# Against the Greeks, on the Cause of the Universe (Discourse on Hades) - Author: [Hippolytus of Rome](https://sophiascriptura.com/fathers/authors/hippolytus/) - Latin title: *Adversus Graecos (De causa universi)* - Date: 3rd century (disputed) (disputed) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 10 (Paris: Migne, 1857), cols. 795–802 - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/hippolytus-contra-graecos/ - Passages: 3 ## Against the Greeks 1 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-1 - Source: PG 10:796c–800a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hades holds the souls of the righteous in light at Abraham's bosom and the unrighteous near Gehenna, separated by a great chasm, until the judgment. ### Greek text Καὶ οὗτος μὲν ὁ περὶ δαιμόνων τόπος. Περὶ δὲ ἅδου, ἐν ᾧ συνέχονται ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγκαῖον εἰπεῖν. Ὁ ἅδης, τόπος ἐστὶν ἐν τῇ κτίσει ἀκατασκεύαστος, χωρίον ὑπόγειον, ἐν ῷ φῶς κόσμου οὐκ ἐπιλάμπει· φωτὸς τοίνυν ἐν τούτῳ τῷ χωρίῳ μὴ καταλάμποντος, ἀνάγκη σκότος διηνεκῶς τυγχάνειν. Τοῦτο τὸ χωρίον ὡς φρούριον ἀπενεμήθη ψυχαῖς, ἐφʼ ῷ κατεστάθησαν ἄγγελοι φρουροὶ, πρὸς τὰς ἐκάστων πράξεις διανέμοντες τὰς τῶν τρόπων προσκαίρους κολάσεις· ἐν τούτῳ δὲ τῷ χωρίῳ τόπος ἀφώρισταί τις, λίμνη πυρὸς ἀσβέστου, ἐν ᾧ μὲν οὐδέπω τινὰ καταῤῥερίφθαι ὑπειλήφαμεν· ἐσκεύασται δὲ εἰς τὴν προωρισμένην ἡμέραν ὑπὸ Θεοῦ, ἐν ἢ δικαίας κρίσεως ἀπόφασις μία πᾶσιν ἀξίως προσενεχθείη. Καὶ οἱ μὲν ἄδικοι καὶ Θεῷ ἀπειθήσαντες, τά τε μάταια ἔργα χειρῶν ἀνθρώπων κατεσκευασμένα εἴδωλα ὡς Θεὸν τιμήσαντες, ταύτης τῆς ἀἴδίου κολάσεως, ὡς αἴτιοι μιασμάτων γενόμενοι, προσκριθῶσι· οἱ δὲ δίκαιοι τῆς ἀφθάρτου καὶ ἀνεκλείπτου βασιλείας τύχωσιν, οἱ ἐν τῷ ᾅδῃ νῦν μὲν συνέχονται, ἀλλʼ οὐ τῷ αὐτῷ τόπῳ, ῷ καὶ οἱ ἄδικοι. Μία γὰρ εἰς τοῦτο τὸ χωρίον κάθοδος, οὗ τῇ πύλῃ ἐφεστῶτα ἀρχάγγελον ἅμα στρατιᾷ πεπιστεύκαμεν· ἢν πύλην διελθόντες οἱ καταγόμενοι ὑπὸ τῶν ἐπὶ τὰς ψυχὰς τεταγμένων ἀγγέλων, οὐ μιᾷ ὀδῷ πορεύονται· ἀλλʼ οἱ μὲν δίκαιοι, εἰς δεξιὰ φωταγωγούμενοι, καὶ ὑπὸ τῶν ἐφεστώτων κατὰ τόπον ἀγγέλων ὑμνούμενοι, ἄγονται εἰς χωρίον φωτεινόν· ἐν ᾧ οἱ ἀπʼ ἀρχῆς δίκαιοι πολιτεύονται, οὐχ ὑπʼ ἀνάγκης κρατούμενοι, ἀλλὰ τῆς τῶν ὀρωμένων ἀγαθῶν θέας ἀεὶ ἀπολαύοντες, καὶ τῇ τῶν ἐκάστοτε καινῶν προσδοκίᾳ ἡδόμενοι, κάκεῖνα τούτων βελτίω ἡγούμενοι. Οἷς ὁ τόπος οὐ καματηφόρος γίνεται· οὐ καύσων, οὐ κρύος, οὐ τρίβολος ἐν αὐτῷ, ἀλλʼ ἡ τῶν πατέρων δικαίων τε ὁρωμένη ὄψις πάντοτε μειδιᾷ, ἀναμενόντων τὴν μετὰ τοῦτο τὸ χωρίον ἀνάπαυσιν καὶ αἰωνίαν ἀναβίωσιν ἐν οὐρανῷ. Τούτῳ δὲ ὄνομα κικλήσκομεν κόλπον Ἀβραάμ. Οἱ δὲ ἄδικοι εἰς ἀριστερὰ ἕλκονται ὑπὸ ἀγγέλων κολαστῶν, οὐκέτι ἐκουσίως πορευόμενοι, ἀλλὰ μετὰ βίας ὡς δέσμιοι ἑλκόμενοι· οἶς οἱ ἐφεστῶτες ἄγγελοι διαπέμπονται ὀνειδίζοντες, καὶ φοβερῷ ὄμματι ἑπαπειλοῦντες, εἰς τὰ κατώτερα ὡθοῦντες· οὗς ἀγομένους ἕλκουσιν οἱ ἐφεστῶτες ἕως πλησίον τῆς γεέννης· οἱ ἔγγιον ὄντες τοῦ μὲν βρασμοῦ ἀδιαλείπτως ὑπακούουσι, καὶ τοῦ τῆς θέρμης ἀτμοῦ οὐκ ἀμοιροῦσιν. Αὐτῆς δὲ τῆς ἐγγίονος ὄψεως, τὴν φοβερὰν καὶ ὑπερβαλλόντως θέαν τοῦ πυρὸς ὀρῶντες, καταπεπήγασι, τῇ προσδοκίᾳ τῆς μελλούσης κρίσεως,ἤδη δυνάμει κολαζόμενοι. Ἀλλὰ καὶ ὅπου τὸν τῶν πατέρων χῶρον καὶ τοὺς δικαίους ὁρῶσι, καὶ ἐπʼ αὐτῷ τούτῳ κολαζόμενοι. Χάος γὰρ βαθὺ καὶ μέγα ἀνὰ μέσον ἐστήρικται, ὥστε μὴ δίκαιον συμπαθήσαντα προσδέξασθαι, μήτε ἄδικον τολμήσαντα διελθεῖν. ### English translation (Claude) And this is the passage concerning demons. But we must speak about Hades, in which the souls both of the righteous and of the unrighteous are held. Hades is a place in creation left unwrought, a region under the earth, on which the light of the world does not shine; and since light does not shine in this region, there must be perpetual darkness there. This region was assigned to souls as a guardhouse, over which angels were appointed as guards, allotting temporary punishments for their characters according to the deeds of each. In this region a certain place has been set apart, a lake of unquenchable fire, into which we suppose that no one has yet been cast; but it has been prepared by God for the appointed day, on which one sentence of righteous judgment will be fittingly applied to all. And the unrighteous, who disobeyed God and honoured as God idols, the vain works made by human hands, will be condemned to this everlasting punishment as the authors of defilements; but the righteous will obtain the incorruptible and unfailing kingdom. They are now held in Hades, but not in the same place as the unrighteous. For there is one way down into this region, at whose gate we believe an archangel stands with a host. When those who are led down by the angels appointed over souls have passed through this gate, they do not go by one road. The righteous, led in light toward the right, and hymned by the angels stationed in the place, are brought to a region full of light, in which the righteous from the beginning live, not held by necessity, but always enjoying the sight of the good things they behold, delighting in the expectation of ever new ones, and thinking those still better than these. For them the place brings no toil: there is no burning heat, no cold, no thorn in it; but the face of the fathers and of the righteous, as it is seen, is always smiling, as they wait for the rest and eternal new life in heaven that follow this region. This we call by the name of Abraham's bosom. But the unrighteous are dragged to the left by angels of punishment, no longer going of their own will, but dragged by force as prisoners. The angels set over them send them on, reproaching them and threatening them with a fearful eye, thrusting them toward the lower parts; and those in charge drag them along until they are near Gehenna. Being nearer, they hear the seething without ceasing and do not escape the vapour of its heat. And seeing at closer range the fearful and overwhelming sight of the fire, they are struck rigid with the expectation of the coming judgment, already being punished in effect. But they also see where the place of the fathers and the righteous is, and