadows and for their conversion into a Public Park.

15. Adverting to other important public undertakings, which have received legislative sanction, I am glad to inform you that the Break-water at Causeway Bay, intended to form a harbour of refuge for the boat population during typhoons, has been satisfactorily completed within the amount originally estimated; that the Tai-tam Water-works are steadily progressing; as is also the extension of the Government Hospital, together with the new Lunatic Asylum; and that the erection of the new Central School will be commenced forthwith. The new Meteorological Observatory has been finished; and will, it is expected, prove of practical value to the maritime interests of commerce.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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The Light of the Values We Stand For

THE PRESIDENT: Good morning. Every day, all across the world, American diplomats and civilians work tirelessly to advance the interests and values of our nation. Often, they are away from their families. Sometimes, they brave great danger.

Yesterday, four of these extraordinary Americans were killed in an attack on our diplomatic post in Benghazi. Among those killed was our Ambassador, Chris Stevens, as well as Foreign Service Officer Sean Smith. We are still notifying the families of the others who were killed. And today, the American people stand united in holding the families of the four Americans in our thoughts and in our prayers.

The United States condemns in the strongest terms this outrageous and shocking attack. We're working with the government of Libya to secure our diplomats. I've also directed my administration to increase our security at diplomatic posts around the world. And make no mistake, we will work with the Libyan government to bring to justice the killers who attacked our people.

Since our founding, the United States has been a nation that respects all faiths. We reject all efforts to denigrate the religious beliefs of others. But there is absolutely no justification to this type of senseless violence. None. The world must stand together to unequivocally reject these brutal acts.

Already, many Libyans have joined us in doing so, and this attack will not break the bonds between the United States and Libya. Libyan security personnel fought back against the attackers alongside Americans. Libyans helped some of our diplomats find safety, and they carried Ambassador Stevens’s body to the hospital, where we tragically learned that he had died.

It's especially tragic that Chris Stevens died in Benghazi because it is a city that he helped to save. At the height of the Libyan revolution, Chris led our diplomatic post in Benghazi. With characteristic skill, courage, and resolve, he built partnerships with Libyan revolutionaries, and helped them as they planned to build a new Libya. When the Qaddafi regime came to an end, Chris was there to serve as our ambassador to the new Libya, and he worked tirelessly to support this young democracy, and I think both Secretary Clinton and I relied deeply on his knowledge of the situation on the ground there. He was a role model to all who worked with him and to the young diplomats who aspire to walk in his footsteps.

Along with his colleagues, Chris died in a country that is still striving to emerge from the recent experience of war. Today, the loss of these four Americans is fresh, but our memories of them linger on. I have no doubt that their legacy will live on through the work that they did far from our shores and in the hearts of those who love them back home.

Of course, yesterday was already a painful day for our nation as we marked the solemn memory of the 9/11 attacks. We mourned with the families who were lost on that day. I visited the graves of troops who made the ultimate sacrifice in Iraq and Afghanistan at the hallowed grounds of Arlington Cemetery, and had the opportunity to say thank you and visit some of our wounded warriors at Walter Reed. And then last night, we learned the news of this attack in Benghazi.

As Americans, let us never, ever forget that our freedom is only sustained because there are people who are willing to fight for it, to stand up for it, and in some cases, lay down their lives for it. Our country is only as strong as the character of our people and the service of those both civilian and military who represent us around the globe.

No acts of terror will ever shake the resolve of this great nation, alter that character, or eclipse the light of the values that we stand for. Today we mourn four more Americans who represent the very best of the United States of America. We will not waver in our commitment to see that justice is done for this terrible act. And make no mistake, justice will be done.

But we also know that the lives these Americans led stand in stark contrast to those of their attackers. These four Americans stood up for freedom and human dignity. They should give every American great pride in the country that they served, and the hope that our flag represents to people around the globe who also yearn to live in freedom and with dignity.

We grieve with their families, but let us carry on their memory, and let us continue their work of seeking a stronger America and a better world for all of our children.

Thank you. May God bless the memory of those we lost and may God bless the United States of America.

title: The Light of the Values We Stand For


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  a major in the 3rd West York militia, and while in this service he was seized with a bad fever at Harwich, from the effects of which he never recovered. Resigning his commission about 1813, he devoted himself entirely to an unbiassed investigation into the history of religious beliefs. He acquired a knowledge of Hebrew, and sometimes pursued his studies in foreign libraries. At the date of his death he had projected a journey to Egypt, ‘and perhaps Samarcand,’ in search of further clues to religious problems.

Higgins acted with energy as a justice of the peace, and was keenly interested in practical questions of political economy. He took part in measures for the better treatment of the insane, and was the means of erecting a house for pauper lunatics near Wakefield. He favoured the abolition of corn-laws and game-laws, and as early as 1832 advocated the disestablishment of the Irish church. In 1831 several of the radical political unions of Yorkshire were anxious to elect him to parliament; he pledged himself to serve if elected, but declined to come forward as a candidate.

Higgins attended the meeting of the British Association at Cambridge in June 1833, returned home out of health, and died at his Yorkshire residence at Skellow Grange on 9 Aug. 1833. His London house was 20 Keppel Street, Russell Square. He married in 1800 Jane (d. 18 May 1822 at Bath), heiress of Richard Thorpe, and left a son, Godfrey, and a daughter, Jane (married to Lieutenant-general Matthew Sharpe of Hoddam Castle, Dumfries). Another daughter, Catherine, died before him unmarried. Higgins was a freemason, a fellow of the Society of Arts, the Royal Asiatic Society, and other learned bodies.

Among his social and political publications are the following: 1. ‘Letter to … Earl Fitzwilliam,’ &c. [York, 1814], 8vo (on lunatic asylums). 2. ‘The Evidence … respecting the Asylum at York,’ &c., Doncaster, 1816, 8vo. 3. ‘Address to the Electors of the West Riding,’ &c., Hackney [1817], 8vo; 2nd edit., Doncaster, 1833, 8vo. 4. ‘A Letter to the House of Commons on the … discontent of the British Empire,’ &c., 1819, 8vo (written from Geneva on the passing of the Metallic Currency Bill). 5. ‘Observations on … the Corn Laws,’ &c., 1826, 8vo (reprinted in ‘The Pamphleteer,’ vol. xxvii.). 6. ‘A Letter to the Political Unions,’ &c., Hackney [1833], 8vo. 7. ‘A Second Letter,’ &c., Hackney [1833], 8vo.

His contributions to the archæology of religion are the following: 1. ‘Horæ Sabbaticæ, or an Attempt to correct … errors respecting the Sabbath,’ &c., 1826, 8vo (two parts in one); 2nd edit., with appendix, 1833, 8vo; 3rd edit., with autobiography, 1851, 8vo. His positions were attacked by Henry Standish and by T. S. Hughes, B.D. 2. ‘An Apology for … Mohammed,’ &c., 1829, 8vo. This was criticised by Edward Upham, author of the ‘History of Buddhism.’ 3. ‘The Celtic Druids,’ &c., 1829, 4to; his most important work, containing ‘a most valuable collection of prints’. 4. ‘Anacalypsis, an Attempt to draw aside the veil of the Saitic Isis; or, an Inquiry into the Origin of Languages, Nations, and Religions,’ &c., 1836, 4to, 2 vols.; another edition, Glasgow, 1878, 8vo. The first volume, though not published till 1836, was printed off in June 1833; four sheets of the second volume were revised by the author, at whose son's expense the remainder was edited by George Smallfield. The ‘Celtic Druids’ was designed as an introduction to this work, which is coloured by Higgins's researches into phallic worship. He had intended ‘to exhibit in a future book the Christianity of Jesus Christ from his own mouth.’ He claimed to be a Christian, regarding our Lord as a Nazarite, of the monastic order of Pythagorean Essenes, probably a Samaritan by birth, and leading the life of a hermit.

 HIGGINS, JOHN (fl. 1570–1602), poet and compiler, born, according to his own account, about 1545, is said by Hearne to have been a student of Christ Church, Oxford (Coll. ed. Doble, Oxf. Hist. Soc., iii. 138), but his name does not appear in the university register. He began ‘to learne the tongues’ when he was twenty, and taught grammar between 1568 and 1570. Hearne describes him as ‘a person of excellent parts and learning. He was a poet, antiquary, and historian of great industry, well read in classick authors, and was withall very well skilled in French.’ His earliest published work, which occupied him two years, was a new and revised edition of ‘Huloet's Dictionarie,’ London, 1572, fol. (by Thomas Marshe). Higgins, who describes himself as ‘late student in Oxeforde,’ dedicates the book to Sir George Peckham. In 1575 appeared ‘Flowers, or Eloquent Phrases of the Latine Speach, gathered out of the sixe Comœdies of Terence, whereof those of the first three were selected by Nicholas Vdall, and those of the latter three nowe to them annexed by John Higgins’ (by


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Rh great importance. As a rule, temples and priests were for these gods only and not for Viracocha, the creator of culture. Sacrifices and gifts were likewise to them and not to the latter. Below these gods stood innumerable objects invested with huaca, a term difficult to define, but seemingly equivalent to wakan and manitou, as used by the wilder tribes of North America. All these objects, or huaca, were the places of sacrifice and observance for which priests were detailed.

From what we know of Chibcha, Maya, and Nahua religions, this outline of Inca beliefs will serve as the type. Each had its creator, then the heavenly bodies to which sacrifices were made, and lastly a long array of fetish-like objects invested with some holy quality. Throughout, the political functions of the rulers were so closely intertwined with the priestly functions, that a strict separation of them is quite impossible. Thus, the Maya system provided a religious program for each day in the year, or a complete cycle of never-ending services. The great Maya calendar is essentially the recorded order of these ceremonies, rather than a dating device, the day being named after the god to be recognized in its particular form of worship. That an analogous calendar existed in Peru is most certain, but seems lost beyond recovery.

The present status of our subject makes it difficult to truly characterize the ceremonial patterns for these four great centers, but certain striking features may be noted. The Maya and Nahua are notorious for the extent of their human sacrifice systems. One common form of such sacrifice was to bind the victim to a frame or pole and shoot him full of darts. This was a custom in Colombia also. For Peru there is conflicting evidence, the Inca being credited with prohibiting the practice by some authorities, but it is clear that the custom did prevail at one time. We may infer, therefore, that such sacrifices were fundamental traits among the many small social groups from which these great military empires were built up. Human sacrifice, however, appears but as an exceptional element in a larger complex, for from Mexico to Chile throughout, there was a daily round of sacrifices of animals, birds, fruits, and inanimate objects.

