of love. In Homer, the skill of Hephaestus in metallurgy is often mentioned; his forge was on Olympus, where he was served by images of golden handmaids which he had animated. Similar myths are found in relation to the Finnish smith-god Ilmarinen, who made a golden woman, and the Teutonic Wieland; a belief in the magical power of metal-workers is a common survival from an age in which their art was new and mysterious. In epic poetry Hephaestus is rather a comic figure, and his limping gait provokes "Homeric laughter" among the gods. In Vedic poetry Agni, the fire-god, is footless; and the ancients themselves attributed this lameness to the crooked appearance of flame (Servius on Aen. viii. 814), and possibly no better explanation can be found, though it has been suggested that in an early stage of society the trade of a smith would be suitable for the lame; Hephaestus and the lame Wieland would thus conform to the type of their human counterparts. Except in Lemnos and Attica, there are few indications of any cult of Hephaestus. His association with Lemnos can be traced from Homer to the Roman age. A town in the island was called Hephaestia, and the functions of the god must have been wide, as we are told that his Lemnian priests could cure snakebites. Once a year every fire was extinguished on the island for nine days, during which period sacrifice was offered to the gods of the underworld and the dead. After the nine days were passed, new fire was brought from the sacred hearth at Delos. The significance of this and similar customs is examined by J. G. Frazer, Golden Bough, iii. ch. 4. The close connexion of Hephaestus with Lemnos and especially with its mountain Mosychlus has been explained by the supposed existence of a volcano; but no crater or other sign of volcanic agency is now apparent, and the "Lemnian fire "-a phenomenon attributed to Hephaestus-may have been due to natural gas (see LeMNOS). In Sicily, however, the volcanic nature of the god is prominent in his cult at Etna, as well as in the neighbouring Liparaean isles. The Olympian forge had been transferred to Etna or some other volcano, and Hephaestus had become a subterranean rather than a celestial power. The divine smith naturally became a "culture-god"; in Crete the invention of forging in iron was attributed to him, and he was honoured by all metal-workers. But we have little record of his cult in this aspect, except at Athens, where his worship was of real importance, belonging to the oldest stratum of Attic religion. A tribe was called after his name, and Erichthonius, the mythical father of the Attic people, was the son of Hephaestus. Terra-cotta statuettes of the god seem to have been placed before the hearths of Athenian houses. This temple has been identified, not improbably, with the so-called " Theseum "; it contained a statue of Athena, and the two deities are often associated, in literature and cult, as the joint givers of civilization to the Athenians. The class of artisans was under their special protection; and the joint festival of the two divinities-the Chalceia commemorated the invention of bronze-working by Hephaestus. In the Hephaesteia (the particular festival of the god) there was a torch race, a ceremonial not indeed confined to fire-gods likè Hephaestus and Prometheus, but probably in its origin connected with them, whether its object was to purify and quicken the land, or (according to another theory) to transmit a new fire with all possible speed to places where the fire was polluted. If the latter view is correct, the torch race would be closely akin to the Lemnian fire-ritual which has been mentioned. The relation between Hephaestus and Prometheus is in some respects close, though the distinction between these gods is clearly marked. The fire, as an element, belongs to the Olympian Hephaestus; the Titan Prometheus, a more human character, steals it for the use of man. Prometheus resembles the Polynesian Maui, who went down to fetch fire from the volcano of Mahuika, the fire-god. Hephaestus is a culture-god mainly in his secondary aspect as the craftsman, whereas Prometheus originates all civilization with the gift of fire. But the importance of Prometheus is mainly mythological; the Titan belonged to a fallen dynasty, and in actual cult was largely superseded by Hephaestus. XLII 6 In archaic art Hephaestus is generally represented as bearded, though occasionally a younger beardless type is found, as on a vase (in the British Museum), on which he appears as a young man assisting Athena in the creation of Pandora. At a later time the bearded type prevails. The god is usually clothed in a short sleeveless tunic, and wears a round close-fitting cap. His face is that of a middle-aged man, with unkempt hair. He is in fact represented as an idealized Greek craftsman, with the hammer, and sometimes the pincers. Some mythologists have compared the hammer of Hephaestus with that of Thor, and have explained it as the emblem of a thunder-god; but it is Zeus, not Hephaestus, who causes the thunder, and the emblems of the latter god are merely the signs of his occupation as a smith. In art no attempt was made, as a rule, to indicate the lameness of Hephaestus; but one sculptor (Alcamenes) is said to have suggested the deformity without spoiling the statue. AUTHORITIES.