SCHILDESCHE.
HERMAN OF WIED : Archbishop (Herman V.) of Cologne; b. Jan. 14, 1477, fourth son of Count Frederick of Wied (32 m. s.e. of Cologne); d. at Wied Aug. 15, 1552. At the age of six he was given a benefice in the cathedral chapter of Cologne. In 1493 he was immatriculated under the law faculty in Cologne. In 1515 he was elected archbishop of Cologne. His intellectual attainments were not high, and, upon his own admission, he was more interested in his position as prince than as bishop. Originally he opposed Luther, but through the influence of Erasmus, Butzer, and Melanchthon, he became favorable to the Reformation and undertook certain ecclesiastical reforms in his archdiocese, thereby coming into conflict with the Curia and Popes Clement VII. and Paul III. After the recess of the Diet of Regensburg he called Butzer to his court and had him prepare a scheme for a reformation. This was accepted by the civil authorities, and by a part of the clergy; and the following Easter the communion was administered according to an Evangelical rite. Subsequently Herman summoned to his aid other Protestant theologians, including even Melanchthon. However, on the petition of the majority of the clergy, Charles V interfered. The archbishop was cited' to appear in Brussels and Rome, and a suit was brought against his adherents in the cathedral chapter. Herman turned to the Schmalkald League for support, but in vain. In April, 1546, he was excommunicated by the pope; and in Jan., 1547, the secular estates of Cologne were compelled by imperial commissioners to pay homage to Count Adolf of Schaumburg, hitherto the coadjutor, as their new master. By his unwillingness to agree to the Interim, Herman came into many a difficult position; but all threats and dangers were unable to shake his faith.
K. Varrentrapp.
Bibliography: The sources and older literature are indicated in C. Varrentrapp, Hermann von Wied und sein Reformationsversuch in Koln, Leipsic, 1878, and ^ ZKG, xx (1899), 37 sqq.; A. Hasenclever, Die Pohhk der Schmalkaldener vor Ausbruch des schmalkaldischen Kriegs, vol.
Hermann Hermeneutics
THE NEW SCHAFF-HERZOG
xxiv. of E. Bbering's Historische Studien, Berlin, 1901; idem, in Zeitschrift des Berg. Geschichtsvereins, vol. xxv.; G. Wolf, --1ms Kurkoln im 16. Jahrhundert, pp. 28 sqq., Berlin, 1905.
HERMANN, NIKOLAUS: German Evangelical hymn-writer and composer; b. at Altdorf (13 m. e.s.e. of Nuremberg) near the end of the fifteenth century; d. at Joachimsthal (14 m. n.n.e. of Elbogen in Bohemia) May 3, 1561. Shortly after 1516 he became a teacher in the Latin school of the mining town of Joachimsthal. Upon his inquiring whether he should leave his place on account of religious differences, Luther encouraged him to stay. He soon found a strong supporter and friend in the rector of the school, later pastor of the town, Johann Mathesius. Troubled with gout, he was compelled to resign his office, and enjoyed his freedom, which he spent in composing hymns. These, his main work, are found in two probably incomplete collections: Sonntags-Evangelien (Wittenberg, 1560) and Historien von der Sindfludt, etc. (1562). For the matter of his hymns he is dependent on Mathesius, but surpasses him in the form. Judged not by a general standard but with due regard to his uncultivated sense of beauty and the imperfect poetical development of the period, Hermann deserves a place of honor among religious singers. Many of his hymns seem dry rimed prose, as mere mechanical counting of syllables, unpleasantly rude. But his thorough devotion to God, in the spirit of the Bible and the Reformers, his touching simplicity and fervor, his simple sweetness, his deep feeling, his rustic naturalness, not without a touch of humor — all these things compensate in large measure for his defects. He closes the first period of Evangelical religious poetry, whose characteristic expression is the hymn of faith and confession; he paves the way for the didactic and personal, in which he found many followers inferior to himself. His Christmas hymn, " Lobt Gott, ihr Christen, alle gleich" ("Let all together praise our God "), strikes so happily the true note that it remains the purest and heartiest