Refutation of All Heresies 0.1–1.14.6
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
Item 1
0.1Duncker–Schneidewin, 2
Τάδε ἔνεστιν ἐν τῇ πρώτῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου.
Tade enestin en tę̄ prōtę̄ tou kata pasōn haireseōn elenchou.
The following are the contents of the first book of the Refutation of All Heresies.
Notes and citation
Summary: The heading introducing the contents of Book 1.
Cite (SBL): Hippolytus, Haer. 0.1 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
0.2Duncker–Schneidewin, 2
Τίνα τὰ δόξαντα τοῖς φυσικοῖς φιλοσόφοις καὶ τίνες οὗτοι, καὶ τίνα τὰ τοῖς ἠθικοῖς καὶ τίνες οὗτοι, καὶ τίνα τὰ τοῖς διαλεκτικοῖς καὶ τίνες οἱ διαλεκτικοί.
Tina ta doxanta tois physikois philosophois kai tines houtoi, kai tina ta tois ēthikois kai tines houtoi, kai tina ta tois dialektikois kai tines hoi dialektikoi.
What the natural philosophers held, and who they are; what the moral philosophers held, and who they are; and what the dialecticians held, and who the dialecticians are.
Notes and citation
Summary: Book 1 sets out the views of the natural, moral, and dialectical philosophers.
Cite (SBL): Hippolytus, Haer. 0.2 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
0.3Duncker–Schneidewin, 2
Φυσικοὶ μὲν οὖν Θαλῆς, Πυθαγόρας, Ἐμπεδοκλῆς, Ἡράκλειτος, Ἀναξίμανδρος, Ἀναξιμένης, Ἀναξαγόρας, Ἀρχέλαος, Παρμενίδης, Λεύκιππος, Δημόκριτος, Ξενοφάνης, Ἔκφαντος, Ἵππων.
Physikoi men oun Thalēs, Pythagoras, Empedoklēs, Hērakleitos, Anaximandros, Anaximenēs, Anaxagoras, Archelaos, Parmenidēs, Leukippos, Dēmokritos, Xenophanēs, Ekphantos, Hippōn.
The natural philosophers, then, are Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.
Notes and citation
Summary: A list of the natural philosophers treated in Book 1.
- The digital text misprints Democritus's name as Λημόκριτος.
Notes on the original text
- Digital text corrected (misread letter in the digital text (Λ for Δ)): Λημόκριτος → Δημόκριτος.
Cite (SBL): Hippolytus, Haer. 0.3 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
0.4Duncker–Schneidewin, 2
Ἠθικοὶ Σωκράτης Ἀρχελάου μαθητὴς τοῦ φυσικοῦ, Πλάτων Σωκράτου μαθητής· οὗτος τὰς τρεῖς φιλοσοφίας ἔμιξεν.
Ēthikoi Sōkratēs Archelaou mathētēs tou physikou, Platōn Sōkratou mathētēs; houtos tas treis philosophias emixen.
The moral philosophers: Socrates, pupil of Archelaus the natural philosopher; Plato, pupil of Socrates. He blended the three kinds of philosophy.
Notes and citation
Summary: Socrates and Plato are listed as the moral philosophers; Plato combined all three branches.
Cite (SBL): Hippolytus, Haer. 0.4 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
0.5Duncker–Schneidewin, 2
Διαλεκτικοὶ Ἀριστοτέλης Πλάτωνος μαθητής· οὗτος τὴν διαλεκτικὴν συνεστήσατο. Στωϊκοὶ δὲ Χρύσιππος, Ζήνων.
Dialektikoi Aristotelēs Platōnos mathētēs; houtos tēn dialektikēn synestēsato. Stōïkoi de Chrysippos, Zēnōn.
The dialecticians: Aristotle, pupil of Plato; he established dialectic. And the Stoics: Chrysippus, Zeno.
Notes and citation
Summary: Aristotle and the Stoics are listed as dialecticians.
Cite (SBL): Hippolytus, Haer. 0.5 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
0.6Duncker–Schneidewin, 2
Ἐπίκουρος δὲ σχεδὸν ἐναντίαν δόξαν πᾶσιν ἐπεχείρησεν. Πύρρων ὁ Ἀκαδήμιος· οὗτος ἀκαταληψίαν τῶν πάντων λέγει. Βραχμᾶνες οἱ ἐν Ἰνδοῖς, Δρυΐδαι οἱ ἐν Κελτοῖς, καὶ Ἡσίοδος.
Epikouros de schedon enantian doxan pasin epecheirēsen. Pyrrōn ho Akadēmios; houtos akatalēpsian tōn pantōn legei. Brachmanes hoi en Indois, Dryïdai hoi en Keltois, kai Hēsiodos.
Epicurus attempted a view contrary to almost all of them. Pyrrho the Academic: he says that nothing at all can be grasped. The Brahmins among the Indians, the Druids among the Celts, and Hesiod.
Notes and citation
Summary: The list ends with Epicurus, Pyrrho, the Brahmins, the Druids, and Hesiod.
Cite (SBL): Hippolytus, Haer. 0.6 (Duncker–Schneidewin, 2; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-0-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 0
1.0.1Duncker–Schneidewin, 2–4
Οὐδένα μῦθον τῶν παρʼ Ἕλλησιν ὠνομασμένων παραιτητέον. Πιστὰ γὰρ καὶ τὰ ἀσύστατα αὐτῶν δόγματα ἡγητέον διὰ τὴν ὑπερβάλλουσαν τῶν αἱρετικῶν μανίαν, οἳ διὰ τὸ σιωπᾶν ἀποκρύπτειν τε τὰ ἄρρητα ἑαυτῶν μυστήρια ἐνομίσθησαν πολλοῖς θεὸν σέβειν· ὧν καὶ πάλαι μετρίως τὰ δόγματα ἐξεθέμεθα, οὐ κατὰ λεπτὸν ἐπιδείξαντες, ἀλλὰ ἁδρομερῶς ἐλέγξαντες, μηδὲν ἄξιον ἡγησάμενοι τὰ ἄρρητα αὐτῶν εἰς φῶς ἄγειν, ὅπως, διʼ αἰνιγμάτων ἡμῶν ἐκθεμένων τὰ δόξαντα αὐτοῖς, αἰσχυνθέντες μήποτε καὶ τὰ ἄρρητα ἐξειπόντες ἀθέους ἐπιδείξωμεν, παύσωνταί τι τῆς ἀλογίστου γνώμης καὶ ἀθεμίτου ἐπιχειρήσεως.
Oudena mython tōn parʼ Hellēsin ōnomasmenōn paraitēteon. Pista gar kai ta asystata autōn dogmata hēgēteon dia tēn hyperballousan tōn hairetikōn manian, hoi dia to siōpan apokryptein te ta arrēta heautōn mystēria enomisthēsan pollois theon sebein; hōn kai palai metriōs ta dogmata exethemetha, ou kata lepton epideixantes, alla hadromerōs elenxantes, mēden axion hēgēsamenoi ta arrēta autōn eis phōs agein, hopōs, diʼ ainigmatōn hēmōn ekthemenōn ta doxanta autois, aischynthentes mēpote kai ta arrēta exeipontes atheous epideixōmen, pausōntai ti tēs alogistou gnōmēs kai athemitou epicheirēseōs.
No myth named among the Greeks is to be passed over. For even their incoherent doctrines are to be taken as worth credence, because of the surpassing madness of the heretics, who, by keeping silent and hiding their unspeakable mysteries, have been thought by many to worship God. Their doctrines we set out moderately some time ago as well, not displaying them in detail but refuting them in broad outline, since we thought it not worthwhile to bring their unspeakable things to light; so that, when we had set out their opinions in riddles, they might be ashamed, lest by telling their unspeakable things too we should show them to be godless, and might cease somewhat from their irrational opinion and unlawful undertaking.
Notes and citation
Summary: Hippolytus explains that he once refuted the heretics only in outline, hoping shame would make them stop.
- The earlier, briefer work against the heresies is probably Hippolytus's lost Syntagma.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.1 (Duncker–Schneidewin, 2–4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.2Duncker–Schneidewin, 4
Ἀλλʼ ἐπεὶ ὁρῶ μὴ δυσωπουμένους αὐτοὺς τὴν ἡμετέραν ἐπιείκειαν μηδὲ λογιζομένους, ὡς θεὸς μακροθυμεῖ ὑπʼ αὐτῶν βλασφημούμενος, ὅπως ἢ αἰδεσθέντες μετανοήσωσιν ἢ ἐπιμείναντες δικαίως κριθῶσι, βιασθεὶς πρόειμι δείξων αὐτῶν τὰ ἀπόρρητα μυστήρια, ἃ τοῖς μυουμένοις μετὰ μεγάλης ἀξιοπιστίας παραδιδόασιν οὐ πρότερον ὁμολογήσαντες, εἰ μὴ τὸν τοιοῦτον δουλώσωνται χρόνῳ ἀνακρεμάσαντες καὶ βλάσφημον πρὸς τὸν ὄντως θεὸν κατασκευάσαντες καὶ περιεργίᾳ γλιχόμενον τῆς ἐπαγγελίας ἴδωσι.
Allʼ epei horō mē dysōpoumenous autous tēn hēmeteran epieikeian mēde logizomenous, hōs theos makrothymei hypʼ autōn blasphēmoumenos, hopōs ē aidesthentes metanoēsōsin ē epimeinantes dikaiōs krithōsi, biastheis proeimi deixōn autōn ta aporrēta mystēria, ha tois myoumenois meta megalēs axiopistias paradidoasin ou proteron homologēsantes, ei mē ton toiouton doulōsōntai chronǭ anakremasantes kai blasphēmon pros ton ontōs theon kataskeuasantes kai periergią glichomenon tēs epangelias idōsi.
But since I see that they are not put to shame by our forbearance, and do not consider how God is long-suffering though blasphemed by them, so that either, feeling shame, they may repent, or, persisting, they may be justly judged, I am compelled to go forward to show their secret mysteries, which they hand on to the initiated with great show of trustworthiness. They do not confess them first, until they have enslaved such a person, keeping him in suspense for a long time, and have made him blasphemous toward the true God, and see him eager with curiosity for what is promised.
Rom 2:4 (echo, low confidence)
Notes and citation
Summary: Because the heretics do not repent, Hippolytus will expose the secret teachings they give only to those they have drawn in.
Notes on the original text
- Digital text corrected (misread letters in the digital text): αἰδεσθένιες → αἰδεσθέντες.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.2 (Duncker–Schneidewin, 4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.3Duncker–Schneidewin, 4
Καὶ τότε δοκιμάσαντες δέσμιον εἶναι τῆς ἁμαρτίας μυοῦσι τὸ τέλειον τῶν κακῶν παραδιδόντες, ὅρκοις δήσαντες μήτε ἐξειπεῖν μήτε τῷ τυχόντι μεταδοῦναι, εἰ μὴ ὁμοίως δουλωθείη, οὗ μόνον παραδοθέντος οὐκ ἔτι ὅρκος ἀναγκαῖος ἦν. Ὁ γὰρ ὑπομείνας παθεῖν καὶ παραλαβεῖν τὰ τέλεια αὐτῶν μυστήρια ἱκανῶς αὐτῷ τῷ ἔργῳ πρός τε τὴν ἰδίαν συνείδησιν καὶ πρὸς τὸ ἑτέροις μὴ ἐξειπεῖν ἔσται δεδεμένος.
Kai tote dokimasantes desmion einai tēs hamartias myousi to teleion tōn kakōn paradidontes, horkois dēsantes mēte exeipein mēte tǭ tychonti metadounai, ei mē homoiōs doulōtheiē, hou monon paradothentos ouk eti horkos anankaios ēn. Ho gar hypomeinas pathein kai paralabein ta teleia autōn mystēria hikanōs autǭ tǭ ergǭ pros te tēn idian syneidēsin kai pros to heterois mē exeipein estai dedemenos.
And then, when they have tested him and found him a prisoner of sin, they initiate him, handing on the consummation of evils, binding him with oaths neither to tell nor to share it with just anyone, unless he were enslaved in the same way; once this alone has been handed on, an oath would no longer be necessary. For whoever has submitted to undergo and receive their perfect mysteries will be sufficiently bound by the deed itself, both in his own conscience and against telling others.
Notes and citation
Summary: The initiate is bound to secrecy by oaths and, still more, by the shame of what he has done.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.3 (Duncker–Schneidewin, 4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.4Duncker–Schneidewin, 4
Εἰ γὰρ ἐξείποι τινὶ ἀνθρώπων τὸ τοιοῦτον ἀνόμημα, οὔτε ἐν ἀνθρώποις λογισθήσεται οὔτε τὸ φῶς ὁρᾶν ἄξιος ἡγηθήσεται, εἰ καὶ ἄλογα ὄντα τοιοῦτον ἀνόμημα οὐκ ἐπιχειρεῖ, καθὼς ἐν τοῖς τόποις γενόμενοι ἐροῦμεν.
Ei gar exeipoi tini anthrōpōn to toiouton anomēma, oute en anthrōpois logisthēsetai oute to phōs horan axios hēgēthēsetai, ei kai aloga onta toiouton anomēma ouk epicheirei, kathōs en tois topois genomenoi eroumen.
For if he should tell any man of such a lawless deed, he would neither be counted among men nor be thought worthy to see the light, since not even irrational animals attempt such a lawless deed, as we shall say when we come to the places concerned.
Notes and citation
Summary: An initiate who revealed these deeds would be counted worse than a beast.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.4 (Duncker–Schneidewin, 4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.5Duncker–Schneidewin, 4
Ἀλλʼ ἐπεὶ ἀναγκάζει ἡμᾶς ὁ λόγος εἰς μέγαν βυθὸν διηγήσεως ἐπιβῆναι, οὐχ ἡγούμεθα σιγᾶν, ἀλλὰ τὰ πάντων δόγματα κατὰ λεπτὸν ἐκθέμενοι οὐδὲν σιωπήσομεν. Δοκεῖ δὲ, εἰ καὶ μακρότερος ἔσται λόγος, μὴ καμεῖν. Οὐδὲ γὰρ μικράν τινα βοήθειαν τῷ τῶν ἀνθρώπων βίῳ καταλείψομεν πρὸς τὸ μηκέτι πλανᾶσθαι, φανερῶς πάντων ὁρώντων τὰ κρύφια αὐτῶν καὶ ἄρρητα ὄργια, ἃ ταμιευόμενοι μόνοις τοῖς μύσταις παραδιδόασιν.
Allʼ epei anankazei hēmas ho logos eis megan bython diēgēseōs epibēnai, ouch hēgoumetha sigan, alla ta pantōn dogmata kata lepton ekthemenoi ouden siōpēsomen. Dokei de, ei kai makroteros estai logos, mē kamein. Oude gar mikran tina boētheian tǭ tōn anthrōpōn biǭ kataleipsomen pros to mēketi planasthai, phanerōs pantōn horōntōn ta kryphia autōn kai arrēta orgia, ha tamieuomenoi monois tois mystais paradidoasin.
But since the argument compels us to venture into a great depth of narrative, we do not think we should be silent; rather, setting out the doctrines of all of them in detail, we will keep nothing back. It seems best not to grow weary, even if the account turns out rather long. For we shall leave no small help to the life of men, so that they no longer go astray, when all can plainly see their hidden and unspeakable rites, which they store up and hand on to the initiated alone.
Notes and citation
Summary: Hippolytus resolves to set out all the heretics' teachings in detail so that others will not be misled.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.5 (Duncker–Schneidewin, 4; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.6Duncker–Schneidewin, 4–6
Ταῦτα δὲ ἕτερος οὐκ ἐλέγξει, ἢ τὸ ἐν ἐκκλησίᾳ παραδοθὲν ἅγιον πνεῦμα, οὗ τυχόντες πρότεροι οἱ ἀπόστολοι μετέδοσαν τοῖς ὀρθῶς πεπιστευκόσιν· ὧν ἡμεῖς διάδοχοι τυγχάνοντες τῆς τε αὐτῆς χάριτος μετέχοντες ἀρχιερατείας τε καὶ διδασκαλίας καὶ φρουροὶ τῆς ἐκκλησίας λελογισμένοι οὐκ ὀφθαλμῷ νυστάζομεν, οὐδὲ λόγον ὀρθὸν σιωπῶμεν, ἀλλʼ οὐδὲ πάσῃ ψυχῇ καὶ σώματι ἐργαζόμενοι κάμνομεν ἄξια ἀξίως θεῷ τῷ εὐεργέτῃ ἀνταποδιδόναι πειρώμενοι, καὶ οὐδὲ οὕτως κατʼ ἀξίαν ἀνταμειβόμενοι, πλὴν ἐν οἷς πεπιστεύμεθα μὴ ἀτονοῦντες, ἀλλὰ τοῦ ἰδίου καιροῦ τὰ μέτρα ἐπιτελοῦντες, καὶ ὅσα τὸ ἅγιον πνεῦμα πᾶσιν ἀφθόνως κοινωνοῦντες·
Tauta de heteros ouk elenxei, ē to en ekklēsią paradothen hagion pneuma, hou tychontes proteroi hoi apostoloi metedosan tois orthōs pepisteukosin; hōn hēmeis diadochoi tynchanontes tēs te autēs charitos metechontes archierateias te kai didaskalias kai phrouroi tēs ekklēsias lelogismenoi ouk ophthalmǭ nystazomen, oude logon orthon siōpōmen, allʼ oude pasę̄ psychę̄ kai sōmati ergazomenoi kamnomen axia axiōs theǭ tǭ euergetę̄ antapodidonai peirōmenoi, kai oude houtōs katʼ axian antameibomenoi, plēn en hois pepisteumetha mē atonountes, alla tou idiou kairou ta metra epitelountes, kai hosa to hagion pneuma pasin aphthonōs koinōnountes;
No one else will refute these things than the Holy Spirit handed down in the church, which the apostles first received and imparted to those who rightly believed. We, being their successors and sharing in the same grace of high priesthood and of teaching, and counted guardians of the church, do not slumber with our eye nor keep silent the right word; nor do we grow weary working with all our soul and body, trying to render fitting return to God our benefactor, and even so not repaying him as he deserves, except that we do not slacken in the things entrusted to us, but fulfil the measures of our own time, and share without grudging with all whatever the Holy Spirit gives;
Ps 132:4 (131:4 LXX) (echo, low confidence)
Notes and citation
Summary: Only the Holy Spirit given to the church can refute heresy, and Hippolytus, as a successor of the apostles, must guard the church and teach.