-L. Preller (ed. C. Robert), Griech. Mythologie, i. 174 f. (Berlin, 1894); W. H. Roscher, Lex. der griech. u. rom. Mythologie, s.v. Hephaistos" (Leipzig, 1884-1886); Harrison, Myth. and Mon. of Ancient Athens, p. 119 f. (London, 1890); O. Gruppe, Griech. Mythologie u. Religionsgesch. p. 1304 f. (Munich, 1906); O. Schrader and F. B. Jevons, Prehistoric Antiquities of the Aryan People, p. 161, &c. (London, 1890); L. R. Farnell, Culls of the (E. E. S.) Greek States, v. (1909). HEPPENHEIM, a town of Germany, in the grand-duchy of Hesse-Darmstadt, on the Bergstrasse, between Darmstadt and Heidelberg, 21 m. N. of the latter by rail. Pop. (1905), 6364. It possesses a parish church, occupying the site of one reputed to have been built by Charlemagne about 805, an interesting town hall and several schools. On an isolated hill close by stand the extensive ruins of the castle of Starkenburg, built by the abbot, Ulrich von Lorsch, about 1064 and destroyed during the Seven Years' War, and another hill, the Landberg, was a place of assembly in the middle ages. Heppenheim, at first the property of the abbey of Lorsch, became a town in 1318. After belonging to the Rhenish Palatinate, it came into the possession of HesseDarmstadt in 1803. Hops, wine and tobacco are grown, and there are large stone quarries, and several small industries in the town. HEPPLEWHITE, GEORGE (d. 1786), one of the most famous English cabinet-makers of the 18th century. There is practically no biographical material relating to Hepplewhite. The only facts that are known with certainty are that he was apprenticed to Gillow at Lancaster, that he carried on business in the parish of Saint Giles, Cripplegate, and that administration of his estate was granted to his widow Alice on the 27th of June 1786. The administrator's accounts, which were filed in the Prerogative Court of Canterbury a year later, indicate that his property was of considerable value. After his death the business was continued by his widow under the style of A. Hepplewhite & Co. Our only approximate means of identifying his work are The CabinelMaker and Upholsterer's Guide, which was first published in 1788, two years after his death, and ten designs in The Cabinetmaker's London Book of Prices (1788), issued by the London Society of Cabinet-Makers. It is, however, exceedingly difficult to earmark any given piece of furniture as being the actual work or design of Hepplewhite, since it is generally recognized that to a very large extent the name represents rather a fashion than a man. Lightness, delicacy and grace are the distinguishing characteristics of Hepplewhite work. The massiveness of Chippendale had given place to conceptions that, especially in regard to chairs—which had become smaller as hoops went out of fashion-depended for their effect more upon inlay than upon carving. In one respect at least the Hepplewhite style was akin to that of Chippendale-in both cases the utmost ingenuity was lavished upon the chair, and if Hepplewhite was not the originator he appears to have been the most constant and successful user of the shield back. This elegant form was employed by the school in a great variety of designs, and nearly always in a way artistically satisfying. Where Chippendale, his contemporaries and his immediate successors had used the cabriole and the square leg with a good deal of carving, the Hepplewhite manner preferred a slighter leg, plain, fluted or reeded, tapering to 2a ence. man. HEPTARCHY (Gr. érrá seven, and άpx, tule), a word which is frequently used to designate the period of English history between the coming of the Anglo-Saxons in 449 and the union of the kingdoms under Ecgbert in 828. It was first used during the 16th century because of the belief held by Camden and other older historians, that during this period there were exactly seven kingdoms in England, these being Northumbria, Mercia, East Anglia, Essex, Kent, Sussex and Wessex. This belief is erroneous, as the number of kingdoms varied considerably from time to time; nevertheless the word still serves a useful purpose to denote the period. HERA, in Greek mythology, the sister and wife of Zeus and queen of the Olympian gods; she was identified by the Romans with Juno. The derivation of the name is obscure, but there is no reason to doubt that she was a genuine Greek deity. There are no signs of Oriental influence in her cults, except at Corinth, where she seems to have been identified with Astarte. It is probable that she was originally a personification of some department of nature; but the traces of her primitive significance are vague, and have been interpreted to suit various theories. Some of the ancients connected her with the earth; Plato, followed by the Stoics, derived her name from anp, the air. Both theories have been revived in modern times, the