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Irenæus
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Introductory Note to Irenæus Against Heresies
[3024] See above, chap. ii. and v.
[3025] The text has fabricâsse, for which, says Massuet, should be read fabricatam esse; or fabricâsse itself must be taken in a passive signification. It is possible, however, to translate, as Harvey indicates, “that He (Bythus) formed so great a creation by angels,” etc., though this seems harsh and unsuitable.
[3026] Literally, empty: there is a play on the words vacuum and vacui (which immediately follows), as there had been in the original Greek.
[3027] Comp. e.g., Matt. v. 16,Matt. v. 45, Matt. vi. 9, etc.
[3028] See chap xxiii. etc.
[3029] Viz., the Valentinians.
[3033] This clause is unintelligible in the Latin text: by a conjectural restoration of the Greek we have given the above translation.
[3035] Playing upon the doctrines of the heretics with respect to vacuity and shade.
[3036] The text vacillates between “dicemus” and “dicamus.”
[3037] This sentence is confused in the Latin text, but the meaning is evidently that given above.
[3038] It is difficult to see the meaning of “iterum” here. Harvey begins a new paragraph with this sentence.
[3039] ἐνδιάθετος —simply conceived in the mind—used in opposition to προφορικός, expressed.
[3040] Harvey remarks that “the author perhaps wrote Ορον (Horos), which was read by the translator ῞Ολον (totum).”
[3041] Since Soter does not occur among the various appellations of Horos mentioned by Irenæus (i. 11, 4), Grabe proposes to read Stauros, and Massuet Lytrotes; but Harvey conceives that the difficulty is explained by the fact that Horos was a power of Soter (i. 3, 3).
[3042] Irenæus here, after his custom, plays upon the word Bythus (profundity), which, in the phraseology of the Valentinians, was a name of the Propator, but is in this passage used to denote an unfathomable abyss.
Chapter XIII.—The first order of production maintained by the heretics is altogether indefensible.
[3043] This sentence appears to us, after long study, totally untranslateable. The general meaning seems to be, that whatever name is given to mental acts, whether they are called Ennœa, Enthymesis, or by whatever other appellation, they are all but exercises of the same fundamental power, styled Nous. Compare the following section.
[3044] “The following,” says Harvey, “may be considered to be consecutive steps in the evolution of λόγος as a psychological entity. Ennœa, conception; Enthymesis, intention; Sensation, thought; Consilium, reasoning; Cogitationis Examinatio, judgment; in Mente Perseverans, Λόγος ἐνδιάθετος; Emissibile Verbum, Λόγος προφοικός.”
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