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some say they were Arabs (another explanation found by Josephus is “captive shepherds”). When they and their successors had held Egypt for 511 years, the kings of the Thebais and other parts of Egypt rebelled, and a long and mighty war began. Misphragmuthosis worsted the “Shepherds” and shut them up in Avaris; and his son Thutmosis, failing to capture the stronghold, allowed them to depart; whereupon they went forth, 240,000 in number, established themselves in Judea and built Jerusalem.

In Manetho's list of kings, the six above named (with many variations in detail) form the XVth dynasty, and are called “six foreign Phoenician kings.” The XVIth dynasty is of thirty-two “Hellenic (sic?) shepherd kings,” the seventeenth is of “shepherds and Theban kings” (reigning simultaneously). The lists vary greatly in different versions, but the above seems the most reasonable selection of readings to be made. For “Hellenic” see below. The supposed connexion with the Israelites has made the problem of the Hyksos attractive, but light is coming upon it very slowly. In 1847 E. de Rougé proved from a fragment of a story in the papyri of the British Museum, that Apopi was one of the latest of the Hyksos kings, corresponding to Aphobis; he was king of the “pest” and suppressed the worship of the Egyptian gods, and endeavoured to make the Egyptians worship his god Setekh or Seti; at the same time an Egyptian named Seqenenrē reigned in Thebes, more or less subject to Aphobis. The city of Hawari (Avaris) was also mentioned in the fragment.

In 1850 a record of the capture of this city from the Hyksos by Ahmosi, the founder of the eighteenth dynasty, was discovered by the same scholar. A large class of monuments was afterwards attributed to the Hyksos, probably in error. Some statues and sphinxes, found in 1861 by Mariette at Tanis (in the northeast of the Delta), which had been usurped by later kings, had peculiar “un-Egyptian” features. One of these bore the name of Apopi engraved lightly on the shoulder; this was evidently a usurper's mark, but from the whole circumstances it was concluded that these, and others of the same type of features found elsewhere, must have belonged to the Hyksos. This view held the field until 1893, when Golénischeff produced an inferior example bearing its original name, which showed that in this case it represented Amenemhe III. In consequence it is now generally believed that they all belong to the twelfth dynasty. Meanwhile a headless statue of a king named Khyan, found at Bubastis, was attributed on various grounds to the Hyksos, the soundest arguments being his foreign name and the boastful un-Egyptian epithet “beloved of his ka,” where “beloved of Ptah” or some other god was to be expected. His name was immediately afterwards recognized on a lion found as far away from Egypt as Bagdad. Flinders Petrie then pointed out a group of kings named on scarabs of peculiar type, which, including Khyan, he attributed to the period between the Old Kingdom and the New, while others were in favour of assigning them all to the Hyksos, whose appellation seemed to be recognizable in the title Hek-khos, “ruler of the barbarians,” borne by Khyan. The extraordinary importance of Khyan was further shown by the discovery of his name on a jar-lid at Cnossus in Crete. Semitic features were pointed out in the supposed Hyksos names, and Petrie was convinced of their date by his excavations of 1905-1906 in the eastern Delta. Avaris is generally assigned to the region towards Pelusium on the strength of its being located in the Sethroite nome by Josephus, but Petrie thinks it was at Tell el-Yahudiyeh (Yehudia), where Hyksos scarabs are common. From the remains of fortifications there he argues that the Hyksos were uncivilized desert people, skilled in the use of the bow, and must thus have destroyed by their archery the Egyptian armies trained to fight hand-to-hand; further, that their hordes were centered in Syria, but were driven thence by a superior force in the East to take refuge in the islands and became a sea-power—whence the strange description “Hellenic” in Manetho, which most editors have corrected to ἀλλοί, “others.” Besides the statue of Khyan, blocks of granite with the name of Apopi have been found in Upper Egypt at Gebelen and in Lower Egypt at Bubastis. The celebrated Rhind mathematical papyrus was copied in the reign of an Apopi from an original of the time of Amenemhe III. Large numbers of Hyksos scarabs are found in Upper and Lower Egypt, and they are not unknown in Palestine. Khyan's monuments, inconspicuous as they are, actually extend over a wider area—from Bagdad to Cnossus—than those of any other Egyptian king.

