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 612 HEGEL HEGIRA the school, after the French political pattern, in three divisions, the right, the centre, and the left. This division was first made in ref- erence to Christianity. The right wing as- serted that llegelianism and orthodoxy were harmonious ; Goschel, Gabler, Erdmann, Mar- heineke, and Bruno Bauer for a time, stood here. The middle was represented by Rosen- kranz, Gans, and Vatke. On the left stood Michelet, Strauss, Ruge, the radicals in reli- gious opinion, who denied immortality, the divine personality, and the incarnation as spe- cific in the person of Christ. The Tubingen school of F. C. Baur has worked in the inter- ests of a destructive criticism. Against all these modifications of the system the great body of the German divines, especially the school of Schleiermacher, have protested from the beginning, evidently believing that the tendencies of Hegel's speculations were panthe- istic, whatever judgment might be formed about his personal opinions. The transformation of Hegelianism into naturalism by Feuerbach and others, and the direction taken by the develop- ment of the natural sciences, have placed He- gel's philosophy in the heart of the materialis- tic controversies of recent times. Even Hart- mann's "Philosophy of the Unconscious " (1869) has embraced the main doctrines of Hegel. The leading works of Hegel appeared in the fol- lowing order: Phenomenologie (1807); Logik (1812-'16); Encyclopadie der philosophischen Wissenschaften (1817); Orundlinien der Phi- losopMe des Rechts (1821). His collected works were published in 18 vols. in 1832-'54. Recent works of note on the Hegelian philosophy are Haym's Hegel und seine Zeit (Berlin, 1857) ; J. F. K. Rosenkranz's Apologie Hegels gegen Dr. R. Haym, and Dr. Aloys Schmid's Ent- wickelungsgeschichte der HegeVschen Logik (1858); F.-Reiff's Ueber die HegeVsche Dialek- iik (1866) ; Rosenkranz's edition of the En- cyclopadie with Einleitung und Erlauterung, Hegel als deutscher Nalionalphilosoph (1870), and Hegel 1 8 Naturphilosophie und ihre Erlau- terung durcli den italienischen Philosophen A. Vera (1868); C. L. Michelet's Hegel, der unwi- derlegte Weltphilosoph, Max Schasler's Hegel, Populdre Gedanken aus seinen Werken, Karl Kostlin's Hegel in philosophischer, politischer und nationaler Beziehung fitr das deutsche Volk dargcstellt, and F. *G. Biedermann's Kant's Kritik der reinen Vernunft und die Hegel sche Logik (1870); and Stirling's "Se- cret of Hegel" (1865). Important transla- tions of Hegel are Ch. Benard's Cours d'esthe- tique (1840-'43)), and La poetique (1855); A. Vera's Logique (1859), Philosophic de la na- ture (1863-'5), and Philosophic de Vesprit (1867-70) ; and II. Sloman and J. Walton's La logique subjective (1854). English translations are the " Subjective Logic," by II. Sloman and J. Walton (1855); the "Philosophy of His- tory," by J. Sibree, in Bonn's "Philosophical Library" (1857); and "The Logic of Hegel," translated by W. Wallace (1874). " The Jour- nal of Speculative Philosophy " (St. Louis) contains many admirable translations and ex- positions of Hegel's philosophy, by W. T. Har- ris and others. IIEGIRA (Arabic, hejrah, emigration, usually but incorrectly translated "flight;" the full expression is hejrat al-ndbi, the migration of the prophet), the migration of Mohammed from Mecca to Medina. The most probable date assigned to this event is Sept. 13, 622. Mohammed died in 632, and seven or eight years afterward the caliph Omar, with the aid of Harmozan, a Persian, instituted a new calendar founded upon the hegira. But in- stead of commencing the new era with the actual date of the hegira, he began it with the first day of Moharrem, the first month of the Arabic year, corresponding to July 16, 622. The Arabian astronomers maintain that it was one day earlier, but their opinion has never been adopted in either official or popular prac- tice. This date, July 16, is in most books of chronology given erroneously as the date of the hegira itself. The Mohammedan calendar is regulated entirely by the moon, without regard to the sun or the seasons. The year consists of 12 lunar months. The odd months contain each 30 days, the even months each 29 days except in intercalary years, when the 12th month also contains 30 days. The year thus consists of 354 or 355 days. Whether a given year consists of one or the other number of days is decided as follows : the time from the commencement of the era is divided into cycles of 30 years. The year 1873, being the 1290th of the hegira, was the last year of the 43d cycle. In each of these cycles the 2d, 5th, 7th, 10th, 13th, 16th, 18th, 21st, 24th, 26th, and 29th years consist of 355 days, one day being added to the 12th month. The other years of the cycle consist each of 354 days. The Moham- medan year is thus on an average 10 days, 21 hours, and 15 seconds shorter than the tropical year, and consequently the first day of each Mohammedan year comes 10 or 11 days earlier than it did the preceding year, and thus retro- grades through all the different seasons. Hence the exact transfer of a Mohammedan date to our calendar is a very difficult and complica- ted operation. But the year can be fixed with sufficient accuracy in a simple manner. There are 11,694 days in 33 Mohammedan years, and 11,688 days in 32 Christian years ; hence we may assume that 33 Mohammedan are equal to 32 Christian years, and we have the follow- ing rule : subtract from the year of the hegira its 33d part, and add 622 ; the result is the year of the Christian era. Thus to find the year corresponding to 1290 of the hegira: 1290-39 (L e., 1290-1-33) + 622 = 1873 A. D. To turn a year of the Christian era into a year of the hegira, subtract 622 and add to the re- mainder the 32d part of itself. Thus Constan- tinople was taken by the Moslems in 1453 ; in what year of the hegira was it? 1453622 = 831 ; adding 26 (i. e., 831-7-32), we have 857.