are punished by this very thing. For a deep and great chasm is fixed between, so that neither can a righteous person, moved by pity, receive one of them, nor can an unrighteous person dare to cross. ### Scripture references - Luke 16:22: allusion, high confidence - Luke 16:26: allusion, high confidence - Rev 20:14: allusion, medium confidence - Matt 25:41: echo, medium confidence - Ps 115:4 (113:12 LXX): echo, low confidence ### Translation notes - Luke 16:22–26 (Abraham's bosom; the chasm); Rev 20:14–15 (the lake of fire). A note of Migne naming a parallel treatise of Macarius "on the departure of the souls of the righteous and sinners" had leaked into the text and is removed; a stray footnote number is also removed. - This work, transmitted in fragments under various titles ("Against the Greeks", "Against Plato, On the Cause of the Universe"), is the same text as the ANF piece; ANF 5 prints it as "Against Plato, on the Cause of the Universe". ### Citation (SBL) Hippolytus, Graec. 1 (PG 10:796c–800a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-1). ## Against the Greeks 2 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-2 - Source: PG 10:800a–800c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will raise the same bodies, pure and incorruptible for the righteous, unchanged for the unrighteous, as seed rises from the earth. ### Greek text Οὗτος ὁ περὶ ἅδου λόγος, ἐν ῷ αἱ ψυχαὶ πάντων κατέχονται, ἄχρι καιροῦ ὅν ὁ Θεὸς ὥρισεν, ἀνάστασιν τότε πάντων ποιησόμενος, οὐ ψυχὰς μετενσωματῶν, ἀλλʼ αὐτὰ τὰ σώματα ἀνιστῶν. Ἃ λελυμένα ὁρῶντες εἰ ἀπιστεῖτε, μάθετε μὴ ἀπιστεῖν. Τὴν γὰρ ψυχὴν γενητὴν καὶ ἀθάνατον ὑπὸ Θεοῦ γεγονέναι πιστεύσαντες, κατὰ τὸν Πλάτωνος λόγον, χρόνῳ· μὴ ἀπιστήσητε, ὡς καὶ τὸ σῶμα ἐκ τῶν αὐτῶν στοιχείων σύνθετον γενόμενον δυνατὸς ὁ Θεὸς ἀναβιώσας ἀθάνατον ποιεῖν. Οὐ τὸ μὲν δυνατὸς, τὸ δὲ ἀδύνατος, ῥηθήσεται περὶ Θεοῦ. Ἡμεῖς οὖν καὶ σῶμα ἀνίστασθαι πεπιστεύκαμεν. Εἰ γὰρ φθείρεται, ἀλλʼ οὐκ ἀπόλλυται· τούτου γὰρ τὰ λείψανα ὑποδεχομένη ἡ γῆ, τηρεῖ· καὶ δίκην σπόρου γενόμενα, καὶ τῷ γῆς λιπαρωτέρῳ συμπλεκόμενα, ἀνθεῖ. Καὶ τὸ μὲν σπαρὲν κόκκος γυμνὸς σπείρεται, κελεύσματι δὲ τοῦ δημιουργήσαντος Θεοῦ θάλλων ἡμφιεσμένος καὶ ἔνδοξος ἐγείρεται, οὐ πρότερον, εἰ μὴ ἀποθανὼν λυθῇ καὶ συμμιγῇ. Ὡστε τὴν ἀνάστασιν τοῦ σώματος οὐ μάτην πεπιστεύκαμεν. Ἀλλʼ εἰ καὶ λύεται πρὸς καιρὸν, διὰ τὴν ἀπʼ ἀρχὴς γενομένην παρακοὴν, ὡς εἰς χωνευτήριον, εἰς γῆν καθίσταται, πάλιν ἀναπλασθησόμενον· οὐ τοιοῦτον ἀνιστάμενον, ἀλλὰ καθαρὸν καὶ μηκέτι φθειρόμενον. Καὶ ἑκάστῳ σώματι ἡ ἰδία ψυχὴ ἀποδοθήσεται, καὶ τοῦτο ἐπενδυσαμένη οὐκ ἀνιαθήσεται, ἀλλὰ συγχαρήσεται καθαρὰ καθαρῷ παραμείνασα· ᾧ ἐν τῷ κόσμῳ νῦν δικαίως συνοδεύσασα, καὶ μὴ ἐπίβουλον ἐν πᾶσιν ἔχουσα, μετὰ πάσης ἀγαλλιάσεως ἀπολήψεται. Οἰ δὲ ἄδικοι οὐκ ἀλλοιωθέντα τὰ σώματα, οὐδὲ πάθους ἢ νόσου μεταστάντα, οὐδὲ ἐνδοξασθέντα ἀπολήψονται, ἀλλʼ ἐν οἶς νοσήμασιν ἐτελεύτων· καὶ ὁποῖοι ἐν ἀπιστίᾳ γεγένηνται, τοιοῦτοι πιστῶς κριθήσονται. ### English translation (Claude) This is the account of Hades, in which the souls of all are