HALLOCK, JOSEPH NEWTON: Congregation alist; b. at Franklinville (now Laurel), N. Y., July 4, 1834. He was educated at Yale (A.B., 1857) and at Yale Divinity School, which he left in 1859 at the end of the middle year. He then taught school on Long Island until 1865 when he became a book publisher in New York City. Since 1880 he has been editor-in-chief of The Christian Work and Evangelist, with which he has been associated edi- torially since 1876, In 1897 he declined the prof-

fered presidency of Westminster University, Denver, Col. He has written: The Christian Life (New York, 1890); Family Worship (1892); What is Heresy t (1894); Mormonism (1896); and Life of D. L. Moody (1900).

HALLOCK, WILLIAM ALLEN: American editor and author; b. at Plainfield, Mass., June 2, 1794; d. in New York City, Oct. 2, 1880. He was grad uated at Williams in 1819, and at Andover Theo logical Seminary in 1822. In the latter year he became agent for the New England Tract Society. In 1825 he took a prominent part in organizing the American Tract Society and became its first corre sponding secretary, a position which he filled till 1870. Under his care the publications of the so ciety increased greatly in number and usefulness. He edited The American Messenger for forty years, and The Child's Paper for twenty-five years. His publications include a Memoir of Harlan Page (New York, 1835); Life and Labors of the Rev. Justin Edwards (1856); and a number of tracts. Three of these, The Only Son, The Mountain Miller, and The Mother's Last Prayer, together reached a cir culation of over a million copies.

Bibliography: Mrs. H. C. Knight, Memorial of Rev. W. A. Hallock, Boston, 1884.

HAM. See Noah; Table of the Nations.

HAMANN, ha'mdn, JOHANN GEORG: German author, called the "Magician of the North," one of the pioneers in the transition from the eighteenth to the nineteenth century; b. at Königsberg Aug. 27,1730; d. at Münster June 21,1788. He received a many-sided but desultory and deficient education, and in 1746 entered the University of Königsberg, but on account of a defect of speech gave up the study of theology, devoting himself to philosophy, antiquities, critical investigations, and belles-lettres. He then became tutor in a private family and entered into friendship with Johann Christoph Berens, the son of a rich merchant in Riga. Under his influence he studied economics and gained such knowledge of commercial affairs that he was sent with an important secret mission to London. Here he fell in with bad company and lost his money. In his destitution he turned to the Bible and was converted. After fourteen months he went back to Riga, where he was kindly received by the family of Berens, and in 1759 he returned to Königsberg to nurse his sick father. During this period his studies were of astonishing comprehensiveness. Above all he devoted himself to the Bible and Luther's works. Penetrated by the conviction of the high importance of classical antiquity, he strove to master its whole literary tradition and to grasp its leading ideas. He also studied Oriental and modern literature, thus acquiring the most comprehensive knowledge of literature in general of all his contemporaries. After the death of his father in 1766 Kant obtained employment for him in the excise office, which he exchanged in 1777 for an unremunerative office in the custom-house. His life was full of hardships and embarrassments as he was always in financial difficulties and burdened with domestic troubles. His latter days were brightened by the friendship of F. H. Jakobi, with whom he lived during the

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last year of his life, and by that of Franz Buchholz of Wellbergen in Westphalia, who gave a consid erable fund for the education of Hamann's children. In 1784 the Princess Galitzin was won for the positive faith of Christianity by his writings and also honored Hamann with her friendship.

Hamann's importance lies in the fact that after a dead orthodoxy he asserted the spontaneity of a personal religious spirit and, after the subjectiv ity of Pietism, pointed to the universally human. The real essence of his spiritual tendency is to be found in the Christianity of Luther, as expressed in his personal life of faith and in his works, especially in his catechisms and in the prefaces to the Epistle to the Romans and to the Psalms. Three periods in his literary activity may be distinguished-first his period of storm and stress (1759-64), in which he was confronted chiefly with classical and esthetical subjects. In the second period (1772-76) he occupied himself chiefly with the philosophy of language. The third period (1779-86) was the glorification of Evangelical Christianity as the religion of the facts of revelation and the gifts of grace. His principal works (all of few pages) are: Sokratische Denkloiirdigkeiten (1759) and its apolo getico-satirical postlude Wolken (1761), a combi nation of skepticism and childlike faith; Kleeblatt hellenistischer Briefs (1761); Esthetics in nuce (1761); Kreuzzuge des Philologen (1762); EaSai d la mosaique (1762); Des Bitters von Roaenkreuz letzte Willensmeinung über den gottlichen und menaeh lichen Ursprung der Sprache (1772); Philologische Einfdlleund ZweifelilibereineakademischePreisschrift (1772); Beilage zu den. Denkwurdigkeiten des Seli gen Sokratea (1773); goyVl,rag (1779); Metakritik über den Puriamum der reinen Vernunft (1781?), against the rationalism of Kant. His most mature theological work is Golgatha and Scheblimini [Pa. ex. 1], Erniedrigung urul Erhohung, Christentum and Luthedum (1784), which was directed against Moses Mendelssohn's Jerusalem oder religiose Macht and Judentum (1783). F. Rothe edited Hamann's Sdmmtliche Schriften (8 vols., Berlin, 1821-43).

(F. Arnold.)

Bibliography: F. Schlegel, in Deutsches Museum iii (1813), 33-52; C. H. Gildemeister J. G. Hamanm . . . Leben and S ehri/ten, 3 vols., Gotha, 1857; idem Hamann-Studien, ib. 1873; R. Rocholl, Johann Georg Hamann, Han over, 1869; A. Bramel, Johann Georg Hamann, Berlin, 1870; J. Disaelhoff, Wepweieer zu J. G. Hamann, Elber feld, 1871; G. Poel, Johann Georg Hamann, 2 parts, Hamburg, 1874-76; J. Clamsen, Johann Georg Hamanns Leben and Werke, 3 vols., Gütersloh, 1878-79; G. C. B. Punier, Geschichte der chriallichen Religionephilosophie, i. 451-461, Brunswick, 1880; J. Minor, J. G. Hamann in seiner Bo deutung far die Sturm- and Dranpperiode, Frankfort, 1881; R. Gran. Hamann& Stellung zu Religion and C hristentum, Gütersloh, 1888; Lettau, in Miaeilungen der Comsnius Gesallechaft, ii (1893), 201-213.