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text: Dictionary of National Biography, 1901 supplement/Galt, Alexander Tilloch


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182 It has frequently been remarked how the great historic cultures grew up around lakes or water holes which in consequence came to be sacrificial shrines. The most famous of these are Guatovita and Titicaca in South America. Among other ceremonial features of comparative interest are the conception of a "maize mother," the snake cults, the foot races, and the new-fire ceremonies. Of great festivals we have in Peru the June sun ceremony and in August that for driving out disease.

For the other parts of South America, we have but meager information. One striking feature in the Amazon region is the taboo against women, who are not permitted to take part or even to see the objects used in important ceremonies. Thus, it is stated that all women of the Uaupés tribe who happen to see the leading mask in their tribal ceremony must be executed, as required by the ritual. This masked ritualistic procedure is found throughout the whole of Brazil and has some curious analogies to a Pacific Island ceremony. This is also the land of the couvade, that curious procedure in which the father is put to bed at the birth of a child, which has received undue attention in sociological literature. The other most universal ritualistic idea is that of the ceremonial whipping, usually a part of the puberty ceremony for both girls and boys, but also found in certain public dances of adults. Agricultural rituals are also in evidence, the two most distinctive being the manioc and the pineapple harvests.

Turning now to North America, we find a new-fire ceremony among the Mexicans, but here it occurs every fifty-two years, on the day marking the completion of the calendar cycle. Again, every eight years the Atamalqualiztli ceremony was performed, a kind of fasting observance, but also the occasion when a peculiar cult, called Mazateca, danced about with live frogs and snakes in their mouths, somewhat like the Hopi of Arizona. In addition, each month and day of the year had its more or less elaborate ceremonies, but to outline the whole gamut of Mexican and Maya gods would take us too far afield. Joyce believes that the bewildering multiplicity of Mexican gods is in part due to the Aztec having assimilated the respective religious systems of conquered cities; yet the

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text: Dictionary of National Biography, 1901 supplement/Galton, Douglas Strutt


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Rh Maya seem almost equally complex in their supernatural hierarchy. In both the Aztec and Maya systems there was a powerful god with a beard, resembling Viracocha of Peru, who was also the creator, but of very high rank; he was the sun and the god of thunder and rain. Particularly prominent were the star gods, of whom Venus seems to have been the most adored.

Just north of the Aztec are the Pueblo Indians of southwestern United States who have preserved the greater part of their prehistoric religious culture even down to this day and time. Hence, among these eminently conservative villages we may look for hints as to what formerly underlay the systematized religious cultures further south. Thus, the Hopi, who seem to be typical, have a large number of definite priestly organizations, each of which administers special and distinct rituals. To one is assigned astronomical observations and the keeping of the calendar, another is charged with snake worship, etc. The appearance of the clouds, the rain, maize planting, in short, the whole round of daily life is accompanied by ritualistic procedures, each group of priests performing its part at the appointed time. While essentially magical, these rituals contain a large amount of practical knowledge as to the care of seed, time and place of planting, etc. The supernatural hierarchy is composed of numerous gods among which are the sun, the goddess of all hardness, the spider goddess, the horned serpent, the thunder, and the four world quarters. Formerly, some forms of human sacrifice seem to have been practised among the Rio Grande Pueblos and even in very recent times certain newly-born were fed to sacred snakes. The ceremonial footrace is also found, and even the kindling of new fire.

If now we turn to the maize-raising tribes of central and eastern United States, we note certain similarities in the ritualistic procedures. Thus, the Pawnee had a human sacrifice and a whole yearly cycle of ceremonies centering around the cultivation of maize. On the lower Mississippi were temples to the sun to whom the rulers bore a relation not unlike that of the Inca. Even the South American practice of

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text: Dictionary of National Biography, 1901 supplement/Gandy, Henry


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184 bearing the ruler in a litter was also found here. The widespread use of the "black drink," a purifying emetic, also reminds one of Pueblo practices. Finally, certain special maize ceremonies are found throughout the whole extent of maize culture, though the farther we get from Mexico and Peru, the weaker these become.

Among the Central Algonkin tribes of the Great Lakes we have another ritualistic form in the sense that it does not pertain to agriculture or to a yearly cycle. Its most complete expression seems to be the Midé ritual which concerns itself with the spiritual relations between the individual and the powers above. The spectacular public performance of pretending to pass, or "shoot" a shell into the initiate is the best known objective feature of this ceremony. Important parts of the ritual are recorded on bark tablets so that we see here also the beginnings of written records.

In the Plains area, beyond the encroachments of maize culture, we have the sun dance festival which seems to have been the occasion for the fulfilling of conventional vows made during the preceding year, but we also have a considerable development of the ceremonial pipe ritual, shared with certain contiguous tribes to the east. In California, ritualistic performance is very inconspicuous, which in contrast to what is observed elsewhere presents this culture as one of very little interest here.

The only other part of North America where ritualism is prominent is among the Pacific Coast tribes of Canada and southern Alaska. Here, perhaps more than elsewhere, the social group, clan or gens, is the keeper of special rituals and is wholly responsible for the ceremonies based upon the same. One idea, or pattern, seems to dominate these rituals, viz., the paying of proper homage to one's supernatural clan ancestors. In fact, the ritualistic ceremonies of the whole salmon area are little more than staged demonstrations of the clan, or family, origin myth. The principal features of these "ritualistic plays" are the impersonations of the animal-like monsters who are the true heroes of the myths. For this very elaborate masks are prepared, some of which have movable eyes, ears,

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text: Dictionary of National Biography, 1901 supplement/Gates, Horatio


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The New International Encyclopædia/Heir of Linne

HEIR OF LINNE, lĭn. A ballad of unknown date and authorship, preserved in Percy's Reliques. It contains the story of a spendthrift who, having sold his patrimony and spent the proceeds, betakes himself to a lodge which alone he has preserved, and by the breaking of the rope with which he tries to hang himself

a hidden treasure, and with it redeems his inheritance.


text: Dictionary of National Biography, 1901 supplement/Gau, John


text: Dictionary of National Biography, 1901 supplement/Gay, John (1699-1745)


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The New International Encyclopædia/Heis, Eduard

HEIS, hīs, (1806-77). A German astronomer, born at Cologne, and educated at Bonn. He taught at Cologne and Aix-la-Chapelle, and in 1852 was appointed professor of mathematics and astronomy at Münster. Heis edited Wöchentliche Unterhaltungen aus dem Gebiete der Astronomie und Meteorologie, and was author of: Atlas Cœlestis Novus, marking all stars visible to the naked eye (1872); Zodiallicht-Beobachtungen (1875); Sammlung von Beispielen und Aufgaben aus der allgemeinen Arithmetik und Algebra (95th ed. 1896); and, with Schweiler, a Lehrbuch der Geometrie, in three volumes.


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HIGGINSON, EDWARD (1807–1880), unitarian divine, was born at Heaton Norris, Lancashire, on 9 Jan. 1807. His father was Edward Higginson (b. 20 March 1781, d. 24 May 1832), unitarian minister and schoolmaster at Stockport (1801–10) and Derby (1811–31), who married as his first wife Sarah Marshall (d. 10 Aug. 1827, aged 45) of Loughborough, Leicestershire. He was educated in his father's school, and in September 1823 entered Manchester College, York, as a divinity student. In August 1828 he settled as minister of Bowl Alley Lane Chapel, Hull. From 1829 he taught a school in addition to his other duties. He removed in 1846 to Westgate Chapel, Wakefield, West Riding, taking his school with him. In 1858 he became minister of High Street Chapel, Swansea, Glamorganshire, a position which he resigned from failing health in 1876. While at Swansea he assisted in the tutorial work of the presbyterian college, Carmarthen, and at the end of 1875 was offered the principalship. From 1877 to 1879 he was president of the Royal Institute of South Wales. He was a man of great industry and much independence of mind. In his own denomination he ranked among its conservative scholars, his theological position being akin to that of Samuel Bache [q. v.], who married his sister. His preaching was not attractive, but his ‘Spirit of the Bible’ was widely known and read. He died at Swansea on 12 Feb. 1880. He married first, on 25 Dec. 1839, Lydia (d. 8 Feb. 1856, aged 42), youngest daughter of Flower Humble of Newcastle-on-Tyne; secondly, on 5 July 1857, Emily, daughter of George Thomas of Carmarthen, and left issue.

He published, besides separate sermons and tracts: 1. ‘Orthodoxy and Unbelief,’ &c., 1832, 8vo. 2. ‘The Sacrifice of Christ,’ &c., Hull, 1833, 12mo; 2nd edition, 1848. 3. ‘Christ Imitable,’ &c., 1837, 12mo. 4. ‘The Spirit of the Bible,’ &c., 1853–5, 8vo, 2 vols.; 2nd edition, 1863, 8vo, 2 vols. 5. ‘Astro-Theology,’ &c., 1855, 12mo. 6. Six Essays on ‘Inspiration,’ &c., 1856, 8vo. 7. ‘The Morals of Belief,’ &c., 1860, 8vo. 8. ‘A Short Memoir of the Rev. R. B. Aspland,’ &c., 1869, 8vo. 9. ‘A Catechism without Questions,’ &c. [1869?], 8vo. 10. ‘Ecce Messias,’ 1871, 8vo. 11. In conjunction with his wife he published ‘The Fine Arts in Italy,’ &c., 1859, 8vo, a translation from the French of A. J. Coquerel. He frequently contributed theological and critical articles to the ‘Christian Reformer,’ edited by his friend Robert Brook Aspland [q. v.]; in 1857 and 1858 he wrote anonymously in this magazine a series of semi-autobiographical sketches, under the title ‘A Minister's Retrospect;’ from 1876 he contributed to the ‘Christian Life,’ edited by Robert Spears.

