Chapter V: CHLODWIG KARL VICTOR, prince of Hohenlohe-Schillingsfurst (9)

HOLTEI, KARL EDUARD VON (1798-1880), German poet and actor, was born at Breslau on the 24th of January 1798, the son of an officer of Hussars. Having served in the Prussian army as a volunteer in 1815, he shortly afterwards entered the university of Breslau as a student of law; but, attracted by the stage, he soon forsook academic life and made his debut in the Breslau theatre as Mortimer in Schiller's _Maria Stuart_. He led a wandering life for the next two years, appearing less on the stage as an actor than as a reciter of his own poems. In 1821 he married the actress Luise Rogee (1800-1825), and was appointed theatre-poet to the Breslau stage. He next removed to Berlin, where his wife fulfilled an engagement at the Court theatre. During his sojourn here he produced the vaudevilles _Die Wiener in Berlin_ (1824), and _Die Berliner in Wien_ (1825), pieces which enjoyed at the time great popular favour. In 1825 his wife died; but soon after her death he accepted an engagement at the Konigsstadter theatre in Berlin, when he wrote a number of plays, notably _Lenore_ (1829) and _Der alte Feldherr_ (1829). In 1830 he married Julie Holzbecher (1809-1839), an actress engaged at the same theatre, and with her played in Darmstadt. Returning to Berlin in 1831 he wrote for the composer Franz Glaser (1798-1861) the text of the opera _Des Adlers Horst_ (1835), and for Ludwig Devrient the drama, _Der dumme Peter_ (1837). In 1833 Holtei again went on the stage and toured with his wife to various important cities, Hamburg, Leipzig, Dresden, Munich and Vienna. In the last his declamatory powers as a reciter, particularly of Shakespeare's plays, made a furore, and the poet-actor was given the appointment of manager of the Josefstadter theatre in the last-named city. Though proud of his successes both as actor and reciter, Holtei left Vienna in 1836, and from 1837 to 1839 conducted the theatre in Riga. Here his second wife died, and after wandering through Germany reciting and accepting a short engagement at Breslau, he settled in 1847 at Graz, where he devoted himself to a literary life and produced the novels _Die Vagabunden_ (1851), _Christian Lammfell_ (1853) and _Der letzte Komodiant_ (1863). The last years of his life were spent at Breslau, where being in poor circumstances he found a home in the _Kloster der barmherzigen Bruder_, and here he died on the 12th of February 1880.

As a dramatist Holtei may be said to have introduced the "vaudeville" into Germany; as an actor, although remaining behind the greater artists of his time, he contrived to fascinate his audience by the dramatic force of his exposition of character; as a reciter, especially of Shakespeare, he knew no rival. August Lewald said of Holtei that by the energy of his poetic conception and plastic force he brought his audience round to his own ideas; and he added, "an eloquence such as his I have never met with in any other German."

Holtei was not only a stage-poet but a lyric-writer of great charm. Notable among such productions are _Schlesische Gedichte_ (1830; 20th ed., 1893), _Gedichte_ (5th ed., 1861), _Stimmen des Waldes_ (2nd ed., 1854). Mention ought also to be made of Holtei's interesting autobiography, _Vierzig Jahre_ (8 vols., 1843-1850; 3rd ed., 1862) with the supplementary volume _Noch ein Jahr in Schlesien_ (1864).

Holtei's _Theater_ appeared in 6 vols. (1867); his _Erzahlende
Schriften_, 39 vols. (1861-1866). See M. Kurnick, _Karl von Holtei,
ein Lebensbild_ (1880); F. Wehl, _Zeit und Menschen_ (1889); O.
Storch, _K. von Holtei_ (1898).

HOLTY, LUDWIG HEINRICH CHRISTOPH (1748-1776), German poet, was born on the 21st of December 1748 at the village of Mariensee in Hanover, where his father was pastor. In 1769 he went to study theology at Gottingen. Here he formed a close friendship with J. M. Miller, J. H. Voss, H. Boie, the brothers Stolberg and others, and became one of the founders of the famous society of young poets known as the _Gottinger Dichterbund_ or _Hain_. When in 1774 he left the university he had abandoned all intention of becoming a clergyman; but he was not destined to enter any other profession. He died of consumption on the 1st of September 1776 at Hanover. Holty was the most gifted lyric poet of the Gottingen circle. He was influenced both by Uz and Klopstock, but his love for the Volkslied and his delight in nature preserved him from the artificiality of the one poet and the unworldliness of the other. A strain of melancholy runs through all his lyrics. His ballads are the pioneers of the rich ballad literature on English models, which sprang up in Germany during the next few years. Among his most familiar poems may be mentioned _Ub' immer Treu' und Redlichkeit_, _Tanzt dem schonen Mai entgegen_, _Rosen auf dem Weg gestreut_, and _Wer wollte sich mit Grillen plagen?_

Holty's _Gedichte_ were published by his friends Count Friedrich
Leopold zu Stolberg and J. H. Voss (Hamburg, 1783); a new edition,
enlarged by Voss, with a biography (1804); a more complete but still
imperfect edition by F. Voigts (Hanover, 1857). The first complete
edition was that of Karl Halm (Leipzig, 1870), who had access to MSS.
not hitherto known. See H. Ruete, _Holty, sein Leben und Dichten_
(Guben, 1883), and A. Sauer, _Der Gottinger Dichterbund_, vol. ii.
(Stuttgart, 1894), where an excellent selection of Holty's poetry will
be found.

