הין, a liquid measure, as of oil, or of wine, Exodus xxix, 40; xxx, 24; Lev. xxiii. According to Josephus, it contained two Attic _congii_, and was therefore the sixth part of an ephah. He says that they offered with an ox half a hin of oil; in English measure, six pints, twenty-five thousand five hundred and ninety-eight solid inches. With a ram they offered the third part of a hin, or three pints, ten thousand four hundred and sixty-nine solid inches: with a lamb, the fourth part of a hin, or two pints, fifteen thousand and seventy-one solid inches.
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HINCKLEY, a market-town of England, county of Leicester, is situated 13 miles S. W. of Leicester, on a branch line between that town and Nuneaton, which connects the London and North-Western and the Midland railways. The principal buildings are the church of St Mary, a Gothic structure lately restored, with tower and spire 120 feet high; the town-hall; the priestshouse and Roman Catholic academy named St Peter’s Priory; and the union poorhouse, erected in 1838, with accommodation for 400 inmates. There are a grammar school, a national school, and board schools. Hinckley is the centre of the stockingweaving district, and its speciality is circular hose. It also possesses breweries, brick and tile works, and lime works. There are several mineral springs in the neighbourhood, and at one of these baths have been erected. The population in 1871 was 6902.
Hinckley was created a barony soon after the Conquest, when it was held by Hugh de Grentismenil, who erected a castle, the ditch of which is still traceable, and also founded a priory of Benedictine monks. Originally the town had the privileges of a borough, but these were annulled by Edward IV. Mention is made of “Hinckley Fair” in the second part of Henry IV., act v. sc. 1.
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HINCMAR (c. 806-882), archbishop of Rheims from 845 to 882, a prominent figure in most of the theological and ecclesiastical struggles of his day, and perhaps the most vigorous and influential prelate France has ever produced, belonged to a noble West Frankish family, and was born about the year 806. Other forms of the name are Ingumar, Ingmar, and Igmar. His early education was received at the abbey of St Denis under Hilduin∙ (the author of Areopagitica), whom he followed to Corvey, Westphalia, when banished by Louis the Pious in 830 for having joined the party of Lothair. Returning about two years afterwards along with his superior to St Denis, of which he had become a canon, he resided partly there and partly at court, where he rapidly rose high in the royal favour. He was with Louis at the “Field of Falsehood” (Campus mendacii) in Alsace, and was one of the few· who remained faithful when the majority of the prelates and nobles went over to the other side. After the death of Louis (840), he equally gained the confidence of Charles the Bald, through whose influence, after he had successively held the abbacies of St Mary’s, of Compiègne, and of St Germer, he was in 845 elected to succeed the deposed Ebbo or Ebo in the archiépiscopal see of Rheims. Having exacted from Charles a full restitution of all the church property which had belonged to the diocese, and a further promise that it should never again be alienated, he at once entered on the duties of his office, and took a leading part in the council of Meaux (C. Meldense), the reforming decrees of which so strongly roused the opposition of the king. Some attempt having been made to revive the claims of Ebo, Hincmar’s title to the archbishopric was confirmed by a synod of French bishops at Paris, and ...ultimately settled by Leo IV.’s transmission of the pallium in 847. Apart from the ordinary affairs of his diocese, which included the completion and adornment of the cathedral begun by his predecessor, he now became deeply involved in the discussions which arose out of the predestinarianism of Gottschalk (see Gottschalk), whom Hrabanus Maurus at the synod of Mainz (848) had caused to be relegated to Hincmar as his metropolitan. At a synod held at Quierzy on the Oise (Carisiacum), in the diocese of Soissons, in 849, Hincmar had united with Wenilo of Sens and other prelates in condemning the refractory monk to degradation, scourging, and imprisonment; but in a short refutation of the “predestinarian heresy,” which he himself shortly afterwards wrote and circulated, he so failed to do justice to the orthodox faith as to elicit the censure of Ratramnus of Corvey, who was afterwards supported by Prudentius of Troyes, Lupus of Ferrières, and a large Augustinian party (850). Hincmar now summoned the dialectic skill of John Scotus Erigena to his aid, and the controversy became general. Another synod held at Quierzy in 853 passed the four “Capitula Carisiaca,” which in substance taught that there is but one divine predestination; that free will, lost by the fall, is restored by the preventing and assisting grace of Christ; that God wills generally that all men should be saved; and that the blood of Christ was shed for all. These were answered by the six canons of the (Lotharingiah) synod of Valence, which elicited from Hincmar, two years afterwards, the De Praedestinatione Dei et Libero Arbitrio Libri tres, of which all that is now extant is the prefatory letter to the king. By the synod of Langres (S. Lingonensis, 859), however, the articles of Valence were confirmed,—a decision which was afterwards supported by the general synod held at Savona or Savon-nières, otherwise known ’ as the Concilium Tullense (859). Hincmar now published the Posterior de Praedestinatione Dei et Libero Arbitrio Dissertatio, but without influencing the voice of the church; nor was he more successful in his controversy with Gottschalk on the Trinity, his Collectio ex Sanctis Scripturis et Orthodoxorum Dictis against the phrase “Trina Deitas” having been totally disregarded; he had, however, the satisfaction of preventing the release of Gottschalk, who died in prison in 863. While these speculative controversies were doubtfully raging, Hincmar found scope for his greater practical talent in the events which followed the death of the emperor Lothair in 855, and which chiefly resulted in the strengthening of clerical ascendency. Having saved Charles from the hands of his own nobles and of the Germans, the great metropolitan was in a position at last to say, “If kings rule after God’s will, they are subject to none; if they be great sinners then is their judgment in the hands of the bishops.” In 860 began the divorce suit in which the interests of Thietberga, the oppressed queen of Lothair II., were involved; and here, undoubtedly, the whole weight of Hincmar ’ s influence was thrown into the scale of morality and right. His contribution to the discussion is still extant in the treatise De Divortio Lotarii et Teutbergαs Reginae (860). While this controversy still remained unsettled, Hincmar became involved in a struggle with the pope (Nicholas I.), which is of very considerable historical importance from the part which was played in it by the newly introduced “Isidorian” decretals, and from the effect which it had in limiting the rights of metropolitans. Rothad, bishop of Soissons, having been deposed for acts of insubordination and violations of duty at a synod of Soissons presided over by Hincmar in 863, had appealed to Rome; the appeal had been sustained; and ultimately in 865 orders were given that the judgment of Hincmar should be reversed, and that his suffragan should be restored to his office. The decision, which, though not without murmuring and contentions, was acquiesced in by Hincmar, was an important step in the development of the hierarchical monarchy of Rome. Hincmar was somewhat more successful when he found himself in opposition to the successor of Nicholas, Adrian II. This pope, who highly disapproved of the action of the archbishop in crowning Charles as the successor of King Lothair of Lorraine in 869, had fulminated threats of excommunication against all who had been concerned in that action; Hincmar replied that the Roman see had no right to interfere in such a matter, and that the impending ban would have no validity; and the actual result was that, notwithstanding alike the protest of the emperor and the prohibition of the pope, Charles the Bald and Louis the German quietly divided the dominions of their nephew. Again, when Hincmar of Laon, his nephew and suffragan, had defied his authority and appealed to the pope, a long controversy resulted in the appellant’s being imprisoned, degraded, and sentenced to the loss of his eyes (871). Of the remaining years of Hincmar’s life few incidents are recorded; in 882 he was compelled by Norman invasion to transfer his see to Epernay, where in the same year he died.
The works of Hincmar, which include, besides these already mentioned, a variety of capitula and other occasional pieces, were first edited by Sirmond in 2 vols. fol. (1645). They are reprinted in Migne’s Cursus Pair. Cοmρ. The Annales Bertiniani from 861 to 882 are also by Hincmar. See Gess, Merkwürdigkeiten aus dem Leben und Schriften Hincmars (1806); Prichard, The Life and Times of Hincmar (1849); and Noorden, Hincmar, Erzbischof von Rheims (1863).
