{
    "system": "GoGuides Verified Text",
    "api_version": "verified-text-v1",
    "status": "ok",
    "response_type": "verified_text_record",
    "source_key": "britannica_1911",
    "source_title": "Encyclopaedia Britannica (1911)",
    "license_code": "public_domain",
    "attribution": null,
    "license_url": null,
    "chunk_id": "1911:haggis:b1980e62e700",
    "title": "HAGGIS",
    "section": null,
    "hash_alg": "sha256",
    "hash_sha256": "9527acccb5e0846cee9f79b701d84289bbe4d3cd491b3fd4a3937697f579265b",
    "normalizer": {
        "name": "ggnorm",
        "version": "1.0"
    },
    "verified_text": "haggis, a dish consisting of a calf's, sheep's or other animal's heart, liver and lungs, and also sometimes of the smaller intestines, boiled in the stomach of the animal with seasoning of pepper, salt, onions, &c., chopped fine with suet and oatmeal. it is considered peculiarly a scottish dish, but was common in england till the 18th century. the derivation of the word is obscure. the fr. _hachis_, english \"hash,\" is of later appearance than \"haggis.\" it may be connected with a verb \"to hag,\" meaning to cut in small pieces, and would then be cognate ultimately with \"hash.\" hagiology (from gr. [greek: hagios], saint, [greek: logos], discourse), that branch of the historical sciences which is concerned with the lives of the saints. if hagiology be considered merely in the sense in which the term has come to be understood in the later stages of its development, i.e. the critical study of hagiographic remains, there would be no such science before the 17th century. but the bases of hagiology may fairly be said to have been laid at the time when hagiographic documents, hitherto dispersed, were first brought together into collections. the oldest collection of this kind, the [greek: sunagoge ton archaion marturion] of eusebius, to which the author refers in several passages in his writings (_hist. eccl._, v. proem 2; v. 20, 5), and which has left more than one trace in christian literature, is unfortunately lost in its entirety. the _martyrs of palestine_, as also the writings of theodoret, palladius and others, on the origins of the monastic life, and, similarly, the _dialogues_ of st gregory (pope gregory i.), belong to the category of sources rather than to that of hagiologic collections. the _in gloria martyrum_ and _in gloria confessorum_ of gregory of tours are valuable for the sources used in their compilation. the most important collections are those which comprise the acts of the martyrs and the lives of saints, arranged in the order of the calendar. in the greek church these are called menologies (from gr. [greek: men], month, [greek: logos], discourse), and their existence can be traced back with certainty to the 9th century (theodore of studium, _epist._ i. 2). one of them, the menology of metaphrastes, compiled in the second half of the 10th century, enjoyed a universal vogue (see symeon metaphrastes). the corresponding works in the western church are the _passionaries_ or _legendaries_, varieties of which are dispersed in libraries and have not been studied collectively. they generally draw from a common source, the roman legendary, and the lives of the local saints, i.e. those specially honoured in a church, a province or a country. one of the best known is the austrian legendary (_de magno legendario austriaco_ in the _analecta bollandiana_, xvii. 24-264). from the menologies and legendaries various compilations were made: in the greek church, the synaxaria (see synaxarium); in the western church, abridgments and extracts such as the _speculum hisloriale_ of vincent de beauvais; the _legenda aurea_ of jacobus de voragine; the _sanctorale_ of bernard guy [d. 1331] (see l. delisle, _notice sur les manuscrits de bernard guy_, paris, 1879); the _sanctilogium_ of john of tynemouth (c. 1366), utilized by john capgrave, and published in 1516 under the name of _nova legenda angliae_ (new edition by c. horstman, oxford, 1901); and the _catalogus sanctorum_ of petrus de natalibus (c. 1375), published at vicenza in 1493, and many times reprinted. the _sanctuarium_ of b. mombritius, published at milan about 1480, is particularly valuable because it gives a faithful reproduction of the ancient texts according to the manuscripts. one of the most zealous collectors of lives of saints was john gielemans of brabant (d. 1487), whose work is of great value (bollandists, _de codicibus hagiographicis iohannis gielemans_, brussels, 1895), and with him must be associated anton geens, or gentius, of groenendael, who died in 1543 (_analecta bollandiana_, vi. 31-34). hagiology entered on a new development with the publication of the _sanctorum priscorum patrum vitae_ (venice and rome, 1551-1560) of aloysius lipomanus (lippomano), bishop of verona. as a result of the co-operation of humanist scholars a great number of greek hagiographic texts became for the first time accessible to the west in a latin translation. the carthusian, laurentius surius, carried on the work of lippomano, completed it, and arranged the materials strictly in the order of the calendar (_de probatis sanctorum historiis_, cologne, 1570-1575). what prevents the work of surius from being regarded as an improvement upon lippomano's is that surius thought it necessary to retouch the style of those documents which appeared to him badly written, without troubling himself about the consequent loss of their documentary value. the actual founder of hagiologic criticism was the flemish jesuit, heribert rosweyde (d. 1629), who, besides his important works on the martyrologies (see martyrology), published the celebrated collection of the _vitae patrum_ (antwerp, 1615), a veritable masterpiece for the time at which it appeared. it was he, too, who conceived the plan of a great collection of lives of saints, compiled from the manuscripts and augmented with notes, from which