1825, 8vo. 9. 'Christianity and Deism,' &c., Manchester, 1826, 8vo. Posthumous were: 10. Precious Stones,' &c., 1851,8vo. 11. Rise and Progress of the New Jerusalem Church,' &c., 1861,12mo (portrait; edited by E. Madeley). He translated Swedenborg's 'De Ultimo Judicio,' 1810, 8vo, and 'Coronis,' Manchester, 1811, 8vo. He was editor of successive periodical publications in the interests of his movement, the earliest being 'The New Jerusalem Magazine,' &c., 1790, 8vo; issued a catechism, 1820; drew up a 'Liturgy of the New Jerusalem Church,' ‍1827, 8vo, superseding Cowherd's of 1793; and published 'Minutes' of the general conferences, 1789, 8vo, and 1793, 8vo. His father, James Hindmarsh, published a Dictionary of Correspondencies,' &c., 1794, 12mo.

[Hindmarsh's Rise and Progress, 1861; White's Emanuel Swedenborg, 1867, i. 225 sq., ii. 598 sq.; Hindmarsh's edition of Bourignon's Light of the World, 1786, pp. 44 sq.; Priestley's Works, 1822, xxi. 44; Tyerman's Life of Wesley, 1871, iii. 236; Sutton's Lancashire Authors, 1876, p. 55.]

A. G.

HINDS, SAMUEL, D.D. (1793-1872), bishop of Norwich, son of Abel Hinds of Barbadoes, was born in Barbadoes in 1793, some members of his family having been among the earlier settlers and chief landed proprietors. Passing from a school near Bristol, in which from time to time were many young West Indians, he entered Queen's College, Oxford, in November 1811, and graduated B.A. 1815, M.A. 1818, and B.D. and D.D. 1831. In 1818 he gained the chancellor's prize for a Latin essay, and in 1822 he was admitted into holy orders. Early in life he was connected as a missionary with the Society for the Conversion of Negroes. He was for some time principal of Codrington College, Barbadoes; became in 1827 vice-principal of St. Alban Hall, Oxford, under Richard Whately, D.D., who had been his private tutor, and on Whately's elevation to the archbishopric of Dublin in 1831, Hinds was appointed his domestic chaplain. This office, however, he was obliged from ill-health to resign in 1833, when he returned to England. In 1834 he was presented to the vicarage of Yardley, Hertfordshire, which benefice he held with the rural deanery of the district until January 1843, when he was collated to the vicarage of the united parishes of Castleknock, Clonsilla, and Mullahidart, with the prebend of Castleknock in St. Patrick's Cathedral, in the diocese of Dublin. At the same time he again became one of Archbishop Whately's chaplains. In 1846 he was appointed first chaplain to the Earl of Bess

borough, lord-lieutenant of Ireland, and in the following year to the Earl of Clarendon, who had succeeded to the lord-lieutenancy. He resigned the benefice of Castleknock in September 1848, when he was presented by the crown to the deanery of Carlisle. In October 1849 he was raised to the bishopric of Norwich, on the death of Bishop Stanley, and he held it until 1857, when failing health induced him to resign.

Hinds was a man of learning, ability, and engaging character. In politics he was a moderate liberal, while he was one of the most 'advanced' school of thought on religious questions, especially during the last few years of his life. He died on 7 Feb. 1872, at Notting Hill, London. He married (1) a daughter of Abel Clinkett of Barbadoes, who died in 1834. He married a second time some years before his death.

Besides many separate sermons and pamphlets he was the author of the following: 1. 'Quam vim in moribus conformandis exhibeant rerumpublicarum subitæ mutationes: a prize essay in the University of Oxford,' Oxford, 1818 (private impression only). 2. 'History of the Rise and Early Progress of Christianity' (contributed originally to the Encyclopædia Metropolitana'), 2 vols., London, 1828; 2nd edit. 1846. 3. The Catechist's Manual and Family Lecturer,' Oxford, 1829; 2nd edit. 1855. 4. 'The Three Temples of the One True God contrasted,' Oxford, 1830; 3rd edit. London, 1857. 5. An Inquiry into the Proofs, Nature, and Extent of Inspiration, and into the Authority of Scripture,' Oxford, 1831. 6. 'Sonnets and other short Poems, chiefly on Sacred Subjects,' London, 1834. 7. On the Colonisation of New Zealand,' London, 1838. 8. Scripture and the Authorized Version of Scripture,' &c., London, 1845; 2nd edit., with additions, 1853. 9. 'Introduction to Logic' (based on Whately's 'Elements,' and reprinted from the 'Encyclopædia Metropolitana').