held until the time that God has appointed, when he will then bring about the resurrection of all, not by transferring souls into other bodies, but by raising the bodies themselves. And if you disbelieve, seeing them dissolved, learn not to disbelieve. For if you believe, following Plato's account, that the soul was made by God as something that came into being and yet immortal, in time, do not disbelieve that God is able to bring back to life the body too, composed of the same elements, and to make it immortal. It will not be said of God that he is able in one thing and unable in another. We, then, have believed that the body also rises. For if it is corrupted, it is still not destroyed; for the earth, receiving its remains, keeps them; and becoming like seed, and mingled with the richer part of the earth, they flower. What is sown is sown as a bare grain; but at the command of God the Creator it sprouts and is raised clothed and glorious, though not before it has died and been dissolved and mingled (with the earth). So it is not in vain that we have believed in the resurrection of the body. And though it is dissolved for a season because of the disobedience that took place at the beginning, it is put into the earth as into a smelting furnace, to be refashioned again; it does not rise such as it is now, but pure and no longer corruptible. And to each body its own soul will be restored; and having put it on again, the soul will not be grieved but will rejoice with it, abiding pure with the pure. Having travelled with it righteously now in the world, and finding it in nothing a plotter against it, it will receive it back with all gladness. But the unrighteous will receive their bodies not changed, not freed from suffering or disease, and not glorified, but with the diseases in which they died; and such as they were in unbelief, such they will be judged faithfully. ### Scripture references - 1 Cor 15:36: allusion, high confidence - 1 Cor 15:37: allusion, high confidence - 1 Cor 15:42: allusion, medium confidence - John 12:24: echo, medium confidence ### Extrabiblical texts - Plato, Tim. 41a (Plato (works)): allusion, medium confidence ### Translation notes - The address is to Greeks: Plato (Timaeus 41a–b) taught that the soul came into being yet is made immortal by God. 1 Cor 15:36–37, 42 (the bare grain). Rejected: transmigration ("transferring souls into other bodies"). ### Citation (SBL) Hippolytus, Graec. 2 (PG 10:800a–800c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-2). ## Against the Greeks 3 - URL: https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-3 - Source: PG 10:800c–801d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the Word, not Minos or Rhadamanthys, will judge all; the wicked suffer endless fire, while the righteous enjoy a kingdom free of night, toil, and death. ### Greek text Πάντες γὰρ, δίκαιοί τε καὶ ἄδικοι, ἐνώπιον τοῦ Θεοῦ Λόγου ἀχθήσονται. Τούτῳ γὰρ ὁ Πατὴρ τὴν κρίσιν πᾶσαν δέδωκε, καὶ αὐτὸς βουλὴν Πατρὸς ἐπιτελῶν, κριτὴς παραγίνεται, ὅν