PART OF THE COMMENTARY OF S. HIPPOLYTUS ON DANIEL (LATELY DISCOVERED BY DR. BASILIOS GEORGIADES), INTRODUCTION , NOTES , 6* TRANSLATION HY J. H. KENNEDY, B.D. (formerly scholar of trinity college, Dublin) ; RECTOR OF STILLORGAN. DUBLIN: HODGES, FIGGIS, & CO., GRAFTON-STREET. 1888. A> DUBLIN : PRINTED AT THE UNIVERSITY PRESS, BY PONSONBY AND WELDRICK. I Ο H McLEw INTRODUCTION. Among the theologians of the young and persecuted j Church in th e earlier part of the third century, there were two who, in respect of learning, were acknowledged to . sur P ass all their contemporaries. They met about the j year 217 a. d., when one of them was a writer of wide n ind established reputation, and the other a young 1 teacher of extraordinary promise, fast rising into fame; L find this meeting seems to have laid the foundation of ■· il lastin g friendship. The younger Churchman was Origen of Alexandria, who, about that time, is known to have visited Rome ; and the elder was Hippolytus, ivho, in a homily in praise of our Lord, mentions the fact that Origen was then present. Widely different was the nature of the fame which succeeding generations were destined to bestow upon these two learned friends. Origen was refused the formal title of Saint ; and his orthodoxy was the subject c f grave controversy; but centuries after his death he continued to influence kindred spirits by his writings, and to excite feelings of love in some and resentment in others, as warm and keen as if he were still living among nien. Hippolytus, on the other hand, in spite of the s]iarp controversies in which he had been engaged, left A 2 53498 I 4 INTRODUCTION. behind him a name which all united in venerating, and was granted the title of Saint alike in the East and West ; but the halo which surrounded his name was so far from revealing to posterity his personality, as it manifested itself in his life and writings, that these were speedily forgotten in the very locality where he had lived and laboured ; while in the imagination of succeeding generations he was transformed, now into a military officer of high rank (suddenly converted by St. Laurence), now into a bishop of a See in Arabia, till around his name an amount of confusion prevailed, which Dr. Dollinger declared to be almost without al parallel in ecclesiastical history. One great cause of this has been pointed out by Bishop Wordsworth. Hippolytus lived in Rome, anc wrote in Greek, at a time when the use of the Greek language was fast dying out in Rome itself and through- out Western Christendom. Consequently, it was not lr his adopted home in Italy, but in the East, that his rea memory was preserved. There, indeed, his wiitings were studied till a late period ; and it is from thenc( that we are soon about to receive his work on Daniel the earliest commentary on that prophet which hac been produced in the Christian Church. St. Jerome, who may be regarded as a connecting link between the Eastern and Western divisions of th Church, was the only Latin Father who so much a mentioned Hippolytus; and he refers to this commen tary, which, in his time, was already nearly two centu ries old. In the East it is mentioned (beside som INTRODUCTION. 5 earlier writers) by Photius, Patriarch of Constantinople, 860 a. d., and by Suidas. The earliest fragment of this commentary, published in western Europe since the time of Jerome, was edited by an Englishman named Hugo Broughton, in 1597, and was appended by him to a treatise of his own on Daniel. It consisted of the part which treated of the desolation of the Temple. In the next century (1670), Combers, a French writer, edited a fragment of the part about Susanna, and a larger portion beginning from the words, Ύήν ακρίβειαν των χρόνων , as well as some other fragments ; and in 1760 A. Bandini edited nine fragments of the portion about Susanna, of which seven are found in Combefis. In 1770, a monk named de Magistris discovered in the Chigi Library at Rome a manuscript which, from this circumstance, was called the Codex Chisianus, which appeared to contain a large fragment of the lost com- mentary on the canonical part of Daniel. A passage of some length, at the beginning of this Codex, was ob- served to be identical with the text of a portion of Hippol} T tus’ treatise on Antichrist ; and the question arose, whether this indicated that the Codex was a com- pilation from different sources, or whether it was simply caused by the author repeating himself. Bardenhewer, in his learned work, Des heiligen Hippolytus von Rom Commentar zum Buche Daniel , carefully considered this question in the light of the evidence, which was then accessible, and decided that as much of the passage as was common to it with the work on Antichrist was an 1 G INTRODUCTION. addition by a later hand, but that all the rest was undoubtedly a portion of the commentary on Daniel, described by Photius. The latest discovery, however, will, I think, show that it is necessary to regard the Codex Chisianus as less homogeneous than has previously been supposed. This discovery, of which I have now to speak, is one which far surpasses in interest all the others to which I have referred. Some years ago Dr. Basilios Georgiades found in the Island of Chalce, in the Theological College which exists there, a manuscript much injured by fire and water, containing portions of the Psalter, and also a certain treatise, with the scarcely distinguishable inscrip- tion : u Π epl δράσεως του προφήτου Δανιήλ λόγος δ”; and a comparison with the portions edited by Maius* showed him that this was the latter half of the long-lost work of Hippolytus on the canonical part of Daniel, being the commentary on the last six chapters. Georgiades, as the result of investigations that he has made, maintains that the commentary of Hippolytus on the prophet Daniel was divided into four books, of which the first, λόγος a\ comprised the portion about Susanna; the second, λόγος β\ the comments on the u Song of the Three Children,” contained in the Septua- gint version in the third chapter of Daniel, and also the story of Bel and the Dragon, which in the Septuagint forms a part of the twelfth chapter. The third book (λόγος γ') contained the commentary on the first six * “ Scriptorum Veterum Collectio E Yaticanio Codicibus Edita.”