of whist, and author of a book on games, was born in 1672. His parentage
and place of birth are unknown, and few details of his life are
recorded. For some time he was resident in London, and partially
supported himself by giving instruction in the game of whist. For the
use of his pupils he drew up a _Short Treatise_ on the game, which after
circulating for some time in manuscript was printed by him and entered
at Stationers' Hall in November 1742. The laws of Hoyle continued to be
regarded as authoritative until 1864, since which time they have been
gradually superseded by the new rules adopted by the Arlington and
Portland clubs in that year (see Whist). He also published rules for
various other games, and his book on games, which includes the _Short
Treatise_, has passed into many editions. The weight of his authority is
indicated by the phrase "according to Hoyle," which, doubtless first
applied with reference to whist, has gained currency as a general
proverb. Hoyle died in London on the 29th of August 1769.
HOZIER, PIERRE D', SEIGNEUR DE LA GARDE (1592-1660), French genealogist,
was born at Marseilles on the 10th of July 1592. In 1616 he entered upon
some very extensive researches into the genealogy of the noble families
of the kingdom, in which work he was aided by his prodigious memory for
dates, names and family relationships, as well as by his profound
knowledge of heraldry. In 1634 he was appointed historiographer and
genealogist of France, and in 1641 _juge d'armes_ of France, an officer
corresponding nearly to the Garter king-of-arms in England. In 1643 he
was employed to verify the claims to nobility of the pages and equerries
of the king's household. He accumulated a large number of documents, but
published comparatively little, his principal works being _Recueil
armorial des anciennes maisons de Bretagne_ (1638); _Les noms, surnoms,
qualitez, armes et blasons des chevaliers et officiers de l'ordre du
Saint-Esprit_ (1634); and the genealogies of the houses of La
Rochefoucauld (1654), Bournonville (1657) and Amanze (1659). He was
renowned as much for his uprightness as for his knowledge, no slight
praise in a profession exposed to so many temptations to fraud. He died
in Paris on the 1st of December 1660. At his death his collections
comprised more than 150 volumes or portfolios of documents and papers
relating to the genealogy of the principal families in France. Of his
six sons, only two survived him. His eldest son, Louis Roger d'Hozier
(1634-1708), succeeded him as _juge d'armes_, but became blind in 1675,
and was obliged to surrender his office to his brother.
CHARLES RENE D'HOZIER (1640-1732), younger son of Pierre, was the true
continuator of his father. In addition to his commentary appended to
Antoine Varillas's history of King Charles IX. (1686 ed.), he published
_Recherches sur la noblesse de Champagne_ (1673). On the promulgation in
1696 of an edict directing all who had armorial bearings to register
them on payment of 20 livres, he was employed to collect the
declarations returned in the various _generalites_, and established the
_Armorial general de France_. This work, which contained not only the
armorial bearings of noble families, but also of those commoners who
were entitled to bear arms, is not complete, inasmuch as many refused to
register their arms, either from vanity or from a desire to evade the
fee.
The collection (now in the Bibliotheque Nationale) consists of 34
volumes of text and 35 of coloured armorial bearings, and in spite of
its deficiencies is a useful store of information for the history of
the old French families. It contains 60,000 names, grouped according
to provinces and provincial subdivisions. The sections relating to
Burgundy and Franche-Comte were published by Henri Bouchot
(1875-1876): those relating to the _generalite_ of Limoges, by Moreau
de Pravieux (1895); and those for the _election_ of Reims, by P.
Gosset (1903).
In 1717, in consequence of a quarrel with his nephew Louis Pierre, son
of Louis Roger, Charles sold his collection to the king. It then
comprised 160 portfolios of genealogical papers arranged alphabetically,
175 volumes of documents, and numerous printed books profusely
annotated. In 1720 it was inventoried by P. de Clairambault, who added a
certain number of genealogies taken from the papers of F. R. de
Gaignieres, increasing the total to 217 boxes and portfolios. Thus
originated the _Cabinet des titres_ of the Bibliotheque Nationale.
Charles subsequently became reconciled to his nephew, to whom he left
all the papers he had accumulated from the date of the quarrel until his
death, which occurred in Paris on the 13th of February 1732.
LOUIS PIERRE D'HOZIER (1685-1767), son of Louis Roger, succeeded his
uncle Charles as _juge d'armes_. He published the _Armorial general, ou
registre de la noblesse de France_ (10 vols., 1738-1768), which must not
be confounded with the publication mentioned above, inasmuch as it
related solely to noble families and was not an official collection.
Complete copies of this work, which should contain six _registres_, are
comparatively rare. A seventh _registre_, forming vol. xi., prepared by
Ambroise Louis Marie, nephew of Louis Pierre, was published in 1847 by
comte Charles d'Hozier. Louis Pierre died on the 25th of September 1767.
His eldest son, Antoine Marie d'Hozier de Serigny (1721-c. 1810), was
his father's collaborator and continuator; and his fourth son, Jean
Francois Louis, wrote an account of the knights of St Michael in the
province of Poitou, which was published in 1896 by the vicomte P. de
Chabot.
His nephew, AMBROISE LOUIS MARIE D'HOZIER (1764-1846), was the last of
the _juges d'armes_ of France. He held the position of president of the
_cour des comptes, aides et finances_ of Normandy, and was therefore
generally known as President d'Hozier, to distinguish him from the other
members of the family. After the Restoration he was employed to verify
French armorial bearings for the _conseil du sceau des titres_. He died
in obscurity. His collection, which was purchased in 1851 by the
Bibliotheque Nationale, comprised 136 volumes, 165 portfolios of
documents and 200 packets of extracts from title-deeds, known as the
_Carres d'Hozier_.
ABRAHAM CHARLES AUGUSTE D'HOZIER (1775-1846), who also belonged to his
family, was implicated in the conspiracy of Georges Cadoudal, and was
condemned to death, but Bonaparte spared his life. He did not, however,
recover his liberty until after the fall of the emperor, and died at
Versailles on the 24th of August 1846. (C. B.*)
HRABANUS MAURUS MAGNENTIUS (c. 776-856), archbishop of Mainz, and one of
the most prominent teachers and writers of the Carolingian age, was born
of noble parents at Mainz. Less correct forms of his name are Rabanus
and Rhabanus. The date of his birth is uncertain, but in 801 he received
deacon's orders at Fulda, where he had been sent to school; in the
following year, at the instance of Ratgar, his abbot, he went together
with Haimon (afterwards of Halberstadt) to complete his studies at Tours
under Alcuin, who in recognition of his diligence and purity gave him
the surname of Maurus, after St Maur the favourite disciple of Benedict.
Returning after the lapse of two years to Fulda, he was entrusted with
the principal charge of the school, which under his direction rose into
a state of great efficiency for that age, and sent forth such pupils as
Walafrid Strabo, Servatus Lupus of Ferieres and Otfrid of Weissenburg.
At this period it is most probable that his _Excerptio_ from the grammar
of Priscian, long so popular as a text-book during the middle ages, was
compiled. In 814 he was ordained a priest; but shortly afterwards,
apparently on account of disagreement with Ratgar, he was compelled to
withdraw for a time from Fulda. This "banishment" is understood to have
occasioned the pilgrimage to Palestine to which he alludes in his
commentary on Joshua. He returned to Fulda on the election of a new
abbot (Eigil) in 817, upon whose death in 822 he himself became abbot.
The duties of this office he discharged with efficiency and success
until 842, when, in order to secure greater leisure for literature and
for devotion, he resigned and retired to the neighbouring cloister of St
Peter's. In 847 he was again constrained to enter public life by his
election to succeed Otgar in the archbishopric of Mainz, which see he
occupied for upwards of eight years. The principal incidents of
historical interest belonging to this period of his life were those
which arose out of his relations to Gottschalk (q.v.): they may be
regarded as thoroughly typical of that cruel intolerance which he shared
with all his contemporaries, and also of that ardent zeal which was
peculiar to himself; but they hardly do justice to the spirit of kindly
benevolence which in less trying circumstances he was ever ready to
display. He died at Winkel on the Rhine, on the 4th of February 856. He
is frequently referred to as St Rabanus, but incorrectly.
