36 1. Complete manuscript Bibles were very expensive, and few lay Christians could have owned one. But portions of Scripture were within the reach of all. 2-3. Hippolytus follows Mark 15. 25, not John 19. 14, here. He deduces the hours of the Jewish ceremonies from his typology; no definite hour is prescribed in the Old Testament,[224] while in the Temple the morning sacrifice was offered before sunrise and the showbread was changed (on the Sabbath) still earlier. He cites John 10. 14; 6. 50. 4. Mark 15. 33. Hippolytus adds that the darkness came in answer to (Christ’s[225]) prayer; possibly a conjecture of his own but more likely a “tradition”. 5. At the ninth hour, as soon as Christ died, he went to the lower world and released the spirits in prison, who rejoiced with a great thanksgiving. The belief was very widespread[226] but the other versions seem to miss the point. 6. John 19. 34. The darkness from the sixth to the ninth hour, followed by daylight until evening, made a “night” and a “day”; so the Son of Man by Easter morning had truly been “three days and three nights in the heart of the earth” (Matthew 12. 40). Compare Constitutions V, 14. 9-13. 9. On the custom of rising during the night for prayer, compare, e.g., Tertullian, _To his Wife_ II, 5. Hippolytus—rather more than Tertullian—insists that unbelievers should not witness Christian devotions. 10. John 13. 10 repeals the provisions of Leviticus 15. 16-18. 11. Despite the principle just enunciated Hippolytus cannot rid himself of a belief that a purification is needed; he compromises by declaring that a small ceremony will suffice. Compare chapter 37. 12. This quaint doctrine—which the other versions omit or alter—came from the authorities who gave Hippolytus the rest of his “tradition”. He mentions them here only, but in Irenaeus similar appeals to “the presbyters” are numerous. 13. Matthew 25. 6, 13 in an unusual text form. 14. Peter’s denial (Matthew 26. 74) is synchronized with the condemnation of Christ by the Sanhedrin. 37 The sign of the cross is performed after first breathing on the hand, so that it is wet with saliva. Belief in the power of spittle to repel evil spirits is widespread[227] and, despite Hippolytus’s disclaimer, lies behind the practice he advocates. His own interpretation of the ceremony is none the less ingenious; the mixture of moisture and breath[228] corresponds to the water and the Spirit in baptism and so makes the sign of the cross the “image” of baptism, accomplishing a sort of rebaptism[229] (36. 11). Only Latin A has the original; Latin B and the other versions do not understand the custom and replace “baptism” by “the Word”. The interpretation of Exodus 12. 22 is in the style of Barnabas. 38 CONCLUSION