| << | Contents | >> |
Hippolytus
Show All Footnotes & Jump to 982
Introductory Notice to Hippolytus.
[972] Dr. Wordsworth for δίκαιον suggests εἰκαῖον, i.e., “but that the Deity is by chance.” There is some difficulty in arriving at the correct text, and consequently at the meaning of Hippolytus’ extracts from Heraclitus. The Heraclitean philosophy is explained by Stobæus, already mentioned. See likewise Bernays’ “Critical Epistle” in Bunsen’s Analect. Ante-Nicæn. (vol. iii. p. 331 et seq. of Hippolytus and his Age), and Schleiermacher in Museum der Alterthumswissenschaft, t. i. p. 408 et seq.
[973] παλίντροπος. Miller suggests παλίντονος, the word used by Plutarch (De Isid. et Osirid., p. 369, ed. Xyland) in recounting Heraclitus’ opinion. Παλίντονος, referring to the shape of the bow, means “reflex” or “unstrung,” or it may signify “clanging,” that is, as a consequence of its being well bent back to wing a shaft.
[974] Compare Aristotle’s Rhet., iii. 5, and Sextus Empiricus, Adv. Math., lib. vii. p. 152, ed. Aurel, 1621.
[975] See Lucian, Vit. Auct., vol. i. p. 554, ed. Hemsterh.
[976] This word seems necessary, see Plutarch, De Procreat. animæ, c. xxvii.
[977] This is a well-known anecdote in the life of Homer. See Coleridge’s Greek Poets—Homer. [The unsavoury story is decently given by Henry Nelson Coleridge in this work, republished. Boston: James Munroe & Co., 1842.]
[978] See Theogon., v. 123 et seq., v. 748 et seq.
[979] Γναφέων: some read γναφείῳ, i.e., a fuller’s soap. The proper reading, however, is probably γνάφω, i.e., a carder’s comb. Dr. Wordsworth’s text has γραφέων and ἐν τῷ γραφείῳ, and he translates the passage thus: “The path,” says he, “of the lines of the machine called the screw is both straight and crooked, and the revolution in the graving-tool is both straight and crooked.”
[980] See Diogenes, Laertius, ix. 8.
[981] Plato, Clemens Alexandrinus, [vol. ii. p. 384, this series], and Sextus Empiricus notice this doctrine of Heraclitus.
[982] ᾽Ενθάδε ἔοντας: some read, ἔνθα θεὸν δεῖ, i.e., “God must arise and become the guardian,” etc. The rendering in the text is adopted by Bernays and Bunsen.
[983] Or, “as commingled kinds of incense each with different names, but denominated,” etc.
[984] Dr. Wordsworth reads ὃ νομίζεται, and translates the passage thus: “But they undergo changes, as perfumes do, when whatever is thought agreeable to any individual is mingled with them.”
[985] Hippolytus repeats this opinion in his summary in book x. (See Theodoret, Hær. Fab., iii. 3.)
[986] [Elucidation IX.]
[987] [Elucidation X.]
[988] The ms. reads καθ᾽ ἡδίαν, obviously corrupt. Dr. Wordsworth suggests κατ᾽ ιδιαν, i.e., “he, under pretext of arguing with them, deluded them.”
[989] It is to be noticed how the plural number is observed in this account, as keeping before the reader’s mind the episcopal office of him who was thus exercising high ecclesiastical authority. [Elucidation XI.]
[990] It is to be noticed how the plural number is observed in this account, as keeping before the reader’s mind the episcopal office of him who was thus exercising high ecclesiastical authority. [Elucidation XI.]
[991] Or, “with violence.”
[992] Hippolytus is obviously sneering at the martyrdom of Callistus, who did not in reality suffer or die for the truth. Nay, his condemnation before Fuscianus enabled Callistus to succeed entirely in his plans for worldly advancement. [The martyrdom of Callistus, so ludicrous in the eyes of our author, is doctrine in the Roman system. This heretic figures as a saint, and has his festival on the 14th of October. Maxima veneratione colitur, says the Roman Breviary.]
Search Comments
This page has been visited 0196 times.
| << | Contents | >> |
10 per page