Refutation of All Heresies 1.15.1–4.3.10
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, chapter 15
1.15.1Duncker–Schneidewin, 28–30
Ἔκφαντός τις Συρρακούσιος ἔφη μὴ εἶναι ἀληθινὴν τῶν ὄντων λαβεῖν γνῶσιν. Ὁρίζει δὲ, ὡς νομίζει τὰ μὲν πρῶτα ἀδιαίρετα εἶναι σώματα, καὶ παραλλαγὰς αὐτῶν τρεῖς ὑπάρχειν, μέγεθος, σχῆμα, δύναμιν, ἐξ ὧν τὰ αἰσθητὰ γίνεσθαι Εἶναι δὲ τὸ πλῆθος αὐτῶν ὡρισμένον καὶ τοῦτο ἄπειρον. Κινεῖσθαι δὲ τὰ σώματα μήτε ὑπὸ βάρους μήτε πληγῆς, ἀλλʼ ὑπὸ θείας δυνάμεως, ἣν νοῦν καὶ ψυχὴν προσαγορεύει. Τούτου μὲν οὖν τὸν κόσμον εἶναι ἰδέαν, διʼ ὃ καὶ σφαιροειδῆ ὑπὸ θείας δυνάμεως γεγονέναι. Τὴν δὲ γῆν μέσον κόσμου κινεῖσθαι περὶ τὸ αὐτῆς κέντρον ὡς πρὸς ἀνατολήν.
Ekphantos tis Syrrakousios ephē mē einai alēthinēn tōn ontōn labein gnōsin. Horizei de, hōs nomizei ta men prōta adiaireta einai sōmata, kai parallagas autōn treis hyparchein, megethos, schēma, dynamin, ex hōn ta aisthēta ginesthai Einai de to plēthos autōn hōrismenon kai touto apeiron. Kineisthai de ta sōmata mēte hypo barous mēte plēgēs, allʼ hypo theias dynameōs, hēn noun kai psychēn prosagoreuei. Toutou men oun ton kosmon einai idean, diʼ ho kai sphairoeidē hypo theias dynameōs gegonenai. Tēn de gēn meson kosmou kineisthai peri to autēs kentron hōs pros anatolēn.
A certain Ecphantus of Syracuse said that it is not possible to obtain true knowledge of the things that exist. He defines, as he thinks, that the first things are indivisible bodies, and that there are three variations of them, size, shape, and power, from which perceptible things come to be. Their number is limited, and this is boundless. The bodies are moved neither by weight nor by impact, but by a divine power, which he calls mind and soul. Of this the world is the form, and therefore it has come to be spherical by divine power. The earth, in the middle of the world, moves around its own center toward the east.
Notes and citation
Summary: Ecphantus taught that indivisible bodies are moved by divine mind and that the earth rotates.
- "Their number is limited, and this is boundless" is contradictory as it stands; the text may be faulty.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): μὴ εἴναι → μὴ εἶναι; Εἷναι δὲ τὸ πλῆθος → Εἶναι δὲ τὸ πλῆθος; διʼ δ καὶ → διʼ ὃ καὶ.
Cite (SBL): Hippolytus, Haer. 1.15.1 (Duncker–Schneidewin, 28–30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-15-1). (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 16
1.16.1Duncker–Schneidewin, 30
Ἵππων δὲ ὁ Ῥηγῖνος ἀρχὰς ἔφη ψυχρὸν τὸ ὕδωρ καὶ θερμὸν τὸ πῦρ. Γενόμενον δὲ τὸ πῦρ ὑπὸ ὕδατος κατανικῆσαι τὴν τοῦ γεννήσαντος δύναμιν, συστῆσαί τε τὸν κόσμον. Τὴν δὲ ψυχὴν ποτὲ μὲν ἐγκέφαλον ἔφη εἶναι, ποτὲ δὲ ὕδωρ, καὶ γὰρ τὸ σπέρμα εἶναι, τὸ φαινόμενον ἡμῖν ἐξ ὑγροῦ, ἐξ οὗ φησι ψυχὴν γίνεσθαι.
Hippōn de ho Rhēginos archas ephē psychron to hydōr kai thermon to pyr. Genomenon de to pyr hypo hydatos katanikēsai tēn tou gennēsantos dynamin, systēsai te ton kosmon. Tēn de psychēn pote men enkephalon ephē einai, pote de hydōr, kai gar to sperma einai, to phainomenon hēmin ex hygrou, ex hou phēsi psychēn ginesthai.
Hippo of Rhegium said the principles are cold, that is water, and hot, that is fire. Fire, produced by water, overcame the power of what begot it and formed the world. He said the soul is sometimes the brain and sometimes water; for the seed, which appears to us to come from moisture, is that from which, he says, the soul comes to be.
Notes and citation
Summary: Hippo made water and fire the principles and identified the soul with the brain or with water.
Notes on the original text
- Digital text corrected (misspelling in the digital text): φησε → φησι.
Cite (SBL): Hippolytus, Haer. 1.16.1 (Duncker–Schneidewin, 30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-16-1). (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 17
1.17.1Duncker–Schneidewin, 30
Ταῦτα μὲν οὖν ἱκανῶς δοκοῦμεν παρατεθεικέναι. Διὸ δοκεῖ λοιπὸν αὐτάρκως διαδραμόντων ἡμῶν τὰ τοῖς φυσικοῖς δόξαντα, ἀναδραμεῖν ἐπὶ Σωκράτην καὶ Πλάτωνα, οἳ τὸ ἠθικὸν μάλιστα προετίμησαν.
Tauta men oun hikanōs dokoumen paratetheikenai. Dio dokei loipon autarkōs diadramontōn hēmōn ta tois physikois doxanta, anadramein epi Sōkratēn kai Platōna, hoi to ēthikon malista proetimēsan.
We think we have set these things out sufficiently. So it seems best, having run adequately through the opinions of the natural philosophers, to go on to Socrates and Plato, who especially valued ethics.
Notes and citation
Summary: Having covered the natural philosophers, Hippolytus turns to Socrates and Plato.
Cite (SBL): Hippolytus, Haer. 1.17.1 (Duncker–Schneidewin, 30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-17-1). (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 18
1.18.1Duncker–Schneidewin, 30
Ὁ μὲν οὖν Σωκράτης γίνεται Ἀρχελάου τοῦ φυσικοῦ ἀκροατής· ὃς τὸ γνῶθι σαυτὸν προτιμήσας καὶ μεγάλην σχολὴν συστήσας ἔσχε πάντων τῶν μαθητῶν ἱκανώτερον τὸν Πλάτωνα, αὐτὸς μὲν μηδὲν σύγγραμμα καταλιπών.
Ho men oun Sōkratēs ginetai Archelaou tou physikou akroatēs; hos to gnōthi sauton protimēsas kai megalēn scholēn systēsas esche pantōn tōn mathētōn hikanōteron ton Platōna, autos men mēden syngramma katalipōn.
Socrates, then, became a hearer of Archelaus the natural philosopher. He, valuing above all "Know yourself" and founding a great school, had Plato as the most able of all his disciples; he himself left no writing.
Notes and citation
Summary: Socrates, who valued "Know yourself," left no writings; Plato was his ablest pupil.
Cite (SBL): Hippolytus, Haer. 1.18.1 (Duncker–Schneidewin, 30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-18-1). (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.
1.18.2Duncker–Schneidewin, 30
Ὁ δὲ Πλάτων τὴν πᾶσαν αὐτοῦ σοφίαν ἀπομαξάμενος συνέστησε τὸ διδασκαλεῖον μίξας ὁμοῦ φυσικήν, ἠθικήν, διαλεκτικήν. Ἃ δὲ ὁ Πλάτων ὁρίζειν, ἐστὶ ταῦτα.
Ho de Platōn tēn pasan autou sophian apomaxamenos synestēse to didaskaleion mixas homou physikēn, ēthikēn, dialektikēn. Ha de ho Platōn horizein, esti tauta.
Plato, taking the impress of all his wisdom, founded his school, mixing together natural, ethical, and dialectical philosophy. What Plato defines is as follows.
Notes and citation
Summary: Plato combined natural, ethical, and dialectical philosophy.
Cite (SBL): Hippolytus, Haer. 1.18.2 (Duncker–Schneidewin, 30; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-18-2). (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 19
1.19.1Duncker–Schneidewin, 30–32
Πλάτων ἀρχὰς εἶναι τοῦ παντὸς θεὸν καὶ ὕλην καὶ παράδειγμα· θεὸν μὲν τὸν ποιητὴν καὶ διακοσμήσαντα τόδε τὸ πᾶν καὶ προνοούμενον αὐτοῦ· ὕλην δὲ τὴν πᾶσιν ὑποκειμένην, ἣν καὶ δεξαμενὴν καὶ τιθήνην καλεῖ, ἐξ ἧς διακοσμηθείσης γενέσθαι τὰ τέσσαρα στοιχεῖα, ἐξ ὧν συνέστηκεν ὁ κόσμος, πυρός, ἀέρος, γῆς, ὕδατος, ἐξ ὧν καὶ τὰ ἄλλα πάντα συγκρίματα καλούμενα, ζῶά τε καὶ φυτὰ συνεστηκέναι.
Platōn archas einai tou pantos theon kai hylēn kai paradeigma; theon men ton poiētēn kai diakosmēsanta tode to pan kai pronooumenon autou; hylēn de tēn pasin hypokeimenēn, hēn kai dexamenēn kai tithēnēn kalei, ex hēs diakosmētheisēs genesthai ta tessara stoicheia, ex hōn synestēken ho kosmos, pyros, aeros, gēs, hydatos, ex hōn kai ta alla panta synkrimata kaloumena, zōa te kai phyta synestēkenai.
Plato says that the principles of the universe are God, matter, and pattern: God, the maker who ordered this universe and exercises providence over it; matter, which underlies all things, which he calls also receptacle and nurse, from which, when it was ordered, came the four elements of which the world is composed, fire, air, earth, water, from which also all the other things called compounds, animals and plants, are composed.
Notes and citation
Summary: Plato named God, matter, and the pattern as the principles of the universe.
- "Receptacle" and "nurse" are Plato's terms in the Timaeus (49a, 51a).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Πλάτων ἀρχὰς εἷναι → Πλάτων ἀρχὰς εἶναι.
Extrabiblical texts: Plato, Tim. 49a (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 1.19.1 (Duncker–Schneidewin, 30–32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-1). (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.
1.19.2Duncker–Schneidewin, 32
Τὸ δὲ παράδειγμα τὴν διάνοιαν τοῦ θεοῦ εἶναι, ὃ καὶ ἰδέας καλεῖ, ᾧ οἷον εἰκονίσματι προσέχων ἐν τῇ ψυχῇ ὁ θεὸς τὰ πάντα ἐδημιούργει.
To de paradeigma tēn dianoian tou theou einai, ho kai ideas kalei, hǭ hoion eikonismati prosechōn en tę̄ psychę̄ ho theos ta panta edēmiourgei.
The pattern is the thought of God, which he also calls ideas, attending to which, like an image in his soul, God fashioned all things.
Notes and citation
Summary: The pattern, in Plato, is God's thought, the ideas by which he fashioned all things.
Cite (SBL): Hippolytus, Haer. 1.19.2 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-2). (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.
1.19.3Duncker–Schneidewin, 32
Τὸν μὲν θεόν φησιν ἀσώματόν τε καὶ ἀνείδεον καὶ μόνοις σοφοῖς ἀνδράσι καταληπτὸν εἶναι· τὴν δὲ ὕλην δυνάμει μὲν σῶμα, ἐνεργείᾳ δὲ οὐδέπω· ἀσχημάτιστον γὰρ αὐτὴν οὖσαν καὶ ἄποιον, προσλαβοῦσαν σχήματα καὶ ποιότητας γενέσθαι σῶμα.
Ton men theon phēsin asōmaton te kai aneideon kai monois sophois andrasi katalēpton einai; tēn de hylēn dynamei men sōma, energeią de oudepō; aschēmatiston gar autēn ousan kai apoion, proslabousan schēmata kai poiotētas genesthai sōma.
He says that God is incorporeal and formless and comprehensible only to wise men; and that matter is body in potency but not yet in actuality; for being without shape and without quality, it became body by taking on shapes and qualities.
Notes and citation
Summary: Plato held God to be incorporeal and matter to be potential body.
Notes on the original text
- Digital text corrected (missing accent in the digital text; wrong accent in the digital text): καταληπτὸν εἷναι → καταληπτὸν εἶναι; αὐτὴν οὐσαν → αὐτὴν οὖσαν.
Cite (SBL): Hippolytus, Haer. 1.19.3 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-3). (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.
1.19.4Duncker–Schneidewin, 32
Τὴν μὲν οὖν ὕλην ἀρχὴν εἶναι καὶ σύγχρονον τῷ θεῷ, ταύτῃ καὶ ἀγέννητον τὸν κόσμον. Ἐκ γὰρ αὐτῆς συνεστάναι φησὶν αὐτόν. Τῷ δὲ ἀγεννήτῳ ἀκολουθεῖν πάντως καὶ τὸ ἄφθαρτον. Ἦι δὲ σῶμά τε καὶ ἐκ πολλῶν ποιοτήτων καὶ ἰδεῶν συγκείμενον ὑποτίθεται, ταύτῃ καὶ γεννητὸν καὶ φθαρτόν.
Tēn men oun hylēn archēn einai kai synchronon tǭ theǭ, tautę̄ kai agennēton ton kosmon. Ek gar autēs synestanai phēsin auton. Tǭ de agennētǭ akolouthein pantōs kai to aphtharton. Ēi de sōma te kai ek pollōn poiotētōn kai ideōn synkeimenon hypotithetai, tautę̄ kai gennēton kai phtharton.
Matter, then, is a principle and coeval with God, and in this respect the world too is unbegotten; for he says it was composed from matter. And imperishability entirely follows upon being unbegotten. But insofar as he supposes it to be a body composed of many qualities and ideas, in that respect it is begotten and perishable.
Notes and citation
Summary: Plato's world is unbegotten as made from eternal matter, but perishable as a composite body.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἀρχὴν εἷναι καὶ σύγχρονον → ἀρχὴν εἶναι καὶ σύγχρονον.
Cite (SBL): Hippolytus, Haer. 1.19.4 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-4). (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.
1.19.5Duncker–Schneidewin, 32
Τινὲς δὲ τῶν Πλατωνικῶν ἀμφότερα ἔμιξαν, χρησάμενοι παραδείγματι τοιούτῳ· ὅτι ὥσπερ ἄμαξα δύναται ἀεὶ διαμένειν ἄφθαρτος κατὰ μέρος ἐπισκευαζομένη, κἂν τὰ μέρη φθείρηται ἑκάστοτε, αὐτὴ δὲ ὁλόκληρος ἀεὶ μένει· τοῦτον τὸν τρόπον καὶ ὁ κόσμος κατὰ μέρη μὲν εἰ καὶ φθείρεται, ἐπισκευαζομένων δὲ καὶ ἀντανισουμένων τῶν ἀφαιρουμένων ἀΐδιος μένει.
Tines de tōn Platōnikōn amphotera emixan, chrēsamenoi paradeigmati toioutǭ; hoti hōsper amaxa dynatai aei diamenein aphthartos kata meros episkeuazomenē, kan ta merē phtheirētai hekastote, autē de holoklēros aei menei; touton ton tropon kai ho kosmos kata merē men ei kai phtheiretai, episkeuazomenōn de kai antanisoumenōn tōn aphairoumenōn aïdios menei.
Some of the Platonists have combined both, using an example like this: just as a wagon can remain forever imperishable by being repaired part by part, even if the parts perish each time, yet it remains whole; in this way the world too, even if it perishes in its parts, remains everlasting as what is taken away is repaired and replaced in equal measure.
Notes and citation
Summary: Some Platonists compared the world to a wagon kept forever whole by repairing its parts.
Cite (SBL): Hippolytus, Haer. 1.19.5 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-5). (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.
1.19.6Duncker–Schneidewin, 32
Τὸν δὲ θεὸν οἱ μὲν ἕνα φασὶν αὐτὸν εἰπεῖν ἀγέννητον καὶ ἄφθαρτον, ὡς λέγει ἐν τοῖς Νόμοις· ὁ μὲν δὴ θεὸς, ὥσπερ καὶ ὁ παλαιὸς λόγος, ἀρχήν τε καὶ τελευτὴν καὶ μέσα τῶν ὄντων ἁπάντων ἔχει. Οὕτως ἕνα αὐτὸν τὸν διὰ πάντων κεχωρηκότα ἀποφαίνεται.
