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596 596 H Y P H Y P Ameri- What has been said of British hymnody during the last can fifty years is equally true of American. The American hymns, hymn-writers belong to the same schools, and have been affected by the same influences. Some of them enjoy a just reputation on both sides of the Atlantic. Among those best known are Bishop Doane, Dr Muhlenberg, and Mr Thomas Hastings; and it is difficult to praise too highly such works as the Christmas hymn, &quot; It came upon the midnight clear,&quot; by Mr Edmund H. Sears ; the As cension hymn, &quot; Thou, who didst stoop below,&quot; by Mrs S. E. Miles ; and two by Dr Kay Palmer, &quot; My faith looks up to Thee, Thou Lamb of Calvary,&quot; and &quot;Jesus, Thou joy of loving liearts,&quot; the latter of which is the best among several good English versions of &quot; Jesu, dulcedo cordium.&quot; Among the authorities of which use has been made in the fore going account of British Hymnody are the Appendix on Scottish Psalmody in Mr Laing s edition of Baillie s Letters and Journals; Mr Holland s Psalmists of Britain (1843) ; Mr Josiah Miller s Our Hymns, their Authors and Origin (1866) ; Mr John Gadsby s Memoirs of the Principal Hymn-writers, &c. (3d ed., 1861) ; the Annotations &quot; of the Eev. Louis Coutier Biggs to Hymns Ancient and Modern (1867); and the late Mr Daniel Sedgwick s Compre hensive Index of Names of original Authors oj Hymns, &c. (2d ed., 1863). Mr Sedgwick s name cannot be mentioned without special honour, as one of the most painstaking, sympathetic, and accurate of all modern students of British hymns. 7. Conclusion. The object aimed at in this article has been to trace the general history of the principal schools of ancient and modern hymnody, and especially the history of its use in the Christian church. For this purpose it has not been thought necessary to give any account of the hymns of Racine, Madame Guyon, and others, who can hardly be classed with any school, nor of the works of Caesar Malan and other quite modern hymn-writers of the Reformed churches in Switzerland and France. On a general view of the whole subject, hymnody is seen to have been a not inconsiderable factor in religious worship. It has been sometimes employed to dis seminate and popularize particular views, but its spirit and influence has been Catholic, on the whole. It has embodied the faith, trust, and hope, and no small part of the inward experience, of generation after generation of men, in many different countries and climates, of many different nations, and in many varieties of circumstances and condition. Coloured, indeed, by these differences, and also by the various modes in which the same truths have been apprehended by different minds (and sometimes reflecting partial and imperfect conceptions of them, and errors with which they have been associated in particular churches, times, and places), its testimony is, nevertheless, generally the same. It has upon it a stamp of genuineness which cannot be mistaken. It bears witness to the force of a central attraction more powerful than all causes of difference, which binds together times ancient and modern, nations of various race and language, churchmen and noncon formists, churches reformed and unreformed; to a true funda mental unity among good Christians; and to a substantial identity in their moral and spiritual experience. (s.) HYPATIA ( YTrarta or YTrareia), mathematician, philo sopher, and finally one of the martyrs of paganism, was the daughter and disciple of the mathematician and philo sopher Theon, 1 and was born in Alexandria not earlier than 350 A.D. 2 After a long period of study (partly, perhaps, in Athens) she became a distinguished lecturer on philosophy in her native town, and ultimately became the recognized head of the Neo-Platonic school there (c. 400). The fascination of her great eloquence (she is said on more than one occasion to have proved an effective advocate in the courts of law), and the charm of a rare modesty and beauty, combined with her remarkable in tellectual gifts to attract to her class-room a large number of disciples, over some of whom her influence was very great. Among these was Synesius, who afterwards (c. 410) became bishop of Ptolemais, several of whose letters addressed to her ( TTJ ^tXocro^u), full of chivalrous admira tion and reverence, are still extant (Epp. 10, 15, 16, 33, 80, 124, 153). In the conflicts between the various elements of Alexandrian society which took place shortly after the accession of Cyril to the patriarchate in 412, she became closely identified as counsellor and friend with the prefect Orestes, and in the same degree made herself an object of fear and hatred to the Nitrian monks and the fanatical Christian mob, by whom she was ultimately murdered under circumstances of revolting barbarity (Lent, 415). Socrates has related how she was torn from her chariot, dragged to the Csesareum (then a Christian church), stripped naked, cut to pieces with oyster shells (6(TTpa.KOL&amp;lt;s dvetXov), and finally burnt piecemeal. Most pro minent among the actual perpetrators of the crime was one Peter, a reader; but there seems little reason to doubt Theodoret s assertion of Cyril s real complicity. Hypatia, according to Suidas, was the author of com- 1 For some account of whom see Suidas ; compare Fabricius, Bill. Gr., ix. 178 sr/q. (1804). He observed an eclipse in 365. 2 The date assigned by Wernsdorf (Diss. Acad. IV. de Hypatia, Wittenberg, 1747). Hoche -(Philolorius, xv.) gives 370. mentaries on the mathematician Diophantus and on the Conies of Apollonius of Perga, and also of an astronomical canon. None of these works have come down to our time ; but their titles, combined with expressions in the letters of Synesius, who consulted her about the construction of an astrolabe, would seem to indicate that she devoted herself specially to astronomy and mechanics. Of her philosophical opinions nothing is known, except that they shared the general eclectic features of the Alexandrian Neo- Platonism. A Latin letter to Cyril on behalf of Nestorius, which has sometimes been attributed to her, is undoubtedly spurious. It can be read in Baluze. The story of Hypatia appears in a considerably disguised yet still recognizable form in the legend of St Catherine as recorded in the Roman Breviary (Nov. 25), and still more fully in the Martyrclogies (see Jameson, Sacred and Legendary Art, p. 467 sqq.). The chief source for the little we know about Hypatia is the account given by Socrates (H. E., vii. 15). The article in Suidas, which Gibbon has characterized as &quot; curious and original,&quot; must be received with some caution. It is on his authority that the some what doubtful statement is made that she was the wife of Isidoms the philosopher. She is the subject of an epigram by Talladas in the Anthology (ix. 400 ; ed. Jacobs). See Menage, Hist. Mul. Phil., p. 52 ; Fabricius, Bill. Gr., ix. 187 sqq. ; Wernsdorf, op. cit. ; and the exhaustive monograph of Hoche in l hilologus,v. 435 sqq. (1860). An anonymous work entitled Hypatia,. or the history of a most beautiful, most virtuous, most learned, and every way accomplished lady, who was torn to pieces by the clergy of Alexandria to gratify the pride, emulation, and cruelty of their archbishop Cyril, commonly but undeservedly styled Saint Cyril, was published in London in 1720. The history of Hypatia has also been made the basis of an attractive historical romance by Charles Kingsley (1853). HYPERIDES ( YTrcpet V), one of the ten Attic orators, was son of Glaucippus, of a noble family of the tribe ./Egeis and the deme Collytus. He was probably younger than Lycurgus (born about 396 B.C.) and older than Demosthenes (born about 385 B.C.). Having studied under Isocrates, he began life as a writer of speeches for the courts, and in 360 B.C. he prosecuted Autocles, a general charged ^with treason in Thrace. From the end of the Sacred War, 346-