THE NEW SCHAFF-HERZOG
God's Education of Man (Boston, 1899); The Art of Optimism (New York, 1900); School Speaker and Reader (Boston, 1900); The Cardinal Virtues (New York, 1901); Jesus' Way (Boston, 1902); The New Ethics (New York, 1903); From Epicurus to Christ (1904) ; and Abba Father; or the Religion of Every Day Life (1908).
HYDROPARASTAT\E (AQUARII): A sect that used water instead of wine in the Lord's Supper. They were named in three edicts of the Codex Theodosianus (lib. xvi. 5, 7 9 and 11) in connection with the Manicheans, and were also called Encratitcc, Apotactitw and Saccophori. Theodoret (MPG, lxxxiii. 369) associated them with the Encratites as adherents of Tatian (cf. Chrysostom, MPG, liii. 740; Philastrius, Hair, lxxvii.; Augustine, Hcer. Ixiv.; Praedestinatus, Hot. lxiv.). The existence of the sect in earlier centuries is not attested, although, undoubtedly, at a still earlier date than that of the Aquarians, encratistic tendencies might well have led to the disuse of communion wine. On the other hand, the practise which Cyprian censured (ANF, v. 359), of administering bread and water
at communion, was not encratistic, but founded on the fear that by the use of wine in the early morning, people might betray themselves to be Christians.
G. Kruger.
Bibliography: F. Cabrol, Dictionnaire d'archeologie chretienne, part ix. 2648-54 (exhaustive); DCB, iii. 183; Schaff, Christian Church, ii. 495; Kurtz, Church History, i. 116 New York, 1889; A. Scheiwiler, Die Elemente der Eucharistie in den ersten drei Jahrhunderten, Mainz, 1903.
HYGINUS, hi-jai'nus: A bishop of Rome in the second century. In the oldest lists his name stands eighth, between Telesphorus and Anicetus, and his episcopate is assigned to the years 136-40. But no dependence can be placed on the chronological data in this case. All that is definitely known of him is that he was a prominent member of the college of presbyters in Rome before the middle of the second century. (A. Hauck.)
Bibliography: Sources are: Irenaeus, Hair. iii. 3; Eusebius, Hist, eccl., iv. 10, 11, v. 6; Liber pontificalis, ed. Duchesne, i. 131, Paris, 1886, ed. Mommsen, in MGH, Gest. pont. Rom., i (1898), 13, 234. Consult: ASB, Jan. i. 665; R. A. Lipsius, Chronologic der romischen Bischofe, pp. 169 sqq., Kiel, 1869; Harnack, Geschichte, ii. 1, pp. 144 sqq.; Bower, Popes, i. 11-12; DCB, iii. 184; KL, vi. 516-517.
HYMNOLOGY.
Individual Hymnists (§ 3). VI. German Hymns.
The Reformation Period (§ 1). Since the Reformation (§ 2). VII. French Hymns. VIII. Scandinavian Hymns.
Danish Productions (§ 1). Norway and Sweden (§ 2).
I. Introduction.
Definitions and Terms (§1). General Survey (§ 2). II. Hebrew Hymns.
III. Early Christian Hymns.
IV. Hymns of the Eastern Church. V Hymns of the Latin Church.
The Earlier Period (§ 1). The Middle Ages (§ 2).
I. Introduction: A hymn is a spiritual meditation in rhythmical prose or in verse, the chief constituents of which are praise and prayer to God. i. Definitions It is the communion of the soul with and Terms. God. The modern conception of a hymn is, therefore, larger than that of Augustine, who says: " [A hymn] is a song with praise of God. If thou praisest God and singest not, thou utterest no hymn; if thou singest and praisest not God, thou utterest no hymn; if thou praisest aught else, although thou singest and praisest,
thou utterest no hymn. A hymn, then, containeth these three things, song, and praise, and that of God" (on Ps. cxlix.; NPNF, 1st ser., viii. 677). On the other hand, the Greek and Latin churches, differing here from the Protestant churches, include among hymns metrical songs to Mary and the saints. The writers of the New Testament employ three terms, psalmos, hymnos, and ode pneumatike (Eph. v. 19; Col. iii. 16). The word hymnos was common to Greeks and Romans, who sang songs to their divinities and in honor of men of renown. The poems of Homer contain such hymns, and Hesiod represents the Muses as singing hymns to the gods. Pindar calls his odes hymns. Egyptian literature also contains hymns, one of the most noted of which, to the rising and setting sun, is found in the Book of the Dead (chap, cxxv.; cf. P. le Page Renouf, Lectures on the Origin and Growth of Religion, as Illustrated by the Religion of Ancient Egypt, London, 1880). Paul, on Mars Hill, quoted from a hymn of Aratus of Cilicia (third century B.C.) the words
IX. English Hymns.
Before the Reformation (§ 1). The Psalters (§ 2). The Rise of the Hymnals (§ 3). Individual Hymnists (§ 4). Recent Hymnology (§ 5). X. American Hymns.
General Description (§ 1). Individual Hymnists (§ 2).
"for we are also his offspring" (Acts xvii. 28). The Christian hymn differs from the hymn of heathen antiquity in its spirit and object of worship, but not necessarily in form. It is addressed to God, or to one of the three persons of the Trinity, and admits nothing unchaste.
Hymns from the earliest time have been an important element in the services of the sanctuary, and in all periods have contributed to 2. General the piety of the Church. The Old and Survey, the New Testament frequently represent the heavenly bodies and the heavenly hosts as praising God (Job xxxviii. 7; Isa^vT. 3; Tlev."vr9^qq.) "while the best periods of both Hebrew and Christian history expressed religious fervor in sacred song (cf. Acts xvi. 25). In the Greek and Latin churches, from the sixth century on, the singing of hymns was confined to the churches and convents, and in the churches was restricted to the clergy, though in Germany the congregation sang the Leisen — certain hymns closing with the Kyrie eleison. The Flagellants of the thirteenth and fourteenth centuries sang hymns in the Latin or in the vernacular (see Flagellation, Flagellants), while the English Lollards of the fourteenth century and the Bohemian Hussites of the fifteenth century revived the popular use of sacred song. The Reformation reintroduced congregational singing in worship. The English revival of the eighteenth century was marked by a great impulse to the composition of hymns, in which members of the national church (Toplady, Newton,