former notably by F. G. Welcker, the latter by L. Preller. A third view, that Hera is the moon, is held by W. H. Roscher and others. Of these explanations, that advanced by Preller has little to commend it, even if, with O. Gruppe, we understand the air-goddess as a storm deity; some of the arguments in support of the two other theories will be examined in this article. a spade foot which often became the " spider leg " that character- | by commercialism and the desire to make what tasteless people ized much of the late 18th-century furniture; this form of leg preferred. Yet this is no more than to say that the Hepplewhite was indeed not confined to chairs but was used also for tables style succumbed sometimes, perhaps very often, to the eternal and sideboards. Of the dainty drawing-room grace of the style enemy of all art-the uninspired banality of the average there can be no question. The great majority of modern chairs (J. P.-B.) are of Hepplewhite inspiration, while he, or those who worked with him, appears to have a clear claim to have originated, or at all events popularized, the winged easy-chair, in which the sides are continued to the same height as the back. This is probably the most comfortable type of chair that has ever been made. The backs of Hepplewhite chairs were often adorned with galleries and festoons of wheat-ears or pointed fern leaves, and not infrequently with the prince of Wales's feathers in some more or less decorative form. The frequency with which this badge was used has led to the suggestion either that A. Hepplewhite & Co. were employed by George IV. when prince of Wales, or that the feathers were used as a political emblem. The former suggestion is obviously the more feasible, but there is little doubt that the feathers were used by other makers working in the same style. It has been objected as an artistic flaw in Hepplewhite's chairs that they have the appearance of fragility. They are, however, constructionally sound as a rule. The painted and japanned work has been criticized on safer grounds. This delicate type of furniture, often made of satinwood, and painted with wreaths and festoons, with amorini and musical instruments or floral motives, is the most elegant and pleasing that can be imagined. It has, however, no elements of decorative permanWith comparatively little use the paintings wear off and have to be renewed. A piece of untouched painted satinwood is almost unknown, and one of the essential charms of old furniture as of all other antiques is that it should retain the patina of time. A large proportion of Hepplewhite furniture is inlaid with the exotic woods which had come into high favour by the third quarter of the 18th century. While the decorative use upon furniture of so evanescent a medium as paint is always open to criticism, any form of marquetry is obviously legitimate, and, if inlaid furniture be less ravishing to the eye, its beauty is but enhanced by time. It was not in chairs alone that the Hepplewhite manner excelled. It acquired, for instance, a speciality of seats for the tall, narrow Georgian sash windows, which in the Hepplewhite period had almost entirely superseded the more picturesque forms of an earlier time. These windowseats had ends rolling over outwards, and no backs, and despite their skimpiness their elegant simplicity is decidedly pleasing. Elegance, in fact, was the note of a style which on the whole was more distinctly English than that which preceded or immediately followed it. The smaller Hepplewhite pieces are much prized by collectors. Among these may be included urn-shaped knifeboxes in mahogany and satinwood, charming in form and decorative in the extreme; inlaid tea-caddies, varying greatly in shape and material, but always appropriate and coquet; delicate little fire-screens with shaped poles; painted worktables, and inlaid stands. Hepplewhite's bedsteads with carved and fluted pillars were very handsome and attractive. The evolution of the dining-room sideboard made rapid progress towards the end of the 18th century, but neither Hepplewhite nor those who worked in his style did much to advance it. Indeed they somewhat retarded its development by causing it to revert to little more than that side-table which had been its original form. It was, however, a very delightful table with its undulating front, its many elegant spade-footed legs and its delicate carving. If we were dealing with a less elusive personality it would be just to say that Hepplewhite's work varies from the extreme of elegance and the most delicious simplicity to an unimaginative commonplace, and sometimes to actual ugliness. As it is, this summary may well be applied to the style as a whole -a style which was assuredly not the creation of any one man, but owed much alike of excellence and of defect to a school of cabinet-makers who were under the influence of conflicting tastes and changing ideals. At its best the taste was so fine and so full of distinction, so simple, modest and sufficient, that it amounted to genius. On its lower planes it was