HIGGINSON, FRANCIS (1587–1630), puritan divine, born in 1587, son of the Rev. John Higginson, was educated at Jesus College, Cambridge, and subsequently became a member of St. John's College, Cambridge. He graduated B.A. in 1609, and M.A. in 1613, and about 1615 obtained the living of Claybrooke in Leicestershire. At this time he appears to have been a strict conformist, but falling under the influence of the Rev. Arthur Hildersam [q. v.], he became a conscientious nonconformist. He obtained the preachership of St. Nicholas in Leicester, but was deprived about 1627 for his nonconformity. The Bishop of Lincoln (Williams), however, permitted him to lecture during one part of the Sunday, and to assist an aged parson during the other, his late parishioners agreeing to maintain him by voluntary contributions. He also preached at Belgrave, a neighbouring village, until Archbishop Laud insisted on the withdrawal of his license, when Higginson became a leader among the Leicester puritans, and devoted much time to the preparation of young men for the university. Notwithstanding his nonconformity, he was offered the preachership to the mayor, but this, as well as several livings in the neighbourhood, he declined, on account of the degree of conformity required. He appears to have given a number of books to the town library, and to have been active in promoting measures for the relief of the protestant exiles from Bohemia and the Palatinate.

Higginson was strongly impressed with the advantages New England offered to persecuted nonconformists, and, on learning that proceedings were commenced against him in the court of high commission, offered himself as a minister to the Massachusetts Bay Company in March 1628 (, p. 65). In 1629 the governors of the company appointed him minister to one of their settlements in New England at a liberal salary, with a promise of sufficient provision for his family in case of his death; he was also appointed one of the council (ib. pp. 194, 1209–12). With his family he sailed from Gravesend on 25 April 1629 in the Talbot, and arrived in Salem harbour on the 29th of the following June. On the voyage, in conjunction with


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 another minister, Samuel Skelton, he drew up a confession of faith, which, as some of the passengers were episcopalians and some congregationalists, took a middle course regarding differences in creed, and caused the framers to be accused of anabaptism. Soon after their landing a church was formed at Salem or Naumkeag, when Skelton was chosen minister, and Higginson his assistant. On account of their ignoring the Book of Common Prayer, and their strictness in discipline, troubles arose, and complaints were made to the governors. Higginson was required to answer the charges against him, which he appears to have been successful in doing. The unhealthy atmosphere of the place and the fatigues consequent on the formation of the settlement caused Higginson to contract a hectic fever, from the effects of which he died on 6 Aug. 1630, leaving a widow and eight children. Higginson was a puritan of the most severe type, but upright, conscientious, and unselfish, an able scholar, and an excellent preacher.

He published, besides the confession before mentioned, ‘New England's Plantation. Or a Short and Trve Description of the Commodities and Discommodities of that Countrey. Written in the year 1629 by Mr. Higgeson, a reuerend Diuine, now there resident,’ 3rd edition, London, 1630, 4to, 25 pp.; the first edition had appeared in the same year without the author's name; it is reprinted as chap. xii. of Young's ‘Chronicles of the First Planters.’ This tract was a continuation of ‘A True Relation of the last Voyage to New England, declaring all circumstances, with the manner of the Passage we had by Sea … and what is the present State and Condition of the English people that are there already. Written from New England, July 21, 1629.’ This latter was printed for the first time in Young's ‘Chronicles,’ chap. xi., where another letter by Higginson is also printed (pp. 260–4).

(1616–1708), eldest son of the above, was born at Claybrooke 6 Aug. 1616, and went to New England with his father. On his father's death he maintained his mother by teaching at Hartford; afterwards he was chaplain successively at Saybrook and Guilford, where he married a daughter of the Rev. Henry Whitfield. In 1659 he sailed for England, but putting in at Salem he accepted an invitation to preach there for a year, and eventually became regular pastor of the church which his father had planted. He published various sermons, and was author of an attestation prefixed to Cotton Mather's ‘Magnalia.’ John Higginson died at Salem 9 Dec. 1708; he had several children, a notice of whom will be found in the collections of the Massachusetts Historical Society (3rd ser. vii. 196–222), where a number of letters written by him and his sons are printed.

Francis Higginson's second son, (1617–1670), returned to England, and after studying at Leyden entered the church of England, and became vicar of Kirkby Stephen, Westmoreland. He published in 1653 ‘A Brief Relation of the Irreligion of the Northern Quakers,’ 4to, to which ‘A Reply,’ &c., appeared next year.

 HIGGONS, BEVIL (1670–1735), historian and poet, was born at Kezo in 1670, being the third son of Sir Thomas Higgons [q. v.], by his second wife, Bridget, daughter of Sir Bevil Grenville, and relict of Sir Simon Leach of Cadleigh, Devonshire. In Lent term 1686, when aged 16, he matriculated as a commoner at St. John's College, Oxford, but not long afterwards migrated to Trinity Hall, Cambridge. His first production in print was a set of English verses addressed ‘to the queen on the birth of the prince,’ which as a fellow-commoner of Trinity Hall he wrote for insertion in the university collection of congratulatory poems, entitled ‘Illustrissimi principis ducis Cornubiæ genethliacon.’ On leaving the university—the statement that he obtained a fellowship at Trinity Hall does not seem to be correct—he was entered as a student of the Middle Temple, but probably paid little attention to the study of law. His family was in sympathy with the exiled Stuarts. His uncle, Dean Denis Grenville [q. v.], had accompanied James II to France. Higgons followed them, and remained there for some years, keeping, as is specially noted, his wit and good humour unimpaired in adversity. After he was allowed to return to his own country he and his two brothers were suspected in 1695 of knowledge of the conspiracy against the life of William III, but Bevil was said to have dissuaded his brother Tom from joining the plot, ‘declaring it was an assassination’ (State Trials, xii. 1313–15). A proclamation for the arrest of George Higgons and his two brothers was issued by William on 23 Feb. 1695–6 (ib. xiii. 192,


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 607). Bevil's restraint in prison did not last long, and the rest of his life was passed in literary pursuits. He died on 1 Aug. 1735.

The main works of Higgons were historical. The most important bore the title of ‘A Short View of the English History; with Reflections on the Reigns of the Kings, their Characters and Manners, their Succession to the Throne; and all other remarkable incidents, to the Revolution, 1688,’ and was published in 1723, after he had left the papers to ‘lie cover'd with dust these twenty-six years.’ Another edition was issued at the Hague in 1727, a ‘second edition with additions’ appeared in London in 1734, and a third edition in 1748, each of the last two impressions containing a dedication to the Duchess of Buckingham and Normanby. A translation into French was also published at the Hague in 1729. A cognate treatise of ‘Historical and Critical Remarks on Bishop Burnet's History of his own Time’ was published by him in 1725, and reached a second edition in 1727, when there was ‘added a postscript in answer to the “London Journal” of the 30th of January and 6th of February 1724–5.’ Both these productions were reissued in 1736, with the title of ‘The Historical Works of Bevill Higgons. In two volumes.’ A volume styled ‘Bishop Burnet's Proofs of the Pretender's Illegitimacy … compared with the accounts given by other writers, viz. Echard, Higgons, &c.,’ and bearing the name of George Wilson, appeared in 1724, and contained on pp. 29–33 an extract from the ‘Short View of English History.’ A passage from the same work describing the character of Oliver Cromwell was inserted in ‘Enthusiasm Display'd,’ 1743, pp. 34–5. Another work purporting to be by Higgons on the ‘History of the Life and Reign of Mary Queen of Scots and Dowager of France’ bore the imprint of Dublin, 1753.

In ‘Examen Poeticum, being the Third Part of Dryden's Miscellany, 1693,’ were inserted ‘several poems by Higgons (pp. 250–266), the first of which was addressed to Dryden on his translation of Persius. The lines which Higgons prefixed to Congreve's ‘Old Bachelor’ pointed out that play-writer as the legitimate successor of Dryden. He was himself the author of ‘The Generous Conqueror, or the Timely Discovery. A Tragedy as it is acted at the Theatre Royal, 1702,’ in which he is said to have ‘illustrated the right divine and impeccability’ of James II. It was received without disfavour on the first day, but not attended afterwards, and Gildon, who published anonymously ‘A Comparison between the two Stages, with an Examen of the Generous Conqueror’ (pp. 79–139), gives as the reason that it ‘was writ after an untoward manner, and above half the Town condemn'd it as Turbulent and Factious.’ The prologue was by his relation, George Granville, lord Lansdowne [q. v.], and Higgons in turn composed the epilogue for Granville's ‘Heroick Love,’ and the prologue for his ‘Jew of Venice’ (, Works, i. 136–137, ii. 103–4, iii. 109–11). He is said to have contributed to a collection by Fenton of ‘Poems on Several Occasions,’ 1717, and his panegyric in verse of the ‘Glorious Peace of Utrecht’ came out in 1731. Most of his pieces were reprinted in the collection of Nichols, i. 128–30, iii. 111–14, 312, iv. 335–6, vii. 101–2, viii. 281–2.

 HIGGONS, THEOPHILUS (1578?–1659), divine, son of Robert Higgons, born at Chilton, near Brill in Buckinghamshire, was educated partly in the free school at Thame in Oxfordshire. In November 1592 he became a student of Christ Church, Oxford, at the age of fourteen (Oxf. Univ. Reg., Oxf. Hist. Soc., vol. ii. pt. ii. 206). He proceeded B.A. 20 Oct. 1597, and M.A. 4 June 1600 (ib. iii. 205), ‘being then noted to be a young man of pregnant parts, and a tolerable Latin poet.’ He was inclined to puritanism, and while censor at Christ Church he sawed down the maypole. On the promotion of Dr. Ravis, dean of Christ Church, to the see of Gloucester, Higgons became his domestic chaplain, continuing with him till his translation to London, when he became lecturer at St. Dunstan's Church, Fleet Street, and was much followed for his eloquent preaching. ‘But so it was that many of his contributory auditors thought that his long prayers and spitting pauses were too short, because the reverend bishops (yea, his own lord and master) were ever left out for wranglers and anti-Christian hierarchies’ (, Letter to T. H. p. 13). After he had been established there for some time, Higgons gave offence to his relations and admirers by a marriage. He therefore left his wife and went into the north of England, but soon returned and published a book in favour of protestantism.

