chapter 26. 2, 10b-13. Statute 39 = chapter 27. Statute 40 is a long

baptismal office, containing reminiscences of chapters 21-23 but opening with chapter 1, which is not in the Sahidic or Arabic. Statutes 40 (end)-48 = chapters 28-38. The remaining Statutes parallel Constitutions VIII, like the other versions, but there are certain variations; Statute 52, for instance, contains a considerable section of the Didache, a little of the Didascalia, and a bit (38. 4) of Hippolytus. At the end there is a collection of prayers.

The Ethiopic is a tertiary version, made from the Arabic. Statute 40, which gives chapter 1, was evidently derived from a different source which used the Apostolic Tradition independently, and its inclusion here was more or less accidental. But the presence of the other chapters not in the present Arabic texts is best explained by assuming that the Ethiopic was derived from an older Arabic form—which in turn presupposes an older Sahidic form; in these the omissions to avoid conflict with local usages had not yet taken place.[68]

The additional material in Statutes 5, 35 and 37-38 is printed by both Connolly and Jungklaus, although both[69] recognize the liturgical prayers in 5 to be post-Hippolytean; it is consequently not included in the present edition. But neither do the other two sections appear to be genuine. The rules in Statute 35 are so general and unobjectionable that their omission in the Sahidic and Arabic would be difficult to explain, while the reverence deacons must pay to presbyters seems to point to a later date. Similarly the description of the care of the sick and of the evening service in Statute 37 presents nothing that could have troubled the Sahidic and Arabic translators; the insertion of such widespread usages is easier to understand than their omission. And the repetition of earlier matter at the end of Statute 37 and in all of Statute 38 shows a bad textual tradition.

In general, then, the evidence of the Ethiopic is of minor consequence. In the only place where it stands alone (9. 11-12) it has a text that does not appear to be possible.

Summarizing: The original Greek of the Apostolic Tradition has not been recovered, except in small fragments. The Latin is generally trustworthy, but is incomplete. The only other primary version, the Sahidic, is likewise incomplete, and the results of the moderate abilities of its translator have been further confused in later transmission. The Arabic is a secondary text, offering little that the Sahidic does not contain. The only practically complete version,[70] the Ethiopic, is tertiary and is otherwise unreliable. All four of these versions presuppose a common Greek original, in which two different endings have been conflated. The other sources, the Constitutions, the Testament and the Canons, are frank revisions, in which the original is often edited out of recognition or even flatly contradicted. Under these conditions the restoration of a really accurate text is manifestly impossible.

None the less the material is abundant and independent enough to warrant confidence that the substance and in most cases even the original wording of Hippolytus’s rules have really been preserved: only the ordination prayer for deacons presents difficulties that appear insuperable.

The chapter divisions are those of Jungklaus, altered only at chapter 22. To facilitate reference the sentences have been numbered as “verses”.

THE APOSTOLIC TRADITION OF HIPPOLYTUS TRANSLATION

LAT 1. ¹We have duly completed what needed to be said about “Gifts”, describing those gifts which God by His own counsel has bestowed on men, in offering to Himself His image which had gone astray. ²But now, moved by His love to all His saints, we pass on to our most important theme, “The Tradition”, our teacher. ³And we address the churches, so that they who have been well trained, may, by our instruction, hold fast that tradition which has continued up to now and, knowing it well, may be strengthened. ⁴This is needful, because of that lapse or error which recently occurred through ignorance, and because of ignorant men. ⁵And [the] Holy Spirit will supply perfect grace to those who believe aright, that they may know how all things should be transmitted and kept by them who rule the church.