His writings include: The Political History of Canada between 1840 and 1855 (1877); The Political Destiny of Canada (1878), and his Reminiscences (1884).

HINCMAR (c. 805-882), archbishop of Reims, one of the most remarkable figures in the ecclesiastical history of France, belonged to a noble family of the north or north-east of Gaul. Destined, doubtless, to the monastic life, he was brought up at St. Denis under the direction of the abbot Hilduin (d. 844), who brought him in 822 to the court of the emperor Louis the Pious. When Hilduin was disgraced in 830 for having joined the party of Lothair, Hincmar accompanied him into exile at Corvey in Saxony, but returned with him to St Denis when the abbot was reconciled with the emperor, and remained faithful to the emperor during his struggle with his sons. After the death of Louis the Pious (840) Hincmar supported Charles the Bald, and received from him the abbacies of Notre-Dame at Compiègne and St Germer de Fly. In 845 he obtained through the king's support the archbishopric of Reims, and this choice was confirmed at the synod of Beauvais (April 845). Archbishop Ebbo, whom he replaced, had been deposed in 835 at the synod of Thionville (Diedenhofen) for having broken his oath of fidelity to the emperor Louis, whom he had deserted to join the party of Lothair. After the death of Louis, Ebbo succeeded in regaining possession of his see for some years (840-844), but in 844 Pope Sergius II. confirmed his deposition. It was in these circumstances that Hincmar succeeded, and in 847 Pope Leo IV. sent him the pallium.

One of the first cares of the new prelate was the restitution to his metropolitan see of the domains that had been alienated under Ebbo and given as benefices to laymen. From the beginning of his episcopate Hincmar was in constant conflict with the clerks who had been ordained by Ebbo during his reappearance. These clerks, whose ordination was regarded as invalid by Hincmar and his adherents, were condemned in 853 at the council of Soissons, and the decisions of that council were confirmed in 855 by Pope Benedict III. This conflict, however, bred an antagonism of which Hincmar was later to feel the effects. During the next thirty years the archbishop of Reims played a very prominent part in church and state. His authoritative and energetic will inspired, and in great measure directed, the policy of the west Frankish kingdom until his death. He took an active part in all the great political and religious affairs of his time, and was especially energetic in defending and extending the rights of the church and of the metropolitans in general, and of the metropolitan of the church of Reims in particular. In the resulting conflicts, in which his personal interest was in question, he displayed great activity and a wide knowledge of canon law, but did not scruple to resort to disingenuous interpretation of texts. His first encounter was with the heresiarch Gottschalk, whose predestinarian doctrines claimed to be modelled on those of St Augustine. Hincmar placed himself at the head of the party

that regarded Gottschalk's doctrines as heretical, and succeeded in procuring the arrest and imprisonment of his adversary (849). For a part at least of his doctrines Gottschalk found ardent Amolo of Lyons. Through the energy and activity of Hincmar the theories of Gottschalk were condemned at Quierzy (853) and Valence (855), and the decisions of these two synods were con. firmed at the synods of Langres and Savonnières, near Toul (859). To refute the predestinarian heresy Hincmar composed his De praedestinatione Dei el libero arbitrio, and against certain propositions advanced by Gottschalk on the Trinity he wrote a treatise called De una et non trina deitate. Gottschalk died in prison in 868. The question of the divorce of Lothair II., king of Lorraine, who had repudiated his wife Theutberga to marry his concubine Waldrada, engaged Hincmar's literary activities in another direction. At the request of a number of great personages in Lorraine he composed in 860 his De divortio Lotharii et Teutbergae, in which he vigorously attacked, both from the moral and the legal standpoints, the condemnation pronounced against the queen by the synod of Aix-la-Chapelle (February 860). Hincmar energetically supported the policy of Charles the Bald in Lorraine, less perhaps from devotion to the king's interests than from a desire to see the whole of the ecclesiastical province of Reims united under the authority of a single sovereign, and in 869 it was he who consecrated Charles at Metz as king of Lorraine.

