HAGGARD, HENRY RIDER (1856- ), English novelist, was born at Bradenham Hall, Norfolk, on the 22nd of June 1856. When he was nineteen he went to South Africa as secretary to Sir Henry Bulwer, governor of Natal. At the time of the first annexation of the Transvaal (1877), he was on the staff of the special commissioner, Sir Theophilus Shepstone; and he subsequently became a master of the high court of the Transvaal. He married in 1879 a Norfolk heiress, Miss Margitson, but returned to the Transvaal in time to witness its surrender to the Boers and the overthrow of the policy of his former chief. He returned to England and read for the bar, but soon took to literary work; he published Cetywayo and his White Neighbours (1882), written in defence of Sir T. Shepstone’s policy. This was followed by the novels Dawn (1884), The Witch’s Head (1885), which contains an account of the British defeat at Isandhlwana; and in 1886 King Solomon’s Mines, suggested by the Zimbabwe ruins, which first made him popular. She (1887), another fantastic African story, was also very successful, a sequel, Ayesha, or the Return of She, being published in 1905. The scene of Jess (1887) and of Allan Quatermain (1888) was also laid in Africa. In 1895 he unsuccessfully contested the East Norfolk parliamentary division in the Unionist interest; he showed great interest in rural and agricultural questions, being a practical gardener and farmer on his estate in Norfolk. In his Rural England (2 vols., 1902) he exposed the evils of depopulation in country districts. In 1905 he was commissioned by the colonial office to inquire into the Salvation Army settlements at Fort Romie, S. California, and Fort Amity, Colorado, with a view to the establishment of similar colonies in South Africa. His report on the subject was first published as a blue book, and afterwards, in an enlarged form, as The Poor and the Land (1905), with suggestions for a scheme of national land settlement in Great Britain itself.
His other books include Maiwa’s Revenge (1888), Mr Meeson’s Will (1888), Colonel Quaritch, V.C. (1888), Cleopatra (1889), Eric Brighteyes (1891), The World’s Desire (1890), a romance of Helen of Troy, written with Mr Andrew Lang; Nada the Lily (1892), Montezuma’s Daughter (1894), The People of the Mist (1894), Joan Haste (1895), Heart of the World (1896), Dr Therne (1898), A Farmer’s Year (1899), The New South Africa (1900), Lysbeth, A Tale of the Dutch (1901). Stella Fregelius (1903), A Gardener’s Year (1905), A Farmer’s Year (1899, revised ed., 1906), The Way of the Spirit (1906).
HAGGIS, a dish consisting of a calf’s, sheep’s or other animal’s heart, liver and lungs, and also sometimes of the smaller intestines, boiled in the stomach of the animal with seasoning of pepper, salt, onions, &c., chopped fine with suet and oatmeal. It is considered peculiarly a Scottish dish, but was common in England till the 18th century. The derivation of the word is obscure. The Fr. hachis, English “hash,” is of later appearance than “haggis.” It may be connected with a verb “to hag,” meaning to cut in small pieces, and would then be cognate ultimately with “hash.”
HAGIOLOGY (from Gr. ἅγιος, saint, λόγος, discourse), that branch of the historical sciences which is concerned with the lives of the saints. If hagiology be considered merely in the sense in which the term has come to be understood in the later stages of its development, i.e. the critical study of hagiographic remains, there would be no such science before the 17th century. But the bases of hagiology may fairly be said to have been laid at the time when hagiographic documents, hitherto dispersed, were first brought together into collections. The oldest collection of this kind, the συναγωγὴ τῶν ἀρχαίων μαρτυρίων of Eusebius, to which the author refers in several passages in his writings (Hist. Eccl., v. proem 2; v. 20, 5), and which has left more than one trace in Christian literature, is unfortunately lost in its entirety. The Martyrs of Palestine, as also the writings of Theodoret, Palladius and others, on the origins of the monastic life, and, similarly, the Dialogues of St Gregory (Pope Gregory I.), belong to the category of sources rather than to that of hagiologic collections. The In gloria martyrum and In gloria confessorum of Gregory of Tours are valuable for the sources used in their compilation. The most important collections are those which comprise the Acts of the Martyrs and the lives of saints, arranged in the order of the calendar. In the Greek Church these are called menologies (from Gr. μήν, month, λόγος, discourse), and their existence can be traced back with certainty to the 9th century (Theodore of Studium, Epist. i. 2). One of them, the menology of Metaphrastes, compiled in the second half of the 10th century, enjoyed a universal vogue (see [Symeon Metaphrastes]). The corresponding works in the Western Church are the passionaries or legendaries, varieties of which are dispersed in libraries and have not been studied collectively. They generally draw from a common source, the Roman legendary, and the lives of the local saints, i.e. those specially honoured in a church, a province or a country. One of the best known is the Austrian legendary (De magno legendario Austriaco in the Analecta Bollandiana, xvii. 24-264). From the menologies and legendaries various compilations were made: in the Greek Church, the Synaxaria (see [Synaxarium]); in the Western Church, abridgments and extracts such as the Speculum hisloriale of Vincent de Beauvais; the Legenda aurea of Jacobus de Voragine; the Sanctorale of Bernard Guy [d. 1331] (see L. Delisle, Notice sur les manuscrits de Bernard Guy, Paris, 1879); the Sanctilogium of John of Tynemouth (c. 1366), utilized by John Capgrave, and published in 1516 under the name of Nova legenda Angliae (new edition by C. Horstman, Oxford, 1901); and the Catalogus sanctorum of Petrus de Natalibus (c. 1375), published at Vicenza in 1493, and many times reprinted. The Sanctuarium of B. Mombritius, published at Milan about 1480, is particularly valuable because it gives a faithful reproduction of the ancient texts according to the manuscripts. One of the most zealous collectors of lives of saints was John Gielemans of Brabant (d. 1487), whose work is of great value (Bollandists, De codicibus hagiographicis Iohannis Gielemans, Brussels, 1895), and with him must be associated Anton Geens, or Gentius, of Groenendael, who died in 1543 (Analecta Bollandiana, vi. 31-34).
