HIP. (1) (From O. Eng. hype, a word common in various forms to many Teutonic languages; cf. Dutch heup, and Ger. Hüfte), the projecting part of the body formed by the top of the thigh-decay of the flowers they should be returned to a brisk moist bone and the side of the pelvis, in quadrupeds generally known as the haunch (see JOINTS). (2) (O. Eng. héope, from same root as M.H. Ger. hiefe, a thorn-bush), the fruit of the dog-rose (Rosa canina); "hips" are usually joined with "haws," the fruit of the hawthorn.

two sides against a vertical gable. Sometimes a compromise is made between the two, half the roof being hipped and half resting on the vertical wall; this gives much more room inside the roof, and externally a most picturesque effect, which is one of the great attractions of domestic architecture in the south of England, and is rarely found in other countries.

represent the attitude of serious thinkers to the growing influence of the professional Sophists. There is, however, no question that Hippias did a real service to Greek literature by insisting on the meaning of words, the value of rhythm and literary style. He is credited with an excellent work on Homer, collections of Greek and foreign literature, and archaeological treatises, but nothing remains except the barest notes. He forms the connecting link between the first great sophists, Protagoras and Prodicus, and the innumerable eristics who brought their name into disrepute.

For the general atmosphere in which Hippias moved see SOPHISTS; also histories of Philosophy (e.g. Windelband, Eng. trans. by Tufts, pt. 1, c. 2, §§ 7 and 8).

HIPPO, a Greek philosopher and natural scientist, classed with the Ionian or physical school. He was probably a contemporary of Archelaus and lived chiefly in Athens. Aristotle declared that he was unworthy of the name of philosopher, and, while comparing him with Thales in his main doctrine, adds that his intellect was too shallow for serious consideration. He held that the principle of all things is moisture (rò vypóv); that fire develops from water, and from fire the material universe. Further he denied all existence save that of material things as known through the senses, and was, therefore, classed among the Atheists." The gods are merely great men canonized by popular tradition. It is said that he composed his own epitaph, wherein he claims for himself a place in this company.

HIPPEL, THEODOR GOTTLIEB VON (1741–1796), German satirical and humorous writer, was born on the 31st of January 1741, at Gerdauen in East Prussia, where his father was rector of a school. He enjoyed an excellent education at home, and in his sixteenth year he entered Königsberg university as a student of theology. Interrupting his studies, he went, on the invitation of a friend, to St Petersburg, where he was introduced at the brilliant court of the empress Catherine II. Returning to Königsberg he became a tutor in a private family; but, falling in love with a young lady of high position, his ambition was aroused, and giving up his tutorship he devoted himself with enthusiasm to legal studies. He was successful in his profession, and in 1780 was appointed chief burgomaster in Königsberg, and in 1786 privy councillor of war and president of the town. As he rose in the world, however, his inclination for matrimony vanished, and the lady who had stimulated his ambition was forgotten. He died at Königsberg on the 23rd of April 1796, leaving a considerable fortune. Hippel had extraordinary" talents, rich in wit and fancy; but his was a character full of contrasts and contradictions. Cautiousness and ardent passion, dry pedantry and piety, morality and sensuality; simplicity and ostentation composed his nature; and, hence, his literary productions never attained artistic finish. In his Lebensläufe nach aufsteigender Linie (1778-1781) he intended to describe the lives of his father and grandfather, but he eventually confined himself to his own. It is an autobiography, in which persons well known to him are introduced, together with a mass of heterogeneous reflections on life and philosophy. Kreuz- und Querzüge des Ritters A bis Z(1793-1794) is a satire levelled against the follies of the age-ancestral pride and the thirst for orders, decoration and the like. Among others of his better known works are Über die Ehe (1774) and Über die bürgerliche Verbesserung der Weiber (1792). Hippel has been called the forerunner of Jean Paul Richter, and has some resemblance to this author, in his constant digressions and in the interweaving of scientific matter in his narrative. Like Richter he was strongly influenced by Laurence Sterne.

In 1827-1838 a collected edition of Hippel's works in 14 vols., was issued at Berlin. Über die Ehe has been edited by E. Brenning (Leipzig, 1872), and the Lebensläufe nach aufsteigender Linie has in a modernized edition by A. von Öttingen (1878), gone through several editions. See J. Czerny, Sterne, Hippel und Jean Paul (Berlin, 1904).