His voluminous works, many of which remain unpublished, comprise
commentaries on a considerable number of the books both of canonical
and of apocryphal Scripture (Genesis to Judges, Ruth, Kings,
Chronicles, Judith, Esther, Canticles, Proverbs, Wisdom,
Ecclesiasticus, Jeremiah, Lamentations, Ezekiel, Maccabees, Matthew,
the Epistles of St Paul, including Hebrews); and various treatises
relating to doctrinal and practical subjects, including more than one
series of Homilies. Perhaps the most important is that _De
institutione clericorum_, in three books, by which he did much to
bring into prominence the views of Augustine and Gregory the Great as
to the training which was requisite for a right discharge of the
clerical function; the most popular has been a comparatively worthless
tract _De laudibus sanctae crucis_. Among the others may be mentioned
the _De universo libri xxii., sive etymologiarum opus_, a kind of
dictionary or encyclopaedia, designed as a help towards the historical
and mystical interpretation of Scripture, the _De sacris ordinibus_,
the _De disciplina ecclesiastica_ and the _Martyrologium_. All of them
are characterized by erudition (he knew even some Greek and Hebrew)
rather than by originality of thought. The poems are of singularly
little interest or value, except as including one form of the "Veni
Creator." In the annals of German philology a special interest
attaches to the _Glossaria Latino-Theodisca_. A commentary, _Super
Porphyrium_, printed by Cousin in 1836 among the _Ouvrages inedits
d'Abelard_, and assigned both by that editor and by Haureau to
Hrabanus Maurus, is now generally believed to have been the work of a
disciple.
The first nominally complete edition of the works of Hrabanus Maurus
was that of Colvener (Cologne, 6 vols. fol., 1627). The _Opera omnia_
form vols. cvii.-cxii. of Migne's _Patrologiae cursus completus_. The
_De universo_ is the subject of _Compendium der Naturwissenschaften an
der Schule zu Fulda im IX. Jahrhundert_ (Berlin, 1880). Maurus is the
subject of monographs by Schwarz (_De Rhabano Mauro primo Germaniae
praeceptore_, 1811), Kunstmann (_Historische Monographie uber Hrabanus
Magnentius Maurus_, 1841), Spengler (_Leben des heil. Rhabanus
Maurus_, 1856) and Kohler (_Rhabanus Maurus u. die Schule zu Fulda_,
1870). _Lives_ by his disciple Rudolphus and by Joannes Trithemius are
printed in the Cologne edition of the _Opera_. See also Pertz, _Monum.
Germ. Hist._ (i. and ii.); Bahr, _Gesch. d. romischen Literatur im
Karoling. Zeitalter_ (1840), and Hauck's article in the Herzog-Hauck
_Realencyklopadie_, ed. 3.
HROLFR KRAKI, perhaps the most famous of the Danish kings of the heroic
age. In _Beowulf_, where he is called Hrothwulf, he is represented as
reigning over Denmark in conjunction with his uncle Hrothgar, one of the
three sons of an earlier king called Healfdene. In the Old Norse sagas
Hrolfe is the son of Helgi (Halga), the son of Halfdan (Healfdene). He
is represented as a wealthy and peace-loving monarch similar to Hrothgar
in _Beowulf_, but the latter (Hroarr, or Roe) is quite overshadowed by
his nephew in the Northern authorities. The chief incidents in Hrolfr's
career are the visit which he paid to the Swedish king Aethils
(Beowulf's Eadgils), of which several different explanations are given,
and the war, in which he eventually lost his life, against his
brother-in-law Hiorvarethr. The name Kraki (pole-ladder) is said to have
been given to him on account of his great height by a young knight named
Voggr, whom he handsomely rewarded and who eventually avenged his death
on Hiorvarethr. There is no reason to doubt that Hrolfr was an
historical person and that he reigned in Denmark during the early years
of the 6th century, but the statement found in all the sagas that he was
the stepson of Aethils seems hardly compatible with the evidence of
_Beowulf_, which is a much earlier authority.
See Saxo Grammaticus, _Gesta Danorum_, pp. 52-68, ed. A. Holder
(Strassburg, 1886); and A. Olrik, _Danmarks Hettedigtning_
(Copenhagen, 1903).
HROSVITHA (frequently ROSWITHA, and properly HROTSUIT), early medieval
dramatist and chronicler, occupies a very notable position in the
history of modern European literature. Her endeavours formed part of the
literary activity by which the age of the emperor Otto the Great sought
to emulate that of Charles the Great. The famous nun of Gandersheim has
occasionally been confounded with her namesake, a learned abbess of the
same convent, who must have died at least half a century earlier. The
younger Hrosvitha was born in all probability about the year 935; and,
if the statement be correct that she sang the praises of the three
Ottos, she must have lived to near the close of the century. Some time
before the year 959 she entered the Benedictine nunnery of Gandersheim,
a foundation which was confined to ladies of German birth, and was
highly favoured by the Saxon dynasty. In 959 Gerberga, daughter of Duke
Henry of Bavaria and niece of the emperor Otto I., was consecrated
abbess of Gandersheim; and the earlier literary efforts of the youthful
Hrosvitha (whose own connexion with the royal family appears to be an
unauthenticated tradition) were encouraged by the still more youthful
abbess, and by a nun of the name of Richarda.
The literary works of Hrosvitha, all of which were as a matter of course
in Latin, divide themselves into three groups. Of these the first and
least important comprises eight narrative religious poems, in leonine
hexameters or distichs. Their subjects are the Nativity of the Virgin
(from the apocryphal gospel of St James, the brother of our Lord), the
Ascension and a series of legends of saints (Gandolph, Pelagius,
Theophilus, Basil, Denis, Agnes). Like these narrative poems, the dramas
to which above all Hrosvitha owes her fame seem to have been designed
for reading aloud or recitation by sisters of the convent. For though
there are indications that the idea of their representation was at least
present to the mind of the authoress, the fact of such a representation
appears to be an unwarrantable assumption. The comedies of Hrosvitha are
six in number, being doubtless in this respect also intended to recall
their nominal model, the comedies of Terence. They were devised on the
simple principle that the world, the flesh and the devil should not have
all the good plays to themselves. The experiment upon which the young
Christian dramatist ventured was accordingly, although not absolutely
novel, audacious enough. In form the dramas of "the strong voice of
Gandersheim," as Hrosvitha (possibly alluding to a supposed etymology of
her name) calls herself, are by no means Terentian. They are written in
prose, with an element of something like rhythm, and an occasional
admixture of rhyme. In their themes, and in the treatment of these, they
are what they were intended to be, the direct opposites of the lightsome
adapter of Menander. They are founded upon legends of the saints,
selected with a view to a glorification of religion in its supremest
efforts and most transcendental aspects. The emperor Constantine's
daughter, for example, Constantia, gives her hand in marriage to
_Gallicanus_, just before he starts on a Scythian campaign, though she
has already taken a vow of perpetual maidenhood. In the hour of battle
he is himself converted, and, having on his return like his virgin bride
chosen the more blessed unmarried state, dies as a Christian martyr in
exile. The three holy maidens, Agape, Chionia and Irene, are preserved
by a humorous miracle from the evil designs of _Dulcitius_, to offer up
their pure lives as a sacrifice under Diocletian's persecutions.
