HIEMPSAL, the name of the two kings of Numidia. For Hiempsal I. see under JUGURTHA. Hiempsal II. was the son of Gauda, the half-brother of Jugurtha. In 88 B.C., after the triumph of Sulla, when the younger Marius fled from Rome to Africa, Hiempsal received him with apparent friendliness, his real intention being to detain him as a prisoner. Marius discovered this intention in time and made good his escape with the assistance of the king's daughter. In 81 Hiempsal was driven from his throne by the Numidians themselves, or by Hiarbas, ruler of part of the kingdom, supported by Cn. Domitius Ahenobarbus, the leader of the Marian party in Africa. Soon afterwards Pompey was sent to Africa by Sulla to reinstate Hiempsal, whose territory was subsequently increased by the addition of some land on the coast in accordance with a treaty concluded with L. Aurelius Cotta. When the tribune P. Servilius Rullus introduced his agrarian law (63), these lands, which had been originally assigned to the Roman people by Scipio Africanus, were expressly exempted from sale, which roused the indignation of Cicero (_De lege agraria_, i. 4, ii. 22). From Suetonius (_Caesar_, 71) it is evident that Hiempsal was alive in 62. According to Sallust (_Jugurtha_, 17), he was the author of an historical work in the Punic language.
Plutarch, _Marius_, 40, _Pompey_, 12; Appian, _Bell. civ._, i. 62. 80; Dio Cassius xli. 41.
HIERAPOLIS. 1. (Arabic _Manbij_ or _Mumbij_) an ancient Syrian town occupying one of the finest sites in Northern Syria, in a fertile district about 16 m. S.W. of the confluence of the Sajur and Euphrates. There is abundant water supply from large springs. In 1879, after the Russo-Turkish war, a colony of Circassians from Vidin (Widdin) was planted in the ruins, and the result has been the constant discovery of antiquities, which find their way into the bazaars of Aleppo and Aintab. The place first appears in Greek as _Bambyce_, but Pliny (v. 23) tells us its Syrian name was _Mabog_. It was doubtless an ancient Commagenian sanctuary; but history knows it first under the Seleucids, who made it the chief station on their main road between Antioch and Seleucia-on-Tigris; and as a centre of the worship of the Syrian Nature Goddess, Atargatis (q.v.), it became known to the Greeks as the city of the sanctuary [Greek: Hieropolis], and finally as the Holy City [Greek: Hierapolis]. Lucian, a native of Commagene (or some anonymous writer) has immortalized this worship in the tract _De Dea Syria_, wherein are described the orgiastic luxury of the shrine and the tank of sacred fish, of which Aelian also relates marvels. According to the _De Dea Syria_, the worship was of a phallic character, votaries offering little male figures of wood and bronze. There were also huge _phalli_ set up like obelisks before the temple, which were climbed once a year with certain ceremonies, and decorated. For the rest the temple was of Ionic character with golden plated doors and roof and much gilt decoration. Inside was a holy chamber into which priests only were allowed to enter. Here were statues of a goddess and a god in gold, but the first seems to have been the more richly decorated with gems and other ornaments. Between them stood a gilt _xoanon_, which seems to have been carried outside in sacred processions. Other rich furniture is described, and a mode of divination by movements of a _xoanon_ of Apollo. A great bronze altar stood in front, set about with statues, and in the forecourt lived numerous sacred animals and birds (but not swine) used for sacrifice. Some three hundred priests served the shrine and there were numerous minor ministrants. The lake was the centre of sacred festivities and it was customary for votaries to swim out and decorate an altar standing in the middle of the water. Self-mutilation and other orgies went on in the temple precinct, and there was an elaborate ritual on entering the city and first visiting the shrine under the conduct of local guides, which reminds one of the Meccan Pilgrimage.