HIPPIAS OF ELIS, Greek sophist, was born about the middle of the 5th century B.C. and was thus a younger contemporary of Protagoras and Socrates. He was a man of great versatility and won the respect of his fellow-citizens to such an extent that he was sent to various towns on important embassies. At Athens he made the acquaintance of Socrates and other leading thinkers. With an assurance characteristic of the later sophists, he claimed to be regarded as an authority on all subjects, and lectured, at all events with financial success, on poetry, grammar, history, politics, archaeology, mathematics and astronomy. He boasted that he was more popular than Protagoras, and was prepared at any moment to deliver an extempore address on any subject to the assembly at Olympia. Of his ability there is no question, but it is equally certain that he was superficial. His aim was not to give knowledge, but to provide his pupils with the weapons of argument, to make them fertile in discussion on all subjects alike. It is said that he boasted of wearing nothing which he had not made with his own hands. Plato's two dialogues, the Hippias major and minor, contain an exposé of his methods, exaggerated no doubt for purposes of argument but written with full knowledge of the man and the class which he represented. Ast denies their authenticity, but they must have been written by a contemporary writer (as they are mentioned in the literature of the 4th century), and undoubtedly

HIPPOCRAS, an old medicinal drink or cordial, made of wine mixed with spices-such as cinnamon, ginger and sugar-and strained through woollen cloths. The early spelling usual in English was ipocras, or ypocras. The word is an adaptation of the Med. Lat. Vinum Hippocraticum, or wine of Hippocrates, so called, not because it was supposed to be a receipt of the physician, but from an apothecary's name for a strainer or sieve, "Hippocrates' sleeve " (see W. W. Skeat, Chaucer, note to the Merchant's Tale). HIPPOCRATES, Greek philosopher and writer, termed the "Father of Medicine," was born, according to Soranus, in Cos, in the first year of the 80th Olympiad, i.e. in 460 B.C. He was a member of the family of the Asclepiadae, and was believed to be either the nineteenth or seventeenth in direct descent from Aesculapius. It is also claimed for him that he was descended from Hercules through his mother, Phaenarete. He studied medicine under Heraclides, his father, and Herodicus of Selymbria; in philosophy Gorgias of Leontini and Democritus of Abdera were his masters. His earlier studies were prosecuted in the famous Asclepion of Cos, and probably also at Cnidos. He travelled extensively, and taught and practised his profession at Athens, probably also in Thrace, Thessaly, Delos and his native island. He died at Larissa in Thessaly, his age being variously stated as 85, 90, 104 and 109. The incidents of his life are shrouded by uncertain traditions, which naturally sprang up in the absence of any authentic record; the earliest biography was by one of the Sorani, probably Soranus the younger of Ephesus, in the 2nd century; Suidas, the lexicographer, wrote of him in the 11th, and Tzetzes in the 12th century. In all these biographies there is internal evidence of confusion; many of the incidents related are elsewhere told of other persons, and certain of them are quite irreconcilable with his character, so far as it can be judged of from his writings and from the opinions expressed of him by his contemporaries; we may safely reject, for instance, the legends that he set fire to the library of the Temple of Health at Cnidos, in order to destroy the evidence of plagiarism, and that he refused to visit Persia at the request of Artaxerxes Longimanus, during a pestilential epidemic, on the ground that he would in so doing be assisting an enemy. He is referred to by Plato (Protag. p. 283; Phaedr. p. 211) as an eminent medical authority, and his opinion is also quoted by Aristotle. The veneration in which he was held by the Athenians serves to dissipate the calumnies which have been thrown on his character by Andreas, and the whole tone of his writings bespeaks a man of the highest integrity and purest morality.

Born of a family of priest-physicians, and inheriting all its traditions, and prejudices, Hippocrates was the first to cast

nature. Laennec says, "Hippocrate avait tenté l'auscultation immédiate." Although the treatise Пlepi vovowv is doubtfully from the pen of Hippocrates, it contains strong evidence of having been the work of his grandson, representing the views of the Father of Medicine. Although not accurate in the conclusions reached at the time, the value of the method of diagnosis is shown by the retention in modern medicine of the name and the practice of "Hippocratic succussion." The power of graphic description of phenomena in the Hippocratic writings is illustrated by the retention of the term "facies Hippocratica," applied to the appearance of a moribund person, pictured in the Prognostics. In surgery his writings are important and interesting, but they do not bear the same character of caution as the treatises on medicine; for instance, in the essay On Injuries of the Head, he advocates the operation "of trephining" more strongly and in wider classes of cases than would be warranted by the experience of later times.