[Men of the Time, ed. 1868, p. 413; Cat. of Oxford Graduates, p. 323; Cotton's Fasti Ecclesiæ Hibernica, ii. 158, v. 123; Ann. Reg. 1872, p. 141; Life and Correspondence of Archbishop Whately, vol. i.; Brit. Mus. Cat. of Printed Books.]

B. H. B.

HINE, WILLIAM (1687-1730), organist and composer, was born at Brightwell, Oxfordshire, in 1687. He was chorister of Magdalen. College, Oxford, in 1694, and clerk in 1705. Coming to London he studied music under Jeremiah Clarke [q. v.], whose executive style he closely imitated. In 1711 or 1712 Hine became organist of Gloucester Cathedral, and shortly afterwards married Alicia, the daugh

shop in Whitechapel. The degradation of Whitechapel life, especially in regard to the relations of the sexes, made an indelible impression on his mind. Afterwards he obtained a clerkship in an insurance office. He devoted his nights to hard study, teaching himself in some sort German, Italian, and Russian, and dabbling in metaphysics, mathematics, and history. At nineteen he fell in love with Miss Margaret Haddon, proposed, and was rejected. After an illness caused by work and anxiety, he became a medical student at St. Bartholomew's Hospital, and made a voyage to China as the surgeon of a passenger ship. On his return he took medals, his diploma (1847), and an assistant-surgeoncy at Newport, Essex. Meanwhile, at the cost of prolonged mental suffering, he had lost his belief in Christianity; Miss Haddon rejected a second proposal from him on this account, and he became medical officer on board a ship chartered by government to carry free negroes from Sierra Leone to Jamaica.

He reached Sierra Leone on 15 Oct. 1847, and on 5 Nov. set sail for Jamaica. There he remained about two years, busily occupied in finding places for the negroes on the plantations, and studying the social life of the island. After paying a visit to some relations in New Orleans, he returned home in the spring of 1850. On the homeward voyage he was oppressed by a sense of sin, read the Bible, Nelson on 'The Cause and Cure of Infidelity,' and some other apologetic books, and was almost persuaded to be a Christian. Miss Haddon now consented to an engagement, and Hinton began practice in London at Bartholomew Close, in partnership with his friend Mr. Fisher, devoting special attention to aural surgery. Through homoeopathy he was led to the serious study of physiology, and of the delicate problems which concern the relations of mind and body, and in particular of volition and cerebral action. He was now much influenced by Coleridge, whose Aids to Reflection' was one of his favourite books. He thus recovered, and for a time retained a c.rtain belief in Christianity.

In 1852 he married. In 1853 he dissolved partnership, but continued for the next few years to practise as a surgeon in London, and to study aural surgery. His investigations led him to devote some attention to the theory of sound, on which he gave a course of lectures in 1854-5. About this time he made the acquaintance of Dr. (afterwards Sir William) Gull [q. v.], who continued his close friend throughout life. Still busy with philosophy, he thought he had discovered a new method of transcending phenomena,

which determined all his subsequent speculation, viz. the use of the moral reason to interpret the results reached by science. A complete theory of the universe must (he argued) satisfy the emotions, and particularly the religious emotions, no less than the understanding.

Hinton began his literary career in 1856 with the publication, in the Christian Spectator,' of some papers on physiology and ethics. In October 1858 he contributed to the Medico-Chirurgical Review' an article on Physical Morphology, or the Law of Organic Forms,' in which he maintained that organic form is the result of motion in the direction of least resistance, a conclusion accepted provisionally by Mr. Herbert Spencer (First Principles, 3rd ed. §_78) as a large instalment of the truth.' In 1859 he published a little book on the relations of religion and science, entitled Man and his Dwellingplace,' which was favourably received. A series of papers on various topics in biology and physiology followed in the 'Cornhill Magazine.' They were afterwards reprinted as Life in Nature' (1862) and 'Thoughts on Health' (1871). He wrote the treatise on diseases of the ear for Holmes's 'System of Surgery' (1862), and was one of the editors of the Year-Book of Medicine' (New Sydenham Soc.) in 1863. In 1866 he published a little essay entitled The Mystery of Pain,' which is probably the best known of his writings. He then joined the newly established Metaphysical Society. In the autumn of 1870 he visited the island of São Miguel in the Azores, where he had bought a small estate. On his way thither his mind was much occupied with the consideration of asceticism. This led in the course of a few months to a change in his ethical views so thorough that he was accustomed to describe it as a moral revolution.' The change consisted in the substitution of altruism' for individualism as the basis of morals. To work out this idea he determined to retire from practice, and, to be the better able to do so, he threw himself on his return to England with redoubled energy into his professional duties. At the same time he prepared for the press several scientific works. In 1874, besides editing a manual of physiology entitled Physiology for Practical Use, by Various Writers,' he published 'The Place of the Physician, being the Introductory Lecture at Guy's Hospital, October 1873,' with 'Essays on the Law of Human Life and on the Relations between the Organic and Inorganic Worlds;' also an Atlas of the Membrana Tympani, with Descriptive Text, being Illustrations of the Diseases of the Ear;' 'The Questions of

