36 See [vol. iii. p. 257, also p. 477] Tertullian, Praescript, c. xxx.; [vol. iv. p. 245, this series] Origen, Peri arx., i. 2; Eusebius, De Pvaep., vii. 8, g; St, Augustine, Haer., lix.; Theodoret, Haer. Fab., i. 19; and Philastrius, Haer., lv.
37 Literally, "unadorned."
38 Ps. xix. 4, 5
39 They were therefore called "Quartodecimans." (See Eucebius, Hist. Ecclesiast., v. c. xxii. xxv.; Epiphanius, Haer., l.; and Theodoret, fleer. Haer. Fab., iii. 4.)
40 [Bunsen, i. p. 105.] The chapter on the Quartodecimans agrees with the arguments which, we are informed in an extract from Hippolytus' Chronicon Paschalea, as preserved in a quotation by Bishop Peter of Alexandria, were employed in his Treatis against all Heresies. This would seem irrefragable proof of the authorship of the Refutation of all Heresies.
41 Gal. v. 3.
42 [He regards the Christian Paschal as authorized. 1 Cor. v. 7, 8]
43 These heretics had several denominations: (I) Phrygians and Cataphrygians, from Phrygia; (2) Pepuzian, from a villiage in Phrygia of this name; (3) Priscillianists; (4) Quintillists See Esebius, Hist. Ecclesiast., iv, 27, v. 16, 18; Epiphanius, Haer., xliii.; Theodoret, Haer. Fab., iii. 2; Philastrius, xlix.; and St. Augustine, Haer., xxvi. [The "Tertullianists" were a class by themselves, which is a fact going far to encourage the idea that they did not share the worst of these delusions.]
44 Bunsen thinks that Hippolytus is rather meagre in his details of the heresy of the Phrygians or Montanists, but considers this, with other instances, a proof that parts of The Refutationare only abstracts of more extended accounts.
45 [See my Introductory Note to Hermas, vol. ii. p. 5, this series.]
46 1 Tim. iv. 1-5.
47 [This, Tertullian should have learned. How happily Keble, in his Christian Year, gives it in sacred verse: "We need not bid, for cloister'd cell, Our neighbour and our work farewell, Nor strive to wind ourselves too high For sinful man beneath the sky:" "The trivial round, the common task, Would furnish all we ought to ask; Room to deny ourselves; a road To bring us daily nearer God."]
48 Those did homage to Cain.
49 The Ophites are not considered, as Hippolytus has already devoted so much of his work to the Naasseni. The former denomination is derived from the Greek, and the latter from the Hebrew, and both signify worshippers of the serpent.
50 Hippolytus seemingly makes this a synonyme with Ophites. Perhaps it is connected with the Hebrew word #$hg
1 Or, "fruitless" or "meaning."
2 [Elucidation IV.]
3 [1 Cor. xi. 19. These terrible confusions were thus foretold. Note the remarkable feeling, the impassioned tone, of the Apostle's warning in Acts xx. 28 - 31.]
4 [The Philosophumena, therefore, responds to the Apostle's warnings. Col. ii. 8; 1 Tim. vi. 20; Gal. iv. 3, 9; Col. ii. 20.]
5 See Fragments of Hippolytus' Works(p.235 et seq.), edited by Fabricius: Theodoret, Haer. Fab., iii. 3; Epiphanius, Haer., ivii.; and Philastrius, Haeret., liv. Theodoret mentions Epigonus and Cleomenes, and his account is obviously adopted by Hippolytus.
6 [See Tatian, vol, ii. p. 66, this series.]
7 [See note 2a, cap. iii. infra., and Elucidation V,]
8 [See Elucidation Vl.]
9 [See Elucidation Vl.]
10 [Note the emphasis and repeated statement with which our author dwells on this painful charge.]
11 [Elucidation VI.]
12 2 Pet. ii. 22. [See book x. cap xxiii., p. 148, infra.]
13 [O Zkoteinoj, because he maintained the darkestsystem of sensual philosophy that ever shed night over the human intellect. -T. Lewis in Plato against the Atheists, p. 156; Elucidation VII.]
14 [Note the use of this phrase, "imaginethemselves. etc," as a specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
15 [Note the use of this phrase, "imaginethemselves. etc," as a specialty of our author's style. See cap. ii. supra; Elucidation VIII.]
