THE NEW SCHAFF-HERZOG
Marot et le psautier huguenot, Paris, 1879; E. Levy, Poesies religieuses provencales et frantaises, ib. 1887.
For Scandinavian hymnology consult: C. J. Brandt and L. Helweg, Den danske Psalmedigtning, 2 vols., Copenhagen, 1846-47; J. N. Skaar, Norske Salmehistorie , Bergen, 1879-SO; C. J. Brandt, Vore danske Kirke-Salmeboger Copenhagen, 1886; Klemming, Hymni et sequential in regno Suecice, vol. i., Halle, 1886; H. Schiick, Svensk Liter aturhistoria, vol. i., Stockholm, 1890.
On English and American hymnology (remembering that many of these volumes deal also with the hymns of the other branches of the Church) consult: J. Gadsby, Memoirs of the Hymn Writers of the 17th-l 9th Centuries, London, 1861; C. D. Cleveland, Lyra sacra Americana, 2 vols., New York, 1868; J. C. Miller, Singers and Songs of the Church, London, 1869; H. Butterworth, Story of the Hymns, New York, 1875; E. F. Hatfield, Poets of the Church, ib. 1884; J. King, Anglican Hymnology, London, 18S5; S. W. Duffield, English Hymns, New York, 1886; H. S. Burrage, Baptist Hymn Writers, Portland, Maine, 1888; H. A. Glass, Story of the Psalters, London, 1888; H. E. Lewis, Sweet Singers of Wales, ib. 1889; D. Morrison, Great Hymns of the Church, ib. 1890; R. Palmer, Hymns, their History and Development, ib. 1892 (comprehensive); S. W. Christopher, Hymn Writers and their Hymns, reissue, New York, 1898; W. G. Horder, Hymn Lover; Rise and Growth of English Hymnody, London, 1900 (of unusual excellence); T>. R. Breed, Hist, and Use of Hymns and Hymn Tunes, Chicago, 1901; G. A. Leask, Hymn Writers of the 19th Century, London, 1902; C. S. Nutter, Hymn Studies, reissue, New York, 1902 (based on the Methodist Hymnal); J. A. Jones, Famous Hymns and their Authors, ib. 1903; R. M. Moorsom, Historical Companion to Hymns Ancient and Modern, London, 1903; W. B. Bodine, Some Hymns and Hymn Writers, Philadelphia, 1908.
Further literature may be found in Hauck-Herzog, TIE, x. 399-438.
HYPAPANTE, hip"a-pan'ti or te (late Gk., equivalent to the classical hypantesis, " a meeting ") : A festival of the Greek Church commemorating the meeting of the infant Jesus and his mother with Simeon and Anna in the temple (Luke ii. 21-40). It corresponds to the Purification, or Candlemas, of the West. See Candlemas; Mary the Mother of Jesus Christ.
HYPATIA: Neoplatonic philosopher; b. in Alexandria c. 350; d. there Mar., 415. She was the daughter of the philosopher and mathematician Theon, from whom she received her first philosophic training. On her return from Athens, whither she had gone to continue her studies, she became a distinguished lecturer on philosophy, and ultimately the recognized head of the Neoplatonic school at Alexandria. She exerted a wide influence and attracted to her classroom students of philosophy from all quarters. Among her devoted disciples was Synesius of Cyrene, afterward bishop of Ptolemais, several of whose letters to her are still extant. She was universally venerated for her beauty and purity, no less than for her wisdom and eloquence. By her friendship for the prefect Orestes, she incurred the enmity of Cyril, then bishop of Alexandria, who, in the name of Christianity, incited a superstitious mob against her. The story of her tragic fate is related by Socrates (Hist, eccl., vii. 15). As she was driving through the streets in her chariot she was seized by a band of Christian fanatics led by Peter the Reader, and dragged to the church railed Ca?sareum, where she was stripped and cast into the street to be pelted to death with shells. Her body was then torn to pieces, and later committed to the flames at a place called Cinaron.
Her writings have not been preserved. She is the heroine of Charles Kingsley's historical romance, Hypatia (London, 1853).
HYPERDULIA. See Dulia.
HYPERIUS (GERHARD), ANDREAS: A Lutheran theologian and preacher; b. at Ypres (30 m. s.s.w. of Bruges) May 16, 1511; d. at Marburg Feb. 1, 1564. The name Hyperius, from his birthplace, is that by which he is commonly known. He was early grounded in the classics by prominent humanist teachers, and pursued his education especially at Tournay and Paris. In 1537 he visited prominent scholars at the universities of Central Germany in the interest of the Evangelical cause, and then spent four years in England. In order to get a letter of introduction to Butzer he went, in 1541, to Marburg to his friend Gerhard Noviomagus, whose substitute and (1542) successor as professor of theology he became. A fruitful writer, endowed with great gifts, he soon attracted great crowds of students, paying special attention to the education of preachers. He was not a strict Lutheran, but rather influenced by Butzer, who enjoyed the highest regard of the Landgrave Philip and left an indelible stamp on Hessian Protestantism. Hyperius distinguished himself in various lines — exegetical, historical, encyclopedic, and homiletic. His exegetical works (In D. Pauli ad Romanos epistolam exegema, 1549; Varia opuscula, 1569-70, his commentary on the Hebrews, 4 vols., 1582 sqq.) are distinguished by acuteness and attention to the history of exegesis. His acquaintance with church history induced the Magdeburg centuriators to ask his advice as to method, which he expounded in 1550 in the treatise De methodo in conscribenda historia ecclesiastica consilium (first published by Mangold, Marburg, 1866). His efforts in the encyclopedic and homiletic departments are almost epoch-making, and became the basis of Evangelical homiletics. In the former, his principal work is De ratione studii theologici (Basel, 1556). The first book treats of the religious and scientific presuppositions for the study of theology; the second of exegesis and the profit derived from study of the Scriptures; the third of systematic theology, including catechetics; the fourth of the theory of practical theology. By his insistence in this, the most important of the four, on the importance of a study of church history, canon law, the method of the cure of souls, and liturgies, he became the father of practical theology. No less important are his efforts in the homiletical department, which he defines as popular exegesis. Theoretically the sermon is hereby tied to the Holy Scripture and its theological character assured. Following II Tim. iii. 16 and Rom. xv. 14, he distinguished five modes of preaching, from which originated in Lutheran orthodoxy the fivefold application of each sermon. His principal homiletic work is entitled De formandis concionibus sacris seu de interpretatione Scripturarum populan (Marburg, 1553). The homilists of the succeeding centuries followed Melanchthon's rhetorics; Hyperius remained an almost solitary prophet till the time of Schleiermacher. From 1542 to 1564 Hyperius was the spiritual head of the Hessian Church. His