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Hippolytus
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Introductory Notice to Hippolytus.
Chapter III.—Story of Apsethus the Libyan.
[613] Miller refers us to Apostolius’ Proverb., s.v. ψαφῶν. Schneidewin remarks that Maximus Tyrius relates almost a similar story concerning one Psapho, a Libyan, in his Dissert. (xxxv.), and that Apostolius extracted this account and inserted it in his Cent., xviii. p. 730, ed. Leutsch, mentioning at the same time a similar narrative from Ælian’s Hist., xiv. 30. See Justin., xxi. 4, and Pliny, Nat. Hist., viii. 16.
[614] The text here is corrupt. The above is Miller’s emendation. Cruice’s reading may thus be rendered: “So that far sooner we may compare him unto the Libyan, who was a mere man, and not the true God.”
[616] The Abbe Cruice considers that Theodoret has made use of this passage. (See Hæret. Fab., i. 1.)
[617] Or, τὸν ἀόρατον, the invisible one.
[619] Matt. iii. 12; Luke iii. 17.
Chapter V.—Simon Appeals to Scripture in Support of His System.
Chapter VI.—Simon’s System Expounded in the Work, Great Announcement; Follows Empedocles.
[621] Emped., ed. Karst. v. 324.
Chapter VII.—Simon’s System of a Threefold Emanation by Pairs.
[622] νώματος αἶσαν: Miller has γνώμην ἴσην, which yields but little sense.
[623] These powers are thus arranged:
A. Mind and Intelligence: termed also,—1. Heaven and Earth.
B. Voice and Name: termed also,—2. Sun and Moon.
C. Ratiocination and Reflection: termed also,—3. Air and Water.
[626] “Brooded over” (see Gen. i. 2).
[630] χωρίον (i.e., locality) is the reading in Miller, which Cruice ingeniously alters into χόριον, the caul in which the fœtus is enclosed, which is called the “after-birth.”
[632] This rendering follows Cruice, who has succeeded in clearing away the obscurity of the passage as given in Miller.
Chapter X.—Simon’s Explanation of the First Two Books of Moses.
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