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Hippolytus
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Introductory Notice to Hippolytus.
[140] The text here would seem rather confused. The above translation agrees with Cruice’s and Schneidewin’s Latin version. I have doubts about its correctness, however, and would render it thus: “…enveloped in a body extrinsic to the divine essence, just as if one wore a sheepskin covering; but that his body, on being divested of this (covering), would appear visible to the naked eye.” Or, “This discourse whom they name God they affirm to be incorporeal, but enveloped in a body outside himself (or his own body) (just as if one carried a covering of sheepskin to have it seen); but having stripped off the body in which he is enveloped, that he no longer appears visible to the naked eye.” (Roeper.) I am not very confident that this exactly conveys the meaning of Roeper’s somewhat obscure Greek paraphrase.
[141] The parenthetical words Roeper considers introduced into the text from a marginal note.
Chapter XXII.—The Druids; Progenitors of Their System.
[142] Or “Zamalxis,” or “Zametris” (see Menagius on Diogenes Laertius, viii. 2).
[143] Or, “of Thracian origin.” The words are omitted in two mss.
[144] There are several verbal differences from the original in Hippolytus’ version. These may be seen on comparing it with Hesiod’s own text. The particular place which Hesiod occupies in the history of philosophy is pointed out by Aristotle in his Metaphysics. The Stagyrite detects in the Hesiodic cosmogony, in the principle of “love,” the dawn of a recognition of the necessity of an efficient cause to account for the phenomena of nature. It was Aristotle himself, however, who built up the science of causation; and in this respect humanity owes that extraordinary man a deep debt of gratitude.
[145] Or “youngest,” or “most vigorous.” This is Hesiod’s word, which signifies literally, “fittest for bearing arms” (for service, as we say).
[146] “The majority of those who first formed systems of philosophy, consider those that subsist in a form of matter, to be alone the principle of all things.”—Aristotle’s Metaphysics, book i. c. iii. p. 13 (Bohn’s ed.).
Chapter I.—System of the Astrologers; Sidereal Influence; Configuration of the Stars.
[147] Or, “interval.”
[148] Hippolytus gives the substance of Sextus Empiricus’ remarks, omitting, however, a portion of the passage followed. (See Sextus Empiricus’ Mathem., v. 44.)
[149] Or, “celestial.”
Chapter II.—Doctrines Concerning Æons; The Chaldean Astrology; Heresy Derivable from It.
[150] Or, “Celbes,” or “Ademes.” The first is the form of the name employed in book v. c, viii.; the second in book x. c. vi.
[151] This passage occurs in Sextus Empiricus.
[152] Or, “the knowledge of.”
[153] Horoscope (from ὥρα σκοπός) is the act of observing the aspect of the heavens at the moment of any particular birth. Hereby the astrologer alleged his ability of foretelling the future career of the person so born. The most important part of the sky for the astrologer’s consideration was that sign of the Zodiac which rose above the horizon at the moment of parturition. This was the “horoscope ascendant,” or “first house.” The circuit of the heavens was divided into twelve “houses,” or zodiacal signs.
[154] Or, “difference.”
[155] Or, “during.”
[156] ἀποτέξεως; some would read ἀποτάξεως.
[157] The passage is given more explicitly in Sextus Empiricus. (See Adversus Astrol., v. 53.)
[158] Sextus uses almost these words.
[159] Or “lodgment” (Sextus), or “deposition.”
[160] Or, “attendants of physicians.”
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