[1] The homonym "hide," meaning to conceal, is in O. Eng. _hydan_;
the word appears in various forms in Old Teutonic languages. The root
is probably seen in Gr. [Greek: keuthein] to hide, or may be the same
as in "hide," skin, O. Eng. _hyd_, which is also seen in Ger. _Haut_,
Dutch _huid_; the root appears in Lat. _cutis_, Gr. [Greek: kytos].
The Indo-European root _ku_-, weakened form of _sku_-, seen in "sky,"
and meaning "to cover," may be the ultimate source of both words. The
slang use of "to hide," to flog or whip, means "to take the skin off,
to flay."
HIEL, EMMANUEL (1834-1899), Belgian-Dutch poet and prose writer, was
born at Dendermonde, in Flanders, in May 1834. He acted in various
functions, from teacher and government official to journalist and
bookseller, busily writing all the time both for the theatre and the
magazines of North and South Netherlands. His last posts were those of
librarian at the Industrial Museum and professor of declamation at the
Conservatoire in Brussels. Among his better-known poetic works may be
cited _Looverkens_ ("Leaflets," 1857); _Nieuwe Liedekens_ ("New
Poesies," 1861); _Gedichten_ ("Poems," 1863); _Psalmen, Zangen, en
Oratorios_ ("Psalms, Songs, and Oratorios," 1869); _De Wind_ (1869), an
inspiriting cantata, which had a large measure of success and was
crowned; _De Liefde in 't Leven_ ("Love in Life," 1870); _Elle_ and
_Isa_ (two musical dramas, 1874); _Liederen voor Groote en Kleine
Kinderen_ ("Songs for Big and Small Folk," 1879); _Jakoba van Beieren_
("Jacqueline of Bavaria," a poetic drama, 1880); _Mathilda van
Denemarken_ (a lyrical drama, 1890). His collected poetical works were
published in three volumes at Rousselaere in 1885. Hiel took an active
and prominent part in the so-called "Flemish movement" in Belgium, and
his name is constantly associated with those of Jan van Beers, the
Willems and Peter Benoit. The last wrote some of his compositions to
Hiel's verses, notably to his oratorios _Lucifer_ (performed in London
at the Royal Albert Hall and elsewhere) and _De Schelde_ ("The
Scheldt"); whilst the Dutch composer, Richard Hol (of Utrecht), composed
the music to Hiel's "Ode to Liberty," and van Gheluwe to the poet's
"Songs for Big and Small Folk" (second edition, much enlarged, 1879),
which has greatly contributed to their popularity in schools and among
Belgian choral societies. Hiel also translated several foreign lyrics.
His rendering of Tennyson's _Dora_ appeared at Antwerp in 1871. For the
national festival of 1880 at Brussels, to commemorate the fiftieth
anniversary of Belgian independence, Hiel composed two cantatas,
_Belgenland_ ("The Land of the Belgians") and _Eer Belgenland_ ("Honour
to Belgium"), which, set to music, were much appreciated. He died at
Schaerbeek, near Brussels, on the 27th of August 1899. Hiel's efforts to
counteract Walloon influences and bring about a _rapprochement_ between
the Netherlanders in the north and the Teutonic racial sympathizers
across the Rhine made him very popular with both, and a volume of his
best poems was in 1874 the first in a collection of Dutch authors
published at Leipzig.
HIEMPSAL, the name of the two kings of Numidia. For Hiempsal I. see
under JUGURTHA. Hiempsal II. was the son of Gauda, the half-brother of
Jugurtha. In 88 B.C., after the triumph of Sulla, when the younger
Marius fled from Rome to Africa, Hiempsal received him with apparent
friendliness, his real intention being to detain him as a prisoner.
Marius discovered this intention in time and made good his escape with
the assistance of the king's daughter. In 81 Hiempsal was driven from
his throne by the Numidians themselves, or by Hiarbas, ruler of part of
the kingdom, supported by Cn. Domitius Ahenobarbus, the leader of the
Marian party in Africa. Soon afterwards Pompey was sent to Africa by
Sulla to reinstate Hiempsal, whose territory was subsequently increased
by the addition of some land on the coast in accordance with a treaty
concluded with L. Aurelius Cotta. When the tribune P. Servilius Rullus
introduced his agrarian law (63), these lands, which had been originally
assigned to the Roman people by Scipio Africanus, were expressly
exempted from sale, which roused the indignation of Cicero (_De lege
agraria_, i. 4, ii. 22). From Suetonius (_Caesar_, 71) it is evident
that Hiempsal was alive in 62. According to Sallust (_Jugurtha_, 17), he
was the author of an historical work in the Punic language.
Plutarch, _Marius_, 40, _Pompey_, 12; Appian, _Bell. civ._, i. 62. 80;
Dio Cassius xli. 41.
HIERAPOLIS. 1. (Arabic _Manbij_ or _Mumbij_) an ancient Syrian town
occupying one of the finest sites in Northern Syria, in a fertile
district about 16 m. S.W. of the confluence of the Sajur and Euphrates.