HOLTZENDORFF, JOACHIM WILHELM FRANZ PHILIPP VON (1829-1889), German jurist, born at Vietmannsdorf, in the Mark of Brandenburg, on the 14th of October 1829, was descended from a family of the old nobility. He was educated at Berlin and at Pforta, afterwards studying law at the universities of Bonn, Heidelberg and Berlin. The struggles of 1848 inspired him with youthful enthusiasm, and he remained for the rest of his life a strong advocate of political liberty. In 1852 he graduated LL.D. at Berlin; in 1857 he became a Privatdocent, and in 1860 he was nominated a professor extraordinary. The predominant party in Prussia regarded his political opinions with mistrust, and he was not offered an ordinary professorship until February 1873, after he had decided to accept a chair at the university of Munich. At Munich he passed the last nineteen years of his life. During the thirty years that he was professor he successively taught several branches of jurisprudence, but he was chiefly distinguished as an authority on criminal and international law. He was especially well fitted for organizing collective work, and he has associated his name with a series of publications of the first value. While acting as editor he often reserved for himself, among the independent monographs of which the work was composed, only those on subjects distasteful to his collaborators on account of their obscurity or lack of importance. Among the compilations which he superintended may be mentioned his _Encyclopadie der Rechtswissenschaft_ (Leipzig, 1870-1871, 2 vols.); his _Handbuch des deutschen Strafrechts_ (Berlin, 1871-1877, 4 vols.), and his _Handbuch des Volkerrechts auf Grundlage europaischer Staatspraxis_ (Berlin, 1885-1890, 4 vols.). Among his many independent works may be mentioned: _Das irische Gefangnissystem_ (Leipzig, 1859), _Franzosische Rechtszustande_ (Leipzig, 1859), _Die Deportation als Strafmittel_ (Leipzig, 1859), _Die Kurzungsfahigkeit der Freiheitsstrafen_ (Leipzig, 1861), _Die Reform der Staatsanwaltschaft in Deutschland_ (Berlin, 1864), _Die Umgestaltung der Staatsanwaltschaft_ (Berlin, 1865), _Die Principien der Politik_ (Berlin, 1869), _Das Verbrechen des Mordes und die Todesstrafe_ (Berlin, 1875), _Rumaniens Uferrechte an der Donau_ (Leipzig, 1883; French edition, 1884). He also edited or assisted in editing a number of periodical publications on legal subjects. From 1866 to the time of his death he was associated with Rudolf Ludwig Carl Virchow in editing _Sammlung gemeinverstandlicher wissenschaftlicher Vortrage_ (Berlin). Von Holtzendorff died at Munich on the 4th of February 1889.

HOLTZMANN, HEINRICH JULIUS (1832- ), German Protestant theologian, son of Karl Julius Holtzmann (1804-1877), was born on the 17th of May 1832 at Karlsruhe, where his father ultimately became prelate and counsellor to the supreme consistory. He studied at Berlin, and eventually (1874) was appointed professor ordinarius at Strassburg. A moderately liberal theologian, he became best known as a New Testament critic and exegete, being the author of the Commentary on the Synoptics (1889; 3rd ed., 1901), the Johannine books (1890; 2nd ed., 1893), and the Acts of the Apostles (1901), in the series _Handkommentar zum Neuen Testament_. On the question of the relationship of the Synoptic Gospels, Holtzmann in his early work, _Die synoptischen Evangelien, ihr Ursprung und geschichtlicher Charakter_ (1863), presents a view which has been widely accepted, maintaining the priority of Mark, deriving Matthew in its present form from Mark and from Matthew's earlier "collection of Sayings," the Logia of Papias, and Luke from Matthew and Mark in the form in which we have them.

Other noteworthy works are the _Lehrbuch der histor.-kritischen
Einleitung in das Neue Testament_ (1885, 3rd ed., 1892), and the
_Lehrbuch der neutestamentlichen Theologie_ (2 vols., 1896-1897). He
also collaborated with R. Zopffel in the preparation of a small
_Lexikon fur Theologie und Kirchenwesen_ (1882; 3rd ed., 1895), and in
1893 became editor of the _Theol. Jahresbericht_.

HOLUB, EMIL (1847-1902), Bohemian traveller in south-central Africa, was born at Holitz, eastern Bohemia, on the 7th of October 1847. He was educated at Prague University, where he graduated M.D. In 1872 he went to the Kimberley diamond-fields, and with the money earned by his practice as a surgeon undertook expeditions into the northern Transvaal, Mashonaland and through Bechuanaland to the Victoria Falls, making extensive natural history collections, which he brought to Europe in 1879 and distributed among over a hundred museums and schools. In 1883 he went back to South Africa with his wife, intending to cross the continent to Egypt. In June 1886 the party crossed the Zambezi west of the Victoria Falls, and explored the then almost unknown region between that river and its tributary the Kafue. When beyond the Kafue the camp was attacked by the Mashukulumbwe, and Holub was obliged to retrace his steps. He returned to Austria in 1887 with a collection of great scientific interest, of over 13,000 objects, now in various museums. Holub died at Vienna on the 21st of February 1902.

His principal works are: _Eine Culturskizze des
Marutse-Mambunda-reichs_ (Vienna, 1879); _Sieben Jahre in Sudafrika_,
&c. (2 vols., Vienna, 1880-1881), of which an English translation
appeared; _Die Colonisation Afrikas_ (Vienna, 1882); and _Von der
Kapstadt ins Land der Maschukulumbe_ (2 vols., Vienna, 1818-1890).

HOLY, sacred, devoted or set apart for religious worship or observance; a term characteristic of the attributes of perfection and sinlessness of the Persons of the Trinity, as the objects of human worship and reverence, and hence transferred to those human persons who, either by their devotion to a spiritual ascetic life or by their approximation to moral perfection, are considered worthy of reverence. The word in Old English was _halig_, and is common to other Teutonic languages; cf. Ger. and Dutch _heilig_, Swed. _helig_, Dan. _hellig_. It is derived from _hal_, hale, whole, and cognate with "health." The _New English Dictionary_ suggests that the sense-development may be from "whole," i.e. inviolate, from "health, well-being," or from "good-omen," "augury." It is impossible to get behind the Christian uses, in which from the earliest times it was employed as the equivalent of the Latin _sacer_ and _sanctus_.