Higgons, according to Wood, became discontented owing to the want of preferment and debts occasioned by his marriage. He was converted to Roman catholicism ‘by one Fludde,’ probably John Floyd [q. v.], jesuit,


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HEISE, hī'ze, (1830-79). A Danish composer, born at Copenhagen. He studied under Lund, Berggreen, Hauptmann, and Gade. He was a teacher in Copenhagen, and at the Academy of Soröe, and is the author of a number of songs, overtures, cantatas, and sonatas, besides two successful operas. Pashaens Datter (1869) and Drot og Marsk (1878). He also wrote a ballet, and the incidental music to dramas by Ibsen, Munch, and Von der Recke.


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 icitor in 1783. Highmore was an intimate friend of Granville Sharp [q. v.], and was active in opposition to the slave trade. He also took part in promoting the change brought about by Fox's act on the law of libel. During the alarm created by the threatened invasion he became a member of the Honourable Artillery Company. In 1808 a bill was brought before parliament ‘to prevent the spreading of the infection of the small-pox.’ No medical practitioner was to inoculate for the small-pox within three miles of any town, and provisions were made for isolating small-pox patients. Highmore, though a believer in vaccination, opposed this bill in ‘A Statement of some Objections to the Bill as amended by the Committee of the House of Commons to Prevent the Spreading of the Infection of the Small-Pox,’ 1808. Charles Murray replied in the same year in ‘An Answer to Mr. Highmore's Objections.’ Highmore was secretary to the London Lying-in Hospital. He died at Dulwich 19 July 1829.

Besides a number of contributions to the ‘Gentleman's Magazine’ Highmore also wrote: 1. ‘A Digest of the Doctrine of Bail in Civil and Criminal Cases; compiled from the various Authorities and Reports of Cases adjudged,’ &c., 1783. 2. ‘A Succinct View of the History of Mortmain and the Statutes relative to Charitable Uses; with a full Exposition of the late Statute of Mortmain, 9 George II, c. 36, and its subsequent Alterations,’ 1787; 2nd edition, enlarged, 1809. 3. ‘Reflections on the distinction usually adopted in Criminal Prosecutions for Libel, and on the method lately introduced of pronouncing Verdicts in consequence of such distinction,’ 1791. 4. ‘Addenda to the Law of Charitable Uses,’ 1793. 5. ‘A Practical Arrangement of the Laws relative to the Excise,’ 2 vols., 1796. 6. ‘The History of the Honourable Artillery Company of the City of London from its earliest Annals to the Peace of 1802,’ 1804; written at the suggestion of the court of assistants. 7. ‘A Treatise on the Law of Idiotcy and Lunacy,’ 1807; American edit., 1822. 8. ‘Statement of some Objections,’ &c., 1808 (see above). 9. ‘A Letter to William Wilberforce, Esq., M.P., relative to the second Bill introduced by him to the House of Commons … for Registering Charitable Donations,’ &c., 1810. 10. ‘Observations on the Amended Bill now depending in the House of Commons “For the Registering and securing of Charitable Donations for the benefit of poor persons in England,”’ 1810. 11. ‘Pietas Londinensis: the History, Design, and Present State of the various Public Charities in and near London,’ 1810. 12. ‘The Attorneys and Solicitors' new Pocket-Book and Conveyancers' Assistant, by F. C. Jones … Third edition, with corrections and additional modern precedents, by Anthony Highmore,’ 1814, 12mo. 13. ‘An Arrangement of the Accounts necessary to be kept by Executors of Wills and Codicils and Administrators of Intestates' Estates. To which are prefixed Tables of the New Duties on Probates and Administrations,’ 1815; 2nd edit., enlarged, 1821. 14. ‘Philanthropia Metropolitana: a View of the Charitable Institutions established in and near London chiefly during the last twelve years,’ 1822. In 1876 an account of ‘A Ramble on the Coast of Sussex in 1782’ was edited by C. Hindley from a manuscript of Highmore.

HIGHMORE, JOSEPH (1692–1780), painter, third son of Edward Highmore, a coal merchant in Thames Street, London, was born in the parish of St. James, Garlickhithe, on 13 June 1692. As he showed at an early age a strong predilection for painting, his father wished to place him under an uncle, Thomas Highmore [q. v.], the serjeant-painter. This fell through, and Highmore was articled to an attorney for seven years on 18 July 1707. His natural taste for drawing, however, declared itself, and he spent his leisure hours in studying geometry, perspective, &c., and attending the anatomical lectures of Dr. Cheselden. He eventually entered himself as a student in the new academy of painting in Great Queen Street, where he worked for ten years, and gained the special notice of its director, Sir Godfrey Kneller. On the expiration of his apprenticeship he took up painting as a profession, and in March 1715 settled in the city. As his practice increased he removed his establishment to Lincoln's Inn Fields, where he lived for many years. Highmore was noted by his contemporaries for his study of the scientific side of his art, and his sobriety, independence, and steadfastness of judgment (see Vertue's MSS. Brit. Mus. Add. MS. 23076). He was a careful student of perspective, and grounded his system on Dr. Brook Taylor's ‘Linear Perspective.’ He made some drawings for Cheselden's ‘Anatomy,’ published in 1722. His first important work was the series of portrait-drawings which he undertook for ‘The Installation of the Knights of the Bath on June 17, 1725,’ by John Pine [q. v.] the engraver. Highmore made careful studies of portraits for this work; his portrait of the Duke of Richmond and his three esquires is now at Goodwood. Highmore was


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HEISS, hīs, (1818-90). An American prelate, Archbishop of Milwaukee. He was born at Pfahldorf, Bavaria, studied at Munich, and was ordained in 1840. Two years later he came to the United States, engaged in missionary work in Kentucky and Ohio, and afterwards at Milwaukee, where he founded the Seminary of Saint Francis, of which he was first rector. He was consecrated first Bishop of La Crosse, Wis., in 1868, and established Saint John's College and other schools in his diocese. In 1880 he was appointed coadjutor to the Archbishop of Milwaukee, and two years later became second Archbishop. He was a member of the Vatican Council of 1869-70.


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 cavity, ever since known as the antrum of Highmore, was drained by the extraction of the left canine tooth. He became a magistrate for Dorsetshire, and attained considerable practice as a physician. He never took fees from the clergy. He also published in 1651 ‘A History of Generation, examining the Opinions of Sir Kenelm Digby, with a Discourse of the Cure of Wounds by Sympathy,’ a work containing some careful observations on the development of the chick. In 1660 he published at Oxford ‘Exercitationes duæ … De Passione Hysterica et de Affectione Hypochondriaca;’ 3rd ed., Jena, 1677; and a few years later some remarks on Scarborough spa, and an account of springs at Farindon and East Chenock. He died at Sherburne on 21 March 1685, and was buried on the south side of the chancel of the church of Candel-Purse. He had made his will on 4 March 1684, and by it endowed an exhibition to Oxford from Sherburne school, and left his tables of the muscles to the physic school at Oxford. There is a small portrait of him on the title-page of his anatomy (1651), and one drawn in 1676 in Hutchins's ‘Dorset.’

HIGHMORE, THOMAS (d. 1720), serjeant-painter, was son of Abraham Highmore, and cousin of Nathaniel Highmore, M.D. [q. v.] He was created serjeant-painter to William III. Sir James Thornhill [q. v.], who was lineally related to him, was apprenticed to Highmore, and eventually succeeded him in his office as serjeant-painter. Highmore died towards the close of 1720. He was brother to Edward Highmore, the father of Joseph Highmore [q. v.]

HIGHTON, HENRY (1816–1874), scientific writer, born at Leicester in 1816, was eldest son of Henry Highton of that town. He spent five years at Rugby School, under Dr. Arnold, and matriculated at Queen's College, Oxford, 13 March 1834. After leaving school, he continued on intimate terms with Dr. Arnold. A letter (5 April 1837) from Arnold to him on the religious duty of cultivating the intellect is printed in Stanley's ‘Life of Arnold.’ Highton proceeded B.A. in 1837 (M.A. in 1840), obtaining a first-class in classics, and was Michel fellow of his college in 1840–1. He was assistant-master at Rugby School from 1841 to 1859, and principal of Cheltenham College from the latter date till 1862. On 23 Dec. 1874 he died at The Cedars, Putney, where he had resided for several years.

In 1842 Highton offered some advice as to the recovery of the Israelitish ‘nationality lost for 1800 years’ in a printed letter addressed to Sir Moses Montefiore. In 1849 he published some sermons; in 1851 a ‘Catechism of the Second Advent;’ and in 1862 a revised translation of the New Testament. In 1863 appeared his ‘Letter to the Lord Bishop of London on the Repeal of the Act of Uniformity and the True Principles of Church Reform,’ criticising the Athanasian Creed—a ‘sore of long standing’—the burial service, ‘fabulous holidays,’ &c. Highton's last theological work was ‘Dean Stanley and Saint Socrates, the Ethics of the Philosopher and the Philosophy of the Divine,’ 1873. It was an attack on Stanley when chosen select preacher to the university of Oxford for his ‘consistent opposition to evangelical truth.’ In 1873 Highton published a translation of some of Victor Hugo's poems.

Meanwhile Highton had paid some attention to practical physics, especially to the application of electricity to telegraphy. On 1 May 1872 he read before the Society of Arts a paper on ‘Telegraphy without Insulation,’ as a cheap means of international communication, in which he refers to a systematic series of experiments with different lengths of wire dropped in the Thames, and with a gold-leaf instrument which had ‘twenty-six years previously been adapted [by him] for telegraphic purposes.’ The paper was accompanied by several experiments illustrating the entire field of electrical physics. The society conferred on Highton their silver medal for the paper. He afterwards read another on galvanic batteries; and various letters of his are printed in the society's journal on Atlantic telegraphy, the science of energy, &c. He also invented and patented an artificial stone which came into considerable use for paving and building purposes.

HIGSON, JOHN (1825–1871), local antiquary and topographer, of Lees, near Ashton-under-Lyne, Lancashire, was born in 1825 at Whitely Farm, Gorton, Lancashire. He resided for many years at Droylsden, where he was employed as cashier of the Springhead Cotton-spinning Company, was a zealous supporter of the Droylsden Mechanics' Institute, and an active church worker for years at Leesfield. He died at Lees, 13 Dec. 1871, leaving a widow and seven children.


