tation of the 70 weeks of Daniel in the manner peculiar to Hippolytus, but is placed beyond doubt by its literal agreement with a Syriac version of the cycle of Hippolytus preserved in a chronological work by Elias of Nisibis (Lagarde, Analecta Syriaca, p. 89). The cycle of 8 years used by Greek astronomers for harmonizing lunar and solar years is much older than Hippolytus. What was novel in the scheme of Hippolytus was his putting two eight-years' cycles together in order to exhibit readily the days of the week on which the full moons fell. The cycle of Hippolytus is not astronomically correct, and, as the Syriac writer correctly states, the error accumulates at the rate of three days for every sixteen-years' cycle. Of this Hippolytus has no suspicion, and he supposed that he could by means of his cycle determine all Paschal full moons future or past.
(2) Eusebius, in the passage where he has spoken of the work on the Paschal feast just considered (τὸ περὶ τοῦ πάσχα σύγγραμμα), proceeds with a list of the other works of Hippolytus he had met with, among which is one περὶ τοῦ πάσχα. The use of the definite article in the first case might suggest that Eusebius only knew one such work, and mentions it the second time in its order in his collection of works of Hippolytus. But it may be considered certain that Hippolytus treated doubly of the Paschal celebration: in (1) giving rules for finding Easter; in another writing, which probably was an Easter-day sermon, treating of its doctrinal import.
(3) Among the works enumerated on the statue is a chronicle. The list runs χρονικῶν πρὸς Ἕλληνας, and it has been questioned whether this describes two separate works, or a chronicle written with a controversial object; but the remains of the chronicle itself shew it to have been written for the instruction of Christians and not as a polemic against heathenism. The chronicle records the death of the emperor Alexander, and therefore the deportation of Hippolytus and Pontianus to Sardinia could not have taken place under Alexander as the later Papal Catalogue has it, but under Maximin. It follows, also, that this chronicle is likely to be the latest work of Hippolytus, and therefore that a passage common to it and to the later treatise on heresy was taken from an earlier work, a supposition which presents no difficulty.
(4) We pass now from the chronological to the anti-heretical writings; first, the treatise against all heresies, which may have been the earliest work of Hippolytus. It is mentioned in the lists of both Eusebius and Jerome, and a passage is quoted from it in the Paschal Chronicle, though it is not in the list on the chair as we have it, which shews that we cannot build any conclusion on the absence of a name therefrom. The fullest account of this treatise is given by Photius (Cod. 121). He describes it as a small book, βιβλιδάριον, against 32 heresies, beginning with the Dositheans and ending with Noetus and the Noetians; that it purported to be an abstract of discourses of Irenaeus; was written in a clear, dignified style, though not observant of Attic propriety. It denied St. Paul's authorship, of Hebrews. It was probably published in the early years of the episcopate (199–217) of Zephyrinus, to lead up to an assault on Noetianism, then the most formidable heresy at Rome.
(5) A work, or rather a fragment, bearing in the MS. the title of Homily of Hippolytus against the Heresy of one Noetus, appears on examination to be not a homily, but the conclusion of a treatise against more heresies than one. It begins: "Certain others are privily introducing another doctrine, having become disciples of one Noetus." It proceeds to refute the Noetian objection that the assertion of the distinct personality of our Lord contradicts those texts of Scripture which declare the absolute unity of God. At the end of this discussion he says, "Now that Noetus also has been refuted, let us come to the setting forth of the truth, that we may establish the truth, against which all so great heresies have arisen, without being able to say anything." The orthodoxy of the tract seems unsuspected by Tillemont, Ceillier, Lumper, and others. It was formally defended by bp. Bull, and was published by Routh (Ecc. Script. Opusc.) as a lucid exposition of orthodox doctrine. When, however, it came to light that the teaching of Hippolytus had been censured by pope Callistus, Döllinger had no difficulty in pointing out features in it open to censure. Though Hippolytus acknowledges the Logos to have been from eternity dwelling in God as His intelligence, he yet appears to teach that there was a definite epoch determined by the will of God, prior no doubt to all creation, when that Logos, which had previously dwelt impersonally in God, assumed a separate hypostatic existence, in order that by Him the world should be framed and the Deity manifested to it. Thus, beside God there appeared another; yet not two Gods, but only as light from light, a ray from the sun. Hippolytus also teaches that it was only at the Incarnation that He Who before was the Logos properly became Son, though previously He might be called Son in reference to what He was to be. Döllinger imagines that this emanation doctrine of Hippolytus may, in the controversies of the time, have been stigmatized as Valentinian, and that thus we may account for a late authority connecting this heresy with his name.
(6) Refutation of all Heresies.—In 1842 Minoides Mynas brought to Paris from Mount Athos, besides other literary treasures, a 14th-cent. MS. containing what purported to be a refutation of all heresies, divided into 10 books. Owing to mutilation, the MS. begins in the middle of bk. iv.; but from the numbering of the leaves it is inferred that the MS. had never contained any of the first three books. Miller, who published it in 1851 for the Univ. of Oxford, perceived that it belonged to the work published under the name of Origen's Philosophumena by Gronovius, and afterwards in the Benedictine ed. of Origen, though it had been perceived that the ascription to Origen must be erroneous, as the author claims the dignity of high priesthood, and refers to a former work on heresies, while no such work is said to have been composed by Origen. Miller in his edition reprinted the Philosophumena as bk. i. of the Elenchus, but ascribed the whole to Origen, an ascription which was generally
