HYPOSTASIS. See Trinity.

HYPSISTARIANS: A Cappadocian sect of the fourth century. Recent investigations by Schtlrer and Cumont have shown how widely spread was the worship of "the most high God," and how manifold the influences that cooperated with it. " It was reinforced by all the religions of Asia Minor, Egypt, Syria, Persia; but the strongest monotheistic strand in its variegated texture was contributed by Judaism." Such a mixture of pagan ism and Judaism offered the Cappadocian sect of the Hypsiatarii (Hypsiatiani), mentioned by Gregory Nazianzen (MPG, xxxv. 990 sqq., NPNF, vii. 256) and Gregory of Nyssa (MPG, xlv. 482 sqq.). From the pagan element, rejecting idols and sacrifices, they borrowed the worship of fire and light; from the Jewish element, rejecting circumcision, they adopted the hallowing of the Sabbath and certain dietary rules. The "Most High God," moreover they did indeed call "the Almighty," but not "Father." Gregory Nazianzen's father belonged to this sect before embracing Christianity. There is some affinity between the Hypsistariaos and the Euphemitcs or Masaadiani, described by Epipiuanius (Hær., lxxx.); and the Thevwbeia of Cyril of Alex andria. (MPG, 1xviii. 282). Doubtless, too, the western Caelicolae (q.v.) are a further variation of the same stock.

G. Krüger.

Bibliography: E. 8oh&er, Die Judan im boeporanischen Reichs, in SBA, 1897, pp. 200-225; idem, GewAichta. iii. 124; F. Cumont, Hypeistos, Brussels, 1897; the literature under Mae9AwANe.

HYRCANUS. See Hasmoneans.

HYSSOP: A herb mentioned in the Bible in connection with purification, and known to have

434

been used from remote antiquity as a condiment and flavoring. Lev. xiv. details its use in purification from leprosy; Num. 8a. 6, 18 shows its use in purification from contact with the dead; Eg. iii. 21, 27 gives the details for its employment at the Passover; in Ps. li. 7 it is a synonym for purification from sin; and Ryssel suspects that the mention in John aia. 29 is intended to recall the resemblance between the Lamb of God and the Passover offering. The identification of the hyssop of the Old Testament has been sought in the most varied kinds of labiated flowers. Unfortunately, in part through a misunderstanding of I Kings iv. 33, it has been taken to be the Hyasopus ofd»alia. The passage in Kings expresses a contrast between a very common and comparatively valueless herb and the costly cedar. Hyssop has been identified with Capparm epdnosa through the resemblance between the Hebrew name 'ezobh and the Arabic name for capparis, 'awf-eapparit; with the Hebrew should, however; be connected the Arabic zuJ4, the common name of which is za'tar or Origanum Maru. This plant is common enough in Palestine, is valued by the inhabitants for its aroma, serves well as a sprinkler on account of its scaly stems, yet is stiff enough to bear a sponge. R. ZZvrsQND.

$muoos"a:: The most authoritative discussion is by (1. E. Poet in DB, ii. 442, and in his Flora of Syria, Palestine and Sinai, p. 818, Beirut, 1898. Consult also: E. Boissier, Flora orientalis, iv. 553, Geneva, 1887; L. Fonck, in Biblische Studian, v. 1 (1900), 105 .qq., 148: B'B, ii. 2142. Post regards the commentators on the synoptic parallels to John zi:. 29 as astray in their eaplanationa.