HOLY ALLIANCE, THE. The famous treaty, or declaration, known by this name was signed in the first instance by Alexander I., emperor of Russia, Francis I., emperor of Austria, and Frederick William III., king of Prussia, on the 26th of September 1815, and was proclaimed by the emperor Alexander the same day at a great review of the allied troops held on the Champ des Vertus near Paris. The English version of the text is as follows:--

In the name of the Most Holy and Indivisible Trinity.

_Holy Alliance of Sovereigns of Austria, Prussia and Russia._

Their Majesties the Emperor of Austria, the King of Prussia, and the
Emperor of Russia, having, in consequence of the great events which
have marked the course of the three last years in Europe, and
especially of the blessings which it has pleased Divine Providence to
shower down upon those States which place their confidence and their
hope on it alone, acquired the intimate conviction of the necessity of
settling the steps to be observed by the Powers, in their reciprocal
relations, upon the sublime truths which the Holy Religion of our
Saviour teaches;

_Government and Political Relations._

They solemnly declare that the present Act has no other object than to
publish, in the face of the whole world, their fixed resolution, both
in the administration of their respective States, and in their
political relations with every other Government, to take for their
sole guide the precepts of that Holy Religion, namely, the precepts of
Justice, Christian Charity and Peace, which, far from being applicable
only to private concerns, must have an immediate influence on the
councils of Princes, and guide all their steps, as being the only
means of consolidating human institutions and remedying their
imperfections. In consequence, their Majesties have agreed on the
following Articles:--

_Principles of the Christian Religion._

Art. I. Conformably to the words of the Holy Scriptures which command
all men to consider each other as brethren, the Three contracting
Monarchs will remain united by the bonds of a true and indissoluble
fraternity, and, considering each other as fellow countrymen, they
will, on all occasions and in all places, lend each other aid and
assistance; and, regarding themselves towards their subjects and
armies as fathers of families, they will lead them, in the same spirit
of fraternity with which they are animated, to protect Religion, Peace
and Justice.

_Fraternity and Affection._

Art. II. In consequence, the sole principle of force, whether between
the said Governments or between their Subjects, shall be that of doing
each other reciprocal service, and of testifying by unalterable good
will the mutual affection with which they ought to be animated, to
consider themselves all as members of one and the same Christian
nation; the three allied Princes looking on themselves as merely
delegated by Providence to govern three branches of the One family,
namely, Austria, Prussia and Russia, thus confessing that the
Christian world, of which they and their people form a part, has in
reality no other Sovereign than Him to whom alone power really
belongs, because in Him alone are found all the treasures of love,
science and infinite wisdom, that is to say, God, our Divine Saviour,
the Word of the Most High, the Word of Life. Their Majesties
consequently recommend to their people, with the most tender
solicitude, as the sole means of enjoying that Peace which arises from
a good conscience, and which alone is durable, to strengthen
themselves every day more and more in the principles and exercise of
the duties which the Divine Saviour has taught to mankind.

_Accession of Foreign Powers._

Art. III. All the Powers who shall choose solemnly to avow the sacred
principles which have dictated the present Act, and shall acknowledge
how important it is for the happiness of nations, too long agitated,
that these truths should henceforth exercise over the destinies of
mankind all the influence which belongs to them, will be received with
equal ardour and affection into this Holy Alliance.

The credit for inspiring this singular document was claimed by the Baroness von Krudener (q.v.); in any case it was the outcome of the tsar's mood of evangelical exaltation, and was in its inception perfectly sincere. Neither Frederick William nor Francis signed willingly, the latter remarking that "if it was a question of politics, he must refer it to his chancellor, if of religion, to his confessor." Metternich called it a "loud-sounding nothing," Castlereagh, "a piece of sublime mysticism and nonsense." None the less, in accordance with its last article, the signatures of all the European sovereigns were invited to the instrument, the pope and the Ottoman sultan alone being excepted. The prince regent courteously declined to sign, on the constitutional ground that all acts of the British crown required the counter-signature of a minister, but he sent a letter expressing his "entire concurrence with the principles laid down by the 'august sovereigns' and stating that it would always be his endeavour to regulate his conduct by their 'sacred maxims.'" With these exceptions, all the European sovereigns sooner or later appended their names.

In popular parlance, which has found its way into the language of serious historians, the "Holy Alliance" soon became synonymous with the combination of the great powers by whom Europe was ruled in concert during the period of the congresses, and associated with the policy of reaction which gradually dominated their counsels. For the understanding of the inner history of the diplomacy of this period, however, a clear distinction must be drawn between the Holy Alliance and the Grand, or Quadruple (Quintuple) Alliance. The Grand Alliance was established on definite treaties concluded for definite purposes, of which the chief was the preservation of peace on the basis of the territorial settlement of 1815. The Holy Alliance was a general treaty--hardly indeed a treaty at all--which bound its signatories to act on certain vague principles for no well-defined end; and in its essence it was so far from necessarily reactionary that the emperor Alexander at one time declared that it involved the grant of liberal constitutions by princes to their subjects. Its main significance was due to the persistent efforts of the tsar to make it the basis of the "universal union," or general confederation of Europe, which he wished to substitute for the actual committee of the great powers, efforts which were frustrated by the vigorous diplomacy of Castlereagh, acting as the mouthpiece of the British government (see EUROPE: _History_; ALEXANDER I. of Russia; LONDONDERRY, ROBERT STEWART, 2ND MARQUIS OF).

As a diplomatic instrument the Holy Alliance never, as a matter of fact, became effective. None the less, its principles and the fact of its signature powerfully affected the course of European diplomacy during the 19th century. It strongly influenced the emperor Nicholas I. of Russia, to whom the brotherhood of sovereigns by divine right was an article of faith, inspiring the principles of the convention of Berlin (between Russia, Austria and Prussia) in 1833, and the tsar's intervention in 1849 to crush the Hungarian insurrection on behalf of his brother of Austria. That it had become synonymous with a conspiracy against popular liberties was, however, a mere accident of the point of view of those who interpreted its principles. It was capable of other and more noble interpretations, and it was avowedly the inspiration of the famous rescript of the emperor Nicholas II., embodied in the circular of Count Muraviev to the European courts (August 4th, 1898), which issued in the first international peace conference at the Hague in 1899. (W. A. P.)