Χριστὸν προσαγορεύομεν. Οὐδὲ γὰρ Μίνως καὶ Ῥαδάμανθυς κριταὶ οἱ καθʼ ὑμᾶς, Ἕλληνες, ἀλλʼ ὃν ὁ Θεὸς καὶ Πατὴρ ἐδόξασε, περὶ οὗ ἐν ἐτέροις λεπτομερέστερον διεληλύθαμεν πρὸς τοὺς ἐπιζητοῦντας τὴν ἀλήθειαν. Οὗτος τὴν Πατρὸς εἰς πάντας δικαιοκρισίαν ποιούμενος, ἐκάστῳ κατὰ τὰ ἔργα παρεσκεύασε τὸ δίκαιον. Οὗ τῇ κρίσει παραστάντες πάντες, ἄνθρωποί τε καὶ ἄγγελοι, καὶ δαίμονες μίαν ἀποφθέγξονται φωνὴν, οὕτως λέγοντες· « Δικαία σου ἡ κρίσις. » Ἡς φωνῆς τὸ ἀνταπόδομα ἐπʼ ἀμφοτέροις ἐπάγει τὸ δίκαιον· τοῖς μὲν εὖ πράξασι, δικαίως τὴν ἀΐδιον ἀπόλαυσιν παρασχόντος, τοῖς δὲ τῶν φαύλων ἐρασταῖς τὴν αἰώνιον κόλασιν ἀπονείμαντος. Καὶ τούτοις μὲν τὸ πῦρ ἄσβεστον διαμένει καὶ ἀτελεύτητον, σκώληξ δέ τις ἔμπυρος, μὴ τελευτῶν, μηδὲ σῶμα διαφθείρων, ἀπαύστῳ δʼ ὀδύνῃ ἐκ σώματος ἐκβράσσων παραμένει. Τούτους οὐχ ὕπνος ἀναπαύσει, οὐ νὺξ παρηγορήσει, οὐ θάνατος τῆς κολάσεως ἀπολύσει, οὐ παράκλησις συγγενῶν μεσιτευσάντων ὀνήσει. Οὐ γὰρ ἔτι δίκαιοι ὑπʼ αὐτῶν ὀρῶνται, οὐδὲ μνήμης γίνονται ἄξιοι. Μόνοι δὲ οἱ δίκαιοι δικαίων μεμνήσονται ἔργων, διʼ ὧν ἐπὶ τὴν οὐράνιον βασιλείαν κατήντησαν· ἐν ἦ οὐχ ὕπνος, οὐ λύπη, οὐ φθορὰ, οὐ φροντὶς, οὐδὲ νὺξ, οὐδὲ ἡμέρα χρόνῳ μετρουμένη, οὐχ ἤλιος ἀνάγκῃ κύκλον οὐρανοῦ δρόμῳ ἐλαυνόμενος, ὡρῶν μέτρα ἢ κέντρα πρὸς εὕγνωστον ἀνθρώπων βίον διαμετρούμενα ὡροθετοῦντος· οὐ σελήνη φθίνουσα ἢ αὕξουσα, ἢ τροπὰς καιρῶν ἐπάγουσα· οὐχ ὑγραίνουσα γῆν οὐδὲ ἤλιος ἐπικαίων, οὐκ Ἀρκτος στρεφομένη, οὐκ Ὡρίων γεννώμενος, οὐκ ἄστρων πλάνη ἐνάριθμος, οὐ δύσβατος γῆ, οὐδὲ δυσεύρετος παραδείσου αὐλὴ, οὐδὲ δεινὸν θαλάσσης φρύαγμα κωλύον ἐπιβάντα πατεῖν· εὕβατος δὲ καὶ αὕτη τοῖς δικαίοις γενήσεται, οὕτε τοῦ ὑγροῦ στερουμένη· οὐκ οὐρανὸς ἀοίκητος ἀνθρώποις, οὐδὲ τούτου τῆς ἀναβάσεως ἡ ὀδὸς ἀνεύρετος· οὐ γῆ ἀνέργαστος, οὐδὲ ἀνθρώποις ἐπίπονος, αὐτομάτη δὲ φύουσα καρποὺς πρὸς εὐκοσμίαν· οὐ θηρίων γενέσεις πάλιν, οὐδὲ τῶν λοιπῶν ζώων ἐκβρασσομένη οὐσία. Οὐδὲ γὰρ ἀνθρώποις πάλιν γεννᾷ· ἀλλʼ ὁ τῶν δικαίων ἀριθμὸς διαμένει ἀνέκλειπτος ἅμα δικαίοις ἀγγέλοις καὶ πνεύμασι. Τούτοις οἱ πεισθέντες τοῖς λόγοις ἄνθρωποι, ἔσεσθε καὶ τῶν δικαίων κοινωνοὶ, καὶ τῶν μελλόντων ἐντεύξεσθε ἀγαθῶν, ἃ «οὕτε ὀφθαλμὸς εἶδεν, οὕτε οὗς ἤκουσεν, οὕτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ὅσα ὁ Θεὸς ἡτοίμασε τοῖς ἀγαπῶσιν αὐτόν. » Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. ### English translation (Claude) For all, righteous and unrighteous, will be brought before God the Word. For the Father has given all judgment to him, and he, carrying out the counsel of the Father, comes as Judge, he whom we call Christ. For it is not Minos and Rhadamanthys who are judges, as you Greeks hold, but he whom God and the Father glorified, about whom we have gone through things in more detail elsewhere for those who seek the truth. He, executing the righteous judgment of the Father toward all, has prepared what is just for each according to his works. Standing before his judgment, all, men and angels and demons, will utter one voice, saying: "Your judgment is righteous." The recompense for that voice he brings upon