- Hippolytus claims apostolic succession and a share in the "high priesthood" (ἀρχιερατεία) and teaching office; the phrase is often taken as evidence that he held the office of bishop. "Not slumber with our eye" may echo Ps 132:4 (131:4 LXX).
Topics: Church office, Heresy
Cite (SBL): Hippolytus, Haer. 1.0.6 (Duncker–Schneidewin, 4–6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.7Duncker–Schneidewin, 6
οὐ μόνον ἀλλότρια διʼ ἐλέγχου εἰς φανερὸν ἄγοντες, ἀλλὰ καὶ ὅσα ἡ ἀλήθεια ὑπὸ τῆς τοῦ πατρὸς χάριτος παραλαβοῦσα ἀνθρώποις διηκόνησε, ταῦτα καὶ διὰ λόγου σημειούμενοι καὶ διὰ γραμμάτων ἐμμάρτυρα ποιούμενοι ἀνεπαισχύντως κηρύσσομεν.
ou monon allotria diʼ elenchou eis phaneron agontes, alla kai hosa hē alētheia hypo tēs tou patros charitos paralabousa anthrōpois diēkonēse, tauta kai dia logou sēmeioumenoi kai dia grammatōn emmartyra poioumenoi anepaischyntōs kēryssomen.
not only bringing into the open, by refutation, what is foreign, but also what the truth received by the grace of the Father and ministered to men: these things too we proclaim without shame, marking them out by word and making them attested by writing.
Notes and citation
Summary: Hippolytus will both expose error and proclaim the truth received from the Father.
Notes on the original text
- Digital text corrected (misread letters in the digital text; ὅσα is required by the following ταῦτα): ὅσιε → ὅσα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.7 (Duncker–Schneidewin, 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.8Duncker–Schneidewin, 6
Ἵνα οὖν, καθὼς φθάσαντες εἴπομεν, ἀθέους αὐτοὺς ἐπιδείξωμεν καὶ κατὰ γνώμην καὶ κατὰ τρόπον καὶ κατὰ ἔργον, ὅθεν τε τὰ ἐπιχειρήματα αὐτοῖς γεγένηται, καὶ ὅτι μηθὲν ἐξ ἁγίων γραφῶν λαβόντες ταῦτα ἐπεχείρησαν, ἤ τινος ἁγίου διαδοχὴν φυλάξαντες ἐπὶ ταῦτα ὥρμησαν, ἀλλʼ ἔστιν αὐτοῖς τὰ δοξαζόμενα ἀρχὴν μὲν ἐκ τῆς Ἑλλήνων σοφίας λαβόντα, ἐκ δογμάτων φιλοσοφουμένων καὶ μυστηρίων ἐπικεχειρημένων καὶ ἀστρολόγων ῥεμβομένων· δοκεῖ οὖν πρότερον ἐκθεμένους τὰ δόξαντα τοῖς τῶν Ἑλλήνων φιλοσόφοις ἐπιδεῖξαι τοῖς ἐντυγχάνουσιν ὄντα τούτων παλαιότερα καὶ πρὸς τὸ θεῖον σεμνότερα·
Hina oun, kathōs phthasantes eipomen, atheous autous epideixōmen kai kata gnōmēn kai kata tropon kai kata ergon, hothen te ta epicheirēmata autois gegenētai, kai hoti mēthen ex hagiōn graphōn labontes tauta epecheirēsan, ē tinos hagiou diadochēn phylaxantes epi tauta hōrmēsan, allʼ estin autois ta doxazomena archēn men ek tēs Hellēnōn sophias labonta, ek dogmatōn philosophoumenōn kai mystēriōn epikecheirēmenōn kai astrologōn rhembomenōn; dokei oun proteron ekthemenous ta doxanta tois tōn Hellēnōn philosophois epideixai tois entynchanousin onta toutōn palaiotera kai pros to theion semnotera;
In order, then, as we said before, to show them godless in opinion, in manner, and in deed, and whence their arguments came to them, and that they undertook these things taking nothing from the holy Scriptures, nor keeping the succession of any holy man did they rush into them, but that what they hold took its beginning from the wisdom of the Greeks, from philosophical doctrines, from mysteries they have tried their hand at, and from wandering astrologers: it seems best, therefore, first to set out the opinions of the Greek philosophers and show the readers that these are older than the heresies and more reverent toward the divine;
Notes and citation
Summary: Hippolytus will first set out Greek philosophy, to show that the heresies come from it rather than from Scripture.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): Ἴνα οὖν → Ἵνα οὖν.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 1.0.8 (Duncker–Schneidewin, 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.9Duncker–Schneidewin, 6
ἔπειτα συμβαλεῖν ἑκάστην αἵρεσιν ἑκάστῳ, ὡς τούτοις τοῖς ἐπιχειρήμασιν ἐπιβαλόμενος ὁ πρωτοστάτης τῆς αἱρέσεως ἐπλεονέκτησε λαβόμενος τὰς ἀρχὰς καὶ ἐκ τούτων ἐπὶ τὰ χείρονα ὁρμηθεὶς δόγμα συνεστήσατο.
epeita symbalein hekastēn hairesin hekastǭ, hōs toutois tois epicheirēmasin epibalomenos ho prōtostatēs tēs haireseōs epleonektēse labomenos tas archas kai ek toutōn epi ta cheirona hormētheis dogma synestēsato.
then to compare each heresy with each philosopher, showing how the founder of the heresy, seizing on these arguments, took unfair advantage, laying hold of their principles, and, driven from them to worse things, constructed his doctrine.
Notes and citation
Summary: Each heresy will then be matched with the philosopher from whom its founder borrowed.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.9 (Duncker–Schneidewin, 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.10Duncker–Schneidewin, 6
Ἔστι μὲν οὖν πόνου μεστὸν τὸ ἐπιχειρούμενον καὶ πολλῆς δεόμενον ἱστορίας· ἀλλὰ οὐκ ἐνδεήσομεν, ὕστερον γὰρ εὐφρανεῖ ὡς ἀθλητὴν μετὰ πολλοῦ πόνου στεφάνου τυχόντα ἢ ἔμπορον μετὰ μέγαν θαλάσσης σάλον κερδάναντα ἢ γεωργὸν μετὰ ἱδρῶτα προσώπου καρπῶν ἀπολαύσαντα ἢ προφήτην μετὰ ὀνειδισμοὺς καὶ ὕβρεις ὁρῶντα τὰ λαληθέντα ἀποβαίνοντα.
Esti men oun ponou meston to epicheiroumenon kai pollēs deomenon historias; alla ouk endeēsomen, hysteron gar euphranei hōs athlētēn meta pollou ponou stephanou tychonta ē emporon meta megan thalassēs salon kerdananta ē geōrgon meta hidrōta prosōpou karpōn apolausanta ē prophētēn meta oneidismous kai hybreis horōnta ta lalēthenta apobainonta.
The undertaking, then, is full of toil and requires much research; but we shall not fall short, for afterward it will bring gladness, as to an athlete who wins the crown after much toil, or a merchant who makes a profit after a great heaving of the sea, or a farmer who enjoys his crops after the sweat of his face, or a prophet who after reproaches and insults sees what he spoke come to pass.
Gen 3:19 (echo, medium confidence)
Notes and citation
Summary: The work is laborious, but its reward will be like the athlete's crown or the farmer's harvest.
- "The sweat of his face" echoes Gen 3:19.
Cite (SBL): Hippolytus, Haer. 1.0.10 (Duncker–Schneidewin, 6; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.0.11Duncker–Schneidewin, 6–8
Ἀρξάμενοι τοίνυν ἐροῦμεν, τίνες οἱ παρʼ Ἕλλησι πρῶτον φιλοσοφίαν φυσικὴν ἐπιδείξαντες. Τούτων γὰρ μάλιστα γεγένηνται κλεψίλογοι οἱ τῶν αἱρέσεων πρωτοστατήσαντες, ὡς μετέπειτα ἐν τῇ πρὸς ἀλλήλους συμβολῇ ἐπιδείξομεν. Ἑκάστῳ δὲ τῶν προαρξαμένων τὰ ἴδια ἀποδιδόντες γυμνοὺς καὶ ἀσχήμονας τοὺς αἱρεσιάρχας παραστήσομεν.
Arxamenoi toinyn eroumen, tines hoi parʼ Hellēsi prōton philosophian physikēn epideixantes. Toutōn gar malista gegenēntai klepsilogoi hoi tōn haireseōn prōtostatēsantes, hōs metepeita en tę̄ pros allēlous symbolę̄ epideixomen. Hekastǭ de tōn proarxamenōn ta idia apodidontes gymnous kai aschēmonas tous hairesiarchas parastēsomen.
Beginning, then, we shall say who among the Greeks first set forth natural philosophy. For it is from these above all that the founders of the heresies have become plagiarists, as we shall show afterward when we compare them with one another. And by giving back to each of those who began first what is his own, we shall present the heresiarchs naked and disgraced.
Notes and citation
Summary: Hippolytus begins with the first Greek natural philosophers, from whom the heresiarchs stole their ideas.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.0.11 (Duncker–Schneidewin, 6–8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-0-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 1
1.1.1Duncker–Schneidewin, 8
Λέγεται Θαλῆν τὸν Μιλήσιον ἕνα τῶν ἑπτὰ σοφῶν πρῶτον ἐπικεχειρηκέναι φιλοσοφίαν φυσικήν. Οὗτος ἔφη ἀρχὴν τοῦ παντὸς εἶναι καὶ τέλος τὸ ὕδωρ.
Legetai Thalēn ton Milēsion hena tōn hepta sophōn prōton epikecheirēkenai philosophian physikēn. Houtos ephē archēn tou pantos einai kai telos to hydōr.
It is said that Thales of Miletus, one of the seven wise men, first attempted natural philosophy. He said that the beginning and end of the universe is water.
Notes and citation
Summary: Thales taught that water is the origin and end of all things.
Cite (SBL): Hippolytus, Haer. 1.1.1 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-1-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.1.2Duncker–Schneidewin, 8
Ἐκ γὰρ αὐτοῦ τὰ πάντα συνίστασθαι πηγνυμένου καὶ πάλιν διανιεμένου ἐπιφέρεσθαί τε αὐτῷ τὰ πάντα, ἀφʼ οὗ καὶ σεισμοὺς καὶ πνευμάτων στροφὰς καὶ ἄστρων κινήσεις· καὶ τὰ πάντα φέρεσθαί τε καὶ ῥεῖν τῇ
Ek gar autou ta panta synistasthai pēgnymenou kai palin dianiemenou epipheresthai te autǭ ta panta, aphʼ hou kai seismous kai pneumatōn strophas kai astrōn kinēseis; kai ta panta pheresthai te kai rhein tę̄
For all things are composed from it as it solidifies and again dissolves, and all things are borne upon it; and from it come earthquakes, whirlwinds, and the movements of the stars; and all things are carried and flow in agreement with the
Notes and citation
Summary: According to Thales, all things arise from water as it thickens and thins.
Cite (SBL): Hippolytus, Haer. 1.1.2 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-1-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.1.3Duncker–Schneidewin, 8
τοῦ πρώτου ἀρχηγοῦ τῆς γενέσεως αὐτῶν φύσει συμφερόμενα. Θεῖον δὲ τοῦτο εἶναι, τὸ μήτʼ ἀρχὴν μήτε τελευτὴν ἔχον.
tou prōtou archēgou tēs geneseōs autōn physei sympheromena. Theion de touto einai, to mētʼ archēn mēte teleutēn echon.
nature of the first author of their coming into being. And this is divine, which has neither beginning nor end.
Notes and citation
Summary: Thales held the first principle to be divine, without beginning or end.
Cite (SBL): Hippolytus, Haer. 1.1.3 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-1-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.1.4Duncker–Schneidewin, 8
Οὗτος περὶ τὸν τῶν ἄστρων λόγον καὶ τὴν ζήτησιν ἀσχοληθεὶς Ἕλλησι ταύτης τῆς μαθήσεως αἴτιος πρῶτος γίγνεται, ὃς ἀποβλέπων πρὸς τὸν οὐρανὸν καὶ τὰ ἄνω ἐπιμελῶς κατανοεῖν λέγων εἰς φρέαρ ἐνέπεσεν, ὃν ἐγγελῶσά τις θεραπαινίς, Θρᾷττα τοὔνομα, ἔφη· τὰ ἐν οὐρανῷ προθυμούμενος εἰδέναι τὰ ἐν ποσὶν οὐκ οἶδεν. Ἐγένετο δὲ κατὰ Κροῖσον.
Houtos peri ton tōn astrōn logon kai tēn zētēsin ascholētheis Hellēsi tautēs tēs mathēseōs aitios prōtos gignetai, hos apoblepōn pros ton ouranon kai ta anō epimelōs katanoein legōn eis phrear enepesen, hon engelōsa tis therapainis, Thrątta tounoma, ephē; ta en ouranǭ prothymoumenos eidenai ta en posin ouk oiden. Egeneto de kata Kroison.
He, busying himself with the study and investigation of the stars, became for the Greeks the first cause of this branch of learning. Looking up at the sky and saying that he was carefully observing the things above, he fell into a well; and a certain maidservant named Thratta laughed at him and said: "Eager to know the things in the sky, he does not know what is at his feet." He lived in the time of Croesus.
Notes and citation
Summary: Thales founded Greek astronomy and, gazing at the sky, fell into a well, to a servant girl's amusement.
- The anecdote of the Thracian maid is also told in Plato, Theaetetus 174a.
Extrabiblical texts: Plato, Theaet. 174a (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 1.1.4 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-1-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 2
1.2.1Duncker–Schneidewin, 8
Ἔστι δὲ καὶ ἑτέρα φιλοσοφία οὐ μακρὰν τῶν αὐτῶν χρόνων, ἧς ἦρξε Πυθαγόρας, ὃν Σάμιόν τινες λέγουσιν. ἣν Ἰταλικὴν προσηγόρευσαν διὰ τὸ τὸν Πυθαγόραν φεύγοντα Πολυκράτην τὸν Σάμιον τύραννον οἰκῆσαι πόλιν τῆς Ἰταλίας κἀκεῖ τὸν βίον πληρῶσαι. Οὗ τὴν αἵρεσιν οἱ διαδεξάμενοι οὐ πολὺ διήνεγκαν τοῦ αὐτοῦ φρονήματος.
Esti de kai hetera philosophia ou makran tōn autōn chronōn, hēs ērxe Pythagoras, hon Samion tines legousin. hēn Italikēn prosēgoreusan dia to ton Pythagoran pheugonta Polykratēn ton Samion tyrannon oikēsai polin tēs Italias kakei ton bion plērōsai. Hou tēn hairesin hoi diadexamenoi ou poly diēnenkan tou autou phronēmatos.
There is also another philosophy, not far from the same times, which Pythagoras began, who some say was a Samian. They called it Italian, because Pythagoras, fleeing Polycrates the tyrant of Samos, settled in a city of Italy and there ended his life. Those who succeeded to his school did not differ much from the same way of thinking.
Notes and citation
Summary: Pythagoras founded the Italian school after fleeing Samos for Italy.
Cite (SBL): Hippolytus, Haer. 1.2.1 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.2Duncker–Schneidewin, 8
Καὶ αὐτὸς δὲ περὶ φυσικῶν ζητήσας ἔμιξεν ἀστρονομίαν καὶ γεωμετρίαν καὶ μουσικὴν [καὶ ἀριθμητικήν]. Καὶ οὕτως μονάδα μὲν εἶναι ἀπεφήνατο τὸν θεόν, ἀριθμοῦ δὲ φύσιν περιέργως καταμαθὼν μελῳδεῖν ἔφη τὸν κόσμον καὶ ἁρμονίᾳ συγκεῖσθαι, καὶ τῶν ἑπτὰ ἄστρων πρῶτος τὴν κίνησιν εἰς ῥυθμὸν καὶ μέλος ἤγαγεν.