! Tomus I. INTRODUCTION. 7 chapters of Daniel, and the fourth (λόγος δ', which has now been recovered) the remaining six. Georgiades, wishing to make his treatment of the subject as com- plete as possible, took advantage of a visit which he had occasion to pay to the West, and made a careful inspec- tion of all manuscripts containing any part of Hippo- lytus’ work on Daniel, whether in England, France, or Italy. His work, when it appears, will thus be one of an interest and importance far surpassing everything which has previously been written on the subject. Pending, however, the preparation of the whole manu- script for publication, he introduced to the readers of the Greek magazine, u Ή 'Εκκλησιαστική 'Αλήθεια” (which is published at the patriarchal printing press at Constantinople), the following very important portions of the manuscript. As this was merely a preliminary introduction of his discovery to the public, intended, no doubt, to prepare the way for his critical edition, he did not, except very occasionally, indicate the points of contact between this text and the fragments contained in the collections of former editors ; but I have com- pared them with those fragments, as given in Lagarde’s work, “ Hippolyti Romani Quae Feruntur Omnia Grsece,” and have marked the result in the notes, so that the great superiority of the text, as now discovered, can at once be seen. In collating this text with the Codex Chisianus, our attention is at once attracted by a long passage common to the two*, just as the * The passage which commences with the words “ Τνα δέ μ,ο^δέ iv τούτα),” p. 23, and ends with the words α Ύψ επιφάνιαν του κυρών ” ρ. 26. Ί 8 INTRODUCTION. commencement of that codex was common to it with the work on Antichrist ; and I think that the parallelism of the two cases does not end here, and that reasons some- what similar to those which led Bardenhewer to con- clude that that opening passage was in the Codex Chisianus added on by a later hand, will lead to an analogous conclusion about this other passage also. In the text here presented, the commencement of this pas- sage will be seen to be so united with what goes before that it grows out of it; whereas at the point of juncture with the previous text in Codex C it appears to me to have been ingeniously joined on, rather than organi- cally united. The contrast, too (on which Bardenhewer lays much stress), between the fuller treatment of the subject in the opening passage of the codex and the “ gedrangteste Kiirze” of that which follows, exists here also; for the latter characteristic disappears again suddenly in Codex C, exactly at the point where its text becomes identical with ours, and reappears as suddenly at the precise point where that identity ceases. And it must also be observed that the information about the coming of Antichrist which Photius spoke of as contained in Hippolytus’ com- mentary on Daniel, and which Bardenhewer relies on as! a mark of identification for Codex X, is to be found in) that part of it which is also contained in our manuscript, and not in that part which is peculiar to Codex X. Pro- bably when the whole of the manuscript is published! further light will be thrown on this matter. It is not necessary here to enter on the points of con - INTRODUCTION. 9 troversy which have been raised by the discovery and identification of the ninth book of the “ Philosophu- mena” of our author. In these pages he leaves the regions of strife behind, and appears to forget for the time the existence of Callistus : unless the instances which they record of inconveniences arising from the rashness of bishops who were unacquainted with Scrip- ture may be taken as involving an intended application by the contemporary reader to Hippolytus’ opponent. As the passages of Scripture, which Hippolytus here quotes at some length, were of course not in evidence when the revised text of the Greek Testament was issued, I have, without entering into a critical discussion as to the value of this new evidence, indicated in each case into what scale it is cast. The information about the different manuscripts of Hippolytus contained in the notes is entirely derived from Georgiades, who seems to have collated these manuscripts with a care which has not been exercised by any previous editor. The abbreviations used in the notes are as follows : — Θ = The manuscript found in the island of Chalce. X = The Codex Chisianus. Π = The Paris manuscript. /3 1 , β 2 , /3 3 , /3 4 , β 5 , = Five Vatican manuscripts, referred to by Georgiades. J. Η. K. TOT ΑΓΙΟΤ ΙΠΠΟΛΤΤΟΤ ΠΕΡΙ ΟΡΑ2ΕΩΣ TOT ΠΡΟΦΗΤΟΤ ΔΑΝΙΗΛ. Λ0Γ02 Δ'. “’Εΐ' τω πρώτω ετει Βα λτάσαρ βασίλεως Χαλδαίων Δανιήλ ενυπνιον εΐδε, και a I οράσεις τής κεφαλής αύτου επί της κοίτης αυτόν , καί το ενυπνιον αντου εγραφεν” 1 'Οσα 2 υπό του ΐΐνευμα τος δι οραμάτων άπεκαλυφθη τω μακαρίω προφήτη, ταυτα καί ετεροις άφθόνως διηγήσα το, Ινα μη μόνον αυτός εαντω προφητευων τα μέλλοντα φανή, άλλα καί ετεροις τοις βουλομενοις μετά πίστεως ερευνάν τάς θείας Γ ραφάς προφήτης άποδειχθή. Αεγει ουν * “’Εγώ Δανιήλ εθεώρου ν, καί ίδον οί τεσσαρες άνεμοί του ούρανου προσεβαλον εις την θάλασσαν την μεγάλην, καί τεσσαρα θηρία μεγάλα άνεβαινον εκ τής θαλάσσης διαφεροντα άλλήλοίς ' το πρώτον ως λέαινα, καί πτερά αυτή ως αετού. ουν εως ου εξετίλη τά πτερά αυτής, καί εξήρθη από τής γής, καί επί ποδων άνθρωπον εστάθη, καί καρδία άνθρωπον εδόθη αυτή. Και ίδου θηρίον δεύτερον όμοιον άρκω, καί τρία πλευρά εν τω στόματι αυτής άνά μέσον των 1 . Greorgiades says that the open- has supplemented the first quota- ing sentences of the manuscript, as tion from the text of the Septuagint. far as the words ol reWapes 2. The passage beginning with dvep.oi, are in a very damaged the words δσα μλν ovv, and condition ; many words and syl- ending προφήτης άποδαχθη, is to tables are effaced altogether, and be found in Lagarde, and forms others are quite illegible ; so that he No. 88 of his fragments. 