Ton de theon hoi men hena phasin auton eipein agennēton kai aphtharton, hōs legei en tois Nomois; ho men dē theos, hōsper kai ho palaios logos, archēn te kai teleutēn kai mesa tōn ontōn hapantōn echei. Houtōs hena auton ton dia pantōn kechōrēkota apophainetai.
As for God, some say that he spoke of him as one, unbegotten and imperishable, as he says in the Laws: "God, as the ancient saying too has it, holds the beginning and end and middle of all things that are." Thus he declares him one, who has passed through all things.
Notes and citation
Summary: Some read Plato as teaching one God, citing the Laws.
- The quotation is Plato, Laws 4.715e.
Extrabiblical texts: Plato, Leg. 715e (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 1.19.6 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-6). (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.
1.19.7Duncker–Schneidewin, 32
Οἱ δὲ καὶ πολλοὺς, ἀορίστως, ὅταν λέγῃ· θεὸς θεῶν, ὧν ἐγὼ δημιουργός τε καὶ πατήρ.
Hoi de kai pollous, aoristōs, hotan legę̄; theos theōn, hōn egō dēmiourgos te kai patēr.
Others say he spoke of many gods, indefinitely, when he says: "Gods of gods, of whom I am the maker and father."
Notes and citation
Summary: Others read Plato as teaching many gods, citing the Timaeus.
- The quotation is Plato, Timaeus 41a.
Extrabiblical texts: Plato, Tim. 41a (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 1.19.7 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-7). (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.
1.19.8Duncker–Schneidewin, 32
Οἱ δὲ καὶ ὡρισμένους, ὅταν λέγῃ, ὁ μὲν δὴ μέγας ἐν οὐρανῷ Ζεὺς πτηνὸν ἄρμα ἐλαύνων, καὶ ὅταν γενεαλογῇ τοὺς Οὐρανοῦ παῖδας καὶ Γῆς. Οἱ δὲ συστήσασθαι μὲν αὐτὸν θεούς γενητούς, καὶ διὰ μὲν τὸ γεγενῆσθαι πάντως αὐτοὺς φθαρῆναι ἀνάγκην ἔχειν, διὰ δὲ τὴν βούλησιν τοῦ θεοῦ ἀθανάτους εἶναι, ἐν ᾧ προσθεὶς λέγει· θεὸς θεῶν, ὧν ἐγὼ δημιουργός τε καὶ πατήρ, ἄλυτα ἐμοῦ γε θέλοντος, ὡς ἄν εἰ λυθῆναι αὐτὰ θέλει, ῥᾳδίως λυθησόμενα.
Hoi de kai hōrismenous, hotan legę̄, ho men dē megas en ouranǭ Zeus ptēnon arma elaunōn, kai hotan genealogę̄ tous Ouranou paidas kai Gēs. Hoi de systēsasthai men auton theous genētous, kai dia men to gegenēsthai pantōs autous phtharēnai anankēn echein, dia de tēn boulēsin tou theou athanatous einai, en hǭ prostheis legei; theos theōn, hōn egō dēmiourgos te kai patēr, alyta emou ge thelontos, hōs an ei lythēnai auta thelei, rhądiōs lythēsomena.
Others say a definite number, when he says, "Great Zeus in heaven, driving his winged chariot," and when he gives the genealogy of the children of Heaven and Earth. Others say he made the gods generated, and because they were generated they must necessarily perish, but by the will of God they are immortal, in the passage where he adds: "Gods of gods, of whom I am the maker and father, indissoluble so long as I will it"; so that if he wished them dissolved, they would easily be dissolved.
Notes and citation
Summary: Plato's gods, some say, are generated but kept immortal by God's will.
- The quotations are Plato, Phaedrus 246e, and Timaeus 41a; the genealogy is Timaeus 40e.
Notes on the original text
- Digital text corrected (misread letter in the digital text): πιηνὸν → πτηνὸν.
Extrabiblical texts: Plato, Phaedr. 246e (Plato (works); quotation); Plato, Tim. 41a (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 1.19.8 (Duncker–Schneidewin, 32; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-8). (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.
1.19.9Duncker–Schneidewin, 32–34
Δαιμόνων δὲ φύσεις ἀποδέχεται, καὶ τοὺς μὲν ἀγαθοὺς εἶναι φησὶν αὐτῶν, τοὺς δὲ φαύλους.
Daimonōn de physeis apodechetai, kai tous men agathous einai phēsin autōn, tous de phaulous.
He accepts the existence of daemons, and says that some of them are good and others bad.
Notes and citation
Summary: Plato accepted good and bad daemons.
Cite (SBL): Hippolytus, Haer. 1.19.9 (Duncker–Schneidewin, 32–34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-9). (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.
1.19.10Duncker–Schneidewin, 34
Καὶ τὴν ψυχὴν οἱ μὲν φασὶν αὐτὸν ἀγένητον λέγειν καὶ ἄφθαρτον, ὅταν λέγῃ· ψυχὴ πᾶσα ἀθάνατος, τὸ γὰρ ἀεικίνητον ἀθάνατον· καὶ ὅταν αὐτοκίνητον αὐτὴν ἀποδεικνύῃ καὶ ἀρχὴν κινήσεως. Οἱ δὲ γενητὴν μέν, ἄφθαρτον δὲ διὰ τὴν τοῦ θεοῦ βούλησιν. Οἱ δὲ σύνθετον καὶ γενητὴν καὶ φθαρτήν· καὶ γὰρ κρατῆρα αὐτῆς ὑποτίθεσθαι, καὶ σῶμα αὐτὴν ἔχειν αὐγοειδές, τὸ δὲ γενόμενον πᾶν ἀνάγκην ἔχειν φθαρῆναι.
Kai tēn psychēn hoi men phasin auton agenēton legein kai aphtharton, hotan legę̄; psychē pasa athanatos, to gar aeikinēton athanaton; kai hotan autokinēton autēn apodeiknyę̄ kai archēn kinēseōs. Hoi de genētēn men, aphtharton de dia tēn tou theou boulēsin. Hoi de syntheton kai genētēn kai phthartēn; kai gar kratēra autēs hypotithesthai, kai sōma autēn echein augoeides, to de genomenon pan anankēn echein phtharēnai.
And as for the soul, some say he calls it unbegotten and imperishable, when he says: "Every soul is immortal, for what is ever-moving is immortal," and when he shows that it is self-moving and the principle of motion. Others say he calls it generated but imperishable by the will of God. Others say composite, generated, and perishable; for he supposes a mixing bowl for it, and that it has a body like light, and everything that has come to be must perish.
Notes and citation
Summary: Interpreters disagree whether Plato's soul is unbegotten, or generated but immortal, or perishable.
- The quotation is Plato, Phaedrus 245c; the mixing bowl is Timaeus 41d.
Extrabiblical texts: Plato, Phaedr. 245c (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 1.19.10 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-10). (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.
1.19.11Duncker–Schneidewin, 34
Οἱ δὲ ἀθάνατον αὐτὴν εἶναι λέγοντες μάλιστα ἐκείνοις ἰσχυρίζονται, ὅσοις καὶ κρίσεις φησὶν εἶναι μετὰ τελευτήν, καὶ ἐν Ἅιδου δικαστήρια, καὶ τὰς μὲν ἀγαθὰς ἀγαθοῦ μισθοῦ τυγχάνειν, τὰς δὲ πονηρὰς ἀκολούθων δικῶν.
Hoi de athanaton autēn einai legontes malista ekeinois ischyrizontai, hosois kai kriseis phēsin einai meta teleutēn, kai en Haidou dikastēria, kai tas men agathas agathou misthou tynchanein, tas de ponēras akolouthōn dikōn.
Those who say it is immortal rely especially on the passages in which he says there are judgments after death and tribunals in Hades, and that good souls receive a good reward and wicked ones fitting punishments.
Notes and citation
Summary: Those who hold Plato's soul immortal point to his teaching on judgment after death.
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 1.19.11 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-11). (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.
1.19.12Duncker–Schneidewin, 34
Τινὲς μὲν οὖν φασὶν καὶ μετενσωμάτωσιν αὐτὸν ὁμολογεῖν καὶ μεταβαίνειν τὰς ψυχὰς ὡρισμένας οὔσας ἄλλας εἰς ἄλλα σώματα κατʼ ἀξίαν ἑκάστῃ καὶ κατά τινας περιόδους ὡρισμένας ἀναπέμπεσθαι ἐς τοῦτον τὸν κόσμον πάλιν πεῖραν παρεξομένας τῆς ἑαυτῶν προαιρέσεως.
Tines men oun phasin kai metensōmatōsin auton homologein kai metabainein tas psychas hōrismenas ousas allas eis alla sōmata katʼ axian hekastę̄ kai kata tinas periodous hōrismenas anapempesthai es touton ton kosmon palin peiran parexomenas tēs heautōn proaireseōs.
Some say that he also accepts transmigration, and that souls, being fixed in number, pass into different bodies, each according to its desert, and at certain fixed periods are sent back into this world again to give proof of their own choice.
Notes and citation
Summary: Some say Plato taught that souls return in new bodies according to their deserts.
Extrabiblical texts: Plato, Phaedr. 249a (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 1.19.12 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-12). (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.
1.19.13Duncker–Schneidewin, 34
Οἱ δὲ οὔ, ἀλλὰ τόπον λαγχάνειν κατʼ ἀξίαν ἑκάστῃ, καὶ χρῶνται μαρτυρίῳ, ὅτι φησὶ μετὰ Διός τινας εἶναι, ἄλλους δὲ μετὰ ἄλλων θεῶν συμπεριπολοῦντας τῶν ἀγαθῶν ἀνδρῶν, τοὺς δὲ ἐν κολάσεσιν ὑπάρχειν αἰωνίοις, ὅσοι πονηρὰ καὶ ἄδικα παρὰ τοῦτον τὸν βίον εἰσὶν ἐξειργασμένοι.
Hoi de ou, alla topon lanchanein katʼ axian hekastę̄, kai chrōntai martyriǭ, hoti phēsi meta Dios tinas einai, allous de meta allōn theōn symperipolountas tōn agathōn andrōn, tous de en kolasesin hyparchein aiōniois, hosoi ponēra kai adika para touton ton bion eisin exeirgasmenoi.
Others say no, but that each soul obtains a place according to its desert; and they use as evidence that he says some are with Zeus, and others go round with other gods, those of good men, while others are in eternal punishments, as many as have done wicked and unjust things in this life.
Notes and citation
Summary: Others say Plato taught that souls receive places by desert, some with the gods and some in eternal punishment.
- The allusion is to Plato, Phaedrus 246e–248c, and the myths of judgment (e.g. Gorgias 525c).
Extrabiblical texts: Plato, Phaedr. 246e (Plato (works); allusion)
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 1.19.13 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-13). (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.
1.19.14Duncker–Schneidewin, 34
Φασὶ δὲ αὐτὸν τὰ μὲν ἄμεσα λέγειν, τὰ δὲ ἔμμεσα, τὰ δὲ μέσα τῶν πραγμάτων. Ἐγρήγορσιν μὲν καὶ ὕπνον ἄμεσα, καὶ ὅσα τοιαῦτα· ἔμμεσα δέ, οἷον ἀγαθὰ καὶ κακά· καὶ μέσα, οἷον τοῦ λευκοῦ καὶ μέλανος τὸ φαιὸν ἤ τι ἄλλο χρῶμα.
Phasi de auton ta men amesa legein, ta de emmesa, ta de mesa tōn pragmatōn. Egrēgorsin men kai hypnon amesa, kai hosa toiauta; emmesa de, hoion agatha kai kaka; kai mesa, hoion tou leukou kai melanos to phaion ē ti allo chrōma.
They say he speaks of some things as without a mean, others as with a mean, and others as the means between things: waking and sleep are without a mean, and the like; with a mean, such as good and bad; and means, such as grey between white and black, or some other color.
Notes and citation
Summary: Plato distinguished opposites with and without an intermediate.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἶον ἀγαθὰ → οἷον ἀγαθὰ.
Cite (SBL): Hippolytus, Haer. 1.19.14 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-14). (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.
1.19.15Duncker–Schneidewin, 34
Ἀγαθὰ δὲ μόνα κυρίως λέγειν φασὶν αὐτὸν τὰ περὶ ψυχήν, τὰ δὲ περὶ σῶμα καὶ τὰ ἐκτὸς οὐκ ἔτι κυρίως ἀγαθά, ἀλλὰ λεγόμενα ἀγαθά, πολλαχοῦ δὲ καὶ μέσα ὠνομακέναι αὐτά·
Agatha de mona kyriōs legein phasin auton ta peri psychēn, ta de peri sōma kai ta ektos ouk eti kyriōs agatha, alla legomena agatha, pollachou de kai mesa ōnomakenai auta;
They say that he calls only the things of the soul good in the strict sense, while the things of the body and external things are no longer good in the strict sense but called good, and that he has often named them intermediate too;
Notes and citation
Summary: For Plato only goods of the soul are truly good; bodily and external goods are only so called.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.15 (Duncker–Schneidewin, 34; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-15). (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.
1.19.16Duncker–Schneidewin, 34–36
εἶναι γὰρ αὐτοῖς καὶ καλῶς καὶ κακῶς χρῆσθαι. Τὰς μὲν οὖν ἀρετὰς κατὰ τιμὴν ἀκρότητας εἶναι φησι, κατὰ δὲ οὐσίαν μεσότητας· τιμιώτερον μὲν γὰρ οὐδὲν ἀρετῆς. Τὸ δὲ ὑπερβάλλον αὐτῶν ἢ ἐνδέον εἰς κακίαν τελευτᾶν, οἷον τέσσαράς φησιν εἶναι ἀρετὰς φρόνησιν, σωφροσύνην, δικαιοσύνην, ἀνδρείαν. Τούτων ἑκάστῃ παρακολουθεῖν δύο κακίας, καθʼ ὑπερβολὴν καὶ μείωσιν, οἷον τῇ μὲν φρονήσει ἀφροσύνην κατὰ μείωσιν, πανουργίαν δὲ καθʼ ὑπερβολήν, τῇ δὲ σωφροσύνῃ ἀκολασίαν κατὰ μείωσιν, σκαιότητα καθʼ ὑπερβολήν, τῇ δὲ δικαιοσύνῃ μειονεξίαν κατὰ μείωσιν, πλεονεξίαν καθʼ ὑπερβολήν, τῇ δὲ ἀνδρείᾳ δειλίαν κατὰ μείωσιν, θρασύτητα καθʼ ὑπερβολήν, ταύτας δὲ ἐγγενομένας τὰς ἀρετὰς ἀνθρώπῳ ἀπεργάζεσθαι αὐτὸν τέλειον καὶ παρέχειν αὐτῷ εὐδαιμονίαν.
einai gar autois kai kalōs kai kakōs chrēsthai. Tas men oun aretas kata timēn akrotētas einai phēsi, kata de ousian mesotētas; timiōteron men gar ouden aretēs. To de hyperballon autōn ē endeon eis kakian teleutan, hoion tessaras phēsin einai aretas phronēsin, sōphrosynēn, dikaiosynēn, andreian. Toutōn hekastę̄ parakolouthein dyo kakias, kathʼ hyperbolēn kai meiōsin, hoion tę̄ men phronēsei aphrosynēn kata meiōsin, panourgian de kathʼ hyperbolēn, tę̄ de sōphrosynę̄ akolasian kata meiōsin, skaiotēta kathʼ hyperbolēn, tę̄ de dikaiosynę̄ meionexian kata meiōsin, pleonexian kathʼ hyperbolēn, tę̄ de andreią deilian kata meiōsin, thrasytēta kathʼ hyperbolēn, tautas de engenomenas tas aretas anthrōpǭ apergazesthai auton teleion kai parechein autǭ eudaimonian.
for it is possible to use them both well and badly. The virtues, he says, are extremes in value but means in substance; for nothing is more valuable than virtue. What exceeds or falls short of them ends in vice. For example, he says there are four virtues, prudence, temperance, justice, courage. Each of these is attended by two vices, by excess and by deficiency: prudence by folly through deficiency and cunning through excess; temperance by licentiousness through deficiency and boorishness through excess; justice by getting too little through deficiency and greed through excess; courage by cowardice through deficiency and rashness through excess. These virtues, when they are present in a man, make him perfect and give him happiness.