HOLYHEAD (Caergybi, the fort of Cybi, the saint mentioned by Matthew Arnold as meeting St Seiriol of Penmon, Anglesey), a seaport and market-town of Anglesey, N. Wales, situated on the small Holy Island, at the western end of the county. Pop. of urban district (1901) 10,079. Here the London and North-Western railway has a terminus, 263(1/2) m. from London by rail. Holy Island is connected with Anglesey by an embankment, 3/4 m. long, over which pass the railway and main road, the tide flowing fast under the central piers. Once a small fishing village, the town has since William IV.'s reign acquired importance as the Dublin mail steam station. Its magnificent harbour of refuge was begun in 1847 and opened in September 1873. The east breakwater scheme, which would have covered the Platter's rocks--still very troublesome--and the Skinner's, was abandoned for buoys which mark the spots. The north breakwater is 7860 ft. long (instead of 5360, as originally planned). The roadstead (400 acres) and enclosed area (267 acres) together make a magnificent shelter for shipping. The rubble mound of the breakwater was very costly to the railway company, as time after time it was swept away by storms. On it is a central wall of some 38 ft. above low water, and on the wall a promenade sheltered by a parapet. The lighthouse is at the end of the breakwater, of which the whole cost was nearly 1(1/2) million sterling. Additional works, begun in 1873 by the company, to extend the old harbour and lengthen the quay by 4000 ft., were opened by King Edward VII. (as prince of Wales) in 1880. These cost another half million. George IV. passed through Holyhead in 1821 on his way to Ireland, and there is a commemorative tablet on the old harbour pier. The church is said to occupy the site of the old monastery (6th or early 7th century) of St Cybi, of whom there is a rude figure in the porch. The churchyard wall, 6 ft. thick, is possibly partly Roman. On the south of the harbour is an obelisk in memory of Captain Skinner, of the steam packets, washed overboard in 1833. Pen Caergybi rises perpendicularly from the sea to the height of 719 ft., at some 2 m. from the town; it is a mass of serpentine rocks, off which lie the North and South Stacks, each with a lighthouse with a revolving light, visible for 20 m., and 197 ft. above high water on the South Stack. On the hill are traces of British fortification, including a circular building, probably a Roman watch-tower. Coasting trade and fishing, with some shipbuilding and the Irish traffic, occupy most of the inhabitants.

See Hon. W. Stanley's _Holy Island and Holyhead_.

HOLY ISLAND, or LINDISFARNE, an irregularly shaped island in the North Sea, 2 m. from the coast of Northumberland, in which county it is included. Pop. (1901) 405. It is joined to the mainland at low water by flat sands, over which a track, marked by wooden posts and practicable for vehicles, leads to the island. There is a station on the North-Eastern railway at Beak 9 m. S.E. of Berwick, opposite the island, but 1(1/4) m. inland. The island measures 3 m. from E. to W. and 1(1/2) N. to S., extreme distances. Its total area is 1051 acres. On the N. it is sandy and barren, but on the S. very fertile and under cultivation. Large numbers of rabbits have their warrens among the sands, and, with fish, oysters and agricultural produce, are exported. There are several fresh springs on the island, and in the north-east is a lake of 6 acres. At the south-west angle is the little fishing village (formerly much larger) which is now a favourite summer watering-place. Here is the harbour, offering good shelter to small vessels. Holy Island derives its name from a monastery founded on it by St Aidan, and restored in 1082 as a cell of the Benedictine monastery at Durham. Its ruins, still extensive and carefully preserved, justify Scott's description of it as a "solemn, huge and dark-red pile." An islet, lying off the S.W. angle, has traces of a chapel upon it, and is believed to have offered a retreat to St Cuthbert and his successors. The castle, situated east of the village, on a basaltic rock about 90 ft. high, dates from _c._ 1500.

When St Aidan came at the request of King Oswald to preach to the Northumbrians he chose the island of Lindisfarne as the site of his church and monastery, and made it the head of the diocese which he founded in 635. For some years the see continued in peace, numbering among its bishops St Cuthbert, but in 793 the Danes landed on the island and burnt the settlement, killing many of the monks. The survivors, however, rebuilt the church and continued to live there until 883, when, through fear of a second invasion of the Danes, they fled inland, taking with them the body of St Cuthbert and other holy relics. The church and monastery were again destroyed and the bishop and monks, on account of the exposed situation of the island, determined not to return to it, and settled first at Chester-le-Street and finally at Durham. With the fall of the monastery the island appears to have become again untenanted, and probably continued so until the prior and convent of Durham established there a cell of monks from their own house. The inhabitants of Holy Island were governed by two bailiffs at least as early as the 14th century, and, according to J. Raine in his _History of North Durham_ (1852), are called "burgesses or freemen" in a private paper dated 1728. In 1323 the bailiffs and community of Holy Island were commanded to cause all ships of the burthen of thirty tons or over to go to Ereswell with their ships provisioned for a month at least and under double manning to be ready to set out on the kings service. Towards the end of the 16th century the fort on Holy Island was garrisoned for fear of foreign invasion by Sir William Read, who found it very much in need of repair, the guns being so decayed that the gunners "dare not give fire but by trayne," and the master gunner had been "miserably slain" in discharging one of them. During the Civil Wars the castle was held for the king until 1646, when it was taken and garrisoned by the parliamentarians. The only other historical event connected with the island is the attempt made by two Jacobites in 1715 to hold it for the Pretender.

