Refutation of All Heresies 4.45.1–5.6.7
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 4, chapter 45
4.45.1Duncker–Schneidewin, 112
Ἱκανῶς οὖν δοκεῖ ἡμᾶς καὶ ταῦτα ἐκτεθεῖσθαι. Ἀλλʼ ἔτι νομίζω μηδεμίαν δόξαν τῆς ἐπιγείου καὶ χαμαιπετοῦς σοφίας παραλελοιπέναι, οὐκ ἄχρηστον δὲ τὴν εἰς αὐτὰ φροντίδα ὁρῶ ἡμῖν γεγενημένην· οὐδὲ γὰρ μόνον πρὸς ἔλεγχον τῶν αἱρέσεων εὔχρηστον ὁρῶμεν γεγονέναι τὸν λόγον, ἀλλὰ καὶ πρὸς αὐτοὺς τοὺς ταῦτα δοξάζοντας, οἳ ἐντυχόντες τῇ γεγενημένῃ ἡμῶν πολυμεριμνίᾳ καὶ τὸ σπουδαῖον θαυμάσουσι καὶ τὸ φιλόπονον οὐκ ἐξουθενήσουσι καὶ μωροὺς οὐκ ἀποφανοῦνται Χριστιανοὺς ἐνιδόντες οἷς αὐτοὶ μωρῶς πιστεύουσιν.
Hikanōs oun dokei hēmas kai tauta ektetheisthai. Allʼ eti nomizō mēdemian doxan tēs epigeiou kai chamaipetous sophias paraleloipenai, ouk achrēston de tēn eis auta phrontida horō hēmin gegenēmenēn; oude gar monon pros elenchon tōn haireseōn euchrēston horōmen gegonenai ton logon, alla kai pros autous tous tauta doxazontas, hoi entychontes tę̄ gegenēmenę̄ hēmōn polymerimnią kai to spoudaion thaumasousi kai to philoponon ouk exouthenēsousi kai mōrous ouk apophanountai Christianous enidontes hois autoi mōrōs pisteuousin.
These things too, then, seem to us sufficiently set out. But I still think I have left out no opinion of the earthly and groveling wisdom; and I see that the care we have spent on them has not been useless. For we see that the account has proved useful not only for refuting the heresies but also against those who hold these views themselves, who, when they meet with the great pains we have taken, will marvel at our zeal and not despise our industry, and will not declare Christians fools when they see what they themselves foolishly believe.
Notes and citation
Summary: Hippolytus hopes his survey will make pagans respect Christians and see their own follies.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἶς αὐτοὶ → οἷς αὐτοὶ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.45.1 (Duncker–Schneidewin, 112; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-45-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-45-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.45.2Duncker–Schneidewin, 112–114
Ἔτι δὲ καὶ τοὺς τῇ ἀληθείᾳ προσέχοντας φιλομαθεῖς προβιβάσει ὁ λόγος φρονιμωτέρους πρὸς τὸ μὴ μόνον τὰς τῶν αἱρέσεων μαθόντας ἀρχὰς εὐκόλως ἀνατρέπειν τοὺς πλανᾶν τετολμηκότας, ἀλλὰ καὶ τὰς τῶν σοφῶν λεγομένας δόξας, ὧν οὐκ ἄπειροι γενόμενοι, οὔθʼ ὑπʼ αὐτῶν ταραχθήσονται ὡς ἀμαθεῖς, οὔθʼ ὑπό τινων πλανηθήσονται ὡς δυνάμει τινὶ δρώντων, ἀλλʼ ἔτι καὶ τοὺς πλανωμένους ἐπιτηρήσουσιν.
Eti de kai tous tę̄ alētheią prosechontas philomatheis probibasei ho logos phronimōterous pros to mē monon tas tōn haireseōn mathontas archas eukolōs anatrepein tous planan tetolmēkotas, alla kai tas tōn sophōn legomenas doxas, hōn ouk apeiroi genomenoi, outhʼ hypʼ autōn tarachthēsontai hōs amatheis, outhʼ hypo tinōn planēthēsontai hōs dynamei tini drōntōn, allʼ eti kai tous planōmenous epitērēsousin.
Further, the account will advance studious lovers of truth to be more prudent, so that, having learned not only the principles of the heresies they may easily overturn those who have dared to lead astray, but also the so-called opinions of the wise, of which, not being ignorant, they will neither be troubled by them as the unlearned are, nor be led astray by those who seem to act by some power, but will even watch over those who are going astray.
Notes and citation
Summary: Knowing these opinions will equip Christians to resist error and help the deceived.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.45.2 (Duncker–Schneidewin, 112–114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-45-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-45-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 46
4.46.1Duncker–Schneidewin, 114
Ἱκανῶς οὖν τὰ δόξαντα ἐκθέμενοι λοιπὸν ἐπὶ τὴν τοῦ προκειμένου πραγματείαν χωρήσωμεν, ὅπως ὃ τετάγμεθα περὶ τῶν αἱρέσεων ἐπιδείξαντες ἑκάστοις τε τὰ ἴδια ἀποδοῦναι ἀναγκάσαντες γυμνοὺς τοὺς αἱρεσιάρχας φανερώσομεν, καὶ ἀφροσύνην τῶν πειθομένων κατηγορήσαντες πείσομεν παλινδρομεῖν ἐπὶ τὸν τῆς ἀληθείας εὔδιον λιμένα.
Hikanōs oun ta doxanta ekthemenoi loipon epi tēn tou prokeimenou pragmateian chōrēsōmen, hopōs ho tetagmetha peri tōn haireseōn epideixantes hekastois te ta idia apodounai anankasantes gymnous tous hairesiarchas phanerōsomen, kai aphrosynēn tōn peithomenōn katēgorēsantes peisomen palindromein epi ton tēs alētheias eudion limena.
Having sufficiently set out these opinions, let us now proceed to the treatise before us, so that, showing what we have undertaken concerning the heresies, and compelling them to give each his own, we may expose the heresiarchs naked, and, convicting the folly of those who are persuaded by them, persuade them to run back to the calm harbor of the truth.
Notes and citation
Summary: Hippolytus turns to the heresies themselves, hoping to bring their followers back to the truth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.46.1 (Duncker–Schneidewin, 114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.46.2Duncker–Schneidewin, 114
Ἵνα δὲ σαφέστερα τοῖς ἐντυγχάνουσι τὰ ῥηθησόμενα φανῇ, δοκεῖ καὶ [τὰ] τῷ Ἀράτῳ πεφροντισμένα περὶ τῆς κατὰ τῶν οὐρανίων ἄστρων διαθέσεως ἐξειπεῖν, ὥς τινες εἰς τὰ ὑπὸ τῶν γραφῶν εἰρημένα ἀπεικονίζοντες αὐτὰ ἀλληγοροῦσι, μετάγειν τὸν νοῦν τῶν προσεχόντων πειρώμενοι, πιθανοῖς λόγοις προσάγοντες αὐτοὺς πρὸς ἃ βούλονται, ξένον θαῦμα ἐνδεικνύμενοι ὡς κατηστερισμένων τῶν ὑπʼ αὐτῶν λεγομένων,
Hina de saphestera tois entynchanousi ta rhēthēsomena phanę̄, dokei kai [ta] tǭ Aratǭ pephrontismena peri tēs kata tōn ouraniōn astrōn diatheseōs exeipein, hōs tines eis ta hypo tōn graphōn eirēmena apeikonizontes auta allēgorousi, metagein ton noun tōn prosechontōn peirōmenoi, pithanois logois prosagontes autous pros ha boulontai, xenon thauma endeiknymenoi hōs katēsterismenōn tōn hypʼ autōn legomenōn,
So that what will be said may appear clearer to readers, it seems best to state also what Aratus has worked out about the arrangement of the heavenly stars, how some, making them images of what is said by the Scriptures, allegorize them, trying to divert the mind of those who attend to them, drawing them by persuasive words to what they wish, displaying a strange wonder, as though what they say had been set among the stars;
Notes and citation
Summary: Some heretics allegorize Aratus's star-lore as images of Scripture.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 4.46.2 (Duncker–Schneidewin, 114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.46.3Duncker–Schneidewin, 114
οἳ τῷ παραξένῳ θαύματι ἐνορῶντες μικροθαύμαστοι ἁλίσκονται δίκην ὀρνέου τοῦ λεγομένου ὤτου, οὗ τὸ παράδειγμα καλὸν ἐξειπεῖν διὰ τὰ μέλλοντα. Ἔστι δὲ τὸ ζῷον οὐ πολὺ ἀπεμφαῖνον ἀετοῦ οὔτε μεγέθει οὔτε μορφῇ· ἁλίσκεται δὲ τοῦτον τὸν τρόπον.
hoi tǭ paraxenǭ thaumati enorōntes mikrothaumastoi haliskontai dikēn orneou tou legomenou ōtou, hou to paradeigma kalon exeipein dia ta mellonta. Esti de to zǭon ou poly apemphainon aetou oute megethei oute morphę̄; halisketai de touton ton tropon.
and those who gaze at the strange wonder are caught, easily amazed, like the bird called the horned owl, whose example it is good to tell because of what is to come. The creature is not very different from an eagle either in size or in shape; and it is caught in this way.
Notes and citation
Summary: The deceived are like the horned owl, easily caught by a spectacle.
Cite (SBL): Hippolytus, Haer. 4.46.3 (Duncker–Schneidewin, 114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.46.4Duncker–Schneidewin, 114
Ὁ ἀγρευτὴς τῶν ὀρνίθων ἐπὰν ἴδῃ ἀγέλην που καταπτᾶσαν, πόρρωθεν ἀνακρουόμενος τὰς χεῖρας ὀρχεῖσθαι σκήπτεται, καὶ οὕτω πρὸς ὀλίγον ἐγγίζει τοῖς ὄρνισιν· οἱ δὲ τὴν παράξενον θέαν καταπεπληγότες ἀπερίβλεπτοι πάντων γίνονται. Ἕτεροι δὲ τῶν ἐπὶ τὴν ἄγραν παρεσκευασμένων ὄπισθεν ἐπελθόντες τοὺς ὄρνεις εὐκόλως συλλαμβάνονται θεωμένους τὸν ὀρχηστήν.
Ho agreutēs tōn ornithōn epan idę̄ agelēn pou kataptasan, porrōthen anakrouomenos tas cheiras orcheisthai skēptetai, kai houtō pros oligon engizei tois ornisin; hoi de tēn paraxenon thean katapeplēgotes aperibleptoi pantōn ginontai. Heteroi de tōn epi tēn agran pareskeuasmenōn opisthen epelthontes tous orneis eukolōs syllambanontai theōmenous ton orchēstēn.
When the bird-catcher sees a flock alighting somewhere, he claps his hands from afar and pretends to dance, and so little by little approaches the birds; they, astonished at the strange sight, become heedless of everything. And others of those prepared for the hunt, coming up from behind, easily catch the birds as they watch the dancer.
Notes and citation
Summary: The owl-catcher distracts the birds with a dance while others seize them.
Cite (SBL): Hippolytus, Haer. 4.46.4 (Duncker–Schneidewin, 114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.46.5Duncker–Schneidewin, 114
Διὸ ἀξιῶ μή τις τοῖς ὁμοίοις θαύμασι καταπλαγεὶς ἐξηγουμένων τὸν οὐρανὸν δίκην ὤτου συλληφθῇ· ὄρχησις γὰρ καὶ λῆρος ἡ τῶν τοιούτων πανουργία καὶ οὐκ ἀλήθεια.
Dio axiō mē tis tois homoiois thaumasi kataplageis exēgoumenōn ton ouranon dikēn ōtou syllēphthę̄; orchēsis gar kai lēros hē tōn toioutōn panourgia kai ouk alētheia.
Therefore I ask that no one, astonished at similar wonders of those who interpret the heaven, be caught like the horned owl; for the knavery of such people is dancing and nonsense, and not truth.