Hagiology entered on a new development with the publication of the Sanctorum priscorum patrum vitae (Venice and Rome, 1551-1560) of Aloysius Lipomanus (Lippomano), bishop of Verona. As a result of the co-operation of humanist scholars a great number of Greek hagiographic texts became for the first time accessible to the West in a Latin translation. The Carthusian, Laurentius Surius, carried on the work of Lippomano, completed it, and arranged the materials strictly in the order of the calendar (De probatis sanctorum historiis, Cologne, 1570-1575). What prevents the work of Surius from being regarded as an improvement upon Lippomano’s is that Surius thought it necessary to retouch the style of those documents which appeared to him badly written, without troubling himself about the consequent loss of their documentary value.
The actual founder of hagiologic criticism was the Flemish Jesuit, Heribert Rosweyde (d. 1629), who, besides his important works on the martyrologies (see [Martyrology]), published the celebrated collection of the Vitae patrum (Antwerp, 1615), a veritable masterpiece for the time at which it appeared. It was he, too, who conceived the plan of a great collection of lives of saints, compiled from the manuscripts and augmented with notes, from which resulted the collection of the Acta sanctorum (see [Bollandists]). This last enterprise gave rise to others of a similar character but less extensive in scope.
Dom T. Ruinart collected the best Acta of the martyrs in his Acta martyrum sincera (Paris, 1689). The various religious orders collected the Acta of their saints, often increasing the lists beyond measure. The best publication of this kind, the Acta sanctorum ordinis S. Benedicti (Paris, 1668-1701) of d’Achery and Mabillon, does not entirely escape this reproach. Countries, provinces and dioceses also had their special hagiographic collections, conceived according to various plans and executed with more or less historical sense. Of these, the most important collections are those of O. Caietanus, Vitae sanctorum Siculorum (Palermo, 1657); G. A. Lobineau, Vie des saints de Bretagne (Rennes, 1725); and J. H. Ghesquière, Acta sanctorum Belgii (Brussels and Tongerloo, 1783-1794). The principal lives of the German saints are published in the Monumenta Germaniae, and a special section of the Scriptores rerum Merovingicarum is devoted to the lives of the saints. For Scotland and Ireland mention must be made of T. Messingham’s Florilegium insulae sanctorum (Paris, 1624); I. Colgan’s Acta sanctorum veteris et maioris Scotiae seu Hiberniae (Louvain, 1645-1647); John Pinkerton’s Vitae antiquae sanctorum ... (London, 1789, of which a revised and enlarged edition was published by W. M. Metcalfe at Paisley in 1889, under the title of Lives of the Scottish Saints); W. J. Rees’s Lives of the Cambro-British Saints (Llandovery, 1853); Acta sanctorum Hiberniae (Edinburgh, 1888); Whitley Stokes’s Lives of Saints from the Book of Lismore (Oxford, 1890); and J. O’Hanlon’s Lives of the Irish Saints (Dublin, 1875-1904). Towards the 13th century vernacular collections of lives of saints began to increase. This literature is more interesting from the linguistic than from the hagiologic point of view, and comes rather within the domain of the philologist.
The hagiography of the Eastern and the Greek church also has been the subject of important publications. The Greek texts are very much scattered. Of them, however, may be mentioned J. B. Malou’s “Symeonis Metaphrastae opera omnia” (Patrologia Graeca, 114, 115, 116) and Theophilos Ioannu, Μνημεῖα ἁγιολογικά (Venice, 1884). For Syriac, there are S. E. Assemani’s Acta sanctorum martyrum orientalium (Rome, 1748) and P. Bedjan’s Acta martyrum et sanctorum (Paris, 1890-1897); for Armenian, the acts of martyrs and lives of saints, published in two volumes by the Mechitharist community of Venice in 1874; for Coptic, Hyvernat’s Les Actes des martyrs de l’Égypte (Paris, 1886); for Ethiopian, K. Conti Rossini’s Scriptores Aethiopici, vitae sanctorum (Paris, 1904 seq.); and for Georgian, Sabinin’s Paradise of the Georgian Church (St Petersburg, 1882).