HOLYOAKE, GEORGE JACOB (1817-1906), English secularist and co-operator, was born at Birmingham, on the 13th of April 1817. At an early age he became an Owenite lecturer, and in 1841 was the last person convicted for blasphemy in a public lecture, though this had no theological character and the incriminating words were merely a reply to a question addressed to him from the body of the meeting. He nevertheless underwent six months' imprisonment, and upon his release invented the inoffensive term "secularism" as descriptive of his opinions, and established the _Reasoner_ in their support. He was also the last person indicted for publishing an unstamped newspaper, but the prosecution dropped upon the repeal of the tax. His later years were chiefly devoted to the promotion of the co-operative movement among the working classes. He wrote the history of the Rochdale Pioneers (1857), _The History of Co-operation in England_ (1875; revised ed., 1906), and _The Co-operative Movement of To-day_ (1891). He also published (1892) his autobiography, under the title of _Sixty Years of an Agitator's Life_, and in 1905 two volumes of reminiscences, _Bygones worth Remembering_. He died at Brighton on the 22nd of January 1906.

See J. McCabe, _Life and Letters of G. J. Holyoake_ (2 vols., 1908);
C. W. F. Goss, _Descriptive Bibliography of the Writings of G. J.
Holyoake_ (1908).

HOLYOKE, a city of Hampden county, Massachusetts, U.S.A., in a bend of the Connecticut river, about 8 m. N. of Springfield. Pop. (1880) 21,915; (1890) 35,637; (1900) 45,712; (1910 census) 57,730. Of the total population in 1900, 18,921 were foreign-born, including 6991 French-Canadians, 5650 Irish, 1602 Germans and 1118 English; and 33,626 were of foreign parentage (both parents foreign-born), including 12,370 of Irish and 11,050 of French-Canadian parentage. The city's area is about 17 sq. m. The city is served by the Boston & Maine, and the New York, New Haven & Hartford railways, and by an interurban line. Holyoke is characteristically an industrial and mercantile city; it has some handsome public buildings (the city hall and the public library, founded in 1870, being especially noteworthy) and attractive environs. Holyoke is the railway station for Mt Holyoke College, in South Hadley, about 4 m. N. by E. of Holyoke; the city is connected with South Hadley by an electric line. Just above Holyoke the Connecticut leaves the rugged highlands through a rift between Mt Tom (1214 ft.; ascended by a mountain-railway from Holyoke) and Mt Holyoke (954 ft.), and begins a meandering valley course, falling (in the Hadley halls) in great volume some 60 ft. in about 1(1/2) m. The water-power was unutilized until 1849, when a great dam (1017 ft. long) was completed, which enabled vast power to be developed along a series of canals laid out from the river. This was, in its day, a colossal undertaking; and its success transformed Holyoke from a farming village into a great manufacturing centre--in 1900 and 1905 the ninth largest of the commonwealth. In 1900 a stone dam (1020 ft.), said to be the second largest in New England, was completed at a cost of about $750,000. Cotton manufactures first, and later paper products were chief in importance, and Holyoke now leads all the cities in the United States in the manufacture of fine paper. In 1905 the total value of all factory products was $30,731,332, of which $10,620,255 (or 34.6% of the total) represented paper and wood pulp; $5,019,817, cotton goods; $1,318,409, woollen goods; $1,756,473, book binding and blank books, and $2,022,759, foundry and machine-shop products. Silk and worsted goods are other important manufactures. Opposite Holyoke, in Hampshire county, is South Hadley Falls. The municipality owns and operates the gas and electric-lighting plants and the water works (the water-supply being derived from natural ponds, some of which are outside the city limits), and owns and leases (to the New York, New Haven & Hartford railroad) a railway extending (10.3 m.) to Westfield, Mass. Holyoke was originally a part of Springfield, and after 1774 of West Springfield. In 1850 it was incorporated as a township, and in 1873 was chartered as a city.

HOLYSTONE, a soft kind of sandstone used by sailors for scrubbing and cleaning the decks of ships. The origin of the word is doubtful. Some authorities hold that it arose from the general practice of scrubbing the decks for Sunday service; while others think the name arises from the fact that the stone so employed is naturally porous and full of holes. A small flint or stone having a natural hole in it, and worn as a charm, is also called a holystone.

HOLY WATER, technically the water with which Christian believers sign the cross on their foreheads on entering or leaving church. The edict of Gratian lays down that it should be exorcized and blessed by the priest and sprinkled with exorcized salt. This rite is found in the Gelasian, Gregorian and other sacramentaries. In the East the water was blessed once a month, in the Latin Church it is now blessed every Sunday. In the 4th century in the East it was usual to wash the hands on entering the church (see ABLUTION).

In the early church water was not expressly consecrated for baptisms and other lustrations. "Water," says Tertullian in his tract on baptism, "was the abode at the first of the divine Spirit, being more acceptable then (to God) than the other elements." He pictures the world in the beginning: "total darkness, formless as yet, without tending of stars, the melancholy abyss, the earth unprepared, the heaven undevelopt. The liquid alone an ever perfect material, smiling, simple, pure in its own right, as a worthy vehicle underlay the God." Water was similarly pure in itself in the old Persian religion.

The _Canons of Hippolytus_, or Egyptian church order, of about A.D. 250, give no prayer for consecration of fonts, but enact that "at cock crow the baptismal party shall take their stand near waving water, pure, prepared, sacred, of the sea." The _Teaching of the Apostles_, _c._ 100, merely insists on "living," that is, clear and running water. The ancient feeling, especially Jewish, was that in lustrations the same water must not pass twice over the body. A stagnant pool was useless. Bubbling waters too seemed to have a spirit in them.

Either because running water was not always at hand, or as part of the growing tendency of the church to multiply ceremonies, rituals arose late in the 3rd century for consecrating water. The sacramentary of Serapion, _c._ 350, provides a prayer asking that the divine Word may descend into the water and hallow it, as of old it hallowed the Jordan. In the Roman order of baptism the priest prays that "the font may receive the grace of the only begotten Son from the holy Spirit, and that the latter may impregnate with hidden admixture of His light this water prepared for the regeneration of mankind, to the end that man through a sanctification conceived from the immaculate womb of the divine font, may emerge a heavenly offspring reborn as a new creature." The water is then exorcized and evil spirits warned off, and lastly blessed. During the prayer the priest twice signs the water with the cross, and once blows upon it.