Notes and citation
Summary: Plato's four virtues each lie between two vices, and possessing them brings happiness.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.16 (Duncker–Schneidewin, 34–36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-16). (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.
1.19.17Duncker–Schneidewin, 36
Τὴν δὲ εὐδαιμονίαν εἶναί φησιν ὁμοίωσιν θεῷ κατὰ τὸ δυνατόν. Τὴν δὲ ὁμοίωσιν τῷ θεῷ, ὅταν τις ὅσιός τε καὶ δίκαιος γένηται μετὰ φρονήσεως. Τέλος γὰρ τοῦτο τῆς ἄκρας σοφίας καὶ ἀρετῆς ὑποτίθεται.
Tēn de eudaimonian einai phēsin homoiōsin theǭ kata to dynaton. Tēn de homoiōsin tǭ theǭ, hotan tis hosios te kai dikaios genētai meta phronēseōs. Telos gar touto tēs akras sophias kai aretēs hypotithetai.
Happiness, he says, is likeness to God as far as possible; and likeness to God is when one becomes holy and just with prudence. For he supposes this to be the goal of the highest wisdom and virtue.
Notes and citation
Summary: Plato defines happiness as becoming as like God as possible, holy and just with wisdom.
- The allusion is to Plato, Theaetetus 176b.
Extrabiblical texts: Plato, Theaet. 176b (Plato (works); allusion)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.17 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-17). (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.
1.19.18Duncker–Schneidewin, 36
Λέγει δὲ ἀντακολουθεῖν τὰς ἀρετὰς ἀλλήλαις καὶ μονοειδεῖς εἶναι καὶ μηδέποτε ἐναντιοῦσθαι ἀλλήλαις. Τὰς δὲ κακίας πολυτρόπους τε εἶναι καὶ ποτὲ μὲν ἀντακολουθεῖν, ποτὲ δὲ ἐναντιοῦσθαι ἀλλήλαις.
Legei de antakolouthein tas aretas allēlais kai monoeideis einai kai mēdepote enantiousthai allēlais. Tas de kakias polytropous te einai kai pote men antakolouthein, pote de enantiousthai allēlais.
He says that the virtues follow upon one another and are uniform and never oppose one another; but the vices are manifold, and sometimes follow upon one another and sometimes oppose one another.
Notes and citation
Summary: Plato held that the virtues always agree while the vices are many and conflicting.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.18 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-18). (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.
1.19.19Duncker–Schneidewin, 36
Εἱμαρμένην φησὶν εἶναι, οὐ μὴν πάντα καθʼ εἱμαρμένην γίνεσθαι, ἀλλʼ εἶναί τι καὶ ἐφʼ ἡμῖν, ἐν οἷς φησίν· αἰτία ἑλομένου, θεὸς ἀναίτιος, καί· θεσμός τε Ἀδραστείας ὅδε.
Heimarmenēn phēsin einai, ou mēn panta kathʼ heimarmenēn ginesthai, allʼ einai ti kai ephʼ hēmin, en hois phēsin; aitia helomenou, theos anaitios, kai; thesmos te Adrasteias hode.
He says there is fate, yet not all things happen by fate, but something is also in our power, in the passages where he says: "The blame is the chooser's; God is blameless," and: "And this is the ordinance of Adrasteia."
Notes and citation
Summary: Plato admitted fate but also human freedom and responsibility.
- The quotations are Plato, Republic 10.617e, and Phaedrus 248c.
Extrabiblical texts: Plato, Resp. 617e (Plato (works); quotation); Plato, Phaedr. 248c (Plato (works); quotation)
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.19 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-19). (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.
1.19.20Duncker–Schneidewin, 36
Οἱ δὲ οὕτω τὸ καθʼ εἱμαρμένην, οἱ δὲ καὶ τὸ ἐφʼ ἡμῖν· ἀκούσια δέ φησιν εἶναι τὰ ἁμαρτήματα· εἰς γὰρ τὸ κάλλιστον τῶν ἐν ἡμῖν, ὅπερ ἐστὶν ἡ ψυχή, οὐκ ἄν τινα τὸ κακὸν παραδέξασθαι, τουτέστι τὴν ἀδικίαν· κατὰ ἄγνοιαν δὲ καὶ σφάλμα τοῦ ἀγαθοῦ, οἰομένους καλόν τι ποιεῖν, ἐπὶ τὸ κακὸν ἔρχεσθαι.
Hoi de houtō to kathʼ heimarmenēn, hoi de kai to ephʼ hēmin; akousia de phēsin einai ta hamartēmata; eis gar to kalliston tōn en hēmin, hoper estin hē psychē, ouk an tina to kakon paradexasthai, toutesti tēn adikian; kata agnoian de kai sphalma tou agathou, oiomenous kalon ti poiein, epi to kakon erchesthai.
Some take him thus on what is by fate, others on what is in our power. He says that sins are involuntary; for no one would admit evil, that is injustice, into the finest thing in us, which is the soul; but through ignorance and missing the good, thinking they are doing something fine, people come to evil.
Notes and citation
Summary: Plato taught that wrongdoing is involuntary, arising from ignorance of the good.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.20 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-20). (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.
1.19.21Duncker–Schneidewin, 36
Καὶ λέξις τούτου ἐμφανεστάτη ἐστὶν ἐν τῇ Πολιτείᾳ, ἐν ᾗ φησιν· πάλιν δὲ αὖ τολμᾶτε λέγειν ὡς αἰσχρὸν καὶ θεομισὲς ἡ κακία· πῶς οὖν δή τις τὸ τοιοῦτον κακὸν αἱροῖτʼ ἂν; ἥττων ὃς ἂν ᾖ, φατέ, τῶν ἡδονῶν. οὐκοῦν καὶ τοῦτο ἀκούσιον, εἴπερ τὸ νικᾶν ἑκούσιον; ὥστε ἐκ παντὸς λόγου τό γε ἀδικεῖν ἀκούσιον ὁ λόγος αἱρεῖ.
Kai lexis toutou emphanestatē estin en tę̄ Politeią, en hę̄ phēsin; palin de au tolmate legein hōs aischron kai theomises hē kakia; pōs oun dē tis to toiouton kakon hairoitʼ an? hēttōn hos an ę̄, phate, tōn hēdonōn. oukoun kai touto akousion, eiper to nikan hekousion? hōste ek pantos logou to ge adikein akousion ho logos hairei.
And his clearest statement of this is in the Republic, where he says: "Again, you dare to say that vice is shameful and hateful to God; how then would anyone choose such an evil? Whoever is weaker, you say, than pleasures. Is not this too involuntary, if conquering is voluntary? So that on every account the argument proves that doing wrong is involuntary."
Notes and citation
Summary: Hippolytus cites a passage he attributes to the Republic that wrongdoing is involuntary.
- Hippolytus attributes the quotation to the Republic; the words are not found there in this form, and the source is uncertain.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.21 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-21). (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.
1.19.22Duncker–Schneidewin, 36
Ἀντιτίθεται δέ τις αὐτῷ πρὸς τοῦτο· διὰ τί οὖν κολάζονται, εἰ ἀκουσίως ἁμαρτάνουσιν; Ὁ δὲ λέγει, ἵνα τε αὐτὸς ὅτι τάχιστα ἀπαλλαγῇ κακίας, καὶ κόλασιν ὑπόσχῃ. Τὸ γὰρ κόλασιν ὑποσχεῖν οὐ κακὸν εἶναι ἀλλὰ ἀγαθόν, εἴπερ μέλλει κάθαρσις τῶν κακῶν γίνεσθαι· καὶ ἵνα μηδὲν ἁμαρτάνωσιν οἱ λοιποὶ ἀκούοντες ἄνθρωποι, ἀλλὰ φυλάσσωνται τὴν τοιαύτην πλάνην.
Antitithetai de tis autǭ pros touto; dia ti oun kolazontai, ei akousiōs hamartanousin? Ho de legei, hina te autos hoti tachista apallagę̄ kakias, kai kolasin hyposchę̄. To gar kolasin hyposchein ou kakon einai alla agathon, eiper mellei katharsis tōn kakōn ginesthai; kai hina mēden hamartanōsin hoi loipoi akouontes anthrōpoi, alla phylassōntai tēn toiautēn planēn.
Someone objects to him on this point: why, then, are they punished, if they sin involuntarily? He says: so that the man himself may be rid of vice as quickly as possible, and undergo punishment. For undergoing punishment is not an evil but a good, if it is to become a purification from evils; and so that the rest of mankind, hearing of it, may not sin, but guard against such error.
Notes and citation
Summary: Plato said punishment is good because it purifies the wrongdoer and deters others.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.22 (Duncker–Schneidewin, 36; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-22). (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.
1.19.23Duncker–Schneidewin, 36–38
Κακοῦ δὲ φύσιν οὔτε ὑπὸ θεοῦ γενέσθαι, οὔτε καθʼ αὑτὴν ὑπόστασιν ἔχειν, ἀλλὰ κατʼ ἐναντίωσιν καὶ παρακολούθησιν τοῦ ἀγαθοῦ γενέσθαι, ἢ καθʼ ὑπερβολὴν ἢ κατὰ μείωσιν, ὡς περὶ τῶν ἀρετῶν προείπομεν. Ὁ μὲν οὖν Πλάτων, καθὼς προείπομεν, συναγαγὼν τὰ τρία μέρη τῆς κατὰ πάντα φιλοσοφίας, οὕτως ἐφιλοσόφησεν.
Kakou de physin oute hypo theou genesthai, oute kathʼ hautēn hypostasin echein, alla katʼ enantiōsin kai parakolouthēsin tou agathou genesthai, ē kathʼ hyperbolēn ē kata meiōsin, hōs peri tōn aretōn proeipomen. Ho men oun Platōn, kathōs proeipomen, synagagōn ta tria merē tēs kata panta philosophias, houtōs ephilosophēsen.
The nature of evil was neither made by God nor has subsistence of its own, but comes about by opposition to and as a consequence of the good, either by excess or by deficiency, as we said above about the virtues. So Plato, as we said before, bringing together the three parts of philosophy in every respect, philosophized in this way.
Notes and citation
Summary: For Plato evil is not made by God but is a falling away from the good.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.19.23 (Duncker–Schneidewin, 36–38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-19-23). (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 20
1.20.1Duncker–Schneidewin, 38
Ἀριστοτέλης τούτου γενόμενος ἀκροατὴς εἰς τέχνην τὴν φιλοσοφίαν ἤγαγεν, καὶ λογικώτερος ἐγένετο, τὰ μὲν στοιχεῖα τῶν πάντων ὑποθέμενος οὐσίαν καὶ συμβεβηκός· τὴν μὲν οὐσίαν μίαν τὴν πᾶσιν ὑποκειμένην, τὰ δὲ συμβεβηκότα ἐννέα· ποσόν, ποιόν, πρὸς τί, ποῦ, πότε, ἔχειν, κεῖσθαι, ποιεῖν, πάσχειν·
Aristotelēs toutou genomenos akroatēs eis technēn tēn philosophian ēgagen, kai logikōteros egeneto, ta men stoicheia tōn pantōn hypothemenos ousian kai symbebēkos; tēn men ousian mian tēn pasin hypokeimenēn, ta de symbebēkota ennea; poson, poion, pros ti, pou, pote, echein, keisthai, poiein, paschein;
Aristotle, who became his hearer, turned philosophy into a technical discipline and became more given to logic, supposing the elements of all things to be substance and accident: substance one, underlying all things, and the accidents nine: quantity, quality, relation, where, when, having, position, acting, being acted upon.
Notes and citation
Summary: Aristotle made philosophy systematic, distinguishing substance and nine kinds of accident.
Cite (SBL): Hippolytus, Haer. 1.20.1 (Duncker–Schneidewin, 38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-1). (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.
1.20.2Duncker–Schneidewin, 38
τὴν μὲν οὖν οὐσίαν τοιαύτην εἶναι, οἷον θεόν, ἄνθρωπον καὶ ἕκαστον τῶν τῷ ὁμοίῳ λόγῳ ὑποπεσεῖν δυναμένων. Περὶ δὲ τὰ συμβεβηκότα θεωρεῖται τὸ μὲν ποιόν, οἷον λευκόν, μέλαν· τὸ δὲ ποσόν, οἷον δίπηχυ, τρίπηχυ· τὸ δὲ πρὸς τί, οἷον πατήρ, υἱός· τὸ δὲ ποῦ, οἷον Ἀθήνησι, Μεγαροῖ· τὸ δὲ πότε, οἷον ἐπὶ τῆς δεκάτης ὀλυμπιάδος· τὸ δὲ ἔχειν, οἷον κεκτῆσθαι· τὸ δὲ ποιεῖν, οἷον γράφειν καὶ ὅλως ἐνεργεῖν τι· τὸ δὲ κεῖσθαι, οἷον κατακεῖσθαι· τὸ δὲ πάσχειν, οἷον τύπτεσθαι.
tēn men oun ousian toiautēn einai, hoion theon, anthrōpon kai hekaston tōn tǭ homoiǭ logǭ hypopesein dynamenōn. Peri de ta symbebēkota theōreitai to men poion, hoion leukon, melan; to de poson, hoion dipēchy, tripēchy; to de pros ti, hoion patēr, huios; to de pou, hoion Athēnēsi, Megaroi; to de pote, hoion epi tēs dekatēs olympiados; to de echein, hoion kektēsthai; to de poiein, hoion graphein kai holōs energein ti; to de keisthai, hoion katakeisthai; to de paschein, hoion typtesthai.
Substance, then, is such as God, man, and each of the things that can fall under the same definition. Among the accidents are observed quality, such as white, black; quantity, such as two cubits, three cubits; relation, such as father, son; where, such as at Athens, at Megara; when, such as in the tenth Olympiad; having, such as possessing; acting, such as writing and in general doing something; position, such as lying down; being acted upon, such as being struck.
Notes and citation
Summary: Aristotle's ten categories are illustrated with examples.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τὴν μὲν οὗν οὐσίαν → τὴν μὲν οὖν οὐσίαν.
Cite (SBL): Hippolytus, Haer. 1.20.2 (Duncker–Schneidewin, 38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-2). (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.
1.20.3Duncker–Schneidewin, 38
Ὑποτίθεται καὶ αὐτὸς τὰ μὲν μεσότητα ἔχειν, τὰ δὲ ἄμεσα εἶναι, ὡς εἴπομεν καὶ περὶ τοῦ Πλάτωνος. Καὶ σχεδὸν τὰ πλεῖστα τῷ Πλάτωνι σύμφωνός ἐστι πλὴν τοῦ περὶ ψυχῆς δόγματος.
Hypotithetai kai autos ta men mesotēta echein, ta de amesa einai, hōs eipomen kai peri tou Platōnos. Kai schedon ta pleista tǭ Platōni symphōnos esti plēn tou peri psychēs dogmatos.
He too supposes that some things have a mean and others are without a mean, as we said also concerning Plato. And he agrees with Plato on almost everything except the doctrine of the soul.
Notes and citation
Summary: Aristotle agreed with Plato on most points except the soul.
Cite (SBL): Hippolytus, Haer. 1.20.3 (Duncker–Schneidewin, 38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-3). (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.
1.20.4Duncker–Schneidewin, 38
Ὁ μὲν γὰρ Πλάτων ἀθάνατον, ὁ δὲ Ἀριστοτέλης ἐπιδιαμένειν καὶ μετὰ ταῦτα καὶ ταύτην ἐναφανίζεσθαι τῷ πέμπτῳ σώματι, ὃ ὑποτίθεται εἶναι μετὰ τῶν ἄλλων τεσσάρων, τοῦ τε πυρὸς καὶ τῆς γῆς καὶ τοῦ ὕδατος καὶ τοῦ ἀέρος λεπτότερον, οἷον πνεῦμα.
