tical with ISIt. Jearim (q. d. Ir-Shemesh, i. e. sun-city), i. e. Chesalon (q. v.).
2. Ir ha-Heres (C'^vl'l "l"^;?, city -of destruction; Sept. TToXiQ daiCiK v. r. cixfpie ; Vulg. civitas solis, evi- dently reading C^Hij T^^', cify of the sun), a name that occurs only in the disputed passage Isa. xix, 18, where most MSS. and editions, as also the versions of Aqmla, Theodotion, the SjTiac, and the English, read, one (of these five cities) shall be called The city of destruction, i. e. in the idiom of Isaiah, one of these cities shall be de- stroyed, a signification (from D^H, to tear down) for which Iken (Dissei-t. phil. crit. IG) contends. The Jews of Palestine, who approved this reading, referred it to Leontopolis and its temple, which they abhorred, and the destruction of which they supposed to be here pre- dicted. But instead of G'lil, hej-es, the more probable reading is 0"1H, cheres, which is read in sixteen MSS. and some editions, and is expressed by the Sept. (Com- plut.), Symmachus, Vulgate, Saadias, and the margin of the English version, and has also the testimonv of the Talraudists {Menachoth, fol. 110, A.). If we follow tlie certain and ascertained usus loqiiendi, this latter denotes dty of the sun, i. e. Heliojwlis in Egypt, elsewhere call- ed Beth-Shemesh, and On. The Arabic meaning of the term is to defend, to preserve, and the passage may be rendered, one shall be called A dty preserved, i. e. one of those five cities shall be preserved. (See Gesenius, Comment, ad loc.) Whichever interpretation may be chosen, this reading is to be preferred to the other. — Gesenius. See Ir-iia-iieres.
He'resh (Heb. Che'resh, 'd'\'n, silence ; Sept. 'Apic), one of the Levites that dwelt in the " villages of the Netophathites" near Jerusalem, on the return from Baby- lon (1 Chron. Lx, 15). B.C. 536.
Heresiarch, a leader in heresy, founder of a sect of heretics. See Heresy.
Heresy, in theology, is any doctrine containing Christian elements, but along with them others subver- sive of Christian truth.
I. Origin and early Use of the Word. — The word a't- psaig Qhceresis) originaUy meant simply choice (e. g. of a set of opinions); later, it was applied to the opinions themselves; last of aU, to the sect maintaining them. " Philosophy was in Greece the great object -which di- vided the opinions and judgments of men ; and lience the term heresy, being most frequently applied to the adoption of this or that particular dogma, came by an easy transition to signify the sect or school in which that dogma was maintained ;" e. g. the heresy of the Sto- ics, of the Peripatetics, and Epicureans. Josephus also speaks of the three heresies {cupiatic, sects, A nt. xii, 5, 9 = (pi\offo<pia(, xviii, 1, 2) of the Pharisees, Sadducees, and Essenes. In the historical part of the New Testa- ment, the word denotes a sect or party, whether good or bad (Acts v, 17; xv, 5; xxiv, 5; xxvi, 5; xxviii, 22), In Acts xxvi, 4, 5, St. Paul, in defending himself before king Agrippa, uses the same term, when it was mani- festly his design to exalt the party to -which he had be- longed, and to give their system the preference over ev- ery other system of Judaism, both with regard to sound- ness of doctrine and purity of morals. In the Epistles the word occurs in a somewhat different sense. Paid, in Gal, v, 20, puts a'lptffsic, heresies, in the list of crimes with uncleanness, seditions (jSixoaraaiaC), etc. In 1 Cor, xi, 19 (there must also be heresies among you), he uses it apparently to denote schisms or divisions in the Church. In Tit. iii, 10 he comes near to the later sense ; the " heretical person" appears to be one given over to a self-chosen and divergent form of belief and practice. John Wesley says : " Heresy is not in aU the Bil>le taken for ' an error in fundamentals' or in any thing else, nor schism for any separation made from the outward com- munion of others. Both heresy and schism, in the mod- ern sense of the words, are sins that the Scripture knows nothing of" {Works, N. Y. edit, vii, 286). In the early
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