both, justly: to those who have done well he grants eternal enjoyment, and to the lovers of evil he assigns eternal punishment. For these the fire remains unquenchable and endless, and a certain fiery worm, which does not die and does not destroy the body, remains, bursting out of the body with unceasing pain. No sleep will give them rest, no night will soothe them, no death will release them from punishment, no plea of kinsfolk interceding will help them. For the righteous are no longer seen by them, nor are they thought worthy of remembrance. But the righteous alone will remember the righteous deeds by which they reached the heavenly kingdom, in which there is no sleep, no grief, no corruption, no anxiety, no night, no day measured by time; no sun driven by necessity in its course around the circle of heaven, marking out the measures of hours or points set for the easy reckoning of human life; no moon waning or waxing or bringing the turns of the seasons; no (moon) moistening the earth nor sun scorching it; no Bear revolving, no Orion rising, no numbered wandering of stars; no earth hard to walk, no court of paradise hard to find, no terrible roaring of the sea preventing one from setting foot on it and walking; but it too will become easy to walk for the righteous, though it is not deprived of its water. No heaven uninhabitable for men, nor will the way of ascent to it be impossible to find; no earth unworked or toilsome for men, but producing fruits of its own accord for their adornment; no new births of wild beasts, nor the teeming substance of the other living things. For it will not give birth to men again either; but the number of the righteous remains unfailing, together with righteous angels and spirits. You who are persuaded by these words, O men, will be partners with the righteous and will attain the good things to come, which "eye has not seen, nor ear heard, nor have they entered the heart of man, the things God has prepared for those who love him." To him be the glory and the power to the ages of ages. Amen. ### Scripture references - John 5:22: allusion, high confidence - Rom 2:6: allusion, high confidence - Rev 16:7: quotation, medium confidence - Isa 66:24: allusion, high confidence - Mark 9:48: allusion, high confidence - Luke 16:26: echo, low confidence - Rev 21:4: echo, medium confidence - Rev 22:5: echo, medium confidence - Matt 22:30: echo, low confidence - 1 Cor 2:9: quotation, high confidence ### Extrabiblical texts - Plato, Gorg. 523e (Plato (works)): allusion, low confidence ### Translation notes - John 5:22; Rom 2:6; Rev 16:7; Isa 66:24 and Mark 9:48 (the undying worm); 1 Cor 2:9. Minos and Rhadamanthys are the judges of the dead in Greek myth (Plato, Gorgias 523e–524a). - A marginal note of Migne ("verbis, πάντες γάρ, cap. 3") had leaked into the word "truth" and is removed; a stray footnote mark is also removed. ### Citation (SBL) Hippolytus, Graec. 3 (PG 10:800c–801d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-contra-graecos/1/#p-3).