superstition aside, and to base the practice of medicine on the prin- | means of succussion, for arriving at an opinion regarding their ciples of inductive philosophy. It is impossible to trace directly the influence exercised upon him by the great men of his time, but one cannot fail to connect his emancipation of medicine from superstition with the widespread power exercised over Greek life and thought by the living work of Socrates, Plato, Aeschylus, Sophocles, Euripides, Herodotus and Thucydides. It was a period of great intellectual development, and it only needed a powerful mind such as his to bring to bear upon medicine the same influences which were at work in other sciences. It must be remembered that his training was not altogether bad, although superstition entered so largely into it. He had a great master in Democritus, the originator of the doctrine of atoms, and there is every reason to believe that the various " asclepia were very carefully conducted hospitals for the sick, possessing a curious system of case-books, in the form of votive tablets, left by the patients, on which were recorded the symptoms, treatment and result of each case. He had these records at his command; and he had the opportunity of observing the system of training and the treatment of injuries in the gymnasia. One of his great merits is that he was the first to dissociate medicine from priestcraft, and to direct exclusive attention to the natural history of disease. How strongly his mind revolted against the use of charms, amulets, incantations and such devices appears from his writings; and he has expressly recorded, as underlying all his practice, the conviction that, however diseases may be regarded from the religious point of view, they must all be scientifically treated as subject to natural laws (De aëre, 29). Nor was he anxious to maintain the connexion between philosophy and medicine which had for long existed in a confused and confusing fashion. His knowledge of anatomy, physiology and pathology was necessarily defective, the respect in which the dead body was held by the Greeks precluding him from practising dissection; thus we find him writing of the tissues without distinguishing between the various textures of the body, confusing arteries, veins and nerves, and speaking vaguely of the muscles as flesh." But when we come to study his observations on the natural history of disease as presented in the living subject, we recognize at once the presence of a great clinical physician. Hippocrates based his principles and practice on the theory of the existence of a spiritual restoring essence or principle, puois, the vis medicatrix naturae, in the management of which the art of the physician consisted. This art could, he held, be only obtained by the application of experience, not only to disease at large, but to disease in the individual. He strongly deprecated ἡ πεῖρα σφαλερή, ή κρίσις blind empiricism; the aphorism Xaλern" (whether it be his or not), tersely illustrates his position. Holding firmly to the principle, νούσων φύσιες ίητροί, he did not allow himself to remain inactive in the presence of disease; he was not a merely "expectant physician; as Sydenham puts it, his practice was the support of enfeebled and the coercion of outrageous nature." He largely employed powerful medicines and blood-letting both ordinary and by cupping. He advises, however, great caution in their application. He placed great dependence on diet and regimen, and here, quaint as many of his directions may now sound, not only in themselves, but in the reasons given, there is much which is still adhered to at the present day. His treatise Пepì dépwv, vdáтwv, kai тóпwv (Airs, Waters, and Places) contains the first enunciation of the principles of public health. Although the treatises Ilepi κpioiμwv cannot be accepted as authentic, we find in the IIpoyvworkóv evidence of the acuteness of observation in the manner in which the occurrence of critical days in disease is enunciated. His method of reporting cases is most interesting and instructive; in them we can read how thoroughly he had separated himself from the priest-physician. Laennec, to whom we are indebted for the practice of auscultation, freely admits that the idea was suggested to him by study of Hippocrates, who, treating of the presence of morbid fluids in the thorax, gives very particular directions, by

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Hippocrates Cous, primus quidem ex omnibus memoria dignus, ab studio sapientiae disciplinam hanc separavit, vir et arte et facundia insignis " (Celsus, De medicina).

