HYPOTHECATION
611
HYRTL
the Divine and the human. Hypostasis (iirSa-raffts)
means, literally, that which lies beneath as basis or
foundation. Hence it came to be used by the Greek
philosophers to denote reality as distinguished from
appearances (.\ristotie, " Mund.", IV, 21). It occurs
also in St. Paul's Epistles (II Cor.,ix, 4; xi, 17; Heb.,i,
3: iii, 14), but not in the sense of person. Previous to
tlie Council of Nicaea (325) hypostasis was synonymous
with ousiii, and even St. Augustine (De Trin., V, 8)
avers that he sees no difference between them. The
distinction in fact was brought about gradually in the
course of the controversies to which the Christological
heresies gave rise, and was definitively established by
the Council of Chalcedon (451), which declared that
in Christ the two natures, each retaining its own prop-
erties, are united in one subsistence and one person
{els ^v Trp6(Twirov Kal fiiav virbffTa<XLv) (Denzinger, ed.
Bannwart, 148). They are not joined in a moral
or accidental union (Nestorius), nor commingled
(Eutyches), and nevertheless they are substantially
united. For further explanation and bibliography
see: Incarnation; Jesus Christ; Monophysitism;
Nature; Person.
E. A. Pace.
Hypothecation of Church Goods. See Property,
Ecclesiastical.
Hypothesis. See Induction.
Hypsistarians, or worshippers of the Hypsistos (iii/'io-Tos), i. e. of the "Most High" God; a distinct Jewish-pagan sect which flourished from about 200 B. c. to about A. D. 400, mostly in Asia Minor (Cappa- docia, Bithynia, Pontus) and on the South Russian coasts of the Eu.xine Sea. The names v^iaWcn-ai, inj/iavoi first occur in Gregory of Nazianzus (Orat., xviii, 5) and the name itpiariaml in Gregory of Nyssa (Contra Eunom., II), i. e. about a. d. 374, but a great number of votive tablets, inscriptions, and oracles of Didymos and Klaros establish beyonil doubt that the cult of the Hypsistos (Ci/'io-ros, with the addition of ee6s or ZeOs or 'Attis, but frequently without addi- tion) as the sole and supreme God was widespread in the countries adjacent to the Bosphorus (cf. Acts, xvi, 17, " these men are servants of tiie most high God" — oracle of the pythonissa at Philippi). It seems probable that the native Cappadocian cult of Zeus Sabazios was deliberately merged in the cult of Jahve Sabaoth practised by the numerous and intel- lectually predominant Jewish colonies, and that asso- ciations {sodalicin, dtiffoi) of strict monotheists were formed, who fraternized with the Jews, but considered themselves free from the Mosaic Law. The impor- tance and exalted ideas of these associations can be gathered from the fact that when someone asked Apollo of Klaros whether the Hypsistos alone was without Ijeginning and end, he answered: "He is the Lord of all, self-originated, self-produced, ruling all things in some ineffable way, encompassing the heavens, spreading out the earth, riding on the waves of the sea; mixing fire with water, soil with air, and earth with fire; of winter, summer, autumn, and spring, causing the changes in their season, leading all things towards the light and settling their fate in harmonious order." Tlie existence of these Hj-psis- tarians must have been partially responsible for the astounding swiftness of the spread of Christianity in Asia Minor, yet not all of them accepted the new faith, and small communities of monotheists, neither Christians nor Jews, continued to exist, especially in Cappadocia. The father of Gregory of Nazianzus be- longed to such a sect in his youth, and they are de- scribed in his panegyric written by his son. They rejected idols and pagan sacrifices, and acknowl- edged the Creator (TravTOKpaTup) and the Most High, to whom however, in opposition to the Christians, they refused the title of "Father"; they had some super-
stitions in common with the Jews, their worship of fire
and light, the keeping of the Sabbath, the distinctions
of food, but circumcision they rejected. No doubt
Persius had Hypsistarians in view when he ridiculed
such hybrid religionists in Satire v, 179-184, and Ter-
tullian seems to refer to them in "Ad nationes", I,
xiii. The statement that Hypsistarians continued to
exist till the ninth century, is based on a mistaken in-
terpretation of Nicephorus Const., " Antirhet. adv.
Const. Copr.", I, in Migne, P. G., col. 209. Hypsis-
tarians are probably referred to under the name Cosli-
colce in a decree of the Emperors Honorius and
Theodosius (a. d. 408), in which their places of wor-
ship are transferred to the Catholics.
Levi in Revue des Etudes Juives (Paris. 1898), a criticism of SchCrer, Die Juden im bosporan, Reiche etc. (Berlin, 1897) in SiUungsber. d. Berlin. Acad., XIII, 200-225. See also Cluiont, Hypsistos (Brussels, 1S97); Drexler in Roscher's Lexicon (Leipzig. 1890), s. v. Hypsistos: Buresh. Klaros (Leipzig, 1889); Stokes in Diet. Christ. Biog., s. v. Hypsistarii.
J. P. Arendzen.
Hyrtl, Joseph, Austrian anatomist, b. at Eisen- stadt in Hungary, December 7, 1810; d. 17 July, 1894, on his estate near Vienna. He began his medical studies in Vienna in 1831, having received his prelimi- nary education in his native town. His parents were poor, and he had to find some means to help defray the expenses of his medical education. In 1833, while he was still a medical student, he was named prosector in anatomy, and the preparations which this position required him to make for teaching purposes attracted the attention of professors as well as students. His graduation thesis, " Antiquitates anatomicae rari- ores", was a prophecy of the work to which his life was to be devoted. On graduation he became Prof. Czermak's assistant {famulus) and later became also the curator of the museum. He added valuable treasures to the museum by the preparations which he made for it. As a student he set up a little laboratory and dissecting room in his lodgings, and his injections of anatomical material were greatly admired. He took advantage of his post in the museum to give spe- cial courses in anatomy to students and in practical anatomy to physicians. These courses were numer- ously attended.
In 1837, when but twenty-sLx, Hyrtl was offered the professorship of anatomy at the University of Prague, and by his work there laid the foundation of his great reputation as a teacher of anatomy. Here he com- pleted his well known text-book of human anatomy, which went through some twenty editions and has been translated into every modern language. The chair of anatomy at Vienna falling vacant in 1845, he would not have applied for it, so satisfied was he with the opportunities for work at Prague, but that his friends insisted; he was immediately elected. Five years later he published his " Handbook of Topo- graphic Anatomy", the first text-book of applied anatomy of its kind ever issued. Before his death he was to see this department of anatomy become one of the most important portions of the teaching in the medical schools of the world. It was as a teacher that Hyrtl did his great work. Professor Karl von Barde- leben, himself one of the great teachers of the nine- teenth century, did not hesitate to say that in this Hyrtl was unequalled. His fame spread throughout Europe, and he came to be looked upon as the special glory of the University of Vienna. In 1865, on the occasion of the celebration of the five-hundredth anni- versary of the foundation of the university, he was chosen rector in order that, as the most distinguished member of the university, he should represent her on that day. His inaugural address as rector had for its subject "The Materialistic Conception of The Uni- verse of Our Time". In this he brought out very clearly the lack of logic in the materialistic view of the world and concluded: " When I bring all this together