12 ΙΠΠΟΛΥΤΟΥ οζόντων αυτής, καί ούτως ελεγεν αυτή * * Ανάστηθι καί φάγ€ σάρκας ποΧλάς. ’Οπίσω τούτον εθεώρουν, καί ιδού ετερον θηρίου ώσεί πάρδαλις, καί αυτή . πτερά τεσσαρα πετεινού ύπεράνω αυτής, καί τέσ σάρες κεφαλαί τω θηρίω , καί εξουσία εδόθη αυτή. * Οπίσω τούτου εθεώρου ν, καί ιδού θηρίου τέταρτου φοβερού καί έκθαμβου καί Ισχυρόν περισσως * οί δδόυτες αυτού σίδηροί καί οί όνυχες αυτού χαλκοί, εσθίου καί λεπτύυου, καί τα επίλοιπα τοϊς ποσίυ αυτού συυεπάτει. Καί αύτο διαφόρου περισσως παρά πάυτα τα θηρία τα εμπροσθευ αυτού, καί κέρατα δέκα αύτω. ΐΐροσευόουυ τοΐς κερασιυ αυτού, καί ιδού κεράς ετερον μικρού άυεβη ευ μεσω αύτωυ, καί τρία κέρατα τωυ εμπροσ- θευ αυτού εξερριζώθη άπο προσώπου αυτού. Και ιδού οφθαλμοί ως οφθαλμοί ανθρώπου ευ τω κερατι τούτω καί στόμα λαλούν μεγάλα. ’Ε θεώρουυ εως ότε θρόνοι ετεθησαυ καί παλαιός ήμερων εκάθισε καί το ένδυμα αύτου λευκόν ώσεί χιών καί ή θρίξ τής κεφαλής αυτού ώσεί ερίου. 'Ο θρόνος αυτού πύρ φλεγον. ΤΙοταμός πυρος εΐλκεν εμπροσθευ αυτού, χίλιαι χιλιάδες ελειτούργουν αύτω καί μύριαι μυριά- δες παρειστή κεισαυ αύτω. Κριτήριου εκάθισε καί βίβλοι άυεωχθησαν. ’ Εθεώρουυ τότε άπο φωνής των λόγων των μεγάλων , ών το κόρας εκείνο ελάλει, εως άνηρεθη το θηρίου καί άπώλετο, καί το σώμα αύτού εδόθη εις καύσιν πυρος. Καί των λοιπών θηρίων ή αρχή μετεστάθη, καί μακρότης ζωής εδόθη αύτοΐς εως καιρού ΈπεΙ 3 ούν διάφορα θηρία επεδείχθη τω μακαρίω Αανιήλ καί άλλήλων διαφεροντα δει νοήσαι ήμάς, ότι ού περί θηρίων τινών 4 διαλόγεται, άλλ* εν τύπω καί 5 είκόνι δείκνυσι τάς εν τω κοσμώ τουτω επανασ- 3. The passage beginning επει 4. Lagarde reads τινών η ovv and ending κόσμον λεγει cor- άληθαα διαλέγεται, responds with No. 90 of Lagarde’s 5. Lagarde has iv repeated be- fragments. fore εικόνι. ΔΑΝΙΗΛ. 13 τάσας βασιλείας, ώσπερ θηρία 6 Βιαφθείροντα την ανθρωπό- τητα, Την yap θάλασσαν την μεγάλην τον συμπαντα κόσμον 7 λεγει τεσσαρας 8ε άνεμους του ουρανοί) την τετραπερατον κτίσιν σημαίνει . 8 Το ουν ειπεΐν εΐΒον τεσ- σαρα θηρία άναβαίνοντα εκ της θαλάσσης, τάς βασιλείας λεγει του κόσμου τουτου. “ Το μεν πρώτον ωσει λέαινα καί πτερά αυτή ως αετού 9 * Αεαιναν ουν είπων την των Βαβυλωνίων βασιλείαν ονομάζει, ης ηρζε τότε Να βουχοΒο- νόσορ. Το δε ειπεΐν πτερά αυτή ως αετού, ότι υφωθη 6 βασιλεύς καί κατά του Ο εου επηρθη φυσιωθείς τη καρΒία Βιά το μεγαν καί όνΒοξον αυτόν γενεσθαι. Ε Ττα λεγει * “ *Ε ξετίλη τά πτερά αυτής καί εζήρθη από της γης καί επί ποΒων ανθρώπου εστάθη καί καρΒία ανθρώπου εΒόθη αυτή.” 10 Τούτο γάρ όντως επί του ΝαβουχοΒονόσορ συν- έβη, καθώς εν τη προ ταύτης βίβλω 11 σεσημανται. Και 6. β\ β 2 , β 3 , β 4 , β 5 , and Π read δια φεροντα, and are followed by Lagarde. 7. The words τον συμπαντα κόσμον are wanting in Θ. 8. The words την τετραπερατον κτίσιν σημαίνει constitute frag- ment No. 89 in Lagarde ; they are wanting in β 2 , β 3 , and in Π ; while in β 1 , β ί , β 5 they appear only as a note. In Θ alone they are found in connexion with the preceding words, τεσσαρας 8ε άνεμους τον ουρανοί). 9. In the first few lines of the Codex Chisianus there is a brief re- ference to matters which are here under discussion, with such simila- rity of treatment as is natural when the same author is speaking on dif- ferent occasions of the same events. The first part of the Codex Chi- sianus is identical with a passage in the work on Antichrist. Later on we shall see that the same codex contains a long passage which is identical with part of our text. 10. From τούτο yap όντως to εκεκτητο πρότερον is found in β 1 , β 2 , β 3 , β 4 , β 5 , and Π, and forms the first part of No. 91 in Lagarde. From ώσπερ ουν to άναιρεθη is found in Θ only. 11. Bardenhewer, in his work, “Des Heiligen Hippolytus von Rom Commentar zum Buche Daniel,” s. 70, discusses, in a note, the question whether τη προ ταντης βίβλω means a previous volume of Hippolytus’ work, or the fourth chapter of the Book of Daniel, and decides unhesitatingly in favour of 14 ΙΠΠΟΛΥΤΟΥ αυτός δε τούτο όντως επ' αυτώ γεγενησθαι μαρτυρεί, δς εξεδιώχθη από της βασιλείας και άφηρεθη άπ αντου η δό£α καί η μεγαλωσυνη ην εκεκτητο πρότερον. ''Ωσπερ ουν παντός ορνέου επαν εκτιλη τα πτερά αδυνατεί καί ευάλωτον γίνεται, οΰτω και τότε τον βασιλεως απίστησαν αί δυνάμεις, δι ών εδόκει καυχάσθαι καί νφηλοφρονείν, ονς φοβηθείς τότε εφυγεν εις την έρημον ϊνα μη υπ* αυτών άναιρεθη, 12 Τδ ονν είπείν ότι επί ποδών άνθρωπον εστάθη καί καρδία ανθρώπου εδόθη αυτή, τούτο δη\οί, ότι ταπεινό - φρονησας Καβουχοδονόσορ καί επιγνονς εαυτόν ότι άν- θρωπός εστιν υπό την του Θεού εξουσίαν κείμενος, δεηθείς τον Κυρίου ετυχε της παρ' αυτόν ευσπλαγχνίας πάλιν εις την αυτοί) βασιλείαν καί δόξαν άποκατ ασταθείς, u καθώς αυτός μαρτυρεί λεγων' “ Και μετά το τέλος των ημερών εκείνων εγώ Ναβουχοδονόσορ τους οφθαλμούς μου εις τον ουρανόν άνελαβον, καί αί φρενες μου επ' εμε επεστράφησαν, καί τω ' Ύφίστω ηυλόγησα, καί τω ζώντι εις τους αιώνας ηνεσα , και εδό^ασα, ότι η εξουσία αύτου εξουσία αιώνιος καί η βασιλεία αυτοί) εις γενεάν καί γενεάν, καί πάντες οί κατοικουντες την γην εις ουδεν ελογ ίσθησαν” Τούτων ούτως συμβαι νόντων τοίς τότε καιροίς τω Να βουχοδονόσορ, the latter hypothesis, on the ground that σημαίνουν is with Hippolytus the regular phrase for Biblical references. He is thus obliged to give a rather forced interpretation of the words, iv τη προ ταντης βίβλω, regarding them as simply equivalent to “an earlier part of the Book” — “in einem friiheren Abschnitte des Buches.” If Geor- giades be right in concluding that this work was divided into four λόγοι, of which our text is the fourth, while the third (dealing with the first six chapters of Daniel) would include the required passage, it appears to me to be more natural to suppose that the words iv τη προ ταντης βίβλωι refer to λόγος γ. 12. From τό ον v ζΐπέίν to άποκατα- σταθείς is found in all the manu- scripts, and constitutes the second part of No. 91 in Lagarde. 13. From καθώς αυτός down to oirep ην η αρκος is found in Θ only. ΔΑΝΙΗΛ. 