expression of the Christmas joy. Very popular is also his funeral hymn " Wenn mein Sttindlein vorhanden ist " (" When my last hour is close at hand "). The bridal song, " Hiefur, hieflir, vor eines frommen Breutgams Thtir " (" Come forth, come forth, unto a happy bridegroom's door "), is not yet forgotten in the Erzgebirge. He is most happy in his rimes for children. Intimately connected with his duty of precentor is his Latin metrical work for liturgical use. In the Joachimsthal, Latin had been retained as the language of public worship, together with the accentus ecclesiastic!, the musical arrangement for the recital of the lessons. The most remarkable thing in the Joachimsthal liturgy, though not unprecedented, is the retention of the very ancient form of the " prose " in harmony with the contents of the liturgical gospels. These " proses " alone afford an opportunity to know Hermann as Latin rimer, and give evidence also of his skill in calligraphy. Like many people in those days, Hermann was at once a poet and composer. He also gave a new importance to the chorale, based on the Gregorian
plain-chant sung in unison, and composed in this line himself. It is true that he had no training in technique — he tries nothing more than unpretending two-part songs — and was only a simple leader of popular melody. But his tunes have a childlike, joyous, lovely, always elegant expression, and are easily intelligible. Some may be reckoned among the best of their class, and are still in use, such as " Erschienen ist der herrlicheTag " (" The day hath dawned — the day of days ")• Five of his other hymns have been translated and sung in Englishand the melody known as "St. George's, old" is by him. Georg Loesche.
Bibliography: J. C. Wetzel, Hymnopoeographia, i. 413, Nuremberg, 1719; J. Miitzell, Geistliche Lieder der evangelischen Kirche, pp. 401-449, Berlin, 1855; P. Wackernagel, Bibliographic zur Geschichte des deutschen Kirchenliedes pp. 303-306, 322-324, Frankfort, 1855; G. Loesche, Zur Agenda von Joachimsthal, pp. 163-170, "Siona," 1892; idem, Nikolaus Hermann. Ein Mandat, 0 Jesu Christi, 1908; ADB, xii. 186; Julian, Hymnology, 513-514.
HERMANN VON DER HARDT. See Hardt, Hermann von der.
HERMANNSBURG MISSION. See Harms, Georg Ludwig Detlev Theodor.
HERMAS : The name assigned by tradition to the author of a book highly regarded in the early Church and frequently included in the New " The Testament, commonly known as " The Shepherd." Shepherd," no doubt from the appear- Manu- ance and title assumed by the angel scripts and who communicates a part of the rev- Versions, elations contained in it. According to the received division, the work includes five " Visions," twelve " Mandates," and ten " Similitudes." The complete work is not now extant in the original Greek, but the manuscript material has been notably increased in recent years. There are three defective manuscripts of the Greek: the " Shepherd " stood originally at the end of the Codex Sinaiticus (see Bible Text, II., 1, § 2), where all beyond Mand. IV., iii. 6 has been lost; of the Codex Athous - Lipsiensis a Greek, Constantine Simonides, stole three leaves (5, 6, 9) from Mount Athos and sold them in Leipsic with a forged copy of the rest in 1855, and leaves 1-4, 7, 9 were afterward found at Athos extending only to Sim. ix. 30; a papyrus from the Fayyum, now in Berlin, contains two small and much mutilated sections, Sim. ii. 7-9 and iv. 2-5. Of translations, the Latin Vulgata exists in numerous manuscripts (first published by Faber Stapulensis, Paris, 1513). Another Latin one, the Palatina, is found in one manuscript. There is also an Ethiopic version discovered by D'Abbadie and published in 1860, based on a text akin to the Sinaiticus. The older editions, relying wholly on the Vulgata, are worthless. Hilgenfeld was the first to publish a really critical edition.
The book is a series of visions, with their interpretation, all intended to call Hernias, and through him the Church, to repentance. The time for this is limited, and will end with the completion of the building of " the Tower " (the Church). God has caused the work to cease for a time, that men may come to repentance; but the pause will not last