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 Although to a great extent self-taught, Higson early became an industrious collector of facts of local history and antiquities, some of which relating to his native place he published under the title of ‘Gorton Historical Recorder, … a History of the Chapelry, illustrating the Rise of the Mesne Manor,’ with illustrations, Droylsden, 1852, 12mo. He also published a local history of Droylsden. With some friends he started a Droylsden paper on liberal-conservative lines, which proved a failure. He was a contributor to the ‘Ashton Reporter’ from its commencement in 1855, under the signature ‘H.’ At the time of his death he was engaged on a ‘Glossary of Lancashire Idioms.’

 HILARY (fl. 1125), mediæval Latin poet, is supposed to have been a native of England from the fact that one of his poems narrates the life of Eva, an English recluse, who died in Anjou, as well as from various allusions in other of his poems, some of which are addressed to English friends. Hilary went to France to study at Paris under Abelard, whose disciple he calls himself, and to whom he addressed a poem on the occasion of his retirement to the Paraclete in 1125. From Paris Hilary went to Angers, and there became a canon of Ronceray. The majority of his poems, fifteen in number, are contained in a manuscript now in the Bibliothèque Nationale at Paris. The most important are three scriptural dramas upon a miracle of St. Nicholas, the raising of Lazarus, and the history of Daniel. They are written in Latin, interspersed with lines of French in the early style of the mysteries and miracle plays. The shorter poems are for the most part on serious or religious subjects, though some of them are of a lighter and even licentious character. One is a violent satirical attack on the pope, another is written in praise of Caliastrum (Chalautre-la-Petite) in the diocese of Sens. The poem addressed to Abelard refers to a misunderstanding that had arisen between him and his pupils through the indiscretions of a servant. Besides these poems the volume contains a mystical interpretation of the name Jerusalem, which M. Champollion-Figeac attributed to Hilary, and a satirical charter in another hand, printed in ‘Collections des Documents relatifs a l'Histoire de la France.’ These poems were edited by M. Champollion-Figeac, and printed at Paris in 1838, ‘Hilarii Versus et Ludi.’ French translations of the ‘Daniel’ and ‘Lazarus’ are given in the ‘Dictionnaire des Mystères,’ pp. 279–84 and 490–1. The poem to Abelard is printed in Duchesne's edition of Abelard's works in 1616, and in Migne's ‘Patrologia,’ clxxviii. Part of it is in Wright's ‘Biographia Britannica Literaria,’ ii. 91–4, together with extracts from some other of Hilary's shorter poems. M. Marchegay has been able to identify as Hilary's a poetical version of a dispute in which the nuns of Ronceray were concerned, and which is entitled ‘Judicium de Calumnia molendini Briesarti;’ this piece is contained in a cartulary of Ronceray, and the author, who calls himself Hilarius, is probably the ‘Hilarius Canonicus’ mentioned in other places in the cartulary. This piece is printed in the ‘Bibliothèque de l'Ecole des Chartes,’ xxxvii. 250–2. M. Marchegay thinks Hilary must have been at Angers before 1122. The manuscript containing the only copy known to exist of the poems of Hilary was first referred to by Duchesne, and was again quoted by Mabillon in 1713, after which it seems to have disappeared until it was brought to light at M. de Rosny's sale in 1837 and acquired for the Bibliothèque Nationale.

 HILARY (d. 1169), bishop of Chichester, was nominated to the bishopric in 1146 (Chr. Petrob.), and consecrated by Archbishop Theobald at Canterbury 3 Aug. 1147 (, i. 132). On the deposition of William, archbishop of York, in the same year, the majority of the chapter chose Hilary, but Pope Eugenius III preferred Henry Murdac [q. v.], the candidate of the minority. Hilary seems to have gone to France at this time, and to have endeavoured to defend King Stephen before the pope (see, i. 263). Next year he was instrumental in effecting a reconciliation between Theobald and Stephen, and for not attending the council of Rheims incurred the sentence of the pope, from which he obtained absolution in November (, i. 136, 138). In 1157 Hilary was involved in a dispute with the abbot of Battle, who under a charter granted by William I, and confirmed by Lanfranc, claimed exemption from episcopal control. In spite of this Hilary endeavoured to exercise episcopal authority over the abbot, and excommunicated him for resistance. He also


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The New International Encyclopædia/Hejira

HEJIRA, (Ar. hyra, flight, from hajara, to abandon). The flight of Mohammed from Mecca to Medina to escape the persecution of his kinsmen, the Koreish (see ), and the starting-point of the Mohammedan Era. The exact day of the flight is uncertain. The custom of dating events with reference to it originated with Mohammed himself, but the calendar was first instituted by Omar, seventeen years after the event, and was made to begin, not with the day of the flight, but with the first day of the year (i.e. the first of the month Muharram) in which it took place, which corresponds with July 16, 622, of the Christian Era. The Mohammedan year is a lunar year, of 354 days, 9 hours, hence about 11 days shorter than the Christian year, and this fact must be borne in mind in computing the date of the Christian calendar corresponding to any given Mohammedan date. An easy rule, which will give the year approximately, is to deduct three per cent. from the Mohammedan year and add the result to 622. Thus the year of the Hejira 1321 will be found to correspond roughly to the year 1903 of the Christian Era (1321 — 40 + 622 = 1903). For more accurate results, consult Wüstenfeld, Vergleichungstabellen der mohammedanischen und christlichen Zeitrechnung, continued by Mahler (Leipzig, 1854-87).


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 obtained letters from the pope to support his claims, though when charged indignantly with this by Henry I he denied it. The dispute was heard before the king at Colchester in 1157. Becket was present as chancellor, and took a decided part against the bishop, which may probably have influenced his after conduct. Henry obliged the bishop to abandon his claims, and to give the abbat the kiss of peace (see Materials for History of Becket, iv. 244). Hilary was one of the two bishops sent by the king from abroad with Richard de Lucy to convey to the chapter of Canterbury his will that Becket should be elected archbishop. At the council of Westminster (1163), when the king urged Becket and the bishops to accept unreservedly the ‘avitæ consuetudines’ while they contended for the qualifying clause of ‘salvo ordine suo,’ Hilary, thinking to effect a compromise, proposed the substitution of the words ‘bonâ fide’ for ‘salvo ordine suo;’ but this pleased neither side, and was rejected. After the meeting at Northampton in the same autumn, Henry induced Hilary and some of the other bishops to use their influence with Becket, and Hilary accordingly went to the archbishop's house at Teynham, but failed to produce any effect by his arguments. At the council of Northampton in October 1164 Hilary was present, and was one of the bishops who on 10 Oct. went to Becket's lodgings and urged him to yield to the king's demands. Becket refused, but three days later when he appeared in the royal court, Hilary, speaking on behalf of the other bishops, once more urged Becket to have regard to the dangers of the time, and ‘yield to the royal will, though only for a while.’ Again the archbishop rejected his advice, and then Hilary declared that Becket was guilty of breaking his oath of fidelity to the king, and summoned him to appear before the pope on a fixed day. The archbishop said, ‘I hear you.’ Soon, however, after this outburst Hilary made another attempt at compromise. He proposed that Becket, instead of paying the sum demanded of him, should offer to give up to the king certain manors belonging to the see. The archbishop indignantly refused, saying he would rather lose his head. Then followed Becket's flight and his honourable reception by the pope at Sens. The embassy which Henry immediately despatched after him (in November 1164) included the bishop of Chichester. Here the ambitious eloquence of Hilary was destined to receive a terrible downfall. In the course of his appeal to the pope to check Becket's presumption he used in his excitement ‘oportuebat’ instead of ‘oporteret.’ A loud laugh interrupted the unfortunate speaker. Some one shouted out, ‘You have got into port at last, but not without damage.’ ‘The bishop stood dumb and speechless.’ Hilary seems to have fallen out of favour with the king after this (Mat. Hist. Becket, v. 218), but to have afterwards recovered his position, and was one of those who granted absolution to those excommunicated by Becket in 1167, and on 27 Nov. of the same year was present at the meeting of Agentan. Hilary assisted at the consecration of a number of bishops, including that of Becket (see, i. 138, 142, 148, 162, and 171). He died in 1169 (Ann. Monast. ii. 59, 339, iv. 382).

Hilary would appear to have been a man of moderate opinions, who, endeavouring to steer a middle course, lost the confidence of either side, and Becket spoke of him as ‘the one among the brethren who played the part of Judas the Traitor.’ He is described as a man wonderful for learning, and having at his command ‘words many and full of persuasion,’ and as ‘much given to pompous speech.’

HILDA (or more properly HILD), (614–680), abbess of Whitby, was of the royal Northumbrian line. Her father, Hereric, was nephew of Edwin, king of Northumbria. Her mother's name was Bregswid or Beorthswith ( Mon. Hist. Brit. p. 632). Her elder sister, Hereswid, became wife to Ethelhere, brother and successor of Anna, king of the East-Angles (, Hist. Eccl. iv. 23). Hilda's parents were driven in her childhood from their home by Ethelfrith the Fierce, and took refuge in the British district of Elmete in the West Riding of Yorkshire, where Hereric was poisoned by the petty king Cerdic. Edwin, to avenge his nephew's death, deposed Cerdic and annexed his territory. Hilda thereupon became an inmate of her great-uncle's court. Together with him and his nobles she was baptised at the age of thirteen by Paulinus at York on Easter even, 11 April 627, ‘the birthday of the Northumbrian church.’ Before 647 Hilda's sister Hereswid became a nun in the convent of Chelles, near Paris. About that date Hilda, who was then thirty-three years old, went to East Anglia with a view to joining her sister in France. At the end of a year, however, she was recalled to Northumbria by St. Aidan, bishop of Lindisfarne, and established by him with a small band of companions, under monastic discipline, on the north bank of the Wear. Here she passed another year. In 649 she was appointed by Aidan to succeed Heiu as abbess of the religious house which Heiu had founded at Hartlepool. Here, Bæda tells us, she ‘took pains to rule her house according to such maxims of monastic disci-


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 pline as she could learn from wise men.’ Aidan and other holy men who ‘held her in high regard often visited her and gave her advice’ (ib. iv. 23). After his decisive victory over Penda of Mercia, 15 Nov. 655, Oswy, king of Northumbria, as a thankoffering, committed the care of his infant daughter Ælflæd [see under ] to Hilda, to be brought up as a nun (ib. iii. 24). About two years later (657), on having obtained possession of an estate of ten hides on the headland of Streaneshalch—renamed Whitby by the Danes—Hilda there founded a monastery for the religious of both sexes, of which she assumed the government, taking with her the royal child Ælflæd, who subsequently succeeded her as abbess (ib.) Here, in Bæda's words, she, whom all who knew her called ‘mother,’ taught her charge ‘to practise thoroughly all virtues, but especially peace and love, so that, after the pattern of the primitive church, no one there was rich and no one was poor, but all had all things in common, for nothing seemed to be the property of any individual’ (ib. iv. 23).