16 This addition seems necessary from Stobaeus' account of Heraclitus. (See Eclog. Phys., i. 47, where we have Heraclitus affirming that "unity is from plurality, and plurality from unity;" or, in other words, "that all things are one.")
17 Dr.Wordsworth for dikaionsuggests eikaion, i e., "but that the Deity is by chance." There is some difficulty in arriving at the correct text, and consequently at the meaning of Hippolytus' extracts from Heraclitus. The Heraclitean philosophy is explained by Stobaeus, already mentioned. See likewise Bernays' "Critical Epistle" in Bunsen's Analect. Ante-Nicaen. )vol. iii p. 331 et seq. of Hippolytus and his Age), and Schleiermacher in <\i>\Museum der Alterthumswissensxhaft<\|i>\, t. i p. 408 et seq.
18 palintropoj. Miller suggests palintonoj, the word used by Plutarch' (De Isid. et Osirid., p. 369, ed. Xyland) in recounting Heraclitus' opinion. Palintonoj, referring to the shape of the bow, means "reflex" or "unstrung," or it may signify "clanging," that is, as a consequence of its being well bent back to wing a shaft.
19 Compare Aristotle's Rhet., iii. 5, and Sextus Empiricus, Adv. Math., lib. vii. p. 152 ed. Aurel, 1621.
20 See Lucian, Vit. Auct., vol i. p. 554, ed. Hemsterh.
21 This word seems necessary, see Plutarch, De Procreat. animae, c. xxvii.
22 This is a well-known anecdote in the life of Homer. see Coleridge's Greek Poets-Homer. [The unsavoury story is decently given by Henry Nelson Coleridge in this work, republished. Boston James Munroe & Co., 1842.]
23 See Theogon., v. 123 et seq., v. 748 et st.
24 Gnafewn: some read gnafeiw, i.e., a fuller's soap. Tbe proper reading however, is probably gnafwu, i.e., a carder's comb. Dr. Wordsworth's text has grafewnand en tw grafeiw, and he translate.i the passage thus: "The path," says he, "of the lines of the machine called the screw is both straight and crooked, and the revolution in the raving-tool is both straight and crooked."
25 See Diogenes, Laertius, ix. 8.
26 Plato, Clemens Alexandrinus, [vol. ii. p. 384, this series], and Sextus Empiricus notice this doctrine of Heraclitus.
27 Enqade eontaj: some read, enqa qeon dei, i.e., "God must arise and become the guardian," etc. The rendering in the text is adopted by Bernays and Bunsen.
28 Or, "as commingled kinds of incense eachwith different names, but denominated," etc.
29 Dr. Wordsworth reads o nomizetai, and translates the passage thus: "But they undergo changes, as perfumes do, when whatever is thought agreeable to any individual is mingled with them."
30 Hippolytus repeats this opinion in his summary in book x. (See Theodorit, Haer. Fab., iii. 3.)
31 [Elucidation IX]
32 [Elucidation X.]
33 The MS. reads kaq hdian, obviously corrupt. Dr. Wordsworth suggests kat idian, i.e., "he, under pretext of arguing with them, deluded them."
34 It is to be noticed how the plural number i.i observed in this account, its keeping before the reader's mind the episcopal office of him who was thus exercising high ecclesiastical:authority. [Elucidation XI.]
35 It is to be noticed how the plural number i.i observed in this account, its keeping before the reader's mind the episcopal office of him who was thus exercising high ecclesiastical:authority. [Elucidation XI.]
36 Or, "with violence."
37 Hippolytus is obviously sneering at the martyrdomn of Callistus, who did not m reality suffer or die for the truth. Nay, his condemnation before Fuscianus enabled Callistus to succeed entirely in his plans for worldly advancement. [The martyrdomof Callistus, so ludicrous in the eyes o( our author, is doctrinein the Roman system. This heretic figures as a saint, and has his festival on the 14th of October. Maxima veneratione colitur, says the Roman Breviary.]
Like & share St-Takla.org
© Saint Takla Haymanout Website: Coptic Orthodox Church - Alexandria, Egypt / URL: https://st-takla.org / Contact us at