Hippolytus

Footnotes

^[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.

Chapter VIII.—The Peratæ Derive Their System from the Astrologers; This Proved by a Statement of the Astrological Theories of the Zodiac; Hence the Terminology of the Peratic Heretics.

^[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.

^[469] Or, “sympathy:” συμπάθεια is, however, properly altered into ἀσυμπάθεια on the authority of Sextus.

^[470] i.e., “Rulers of localities and suburbans.”

^[471] The Peratic heresy both Hippolytus and Theodoret state to have originated from Euphrates. Origen, on the other hand, states (Contr. Cels., vi. 28, [vol. iv. p. 586]) that Euphrates was founder of the Ophites. The inference from this is, that Origen was not author of The Refutation.

Chapter IX.—System of the Peratæ Explained Out of One of Their Own Books.

^[472] Hippolytus at the end of this chapter mentions the title of one of their books, Οἱ προάστειοι ἕως αἰθέρος, “The Suburbans up to the Air.” Bunsen suggests Περάται ἕως αἰθέρος, “The Transcendental Etherians.” (See note 1 supra.)

^[473] The Abbe Cruice considers that the following system of cosmogony is translated into Greek from some Chaldaic or Syriac work. He recognises in it likewise a Jewish element, to be accounted for from the fact that the Jews during the Babylonish captivity imbibed the principles of the Oriental philosophy. What, therefore, is given by Hippolytus may have a Judaistic origin.

^[474] Schneidewin considers the text here corrupt.

^[475] The Abbe Cruice observes that the reference here is to the second book of the law (Ex. xv. 27), where mention is made of the twelve fountains of Elim. The Hebrew word (עין) stands for both an eye and a fountain. Hence the error by the Greek translator.

^[476] i.e., a poetic expression, as Cruice remarks, for closing the seal. (See Job ix. 7.)

^[477] Schneidewin refers us to a passage from Berosus, who affirms that this person was styled Thalatta by the Greeks, Thalath by the Chaldeans; another denomination being Omorka, or Omoroka, or Marcaia. The Abbe Cruice, however, sets little value on these names, which, following the judgment of Scaliger, he pronounces spurious. It is unnecessary to remind scholars that the authenticity of Berosus has collapsed under the attacks of modern criticism.

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