15 καθώς 6 μακάριος Δανιήλ iv τώ δράματι ημίν εδηλωσε, καί αντος δε ό βασιλεύς τούτο ωμολογ ησε, και πανσαμενης ταντης της άρχης επί τον Βαλτάσαρ , ηνίκα αντος μεν διά το εργον ο επραξε διά ννκτος άνηρεθη, ώς σεσημανται εν τη προ ταντης βίβλω , παρελαβε δε την βασιλείαν Δαρεΐος 6 Μ^δος ων ετών εξήκοντα δυο, ενλόγως ετερον θηρίον διηγείται άναβαίνον δ προφήτης, δπερ ην η άρκος, Η ινα εν τοντω επίδειξη την των ΐίερσών βασιλείαν. ********** “'Έως ωδε το πέρας τον λόγον. Έγώ Δανιήλ, οι διαλογισμοί επί πλείον σννετάρασσόν με καί η μορφή μον ηλλοιώθη καί το ρήμα εν καρδία ετηρησ α.” 15 Δει ονν πάντα άνθρωπον τον εντνγγάνοντα τάΐς θείαις Τραφαΐς μιμεΐσθαι τον προφήτην Δανιήλ καί μη είναι 16 λίχνον τε καί προαλη, προ καιρόν καιρόν επιζητονντα καί τονς 17 δλννθονς της σνκης ίδείν επι θνμονντα, άλλα κατεγειν μετά φόβον το ι8 μνστηριον τον Θεού εν καρδία, ινα μη αυτός νφ 5 εαυτουτοις ίδιοις χείλεσι παγιδενθείς ενογος γένηται της ιδίας φνχης. 14. The last six words of this passage form the 92nd fragment in Lagarde. 15. The text from this on for about on hundred and seventy lines, down to the words διά τι και συ ον μακροθυμείς, was, until the discovery of the newly-found ma- nuscript, completely lost. 16. The manuscript has εικνοντε, which Georgiades believes to be a copyist’s error for λιγνόν re, and so reads as above. S. Hippolytus has λιγνόν further on. ΐΐροαλης is an epithet which he employs several times in the Philosophumena. 17. Όλΰνθοί are winter figs, which seldem ripen. As they would of course deceive anyone who should be led by their ap- pearance to conclude that the u time of figs” was come, they might be taken to represent deceptive signs which did not really herald the end. But the reference, a little later, to the καρποί αποστασία? makes it probable that they do refer to signs of the end. In Bev. vi. 13, we have the words συκη and όλυνθονς occurring together, though, of course, in a very different con- nexion. 18. See Bev. x. 7. 16 ΙΠΠΟΛΥΤΟΥ 19 ουδέ ούς ήκουσεν, ούτε επί καρδίαν ανθρώπου άνέβη, εις ά επιθυμουσιν άγγελοι παρακύφαι, διά τούτο έφη προς αυτόν εμπεφραγμένοι εισιν οι λόγοι οΰτοι έως καιρού πέρας έως αν εκλεγώσι και λευκανθώσι καί εκπυρωθώσι πολλοί. Ύίνες δέ οί εκλεγόμενοι άλλ* ή οί άξιοι τής βασιλείας ευρισκόμενοι ; Και τίνες οι λευκαινόμενοι άλλ’ ή οί τω τής αλήθειας λόγω 7 τιστεύοντες, ίνα λευκανθώσι δι αύτου καί άποβάλλοντες τον των αμαρτιών 69 ρύπον ενδύσωνται το άπ ουρανού καθα- ρόν καί διαυγές άγιον ΤΙνεύμα, ίνα παρόντος τού νυμφίου ευθέως συνεισέλθωσιν αύτω. Και τίνες οί εκπυρούμενοι ή οί διερ^όμενοι διά πυρος καί ύδατος διά τού πνευματικού λουτρού τής παλιγγενεσίας καί το θέλημα τού Θεού διά πυρώσεως πολλών πειρασμών καί θλίφεων ποιούντες ; “ Και άνομήσουσιν άνομοι καί οί νοή μονές συνήσουσιν’” οί διά τού αυτεξουσίου άνομούντες καί δι αυτού πάλιν τινές συνι- έντες καί εύα ρεστούντες. Του ούν Κυρίου διηγουμένου τοΐς μαθηταΐς περί τής μελλούσης τών άγιων βασιλείας ως εΐη ένδοξος καί θαυμαστή, καταπλαγείς 6 Τουδας επί τοΐς λεγομένοις έφη. 70 Και τις άρα όφεται ταύτα ; 'Ο δε Κύριος 68. The passage from 'Επειδή yap a to συνεισελθωσιν αυτω consti- tutes fragment No. 120 in Lagarde, but the words άξιοι τής βασιλείας ευρισκόμενοι ; Καί, τίνες οι λευκαινό- μενοι άλλ’ η οι are there wanting, and thus the explanation of the λευκαινόμενοι is transferred to the εκλεγόμενοι. 69. Lagarde has ρύπων , and for το απ’ ουρανου has τδ επουράνιον. 70. Georgiades remarks that he knows not whence this knowledge was derived by Hippolytus. I think it is an interesting ques- tion whether we may not here have information derived from S. John. The interval between that apostle and Hippolytus is bridged by the lives of two men — Polycarp, the 28 ΙΠΠΟΛΥΤΟΥ ΔΑΝΙΗΛ. εφη' Ύαυτα όφονται οι άξιοι γινόμενοι. Κα ί ϊδε, ώ άνθρωπε, τά πάλαι εσφραγισμενα και γνωσθηναι μη δυνάμενα νυν παρρησία επί των δωμάτων κηρύσσεται καί η της ζωής βίβλος εκταθείσα ηδη φανερώς επί ξυλου ηπλωται εγουσα τίτλον ρωμαϊστί, ελληνιστί , εβραϊστί γεγραμμενον, όπως καί Έωμαΐοι καί ''Έλληνες καί * Εβραίοι διδαχθώσιν, ϊνα προσδοκώντες οι άνθρωποι τά μέλλοντα αγαθά πιστευσωσι τοΐς εγγεγ ραμμενοις εν ταυτη τη βίβλω της ζωής τοΐς καί κηρνγθείσιν εν όλω τω κόσμω , καί μαθόντες τά επερχόμενα κακά, φοβηθεντες την κρίσιν, εκφυγωσι καί την αιώνιον κόλασιν, όπως άξιοι πάντες του βασιλεως ενρεθεντες, εκλά- βωμεν αυτόν καθαρόν καθαροΐς σώμασι καί ψυχαΐς λαμπραΐς καί ευειδείς στολάς ημφιεσμενοι, τάς εαυτών λαμπάδας ελαίω διαυγεΐ καταρτίσαντες , ϊνα μη τη κραιπάλη καί τη μέθη καί τη παντοία φαντασία καί ηδονη του βίου τουτου άπατηθεντες καί μείζονα τά πρόσκαιρα καί επίγεια καί ευφθαρτα νομίσαντες των άιδίων καί άφθάρτων καί άκηρά- των αγαθών, άπονυ στ άξαντες εκπεσωμεν της άιδίου ζωής. Αυνα τει 71 δε τω Θεω πάντας ημάς εγρηγόρους καταστησαι, ελεησαι, φυλάξαι , τηρησαι από παντός πειρασμού καί θλίφεως, όπως εκφυγόντες την επεργομενην διά ί τυρός κρίσιν φθάσωμεν άπαντησαι μετά χαράς καί την επιφάνειαν του ηγαπημενου παιδός αυτου * Ιησού Χρίστου του Κυρίου ημών, δοξάζοντες αυτόν, ότι αυτω η δόξα καί τό κράτος εις τους αιώνας τών αιώνων. * Αμήν . disciple of S. John, and master of Irengeus, and Irenseus, the pupil of Polycarp, and master of Hippo- lytus. 71. This word does not occur in the Septuagint, or in any profane writer. Westcott, Alford, and Π. V., with ABCD 1 have it in Rom. xiv. 4, where T. R. has δυνα- τό? yap ian ; also in 2 Cor. ix. 8 with BC 1 D 1 Fjtf . The Textus Re- ceptus has it only in 2 Cor. xiii. 3. In all three places it is personal, whereas here it is impersonal. TRANSLATION. “In the first year of Baltasar, king of the Chaldaeans, Daniel had a dream ; and the visions of his head upon his bed [were these], and he wrote his dream.” As many things as were revealed to the blessed prophet by the Spirit these he narrated freely to others also, that he might not for himself alone appear to prophesy things to come, but might be manifested as a prophet also for others, even for those who wish believ- ingly to search the divine Scriptures. Therefore he says : — “ I Daniel was beholding : and lo, the four winds of heaven were striking the sea, and four great beasts were coming up out of the sea, diverse from each other. The first like a lioness, and it had wings as of an eagle. I continued to behold until its wings were plucked off, and it was lifted up from the earth, and was made to stand upon human feet, and a human heart was given to it. And behold a second beast like a bear, and it had three ribs in its mouth between its teeth ; and thus one said to it, ‘ Arise, and eat much flesh.’ After this I continued beholding ; and lo, another beast like a leopard, and it had four wings of a bird over it, and the beast had four heads, and power was given to it. I continued beholding after this ; and lo, a fourth beast, terrible, and wonderful, and strong exceedingly ; its teeth were iron and its claws brass ; 30 TRANSLATION. devouring and absorbing; and the residue it was trampling with its feet ; and it was diverse exceedingly from all the beasts that were before it, and it had ten horns. And I was giving heed to its horns ; and behold, another little horn came up in the midst of them, and three of the former horns were plucked off before it ; and behold, there were eyes like human eyes in this horn, and a mouth speaking great things. I continued beholding until thrones were set ; and one that was Ancient of days did sit, and his raiment was white as snow, and the hair of his head as wool; his throne was burning flame; a stream of fire flowed on before him ; thousand thousands were ministering unto him, and ten thousand times ten thousand stood before him ; the judgment was set, and the books were opened. I beheld then because of the voice of the great words which that horn spake ; I beheld till the beast was slain, and his body was given to be burned with fire ; and the kingdom of the rest of the beasts was taken away, and their lives were prolonged for a season.” Since then beasts diverse and different from each other were shown to the blessed Daniel, we are not to think that he is speaking of certain beasts, but that, in type and figure, he shows to us the kingdoms that arose in this world, like beasts, destroying mankind. By the great sea he means the whole world, and by the four winds of heaven the four-fold creation. When, there- fore, he says, u I saw four beasts rising out of the sea,” he means the kingdoms of this world. u The first as a lioness, and it had wings as of an eagle.” Speaking, therefore, of a lioness, he signifies the kingdom of the Babylonians, which Nabuchodonosor then ruled. But his saying that it had wings as of an eagle means that the king was exalted, and, being inflated with pride, TRANSLATION. 31 was lifted up against God through becoming great and glorious. Then he says, “ Its wings were plucked out ; and it was lifted up from the earth, and was made to stand on human feet, and a human heart was given to it.” For this really happened in the time of Nabuchodo- nosor, as has been shown in the previous book ; and he bears witness that this happened thus in his case : — “Who was driven out from his kingdom, and his glory was taken away from him, and the greatness which previously he had possessed.” As, therefore, when the wings of any bird are plucked, it wants strength, and becomes easily caught, even so, at that time, the king’s power, which had been the cause of his boasting and pride, departed from him ; then fearing [men] lest he should be slain by them, he fled into the desert. Whereas it is said that “it was made to stand on human feet, and a human heart was given to it,” this signifies that Nabuchodonosor humbled himself, and recognising himself to be a man under the power of God, after he besought the Lord, obtained mercy from Him, being restored again to his kingdom and glory, as he himself bears witness when he says — “And at the end of those days, I, Nabuchodonosor, lifted up mine eyes unto heaven, and mine understanding returned to me, and I blessed the Most High, and I praised and magni- fied Him that liveth for ever, because His dominion is an everlasting dominion, and His kingdom is from generation to generation, and all the inhabitants of the earth were accounted as nothing.” These things, then, happening so to Nabuchodonosor at that time, as the blessed Daniel showed us in the vision, the king also himself made this confession ; and that kingdom having come to an end in the time of Baltasar, when he, on account of the deed which he did, was slain during the 32 TRANSLATION. night (as has been shown in the previous book), and Darius, the Median, got possession of the kingdom, being sixty-two years old ; reasonably does the prophet describe the coming up of another beast, which was the bear, in order that he may thereby indicate to us the kingdom of the Persians. ******** u Here is the end of the matter. As for me Daniel, my thoughts much troubled me, and my appearance was altered, and I kept that which was spoken in my heart.” It behoves, then, every reader of the sacred Scriptures to imitate the prophet Daniel, and not to be inquisitive and hasty, inquiring into the time before the time, and longing to see the winter figs of the fig-tree; but with fear to keep the mystery of God in his heart, lest he, being ensnared by his own lips, may forfeit his own soul. For the time shall come when the almond- tree shall blossom, and the caper plant increase, and the locust fatten, and the fig-tree shall shoot forth, and the fruits of apostasy shall flourish. Then shall the door of life be shut, and the pitcher shall be broken at the fountain, and the wheel shall run together at the cistern, and the grinders shall be idle because they are become few, and they shall all be awaked at the voice of the bird, and all the daughters of music shall be troubled, and the mourners shall be gathered together in the market place, and man shall go away to his long home. But some one will say, “ And when shall these things be, and in what season or time shall they be disclosed, and what shall be the day of the appearing of the Lord ?” Even the Apostles sought in the same way to learn these things from the Lord, but He hid the day from them, in order that He might make both them and all men watchful toward the future, ever thinking earnestly TRANSLATION. 