clearly influenced Whatever may have been the origin of Hera, to the historic Greeks (except a few poets or philosophers) she was a purely anthropomorphic goddess, and had no close relation to any province of nature. In literature, from the times of Homer and Hesiod, she played an important part, appearing most frequently as the jealous and resentful wife of Zeus. In this character she pursues with vindictive hatred the heroines, such as Alcmene, Leto and Semele, who were beloved by Zeus. She visits his sins upon the children born of his intrigues, and is thus the constant enemy of Heracles and Dionysus. This character of the offended wife was borrowed by later poets from the Greek epic; but it belongs to literature rather than to cult, in which the dignity and power of the goddess is naturally more emphasized. The worship of Hera is found, in different degrees of prominence, throughout the Greek world. It was especially important in the ancient Achaean centres, Argos, Mycenae and Sparta, which she claims in the Iliad (iv. 51) as her three dearest cities. Whether Hera was also worshipped by the early Dorians is uncertain; after the Dorian invasion she remained the chief deity of Argos, but her cult at Sparta was not so conspicuous. She received honour, however, in other parts of the Peloponnese, particularly in Olympia, where her temple was the oldest, and in Arcadia. In several Boeotian cities she seems to have been one of the principal objects of worship, while the neighbouring island of Euboea probably derived its name from a title of Hera, who was " rich in cows "(Eußola). Among the islands of the Aegean, Samos was celebrated for the cult of Hera; according to the local tradition, she was born in the island. As Hera Lacinia (from her Lacinian temple near Croton) she was extensively worshipped in Magna Graecia. The connexion of Zeus and Hera was probably not primitive, since Dione seems to have preceded Hera as the wife of Zeus at Dodona. The origin of the connexion may possibly be due to the fusion of two "Pelasgic" tribes, worshipping Zeus and Hera respectively; but speculation on the earliest cult of the goddess, before she became the wife of Zeus, must be largely conjectural. The close relation of the two deities appears in a frequent community of altars and sacrifices, and also in the In her general cult Hera was worshipped in two main capacities: (1) as the consort of Zeus and queen of heaven; (2) as the goddess who presided over marriage, and, in a wider sense, over the various phases of a woman's life. Dionysius of Halicarnassus (Ars rhet. ii. 2) calls Zeus and Hera the first wedded pair, and a sacrifice to Zeus Téλeos and Hera reλeia was a regular feature of the Greek wedding. Girls offered their hair or veils to Hera before marriage. In Aristophanes (Thesm.973) she keeps the keys of wedlock." The marriage-goddess naturally became the protector of women in childbed, and bore the title of the birth-goddess (Eileithyia), at Argos and Athens. In Homer (II. xi. 270) and Hesiod (Thcog. 922) she is the mother of the Eileithyiae, or the single Eileithyia. Her cult-titles Taplévos (or raîs), teλeia and xnpa the "maiden," "wife," and "widow" (or "divorced ") have been interpreted as symbolical of the earth in spring, summer, and winter; but they may well express the different conditions in the lives of her human worshippers. The Argives believed that Hera recovered her virginity every year by bathing in a certain spring (Paus. viii. 22, 2), a belief which probably reflects the custom of ceremonial purification after marriage (see Frazer, Adonis, p. 176). Although Hera was not the bestower of feminine charm to the same extent as Aphrodite, she was the patron of a contest for beauty in a Lesbian festival (kaλλoréîa). This intimate relation with women has been held a proof that Hera was | originally a moon-goddess, as the moon is often thought to influence childbirth and other aspects of feminine life. But Hera's patronage of women, though undoubtedly ancient, is not necessarily primitive. Further, the Greeks themselves, who were always ready to identify Artemis with the moon, do not seem to have recognized any lunar connexion in Hera. Among her particular worshippers, at Argos and Samos, Hera was much more than the queen of heaven and the marriagegoddess. As the patron of these cities (oλLOUXOS) she held a place corresponding to that of Athena in Athens. The Argives are called "the people of Hera" by Pindar; the Heraeum, situated under a mountain significantly called Mt. Euboea, was the most important temple in Argolis. Here the agricultural character of her ritual is well marked; the first oxen used in ploughing were, according to an Argive myth, dedicated to her as Čevidia; and the sprouting ears of corn were called "the flowers of Hera." She was worshipped as the goddess of flowers (åvocía); girls served in her temple under the name of "flowerbearers," and a flower festival ('Hpoo avdeía, 'Hpoȧvoia) was celebrated by Peloponnesian women in spring. These rites recall our May day observance, and give