Aural Surgery;' translations of Von Tröltsch on 'The Surgical Diseases of the Ear,' and Helmholtz on 'The Mechanism of the Ossicles and the Membrana Tympani' (New Sydenham Soc.) In 1875 he began to suffer from a cerebral disorder produced by overwork, and in the autumn sailed for the Azores. He had hardly landed, however, when he died on 16 Dec. of acute inflammation of the brain. He was buried in the English church at Ponta Delgada in the island of São Miguel. His fugitive essays were edited by his son, Mr. C. H. Hinton, with an introduction by Mr. Shadworth Hodgson, under the title Chapters on the Art of Thinking, and other Essays,' in 1879. Two volumes of selections from his commonplace book (printed for his own convenience in 1874, and now in the British Museum, 4 vols. 8vo) were published; one entitled 'Philosophy and Religion,' edited by Caroline Haddon in 1881, and another entitled 'The Law Breaker and the Coming of the Law,' edited by his widow, in 1884.

As a thinker Hinton, whatever his faults, lacked neither originality nor comprehensiveness. Accepting from idealism the doctrine that existence is limited by consciousness, he sought in the activity exhibited in volition, which he identified with spirit, the key to the interpretation of the noumenal, or, as he preferred to say, the actual' world, and the reconciliation of religion and science. The popular realism, which regards objects as material 'things in themselves,' together with the popular idea of God as the creator of the world from nothing by successive acts, and its governor through secondary causes and miraculous interpositions, he treats as due to a certain 'spiritual deadness,' the intellectual analogue of sin, to which man is prone, and as exploded by scientific materialism, which, however, in its turn is proved by philosophy to have but a relative validity. Hence the ideas of matter and force, and also the ordinary theological idea of God, must give place to that of universal spirit as the actuality' of things. Accordingly he names his system actualism' as opposed to idealism and materialism. He hoped for a time to save the essence of Christianity, though his rationalisation of its tenets led him nearer to pantheism. To the last, however, he made free and uncritical use of biblical phraseology. Hinton was also much occupied with the problem of the unification of knowledge, the solution of which he sought in the category of 'equilibration.' The inorganic world exhibits motion and resistance in unstable equilibrium, the organic world 'vital force' and chemical affinity in unstable equilibrium. Function is the effect of the tem

porary preponderance of the latter over the former force. Structure results from function modified by resistance. Thus chemical affinity being a mode of molecular motion, biology is affiliated to physics through the conceptions of motion, resistance, tension, and unstable equilibrium. The weakest point in this theory is the obscurity in which it leaves the vital force;' nor can Hinton be said to have made out his revolutionary theory of function, which makes it not the cause but the effect of waste. Hinton finds the analogue of his biological theory in the mental and moral evolution of the race. Scientific procedure implies an unstable equilibrium between fact and theory. In other words, the first step consists in placing upon the facts to be explained a provisional construction, called by Hinton a theory, but more usually termed an hypothesis. Both the survey of the facts and the theory are necessarily inadequate, and as further facts are accumulated the theory is modified to suit them. As the result of this gradual articulation of the theory, it becomes at last so complicated that it sinks, as it were, by its own weight, and is replaced by some simpler theory. In this curious analogy theory corresponds to 'vital force,' facts to 'chemical affinity,' their accumulation to the process of nutrition, and the final discrediting of the theory to 'function.' Hinton's analysis of scientific method coincides in a remarkable way with the Hegelian idea of a dialectic movement' inherent in thought itself, a coincidence the more striking as he was unacquainted with the Hegelian philosophy.

In the moral sphere Hinton traces the same process. As an individual self, man is a negation, a limitation of the divine Spirit, and can thus only attain his true life through unselfishness, whereby he transcends himself and becomes one with God. In fact, however, he has done just the opposite, making himself the centre of the universe, his own supposed interest, mundane or spiritual, his principal concern. The moral centre of gravity must, therefore, be shifted from self-regard to regard for others, from egoism to altruism or mutual service. Hinton's premature death prevented him from giving orderly expression to his ethical system. The volume entitled The Law-breaker and the Coming of the Law' presents it in so ill-digested a shape as to be hardly intelligible. The work is also marred by hints as to the need of a reform of the institution of marriage, which seem to point in the direction of free love.