Notes and citation
Summary: Readers should not be caught by the heretics' star-dance like the owl.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.46.5 (Duncker–Schneidewin, 114; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.46.6Duncker–Schneidewin, 114–116
Φησὶν οὖν ὁ Ἄρατος οὕτως· Οἱ μὲν ὁμῶς πολέες τε καὶ ἄλλυδις ἄλλοι ἐόντες οὐρανῷ ἕλκονται πάντʼ ἤματα συνεχὲς αἰεί (τουτέστιν οἱ πάντες ἀστέρες). Αὐτὰρ ὅγʼ οὐδʼ ὀλίγον μετανίσσεται, ἀλλὰ μάλʼ αὕτως ἄξων αἰὲν ἄρηρεν, ἔχει δʼ ἀτάλαντον ἁπάντῃ μεσσηγὺς γαῖαν, περὶ δʼ οὐρανὸν αὐτὸν ἀγινεῖ.
Phēsin oun ho Aratos houtōs; Hoi men homōs polees te kai allydis alloi eontes ouranǭ helkontai pantʼ ēmata syneches aiei (toutestin hoi pantes asteres). Autar hogʼ oudʼ oligon metanissetai, alla malʼ hautōs axōn aien arēren, echei dʼ atalanton hapantę̄ messēgys gaian, peri dʼ ouranon auton aginei.
Aratus, then, speaks thus: "They, many alike and scattered here and there, are drawn across the sky all the days, continually, for ever" (that is, all the stars). "But it does not shift even a little, but just so the axis is ever fixed, and holds the earth in the middle, balanced on every side, and turns the heaven itself around."
Notes and citation
Summary: Aratus describes the stars wheeling around the fixed axis of heaven.
- The verses are Aratus, Phaenomena 19–23.
Extrabiblical texts: Aratus, Phaen. 19–23 (Aratus, Phaenomena; quotation)
Cite (SBL): Hippolytus, Haer. 4.46.6 (Duncker–Schneidewin, 114–116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-46-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-46-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 47
4.47.1Duncker–Schneidewin, 116
Πολέας φησὶν εἶναι τοὺς κατὰ τὸν οὐρανὸν ἀστέρας, τουτέστι στρεπτούς, διὰ τὸ περιέρχεσθαι ἀπὸ ἀνατολῆς εἰς δύσιν καὶ δύσεως εἰς ἀνατολὴν ἀπαύστως σφαιροειδεῖ σχήματι.
Poleas phēsin einai tous kata ton ouranon asteras, toutesti streptous, dia to perierchesthai apo anatolēs eis dysin kai dyseōs eis anatolēn apaustōs sphairoeidei schēmati.
He says the stars in the heaven are "many" (polees), that is, turning, because they go round unceasingly from east to west and from west to east in a spherical figure.
Notes and citation
Summary: The heretics take Aratus's word for "many" to mean "turning".
- The interpretation plays on πολέες "many" and πολεῖν "to turn".
Cite (SBL): Hippolytus, Haer. 4.47.1 (Duncker–Schneidewin, 116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-47-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-47-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.47.2Duncker–Schneidewin, 116
Εἱλεῖσθαι δὲ κατὰ τὰς ἄρκτους αὐτὰς λέγει οἷόν τι ποταμοῖ ῥεῦμα μέγα θαῦμα Δράκοντος πελώρου, καὶ τοῦτʼ εἶναι ὅ, φησίν, ἐν τῷ Ἰὼβ πρὸς θεὸν διάβολος ἔφη· ἐμπεριπατήσας τὴν ὑπʼ οὐρανὸν καὶ περιελθών, τουτέστι περιστραφεὶς καὶ περισκοπήσας τὰ γινόμενα· τετάχθαι γὰρ νομίζουσι κατὰ τὸν ἀρκτικὸν πόλον τὸν Δράκοντα, τὸν ὄφιν, ἀπὸ τοῦ ὑψηλοτάτου πόλου πάντα ἐπιβλέποντα καὶ πάντα ἐφορῶντα, ἵνα μηδὲν τῶν πραττομένων αὐτὸν λάθῃ·
Heileisthai de kata tas arktous autas legei hoion ti potamoi rheuma mega thauma Drakontos pelōrou, kai toutʼ einai ho, phēsin, en tǭ Iōb pros theon diabolos ephē; emperipatēsas tēn hypʼ ouranon kai perielthōn, toutesti peristrapheis kai periskopēsas ta ginomena; tetachthai gar nomizousi kata ton arktikon polon ton Drakonta, ton ophin, apo tou hypsēlotatou polou panta epibleponta kai panta ephorōnta, hina mēden tōn prattomenōn auton lathę̄;
He says that there winds among the Bears themselves, like the stream of a river, a great wonder, the monstrous Dragon; and this, he says, is what the devil said to God in Job: "Having walked about under heaven and gone around," that is, having turned round and surveyed what is happening. For they think that the Dragon, the serpent, is set at the arctic pole, looking down on all things from the highest pole and overseeing all, so that nothing done may escape him;
Job 1:7 (quotation, high confidence)
Notes and citation
Summary: The heretics identify Aratus's Dragon near the pole with the devil in Job who goes about the earth.
- The allusions are Aratus, Phaenomena 45–46, and Job 1:7 (cf. 2:2). The reporting "he says" (φησί) refers to the unnamed allegorizers.
Extrabiblical texts: Aratus, Phaen. 45–46 (Aratus, Phaenomena; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.47.2 (Duncker–Schneidewin, 116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-47-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-47-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.47.3Duncker–Schneidewin, 116
πάντων γὰρ δυνόντων τῶν κατὰ τὸν οὐρανὸν ἀστέρων μόνος οὗτος ὁ πόλος οὐδέποτε δύνει, ἀλλὰ ἄνω ὑπὲρ τὸν ὁρίζοντα ἐρχόμενος πάντα περισκοπεῖ καὶ ἐπιβλέπει καὶ λαθεῖν αὐτὸν τῶν πραττομένων, φησί, δύναται οὐδέν. Ἧχι μάλιστα μίσγονται δύσιές τε καὶ ἀντολαὶ ἀλλήλῃσι, τετάχθαι δή φησιν αὐτοῦ τὴν κεφαλήν.
pantōn gar dynontōn tōn kata ton ouranon asterōn monos houtos ho polos oudepote dynei, alla anō hyper ton horizonta erchomenos panta periskopei kai epiblepei kai lathein auton tōn prattomenōn, phēsi, dynatai ouden. Hēchi malista misgontai dysies te kai antolai allēlę̄si, tetachthai dē phēsin autou tēn kephalēn.
for while all the stars in the heaven set, this pole alone never sets, but moving high above the horizon it surveys and oversees all things, and nothing done, he says, can escape it. "Where most of all settings and risings mingle with one another," there, he says, its head is placed.
Notes and citation
Summary: The Dragon at the pole never sets and so, they say, sees everything.
- The quotation is Aratus, Phaenomena 61–62.
Extrabiblical texts: Aratus, Phaen. 61–62 (Aratus, Phaenomena; quotation)
Cite (SBL): Hippolytus, Haer. 4.47.3 (Duncker–Schneidewin, 116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-47-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-47-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.47.4Duncker–Schneidewin, 116
Κατὰ γὰρ τὴν δύσιν καὶ ἀνατολὴν τῶν δύο ἡμισφαιρίων κεῖται τὸ κεφάλαιον τοῦ Δράκοντος, ἵνα, φησί, μηδὲν αὐτὸν λάθῃ κατὰ τὸ αὐτὸ μήτε τῶν ἐν τῇ δύσει, μήτε τῶν ἐν τῇ ἀνατολῇ, ἀλλὰ πάντα γινώσκῃ τὸ θηρίον ὁμοῦ. Ἔστι δὲ κατʼ αὐτῆς τῆς κεφαλῆς τοῦ Δράκοντος ἰδέα ἀνθρώπου διὰ ἄστρων θεωρουμένη, ὃ καλεῖ κεκμηκὸς εἴδωλον ὁ Ἄρατος καὶ μογέοντι ἐοικός· καλεῖται δὲ ὁ Ἐν γόνασιν.
Kata gar tēn dysin kai anatolēn tōn dyo hēmisphairiōn keitai to kephalaion tou Drakontos, hina, phēsi, mēden auton lathę̄ kata to auto mēte tōn en tę̄ dysei, mēte tōn en tę̄ anatolę̄, alla panta ginōskę̄ to thērion homou. Esti de katʼ autēs tēs kephalēs tou Drakontos idea anthrōpou dia astrōn theōroumenē, ho kalei kekmēkos eidōlon ho Aratos kai mogeonti eoikos; kaleitai de ho En gonasin.
For the head of the Dragon lies at the setting and rising of the two hemispheres, so that, he says, nothing may escape it at the same moment, neither of what is in the west nor of what is in the east, but the beast may know all things together. And right over the head of the Dragon there is the figure of a man seen in the stars, which Aratus calls "a wearied image" and "like one toiling"; it is called the Kneeler.
Notes and citation
Summary: Near the Dragon's head is the constellation of the Kneeler, which Aratus calls a toiling figure.
- The allusion is to Aratus, Phaenomena 63–66.
Extrabiblical texts: Aratus, Phaen. 63–66 (Aratus, Phaenomena; allusion)
Cite (SBL): Hippolytus, Haer. 4.47.4 (Duncker–Schneidewin, 116; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-47-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-47-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.47.5Duncker–Schneidewin, 116–118
Ὁ μὲν οὖν Ἄρατος οὐκ εἰδέναι φησὶν οὗτος τίς ἐστιν ὁ πόνος καὶ τὸ θαῦμα τοῦτο στρεφόμενον ἐν οὐρανῷ· οἱ δὲ διὰ τῆς τῶν ἄστρων ἱστορίας αἱρετικοὶ θέλοντες τὰ ἑαυτῶν δόγματα συνιστᾶν, περιεργότερον τούτοις ἐπισχόντες, τὸν Ἐν γόνασι φασὶν εἶναι τὸν Ἀδάμ, κατὰ πρόσταγμα, φησίν, τοῦ θεοῦ, καθὼς εἶπε Μωσῆς, φυλάσσοντα τὴν κεφαλὴν τοῦ Δράκοντος καὶ τὸν Δράκοντα τὴν πτέρναν αὐτοῦ. Οὕτως γάρ φησιν ὁ Ἄρατος Δεξιτεροῦ ποδὸς ἴχνος ἔχων σκολιοῖο Δράκοντος.
Ho men oun Aratos ouk eidenai phēsin houtos tis estin ho ponos kai to thauma touto strephomenon en ouranǭ; hoi de dia tēs tōn astrōn historias hairetikoi thelontes ta heautōn dogmata synistan, periergoteron toutois epischontes, ton En gonasi phasin einai ton Adam, kata prostagma, phēsin, tou theou, kathōs eipe Mōsēs, phylassonta tēn kephalēn tou Drakontos kai ton Drakonta tēn pternan autou. Houtōs gar phēsin ho Aratos Dexiterou podos ichnos echōn skolioio Drakontos.
Aratus, then, says he does not know what this toil and this wonder is that turns in the heaven. But the heretics, wishing to establish their own doctrines through the lore of the stars, attending to these things too curiously, say that the Kneeler is Adam, guarding, he says, according to the command of God, as Moses said, the head of the Dragon, and the Dragon his heel. For so Aratus says: "Holding the track of his right foot on the crooked Dragon."
Gen 3:15 (allusion, high confidence)
Notes and citation
Summary: The heretics identify the Kneeler with Adam, who guards the serpent's head as in Genesis.
- The allusion is to Gen 3:15; the verse is Aratus, Phaenomena 70.
Extrabiblical texts: Aratus, Phaen. 70 (Aratus, Phaenomena; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.47.5 (Duncker–Schneidewin, 116–118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-47-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-47-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 48
4.48.1Duncker–Schneidewin, 118
Παρατετάχθαι δέ φησιν αὐτῷ ἑκατέρωθεν (λέγω δὲ τῷ Ἐν γόνασι) Λύραν καὶ Στέφανον, αὐτὸν δὲ γόνυ κλίνειν καὶ ἐκτετακότα ἀμφοτέρας τὰς χεῖρας οἱονεὶ περὶ ἁμαρτίας ἐξομολογούμενον.
Paratetachthai de phēsin autǭ hekaterōthen (legō de tǭ En gonasi) Lyran kai Stephanon, auton de gony klinein kai ektetakota amphoteras tas cheiras hoionei peri hamartias exomologoumenon.