_Callimachus_, who has Romeo-like carried his earthly passion for the
saintly Drusiana into her tomb, and among its horrors has met with his
own death, is by the mediation of St John raised with her from the dead
to a Christian life. All these themes are treated with both spirit and
skill, often with instinctive knowledge of dramatic effect--often with
genuine touches of pathos and undeniable felicities of expression. In
_Dulcitius_ there is also an element of comedy, or rather of farce. How
far Hrosvitha's comedies were an isolated phenomenon of their age in
Germany must remain undecided; in the general history of the drama they
form the visible bridge between the few earlier attempts at utilizing
the forms of the classical drama for Christian purposes and the miracle
plays. They are in any case the productions of genius; nor has Hrosvitha
missed the usual tribute of the supposition that Shakespeare has
borrowed from her writings.
The third and last group of the writings of Hrosvitha is that of her
versified historical chronicles. At the request of the abbess Gerberga,
she composed her _Carmen de gestis Oddonis_, an epic attempting in some
degree to follow the great Roman model. It was completed by the year
968, and presented by the authoress to both the old emperor and his son
(then already crowned as) Otto II. This poem so closely adheres to the
materials supplied to the authoress by members of the imperial family
that, notwithstanding its courtly omissions, it is regarded as an
historical authority. Unfortunately only half of it remains; the part
treating of the period from 953 to 962 is lost with the exception of a
few fragments, and the period from 962 to 967 is summarized only.
Subsequently, in a poem (of 837 hexameters) _De primordiis et
fundatoribus coenobii Gandersheimensis_, Hrosvitha narrated the
beginnings of her own convent, and its history up to the year 919.
The Munich MS., which contains all the works enumerated above except
the _Chronicle of Gandersheim_, was edited by the great Vienna
humanist, Conrad Celtes, in 1501. The edition of Celtes was published
at Nuremberg, with eight wood-cuts by Albrecht Durer. It was re-edited
by H. L. Schurzfleisch and published at Wittenberg in 1707. The
comedies have been edited and translated into German by J. Bendixen
(Lubeck, 1857), and into French by C. Magnin (Paris, 1845), whose
introduction gives a full account of the authoress and her works. See
also her _Poesies latines_, with a translation into French verse by V.
Retif de la Bretonne (Paris, 1854). A copious analysis of her plays
will be found in Klein, _Geschichte des Dramas_, iii. 665-754. See
also W. Creizenach, _Geschichte des neueren Dramas_, i. 17 sqq.
(Halle, 1893), and A. W. Ward, _History of English Dramatic
Literature_, i. 6 sqq. (Cambridge, 1899). Gustav Freytag wrote a
dissertation, _De Rosuitha poetria_ (Breslau, 1839), to qualify
himself as an academical teacher, which, as he records (_Erinnerungen
aus meinem Leben_, Leipzig, 1887, p. 1839), showed "how impossible it
was to the German, a thousand years since, to compose dramatically";
and at the beginning of Albert Cohn's _Shakespeare in Germany_
(Berlin, 1865) Shakespearean parallels are suggested to certain
passages in Hrosvitha's dramas. Her two chronicles in verse were
edited by Z. H. Pertz in the _Monumenta Germaniae_, iv. 306-335
(Hanover, 1841). See also J. P. Migne, _Patrologiae curs. compl._
(Paris, 1853, vol. 137). The _Carmen_ was included by Leibnitz in his
_Scriptores rer. Brunsvic._ (Hanover, 1707-1711). For other early
editions of these see A. Potthast, _Bibliotheca historica medii aevi_
(supplement, Berlin, 1862-1868); and for an appreciation of them see
Wattenbach, _Geschichtsquellen_, pp. 214-216, and Giesebrecht,
_Deutsche Kaiserzeit_, i. 780, who mentions a German translation by
Pfund (1860). There is a complete edition of the works of Hrosvitha by
K. A. Barack (Nurnberg, 1858). J. Aschbach (1867) attempted to prove
that Celtes had forged the productions which he published under the
name of Hrosvitha, but he was refuted by R. Kopke (Berlin, 1869).
Anatole France, _La Vie litteraire_ (3^eme serie, Paris, 1891), cited
by Creienach, mentions a curious recent experiment, the performance of
Hrosvitha's comedies in the Theatre des Marionettes at Paris.
(A. W. W.)
HSUAN TSANG (HIOUEN THSANG, HIWEN T'SANG, YUAN TSANG, YUAN-CHWANG), the
most eminent representative of a remarkable and valuable branch of
Chinese literature, consisting of the narratives of Chinese Buddhists
who travelled to India, whilst their religion flourished there, with the
view of visiting the sites consecrated by the history of Sakya Muni, of
studying at the great convents which then existed in India, and of
collecting books, relics and other sacred objects.
The importance of these writings as throwing light on the geography
and history of India and adjoining countries, during a very dark
period, is great, and they have been the subject of elaborate
commentaries by modern students. Several Chinese memoirs of this kind
appear to have perished; and especially to be regretted is a great
collection of the works of travellers to India, religious and secular,
in sixty books, with forty more of maps and illustrations, published
at the expense of the emperor Kao-Tsung of the T'ang dynasty, A.D.
666, with a preface from the imperial hand. We will mention the
clerical travellers of this description who are known to us by name.
1. _Shi-tao-'an_ (d. 385) wrote a work on his travels to the "western
lands" (an expression applying often to India), which is supposed to
be lost. 2. _Fa-hien_ travelled to India in 399, and returned by sea
in 414. His work, called _Fo-Kwo-Ki, or Memoirs on the Buddha Realms_,
has been translated by Abel-Remusat and Landresse, and again into
English by the Rev. S. Beale; Mr Laidlay of Calcutta also published a
translation from the French, with interesting notes. 3. _Hwai Seng_
and _Sung-Yun_, monks, travelled to India to collect books and
reliques, 518-521. Their short narrative has been translated by Karl
Fried. Neumann, and also by Mr Beale (along with Fa-hien). 4. _Hsuan
Tsang_, the subject of this notice. In relation to his travels there
are two Chinese works, both of which have been translated with an
immense appliance of labour and learning by M. Stanislas Julien, viz.
(a) the _Ta-T'ang-Si-Yu-Ki, or Memoirs on Western Countries issued by
the T'ang Dynasty_, which was compiled under the traveller's own
supervision, by order of the great emperor Tai-Tsung; and (b) a
_Biography of Hsuan Tsang_ by two of his contemporaries. 5. _The
Itinerary of Fifty-six Religious Travellers_, compiled and published
under imperial authority, 730. 6. _The Itinerary of Khi-Nie_, who
travelled (964-976) at the head of a large body of monks to collect
books, &c. Neither of the last two has been translated.
Hsuan Tsang was born in the district of Keu-Shi, near Honan-Fu, about
605, a period at which Buddhism appears to have had a powerful influence
upon a large body of educated Chinese. From childhood grave and
studious, he was taken in charge by an elder brother who had adopted the
monastic life, in a convent at the royal city of Loyang in Honan. Hsuan
Tsang soon followed his brother's example. For some years he travelled
over China, teaching and learning, and eventually settled for a time at
the capital Chang-gan (now Si-gan-fu in Shensi), where his fame for
learning became great. The desire which he entertained to visit India,
in order to penetrate all the doctrines of the Buddhist philosophy, and
to perfect the collections of Indian books which existed in China, grew
irresistible, and in August 629 he started upon his solitary journey,
eluding with difficulty the strict prohibition which was in force
against crossing the frontier.