There is abundant water supply from large springs. In 1879, after the
Russo-Turkish war, a colony of Circassians from Vidin (Widdin) was
planted in the ruins, and the result has been the constant discovery of
antiquities, which find their way into the bazaars of Aleppo and Aintab.
The place first appears in Greek as _Bambyce_, but Pliny (v. 23) tells
us its Syrian name was _Mabog_. It was doubtless an ancient Commagenian
sanctuary; but history knows it first under the Seleucids, who made it
the chief station on their main road between Antioch and
Seleucia-on-Tigris; and as a centre of the worship of the Syrian Nature
Goddess, Atargatis (q.v.), it became known to the Greeks as the city of
the sanctuary [Greek: Hieropolis], and finally as the Holy City [Greek:
Hierapolis]. Lucian, a native of Commagene (or some anonymous writer)
has immortalized this worship in the tract _De Dea Syria_, wherein are
described the orgiastic luxury of the shrine and the tank of sacred
fish, of which Aelian also relates marvels. According to the _De Dea
Syria_, the worship was of a phallic character, votaries offering little
male figures of wood and bronze. There were also huge _phalli_ set up
like obelisks before the temple, which were climbed once a year with
certain ceremonies, and decorated. For the rest the temple was of Ionic
character with golden plated doors and roof and much gilt decoration.
Inside was a holy chamber into which priests only were allowed to enter.
Here were statues of a goddess and a god in gold, but the first seems to
have been the more richly decorated with gems and other ornaments.
Between them stood a gilt _xoanon_, which seems to have been carried
outside in sacred processions. Other rich furniture is described, and a
mode of divination by movements of a _xoanon_ of Apollo. A great bronze
altar stood in front, set about with statues, and in the forecourt lived
numerous sacred animals and birds (but not swine) used for sacrifice.
Some three hundred priests served the shrine and there were numerous
minor ministrants. The lake was the centre of sacred festivities and it
was customary for votaries to swim out and decorate an altar standing in
the middle of the water. Self-mutilation and other orgies went on in the
temple precinct, and there was an elaborate ritual on entering the city
and first visiting the shrine under the conduct of local guides, which
reminds one of the Meccan Pilgrimage.
The temple was sacked by Crassus on his way to meet the Parthians (53
B.C.); but in the 3rd century of the empire the city was the capital of
the Euphratensian province and one of the great cities of Syria.
Procopius called it the greatest in that part of the world. It was,
however, ruinous when Julian collected his troops there ere marching to
his defeat and death in Mesopotamia, and Chosroes I. held it to ransom
after Justinian had failed to put it in a state of defence. Harun
restored it at the end of the 8th century and it became a bone of
contention between Byzantines, Arabs and Turks. The crusaders captured
it from the Seljuks in the 12th century, but Saladin retook it (1175),
and later it became the headquarters of Hulagu and his Mongols, who
completed its ruin. The remains are extensive, but almost wholly of late
date, as is to be expected in the case of a city which survived into
Moslem times. The walls are Arab, and no ruins of the great temple
survive. The most noteworthy relic of antiquity is the sacred lake, on
two sides of which can still be seen stepped quays and water-stairs. The
first modern account of the site is in a short narrative appended by H.
Maundrell to his _Journey from Aleppo to Jerusalem_. He was at Mumbij in
1699.
The coinage of the city begins in the 4th century B.C. with an Aramaic
series, showing the goddess, either as a bust with mural crown or as
riding on a lion. She continues to supply the chief type even during
imperial times, being generally shown seated with the _tympanum_ in her
hand. Other coins substitute the legend [Greek: Theas Surias
Hieropoliton], within a wreath. It is interesting to note that from
_Bambyce_ (near which much silk was produced) were derived the
_bombycina vestis_ of the Romans and, through the crusaders, the
bombazine of modern commerce.
See F. R. Chesney, _Euphrates Expedition_ (1850); W. F. Ainsworth,
_Personal Narrative of the Euphrates Expedition_ (1888); E. Sachau,
_Reise in Syrien_, &c. (1883); D. G. Hogarth in _Journal of Hellenic
Studies_ (1909).