Ho men gar Platōn athanaton, ho de Aristotelēs epidiamenein kai meta tauta kai tautēn enaphanizesthai tǭ pemptǭ sōmati, ho hypotithetai einai meta tōn allōn tessarōn, tou te pyros kai tēs gēs kai tou hydatos kai tou aeros leptoteron, hoion pneuma.
For Plato calls it immortal, while Aristotle says it survives for a time and after this it too vanishes into the fifth body, which he supposes to exist along with the other four, fire, earth, water, and air, being finer than they, like breath.
Notes and citation
Summary: Aristotle held that the soul survives only for a time and then vanishes into the fifth element.
Cite (SBL): Hippolytus, Haer. 1.20.4 (Duncker–Schneidewin, 38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-4). (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.
1.20.5Duncker–Schneidewin, 38
Ὁ μὲν οὖν Πλάτων μόνα ἀγαθὰ ὄντως τὰ περὶ ψυχὴν εἶναί φησιν, καὶ ἀρκεῖν πρὸς τὴν εὐδαιμονίαν. Ὁ δὲ Ἀριστοτέλης τριγένειαν τῶν ἀγαθῶν εἰσάγει, καὶ λέγει μὴ εἶναι τέλειον τὸν σοφόν, ἐὰν μὴ παρῇ αὐτῷ καὶ τὰ τοῦ σώματος ἀγαθὰ καὶ τὰ ἐκτός, ἄ ἐστι κάλλος, ἰσχύς, εὐαισθησία, ἀρτιότης· τὰ δὲ ἐκτός, πλοῦτος, εὐγένεια, δόξα, δύναμις, εἰρήνη, φιλία. Τὰ δὲ ἐντὸς περὶ ψυχὴν καθὼς καὶ Πλάτωνι ἔδοξε, φρόνησιν, σωφροσύνην, δικαιοσύνην, ἀνδρείαν.
Ho men oun Platōn mona agatha ontōs ta peri psychēn einai phēsin, kai arkein pros tēn eudaimonian. Ho de Aristotelēs trigeneian tōn agathōn eisagei, kai legei mē einai teleion ton sophon, ean mē parę̄ autǭ kai ta tou sōmatos agatha kai ta ektos, a esti kallos, ischys, euaisthēsia, artiotēs; ta de ektos, ploutos, eugeneia, doxa, dynamis, eirēnē, philia. Ta de entos peri psychēn kathōs kai Platōni edoxe, phronēsin, sōphrosynēn, dikaiosynēn, andreian.
Plato says that only the things of the soul are truly good, and that they suffice for happiness. Aristotle introduces three kinds of goods, and says that the wise man is not perfect unless he also has the goods of the body and external goods: those of the body are beauty, strength, keenness of the senses, soundness; external ones are wealth, good birth, reputation, power, peace, friendship; and the inner goods of the soul, as Plato also held, are prudence, temperance, justice, courage.
Notes and citation
Summary: Unlike Plato, Aristotle held that the wise man also needs bodily and external goods.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὁ μὲν οὗν Πλάτων → Ὁ μὲν οὖν Πλάτων; εἷναί φησιν → εἶναί φησιν.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.20.5 (Duncker–Schneidewin, 38; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-5). (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.
1.20.6Duncker–Schneidewin, 38–40
Τὰ δὲ κακά φησι καὶ οὗτος κατʼ ἐναντίωσιν τῶν ἀγαθῶν γενέσθαι, καὶ εἶναι ὑπὸ τὸν περὶ σελήνην τόπον, ὑπὲρ δὲ σελήνην μηκέτι. Τὴν δὲ ψυχὴν τὴν μὲν ὅλου τοῦ κόσμου ἀθάνατον εἶναι, καὶ αὐτὸν τὸν κόσμον ἀΐδιον, τὴν δὲ καθʼ ἕκαστον, ὡς προείπομεν, ἀφανίζεσθαι.
Ta de kaka phēsi kai houtos katʼ enantiōsin tōn agathōn genesthai, kai einai hypo ton peri selēnēn topon, hyper de selēnēn mēketi. Tēn de psychēn tēn men holou tou kosmou athanaton einai, kai auton ton kosmon aïdion, tēn de kathʼ hekaston, hōs proeipomen, aphanizesthai.
He too says that evils arise by opposition to goods, and that they exist below the region of the moon, but no longer above the moon. The soul of the whole world is immortal, and the world itself everlasting; but the individual soul, as we said, vanishes.
Notes and citation
Summary: Aristotle placed evil below the moon and held only the world soul immortal.
Cite (SBL): Hippolytus, Haer. 1.20.6 (Duncker–Schneidewin, 38–40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-6). (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.
1.20.7Duncker–Schneidewin, 40
Οὗτος μὲν οὖν ἐν τῷ Λυκείῳ ποιούμενος τὰς διατριβὰς ἐφιλοσόφει· ὁ δὲ Ζήνων ἐν τῇ ποικίλῃ στοᾷ. Ἐκτήσαντο δὲ οἱ μὲν ἀπὸ τοῦ Ζήνωνος ἀπὸ τοῦ τόπου τὸ ὄνομα, τουτέστιν ἀπὸ τῆς στοᾶς Στωϊκοὶ κληθέντες· οἱ δὲ ἀπὸ τοῦ Ἀριστοτέλους ἀπὸ τοῦ ἔργου. Ἐπειδὴ γὰρ περιπατοῦντες ἐν τῷ Λυκείῳ ἐζήτουν, διὰ τοῦτο Περιπατητικοὶ ἐκλήθησαν. ταῦτα μὲν οὖν καὶ ὁ Ἀριστοτέλης.
Houtos men oun en tǭ Lykeiǭ poioumenos tas diatribas ephilosophei; ho de Zēnōn en tę̄ poikilę̄ stoą. Ektēsanto de hoi men apo tou Zēnōnos apo tou topou to onoma, toutestin apo tēs stoas Stōïkoi klēthentes; hoi de apo tou Aristotelous apo tou ergou. Epeidē gar peripatountes en tǭ Lykeiǭ ezētoun, dia touto Peripatētikoi eklēthēsan. tauta men oun kai ho Aristotelēs.
He, then, taught philosophy holding his discussions in the Lyceum, and Zeno in the Painted Porch. Zeno's followers took their name from the place, being called Stoics from the stoa, the porch; Aristotle's from their practice: since they carried on their inquiries walking about in the Lyceum, they were called Peripatetics. These, then, are the views of Aristotle.
Notes and citation
Summary: The Peripatetics were named for walking while they taught, the Stoics for the Painted Porch.
Cite (SBL): Hippolytus, Haer. 1.20.7 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-20-7). (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 21
1.21.1Duncker–Schneidewin, 40
Στωϊκοὶ καὶ αὐτοὶ μὲν ἐπὶ τὸ συλλογιστικώτερον τὴν φιλοσοφίαν ηὔξησαν καὶ σχεδὸν ὅροις περιέλαβον, ὁμόδοξοι γενόμενοι ὅ τε Χρύσιππος καὶ Ζήνων, οἳ ὑπέθεντο καὶ αὐτοὶ ἀρχὴν μὲν θεὸν τῶν πάντων, σῶμα ὄντα τὸ καθαρώτατον, διὰ πάντων δὲ διήκειν τὴν πρόνοιαν αὐτοῦ,
Stōïkoi kai autoi men epi to syllogistikōteron tēn philosophian ēuxēsan kai schedon horois perielabon, homodoxoi genomenoi ho te Chrysippos kai Zēnōn, hoi hypethento kai autoi archēn men theon tōn pantōn, sōma onta to katharōtaton, dia pantōn de diēkein tēn pronoian autou,
The Stoics themselves developed philosophy in a more syllogistic direction and bound it almost entirely by definitions, Chrysippus and Zeno being of the same opinion. They too supposed that God is the principle of all things, being the purest body, and that his providence pervades all things.
Notes and citation
Summary: The Stoics made God, the purest body, the principle of all, with providence pervading everything.
Cite (SBL): Hippolytus, Haer. 1.21.1 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-21-1). (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.
1.21.2Duncker–Schneidewin, 40
καὶ αὐτοὶ δὲ τὸ καθʼ εἱμαρμένην εἶναι πάντη διεβεβαιώσαντο παραδείγματι χρησάμενοι τοιούτῳ, ὅτι ὥσπερ ὀχήματος ἐὰν ᾖ ἐξηρτημένος κύων, ἐὰν μὲν βούληται ἕπεσθαι, καὶ ἕλκεται καὶ ἕπεται ἑκών, ποιῶν καὶ τὸ αὐτεξούσιον μετὰ τῆς ἀνάγκης οἷον τῆς εἱμαρμένης· ἐὰν δὲ μὴ βούληται ἕπεσθαι, πάντως ἀναγκασθήσεται, τὸ αὐτὸ δή που καὶ ἐπὶ τῶν ἀνθρώπων· καὶ μὴ βουλόμενοι γὰρ ἀκολουθεῖν ἀναγκασθήσονται πάντως εἰς τὸ πεπρωμένον εἰσελθεῖν.
kai autoi de to kathʼ heimarmenēn einai pantē diebebaiōsanto paradeigmati chrēsamenoi toioutǭ, hoti hōsper ochēmatos ean ę̄ exērtēmenos kyōn, ean men boulētai hepesthai, kai helketai kai hepetai hekōn, poiōn kai to autexousion meta tēs anankēs hoion tēs heimarmenēs; ean de mē boulētai hepesthai, pantōs anankasthēsetai, to auto dē pou kai epi tōn anthrōpōn; kai mē boulomenoi gar akolouthein anankasthēsontai pantōs eis to peprōmenon eiselthein.
They too firmly maintained that everything is entirely by fate, using an example like this: just as, if a dog is tied to a cart, if it wishes to follow, it is both pulled and follows willingly, exercising its free will together with necessity, that is, fate; but if it does not wish to follow, it will be compelled in any case; so it is, surely, with men too; for even if they do not wish to follow, they will in any case be compelled to enter upon what is destined.
Notes and citation
Summary: The Stoics compared human freedom under fate to a dog tied to a cart.
Cite (SBL): Hippolytus, Haer. 1.21.2 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-21-2). (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.
1.21.3Duncker–Schneidewin, 40
Τὴν δὲ ψυχὴν λέγουσι μένειν μετὰ θάνατον, εἶναι δὲ σῶμα καὶ γενέσθαι ἐκ τῆς περιψύξεως τοῦ ἀέρος τοῦ περιέχοντος, διὸ καὶ καλεῖσθαι ψυχήν. Ὁμολογοῦσι δὲ καὶ μετενσωμάτωσιν γίνεσθαι ὡρισμένων οὐσῶν τῶν ψυχῶν.
Tēn de psychēn legousi menein meta thanaton, einai de sōma kai genesthai ek tēs peripsyxeōs tou aeros tou periechontos, dio kai kaleisthai psychēn. Homologousi de kai metensōmatōsin ginesthai hōrismenōn ousōn tōn psychōn.
They say that the soul remains after death, but that it is body and came into being from the cooling of the surrounding air, which is why it is called psyche. They also admit that transmigration occurs, the souls being fixed in number.
Notes and citation
Summary: The Stoics held the soul to be a body formed by cooling air, surviving death.
- The Stoic etymology links ψυχή "soul" with ψῦξις "cooling".
Cite (SBL): Hippolytus, Haer. 1.21.3 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-21-3). (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.
1.21.4Duncker–Schneidewin, 40
Προσδέχονται δὲ ἐκπύρωσιν ἔσεσθαι καὶ κάθαρσιν τοῦ κόσμου τούτου, οἱ μὲν παντός, οἱ δὲ μέρους, καὶ κατὰ μέρος δὲ αὐτὸν καθαίρεσθαι λέγουσιν· καὶ σχεδὸν τὴν φθορὰν καὶ τὴν ἑτέρου ἐξ αὐτῆς γένεσιν κάθαρσιν ὀνομάζουσιν.
Prosdechontai de ekpyrōsin esesthai kai katharsin tou kosmou toutou, hoi men pantos, hoi de merous, kai kata meros de auton kathairesthai legousin; kai schedon tēn phthoran kai tēn heterou ex autēs genesin katharsin onomazousin.
They expect that there will be a conflagration and purification of this world, some of the whole, others of a part, and they say it is purified part by part; and they almost call its destruction and the generation of another from it a purification.
Notes and citation
Summary: The Stoics expected a cleansing conflagration of the world.
Cite (SBL): Hippolytus, Haer. 1.21.4 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-21-4). (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.
1.21.5Duncker–Schneidewin, 40
Σώματα δὲ πάντα ὑπέθεντο, καὶ σῶμα διὰ σώματος μὲν χωρεῖν, ἀλλὰ ἀνάκλασιν εἶναι καὶ πεπληρῶσθαι πάντα καὶ μηδὲν εἶναι κενόν. Ταῦτα καὶ οἱ Στωϊκοί.
Sōmata de panta hypethento, kai sōma dia sōmatos men chōrein, alla anaklasin einai kai peplērōsthai panta kai mēden einai kenon. Tauta kai hoi Stōïkoi.
They supposed that all things are bodies, and that body passes through body, but that there is a rebounding, and all things are full and there is no void. These, then, are the views of the Stoics.
Notes and citation
Summary: The Stoics held that everything is body and there is no void.
Cite (SBL): Hippolytus, Haer. 1.21.5 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-21-5). (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.
item 1, chapter 22
1.22.1Duncker–Schneidewin, 40
Ἐπίκουρος δὲ σχεδὸν ἐναντίαν πᾶσι δόξαν ἔθετο. Ἀρχὰς μὲν τῶν ὅλων ὑπέθετο ἀτόμους καὶ κενόν. Κενὸν μὲν οἷον τόπον τῶν ἐσομένων, ἀτόμους δὲ τὴν ὕλην, ἐξ ἧς τὰ πάντα.
Epikouros de schedon enantian pasi doxan etheto. Archas men tōn holōn hypetheto atomous kai kenon. Kenon men hoion topon tōn esomenōn, atomous de tēn hylēn, ex hēs ta panta.
Epicurus put forward an opinion contrary to almost all. He supposed that the principles of all things are atoms and void: the void as the place of things to be, and the atoms as the matter from which all things come.
Notes and citation
Summary: Epicurus made atoms and void the principles of all things.
Cite (SBL): Hippolytus, Haer. 1.22.1 (Duncker–Schneidewin, 40; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-22-1). (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.
1.22.2Duncker–Schneidewin, 40–42
Ἐκ δὲ τῶν ἀτόμων συνελθόντων γενέσθαι καὶ τὸν θεόν, καὶ τὰ στοιχεῖα πάντα, καὶ τὰ ἐν αὐτοῖς πάντα καὶ ζῶα καὶ ἄλλα, ὡς μηδὲν γίνεσθαι μήτε συνεστάναι, εἰ μὴ ἐκ τῶν ἀτόμων εἴη. Τὰς δὲ ἀτόμους τὸ λεπτομερέστατον καὶ ἐφʼ οὗ οὐκ ἂν γένοιτο κέντρον οὐδὲ σημεῖον οὐδὲν οὐδὲ διαίρεσις οὐδεμία, ἔφη εἶναι, διὸ καὶ ἀτόμους αὐτὰς ὠνόμασε.
Ek de tōn atomōn synelthontōn genesthai kai ton theon, kai ta stoicheia panta, kai ta en autois panta kai zōa kai alla, hōs mēden ginesthai mēte synestanai, ei mē ek tōn atomōn eiē. Tas de atomous to leptomerestaton kai ephʼ hou ouk an genoito kentron oude sēmeion ouden oude diairesis oudemia, ephē einai, dio kai atomous autas ōnomase.
From the atoms coming together, God came to be, and all the elements, and all things in them, both animals and the rest, so that nothing comes to be or is composed except from the atoms. He said that the atoms are the finest of all things, in which there could be no center, no point, no division; which is why he named them atoms.
Notes and citation
Summary: For Epicurus even God is made of atoms, the smallest indivisible bodies.
Cite (SBL): Hippolytus, Haer. 1.22.2 (Duncker–Schneidewin, 40–42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-22-2). (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.
