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Hippolytus
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Introductory Notice to Hippolytus.
Chapter V.—Explanation of the System of the Naasseni Taken from One of Their Hymns.
[452] The text of this hymn is very corrupt. The Abbe Cruice explains the connection of the hymn with the foregoing exposition, and considers it to have a reference to the Metempsychosis, which forms part of the system of the Naasseni. [Bunsen, i. 36.]
[453] Or, “nimble.”
Chapter VII.—The System of the Peratæ; Their Tritheism; Explanation of the Incarnation.
[454] Something is wanting after Περατική in the text. Miller supplies the deficiency, and his conjecture is adopted above. Literally, it should be rendered—“the Peratic heresy, the blasphemy of which (heretics),” etc.
[455] Most of what is mentioned by Hippolytus concerning this sect is new, as the chief writers on the early heresies are comparatively silent concerning the Peratæ; indeed, Irenæus, Tertullian, and Epiphanius completely so. Clemens Alexandrinus, Strom., vii.; (vol. ii. p. 555), mentions the Peratics, and Theodoret more fully than the rest speaks of them (Hæret. fabul., i. 17). Theodoret, however, as the Abbe Cruice thinks, has appropriated his remarks from Hippolytus.
[456] προεχεστέρα or προσεχεστέρα, contiguous. This is Miller’s reading, but is devoid of sense. Προεχεστέρα, adopted by Schneidewin and Cruice, might bear the meaning of the expression par excellence.
[457] γεγεννημένων: Miller reads γεγεννημένον, agreeing with πλῆθος. Bernays, in his Epistola Critica addressed to Bunsen, proposes the former reading.
[458] εἰδικοῦ: some read ἰδικοῦ. This term, adopted from the Platonic philosophy, is translated specialis by logicians, and transcendentalis by metaphysicians. It expresses the pre-existent form in the divine mind, according to which material objects were fashioned. The term seems out of place as used by the Peratics to denominate a corruptible and perishing world. We should rather expect ὐλικοῦ, i.e., material. (See Aristotle’s masterly exposition of the subject of the εἶδος and ὕλη in his Metaphysics book vi., and p. 64 of the analysis prefixed to the translation in Bohn’s Library.)
[459] πρώτης or πρὸ τῆς, “antecedent to the segment.”
[460] σωματικῶς, i.e., substantially. See Col. i. 19; ii. 9.
[461] ἀφίεται: some read ἀφιει, i.e., dismisses; some ἀφιεῖ εἰκῆ, i.e., heedlessly casts off. Hippolytus, in his Summary of the Peratic Heresy in book x., has αφιεται εἰκῆ, which Cruice translates temere absolvuntur. Schneidewin has in the same passage ἀφίεται merely, and translates it abjiciuntur. In both places Bernays suggests ὀφιοειδῆ, i.e., those of the nature of the Serpent.
[462] Or, “is part of the moon.”
[463] Some omissions here are supplied from Sextus Empiricus.
[464] Or, “produces alterations and causes turnings.”
[465] Celbes, as observed in a former note, has two other forms in The Refutation, viz., Acembes and Ademes. He is called Carystius, and the other founder of the heresy Peraticus. As the latter term is frequently used to designate Eubœa, i.e., the country beyond (πέραν) the continent, it is inferred that Carystius has a similar import. This would seem placed beyond conjecture by a passage (Strom., vii. vol. ii. p. 555) in Clemens Alexandrinus, already alluded to, who says that some heresies, e.g., those of the Marcionites and Basilidians, derived their denomination from the names, whereas others from the country, of their founders. As an instance of the latter, he mentions the Peratics (see note 4, p. 62, [and note 6, p. 58]).
[466] Some deficiencies in the text are filled up from Sextus Empiricus.
[467] Or, “celestial.”
[468] This expression άλλὰ γάρ requires to have the ellipsis supplied as above. It may be freely rendered “nay more.” Miller reads ῞Αλλη γάρ, i.e. “There is some other difference,” etc.; but this does not agree with Sextus Empiricus.
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