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Hippolytus
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Introductory Notice to Hippolytus.
[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).
[1058] Cruice considers that Theodoret has taken his account (Hær. Fab., i. 19) from this tenth book of The Refutation.
Chapter XXVI.—Jewish Chronology.
[1059] There is here a hiatus, which Abbe Cruice thinks is caused by those portions of the ms. being lost, in which Hippolytus furnishes his Summary of the Jewish Sects. The object of introducing these genealogical and ethnic remarks might at first seem irrelevant; but they are intended to be subservient to Hippolytus’ Demonstration of the Truth, by proving the superior antiquity, as coming down from Abraham, of revelation above all pagan philosophy. [See cap. xxvii. infra.] Abbe Cruice refers us to his work (pp. 72–77), Études sur de Nouveaux Documents Historiques empruntés à L’Ouvrage des φιλοσοφουμενα, Paris, 1853.
[1060] [Vol. ii. p. 306, this series.]
[1061] That is, Kohath (see Gen. xlvi. 11).
[1062] That is, Tera (see Gen. xi. 26).
[1064] [Possibly a physical catastrophe. Gen. x. 25, and 1 Chron. i. 19.]
[1065] The system of seventy-two nations here adopted by Hippolytus is that advanced by Jewish writers generally, and has been probably deduced from the tenth chapter of Genesis. Another historian of the heresies of the Church adopts it—Epiphanius. A chronographer, however, contemporary with Hippolytus—Julius Africanus—discarded this number, as is proved by the fragments of his work preserved by Eusebius and Syncellus.
[1066] The allusion here made constitutes a strong reason for ascribing The Refutation to Hippolytus, the author of which here states that he had written a Chronicle. But the fragment in our text corresponds with a Latin translation of a Chronicon given by Fabricius, and bearing the name of Hippolytus. The terms in which Hippolytus delivers himself above imply that he was the inventor of a chronological system, thus harmonizing with the fact that the Paschal Cycle, though ever so faulty, was selected out of all his writings for being inscribed on Hippolytus’ statue, dug up on the road to Tivoli a.d. 1551, in the vicinity of Rome, near the Church of St. Lorenzo. [This modest note is of no slight importance to the case, as elucidated by Bunsen and Wordsworth.]
[1067] [Hippolytus does not call in the Greek fables to support the biblical story; he dismisses them with indifference. Yet the universality of such traditions is unaccountable save as derived from the history of Noah.
[1068] Cruice has 435 years.
[1069] [That such relics were exhibited need not be doubted if the account of Berosus is credited. We may doubt as to their genuineness, of course.]
Chapter XXVII.—Jewish Chronology Continued.
[1070] [See note 4, p. 148, supra.]
[1071] [The only son of Ham who did not go to Africa, vol. iii. p. 3.]
[1072] [The fable of Iapetus cannot be explained away as a corroboration of the biblical narrative. Hor., Od., i. 3, 27.]
[1073] [Here the Edinburgh has “nature.” The context seems to require the more comprehensive word “Truth.”]
Chapter XXVIII.—The Doctrine of the Truth.
[1074] The margin of the ms. has the words “Origen and Origen’s opinion.” This seemed to confirm the criticism which ascribes The Refutation to Origin. But even supposing Origen not the author, the copyer of the ms. might have written Origen’s name on the margin, as indicating the transcriber’s opinion concerning the coincidence of creed between Origen and the author of The Refutation. The fact, however, is that the doctrine of eternal punishment, asserted in the concluding chapter of The Refutation, was actually controverted by Origen. See translator’s Introductory Notice. [See also Wordsworth (a lucid exposition), p. 20, etc., and infra, cap. xxix. note 5.]
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