The Hippocratic Collection consists of eighty-seven treatises, of which a part only can be accepted as genuine. The collection has by a large number of commentators (for full list of the carly combeen submitted to the closest criticism in ancient and modern times mentators, see Adams's Genuine Works of Hippocrates, Sydenham Society, i. 27, 28). The treatises have been classified according to (1) the direct evidence of ancient writers, (2) peculiarities of style and method, and (3) the presence of anachronisms and of opinions being attached to the opinions of Erotian and Galen. The general opposed to the general Hippocratic teaching-greatest weight estimate of commentators is thus stated by Adams: "The peculiar style and method of Hippocrates are held to be conciseness of expression, great condensation of matter, and disposition to regard subtle hypotheses and modes of treatment based on vague aball professional subjects in a practical point of view, to eschew stractions.' The treatises have been grouped in the four following sections: (1) genuine; (2) those consisting of notes taken by students and collected after the death of Hippocrates; (3) essays thirteen as absolutely genuine: (1) On Ancient Medicine (lepl by disciples; (4) those utterly spurious. Littré accepts the following dexains inтpins); (2) The Prognostics (IIpoyvwoTLKOV); (3) The Aphorisms ('Adopiopol); (4) The Epidemics, i. and ill. ('Erionu akal y'); (5) On Regimen in Acute Diseases (Hepi diairns déwr); (6) On Airs, Waters, and Places Περὶ ἀέρων, ὑδάτων, καὶ τόπων) (7) On the Articulations (Iept appwv); (8) On Fractures (Пept avμwo): (9) The Instruments of Reduction (Moxλuxós); (10) The Physician's Establishment, or Surgery (Kar' intpetov); (11) On Injuries of the Head (Hept Tv v kepaλy TowμTwv); (12) The Oath ("Opkos); (13) The Law (Nouos). Of these Adams accepts as certainly genuine the 2nd, 6th, 5th, 3rd (7 books), 4th, 7th, 8th, 9th and 12th, and as pretty confidently acknowledged as genuine, although the evidence in their favour is not so strong," the 1st, 10th and 13th, and, in addition, (14) On Ulcers (epl v); (15) On Fistulae (Hept συρίγγων); (16) On Hemorrhoids (Περὶ αἱμορροΐδων); (17) On the Sacred Disease (Περὶ ἱερῆς νεύσου). According to the sceptical and somewhat subjective criticism of Ermerins, the whole collection is to be regarded as spurious except Epidemics, books i. and iii. (with a few interpolations), On Airs, Waters, and Places, On Injuries of the Head ("insigne fragmentum libri Hippocratei "), the former portion of the treatise On Regimen in Acute Diseases, and the obviously Hippocratic " fragments of the Coan Prognostics. Perhaps also the Oath may be accepted as genuine; its comparative antiquity is not denied. The Aphorisms are certainly later and inferior. In the other non-Hippocratic writings Ermerins thinks he can distinguish the hands of no fewer than nineteen different authors, most of them anonymous, and some of them very late.

The earliest Greek edition of the Hippocratic writings is that which was published by Aldus and Asulanus at Venice in 1526 (folio); it was speedily followed by that of Frobenius, which is much more accurate and complete (fol., Basel, 1538). Of the numerous subsequent editions, probably. the best was that of Foesius (Frankfort, 1595, 1621, Geneva, 1657), until the publication of the great works of Littré, Euvres complètes d'Hippocrate, traduction nouvelle avec le texte grec en regard, collationnée sur les manuscrits et toutes les de variantes, et de notes philologiques (10 vols., Paris, 1839-1861), éditions, accompagnée d'une introduction, de commentaires médicaux, and of F. Z. Ermerins, Hippocratis et aliorum medicorum veterum reliquiae (3 vols., Utrecht, 1859-1864). See also Adams (as cited above), and Reinhold's Hippocrates (2 vols., Athens, 1864-1867). includes the Oath, the Law, the Prorrhetics, book i., the Prognostics, Daremberg's edition of the Euvres choisies (2nd ed., Paris, 1855) On Airs, Waters, and Places, Epidemics, books i. and iii., Regimen, and Aphorisms. Of the separate works attributed to Hippocrates the editions and translations are almost innumerable; of the Prognostics, for example, seventy editions are known, while of the Aphorisms there are said to exist as many as three hundred. For some notice of the Arabic, Syriac and Hebrew translations of works

professedly by Hippocrates (Ibukrat or Bukrat), the number of the sun, but is unable to overtake it. It is more probable, which greatly exceeds that of the extant Greek originals, reference may be made to Flügel's contribution to the article" Hippokrates in the Encyklopädie of Ersch and Gruber. They have been partially catalogued by Fabricius in his Bibliotheca Gracca. (J. B. T.) HIPPOCRENE (the "fountain of the horse," ǹ iππον кρýνη), the spring on Mt Helicon, in Boeotia, which, like the other spring there, Aganippe, was sacred to the Muses and Apollo, and hence taken as the source of poetic inspiration. The spring, surrounded by an ancient wall, is now known as Kryopegadi or the cold spring. According to the legend, it was produced by the stamping of the hoof of Bellerophon's horse Pegasus. The same story accounts for the Hippocrene in Troezen and the spring Peirene at Corinth.