The "master of the law," as his biographers call him, plunged alone into
the terrible desert of the Gobi, then known as the Sha-mo or "Sand
River," between Kwa-chow and Igu (now Hami or Kamil). At long intervals
he found help from the small garrisons of the towers that dotted the
desert track. Very striking is the description, like that given six
centuries later by Marco Polo, of the quasi-supernatural horrors that
beset the lonely traveller in the wilderness--the visions of armies and
banners; and the manner in which they are dissipated singularly recalls
passages in Bunyan's _Pilgrim's Progress_. After great suffering Hsuan
Tsang reached Igu, the seat of a Turkish principality, and pursued his
way along the southern foot of the T'ian-shan, which he crossed by a
glacier pass (vividly described) in the longitude of Lake Issyk-kul. In
the valley of the Talas river he encounters the great khan of the Turks
on a hunting party,--a rencontre which it is interesting to compare with
the visit of Zemarchus to the great khan Dizabul, sixty years before, in
the same region. Passing by the present Tashkend, and by Samarkand, then
inhabited by fire worshippers, he reached the basin of the Upper Oxus,
which had recently been the seat of the powerful dominion of the
Haiathelah, Ephthalites or White Huns, known in earlier days to the
Greeks as _Tochari_, and to Hsuan Tsang (by the same name) as _Tuholo_
or Tukhara. His account of the many small states into which the Tukhara
empire had broken up is of great interest, as many of them are identical
in name and topography with the high valley states and districts on the
Upper Oxus, which are at this day the object of so much geographical and
political interest.
Passing by Bamian, where he speaks of the great idols still so famous,
he crosses Hindu-Kush, and descends the valley of the Kabul river to
Nagarahara, the site of which, still known as Nagara, adjoining
Jalalabad, has been explored by Mr W. Simpson. Travelling thence to
Peshawar (_Purushapura_), the capital of Gandhara, he made a digression,
through the now inaccessible valley of Swat and the Dard states, to the
Upper Indus, returning to Peshawar, and then crossing the Indus
(_Sintu_) into the decayed kingdom of _Taxila_ (Ta-cha-si-lo,
Takshasila), then subject to Kashmir. In the latter valley he spent two
whole years (631-633) studying in the convents, and visiting the many
monuments of his faith. In his further travels he visited Mathura
(_Mot'ulo_, Muttra), whence he turned north to Thanesar and the upper
Jumna and Ganges, returning south down the valley of the latter to
Kanyakubja or Kanauj, then one of the great capitals of India. The
pilgrim next entered on a circuit of the most famous sites of Buddhist
and of ancient Indian history, such as Ajodhya, Prayaga (Allahabad),
Kausambhi, Sravasti, Kapilavastu, the birth-place of Sakya, Kusinagara,
his death-place, Pataliputra (Patna, the _Palibothra_ of the Greeks),
Gaya, Rajagriha and Nalanda, the most famous and learned monastery and
college in India, adorned by the gifts of successive kings, of the
splendour of which he gives a vivid description, and of which traces
have recently been recovered. There he again spent nearly two years in
mastering Sanskrit and the depths of Buddhist philosophy. Again,
proceeding down the banks of the Ganges, he diverged eastward to
Kamarupa (Assam), and then passed by the great ports of Tamralipti
(Tamluk, the misplaced _Tamalitis_ of Ptolemy), and through Orissa to
Kanchipara (Conjeeveram), about 640. Thence he went northward across the
Carnatic and Maharashtra to Barakacheva (Broach of our day, _Barygaza_
of the Greeks). After this he visited Malwa, Cutch, Surashtra
(peninsular Gujarat, _Syrastrene_ of the Greeks), Sind, Multan and
Ghazni, whence he rejoined his former course in the basin of the Kabul
river.
This time, however, he crosses Pamir, of which he gives a remarkable
account, and passes by Kashgar, Khotan (_Kustana_), and the vicinity of
Lop-nor across the desert to Kwa-chow, whence he had made his venturous
and lonely plunge into the waste fifteen years before. He carried with
him great collections of books, precious images and reliques, and was
received (April 645) with public and imperial enthusiasm. The emperor
T'ai-Tsung desired him to commit his journey to writing, and also that
he should abandon the eremitic rule and serve the state. This last he
declined, and devoted himself to the compilation of his narrative and
the translation of the books he had brought with him from India. The
former was completed A.D. 648. In 664 Hsuan Tsang died in a convent at
Chang-gan. Some things in the history of his last days, and in the
indications of beatitude recorded, strongly recall the parallel history
of the saints of the Roman calendar. But on the other hand we find the
Chinese saint, on the approach of death, causing one of his disciples to
frame a catalogue of his good works, of the books that he had translated
or caused to be transcribed, of the sacred pictures executed at his
cost, of the alms that he had given, of the living creatures that he had
ransomed from death. "When Kia-shang had ended writing this list, the
master ordered him to read it aloud. After hearing it the devotees
clasped their hands, and showered their felicitations on him." Thus the
"well-done, good and faithful" comes from the servant himself in
self-applause.
The book of the biography, by the disciples Hwai-li and Yen-t'sung, as
rendered with judicious omissions by Stan. Julien, is exceedingly
interesting; its Chinese style receives high praise from the translator,
who says he has often had to regret his inability to reproduce its
grace, elegance and vivacity.
AUTHORITIES.--_Fo-Koue-Ki_, trad. du Chinois, par Abel-Remusat, revu
et complete par Klaproth et Landresse (Paris, 1836); _H. de la vie de
Hiouen-Thsang, &c._, trad. du Chinois par Stanislas Julien (Paris,
1853); _Memoires sur les contrees occidentales ..._ trad. du Chinois
en Francais (par le meme) (2 vols., Paris, 1857-1858); _Memoire
analytique_, &c., attached to the last work, by L. Vivien de St
Martin; "Attempt to identify some of the Places mentioned in the
Itinerary of Hiuan Thsang," by Major Wm. Anderson, C.B., in _Journ.
As. Soc. Bengal_, vol. xvi. pt. 2, p. 1183 (the enunciation of a
singularly perverse theory); "Verification of the Itinerary of Hwan
Thsang, &c.," by Captain Alex. Cunningham, Bengal Engineers, ibid.
vol. xvii. pt. 1, p. 476; _Travels of Fah-hian and Sung-Yan, Buddhist
Pilgrims, &c._, by Sam. Beal (1869); _The Ancient Geography of India_,
by Major-General Alex. Cunningham, R.E. (1871); "Notes on Hwen
Thsang's Account of the Principalities of Tokharistan," by Colonel H.
Yule, C.B., in _Journ. Roy. As. Soc._, new ser., vol. vi. p. 82; "On
Hiouen Thsang's Journey from Patna to Ballabhi," by James Fergusson,
D.C.L., ibid. p. 213. (H. Y.; R. K. D.)
HUAMBISAS, a tribe of South American Indians on the upper Maranon and
Santiago rivers, Peru. In 1841 they drove all the civilized Indians from
the neighbouring missions. In 1843 they killed all the inhabitants of
the village of Santa Teresa, between the mouths of the Santiago and
Morona. They are fair-skinned and bearded, sharing with the Jeveros a
descent from the Spanish women captured by their Indian ancestors at the
sack of Sevilla del Oro in 1599.
HUANCAVELICA, a city of central Peru and capital of a department, 160 m.
S.E. of Lima. The city stands in a deep ravine of the Andes at an
elevation of about 12,400 ft. above the sea, the ravine having an
average width of 1 m. Pop. (1906 estimate) 6000. The city is solidly and
regularly built, the houses being of stone and the stream that flows
through the town being spanned by several stone bridges. Near
Huancavelica is the famous quicksilver mine of Santa Barbara, with its
subterranean church of San Rosario, hewn from the native
cinnabar-bearing rock. Huancavelica was founded by Viceroy Francisco de
Toledo in 1572 as a mining town, and mining continues to be the
principal occupation of its inhabitants. The department is traversed by
the Cordillera Occidental, and is bounded N., E. and S. by Junin and
Ayacucho. Pop. (1906 official estimate) 167,840; area, 9254 sq. m. The
principal industry is mining for silver and quicksilver. The best-known
silver mines are the Castrovirreyna.
