[121] σύνταγμα, volumen ad usum fidelium, Cruice, “treatise,” Macmahon.

[122] This, too, is almost verbatim from Josephus, op. cit., II, 8, 7; but it is to be noted that Hippolytus omits the obligation to preserve the books of the sect and the names of the angels.

[123] Cf. Josephus, op. cit., § 8.

[124] Like the Egyptian turria, an axe with its blade at right angles to instead of in a line with the shaft. Much used for digging.

[125] This section also is taken from Josephus, op. cit., II, 8, 9. Hippolytus omits to say that the blasphemers of Moses were to be punished capitally. The refusal to get out of bed is not mentioned by Josephus.

[126] τὴν ἄσκησιν, lit., “training,” as for a gymnastic competition. Cf. our word “ascetic.”

[127] Josephus, op. cit., § 10, says that the sect and not their teaching was fourfold. He transfers the story of pollution by touch to the attitude of the seniors towards the juniors, and knows nothing of the gate story. The Zealots, according to him (op. cit., VII, 8, 1) grew up under the Sicarii, who defended Masada against the Romans in Vespasian’s time. The rest of this section corresponds with his Book II, 8, 10.

[128] In this section, Hippolytus leaves Josephus, except as to the Islands of the Blessed and the Essene gift of prophecy, both of which are to be found in Josephus, op. cit., II, 8, 11, 12.

[129] Josephus (op. cit., II, 8, 13), almost verbatim through the whole section.

[130] ὀνόμασι κυρίοις, properly “nicknames.” He seems to imply that while they called themselves Jews, other people knew them as Pharisees, Chasidim, or Puritans. The statement about Fate and the everlasting punishment of the wicked is to be found in Josephus (op. cit., II, 8, 14), but the reward of the good is there said to be metempsychosis.

[131] This section also appears to be expanded from Josephus, op. cit., II, 8, 14.

[132] ἱερουργική.

[133] He here seems to imply that in the view of the Jews, at any rate, the All was made from pre-existent material, as a house from bricks, while some things were created e nihilo. This is denied in the next sentence.

[134] ἄψυχον. Perhaps with Cruice and Macmahon, we should translate “without life.” Yet it seems hardly possible that Jews considered stones and minerals as alive.

[135] Leviticus?

[136] Here he, or perhaps some commentator, has to contradict what he has just said about “all” Jews believing these doctrines.

[137] βασιλεῦον καὶ ἱερατεῦον, “acting as kings and priests.”

[138] Here again it is plain that “all Jews” could not believe this statement of Messianic hopes, and the Sadducees in particular would have repudiated what he says about the Resurrection and future recompense.

[139] τῶν φιλοσοφουμένων, a play quite in Hippolytus’ usual manner on the name of the Book and its meaning. It should be noted that the “things imagined by the heretics” correspond to the second title, “Refutation of all Heresies.”

[140] He has already promised this in the conclusion to the chapter on the Elchesaites (p. 138 supra), which strengthens one’s conviction that that on the Jews was an afterthought. It is plain, however, that nine Books were intended to precede the “Discourse on the Truth.” Here again, he does not mention the Summary.