He says that on either side of him (I mean the Kneeler) are set the Lyre and the Crown, and that he bends the knee and stretches out both hands as if confessing his sin.
Notes and citation
Summary: The Kneeler, between the Lyre and the Crown, seems to be confessing sin.
Notes on the original text
- Digital text corrected (misread letter in the digital text (Α for Λ)): Αύραν → Λύραν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.1 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.2Duncker–Schneidewin, 118
Εἶναι δὲ τὴν λύραν μουσικὸν ὄργανον ὑπὸ νηπίου ἔτι παντελῶς κατεσκευασμένον τοῦ λόγου· λόγον δὲ εἶναι παρὰ τοῖς Ἕλλησιν ἀκουόμενον τὸν Ἑρμῆν. Φησὶ δὲ ὁ Ἄρατος περὶ τῆς κατασκευῆς τῆς λύρας· τὴν δʼ ἆρʼ ἔτι καὶ παρὰ λίκνῳ Ἑρμείης ἐτόρησε, λύρην δʼ εἶπεν καλέεσθαι. Ἑπτάχορδος ἐστί, διὰ τῶν ἑπτὰ χορδῶν τὴν πᾶσαν ἁρμονίαν καὶ κατασκευὴν ἐμμελῶς ἔχουσαν τοῦ κόσμου [σημαίνουσα]· ἐν ἓξ ἡμέραις γὰρ ἐγένετο ὁ κόσμος, καὶ τῂ ἑβδόμῃ καταπέπαυται.
Einai de tēn lyran mousikon organon hypo nēpiou eti pantelōs kateskeuasmenon tou logou; logon de einai para tois Hellēsin akouomenon ton Hermēn. Phēsi de ho Aratos peri tēs kataskeuēs tēs lyras; tēn dʼ arʼ eti kai para liknǭ Hermeiēs etorēse, lyrēn dʼ eipen kaleesthai. Heptachordos esti, dia tōn hepta chordōn tēn pasan harmonian kai kataskeuēn emmelōs echousan tou kosmou [sēmainousa]; en hex hēmerais gar egeneto ho kosmos, kai tę̄ hebdomę̄ katapepautai.
The lyre is a musical instrument constructed by the Word while still quite an infant; and among the Greeks Hermes is understood to be the Word. Aratus says about the making of the lyre: "Hermes pierced it while still by the cradle, and said it should be called a lyre." It is seven-stringed, [signifying] by its seven strings the whole harmony and melodious construction of the world; for in six days the world was made, and on the seventh he rested.
Gen 2:2 (allusion, high confidence)
Notes and citation
Summary: The seven-stringed Lyre, made by the infant Hermes (the Word), stands for the seven days of creation.
- The verses are Aratus, Phaenomena 268–269; the allusion is to Gen 2:2. The square brackets are the editor's.
Extrabiblical texts: Aratus, Phaen. 268–269 (Aratus, Phaenomena; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.2 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.3Duncker–Schneidewin, 118
Εἰ οὖν, φησίν, ἐξομολογούμενος ὁ Ἀδὰμ καὶ τὴν κεφαλὴν φυλάσσων τοῦ θηρίου κατὰ τὸ πρόσταγμα τοῦ θεοῦ ἐκμιμήσεται τὴν λύραν, τουτέστι κατακολουθήσει τῷ λόγῳ τοῦ θεοῦ, τουτέστι πειθόμενος τῷ νόμῳ, παρακείμενον αὐτῷ τὸν στέφανον λήψεται. Ἐὰν δὲ ἀμελήσῃ, συγκατενεχθήσεται τῷ ὑποκειμένῳ θηρίῳ, καὶ τὸ μέρος ἕξει, φησί, μετὰ τοῦ θηρίου.
Ei oun, phēsin, exomologoumenos ho Adam kai tēn kephalēn phylassōn tou thēriou kata to prostagma tou theou ekmimēsetai tēn lyran, toutesti katakolouthēsei tǭ logǭ tou theou, toutesti peithomenos tǭ nomǭ, parakeimenon autǭ ton stephanon lēpsetai. Ean de amelēsę̄, synkatenechthēsetai tǭ hypokeimenǭ thēriǭ, kai to meros hexei, phēsi, meta tou thēriou.
If, then, he says, Adam, confessing and guarding the head of the beast according to God's command, imitates the lyre, that is, follows the Word of God, that is, obeys the law, he will receive the crown lying beside him. But if he neglects it, he will be carried down together with the beast below, and will have his portion, he says, with the beast.
Notes and citation
Summary: If Adam obeys the Word he wins the Crown; if not, he shares the beast's fate.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.3 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.4Duncker–Schneidewin, 118
Ἔοικε δὲ ὁ Ἐν γόνασιν ἑκατέρωθεν ἐπιβάλλειν τὰς χεῖρας, καὶ τοῦτο μὲν τῆς λύρας, τοῦτο δὲ τοῦ στεφάνου ἐφάπτεσθαι [τοῦτο δὲ ἐξομολογεῖσθαι], ὡς ἔστιν ἰδεῖν διʼ αὐτοῦ τοῦ σχήματος· ἐπιβουλεύεται δὲ ὁμῶς καὶ ἀποσπᾶται ὁ στέφανος αὐτοῦ ὑπʼ ἄλλου θηρίου, μικροτέρου δράκοντος, ὅ ἐστι γέννημα τοῦ φυλασσομένου ὑπὸ τοῦ Ἐν γόνασι τῷ ποδί.
Eoike de ho En gonasin hekaterōthen epiballein tas cheiras, kai touto men tēs lyras, touto de tou stephanou ephaptesthai [touto de exomologeisthai], hōs estin idein diʼ autou tou schēmatos; epibouleuetai de homōs kai apospatai ho stephanos autou hypʼ allou thēriou, mikroterou drakontos, ho esti gennēma tou phylassomenou hypo tou En gonasi tǭ podi.
The Kneeler seems to lay his hands on both sides and to touch on one side the lyre and on the other the crown [and on the other to confess], as can be seen from the figure itself. Yet his crown is plotted against and snatched away by another beast, a smaller dragon, which is the offspring of the one guarded by the Kneeler with his foot.
Notes and citation
Summary: A smaller serpent tries to snatch the Kneeler's crown.
- The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.4 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.5Duncker–Schneidewin, 118
Ἄνθρωπος δὲ ἕστηκεν ἑκατέραις ταῖς χερσὶ καρτερῶς κατασφίγγων καὶ εἰς τὰ ὀπίσω ἕλκων ἀπὸ τοῦ στεφάνου τὸν ὄφιν καὶ οὐκ ἐᾷ ἐφάπτεσθαι βιαζόμενον τοῦ στεφάνου τὸ θηρίον· Ὀφιοῦχον δὲ αὐτὸν ὁ Ἄρατος καλεῖ, ὅτι κατέχει τὴν ὁρμὴν τοῦ ὄφεως ἐπὶ τὸν στέφανον ἐλθεῖν πειρωμένου.
Anthrōpos de hestēken hekaterais tais chersi karterōs katasphingōn kai eis ta opisō helkōn apo tou stephanou ton ophin kai ouk eą ephaptesthai biazomenon tou stephanou to thērion; Ophiouchon de auton ho Aratos kalei, hoti katechei tēn hormēn tou opheōs epi ton stephanon elthein peirōmenou.
And a man stands, gripping the serpent firmly with both hands and dragging it back from the crown, and does not let the beast touch the crown, though it tries to force its way. Aratus calls him the Serpent-holder, because he checks the rush of the serpent as it tries to come at the crown.
Notes and citation
Summary: The Serpent-holder (Ophiuchus) holds the serpent back from the crown.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.5 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.6Duncker–Schneidewin, 118
Λόγος δέ, φησίν, ἐστὶ σχήματι ἀνθρώπου ὁ κωλύων ἐπὶ τὸν στέφανον ἐλθεῖν τὸ θηρίον, οἰκτείρων τὸν ἐπιβουλευόμενον ὑπὸ τοῦ δράκοντος ὁμοῦ καὶ τοῦ γεννήματος ἐκείνου.
Logos de, phēsin, esti schēmati anthrōpou ho kōlyōn epi ton stephanon elthein to thērion, oikteirōn ton epibouleuomenon hypo tou drakontos homou kai tou gennēmatos ekeinou.
And it is the Word, he says, in the form of a man, who prevents the beast from coming at the crown, pitying the one who is plotted against by the dragon and its offspring alike.
Notes and citation
Summary: The heretics say the Serpent-holder is the Word protecting man.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 4.48.6 (Duncker–Schneidewin, 118; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.7Duncker–Schneidewin, 118–120
Αὐταὶ δὲ αἱ Ἄρκτοι, φασίν, ἑβδομάδες εἰσὶ δύο, ἐξ ἑπτὰ ἀστέρων συγκείμεναι, δισσῶν κτίσεων εἰκόνες. Πρώτη γάρ, φησίν, κτίσις ἡ κατὰ τὸν Ἀδὰμ ἐν πόνοις, ὅ ἐστιν ὁ ἐν γόνασιν ὁρώμενος. Δευτέρα δὲ ἡ κτίσις ἡ κατὰ Χριστόν, διʼ ἧς ἀναγεννώμεθα, ὅ ἐστιν ὁ Ὀφιοῦχος ἀνταγωνιζόμενος τῷ θηρίῳ καὶ κωλύων ἐπὶ τὸν στέφανον ἐλθεῖν τὸν ἡτοιμασμένον τῷ ἀνθρώπῳ.
Autai de hai Arktoi, phasin, hebdomades eisi dyo, ex hepta asterōn synkeimenai, dissōn ktiseōn eikones. Prōtē gar, phēsin, ktisis hē kata ton Adam en ponois, ho estin ho en gonasin horōmenos. Deutera de hē ktisis hē kata Christon, diʼ hēs anagennōmetha, ho estin ho Ophiouchos antagōnizomenos tǭ thēriǭ kai kōlyōn epi ton stephanon elthein ton hētoimasmenon tǭ anthrōpǭ.
The Bears themselves, they say, are two sevens, composed of seven stars, images of two creations. For the first creation, he says, is that according to Adam, in toils, which is the one seen kneeling. The second creation is that according to Christ, through which we are born again, which is the Serpent-holder, contending against the beast and preventing it from coming at the crown prepared for man.
Notes and citation
Summary: The two Bears represent two creations: Adam's, and the new creation in Christ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.7 (Duncker–Schneidewin, 118–120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.8Duncker–Schneidewin, 120
Μεγάλη δὲ ἐστὶν Ἄρκτος ἡ Ἑλίκη, φησίν, μεγάλης κτίσεως σύμβολον, πρὸς ἣν πλέουσιν Ἕλληνες, τουτέστι πρὸς ἣν παιδεύονται καὶ διὰ τῶν τοῦ βίου φερόμενοι κυμάτων ἐπακολουθοῦσιν, ἑλίκην τινὰ οὖσαν τὴν τοιαύτην κτίσιν ἢ διδασκαλίαν ἢ σοφίαν, εἰς τὰ ὀπίσω ἄγουσαν τοὺς ἑπομένους τῇ τοιαύτῃ κτίσει. Στροφὴ γὰρ τις τῆς Ἑλίκης προσηγορία καὶ ἀνακύκλωσις ἐπὶ τὰ αὐτὰ εἶναι δοκεῖ.
Megalē de estin Arktos hē Helikē, phēsin, megalēs ktiseōs symbolon, pros hēn pleousin Hellēnes, toutesti pros hēn paideuontai kai dia tōn tou biou pheromenoi kymatōn epakolouthousin, helikēn tina ousan tēn toiautēn ktisin ē didaskalian ē sophian, eis ta opisō agousan tous hepomenous tę̄ toiautę̄ ktisei. Strophē gar tis tēs Helikēs prosēgoria kai anakyklōsis epi ta auta einai dokei.
The Great Bear is Helice, he says, a symbol of the great creation, toward which the Greeks sail, that is, by which they are trained and which they follow as they are carried through the waves of life; such a creation or teaching or wisdom being a kind of "helix," leading back those who follow such a creation. For the name Helice seems to mean a turning and a circling back to the same things.
Notes and citation
Summary: The Great Bear, which the Greeks steer by, stands for a creation that turns men back.