Kai autos de peri physikōn zētēsas emixen astronomian kai geōmetrian kai mousikēn [kai arithmētikēn]. Kai houtōs monada men einai apephēnato ton theon, arithmou de physin periergōs katamathōn melǭdein ephē ton kosmon kai harmonią synkeisthai, kai tōn hepta astrōn prōtos tēn kinēsin eis rhythmon kai melos ēgagen.
He too, inquiring into natural things, combined astronomy, geometry, and music [and arithmetic]. And so he declared that God is a monad; and having studied the nature of number with great care, he said that the world sings and is composed in harmony, and he was the first to bring the motion of the seven stars into rhythm and melody.
Notes and citation
Summary: Pythagoras called God a unity and taught that the universe is ordered by number and harmony.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 1.2.2 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.3Duncker–Schneidewin, 8
Θαυμάσας δὲ τὴν διοίκησιν τῶν ὅλων ἠξίωσε τὰ πρῶτα σιγᾶν τοὺς μαθητὰς, οἱονεὶ μύστας τοῦ παντὸς εἰς τὸν κόσμον ἥκοντας· εἶτα ἐπειδὰν αὐτοῖς ἱκανῶς παιδείας τῆς τῶν λόγων δόξῃ μετεῖναι καὶ δυνατῶς περὶ ἄστρων καὶ φύσεως φιλοσοφήσωσι, καθαροὺς κρίνας τότε κελεύει φθέγγεσθαι.
Thaumasas de tēn dioikēsin tōn holōn ēxiōse ta prōta sigan tous mathētas, hoionei mystas tou pantos eis ton kosmon hēkontas; eita epeidan autois hikanōs paideias tēs tōn logōn doxę̄ meteinai kai dynatōs peri astrōn kai physeōs philosophēsōsi, katharous krinas tote keleuei phthengesthai.
Marveling at the ordering of the universe, he required his disciples at first to keep silent, as initiates of the universe who had come into the world; then, when they seemed to have had enough share in the training of discourse and could philosophize ably about the stars and nature, he judged them pure and then bade them speak.
Notes and citation
Summary: Pythagoras made his pupils keep silent until they were judged ready to speak.
Cite (SBL): Hippolytus, Haer. 1.2.3 (Duncker–Schneidewin, 8; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.4Duncker–Schneidewin, 8–10
Οὗτος τοὺς μαθητὰς διεῖλε καὶ τοὺς μὲν ἐσωτερικούς, τοὺς δὲ ἐξωτερικοὺς ἐκάλεσεν. Τοῖς δὲ τὰ τελεώτερα μαθήματα ἐπίστευε, τοῖς δὲ τὰ μετριώτερα.
Houtos tous mathētas dieile kai tous men esōterikous, tous de exōterikous ekalesen. Tois de ta teleōtera mathēmata episteue, tois de ta metriōtera.
He divided his disciples, and called some esoteric and others exoteric. To the former he entrusted the more perfect teachings, to the latter the more moderate.
Notes and citation
Summary: Pythagoras divided his followers into an inner and an outer circle.
Cite (SBL): Hippolytus, Haer. 1.2.4 (Duncker–Schneidewin, 8–10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.5Duncker–Schneidewin, 10
ἐφήψατο δὲ καὶ μαγικῆς, ὥς φασι, καὶ φυσιογνωμονικὴν αὐτὸς ἐξεῦρεν ἀριθμούς τινας καὶ μέτρα ὑποθέμενος, λέγων τὴν ἀρχὴν τῆς ἀριθμητικῆς φιλοσοφίαν κατὰ σύνθεσιν περιέχειν τόνδε τὸν τρόπον.
ephēpsato de kai magikēs, hōs phasi, kai physiognōmonikēn autos exeuren arithmous tinas kai metra hypothemenos, legōn tēn archēn tēs arithmētikēs philosophian kata synthesin periechein tonde ton tropon.
He also dealt in magic, as they say, and himself invented physiognomy, laying down certain numbers and measures, saying that the beginning of arithmetic contains philosophy by composition in this way.
Notes and citation
Summary: Pythagoras is said to have practiced magic and invented physiognomy based on number.
Cite (SBL): Hippolytus, Haer. 1.2.5 (Duncker–Schneidewin, 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.6Duncker–Schneidewin, 10
Ἀριθμὸς γέγονε πρῶτος ἀρχή, ὅπερ ἐστὶν ἀόριστον, ἀκατάληπτον, ἔχων ἐν ἑαυτῷ πάντας τοὺς ἐπʼ ἄπειρον δυναμένους ἐλθεῖν ἀριθμοὺς κατὰ τὸ πλῆθος. Τῶν δὲ ἀριθμῶν ἀρχὴ γέγονε καθʼ ὑπόστασιν ἡ πρώτη μονάς, ἥτις ἐστὶ μονὰς ἄρσην γεννῶσα πατρικῶς πάντας τοὺς ἄλλους ἀριθμούς. Δεύτερον ἡ δυὰς θῆλυς ἀριθμός, ὁ δὲ αὐτὸς καὶ ἄρτιος ὑπὸ τῶν ἀριθμητικῶν καλεῖται.
Arithmos gegone prōtos archē, hoper estin aoriston, akatalēpton, echōn en heautǭ pantas tous epʼ apeiron dynamenous elthein arithmous kata to plēthos. Tōn de arithmōn archē gegone kathʼ hypostasin hē prōtē monas, hētis esti monas arsēn gennōsa patrikōs pantas tous allous arithmous. Deuteron hē dyas thēlys arithmos, ho de autos kai artios hypo tōn arithmētikōn kaleitai.
Number came into being as the first principle, which is indefinite, incomprehensible, containing in itself all the numbers that can go on to infinity in multitude. The principle of numbers in substance came to be the first monad, which is a male monad, begetting all the other numbers after the manner of a father. Second is the dyad, a female number, which is also called even by the arithmeticians.
Notes and citation
Summary: In Pythagorean teaching the first monad is male and fathers the numbers; the dyad is female and even.
Notes on the original text
- Digital text corrected (missing accent in the digital text): ὁ δὲ αὐτος → ὁ δὲ αὐτὸς.
Cite (SBL): Hippolytus, Haer. 1.2.6 (Duncker–Schneidewin, 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.7Duncker–Schneidewin, 10
Τρίτον ἡ τριὰς ἀριθμὸς ἄρσην, οὗτος καὶ περισσὸς ὑπὸ τῶν ἀριθμητικῶν νενομοθέτηται καλεῖσθαι. Ἐπὶ πᾶσι δὲ τούτοις ἡ τετρὰς θῆλυς ἀριθμός, ὁ δὲ αὐτὸς καὶ ἄρτιος καλεῖται ὅτι θῆλυς ἐστίν.
Triton hē trias arithmos arsēn, houtos kai perissos hypo tōn arithmētikōn nenomothetētai kaleisthai. Epi pasi de toutois hē tetras thēlys arithmos, ho de autos kai artios kaleitai hoti thēlys estin.
Third is the triad, a male number; this too has been ordained by the arithmeticians to be called odd. After all these is the tetrad, a female number; the same is also called even because it is female.
Notes and citation
Summary: The triad is male and odd; the tetrad female and even.
Cite (SBL): Hippolytus, Haer. 1.2.7 (Duncker–Schneidewin, 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.8Duncker–Schneidewin, 10
Γεγόνασιν οὖν οἱ πάντες ἀριθμοὶ ληφθέντες ἀπὸ γένους τέσσαρες (ἀριθμὸς δʼ ἦν τὸ γένος ἀόριστος), ἀφʼ ὧν ὁ τέλειος αὐτοῖς συνέστηκεν ἀριθμὸς ἡ δεκάς. Τὸ γὰρ ἓν, δύο, τρία, τέσσαρα γίνεται δέκα, ἐὰν ἑκάστῳ τῶν ἀριθμῶν φυλάσσηται κατʼ οὐσίαν τὸ οἰκεῖον ὄνομα.
Gegonasin oun hoi pantes arithmoi lēphthentes apo genous tessares (arithmos dʼ ēn to genos aoristos), aphʼ hōn ho teleios autois synestēken arithmos hē dekas. To gar hen, dyo, tria, tessara ginetai deka, ean hekastǭ tōn arithmōn phylassētai katʼ ousian to oikeion onoma.
All the numbers, then, taken by kind, are four (number as a kind being indefinite), from which their perfect number, the decad, is composed. For one, two, three, four make ten, if to each of the numbers its own name is kept according to its substance.
Notes and citation
Summary: One, two, three, and four add up to ten, the perfect number.
Cite (SBL): Hippolytus, Haer. 1.2.8 (Duncker–Schneidewin, 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.9Duncker–Schneidewin, 10
Ταύτην ὁ Πυθαγόρας ἔφη ἱερὰν τετρακτύν, πηγὴν ἀεννάου φύσεως ῥιζώματα ἔχουσαν ἐν ἑαυτῇ, καὶ ἐκ τούτου τοῦ ἀριθμοῦ πάντας ἔχειν τοὺς ἀριθμοὺς τὴν ἀρχήν. ὁ γὰρ ἕνδεκα καὶ ὁ δώδεκα καὶ οἱ λοιποὶ τὴν ἀρχὴν τοῦ εἶναι ἐκ τοῦ δέκα μετέχουσι. Ταύτης τῆς δεκάδος, τοῦ τελείου ἀριθμοῦ, τὰ τέσσαρα καλεῖται μέρη ἀριθμός, μονάς, δύναμις, κύβος.
Tautēn ho Pythagoras ephē hieran tetraktyn, pēgēn aennaou physeōs rhizōmata echousan en heautę̄, kai ek toutou tou arithmou pantas echein tous arithmous tēn archēn. ho gar hendeka kai ho dōdeka kai hoi loipoi tēn archēn tou einai ek tou deka metechousi. Tautēs tēs dekados, tou teleiou arithmou, ta tessara kaleitai merē arithmos, monas, dynamis, kybos.
This Pythagoras called the sacred tetractys, "source of ever-flowing nature, having roots within itself," and from this number all numbers have their beginning. For eleven and twelve and the rest take the beginning of their being from ten. Of this decad, the perfect number, the four parts are called number, monad, power, cube.
Notes and citation
Summary: Pythagoras called the four that make ten the sacred tetractys, the source of all number.
- The phrase about the tetractys is from the Pythagorean oath, known from several ancient sources.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τοῦ εἷναι → τοῦ εἶναι.
Cite (SBL): Hippolytus, Haer. 1.2.9 (Duncker–Schneidewin, 10; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.10Duncker–Schneidewin, 10–12
Ὧν καὶ ἐπιπλοκαὶ καὶ μίξεις πρὸς γένεσιν αὐξήσεως γίνονται, κατὰ φύσιν τὸν γόνιμον ἀριθμὸν ἀποτελοῦσαι· ὅταν γὰρ δύναμις αὐτὴ ἐφʼ ἑαυτὴν κυβισθῇ, γέγονε δυναμοδύναμις· ὅταν δὲ δύναμις ἐπὶ κύβον, γέγονε δυναμόκυβος, ὅταν δὲ κύβος ἐπὶ κύβον, γέγονε κυβόκυβος· ὡς γίνεσθαι τοὺς πάντας ἀριθμούς, ἐξ ὧν ἡ τῶν γινομένων γένεσις γίνεται, ἑπτά· ἀριθμὸν, μονάδα, δύναμιν, κύβον, δυναμοδύναμιν, δυναμόκυβον, κυβόκυβον.
Hōn kai epiplokai kai mixeis pros genesin auxēseōs ginontai, kata physin ton gonimon arithmon apotelousai; hotan gar dynamis autē ephʼ heautēn kybisthę̄, gegone dynamodynamis; hotan de dynamis epi kybon, gegone dynamokybos, hotan de kybos epi kybon, gegone kybokybos; hōs ginesthai tous pantas arithmous, ex hōn hē tōn ginomenōn genesis ginetai, hepta; arithmon, monada, dynamin, kybon, dynamodynamin, dynamokybon, kybokybon.
Of these there come interweavings and mixtures for the generation of increase, completing the fruitful number according to nature. For when a power is cubed upon itself, it becomes a power-power; when a power is multiplied by a cube, a power-cube; when a cube by a cube, a cube-cube; so that all the numbers from which the generation of things that come to be arises are seven: number, monad, power, cube, power-power, power-cube, cube-cube.
Notes and citation
Summary: Combining powers and cubes yields the seven numbers from which all things are generated.
Cite (SBL): Hippolytus, Haer. 1.2.10 (Duncker–Schneidewin, 10–12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.11Duncker–Schneidewin, 12
Οὗτος καὶ ψυχὴν ἀθάνατον εἶπε καὶ μετενσωμάτωσιν· διὸ ἔλεγεν ἑαυτὸν πρὸ μὲν τῶν Τρωϊκῶν Αἰθαλίδην γεγονέναι, ἐν δὲ τοῖς Τρωϊκοῖς Εὔφορβον, μετὰ δὲ ταῦτα Ἑρμότιμον Σάμιον, μεθʼ ὅν Πύρρον Δήλιον, πέμπτον Πυθαγόραν.
Houtos kai psychēn athanaton eipe kai metensōmatōsin; dio elegen heauton pro men tōn Trōïkōn Aithalidēn gegonenai, en de tois Trōïkois Euphorbon, meta de tauta Hermotimon Samion, methʼ hon Pyrron Dēlion, pempton Pythagoran.
He also said that the soul is immortal and taught transmigration into bodies; wherefore he used to say that before the Trojan War he had been Aethalides, in the Trojan War Euphorbus, after that Hermotimus of Samos, after him Pyrrhus of Delos, and fifth Pythagoras.
Notes and citation
Summary: Pythagoras taught the immortality and transmigration of the soul and listed his own former lives.
Cite (SBL): Hippolytus, Haer. 1.2.11 (Duncker–Schneidewin, 12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.12Duncker–Schneidewin, 12
Διόδωρος δὲ ὁ Ἐρετριεὺς καὶ Ἀριστόξενος ὁ μουσικός φασι πρὸς Ζαράταν τὸν Χαλδαῖον ἐληλυθέναι Πυθαγόραν· τὸν δὲ ἐκθέσθαι αὐτῷ δύο εἶναι ἀπʼ ἀρχῆς τοῖς οὖσιν αἴτια, πατέρα καὶ μητέρα· καὶ πατέρα μὲν φῶς, μητέρα δὲ σκότος, τοῦ δὲ φωτὸς μέρη θερμόν, ξηρόν, κοῦφον, ταχύ· τοῦ δὲ σκότους ψυχρόν, ὑγρόν, βαρύ, βραδύ· ἐκ δὲ τούτων πάντα τὸν κόσμον συνεστάναι, ἐκ θηλείας καὶ ἄρρενος.
Diodōros de ho Eretrieus kai Aristoxenos ho mousikos phasi pros Zaratan ton Chaldaion elēlythenai Pythagoran; ton de ekthesthai autǭ dyo einai apʼ archēs tois ousin aitia, patera kai mētera; kai patera men phōs, mētera de skotos, tou de phōtos merē thermon, xēron, kouphon, tachy; tou de skotous psychron, hygron, bary, brady; ek de toutōn panta ton kosmon synestanai, ek thēleias kai arrenos.
Diodorus of Eretria and Aristoxenus the musician say that Pythagoras went to Zaratas the Chaldean; and that he explained to him that there are from the beginning two causes of the things that exist, father and mother; the father is light and the mother darkness; the parts of light are hot, dry, light, swift; of darkness, cold, moist, heavy, slow; and from these the whole world is composed, from female and male.
Notes and citation
Summary: Pythagoras is said to have learned from Zaratas the Chaldean that all things come from two causes, light and darkness.
- Zaratas is Zoroaster.
Cite (SBL): Hippolytus, Haer. 1.2.12 (Duncker–Schneidewin, 12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.13Duncker–Schneidewin, 12
Εἶναι δὲ τὸν κόσμον φύσιν κατὰ μουσικὴν ἁρμονίαν, διὸ καὶ τὸν ἥλιον ποιεῖσθαι τὴν περίοδον ἐναρμόνιον. Περὶ δὲ τῶν ἐκ γῆς καὶ κόσμου γινομένων τάδε φασὶ λέγειν τὸν Ζαράταν· δύο δαίμονας εἶναι, τὸν μὲν οὐράνιον, τὸν δὲ χθόνιον· καὶ τὸν μὲν χθόνιον ἀνιέναι τὴν γένεσιν ἐκ τῆς γῆς· εἶναι δὲ ὕδωρ· τὸν δὲ οὐράνιον πῦρ μετέχον τοῦ ἀέρος, θερμὸν τοῦ ψυχροῦ· διὸ καὶ τούτων οὐδὲν ἀναιρεῖν οὐδὲ μιαίνειν φησὶ τὴν ψυχήν· ἐστὶ γὰρ ταῦτα οὐσία τῶν πάντων.
Einai de ton kosmon physin kata mousikēn harmonian, dio kai ton hēlion poieisthai tēn periodon enarmonion. Peri de tōn ek gēs kai kosmou ginomenōn tade phasi legein ton Zaratan; dyo daimonas einai, ton men ouranion, ton de chthonion; kai ton men chthonion anienai tēn genesin ek tēs gēs; einai de hydōr; ton de ouranion pyr metechon tou aeros, thermon tou psychrou; dio kai toutōn ouden anairein oude miainein phēsi tēn psychēn; esti gar tauta ousia tōn pantōn.