HUANUCO, a city of central Peru, capital of a department, 170 m. N.N.E.
of Lima in a beautiful valley on the left bank of the Huallaga river,
nearly 6000 ft. above sea-level. Pop. (1906 estimate) about 6000. The
town was founded in 1539 by Gomez Alvarado. Huanuco is celebrated for
its fruits and sweetmeats, the "chirimoya" (_Anona chirimolia_) of this
region being the largest and most delicious of its kind. Mining is one
of the city's industries. Huanuco was the scene of one of the
bloodthirsty massacres of which the Chileans were guilty during their
occupation of Peruvian territory in 1881-1883. The department of Huanuco
lies immediately N. of Junin, with Ancachs on the W. and San Martin and
Loreto on the N. and E. Pop. (1906 estimate) 108,980; area, 14,028 sq.
m. It lies wholly in the Cordillera region, and is traversed from S. to
N. by the Maranon and Huallaga rivers.
HUARAZ, a city of northern Peru and capital oL the department of
Ancachs, on the left bank of the Huaraz, or Santa river, about 190 m.
N.N.W. of Lima and 58 m. from the coast. Pop. (1876) 4851, (1906
estimate) 6000. Huaraz is situated in a narrow fertile valley of the
Western Cordillera, at a considerable elevation above sea-level, and has
a mild climate. A railway projected to connect Huaraz with the port of
Chimbote, on the Bay of Chimbote, a few miles S. of the mouth of the
Santa river, was completed from Chimbote to Suchiman (33 m.) in 1872,
when work was suspended for want of money. In the valley of the Huaraz
cattle are raised, and wheat, sugar and fruit, gold, silver, copper and
coal are produced. Alfalfa is grown by stock-raisers, and the cattle
raised here are among the best in the Peruvian market. In the vicinity
of Huaraz are megalithic ruins similar to those of Tiahunaco and Cuzco,
showing that the aboriginal empire preceding the Incas extended into
northern Peru.
HUARTE DE SAN JUAN, or HUARTE Y NAVARRO, JUAN (c. 1530-1592), Spanish
physician and psychologist, was born at Saint-Jean-Pied-de-Port (Lower
Navarre) about 1530, was educated at the university of Huesca, where he
graduated in medicine, and, though it appears doubtful whether he
practised as a physician at Huesca, distinguished himself by his
professional skill and heroic zeal during the plague which devastated
Baeza in 1566. He died in 1592. His _Examen de ingenios para las
ciencias_ (1575) won him a European reputation, and was translated by
Lessing. Though now superseded, Huarte's treatise is historically
interesting as the first attempt to show the connexion between
psychology and physiology, and its acute ingenuity is as remarkable as
the boldness of its views.
HUASTECS, a tribe of North American Indians of Mayan stock, living to
the north of Vera Cruz. They are of interest to the ethnologist as being
so entirely detached from the other Mayan tribes of Central America. The
theory is that the Mayas came from the north and that the Huastecs were
left behind in the migration southward.
HUBER, FRANCOIS (1750-1831), Swiss naturalist, was born at Geneva on the
2nd of July 1750. He belonged to a family which had already made its
mark in the literary and scientific world: his great-aunt, Marie Huber
(1695-1753), was known as a voluminous writer on religious and
theological subjects, and as the translator and epitomizer of the
_Spectator_ (Amsterdam, 3 vols., 1753); and his father Jean Huber
(1721-1786), who had served for many years as a soldier, was a prominent
member of the coterie at Ferney, distinguishing himself by his
_Observations sur le vol des oiseaux_ (Geneva, 1784). Francois Huber was
only fifteen years old when he began to suffer from an affection of the
eyes which gradually resulted in total blindness; but, with the aid of
his wife, Marie Aimee Lullin, and of his servant, Francois Burnens, he
was able to carry out investigations that laid the foundations of our
scientific knowledge of the life history of the honey-bee. His
_Nouvelles Observations sur les abeilles_ was published at Geneva in
1792 (Eng. trans., 1806). He assisted Jean Senebier in his _Mem. sur
l'influence de l'air, &c., dans la germination_ (Geneva, 1800); and he
also wrote "Mem. sur l'origine de la cire" (_Bibliotheque britannique_,
tome xxv.), a "Lettre a M. Pictet sur certains dangers que courent les
abeilles" (_Bib. brit_. xxvii), and "Nouvelles Observ. rel. au sphinx
Atropos" (_Bib. brit_. xxvii). He died at Lausanne on the 22nd of
December 1831. De Candolle gave his name to a genus of Brazilian
trees--_Huberia laurina_.
PIERRE HUBER (1777-1840) followed in his father's footsteps. His
best-known work is _Recherches sur les moeurs des fourmis indigenes_
(Geneva and Paris, 1810; new ed., Geneva, 1861), and he also wrote
various papers on entomological subjects.
See the account of Francois Huber, by De Candolle, in _Bibl.
universelle_ (1832); and the notice of Pierre in _Bibl. univ._ (1886);
also Haag, _La France protestante_.
HUBER, JOHANN NEPOMUK (1830-1879), German philosophical and theological
writer, a leader of the Old Catholics, was born at Munich on the 18th of
August 1830. Originally destined for the priesthood, he early began the
study of theology. By the writings of Spinoza and Oken, however, he was
strongly drawn to philosophical pursuits, and it was in philosophy that
he "habilitated" (1854) in the university of his native place, where he
ultimately became professor (extraordinarius, 1859; ordinarius, 1864).
With Dollinger and others he attracted a large amount of public
attention in 1869 by the challenge to the Ultramontane promoters of the
Vatican council in the treatise _Der Papst und das Koncil_, which
appeared under the pseudonym of "Janus," and also in 1870 by a series of
letters (_Romische Briefe_, a redaction of secret reports sent from Rome
during the sitting of the council), which were published over the
pseudonym Quirinus in the _Allgemeine Zeitung_. He died suddenly of
heart disease at Munich on the 20th of March 1879.
WORKS.--The treatise _Uber die Willensfreiheit_ (1858), followed in 1859
by _Die Philosophie der Kirchenvater_, which was promptly placed upon
the _Index_, and led to the prohibition of all Catholic students from
attending his lectures; _Johannes Scotus Erigena_ (1861); _Die Idee der
Unsterblichkeit_ (1864); _Studien_ (1867); _Der Proletarier; zur
Orientirung in der sozialen Frage_ (1865); _Der Jesuitenorden nach
seiner Verfassung und Doctrin, Wirksamkeit und Geschichte_ (1873), also
placed upon the _Index_; _Der Pessimismus_ (1876); _Die Forschung nach
der Materie_ (1877); _Zur Philosophie der Astronomie_ (1878); _Das
Gedachtnis_ (1878). He also published adverse criticisms of Darwin,
Strauss, Hartmann and Hackel; pamphlets on _Das Papsttum und der Staat_
(1870), and on _Die Freiheiten der franzosischen Kirche_ (1871); and a
volume of _Kleine Schriften_ (1871).
See E. Zirngiebl, _Johannes Huber_ (1881); and M. Carriere in
_Allgemeine deutsche Biographie_, xiii. (1881), and in _Nord und Sud_
(1879).