- The name Helice is linked with ἕλιξ "spiral".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.8 (Duncker–Schneidewin, 120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.9Duncker–Schneidewin, 120
Μικρὰ δέ τις ἡ ἑτέρα Ἄρκτος οἱονεί τις εἰκὼν τῆς δευτέρας κτίσεως τῆς κατὰ θεὸν κτισθείσης· ὀλίγοι γάρ, φησίν, εἰσὶν οἱ διὰ τῆς στενῆς ὁδοῦ πορευόμενοι· στενὴν δὲ λέγουσιν εἶναι τὴν Κυνοσουρίδα, πρὸς ἣν ὁ Ἄρατός φησιν ὅτι οἱ Σιδόνιοι ναυτίλλονται. Σιδονίους δὲ ἀπὸ μέρους εἴρηκεν ὁ Ἄρατος Φοίνικας διὰ τὸ εἶναι τὴν Φοινίκων σοφίαν θαυμαστήν, Φοίνικας δὲ εἶναι Ἕλληνες λέγουσι τοὺς ἀπὸ τῆς Ἐρυθρᾶς θαλάσσης κατοικήσαντας εἰς τοῦτον τὸν χῶρον, οὗ καὶ νῦν οἰκοῦσι, τοῦτο γὰρ Ἡροδότῳ δοκεῖ.
Mikra de tis hē hetera Arktos hoionei tis eikōn tēs deuteras ktiseōs tēs kata theon ktistheisēs; oligoi gar, phēsin, eisin hoi dia tēs stenēs hodou poreuomenoi; stenēn de legousin einai tēn Kynosourida, pros hēn ho Aratos phēsin hoti hoi Sidonioi nautillontai. Sidonious de apo merous eirēken ho Aratos Phoinikas dia to einai tēn Phoinikōn sophian thaumastēn, Phoinikas de einai Hellēnes legousi tous apo tēs Erythras thalassēs katoikēsantas eis touton ton chōron, hou kai nyn oikousi, touto gar Hērodotǭ dokei.
The other Bear is a small one, as it were an image of the second creation, created according to God; for few, he says, are those who travel by the narrow way. They say the Cynosure is narrow, by which Aratus says the Sidonians sail. Aratus called the Phoenicians Sidonians from a part, because the wisdom of the Phoenicians is marvelous; and the Greeks say the Phoenicians are those who came from the Red Sea to settle in this land where they still live; for so it seems to Herodotus.
Matt 7:14 (allusion, high confidence)
Notes and citation
Summary: The Little Bear, by which the Phoenicians steer, stands for the narrow way of the few.
- The allusions are Matt 7:14, Aratus, Phaenomena 39–44, and Herodotus 1.1.
Extrabiblical texts: Aratus, Phaen. 39–44 (Aratus, Phaenomena; allusion); Herodotus, Hist. 1.1 (Herodotus, Histories; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.9 (Duncker–Schneidewin, 120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.10Duncker–Schneidewin, 120
Κυνόσουρα δέ, φησίν, αὕτη ἡ Ἄρκτος, ἡ κτίσις ἡ δευτέρα, ἡ μικρά, ἡ στενὴ ὁδός, καὶ οὐχὶ ἡ Ἑλίκη. Οὐ γὰρ εἰς τὰ ὀπίσω ἄγει, ἀλλʼ εἰς τὰ ἔμπροσθεν ἐπʼ εὐθείας τοὺς ἑπομένους ὁδηγεῖ, κυνὸς οὖσα. Κύων γὰρ ὁ λόγος, τοῦτο μὲν φρουρῶν καὶ φυλάσσων τὸ ἐπιβουλευόμενον ὑπὸ τῶν λύκων ποίμνιον, τοῦτο δὲ ἀπὸ τῆς κτίσεως τὰ θηρία κυνηγῶν καὶ διαφθείρων, τοῦτο δὲ γεννῶν τὰ πάντα, καί, ὃ δὴ φασί, κύων, τουτέστι γεννῶν.
Kynosoura de, phēsin, hautē hē Arktos, hē ktisis hē deutera, hē mikra, hē stenē hodos, kai ouchi hē Helikē. Ou gar eis ta opisō agei, allʼ eis ta emprosthen epʼ eutheias tous hepomenous hodēgei, kynos ousa. Kyōn gar ho logos, touto men phrourōn kai phylassōn to epibouleuomenon hypo tōn lykōn poimnion, touto de apo tēs ktiseōs ta thēria kynēgōn kai diaphtheirōn, touto de gennōn ta panta, kai, ho dē phasi, kyōn, toutesti gennōn.
This Bear, he says, is Cynosura, the second creation, the small one, the narrow way, and not Helice. For it does not lead back but guides its followers forward in a straight line, being the dog's. For the Word is a dog, on the one hand guarding and keeping the flock that is plotted against by wolves, on the other hunting and destroying the beasts from creation, and on the other begetting all things; and, as they say, "dog" (kyon), that is, begetting.
John 10:12 (echo, low confidence)
Notes and citation
Summary: The Little Bear ("dog's tail") signifies the Word as guard dog and begetter.
- The play is on κύων "dog" and κύειν "to conceive"; Cynosura means "dog's tail".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.10 (Duncker–Schneidewin, 120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-10) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.11Duncker–Schneidewin, 120
Ἐντεῦθεν, φασίν, ὁ Ἄρατος περὶ τῆς τοῦ Κυνὸς ἀνατολῆς λέγων εἴρηκεν οὕτως· Κυνὸς δὲ ἀνατείλαντος οὐκέτι φυταλιαὶ ἐψεύσαντο. Τοῦτο ἐστὶν ὃ λέγει· τὰ φυτευόμενα φυτὰ εἰς τὴν γῆν μέχρι τῆς τοῦ Κυνὸς ἀνατολῆς πολλάκις μὴ ῥιζοβολήσαντα ὅμως τέθηλε φύλλοις, καὶ ἐνδείκνυται τοῖς βλέπουσιν ὅτι ἔσται τελεσφόρα καὶ φαίνεται ζῶντα, οὐκ ἔχοντα ζωὴν ἀπὸ τῆς ῥίζης ἐν αὐτοῖς·
Enteuthen, phasin, ho Aratos peri tēs tou Kynos anatolēs legōn eirēken houtōs; Kynos de anateilantos ouketi phytaliai epseusanto. Touto estin ho legei; ta phyteuomena phyta eis tēn gēn mechri tēs tou Kynos anatolēs pollakis mē rhizobolēsanta homōs tethēle phyllois, kai endeiknytai tois blepousin hoti estai telesphora kai phainetai zōnta, ouk echonta zōēn apo tēs rhizēs en autois;
Hence, they say, Aratus, speaking of the rising of the Dog Star, said thus: "When the Dog has risen, the plantings no longer deceive." This is what he means: plants planted in the ground up to the rising of the Dog Star, though often they have not taken root, nevertheless flourish with leaves and show the onlookers that they will bear fruit, and seem alive, though they have no life from the root in them;
Notes and citation
Summary: Before the Dog Star rises, rootless plants still look alive.
- The line is a paraphrase of Aratus, Phaenomena 332–335.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): περὶ τὴς → περὶ τῆς.
Extrabiblical texts: Aratus, Phaen. 332–335 (Aratus, Phaenomena; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.11 (Duncker–Schneidewin, 120; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-11) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.12Duncker–Schneidewin, 120–122
ἐπειδὰν δʼ ἡ τοῦ Κυνὸς ἀνατολὴ γένηται, ὑπὸ τοῦ Κυνὸς τὰ ζῶντα ἀπὸ τῶν νεκρῶν διακρίνεται· μαραίνεται γὰρ ὄντως ὅσα οὐκ ἐρριζοβόλησεν. Οὗτος οὖν, φησίν, ὁ Κύων, λόγος τις ὢν θεῖος, ζώντων καὶ νεκρῶν κριτὴς καθέστηκε, [καὶ] καθάπερ τῶν φυτῶν ὁ Κύων τὸ ἄστρον ἐπὶ τῆς κτίσεως θεωρεῖται, οὕτως ἐπὶ τῶν οὐρανίων φυτῶν, φησί, τῶν ἀνθρώπων, ὁ λόγος.
epeidan dʼ hē tou Kynos anatolē genētai, hypo tou Kynos ta zōnta apo tōn nekrōn diakrinetai; marainetai gar ontōs hosa ouk errizobolēsen. Houtos oun, phēsin, ho Kyōn, logos tis ōn theios, zōntōn kai nekrōn kritēs kathestēke, [kai] kathaper tōn phytōn ho Kyōn to astron epi tēs ktiseōs theōreitai, houtōs epi tōn ouraniōn phytōn, phēsi, tōn anthrōpōn, ho logos.
but when the rising of the Dog Star comes, the living are distinguished from the dead by the Dog; for whatever did not take root truly withers. This Dog, then, he says, being a divine Word, has been appointed judge of the living and the dead; [and] as the Dog Star is seen over the plants in creation, so the Word, he says, is over the heavenly plants, that is, men.
2 Tim 4:1 (echo, medium confidence) · Acts 10:42 (echo, medium confidence)
Notes and citation
Summary: As the Dog Star shows which plants live, the Word judges the living and the dead.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 4.48.12 (Duncker–Schneidewin, 120–122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-12) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.13Duncker–Schneidewin, 122
Διὰ τὴν τοιαύτην οὖν αἰτίαν ἡ δευτέρα κτίσις, Κυνόσουρα, λογικῆς κτίσεως εἰκὼν ἕστηκεν ἐν οὐρανῷ· μέσος δὲ ὁ Δράκων τῶν δύο κτίσεων ὑποτείνεται, τὰ ἀπὸ τῆς μεγάλης κτίσεως κωλύων ἐπὶ τὴν μικρὰν κτίσιν μετελθεῖν, τά τε ἐν τῇ κτίσει καθεστηκότα, καθάπερ τὸν Ἐν γόνασι, παραφυλάσσων, τηρῶν πῶς καὶ τίνα τρόπον ἕκαστον ἐν τῇ μικρᾷ κτίσει καθέστηκε.
Dia tēn toiautēn oun aitian hē deutera ktisis, Kynosoura, logikēs ktiseōs eikōn hestēken en ouranǭ; mesos de ho Drakōn tōn dyo ktiseōn hypoteinetai, ta apo tēs megalēs ktiseōs kōlyōn epi tēn mikran ktisin metelthein, ta te en tę̄ ktisei kathestēkota, kathaper ton En gonasi, paraphylassōn, tērōn pōs kai tina tropon hekaston en tę̄ mikrą ktisei kathestēke.
For this reason, then, the second creation, Cynosura, stands in heaven as an image of the rational creation; and the Dragon stretches between the two creations, preventing those from the great creation from passing over to the small creation, and watching over those established in the creation, like the Kneeler, observing how and in what way each one is established in the small creation.
Notes and citation
Summary: The Dragon lies between the two creations, keeping people from passing to the new one.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.13 (Duncker–Schneidewin, 122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-13) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.48.14Duncker–Schneidewin, 122
Τηρεῖται δὲ καὶ αὐτὸς κατὰ τὴν κεφαλήν, φησίν, ὑπὸ τοῦ Ὀφιούχου. Αὕτη, φησίν, εἰκὼν ἕστηκεν ἐν οὐρανῷ, σοφία τις οὖσα τοῖς ἰδεῖν δυναμένοις. Εἰ δὲ ἐστὶν ἀσαφὲς κατὰ τοῦτο, διʼ ἄλλης εἰκόνος, φησίν, ἡ κτίσις διδάσκει φιλοσοφεῖν, περὶ ἧς ὁ Ἄρατος εἴρηκεν οὕτως· Οὐδʼ ἄρα Κηφῆος μογερὸν γένος Ἰασίδαο.
Tēreitai de kai autos kata tēn kephalēn, phēsin, hypo tou Ophiouchou. Hautē, phēsin, eikōn hestēken en ouranǭ, sophia tis ousa tois idein dynamenois. Ei de estin asaphes kata touto, diʼ allēs eikonos, phēsin, hē ktisis didaskei philosophein, peri hēs ho Aratos eirēken houtōs; Oudʼ ara Kēphēos mogeron genos Iasidao.