colour to the earthgoddess theory. On the other hand it must be remembered that the patron deity of a Greek state had very wide functions; and it is not surprising to find that Hera (whatever her origin may have been) assumed an agricultural character among her own people whose occupations were largely agricultural. So, although the warlike character of Hera was not elsewhere prominent, she assumed a militant aspect in her two chief cities; a festival called the Shield (dorís, in Pindar ȧywv xáλkeos) was part of the Argive cult, and there was an armed procession in her honour at Samos. The city-goddess, whether Hera or Athena, must be chief alike in peace and war. The cow was the animal specially sacred to Hera both in ritual and in mythology. The story of Io, metamorphosed into a cow, is familiar; she was priestess of Hera, and was originally, no doubt, a form of the goddess herself. The Homeric epithet Bownis may have meant "cow-faced" to the earliest worshippers of Hera, though by Homer and the later Greeks it was understood as "large-eyed," like the cow. A car drawn by oxen seems to have been widely used in the processions of Hera, and the cow was her most frequent sacrifice. The origin of Hera's association with the cow is uncertain, but there is no need to see in it, with Roscher, a symbol of the moon. The cuckoo was also sacred to Hera, who, according to the Argive legend, was wooed by Zeus in the form of the bird. In later times the peacock, which was still unfamiliar to the Greeks in the 5th century, was her favourite, especially at Samos. The earliest recorded images of Hera preceded the rise of Greek sculpture; a log at Thespiae, a plank at Samos, a pillar at Argos served to represent the goddess. In the archaic period of sculpture the oavov or wooden statue of the Samian Hera by Smilis was famous. In the first half of the 5th century the sacred marriage was represented on an extant metope from a temple at Selinus. The most celebrated statue of Hera was the chryselephantine work of Polyclitus, made for the Heraeum at Argos soon after 423 B.C. It is fully described by Pausanias, who says that Hera was seated on a throne, wearing a crown (orepavos), and carrying a sceptre in one hand and a pomegranate in the other. Various ancient writers testify to the beauty and dignity of the statue, which was considered equal to the Zeus of Pheidias. Polyclitus seems to have fixed the type of Hera as a youthful matron, but unfortunately the exact character of her head cannot be determined. A majestic and rather severe beauty marks the conception of Hera in later art, of which the Farnese bust at Naples and the Ludovisi Hera are the most conspicuous examples. AUTHORITIES.-F. G. Welcker, Griech. Götterl. i. 362 1. (Göttingen, 1857-1863); L. Preller (ed. C. Robert), Griech. Mythologie, i. 160 f. (Berlin, 1894); W. H. Roscher, Lex. der griech. u. rom. Mythologie, sv. (Leipzig, 1884); C. Daremberg and Ê. Saglio. Dict. des ant. grecques et rom. s.v. "Juno" (Paris, 1877); L. R. Farnell, Cults of the Greek States, i. 179 f. (Oxford, 1896); A. B. Cook in Class. Rev. xx. 365 f. 416 f.;. Gruppe, Griech. Mythologie u. Religionsgesch. p. 1121 f. (Munich, 1903). In the article GREEK ART, fig. 24, will be found a roughly executed head of Hera, from the pediment of the treasury of the Megarians. (E. E. S.) HERACLEA, the name of a large number of ancient cities founded by the Greeks. 1. HERACLEA (Gr. 'Hpákλeia), an ancient city of Lucania, situated near the modern Policoro, 3 m. from the coast of the gulf of Tarentum, between the rivers Aciris (Agri) and Siris (Sinni) about 13 m. S.S.W. of Metapontum. It was a Greek colony founded by the Tarentines and Thurians in 432 B.C., the former being predominant. It was chosen as the meeting-place of the general assembly of the Italiot Greeks, which Alexander of Epirus, after his alienation from Tarentum, tried to transfer to Thurii. Here Pyrrhus, king of Epirus, defeated the consul Laevinus in 280 B.C., after he had crossed the river Siris. In 278 B.C., or possibly in 282 B.C., probably in order to detach it from Tarentum, the Romans made a special treaty with Heraclea, on such favourable terms that in 89 B.C. the Roman citizenship given to the inhabitants by the Lex Plautia Papiria was only accepted after considerable hesitation. We hear that Heraclea surrendered under compulsion to Hannibal in 212 B.C. and that in the Social war the public records were destroyed by fire. Cicero in his defence of the poet Archias, an adopted citizen of Heraclea, speaks of it as a flourishing town. As a consequence of its having accepted Roman citizenship, it became a municipium; part of a copy of the Lex Iulia Municipalis of 46 B.C. (engraved on the back of two bronze tablets, on the front of which is a Greek inscription of the 3rd century B.C. defining the boundaries of lands belonging to various temples), which was found between Heraclea and Metapontum, is of the highest importance for our knowledge of that law. It was still a place of some importance under the empire; a branch road from Venusia joined the coast road here. The circumstances of its destruction and abandonment was unknown; the site is now marked by a few heaps of ruins. Its medieval representative was Anglona, once a bishopric, but now itself a heap of ruins, among which are those of an 11th-century church. 