In the middle of the 9th century there appeared in Gaul the collection of false decretals commonly known as the PseudoIsidorian Decretals. The exact date and the circumstances of the composition of the collection are still an open question, but it is certain that Hincmar was one of the first to know of their existence, and apparently he was not aware that the documents were forged. The importance assigned by these decretals to the bishops and the provincial councils, as well as to the direct intervention of the Holy See, tended to curtail the rights of the metropolitans, of which Hincmar was so jealous. Rothad, bishop of Soissons, one of the most active members of the party in favour of the pseudoIsidorian theories, immediately came into collision with his archbishop. Deposed in 863 at the council of Soissons, presided over by Hincmar, Rothad appealed to Rome. Pope Nicholas I. supported him zealously, and in 865, in spite of the protests of the archbishop of Reims, Arsenius, bishop of Orta and legate of the Holy See, was instructed to restore Rothad to his episcopal see. Hincmar experienced another check when he endeavoured to prevent Wulfad, one of the clerks deposed by Ebbo, from obtaining the archbishopric of Bourges with the support of Charles the Bald. After a synod held at Soissons, Nicholas I. pronounced himself in favour of the deposed clerks, and Hincmar was constrained to make submission (866). He was more successful in his contest with his nephew Hincmar, bishop of Laon, who was at first supported both by the king and by his uncle, the archbishop of Reims, but soon quarrelled with both. Hincmar of Laon refused to recognize the authority of his metropolitan, and entered into an open struggle with his uncle, who exposed his errors in a treatise called Opusculum LV. capitulorum, and procured his condemnation and deposition at the synod of Douzy (871). The bishop of Laon was sent into exile, probably to Aquitaine, where his eyes were put out by order of Count Boso. Pope Adrian protested against his deposition, but it was confirmed in 876 by Fope John VIII., and it was nobuntil 878, at the council of Troyes, that the unfortunate prelate was reconciled with the Church. A serious conflict arose between Hincmar on the one side and Charles and the pope on the other in 876, when Pope John VIII., at the king's request, entrusted Ansegisus, archbishop of Sens, with the primacy of the Gauls and of Germany, and created him vicar apostolic. In Hincmar's eyes this was an encroachment on the jurisdiction of the archbishops, and it was against this primacy that he directed his treatise De jure metropolitanorum. At the same time he wrote a life of St Remigius, in which he endeavoured by audacious falsifications to prove the supremacy of the church of Reims over the other churches. Charles the Bald, however, upheld the rights of

Ansegisus at the synod of Ponthion. Although Hincmar had been very hostile to Charles's expedition into Italy, he figured among his testamentary executors and helped to secure the submission of the nobles to Louis the Stammerer, whom he crowned at Compiègne (8th of December 877).

During the reign of Louis, Hincmar played an obscure part. He supported the accession of Louis III. and Carloman, but had a dispute with Louis, who wished to instal a candidate in the episcopal see of Beauvais without the archbishop's assent. To Carloman, on his accession in 882, Hincmar addressed his De ordine palatii, partly based on a treatise (now lost) by Adalard, abbot of Corbie (c. 814), in which he set forth his system of government and his opinion of the duties of a sovereign, a subject he had already touched in his De regis persona et regio ministerio, dedicated to Charles the Bald at an unknown date, and in his Instructio ad Ludovicum regem, addressed to Louis the Stammerer on his accession in 877. In the autumn of 832 an irruption of the Normans forced the old archbishop to take refuge at Epernay, where he died on the 21st of December 882. Hincmar was a prolific writer. Besides the works already mentioned, he was the author of several theological tracts; of the De villa Noviliaco, concerning the claiming of a domain of his church; and he continued from 861 the Annales Bertiniani, of which the first part was written by Prudentius, bishop of Troyes, the best source for the history of Charles the Bald. He also wrote a great number of letters, some of which are extant, and others embodied in the chronicles of Flodoard.

Hincmar's works, which are the principal source for the history of his life, were collected by Jacques Sirmond (Paris, 1645), and reprinted by Migne, Patrol. Latina, vol. cxxv. and cxxvi. See also C. von Noorden, Hinkmar, Erzbischof von Reims (Bonn, 1863), and, especially, H. Schrörs, Hinkmar, Erzbischof von Reims (Freiburgim-Breisgau, 1884). For Hincmar's political and ecclesiastical theories see preface to Maurice Prou's edition of the De ordine palatii (Paris, 1885), and the abbé Lesne, La Hiérarchie épiscopale en Gaule een Germanie (Paris, 1905). (R. Po.)

HIND, the female of the red-deer, usually taken as being three years old and over, the male being known as a "hart. It is sometimes also applied to the female of other species of deer. The word appears in several Teutonic languages, cf. Dutch and Ger. Hinde, and has been connected with the Goth. hinpan (hinthan), to seize, which may be connected ultimately with "hand" and "hunt." "6 Hart," ," from the O.E. heort, may be in origin connected with the root of Gr. Képas, horn. "Hind" (O.E. hine, probably from the O.E. hinan, members of a family or household), meaning a servant, especially a labourer on a farm, is another word. In Scotland the "hind" is a farm servant, with a cottage on the farm, and duties and responsibilities that make him superior to the rest of the labourers. Similarly "hind" is used in certain parts of northern England as equivalent to "bailiff."

