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90 Epiphanius, Haer., xxxi. sec. 7.
93 Epiphanius, Haer., xxxi. 22.
99 Axionicus is mentioned by Tertullian only (see Tertullian, Conte. Valent., c. iv; [vol. iii. p. 505, this series]).
100 Bardesianes (or Ardesianes, as Miller's text has it) is evidently the sane with Bardesanes, mentioned by Eusebius and St. femme.
101 kathxhqh. Stiller's text has kathxqh, which is properly corrected by Bunsen into the word as translated above.
104 Cruice thinks that the following extract from Plato's epistles has been added by a second hand. [Cf vol. iii. p. 181, this series.]
105 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).
106 Some forty lines that follow in Plato's letter are omitted here.
107 Here likewise there is another deficiency as compared with the original letter.
108 Miller's text is, kai pasi ghn, etc. In the German and French edition of Hippolytus we have, instead of this, kai Proarxhn. The latter word is introduced on the authority of Epiphanius and Theodored. Bernays proposes Zighn, and Scott Plasthn. The Abbe Cruice considers Plasthnan incongruous word as applied to the creation of spiritual beings.
109 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 Aeons that are within the Pleroma."
110 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 aether hanging, And fruits from Bythus streaming, And from womb the infant growing.
111 The text here is corrupt, but the above rendering follows the Abbe Cruice's version. Bunsen's emendation would, however, seem untenable.
112 Concerning Secundus and Epiphanes, see Irenaeus, i. 11; Theodoret, Haer. Fab., i. 5-9; Epiphanius, xxxii. I, 3, 4; Tertullian, Adv. Valent., c. xxxviii.; and St. Augustine, Haer., xi. Hippolytus, in his remarks on Secundus and Epiphanes, borrows from St. Irenaeus.
113 Concerning Ptolemaeus, see Irenaeus, i. 12; Tertullian, De Praescript., c. xlix.; and Advers. Valent., c. viii.; Epiphanius, Haer., xxxiii. 3-7; and Theodoret, Haeret. Fab., i. 8.
114 Concerning Marcus, see Irenaeus, i. 12-18; Tertullian, Praescript., c. l.; Epiphanius, Haer., xxxiv.; Theodoret, Haeret. Fab., i. 9; St. Augustine, Haer., c. xiv.; and St. Jerome's 29th Epistle.
115 energwn: Bunsen reads drwn, which has the same meaning. Cruice reads aiwrwn, but makes no attempt at translation. Miller's reading is dwrwn, which is obviously corrupt, but for which dolwnhas been suggested, and with good show of reason.
116 analuomenou: same read anaduomenou, which is obviously untenable.
117 [ Here was an awful travesty of the heresy of a later day which introduced" the miracle of Bolsena" and the Corpus-Christicelebration. See Robertson, Hist., vol. iii. p. 604.]
118 [Buusen (vol. i. p 72-75) makes useful comments.]
119 Hippolytus has already employed this word, adromesteron, in the Proaemium. It literally means, of strong or compact parts. Hippolytus, however, uses it m contrast to the expression Leptomerhj, in reference to his Summary of Heresies. Bunsen thinks that Hippolytus means to say that Irenaeus expressed himself rather too strongly, and that the Marcosians, on meeting with Irenaeus' assertions, indignantly repudiated them. Dr. Wordsworth translates adromerwj(in the Proaemium), "with rude generality,"-a rendering scarcely in keeping with the passage above.
120 The largest extract from Irenaeus is that which follows-the explanation of the heresy o( Marcus. From this to the end of book vi. occurs in Irenaeus 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.
121 Hippolytus uses two words to signify letters, oixeionand gramma. 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.
122 [Rev. iii. 14. A name of Christ. This word is travestied as the name Logosalso, most profanely.]
123 This is Duncker's emendation, suggested by Irenaeus' text. Miller reads ton topon, which yields scarcely any meaning.
124 Hippolytus' text has been here corrected from that of Irenaeus.
125 This is a correction from Progenitor, on the authority of Irenaeus and Epiphanius.
126 Propatora: Irenaeus reads Patrodora, which is adopted by Schneidewin, and translated patrium.
127 The reading is doubtful. The translator adopts Scott's emendation.
128 [See note 1, p. 94 supra, on "Amen." Comp. Irenaeus, vol. i. p. 393, this series. This name of Jesus does, indeed, run through all Scripture, in verbal and other forms; Gen. xlix, 18and in Joshua, as a foreshadowing.]
130 eikonikaj. This is Irenaeus' reading. Miller has eikonaj(representations).
131 aporroian: some read aporian, which is obviously erroneous.
132 up= auta ; Irenaeus reads uper authn, and Massuet upenerqen.
133 The deficiency consisted in there not being three ogdoads. The sum total was twenty-four, but there was only one ogdoad-Logos and Zoe. The other two-Pater and Alethen, and Anthropos and Ecclesia-had one above and one below an ogdoad.
134 twn oktwhas been substituted for tw nohtw, an obviously corrupt reading. The correction is supplied by Irenaeus.
136 Christ went up with the three apostles, and was therefore the fourth Himself: by the presence of Moses and Elias, He became the sixth: Matt. xvii. 1: Mark ix. 2.
137 The Greek word for dove is peristera, the letters of which represent 801, as may be seen thus: - p=80 e=5 r=I00 s=200i=10 t=300 e=5 r=100 a=1 ___ 801 This, therefore, is equipollent with Alpha and Omega, as a is equal to I, and w to 800. [Stuff! Bunsen, very naturally, exclaims.]
138 Irenaeus has the sentence thus: "so also the soul in babes, lamenting and bewailing Marcus, glorifies him."
141 Hippolytus here omits some passages which are to be found in Irenaeus.
142 Literally, "being twice two:" pnme for ousai read ousiai. Irenaeus has epi duo ousai, i.e., "which being (added) into two."
143 Hippolytus has only the word "twenty-four," to which Schneidewin supplies "letters," and Irenaeus" forms," as given above. Hippolytus likewise omits the word "produced," which Irenaeus supplies. The text of the latter is taj eikosetessaraj apekuhsan morfaj.