HUBER, LUDWIG FERDINAND (1764-1804), German author, was born in Paris on
the 14th of September 1764, the son of Michael Huber (1727-1804), who
did much to promote the study of German literature in France. In his
infancy young Huber removed with his parents to Leipzig, where he was
carefully instructed in modern languages and literature, and showed a
particular inclination for those of France and England. In Leipzig he
became intimate with Christian Gottfried Korner, father of the poet; in
Dresden Huber became engaged to Dora Stock, sister of Korner's
betrothed, and associated with Schiller, who was one of Korner's
stanchest friends. In 1787 he was appointed secretary to the Saxon
legation in Mainz, where he remained until the French occupation of
1792. While here he interested himself for the welfare of the family of
his friend Georg Forster, who, favouring republican views, had gone to
Paris, leaving his wife Therese Forster (1764-1829) and family in
destitute circumstances. Huber, enamoured of the talented young wife,
gave up his diplomatic post, broke off his engagement to Dora Stock,
removed with the Forster family to Switzerland, and on the death of her
husband in 1794 married Therese Forster. In 1798 Huber took over the
editorship of the _Allgemeine Zeitung_ in Stuttgart. The newspaper
having been prohibited in Wurttemberg, Huber continued its editorship in
Ulm in 1803. He was created "counsellor of education" for the new
Bavarian province of Swabia in the following year, but had hardly
entered upon the functions of his new office when he died on the 24th of
December 1804.
Huber was well versed in English literature, and in 1785 he published
the drama _Ethelwolf_, with notes on Beaumont and Fletcher and the old
English stage. He also wrote many dramas, comedies and tragedies, most
of which are now forgotten, and among them only _Das heimliche Gericht_
(1790, new ed. 1795) enjoyed any degree of popularity. As a critic he is
seen to advantage in the _Vermischte Schriften von dem Verfasser des
heimlichen Gerichts_ (2 vols., 1793). As a publicist he made his name in
the historical-political periodicals _Friedenspraliminarien_ (1794-1796,
10 vols.) and _Klio_ (1795-1798, 1819).
His collected works, _Samtliche Werke seit dem Jahre 1802_ (4 vols.,
1807-1819), were published with a biography by his wife Therese Huber.
See L. Speidel and H. Wittmann, _Bilder aus der Schiller-Zeit_ (1884).
HUBERT (HUCBERTUS, HUGBERTUS), ST (d. 727), bishop of Liege, whose
festival is celebrated on the 3rd of November. The Bollandists have
published seven different lives of the saint. The first is the only one
of any value, and is the work of a contemporary. Unfortunately, it is
very sparing of details. In it we see that Hubert in 708 succeeded
Lambert in the see of Maestricht (Tongres), and that he erected a
basilica to his memory. In 825 Hubert's remains were removed to a
Benedictine cloister in the Ardennes, which thenceforth bore his name
(St Hubert, province of Luxemburg, Belgium), and ultimately became a
considerable resort of pilgrims. The later legends (_Bibliotheca
hagiographica latina_, nos. 3994-4002) are devoid of authority. One of
them relates, probably following the legend of St Eustace, the miracle
of the conversion of St Hubert. This conversion, represented as having
been brought about while he was hunting on Good Friday by a miraculous
appearance of a stag bearing between his horns a cross or crucifix
surrounded with rays of light, has frequently been made the subject of
artistic treatment. He is the patron of hunters, and is also invoked in
cases of hydrophobia. Several orders of knighthood have been under his
protection; among these may be mentioned the Bavarian, the Bohemian and
that of the electorate of Cologne.
See _Acta Sanctorum_, Novembris, i. 759-930; G. Kurth, _Chartes de
l'abbaye de St Hubert en Ardenne_ (Brussels, 1903); Anna Jameson,
_Sacred and Legendary Art_, i. 732-737 (London, 1896); Cahier,
_Caracteristiques des saints_, pp. 183, 775, &c. (Paris, 1867).
(H. De.)
HUBERTUSBURG, a chateau in the kingdom of Saxony, near the village of
Wermsdorf and midway 6 m. between the towns Oschatz and Grimma. It was
built in 1721-1724 by Frederick Augustus II., elector of Saxony,
subsequently King Augustus III. of Poland, as a hunting box, and was
often the scene of brilliant festivities. It is famous for the peace
signed here on the 15th of February 1763, which ended the Seven Years'
War. After undergoing various vicissitudes, it now serves the purpose of
a lunatic asylum and a training school for nursing sisters.
See Riemer, _Das Schloss Hubertusburg, sonst und jetzt_ (Oschatz,
1881).
HUBLI, a town of British India, in the Dharwar district of Bombay, 15 m.
S.E. of Dharwar town. Pop. (1901) 60,214. It is a railway junction on
the Southern Mahratta system, where the lines to Bangalore and Bezwada
branch off south and west. It is an important centre of trade and of
cotton and silk weaving, and has two cotton mills and several factories
for ginning and pressing cotton. Hubli was in early times the seat of an
English factory, which, with the rest of the town, was plundered in 1673
by Sivaji, the Mahratta leader.
HUBNER, EMIL (1834-1901), German classical scholar, son of the
historical painter Julius Hubner (1806-1882), was born at Dusseldorf on
the 7th of July 1834. After studying at Berlin and Bonn, he travelled
extensively with a view to antiquarian and epigraphical researches. The
results of these travels were embodied in several important works:
_Inscriptiones Hispaniae Latinae_ (1869, supplement 1892), _I. H.
Christianae_ (1871, supplement 1900); _Inscriptiones Britanniae Latinae_
(1873), _I. B. Christianae_ (1876); _La Arqueologia de Espana_ (1888);
_Monumenta linguae Hibericae_ (1893). Hubner was also the author of two
books of the greatest utility to the classical student: _Grundriss zu
Vorlesungen uber die romische Literaturgeschichte_ (4th ed. 1878,
edited, with large additions, by J. E. B. Mayor as _Bibliographical Clue
to Latin Literature_, 1875), and _Bibliographie der classischen
Altertumswissenschaft_ (2nd ed., 1889); mention may also be made of
_Romische Epigraphik_ (2nd ed., 1892); _Exempla Scripturae Epigraphicae
Latinae_ (1885); and _Romische Herrschaft in Westeuropa_ (1890). In 1870
Hubner was appointed professor of Classical Philology in the university
of Berlin, where he died on the 21st of February 1901.
HUBNER, JOSEPH ALEXANDER, COUNT (1811-1892), Austrian diplomatist, was
born in Vienna on the 26th of November 1811. His real name was
Hafenbredl, which he afterwards changed to Hubner. He began his public
career in 1833 under Metternich, whose confidence he soon gained, and
who sent him in 1837 as attache to Paris. In 1841 he became secretary of
embassy at Lisbon, and in 1844 Austrian consul-general at Leipzig. In
1848 he was sent to Milan to conduct the diplomatic correspondence of
Archduke Rainer, viceroy of Lombardy. On the outbreak of the revolution
he was seized as a hostage, and remained a prisoner for some months.
Returning to Austria, he was entrusted with the compilation of the
documents and proclamations relating to the abdication of the Emperor
Ferdinand and the accession of Francis Joseph. His journal, an
invaluable clue to the complicated intrigues of this period, was
published in 1891 in French and German, under the title of _Une Annee de
ma vie, 1848-1849_. In March 1849 he was sent on a special mission to
Paris, and later in the same year was appointed ambassador to France. To
his influence was in large measure due the friendly attitude of Austria
to the Allies in the Crimean War, at the close of which he represented
Austria at the congress of Paris in 1856. He allowed himself, however,
to be taken by surprise by Napoleon's intervention on behalf of Italian
unity, of which the first public intimation was given by the French
emperor's cold reception of Hubner on New Year's Day, 1859, with the
famous words: "I regret that our relations with your Government are not
so good as they have hitherto been." He did not return to Paris after
the war, and after holding the ministry of police in the Goluchowski
cabinet from August to October 1859, lived in retirement till 1865, when
he became ambassador at Rome. Quitting this post in 1867, he undertook
extensive travels, his descriptions of which appeared as _Promenade
autour du monde, 1871_ (1873; English translation by Lady Herbert, 1874)
and _Through the British Empire_ (1886). Written in a bright and
entertaining style, and characterized by shrewd observation, they
achieved considerable popularity in their time. A more serious effort
was his _Sixte-Quint_ (1870, translated into English by H. E. H.
