THE NEW SOHAFF-HERZOG
according to him, a certainty; but that we can have any knowledge of the fact is by him denied. Reid had maintained the existence of the Supreme Being as a necessary truth; and Hamilton affirms that the divine existence is at least a natural inference; but he nevertheless holds that the Deity can not be known by us. This is with him an application of the law of the conditioned — a conclusion inevitable under admission that all knowledge implies the relative, the antithesis of subject and object. This doctrine of ignorance was developed by H. L. Mansel, and eagerly embraced by the experientialists. J. S. Mill and Herbert Spencer. This gave an impulse to Agnosticism (q.v.), the influence of which must be largely credited to Kant, who reduced the a -priori to a form of mental procedure, and to Hamilton, who rejected Kant's view, yet regarded the absolute as incognizable. However, while insisting that " the infinite God can not by us, in the present limitation of our faculties, be comprehended or conceived," Hamilton adds that " faith — belief — is the organ by which we apprehend what is beyond our knowledge."
Hamilton's principal works are: Discussions on Philosophy and Literature, Education and University Reform (London, 1852), containing his articles published in the Edinburgh Review ; Notes and Dissertations, published with his edition of T. Reid's Works (2 vols., Edinburgh, 1846-63); and his Lectures on Metaphysics and Logic (ed. H. L. Mansel and J. Veitch, 4 vols., 1859-60), of which an abridgment of the metaphysical portion (vols. i. and ii.) was edited by F. Bowen (Boston, 1870).
Bibliography: For the life consult: J. Veitch, Memoir of Sir William Hamilton, Edinburgh, 1869; idem, Sir William Hamilton, the Man and his Philosophy, ib. 1883; articles in St. Paul's Magazine, iv. 685, Eclectic Magazine, lxxiii. 570, and Living Age, ciii. 222; DNB, 224-232. On his philosophy consult: J. S. Mill, An Examination of Sir William Hamilton's Philosophy, 2 vols., London, 1878; T. S. Baynes, in Edinburgh Essays, pp. 241-300, London, 1857; H. Calderwood, The Philosophy of the Infinite, with special Reference to the Theories of Sir William Hamilton, Edinburgh, 1861; H. L. Mansel, The Philosophy of the Conditioned, London, 1866; J. McCosh, Scottish Philosophy, pp. 415-454, New York, 1875; G. S. Morris, British Thought and Thinkers, pp. 265-301, London, 1880; W S. H. Monck, Sir William Hamilton, ib. 1881.
HAMLIN, CYRUS: Congregationalist; b. atWaterford, Me., Jan. 5, 1811; d. at Portland, Me., Aug. 8, 1900. He was graduated from Bowdoin College (A.B., 1834) and at Bangor Theological Seminary (1837). In the following year he went to Turkey under the auspices of the American Board of Commissioners for Foreign Missions, and in 1840 opened Bebek Seminary on the shores of the Bosphorus, which he successfully conducted for twenty years, also finding an opportunity to aid the Protestant Armenians of Constantinople during the Crimean War. In 1860 he resigned from all relations with the American Board because of his theories on vernacular education, and founded Robert College, Constantinople, finally securing an imperial irade placing the institution under the protection of the United States. After a successful presidency of the new college for sixteen years, he returned to the United States in 1876 as professor of dogmatic theology in Bangor Theological Semi-
nary, a position which he retained until 1880, when he was chosen president of Middlebury College, Middlebury, Vt. In 1885 he resigned this office and retired to private life. He wrote Among the Turks (New York, 1877) and the autobiographic My Life and Times (Boston, 1893), as well as numerous sermons, lectures, reviews, and similar brief contributions.
HAMMOND, CHARLES EDWARD: Church of England; b. at Bath (12 m. e.s.e. of Bristol), Somersetshire, Jan. 24, 1837. He was educated at Exeter College, Oxford (B.A., 1858), where he was fellow in 1859-73, tutor in 1861-73, and bursar and lecturer in 1873-82. He was ordained priest in 1862, and was chaplain of the Oxford Female Penitentiary from 1870 to 1882. From 1882 to 1887 he was rector of Wootton, Northamptonshire, and since 1887 has been vicar of Menheniot, Cornwall. He was likewise rural dean of East from 1889 to 1890 and from 1893 to 1899, and has been honorary canon of Truro since 1S93, examining chaplain to the bishop since 1903, and proctor in convocation for the diocese of Truro since 1905. He has written: Outlines of Textual Criticism applied to the New Testament (Oxford, 1872); Liturgies, Eastern and Western (1878); and The Ancient Liturgy of Antioch, and other Liturgical Fragments (an appendix to the preceding volume; 1879).
HAMMOND, EDWARD PAYSON: Evangelist; b. at Ellington, Conn., Sept. 1, 1831. He was educated at Williams College (A.B., 1858), Union Theological Seminary (1858-59), and the Free Church College, Edinburgh, where he completed his education in 1861. In 1862 he was ordained to the Presbyterian ministry, and since that time has devoted himself to Evangelistic work, particularly among the young, in the United States and Great Britain. He has written, among other works: Child's Guide to Heaven (Boston, 1863); The Better Life and How to Find it (1869); Jesus the Lamb of God (1872); The Conversion of Children (New York, 1878); Roger's Travels (1887); and Early Conversion (1901).
HAMMOND, HENRY: English Biblical critic; b. at Chertsey (19 m. w.s.w. of London), Surrey, Aug. 18, 1605; d. at Westwood (6 m. n. of Worcester), Worcestershire, Apr. 25, 1660. He was educated at Eton and at Magdalen College, Oxford (B.A., 1622; M.A., 1625; B.D., 1634; D.D., 1639), was elected a fellow of his college in 1625, and was presented with the living of Penshurst, Kent, in 1633. In 1640 he became a member of convocation, and in 1643 archdeacon of Chichester and a nominal member of the Westminster Assembly. The same year he helped to raise a troop of cavalry for the king's service, and when a reward of £100 was offered for his arrest, left Penshurst for Oxford, where he devoted himself to study. He was chaplain to the royal commissioners at the conference at Uxbridge (Jan. 30, 1645), at which he held a dispute with Richard Vives. A few months later he was made canon of Christ Church, Oxford, and chaplain to Charles I., and elected public orator of his university. He attended the king during his captivity until Christmas, 1647, when Charles was