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HOS however, who returned to Poland in 1556, he found a powerful adversary, and the gospel was still able to make its way in that country. Hosius stood high in the confidence of Pope Paul IV., who offered him a cardinal's hat in 1558. In 1559 he was sent as papal legate to Vienna to gain the consent of Ferdinand I. to the reassembling of the council of Trent; and his influence was successfully put forth in the same direction with the kings of Spain and Portugal. In 1561 he assumed the purple of a prince of the Roman church, and at the reopening of the council soon afterwards he took his place beside the cardinals Seripando, Morone, and Gonzaga. After the rising of the council he introduced the decrees of Trent into his own diocese, and carried them into effect with the utmost decision and energy. Calling the jesuits to his aid, he knew how to stimulate and direct their unscrupulous zeal; and in 1565 he procured for them leave and means to erect at Braunsberg a college and seminary, as the centre of a mission to the north of Germany and Hungary, and from which in after years a vigorous and successful propaganda was directed against the protestant churches of these countries. Nor did he confine his efforts to the provinces lying in his own neighbourhood. In 1569 he appointed a coadjutor in his diocese and took up his abode in Rome, from which centre he made his influence felt in other parts of the protestant world. The one great end and problem of his life was the full restoration of Rome to her former power, and the complete extirpation of protestantism in all parts of Europe. To attain this end he thought all means lawful, and the most violent appliances he thought the best. His leading maxim in his own words was that heretics were to be fought, not with the pen, but the sword—"Non stylo, sed sceptro magistratuum, coercendos esse (Hosii Opera, p. 620). His polemical writings were very numerous, and all conceived in the most violent and passionate style. The doctrine of Luther he called "Satanism," and all its preachers, "atheists, Epicureans, Sardanapaluses, and bigamists, worse than parricides, poisoners, banditti, and robbers." He died on the 15th August, 1579, and a collected edition of his works was published in 1584 at Cologne, in 2 vols. folio.—P. L.  * HOSKING,, an English architect, was born at Buckfastleigh, Devonshire, in 1800. His father emigrated to Sydney in 1808, and there young Hosking was apprenticed to a builder; but returning with his family to England in 1819, he completed his time with Mr. Jenkins, a London architect and surveyor, and then made a professional tour in Italy and Sicily. In the outset of his career he wrote on general literature in the magazines; lectured on architecture in literary institutions; and then contributed to the seventh edition of the Encyclopædia Britannica, the articles "Architecture" and "Building," which have been since republished in a separate volume. He has erected a rather elegant chapel and parsonage at Poplar, the chapels, &c., at Abney Park cemetery, and some other buildings, chiefly commercial, of which several contain some noteworthy constructive features. In 1834 he became architect and engineer to the West London railway, for which he designed some works that attracted much professional notice. When the Royal Exchange, London, was destroyed by fire, Mr. Hosking proposed to erect in its place a copy of the Pantheon at Rome. Subsequently he laid before the trustees of the British museum a scheme for building a modification of the Pantheon in the museum quadrangle, to serve as a gallery for the collections of sculpture. In 1840 Mr. Hosking was appointed professor of the arts of construction, and in 1842 professor of the principles and practice of architecture in King's college, London. On the passing of the building act in 1844, he was named first official referee, but retired on a full pension on the passing of the Metropolitan building act of 1855. Besides those named above. Professor Hosking is the author of a work on "The Composition and Construction of Bridges," of a semi-official "Guide to the Proper Regulation of Buildings in Towns," as well as of various professional papers.—J. T—e.  