HINDERSIN, GUSTAV eduard VON (1804-1872), Prussian general, was born at Wernigerode near Halberstadt on the 18th of July 1804. He was the son of a priest and received a good education. His earlier life was spent in great poverty, and the struggle for existence developed in him an iron strength of character. Entering the Prussian artillery in 1820 he became an officer in 1825. From 1830 to 1837 he attended the Allgemeine Kriegsakademie at Berlin, and in 1841, while still a subaltern, he was posted to the great General Staff, in which he afterwards directed the topographical section. In 1849 he served with the rank of major on the staff of General Peucker, who commanded a federal corps in the suppression of the Baden insurrection. He fell into the hands of the insurgents at the action of Ladenburg, but was released just before the fall of Rastadt. In the Danish war of 1864 Hindersin, now lieutenant-general, directed the artillery operations against the lines of Düppel, and for his services was ennobled by the king of Prussia. Soon afterwards he became inspector-general of artillery. His experience at Düppel had convinced him that the days of the smooth-bore gun were past, and he now devoted himself with unremitting zeal to the rearmament and reorganization of the Prussian artillery. The available funds were small, and grudgingly

voted by the parliament. There was a strong feeling moreover that the smooth-bore was still tactically superior to its rival (see ARTILLERY, § 19). There was no practical training for war in either the field or the fortress artillery units. The latter had made scarcely any progress since the days of Frederick the Great, and before von Hindersin's appointment had practised with the same guns in the same bastion year after year. All this was altered, the whole "foot-artillery' was reorganized, manoeuvres were instituted, and the smooth-bores were, except for ditch defence, eliminated from the armament of the Prussian fortresses. But far more important was his work in connexion with the field and horse batteries. In 1864 only one battery in four had rifled guns, but by the unrelenting energy of von Hindersin the outbreak of war with Austria one and a half years later found the Prussians with ten in every sixteen batteries armed with the new weapon. But the battles of 1866 showed, besides the superiority of the rifled gun, a very marked absence of tactical efficiency in the Prussian artillery, which was almost always outmatched by that of the enemy. Von Hindersin had pleaded, in season and out of season, for the establishment of a school of gunnery; and in spite of want of funds, such a school had already been established. After 1866, however, more support was obtained, and the improvement in the Prussian field artillery between 1866 and 1870 was extraordinary, even though there had not been time for the work of the school to leaven the whole arm. Indeed, the German artillery played by far the most important part in the victories of the FrancoGerman war. Von Hindersin accompanied the king's headquarters as chief of artillery, as he had done in 1866, and was present at Gravelotte, Sedan and the siege of Paris. But his work, which was now accomplished, had worn out his physical powers, and he died on the 23rd of January 1872 at Berlin.

See Bartholomäus, Der General der Infanterie von Hindersin (Berlin, 1895), and Prince Kraft zu Hohenlohe-Ingelfingen, Letters on Artillery (translated by Major Walford, R.A.), Ño. xi.

HINDI, EASTERN, one of the "intermediate" Indo-Aryan languages (see HINDOSTANI). It is spoken in Oudh, Baghelkhand and Chhattisgarh by over 22,000,000 people. It is derived from the Apabhramśa form of Ardhamagadhi Prakrit (see PRAKRIT), and possesses a large and important literature. Its most famous writer was Tulsi Dās, the poet and reformer, who died early in the 17th century, and since his time it has been the North-Indian language employed for epic poetry.

HINDI, WESTERN, the Indo-Aryan language of the middle and upper Gangetic Doab, and of the country to the north and south. It is the vernacular of over 40,000,000 people. Its standard dialect is Braj Bhāshā, spoken near Muttra, which has a considerable literature mainly devoted to the religion founded on devotion to Krishna. Another dialect spoken near Delhi and in the upper Gangetic Doab is the original from which Hindostani, the great lingua franca of India, has developed (see HINDOSTANI). Western Hindi, like Punjabi, its neighbour to the west, is descended from the Apabhraṁśa form of Sauraseni Prakrit (see PRAKRIT), and represents the language of the Madhyadēśa or Midland, as distinct from the intermediate and outer Indo-Aryan languages.