ages. Neither Eusebius (H.E. vi. 20, 2) nor Jerome (Vir. ill. 61) | knew that the author so much read in the East and the Roman saint were one and the same person. The notice in the Chronicon Paschale preserves one slight reminiscence of the historical facts, namely, that Hippolytus's episcopal see was situated at Portus near Rome. In 1551 a marble statue of a seated man was found in the cemetery of the Via Tiburtina: on the sides of the seat were carved a paschal cycle, and on the back the titles of numerous writings. It was the statue of Hippolytus, a work at any rate of the 3rd century; at the time of Pius IX. it was placed in the Lateran Museum, a record in stone of a lost

tradition.

Hippolytus's voluminous writings, which for variety of subject can be compared with those of Origen, embrace the spheres of exegesis, homiletics, apologetics and polemic, chronography and ecclesiastical law. His works have unfortunately come down to us in such a fragmentary condition that it is difficult to obtain from them any very exact notion of his intellectual and literary importance. Of his exegetical works the best preserved are the Commentary on the Prophet Daniel and the Commentary on the Song of Songs. In spite of many instances of a want of taste in his typology, they are distinguished by a certain sobriety and sense of proportion in his exegesis. We are unable to form an opinion of Hippolytus as a preacher, for the Homilies on the Feast of Epiphany which go under his name are wrongly attributed to him. He wrote polemical words directed against the pagans, the Jews and heretics. The most important of these polemical treatises is the Refutation of all Heresies, which has come to be known by the inappropriate title of the Philosophumena. Of its ten books, the second and third are lost; Book i. was for a long time printed (with the title Philosophumena) among the works of Origen; Books iv.-x. were found in 1842 by the Greek Minoides Mynas, without the name of the author, in a MS. at Mount Athos. It is nowadays universally admitted that Hippolytus was the author, and that Books i. and iv.-x belong to the same work. The importance of the work has, however, been much overrated; a close examination of the sources for the exposition of the Gnostic system which is contained in it has proved that the information it gives is not always trustworthy. Of the dogmatic works, that on Christ and Antichrist survives in a complete state. Among other things it includes a vivid account of the events preceding the end of the world, and it was probably written at the time of the persecution under Septimius Severus, i.e. about 202. The influence of Hippolytus was felt chiefly through his works on chronographic and ecclesiastical law. His chronicle of the world, a compilation embracing the whole period from the creation of the world up to the year 234, formed a basis for many chronographical works both in the East and West. In the great compilations of ecclesiastical law which arose in the East since the 4th century (see below: also APOSTOLIC CONSTITUTIONS) much of the material was taken from the writings of Hippolytus; how much of this is genuinely his, how much of it worked over, and how much of it wrongly attributed to him, can no longer be determined beyond dispute even by the most learned investigation.

BIBLIOGRAPHY.-The edition of J. A. Fabricius, Hippolyti opera graece et latine (2 vols., Hamburg, 1716-1718, reprinted in Gallandi, Bibliotheca veterum patrum (vol. ii., 1766), and Migne, Cursus patrol, ser. Graeca, vol. x.) is out of date. The preparation of a complete critical edition has been undertaken by the Prussian Academy of Sciences. The task is one of extraordinary difficulty, for the textual problems of the various writings are complex and confused: the Greek original is extant in a few cases only (the Commentary on Daniel, the Refutation, on Antichrist, parts of the Chronicle, and some fragments); for the rest we are dependent on fragments of translations, chiefly Slavonic, all of which are not even published. Of the Academy's edition one volume was published at Berlin in 1897, containing the Commentaries on Daniel and on the Song of Songs, the treatise on Antichrist, and the Lesser Exegetical and Homiletic Works, edited by Nathanael Bonwetsch and Hans Achelis. The Commentary on the Song of Songs has also been published by Bonwetsch (Leipzig, 1902) in a German translation based on a Russian translation by N. Marr of the Grusian (Georgian) text, and he added to it (Leipzig, 1904) a translation of various small exegetical pieces, which are preserved in a Georgian version only (The Blessing of Jacob, The Blessing of Moses, The Narrative of