33 upon and looking for the heavenly Bridegroom day by day ; lest at any time men become careless about His injunctions, owing to the long interval, should, while he tarries, drop off to sleep and fall from the life celestial. For He says, “Watch, because ye know not on what day your Lord cometh, whether at even, or at midnight, or in the morning.” Wherefore He says, “ Blessed is that servant whom his Lord when He cometh shall find watching. Verily I say unto you, that He will set him over all that he hath. But if the evil servant say in his heart, The Lord tarrieth, and shall begin to beat the men servants and the maid servants, and to eat and drink with the drunken, his Lord shall come on a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the faithless ; for there shall be the weeping and gnashing of teeth. Wherefore I say unto you watch.” These things the Lord Himself revealed in the Gospel when teaching His disciples. And similarly, after His resurrection, the disciples came to Him and asked Him, saying, “ Lord, dost Thou at this time restore the king- dom of Israel?” But He said, “It is not for you to know times or seasons which the Father hath set within His own authority ; but ye shall receive power when the Holy Ghost is come upon you, and ye shall be witnesses unto Me both in Jerusalem, and in Galilee, and Samaria, and unto the uttermost part of the earth.” Since, then, He hid the day from them by whose means a man would easily be able to tell it forth, we ought to give heed to the things which happen from time to time, and seeing them to be silent. But these things must come to pass, even though we may not wish it ; for the truth never belies itself. But as He spake about Jerusalem, “When ye see (He saith) c 34 TKANSLATION. Jerusalem compassed with armies, then know that her desolation is at hand, ” thus it now behoves us to expect. For, ‘ ‘ When (He saith) ye see the abomination of deso- lation standing in the holy place — let him that readeth understand — then let them that are in Judaea flee unto the mountains, let him that is upon the housetop not go down to take anything out of his house, and let him that is in the field not return back to take his cloak. But woe unto them that are with child, and to them that give suck in those days ! For then there shall be great tribu- lation, such as was not since the beginning of the world, nor ever shall be. And except those days had been shortened, no flesh would have been saved.” He has then made it manifest to us hereby in order that we may no longer doubt about anything. And again He saith, u When ye see the fig-tree putting forth leaves, ye know that summer is nigh ; even so ye also when ye see all these things taking place, know ye that He is nigh, at the doors.” Since then the abomination has not yet come, but the fourth beast has still the dominion, how can the appearing of the Lord take place ? But, some one will say, it is written, “ When ye see wars and tumults then know that He is nigh.” Yes, it is written, for “Nation (He says) shall rise against nation, and kingdom against kingdom, and there shall be earth- quakes in divers places, and famines and pestilences,” which things already came to pass, and will come to pass. “ But all these things (He saith) are the beginning of travail, but the end is not yet. For the Gospel of the Lord must first be preached for a testimony unto all the nations, and thus shall the end come when the whole world is filled.” For I will tell you what happened not long ago in Syria. One who was at the head of a church, and did not skilfully study the divine Scriptures, nor TRANSLATION. 35 follow the voice of the Lord, was led astray, and led others astray. For whereas the Lord said, “ There shall arise many false Christs, and false prophets, and shall show signs and wonders so as to lead astray, if possible, even the elect. Then if anyone shall say to you, Lo, here is the Christ! or, Here! believe it not. Behold, He is in the wilderness ! go not forth ; behold, He is in the inner chamber ! enter not in.” He, not taking heed of these things, persuaded many of the brethren, together with women and children, to go out into the wilderness to meet the Christ ; they were wandering, too, in the mountains and the wildernesses, roaming about there ; so that they were very near being all arrested together as robbers, and carried off by the governor, were it not that his wife happened to be a believer; and, being urged by her, he kept the matter quiet that there might not be a pursuit after them. How great was their folly and ignorance that they should seek the Christ in the wilderness, in the same way as the sons of the prophets in the time of Eliseus the prophet were seeking for three days in the mountains for Elias who had been taken up ! Whereas the Lord said, “As the lightning cometh out from the east, and shineth even unto the west, so also shall be the coming of the Son of man : ” showing hereby that He would come with full manifestation and in a way that shall be visible from afar — these were seeking for Him in the wilderness. For the second coming shall not be like the first. For then He was seen simply as a lowly man, but now He shall come as Judge of all the earth. And then He came to save man, but now He shall come to punish all sinners, and those who have acted sacrilegiously against Him. But these things we say for the establish- ment of the faithful brethren, in order that they may 36 TRANSLATION. not anticipate the will of God, knowing each one that in whatever day he may depart out of this world, he is already judged, for the consummation of things has overtaken him. But similarly in Pontus, a certain other person, who also was at the head of a church, a pious and humble man indeed, but who did not steadily give heed to the Scrip- tures, but was wont rather to trust in the visions which he himself used to see. For when he had chanced to have one dream, and a second, and a third, thenceforth he began to foretell to the brethren as a prophet [saying] he knows this and this is about to happen. But they, when they heard him foretelling, as that the day of the Lord is at hand, with weeping and wailing were entreat- ing the Lord, night and day having before their eyes the approaching day of judgment. And to so great fear and panic did he bring the brethren, that they let their lands and their fields lie waste ; and the greater part of them sold their possessions. But he said to them, “ If it do not come to pass as I said, no longer even believe the Scriptures, but let each of you do what he wishes. Whereas then they were expecting the result, but nothing which he said came to pass ; he himself, indeed, was put to shame as having spoken falsely, but the Scriptures were shown to speak the truth, and the brethren were made to stumble, so that thenceforth the virgins married and the men betook themselves to agriculture ; but they who had rashly sold their posses- sions were afterwards found asking alms. These things happen to the unlearned and unstable, as many as do not pay close attention to the Scriptures, but rather give heed to their own errors and their own dreams, and to legends and old wives’ fables. For the case of the children of Israel also was similar ; and they, setting at TRANSLATION. 