And he himself, he says, is watched at the head by the Serpent-holder. This image, he says, stands in heaven, being a kind of wisdom to those able to see. And if it is unclear in this respect, creation teaches us to philosophize, he says, through another image, about which Aratus has spoken thus: "Nor, then, the toiling race of Cepheus son of Iasus."
Notes and citation
Summary: Another constellation group, Cepheus and his family, teaches the same lesson.
- The verse is Aratus, Phaenomena 179.
Extrabiblical texts: Aratus, Phaen. 179 (Aratus, Phaenomena; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.48.14 (Duncker–Schneidewin, 122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-48-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-48-14) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 49
4.49.1Duncker–Schneidewin, 122
Ὁ Κηφεύς, φησίν, αὐτοῦ ἐστὶ πλησίον καὶ ἡ Κασσιέπεια καὶ Ἀνδρομέδα καὶ ὁ Περσεύς, μεγάλα τῆς κτίσεως γράμματα τοῖς ἰδεῖν δυναμένοις. Κηφέα γάρ φησιν εἶναι τὸν Ἀδάμ, τὴν Κασσιέπειαν Εὔαν, τὴν Ἀνδρομέδαν τὴν ἀμφοτέρων τούτων ψυχήν, τὸν Περσέα Λόγον, πτερωτὸν Διὸς ἔγγονον, τὸ Κῆτος τὸ ἐπίβουλον θηρίον.
Ho Kēpheus, phēsin, autou esti plēsion kai hē Kassiepeia kai Andromeda kai ho Perseus, megala tēs ktiseōs grammata tois idein dynamenois. Kēphea gar phēsin einai ton Adam, tēn Kassiepeian Euan, tēn Andromedan tēn amphoterōn toutōn psychēn, ton Persea Logon, pterōton Dios engonon, to Kētos to epiboulon thērion.
Cepheus, he says, is near him, and Cassiepeia and Andromeda and Perseus, great letters of creation to those able to see. For he says Cepheus is Adam, Cassiepeia Eve, Andromeda the soul of both of them, Perseus the Word, the winged offspring of Zeus, and the Sea-monster the plotting beast.
Notes and citation
Summary: The heretics read Cepheus as Adam, Cassiepeia as Eve, Andromeda as the soul, and Perseus as the Word.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.49.1 (Duncker–Schneidewin, 122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-49-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-49-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.49.2Duncker–Schneidewin, 122
Οὐκ ἐπʼ ἄλλον τινὰ τούτων, ἀλλʼ ἐπὶ μόνην τὴν Ἀνδρομέδαν ἔρχεται ὁ ἀποκτείνας τὸ θηρίον, οὗ καὶ τὴν Ἀνδρομέδαν πρὸς ἑαυτὸν λαβὼν ἔκδοτον δεδεμένην τῷ θηρίῳ ὁ Λόγος, φησίν, ὁ Περσεὺς ῥύεται. Περσεὺς δὲ ἐστὶν ὁ ὑπόπτερος ἄξων, ὁ περαίνων ἑκατέρους τοὺς πόλους διὰ μέσης τῆς γῆς καὶ στρέφων τὸν κόσμον.
Ouk epʼ allon tina toutōn, allʼ epi monēn tēn Andromedan erchetai ho apokteinas to thērion, hou kai tēn Andromedan pros heauton labōn ekdoton dedemenēn tǭ thēriǭ ho Logos, phēsin, ho Perseus rhyetai. Perseus de estin ho hypopteros axōn, ho perainōn hekaterous tous polous dia mesēs tēs gēs kai strephōn ton kosmon.
He who killed the beast comes to none of these but to Andromeda alone; and the Word, he says, Perseus, takes Andromeda to himself, who had been given up bound to the beast, and rescues her. Perseus is the winged axis, which pierces both poles through the middle of the earth and turns the world.
Notes and citation
Summary: Perseus the Word rescues Andromeda the soul from the monster.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.49.2 (Duncker–Schneidewin, 122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-49-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-49-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.49.3Duncker–Schneidewin, 122
Ἔστι δὲ καὶ τὸ πνεῦμα τὸ ἐν τῷ κόσμῳ ὁ ὄρνις ὁ κύκνος παρὰ τὰς ἄρκτους, [μουσι]κὸν ζῷον, τοῦ θείου σύμβολον πνεύματος· ὅτι πρὸς αὐτοῖς ἤδη τοῖς τέρμασι γενόμενον τοῦ βίου μόνον ᾄδειν πέφυκε, μετὰ ἀγαθῆς ἐλπίδος τῆς κτίσεως τῆς πονηρᾶς ἀπαλλασσόμενον ὕμνους ἀναπέμπον τῷ θεῷ.
Esti de kai to pneuma to en tǭ kosmǭ ho ornis ho kyknos para tas arktous, [mousi]kon zǭon, tou theiou symbolon pneumatos; hoti pros autois ēdē tois termasi genomenon tou biou monon ądein pephyke, meta agathēs elpidos tēs ktiseōs tēs ponēras apallassomenon hymnous anapempon tǭ theǭ.
And the spirit in the world is the bird, the swan, near the Bears, a [musical] creature, a symbol of the divine Spirit; because, when it has already come to the very end of its life, it alone by nature sings, departing from the evil creation with good hope and sending up hymns to God.
Notes and citation
Summary: The Swan, which sings at death, symbolizes the divine Spirit.
- The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.49.3 (Duncker–Schneidewin, 122; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-49-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-49-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.49.4Duncker–Schneidewin, 122–124
Καρκίνοι δὲ καὶ ταῦροι καὶ λέοντες καὶ κριοὶ καὶ αἶγες καὶ ἔριφοι, καὶ ὅσα ἄλλα θηρία διὰ τῶν ἄστρων ὀνομάζεται κατὰ τὸν οὐρανόν, εἰκόνες δή, φησίν, εἰσὶ καὶ παραδείγματα, ἀφʼ ὧν ἡ μεταβλητὴ κτίσις λαμβάνουσα τὰς ἰδέας τοιούτων ζῴων γίνεται πλήρης.
Karkinoi de kai tauroi kai leontes kai krioi kai aiges kai eriphoi, kai hosa alla thēria dia tōn astrōn onomazetai kata ton ouranon, eikones dē, phēsin, eisi kai paradeigmata, aphʼ hōn hē metablētē ktisis lambanousa tas ideas toioutōn zǭōn ginetai plērēs.
Crabs and bulls and lions and rams and goats and kids, and whatever other beasts are named in the heaven by the stars, are images, he says, and patterns, from which the changeable creation, taking the forms of such animals, becomes full.
Notes and citation
Summary: The animal constellations are patterns of the creatures on earth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.49.4 (Duncker–Schneidewin, 122–124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-49-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-49-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 50
4.50.1Duncker–Schneidewin, 124
Τούτοις χρώμενοι τοῖς λόγοις ἀπατᾶν νομίζουσι πολλούς, ὅσοι περιεργότερον τοῖς ἀστρολόγοις προσέχουσιν, ἐντεῦθεν τὴν θεοσέβειαν συνιστᾶν πειρώμενοι μακρὰν ἀπεμφαίνουσαν τῆς τούτων ὑπολήψεως. Διὸ, ἀγαπητοί, φύγωμεν τὸ μικροθαύμαστον τοῦ ὄρνιθος τοῦ ὤτου· ταῦτα γὰρ καὶ τὰ τοιάδε ὄρχησις ἐστὶ καὶ οὐκ ἀλήθεια.
Toutois chrōmenoi tois logois apatan nomizousi pollous, hosoi periergoteron tois astrologois prosechousin, enteuthen tēn theosebeian synistan peirōmenoi makran apemphainousan tēs toutōn hypolēpseōs. Dio, agapētoi, phygōmen to mikrothaumaston tou ornithos tou ōtou; tauta gar kai ta toiade orchēsis esti kai ouk alētheia.
Using these words they think they deceive many, as many as pay too curious attention to the astrologers, trying from there to establish a worship of God that stands far removed from their notion. Therefore, beloved, let us flee the easy amazement of the horned owl; for these things and the like are dancing and not truth.
Notes and citation
Summary: Hippolytus warns readers not to be charmed like the owl by the heretics' star-lore.
- A word partly unread by the digitizers (marked (??)) is restored as λόγοις from the context.
Notes on the original text
- Digital text corrected (unreadable letter in the digital text; the word is certain from the context): λο(??)οις → λόγοις.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.50.1 (Duncker–Schneidewin, 124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-50-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-50-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.50.2Duncker–Schneidewin, 124
Οὐδὲν γὰρ ἄστρα ταῦτα δηλοῖ, ἀλλὰ ἰδίως οἱ ἄνθρωποι πρὸς ἐπισημείωσίν τινων ἄστρων ὀνόματα οὕτως ἐπεκάλεσαν, ἵνα αὐτοῖς ἐπίσημα ᾖ. Τί γὰρ ἄρκτου ἢ λέοντος ἢ ἐρίφων ἢ ὑδροχόου ἢ Κηφέως ἢ Ἀνδρομέδας ἢ τῶν ἐν Ἅιδου ὀνομαζομένων εἰδώλων ὅμοιον ἔχουσιν ἀστέρες διεσπαρμένοι κατὰ τὸν οὐρανόν, πολὺ μεταγενεστέρων γεγενημένων τούτων τῶν ἀνθρώπων καὶ τῶν ὀνομάτων ἢ τῶν ἀνθρώπων συνέστηκε γέννησις· ἵνα καὶ οἱ αἱρετικοὶ καταπλαγέντες τὸ θαῦμα οὕτως ἐξεργάσωνται διὰ τοιῶνδε λόγων τὰ ἴδια δόγματα συνιστᾶν;
Ouden gar astra tauta dēloi, alla idiōs hoi anthrōpoi pros episēmeiōsin tinōn astrōn onomata houtōs epekalesan, hina autois episēma ę̄. Ti gar arktou ē leontos ē eriphōn ē hydrochoou ē Kēpheōs ē Andromedas ē tōn en Haidou onomazomenōn eidōlōn homoion echousin asteres diesparmenoi kata ton ouranon, poly metagenesterōn gegenēmenōn toutōn tōn anthrōpōn kai tōn onomatōn ē tōn anthrōpōn synestēke gennēsis; hina kai hoi hairetikoi kataplagentes to thauma houtōs exergasōntai dia toiōnde logōn ta idia dogmata synistan?
For the stars show nothing of this; rather men of their own accord gave certain stars these names for marking them, so that they might be conspicuous to them. For what likeness to a bear or a lion or kids or a water-carrier or Cepheus or Andromeda or the images named in Hades have the stars scattered across the heaven, since these men and names came into being much later than the stars, when the birth of men took place? So that the heretics too, astonished at the marvel, should work out their own doctrines by such arguments?
Notes and citation
Summary: The star names are human inventions, much later than the stars, and prove nothing.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.50.2 (Duncker–Schneidewin, 124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-50-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-50-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 4, chapter 51
4.51.1Duncker–Schneidewin, 124
Ἀλλʼ ἐπεὶ σχεδὸν πᾶσα αἵρεσις διὰ τῆς ἀριθμητικῆς τέχνης ἐφεῦρεν ἑβδομάδων μέτρα καὶ αἰώνων τινὰς προβολάς, ἄλλων ἄλλως τὴν τέχνην διασπώντων καὶ τοῖς ὀνόμασι μόνον διαλλασσόντων, τούτων δὲ αὐτοῖς διδάσκαλος γίνεται Πυθαγόρας, πρῶτος εἰς Ἕλληνας ἀπʼ Αἰγύπτου τοὺς τοιούτους ἀριθμοὺς παραδούς· δοκεῖ μηδὲ τοῦτο παραλιπεῖν, ἀλλὰ διὰ συντόμου δείξαντας ἐπὶ τὴν τῶν ζητουμένων ἀπόδειξιν χωρῆσαι.
Allʼ epei schedon pasa hairesis dia tēs arithmētikēs technēs epheuren hebdomadōn metra kai aiōnōn tinas probolas, allōn allōs tēn technēn diaspōntōn kai tois onomasi monon diallassontōn, toutōn de autois didaskalos ginetai Pythagoras, prōtos eis Hellēnas apʼ Aigyptou tous toioutous arithmous paradous; dokei mēde touto paralipein, alla dia syntomou deixantas epi tēn tōn zētoumenōn apodeixin chōrēsai.
