J. Veitch & Sons, Manual of Orchidaceous Plants; Dr Paul Sorauer
and F. E. Weiss, Physiology of Plants; W. Watson, Orchids, their
Culture and Management; G. Massee, Plant Diseases; Rev. A.
Foster-Melliar, Book of the Rose; Wm. Paul, The Rose Garden (20
col. plates); G. Jekyll and E. Mawley, Roses for English Gardens;
J. Weathers, Roses for Garden and Greenhouse (33 col. plates); Nat.
Rose Society, Handbook on Pruning Roses; Rev. J. H. Pemberton,
Roses, their History, Development and Culture; Very Rev. Dean Hole,
A Book about Roses; J. Hoffmann, The Amateur Gardener’s Rose
Book (20 col. plates; translated from the German); A. Gaut,
Seaside Planting of Trees and Shrubs; E. Beckett, Book of the
Strawberry; W. Iggulden, The Tomato; J. Weathers, Trees and
Shrubs for English and Irish Gardens (33 col. plates); Vilmorin et
Cie., The Vegetable Garden (Eng. ed. by W. Robinson); A. F. Barron,
Vines and Vine Culture; G. Jekyll, Wall and Water Gardens; W.
Robinson, The Wild Garden; L. H. Bailey, Practical Garden Book
(New York, 1908).
(J. Ws.; W. R. W.)
HORTON, CHRISTIANA (c. 1696–c. 1756), English actress, first appeared in London as Melinda in The Recruiting Officer in 1714 at Drury Lane. Here she remained twenty years, followed by fifteen at Covent Garden. At both houses during this long career she played all the leading tragedy and comedy parts, and Barton Booth (who “discovered” her) said she was the best successor of Mrs. Oldfield. She was the original Mariana
in Fielding’s Miser (1733).
HORTON, ROBERT FORMAN (1855– ), British Nonconformist divine, was born in London on the 18th of September 1855. He was educated at Shrewsbury school and New College, Oxford, where he took first classes in classics. He was president of the Oxford Union in 1877. He became a fellow of his college in 1879, and lectured on history for four years. In 1880 he accepted an influential invitation to become pastor of the Lyndhurst
Road Congregational church, Hampstead, and subsequently
took a very prominent part in church and denominational
work generally. He delivered the Lyman Beecher
lectures at Yale in 1893; in 1898 he was chairman of the London
Congregational Union; and in 1903 of the Congregational Union of
England and Wales. In 1909 he took a prominent part in the
75th anniversary celebration of Hartford Theological Seminary.
His numerous publications include books on theological, critical,
historical, biographical and devotional subjects.
HORTON, SAMUEL DANA (1844–1895), American writer
on bimetallism, was born in Pomeroy, Ohio, on the 16th of January 1844. He graduated at Harvard in 1864, and at the Harvard Law School in 1868, studied Roman law in Berlin in 1869, and in 1871 was admitted to the Ohio bar. He practised law in Cincinnati, and then in Pomeroy until 1885, when he gave up law for the advancement of bimetallism. His attention had been turned to monetary questions by the “greenback campaign” of 1875 in Ohio, in which, as in former campaigns, he had spoken, particularly effectively in German, for the Republican
party. He was secretary of the American delegation to the
Monetary Conference which met in Paris in 1878, and edited the report of the delegation. To the conference of 1881 he was a delegate, and thereafter he spent much of his time in Europe, whither he was sent by President Harrison in 1889 as special
commissioner to promote the international restoration of silver.
He died in Washington, D.C., on the 23rd of February 1895.
Horton’s principal works were The Silver Pound (1887) and
Silver in Europe (1890), a volume of essays.
HORUS (Egyptian Hōr), the name of an Egyptian god,
if not of several distinct gods. To all forms of Horus the falcon was sacred; the name Hōr, written with a standing figure of that bird, 𓅃 is connected with a root signifying “upper,” and probably means “the high-flyer.” The tame sacred falcon on its perch 𓅆 is the commonest symbol of divinity in early hieroglyphic writing; the commonest title of the king in the earliest dynasties, and his first title later, was that which named
him Horus. Hawk gods were the presiding deities of Poi (Pe) and Nekhen, which had been the royal quarters in the capitals of the two primeval kingdoms of Upper and Lower Egypt, at Buto and opposite El Kab. A principal festival in very early times
was the “worship of Horus,” and the kings of the prehistoric
dynasties were afterwards called “the worshippers of Horus.”