The first mention of a special consecration of water for other ends than baptism is in the _Acts of Thomas_ (? A.D. 200); it is for the purgation of a youth already baptized who had killed his mistress because she would not live chastely with him. The apostle prays: "Fountain sent unto us from Rest, Power of Salvation from that Power proceeding which overcomes and subjects all to its own will, come and dwell within these waters, that the _Charisma_ (gift) of the holy Spirit may be fully perfected through them." The youth then washes his hands, which on touching the sacrament had withered up, and is healed.

The church shared the universal belief that holiness or the holy Spirit is quasi-material and capable of being held in suspense in water, just as sin is a half material infection, absorbed and carried away by it. So Tertullian writes: "The water which carried the Spirit of God (probably regarded as a shadow or reflection-soul) borrowed holiness from that which was carried upon it; for every underlying matter must needs absorb and take up the quality of that matter which overhangs it; especially does a corporeal so absorb a spiritual, as this can easily penetrate and settle into it owing to the subtlety of its substance."

"Water," he continues, "was generically hallowed by the Spirit of God brooding over it at creation, and therefore all special waters are holy, and at once obtain the sacrament of sanctification when God is invoked (over them.) For the Spirit from heaven instantly supervenes and is upon the waters, hallowing them out of itself, and being so hallowed they drink up a power of hallowing."

What is done in material semblance, he then argues, is repeated in the unseen medium of the Spirit. The stains of idolatry, vice and fraud are not visible on the flesh, yet they resemble real dirt. "The waters are medicated in a manner through the intervention of the angel, and the Spirit is corporeally washed in the water and the flesh is spiritually purified in the same."

Tertullian believed that an angel was sent down, when God was invoked, like that which stirred the pool of Bethesda. As regards rival Isiac and Mithraic baptisms, he asserts that their waters are destitute of divine power; nay, are rather tenanted by the devil who in this matter sets himself to rival God. "Without any religious rite at all," he urges, "unclean spirits brood upon waters, aspiring to repeat that primordial gestation of the divine Spirit." And he instances the "darkling springs and lonely rivers which are said to snatch, to wit by force of a harmful spirit." In the sequel he defines the role of the angel of baptism who does not infuse himself in waters, already holy from the first; but merely presides over the washing of the faithful, and ensures their being made pure for the reception of the holy Spirit in the rite of confirmation which immediately follows. "The devil who till now ruled over us, we leave behind overwhelmed in the water."

From all this we conclude that what is poetry to us--akin to the folk-lore of water-sprites, naiads, kelpies, river-gods and water-worship in general--was to Tertullian and to the generations of believers who fashioned the baptismal rites, ablutions and beliefs of the church, nothing less than grim reality and unquestionable fact.

See John, marquess of Bute, and E. A. Wallis Budge, _The Blessing of
the Waters_ (London, 1901); E. B. Tylor, _Primitive Culture_ (London,
1903). (F. C. C.)

HOLY WEEK ([Greek: hebdomas megale, hagia] or [Greek: ton hagion, xerophagias, apraktos], also [Greek: hemerai pathematon, hemerai staurosimai]: _hebdomas_ [or _septimana_] _major_, _sancta_, _authentica_ [i.e. _canonizata_, du Cange], _ultima_, _poenosa_, _luctuosa_, _nigra_, _inofficiosa_, _muta_, _crucis_, _lamentationum_, _indulgentiae_), in the Christian ecclesiastical year the week immediately preceding Easter. The earliest allusion to the custom of marking this week as a whole with special observances is to be found in the _Apostolical Constitutions_ (v. 18, 19), dating from the latter half of the 3rd century A.D. Abstinence from wine and flesh is there commanded for all the days, while for the Friday and Saturday an absolute fast is enjoined. Dionysius Alexandrinus also, in his canonical epistle (260 A.D.), refers to the six fasting days ([Greek: hex ton nesteion hemerai]) in a manner which implies that the observance of them had already become an established usage in his time. There is some doubt about the genuineness of an ordinance attributed to Constantine, in which abstinence from public business was enforced for the seven days immediately preceding Easter Sunday, and also for the seven which followed it; the _Codex Theodosianus_, however, is explicit in ordering that all actions at law should cease, and the doors of all courts of law be closed during those fifteen days (l. ii. tit. viii.). Of the particular days of the "great week" the earliest to emerge into special prominence was naturally Good Friday. Next came the Sabbatum Magnum (Holy Saturday or Easter Eve) with its vigil, which in the early church was associated with an expectation that the second advent would occur on an Easter Sunday.

For details of the ceremonial observed in the Roman Catholic Church
during this week, reference must be made to the _Missal_ and
_Breviary_. In the Eastern Church the week is marked by similar
practices, but with less elaboration and differentiation of rite. See
also EASTER, GOOD FRIDAY, MAUNDY THURSDAY, PALM SUNDAY and PASSION
WEEK.

HOLYWELL (_Tre'ffynnon_, well-town), a market town and contributory parliamentary borough of Flintshire, N. Wales, situated on a height near the left bank of the Dee estuary, 196 m. from London by the London & North-Western railway (the station being 2 m. distant). Pop. of urban district (1901) 2652. The parish church (1769) has some columns of an earlier building, interesting brasses and strong embattled tower. The remains of Basingwerk Abbey (_Maes glas_, green field), partly Saxon and partly Early English, are near the station. It is of uncertain origin but was used as a monastery before 1119. In 1131 Ranulph, 2nd earl of Chester, introduced the Cistercians. In 1535, when Its revenues were L150, 7s. 3d., it was dissolved, but revived under Mary I. and used as a Roman Catholic burial place in 1647. Scarcely any traces remain of Basingwerk castle, an old fort. Small up to the beginning of the 19th century, Holywell has increasingly prospered, thanks to lime quarries, lead, copper and zinc mines, smelting works, a shot manufactory, copper, brass, iron and zinc works; brewing, tanning and mineral water, flannel and cement works. St Winifred's holy well, one of the wonders of Wales, sends up water at the rate of 21 tons a minute, of an almost unvarying temperature, higher than that of ordinary spring water. To its curative powers many crutches and _ex voto_ objects, hung round the well, as in the Lourdes Grot, bear ample witness. The stones at the bottom are slightly reddish, owing to vegetable substances. The well itself is covered by a fine Gothic building, said to have been erected by Margaret, countess of Richmond and mother of Henry VII., with some portions of earlier date. The chapel (restored) is used for public service. Catholics and others visit it in great numbers. There are swimming baths for general use. In 1870 a hospice for poorer pilgrims was erected. Other public buildings are St Winifred's (Catholic) church and a convent, a town hall and a market-hall. The export trade is expedited by quays on the Dee.