But since almost every heresy has devised, by the art of arithmetic, measures of hebdomads and certain emanations of Aeons, some tearing the art apart in one way and others in another, and differing only in names, and since Pythagoras became their teacher in this, the first to hand down such numbers to the Greeks from Egypt, it seems best not to leave this out either, but to show it briefly and then proceed to the demonstration of what is being sought.
Notes and citation
Summary: Since most heresies build on Pythagorean number lore, Hippolytus summarizes it.
- "Hebdomads" are groups of seven; "emanations" (προβολαί) are the successive divine beings of the Gnostic systems.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.1 (Duncker–Schneidewin, 124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.2Duncker–Schneidewin, 124
Γεγόνασιν ἀριθμητικοὶ καὶ γεωμέτραι, οἷς μάλιστα τὰς ἀρχὰς παρεσχηκέναι δοκεῖ πρῶτος Πυθαγόρας· καὶ οὗτοι τῶν ἀριθμῶν εἰς ἄπειρον ἀεὶ προχωρεῖν δυναμένων τῷ πολυπλασιασμῷ καὶ τοῖς σχήμασι τὰς πρώτας ἔλαβον ἀρχὰς οἱονεὶ θεωρητὰς μόνῳ τῷ λόγῳ. Γεωμετρίας γάρ, ὥς ἐστιν ἐνιδεῖν, σημεῖον ἐστὶν ἀρχὴ ἀμερές, ἀπʼ ἐκείνου δὲ τοῦ σημείου τῇ τέχνῃ ἡ τῶν ἀπείρων σχημάτων ἀπὸ τοῦ σημείου γένεσις εὑρίσκεται.
Gegonasin arithmētikoi kai geōmetrai, hois malista tas archas pareschēkenai dokei prōtos Pythagoras; kai houtoi tōn arithmōn eis apeiron aei prochōrein dynamenōn tǭ polyplasiasmǭ kai tois schēmasi tas prōtas elabon archas hoionei theōrētas monǭ tǭ logǭ. Geōmetrias gar, hōs estin enidein, sēmeion estin archē ameres, apʼ ekeinou de tou sēmeiou tę̄ technę̄ hē tōn apeirōn schēmatōn apo tou sēmeiou genesis heurisketai.
There have been arithmeticians and geometers, to whom Pythagoras seems especially to have been the first to provide the principles; and since numbers can always proceed to infinity by multiplication and figures, these took the first principles as though observable by reason alone. For of geometry, as can be seen, the principle is the point, without parts; and from that point by the art the generation of infinite figures from the point is found.
Notes and citation
Summary: Geometry begins from the indivisible point, from which all figures are generated.
Cite (SBL): Hippolytus, Haer. 4.51.2 (Duncker–Schneidewin, 124; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.3Duncker–Schneidewin, 124–126
Ῥυὲν γὰρ τὸ σημεῖον ἐπὶ μῆκος γίνεται γραμμὴ μετὰ τὴν ῥύσιν, πέρας ἔχουσα σημεῖον, γραμμὴ δὲ ἐπὶ πλάτος ῥυεῖσα ἐπίπεδον γεννᾷ, πέρατα δὲ τοῦ ἐπιπέδου γραμμαί, ἐπίπεδον δὲ ῥυὲν εἰς βάθος γίνεται σῶμα· στερεοῦ δὲ ὑπάρξαντος, οὕτως ἐξ ἐλαχίστου σημείου παντελῶς ἡ τοῦ μεγάλου σώματος ὑπέστη φύσις, καὶ τοῦτο ἐστὶν ὃ λέγει Σίμων οὕτως· Τὸ μικρὸν μέγα ἔσται, οἱονεὶ σημεῖον ὄν, τὸ δὲ μέγα ἀπέραντον, κατακολουθῶν τῷ γεωμετρουμένῳ σημείῳ.
Rhyen gar to sēmeion epi mēkos ginetai grammē meta tēn rhysin, peras echousa sēmeion, grammē de epi platos rhyeisa epipedon genną, perata de tou epipedou grammai, epipedon de rhyen eis bathos ginetai sōma; stereou de hyparxantos, houtōs ex elachistou sēmeiou pantelōs hē tou megalou sōmatos hypestē physis, kai touto estin ho legei Simōn houtōs; To mikron mega estai, hoionei sēmeion on, to de mega aperanton, katakolouthōn tǭ geōmetroumenǭ sēmeiǭ.
For the point, flowing in length, becomes after its flowing a line, having a point as its limit; a line, flowing in breadth, begets a plane, and the limits of the plane are lines; and a plane, flowing into depth, becomes a body. And when the solid exists, thus from the least point the nature of the great body has entirely come into being; and this is what Simon says thus: "The small will be great," being as it were a point, "and the great boundless," following the geometric point.
Notes and citation
Summary: From the point come line, plane, and solid; Simon Magus borrowed this in his saying "the small will be great."
- Simon's saying is from the Great Declaration (Apophasis Megale), which Hippolytus quotes in Book 6.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ὅ λέγει Σίμων → ὃ λέγει Σίμων.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.3 (Duncker–Schneidewin, 124–126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.4Duncker–Schneidewin, 126
Τῆς δὲ ἀριθμητικῆς κατὰ σύνθεσιν ἐχούσης τὴν φιλοσοφίαν ἀριθμὸς γέγονεν ἀρχή, ὅπερ ἐστὶν ἀόριστον, ἀκατάληπτον, ἔχων ἐν ἑαυτῷ πάντας τοὺς ἐπʼ ἄπειρον ἐλθεῖν δυναμένους ἀριθμοὺς κατὰ τὸ πλῆθος. Τῶν δὲ ἀριθμῶν ἀρχὴ γέγονε καθʼ ὑπόστασιν ἡ πρώτη μονάς, ἥτις ἐστὶ μονὰς ἄρσην, γεννῶσα πατρικῶς τοὺς ἄλλους πάντας ἀριθμούς.
Tēs de arithmētikēs kata synthesin echousēs tēn philosophian arithmos gegonen archē, hoper estin aoriston, akatalēpton, echōn en heautǭ pantas tous epʼ apeiron elthein dynamenous arithmous kata to plēthos. Tōn de arithmōn archē gegone kathʼ hypostasin hē prōtē monas, hētis esti monas arsēn, gennōsa patrikōs tous allous pantas arithmous.
Since arithmetic has its philosophy by composition, number came into being as the first principle, which is indefinite, incomprehensible, containing in itself all the numbers that can go on to infinity in multitude. The principle of numbers in substance came to be the first monad, which is a male monad, begetting all the other numbers after the manner of a father.
Notes and citation
Summary: Arithmetic begins from the male unity, father of all numbers.
- 4.51.4–8 repeat almost word for word 1.2.6–10.
Notes on the original text
- Digital text corrected (missing accent in the digital text): τοὺς ἀλλους → τοὺς ἄλλους.
Cite (SBL): Hippolytus, Haer. 4.51.4 (Duncker–Schneidewin, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.5Duncker–Schneidewin, 126
Δεύτερον ἡ δυὰς θῆλυς ἀριθμός, ὁ δὲ αὐτὸς καὶ ἄρτιος ὑπὸ τῶν ἀριθμητικῶν καλεῖται. Τρίτον ἡ τριὰς ἀριθμὸς ἄρσην· οὗτος καὶ περισσὸς ὑπὸ τῶν ἀριθμητικῶν νενομοθέτηται καλεῖσθαι. Ἐφʼ ἅπασι δὲ τούτοις ἡ τετρὰς θῆλυς ἀριθμός, ὁ δὲ αὐτὸς οὗτος καὶ ἄρτιος καλεῖται, ὅτι θῆλυς ἐστί.
Deuteron hē dyas thēlys arithmos, ho de autos kai artios hypo tōn arithmētikōn kaleitai. Triton hē trias arithmos arsēn; houtos kai perissos hypo tōn arithmētikōn nenomothetētai kaleisthai. Ephʼ hapasi de toutois hē tetras thēlys arithmos, ho de autos houtos kai artios kaleitai, hoti thēlys esti.
Second is the dyad, a female number, which is also called even by the arithmeticians. Third is the triad, a male number; this too has been ordained by the arithmeticians to be called odd. After all these is the tetrad, a female number; this same one is also called even, because it is female.
Notes and citation
Summary: The dyad and tetrad are female and even; the triad male and odd.
Cite (SBL): Hippolytus, Haer. 4.51.5 (Duncker–Schneidewin, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.6Duncker–Schneidewin, 126
Γεγόνασιν οὖν οἱ πάντες ἀριθμοὶ ληφθέντες ἀπὸ γένους τέσσαρες (ἀριθμὸς δὲ ἦν τὸ γένος ἀόριστος), ἀφʼ ὧν ὁ τέλειος αὐτοῖς ἀριθμὸς συνέστηκεν ἡ δεκάς. Τὸ γὰρ ἕν, δύο, τρία, τέσσαρα γίνεται δέκα, ὡς προαποδέδεικται, ἐὰν ἑκάστῳ τῶν ἀριθμῶν φυλάττηται κατʼ οὐσίαν ὄνομα τὸ οἰκεῖον.
Gegonasin oun hoi pantes arithmoi lēphthentes apo genous tessares (arithmos de ēn to genos aoristos), aphʼ hōn ho teleios autois arithmos synestēken hē dekas. To gar hen, dyo, tria, tessara ginetai deka, hōs proapodedeiktai, ean hekastǭ tōn arithmōn phylattētai katʼ ousian onoma to oikeion.
All the numbers, then, taken by kind, are four (number as a kind being indefinite), from which their perfect number, the decad, is composed. For one, two, three, four make ten, as has been shown before, if to each of the numbers its own name is kept according to its substance.
Notes and citation
Summary: One to four add up to the perfect number ten.
Cite (SBL): Hippolytus, Haer. 4.51.6 (Duncker–Schneidewin, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.7Duncker–Schneidewin, 126
Αὕτη ἐστὶν ἡ κατὰ Πυθαγόραν ἱερὰ τετρακτὺς ἀεννάου φύσεως ῥιζώματʼ ἔχουσα ἐν ἑαυτῇ, τουτέστι τοὺς ἄλλους πάντας ἀριθμούς· ὁ γὰρ ἕνδεκα καὶ δώδεκα καὶ οἱ λοιποὶ τὴν ἀρχὴν τῆς γενέσεως ἀπὸ τῶν δέκα λαμβάνουσι.
Hautē estin hē kata Pythagoran hiera tetraktys aennaou physeōs rhizōmatʼ echousa en heautę̄, toutesti tous allous pantas arithmous; ho gar hendeka kai dōdeka kai hoi loipoi tēn archēn tēs geneseōs apo tōn deka lambanousi.
This is the sacred tetractys according to Pythagoras, "having the roots of ever-flowing nature in itself," that is, all the other numbers; for eleven and twelve and the rest take the beginning of their generation from ten.
Notes and citation
Summary: The tetractys is the root of all numbers.
Cite (SBL): Hippolytus, Haer. 4.51.7 (Duncker–Schneidewin, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.8Duncker–Schneidewin, 126
Ταύτης τῆς δεκάδος, τοῦ τελείου ἀριθμοῦ, τὰ τέσσαρα καλεῖται μέρη· ἀριθμός, μονάς, δύναμις, κύβος, οἷς ἐπιπλοκαὶ καὶ μίξεις πρὸς γένεσιν αὐξήσεως γίνονται, κατὰ φύσιν τὸν γόνιμον ἀριθμὸν ἐπιτελοῦσαι· ὅταν γὰρ δύναμις αὐτὴ ἐφʼ ἑαυτὴν κυβισθήσεται, γέγονε δυναμοδύναμις, ὅταν δὲ δύναμις ἐπὶ κύβον, γέγονε δυναμόκυβος, ὅταν δὲ κύβος ἐπὶ κύβον, γέγονε κυβόκυβος· ὡς γίνεσθαι τοὺς πάντας ἀριθμοὺς ἑπτά, ἵνα ἡ τῶν γενομένων γένεσις γένηται ἐξ ἑβδομάδος, ἥτις ἐστίν· ἀριθμός, μονάς, δύναμις, κύβος, δυναμοδύναμις, δυναμόκυβος, κυβόκυβος.