Jerningham under the title of _The Life and Times of Sixtus the Fifth_,
1872), an original contribution to the history of the period, based on
unpublished documents at the Vatican, Simancas and Venice. In 1879 he
was made a life-member of the Austrian Upper House, where he sat as a
Clerical and Conservative. He had received the rank of Baron (Freiherr)
in 1854, and in 1888 was raised to the higher rank of Count (Graf). He
died at Vienna on the 30th of July 1892. Though himself of middle-class
origin, he was a profound admirer of the old aristocratic regime, and
found his political ideals in his former chiefs, Metternich and
Schwarzenberg. As the last survivor of the Metternich school, he became
towards the close of his life more and more out of touch with the trend
of modern politics, but remained a conspicuous figure in the Upper House
and at the annual delegations. That he possessed the breadth of mind to
appreciate the working of a system at total variance with his own school
of thought was shown by his grasp of British colonial questions. It is
interesting, in view of subsequent events, to note his emphatic belief
in the loyalty of the British colonies--a belief not shared at that time
by many statesmen with far greater experience of democratic
institutions.
See Sir Ernest Satow, _An Austrian Diplomatist in the Fifties_ (1908).
HUC, EVARISTE REGIS (1813-1860), French missionary-traveller, was born
at Toulouse, on the 1st of August 1813. In his twenty-fourth year he
entered the congregation of the Lazarists at Paris, and shortly after
receiving holy orders in 1839 went out to China. At Macao he spent some
eighteen months in the Lazarist seminary, preparing himself for the
regular work of a missionary. Having acquired some command of the
Chinese tongue, and modified his personal appearance and dress in
accordance with Chinese taste, he started from Canton. He at first
superintended a Christian mission in the southern provinces, and then
passing to Peking, where he perfected his knowledge of the language,
eventually settled in the Valley of Black Waters or He Shuy, a little to
the north of the capital, and just within the borders of Mongolia.
There, beyond the Great Wall, a large but scattered population of native
Christians had found a refuge from the persecutions of Kia-King, to be
united half a century later in a vast but vague apostolic vicariate. The
assiduity with which Huc devoted himself to the study of the dialects
and customs of the Tatars, for whom at the cost of much labour he
translated various religious works, was an admirable preparation for
undertaking in 1844, at the instigation of the vicar apostolic of
Mongolia, an expedition whose object was to dissipate the obscurity
which hung over the country and habits of the Tibetans. September of
that year found the missionary at Dolon Nor occupied with the final
arrangements for his journey, and shortly afterwards, accompanied by his
fellow-Lazarist, Joseph Gabet, and a young Tibetan priest who had
embraced Christianity, he set out. To escape attention the little party
assumed the dress of lamas or priests. Crossing the Hwang-ho, they
advanced into the terrible sandy tract known as the Ordos Desert. After
suffering dreadfully from want of water and fuel they entered Kansu,
having recrossed the flooded Hwang-ho, but it was not till January 1845
that they reached Tang-Kiul on the boundary. Rather than encounter alone
the horrors of a four months' journey to Lhasa they resolved to wait for
eight months till the arrival of a Tibetan embassy on its return from
Peking. Under an intelligent teacher they meanwhile studied the Tibetan
language and Buddhist literature, and during three months of their stay
they resided in the famous Kunbum Lamasery, which was reported to
accommodate 4000 persons. Towards the end of September they joined the
returning embassy, which comprised 2000 men and 3700 animals. Crossing
the deserts of Koko Nor, they passed the great lake of that name, with
its island of contemplative lamas, and, following a difficult and
tortuous track across snow-covered mountains, they at last entered Lhasa
on the 29th of January 1846. Favourably received by the regent, they
opened a little chapel, and were in a fair way to establish an important
mission, when the Chinese ambassador interfered and had the two
missionaries conveyed back to Canton, where they arrived in October of
the same year. For nearly three years Huc remained at Canton, but Gabet,
returning to Europe, proceeded thence to Rio de Janeiro, and died there
shortly afterwards. Huc returned to Europe in shattered health in 1852,
visiting India, Egypt and Palestine on his way, and, after a prolonged
residence in Paris, died on the 31st of March 1860.
His writings comprise, besides numerous letters and memoirs in the
_Annales de la propagation de la foi_, the famous _Souvenirs d'un
voyage dans la Tartarie, le Thibet, et la Chine pendant les annees
1844-1846_ (2 vols., Paris, 1850; Eng. trans. by W. Hazlitt, 1851,
abbreviated by M. Jones, London, 1867); its supplement, crowned by the
Academy, entitled _L'Empire chinois_ (2 vols., Paris, 1854; Eng.
trans., London, 1859); and an elaborate historical work, _Le
Christianisme en Chine, &c._ (4 vols., Paris, 1857-1858; Eng. trans.,
London, 1857-1858). These works are written in a lucid, racy,
picturesque style, which secured for them an unusual degree of
popularity. The _Souvenirs_ is a narrative of a remarkable feat of
travel, and contains passages of so singular a character as in the
absence of corroborative testimony to stir up a feeling of
incredulity. That Huc was suspected unjustly was amply proved by later
research. But he was by no means a practical geographer, and the
record of his travels loses greatly in value from the want of precise
scientific data.
See, for information specially relating to the whole subject, the Abbe
Desgodin's _Mission du Thibet de 1855 a 1870_ (Verdun, 1872); and
"Account of the Pundit's Journey in Great Tibet," in the _Royal
Geographical Society's Journal_ for 1877.
HUCBALD (HUGBALDUS, HUBALDUS), Benedictine monk, and writer on music,
was born at the monastery of Saint Amand near Tournai, in or about 840,
if we may believe the statement of his biographers to the effect that he
died in 930, aged 90. He studied at the monastery, where his uncle Milo
occupied an important position. Hucbald made rapid progress in the
acquirement of various sciences and arts, including that of music, and
at an early age composed a hymn in honour of St Andrew, which met with
such success as to excite the jealousy of his uncle. It is said that
Hucbald in consequence was compelled to leave St Amand, and started an
independent school of music and other arts at Nevers. In 860, however,
he was at St Germain d'Auxerre, bent upon completing his studies, and in
872 he was back again at St Amand as the successor in the headmastership
of the convent school of his uncle, to whom he had been reconciled in
the meantime. Between 883 and 900 Hucbald went on several missions of
reforming and reconstructing various schools of music, including that of
Rheims, but in the latter year he returned to St Amand, where he
remained to the day of his death on the 25th of June 930, or, according
to other chroniclers, on the 20th of June 932. The only work which can
positively be ascribed to him is his _Harmonica Institutio_. The _Musica
Enchiriadis_, published with other writings of minor importance in
Gerbert's _Scriptores de Musica_, and containing a complete system of
musical science as well as instructions regarding notation, has now been
proved to have originated about half a century later than the death of
the monk Hucbald, and to have been the work of an unknown writer
belonging to the close of the 10th century and possibly also bearing the
name of Hucbald. This work is celebrated chiefly for an essay on a new
form of notation described in the present day as _Dasia Notation_. The
author of the _Harmonica Institutio_ wrote numerous lives of the saints
and a curious poem on bald men, dedicated to Charles the Bald.
AUTHORITIES.--Sir John Hawkins, _General History of the Science and
Practice of Music_ (i. 153); _Histoire litteraire de la France_ (vi.
216 et seq.); Coussemaker, _Memoire sur Hucbald_ (Paris, 1841); Hans
Muller, _Hucbald's echte und unechte Schriften uber Musik_ (Leipzig,
1884); Spitta, _Die Musica Enchiriadis und seine Zeitalter_
(_Vierteljahresschrift fur Musikwissenschaft_, 1889, 5th year).