1.22.3Duncker–Schneidewin, 42
Τὸν δὲ θεὸν ὁμολογῶν εἶναι ἀΐδιον καὶ ἄφθαρτόν φησι μηδενὸς προνοεῖν, καὶ ὅλως πρόνοιαν μὴ εἶναι μηδὲ εἱμαρμένην, ἀλλὰ πάντα κατὰ αὐτοματισμὸν γίνεσθαι. Καθῆσθαι γὰρ τὸν θεὸν ἐν τοῖς μετακοσμίοις, οὕτω καλουμένοις ὑπʼ αὐτοῦ· ἔξω γάρ τι τοῦ κόσμου οἰκητήριον τοῦ θεοῦ ἔθετο εἶναι, λεγόμενον τὰ μετακόσμια, ἥδεσθαί τε καὶ ἡσυχάζειν ἐν τῇ ἀκροτάτῃ εὐφροσύνῃ, καὶ μήτε αὐτὸν πράγματα ἔχειν μήτε ἄλλοις παρέχειν.
Ton de theon homologōn einai aïdion kai aphtharton phēsi mēdenos pronoein, kai holōs pronoian mē einai mēde heimarmenēn, alla panta kata automatismon ginesthai. Kathēsthai gar ton theon en tois metakosmiois, houtō kaloumenois hypʼ autou; exō gar ti tou kosmou oikētērion tou theou etheto einai, legomenon ta metakosmia, hēdesthai te kai hēsychazein en tę̄ akrotatę̄ euphrosynę̄, kai mēte auton pragmata echein mēte allois parechein.
While admitting that God is everlasting and imperishable, he says that God exercises providence over nothing, and that there is no providence or fate at all, but all things happen by chance. For God sits in the intermundia, as he calls them; for he supposed that there is a dwelling of God outside the world, called the intermundia, and that God takes pleasure and rests in the highest delight, and neither has troubles himself nor causes them for others.
Notes and citation
Summary: Epicurus denied providence, placing an untroubled God outside the world.
- A letter the digitizers could not read, marked (??), is restored as the article τὰ from the context.
Notes on the original text
- Digital text corrected (unreadable letter in the digital text; the article is certain from the context): λεγόμενον τ(??) μετακόσμια → λεγόμενον τὰ μετακόσμια.
Cite (SBL): Hippolytus, Haer. 1.22.3 (Duncker–Schneidewin, 42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-22-3). (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.
1.22.4Duncker–Schneidewin, 42
Οἷς ἀκόλουθον καὶ τὸν περὶ τῶν σοφῶν ἀνδρῶν πεποίηται λόγον, λέγων τὸ τέλος τῆς σοφίας εἶναι ἡδονήν. Ἄλλοι δὲ ἄλλως τὸ ὄνομα τῆς ἡδονῆς ἐξέλαβον· οἱ μὲν γὰρ κατενόησαν τὰς ἐπιθυμίας, οἱ δὲ τὴν ἐπὶ τῇ ἀρετῇ ἡδονήν.
Hois akolouthon kai ton peri tōn sophōn andrōn pepoiētai logon, legōn to telos tēs sophias einai hēdonēn. Alloi de allōs to onoma tēs hēdonēs exelabon; hoi men gar katenoēsan tas epithymias, hoi de tēn epi tę̄ aretę̄ hēdonēn.
Consistently with this he gave his account of wise men, saying that the goal of wisdom is pleasure. But different people took the word pleasure in different ways: some understood the desires, others the pleasure that comes with virtue.
Notes and citation
Summary: Epicurus made pleasure the goal of wisdom, understood variously by his followers.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.22.4 (Duncker–Schneidewin, 42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-22-4). (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.
1.22.5Duncker–Schneidewin, 42
Τὰς δὲ ψυχὰς τῶν ἀνθρώπων λύεσθαι ἅμα τοῖς σώμασιν, ὥσπερ καὶ συγγεννᾶσθαι αὐτοῖς τίθεται, αἷμα γὰρ αὐτὰς εἶναι, οὗ ἐξελθόντος ἢ τραπέντος ἀπόλλυσθαι ὅλον τὸν ἄνθρωπον, ᾧ ἀκολουθεῖ μήτε κρίσεις εἶναι ἐν Ἅιδου, μήτε δικαστήρια, ὡς ὅ τι ἂν δράσῃ τις ἐν τῷ βίῳ τούτῳ καὶ διαλάθῃ ἀνεύθυνον εἶναι παντελῶς. Οὕτως οὖν καὶ Ἐπίκουρος.
Tas de psychas tōn anthrōpōn lyesthai hama tois sōmasin, hōsper kai syngennasthai autois tithetai, haima gar autas einai, hou exelthontos ē trapentos apollysthai holon ton anthrōpon, hǭ akolouthei mēte kriseis einai en Haidou, mēte dikastēria, hōs ho ti an drasę̄ tis en tǭ biǭ toutǭ kai dialathę̄ aneuthynon einai pantelōs. Houtōs oun kai Epikouros.
He holds that the souls of men are dissolved together with their bodies, just as they are born together with them; for they are blood, and when it goes out or is altered the whole man perishes. From this it follows that there are no judgments in Hades nor tribunals, so that whatever anyone does in this life, if he escapes notice, he is entirely unaccountable. So, then, Epicurus.
Notes and citation
Summary: Epicurus taught that the soul dies with the body and denied judgment after death.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): κρίσεις εἷναι → κρίσεις εἶναι; ἀνεύθυνον εἷναι → ἀνεύθυνον εἶναι.
Topics: Eschatology
Cite (SBL): Hippolytus, Haer. 1.22.5 (Duncker–Schneidewin, 42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-22-5). (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.
item 1, chapter 23
1.23.1Duncker–Schneidewin, 42
Ἄλλη δὲ αἵρεσις φιλοσόφων ἐκλήθη Ἀκαδημαϊκή, διὰ τὸ ἐν τῇ Ἀκαδημίᾳ τὰς διατριβὰς αὐτοὺς ποιεῖσθαι, ὧν ἄρξας ὁ Πύρρων, ἀφʼ οὗ Πυρρώνειοι ἐκλήθησαν φιλόσοφοι, τὴν ἀκαταληψίαν ἁπάντων πρῶτος εἰσήγαγεν, ὡς ἐπιχειρεῖν μὲν εἰς ἑκάτερα, μὴ μέντοι ἀποφαίνεσθαι μηδέν.
Allē de hairesis philosophōn eklēthē Akadēmaïkē, dia to en tę̄ Akadēmią tas diatribas autous poieisthai, hōn arxas ho Pyrrōn, aphʼ hou Pyrrōneioi eklēthēsan philosophoi, tēn akatalēpsian hapantōn prōtos eisēgagen, hōs epicheirein men eis hekatera, mē mentoi apophainesthai mēden.
Another school of philosophers was called the Academic, because they held their discussions in the Academy. Pyrrho began it, from whom the philosophers were called Pyrrhonians; he was the first to introduce the incomprehensibility of all things, so as to argue on both sides but declare nothing.
Notes and citation
Summary: Pyrrho founded the skeptical school, which argued both sides and affirmed nothing.
- Hippolytus confuses Pyrrho's skepticism with the later skeptical Academy.
Cite (SBL): Hippolytus, Haer. 1.23.1 (Duncker–Schneidewin, 42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-23-1). (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.
1.23.2Duncker–Schneidewin, 42
Οὐδὲν γὰρ εἶναι οὔτε τῶν νοητῶν οὔτε τῶν αἰσθητῶν ἀληθές, ἀλλὰ δοκεῖν τοῖς ἀνθρώποις οὕτως ἔχειν. Ῥευστήν τε εἶναι τὴν οὐσίαν πᾶσαν καὶ μεταβλητήν, καὶ μηδέποτε ἐν τῷ αὐτῷ μένειν.
Ouden gar einai oute tōn noētōn oute tōn aisthētōn alēthes, alla dokein tois anthrōpois houtōs echein. Rheustēn te einai tēn ousian pasan kai metablētēn, kai mēdepote en tǭ autǭ menein.
For nothing, either of the intelligible or of the perceptible, is true, but it seems to men to be so. All substance is fluid and changeable and never remains in the same state.
Notes and citation
Summary: The skeptics held that nothing is certainly true and all things are in flux.
Cite (SBL): Hippolytus, Haer. 1.23.2 (Duncker–Schneidewin, 42; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-23-2). (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.
1.23.3Duncker–Schneidewin, 42–44
Οἱ μὲν οὖν τῶν Ἀκαδημαϊκῶν λέγουσι μὴ δεῖν τὴν ἀρχὴν περὶ μηδενὸς ἀποφαίνεσθαι, ἀλλʼ ἁπλῶς ἐπιχειρήσαντας ἐᾶν. Οἱ δὲ τὸ οὐ μᾶλλον προσέθεσαν, λέγοντες οὐ μᾶλλον τὸ πῦρ πῦρ εἶναι ἢ ἄλλο τι. Οὐ μέν τοι ἀπεφήναντο αὐτὸ τί ἐστιν, ἀλλὰ τὸ τοιόνδε.
Hoi men oun tōn Akadēmaïkōn legousi mē dein tēn archēn peri mēdenos apophainesthai, allʼ haplōs epicheirēsantas ean. Hoi de to ou mallon prosethesan, legontes ou mallon to pyr pyr einai ē allo ti. Ou men toi apephēnanto auto ti estin, alla to toionde.
Some of the Academics say that one should not declare anything about anything from the start, but simply argue and let it be. Others added the "no more," saying that fire is no more fire than anything else. They did not, however, declare what it is, but that it is of such a kind.
Notes and citation
Summary: Some skeptics refused all judgment; others said a thing is "no more" this than that.
Cite (SBL): Hippolytus, Haer. 1.23.3 (Duncker–Schneidewin, 42–44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-23-3). (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 24
1.24.1Duncker–Schneidewin, 44
Ἔστι δὲ καὶ παρὰ Ἰνδοῖς αἵρεσις φιλοσοφουμένων ἐν τοῖς Βραχμάναις, οἳ βίον μὲν αὐτάρκη προβάλλονται, ἐμψύχων δὲ καὶ τῶν διὰ πυρὸς βρωμάτων πάντων ἀπέχονται, ἀκροδρύοις ἀρκούμενοι, μηδὲ αὐτὰ ταῦτα τρυγῶντες, ἀλλὰ τὰ πίπτοντα εἰς τὴν γῆν βαστάζοντες ζῶσιν, ὕδωρ ποταμοῦ Ταγαβενὰ πίνοντες.
Esti de kai para Indois hairesis philosophoumenōn en tois Brachmanais, hoi bion men autarkē proballontai, empsychōn de kai tōn dia pyros brōmatōn pantōn apechontai, akrodryois arkoumenoi, mēde auta tauta trygōntes, alla ta piptonta eis tēn gēn bastazontes zōsin, hydōr potamou Tagabena pinontes.
There is also among the Indians a school of those who philosophize among the Brahmins. They profess a self-sufficient life and abstain from living things and from all food cooked by fire, content with fruits; nor do they even gather these, but live by picking up what falls to the ground, drinking the water of the river Tagabena.
Notes and citation
Summary: The Indian Brahmins live simply on fallen fruit and abstain from meat and cooked food.
Cite (SBL): Hippolytus, Haer. 1.24.1 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-1). (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.
1.24.2Duncker–Schneidewin, 44
Διαβιοῦσι δὲ γυμνοί, τὸ σῶμα ἔνδυμα τῇ ψυχῇ ὑπὸ τοῦ θεοῦ γεγονέναι λέγοντες. Οὗτοι τὸν θεὸν φῶς εἶναι λέγουσιν, οὐχ ὁποῖόν τις ὁρᾷ, οὐδʼ οἷον ἥλιος καὶ πῦρ, ἀλλά ἐστιν αὐτοῖς ὁ θεὸς λόγος, οὐχ ὁ ἔναρθρος, ἀλλὰ ὁ τῆς γνώσεως, διʼ οὗ τὰ κρυπτὰ τῆς φύσεως μυστήρια ὁρᾶται σοφοῖς. Τοῦτο δὲ τὸ φῶς, ὅ φασι λόγον τὸν θεόν, αὑτοὺς μόνους εἰδέναι Βραχμᾶνας λέγουσι, διὰ τὸ ἀπορρῖψαι μόνους τὴν κενοδοξίαν, ὅς ἐστι χιτὼν τῆς ψυχῆς ἔσχατος.
Diabiousi de gymnoi, to sōma endyma tę̄ psychę̄ hypo tou theou gegonenai legontes. Houtoi ton theon phōs einai legousin, ouch hopoion tis horą, oudʼ hoion hēlios kai pyr, alla estin autois ho theos logos, ouch ho enarthros, alla ho tēs gnōseōs, diʼ hou ta krypta tēs physeōs mystēria horatai sophois. Touto de to phōs, ho phasi logon ton theon, hautous monous eidenai Brachmanas legousi, dia to aporripsai monous tēn kenodoxian, hos esti chitōn tēs psychēs eschatos.
They live naked, saying that the body has been made by God as a garment for the soul. They say that God is light, not such as one sees, nor like the sun and fire; but for them God is Word, not the articulated word but that of knowledge, through which the hidden mysteries of nature are seen by the wise. This light, which they say is God the Word, they say only the Brahmins know, because they alone have cast off vainglory, which is the soul's last tunic.
Notes and citation
Summary: The Brahmins say God is light and Word, known only to those who cast off vainglory.
Cite (SBL): Hippolytus, Haer. 1.24.2 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-2). (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.
1.24.3Duncker–Schneidewin, 44
Οὗτοι θανάτου καταφρονοῦσιν· ἀεὶ δὲ ἰδίᾳ φωνῇ θεὸν ὀνομάζουσι, καθὼς προείπομεν, ὕμνους τε ἀναπέμπουσιν. Οὔτε δὲ γυναῖκες παρʼ αὐτοῖς οὔτε τεκνοῦσιν.
Houtoi thanatou kataphronousin; aei de idią phōnę̄ theon onomazousi, kathōs proeipomen, hymnous te anapempousin. Oute de gynaikes parʼ autois oute teknousin.
They despise death; and they always name God in their own language, as we said before, and send up hymns. They have no wives, nor do they beget children.
Notes and citation
Summary: The Brahmins despise death, hymn God, and live without wives or children.
Cite (SBL): Hippolytus, Haer. 1.24.3 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-3). (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.
1.24.4Duncker–Schneidewin, 44
Οἱ δὲ τοῦ ὁμοίου αὐτοῖς βίου ὀρεχθέντες ἐκ τῆς ἀντιπέραν χώρας τοῦ ποταμοῦ διαπερήσαντες ἐκεῖσε ἐναπομένουσιν, ἀναστρέφοντες μηκέτι· καὶ αὐτοὶ δὲ Βραχμᾶνες καλοῦνται. Βίον δὲ οὐχ ὁμοίως διάγουσιν· εἰσὶ γὰρ καὶ γυναῖκες ἐν τῇ χώρᾳ, ἐξ ὧνπερ οἱ ἐκεῖ κατοικοῦντες γεννῶνται καὶ γεννῶσιν.
Hoi de tou homoiou autois biou orechthentes ek tēs antiperan chōras tou potamou diaperēsantes ekeise enapomenousin, anastrephontes mēketi; kai autoi de Brachmanes kalountai. Bion de ouch homoiōs diagousin; eisi gar kai gynaikes en tę̄ chōrą, ex hōnper hoi ekei katoikountes gennōntai kai gennōsin.
Those who desire a life like theirs cross over from the country on the other side of the river and remain there, never returning; they too are called Brahmins. But they do not live in the same way; for there are also women in the country, from whom those who live there are born and whom they beget.
Notes and citation
Summary: Others who join the Brahmins live across the river, where there are women and families.
Cite (SBL): Hippolytus, Haer. 1.24.4 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-4). (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.
1.24.5Duncker–Schneidewin, 44
Τοῦτον δὲ τὸν λόγον, ὃν θεὸν ὀνομάζουσι, σωματικὸν εἶναι, περικείμενόν τε σῶμα ἔξωθεν ἑαυτοῦ, καθάπερ εἴ τις τὸ ἐκ τῶν προβάτων ἔνδυμα φορεῖ, ἀπεκδυσάμενον δὲ τὸ σῶμα, ὃ περίκειται, ὀφθαλμοφανῶς φαίνεσθαι. Πόλεμον δὲ εἶναι ἐν τῷ περικειμένῳ αὐτῶν σώματι οἱ Βραχμᾶνες λέγουσι [καὶ πλῆρες εἶναι πολεμίων αὐτοῖς τὸ σῶμα νενομίκασι], πρὸς ὃ ὡς πρὸς πολεμίους παρατεταγμένοι μάχονται, καθὼς προδεδηλώκαμεν.