Tautēs tēs dekados, tou teleiou arithmou, ta tessara kaleitai merē; arithmos, monas, dynamis, kybos, hois epiplokai kai mixeis pros genesin auxēseōs ginontai, kata physin ton gonimon arithmon epitelousai; hotan gar dynamis autē ephʼ heautēn kybisthēsetai, gegone dynamodynamis, hotan de dynamis epi kybon, gegone dynamokybos, hotan de kybos epi kybon, gegone kybokybos; hōs ginesthai tous pantas arithmous hepta, hina hē tōn genomenōn genesis genētai ex hebdomados, hētis estin; arithmos, monas, dynamis, kybos, dynamodynamis, dynamokybos, kybokybos.
Of this decad, the perfect number, the four parts are called number, monad, power, cube, of which there come interweavings and mixtures for the generation of increase, completing the fruitful number according to nature. For when a power is cubed upon itself, it becomes a power-power; when a power by a cube, a power-cube; when a cube by a cube, a cube-cube; so that all the numbers become seven, so that the generation of things that come to be arises from the hebdomad, which is: number, monad, power, cube, power-power, power-cube, cube-cube.
Notes and citation
Summary: The seven kinds of number generate all things.
Cite (SBL): Hippolytus, Haer. 4.51.8 (Duncker–Schneidewin, 126; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-8). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-8) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.9Duncker–Schneidewin, 126–128
Ταύτην τὴν ἑβδομάδα Σίμων καὶ Οὐαλεντῖνος ὀνόμασιν ἐνδιαλλάξαντες ἐτερατολόγησαν, ὑπόθεσιν ἑαυτοῖς ἐντεῦθεν σχεδιάσαντες. Ὁ μὲν γὰρ Σίμων οὕτως καλεῖ· νοῦς, ἐπίνοια, ὄνομα, φωνή, λογισμός, ἐνθύμησις, ὁ ἑστώς, στάς, στησόμενος, καὶ Οὐαλεντῖνος· νοῦς, ἀλήθεια, λόγος, ζωή, ἄνθρωπος, ἐκκλησία καὶ ὁ πατὴρ συναριθμούμενος, κατὰ ταὐτὰ τοῖς τὴν ἀριθμητικὴν ἠσκηκόσι φιλοσοφίαν, [ἣν] ὡς ἄγνωστον [τοῖς] πολλοῖς θαυμάσαντες καὶ κατακολουθήσαντες τὰς ὑπʼ αὐτῶν ἐπινοηθείσας αἱρέσεις συνεστήσαντο.
Tautēn tēn hebdomada Simōn kai Oualentinos onomasin endiallaxantes eteratologēsan, hypothesin heautois enteuthen schediasantes. Ho men gar Simōn houtōs kalei; nous, epinoia, onoma, phōnē, logismos, enthymēsis, ho hestōs, stas, stēsomenos, kai Oualentinos; nous, alētheia, logos, zōē, anthrōpos, ekklēsia kai ho patēr synarithmoumenos, kata tauta tois tēn arithmētikēn ēskēkosi philosophian, [hēn] hōs agnōston [tois] pollois thaumasantes kai katakolouthēsantes tas hypʼ autōn epinoētheisas haireseis synestēsanto.
This hebdomad Simon and Valentinus, changing the names, turned into marvels, improvising a system for themselves from it. For Simon names them thus: Mind, Thought, Name, Voice, Reasoning, Reflection, He who stood, stands, and will stand; and Valentinus: Mind, Truth, Word, Life, Man, Church, and the Father counted with them; in the same way as those who practiced arithmetical philosophy, [which] they admired as unknown [to] the many, and following it put together the heresies they devised.
Notes and citation
Summary: Simon and Valentinus renamed the Pythagorean seven as their divine beings.
- Simon's and Valentinus's systems are treated in Book 6. The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.9 (Duncker–Schneidewin, 126–128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-9). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-9) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.10Duncker–Schneidewin, 128
Τινὲς μὲν οὖν καὶ ἀπὸ ἰατρικῆς συνιστᾶν τὰς ἑβδομάδας πειρῶνται, ἐκπλαγέντες ἐπὶ τῇ τοῦ ἐγκεφάλου ἀνατομῇ, λέγοντες τὴν τοῦ παντὸς οὐσίαν καὶ δύναμιν πατρικὴν καὶ θειότητα ἀπὸ τῆς τοῦ ἐγκεφάλου διαθέσεως διδάσκεσθαι.
Tines men oun kai apo iatrikēs synistan tas hebdomadas peirōntai, ekplagentes epi tę̄ tou enkephalou anatomę̄, legontes tēn tou pantos ousian kai dynamin patrikēn kai theiotēta apo tēs tou enkephalou diatheseōs didaskesthai.
Some also try to establish the hebdomads from medicine, astonished at the anatomy of the brain, saying that the substance of the universe, the fatherly power, and the divinity are taught from the arrangement of the brain.
Notes and citation
Summary: Others derived their sevens from the anatomy of the brain.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.10 (Duncker–Schneidewin, 128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-10). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-10) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.11Duncker–Schneidewin, 128
Ὁ γὰρ ἐγκέφαλος κύριον μέρος ὢν τοῦ παντὸς σώματος ἐπίκειται ἀτρεμὴς καὶ ἀκίνητος, ἐντὸς ἑαυτοῦ ἔχων τὸ πνεῦμα. Ἔστι μὲν οὖν ἡ τοιαύτη ἱστορία οὐκ ἀπίθανος, μακρὰν δὲ τῆς τούτων ἐπιχειρήσεως. Ὁ μὲν γὰρ ἐγκέφαλος ἀνατμηθεὶς ἔνδον ἔχει τὸ καλούμενον καμάριον, οὗ ἑκατέρωθεν ὑμένες εἰσὶ λεπτοί, οὓς πτερύγια προσαγορεύουσιν, ἠρέμα ὑπὸ τοῦ πνεύματος κινούμενα καὶ πάλιν ἀπελαύνοντα τὸ πνεῦμα ἐπὶ τὴν παρεγκεφαλίδα·
Ho gar enkephalos kyrion meros ōn tou pantos sōmatos epikeitai atremēs kai akinētos, entos heautou echōn to pneuma. Esti men oun hē toiautē historia ouk apithanos, makran de tēs toutōn epicheirēseōs. Ho men gar enkephalos anatmētheis endon echei to kaloumenon kamarion, hou hekaterōthen hymenes eisi leptoi, hous pterygia prosagoreuousin, ērema hypo tou pneumatos kinoumena kai palin apelaunonta to pneuma epi tēn parenkephalida;
For the brain, being the ruling part of the whole body, lies at rest and unmoved, holding the spirit within itself. Such an account, then, is not implausible, but it is far from their undertaking. For the brain, when dissected, has inside it what is called the vault, on either side of which are thin membranes, which they call little wings, gently moved by the spirit and in turn driving the spirit on to the cerebellum;
Notes and citation
Summary: Hippolytus describes the anatomy of the brain.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἔστι μὲν οὗν → Ἔστι μὲν οὖν.
Cite (SBL): Hippolytus, Haer. 4.51.11 (Duncker–Schneidewin, 128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-11). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-11) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.12Duncker–Schneidewin, 128
ὃ διατρέχον διά τινος ἀγγείου καλάμῳ ἐοικότος ἐπὶ τὸ κωνάριον χωρεῖ, ᾧ πρόσκειται τὸ στόμιον τῆς παρεγκεφαλίδος ἐκδεχόμενον τὸ διατρέχον πνεῦμα καὶ ἀναδιδὸν ἐπὶ τὸν νωτιαῖον λεγόμενον μυελόν, ὅθεν πᾶν τὸ σῶμα μεταλαμβάνει τὸ πνευματικὸν πασῶν τῶν ἀρτηριῶν δίκην κλάδου ἐκ τούτου τοῦ ἀγγείου ἠρτημένων, οὗ τὸ πέρας ἐπὶ τὰ γεννητικὰ ἀγγεῖα τερματίζεται· ὅθεν καὶ τὰ σπέρματα ἐξ ἐγκεφάλου διὰ τῆς ὀσφύος χωροῦντα ἐκκρίνεται.
ho diatrechon dia tinos angeiou kalamǭ eoikotos epi to kōnarion chōrei, hǭ proskeitai to stomion tēs parenkephalidos ekdechomenon to diatrechon pneuma kai anadidon epi ton nōtiaion legomenon myelon, hothen pan to sōma metalambanei to pneumatikon pasōn tōn artēriōn dikēn kladou ek toutou tou angeiou ērtēmenōn, hou to peras epi ta gennētika angeia termatizetai; hothen kai ta spermata ex enkephalou dia tēs osphyos chōrounta ekkrinetai.
which, running through a certain vessel like a reed, goes to the pineal gland, to which the mouth of the cerebellum is attached, receiving the spirit that runs through and passing it on to what is called the spinal marrow; from which the whole body receives the spiritual element, all the arteries being attached like a branch to this vessel, whose end terminates at the generative vessels; whence also the seeds, going from the brain through the loins, are secreted.
Notes and citation
Summary: The spirit passes from the brain through the spine to the whole body and the generative organs.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἐπὶ τό κωνάριον → ἐπὶ τὸ κωνάριον.
Cite (SBL): Hippolytus, Haer. 4.51.12 (Duncker–Schneidewin, 128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-12). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-12) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.13Duncker–Schneidewin, 128
Ἔστι δὲ τὸ σχῆμα τῆς παρεγκεφαλίδος ἐοικὸς κεφαλῇ δράκοντος, περὶ οὗ πολὺς ὁ λόγος τοῖς τῆς ψευδωνύμου γνώσεως γίνεται, καθὼς ἐπιδείξομεν. Ἕτεραι δὲ ἐκ τοῦ ἐγκεφάλου φύονται ἓξ συζυγίαι, αἳ περὶ τὴν κεφαλὴν διϊκνούμεναι συνέχουσι τὰ σώματα ἐν αὐτῇ περατούμεναι· ἡ δὲ ἑβδόμη ἐκ τῆς παρεγκεφαλίδος εἰς τὰ κάτω τοῦ λοιποῦ σώματος, καθὼς εἴπομεν.
Esti de to schēma tēs parenkephalidos eoikos kephalę̄ drakontos, peri hou polys ho logos tois tēs pseudōnymou gnōseōs ginetai, kathōs epideixomen. Heterai de ek tou enkephalou phyontai hex syzygiai, hai peri tēn kephalēn diïknoumenai synechousi ta sōmata en autę̄ peratoumenai; hē de hebdomē ek tēs parenkephalidos eis ta katō tou loipou sōmatos, kathōs eipomen.
The shape of the cerebellum is like the head of a dragon, about which there is much talk among those of the knowledge falsely so called, as we shall show. And six other pairs grow from the brain, which, passing around the head, hold the bodies together, ending in it; and the seventh goes from the cerebellum to the lower parts of the rest of the body, as we said.
1 Tim 6:20 (quotation, high confidence)
Notes and citation
Summary: The cerebellum resembles a serpent's head, and seven pairs of nerves come from the brain.
- "Knowledge falsely so called" echoes 1 Tim 6:20.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.13 (Duncker–Schneidewin, 128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-13). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-13) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
4.51.14Duncker–Schneidewin, 128
Καὶ περὶ τούτου δὲ πολὺς ὁ λόγος, ὅθεν καὶ Σίμων καὶ Οὐαλεντῖνος εὑρεθήσονται καὶ ἐντεῦθεν ἀφορμὰς εἰληφότες, καὶ εἰ μὴ ὁμολογοῖεν, ὄντες πρῶτον ψεῦσται, εἶτα αἱρετικοί. Ἐπεὶ οὖν καὶ ταῦτα δοκεῖ ἱκανῶς ἡμᾶς ἐκτεθεῖσθαι, πάντα δὲ τὰ δοκοῦντα εἶναι τῆς ἐπιγείου φιλοσοφίας δόγματα περιείληπται ἐν τέσσαρσι βιβλίοις, δοκεῖ ἐπὶ τοὺς τούτων χωρεῖν μαθητάς, μᾶλλον δὲ κλεψιλόγους.
