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Hippolytus
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Introductory Notice to Hippolytus.
[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.
[478] Miller suggests Νεφέλη, Cruice Nebo.
[479] Cruice thinks this may be a figure of the year and of twelve months.
[480] Miller has Κόρην.
[481] Or, “air.”
[482] Miller reads Μυγδώνη, others Μυγδόνη.
[483] Miller has ᾽Απραξία.
[484] Miller suggests Βουζύγης.
[485] Miller reads Φλέγων.
[486] γινομένων; some read κινουμένων, i.e., have different motions.
[487] κέντροις: Schneidewin suggests κέντρων.
[488] See Oracula Sibyllina Fragm., ii. ver. 1.
[489] περασαι; hence their name Peratics, i.e., Transcendentalists. Bunsen considers, however, that such a derivation as this was not the true one (see note 1, p. 60), but merely an after-thought. The title of one of the Peratic treatises, as altered by Bunsen from Οἱ προάστειοι ἕως αιθέρος into Οἱ Περάται ἕως αἰθέρος, i.e., “the Transcendental Etherians,” would agree with their subsequent assumption of this title. [Bunsen, i. p. 37.]
[490] Ex. iv. 2-4, 17; vii. 9-13.
[491] Or, “they say.”
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