HINDKI, the name given to the Hindus who inhabit Afghanistan. They are of the Khatri class, and are found all over the country even amongst the wildest tribes. Bellew in his Races of Afghanistan estimates their number at about 300,000. The name Hindki is also loosely used on the upper Indus, in Dir, Bajour, &c., to denote the speakers of Punjabi or any of its dialects. It is sometimes applied in a historical sense to the Buddhist inhabitants of the Peshawar Valley north of the Kabul river, who were driven thence about the 5th or 6th century and settled in the neighbourhood of Kandahar. HINDLEY, an urban district in the Ince parliamentary division of Lancashire, England, 2 m. E.S.E. of Wigan, on the Lancashire & Yorkshire and Great Central railways. Pop. (1901) 23,504. Cotton spinning and the manufacture of cotton goods are the principal industries, and there are extensive coal-mines in the neighbourhood. It is recorded that in the time of the

Puritan revolution Hindley church was entered by the Cavaliers, who played at cards in the pews, pulled down the pulpit and tore the Bible in pieces.

HINDOSTANI (properly Hindöstäni, of or belonging to Hindostan1), the name given by Europeans to an Indo-Aryan dialect (whose home is in the upper Gangetic Doab and near the city of Delhi), which, owing to political causes, has become the great lingua franca of modern India. The name is not employed by natives of India, except as an imitation of the English nomenclature. Hindostani is by origin a dialect of Western Hindi, and it is first of all necessary to explain what we mean by the term Hindi as applied to language. Modern Indo-Aryan languages fall into three groups,-an outer band, the language of the Midland and an intermediate band. The Midland consists of the Gangetic Doab and of the country to its immediate north and south, extending, roughly speaking, from the Eastern Punjab on the west, to Cawnpore on its east. The language of this tract is called "Western Hindi"; to its west we have Panjabi (of the Central Punjab), and to the east, reaching as far as Benares, Eastern Hindi, both Intermediate languages. These three will all be dealt with in the present article. Panjabi and Western Hindi are derived from Saurasēnī, and Eastern Hindi from Ardhám gadhā Prakrit, through the corresponding Apabhramsas (see PRAKRIT). Eastern Hindi differs in many respects from the two others, but it is customary to consider it together with the language of the Midland, and this will be followed on the present occasion. In 1901 the speakers of these three languages numbered: Panjabi, 17,070,961; Western Hindi, 40,714,925; Eastern Hindi, 22,136,358.

Linguistic Boundaries.-Taking the tract covered by these three forms of speech, it has to its west, in the western Punjab, Lahndā (see SINDHI), a language of the Outer band. The parent of Lahnda once no doubt covered the whole of the Punjab, but, in the process of expansion of the tribes of the Midland described in the article INDO-ARYAN LANGUAGES, it was gradually driven back, leaving traces of its former existence which grow stronger as we proceed westwards, until at about the 74th degree of east longitude there is a mixed,.transition dialect. To the west of that degree Lahndā may be said to be established, the deserts of the west-central Punjab forming a barrier and protecting it, just as, farther south, a continuation of the same desert has protected Sindhi from Rajasthani. It is the old traces of Lahnda which mainly differentiate Panjabi | from Hindostani. To the south of Panjabi and Western Hindi lies Rajasthani. This language arose in much the same way as Panjabi. The expanding Midland language was stopped by the desert from reaching Sindhi, but to the south-west it found an unobstructed way into Gujarat, where, under the form of Gujarati, 1" Hindōstän is a Persian word, and in modern Persian is pronounced "Hindustan." It means the country of the Hindus. In medieval Persian the word was "Hindōstān," with an ō, but in the modern language the distinctions between è and i and between and i have been lost. Indian languages have borrowed Persian words in their medieval form. Thus in India we have sher, a tiger, as compared with modern Persian shir; gō, but modern Pers. gu; böstän, but modern Pers. bustan. The word "Hindu" is in medieval Persian" Hindō "representing the ancient Avesta hendava (Sanskrit, saindhava), a dweller on the Sindhu or Indus. Owing to the influence of scholars in modern Persian the word " Hindu "is now established in English and, through English, in the Indian literary languages: but "Hindō" is also often heard in India. "Hindostan " with o is much more common both in English and in Indian languages, although "Hindustan " is also employed. Up to the days of Persian supremacy inaugurated in Calcutta by Gilchrist and his friends, every traveller in India spoke of Indostan " or some such word, thus bearing testimony to the current pronunciation. Gilchrist introduced "Hindoostan," which became "Hindustan" in modern spelling. The word is not an Indian one, and both pronunciations, with ō and with u, are current in India at the present day, but that with ō is unquestionably the one demanded by the history of the word and of the form which other Persian words take on Indian soil. On the other hand "Hindu " is too firmly established in English for us to suggest the spelling Hindo." The word "Hindi has another derivation, being formed from the Persian Hind, India (Avesta hindu, Sanskrit sindhu, the Indus). "Hindi means "of or belonging to India," while "Hindu now means a person of the Hindu religion." (Cf. Sir C. J. Lyall, A Sketch of the Hindustani Language, p. 1).