Hilda's new monastery speedily became the most celebrated religious house in the north-east of England, and here in the spring of 664 was held the famous conference between the adherents of the Roman and the Scotic rule as to the celebration of Easter and other matters of ritual. Hilda, Bæda informs us, had previously observed the Scotic rule, but when that practice was condemned she hastened to adopt the Roman rule. Her reputation for practical wisdom grew so that ‘not only all ordinary folk resorted to her in their necessities, but even kings and princes sought counsel of her and found it’ (ib.) Those who had been trained under her rule to a life of unanimity and unselfishness, ‘devoting their time to the study of scripture and the practice of works of justice,’ formed a school from which bishops gladly sought their candidates for holy orders. No fewer than five of the brethren (Bosa, Aetla, Oftfor, John, and Wilfrid—second of the name) became bishops, of whom three filled the see of York, and one of these, St. John of Beverley, obtained a place among canonised saints. The Anglo-Saxon poet, [q. v.], originally a farm labourer on the monastic estate, at the command of Hilda became a brother of the house. Hilda shared in the Northumbrian feeling which condemned Wilfrid when he appealed to Rome against the division of his diocese; and joined with Archbishop Theodore in sending to accuse him before Pope Agatho (, Vita Wilfridi, c. 52). During the last six years of her life, although suffering from a succession of feverish attacks, she pursued her pious work unremittingly. She died, after receiving the Eucharist, on the night of 17 Nov. 680, in the seventh year of her illness and the sixty-sixth of her age. With her last words she exhorted the ‘handmaids of Christ,’ who stood round her, to maintain the peace of the gospel with each other and with all. A celestial vision vouchsafed to a sister named Begu is said to have apprised the nuns of Hackness, where in the last year of her life Hilda had formed a small dependent house, of the death of their great mother. St. Hilda is commemorated in the Roman calendar on 17 Nov., the festival of another English saint, St. Hugh, bishop of Lincoln.

 HILDERSAM or HILDERSHAM, ARTHUR (1563–1632), puritan divine, son of Thomas Hildersam, by his second wife, Anne Pole, was born at Stetchworth, Cambridgeshire, on 6 Oct. 1563. He was of royal descent through his mother, a daughter of Sir Geoffrey Pole, brother to Cardinal Pole. His parents, who were zealous Roman catholics, designed him for the priesthood; but in preparation for the university he was sent to the grammar school of Saffron Walden, Essex, where Desborough, the master, grounded him in protestant principles. In 1576 he was entered at Christ's College, Cambridge. Two years later his father removed him to London, intending to send him to Rome; on his declining to go, or to recede from his protestant convictions, he was disinherited. At this crisis he met in London John Ireton, fellow of his college, who took him to [q. v.], his mother's second cousin. Huntingdon provided for his return to Cambridge, where after graduating M.A. he was elected fellow Oct. 1583. Barwell, the master of Christ's, refused to confirm the election, and the fellowship was given to Andrew Willet. Brook prints a very spirited protest addressed by Hildersam to Burghley, the chancellor. At Burghley's suggestion he was made divinity reader at Trinity Hall. He left the university in 1587, being appointed by Huntingdon (14 Sept.) lecturer at Ashby-de-la-Zouch, Leicestershire, the impropriate tithes being settled on him for life. Though with-


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 out orders or license, he preached at Ashby, setting forth the grievances of the puritans. Hence he was convened before the high commission, and made (10 Jan. 1589) a public confession of his faults. It is to be presumed that shortly after this he took orders, for he remained in his post at Ashby. In June 1590 he was suspended from the ministry by the high commission; in January 1592 he was permitted again to preach, but not at any place south of the Trent, which excluded him from Ashby. This condition was subsequently removed, it is said, by the favour of Elizabeth, who recognised him at court as ‘cousin Hildersam.’ On the death of Thomas Wyddowes, vicar of Ashby, Huntingdon presented (5 July 1593) Hildersam to the living, and he was instituted on 4 Oct. According to Neal, he was one of the five hundred beneficed clergy who declared their approbation of Cartwright's ‘Book of Discipline.’ His assize sermon in Leicester (midsummer 1596) was so unpalatable to the judge, [q. v.], that he rose to leave the church, but Hildersam bade him stay. Anderson directed the grand jury to indict the preacher, but this they would not do. An attachment for his apprehension was issued by the high commission in 1598, apparently without result.

On the accession of James I, Hildersam was one of the most active managers of the so-called ‘millenary’ petition for church reforms, presented at Hampton Court in January 1604. [q. v.], bishop of Lincoln, silenced him for nonconformity on 24 April 1605. But William Overton, bishop of Coventry and Lichfield, licensed Hildersam for his diocese. In conjunction with (1571–1618) [q. v.] and others, he conducted two weekly lectures at Burton-on-Trent, Staffordshire, and Repton, Derbyshire. (d. 1613) [q. v.] restored him to Ashby in January 1609, whereupon a weekly lecture was re-established at Ashby. Neile, bishop of Coventry and Lichfield, suppressed (November 1611) the lectures at Burton and Repton, and, under a wrong impression, complained of Hildersam to the king as a teacher of the ‘soul-sleeping’ heresy. He had endeavoured to turn [q. v.] from this opinion. He was suspended by the high commission on 22 April 1613. In 1615, for refusing the ‘ex officio’ oath, he was imprisoned for three months in the Fleet and King's Bench. Next year, at the instance of Hacket, who had succeeded him as vicar of Ashby, he was prosecuted in the high commission court as a schismatic, chiefly on the allegation that he had declined to receive the communion kneeling. He was sentenced (28 Nov. 1616) to be imprisoned, degraded, and fined 2,000l. He compounded for the fine, and escaped imprisonment by remaining concealed. An invitation to the pastorate of the English church at Leyden was conveyed to him by John Hartly, one of its elders; but he declined it because of his wife's aversion to crossing the sea. He hid himself at Hampstead, in the house of Catherine Redich, widow of Alexander Redich, who had been the patron of his friend Bradshaw. Here, in the latter part of 1624, he lay seriously ill of fever. On 20 June 1625 Dr. Ridley, vicar-general of Abbot, archbishop of Canterbury, gave him a license to preach in the dioceses of London, Lincoln, and Coventry and Lichfield. He resumed (3 Aug.) his work at Ashby. Five years later he was again suspended (25 March 1630) for not using the surplice, but restored on 2 Aug. 1631. His last sermon was preached at Ashby on 27 Dec. 1631. He was attacked by a scorbutic fever, and died at Ashby on Sunday, 4 March 1632. He was buried in the chancel of his church on 6 March, without a funeral sermon, this being one of the provisions of his will. There is a monument to him on the south side of the chancel. He married (5 Jan. 1591) Anne (d. about 1640), daughter of Barfoot of Lambourne Hall, Essex, and had several children; his only son, Samuel, is separately noticed.

Hildersam probably owed his frequent suspensions to the prominence of his personal position, for while his convictions were strong, his spirit was not contentious. He was no separatist, but a church reformer. Lilly, the astrologer, who was at school at Ashby, speaks of him as ‘a strong enemy to the Brownists,’ and adds that ‘most of the people in the town were directed by his judgment.’ Willet, his old rival, calls him ‘schismaticorum, qui vulgo Brownistæ, malleum,’ in allusion to a disputation which he conducted (before 1606) with John Smyth, afterwards of Amsterdam. Fuller gives him a high character, observing that, ‘though himself a non-conformist, he loved all honest men.’ Echard commends ‘his singular learning and piety.’ Among those whom he encouraged to enter the ministry were [q. v.] and [q. v.]

He published: 1. ‘A Treatise on the Ministry of the Church of England … whether it is to be separated from or to be joyned unto,’ &c. [1595], 4to (two letters, one by ‘A. H.,’ the other a running commentary on it, by ‘F: Io.,’ i.e. [q. v.]). 2. ‘The Doctrine of Communicating worthily in the Lord's Supper, delivered by way of Question and Answer,’ &c., 1617, 12mo (in-


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 cluded in W. Bradshaw's ‘A Preparation to the Receiving of the Sacrament,’ &c.); 7th edit, 1623, 12mo. 3. ‘Lectures upon the Fourth of John,’ &c., 1629, fol. (edited by ‘J. C.,’ i.e. John Carter of Bramford, Suffolk); reprinted 1632, fol., and 1647, fol. Posthumous were: 4. ‘The Doctrine of Fasting, and Praier, and Humiliation,’ &c., 1633, fol. (sermons at Ashby in 1625 and 1629, edited by his son Samuel). 5. ‘CLII Lectures upon Psalme LI,’ &c., 1635, fol. (lectures at Ashby, edited by his son Samuel); reprinted 1642, fol.; a translation into Hungarian, with additions by M. Nogradi, was published at Kolozsvár, 1672.

HILDERSAM or HILDERSHAM, SAMUEL (1594?–1674), nonconformist divine, only son of [q. v.], was born at Ashby-de-la-Zouch, Leicestershire, about 1594. He was educated at Emmanuel College, Cambridge, and became fellow and B.D. In 1628 he was presented by William Cokayne, a merchant in Austin Friars, to the rectory of West Felton, Shropshire, having been ordained by an Irish bishop, without subscription. The reputation he attained was that of a good preacher and sound expositor, of quiet habits, kindly to the younger clergy, and ‘very much a gentleman.’ He was a member, but not an original member, of the Westminster Assembly, which he seldom attended. His signature to the testimony of Shropshire ministers in 1648 is evidence of his presbyterianism. Ejected from West Felton by the Uniformity Act of 1662, he made no attempt to continue his ministry, but retired to the house of a relative at Erdington, a hamlet in the parish of Aston, near Birmingham, Warwickshire. Here he died in April 1674, at the age of eighty, and was buried in Aston churchyard, without funeral sermon, by his own order. He married Mary daughter of Sir Henry Goodyear of Polesworth, Warwickshire, who survived him. Baxter and Matthew Henry speak highly of his abilities and character. He is the author of dedicatory epistles to the two posthumous volumes of his father's sermons and lectures.

