Hippolytus Witnesses the Baptism of Secret Mark in His Section Dealing With the Marcosians (Philosophumena 6.41)

And after the baptism, they profess another which they call Redemption

Οΐς μετά το βάπτισμα και έτερον επαγγέλλονται, ό καλοΰσιν άπολύτρωσιν

and by this they wickedly subvert those that remain with them in expectation of redemption,

και έν τούτω άναστρέφοντες κακώς τους αύτοϊς παραμένοντας έπ' έλπίδι της άπολυτρώσεως,

as if persons, after they had once been baptized, could again obtain release.

(ώς) δυναμένους μετά το άπαξ βαπτισθήν τας πάλιν τυχεΐν αφέσεως,

Now, it is by means of such deception as this that they seem to keep their hearers.

(οι) και διά τοΰ τοιούτου πανουργήματος συνέχειν δοκο(ΰ)σι τους άκροατάς·

And when they consider that these have been approved,

ους έπάν (ούν) νομίσωσι δεδοκιμάσθαι

and are able to keep (secret the mysteries) committed unto them, they then admit them to this

καί δύνασθαι φυλάσσειν αύτοϊς τα πιστά, τότε επί λουτρόν άγουσι,

They, however, do not rest satisfied with this alone but promise them another

μηδέ τούτω μόνω άρκούμενοι άλλα και έτερον τι έπαγγελλομενοι

for the purpose of confirming them in hope, in order that they may be made whole

προς το συγκρατείν αύτους τη έλπίδι, όπως αχώριστοι ὦσι

For after having laid hands on him who is receiving the redemption they expound an unspeakable discourse,

λέγουσι γαρ τι φωνή άρρητω, επιτιθεντες χεΐρα τω την άπολύτρωσιν λαβόντι,

And they allege that they could not easily declare (to another) what is thus spoken unless one were highly tested,

ο φάσκουσιν εζειπεΐν εύκόλως μη δύνασθαι, ει μη τις εΐη ύπερδόκιμος,

or one were perfected, (when) the bishop comes and whispers into the ear.

η οτε τελευτα προς το ους ελθών λεγει ό επίσκοπος.

And this deception (is undertaken) for the purpose of securing the constant attendance upon the disciples of the bishop,

Και τούτο δε πανούργημα, προς το άει παραμενειν τούς μαθητάς τω επισκοπώ,

as individuals eagerly panting to learn what that may be which is spoken at the last, by the knowledge of which the learner will be advanced to the rank of those admitted into the higher mysteries

γλιχομένονς μα&είν το τι ποτέ εϊη (τούτο) το ίπ' εοχάτων λεγόμενον, δι ου τών τελείων εσται ό μανθάνων.

And in regard of these I have maintained a silence for this reason, lest at any time one should suppose that I was guilty of disparaging these (heretics).

ά τούτου χάριν έσιώπη(σ)α, μη π(ο)τέ τις κακοηθίζεσϋαί με αυτούς νομίση,

For this does not come within the scope of our present work, only so far as it may contribute to prove from what source (the heretics) have derived the standing-point from which they have taken occasion to introduce the opinions advanced by them.

και γαρ ου τοΰτο ήμΐν πρόκειται, άλλ' ή το δεΐξαι, όθεν τάς άφορμάς λαβόντες τα δόξαντα αύτοϊς συνεστήσαντο (var. ένεστήσαντο).

For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit,

Και γαρ και ό μακάριος πρεσβύτερος Ειρηναίος, παρρησιαίτερον τω ελέγχω (αυτών) προσενεχϋείς,

has explained such washings and redemptions, stating more in the way of a rough digest what are their practices

τὰ τοιαῦτα λούσματα καὶ ἀπολυτρώσεις ἐξέθετο, ἁδρομερέστερον εἰπὼν ἃ πράσσουσιν·

on meeting with (Irenaeus' work), deny that they have so received (the mystery just alluded to), but they have learned that always they should deny.

οἷ<ς> ἐντυχόντες τινὲς αὐτῶν ἤρνηνται οὕτως παρειληφέναι, ἀεὶ ἀρνεῖσθαι μανθάνοντες

Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption

διό φροντις ή μι ν γεγέ- νηται άκριβέστερον έπιζητήσαι και έν τώ πρώτφ λουτρώ παραδιδόασιν, <ούτω> τό τοι-ούτο καλούντες, και έν τώ δευτέρφ, ö άπολύτρωσιν καλούσιν.

But not even has this secret of theirs escaped (our scrutiny).

Άλλ' ούδε το άρρητον αυτών ελαθεν ημάς.