THE NEW SCHAFF-HERZOG
attractiveness of presentation which, in connection with its undoubted orthodoxy, rendered it a popular text-book, not only at Tubingen where it was used throughout the seventeenth century, but in the Swedish universities where it was made the official text-book in 1612. Still more admired by Hafenreffer's contemporaries was his T cm-plum Ezcchielis (1613), a commentary on Ezechiel xlxlviii., with a detailed description of the temple at Jerusalem accompanied by meditations on the principal features of the Christian religion and learned dissertations on the coinage, weights, and measures of the Old Testament.
(Johannes Kunze.)
Bibliography: Sources for a life are the Leichenrede by L. Osiander, Tubingen, 1620, and the Amicitice monumentum of T. Lansius, ib. 1620. On his writings consult: W Gass, Geschichte der protestantischen Dogmatik, i. 250, Berlin, 1S54; G. Frank, Geschichte der protestantischen Theologie, i. 250. On his part in the Tiibingen-Giessen controversy consult J. G. Walch, Religionsstreitigkeiten der lutherischen Kirche, iv. 560-561, 5 vols., Jena, 1733-36.
HAGAR, he'gar: The bondservant of Sarah whom she gave to Abraham as a concubine. Hagar is mentioned in three places in the Old Testament (Gen. xvi., xxi. 9 sqq., xxv. 12), containing narratives by J, E. and P. P gives only the outline, as is his custom. J narrates that Sarah, who was barren, gave her Egyptian slave Hagar to Abraham that he might have children by her and so remove the reproach of being childless. Hagar, becoming pregnant, despised her mistress, was humiliated by her, and fled to the desert in the south, where an angel met her by whose command she returned; she then became the mother of Ishmael, the ancestor of the Ishmaelites (Gen. xvi.). According to E, it was Ishmael himself who, after the birth of Isaac, aroused Sarah's anger. Both J and E trace the origin of the Bedouins to Ishmael and from a partly Egyptian stock. Possibly the Hebrew tradition has mistaken the earlier form and has confused the North Arabian Muzri with Mizraim, the name for Egypt (see Assyria, VI., 2, § 1). The name Hagar meaning "flight" (cf. the Arabic hajirah), has an etymological bearing upon the story, which seems to have risen at a time when the Arabs had the place Lahai-roi in their possession. The Bedouins still point out a spring near a rockdwelling on the caravan route from Beersheba to Egypt as Hagar's spring, and Jerome knew of such a spring in that neighborhood. The later Arabic tradition makes Hagar Abraham's wife and makes her have the vision of the angel in Mecca, where her grave is shown. In the New Testament Paul uses Hagar allegorically to express the old Sinaitic covenant of the law (Gal. iv. 21 sqq.). (R. Kittel.)
Bibliography: E. Renan, Hist, of Israel, i. 81, London, 1x98; the Commentaries on Genesis, particularly that by Dillmann, p. 315, Leipsic, 1892, Eng. transl., Edinburgh, 1*97; H. Winckler, in M itiheilungen der vorderasiatischen Gesellschnft, 1896, pp. 1 sqq.; Tuch, in ZDMG, i. 175- 176; Robinson, Researches, vol. i.; DB, ii. 277-278; EB, ii. 1933-34; JE, vi. 138-139.
HAGARENES, he'gar-mz, HAGARITES, he'garaits (R.V., Hagrites): A Bedouin stock of North Arabia. According to I Chron. v. 18 sqq. they were in Saul's time defeated by the Reubenites, and according to verse 22 by the three trans-Jordanic
tribes, which occupied their territory. I Chron. xxvii. 31 makes a Hagrite the keeper of David's flocks while an Ishmaelite is keeper of his camels. Hagrites and Ishmaelites are associated in Ps. lxxxiii. 6. From these items it appears that they were Bedouins like the Ishmaelites, but not of the same stock, while their home was in the Syrian and North Arabian desert. In spite of the similarity in name, they are not to be connected with Hagar, since the region allotted to her descendants was the region of Beersheba, where the Hagrites are not found. This people is mentioned by both Strabo and Ptolemy. (R. Kittel.)
Bibliography: T. K. Cheyne, Book of Psalms, p. 233, London, 1888; idem, Origin of Psalter, p. 97, ib. 1891; E. Glaser, Skizze der Geschichte und Geographie Arahiens, ii. 402-407, Berlin, 1890; DB, ii. 281-282; EB, 1933-34; and the Hebrew lexicons, s.v.
HAGEN, JOHANN. See Bursfelde, Congregation of.
HAGENAU, CONFERENCE OF: An assembly summoned by Charles V in 1540 for the discussion of questions at issue between the Catholic and Protestant princes of Germany. The preliminary negotiations were prolonged through the efforts of the emperor to have himself recognized as arbitrator at the disputation, while the Schmalkaldic princes, through Melanchthon as their mouthpiece, demanded that the debate be prosecuted and the decision rendered only according to the Scriptures. The conference was called for the sixth of June at Speyer, whither the emperor sent his brother Ferdinand as his representative. By the latter part of May the Catholic delegates were assembled at Speyer but owing to the ravages of the plague in that city the sittings were removed to Hagenau. The papal interests were represented by the legate Cardinal Cervino, who, however, remained with the emperor in the Netherlands, and only Morone accompanied Ferdinand to Hagenau. His instructions were to enter into no binding agreements, to abstain from participating in the public disputations, and to content himself with rendering aid to the Catholic party by advice; in case the conference should arrive at the discussion of vital issues other legates would be sent, and if affairs took a turn hostile to the interests of the Curia he was to leave the city. On June 12, Ferdinand was first in a position to open negotiations with the Catholic representatives, to whom he complained of the perverse obstinacy of the Protestants and extended assurances that the outcome of the conference should leave the Catholic faith unimpaired. Of the Protestant theologians who now made their appearance the most prominent were Cruciger, Myconius, Butzer, Link, Capita, Osiander, and Pistorius; Melanchthon was ill at Weimar and Luther, who wished to go in his place, was not permitted to attend out of regard for his safety. Cochlaeus, Eck, Faber, and Nausea were the leading exponents of the Catholic position. The latter attempted to lay down as a basis for negotiations that the articles debated at Augsburg be regarded as definitely settled and that the discussion proceed with the articles not yet considered. In this sense Eck and Cochlteus submitted a progrrm to the conference. The Protestants, how-