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אילה, Gen. xlix, 21; 2 Sam. xxii, 34; Job xxxix, 1; Psalm xviii, 33; xxix, 9; Prov. v, 19; Cant. ii, 7; iii, 5; Jer. xiv, 5; Hab. iii, 19; the mate or female of the stag. It is a lovely creature, and of an elegant shape. It is noted for its swiftness and the sureness of its step as it jumps among the rocks. David and Habakkuk both allude to this character of the hind. “The Lord maketh my feet like hinds’ feet, and causeth me to stand on the high places,” Psalm xviii, 33; Hab. iii, 19. The circumstance of their standing on the high places or mountains is applied to these animals by Xenophon. Our translators make Jacob, prophesying of the tribe of Naphtali, say, “Naphtali is a hind let loose: he giveth goodly words,” Gen. xlix, 21. There is a difficulty and incoherence here which the learned Bochart removes by altering a little the punctuation of the original; and it then reads, “Naphtali is a spreading tree, shooting forth beautiful branches.” This, indeed, renders the simile uniform; but another critic has remarked that “the allusion to a tree seems to be purposely reserved by the venerable patriarch for his son Joseph, who is compared to the boughs of a tree; and the repetition of the idea in reference to Naphtali is every way unlikely. Beside,” he adds, “the word rendered ‘let loose,’ imports an active motion, not like that of the branches of a tree, which, however freely they wave, are yet attached to the parent stock; but an emission, a dismission, or sending forth to a distance: in the present case, a roaming, roaming at liberty. The verb ‘he giveth’ may denote shooting forth. It is used of production, as of the earth, which shoots forth, yields, its increase, Lev. xxvi, 4. The word rendered ‘goodly’ signifies _noble_, _grand_, ..._majestic_; and the noun translated ‘words’ radically signifies _divergences_, what is spread forth.” For these reasons he proposes to read the passage, “Naphtali is a deer roaming at liberty; he shooteth forth spreading branches,” or “majestic antlers.” Here the distinction of imagery is preserved, and the fecundity of the tribe and the fertility of their lot intimated. In our version of Psalm xxix, 9, we read, “The voice of the Lord maketh the hinds to calve, and discovereth the forests.” Mr. Merrick, in an ingenious note on the place, attempts to justify the rendering; but Bishop Lowth, in his “Lectures on the Sacred Poetry of the Hebrews,” observes that this agrees very little with the rest of the imagery, either in nature or dignity; and that he does not feel himself persuaded, even by the reasonings of the learned Bochart on this subject: whereas the oak, struck with lightning, admirably agrees with the context. The Syriac seems, for אילות, _hinds_, to have read אלות, _oaks_, or rather, perhaps, _terebinths_. The passage may be thus versified:-- “Hark! his voice in thunder breaks, And the lofty mountain quakes; Mighty trees the tempests tear, And lay the spreading forests bare!”
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HINDLEY, a manufacturing town of Lancashire, is situated on the Lancashire and Yorkshire railway, 3 miles south-east of Wigan. Cotton-spinning and the manufacture of cotton goods are the principal industries, and there are extensive coal-mines in the neighbourhood. Hindley possesses a grammar school, and among its places of worship may be mentioned the old parish church, and St Peter’s church, erected in 1864 in the First Pointed style. 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. The population in 1871 was 10,627.
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HINDOL, one of the tributary states of Orissa, India, situated between 20° 29' 30" and 20° 49' 30" N. lat., and between 85° 8' 35" and 85° 31' 15" E. long. It is surrounded on all sides by native states, being bounded on the N. and E. by Dhenkânal, on the S. by Barambâ and Narsinhpur, and on the W. by Angul. Area, 312 square miles; population (1872), 28,025 (Hindus, 23,345; Mahometans, 122; and “others,” 4558). The Cuttack and Sambalpur highroad runs through the state. Only five villages contain upwards of 100 houses. Hindol consisted originally of three or four petty states, completely buried in jungle, and ruled by separate chiefs, till two Marhattâ brothers, belonging to the family of the Kimidi Râjâ in Madras, drove them out, and formed their territories into one principality. The present chief maintains a military force of 83 men, and a police force 133 strong. His estimated annual revenue is returned at .£2082; tribute, £55.
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