HU-CHOW-FU, a city of China, in the province of Cheh-Kiang (30 deg. 48'
N., 120 deg. 3' E.), a little S. of Tai-hu Lake, in the midst of the
central silk district. According to Chinese authorities it is 6 m. in
circumference, and contains about 100,000 families. A broad stream or
canal crosses the city from south to north, and forms the principal
highway for boat traffic. The main trade of the place is in raw silk,
but some silk fabrics, such as flowered crape (_chousha_), are also
manufactured. Silk is largely worn even by the lowest classes of the
inhabitants.
HUCHOWN, "of the Awle Ryale" (fl. 14th century), Scottish poet, is
referred to by Wyntoun in his _Chronicle_ in these words:--
"Hucheon,
that cunnande was in littratur.
He made a gret Gest of Arthure,
And the Awntyr of Gawane,
The Pistil als of Suet Susane.
He was curyousse in his stille,
Fayr of facunde and subtile,
And ay to pleyssance hade delyte,
Mad in metyr meit his dyte
Litil or noucht neuir the lesse
Wauerande fra the suythfastnes."
(Cott. MS. bk. v. II, 4308-4318).
Much critical ingenuity has been spent in endeavouring to identify (a)
the poet and (b) the works named in the foregoing passage. It has been
assumed that "Huchown," or "Hucheon," represents the "gude Sir Hew of
Eglyntoun" named by Dunbar (q.v.) in his _Lament for the Makaris_ (i.
53). The only known Sir Hugh of Eglintoun of the century is frequently
mentioned in the public records from the middle of the century onwards,
as an auditor of accounts and as witness to several charters. By 1360 he
had married Dame Egidia, widow of Sir James Lindsay and half-sister of
Robert the Steward. His public office and association with the Steward
sorts well with the designation "of the Awle Ryale," if that be
interpreted as "Aula Regalis" or "Royal Palace." He appears to have died
late in 1376 or early in 1377.
The first of the poems named above, the _Gest of Arthure_ or _Gest
Historyalle_ (_ib._ i. 4288), has been identified by Dr Trautmann,
"Anglia," _Der Dichter Huchown_ (1877), with the alliterative _Morte
Arthure_ in the Thornton MS. at Lincoln, printed by the E.E.T.S. (ed.
Brock, 1865). The problem of the second (_The Awntyr of Gawane_) is
still in dispute. There are difficulties in the way of accepting the
conjecture that the poem is the "Awntyres of Arthure at the Tern
Wathelyne" (see S.T.S., _Scottish Alliterative Poems_, 1897, and
Introduction, pp. 11 et seq.), and little direct evidence in favour of
the view that the reference is to the greatest of middle English
romances, _Sir Gawain and the Grene Knight_. The third may be safely
accepted as the well-known _Pistil_ [Epistle] _of Swete Susan_, printed
by Laing (_Select Remains_, 1822) and by the S.T.S. (_Scottish
Alliterative Poems, u.s._).
See, in addition to the works named, above, G. Neilson's _Sir Hew of
Eglintoun and Huchown of the Awle Ryale_ (Glasgow, 1901), which
contains a full record of references to the historical Sir Hew of
Eglintoun; _Huchown of the Awle Ryale, the Alliterative Poet_
(Glasgow, 1902) by the same; J. T. T. Brown's _Huchown of the Awle
Ryale and his Poems_ (Glasgow, 1902), in answer to the foregoing. See
also the correspondence in the _Athenaeum_, 1900-1901, and the review
of Mr Neilson's pamphlets, ib. (Nov. 22, 1902); and J. H. Millar's
_Literary History of Scotland_ (1903), pp. 8-14.
HUCHTENBURG, the name of two brothers who were Dutch painters in the
second half of the 17th century. Both were natives of Haarlem. Jacob,
the elder, of whom very little is known, studied under Berghem, and went
early to Italy, where he died young about 1667. His pictures are
probably confounded with those of his brother. In Copenhagen, where
alone they are catalogued, they illustrate the style of a Dutchman who
transfers Berghem's cattle and flocks to Italian landscapes and
marketplaces.
John van Huchtenburg (1646-1733), born at Haarlem it is said in 1646,
was first taught by Thomas Wyk, and afterwards induced to visit the
chief cities of Italy, where, penetrating as far as Rome, he met and
dwelt with his brother Jacob. After the death of the latter he wandered
homewards, taking Paris on his way, and served under Van der Meulen,
then employed in illustrating for Louis XIV. the campaign of 1667-1668
in the Low Countries. In 1670 he settled at Haarlem, where he married,
practised and kept a dealer's shop. His style had now merged into an
imitation of Philip Wouvermans and Van der Meulen, which could not fail
to produce pretty pictures of hunts and robber camps, the faculty of
painting horses and men in action and varied dress being the chief point
of attraction. Later Huchtenburg ventured on cavalry skirmishes and
engagements of regular troops generally, and these were admired by
Prince Eugene and William III., who gave the painter sittings, and
commissioned him to throw upon canvas the chief incidents of the battles
they fought upon the continent of Europe. When he died at Amsterdam in
1733, Huchtenburg had done much by his pictures and prints to make
Prince Eugene, King William and Marlborough popular. Though clever in
depicting a _melee_ or a skirmish of dragoons, he remained second to
Philip Wouvermans in accuracy of drawing, and inferior to Van der Meulen
in the production of landscapes. But, nevertheless, he was a clever and
spirited master, with great facility of hand and considerable natural
powers of observation.
The earliest date on his pictures is 1674, when he executed the
"Stag-Hunt" in the Museum of Berlin, and the "Fight with Robbers" in
the Lichtenstein collection at Vienna. A "Skirmish at Fleurus" (1690)
in the Brussels gallery seems but the precursor of larger and more
powerful works, such as the "Siege of Namur" (1695) in the Belvedere
at Vienna, where William III. is seen in the foreground accompanied by
Max Emmanuel, the Bavarian elector. Three years before, Huchtenburg
had had sittings from Prince Eugene (Hague museum) and William III.
(Amsterdam Trippenhuis). After 1696 he regularly served as court
painter to Prince Eugene, and we have at Turin (gallery) a series of
eleven canvases all of the same size depicting the various battles of
the great hero, commencing with the fight of Zentha against the Turks
in 1697, and concluding with the capture of Belgrade in 1717. Had the
duke of Marlborough been fond of art he would doubtless have possessed
many works of our artist. All that remains at Blenheim, however, is a
couple of sketches of battles, which were probably sent to Churchill
by his great contemporary. The pictures of Huchtenburg are not very
numerous now in public galleries. There is one in the National
Gallery, London, another at the Louvre. But Copenhagen has four,
Dresden six, Gotha two, and Munich has the well-known composition of
"Tallart taken Prisoner at Blenheim in 1704."
HUCKABACK,[1] the name given to a type of cloth used for towels. For
this purpose it has perhaps been more extensively used in the linen
trade than any other weave. One of the chief merits of a towel is its
capacity for absorbing moisture; plain and other flat-surfaced cloths do
not perform this function satisfactorily, but cloths made with
huckaback, as well as those made with the honeycomb and similar weaves,
are particularly well adapted for this purpose. The body or foundation
of the cloth is plain and therefore sound in structure (see designs A
and B in figure), but at fixed intervals some of the warp threads float
on the surface of the cloth, while at the same time a number of weft
threads float on the back. Thus the cloth has a somewhat similar
appearance on both sides. Weave A is the ordinary and most used huck or
huckaback, while weave B, which is usually woven with double weft, is
termed the Devon or medical huck. The cloths made by the use of these
weaves were originally all linen, but are too often adulterated with
inferior fibres.
[Illustration]