2. HERACLEA MINOA, an ancient town on the south coast of Sicily, at the mouth of the river Halycus, near the modern Montallegro, some 20 m. N.W. of Girgenti. It was at first an outpost of Selinus (Herod. v. 46), then overthrown by Carthage, later a border town of Agrigentum. It passed into Carthaginian hands by the treaty of 405 B.C., was won back by Dionysius in his first Punic war, but recovered by Carthage in 383. From this date onwards coins bearing its Semitic name, Ras Melkart, become common, and it was obviously an important border fortress. It was here that Dion landed in 357 B.C., when he attacked Syracuse. The Agrigentines won it back in 309, but it soon fell under the power of Agathocles. It was temporarily recovered for Greece by Pyrrhus. (T. As.) 3. HERACLEA PONTICA (mod. Bender Eregli), an ancient city on the coast of Bithynia in Asia Minor, at the mouth of the Kilijsu. It was founded by a Megarian colony, which soon subjugated the native Mariandynians and extended its power over a considerable territory. The prosperity of the city, rudely shaken by the Galatians and the Bithynians, was utterly destroyed in the Mithradatic war. It was the birthplace of Heraclides Ponticus. The modern town is best known for its lignite coal-mines, from which Constantinople receives a good part of its supply. 4. HERACLEA SINTICA, a town in Thracian Macedonia, to the south of the Strymon, the site of which is marked by the village of Zervokhori, and identified by the discovery of local coins. 5. HERACLEA, a town on the borders of Caria and Ionia, near the foot of Mount Latmus. In its neighbourhood was the burial cave of Endymion. 6. HERACLEA-CYBISTRA (mod. Eregli in the vilayet of Konia), under the name Cybistra, had some importance in Hellenistic times owing to its position near the point where the road to the Cilician Gates enters the hills. It lay in the way of armies and was more than once sacked by the Arab invaders of Asia Minor (A.D. 805 and 832). It became Turkish (Seljuk) in the 11th century. Modern Eregli had grown from a large village to a town since the railway reached it from Konia and Karaman in 1904; and it has now an hotel and good shops. Three hours' ride S. is the famous "Hittite" rock-relief of Ivriz, representing a king (probably of neighbouring Tyana) adoring a god (see HITTITES). This was the first "Hittite " monument discovered in modern times (early 18th century, by the Swede Otter, an emissary of Louis XIV.). For Heraclea Trachinia see TRACHIS, and for Heraclea Perinthus see PERINTHUS. HERACLEA was also the name of one of the Sporades, between Naxos and Ios, which is still called Raklia, and bears traces of a Greek township with temples to Tyche and Zeus Lophites. (D. G. H.) HERACLEON, a Gnostic who flourished about A.D. 125, probably in the south of Italy or in Sicily, and is generally classed by the early heresiologists with the Valentinian school of heresy. In his system he appears to have regarded the divine nature as a vast abyss in whose pleroma were aeons of different orders and degrees,-emanations from the source of being. Midway between the supreme God and the material world was the Demiurgus, who created the latter, and under whose jurisdiction the lower, animal soul of man proceeded after death, while his higher, celestial soul returned to the pleroma whence at first it issued. Though conspicuously uniting faith in Christ with spiritual maturity, there are evidences that, like other Valentinians, Heracleon did not sufficiently emphasize abstinence from the moral laxity and worldliness into which his followers fell. He seems to have received the ordinary Christian scriptures; and Origen, who treats him as a notable exegete, has preserved fragments of a commentary by him on the fourth gospel (brought together by Grabe in the second volume of his Spicilegium), while Clement of Alexandria quotes from him what appears to be a passage from a commentary on Luke. These writings are remarkable for their intensely mystical and allegorical interpretations of the text. HERACLEONAS, east-Roman emperor (Feb.