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Hippolytus
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Introductory Notice to Hippolytus.
[548] For “phaos ruentes” some read “Phanes rueis,” which is the expression found in the Orphic hymn (see Cruice’s note).
[549] Iliad, xv. 189. (See the passage from Hesiod given at the end of book i. of The Refutation.)
[550] Iliad, xv. 36–38 (Lord Derby’s translation); Odyssey, v. 185–187.
[551] Miller reasonably proposes for τῷ νοΐ the reading στοιχείο ν, “which affirms water to be a formidable element.”
[552] ὕδωρ μεμιγμένον οἴνῳ διακρίνει: Miller’s text is ὕδωρ μεμιγμένον αἰνωδία κρήνη, which is obviously corrupt. His emendation of the passage may be translated thus: “And now some one observes water from a wayside fountain, mixed, so they say; and even though all things be intermingled, a separation is effected.”
[554] κέντρῳ. In other passages the word κερκίς is used, i.e., the backbone.
[555] Or, “power.”
[556] Or, “Ama.”
[557] Herodotus, vi. 119.
Chapter XVIII.—The System of Justinus Antiscriptural and Essentially Pagan.
[558] What Hippolytus here states respecting Justinus is quite new. No mention occurs of this heretic in ecclesiastical history. It is evident, however, that, like Simon Magus, he was contemporary with St. Peter and St. Paul. Justinus, however, and the Ophitic sect to which he belonged, are assigned by Hippolytus and Irenæus a prior position as regards the order of their appearance to the system of Simon, or its offshoot Valentinianism. The Ophites engrafted Phrygian Judaism, and the Valentinians Gentilism, upon Christianity; the former not rejecting the speculations and mysteries of Asiatic paganism, and the latter availing themselves of the cabalistic corruptions of Judaism. The Judaistic element soon became prominent in successive phases of Valentinianism, which produced a fusion of the sects of the old Gnostics and of Simon. Hippolytus, however, now places the Ophitic sect before us prior to its amalgamation with Valentinianism. Here, for the first time, we have an authentic delineation of the primitive Ophites. This is of great value. [See Irenæus, vol. i., this series, p. 354; also Bunsen (on Baur), vol. i. p. 42.]
Chapter XIX.—The Justinian Heresy Unfolded in the “Book of Baruch.”
[560] Isa. lxiv. 4; 1 Cor. ii. 9.
[561] Ps. cx. 4; Heb. vii. 21.
[562] Or, “the rest of the Mysteries.”
Chapter XX.—The Cosmogony of Justinus an Allegorical Explanation of Herodotus’ Legend of Hercules.
[563] Herodotus, iv. 8–10.
[564] Erytheia (Eretheia) was the island which Geryon inhabited. Miller’s text has ᾽Ερυθᾶς (i.e., sc. Θαλάσσης), “the Red Sea.” This, however, is a mistake.
[565] Some read τὸν νοῦν, which has been properly altered into τὸ νῦν, as translated above.
[566] Or, “mother.”
[567] και ἄγνωστος, “and unknown,” is added in Cruice’s and Schneidewin’s text, as this word occurs in Hippolytus’ epitome of Justinus’ heresy in book x. of The Refutation.
[568] δίγνωμος: some read ἀγνώμων, i.e., devoid of judgment.
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