HILDESLEY, JOHN (d. 1538), bishop of Rochester. [See .]

HILDESLEY, MARK, D.D. (1698–1772), bishop of Sodor and Man, born at Murston, Kent, on 9 Dec. 1698, was eldest surviving son of Mark Hildesley, rector of Murston and also vicar of Sittingbourne from 1705. In 1710 the father became rector of Houghton, which he held with the chapel of Witton or Wyton All Saints, Huntingdonshire. About that time the son was sent to the Charterhouse School, London, where the learned Jortin was a schoolfellow. At the age of nineteen he was removed to Trinity College, Cambridge, and graduated B.A. in 1720, and M.A. in 1724. He was elected a fellow of his college in October 1723, and about the same time was appointed steward. He had been ordained deacon in 1722, and on 29 March 1723 Lord Cobham appointed him one of his domestic chaplains. In February 1724–5 he was nominated a preacher at Whitehall by Dr. Edmund Gibson, bishop of London. From 1725 till the end of 1729 he was curate of Yelling, Huntingdonshire. In February 1730–1 he was presented to the college vicarage of Hitchin, Hertfordshire, and married in the same year. He incurred great expense in improving the vicarage house, and, to augment his income, took six pupils as boarders. On 18 Jan. 1733–4 he was appointed chaplain to Henry St. John, the famous lord Bolingbroke; in October 1735 rector of Holwell, Bedfordshire, and on 10 May 1742 chaplain to John, viscount St. John. In 1750 he became an honorary member of the Gentlemen's Literary Society, established at Spalding, Lincolnshire. On 20 Feb. 1753–4 he was collated to the prebend of Marston St. Lawrence in the church of Lincoln (, Fasti, ed. Hardy, ii. 184). His tenure of the rectory of Holwell extended over thirty-two years (1735–67), and his exemplary conduct there recommended him to the notice of the Duke of Atholl, lord of the Isle of Man, who nominated him to the see of Sodor and Man. After being created D.D. at Lambeth by Archbishop Herring on 7 April 1755 (Gent. Mag. 1864, pt. i. 637), he was consecrated in Whitehall Chapel on the 27th, and on 6 Aug. following was installed in the cathedral of St. German, Peel Castle, Isle of


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 Man. He retained the rectory of Holwell in commendam until 1767, when he was presented by Bishop Trevor to the mastership of Christ's Hospital at Sherburn, near Durham.

Hildesley devoted all his energies to providing his Manx flock with a complete version of the Holy Scriptures in their native tongue. On 28 Nov. 1772 he received the last portion of the work, and died of apoplexy, after some years of failing health, 7 Dec. 1772. His wife, Elizabeth Hoker, whom he married in 1731, died without issue 27 Feb. 1763.

Of twenty thousand persons in the Isle of Man, few in Hildesley's day were acquainted with English. A Manx translation of the New Testament had been begun by his predecessor, Bishop Wilson. Hildesley's resolve was to supply a complete translation of the whole bible. He himself learned Manx sufficiently well to conduct the services of the church in that language, but never acquired it perfectly. ‘He would give 500l.,’ he once said, ‘were he enough master of Manx as to be able to translate.’ To facilitate his study, John Kelly (1750–1809) [q. v.] composed for his use a grammar and dictionary. At first, with the sanction and support of the Society for Promoting Christian Knowledge, which liberally encouraged the undertaking, Hildesley printed the New Testament and the Book of Common Prayer, translated, under his direction, by the clergy of the diocese, as well as the ‘Christian Monitor,’ Lewis's ‘Exposition of the Catechism,’ and Bishop Wilson's ‘Form of Prayer’ for the use of the herring fishermen. But he received such munificent assistance that about 1766 he made arrangements for the translation of the Old Testament, dividing it for this purpose into twenty-four parts, which he distributed among as many translators, nearly all residents in the island, and, with one exception, clergymen. Their names and the books of scripture allotted to them are given in Butler's ‘Life of Bishop Hildesley’ (pp. 252–6). The work was committed for final revision to the Rev. Philip Moore [q. v.] and the Rev. John Kelly. The first volume of the translation was completed on 2 July 1771; the second volume was ready for the press on 6 April 1772; and all was finished and transcribed in December of the same year, at the time of the bishop's death. The work was printed at Whitehaven under the title of: ‘Yn Vible Cashcrick: ny, yn Chenn Chonaant. Veih ny chied ghlaraghyn, dy kiaralagh chyndaït ayns Gailck; ta shen dy ghra, chengey ny mayrey Ellan Vannin.’ It was published in 1773. General Vallancey, in his ‘Grammar of the Irish Language,’ speaks highly of this translation, and notices in one or two instances its superiority to the Irish version (, pp. 233, 670). The second edition of the Manx scriptures was published at Whitehaven in 1775, and the last edition at London in 1819. In 1825 Dr. George Murray, bishop of Sodor and Man, informed the Society for Promoting Christian Knowledge that the displacement of Manx by English in the island removed the necessity of providing further copies of the Manx bible.

Hildesley was also author of an anonymous tract entitled ‘Plain Instructions for Young Persons in the Principles of the Christian Religion; in six Conferences between a Minister and his Disciple; designed for the use of the Isle and Diocese of Mann. By a resident Clergyman,’ 2 parts, London, 1762, 1767, 8vo.

 HILDEYARD, THOMAS (1690–1746), jesuit, of a respectable Lincolnshire family, was born in London on 3 March 1689–90. He was educated in the jesuit college at St. Omer, entered the society on 7 Sept. 1707, and was professed of the four vows on 2 Feb. 1724–5. After teaching philosophy, theology, and mathematics at Liège, he was sent to the English mission. In September 1743 he was declared rector of the ‘college’ of St. Francis Xavier, which included the counties of Hereford, Monmouth, Gloucester, and Somerset, and the whole of South Wales; and died in that office on 10 April (N.S.) 1746 at Rotherwas, near Hereford, the seat of the Bodenham family, where he had been chaplain for upwards of twenty years. He was a scientific mechanician, and some of his ingenious astronomical clocks are said to be at Holt and Rotherwas.

His works are: 1. ‘Lectures on Penance,’ manuscript preserved at the presbytery, St. George's, Worcester. 2. A description of a timepiece invented by himself, which he is said to have published.


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The New International Encyclopædia/Islam

ISLAM,, ''Ar. pron. (Ar., submission, from salima'', to be safe). The name used by Mohammedans as the designation for their religion. It may be traced back to Mohammed. Literally, it means a causing to be sound or safe, or that which makes safe, but is commonly interpreted to mean complete and entire submission of body and soul to God (Allah), His will and His service, as set forth in the articles of faith, the commands and ordinances believed to have been revealed by God to His Prophet Mohammed. The more usual designation of the religion among Western peoples is (q.v.).


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 HILDILID, (fl. 700), abbess of Barking, was, according to the legendary life of Erkenwald or Earconwald [q. v.], bishop of London, of foreign origin, and Reyner has inferred from this that she came from Chelles (Apost. Bened. pp. 64–5). Earconwald is said to have engaged her to instruct his sister Ethelburga [q. v.], abbess of the monastery which he had founded at Barking. Hildilid succeeded her pupil as abbess at some date later than 692, if we accept the charter of Æthelred to Æthelburga given under that date (, Codex Dipl. i. 39). According to another account it must have been after the death of Earconwald (693), who died on a visit to his sister. Florence of Worcester, however, gives her accession under 664, but again mentions it under 675 (i. 27, 33). Bede speaks of Hildilid's long rule, of her translation of the bones of saints into the church of St. Mary, and of a miraculous cure of a blind man which took place in her time (Hist. Eccl. iv. 10). St. Boniface, writing to Eadburga, abbess of Minster, in 717 or 718, mentions Hildilid as the authority on which the visions of men who had been raised from the dead are reported. Among her pupils at Barking was Cuthburga, daughter of Ina, king of Wessex, and afterwards abbess of Wimborne, Dorsetshire. The date of Hildilid's death is uncertain, but Bede says she lived to a great age, and she was apparently dead before the date of Boniface's letter. Wilson (Martyrologium Anglicanum) gives her day as 22 Dec., but the more usually accepted date is 24 March. There is a life of Hildilid in Capgrave's ‘Nova Legenda Anglie’ (see, Cat. Brit. Hist. i. 414). Aldhelm, while abbot of Malmesbury, dedicated to her his treatise, ‘De Laudibus Virginitatis’ (, Gesta Pontif. p. 143, Rolls Ser.)

 HILDITCH, EDWARD, M.D. (1805–1876), inspector-general of hospitals, was born in 1805, studied medicine at St. George's Hospital, took his diploma in 1826, and at once entered the naval medical service. He was on the West Indian station from 1830 to 1855, and had a most extensive experience in dealing with outbreaks of yellow fever. He reached the rank of inspector-general in 1854. In 1855 he was appointed to the charge of Plymouth Hospital, in 1861 to Greenwich Hospital, and was placed on the retired list in 1865, receiving the honour of knighthood. In 1859 he was named honorary physician to the queen, when the distinction was first instituted. He died at Bayswater on 24 Aug. 1876, aged 71.