-Sept. 641), was the son of Heraclius (q.v.) and Martina. At the end of Heraclius' reign he obtained through his mother's influence the title of Augustus (638), and after his father's death was proclaimed joint emperor with his half-brother Constantine III. The premature death of Constantine, in May 641, left Heracleonas sole ruler. But a suspicion that he and Martina had murdered Constantine led soon after to a revolt, and to the mutilation and banishment of the supposed offenders. Nothing further is known about Heracleonas subsequent to 641. HERACLIDAE, the general name for the numerous descendants of Heracles (Hercules), and specially applied in a narrower sense to the descendants of Hyllus, the eldest of his four sons by Deïaneirathe, conquerors of Peloponnesus. Heracles, whom Zeus had originally intended to be ruler of Argos, Lacedaemon and Messenian Pylos, had been supplanted by the cunning of Hera, and his intended possessions had fallen into the hands of Eurystheus, king of Mycenae. After the death of Heracles, his children, after many wanderings, found refuge from Eurystheus at Athens. Eurystheus, on his demand for their surrender being refused, attacked Athens, but was defeated and slain. Hyllus and his brothers then invaded Peloponnesus, but after a year's stay were forced by a pestilence to quit. They withdrew to Thessaly, where Aegimius, the mythical ancestor of the Dorians, whom Heracles had assisted in war against the Lapithae, adopted Hyllus and made over to him a third part of his territory. After the death of Aegimius, his two sons, Pamphilus and Dymas, voluntarily submitted to Hyllus (who was, according to the Dorian tradition in Herodotus v. 72, really an Achaean), who thus became ruler of the Dorians, the three branches of that race being named after these three heroes. Being desirous of reconquering his paternal inheritance, Hyllus consulted the Delphic oracle, which told him to wait for "the third fruit," and ther enter Peloponnesus by "a narrow passage by sea." had been carried up to heaven. The trick was discovered, and Heraclides received only ridicule instead of divine honours (Diogenes Laërtius v. 6). Whatever may be the truth about these stories, Heraclides seems to have been a versatile and prolific writer on philosophy, mathematics, music, grammar, physics, history and rhetoric. Many of the works attributed to him, however, are probably by one or more persons of the same name. The extant fragment of a treatise On Constitutions (C.W. Müller, F.H.G. ii. 197-207) is probably a compilation from the Politics of VI. Philometor (181-146). See Otto Voss, De Heraclidis Pontici vita Aristotle by Heraclides Lembos, who lived in the time of Ptolemy et scriptis (1896). HERACLITUS ('Hpákλatos; c. 540-475 B.C.), Greek philosopher, was born at Ephesus of distinguished parentage. Of his early life and education we know nothing; from the contempt with which he spoke of all his fellow-philosophers and of his fellow-citizens as a whole we may gather that he regarded himself as self-taught and a pioneer of wisdom. So intensely aristocratic (hence his nickname oxλoλoldopos, "he who rails at the people ") was his temperament that he declined to exercise the regal-hieratic office of Baoiλe's which was hereditary in his family, and presented it to his brother. It is probable, however, that he did occasionally intervene in the affairs of the city at the period when the rule of Persia had given place to autonomy; it is said that he compelled the usurper Melancomas to abdicate. From the lonely life he led, and still more from the extreme profundity of his philosophy and his contempt for mankind in general, he was called the "Dark Philosopher " (ò σkoteɩvós), or the "Weeping Philosopher," in contrast to Democritus, the 'Laughing Philosopher." Accordingly, after three years, Hyllus marched across the | friend to hide his body as soon as life was extinct, and, by putting isthmus of Corinth to attack Atreus, the successor of Eurystheus, a serpent in its place, induce his townsmen to suppose that he but was slain in single combat by Echemus, king of Tegea. This second attempt was followed by a third under Cleodaeus and a fourth under Aristomachus, both of which were equally unsuccessful. At last, Temenus, Cresphontes and Aristodemus, the sons of Aristomachus, complained to the oracle that its instructions had proved fatal to those who had followed them. They received the answer that by the "third fruit " the "third generation was meant, and that the "narrow passage was not the isthmus of Corinth, but the straits of Rhium. They accordingly built a fleet at Naupactus, but before they set sail, Aristodemus was struck by lightning (or shot by Apollo) and the fleet destroyed, because one of the Heraclidae had slain an Acarnanian soothsayer. The oracle, being again consulted by Temenus, bade him offer an expiatory sacrifice and banish the murderer for ten years, and look out for a man with three eyes to act as guide. On his way back to Naupactus, Temenus fell in with Oxylus, an Aetolian, who had lost one eye, riding on a horse (thus making up the three eyes) and immediately pressed him into his service. According to another account, a mule on which Oxylus rode had lost an eye. The Heraclidae repaired their ships, sailed from Naupactus to Antirrhium, and thence to Rhium in Peloponnesus. A decisive battle was fought with Tisamenus, son of Orestes, the chief ruler in the peninsula, who was defeated and slain. The Heraclidae, who thus became practically masters of Peloponnesus, proceeded to distribute its territory among themselves by lot. Argos fell to Temenus, Lacedaemon to Procles and Eurysthenes, the twin sons of Aristodemus; and Messene to Cresphontes. The fertile district of Elis had been reserved by agreement for