Touton de ton logon, hon theon onomazousi, sōmatikon einai, perikeimenon te sōma exōthen heautou, kathaper ei tis to ek tōn probatōn endyma phorei, apekdysamenon de to sōma, ho perikeitai, ophthalmophanōs phainesthai. Polemon de einai en tǭ perikeimenǭ autōn sōmati hoi Brachmanes legousi [kai plēres einai polemiōn autois to sōma nenomikasi], pros ho hōs pros polemious paratetagmenoi machontai, kathōs prodedēlōkamen.
This Word, which they name God, is bodily, and has a body wrapped around it outside itself, as if one wore a garment of sheepskin; and when it has stripped off the body that it wears, it appears visible to the eye. The Brahmins say there is war in the body that surrounds them [and they have held that their body is full of enemies], and against it they fight as though drawn up against enemies, as we have shown above.
Notes and citation
Summary: The Brahmins regard the body as a garment and a battlefield against enemies.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 1.24.5 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-5). (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.
1.24.6Duncker–Schneidewin, 44
Πάντας δὲ ἀνθρώπους λέγουσιν αἰχμαλώτους εἶναι τῶν ἰδίων συγγενῶν πολεμίων, γαστρὸς καὶ αἰδοίων, λαιμοῦ, ὀργῆς, χαρᾶς, λύπης, ἐπιθυμίας καὶ τῶν ὁμοίων. Μόνος δὲ πρὸς τὸν θεὸν χωρεῖ ὁ κατὰ τούτων ἐγείρας τρόπαιον.
Pantas de anthrōpous legousin aichmalōtous einai tōn idiōn syngenōn polemiōn, gastros kai aidoiōn, laimou, orgēs, charas, lypēs, epithymias kai tōn homoiōn. Monos de pros ton theon chōrei ho kata toutōn egeiras tropaion.
They say that all men are captives of their own kindred enemies: belly and genitals, gullet, anger, joy, grief, desire, and the like. Only he goes to God who has raised a trophy against these.
Notes and citation
Summary: Only those who conquer bodily passions, the Brahmins say, reach God.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): αἰχμαλώτους εἷναι → αἰχμαλώτους εἶναι.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 1.24.6 (Duncker–Schneidewin, 44; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-6). (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.
1.24.7Duncker–Schneidewin, 44–46
Διὸ Δάνδαμιν μέν, πρὸς ὃν Ἀλέξανδρος ὁ Μακεδὼν εἰσῆλθεν, ὡς νενικηκότα τὸν πόλεμον τὸν ἐν τῷ σώματι, Βραχμᾶνες θεολογοῦσι· Καλάνου δὲ καταφέρονται ὡς ἀσεβῶς ἀποστατήσαντος τῆς κατʼ αὐτοὺς φιλοσοφίας. Ἀποθέμενοι δὲ Βραχμᾶνες τὸ σῶμα ὥσπερ ἐξ ὕδατος ἰχθύες ἀνακύψαντες εἰς ἀέρα καθαρὸν ὁρῶσι τὸν ἥλιον.
Dio Dandamin men, pros hon Alexandros ho Makedōn eisēlthen, hōs nenikēkota ton polemon ton en tǭ sōmati, Brachmanes theologousi; Kalanou de katapherontai hōs asebōs apostatēsantos tēs katʼ autous philosophias. Apothemenoi de Brachmanes to sōma hōsper ex hydatos ichthyes anakypsantes eis aera katharon horōsi ton hēlion.
Therefore the Brahmins deify Dandamis, whom Alexander of Macedon visited, as one who conquered the war in the body; but they denounce Calanus as having impiously apostatized from their philosophy. When they lay aside the body, the Brahmins, like fish leaping out of the water into pure air, see the sun.
Notes and citation
Summary: The Brahmins honor Dandamis, condemn Calanus, and hope to see the sun after death.
Cite (SBL): Hippolytus, Haer. 1.24.7 (Duncker–Schneidewin, 44–46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-24-7). (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 25
1.25.1Duncker–Schneidewin, 46
Δρυΐδαι οἱ ἐν Κελτοῖς τῇ Πυθαγορείῳ φιλοσοφίᾳ κατʼ ἄκρον ἐγκύψαντες, αἰτίου αὐτοῖς γενομένου ταύτης τῆς ἀσκήσεως Ζαμόλξιδος δούλου Πυθαγόρου, γένει Θρᾳκίου· ὃς μετὰ τὴν Πυθαγόρου τελευτὴν ἐκεῖ χωρήσας αἴτιος τούτοις ταύτης τῆς φιλοσοφίας ἐγένετο.
Dryïdai hoi en Keltois tę̄ Pythagoreiǭ philosophią katʼ akron enkypsantes, aitiou autois genomenou tautēs tēs askēseōs Zamolxidos doulou Pythagorou, genei Thrąkiou; hos meta tēn Pythagorou teleutēn ekei chōrēsas aitios toutois tautēs tēs philosophias egeneto.
The Druids among the Celts delved deeply into the Pythagorean philosophy, the author of this discipline for them being Zamolxis, the slave of Pythagoras, a Thracian by race, who went there after the death of Pythagoras and became the cause of this philosophy for them.
Notes and citation
Summary: The Celtic Druids learned Pythagorean philosophy from Zamolxis.
Cite (SBL): Hippolytus, Haer. 1.25.1 (Duncker–Schneidewin, 46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-25-1). (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.
1.25.2Duncker–Schneidewin, 46
Τούτους Κελτοὶ ὡς προφήτας καὶ προγνωστικοὺς δοξάζουσιν, διὰ τὸ ἐκ ψήφων καὶ ἀριθμῶν Πυθαγορικῇ τέχνῃ προαγορεύειν αὐτούς τινα, ἧς καὶ αὐτῆς τέχνης τὰς ἐφόδους οὐ σιωπήσομεν, ἐπεὶ καὶ ἐκ τούτων τινὲς αἱρέσεις παρεισάγειν ἐτόλμησαν. Χρῶνται δὲ Δρυΐδαι καὶ μαγείαις.
Toutous Keltoi hōs prophētas kai prognōstikous doxazousin, dia to ek psēphōn kai arithmōn Pythagorikę̄ technę̄ proagoreuein autous tina, hēs kai autēs technēs tas ephodous ou siōpēsomen, epei kai ek toutōn tines haireseis pareisagein etolmēsan. Chrōntai de Dryïdai kai mageiais.
The Celts regard them as prophets and foreseers, because they foretell things from pebbles and numbers by the Pythagorean art; the methods of this art too we shall not pass over in silence, since some have dared to bring in heresies from these as well. The Druids also practice magic.
Notes and citation
Summary: The Druids foretell the future by Pythagorean number lore and practice magic.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.25.2 (Duncker–Schneidewin, 46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-25-2). (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 26
1.26.1Duncker–Schneidewin, 46
Ἡσίοδος δὲ ὁ ποιητὴς καὶ αὐτὸς περὶ φύσεως οὕτω λέγει ἀκηκοέναι παρὰ Μουσῶν. Διὸς δὲ εἶναι τὰς Μούσας θυγατέρας. Ἐννέα γὰρ νύκτας ὁμοῦ καὶ ἡμέρας διʼ ὑπερβολὴν ἐπιθυμίας ἀδιαλείπτως συνευνηθέντος τῇ Μνημοσύνῃ τοῦ Διός, ἐννέα ταύτας τὴν Μνημοσύνην συλλαβεῖν ἐν μιᾷ γαστρί, ἐφʼ ἑκάστης νυκτὸς ὑποδεξαμένην μίαν.
Hēsiodos de ho poiētēs kai autos peri physeōs houtō legei akēkoenai para Mousōn. Dios de einai tas Mousas thygateras. Ennea gar nyktas homou kai hēmeras diʼ hyperbolēn epithymias adialeiptōs syneunēthentos tę̄ Mnēmosynę̄ tou Dios, ennea tautas tēn Mnēmosynēn syllabein en mią gastri, ephʼ hekastēs nyktos hypodexamenēn mian.
Hesiod the poet also says that he heard about nature thus from the Muses; and the Muses are daughters of Zeus. For Zeus, through excess of desire, lay with Mnemosyne nine nights and days together without pause, and Mnemosyne conceived these nine in one womb, receiving one each night.
Notes and citation
Summary: Hesiod claimed to learn about nature from the Muses, the nine daughters of Zeus and Mnemosyne.
- The account echoes Hesiod, Theogony 53–60.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text; wrong accent in the digital text): θύγατέρας → θυγατέρας; Μνημοσύνῃ· τοῦ Διός → Μνημοσύνῃ τοῦ Διός.
Extrabiblical texts: Hesiod, Theog. 53–60 (Hesiod, Theogony; allusion)
Cite (SBL): Hippolytus, Haer. 1.26.1 (Duncker–Schneidewin, 46; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-26-1). (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.
1.26.2Duncker–Schneidewin, 46–48
Καλέσας οὖν τὰς ἐννέα Μούσας ἀπὸ τῆς Πιερίας, τουτέστιν ἀπὸ τοῦ Ὀλύμπου, διδαχθῆναι παρεκάλει,... ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο, καὶ ποταμοὶ καὶ πόντος ἀπείριτος οἶδμά τε πόντου, ἄστρα τε λαμπετόωντα, καὶ οὐρανὸς εὐρὺς ὕπερθεν, ὡς στέφανον δάσσαντο, καὶ ὡς τιμὰς διέλοντο, ἠδὲ καὶ ὡς τὰ πρῶτα πολύπτυχον ἔσχον Ὄλυμπον.... Ταῦτά μοι Μοῦσαι, φησίν, ἕσπετʼ ἐξ ἀρχῆς καὶ ἔπειθʼ ὅ τι περ πρῶτον γένετʼ αὐτῶν. Ἤτοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα Γαῖʼ εὐρύστερνος πάντων ἕδος ἀσφαλὲς αἰεὶ ἀθανάτων, οἳ ἔχουσι κάρην νιφόεντος Ὀλύμπου, Τάρταρά τʼ ἠνεμόεντα μυχῷ χθονὸς εὐρυοδείης ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι λυσιμελὴς πάντων τε θεῶν πάντων τʼ ἀνθρώπων, δάμναται ἐν στήθεσφι νόον καὶ ἐπίφρονα βουλήν. Ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο. Νυκτὸς δʼ αὐτʼ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο. γαῖα δέ τοι πρώτη μὲν ἐγείνατο ἶσον ἑαυτῇ Οὐρανὸν ἀστερόενθʼ, ἵνα μιν περὶ πάντα καλύπτοι, ὄφρα ἔῃ μακάρεσσι θεοῖς ἕδος ἀσφαλὲς αἰεί. Γείνατο δʼ οὔρεα μακρὰ θεῶν χαρίεντας ἐναύλους Νυμφέων, αἳ ναίουσι κατʼ οὔρεα βησσήεντα. Ἠδὲ καὶ ἀτρύγετον Πέλαγος τέκεν οἴδματι θῦον Πόντον ἄτερ φιλότητος ἐφιμέρου, αὐτὰρ ἔπειτα Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην Κοῖόν τε Κρεῖόν θʼ, Ὑπερίονά τʼ, Ἰάπετόν τε Θείαν τε Ῥεῖαν τε, Θέμιν τε, Μνημοσύνην τε, Φοίβην τε χρυσοστέφανον, Τηθύν τʼ ἐρατεινὴν, τοὺς δὲ μετʼ ἀκρότατος γένετο Κρόνος ἀγκυλομήτης, δεινότατος παίδων, θαλερὸν δʼ ἤχθηρε τοκῆα. Γείνατο δʼ αὖ Κύκλωπας, ὑπέρβιον ἦτορ ἔχοντας. Καὶ τοὺς ἄλλους πάντας ἀπὸ τοῦ Κρόνου καταριθμεῖ Γίγαντας. Ὕστερον δέ που ἐκ τῆς Ῥέας γεγονέναι τὸν Δία.
Kalesas oun tas ennea Mousas apo tēs Pierias, toutestin apo tou Olympou, didachthēnai parekalei,... hōs ta prōta theoi kai gaia genonto, kai potamoi kai pontos apeiritos oidma te pontou, astra te lampetoōnta, kai ouranos eurys hyperthen, hōs stephanon dassanto, kai hōs timas dielonto, ēde kai hōs ta prōta polyptychon eschon Olympon.... Tauta moi Mousai, phēsin, hespetʼ ex archēs kai epeithʼ ho ti per prōton genetʼ autōn. Ētoi men prōtista Chaos genetʼ, autar epeita Gaiʼ eurysternos pantōn hedos asphales aiei athanatōn, hoi echousi karēn niphoentos Olympou, Tartara tʼ ēnemoenta mychǭ chthonos euryodeiēs ēdʼ Eros, hos kallistos en athanatoisi theoisi lysimelēs pantōn te theōn pantōn tʼ anthrōpōn, damnatai en stēthesphi noon kai epiphrona boulēn. Ek Chaeos dʼ Erebos te melaina te Nyx egenonto. Nyktos dʼ autʼ Aithēr te kai Hēmerē exegenonto. gaia de toi prōtē men egeinato ison heautę̄ Ouranon asteroenthʼ, hina min peri panta kalyptoi, ophra eę̄ makaressi theois hedos asphales aiei. Geinato dʼ ourea makra theōn charientas enaulous Nympheōn, hai naiousi katʼ ourea bēssēenta. Ēde kai atrygeton Pelagos teken oidmati thyon Ponton ater philotētos ephimerou, autar epeita Ouranǭ eunētheisa tekʼ Ōkeanon bathydinēn Koion te Kreion thʼ, Hyperiona tʼ, Iapeton te Theian te Rheian te, Themin te, Mnēmosynēn te, Phoibēn te chrysostephanon, Tēthyn tʼ erateinēn, tous de metʼ akrotatos geneto Kronos ankylomētēs, deinotatos paidōn, thaleron dʼ ēchthēre tokēa. Geinato dʼ au Kyklōpas, hyperbion ētor echontas. Kai tous allous pantas apo tou Kronou katarithmei Gigantas. Hysteron de pou ek tēs Rheas gegonenai ton Dia.
So, calling the nine Muses from Pieria, that is, from Olympus, he asked to be taught … "how at first gods and earth came to be, and rivers and the boundless sea with its swelling surge, and the gleaming stars and the wide heaven above, how they divided the wealth and how they shared out the honors, and also how at first they held Olympus of many folds." … "These things tell me, Muses," he says, "from the beginning, and say which of them first came to be. First of all Chaos came to be, and then broad-breasted Earth, the ever-sure seat of all the immortals who hold the peaks of snowy Olympus, and misty Tartarus in the depth of the wide-wayed earth, and Eros, who is fairest among the immortal gods, the limb-loosener, who in the breasts of all gods and all men subdues the mind and prudent counsel. From Chaos came Erebus and black Night; and from Night in turn came Ether and Day. And Earth first bore, equal to herself, starry Heaven, to cover her all round, that it might be an ever-sure seat for the blessed gods. And she bore the long mountains, pleasant haunts of the gods, of the Nymphs who dwell in the wooded mountains. And she bore also the unharvested deep, raging with its swell, the Sea, without delightful love; and then, lying with Heaven, she bore deep-eddying Ocean, and Coeus and Crius and Hyperion and Iapetus, and Theia and Rhea and Themis and Mnemosyne, and gold-crowned Phoebe and lovely Tethys. After them youngest was born Cronus of crooked counsel, most terrible of children, and he hated his lusty father. And she bore also the Cyclopes, with overbearing heart." And he enumerates all the other Giants from Cronus. And later, somewhere, Zeus was born of Rhea.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Hesiod's account of the origin of the gods, from Chaos, Earth, and Eros to Cronus and Zeus, is quoted at length.
- The verses are Hesiod, Theogony 108–113 and 114–139, with gaps marked "…" in the edition.
Notes on the original text
- Digital text corrected (misspelling in the digital text; wrong accent in the digital text; wrong breathing in the digital text): τουτέσαν → τουτέστιν; ἂθανάτων → ἀθανάτων; ἤχθῆρε → ἤχθηρε.
