THE NEW SCHAFF-HERZOG
hunters pursued the chase there is little information. Hunting-dogs are never mentioned in the Old Testament, but Josephus speaks of their use as though it were an old custom (Ant. IV., viii. 9). Bow and arrow were the usual weapons of the chase (Gen. xxvii. 3; Isa. vii. 24); the ordinary weapons, spear and sword, served also in contests with wild beasts (Job xli. 2G). The shepherd relied upon the use of slings (I Sam. xvii. 40) and club (Job xli. 26). Bird-catching, especially, was carried on by means of different kinds of nets (Prov. i. 17; Jer. v. 26; Hos. vii. 12; Amos iii. 5). Tame partridges used as decoys in hunting partridges are mentioned by Sirach (xi. 30); from the Romans the Hebrews learned the art of falconry. (I. Benzingeh.)
Bibliography: Benzinger, Archaologie, pp. 204-205; Nowack, Archaologie, i. 221-222; DB, ii. 437-438; EB, iii. 3396, iv. 5248-49; JE, vi. 504; the articles on the different animals and birds in the Bible dictionaries.
HUNTINGDON, SELINA HASTINGS, COUNTESS
OF: English religious leader and founder of the Calvinistic Methodists known as the Countess of Huntingdon's Connexion; b. at Stanton Harold, an estate near Ashby-de-la-Zouch, Leicestershire, Aug. 24, 1707; d. in London June 17, 1791. She was the daughter of Washington Shirley, second Earl Ferrers. In 1728 she married Theophilus Hastings, ninth earl of Huntingdon, and took up her residence with him at Donington Park, Leicestershire. Converted through the influence of her sister-in-law, Lady Margaret Hastings, who afterward married Benjamin Ingham (q.v.), she allied herself with the Methodists, attended constantly the meetings held by the Wesleys in Fetter Lane, and joined the first Methodist society formed there in 1739. After the death of two of her sons in 1743 and of her husband in 1746 she devoted herself uninterruptedly to the advancement of Methodism. Her social position enabled her to be the chief means of introducing the new movement into aristocratic circles. In 1747 she made George Whitefield one of her chaplains and threw open her London house for religious services. Here Whitefield frequently preached to audiences that included such men as Chesterfield, Walpole, and Bolingbroke. Lady Huntingdon built, or acquired, numerous chapels in various parts of England and filled them with her domestic chaplains. In 1768 she founded at Trevecca, South Wales, a special seminary for the training of her chaplains. To reach upper classes she chose as her strongholds such places as Bath, Tunbridge, and London. She had been under the impression that as a peeress she had a right to employ as many chaplains as she pleased; but in 1779 an adverse decision of the consistorial court of London compelled her to take shelter under the Toleration Act. She and her ministers were thus placed in the position of dissenters, and her chapels were registered as dissenting places of worship. At this time several of her chaplains, including William Romaine, Henry Venn, and John Berridge, withdrew from the Connexion. When the breach occurred between Wesley and Whitefield, Lady Huntingdon sided with Whitefield, and at his death became sole trustee of his institutions in Georgia. To perpetuate her work after her death she organized her chapels into an
association in 1790, and at her death bequeathed them, together with her seminary, to trustees. Her interests were not confined to her " connexion," and her influence was wider than the bounds of Methodism. See Methodists.
Bibliography: The Life and Times of Selina, Countess of Huntingdon, 2 vols., London, 1844; Mrs. H. C. Knight, Lady Huntingdon and her Friends, New York, 1853; A. H. New The Coronet and the Cross, or Memorials of Selina, Countess of Huntingdon, London, 1857; J. H. Newman, Essays Critical and Historical, xi, 386-424, ib., 1873 (reviews the first book named above); Henrietta Keddie, The Countess of Huntingdon and her Circle, Cincinnati, 1907; DNB, xxv. 133-135, and the lives of George Whitefield, John and Charles Wesley, John William Fletcher, and Rowland Hill.
HUNTINGTON, FREDERIC DAN: Protestant Episcopal bishop of Central New York; b. at Hadley, Mass., May 28, 1819; d. there July 11, 1904. He was educated at Amherst (A.B., 1839) and at Harvard Divinity School (1842). He was minister of the South Congregational Church (Unitarian), Boston, Mass. (1842-55), after which he was professor of Christian morals, as well as college preacher, at Harvard (1855-60). In 1860 he withdrew from Unitarianism and was ordered deacon in the Protestant Episcopal Church, being priested in 1861. He was rector of Emmanuel Church, Boston, which he had organized (1861-69), and in 1869 was consecrated bishop of Central New York. He lectured repeatedly at the Episcopal Divinity School, Cambridge, Mass., and the General Theological Seminary. Among his works mention may be made of his Lessons on the Parables of Our Saviour (Boston, 1856); Sermons for the People (1856); Christian. Believing and Living (sermons; 1860); Divine Aspects of Human Society (New York, 1860); Elim: or, Hymns of Holy Refreshment (Boston, 1865); Steps to a Living Faith (New York, 1870); Helps to a Holy Lent (1872); Christ and the World (1874); New Helps to a Holy Lent (1876) ; Christ in the Christian Year and in the Life of Man (1878); The Fitness of Christianity to Man (1878) ; Sermons on the Christian Year (2 vols., 1881), and Personal Religious Life in the Ministry and in Ministering Women
(1900).
Bibliography: A. S. Huntington, Memoir and Letters of F. D. Huntington, Boston, 1906.
HUNTINGTON, WILLIAM REED: Protestant Episcopalian; b. at Lowell, Mass., Sept. 20, 1838. He was educated at Harvard (A.B., 1859), where he was instructor in chemistry in 1859-60. He received his theological training privately, was ordered deacon in 1861, and priested in 1862. After being curate at Emmanuel Church, Boston, in 1S61- 62, he was rector of All Saints', Worcester, Mass., until 1883, when he became rector of Grace Church, New York City. He has been active in the cause of church unity and in the revival of the order of deaconesses, and was a protagonist in the movement to revise the liturgy, being secretary of the joint committee of the general convention for the enrichment and better adaptation to American needs of the Book of Common Prayer, while in 1S92 he was joint editor with S. Hart of the Standard Prayer Book. His writings include: The Church Idea: An Essay toward Unity (New York, 1870); Conditional Immortality (1878); Popular Miscon-