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Hippolytus
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Introductory Notice to Hippolytus.
[912] Matt. xiii. 3-8; Mark iv. 3-8; Luke viii. 5-8.
[913] The word Mary seems interpolated. Miller’s text reads it after ἐν μεσότητι. The passage would then be rendered thus: “that is, Him who through the intervention of Mary (has been born into the world) the Saviour of all.”
[914] Τὸ ἀσφαλὲς: Cruice reads, on the authority of Bernays, ἀφελὲς, i.e., the simplicity.
[918] The Docetæ here attempted to substantiate their system from Scripture by a play upon words.
[919] The Greek word for soul is derived from the same root as that for refrigeration.
[920] These words are spoken of the wife of Job, as the feminine form, πλανῆτις and λάτρις, proves. They have been added from apocryphal sources to the Greek version (ii. 9), but are absent from the English translation. The passage stands thus: καὶ ἐγὼ πλανῆτις καὶ λάτρις τόπον ἐκ τόπου περιερχομένη καὶ οἰκίαν ἐξ οἰκίας. The Abbe Cruice refers to St. Chrysostom’s Hom. de Statuis [vol. ii. p. 139, opp. ed. Migne, not textually quoted.]
[922] Or, “a fleshly membrane.”
[923] Miller reads, “of the third Æon.”
[924] The Abbe Cruice considers that the mention of the period of our Lord’s birth has accidentally dropt out of the ms. here. See book vii. chap. xix.
[925] Col. ii. 11, 14, 15.
[927] Miller’s text has “type.”
Chapter V.—Monoïmus; Man the Universe, According to Monoïmus; His System of the Monad.
[928] What is given here by Hippolytus respecting Monoïmus is quite new. The only writer that mentions him is Theodoret, Hær. Fab., i. 18. [See Bunsen, vol. i. p. 103.]
[929] Iliad, xiv. 201, 246.
[930] Or, “kinglessly,” which has no meaning here. Miller therefore alters ἀβασιλεύτως into ἀβουλήτως.
[931] An allusion is evidently made to the opening chapter of St. John’s Gospel. Monoïmus, like Basilides, seems to have formed his system from the prologue to the fourth Gospel.
Chapter VI.—Monoïmus’ “Iota;” His Notion of the “Son of Man.”
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