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Hippolytus
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Introductory Notice to Hippolytus.
[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.
[731] Or, “had given thanks.”
[732] ἀναλυομένου: some read ἀναδυομένου, which is obviously untenable.
[733] [Here was an awful travesty of the heresy of a later day which introduced “the miracle of Bolsena” and the Corpus-Christi celebration. See Robertson, Hist., vol. iii. p. 604.]
Chapter XXXVI.—The Heretical Practices of the Marcites in Regard of Baptism.
[734] [Bunsen (vol. i. p 72–75) makes useful comments.]
[735] Hippolytus has already employed this word, ἁδρομέστερον, in the Proœmium. It literally means, of strong or compact parts. Hippolytus, however, uses it in contrast to the expression λεπτομέρης, in reference to his Summary of Heresies. Bunsen thinks that Hippolytus means to say that Irenæus expressed himself rather too strongly, and that the Marcosians, on meeting with Irenæus’ assertions, indignantly repudiated them. Dr. Wordsworth translates ἁδρομερῶς (in the Proœmium), “with rude generality,”—a rendering scarcely in keeping with the passage above.
[736] The largest extract from Irenæus is that which follows—the explanation of the heresy of Marcus. From this to the end of book vi. occurs in Irenæus likewise. Hippolytus’ text does not always accurately correspond with that of his master. The divergence, however, is inconsiderable, and may sometimes be traceable to the error of the transcriber.
[737] Hippolytus uses two words to signify letters, στοιχεῖον and γράμμα. The former strictly means an articulate sound as the basis of language or of written words, and the latter the sound itself when represented by a particular symbol or sign.
[738] [Rev. iii. 14. A name of Christ. This word is travestied as the name Logos also, most profanely.]
Chapter XXXVIII.—Marcus’ System of Letters.
[739] This is Duncker’s emendation, suggested by Irenæus’ text. Miller reads τὸν τόπον, which yields scarcely any meaning.
Chapter XXXIX.—The Quaternion Exhibits “Truth.”
[740] Hippolytus’ text has been here corrected from that of Irenæus.
[741] This is a correction from Progenitor, on the authority of Irenæus and Epiphanius.
[742] Προπάτορα: Irenæus reads Πατρόδορα, which is adopted by Schneidewin, and translated patrium.
Chapter XL.—The Name of Christ Jesus.
[743] The reading is doubtful. The translator adopts Scott’s emendation.
[744] [See note 1, p. 94 supra, on “Amen.” Comp. Irenæus, vol. i. p. 393, this series. This name of Jesus does, indeed, run through all Scripture, in verbal and other forms; Gen. xlix. 18 and in Joshua, as a foreshadowing.]
[745] Irenæus has “known.”
Chapter XLI.—Marcus’ Mystic Interpretation of the Alphabet.
[746] εἰκονικὰς. This is Irenæus’ reading. Miller has εἰκόνας (representations).
[747] ἀπόῤῥοιαν: some read ἀπορίαν, which is obviously erroneous.
[748] ὑπ᾽ αὐτὰ: Irenæus reads ὑπέρ αὐτὴν, and Massuet ὑπένερθεν.
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