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Hippolytus
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Introductory Notice to Hippolytus.
[185] As regards astrological predictions, see Origen’s Comment. on Gen.; Diodorus of Tarsus, De Fato; Photii Biblioth., cod. ccxxiii.; and Bardesanis, De Legibus Nationum, in Cureton’s Spicilegium Syriacum.
[186] See Plato’s Timæus.
[187] Schneidewin, on Roeper’s suggestion, amends the passage thus, though I am not sure that I exactly render his almost unintelligible Latin version: “For as many sections as there are of each, there are educible from the monad more segments than sections; for example, if,” etc. The Abbe Cruice would seemingly adopt the following version: “For whatsoever are sections of each, now there are more segments than sections of a monad, will become; for example, if,” etc.
[188] Schneidewin, on mathematical authority, discredits the numerical calculations ascribed to Archimedes.
[189] This is manifestly erroneous; the total could only be “four myriads!”
Chapter X.—Theory of Stellar Motion and Distance in Accordance with Harmony.
[190] The Abbe Cruice thinks that the word should be “tones,” supporting his emendation on the authority of Pliny, who states that Pythagoras called the distance of the Moon from the Earth a tone, deriving the term from musical science (see Pliny’s Hist. Nat., ii. 20).
[191] These numerical speculations are treated of by Archimedes in his work On the Number of the Sand, in which he maintains the possibility of counting the sands, even on the supposition of the world’s being much larger than it is (see Archimedes, τὰ μεχρὶ νῦν σωζόμενα ἅπαντα, Treatise ψαμμίτης, p. 120, ed. Eustoc. Ascalon., Basil, 1544).
[192] Colarbasus is afterwards mentioned in company with Marcus the heretic, at the beginning and end of book vi. of The Refutation.
[193] This word (σχεδιάζουσι), more than once used by Hippolytus, is applied to anything done offhand, e.g., an extempore speech. It therefore might be made to designate immaturity of opinion. Σχεδία means something hastily put together, viz., a raft; σχέδιος, sudden.
[194] Schneidewin suggests ὅμως instead of οἱμοίως. The word (ἐρανισάμενοι) translated “appropriating” is derived from ἔρανος, which signifies a meal to which those who partake of it have each contributed some dish (pic-nic). The term, therefore, is an expressive one for Hippolytus’ purpose.
[195] προγνωστικοὺς. Some would read πρὸς γνωστικοὺς.
[196] Some propose δόξης, “opinion.” Hippolytus, however, used the word ῥίζης (translated “school”) in a similar way at the end of chap. i. of book iv. “Novelty” is read instead of “knavery;” and for ἀναπλέου, “full,” is proposed (1) ἀναπλέοντας, (a) ἀναπτεροῦντας.
[197] The subject of the numerical system employed by the Gnostics, and their occult mysteries, is treated of by the learned Kircher, Œdipi Ægypt., tom. ii. part i., de Cabalâ Hebræorum; also in his Arithmolog. in the book De Arithmomantia Gnosticor., cap. viii., de Cabalâ Pythagoreâ. See also Mersennes, Comment. on Genes.
[198] This subject is examined by Cornelius Agrippa in his celebrated work, De vanitate et incertitudine Scientiarum, chap. xi., De Sorte Pythagoricâ. Terentius Maurus has also a versified work on Letters and Syllables and Metres, in which he alludes to similar interpretations educible from the names Hector and Patroclus.
[199] That is, the division by nine.
[200] That is, calculated according to the rule of a division by seven.
[201] We should expect rather five instead of 9, if the division be by nine.
[202] There is some confusion in the text. Miller conjectures that the reading should be: “As, for instance, the name Patroclus has the letter o occurring twice in it, they therefore take it into calculation once.” Schneidewin suggests that the form of the name may be Papatroclus.
[203] Miller says there is an error in the calculation here.
[204] This is as near the sense of the passage as a translation in some respects conjectural can make it.
[205] The word θέλειν occurs in this sentence, but is obviously superfluous.
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