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Hippolytus
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Introductory Notice to Hippolytus.
[713] Axionicus is mentioned by Tertullian only (see Tertullian, Contr. Valent., c. iv; [vol. iii. p. 505, this series]).
[714] Bardesianes (or Ardesianes, as Miller’s text has it) is evidently the same with Bardesanes, mentioned by Eusebius and St. Jerome.
Chapter XXXI.—Further Doctrines of Valentinus Respecting the Æons; Reasons for the Incarnation.
[715] κατηχήθη. Miller’s text has κατήχθη, which is properly corrected by Bunsen into the word as translated above.
[717] Or, “the multitudes.”
Chapter XXXII.—Valentinus Convicted of Plagiarisms from Plato.
[718] Cruice thinks that the following extract from Plato’s epistles has been added by a second hand. [Cf. vol. iii. p. 181, this series.]
[719] There are some verbal diversities between the texts of Plato and Hippolytus, which a reference will show (see Plat., Epist., t. ix. p. 76, ed. Bekker).
[720] Some forty lines that follow in Plato’s letter are omitted here.
[721] Here likewise there is another deficiency as compared with the original letter.
[722] Miller’s text is, καὶ πᾶσι γῆν, etc. In the German and French edition of Hippolytus we have, instead of this, καὶ Προαρχὴν. The latter word is introduced on the authority of Epiphanius and Theodoret. Bernays proposes Σιγὴν, and Scott Πλάστην. The Abbe Cruice considers Πλάστην an incongruous word as applied to the creation of spiritual beings.
[723] The word “limit” occurs twice in this sentence, and Bunsen alters the second into “Pleroma,” so that the words may be rendered thus: “Valentinus supposes to be second all the Æons that are within the Pleroma.”
[724] This is a Gnostic hymn, and is arranged metrically by Cruice, of which the following is a translation:—
All things whirled on by spirit I see,
Flesh from soul depending,
And soul from air forth flashing,
And air from æther hanging,
And fruits from Bythus streaming,
And from womb the infant growing.
[725] The text here is corrupt, but the above rendering follows the Abbe Cruice’s version. Bunsen’s emendation would, however, seem untenable.
Chapter XXXIII.—Secundus’ System of Æons; Epiphanes; Ptolemæus.
[726] Concerning Secundus and Epiphanes, see Irenæus, i. 11; Theodoret, Hær. Fab., i. 5–9; Epiphanius, xxxii. 1, 3, 4; Tertullian, Adv. Valent., c. xxxviii.; and St. Augustine, Hær., xi. Hippolytus, in his remarks on Secundus and Epiphanes, borrows from St. Irenæus.
[727] Concerning Ptolemæus, see Irenæus, i. 12; Tertullian, De Præscript., c. xlix.; and Advers. Valent., c. viii.; Epiphanius, Hær., xxxiii. 3–7; and Theodoret, Hæret. Fab., i. 8.
Chapter XXXIV.—System of Marcus; A Mere Impostor; His Wicked Devices Upon the Eucharistic Cup.
[728] Concerning Marcus, see Irenæus, i. 12–18; Tertullian, Præscript., c. l.; Epiphanius, Hær., xxxiv.; Theodoret, Hæret. Fab., i. 9; St. Augustine, Hær., c. xiv.; and St. Jerome’s 29th Epistle.
[729] ἐνεργῶν: Bunsen reads δρῶν, which has the same meaning. Cruice reads αἰωρῶν, but makes no attempt at translation. Miller’s reading is δώρων, which is obviously corrupt, but for which δόλων has been suggested, and with good show of reason.
[730] [The lost book upon the Witch of Endor, possibly. “Against the Magi” is the title of the text, and is taken to refer to book iv. cap. xxviii. p. 35, supra: the more probable opinion.
Chapter XXXV.—Further Acts of Jugglery on the Part of Marcus.
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