Oxylus. The Heraclidae ruled in Lacedaemon till 221 B.C., but disappeared much earlier in the other countries. This conquest of Peloponnesus by the Dorians, commonly called the "Return of the Heraclidae," is represented as the recovery by the descendants of Heracles of the rightful inheritance of their hero ancestor and his sons. The Dorians followed the custom of other Greek tribes in claiming as ancestor for their ruling families one of the legendary heroes, but the traditions must not on that account be regarded as entirely mythical. They represent a joint invasion of Peloponnesus by Aetolians and Dorians, the latter having been driven southward from their original northern home under pressure from the Thessalians. It is noticeable that there is no mention of these Heraclidae or their invasion in Homer or Hesiod. Herodotus (vi. 52) speaks of poets who had celebrated their deeds, but these were limited to events immediately succeeding the death of Heracles. The story was first amplified by the Greek tragedians, who probably drew their inspiration from local legends, which glorified the services rendered by Athens to the rulers of Peloponnesus. Apollodorus ii. 8; Diod. Sic. iv. 57, 58; Pausanias i. 32, 41, ii. 13, 18, iii. 1, iv. 3, v. 3; Euripides, Heraclidae; Pindar, Pythia, ix. 137; Herodotus ix. 27. See Müller's Dorians, i. ch. 3; Thirlwall, History of Greece, ch. vii.; Grote, Hist. of Greece, pt. i. ch. xviii.; Busolt, Griechische Geschichte, i. ch. ii. sec. 7, where a list of modern authorities is given. HERACLIDES PONTICUS, Greek philosopher and miscellaneous writer, born at Heraclea in Pontus, flourished in the 4th century B.C. He studied philosophy at Athens under Speusippus, Plato and Aristotle. According to Suidas, Plato, on his departure for Sicily, left his pupils in charge of Heraclides. The latter part of his life was spent at Heraclea. He is said to have been vain and fat, and to have been so fond of display that he was nicknamed Pompicus, or the Showy (unless the epithet refers to his literary style). Various idle stories are related about him. On one occasion, for instance, Heraclea was afflicted with famine, and the Pythian priestess at Delphi, bribed by Heraclides, assured his inquiring townsmen that the dearth would be stayed if they granted a golden crown to that philosopher. This was done; but just as Heraclides was receiving his honour in a crowded assembly, he was seized with apoplexy, while the dishonest priestess perished at the same moment from the bite of a serpent. On his death-bed he is said to have requested a Heraclitus is in a real sense the founder of metaphysics. Starting from the physical standpoint of the Ionian physicists, he accepted their general idea of the unity of nature, but entirely denied their theory of being. The fundamental uniform fact in nature is constant change (návrα xwрeî kai ovôèv pévei); everything both is and is not at the same time. He thus arrives at the principle of Relativity; harmony and unity consist in diversity and multiplicity. The senses are "bad witnesses" (Kaкol μáρTVρes); only the wise man can obtain knowledge. To appreciate the significance of the doctrines of Heraclitus, it must be borne in mind that to Greek philosophy the sharp distinction between subject and object which pervades modern thought was foreign, a consideration which suggests the conclusion that, while it is a great mistake to reckon Heraclitus with the materialistic cosmologists of the Ionic schools, it is, on the other hand, going too far to treat his theory, with Hegel and Lassalle, as one of pure Panlogism. Accordingly, when he denies the reality of Being, and declares Becoming, or eternal flux and change, to be the sole actuality, Heraclitus must be understood to enunciate not only the unreality of the abstract notion of being, except as the correlative of that of not-being, but also the physical doctrine that all phenomena are in a state of continuous transition from non-existence to existence, and vice versa, without either distinguishing these propositions or qualifying them by any reference to the relation of thought to experience. 'Every thing is and is not "; all things are, and nothing remains. So far he is in general agreement with Anaximander (q.v.), but he differs from him in the solution of the problem, disliking, as a poet and a mystic, the primary matter which satisfied the patient researcher, and demanding a more vivid and picturesque element. Naturally he selects fire, according to him the most complete embodiment of the process of Becoming, as the principle of empirical existence, out of which all things, including even the soul, grow by way of a quasi condensation, and into which all things must in course of time be again resolved. But this primordial fire is in itself that divine rational process, the harmony of which constitutes the law of the universe (see Logos). Real knowledge consists in comprehending this all-pervading harmony as embodied in the manifold of perception, and the senses are "bad-witnesses," because they apprehend phenomena, |