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Hippolytus
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Introductory Notice to Hippolytus.
[1037] Iliad, xiv. 201.
[1038] Ibid., vii. 99.
[1039] See Karst., Fragm., ix. p. 46.
[1040] Fabricius, in his Commentary on Sextus Empiricus, considers that this is a quotation from the Hymns of Euripides.
[1041] V. 55–57, ed. Karst.
[1042] V. 106, 107, ed. Karst.
[1043] [See De Legibus, lib. x., and note xii. p. 119, Tayler Lewis’ Plato against the Atheists.]
[1044] Cruice supplies from Theodoret: “and the second which is good is self-begotten, and the third is generated.”
[1046] ἀφίεται εἰκῇ: Bernays proposes ὀφιοειδῆ, i.e., being of the form of the serpent.
[1047] The commentators refer us to Ps. xxix. 3.
[1049] This section differs considerably from what Hippolytus has already stated concerning Valentinus. [“Sige,” vol. i. p. 62, note 5.]
[1050] The allusion here is to the shamelessness of the Cynics in regard to sexual intercourse.
Chapter XV.—Marcion and Cerdo.
[1051] The account here given of Cerdon and Marcion does not accurately correspond with that already furnished by Hippolytus of these heretics.
[1053] Or, “the Son;” or, “the Son of Mary” (Cruice).
[1054] [Vol. iii. p. 654, this series, where it should have been noted that the Appendix to Tertullian is supposed by Waterland to be “little else but an extract from Hippolytus.” He pronounces it “ancient and of good value.” See Wordsworth’s remarks on the biblidarion, p. 59.]
Chapter XXI.—The Phrygians or Montanists.
[1055] The ms. has the obviously corrupt reading παραδόσεις, which Duncker alters into παραδόξους (strange).
Chapter XXIII.—Noetus and Callistus.
[1056] Cruice suggests the addition of the words “and death,” in order to correspond with the remainder of the sentence. The punctuation followed above is conjectural, but gives substantially the meaning of the text as settled by Duncker.
[1057] σταυρούμενον. The ms. reads κρατούμενον, which would mean seized or vanquished. The former yields no meaning, and the latter conveys an erroneous conception regarding the Blessed Lord, who, in yielding to suffering and death, showed Himself more than conqueror of both (John x. 17, 18).
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