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Hippolytus
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Introductory Notice to Hippolytus.
[232] Or, “pragmatic, mild, not violent.”
Chapter XXVIII.—System of the Magicians; Incantations of Demons; Secret Magical Rites.
[233] Hippolytus, having exposed the system of sidereal influence over men, proceeds to detail the magical rites and operations of the sorcerers. This arrangement is in conformity with the technical divisions of astrology into (1) judiciary, (2) natural. The former related to the prediction of future events, and the latter of the phenomena of nature, being thus akin to the art of magic.
[234] The text here and at the end of the last chapter is somewhat imperfect.
[235] Or “cushion” (Cruice), or “couch,” or “a recess.”
[236] Or “goes up,” or “commences,” or “enters in before the others, bearing the oblation” (Cruice).
[237] Or, “deride.”
[238] The Abbe Cruice considers that this passage, as attributing all this jugglery to the artifice of sorcerers, militates against the authorship of Origen, who ascribes (Περὶ ᾽Αρχῶν, lib. iii. p. 144, ed. Benedict.) the same results not to the frauds of magicians, but to demons.
[239] Or, “denominated.”
[240] Or, “rises up.”
[241] On the margin of the ms., we find the words, “concerning coals,” “concerning magical signs,” “concerning sheep.”
Chapter XXX.—Self-Slaughter of Sheep.
[242] Or, παραδοθεὶς, “he delivers it a sword, and departs.”
Chapter XXXI.—Method of Poisoning Goats.
[243] Or, “close up.”
[244] The words “death of a goat” occur on the margin of the ms.
[245] A similar statement is made, on the authority of Alcmæon, by Aristotle in his Histor. Animal., i. 2.
[246] Μαννῇ is the word in the text. But manna in the ordinary acceptation of the term can scarcely be intended. Pliny, however, mentions it as a proper name of grains of incense and resin. The Abbe Cruice suggests the very probable emendation of μάλθῃ, which signifies a mixture of wax and resin for caulking ships.
Chapter XXXII.—Imitations of Thunder, and Other Illusions.
[247] δίαυλον in the text has been altered into κελανὸν. The translator has followed the latter.
[248] Or “indissoluble,” or “inseparable.”
Chapter XXXIII.—The Burning Æsculapius; Tricks with Fire.
[249] Marsilius Ficinus (in his Commentary on Plotinus, p. 504 et seq., vol. ii. Creuzer’s edition), who here discusses the subject of demons and magical art, mentions, on the authority of Porphyry, that sorcerers had the power of evoking demons, and that a magician, in the presence of many, had shown to Plotinus his guardian demon (angel). This constitutes the Goetic department of magic.
[250] Or, “full of pitch.”
[251] Μυρσίνῃ. This word is evidently not the right one, for we have (σμύρνῃ) myrrh mentioned. Perhaps the word μάλθῃ, suggested in a previous passage, is the one employed here likewise.
[252] Or, “makes speedy preparation;” or, “resorts to the contrivance of.”
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