[Life and Letters, edited by Ellice Hopkins, with introduction by Sir W. W. Gull, 1878; Chapters on the Art of Thinking, with Mr.

Shadworth Hodgson's introduction; Caroline Haddon's Larger Life-Studies in Hinton's Ethics, 1886, and her Law of Development, 1883.] J. M. R. HINTON, SIR JOHN, M.D. (1603?1682), royalist, was born in London about 1603. On 10 April 1633 he entered Leyden University (Leyden Students, Index Soc., p. 49), where he probably proceeded M.D. He presented himself at the censor's board of the Royal College of Physicians on 6 Feb. 1634, but, as he had not then been engaged in practice for the statutable period of four years, was not examined. On 7 Nov. 1640 he again appeared at the college, and presented letters from the Earl of Dorchester, testifying that he had been appointed physician to the queen. After the outbreak of the civil war Hinton busied himself in promoting a petition to the Long parliament styled The Inns of Court Peticion for Peace,' for which he was repeatedly examined, as he alleges, by the House of Commons, and before long found it expedient to fly from home. There is no mention of any such | examination in the Journals' of the House of Commons. He joined the king at York, marched with the army to Beverley, Hull, and Nottingham, and was present at the battle of Edgehill (1642). Accompanying the king to Oxford he was there created M.D. on 1 Nov. 1642 (WOOD, Fasti Oxon. ed. Bliss, ii. 48), and was appointed physician in ordinary to Prince Charles. By the king's command he attended the queen to Exeter, where she gave birth in 1644 to the Princess Henrietta, and afterwards saw the queen into Cornwall and safely embarked for France. He was examined before the council of state on 27 Aug. 1649 (Cal. State Papers, Dom., 1649-50, p. 545). Hinton appears to have resided for some time at the Hague in the suite of Charles II. On his return to London he was placed in confinement and frequently examined, but, to use his own words, by the means and intercession of some zealous women, my patients,' who were afraid of dying from want of his treatment, was at length liberated. According to his own account a close watch was, however, kept on him until the Restoration.

He was certainly in London in July 1655, and, although a suspect,' was allowed to remain there on account of his patients (ib. Dom., 1655, p. 250). After the Restoration he was appointed physician in ordinary to the king and queen, and in December 1664 was admitted an honorary fellow of the Royal College of Physicians. At the latter end of the plague (1665) he was knighted, in recognition of his having procured a private advance

of money for the Duke of Albemarle to pay the army. In 1679 he presented a memorial to the king in which he set forth, in the form of an autobiography, the losses he had incurred during the civil war and afterwards, and praying that such might be made good either to him or his children. One hundred copies of these Memoires' were printed from the original manuscript in 1814. A less accurate version is given in Ellis's 'Original Letters, 3rd ser. iv. 296-311. Hinton lived in the parish of St. Bride, London, but before his death removed to the parish of St. Martin-in-the-Fields. He must have died in poverty during the autumn of 1682, for on 14 Nov. of that year administration of his estate was granted to Humphrey Weld, a principal creditor (Administration Act Book, P. C. C., 1682, f. 154).

[Munk's Coll. of Phys. (1878) i. 329; Martin's Cat. of Privately Printed Books, p. 562; authorities cited.] G. G.

HINTON, JOHN HOWARD (1791– 1873), baptist minister, was born at Oxford on 24 March 1791, and baptised John Howard in commemoration of the philanthropist, who was a friend of his mother. His father, James Hinton, was born at Buckingham on 3 Sept. 1761, became a congregational minister at Oxford in 1787, established a school there in 1790, received an M.A. degree from Nassau Hall, America, in 1802, and died at Reading in 1823. He married on 23 April 1790 Ann, daughter of Isaac Taylor the engraver. The son was educated in his father's school, and was for some time with a surgeon at Oxford, with a view to entering the medical profession. The institution of the Baptist Missionary Society and intercourse with John Sutcliffe and Andrew Fuller led him to change his mind, and proceeding to Bristol College on 8 Oct. 1811 he studied there for two years. In 1813 he entered the university of Edinburgh, where he graduated M.A. 4 April 1816, and was called to the church at Haverfordwest, where he preached his first sermon on 19 May. Here he remained till 1820, when he removed to Hosier Street Chapel, Reading. He took the lead there in erecting a much larger chapel in the King's Road. In 1837 he succeeded to the charge of Devonshire Square Chapel, Bishopsgate Street, London, where he remained till 1863. At an early period he interested himself in the slave trade question, and became connected with the voluntary Church Society and the Liberation Society, and afterwards with the active work of the Missionary Society. The Baptist Union also, of which he was for many years the secretary, owed its preservation in times of comparative feebleness to his perse