And the world is a nature according to musical harmony, which is why the sun also makes its circuit harmoniously. Concerning the things that come from the earth and the world, they say Zaratas speaks thus: there are two daemons, one heavenly and the other earthly; the earthly one sends up generation from the earth, and it is water; the heavenly one is fire sharing in air, hot with cold. Wherefore, he says, none of these destroys or defiles the soul, for these are the substance of all things.
Notes and citation
Summary: Zaratas taught that two powers, heavenly fire and earthly water, produce all things.
Cite (SBL): Hippolytus, Haer. 1.2.13 (Duncker–Schneidewin, 12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.14Duncker–Schneidewin, 12
Κυάμους δὲ λέγεται παραγγέλλειν μὴ ἐσθίειν, αἰτίᾳ τοῦ τὸν Ζαράταν εἰρηκέναι κατὰ τὴν ἀρχὴν καὶ σύγκρισιν τῶν πάντων συνισταμένης τῆς γῆς ἔτι καὶ συνσεσημμένης γενέσθαι τὸν κύαμον. τούτου δὲ τεκμήριόν φησιν, εἴ τις καταμασησάμενος λεῖον τὸν κύαμον καταθείη πρὸς ἥλιον χρόνον τινά (τοῦτο γὰρ εὐθέως ἀντιλήψεται), προσφέρειν ἀνθρωπίνου γόνου ὀδμήν.
Kyamous de legetai parangellein mē esthiein, aitią tou ton Zaratan eirēkenai kata tēn archēn kai synkrisin tōn pantōn synistamenēs tēs gēs eti kai synsesēmmenēs genesthai ton kyamon. toutou de tekmērion phēsin, ei tis katamasēsamenos leion ton kyamon katatheiē pros hēlion chronon tina (touto gar eutheōs antilēpsetai), prospherein anthrōpinou gonou odmēn.
He is said to have commanded not to eat beans, because Zaratas said that at the beginning and compounding of all things, while the earth was still being formed and putrefying together, the bean came into being. Of this he says there is proof: if one chews a bean smooth and lays it out in the sun for some time (for it will take effect at once), it gives off the smell of human seed.
Notes and citation
Summary: Pythagoras forbade eating beans, claiming they arose with the first life and smell of human seed.
- The participle συνσεσημμένης ("putrefying together") is an unusual form; the sense is uncertain.
Cite (SBL): Hippolytus, Haer. 1.2.14 (Duncker–Schneidewin, 12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.15Duncker–Schneidewin, 12
Σαφέστερον δὲ εἶναι καὶ ἕτερον παράδειγμα λέγει, εἰ ἀνθοῦντος τοῦ κυάμου λαβόντες τὸν κύαμον καὶ τὸ ἄνθος αὐτοῦ καὶ καταθέντες εἰς χύτραν ταύτην τε καταχρίσαντες εἰς γῆν κατορύξαιμεν καὶ μετʼ ὀλίγας ἡμέρας ἀνακαλύψαιμεν, ἴδοιμεν αὐτὸ εἶδος ἔχον τὸ μὲν πρῶτον ὡς αἰσχύνην γυναικός, μετὰ δὲ ταῦτα κατανοούμενον παιδίου κεφαλὴν συμπεφυκυῖαν.
Saphesteron de einai kai heteron paradeigma legei, ei anthountos tou kyamou labontes ton kyamon kai to anthos autou kai katathentes eis chytran tautēn te katachrisantes eis gēn katoryxaimen kai metʼ oligas hēmeras anakalypsaimen, idoimen auto eidos echon to men prōton hōs aischynēn gynaikos, meta de tauta katanooumenon paidiou kephalēn sympephykuian.
And he says there is another, clearer example: if, when the bean is in flower, we take the bean and its flower and put them in a pot, and seal it and bury it in the earth, and after a few days uncover it, we would see that it has at first the form of a woman's private parts, and afterward, on closer view, a child's head grown with it.
Notes and citation
Summary: A further proof: a buried bean flower was said to take human form.
Cite (SBL): Hippolytus, Haer. 1.2.15 (Duncker–Schneidewin, 12; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.16Duncker–Schneidewin, 12–14
Οὗτος ἐν Κρότωνι τῆς Ἰταλίας ἅμα τοῖς μαθηταῖς ἐμπυρισθεὶς διεφθάρη. Ἔθος δὲ τοῦτο ἦν παρʼ αὐτῷ, ἐπειδὰν προσῄει τις μαθητευσόμενος, πιπράσκειν τὰ ὑπάρχοντα καὶ τὸ ἀργύριον κατατιθέναι ἐσφραγισμένον παρὰ τῷ Πυθαγόρᾳ, καὶ ὑπέμεινε σιωπῶν ὅτε μὲν ἔτη τρία, ὅτε δὲ πέντε καὶ μανθάνων. αὖθις δὲ λυθεὶς ἐμίσγετο τοῖς ἑτέροις καὶ παρέμενε μαθητὴς καὶ συνειστιᾶτο ἅμα, εἰ δʼ οὐ, ἀπελάμβανε τὸ ἴδιον καὶ ἀπεβάλλετο.
Houtos en Krotōni tēs Italias hama tois mathētais empyristheis diephtharē. Ethos de touto ēn parʼ autǭ, epeidan prosę̄ei tis mathēteusomenos, pipraskein ta hyparchonta kai to argyrion katatithenai esphragismenon para tǭ Pythagorą, kai hypemeine siōpōn hote men etē tria, hote de pente kai manthanōn. authis de lytheis emisgeto tois heterois kai paremene mathētēs kai syneistiato hama, ei dʼ ou, apelambane to idion kai apeballeto.
He perished at Croton in Italy, burned together with his disciples. This was his custom: when anyone came to him to become a disciple, he would sell his possessions and deposit the money, sealed, with Pythagoras, and he would remain silent, sometimes for three years and sometimes for five, and learn. Then, released again, he associated with the others and remained a disciple and ate with them; if not, he took back his own and was sent away.
Notes and citation
Summary: Pythagoras died in a fire at Croton; his disciples gave up their property and kept years of silence.
Cite (SBL): Hippolytus, Haer. 1.2.16 (Duncker–Schneidewin, 12–14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.17Duncker–Schneidewin, 14
Οἱ μὲν οὖν ἐσωτερικοὶ ἐκαλοῦντο Πυθαγόρειοι, οἱ δὲ ἕτεροι Πυθαγορισταί. Τῶν δὲ μαθητῶν αὐτοῦ οἱ διαφυγόντες τὸν ἐμπρησμὸν Λῦσις ἦν καὶ Ἄρχιππος καὶ ὁ τοῦ Πυθαγόρου οἰκέτης Ζάμολξις, ὃς καὶ τοὺς παρὰ Κελτοῖς Δρυΐδας λέγεται διδάξαι φιλοσοφεῖν τὴν Πυθαγόρειον φιλοσοφίαν.
Hoi men oun esōterikoi ekalounto Pythagoreioi, hoi de heteroi Pythagoristai. Tōn de mathētōn autou hoi diaphygontes ton emprēsmon Lysis ēn kai Archippos kai ho tou Pythagorou oiketēs Zamolxis, hos kai tous para Keltois Dryïdas legetai didaxai philosophein tēn Pythagoreion philosophian.
Those within were called Pythagoreans, the others Pythagorists. Of his disciples, those who escaped the fire were Lysis and Archippus and Pythagoras's servant Zamolxis, who is also said to have taught the Druids among the Celts to practice the Pythagorean philosophy.
Notes and citation
Summary: Some disciples escaped the fire, among them Zamolxis, said to have taught the Druids.
Cite (SBL): Hippolytus, Haer. 1.2.17 (Duncker–Schneidewin, 14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.2.18Duncker–Schneidewin, 14
Τοὺς δὲ ἀριθμοὺς καὶ τὰ μέτρα παρὰ Αἰγυπτίων φασὶ τὸν Πυθαγόραν μαθεῖν, ὃς καταπλαγεὶς τῇ τῶν ἱερέων ἀξιοπίστῳ καὶ φαντασιώδει καὶ δυσχερῶς ἐξαγορευομένῃ σοφίᾳ, μιμησάμενος ὁμοίως καὶ αὐτὸς σιγᾶν προσέταξεν καὶ ἐν ἀδύτοις καταγείοις ἐρημεῖν ἐποίει μανθάνοντας.
Tous de arithmous kai ta metra para Aigyptiōn phasi ton Pythagoran mathein, hos kataplageis tę̄ tōn hiereōn axiopistǭ kai phantasiōdei kai dyscherōs exagoreuomenę̄ sophią, mimēsamenos homoiōs kai autos sigan prosetaxen kai en adytois katageiois erēmein epoiei manthanontas.
They say that Pythagoras learned numbers and measures from the Egyptians; astonished by the priests' wisdom, so credible, so full of visions, and so hard to disclose, he imitated it and likewise commanded silence, and made those who were learning live in solitude in underground sanctuaries.
Notes and citation
Summary: Pythagoras learned his numbers from the Egyptian priests and imitated their secrecy.
Cite (SBL): Hippolytus, Haer. 1.2.18 (Duncker–Schneidewin, 14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-2-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 3
1.3.1Duncker–Schneidewin, 14
Ἐμπεδοκλῆς δὲ μετὰ τούτους γενόμενος καὶ περὶ δαιμόνων φύσεως εἶπε πολλά, ὡς ἀναστρέφονται διοικοῦντες τὰ κατὰ τὴν γῆν ὄντες πλεῖστοι. Οὗτος τὴν τοῦ παντὸς ἀρχὴν νεῖκος καὶ φιλίαν ἔφη· καὶ τὸ τῆς μονάδος νοερὸν πῦρ τὸν θεόν, καὶ συνεστάναι ἐκ πυρὸς τὰ πάντα καὶ εἰς πῦρ ἀναλυθήσεσθαι· ᾦ σχεδὸν καὶ οἱ Στωϊκοὶ συντίθενται δόγματι, ἐκπύρωσιν προσδοκῶντες.
Empedoklēs de meta toutous genomenos kai peri daimonōn physeōs eipe polla, hōs anastrephontai dioikountes ta kata tēn gēn ontes pleistoi. Houtos tēn tou pantos archēn neikos kai philian ephē; kai to tēs monados noeron pyr ton theon, kai synestanai ek pyros ta panta kai eis pyr analythēsesthai; ǭ schedon kai hoi Stōïkoi syntithentai dogmati, ekpyrōsin prosdokōntes.
Empedocles, who came after these, said much about the nature of daemons, how they go about, being very many, managing the things on earth. He said that the principle of the universe is strife and love; and that God is the intelligent fire of the monad, and that all things are composed of fire and will be dissolved into fire; with this doctrine the Stoics too almost agree, expecting a conflagration.
Notes and citation
Summary: Empedocles taught that strife and love are the principles of all things and that all will return to fire.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): καἲ → καὶ.
Cite (SBL): Hippolytus, Haer. 1.3.1 (Duncker–Schneidewin, 14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-3-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.3.2Duncker–Schneidewin, 14
μάλιστα δὲ πάντων συγκατατίθεται τῇ μετενσωματώσει, οὕτως εἰπών· Ἤτοι μὲν γὰρ ἐγὼ γενόμην κοῦρός τε κόρη τε θαμνός τʼ οἰωνός τε καὶ ἐξ ἁλὸς ἔμπορος ἰχθύς. Οὗτος πάσας εἰς πάντα τὰ ζῶα μεταλλάττειν εἶπε τὰς ψυχάς. Καὶ γὰρ ὁ τούτων διδάσκαλος Πυθαγόρας ἔφη ἑαυτὸν Εὔφορβον γεγονέναι τὸν ἐπὶ Ἴλιον στρατεύσαντα, φάσκων ἐπιγινώσκειν τὴν ἀσπίδα. Ταῦτα μὲν ὁ Ἐμπεδοκλῆς.
malista de pantōn synkatatithetai tę̄ metensōmatōsei, houtōs eipōn; Ētoi men gar egō genomēn kouros te korē te thamnos tʼ oiōnos te kai ex halos emporos ichthys. Houtos pasas eis panta ta zōa metallattein eipe tas psychas. Kai gar ho toutōn didaskalos Pythagoras ephē heauton Euphorbon gegonenai ton epi Ilion strateusanta, phaskōn epiginōskein tēn aspida. Tauta men ho Empedoklēs.
Above all he agrees with transmigration, speaking thus: "For already I have been a boy and a girl, a bush and a bird, and a fish that journeys from the sea." He said that all souls change into all living things. For their teacher Pythagoras said that he had been Euphorbus, who fought at Ilium, claiming that he recognized his shield. So much for Empedocles.
Notes and citation
Summary: Empedocles taught that souls pass into all kinds of creatures, as he claimed of himself.
- The verses are Empedocles, fragment 117 (Diels–Kranz 31 B117).
Extrabiblical texts: Empedocles, fragment 117 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 1.3.2 (Duncker–Schneidewin, 14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-3-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 4
1.4.1Duncker–Schneidewin, 14
Ἡράκλειτος δὲ φυσικὸς φιλόσοφος, ὁ Ἐφέσιος, τὰ πάντα ἔκλαιεν ἄγνοιαν τοῦ παντὸς βίου καταγινώσκων καὶ πάντων ἀνθρώπων, ἐλεῶν δὲ τὸν τῶν θνητῶν βίον. αὐτὸν μὲν γὰρ ἔφασκε τὰ πάντα εἰδέναι, τοὺς δὲ ἄλλους ἀνθρώπους οὐδέν.
Hērakleitos de physikos philosophos, ho Ephesios, ta panta eklaien agnoian tou pantos biou kataginōskōn kai pantōn anthrōpōn, eleōn de ton tōn thnētōn bion. auton men gar ephaske ta panta eidenai, tous de allous anthrōpous ouden.
Heraclitus of Ephesus, a natural philosopher, wept over everything, condemning the ignorance of all life and of all men, and pitying the life of mortals. For he claimed that he himself knew all things, but other men nothing.
Notes and citation
Summary: Heraclitus wept over human ignorance, claiming that he alone knew all things.
Cite (SBL): Hippolytus, Haer. 1.4.1 (Duncker–Schneidewin, 14; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-4-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.4.2Duncker–Schneidewin, 14–16
Καὶ αὐτὸς δὲ σχεδὸν σύμφωνα τῷ Ἐμπεδοκλεῖ ἐφθέγξατο, στάσιν καὶ φιλίαν φήσας τῶν ἁπάντων ἀρχὴν εἶναι καὶ πῦρ νοερὸν τὸν θεὸν συμφέρεσθαί τε τὰ πάντα ἀλλήλοις καὶ οὐχ
Kai autos de schedon symphōna tǭ Empedoklei ephthenxato, stasin kai philian phēsas tōn hapantōn archēn einai kai pyr noeron ton theon sympheresthai te ta panta allēlois kai ouch
He too spoke almost in agreement with Empedocles, saying that strife and love are the principle of all things, and that God is intelligent fire, and that all things are borne along together with one another and do not
Notes and citation
Summary: Heraclitus, like Empedocles, called strife and love the principles and God intelligent fire.
Cite (SBL): Hippolytus, Haer. 1.4.2 (Duncker–Schneidewin, 14–16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-4-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.4.3Duncker–Schneidewin, 16
ἑστάναι, καὶ ὥσπερ ὁ Ἐμπεδοκλῆς πάντα τὸν καθʼ ἡμᾶς τόπον ἔφη κακῶν μεστὸν εἶναι καὶ μέχρι μὲν σελήνης τὰ κακὰ φθάνειν ἐκ τοῦ περὶ γῆν τόπου ταθέντα, περαιτέρω δὲ μὴ χωρεῖν, ἅτε καθαρωτέρου τοῦ ὑπὲρ τὴν σελήνην παντὸς ὄντος τόπου. Οὕτω καὶ τῷ Ἡρακλείτῳ ἔδοξεν.
hestanai, kai hōsper ho Empedoklēs panta ton kathʼ hēmas topon ephē kakōn meston einai kai mechri men selēnēs ta kaka phthanein ek tou peri gēn topou tathenta, peraiterō de mē chōrein, hate katharōterou tou hyper tēn selēnēn pantos ontos topou. Houtō kai tǭ Hērakleitǭ edoxen.
stand still. And like Empedocles he said that the whole region where we live is full of evils, and that evils reach as far as the moon, stretched out from the region around the earth, but go no further, since the whole region above the moon is purer. So too it seemed to Heraclitus.
Notes and citation
Summary: Heraclitus held that evils fill the region below the moon but not above it.
Cite (SBL): Hippolytus, Haer. 1.4.3 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-4-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 5
1.5.1Duncker–Schneidewin, 16
Μετὰ τούτους ἐγένοντο καὶ ἕτεροι φυσικοί, ὧν οὐκ ἀναγκαῖον ἡγησάμεθα τὰς δόξας εἰπεῖν, μηδὲν τῶν προειρημένων ἀπεμφαινούσας. Ἀλλʼ ἐπεὶ καθόλου οὐ μικρὰ γεγένηται ἡ σχολὴ πολλοί τε οἱ μετέπειτα φυσικοὶ ἐξ αὐτῶν γεγένηνται ἄλλοι ἄλλως περὶ φύσεως τοῦ παντὸς διηγούμενοι, καὶ δοκεῖ ἡμῖν τὴν ἀπὸ Πυθαγόρου ἐκθεμένους φιλοσοφίαν κατὰ διαδοχὴν ἀναδραμεῖν ἐπὶ τὰ δόξαντα τοῖς μετὰ Θαλῆν, καὶ ταῦτα ἐξειπόντας ἐλθεῖν ἐπί τε τὴν ἠθικὴν καὶ λογικὴν φιλοσοφίαν, ὧν ἦρξαν Σωκράτης μὲν ἠθικῆς, Ἀριστοτέλης δὲ διαλεκτικῆς.