resulted the collection of the _acta sanctorum_ (see bollandists). this last enterprise gave rise to others of a similar character but less extensive in scope. dom t. ruinart collected the best _acta_ of the martyrs in his _acta martyrum sincera_ (paris, 1689). the various religious orders collected the acta of their saints, often increasing the lists beyond measure. the best publication of this kind, the _acta sanctorum ordinis s. benedicti_ (paris, 1668-1701) of d'achery and mabillon, does not entirely escape this reproach. countries, provinces and dioceses also had their special hagiographic collections, conceived according to various plans and executed with more or less historical sense. of these, the most important collections are those of o. caietanus, _vitae sanctorum siculorum_ (palermo, 1657); g. a. lobineau, _vie des saints de bretagne_ (rennes, 1725); and j. h. ghesquiere, _acta sanctorum belgii_ (brussels and tongerloo, 1783-1794). the principal lives of the german saints are published in the _monumenta germaniae_, and a special section of the _scriptores rerum merovingicarum_ is devoted to the lives of the saints. for scotland and ireland mention must be made of t. messingham's _florilegium insulae sanctorum_ (paris, 1624); i. colgan's _acta sanctorum veteris et maioris scotiae seu hiberniae_ (louvain, 1645-1647); john pinkerton's _vitae antiquae sanctorum ..._ (london, 1789, of which a revised and enlarged edition was published by w. m. metcalfe at paisley in 1889, under the title of _lives of the scottish saints_); w. j. rees's _lives of the cambro-british saints_ (llandovery, 1853); _acta sanctorum hiberniae_ (edinburgh, 1888); whitley stokes's _lives of saints from the book of lismore_ (oxford, 1890); and j. o'hanlon's _lives of the irish saints_ (dublin, 1875-1904). towards the 13th century vernacular collections of lives of saints began to increase. this literature is more interesting from the linguistic than from the hagiologic point of view, and comes rather within the domain of the philologist. the hagiography of the eastern and the greek church also has been the subject of important publications. the greek texts are very much scattered. of them, however, may be mentioned j. b. malou's \"symeonis metaphrastae opera omnia\" (_patrologia graeca_, 114, 115, 116) and theophilos ioannu, [greek: mnemeia agiologika] (venice, 1884). for syriac, there are s. e. assemani's _acta sanctorum martyrum orientalium_ (rome, 1748) and p. bedjan's _acta martyrum et sanctorum_ (paris, 1890-1897); for armenian, the acts of martyrs and lives of saints, published in two volumes by the mechitharist community of venice in 1874; for coptic, hyvernat's _les actes des martyrs de l'egypte_ (paris, 1886); for ethiopian, k. conti rossini's _scriptores aethiopici, vitae sanctorum_ (paris, 1904 seq.); and for georgian, sabinin's _paradise of the georgian church_ (st petersburg, 1882). in addition to the principal collections must be mentioned the innumerable works in which the hagiographic texts have been subjected to detailed critical study. to realize the present state of hagiology, the _bibliotheca hagiographica_, both latin and greek, published by the bollandists, and the _bulletin hagiographique_, which appears in each number of the _analecta bollandiana_ (see bollandists), must be consulted. thanks to the combined efforts of a great number of scholars, the classification of the hagiographic texts has in recent years made notable progress. the criticism of the sources, the study of literary styles, and the knowledge of local history now render it easier to discriminate in this literature between what is really historical and what is merely the invention of the genius of the people or of the imagination of pious writers (see h. delehaye, _les legendes hagiographiques_, 2nd ed., pp. 121-141, brussels, 1906). \"though the lives of saints,\" says a recent historian, \"are filled with miracles and incredible stories, they form a rich mine of information concerning the life and customs of the people. some of them are 'memorials of the best men of the time written by the best scholars of the time,'\" (c. gross, _the sources and literature of english history_, p. 34, london, 1900). (h. de.) hagioscope (from gr. [greek: hagios], holy, and [greek: skopein], to see), in architecture, an opening through the wall of a church in an oblique direction, to enable the worshippers in the transepts or other parts of the church, from which the altar was not visible, to see the elevation of the host. as a rule these hagioscopes, or \"squints\" as they are sometimes called, are found on one or both sides of the chancel arch. in some cases a series of openings has been cut in the walls in an oblique line to enable a person standing in the porch (as in bridgewater church, somerset) to see the altar; in this case and in other instances such openings were sometimes provided for an attendant, who had to ring the sanctus bell when the host was elevated. though rarely met with on the continent of europe, there are occasions where they are found, so as to enable a monk in one of the vestries to follow the service and communicate with the bell-ringers.",
    "source_url": "https://archive.org/details/EB1911WMF",
    "observed_at": "2026-02-08 18:43:00",
    "integrity": {
        "hash_check": "match",
        "hash_scope": "full_normalized_text",
        "computed_sha256": "9527acccb5e0846cee9f79b701d84289bbe4d3cd491b3fd4a3937697f579265b"
    },
    "machine_use": {
        "read": true,
        "cite": true,
        "decision": "verified_public_domain_text"
    },
    "goguides_data_license": "https://www.goguides.com/data-license",
    "goguides_data_license_version": "2.0",
    "documentation": {
        "white_paper_url": "https://www.goguides.com/white-paper.php",
        "pdf_url": "https://www.goguides.com/whitepapers/goguides-ai-source-clearance-white-paper.pdf"
    }
}