 HILDROP, JOHN (d. 1756), divine, was educated at St. John's College, Oxford, where he graduated B.A. on 7 July 1702, M.A. on 8 June 1705, B.D. and D.D. on 9 June 1743. On 14 April 1703 he was presented to the mastership of the Royal Free Grammar School at Marlborough by Thomas, earl of Ailesbury and Elgin. He was also rector of Maulden, Bedfordshire. He resigned the mastership on 4 Dec. 1733, and the rectory on 23 March 1733–4. On 13 April 1734 he was instituted to the rectory of Wath-juxta-Ripon on the presentation of Charles, lord Bruce, afterwards earl of Ailesbury and Elgin, whose chaplain he was. He was a friend and correspondent of Dr. Zachary Grey [q. v.] In 1740 he became one of the regular contributors to the ‘Weekly Miscellany.’ He died on 18 Jan. 1756. Hildrop published from time to time, anonymously or under the pseudonyms of ‘Phileleutherus Britannicus’ and ‘Timothy Hooker,’ various fugitive essays of a satirico-polemical stamp, chiefly directed against the deists, of slight intrinsic value, but written in a style unusually nervous, easy, and entertaining. Some of these were reprinted as ‘The Miscellaneous Works of John Hildrop, D.D.,’ London, 1754, 2 vols. 8vo. They comprise: 1. ‘An Essay for the better Regulation and Improvement of Free-Thinking.’ 2. ‘An Essay on Honour.’ 3. ‘Free Thoughts upon the Brute Creation or an Examination of Father Bougeant's “Philosophical Amusement,”’ &c. (an attempt to prove that the lower animals have souls in a state of degradation consequent upon the fall of man). 4. ‘A Modest Apology for the Ancient and Honourable Family of the Wrongheads.’ 5. ‘A Letter to a Member of Parliament containing a Proposal for bringing in a Bill to revise, amend, or repeal certain obsolete Statutes commonly called the Ten Commandments.’ This amusing jeu d'esprit, which on its first appearance was attributed to Swift, was reprinted in 1834, London, 8vo. 6. ‘The Contempt of the Clergy considered’ (an argument for the liberation of the church from state control). 7. ‘Some Memoirs of the Life of Simon Shallow.’ Other miscellanies by Hildrop are: 1. ‘Reflections upon Reason,’ London, 1722, 8vo (a satire upon free-thinking, attributed at first to Bishop Gastrell [q. v.], and examined by Thomas Morgan in ‘Enthusiasm in Distress,’ London, 1722, 8vo). 2. ‘A Caveat


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 pastoral charge of Colmonell in Ayrshire, and in the following year was translated to the neighbouring parish of Dailly, where he remained for upwards of a quarter of a century. He graduated D.D. at St. Andrews in 1828, and in 1840 was appointed professor of divinity in the university of Glasgow, one of the competitors for the chair being Dr. Chalmers. He was moderator of the general assembly in 1845, and for many years took a prominent part in its proceedings. After the secession of 1843 he held a conspicuous place among those leaders of the moderate party whose acknowledged worth regained for the church the confidence of the country. A man of competent ability and scholarship, of sound judgment, courteous manners, and great kindness of heart, he was beloved by his parishioners and students, and was held in universal respect for his catholicity of spirit. He was the founder of the association for increasing the smaller livings of the clergy, and an active promoter of many other schemes of benevolence. When he resigned his chair in 1862 he received tributes of respect from many quarters. He died at Ayr in January 1867, in his eighty-second year. He married Margaret, only daughter of Major Crawford, H.E.I.C., of Newfield, and had nine children, among them being Crawford, an advocate; Alexander, minister at St. Andrews; Henry David, minister of Eaglesham, Renfrewshire; and Harriet, who married the Rev. James Macnair, minister of the Canongate.

Hill edited his father's ‘Lectures in Divinity,’ and published: 1. ‘The Practice in the Judicatories of the Church of Scotland,’ 2nd edit., Edinburgh, 1830; 5th edit., enlarged, London, 1851. 2. ‘A Book of Family Prayers,’ Edinburgh, 1837, 12mo. 3. ‘Christ the Head of the Church, a Sermon,’ Edinburgh, 1846. 4. ‘Practical Hints to a Young Minister.’ 5. ‘Counsels regarding the Pastoral Office.’ 6. ‘Account of the Parish of Dailly’ (New Statistical Account, vol. v.)

HILL, ARTHUR (1601?–1663), colonel, born about 1601, was the second son of Sir Moyses Hill, knt., M.P., by his first wife, Alice, sister of Sorley Boye MacDonnell, and succeeded his elder brother's son, whose line failed, in the estates. Upon the outbreak of the civil war he inclined to the king's side, but eventually took service for the parliament, became a colonel, and acted on the Irish committee (Cal. State Papers, Dom. 1649–50). His allegiance, however, was never very warm. With William Jephson, M.P., and Sir Robert King [q. v.] he obtained a warrant from parliament on 22 April 1643 to go to Oxford on Irish business (Commons' Journals, iii. 57). On 2 Aug. 1654 he was returned M.P. for cos. Down, Antrim, and Armagh (Members of Parliament, Official Return, pt. i. p. 503). Some grants which he received during the protectorate in co. Down were formed into the manors of Hillsborough and Growle. There he built a considerable place of strength, which after the Restoration was constituted a royal garrison by the name of Hillsborough Fort, and the office of constable there made hereditary in the family. Hill was created constable on 21 Dec. 1660, and was also sworn of the Irish privy council. He died in April 1663, aged 62. He married first Anne, daughter of Sir Richard Bolton [q. v.], lord chancellor of Ireland; and secondly, Mary, daughter of Sir William Parsons, one of the lords justices of Ireland, who was mother of his second son and eventual heir, the Right Hon. William Hill (1641?–1693).

HILL, DAVID OCTAVIUS (1802–1870), landscape and portrait painter, son of Thomas Hill, bookseller, Perth, was born in that city in 1802. Having early displayed considerable artistic taste, he was placed under Andrew Wilson, then superintendent of the School of Art at Edinburgh. His attention was principally directed towards landscape-painting, and among his first pictures were ‘Dunkeld at Sunset’ and two views of ‘The Tay at Perth,’ exhibited when he was twenty-one years of age. Hill acted as secretary to the Society of Artists in Edinburgh for eight years before the charter was granted in 1838 incorporating it into the Royal Scottish Academy, and occupied the post almost till his death. In 1841 he published a series of sixty pictures, engraved from sketches in oil made by him, illustrative of the scenery of the ‘Land of Burns,’ and this work has attained an immense popularity. His most important pictures were ‘Old and New Edinburgh, from the Castle,’ and ‘The Braes of Ballochmyle,’ painted for the late John Miller of Leithen, and engraved in 1850; ‘The River Tay from the Bridge at Perth;’ ‘Windsor Castle, Summer Evening;’ ‘Edinburgh from Mons Meg’ (Royal Academy, 1852); ‘Dunure Castle’ (Royal Academy, 1861); ‘River Tay’ (Royal Academy, 1862); ‘Vale of Forth’ (Royal Academy, 1868). The last great picture on which he was engaged was the his-


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 torical work commemorative of the disruption from which the free church of Scotland sprang. It was entitled ‘Signing the Deed of Demission,’ and has about five hundred portraits of all the leading lay and clerical members who took part in that movement. This extensive work, begun in 1843 and completed in 1865, is now in the Free Church Assembly Hall, Edinburgh. It was the largest picture reproduced by the autotype process, and was the first in which photography was used as an aid to the artist in portraiture. On the recommendation of Sir David Brewster, Hill interested himself in the photographic experiments then being made by Robert Adamson of St. Andrews. Hill was the first to apply the new art to portraiture, and many of the calotypes of eminent men which he took are still in existence. In 1850 Hill was appointed one of the commissioners of the board of manufactures in Scotland, which has under its direction the Government School of Art and the National Gallery of Scotland. Two months before his death he resigned the secretaryship to the Academy, and was voted the full amount of his salary as a pension. He died on 17 May 1870, in the sixty-eighth year of his age, and was buried in the Dean cemetery, where his widow has placed a bronze bust, executed by herself. He was twice married, his second wife—a sister of Sir Noel Paton, R.S.A.—being Amelia Robertson Paton, the well-known sculptor, who (1891) survives. His only daughter, Chattie Hill, wife of Mr. W. Scott Dalgleish, predeceased him.

Hill did great service to art by originating the Art Union of Edinburgh, the first institution of the kind established in the kingdom. As an artist he occupied a high position in that school of Scottish landscape-painters to which Horatio McCulloch, R.S.A., belonged, and which has now few adherents. His works were admirably suited for engraving, and he is better known by reproductions through this medium than by his original pictures.

HILL, DUDLEY ST. LEGER (1790–1851), major-general, colonel 50th foot, eldest son of Dudley Hill, a gentleman of Welsh descent, by his wife, the daughter of Colonel John Clarges, was born in co. Carlow, Ireland, in 1790. He was appointed ensign in the 82nd foot, 6 Sept. 1804, and exchanged the year after to the 95th rifles (now rifle brigade). As lieutenant he accompanied his battalion to South America in 1806, volunteered for the forlorn hope at Monte Video, and commanded the scaling party that captured the north gate of the city in February 1807. He was wounded and taken prisoner in the subsequent attempt on Buenos Ayres in June. He accompanied his battalion to Portugal in 1808, was present at Roleia, was wounded in the affair at Benevente, and present at Corunna. Returning to Portugal in 1809, he was present at the battle of Talavera, the operations on the Coa, &c. In July 1810 he was promoted to a company in the Royal West India rangers, but remained attached to the 95th until appointed to the Portuguese army. He commanded a wing of the Lusitanian legion at Busaco, September 1810, and a half battalion with some British light companies at Fuentes d'Onoro, May 1811. He commanded the 8th Portuguese caçadores at the storming of Badajoz, April 1812, at the battle of Salamanca in July, and in the Burgos retreat, where his battalion lost half its numbers at the passage of the Carrion, and where he was himself wounded and taken prisoner. He again commanded his battalion at Vittoria, and at the storming of St. Sebastian, September 1813, he headed the attack of the 5th division, and received two wounds. He was also present with it at the repulse of the sortie at Bayonne in 1814. In these campaigns he was seven times wounded. At the peace he returned with the Portuguese army to Portugal, and served there for some years. In 1820 he was holding a divisional command in the Portuguese service. He was made major in the new 95th (Derbyshire) foot in December 1823, from which he exchanged to half-pay in January 1826. In 1834 he was appointed lieutenant-governor of the island of St. Lucia, and took out with him the act of emancipation of the slaves. He returned home on the occasion of his second marriage in 1838; became major-general in 1841, and, after serving on the staff in Ireland, was appointed to a divisional command in Bengal in 1848, which he held at the time of his death.

Hill was made C.B. in 1814, knighted in 1816, and made K.C.B. in 1848. He had the Portuguese orders of the Tower and Sword, and St. Bento d'Avis, the latter conferred in 1839, and also four Portuguese medals. He was presented with a sword and two valuable pieces of plate by his native county. He was appointed to the colonelcy of the 50th foot in 1849. He died at Umballa, Bengal, on 21 Feb. 1851.

Hill married, first, the third daughter of Robert Hunter of Kew, Surrey, by whom he had six children; and secondly, on 23 June 1838, Mary, widow of Mark Davies, of Turnwood, Dorsetshire.