Meta toutous egenonto kai heteroi physikoi, hōn ouk anankaion hēgēsametha tas doxas eipein, mēden tōn proeirēmenōn apemphainousas. Allʼ epei katholou ou mikra gegenētai hē scholē polloi te hoi metepeita physikoi ex autōn gegenēntai alloi allōs peri physeōs tou pantos diēgoumenoi, kai dokei hēmin tēn apo Pythagorou ekthemenous philosophian kata diadochēn anadramein epi ta doxanta tois meta Thalēn, kai tauta exeipontas elthein epi te tēn ēthikēn kai logikēn philosophian, hōn ērxan Sōkratēs men ēthikēs, Aristotelēs de dialektikēs.
After these there were other natural philosophers too, whose opinions we have not thought it necessary to state, since they do not differ from those already mentioned. But since, on the whole, the school has become no small one, and many later natural philosophers have come from them, each describing the nature of the universe in a different way, it seems good to us, having set out the philosophy descended from Pythagoras, to go back in order of succession to the opinions of those after Thales, and having stated these, to come to ethical and logical philosophy, of which Socrates began the ethical, and Aristotle the dialectical.
Notes and citation
Summary: Hippolytus turns back to Thales' successors before treating ethical and logical philosophy.
Cite (SBL): Hippolytus, Haer. 1.5.1 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-5-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 6
1.6.1Duncker–Schneidewin, 16
Θαλοῦ τοίνυν Ἀναξίμανδρος γίνεται ἀκροατής. Ἀναξίμανδρος Πραξιάδου Μιλήσιος. Οὗτος ἀρχὴν ἔφη τῶν ὄντων φύσιν τινὰ τοῦ ἀπείρου, ἐξ ἧς γίνεσθαι τοὺς οὐρανοὺς καὶ τοὺς ἐν αὐτοῖς κόσμους. Ταύτην δʼ ἀΐδιον εἶναι καὶ ἀγήρω, ἣν καὶ πάντας περιέχειν τοὺς κόσμους. Λέγει δὲ χρόνον ὡς ὡρισμένης τῆς γενέσεως καὶ τῆς οὐσίας καὶ τῆς φθορᾶς.
Thalou toinyn Anaximandros ginetai akroatēs. Anaximandros Praxiadou Milēsios. Houtos archēn ephē tōn ontōn physin tina tou apeirou, ex hēs ginesthai tous ouranous kai tous en autois kosmous. Tautēn dʼ aïdion einai kai agērō, hēn kai pantas periechein tous kosmous. Legei de chronon hōs hōrismenēs tēs geneseōs kai tēs ousias kai tēs phthoras.
Anaximander, then, becomes a hearer of Thales. Anaximander, son of Praxiades, of Miletus. He said that the principle of existing things is a certain nature of the boundless, from which come the heavens and the worlds in them. This is everlasting and ageless, and it also encompasses all the worlds. He speaks of time, since generation, being, and destruction are determined.
Notes and citation
Summary: Anaximander, Thales' pupil, taught that all worlds come from the boundless.
Cite (SBL): Hippolytus, Haer. 1.6.1 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.2Duncker–Schneidewin, 16
Οὗτος μὲν ἀρχὴν καὶ στοιχεῖον εἴρηκε τῶν ὄντων τὸ ἄπειρον, πρῶτος τοὔνομα καλέσας τῆς ἀρχῆς. Πρὸς δὲ τούτῳ κίνησιν ἀΐδιον εἶναι, ἐν ᾗ συμβαίνειν γίνεσθαι τοὺς οὐρανούς.
Houtos men archēn kai stoicheion eirēke tōn ontōn to apeiron, prōtos tounoma kalesas tēs archēs. Pros de toutǭ kinēsin aïdion einai, en hę̄ symbainein ginesthai tous ouranous.
He said that the principle and element of existing things is the boundless, being the first to call the principle by this name. In addition, there is an everlasting motion, in which it happens that the heavens come into being.
Notes and citation
Summary: Anaximander was the first to name the boundless as the principle of things.
Cite (SBL): Hippolytus, Haer. 1.6.2 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.3Duncker–Schneidewin, 16
Τὴν δὲ γῆν εἶναι μετέωρον ὑπʼ οὐδενὸς κρατουμένην, μένουσαν διὰ τὴν ὁμοίαν πάντων ἀπόστασιν. Τὸ δὲ σχῆμα αὐτῆς γυρόν, στρογγύλον, κίονι λίθῳ παραπλήσιον. Τῶν δὲ ἐπιπέδων ᾧ μὲν ἐπιβεβήκαμεν, ὃ δὲ ἀντίθετον ὑπάρχει.
Tēn de gēn einai meteōron hypʼ oudenos kratoumenēn, menousan dia tēn homoian pantōn apostasin. To de schēma autēs gyron, strongylon, kioni lithǭ paraplēsion. Tōn de epipedōn hǭ men epibebēkamen, ho de antitheton hyparchei.
The earth is suspended aloft, held up by nothing, remaining in place because of its equal distance from all things. Its shape is curved, round, like a stone column. Of its flat surfaces, we walk on one, and the other is opposite.
Notes and citation
Summary: Anaximander described the earth as a column floating unsupported at the center.
Cite (SBL): Hippolytus, Haer. 1.6.3 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.4Duncker–Schneidewin, 16
Τὰ δὲ ἄστρα γίνεσθαι κύκλον πυρός, ἀποκριθέντα τοῦ κατὰ τὸν κόσμον πυρός, περιληφθέντα δʼ ὑπὸ ἀέρος. Ἐκπνοὰς δʼ ὑπάρξαι τινὰς ἀερώδεις, καθʼ οὓς τόπους φαίνεται τὰ ἄστρα· διὸ καὶ ἐπιφρασσομένων τῶν ἐκπνοῶν τὰς ἐκλείψεις γίνεσθαι.
Ta de astra ginesthai kyklon pyros, apokrithenta tou kata ton kosmon pyros, perilēphthenta dʼ hypo aeros. Ekpnoas dʼ hyparxai tinas aerōdeis, kathʼ hous topous phainetai ta astra; dio kai epiphrassomenōn tōn ekpnoōn tas ekleipseis ginesthai.
The stars come into being as a circle of fire, separated off from the fire in the world and enclosed by air. There are certain airy vents, at the places where the stars appear; therefore, when the vents are blocked, eclipses occur.
Notes and citation
Summary: Anaximander explained the stars as fire seen through vents in air, and eclipses as blocked vents.
Cite (SBL): Hippolytus, Haer. 1.6.4 (Duncker–Schneidewin, 16; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.5Duncker–Schneidewin, 16–18
Τὴν δὲ σελήνην ποτὲ μὲν πληρουμένην φαίνεσθαι, ποτὲ δὲ μειουμένην κατὰ τὴν τῶν πόρων ἐπίφραξιν ἢ ἄνοιξιν. Εἶναι δὲ τὸν κύκλον τοῦ ἡλίου ἑπτακαιεικοσιπλασίονα τῆς σελήνης, καὶ ἀνωτάτω μὲν εἶναι τὸν ἡλίου, κατωτάτω δὲ τοὺς τῶν ἀπλανῶν ἀστέρων κύκλους.
Tēn de selēnēn pote men plēroumenēn phainesthai, pote de meioumenēn kata tēn tōn porōn epiphraxin ē anoixin. Einai de ton kyklon tou hēliou heptakaieikosiplasiona tēs selēnēs, kai anōtatō men einai ton hēliou, katōtatō de tous tōn aplanōn asterōn kyklous.
The moon appears now full and now waning according to the blocking or opening of its passages. The circle of the sun is twenty-seven times that of the moon; the sun's is highest, and the circles of the fixed stars lowest.
Notes and citation
Summary: Anaximander explained the moon's phases and ordered the sun, moon, and stars.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Εἷναι δὲ τὸν κύκλον → Εἶναι δὲ τὸν κύκλον.
Cite (SBL): Hippolytus, Haer. 1.6.5 (Duncker–Schneidewin, 16–18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.6Duncker–Schneidewin, 18
Τὰ δὲ ζῶα γίνεσθαι ἐξατμιζόμενα ὑπὸ τοῦ ἡλίου. Τὸν δὲ ἄνθρωπον ἑτέρῳ ζώῳ γεγονέναι, τούτεστιν ἰχθύϊ, παραπλήσιον κατʼ ἀρχάς.
Ta de zōa ginesthai exatmizomena hypo tou hēliou. Ton de anthrōpon heterǭ zōǭ gegonenai, toutestin ichthyï, paraplēsion katʼ archas.
Living things come into being evaporated out by the sun. And man was at the beginning like another living thing, that is, a fish.
Notes and citation
Summary: Anaximander held that living things arose through the sun's heat and that man first resembled a fish.
Cite (SBL): Hippolytus, Haer. 1.6.6 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.6.7Duncker–Schneidewin, 18
Ἀνέμους δὲ γίνεσθαι τῶν λεπτοτάτων ἀτμῶν τοῦ ἀέρος ἀποκρινομένων καὶ ὅταν ἀθροισθῶσι κινουμένων, ὑετὸν δὲ ἐκ γῆς ἀναδιδομένης ἐκ τῶν ὑφʼ ἥλιον· ἀστραπὰς δὲ, ὅταν ἄνεμος ἐμπίπτων διϊστᾷ τὰς νεφέλας. Οὗτος ἐγένετο κατὰ ἔτος τρίτον τῆς τεσσαρακοστῆς δευτέρας ὀλυμπιάδος.
Anemous de ginesthai tōn leptotatōn atmōn tou aeros apokrinomenōn kai hotan athroisthōsi kinoumenōn, hyeton de ek gēs anadidomenēs ek tōn hyphʼ hēlion; astrapas de, hotan anemos empiptōn diïstą tas nephelas. Houtos egeneto kata etos triton tēs tessarakostēs deuteras olympiados.
Winds arise when the finest vapors of the air are separated off and, when gathered, are set in motion; rain arises from the earth's exhalation under the sun; and lightning when wind falls upon the clouds and splits them. He lived in the third year of the forty-second Olympiad.
Notes and citation
Summary: Anaximander explained winds, rain, and lightning; he lived about 610 BC.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ὑφʼ ἤλιον → ὑφʼ ἥλιον.
Cite (SBL): Hippolytus, Haer. 1.6.7 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-6-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 7
1.7.1Duncker–Schneidewin, 18
Ἀναξιμένης δὲ καὶ αὐτὸς ὢν Μιλήσιος, υἱὸς δʼ Εὐρυστράτου, ἀέρα ἄπειρον ἔφη τὴν ἀρχὴν εἶναι, ἐξ οὗ τὰ γινόμενα, τὰ γεγονότα καὶ τὰ ἐσόμενα, καὶ θεοὺς καὶ θεῖα γίνεσθαι, τὰ δὲ λοιπὰ ἐκ τῶν τούτων ἀπογόνων.
Anaximenēs de kai autos ōn Milēsios, huios dʼ Eurystratou, aera apeiron ephē tēn archēn einai, ex hou ta ginomena, ta gegonota kai ta esomena, kai theous kai theia ginesthai, ta de loipa ek tōn toutōn apogonōn.
Anaximenes, himself also of Miletus, son of Eurystratus, said that the principle is boundless air, from which come the things that are coming to be, that have come to be, and that will be, and gods and divine things, and the rest from their offspring.
Notes and citation
Summary: Anaximenes taught that boundless air is the source of all things, even the gods.
Cite (SBL): Hippolytus, Haer. 1.7.1 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.2Duncker–Schneidewin, 18
Τὸ δὲ εἶδος τοῦ ἀέρος τοιοῦτον, ὅταν μὲν ὁμαλώτατος ᾖ, ὄψει ἄδηλον, δηλοῦσθαι δὲ τῷ ψυχρῷ καὶ τῷ θερμῷ καὶ τῷ νοτερῷ καὶ τῷ κινουμένῳ, κινεῖσθαι δὲ ἀεί· οὐ γὰρ μεταβάλλειν ὅσα μεταβάλλει, εἰ μὴ κινοῖτο.
To de eidos tou aeros toiouton, hotan men homalōtatos ę̄, opsei adēlon, dēlousthai de tǭ psychrǭ kai tǭ thermǭ kai tǭ noterǭ kai tǭ kinoumenǭ, kineisthai de aei; ou gar metaballein hosa metaballei, ei mē kinoito.
The form of the air is this: when it is most even, it is invisible to sight, but it is made evident by cold and heat and moisture and motion, and it is always in motion; for the things that change would not change unless it moved.
Notes and citation
Summary: Air, said Anaximenes, is invisible when even and always in motion.
Cite (SBL): Hippolytus, Haer. 1.7.2 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.3Duncker–Schneidewin, 18
Πυκνούμενον γὰρ καὶ ἀραιούμενον διάφορον φαίνεσθαι· ὅταν γὰρ εἰς τὸ ἀραιότερον διαχυθῇ, πῦρ γίνεσθαι, μέσως δὲ πάλιν εἰς ἀέρα πυκνούμενον ἐξ ἀέρος νέφος ἀποτελεῖσθαι κατὰ τὴν πίλησιν, ἔτι δὲ μᾶλλον ὕδωρ, ἐπὶ πλεῖον πυκνωθέντα γῆν, καὶ εἰς τὸ μάλιστα πυκνώτατον λίθους. Ὥστε τὰ κυριώτατα τῆς γενέσεως ἐναντία εἶναι θερμόν τε καὶ ψυχρόν.
Pyknoumenon gar kai araioumenon diaphoron phainesthai; hotan gar eis to araioteron diachythę̄, pyr ginesthai, mesōs de palin eis aera pyknoumenon ex aeros nephos apoteleisthai kata tēn pilēsin, eti de mallon hydōr, epi pleion pyknōthenta gēn, kai eis to malista pyknōtaton lithous. Hōste ta kyriōtata tēs geneseōs enantia einai thermon te kai psychron.
For as it is condensed and rarefied it appears different: when it is dispersed into a thinner state, it becomes fire; when, on the other hand, it is moderately condensed into air, cloud is produced from air by felting; still more condensed, water; condensed further, earth; and at its very densest, stones. So the most decisive factors of generation are opposites, hot and cold.
Notes and citation
Summary: Anaximenes taught that air becomes fire, cloud, water, earth, and stone as it thins or thickens.
Cite (SBL): Hippolytus, Haer. 1.7.3 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.4Duncker–Schneidewin, 18
Τὴν δὲ γῆν πλατεῖαν εἶναι ἐπʼ ἀέρος ὀχουμένην, ὁμοίως δὲ καὶ ἥλιον καὶ σελήνην καὶ τὰ ἄλλα ἄστρα· πάντα γὰρ πύρινα ὄντα ἐποχεῖσθαι τῷ ἀέρι διὰ πλάτος.
Tēn de gēn plateian einai epʼ aeros ochoumenēn, homoiōs de kai hēlion kai selēnēn kai ta alla astra; panta gar pyrina onta epocheisthai tǭ aeri dia platos.
The earth is flat, riding upon air; and likewise the sun and moon and the other stars; for, being all fiery, they ride upon the air because of their flatness.
Notes and citation
Summary: Anaximenes held that the flat earth and the heavenly bodies ride on air.
Cite (SBL): Hippolytus, Haer. 1.7.4 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.5Duncker–Schneidewin, 18
Γεγονέναι δὲ τὰ ἄστρα ἐκ γῆς διὰ τὸ τὴν ἰκμάδα ἐκ ταύτης ἀνίστασθαι, ἧς ἀραιουμένης τὸ πῦρ γίνεσθαι, ἐκ δὲ τοῦ πυρὸς μετεωριζομένου τοὺς ἀστέρας συνίστασθαι. Εἶναι δὲ καὶ γεώδεις φύσεις ἐν τῷ τόπῳ τῶν ἀστέρων συμφερομένας ἐκείνοις.
Gegonenai de ta astra ek gēs dia to tēn ikmada ek tautēs anistasthai, hēs araioumenēs to pyr ginesthai, ek de tou pyros meteōrizomenou tous asteras synistasthai. Einai de kai geōdeis physeis en tǭ topǭ tōn asterōn sympheromenas ekeinois.
The stars came into being from the earth, because moisture rises from it; when this is rarefied, fire comes to be, and from the fire rising aloft the stars are composed. There are also earthy bodies in the region of the stars, carried round along with them.
Notes and citation
Summary: The stars, said Anaximenes, arose from moisture rising from the earth and turning to fire.
