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Hippolytus
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Introductory Notice to Hippolytus.
[869] Line 6 (Karsten), 375, 376 (Stein).
[870] Lines 16–19 (Karsten), 377–380(Stein).
[871] Lines 1, 2 (Karsten), 369, 370 (Stein).
[872] The text of these verses, as given by Hippolytus, is obviously corrupt, and therefore obscure. Schneidewin has furnished an emended copy of them (Philol., vi. 166), which the translator has mostly adopted. (See Stein’s edition of the Empedoclean Verses, line 222 et seq.)
Chapter XVIII.—Source of Marcionism; Empedocles Reasserted as the Suggester of the Heresy.
[873] ὁ κολοβοδάκτυλος. Bunsen [more suo, vol. i., p. 89] considers this a corrupt reading, and suggests καλῶν λόγων διδάσκαλος, i.e., “a teacher of good words,” i.e., an evangelist, which word, as just used, he does not wish to repeat. The Abbe Cruice denies the necessity for any such emendation, and refers us to an article in the Journal of Classical and Sacred Philology (Cambridge, March, 1855), the writer of which maintains, on the authority of St. Jerome, that St. Mark had amputated his thumb, in order that he might be considered disqualified for the priesthood.
[875] What Hippolytus communicates concerning Prepon is quite new. The only writer who mentions him is Theodoret (Hær. Fab., i. 25), in his article on Apelles.
[876] Schneidewin gives a restored version of these lines. They are found (at lines 338–341) in Stein’s edition of the Empedoclean Verses.
[877] Tertullian combats these heretical notions in his De Carne Christi [vol. viii. p. 521, this series].
[879] Matt. xix. 17; Mark x. 18; Luke xviii. 19.
[880] See [vol. i. p. 350] Irenæus, i. 25; [vol. iii. p. 203] Tertullian, De Anima, c. xxiii.–xxv., and Præscript., c. xlviii.; Eusebius, Hist. Ecclesiast., iv. 7, Epiphanius, Hær., xxvii. sec. 2; Theodoret, Hær. Fab., i. 5; and St. Augustine, Hær., c. vii. The entire of this article is taken from Irenæus, and equally coincides with the account given of Carpocrates by Epiphanius.
[881] Or, “came.”
[882] Literally, “cauterize.”
[883] Epiphanius alludes in the same manner to these images.
Chapter XXI.—The System of Cerinthus Concerning Christ.
[884] See [vol. i. pp. 351, 415] Irenæus, i. 26, iii. 2, 3; [vol. iii. p. 651] Tertullian, Præscript., c. xlviii.; Eusebius, Hist. Ecclesiast., iii. 28, vii. 25; Epiphanius, Hær., xxviii.; Theodoret, Hær. Fab., ii. 3; St. Augustine, Hær., c. viii.; and St. Jerome, Ep., lxxxix. We have here, as in the preceding articles, Irenæus in the Greek, as Hippolytus’ text corresponds with the Latin version of this portion of Irenæus’ work.
[886] Or, “paternal.”
Chapter XXII.—Doctrine of the Ebionæans.
[887] See [vol. i. p. 352] Irenæus, i. 26; [vol. iii. p. 651] Tertullian, Præscript., c. xlviii.; [vol. iv. p. 429, this series] Origen, Contr. Cels. ii. 1; Eusebius, Hist. Ecclesiast., iii. 27; Epiphanius, Hær., xxx.; and Theodoret, Hær. Fab., ii. 2. Hippolytus is indebted in this article partly to Irenæus, and partly to original sources.
[888] Or, “that the Christ of God was named Jesus” (Bunsen).
Chapter XXIII.—The Heresy of Theodotus.
[889] See [vol. iii. p. 654, “two Theodoti”] Tertullian, Præscript., c. liii.; Eusebius, Hist. Ecclesiast, v. 27; Epiphanius, Hær., liv.; and Theodoret, Hær. Fab., ii. 5. Clemens Alexandrinus seems to have been greatly indebted to Theodotus, whose system he has explained and commented upon.
Chapter XXIV.—The Melchisedecians; The Nicolaitans.
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