2. A Phrygian city, altitude 1200 ft. on the right bank of the Churuk Su
(Lycus), about 8 m. above its junction with the Menderes (Maeander),
situated on a broad terrace, 200 ft. above the valley and 6 m. N. of
Laodicea. On the terrace rise calcareous springs, that have deposited
vast incrustations of snowy whiteness. To these springs, which are warm
and slightly sulphureous, and to the "Plutonium"--a hole reaching deep
into the earth, from which issued a mephitic vapour--the place owed its
celebrity and sanctity. Here, at an early date, a religious
establishment (_hieron_) existed in connexion with the old Phrygian
Kydrara, a settlement of the tribe Hydrelitae; and the town which grew
round it became one of the greatest centres of Phrygian native life but
of non-political importance. The chief religious festival was the
Letoia, named after the goddess Leto, a local variety of the Mother
Goddess (Cybele), who was honoured with orgiastic rites in which
elements of the original Anatolian matriarchate and Nature-cult
survived: there was also a worship of Apollo Lairbenos. Hierapolis was
the seat of an early church (Col. iv. 13), with which tradition closely
connects the apostle Philip. Epictetus, the philosopher, and Papias, a
disciple of St John and author of a lost work on the Sayings of Jesus,
were born there. Hierapolis is now easily reached from Gonjeli, a
station on the Dineir railway about 7 m. distant. A village of Yuruks
has gradually grown below the site. The native name for the place is
apparently _Pambuk Kale_ (though doubt has been thrown on the
statement), and this has always been explained by the cotton-like
appearance of the white incrustations. It should be noted, however, that
this name, if genuine, is curiously like that given by the Syrians to
the Commagenian Hierapolis (above), _Bambyce_, the origin of which it
has been suggested was a native name of the goddess Pambe or Mambe
(whence Mabog). Considering that cotton is a comparatively modern
phenomenon in Anatolia, it is worth suggesting that _Pambuk_ in this
case may be a survival of a primitive name, derived from the same
goddess, Pambe. The goddesses of the two Hierapoleis were in any case
closely akin. If an old native name has reappeared here after the
decline of Greek influence, and been given a meaning in modern Turkish,
it affords another instance of a very common feature of west Asian
nomenclature. Combined with the petrified terraces, the ruins of
Hierapolis present the most attractive of the easily accessible
spectacles in Asia Minor. They are remarkable for the long avenue of
tombs, mostly inscribed sarcophagi on plinths, by which the city is
approached from the W., and for a very perfect theatre partly excavated
in the hill at the N. side of the site. Stage buildings as well as
auditorium are well preserved. On the S., just above the white terraces
and largely blocked with petrified deposit, stand large baths, into
which the natural warm spring was once conducted. Behind these is a fine
triumphal arch, whence runs a colonnade. Ruins of several churches
survive, and also of a large basilica. There is a sulphureous pool which
may represent the "Plutonium," but it has no such deadly power as was
ascribed to that pond. Ramsay thinks that the "Plutonium" was
obliterated by Christians in the 4th century. Over 300 inscriptions have
been collected, mostly sepulchral, whence Ramsay has deduced interesting
facts about the very early Christian community which existed here. The
site has been often visited and described, and was systematically
examined in 1887 by parties under W. M. Ramsay and K. Humann
respectively.
See K. Humann, _Altertumer v. Hierapolis_ (1888); Sir W. M. Ramsay,
_Cities and Bishoprics of Phrygia_, vol. i. (1895).
(C. W. W.; D. G. H.)
HIERARCHY (Gr. [Greek: hieros], holy, and [Greek: archein], to rule),
the office of a steward or guardian of holy things, not a "ruler of
priests" or "priestly ruler" (see Boeckh, _Corp. inscr. Gr._ No. 1570),
a term commonly used in ecclesiastical language to denote the aggregate
of those persons who exercise authority within the Christian Church, the
patriarchate, episcopate or entire three-fold order of the clergy. The
word [Greek: hierarchia], which does not occur in any classical Greek
writer, owes its present extensive currency to the celebrated writings
of Dionysius Areopagiticus. Of these the most important are the two
which treat of the celestial and of the ecclesiastical hierarchy
respectively. Defining hierarchy as the "function which comprises all
sacred things," or, more fully, as "a sacred order and science and
activity, assimilated as far as possible to the godlike, and elevated to
the imitation of God proportionately to the Divine illuminations
conceded to it," the author proceeds to enumerate the nine orders of the
heavenly host, which are subdivided again into hierarchies or triads, in
descending order, thus: Seraphim, Cherubim, Thrones; Dominations,
Virtues, Powers; Principalities, Archangels, Angels. These all exist for
the common object of raising men through ascending stages of
purification and illumination to perfection. The ecclesiastical or
earthly hierarchy is the counterpart of the other. In it the first or
highest triad is formed by baptism, communion and chrism. The second
triad consists of the three orders of the ministry, bishop or hierarch,
priest and minister or deacon ([Greek: hierarches, hiereus,
leitourgos]); this is the earliest known instance in which the title
hierarch is applied to a bishop. The third or lowest triad is made up of
monks, "initiated" and catechumens. To Dionysius may be traced, through
Thomas Aquinas and other Catholic writers of the intervening period, the
definition of the term usually given by Roman Catholic writers--"coetus
seu ordo praesidum et sacrorum ministrorum ad regendam ecclesiam
gignendamque in hominibus sanctitatem divinitus institutus"[1]--although
it immediately rests upon the authority of the sixth canon of the
twenty-third session of the council of Trent, in which anathema is
pronounced upon all who deny the existence within the Catholic Church of
a hierarchy instituted by divine appointment, and consisting of bishops,
priests and ministers.[2] (See ORDER, HOLY).