87 nought the law of God, used to put other things on a level with it, and favouring the traditions of the elders, were wont to submit themselves to them. And now too certain persons take the same presumptuous course ; giving heed to idle visions and doctrines of demons they dishonour the Gospel of the Lord, often both on the Sabbath and the Lord’s Day, appointing a fast w r hich the Christ did not appoint. Since, then, the words of the Lord are true, but every man a liar, as it is written, let us see if the apostle Paul also is in accord- ance with the words of the Lord. For writing to the Thessalonians, and exhorting them always indeed to watch and continue steadfastly in prayer, but not to expect the Day of Judgment as yet, on account of the time not yet having been fulfilled, he spoke in this way: “Now we beseech you, brethren, touching the coming of the Lord, that ye be not disturbed either by word or by epistle as from us as that the day of the Lord is now present. Let no man beguile you in any wise ; for it will not he , except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped, so that he sitteth in the temple of God, setting himself forth as God. Remember ye not, that, when I was yet with you I told you these things ? And now ye know that which restrain eth, to the end that he may be revealed in his own season. For the mystery of error doth already work; only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one whom the Lord Jesus shall slay with the breath of his mouth, even lie whose coming is according to the working of Satan.” Who then is he that now restraineth but the fourth beast; and when he is removed and taken out of the 38 TRANSLATION. way, the deceiver shall come. But, at all events, you seek curiously to know how many years still remain for the beast before he be taken away, not perceiving that in seeking these things you seek danger for yourself, and desire sooner to see the judgment. For woe (He saith) unto those that desire the day of the Lord, and it is darkness and not light. As if a man should flee from a lion and a bear should meet him, and should rush into his house and lean his hands against the wall, and a serpent should bite him. Shall not the day of the Lord thus be darkness and not light, darkness not having light as of the moon ? What concern of yours, then, is it to busy yourself overmuch about the time and to inquire into the day, when the Saviour hid it from us ? Tell me if you know the day of your death, that you occupy yourself with the end of the whole world. But if God were not long-suffering in our case, through the exceed- ing greatness of His mercy, all things would have come to an end long ago. Read what is written by John in the Apocalypse: “ And I saw underneath the altar the souls of them that had been slain for the name of Jesus, and they cried and said unto God, How long, 0 Lord God, dost Thou not judge and avenge our blood on them that dwell on the earth ? And white robes were given unto them, and it was said unto them that they should wait yet for a little time, in order that their fellow- servants, which should be killed even as they were, might fulfil their testimony. If, then, patience was enjoined on those who shared the fellowship of martyr- dom, who shed their own blood for the Lord, why do not you too exercise patience in order that others also may be saved, and the number of those who are called to be saints may be completed ?” But, in order that we may not, on this point either, TRANSLATION. 39 allow the matter that is before us to remain without proof, we force ourselves to speak that which it is not lawful to tell, being compelled on account of the curiosity of man. For the time from the beginning of the world, counted from Adam, will make perfectly plain to us the matters which we are in searcli of. For the first coming of our Lord, the coming in the flesh, whereby He was born in Bethlehem, took place on the eighth day before the kalends of January, on the fourth day of the week, in the forty-second year of the reign of Augustus, and the five thousand five hundredth year from Adam ; but He suffered in the thirty-third year, on the eighth day before the kalends of April, on the day of the Prepara- tion, in the eighteenth year of Tiberius Caesar, Rufus and Rubellio being Consuls. Therefore these six thousand years must needs be fulfilled in order that the Rest may come, the Holy Day in which God rested from all His works which He began to make. For the Sabbath is a type and emblem of the coming kingdom of the saints, when they shall reign with the Christ when He comes from heaven, as John declares in the Apocalypse ; for a day with the Lord is as a thousand years. Since, then, God made all things in six days, the six thousand years must needs be fulfilled : for not yet are they fulfilled, as John says: “Five are fallen, one is (that is the sixth), the other is not yet come.” Now, speaking of “the other,” he describes it to us as the seventh, in which the Rest shall be. But someone will be certain to say : “ How will you prove to me that the Saviour was born in the five thou- sand five hundredth year ?” Learn it easily, O man ; for the things that were written long ago about the Tabernacle by Moses, in the wilderness, were consti- tuted types and emblems of the spiritual mysteries, in 40 TRANSLATION. order that when the truth came in Christ in the last days you might be able to perceive that these tilings were fulfilled. For