HOLYWOOD, a seaport of county Down, Ireland, on the east shore of Belfast Lough, 4(1/2) m. N.E. from Belfast by the Belfast & County Down railway. Its pleasant situation renders it a favourite residential locality of the wealthier classes in Belfast. There was a religious settlement here from the 7th century, which subsequently became a Franciscan monastery. The old church dating from the late 12th or early 13th century marks its site. A Solemn League and Covenant was signed here in 1644 for the defence of the kingdom, and the document is preserved at Belfast.

HOLZMINDEN, a town of Germany, in the duchy of Brunswick, on the right bank of the Weser, at the foot of the Sollinger Mountains, at the junction of the railways Scherfede-Holzminden and Soest-Borssum, 56 m. S.W. of Brunswick. Pop. (1905) 9938. It has an Evangelical and a Roman Catholic church, a gymnasium, an architectural school and a school of engineering. The prosperity of the town depends chiefly on agriculture and the manufacture of iron and steel wares, and of chemicals, but weaving and the making of pottery are also carried on, and there are baryta mills and polishing-mills for sandstone. By means of the Weser it carries on a lively trade. Holzminden obtained municipal rights from Count Otto of Eberstein in 1245, and in 1410 it came into the possession of Brunswick.

HOLZTROMPETE (Wooden Trumpet), an instrument somewhat resembling the Alpenhorn (q.v.) in tone-quality, designed by Richard Wagner for representing the natural pipe of the peasant in _Tristan and Isolde_. This instrument is not unlike the cor anglais in rough outline, being a conical tube of approximately the same length, terminating in a small globular bell, but having neither holes nor keys; it is blown through a cup-shaped mouthpiece made of horn. The Holztrompete is in the key of C; the scale is produced by overblowing, whereby the upper partials from the 2nd to the 6th are produced. A single piston placed at a third of the distance from the mouthpiece to the bell gives the notes D and F. Wagner inserted a note in the score concerning the cor anglais for which the part was originally scored, and advised the use of oboe or clarinet to reinforce the latter, the effect intended being that of a powerful natural instrument, unless a wooden instrument with a natural scale be specially made for the part, which would be preferable. The Holztrompete was used at Munich for the first performance of _Tristan and Isolde_, and was still in use there in 1897. At Bayreuth it was also used for the Tristan performances at the festivals of 1886 and 1889, but in 1891 W. Heckel's clarina, an instrument partaking of the nature of both oboe and clarinet, was substituted for the Holztrompete and has been retained ever since, having been found more effective.[1] (K. S.)

FOOTNOTE:

[1] Communicated by Madame Wagner, December 28th, 1897.

HOMAGE (from _homo_, through the Low Lat. _hominaticum_, which occurs in a document of 1035), one of the ceremonies used in the granting of a fief, and indicating the submission of a vassal to his lord. It could be received only by the suzerain in person. With head uncovered the vassal humbly requested to be allowed to enter into the feudal relation; he then laid aside his sword and spurs, ungirt his belt, and kneeling before his lord, and holding his hands extended and joined between the hands of his lord, uttered words to this effect: "I become your man from this day forth, of life and limb, and will hold faith to you for the lands I claim to hold of you." The oath of fealty, which could be received by proxy, followed the act of homage; then came the ceremony of investiture, either directly on the ground or by the delivery of a turf, a handful of earth, a stone, or some other symbolical object. Homage was done not only by the vassal to whom feudal lands were first granted but by every one in turn by whom they were inherited, since they were not granted absolutely but only on condition of military and other service. An infant might do homage, but he did not thus enter into full possession of his lands. The ceremony was of a preliminary nature, securing that the fief would not be alienated; but the vassal had to take the oath of fealty, and to be formally invested, when he reached his majority. The obligations involved in the act of homage were more general than those associated with the oath of fealty, but they provided a strong moral sanction for more specific engagements. They essentially resembled the obligations undertaken towards a Teutonic chief by the members of his "comitatus" or "gefolge," one of the institutions from which feudalism directly sprang. Besides _homagium ligeum_, there was a kind of homage which imposed no feudal duty; this was _homagium per paragium_, such as the dukes of Normandy rendered to the kings of France, and as the dukes of Normandy received from the dukes of Brittany. The act of liege homage to a particular lord did not interfere with the vassal's allegiance as a subject to his sovereign, or with his duty to any other suzerain of whom he might hold lands.

The word is also used of the body of tenants attending a manorial court, or of the court in a court baron (consisting of the tenants that do homage and make inquiries and presentments, termed a _homage jury_).