The Northern Kingdom in particular was under the patronage
of Horus. He was a solar divinity, but appears very early in
the Osiris cycle of deities, a son of Isis and probably of Osiris,
and opponent of Sēth. On monuments of the Middle Kingdom
or somewhat later we find besides Hōr the following special
forms: Har-behtet, i.e. Hōr of Beht, the winged solar disk,
god of Edfu (Apollinopolis Magna); Har-khentekthai, god of
Athribis; Har-mesen (whose principal sacred animal was a
lion), god of the Sethroite (?) nome; Har-khentemna, i.e. the
blind (?) Horus (with a shrew-mouse) at Letopolis; Har-mert
(“of two eyes”) at Pharbaethus; Har-akht, Ra-har-akht, or
Har-m-akhi (Harikakhis, “Hor of the horizon”), the sun-god
of Heliopolis.
As a sun-god Horus not only worsted the hostile darkness and avenged his father, but also daily renewed himself. He was thus identical with his own father from one point of view. In the mythology, especially that of the New Kingdom, or of quite late times, we find the following standing epithets applied to more or less distinct forms or phases: Harendotes (Har-ent-yotf), i.e. “Hōr, avenger of his father (Osiris)”; Harpokhrates (Har-p-khrat), i.e. “Hōr the child,” with finger in mouth, sometimes seated on a lotus-flower; Harsiesis (Har-si-Ēsi), i.e. “Hōr, son of Isis,” as a child; Har-en-khēbi, “Hōr in Chemmis,” a child nursed by Isis in the papyrus marshes; Haroeris (Har-uēr), i.e. “the elder Hōr,” at Ombos, &c., human-headed or falcon-headed; Harsemteus (Har-sem-teu), i.e. “Hōr, uniter of the two lands,” and others.
In the judgment scene Horus introduces the deceased to Osiris. To the Greeks Horus was equivalent to Apollo, but in the name of Hermopolis Parva (see Damanhur), which must have been among the first of the Egyptian cities to be known to them, he was apparently identified with Hermes. Although the falcon was the bird most properly sacred to Horus, not only its varieties, but also the sparrow-hawk, kestrel and other small hawks were mummified in his honour in late times.
See Egypt: section Religion; Meyer, art. “Horos” in Röscher, Lexicon der Griech. und Röm. Mythologie. (F. Ll. G.)
HORWICH, an urban district in the Westhoughton parliamentary
division of Lancashire, England, 4 m. W.N.W. of
Bolton, on the Lancashire and Yorkshire railway. Pop. (1901)
15,084. It lies beneath the considerable elevation of Rivington
Pike, where formerly was a great forest. It has extensive
locomotive works, and there are large stone quarries in the
district. Bleaching and cotton-spinning and the manufacture
of fire-bricks and tiles are carried on.
HOSANNA, the cry of praise or adoration shouted in recognition
of the Messiahship of Jesus on his entry into Jerusalem
(Matt. xxi. 9, 15; Mark xi. 9 sq.; John xii. 13), and since used
in the Christian Church. It is also a Jewish liturgical term,
and was applied specifically to the “hosanna” branches carried
in procession in the Feast of Booths or Tabernacles, the seventh
day of which was called the Hosanna-day (so also in Syrian
usage; cf. “Palm” Sunday). This festival (for which see Lev.
xxiii. 39 sqq.; 2 Macc. x. 7; Jos. Ant. xii. 10. 4, xiii. 13. 15; and
the Talmudic tractate Sukkah) already suggested a Dionysiac
celebration to Plutarch (Symp. iv. 6), and was associated with
a ceremonial drawing of water which, it was believed, secured
fertilizing rains in the following year; the penalty for abstinence
was drought (cf. Zech. xiv. 16 seq.). The evidence (see further
Ency. Bib. cols. 3354, 4880 seq.; I. Levy, Rev. des Ét. juives,
1901, pp. 192 sqq.) points to rites of nature-worship, and it
is possible that in these the term Hosanna had some other
application.
The old interpretation “save, now!” which may be a popular etymology, is based on Ps. cxviii. 25 (Heb. hōshī‛ah-nnā), but this does not explain the occurrence of the word in the Gospels, a complicated problem, on which see the articles of J. H. Thayer in Hastings’s Dict. Bib., and more especially T. K. Cheyne, Ency. Bib. s.v.
HOSE (a word common to many Teutonic languages; cf.
Dutch, hoos, stocking, Ger. Hose, breeches, tights; the
ultimate origin is unknown), the name of an article of dress,