Extrabiblical texts: Hesiod, Theog. 108–139 (Hesiod, Theogony; quotation)
Cite (SBL): Hippolytus, Haer. 1.26.2 (Duncker–Schneidewin, 46–48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-26-2). (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.
1.26.3Duncker–Schneidewin, 48
Οὗτοι μὲν οὖν πάντες περὶ τῆς τοῦ παντὸς φύσεώς τε καὶ γενέσεως ταῦτα καθὼς ἐξεθέμεθα τῇ αὐτῶν δόξῃ ἐξεῖπον. Οἱ δὲ πάντες κάτω τοῦ θείου χωρήσαντες περὶ τὴν τῶν γενομένων οὐσίαν ἠσχολήθησαν, τὰ μεγέθη τῆς κτίσεως καταπλαγέντες, καὶ αὐτὰ τὸ θεῖον εἶναι νομίσαντες, ἕτερος ἕτερον μέρος τῆς κτίσεως προκρίναντες, τὸν δὲ θεὸν τούτων καὶ δημιουργὸν μὴ ἐπιγνόντες.
Houtoi men oun pantes peri tēs tou pantos physeōs te kai geneseōs tauta kathōs exethemetha tę̄ autōn doxę̄ exeipon. Hoi de pantes katō tou theiou chōrēsantes peri tēn tōn genomenōn ousian ēscholēthēsan, ta megethē tēs ktiseōs kataplagentes, kai auta to theion einai nomisantes, heteros heteron meros tēs ktiseōs prokrinantes, ton de theon toutōn kai dēmiourgon mē epignontes.
All these, then, declared these things about the nature and origin of the universe according to their own opinion, as we have set them out. But all of them, falling short of the divine, busied themselves with the substance of created things; struck with amazement at the greatness of creation, they thought these things were the divine itself, each preferring a different part of creation, and did not recognize the God and Creator of these things.
Rom 1:25 (echo, medium confidence)
Notes and citation
Summary: The philosophers, amazed by creation, took parts of it for God and did not know the Creator.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Οὗτοι μὲν οὗν πάντες → Οὗτοι μὲν οὖν πάντες.
Cite (SBL): Hippolytus, Haer. 1.26.3 (Duncker–Schneidewin, 48; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-26-3). (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.
1.26.4Duncker–Schneidewin, 48–50
Τὰς μὲν οὖν τῶν καθʼ Ἕλληνας φιλοσοφεῖν ἐπικεχειρηκότων δόξας ἱκανῶς ἐκτεθεῖσθαι νομίζω, παρʼ ὧν τὰς ἀφορμὰς λαβόντες οἱ αἱρετικοὶ τὰ μετʼ οὐ πολὺ ῥηθησόμενα ἐπεχείρησαν. Δοκεῖ δὲ πρότερον ἐκθεμένους τὰ μυστικὰ καὶ ὅσα περιέργως περὶ ἄστρα τινὲς ἢ μεγέθη ἐφαντάσθησαν, εἰπεῖν· καὶ γὰρ ἐξ αὐτῶν λαβόντες ἀφορμὰς τερατολογεῖν νομίζονται τοῖς πολλοῖς· ἔπειτα ἀκολούθως τὰ ὑπʼ αὐτῶν ἀδρανῆ δόγματα φανερώσομεν.
Tas men oun tōn kathʼ Hellēnas philosophein epikecheirēkotōn doxas hikanōs ektetheisthai nomizō, parʼ hōn tas aphormas labontes hoi hairetikoi ta metʼ ou poly rhēthēsomena epecheirēsan. Dokei de proteron ekthemenous ta mystika kai hosa periergōs peri astra tines ē megethē ephantasthēsan, eipein; kai gar ex autōn labontes aphormas teratologein nomizontai tois pollois; epeita akolouthōs ta hypʼ autōn adranē dogmata phanerōsomen.
I think, then, that the opinions of those who have attempted to philosophize among the Greeks have been sufficiently set out; taking their starting points from them, the heretics attempted what will be told shortly. But it seems best first to set out the mystic rites and whatever some have curiously imagined about the stars or magnitudes, and to speak of them; for it is from these too that they are thought by the many to take their starting points for telling marvels. Then, in due order, we shall bring to light their feeble doctrines.
Notes and citation
Summary: Having set out the philosophers, Hippolytus will next treat mysteries and astrology, the other sources of heresy.
- Books 2 and 3, which treated the mysteries and further topics, are lost; the text resumes in Book 4.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Τὰς μὲν οὗν → Τὰς μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 1.26.4 (Duncker–Schneidewin, 48–50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-1-26-4). (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 4, chapter 1
4.1.1Duncker–Schneidewin, 50
..[μοίρας ἐπὶ ποστὴν μοῖραν πλεῖστον δύναται. Περὶ ὧν οὐχ ἡ τυχοῦσα] παρʼ αὐτοῖς ἐστι κατὰ [τοὺς πίνακας διαφωνία. Δορυφορεῖσθαι δὲ] ἀστέρας λέγουσιν, ὅ[ταν μέσοι ὦσιν ἄλλων ἀστέρων ἐν συνεχείᾳ] ζῳδίων, οἷον, ἐὰν τοῦ αὐτ[οῦ ζῳδίου ὃς μέν τις ἀστὴρ τὰς πρώτας ἐπέχῃ μοίρας, ] ὃς δὲ [τὰς τελευταίας, ὃς δὲ τὰς ἐν μέσῳ, δορυφορεῖσθαι λέγεται ὁ ἐν] μέσῳ ὑπὸ τῶν τὰς ἐπʼ ἄκροις ἐπεχόντων μοίρας.
..[moiras epi postēn moiran pleiston dynatai. Peri hōn ouch hē tychousa] parʼ autois esti kata [tous pinakas diaphōnia. Doryphoreisthai de] asteras legousin, ho[tan mesoi ōsin allōn asterōn en synecheią] zǭdiōn, hoion, ean tou aut[ou zǭdiou hos men tis astēr tas prōtas epechę̄ moiras, ] hos de [tas teleutaias, hos de tas en mesǭ, doryphoreisthai legetai ho en] mesǭ hypo tōn tas epʼ akrois epechontōn moiras.
… [degrees, has most power up to a certain degree. Concerning these there is no small] disagreement among them in [the tables. They say that] stars [are attended by guards] when [they stand in the middle of other stars in a continuous run] of signs of the zodiac; for example, if in the same [sign one star occupies the first degrees,] another [the last, and another those in the middle, the one in the] middle [is said to be guarded] by those that occupy the degrees at the ends.
Notes and citation
Summary: The surviving text of Book 4 begins mid-sentence in an account of astrological terms.
- The beginning of Book 4 is lost; the words in square brackets are the editor's restorations of a damaged passage, drawn from Sextus Empiricus, Against the Astrologers, which Hippolytus follows closely in 4.1–7.
Cite (SBL): Hippolytus, Haer. 4.1.1 (Duncker–Schneidewin, 50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-1-1). (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.
4.1.2Duncker–Schneidewin, 50
[Ἐπιβλέπειν δὲ λέγονται ἀλλήλους καὶ συμφωνεῖν ἀλλήλοις] ὡς οἱ κατὰ τρίγωνον ἢ τετράγωνον φαινόμενοι· κατὰ τρίγωνον μὲν οὖν σχηματίζονται καὶ ἐπιθεωροῦσιν ἀλλήλους οἱ ἐπὶ τριῶν ζῳδίων ἔχοντες τὸ μεταξὺ διάλειμμα, κατὰ τετράγωνον δὲ οἱ δυεῖν· κεφαλῇ τὰ ὑποκείμενα μέρη συμπά[σχει καὶ τοῖς ὑποκει]μένοις ἡ κεφαλή, οὕτω καὶ τοῖς ὑπερσεληναίοις τὰ ἐπίγεια. Ἀλλά τις ἔστι τούτων διαφορὰ καὶ ἀσυμπάθεια, ὡς ἂν μὴ μίαν καὶ τ[ὴν] αὐτὴν ἐχόντων ἕνωσιν.
[Epiblepein de legontai allēlous kai symphōnein allēlois] hōs hoi kata trigōnon ē tetragōnon phainomenoi; kata trigōnon men oun schēmatizontai kai epitheōrousin allēlous hoi epi triōn zǭdiōn echontes to metaxy dialeimma, kata tetragōnon de hoi dyein; kephalę̄ ta hypokeimena merē sympa[schei kai tois hypokei]menois hē kephalē, houtō kai tois hyperselēnaiois ta epigeia. Alla tis esti toutōn diaphora kai asympatheia, hōs an mē mian kai t[ēn] autēn echontōn henōsin.
[They are said to look upon one another and to agree with one another] when they appear in trine or in square. Those form a trine and look upon one another that have an interval of three signs between them, and those in square an interval of two. As the parts below sympathize with the head, [and the head with the parts] below, so earthly things sympathize with those above the moon. Yet there is a certain difference and lack of sympathy among these, as they do not have one and the same unity.
Notes and citation
Summary: Astrologers speak of stars in trine and square aspects, and of sympathy between heaven and earth.
- The words in square brackets are the editor's restorations.
Cite (SBL): Hippolytus, Haer. 4.1.2 (Duncker–Schneidewin, 50; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-1-2). (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.
item 4, chapter 2
4.2.1Duncker–Schneidewin, 50–52
Τούτοις χρησάμενοι Εὐφράτης ὁ Περ[ατικὸς] καὶ Ἀκεμβὴς ὁ Καρύστιος καὶ ὁ λοιπὸς τούτων χορὸς τῷ λόγῳ [τῷ] τῆς ἀληθείας ἐπονομάσαντες αἰώνων στάσιν καὶ ἀπόστασιν ἀ[γαθῶν] δυνάμεων εἰς κακὰ καὶ συμφωνίας ἀγαθῶν μετὰ πονηρῶν προσαγορεύουσι, καλοῦντες τοπάρχας καὶ προαστείους καὶ ἄλλα πλεῖστα ὀνόματα· ὧν πᾶσαν τὴν ἐπικεχειρημένην αἵρεσιν ἐκθήσομαι καὶ διελέγξω, ἐπὰν εἰς τὸν περὶ τούτων λόγον φθάσωμεν.
Toutois chrēsamenoi Euphratēs ho Per[atikos] kai Akembēs ho Karystios kai ho loipos toutōn choros tǭ logǭ [tǭ] tēs alētheias eponomasantes aiōnōn stasin kai apostasin a[gathōn] dynameōn eis kaka kai symphōnias agathōn meta ponērōn prosagoreuousi, kalountes toparchas kai proasteious kai alla pleista onomata; hōn pasan tēn epikecheirēmenēn hairesin ekthēsomai kai dielenxō, epan eis ton peri toutōn logon phthasōmen.
Using these ideas, Euphrates the Peratic and Acembes the Carystian and the rest of their chorus, giving them the name of the word of truth, speak of a revolt of Aeons, an apostasy of [good] powers to evil, and agreements of good powers with wicked ones, calling them toparchs and suburbans and very many other names. I shall set out and refute the whole heresy they have attempted when we come to the account of these people.
Notes and citation
Summary: The Peratae borrowed astrological ideas for their doctrine of Aeons and powers, which Hippolytus will refute later.
- The Peratae are treated in Book 5 (5.12–18). "Aeons" are the divine emanations of the Gnostic systems.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.2.1 (Duncker–Schneidewin, 50–52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-2-1). (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.
4.2.2Duncker–Schneidewin, 52
Νυνὶ δέ, μή ποτέ τις νομίσῃ πιστὰ εἶναι καὶ ἀσφαλῆ τὰ τοῖς Χαλδαίοις νενομισμένα περὶ τὴν ἀστρολογικὴν μάθησιν, οὐκ ὀκνήσομεν τὸν πρὸς τούτους ἔλεγχον διʼ ὀλίγων παραθεῖναι, ἐπιδεικνύντες ματαίαν τὴν τέχνην καὶ πλανᾶν μᾶλλον καὶ ἐξαφανίζειν ψυχὴν δυναμένην ἐλπίζουσαν μάταια, ἢ ὠφελεῖν. οἷς οὐ κατὰ τέχνης ἐμπειρίαν ἐ[π]έχομεν, ἀλλʼ ἐκ τῆς τῶν πρακτικῶν λόγων [γνώ]σεως.
Nyni de, mē pote tis nomisę̄ pista einai kai asphalē ta tois Chaldaiois nenomismena peri tēn astrologikēn mathēsin, ouk oknēsomen ton pros toutous elenchon diʼ oligōn paratheinai, epideiknyntes mataian tēn technēn kai planan mallon kai exaphanizein psychēn dynamenēn elpizousan mataia, ē ōphelein. hois ou kata technēs empeirian e[p]echomen, allʼ ek tēs tōn praktikōn logōn [gnō]seōs.
For now, so that no one may think that the doctrines held by the Chaldeans about astrological learning are trustworthy and secure, we shall not hesitate to set out briefly the refutation of them, showing that the art is vain and able rather to deceive and destroy a soul that hopes in vain things than to help it. We engage them not from experience of the art but from knowledge of practical reasoning.
Notes and citation
Summary: Hippolytus will briefly show that Chaldean astrology is vain and harmful.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.2.2 (Duncker–Schneidewin, 52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-2-2). (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.
4.2.3Duncker–Schneidewin, 52
Οἱ ταύτην τὴν μάθησιν ἠσκηκότες Χαλδαίων γενόμενοι ὁμιληταὶ ὡς ξένα τοῖς ἀνθρώποις καὶ θαυμάσια μεταδιδόντες μυστήρια τοῖς ὀνόμασιν ἐναλλάξαντες αἵρεσιν ἔνθεν συνεστήσαντο· ἀλλʼ ἐπεὶ τὴν τῶν ἀστρολόγων τέχνην ὡς δυνατὴν νομίσαντες ταῖς τε παρʼ αὐτῶν μαρτυρίαις χρώμενοι τὰ ἐπιχειρούμενα διʼ αὐτῶν πιστεύεσθαι θέλουσι, τανῦν καθὼς ἔδοξε τὴν ἀστρολογικὴν ἐπιδείξομεν ἀσύστατον, αὖθις μέλλοντες καὶ τὴν Περατικὴν ἀκυροῦν ὡς κλάδον ἐκ ῥίζης ἀσυστάτου πεφυκυῖαν.
Hoi tautēn tēn mathēsin ēskēkotes Chaldaiōn genomenoi homilētai hōs xena tois anthrōpois kai thaumasia metadidontes mystēria tois onomasin enallaxantes hairesin enthen synestēsanto; allʼ epei tēn tōn astrologōn technēn hōs dynatēn nomisantes tais te parʼ autōn martyriais chrōmenoi ta epicheiroumena diʼ autōn pisteuesthai thelousi, tanyn kathōs edoxe tēn astrologikēn epideixomen asystaton, authis mellontes kai tēn Peratikēn akyroun hōs kladon ek rhizēs asystatou pephykuian.
Those who practiced this learning, having become disciples of the Chaldeans, passing on to men mysteries as though strange and marvelous, changing the names, put together a heresy from there. But since, thinking the art of the astrologers valid and using their testimonies, they want their undertakings to be believed on that basis, we shall now, as we decided, show astrology to be incoherent, intending afterward also to invalidate the Peratic heresy as a branch grown from an incoherent root.
Notes and citation
Summary: Because the Peratae rely on astrology, Hippolytus first refutes astrology itself.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.2.3 (Duncker–Schneidewin, 52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-2-3). (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.
item 4, chapter 3
4.3.1Duncker–Schneidewin, 52
Ἀρχὴ μὲν οὖν καὶ ὥσπερ θεμέλιός ἐστι στῆσαι τὸν ὡροσκόπον. Ἀπὸ τούτου γὰρ τὰ λοιπὰ τῶν κέντρων λαμβάνεται τά τε ἀποκλίματα καὶ αἱ ἐπαναφοραὶ τά τε τρίγωνα καὶ τὰ τετράγωνα καὶ οἱ κατʼ αὐτὰ σχηματισμοὶ τῶν ἀστέρων, ἀπὸ δὲ πάντων τούτων αἱ προαγορεύσεις.