HOMBERG, WILHELM (1652-1715), Dutch natural philosopher, was the son of an officer of the Dutch East India Company, and was born at Batavia (Java) on the 8th of January 1652. Coming to Europe with his family in 1670, he studied law at Jena and Leipzig, and in 1674 became an advocate at Magdeburg. In that town he made the acquaintance of Otto von Guericke, and under his influence determined to devote himself to natural science. He, therefore, travelled in various parts of Europe for study, and after graduating in medicine at Wittenberg, settled in Paris in 1682. From 1685 to 1690 he practised as a physician at Rome; then returning to Paris in 1691, he was elected a member of the Academy of Sciences and appointed director of its chemical laboratory. Subsequently he became teacher of physics and chemistry (1702), and private physician (1705) to the duke of Orleans. His death occurred at Paris on the 24th of September 1715. Homberg was not free from alchemistical tendencies, but he made many solid contributions to chemical and physical knowledge, recording observations on the preparation of Kunkel's phosphorus, on the green colour produced in flames by copper, on the crystallization of common salt, on the salts of plants, on the saturation of bases by acids, on the freezing of water and its evaporation _in vacuo_, &c. Much of his work was published in the _Recueil de l'Academie des Sciences_ from 1692 to 1714. The _Sal Sedativum Hombergi_ is boracic acid, which he discovered in 1702, and "Homberg's phosphorus" is prepared by fusing sal-ammoniac with quick lime.

HOMBURG-VOR-DER-HOHE, a town and watering-place of Germany, in the Prussian province of Hesse-Nassau, prettily situated at the south-east foot of the Taunus Mountains, 12 m. N. of Frankfort-on-Main, with which it is connected by rail. Pop. (1905) 13,740. Homburg consists of an old and a new town, the latter, founded by the landgrave of Hesse-Homburg Frederick II. (d. 1708), being regular and well-built. Besides the palatial edifices erected in connexion with the mineral water-cure, there are churches of various denominations, Lutheran, Roman Catholic, Russian-Greek and Anglican, schools and benevolent institutions. On a neighbouring hill stands the palace of the former landgraves, built in 1680 and subsequently enlarged and improved. The White Tower, 183 ft. in height, is said to date from Roman times, and certainly existed under the lords of Eppstein, who held the district in the 12th century. The palace is surrounded by extensive grounds, laid out in the manner of an English park. The eight mineral springs which form the attraction of the town to strangers belong to the class of saline acidulous chalybeates and contain a considerable proportion of carbonate of lime. Their use is beneficial for diseases of the stomach and intestines, and externally, for diseases of the skin and rheumatism. The establishments connected with the springs are arranged on a scale of great magnificence, and include the Kurhaus (built 1841-1843), with a theatre, the Kaiser Wilhelmsbad and the Kurhausbad. They lie grouped round a pretty park which also furnishes the visitors with facilities for various recreations, such as lawn tennis, croquet, polo and other games. The industries of Homburg embrace iron founding and the manufacture of leather and hats, but they are comparatively unimportant, the prosperity of the town being almost entirely due to the annual influx of visitors, which during the season from May to October inclusive averages 12,000. In the beautiful neighbourhood lies the ancient Roman castle of Saalburg, which can be reached by an electric tramway.

Homburg first came into repute as a watering-place in 1834, and owing to its gaming-tables, which were set up soon after, it rapidly became one of the favourite and most fashionable health-resorts of Europe. In 1849 the town was occupied by Austrian troops for the purpose of enforcing the imperial decree against gambling establishments, but immediately on their withdrawal the bank was again opened, and play continued unchecked until 1872, when the Prussian government refused to renew the lease for gambling purposes, which then expired. As the capital of the former landgraviate of Hesse-Homburg, the town shared the vicissitudes of that state.

Homburg is also the name of a town in Bavaria. Pop. (1900) 4785. It has a Roman Catholic and an Evangelical church, and manufactures of iron goods. In the neighbourhood are the ruins of the castles of Karlsberg and of Hohenburg. The family of the counts of Homburg became extinct in the 15th century. The town came into the possession of Zweibrucken in 1755 and later into that of Bavaria.

See Supp, _Bad Homburg_ (7th ed., Homburg, 1903); Baumstark, _Bad
Homburg und seine Heilquellen_ (Wiesbaden, 1901); Schiek, _Homburg und
Umgebung_ (Homburg, 1896); Will, _Der Kurort Homburg, seine
Mineralquellen_ (Homburg, 1880); Hoeben, _Bad Homburg und sein
Heilapparat_ (Homburg, 1901); and N. E. Yorke-Davies, _Homburg and its
Waters_ (London, 1897).

HOME, EARLS OF. Alexander Home or Hume, 1st earl of Home (c. 1566-1619), was the son of Alexander, 5th Lord Home (d. 1575), who fought against Mary, queen of Scots, at Carberry Hill and at Langside, but was afterwards one of her most stalwart supporters, being taken prisoner when defending Edinburgh castle in her interests in 1573 and probably dying in captivity. He belonged to an old and famous border family, an early member of which, Sir Alexander Home, was killed at the battle of Verneuil in 1424. This Sir Alexander was the father of Sir Alexander Home (d. 1456), warden of the marches and the founder of the family fortunes, whose son, another Sir Alexander (d. 1491), was created a lord of parliament as Lord Home in 1473, being one of the band of nobles who defeated the forces of King James III. at the battle of Sauchieburn in 1488. Other distinguished members of the family were: the first lord's grandson and successor, Alexander, 2nd Lord Home (d. 1506), chamberlain of Scotland; and the latter's son, Alexander, 3rd Lord Home (d. 1516), a person of great importance during the reign of James IV., whom he served as chamberlain. He fought at Flodden, but before the death of the king he had led his men away to plunder. During the minority of the new king, James V., he was engaged in quarrelling with the regent, John Stewart, duke of Albany, and in intriguing with England. In September 1516 he was seized, was charged with treachery and beheaded, his title and estates being restored to his brother George in 1522. George, who was killed in September 1547 during a skirmish just before the battle of Pinkie, was the father of Alexander, the 5th lord.

Alexander Home became 6th Lord Home on his father's death in August 1575, and took part in many of the turbulent incidents which marked the reign of James VI. He was warden of the east marches, and was often at variance with the Hepburns, a rival border family whose head was the earl of Bothwell; the feud between the Homes and the Hepburns was an old one, and it was probably the main reason why Home's father, the 5th lord, sided with the enemies of Mary during the period of her intimacy with Bothwell. Home accompanied James to England in 1603 and was created earl of Home in 1605; he died in April 1619.