Cite (SBL): Hippolytus, Haer. 1.7.5 (Duncker–Schneidewin, 18; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.6Duncker–Schneidewin, 18–20
Οὐ κινεῖσθαι δὲ ὑπὸ γῆν τὰ ἄστρα λέγει, καθὼς ἕτεροι ὑπειλήφασιν, ἀλλὰ περὶ γῆν, ὡσπερεὶ περὶ τὴν ἡμετέραν κεφαλὴν στρέφεται τὸ πιλίον, κρύπτεσθαί τε τὸν ἥλιον οὐχ ὑπὸ γῆν γενόμενον, ἀλλʼ ὑπὸ τῶν τῆς γῆς ὑψηλοτέρων μερῶν σκεπόμενον, καὶ διὰ τὴν πλείονα ἡμῶν αὐτοῦ γενομένην ἀπόστασιν.
Ou kineisthai de hypo gēn ta astra legei, kathōs heteroi hypeilēphasin, alla peri gēn, hōsperei peri tēn hēmeteran kephalēn strephetai to pilion, kryptesthai te ton hēlion ouch hypo gēn genomenon, allʼ hypo tōn tēs gēs hypsēloterōn merōn skepomenon, kai dia tēn pleiona hēmōn autou genomenēn apostasin.
He says that the stars do not move under the earth, as others have supposed, but around the earth, just as a felt cap turns around our head; and that the sun is hidden not by going under the earth but by being covered by the higher parts of the earth, and because of its greater distance from us.
Notes and citation
Summary: Anaximenes held that the stars circle around, not under, the earth.
Cite (SBL): Hippolytus, Haer. 1.7.6 (Duncker–Schneidewin, 18–20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.7Duncker–Schneidewin, 20
Τὰ δὲ ἄστρα μὴ θερμαίνειν διὰ τὸ μῆκος τῆς ἀποστάσεως· ἀνέμους δὲ γεννᾶσθαι, ὅταν ἐκπεπυκνωμένος ὁ ἀὴρ ἀραιωθεὶς φέρηται, συνελθόντα δὲ καὶ ἐπὶ πλεῖον παχυθέντα νέφη γεννᾶσθαι, καὶ οὕτως εἰς ὕδωρ μεταβάλλειν.
Ta de astra mē thermainein dia to mēkos tēs apostaseōs; anemous de gennasthai, hotan ekpepyknōmenos ho aēr araiōtheis pherētai, synelthonta de kai epi pleion pachythenta nephē gennasthai, kai houtōs eis hydōr metaballein.
The stars do not give warmth because of the length of their distance. Winds are produced when air that has been condensed is rarefied and set in motion; and when it comes together and is thickened further, clouds are produced, and so it changes into water.
Notes and citation
Summary: Anaximenes explained winds and clouds by the thinning and thickening of air.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text): ἀνέμους· → ἀνέμους.
Cite (SBL): Hippolytus, Haer. 1.7.7 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.7.8Duncker–Schneidewin, 20
Χάλαζαν δὲ γίνεσθαι, ὅταν ἀπὸ τῶν νεφῶν τὸ ὕδωρ καταφερόμενον παγῇ· χιόνα δὲ, ὅταν αὐτὰ ταῦτα ἐνυγρότερα ὄντα πῆξιν λάβῃ· ἀστραπὴν δʼ, ὅταν τὰ νέφη διϊστῆται βίᾳ πνευμάτων· τούτων γὰρ διϊσταμένων λαμπρὰν καὶ πυρώδη γίνεσθαι τὴν αὐγήν. Ἶριν δὲ γεννᾶσθαι τῶν ἡλιακῶν αὐγῶν εἰς ἀέρα συνεστῶτα πιπτουσῶν· σεισμὸν δὲ, τῆς γῆς ἐπὶ πλεῖον ἀλλοιουμένης ὑπὸ θερμασίας καὶ ψύξεως. Ταῦτα μὲν οὖν Ἀναξιμένης. Οὗτος ἤκμασε περὶ ἔτος πρῶτον τῆς πεντηκοστῆς ὀγδόης ὀλυμπιάδος.
Chalazan de ginesthai, hotan apo tōn nephōn to hydōr katapheromenon pagę̄; chiona de, hotan auta tauta enygrotera onta pēxin labę̄; astrapēn dʼ, hotan ta nephē diïstētai bią pneumatōn; toutōn gar diïstamenōn lampran kai pyrōdē ginesthai tēn augēn. Irin de gennasthai tōn hēliakōn augōn eis aera synestōta piptousōn; seismon de, tēs gēs epi pleion alloioumenēs hypo thermasias kai psyxeōs. Tauta men oun Anaximenēs. Houtos ēkmase peri etos prōton tēs pentēkostēs ogdoēs olympiados.
Hail comes about when water falling from the clouds freezes; snow, when these same things, being moister, are frozen; lightning, when the clouds are parted by the force of winds, for when they are parted the flash becomes bright and fiery. A rainbow is produced when the sun's rays fall on compacted air; an earthquake, when the earth is greatly altered by heat and cold. These, then, are the views of Anaximenes. He flourished about the first year of the fifty-eighth Olympiad.
Notes and citation
Summary: Anaximenes explained hail, snow, lightning, rainbows, and earthquakes; he flourished about 548 BC.
Cite (SBL): Hippolytus, Haer. 1.7.8 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-7-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 8
1.8.1Duncker–Schneidewin, 20
Μετὰ τοῦτον γίνεται Ἀναξαγόρας Ἡγησιβούλου ὁ Κλαζομένιος. Οὗτος ἔφη τὴν παντὸς ἀρχὴν νοῦν καὶ ὕλην, τὸν μὲν νοῦν ποιοῦντα, τὴν δὲ ὕλην γινομένην. Ὄντων γὰρ πάντων ὁμοῦ, νοῦς ἐπελθὼν διεκόσμησεν. Τὰς δʼ ὑλικὰς ἀρχὰς ἀπείρους ὑπάρχειν, καὶ τὰς σμικροτέρας αὐτῶν ἄπειρα λέγει.
Meta touton ginetai Anaxagoras Hēgēsiboulou ho Klazomenios. Houtos ephē tēn pantos archēn noun kai hylēn, ton men noun poiounta, tēn de hylēn ginomenēn. Ontōn gar pantōn homou, nous epelthōn diekosmēsen. Tas dʼ hylikas archas apeirous hyparchein, kai tas smikroteras autōn apeira legei.
After him comes Anaxagoras, son of Hegesibulus, of Clazomenae. He said that the principle of the universe is mind and matter: mind the maker, matter what comes to be. For when all things were together, mind came upon them and set them in order. The material principles are boundless, and he says that even the smaller of them are boundless.
Notes and citation
Summary: Anaxagoras taught that mind ordered a mixture of boundless material principles.
Cite (SBL): Hippolytus, Haer. 1.8.1 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.2Duncker–Schneidewin, 20
Κινήσεως δὲ μετέχειν τὰ πάντα ὑπὸ τοῦ νοῦ κινούμενα, συνελθεῖν τε τὰ ὅμοια. Καὶ τὰ μὲν κατὰ τὸν οὐρανὸν κεκοσμῆσθαι ὑπὸ τῆς ἐγκυκλίου κινήσεως. Τὸ μὲν οὖν πυκνὸν καὶ ὑγρὸν καὶ τὸ σκοτεινὸν καὶ ψυχρὸν καὶ πάντα τὰ βαρέα συνελθεῖν ἐπὶ τὸ μέσον, ἐξ ὧν παγέντων τὴν γῆν ὑποστῆναι· τὰ δʼ ἀντικείμενα τούτοις τὸ θερμὸν καὶ τὸ λαμπρὸν καὶ τὸ ξηρὸν καὶ τὸ κοῦφον εἰς τὸ πρόσω τοῦ αἰθέρος ὁρμῆσαι.
Kinēseōs de metechein ta panta hypo tou nou kinoumena, synelthein te ta homoia. Kai ta men kata ton ouranon kekosmēsthai hypo tēs enkykliou kinēseōs. To men oun pyknon kai hygron kai to skoteinon kai psychron kai panta ta barea synelthein epi to meson, ex hōn pagentōn tēn gēn hypostēnai; ta dʼ antikeimena toutois to thermon kai to lampron kai to xēron kai to kouphon eis to prosō tou aitheros hormēsai.
All things share in motion, being moved by mind, and like things came together. The things in the heaven were ordered by the circular motion. The dense and moist and dark and cold and all heavy things came together to the middle, and from their solidifying the earth took shape; the things opposed to these, the hot and bright and dry and light, rushed out to the far reaches of the ether.
Notes and citation
Summary: In Anaxagoras's account, heavy things gathered to form the earth and light things rose to the ether.
Cite (SBL): Hippolytus, Haer. 1.8.2 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.3Duncker–Schneidewin, 20
Τὴν δὲ γῆν τῷ σχήματι πλατεῖαν εἶναι καὶ μένειν μετέωρον διὰ τὸ μέγεθος καὶ διὰ τὸ μηδὲν εἶναι κενόν καὶ διὰ τὸ τὸν ἀέρα ἰσχυρότατον ὄντα φέρειν ἐποχουμένην τὴν γῆν.
Tēn de gēn tǭ schēmati plateian einai kai menein meteōron dia to megethos kai dia to mēden einai kenon kai dia to ton aera ischyrotaton onta pherein epochoumenēn tēn gēn.
The earth is flat in shape and stays suspended because of its size, because there is no void, and because the air, being very strong, carries the earth riding upon it.
Notes and citation
Summary: Anaxagoras held the flat earth floats on strong air.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): πλατεῖαν εἷναι → πλατεῖαν εἶναι.
Cite (SBL): Hippolytus, Haer. 1.8.3 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.4Duncker–Schneidewin, 20
Τῶν δʼ ἐπὶ γῆς ὑγρῶν τὴν μὲν θάλασσαν ὑπάρξαι, τά τε ἐν αὐτῇ ὕδατα ἐξατμισθέντα... ὑποστάντα οὕτως γεγονέναι καὶ ἀπὸ τῶν καταρρευσάντων ποταμῶν.
Tōn dʼ epi gēs hygrōn tēn men thalassan hyparxai, ta te en autę̄ hydata exatmisthenta... hypostanta houtōs gegonenai kai apo tōn katarreusantōn potamōn.
Of the moist things on earth, the sea came to be, from the waters in it evaporating … settling, and so it came about; and also from the rivers that flowed down into it.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Anaxagoras explained the origin of the sea.
- The text has a gap, marked "…".
Cite (SBL): Hippolytus, Haer. 1.8.4 (Duncker–Schneidewin, 20; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.5Duncker–Schneidewin, 20–22
Τοὺς δὲ ποταμοὺς καὶ ἀπὸ τῶν ὄμβρων λαμβάνειν τὴν ὑπόστασιν καὶ ἐξ ὑδάτων τῶν ἐν τῇ γῇ. Εἶναι γὰρ αὐτὴν κοίλην καὶ ἔχειν ὕδωρ ἐν τοῖς κοιλώμασιν. Τὸν δὲ Νεῖλον αὔξεσθαι κατὰ τὸ θέρος καταφερομένων εἰς αὐτὸν ὑδάτων ἀπὸ τῶν ἐν τοῖς ἀντοίκοις χιόνων.
Tous de potamous kai apo tōn ombrōn lambanein tēn hypostasin kai ex hydatōn tōn en tę̄ gę̄. Einai gar autēn koilēn kai echein hydōr en tois koilōmasin. Ton de Neilon auxesthai kata to theros katapheromenōn eis auton hydatōn apo tōn en tois antoikois chionōn.
The rivers take their substance both from the rains and from waters in the earth. For the earth is hollow and has water in its cavities. The Nile rises in summer because waters are carried down into it from the snows in the regions opposite.
Notes and citation
Summary: Anaxagoras explained rivers and the Nile's summer flood.
Cite (SBL): Hippolytus, Haer. 1.8.5 (Duncker–Schneidewin, 20–22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.6Duncker–Schneidewin, 22
Ἥλιον δὲ καὶ σελήνην καὶ πάντα τὰ ἄστρα λίθους εἶναι ἐμπύρους συμπεριληφθέντας ὑπὸ τῆς αἰθέρος περιφορᾶς.
Hēlion de kai selēnēn kai panta ta astra lithous einai empyrous symperilēphthentas hypo tēs aitheros periphoras.
The sun and moon and all the stars are fiery stones carried round together by the revolution of the ether.
Notes and citation
Summary: The heavenly bodies, said Anaxagoras, are fiery stones.
Cite (SBL): Hippolytus, Haer. 1.8.6 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.7Duncker–Schneidewin, 22
Εἶναι δʼ ὑποκάτω τῶν ἄστρων ἥλιον καὶ σελήνην καὶ σώματά τινα συμπεριφερόμενα ἡμῖν ἀόρατα, τῆς δὲ θερμότητος μὴ αἰσθάνεσθαι τῶν ἄστρων διὰ τὸ μακρὰν εἶναι [καὶ διὰ] τὴν ἀπόστασιν τῆς γῆς· ἔτι δὲ οὐχ ὁμοίως θερμὰ τῷ ἡλίῳ διὰ τὸ χώραν ἔχειν ψυχροτέραν. εἶναι δὲ τὴν σελήνην κατωτέρω τοῦ ἡλίου πλησιώτερον ἡμῶν. Ὑπερέχειν δὲ τὸν ἥλιον μεγέθει τὴν Πελοπόννησον.
Einai dʼ hypokatō tōn astrōn hēlion kai selēnēn kai sōmata tina symperipheromena hēmin aorata, tēs de thermotētos mē aisthanesthai tōn astrōn dia to makran einai [kai dia] tēn apostasin tēs gēs; eti de ouch homoiōs therma tǭ hēliǭ dia to chōran echein psychroteran. einai de tēn selēnēn katōterō tou hēliou plēsiōteron hēmōn. Hyperechein de ton hēlion megethei tēn Peloponnēson.
Beneath the stars are the sun and moon and certain bodies carried round with us that are invisible. We do not feel the heat of the stars because of their being far off, [and because of] their distance from the earth; and further, they are not as hot as the sun because they occupy a colder region. The moon is below the sun, nearer to us. The sun exceeds the Peloponnese in size.
Notes and citation
Summary: Anaxagoras ordered the heavenly bodies and said the sun is larger than the Peloponnese.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 1.8.7 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.8Duncker–Schneidewin, 22
Τὸ δὲ φῶς τὴν σελήνην μὴ ἴδιον ἔχειν, ἀλλʼ ἀπὸ τοῦ ἡλίου. Τὴν δὲ τῶν ἄστρων περιφορὰν ὑπὸ γῆν γίνεσθαι.
To de phōs tēn selēnēn mē idion echein, allʼ apo tou hēliou. Tēn de tōn astrōn periphoran hypo gēn ginesthai.
The moon does not have its own light, but from the sun. The revolution of the stars takes place under the earth.
Notes and citation
Summary: The moon's light, Anaxagoras taught, comes from the sun.
Cite (SBL): Hippolytus, Haer. 1.8.8 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.9Duncker–Schneidewin, 22
Ἐκλείπειν δὲ τὴν σελήνην γῆς ἀντιφραττούσης, ἐνίοτε δὲ καὶ τῶν ὑποκάτω τῆς σελήνης, τὸν δὲ ἥλιον ταῖς νουμηνίαις σελήνης ἀντιφραττούσης. Τροπὰς δὲ ποιεῖσθαι καὶ ἥλιον καὶ σελήνην ἀπωθουμένους ὑπὸ τοῦ ἀέρος. Σελήνην δὲ πολλάκις τρέπεσθαι διὰ τὸ μὴ δύνασθαι κρατεῖν τοῦ ψυχροῦ.
Ekleipein de tēn selēnēn gēs antiphrattousēs, eniote de kai tōn hypokatō tēs selēnēs, ton de hēlion tais noumēniais selēnēs antiphrattousēs. Tropas de poieisthai kai hēlion kai selēnēn apōthoumenous hypo tou aeros. Selēnēn de pollakis trepesthai dia to mē dynasthai kratein tou psychrou.
The moon is eclipsed when the earth blocks it, and sometimes also the bodies beneath the moon; the sun, when the moon blocks it at the new moons. Both sun and moon make their turnings because they are pushed back by the air. The moon turns often because it cannot master the cold.
Notes and citation
Summary: Anaxagoras explained eclipses and the turnings of sun and moon.
Notes on the original text
- Digital text corrected (misspelling in the digital text): κραστεῖν → κρατεῖν.
Cite (SBL): Hippolytus, Haer. 1.8.9 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.10Duncker–Schneidewin, 22
Οὗτος ἀφώρισε πρῶτος τὰ περὶ τὰς ἐκλείψεις καὶ φωτισμούς. Ἔφη δὲ γηΐνην εἶναι τὴν σελήνην ἔχειν τε ἐν αὐτῇ πεδία καὶ φάραγγας. Τὸν δὲ γαλαξίαν ἀνάκλασιν εἶναι τοῦ φωτὸς τῶν ἄστρων τῶν μὴ καταλαμβανομένων ὑπὸ τοῦ ἡλίου. τοὺς δὲ μεταβαίνοντας ἀστέρας ὡσεὶ σπινθῆρας ἀφαλλομένους γίνεσθαι ἐκ τῆς κινήσεως τοῦ πόλου.
