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Hippolytus
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Introductory Notice to Hippolytus.
[536] Ex. xx. 13-15; Deut. v. 17-19.
[537] ὑπὸ, Miller.
[538] These belong to the legendary period of Greek philosophy. Musæus flourished among the Athenians, Linus among the Thebans, and Orpheus among the Thracians. They weaved their physical theories into crude theological systems, which subsequently suggested the cosmogony and theogony of Hesiod. See the translator’s Treatise on Metaphysics, chap. ii. pp. 33, 34.
[539] ὀυφαλος: some read with greater probability φαλλὸς, which means the figure, generally wooden, of a membrum virile. This harmonizes with what Hippolytus has already mentioned respecting Osiris. A figure of this description was carried in solemn procession in the orgies of Bacchus as a symbol of the generative power of nature. The worship of the Lingam among the Hindoos is of the same description.
[540] ἁρμονία (Schneidewin). Cruise reads ἀνδρεία (manliness), which agrees with φαλλὸς (see preceding note). For φαλλὸς Schneidewin reads ὀμφαλός (navel).
[541] “Of Achaia” (Meinekius, Vindic. Strab., p. 242).
[542] The reading in Miller is obviously incorrect, viz., λεγομένη μεγαληγορία, for which he suggests μεγάλη ἑορτή. Several other emendations have been proposed, but they scarcely differ from the rendering given above, which is coincident with what may be learned of these mysteries from other sources.
[543] πρὸς, or it might be rendered “respecting.” A reference, however, to the catalogue of Empedocles’ works, given by Fabricius (t. v. p. 160), shows that for πρὸς we should read εις.
[544] πλείοσι: Miller would read πυλεῶσι. i.e., gateways.
[545] Or πετρωτὸς, intended for πετρώδης, “made of stone.” [A winged phallus was worn by the women of Pompeii as an ornament, for which Christian women substituted a cross. See vol. iii., this series, p. 104.]
[546] κυανοειδῆ: some read κυνοειδῆ, i.e., like a dog.
[547] Some read Persephone (Proserpine) Phlya.
[548] For “phaos ruentes” some read “Phanes rueis,” which is the expression found in the Orphic hymn (see Cruice’s note).
[549] Iliad, xv. 189. (See the passage from Hesiod given at the end of book i. of The Refutation.)
[550] Iliad, xv. 36–38 (Lord Derby’s translation); Odyssey, v. 185–187.
[551] Miller reasonably proposes for τῷ νοΐ the reading στοιχείο ν, “which affirms water to be a formidable element.”
[552] ὕδωρ μεμιγμένον οἴνῳ διακρίνει: Miller’s text is ὕδωρ μεμιγμένον αἰνωδία κρήνη, which is obviously corrupt. His emendation of the passage may be translated thus: “And now some one observes water from a wayside fountain, mixed, so they say; and even though all things be intermingled, a separation is effected.”
[554] κέντρῳ. In other passages the word κερκίς is used, i.e., the backbone.
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