"

it broke the continuity of the Outer band. Eastern Hindi, as an Intermediate form of speech, is of much older lineage. It has been an Intermediate language since, at least, the institu-tion of Jainism (say, 500 B.C.), and is much less subject to the influence of the Midland than is Panjabi. To its east it has Bihari, and, stretching far to the south, it has Marathi as its neighbour in that direction, both of these being Outer languages. Dialects. The only important dialect of Eastern Hindi is Awadhi, spoken in Oudh, and possessing a large literature of great excellence. Chhattisgarhi and Baghēli, the other dialects, have scanty literatures of small value. Western Hindi has four main dialects, Bundēli of Bundelkhand, Braj Bhasha (properly "Braj Bhāṣā ") of the country round Mathura (Muttra), Kanauji of the central Doab and the country to its north, and vernacular Hindostani of Delhi and the Upper Doab. West of the Upper Doab, across the Jumna, another dialect, Bāngarù, is also found. It possesses no literature. Kanauji is very closely allied to Braj Bhasha, and these two share with Awadhi the honour of being the great literary speeches of northern India. Nearly all the classical literature of India is religious in character, and we may say that, as a broad rule, Awadhi literature is devoted to the Ramaite religion and the epic poetry connected with it, while that of Braj Bhasha is concerned with the religion of Krishna. Vernacular Hindostani has no literature of its own, but as the lingua franca now to be described it has a large one. Panjabi has one dialect, Dōgri, spoken in the Himalayas.

Hindostani as a Lingua Franca.-It has often been said that Hindostani is a mongrel "pigeon" form of speech made up of contributions from the various languages which met in Delhi bazaar, but this theory has now been proved to be unfounded, owing to the discovery of the fact that it is an actual living dialect of Western Hindi, existing for centuries in its present habitat, and the direct descendant of Saurasēnī Prakrit. It is not a typical dialect of that language, for, situated where it is, it represents Western Hindi merging into Panjabi (Braj Bhasha being admittedly the standard of the language), but to say that it is a mongrel tongue thrown together in the market is to reverse the order of events. It was the natural language of the people in the neighbourhood of Delhi, who formed the bulk of those who resorted to the bazaar, and hence it became the bazaar language. From here it became the lingua franca of the Mogul camp and was carried everywhere in India by the lieutenants of the empire. It has several recognized varieties, amongst which we may mention Dakhini, Urdū, Rēkhta and Hindi. Dakhini or "southern," is the form current in the south of India, and was the first to be employed for literature. It contains many archaic expressions now extinct in the standard dialect. Urdu, or Urdū zabān, "the language of the camp," is the name usually employed for Hindostani by natives, and is now the standard form of speech used by Mussulmans. All the early Hindostani literature was in poetry, and this literary form of speech was named "Rekhta," or "scattered," from the way in which words borrowed from Persian were "scattered" through it. The name is now reserved for the dialect used in poetry, Urdu being the dialect of prose and of conversation. The introduction of these borrowed words, which has been carried to even a greater extent in Urdu, was facilitated by the facts that the latter was by origin a camp" language, and that Persian was the official language of the Mogul court. In this way Persian (and, with Persian, Arabic) words came into current use, and, though the language remained Indo-Aryan in its grammar and essential characteristics, it soon became unintelligible to any one who had not at least a moderate acquaintance with the vocabulary of Iran. This extreme Persianization of Urdu was due rather to Hindu than to Persian influence.

Although Urdu literature was Mussulman in its origin, the Persian element was first introduced in excess by the pliant Hindu officials employed in the Mogul administration, and acquainted with Persian, rather than by Persians and Persianized Moguls, who for many centuries used only their own languages for literary purposes. Prose Urdu literature took its Sir C. J. Lyall, op. cit. p. 9.