Houtos aphōrise prōtos ta peri tas ekleipseis kai phōtismous. Ephē de gēïnēn einai tēn selēnēn echein te en autę̄ pedia kai pharangas. Ton de galaxian anaklasin einai tou phōtos tōn astrōn tōn mē katalambanomenōn hypo tou hēliou. tous de metabainontas asteras hōsei spinthēras aphallomenous ginesthai ek tēs kinēseōs tou polou.
He was the first to define the facts about eclipses and illuminations. He said the moon is earthy and has plains and ravines in it. The Milky Way is a reflection of the light of the stars that are not lit up by the sun. Shooting stars are like sparks leaping off, produced by the motion of the celestial pole.
Notes and citation
Summary: Anaxagoras first explained eclipses and said the moon has plains and ravines.
Cite (SBL): Hippolytus, Haer. 1.8.10 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.11Duncker–Schneidewin, 22
Ἀνέμους δὲ γίνεσθαι λεπτυνομένου τοῦ ἀέρος ὑπὸ τοῦ ἡλίου καὶ τῶν ἐκκαιομένων πρὸς τὸν πόλον ὑποχωρούντων καὶ ἀποφερομένων. Βροντὰς δὲ καὶ ἀστραπὰς ἀπὸ θερμοῦ γίνεσθαι ἐμπίπτοντος εἰς τὰ νέφη.
Anemous de ginesthai leptynomenou tou aeros hypo tou hēliou kai tōn ekkaiomenōn pros ton polon hypochōrountōn kai apopheromenōn. Brontas de kai astrapas apo thermou ginesthai empiptontos eis ta nephē.
Winds arise when the air is thinned by the sun and the parts that are burned withdraw toward the pole and are carried away. Thunder and lightning come from heat falling upon the clouds.
Notes and citation
Summary: Anaxagoras explained winds, thunder, and lightning.
Cite (SBL): Hippolytus, Haer. 1.8.11 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.12Duncker–Schneidewin, 22
Σεισμοὺς δὲ γίνεσθαι τοῦ ἄνωθεν ἀέρος εἰς τὸν ὑπὸ γῆν ἐμπίπτοντος· τούτου γὰρ κινουμένου καὶ τὴν ὀχουμένην γῆν ὑπʼ αὐτοῦ σαλεύεσθαι. Ζῶα δὲ τὴν μὲν ἀρχὴν ἐν ὑγρῷ γενέσθαι, μετὰ ταῦτα δὲ ἐξ ἀλλήλων, καὶ ἄρρενας μὲν γίνεσθαι, ὅταν ἀπὸ τῶν δεξιῶν μερῶν ἀποκριθὲν τὸ σπέρμα τοῖς δεξιοῖς μέρεσι τῆς μήτρας κολληθῇ, τὰ δὲ θήλεα κατὰ τοὐναντίον.
Seismous de ginesthai tou anōthen aeros eis ton hypo gēn empiptontos; toutou gar kinoumenou kai tēn ochoumenēn gēn hypʼ autou saleuesthai. Zōa de tēn men archēn en hygrǭ genesthai, meta tauta de ex allēlōn, kai arrenas men ginesthai, hotan apo tōn dexiōn merōn apokrithen to sperma tois dexiois meresi tēs mētras kollēthę̄, ta de thēlea kata tounantion.
Earthquakes occur when the air above falls into the air beneath the earth; for when this is moved, the earth riding on it is shaken by it. Living things came into being at first in moisture, and afterward from one another; males are produced when the seed separated from the right-hand parts sticks to the right-hand parts of the womb, and females the opposite way.
Notes and citation
Summary: Anaxagoras explained earthquakes, the origin of living things, and the sex of offspring.
Cite (SBL): Hippolytus, Haer. 1.8.12 (Duncker–Schneidewin, 22; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.8.13Duncker–Schneidewin, 22–24
Οὗτος ἤκμασεν ἔτους πρώτου τῆς ὀγδοηκοστῆς ὀγδόης ὀλυμπιάδος, καθʼ ὃν καιρὸν καὶ Πλάτωνα λέγουσι γεγενῆσθαι. Τοῦτον λέγουσι καὶ προγνωστικὸν γεγονέναι.
Houtos ēkmasen etous prōtou tēs ogdoēkostēs ogdoēs olympiados, kathʼ hon kairon kai Platōna legousi gegenēsthai. Touton legousi kai prognōstikon gegonenai.
He flourished in the first year of the eighty-eighth Olympiad, at which time they say Plato too was born. They say he also had foreknowledge.
Notes and citation
Summary: Anaxagoras flourished about 428 BC, when Plato was born.
Cite (SBL): Hippolytus, Haer. 1.8.13 (Duncker–Schneidewin, 22–24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-8-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 9
1.9.1Duncker–Schneidewin, 24
Ἀρχέλαος τὸ μὲν γένος Ἀθηναῖος, υἱὸς δὲ Ἀπολλοδώρου.
Archelaos to men genos Athēnaios, huios de Apollodōrou.
Archelaus was an Athenian by birth, the son of Apollodorus.
Notes and citation
Summary: Archelaus was an Athenian.
Cite (SBL): Hippolytus, Haer. 1.9.1 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.9.2Duncker–Schneidewin, 24
Οὗτος ἔφη τὴν μῖξιν τῆς ὕλης ὁμοίως Ἀναξαγόρᾳ τάς τε ἀρχὰς ὡσαύτως, οὗτος δὲ τῷ νῷ ἐνυπάρχειν τι εὐθέως μῖγμα. Εἶναι δʼ ἀρχὴν τῆς κινήσεως τὸ ἀποκρίνεσθαι ἀπʼ ἀλλήλων τὸ θερμὸν καὶ τὸ ψυχρόν, καὶ τὸ μὲν θερμὸν κινεῖσθαι, τὸ δὲ ψυχρὸν ἠρεμεῖν. Τηκόμενον δὲ τὸ ὕδωρ εἰς μέσον ῥεῖν, ἐν ᾦ κατακαιόμενον ἀέρα γίνεσθαι καὶ γῆν, ὧν τὸ μὲν ἄνω φέρεσθαι, τὸ δὲ ὑφίστασθαι κάτω.
Houtos ephē tēn mixin tēs hylēs homoiōs Anaxagorą tas te archas hōsautōs, houtos de tǭ nǭ enyparchein ti eutheōs migma. Einai dʼ archēn tēs kinēseōs to apokrinesthai apʼ allēlōn to thermon kai to psychron, kai to men thermon kineisthai, to de psychron ēremein. Tēkomenon de to hydōr eis meson rhein, en ǭ katakaiomenon aera ginesthai kai gēn, hōn to men anō pheresthai, to de hyphistasthai katō.
He spoke of the mixture of matter like Anaxagoras, and of the principles in the same way; but he held that a certain mixture is inherent in mind from the start. The principle of motion is the separation of hot and cold from one another; the hot moves, and the cold is at rest. Water, as it melts, flows to the middle, and there, being burned up, it becomes air and earth, of which the one is carried upward and the other settles below.
Notes and citation
Summary: Archelaus followed Anaxagoras, making the separation of hot and cold the source of motion.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Εἷναι δʼ ἀρχὴν → Εἶναι δʼ ἀρχὴν.
Cite (SBL): Hippolytus, Haer. 1.9.2 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.9.3Duncker–Schneidewin, 24
Τὴν μὲν οὖν γῆν ἠρεμεῖν καὶ γενέσθαι διὰ ταῦτα, κεῖσθαι δʼ ἐν μέσῳ οὐδὲν μέρος οὖσαν, ὡς εἰπεῖν, τοῦ παντός, ἐκδεδομένον ἐκ τῆς πυρώσεως, ἀφʼ οὗ πρῶτον ἀποκαιομένου τὴν τῶν ἀστέρων εἶναι φύσιν, ὧν μέγιστον μὲν ἥλιον, δεύτερον δὲ σελήνην, τῶν δὲ ἄλλων τὰ μὲν ἐλάττω, τὰ δὲ μείζω.
Tēn men oun gēn ēremein kai genesthai dia tauta, keisthai dʼ en mesǭ ouden meros ousan, hōs eipein, tou pantos, ekdedomenon ek tēs pyrōseōs, aphʼ hou prōton apokaiomenou tēn tōn asterōn einai physin, hōn megiston men hēlion, deuteron de selēnēn, tōn de allōn ta men elattō, ta de meizō.
The earth, then, is at rest and came to be for these reasons, and lies in the middle, being, so to speak, no part of the universe, given off from the burning; from this, as it was first burned off, came the nature of the stars, of which the largest is the sun, the second the moon, and of the others some smaller and some larger.
Notes and citation
Summary: Archelaus placed the earth at rest in the center, with the stars formed from burning.
Cite (SBL): Hippolytus, Haer. 1.9.3 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.9.4Duncker–Schneidewin, 24
Ἐπικλιθῆναι δὲ τὸν οὐρανόν φησι, καὶ οὕτως τὸν ἥλιον ἐπὶ τῆς γῆς ποιῆσαι φῶς καὶ τόν τε ἀέρα ποιῆσαι διαφανῆ καὶ τὴν γῆν ξηράν. Λίμνην γὰρ εἶναι τὸ πρῶτον, ἅτε κύκλῳ μὲν οὔσαν ὑψηλήν, μέσον δὲ κοίλην. Σημεῖον δὲ φέρει τῆς κοιλότητος, ὅτι ὁ ἥλιος οὐχ ἅμα ἀνατέλλει τε καὶ δύεται πᾶσιν, ὅπερ ἔδει συμβαίνειν, εἴπερ ἦν ὁμαλή.
Epiklithēnai de ton ouranon phēsi, kai houtōs ton hēlion epi tēs gēs poiēsai phōs kai ton te aera poiēsai diaphanē kai tēn gēn xēran. Limnēn gar einai to prōton, hate kyklǭ men ousan hypsēlēn, meson de koilēn. Sēmeion de pherei tēs koilotētos, hoti ho hēlios ouch hama anatellei te kai dyetai pasin, hoper edei symbainein, eiper ēn homalē.
He says that the heaven was tilted, and so the sun made light upon the earth, made the air transparent and the earth dry. For at first it was a lake, being high around its circle and hollow in the middle. As a sign of the hollowness he offers the fact that the sun does not rise and set for all at the same time, which would have to happen if it were level.
Notes and citation
Summary: Archelaus argued the earth is hollow, since the sun does not rise and set for all at once.
Cite (SBL): Hippolytus, Haer. 1.9.4 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.9.5Duncker–Schneidewin, 24
Περὶ δὲ ζώων φησίν, ὅτι θερμαινομένης τῆς γῆς τὸ πρῶτον ἐν τῷ κάτω μέρει, ὅπου τὸ θερμὸν καὶ τὸ ψυχρὸν ἐμίσγετο, ἀνεφαίνετο τά τε ἄλλα ζῶα πολλὰ καὶ ἀνόμοια πάντα τὴν αὐτὴν δίαιταν ἔχοντα ἐκ τῆς ἰλύος τρεφόμενα, ἦν δὲ ὀλιγοχρόνια· ὕστερον δὲ αὐτοῖς καὶ ἐξ ἀλλήλων γένεσις ἀνέστη,
Peri de zōōn phēsin, hoti thermainomenēs tēs gēs to prōton en tǭ katō merei, hopou to thermon kai to psychron emisgeto, anephaineto ta te alla zōa polla kai anomoia panta tēn autēn diaitan echonta ek tēs ilyos trephomena, ēn de oligochronia; hysteron de autois kai ex allēlōn genesis anestē,
Concerning living things he says that when the earth was first warmed in its lower part, where the hot and the cold were mixed, many other living things appeared, all unlike one another but having the same way of life, nourished from the mud; and they were short-lived. Later, generation from one another also arose among them,
Notes and citation
Summary: Archelaus taught that living things first arose from warm mud.
Cite (SBL): Hippolytus, Haer. 1.9.5 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.9.6Duncker–Schneidewin, 24
καὶ διεκρίθησαν ἄνθρωποι ἀπὸ τῶν ἄλλων, καὶ ἡγεμόνας καὶ νόμους καὶ τέχνας καὶ πόλεις καὶ τὰ ἄλλα συνέστησαν. Νοῦν δὲ λέγει πᾶσιν ἐμφύεσθαι ζώοις ὁμοίως. Χρήσασθαι γὰρ ἕκαστον καὶ τῶν σωμάτων ὅσῳ τὸ μὲν βραδυτέρως, τὸ δὲ ταχυτέρως.
kai diekrithēsan anthrōpoi apo tōn allōn, kai hēgemonas kai nomous kai technas kai poleis kai ta alla synestēsan. Noun de legei pasin emphyesthai zōois homoiōs. Chrēsasthai gar hekaston kai tōn sōmatōn hosǭ to men bradyterōs, to de tachyterōs.
and men were separated from the others, and set up leaders and laws and arts and cities and the rest. He says that mind is implanted in all living things alike; for each one uses it, as it uses its body, some more slowly and some more quickly.
Notes and citation
Summary: Humans later separated from other animals and founded cities; all living things, Archelaus said, have mind.
- The last sentence is obscure in the Greek; the rendering follows the likely sense.
Cite (SBL): Hippolytus, Haer. 1.9.6 (Duncker–Schneidewin, 24; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-9-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 10
1.10.1Duncker–Schneidewin, 24–26
Ἡ μὲν οὖν φυσικὴ φιλοσοφία ἀπὸ Θάλητος ἕως Ἀρχελάου διέμεινε· τούτου γίνεται Σωκράτης ἀκροατής. Εἰσὶ δὲ καὶ ἕτεροι πλεῖστοι διαφόρους δόξας προενεγκάμενοι περί τε τοῦ θείου καὶ τῆς τοῦ παντὸς φύσεως. ὧν εἰ πάσας τὰς δόξας ἐβουλόμεθα παραθεῖναι, πολλὴν ἂν ὕλην βιβλίων ἔδει κατασκευάζειν. Ὧν δὲ ἔδει μάλιστα ἐπʼ ὀνόματος ὄντων καὶ ὡς εἰπεῖν κορυφαίων πᾶσι τοῖς μετέπειτα φιλοσοφήσασι γενομένων ἀφορμὰς δεδωκότων πρὸς τὰ ἐπιχειρούμενα ὑπομνησθέντες ἐπὶ τὰ ἑξῆς ὁρμήσομεν.
Hē men oun physikē philosophia apo Thalētos heōs Archelaou diemeine; toutou ginetai Sōkratēs akroatēs. Eisi de kai heteroi pleistoi diaphorous doxas proenenkamenoi peri te tou theiou kai tēs tou pantos physeōs. hōn ei pasas tas doxas eboulometha paratheinai, pollēn an hylēn bibliōn edei kataskeuazein. Hōn de edei malista epʼ onomatos ontōn kai hōs eipein koryphaiōn pasi tois metepeita philosophēsasi genomenōn aphormas dedōkotōn pros ta epicheiroumena hypomnēsthentes epi ta hexēs hormēsomen.
Natural philosophy, then, lasted from Thales to Archelaus; Socrates became his hearer. There are also very many others who put forward different opinions about the divine and the nature of the universe. If we wished to set out all their opinions, we would have to produce a great mass of books. But having recalled those whom we most needed to, men of name and, so to speak, the leaders of all who philosophized afterward, who gave the starting points for their undertakings, we shall press on to what follows.
Notes and citation
Summary: Hippolytus ends his survey of natural philosophy with Archelaus, the teacher of Socrates.
Cite (SBL): Hippolytus, Haer. 1.10.1 (Duncker–Schneidewin, 24–26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-10-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 11
1.11.1Duncker–Schneidewin, 26
Καὶ γὰρ καὶ Παρμενίδης ἓν μὲν τὸ πᾶν ὑποτίθεται ἀΐδιόν τε καὶ ἀγέννητον καὶ σφαιροειδές. Οὐδὲ αὐτὸς ἐκφεύγων τὴν τῶν πολλῶν δόξαν, πῦρ λέγων καὶ γῆν τὰς τοῦ παντὸς ἀρχάς, τὴν μὲν γῆν ὡς ὕλην, τὸ δὲ πῦρ ὡς αἴτιον καὶ ποιοῦν, τὸν κόσμον ἔφη φθείρεσθαι, ᾦ δὲ τρόπῳ, οὐκ εἶπεν. Ὁ αὐτὸς δὲ εἶπεν ἀΐδιον εἶναι τὸ πᾶν καὶ οὐ γενόμενον, καὶ σφαιροειδές, καὶ ὅμοιον, οὐκ ἔχον δὲ τόπον ἐν ἑαυτῷ, καὶ ἀκίνητον καὶ πεπερασμένον.
Kai gar kai Parmenidēs hen men to pan hypotithetai aïdion te kai agennēton kai sphairoeides. Oude autos ekpheugōn tēn tōn pollōn doxan, pyr legōn kai gēn tas tou pantos archas, tēn men gēn hōs hylēn, to de pyr hōs aition kai poioun, ton kosmon ephē phtheiresthai, ǭ de tropǭ, ouk eipen. Ho autos de eipen aïdion einai to pan kai ou genomenon, kai sphairoeides, kai homoion, ouk echon de topon en heautǭ, kai akinēton kai peperasmenon.
