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Hippolytus
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Introductory Notice to Hippolytus.
[597] ουὐτως: some read οὗτος.
[599] λουτρὸν: the ecclesiastical use of this word makes it stand for baptism.
[603] ἐντυχὼν: some read εὐτυχῶν, i.e., one who is fortunate enough to meet with the book.
[604] Literally “ought, according to his Hercules, by imitating,” etc.
[605] ἀμάραν. This word means a trench or channel in a field, for the purpose either of irrigation or drainage. Schneidewin and Cruice render it by the Latin Sentinam, an expression applied, for example, to bilge water.
Chapter XXIII.—Subsequent Heresies Deducible from the System of Justinus.
[606] ἐκρηθείη, i.e., ἐκριθείη: some read ἐκκριθείη, which might be rendered, “even though, (for the purpose of holding these heretics up to public shame,) there should be made a selection only,” etc.
Chapter I.—The Ophites the Progenitors of Subsequent Heresies.
[607] [Presuming that all who are disposed to study this work will turn to Dr. Bunsen’s first volume (Hippol.), I have not thought it wise to load these pages with references to his interesting reviewal.]
[608] κατὰ τελείωσιν τῶν χρόνων. This is Bunsen’s emendation. The textual reading is μείωσιν.
[609] ἑκουσίως: Bunsen suggests ἀνοσίως, i.e., profanely.
[610] See Irenæus, Hæres., i. 19, 20; Tertullian, Præscript., c. xlvi.; Epiphanius, Hæres., xxi.; Theodoret, Hæret. Fab., i. 1; St. Augustine, De Hæres., 1. See the apology of Justin Martyr (vol. i., this series, p. 171), who says, “There was a Samaritan, Simon, a native of the village called Gitto, who, in the reign of Claudius Cæsar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him.” Simon’s history and opinions are treated of largely in the Recognitions of Clement. See vol. iii. of the Edinburgh series, pp. 156–271; [vol. viii. of this series].
[611] In book iv. of The Refutation.
Chapter III.—Story of Apsethus the Libyan.
[613] Miller refers us to Apostolius’ Proverb., s.v. ψαφῶν. Schneidewin remarks that Maximus Tyrius relates almost a similar story concerning one Psapho, a Libyan, in his Dissert. (xxxv.), and that Apostolius extracted this account and inserted it in his Cent., xviii. p. 730, ed. Leutsch, mentioning at the same time a similar narrative from Ælian’s Hist., xiv. 30. See Justin., xxi. 4, and Pliny, Nat. Hist., viii. 16.
[614] The text here is corrupt. The above is Miller’s emendation. Cruice’s reading may thus be rendered: “So that far sooner we may compare him unto the Libyan, who was a mere man, and not the true God.”
[616] The Abbe Cruice considers that Theodoret has made use of this passage. (See Hæret. Fab., i. 1.)
[617] Or, τὸν ἀόρατον, the invisible one.
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