It is certain that this mysterious people were Asiatic, for they are called so by the Egyptians. Though Seth was an Egyptian god, as god of the Hyksos he represents some Asiatic deity. The possibility of a connexion between the Hyksos and the Israelites is still admitted in some quarters. Hatred of these impious foreigners, of which there is some trace in more than one text, aroused amongst the Egyptians (as nothing ever did before or since) that martial spirit which carried the armies of Tethmosis to the Euphrates.

Besides the histories of Egypt, see J. H. Breasted, Ancient Records of Egypt; Historical Documents ii. 4, 125; G. Maspero, Contes populaires, 3me éd. p. 236; W. M. F. Petrie, Hyksos and Israelite Cities, p. 67; Golénischeff in Recueil de travaux, xv. p. 131.

 ((F. Ll. G.)) 

HYLAS, In Greek legend, son of Theiodamas, king of the Dryopians in Thessaly, the favourite of Heracles and his companion on the Argonautic expedition. Having gone ashore at Kios in Mysia to fetch water, he was carried off by the nymphs of the spring in which he dipped his pitcher. Heracles sought him in vain, and the answer of Hylas to his thrice-repeated cry was lost in the depths of the water. Ever afterwards, in memory of the threat of Heracles to ravage the land if Hylas were not found, the inhabitants of Kios every year on a stated day roamed the mountains, shouting aloud for Hylas (Apollonius Rhodius i. 1207; Theocritus xiii.; Strabo xii. 564; Propertius i. 20; Virgil, Ecl. vi. 43). But, although the legend is first told in Alexandrian times, the “cry of Hylas” occurs long before as the “Mysian cry” in Aeschylus (Persae, 1054), and in Aristophanes (Plutus, 1127) “to cry Hylas” is used proverbially of seeking something in vain. Hylas, like Adonis and Hyacinthus, represents the fresh vegetation of spring, or the water of a fountain, which dries up under the heat of summer. It is suggested that Hylas was a harvest deity and that the ceremony gone through by the Kians was a harvest festival, at which the figure of a boy was thrown into the water, signifying the dying vegetation-spirit of the year.

See G. Türk in Breslauer Philologische Abhandlungen, vii. (1895); W. Mannhardt, Mythologische Forschungen (1884).

HYLOZOISM (Gr. ὕλη, matter, ζωή, life), in philosophy, a term applied to any system which explains all life, whether physical or mental, as ultimately derived from matter (“cosmic matter,” Weldstoff). Such a view of existence has been common throughout the history of thought, and especially among physical scientists. Thus the Ionian school of philosophy, which began with Thales, sought for the beginning of all things in various material substances, water, air, fire (see Ionian School). These substances were regarded as being in some sense alive, and taking some active part in the development of being. This primitive hylozoism reappeared in modified forms in medieval and Renaissance thought, and in modern times the doctrine of materialistic monism is its representative. Between modern materialism and hylozoism proper there is, however, the distinction that the ancients, however vaguely, conceived the elemental matter as being in some sense animate if not actually conscious and conative.

HYMEN, or Hymenaeus, originally the name of the song sung at marriages among the Greeks. As usual the name gradually produced the idea of an actual person whose adventures gave rise to the custom of this song. He occurs often in association with Linus and Ialemus, who represent similar personifications, and is generally called a son of Apollo and a Muse. As the son of Dionysus and Aphrodite, he was regarded as a god of fruitfulness. In Attic legend he was a beautiful youth who, being in love with a girl, followed her in a procession to Eleusis disguised as a woman, and saved the whole band from pirates. As reward