Archē men oun kai hōsper themelios esti stēsai ton hōroskopon. Apo toutou gar ta loipa tōn kentrōn lambanetai ta te apoklimata kai hai epanaphorai ta te trigōna kai ta tetragōna kai hoi katʼ auta schēmatismoi tōn asterōn, apo de pantōn toutōn hai proagoreuseis.
The beginning, then, and as it were the foundation, is to fix the horoscope. For from this the rest of the cardinal points are taken, and the declinations and the succeeding places, and the trines and squares and the configurations of the stars according to them; and from all these come the predictions.
Notes and citation
Summary: All astrological prediction rests on fixing the horoscope, the rising sign.
Cite (SBL): Hippolytus, Haer. 4.3.1 (Duncker–Schneidewin, 52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-1). (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.
4.3.2Duncker–Schneidewin, 52
ὅθεν ἀναιρεθέντος τοῦ ὡροσκόπου κατὰ ἀνάγκην οὐδὲ τὸ μεσουρανοῦν [ἢ δῦνον ἢ ἀντιμεσουρανοῦν] ἐστὶ γνώριμον, ἀκαταληπτουμένων δὲ τούτων συναφανίζεται πᾶσα [ἡ] Χαλδαϊκὴ μέθοδος. Ὅτι δὲ ἀνεύρετον αὐτοῖς ἐστὶ τὸ ὡροσκοποῦν ζώδιον, ποικίλως ἔστι διδάσκειν.
hothen anairethentos tou hōroskopou kata anankēn oude to mesouranoun [ē dynon ē antimesouranoun] esti gnōrimon, akatalēptoumenōn de toutōn synaphanizetai pasa [hē] Chaldaïkē methodos. Hoti de aneureton autois esti to hōroskopoun zōdion, poikilōs esti didaskein.
So if the horoscope is removed, necessarily neither the midheaven [nor the setting nor the anti-midheaven] is known, and when these cannot be grasped, the whole Chaldean method vanishes with them. That the sign in the horoscope cannot be discovered by them can be shown in various ways.
Notes and citation
Summary: Without the horoscope the whole Chaldean method collapses.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 4.3.2 (Duncker–Schneidewin, 52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-2). (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.
4.3.3Duncker–Schneidewin, 52
Ἵνα γὰρ τοῦτο καταληφθῇ, δεῖ πρῶτον μὲν τὴν γένεσιν τοῦ πίπτοντος ὑπὸ τὴν ἐπίσκεψιν βεβαίως κατειλῆφθαι, δεύτερον [δὲ] τὸ διασημαῖνον ταύτην ὡροσκόπιον [ἀπλανὲς] ὑπάρχειν, τρίτον δὲ τὴν ἀναφορὰν τοῦ ζωδίου πρὸς ἀκρίβειαν συνῶφθαι.
Hina gar touto katalēphthę̄, dei prōton men tēn genesin tou piptontos hypo tēn episkepsin bebaiōs kateilēphthai, deuteron [de] to diasēmainon tautēn hōroskopion [aplanes] hyparchein, triton de tēn anaphoran tou zōdiou pros akribeian synōphthai.
For this to be grasped, it is necessary first that the birth of the person under examination be firmly grasped; second, that the horoscopic instrument signaling it be [unerring]; and third, that the rising of the sign be observed with precision.
Notes and citation
Summary: Fixing the horoscope requires knowing the moment of birth, an accurate signal, and exact observation.
Cite (SBL): Hippolytus, Haer. 4.3.3 (Duncker–Schneidewin, 52; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-3). (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.
4.3.4Duncker–Schneidewin, 52–54
Ἐπὶ μὲν γὰρ τῆς ἀποτέξεως ἡ ἀναφορὰ τοῦ κατʼ οὐρανὸν ἀνίσχοντος ζωδίου τετηρήσθω, ἐπεὶ τὸ ὡροσκοποῦν ὁρισάμενοι οἱ Χαλδαῖοι ἐπὶ τὴν ἀναφορὰν τὸν συσχηματισμὸν τῶν ἄστρων ποιοῦνται, ὅπερ διάθεμα καλοῦσιν, ἐφʼ ᾧ τὰς προαγορεύσεις δογματίζουσιν. Οὔτε δὲ τὴν γένεσιν τῶν ὑπὸ τὴν ἐπίσκεψιν πιπτόντων λαμβάνειν δυνατόν ἐστιν, ὡς παραστήσω, οὔτε τὸ ὡροσκόπιον ἀπλανὲς καθέστηκεν, οὔτε τὸ ἀνίσχον ζώδιον πρὸς ἀκρίβειαν καταλαμβάνεται.
Epi men gar tēs apotexeōs hē anaphora tou katʼ ouranon anischontos zōdiou tetērēsthō, epei to hōroskopoun horisamenoi hoi Chaldaioi epi tēn anaphoran ton syschēmatismon tōn astrōn poiountai, hoper diathema kalousin, ephʼ hǭ tas proagoreuseis dogmatizousin. Oute de tēn genesin tōn hypo tēn episkepsin piptontōn lambanein dynaton estin, hōs parastēsō, oute to hōroskopion aplanes kathestēken, oute to anischon zōdion pros akribeian katalambanetai.
For at the birth, the rising of the sign ascending in the sky is to be observed, since the Chaldeans, having defined the horoscope, make the configuration of the stars with reference to the rising, which they call the disposition, and on this they base their predictions. But it is not possible to grasp the birth of those under examination, as I shall show; nor is the horoscopic instrument unerring; nor is the rising sign grasped with precision.
Notes and citation
Summary: None of the three requirements for a horoscope can be met.
Cite (SBL): Hippolytus, Haer. 4.3.4 (Duncker–Schneidewin, 52–54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-4). (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.
4.3.5Duncker–Schneidewin, 54
Πῶς οὖν ἀσύστατος ἡ τῶν Χαλδαίων μέθοδος νῦν λέγωμεν. Τὴν δὴ γένεσιν τῶν ὑπὸ τὴν ἐπίσκεψιν πεσουμένων πρότερον ὁρίσαντες ἐπιζητεῖν ἤτοι ἀπὸ τῆς τοῦ σπέρματος καταβολῆς καὶ συλλήψεως λαμβάνουσιν ἢ ἀπὸ τῆς ἐκτέξεως.
Pōs oun asystatos hē tōn Chaldaiōn methodos nyn legōmen. Tēn dē genesin tōn hypo tēn episkepsin pesoumenōn proteron horisantes epizētein ētoi apo tēs tou spermatos katabolēs kai syllēpseōs lambanousin ē apo tēs ektexeōs.
Let us now say, then, how the method of the Chaldeans is incoherent. Having first defined that they must seek the birth of those who will fall under examination, they take it either from the depositing of the seed and conception, or from delivery.
Notes and citation
Summary: Astrologers date birth either from conception or from delivery.
Cite (SBL): Hippolytus, Haer. 4.3.5 (Duncker–Schneidewin, 54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-5). (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.
4.3.6Duncker–Schneidewin, 54
Καὶ εἰ μὲν ἀπὸ τῆς συλλήψεως λαμβάνειν ἐπιχειρήσει τις, ἄληπτός ἐστιν ὁ ἀκριβὴς περὶ τούτου λόγος, ταχὺς ὑπάρχων χρόνος· καὶ εἰκότως. οὐ γὰρ ἔχομεν λέγειν, εἴτε ἅμα τῇ μεταθέσει τοῦ σπέρματος γέγονεν ἡ σύλληψις εἴτε καὶ μή.
Kai ei men apo tēs syllēpseōs lambanein epicheirēsei tis, alēptos estin ho akribēs peri toutou logos, tachys hyparchōn chronos; kai eikotōs. ou gar echomen legein, eite hama tę̄ metathesei tou spermatos gegonen hē syllēpsis eite kai mē.
And if one tries to take it from conception, the precise account of this cannot be grasped, the time being swift; and reasonably so. For we cannot say whether conception took place at the same moment as the transfer of the seed or not.
Notes and citation
Summary: The moment of conception cannot be known precisely.
Cite (SBL): Hippolytus, Haer. 4.3.6 (Duncker–Schneidewin, 54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-6). (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.
4.3.7Duncker–Schneidewin, 54
Δύναται μὲν γὰρ καὶ ἅμα νοήματι τοῦτο συμβαίνειν, ὥσπερ καὶ τὸ προσαχθὲν τοῖς διαπύροις τῶν κλιβάνων στέαρ εὐθὺς καλλᾶται, δύναται δὲ καὶ μετὰ χρόνον. Διαστήματος γὰρ ὄντος ἀπὸ τοῦ στόματος τῆς μήτρας μέχρι τοῦ πυθμένος, ἔνθα καὶ τὰς συλλήψεις λέγουσι γίνεσθαι ἰατροί, πάντως ἐν χρόνῳ τινὶ τὸ διάστημα τοῦτο ἀνύειν πέφυκεν ἡ καταβαλλομένη τοῦ σπέρματος φύσις.
Dynatai men gar kai hama noēmati touto symbainein, hōsper kai to prosachthen tois diapyrois tōn klibanōn stear euthys kallatai, dynatai de kai meta chronon. Diastēmatos gar ontos apo tou stomatos tēs mētras mechri tou pythmenos, entha kai tas syllēpseis legousi ginesthai iatroi, pantōs en chronǭ tini to diastēma touto anyein pephyken hē kataballomenē tou spermatos physis.
For this can happen as quick as thought, just as fat put on the red-hot sides of ovens at once sticks; but it can also happen after a time. For since there is a distance from the mouth of the womb to its base, where physicians say conceptions take place, the nature of the deposited seed must take some time to travel this distance.
Notes and citation
Summary: Conception may be instant or may take time as the seed travels in the womb.
- καλλᾶται is probably a slip for κολλᾶται "sticks"; the rendering follows that sense.
Cite (SBL): Hippolytus, Haer. 4.3.7 (Duncker–Schneidewin, 54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-7). (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.
4.3.8Duncker–Schneidewin, 54
Ἀγνοοῦντες οὖν τὴν ποσότητα τοῦ χρόνου κατὰ τὸ ἀκριβὲς οἱ Χαλδαῖοι οὐδέποτε τὴν σύλληψιν καταλήψονται. τοῦ σπέρματος ὁτὲ μὲν εὐθυβολουμένου καὶ αὐτοῖς προσπίπτοντος ὑφʼ ἓν τοῖς εὐφυῶς ἔχουσι πρὸς σύλληψιν τῆς μήτρας [τόποις, ὁτὲ δὲ πολυσπόρως ἐμπίπτοντος, ὑπʼ αὐτῆς δὲ τῆς ἐν τῇ μήτρᾳ δυνάμεως εἰς ἕνα τόπον συνάγεσθαι] δυναμένου· τῶν ἀγνώστων τὸ πότε γίνεται τὸ πρῶτον καὶ πότε τὸ δεύτερον, πόσος τε ὁ εἰς ἐκείνην τὴν σύλληψιν ἀναλισκόμενος χρόνος καὶ πόσος [ὁ] εἰς ταύτην· ἀγνοουμένων δὲ τούτων ἦρται καὶ ἡ πρὸς ἀκρίβειαν τῆς συλλήψεως κατάληψις.
Agnoountes oun tēn posotēta tou chronou kata to akribes hoi Chaldaioi oudepote tēn syllēpsin katalēpsontai. tou spermatos hote men euthyboloumenou kai autois prospiptontos hyphʼ hen tois euphyōs echousi pros syllēpsin tēs mētras [topois, hote de polysporōs empiptontos, hypʼ autēs de tēs en tę̄ mētrą dynameōs eis hena topon synagesthai] dynamenou; tōn agnōstōn to pote ginetai to prōton kai pote to deuteron, posos te ho eis ekeinēn tēn syllēpsin analiskomenos chronos kai posos [ho] eis tautēn; agnooumenōn de toutōn ērtai kai hē pros akribeian tēs syllēpseōs katalēpsis.
Not knowing the length of time precisely, then, the Chaldeans will never grasp conception. For the seed is sometimes cast straight and falls all at once upon the places of the womb well suited for conception, [and sometimes falls scattered, able to be gathered into one place by the power in the womb itself]. It is unknown when the first happens and when the second, and how much time is spent on the one conception and how much on the other; and when these are unknown, a precise grasp of conception is also taken away.
Notes and citation
Summary: Because the seed's path varies, astrologers cannot fix the time of conception.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 4.3.8 (Duncker–Schneidewin, 54; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-8). (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.
4.3.9Duncker–Schneidewin, 54–56
Εἴπερ τε, ὥσπερ τινὲς τῶν φυσικῶν εἰρήκασιν, ἑψόμενον πρῶτον καὶ προμεταβαλλόμενον ἐν μήτρᾳ τὸ σπέρμα τότε προσέρχεται τοῖς ἀναστομωθεῖσιν αὐτῆς ἀγγείοις, καθάπερ τῇ γῇ τὰ τῆς γῆς σπέρματα· αὐτόθεν οἱ μὴ εἰδότες τὴν ποσότητα τοῦ τῆς μεταβολῆς χρόνου οὐκ εἴσονται οὐδὲ τὸν τῆς συλλήψεως καιρόν.
Eiper te, hōsper tines tōn physikōn eirēkasin, hepsomenon prōton kai prometaballomenon en mētrą to sperma tote proserchetai tois anastomōtheisin autēs angeiois, kathaper tę̄ gę̄ ta tēs gēs spermata; autothen hoi mē eidotes tēn posotēta tou tēs metabolēs chronou ouk eisontai oude ton tēs syllēpseōs kairon.
And if, as some of the natural philosophers have said, the seed is first cooked and changed beforehand in the womb, and then approaches its opened vessels, as the seeds of the earth approach the earth, then those who do not know the length of time of the change will not know the moment of conception either.
Notes and citation
Summary: If the seed changes before conception, the time is still less knowable.
Cite (SBL): Hippolytus, Haer. 4.3.9 (Duncker–Schneidewin, 54–56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-9). (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.
4.3.10Duncker–Schneidewin, 56
Ἔτι δὲ καὶ ὡς κατὰ τὰ λοιπὰ μέρη τοῦ σώματος διαφέρουσιν ἀλλήλων αἱ γυναῖκες κατὰ ἐνέργειάν τε καὶ τὰς λοιπὰς αἰτίας, οὕτως καὶ κατὰ τὴν τῆς μήτρας ἐνέργειαν τὰς μὲν θᾶττον συλλαμβανούσας τὰς δὲ βράδιον. Καὶ οὐ παράδοξον, ὅπου καὶ αὐταὶ αὑταῖς συγκρινόμεναι νυνὶ μὲν εὐσύλληπτοι θεωροῦνται νυνὶ δὲ οὐδαμῶς. Τούτου δʼ οὕτως ἔχοντος ἀδυνάτως ἐσα λέγειν πρὸς ἀκρίβειαν πότε συνέχεται τὸ καταβληθὲν σπέρμα, ἵνα ἀπὸ τούτου τοῦ χρόνου στήσωσιν οἱ Χαλδαῖοι τῆς γενέσεως τὸν ὡροσκόπον.
Eti de kai hōs kata ta loipa merē tou sōmatos diapherousin allēlōn hai gynaikes kata energeian te kai tas loipas aitias, houtōs kai kata tēn tēs mētras energeian tas men thatton syllambanousas tas de bradion. Kai ou paradoxon, hopou kai autai hautais synkrinomenai nyni men eusyllēptoi theōrountai nyni de oudamōs. Toutou dʼ houtōs echontos adynatōs esa legein pros akribeian pote synechetai to katablēthen sperma, hina apo toutou tou chronou stēsōsin hoi Chaldaioi tēs geneseōs ton hōroskopon.
Moreover, just as women differ from one another in the other parts of the body in activity and other causes, so also in the activity of the womb, some conceiving more quickly and some more slowly. And this is not surprising, since the same women, compared with themselves, are seen now to conceive easily and now not at all. This being so, it is impossible to say precisely when the deposited seed is retained, so that from this time the Chaldeans may fix the horoscope of the birth.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Women differ in how quickly they conceive, so the moment cannot be fixed.
- The words ἀδυνάτως ἐσα are corrupt in the digital text; the sense "it is impossible" is clear.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ἴνα ἀπὸ → ἵνα ἀπὸ.
Cite (SBL): Hippolytus, Haer. 4.3.10 (Duncker–Schneidewin, 56; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/1-15-1/#p-4-3-10). (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.