For Parmenides too supposes that the universe is one, everlasting, unbegotten, and spherical. Yet not even he escapes the opinion of the many, saying that fire and earth are the principles of the universe, earth as matter and fire as cause and maker; he said that the world is destroyed, but in what way he did not say. The same man said that the universe is everlasting and not generated, spherical and uniform, having no place within itself, unmoved, and limited.
Notes and citation
Summary: Parmenides held that the universe is one, eternal, and spherical, yet named fire and earth as principles.
Notes on the original text
- Digital text corrected (missing breathing and accent in the digital text): Ο αὐτὸς → Ὁ αὐτὸς.
Cite (SBL): Hippolytus, Haer. 1.11.1 (Duncker–Schneidewin, 26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-11-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 12
1.12.1Duncker–Schneidewin, 26
Λεύκιππος δὲ Ζήνωνος ἑταῖρος οὐ τὴν αὐτὴν δόξαν διετήρησεν, ἀλλά φησιν ἄπειρα εἶναι καὶ ἀεὶ κινούμενα καὶ γένεσιν καὶ μεταβολὴν συνεχῶς οὖσαν. Στοιχεῖα δὲ λέγει τὸ πλῆρες καὶ τὸ κενόν. Κόσμους δὲ γίνεσθαι λέγει οὕτως· ὅταν εἰς μέγα κενὸν ἐκ τοῦ περιέχοντος ἀθροισθῇ πολλὰ σώματα καὶ συρρυῇ, προσκρούοντα ἀλλήλοις συμπλέκεσθαι τὰ ὁμοιοσχήμονα καὶ παραπλήσια τὰς μορφάς, καὶ περιπλεχθέντων εἰς ἕτερα γίνεσθαι, αὔξειν δὲ καὶ φθίνειν διά τινα ἀνάγκην. Τίς δʼ ἂν εἴη ἡ ἀνάγκη, οὐ διώρισεν.
Leukippos de Zēnōnos hetairos ou tēn autēn doxan dietērēsen, alla phēsin apeira einai kai aei kinoumena kai genesin kai metabolēn synechōs ousan. Stoicheia de legei to plēres kai to kenon. Kosmous de ginesthai legei houtōs; hotan eis mega kenon ek tou periechontos athroisthę̄ polla sōmata kai syrryę̄, proskrouonta allēlois symplekesthai ta homoioschēmona kai paraplēsia tas morphas, kai periplechthentōn eis hetera ginesthai, auxein de kai phthinein dia tina anankēn. Tis dʼ an eiē hē anankē, ou diōrisen.
Leucippus, a companion of Zeno, did not keep the same opinion, but says that things are boundless and always moving, and that generation and change are continuous. He says the elements are the full and the void. He says worlds come into being thus: when many bodies are gathered and flow together from the surrounding space into a great void, colliding with one another, those of like shape and similar forms become entangled, and when they are intertwined, others come into being; and they grow and perish by a certain necessity. What the necessity might be, he did not define.
Notes and citation
Summary: Leucippus taught that worlds form from bodies colliding in the void by an undefined necessity.
Cite (SBL): Hippolytus, Haer. 1.12.1 (Duncker–Schneidewin, 26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 13
1.13.1Duncker–Schneidewin, 26
Δημόκριτος δὲ Λευκίππου γίνεται γνώριμος. Δημόκριτος Δαμασίππου, Ἀβδηρίτης, πολλοῖς συμβαλὼν γυμνοσοφισταῖς ἐν Ἰνδοῖς καὶ ἱερεῦσιν ἐν Αἰγύπτῳ καὶ ἀστρολόγοις καὶ ἐν Βαβυλῶνι μάγοις.
Dēmokritos de Leukippou ginetai gnōrimos. Dēmokritos Damasippou, Abdēritēs, pollois symbalōn gymnosophistais en Indois kai hiereusin en Aigyptǭ kai astrologois kai en Babylōni magois.
Democritus becomes a disciple of Leucippus. Democritus, son of Damasippus, of Abdera, conversed with many gymnosophists among the Indians, with priests in Egypt, with astrologers, and with magi in Babylon.
Notes and citation
Summary: Democritus, pupil of Leucippus, learned from sages in India, Egypt, and Babylon.
Cite (SBL): Hippolytus, Haer. 1.13.1 (Duncker–Schneidewin, 26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.13.2Duncker–Schneidewin, 26
Λέγει δὲ ὁμοίως Λευκίππῳ περὶ στοιχείων, πλήρους καὶ κενοῦ, τὸ μὲν πλῆρες λέγων ὄν, τὸ δὲ κενόν, οὐκ ὄν· ἔλεγε δὲ ὡς ἀεὶ κινουμένων τῶν ὄντων ἐν τῷ κενῷ· ἀπείρους δὲ εἶναι κόσμους καὶ μεγέθει διαφέροντας, ἔν τισι δὲ μὴ εἶναι ἥλιον μηδὲ σελήνην, ἔν τισι δὲ μείζω τῶν παρʼ ἡμῖν, καὶ ἔν τισι πλείω.
Legei de homoiōs Leukippǭ peri stoicheiōn, plērous kai kenou, to men plēres legōn on, to de kenon, ouk on; elege de hōs aei kinoumenōn tōn ontōn en tǭ kenǭ; apeirous de einai kosmous kai megethei diapherontas, en tisi de mē einai hēlion mēde selēnēn, en tisi de meizō tōn parʼ hēmin, kai en tisi pleiō.
He speaks like Leucippus about the elements, the full and the void, calling the full being and the void non-being; and he said that the things that exist are always moving in the void; and that there are boundless worlds differing in size, in some of which there is neither sun nor moon, in some they are larger than ours, and in some more numerous.
Notes and citation
Summary: Democritus taught that atoms move in the void and that there are countless worlds.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): δὲ εἷναι κόσμους → δὲ εἶναι κόσμους.
Cite (SBL): Hippolytus, Haer. 1.13.2 (Duncker–Schneidewin, 26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.13.3Duncker–Schneidewin, 26
Εἶναι δὲ τῶν κόσμων ἄνισα τὰ διαστήματα, καὶ τῇ μὲν πλείους, τῇ δὲ ἐλάττους, καὶ τοὺς μὲν αὔξεσθαι, τοὺς δὲ ἀκμάζειν, τοὺς δὲ φθίνειν, καὶ τῇ μὲν γίνεσθαι, τῇ δὲ λείπειν. Φθείρεσθαι δὲ αὐτοὺς ὑπʼ ἀλλήλων προσπίπτοντας. Εἶναι δὲ ἐνίους κόσμους ἐρήμους ζώων καὶ φυτῶν καὶ παντὸς ὑγροῦ.
Einai de tōn kosmōn anisa ta diastēmata, kai tę̄ men pleious, tę̄ de elattous, kai tous men auxesthai, tous de akmazein, tous de phthinein, kai tę̄ men ginesthai, tę̄ de leipein. Phtheiresthai de autous hypʼ allēlōn prospiptontas. Einai de enious kosmous erēmous zōōn kai phytōn kai pantos hygrou.
The distances between the worlds are unequal, more here and fewer there; some grow, some are at their peak, some decline; in one place they come into being, in another they fail. They are destroyed by colliding with one another. Some worlds are bare of living things and plants and all moisture.
Notes and citation
Summary: The worlds, said Democritus, arise, flourish, and perish by colliding.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Εἷναι δὲ τῶν κόσμων → Εἶναι δὲ τῶν κόσμων; Εἷναι δὲ ἐνίους → Εἶναι δὲ ἐνίους.
Cite (SBL): Hippolytus, Haer. 1.13.3 (Duncker–Schneidewin, 26; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-13-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.13.4Duncker–Schneidewin, 26–28
Τοῦ δὲ παρʼ ἡμῖν κόσμου πρότερον τὴν γῆν τῶν ἄστρων γενέσθαι, εἶναι δὲ τὴν μὲν σελήνην κάτω, ἔπειτα τὸν ἥλιον, εἶτα τοὺς ἀπλανεῖς ἀστέρας. Τοὺς δὲ πλάνητας οὐδʼ αὐτοὺς ἔχειν ἴσον ὕψος. Ἀκμάζειν δὲ κόσμον, ἕως ἂν μηκέτι δύνηται ἔξωθέν τι προσλαμβάνειν. Οὗτος ἐγέλα πάντα, ὡς γέλωτος ἀξίων πάντων τῶν ἐν ἀνθρώποις.
Tou de parʼ hēmin kosmou proteron tēn gēn tōn astrōn genesthai, einai de tēn men selēnēn katō, epeita ton hēlion, eita tous aplaneis asteras. Tous de planētas oudʼ autous echein ison hypsos. Akmazein de kosmon, heōs an mēketi dynētai exōthen ti proslambanein. Houtos egela panta, hōs gelōtos axiōn pantōn tōn en anthrōpois.
In our world the earth came into being before the stars; the moon is lowest, then the sun, then the fixed stars; and the planets themselves are not all at the same height. A world is at its peak until it can no longer take in anything from outside. He laughed at everything, as though all human affairs were worth laughter.
Notes and citation
Summary: Democritus described the order of our world and laughed at all human affairs.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἀπλανεῖς ἄστερας → ἀπλανεῖς ἀστέρας.
Cite (SBL): Hippolytus, Haer. 1.13.4 (Duncker–Schneidewin, 26–28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 1, chapter 14
1.14.1Duncker–Schneidewin, 28
Ξενοφάνης δὲ ὁ Κολοφώνιος Ὀρθομένους υἱός. Οὗτος ἕως Κύρου διέμενεν. Οὗτος ἔφη πρῶτος ἀκαταληψίαν εἶναι πάντων, εἰπὼν οὕτως· εἰ γὰρ καὶ τὰ μάλιστα τύχῃ τετελεσμένον εἰπών, αὐτὸς ὅμως οὐκ οἶδε, δόκος δʼ ἐπὶ πᾶσι τέτυκται.
Xenophanēs de ho Kolophōnios Orthomenous huios. Houtos heōs Kyrou diemenen. Houtos ephē prōtos akatalēpsian einai pantōn, eipōn houtōs; ei gar kai ta malista tychę̄ tetelesmenon eipōn, autos homōs ouk oide, dokos dʼ epi pasi tetyktai.
Xenophanes of Colophon, son of Orthomenes. He lived until the time of Cyrus. He was the first to say that nothing at all can be grasped, speaking thus: "For even if one should chance to say the most perfectly accomplished thing, he himself nevertheless does not know it; seeming is wrought over all things."
Notes and citation
Summary: Xenophanes first taught that nothing can be known with certainty.
- The verses are Xenophanes, fragment 34 (Diels–Kranz 21 B34).
Extrabiblical texts: Xenophanes, fragment 34 (Xenophanes (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 1.14.1 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.14.2Duncker–Schneidewin, 28
Λέγει δὲ ὅτι οὐδὲν γίνεται οὐδὲ φθείρεται οὐδὲ κινεῖται, καὶ ὅτι ἓν τὸ πᾶν ἐστιν ἔξω μεταβολῆς. Φησὶ δὲ καὶ τὸν θεὸν εἶναι ἀΐδιον, καὶ ἕνα, καὶ ὅμοιον πάντη, καὶ πεπερασμένον, καὶ σφαιροειδῆ, καὶ πᾶσι τοῖς μορίοις αἰσθητικόν.
Legei de hoti ouden ginetai oude phtheiretai oude kineitai, kai hoti hen to pan estin exō metabolēs. Phēsi de kai ton theon einai aïdion, kai hena, kai homoion pantē, kai peperasmenon, kai sphairoeidē, kai pasi tois moriois aisthētikon.
He says that nothing comes to be, or perishes, or moves, and that the universe is one, beyond change. He also says that God is everlasting, and one, and alike in every way, and limited, and spherical, and perceptive in all his parts.
Notes and citation
Summary: Xenophanes taught that God is one, eternal, spherical, and perceives with all his being.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): θεὸν εἷναι → θεὸν εἶναι.
Cite (SBL): Hippolytus, Haer. 1.14.2 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.14.3Duncker–Schneidewin, 28
Τὸν δὲ ἥλιον ἐκ μικρῶν πυριδίων ἀθροιζομένων γίνεσθαι καθʼ ἑκάστην ἡμέραν, τὴν δὲ γῆν ἄπειρον εἶναι, καὶ μήτε ὑπʼ ἀέρος μήτε ὑπὸ τοῦ οὐρανοῦ περιέχεσθαι. Καὶ ἀπείρους ἡλίους εἶναι καὶ σελήνας, τὰ δὲ πάντα εἶναι ἐκ γῆς.
Ton de hēlion ek mikrōn pyridiōn athroizomenōn ginesthai kathʼ hekastēn hēmeran, tēn de gēn apeiron einai, kai mēte hypʼ aeros mēte hypo tou ouranou periechesthai. Kai apeirous hēlious einai kai selēnas, ta de panta einai ek gēs.
The sun comes into being each day from small bits of fire gathered together; the earth is boundless and is surrounded neither by air nor by the heaven. There are boundless suns and moons, and all things are from earth.
Notes and citation
Summary: Xenophanes held that a new sun forms daily and that there are countless suns and moons.
Cite (SBL): Hippolytus, Haer. 1.14.3 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.14.4Duncker–Schneidewin, 28
Οὗτος τὴν θάλασσαν ἁλμυρὰν ἔφη διὰ τὸ πολλὰ μίγματα συρρέειν ἐν αὐτῇ· ὁ δὲ Μητρόδωρος διὰ τὸ ἐν τῇ γῇ διηθεῖσθαι, τούτου χάριν γίνεσθαι ἁλμυράν·
Houtos tēn thalassan halmyran ephē dia to polla migmata syrreein en autę̄; ho de Mētrodōros dia to en tę̄ gę̄ diētheisthai, toutou charin ginesthai halmyran;
He said the sea is salty because many mixtures flow together into it; but Metrodorus said it becomes salty because it is filtered through the earth;
Notes and citation
Summary: Xenophanes and Metrodorus explained why the sea is salty.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): πόλλα → πολλὰ.
Cite (SBL): Hippolytus, Haer. 1.14.4 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.14.5Duncker–Schneidewin, 28
ὁ δὲ Ξενοφάνης μῖξιν τῆς γῆς πρὸς τὴν θάλασσαν γενέσθαι δοκεῖ καὶ τῷ χρόνῳ ἀπὸ τοῦ ὑγροῦ λύεσθαι, φάσκων τοιαύτας ἔχειν ἀποδείξεις, ὅτι ἐν μέσῃ γῇ καὶ ὄρεσιν εὑρίσκονται κόγχαι, καὶ ἐν Συρρακούσαις δὲ ἐν ταῖς λατομίαις λέγει εὑρῆσθαι τύπον ἰχθύος καὶ φωκῶν, ἐν δὲ Πάρῳ τύπον ἀφύης ἐν τῷ βάθει τοῦ λίθου, ἐν δὲ Μελίτῃ πλάκας συμπάντων θαλασσίων.
ho de Xenophanēs mixin tēs gēs pros tēn thalassan genesthai dokei kai tǭ chronǭ apo tou hygrou lyesthai, phaskōn toiautas echein apodeixeis, hoti en mesę̄ gę̄ kai oresin heuriskontai konchai, kai en Syrrakousais de en tais latomiais legei heurēsthai typon ichthyos kai phōkōn, en de Parǭ typon aphyēs en tǭ bathei tou lithou, en de Melitę̄ plakas sympantōn thalassiōn.
while Xenophanes thinks that a mixing of earth with the sea took place, and that in time it is dissolved by moisture, claiming to have such proofs as these: that shells are found inland and in mountains; and in Syracuse, he says, in the quarries, the imprint of a fish and of seals was found, and in Paros the imprint of an anchovy deep in the stone, and in Malta slabs of all kinds of sea creatures.
Notes and citation
Summary: Xenophanes cited fossils of sea creatures inland as proof that the land was once under the sea.
Cite (SBL): Hippolytus, Haer. 1.14.5 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
1.14.6Duncker–Schneidewin, 28
Ταῦτα δέ φησι γενέσθαι, ὅτε πάντα ἐπηλώθησαν πάλαι, τὸν δὲ τύπον ἐν τῷ πηλῷ ξηρανθῆναι, ἀναιρεῖσθαι δὲ τοὺς ἀνθρώπους πάντας, ὅταν ἡ γῆ κατενεχθεῖσα εἰς τὴν θάλασσαν πηλὸς γένηται, εἶτα πάλιν ἄρχεσθαι τῆς γενέσεως, καὶ τοῦτο πᾶσι τοῖς κόσμοις γίνεσθαι καταβολήν.
Tauta de phēsi genesthai, hote panta epēlōthēsan palai, ton de typon en tǭ pēlǭ xēranthēnai, anaireisthai de tous anthrōpous pantas, hotan hē gē katenechtheisa eis tēn thalassan pēlos genētai, eita palin archesthai tēs geneseōs, kai touto pasi tois kosmois ginesthai katabolēn.
He says these came about when everything was covered with mud long ago, and the imprint dried in the mud; and that all men are destroyed whenever the earth is carried down into the sea and becomes mud, and then generation begins again, and this is the foundation for all the worlds.
Notes and citation
Summary: Xenophanes held that the earth periodically sinks into mud, destroying mankind, and begins again.
Cite (SBL): Hippolytus, Haer. 1.14.6 (Duncker–Schneidewin, 28; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/0-1/#p-1-14-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.