Page:Encyclopædia Britannica, Ninth Edition, v. 11.djvu/830

792 The water was also much used for dyeing. Nothing is known of the origin of the city ; from the legend dpyiyérys on coins, with a radiate head of the sun-god, Eckhel con- cludes that a Greek foundation was made under the guidance of Apollo; but a native city may have already existed there. The native name of the sun-god was AatpByvos, which often occurs on coins; he was probably a Phrygian form of the Greek Zeus. The goddess of healthful drinking, Euposia, is also seen on coins. Cybele also, who is found on the coins, was one of the chief deities of the place. Little is known of the history of the city. The philosopher Epictetus was born there ; and there St Paul founded a church (Coloss. iv. 13). The very considerable ruius which still exist, called Pambuk Kalessi (“Cotton Castle”), have been described by Pococke, Leake, &c. The ancient theatre and gymnasium are in a state of remarkable preservation.  HIERARCHY. From tepapyys, meaning a steward or guardian of holy things, is derived fcpapyia, naturally signifying the office of such a steward or guardian (not a “ruler of priests” or “priestly ruler”; see Boeckh, Corp. Inscr. Gr., No. 1570), but most commonly used in ecclesiastical language to denote the aggregate of those persons who exercise authority within the Christian Church,—-the patriarchate, episcopate, or entire threefold order of the clergy. The word, which does not occur in any classical Greek writer, owes its present extensive currency to the celebrated writings of Dionysius Pseudo-Areopagita, which, originating probably in the age of Justinian, exerted during the and so remarkable an influence on the current of theological speculation, both in the Eastern and in the Western Church. Of these the most important ate the two which treat of the celestial and of the ecclest- astical 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 ; Prin- cipalities, Archangels, Angels. These all exist for the common object of raising men through ascending stages of purification and illumination to perfection. The ecclesi- astical or earthly hierarchy is the counterpart of the other. In it the first or highest triad is formed by baptism, com- munion, and chrism. The second triad consists of the three orders of the ministry, bishop or hierarch, priest, and minister or deacon (tepapyys, tepevs, Aevrovpyds) ; 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—“ ccetus seu ordo presidum et sacrorum ministrorum ad regendam ecclesiam gignendamque in hominibus sanctitatem divinitus institutus” —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_pro- nounced upon all who deny the existence within the Catholic Church of a hierarchy instituted by divine appoint- ment, and consisting of bishops, priests, and ministers. This definition, however, relates only to what is called the ‘hierarchy of orders,” to which hierarchy, it must further be borne in mind, belong the lesser orders of sub-deacon, acolyth, exorcist, lector, and doorkeeper (to which that of singer 1s sometimes added) ; though these are to be regarded as institutions of ecclesiastical authority only, while the other three are of divine right, and therefore pre-eminently “holy.” The ‘hierarchy of jurisdiction,” as distinguished from that of “orders,” is represented by the Roman pontiff alone, who enjoys supreme authority over all bishops, even when these are assembled in general council. This supreme authority he holds by divine right as the successor of Peter, who received immediately from Christ the primacy of honour and of jurisdiction over the universal church. A Between the pope and the bishops occur the metropolitans or archbishops and the patriarchs; but these intermediate grades are not regarded as essential, and, for the present at least, the rank of patriarch may almost be said to be, in the Roman com- munion, purely titular. The Greek Church, like the Roman, recognizes a threefold clerical order, distinct jure divino from other Christians, of bishops, priests, and deacons. The five patriarchs, of equal dignity, hold the highest rank in the episcopate; and the episcopal body united in a general council represents the church, and infallibly decides, under the guidance of the Holy Ghost, all matters of faith and ecclesiastical life. The Anglican Church acknowledges the superior and divinely conferred authority of the episcopal order, but, seeking its hierarchical doctrine in the records of acomparatively early period of church history, holds the substantial equality of all bishops, and, while acknowledging the validity, does not maintain the necessary infallibility, of their decisions when met in general council. Thus in form of government the Rotnan Church may be said to be a hierarchical monarchy, the Greek in some sense a patriar- chal oligarchy, and the Anglican an episcopal aristocracy. For historical and other details relating to the growth and development of the hierarchical system the reader is referred to the articles,, , , , , , , , , , , &c. Some kind of hierarchy, both of orders and of jurisdic- tion, may, from the nature of the case, be looked for in every religious system that has attained any considerable degree of visibility and external organization. The ancient Jewish and Egyptian hierarchies, for example, find parallels in Parsism and Mahometanism ; while in some regions Buddhism has. attained a degree of complexity in its ecclesiastical government strikingly suggestive of many features of the present Roman hierarchy.  HIERAX, or, a learned ascetic who flourished about the at Leontopolis in Egypt, where he lived to the age of ninety, supporting himself by caligraphy and devoting his leisure to scientific and literary pursuits, especially to the study of the Bible. He was the author of Biblical commentaries both in Greek and Coptic, and is said to have composed many hymns. He ultimately became leader of the so-called sect of the Hieracites, an ascetic society from which persons living in the married state were excluded, and of which one of the leading tenets was that only the celibate could enter the kingdom of heaven. This doctrine was based on a some- what too literal interpretation of the parable of the ten virgins ; on other points, however, Hierax followed Origen in allegorizing Scripture ; thus he thought that the narrative of the fall and the doctrine of the resurrection ought both to be taken ina spiritual sense. It is upon this apparently Manichzean view of matrimony, taken along with his dental of the resurrection and of a visible paradise, and his asser- tion that infants, as incapable of “striving lawfully,” can-