HOSPINIAN,, an eminent Swiss theologian, was born at Altorf, 7th November, 1547, and was educated for the protestant ministry at Zurich, Marburg, and Heidelberg. In 1568 he was ordained, and appointed pastor of a country parish in the neighbourhood of Zurich. In 1576 he was made rector of the Carolina seminary of that city; and for the next nineteen years he continued to discharge all the duties of that laborious office along with those of his pastoral charge. But having meanwhile conceived the design of a comprehensive polemical work against the Church of Rome, intended to expose the groundlessness of its claims to apostolic antiquity and sanction, he applied himself with indefatigable industry to the studies in church history which were necessary to enable him to execute the work, "Ferreum certe adamantinum quo dixeris," says his biographer Heidegger, "qui tot labores exantlare et simul ingenium a situ et squalore vindicare posset." In 1585 appeared the first part of his immense undertaking, "De Origine et progressu rituum et ceremoniarum ecclesiasticarum." Two years later he brought out "De Templis, hoc est, de origine, progressu, et abusu templorum ac omnino rerum omnium, ad templa pertinentium," of which an enlarged edition appeared in 1603, containing replies to the attacks of Bellarmine and Baronius. The third part of his work, entitled "De Monachis, seu de origine et progressu monachatus ac ordinum monasticorum equitumque militarium, tam sacrorum quam sæcularium omnium," appeared in 1588, and a second edition, including a defence against Bellarmine in 1609. In 1592 and 1593 he published a fourth part in two volumes, "De Festis Judæorum et Ethnicorum, hoc est, de origine, progressu, ceremoniis et ritibus festorum dierum Christianorum," which was so highly valued that two new editions were brought out in 1611 and 1612, containing replies to Bellarmine and Gretser. His preparations and collections on the Fasts of the Church he delayed publishing, in expectation of a work on the same subject from the pen of Bellarmine; but the work of his great opponent never appeared, and his own was never reponed for publication in consequence. The value and importance of his labours in this field are evident from the fact, that the Church of Rome put forward her most eminent writers to answer his successive attacks. But, perhaps, the most famous and best known of his writings was one in which he gave even more offence to the Lutherans than to the Romanists. This was his "Historia Sacramentaria," which appeared in 1598 and 1602; the first volume being directed against the Romish doctrine of transubstantiation, and the second occupied with the history of the unhappy controversies between the Lutherans, Zwinglians, and Calvinists, on the same subject. This second volume is a work of great historical value, and brings down the history of the controversy to 1602. In 1617 appeared his "Concordia Discors, seu de origine et progressu formulæ concordiæ Bergensis," a work which was extremely distasteful to the high Lutheran admirers of the "Formula Concordiæ," and called forth a violent reply from Leonard Hutter of Wittemberg. His last great work was the "Historia Jesuitica," which appeared in 1619. This long series of works excited the greatest atttention throughout Europe, and secured for their author a distinguished place among the writers of his country and of the reformed church. Soon after the publication of them commenced, Hospinian was made archdeacon at Zurich, and in 1594 he was relieved of his scholastic duties, to enable him to command leisure for the completion of his literary undertakings. He died in 1626, after having fallen into a state of childishness and total blindness, brought on by his excessive labours. The best edition of his works appeared at Geneva in 1681, in seven folio volumes, to which is prefixed an account of his life and works by John Henry Heidegger.—P. L.  HOSPITAL. See.  HOSSEIN, the younger son of the Caliph Ali by his first wife Fatima, the daughter of Mohammed, born in the fourth or fifth year of the Hejira, about. 626. After the assassination of his father he supported the claims of his brother Hassan to the sovereignty; but the struggle could not be long maintained against the rival pretensions of Moawiyeh, the emir of Syria, who founded the Ommiad line of khaliphs. Hassan abdicated in 661; and though this step was taken in opposition to the strenuous remonstrances of Hossein, the latter made submission to Moawiyeh, and even fought under his banner in the expedition against Constantinople. The house of Ali, however, was still favoured by many, particularly in Irak; and when the crimes of Yezid, the son and successor of Moawiyeh, awakened discontent, Hossein was induced to raise the standard of insurrection at Mecca. The people of Cufah being his chief supporters, he set out for that place with a small band of his friends and retainers, but was intercepted by an overwhelming force of Yezid's partisans on the plains of Kerbela, and there died in battle after a gallant resistance in which seventeen of the descendants of Fatima perished at his side. The Schiites observe the anniversary of his death with peculiar solemnities, 