David and Goliath). A great part of the original of the Chronicle
has been published by Adolf Bauer (Leipzig, 1905) from the Coder
Matritensis Graecus, 221.. For the Refutation we are still dependent
(Göttingen, 1859), and Cruice (Paris, 1860). An English translation
on the editions of Miller (Oxford, 1851), Duncker and Schneidewin
is to be found in the Ante-Nicene Christian Library (Edinburgh,
1868-1869).
ed., 1853); Döllinger, Hippolytus und Kallistus (Regensb. 1853:
See Bunsen, Hippolytus and his Age (1852, 2nd ed., 1854; Ger.
Eng. transl., Edinb., 1876); Gerhard Ficker, Studien zur Hippolyt
frage (Leipzig, 1893); Hans Achelis, Hippolytstudien (Leipzig, 1897):
Karl Johannes Neumann, Hippolytus von Rom in seiner Stellung zu
de Saint Hippolyte (Paris, 1906).
Staat und Welt, part i. (Leipzig, 1902); Adhémar d'Alès, La Théologie
(G. K.)

HIPPOLYTUS, THE CANONS OF. This book stands at the head of a series of Church Orders, which contain instructions in regard to the choice and ordination of Christian ministers, regulations as to widows and virgins, conditions of reception of converts from heathenism, preparation for and administration of baptism, rules for the celebration of the eucharist, for fasting, daily prayers, charity suppers, memorial meals, first-fruits, &c. We shall give (1) a description of the book as we have it at present; (2) a brief statement of its relation to allied documents; (3) some remarks on the evidence for its date and authorship.

1. We possess the Canons of Hippolytus only in an Arabic version, itself made from a Coptic version of the original Greek. Attention was called to the book by Wansleben and Ludolf towards the end of the 17th century, but it was only in 1870 that it was edited by Haneberg, who added a Latin translation, and so made it generally accessible.. In 1891 H. Achelis reproduced this translation in a revised form, embodying it in a synopsis of allied documents. He suspected much interpolation and derangement of order, and consequently rearranged its contents with a free hand. In 1900 a German translation was made by H. Riedel, based on fresh MSS. These showed that the book, as hitherto edited, had been thrown into disorder by the displacement of two pages near the end; they also removed other difficulties upon which the theory of interpolation had been based. Further discoveries, to be spoken of presently, have added to our materials for the study of the book.

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of Rome," and is divided into thirty-eight canons, to which short The book is attributed to "Hippolytus, the chief of the bishops headings are prefixed. This division is certainly not original, but it contains a brief confession of faith in the Trinity, and especially it is convenient for purposes of reference. Canon I is prefatory: in the Word, the Son of God; and it speaks of the expulsion of heretics from the Church. selection and ordination of bishops, presbyters and deacons. The Canons 2-5 give regulations for the and presbyters" is to lay hands upon him and say a prayer which bishop is chosen by the whole congregation: "one of the bishops follows (3): he is at once to proceed with "the offering," taking up the eucharistic service at the point where the sursum corda comes in. A presbyter (4) is to be ordained with the same prayer given no power of ordination (this appears to be inconsistent with as a bishop, with the exception of the word bishop "; but he is c. 2). The duties of a deacon are described, and the prayer of his ordination follows (5). Canons 6-9 deal with various classes in the Church. One who has suffered punishment for the faith (6) is to be counted a presbyter without ordination: "his confession is his ordination." Readers and sub-deacons (7) are given the Gospel, but are not ordained by laying-on of hands. A claim to ordination on the ground of gifts of healing (8) is to be admitted, if the facts (9): "ordination is for men only." Canons 10-15 describe conare clear and the healing is from God. Widows are not ordained incompatible with Christian life: only under compulsion may a ditions for the admission of converts. Certain occupations are Christian be a soldier. Canons 16-18 deal chiefly with regulations concerning women. Canon 19 is a long one dealing with catechumens, preparation for baptism, administration of that sacrament, and of the eucharist for the newly baptized. The candidate is twice' anointed: first, with the oil of exorcism, after he has said, with his and, again, immediately after the baptism. As he stands in the face westward, "I renounce thee, O devil, and all thy following "; and after each of the three clauses he is immersed. water, he declares his faith in response to an interrogatory creed; second anointing the bishop gives thanks" for that Thou hast made After the them worthy that they should be born again, and hast poured out Thy Holy Ghost upon them, so that they may belong, each one of them, to the body of the Church": he signs them with the cross on their foreheads, and kisses them: The eucharist then proceeds:

body of Christ, and they answer Amen "; and similarly for the cup. the bishop gives them of the body of Christ and says, This is the