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Hippolytus
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Introductory Notice to Hippolytus.
[117] Diogenes Laertius, in describing the system of the Stoics, employs the same word in the case of their view of virtue.
[118] This is supplied from the original; the passage occurs in the Phædrus, c. lx. (p. 86, vol. i. ed. Bekker).
[119] The word Adrasteia was a name for Nemesis, and means here unalterable destiny.
[120] The passage occurs in Clilophon (p. 244, vol. vi. ed. Bekker).
[121] The text, as given by Miller, is scarcely capable of any meaning. The translation is therefore conjectural, in accordance with alterations proposed by Schneidewin.
[122] Or, “declares.”
[123] Or, “the fifth body, in which it is supposed to be, along with the other four (elements);” or, “the fifth body, which is supposed to be (composed) of the other four.”
[124] Hippolytus expresses himself in the words of Stobæus, who says (Eclog., ii. 274): “And among reputed external blessings are nobility, wealth, glory, peace, freedom, friendship.”
[125] Or, “glory, the confirmed power of friends.”
Chapter XVIII.—The Stoics; Their Superiority in Logic; Fatalists; Their Doctrine of Conflagrations.
[126] One of the mss. elucidates the simile in the text thus: “But if he is not disposed, there is absolutely a necessity for his being drawn along. And in like manner men, if they do not follow fate, seem to be free agents, though the reason of (their being) fate holds assuredly valid. If, however, they do not wish to follow, they will absolutely be coerced to enter upon what has been fore-ordained.”
[127] Or, “is immortal.” Diogenes Laertius (book vii.) notices, in his section on Zeno, as part of the Stoic doctrine, “that the soul abides after death, but that it is perishable.”
[128] Or, “through what is incorporeal;” that is, through what is void or empty space.
[129] Or, “resurrection;” or, “resistance;” that is, a resisting medium.
[130] The atomic theory is, as already mentioned by Hippolytus, of more ancient date than Epicurus’ age, being first broached by Leucippus and Democritus. This fact, however, has, as Cudworth argues, been frequently overlooked by those who trace the doctrine to no older a source than the founder of the Epicurean philosophy.
[131] Or, “that neither has He business to do, nor does He attend to any. As a consequence of which fact,” etc.
[132] “Among the Gentiles” seems a mistake. One reading proposed is, “some (intended) our sensuous passions;” or, “some understood the passions.” The words “among the Gentiles,” the French commentator, the Abbe Cruice, is of opinion, were added by Christian hands, in order to draw a contrast between the virtuous Christian and the vicious pagan.
Chapter XX.—The Academics; Difference of Opinion Among Them.
[133] See Diogenes Laertius’ Lives, x. 63 (Bohn’s Library); Plutarch, De Placitis Philosophorum, iv. 3.
[134] Diogenes Laertius, Lives, ix. 75; Sextus Empiricus, Hypotyp., i. 188–192.
[135] This is what the Academics called “the phenomenon” (Sextus Empiricus, Pyrrh. Hyp., i. 19–22).
[136] This is a mistake in the manuscript for Ganges, according to Roeper.
[137] Or, “knowledge.” (See Clemens Alexandrinus, Strom., i., xv., lxxii.; Eusebius, Præparat. Evang., ix. 6.)
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