He saith unto him: 66 And thou shalt make the ark of incorruptible wood, and thou shalt overlay it with pure gold within and without ; and thou shalt make the length of it two cubits and a-half, and the breadth of it a cubit and a-half, and the height of it a cubit and a-half ; ” which, being added together, makes five cubits and a-half, that the five thousand five hun- dred years might be made known, at which time the Saviour coming [born] of the Virgin, presented in the world the ark, His own body, overlaid with pure gold : within with the Word, and without with the Spirit. So that the truth has been demonstrated and the ark made manifest. From the birth of Christ we must, then r reckon five hundred years altogether to complete the six thousand years ; and thus shall the end be. But that in the time which was the fifth and a-half the Saviour was present in the world, bearing the incorruptible ark, His own body, John declares: “ Now it was the sixth hour that he might point out to us the half of the day, for a day with the Lord is a thousand years ; therefore the half of these is five hundred. For neither was it possible that He should come sooner ; for the burden of the law still endured, the sixth day not yet being com- pleted (for there shall be also the cleansing bath) ; but on the day, that is the fifth and a-half, that in the re- maining half time the Gospel might be preached unto all the world ; and when the sixth day was completed He might bring to an end the life that now is. For since the Persians held fast the dominion, reigning for two hundred and thirty years, and after them the Greeks, as being more illustrious, for three hundred years, the fourth beast, as being strong, and being greater than all that TRANSLATION. 41 went before it, must needs reign for five hundred years ; and when these periods are completed, and in the last days the ten horns arise out of it, there shall appear among them the Antichrist about whom we spoke before. While he is warring, and persecuting the saints, at that time we must expect from heaven the appearing of the Lord, when once more He shall be clearly revealed as the King of kings, and at His coming shall be openly announced as the Judge of judges. For all things that were predetermined of God to take place, and were pro- claimed beforehand by the prophets, shall thus be fulfilled in their own times. ********* These things having been thus spoken, the prophet, wishing to meddle too much by inquiring more closely what shall be the state after the Resurrection, answered him, and said: “ Lord, what shall be the issue of these things ? And He said, Come hither, Daniel; because these words are closed up and sealed up till the end of the time, till many shall be chosen out, and shall be made white, and shall be purified, and the wicked shall do wickedly, and the wise shall understand. And do thou come hither, and desist : for there are yet days to elapse before the end is fulfilled ; and thou shalt stand in thy lot at the end of the days.” For since man is not able now to tell out fully the things which God prepared for His saints ; for “ neither did his eye see them nor his ear hear them, nor did they enter into the heart of man,” “ which things angels desire to look into ;” on account of this He said to him, ‘ ‘ these words are closed up till the end of the time, till many be chosen out, and made white, and purified.” Now who are they who are chosen out, but they who are found worthy of the kingdom ? And who are they who are made white, but they who, believing in the word of D 42 TRANSLATION. truth, that they may through it be made white, and casting away the filth of their sins, clothe themselves with the pure and translucent Holy Spirit which is from heaven, that when the Bridegroom cometh they may straightway enter in together with Him ? And who are they that are purified wholly, but those who go through fire and water by means of the spiritual laver of regene- ration, and do the will of God while passing through the refiner’s fire of many temptations and tribulations ? u And the wicked shall do wickedly, and the wise shall understand.” These by means of their power of free agency doing wickedly, and again some by its means being wise, and pleasing [God]. When, there- fore, the Lord was telling His disciples about the future kingdom of the saints, how it should be glorious and wonderful, Judas, struck with amazement at the things that were spoken, said: u And who, then, shall see these things ?” But the Lord said : “ They shall see them who have become worthy.” And see, 0 man, the things that in old time were sealed up, and could not be known, are now openly proclaimed upon the house- tops, and the Book of Life has been unfolded, being stretched out visibly upon a cross, having a title written in Latin, Greek, and Hebrew, so that both Romans and Greeks and Hebrews might be taught, in order that men looking for the good things that are coming may believe the things that are written in this Book of Life, and the things that are preached in all the world ; and, having learned the evils that are coming, fearing the judgment, may escape also the everlasting punishment ; so that we all, being found worthy of the King, may receive Him who is pure, with bodies pure, and souls radiant, and being clad in fair apparel, having trimmed our lamps with translucent oil ; lest being deceived by the surfeit- TRANSLATION. 4B ing, and the drunkenness, and by all the varied pomp and the pleasure of this life, and having counted the things that are temporal and earthly and corruptible as greater than the good things, which are eternal and incorruptible and undefiled ; having dropped off to sleep over our watch, we may fall from the life eternal. But God is able to render us all watchful, to be merciful to us, to guard us, to keep us safe from all temptation and afflic- tion ; that, having escaped the fiery judgment that is coming, we may anticipate even the appearing of His beloved Son, Jesus Christ our Lord, to meet Him with joy, glorifying Him ; for His is the glory and the power, for ever and ever. Amen. THE END. Printed by Ponsonby and Weldrick, Dublin.