Kai peri toutou de polys ho logos, hothen kai Simōn kai Oualentinos heurethēsontai kai enteuthen aphormas eilēphotes, kai ei mē homologoien, ontes prōton pseustai, eita hairetikoi. Epei oun kai tauta dokei hikanōs hēmas ektetheisthai, panta de ta dokounta einai tēs epigeiou philosophias dogmata perieilēptai en tessarsi bibliois, dokei epi tous toutōn chōrein mathētas, mallon de klepsilogous.
And about this too there is much talk, from which Simon and Valentinus will be found to have taken their starting points, and, if they do not admit it, to be first liars and then heretics. Since, then, these things too seem to have been sufficiently set out by us, and all that seem to be the doctrines of earthly philosophy have been comprised in four books, it seems best to proceed to their disciples, or rather their plagiarists.
Notes and citation
Summary: With the four books on pagan thought complete, Hippolytus turns to the heretics who copied it.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 4.51.14 (Duncker–Schneidewin, 128; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-4-51-14). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-4-51-14) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 1
5.1.1Duncker–Schneidewin, 130
Τάδε ἔνεστιν ἐν τῇ πέμπτῃ τοῦ κατὰ πασῶν αἱρέσεων ἐλέγχου.
Tade enestin en tę̄ pemptę̄ tou kata pasōn haireseōn elenchou.
The following are the contents of the fifth book of the Refutation of All Heresies.
Notes and citation
Summary: The heading introducing the contents of Book 5.
Cite (SBL): Hippolytus, Haer. 5.1.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-1-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-1-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 2
5.2.1Duncker–Schneidewin, 130
Τίνα οἱ Ναασσηνοὶ λέγουσιν οἱ ἑαυτοὺς γνωστικοὺς ἀποκαλοῦντες, καὶ ὅτι ἐκεῖνα δογματίζουσιν ἃ πρότερον οἱ Ἑλλήνων φιλόσοφοι ἐδογμάτισαν καὶ οἱ τὰ μυστικὰ παραδόντες, ἀφʼ ὧν τὰς ἀφορμὰς λαβόντες αἱρέσεις συνεστήσαντο.
Tina hoi Naassēnoi legousin hoi heautous gnōstikous apokalountes, kai hoti ekeina dogmatizousin ha proteron hoi Hellēnōn philosophoi edogmatisan kai hoi ta mystika paradontes, aphʼ hōn tas aphormas labontes haireseis synestēsanto.
What the Naassenes say, who call themselves Gnostics, and that they teach as doctrine what the philosophers of the Greeks and those who handed down the mysteries taught before, from whom they took their starting points and put together heresies.
Notes and citation
Summary: Book 5 will treat the Naassenes and show their debt to Greek philosophy and the mysteries.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.2.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-2-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-2-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 3
5.3.1Duncker–Schneidewin, 130
Καὶ τίνα τὰ τοῖς Περάταις δοκοῦντα, καὶ ὅτι μὴ ἀπὸ τῶν ἁγίων γραφῶν τὸ δόγμα αὐτοῖς συνίσταται, ἀλλὰ ἀπὸ ἀστρολογικῆς.
Kai tina ta tois Peratais dokounta, kai hoti mē apo tōn hagiōn graphōn to dogma autois synistatai, alla apo astrologikēs.
And what the Peratae hold, and that their doctrine is established not from the holy Scriptures but from astrology.
Notes and citation
Summary: Book 5 will treat the Peratae and their astrological sources.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.3.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-3-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-3-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 4
5.4.1Duncker–Schneidewin, 130
Τίς ὁ κατὰ τοὺς Σηθιανοὺς λόγος, καὶ ὅτι ἀπὸ τῶν καθʼ Ἕλληνας σοφῶν κλεψιλογήσαντες Μουσαίου καὶ Λίνου καὶ Ὀρφέως τὸ δόγμα ἑαυτῶν συνεκάττυσαν.
Tis ho kata tous Sēthianous logos, kai hoti apo tōn kathʼ Hellēnas sophōn klepsilogēsantes Mousaiou kai Linou kai Orpheōs to dogma heautōn synekattysan.
What the doctrine of the Sethians is, and that, plagiarizing from the wise men of the Greeks, Musaeus, Linus, and Orpheus, they cobbled together their own doctrine.
Notes and citation
Summary: Book 5 will treat the Sethians and their borrowings from Greek poets.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.4.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-4-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-4-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 5
5.5.1Duncker–Schneidewin, 130
Τίνα τὰ Ἰουστίνῳ δοκοῦντα, καὶ ὅτι μὴ ἀπὸ τῶν ἁγίων γραφῶν τὸ δόγμα αὐτῷ συνίσταται, ἀλλʼ ἐκ τῶν Ἡροδότου τοῦ ἱστοριογράφου τερατολογιῶν. Ε΄.
Tina ta Ioustinǭ dokounta, kai hoti mē apo tōn hagiōn graphōn to dogma autǭ synistatai, allʼ ek tōn Hērodotou tou historiographou teratologiōn. E΄.
What Justin holds, and that his doctrine is established not from the holy Scriptures but from the marvel-tales of Herodotus the historian. Book 5.
Notes and citation
Summary: Book 5 will treat the Gnostic Justin and his use of Herodotus.
- This Justin is the Gnostic teacher, not Justin Martyr.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.5.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-5-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-5-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 6
5.6.1Duncker–Schneidewin, 130
Πάνυ νομίζω πεπονημένως τὰ δόξαντα πᾶσι τοῖς καθʼ Ἕλληνάς τε καὶ βαρβάρους [φιλοσόφοις] περί τε τοῦ θείου καὶ τῆς τοῦ κόσμου δημιουργίας ἐκτεθεῖσθαι ἐν ταῖς πρὸ ταύτης τέσσαρσι βίβλοις, ὧν οὐδὲ τὰ περίεργα παραλείψας οὐ τὸν τυχόντα πόνον ἀναδέδεγμαι τοῖς ἐντυγχάνουσι, προτρεπόμενος πολλοὺς πρὸς φιλομάθειαν καὶ ἀσφάλειαν τῆς περὶ τὴν ἀλήθειαν γνώσεως.
Pany nomizō peponēmenōs ta doxanta pasi tois kathʼ Hellēnas te kai barbarous [philosophois] peri te tou theiou kai tēs tou kosmou dēmiourgias ektetheisthai en tais pro tautēs tessarsi biblois, hōn oude ta perierga paraleipsas ou ton tychonta ponon anadedegmai tois entynchanousi, protrepomenos pollous pros philomatheian kai asphaleian tēs peri tēn alētheian gnōseōs.
I think that in the four books before this I have set out very laboriously the opinions of all the [philosophers] among both Greeks and barbarians concerning the divine and the fashioning of the world; not leaving out even their curiosities, I have undertaken no ordinary toil for my readers, urging many toward love of learning and toward security in the knowledge of the truth.
Notes and citation
Summary: Hippolytus recalls the labor of the first four books.
- The square brackets are the editor's.
Cite (SBL): Hippolytus, Haer. 5.6.1 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-1). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-1) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.2Duncker–Schneidewin, 130
Περιλείπεται τοίνυν ἐπὶ τὸν τῶν αἱρέσεων ἔλεγχον ὁρμᾶν, οὗ χάριν καὶ τὰ προειρημένα ἡμῖν ἐκτεθείμεθα, ἀφʼ ὧν τὰς ἀφορμὰς μετασχόντες οἱ αἱρεσιάρχαι δίκην παλαιορράφων [συγκ]αττύσαντες πρὸς τὸν ἴδιον νοῦν τὰ τῶν παλαιῶν σφάλματα ὡς καινὰ παρέθεσαν τοῖς πλανᾶσθαι δυναμένοις, ὡς ἐν τοῖς ἀκολούθοις δείξομεν.
Perileipetai toinyn epi ton tōn haireseōn elenchon horman, hou charin kai ta proeirēmena hēmin ektetheimetha, aphʼ hōn tas aphormas metaschontes hoi hairesiarchai dikēn palaiorraphōn [synk]attysantes pros ton idion noun ta tōn palaiōn sphalmata hōs kaina parethesan tois planasthai dynamenois, hōs en tois akolouthois deixomen.
It remains, then, to press on to the refutation of the heresies, for whose sake we have also set out what was said before; from which the heresiarchs took their starting points and, like cobblers of old shoes, stitching together to suit their own mind the errors of the ancients, set them out as new to those who can be led astray, as we shall show in what follows.
Notes and citation
Summary: The heresiarchs patched together old errors and presented them as new.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.6.2 (Duncker–Schneidewin, 130; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-2). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-2) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.3Duncker–Schneidewin, 130–132
Τὸ λοιπὸν προκαλεῖται ἡμᾶς ὁ χρόνος ἐπὶ τὴν τῶν προκειμένων πραγματείαν χωρεῖν, ἄρξασθαι δὲ ἀπὸ τῶν τετολμηκότων τὸν αἴτιον τῆς πλάνης γενόμενον ὄφιν ὑμνεῖν διά τινων ἐφηυρημένων κατʼ αὐτοῦ ἐνέργειαν λόγων. Οἱ οὖν ἱερεῖς καὶ προστάται τοῦ δόγματος γεγένηνται πρῶτοι οἱ ἐπικληθέντες Ναασσηνοί, τῇ Ἑβραΐδι φωνῇ οὕτως ὠνομασμένοι· νάας δὲ ὁ ὄφις καλεῖται.
To loipon prokaleitai hēmas ho chronos epi tēn tōn prokeimenōn pragmateian chōrein, arxasthai de apo tōn tetolmēkotōn ton aition tēs planēs genomenon ophin hymnein dia tinōn ephēurēmenōn katʼ autou energeian logōn. Hoi oun hiereis kai prostatai tou dogmatos gegenēntai prōtoi hoi epiklēthentes Naassēnoi, tę̄ Hebraïdi phōnę̄ houtōs ōnomasmenoi; naas de ho ophis kaleitai.
For the rest, time summons us to proceed to the treatment of the matters before us, and to begin with those who have dared to hymn the serpent, the cause of the error, through certain words invented at its prompting. The priests and champions of the doctrine, then, were first those called Naassenes, named so from the Hebrew language; for the serpent is called naas.
Notes and citation
Summary: Hippolytus begins with the Naassenes, named for the Hebrew word for serpent.
- Hebrew נָחָשׁ (naḥash), "serpent".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.6.3 (Duncker–Schneidewin, 130–132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-3). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-3) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.4Duncker–Schneidewin, 132
Μετὰ δὲ ταῦτα ἐπεκάλεσαν ἑαυτοὺς γνωστικούς, φάσκοντες μόνοι τὰ βάθη γινώσκειν· ἐξ ὧν ἀπομερισθέντες πολλοὶ πολυσχιδῆ τὴν αἵρεσιν ἐποίησαν οὖσαν μίαν, διαφόροις δόγμασι τὰ αὐτὰ διηγούμενοι, ὡς διελέγξει προβαίνων ὁ λόγος. Οὗτοι τῶν ἄλλων ἁπάντων παρὰ τὸν αὐτῶν λόγον τιμῶσιν ἄνθρωπον καὶ υἱὸν ἀνθρώπου.
Meta de tauta epekalesan heautous gnōstikous, phaskontes monoi ta bathē ginōskein; ex hōn apomeristhentes polloi polyschidē tēn hairesin epoiēsan ousan mian, diaphorois dogmasi ta auta diēgoumenoi, hōs dielenxei probainōn ho logos. Houtoi tōn allōn hapantōn para ton autōn logon timōsin anthrōpon kai huion anthrōpou.
After this they called themselves Gnostics, claiming that they alone know the depths; and many, splitting off from them, made the heresy, which is one, many-branched, describing the same things with different doctrines, as the account will prove as it proceeds. These, beyond all others, according to their own account, honor Man and the Son of Man.
Rev 2:24 (echo, low confidence)
Notes and citation
Summary: The Naassenes call themselves Gnostics and honor a divine Man and Son of Man.
- "Gnostics" means "those who know"; "the depths" echoes Rev 2:24.
Notes on the original text
- Digital text corrected (misread letter in the digital text): νἱὸν ἀνθρώπου → υἱὸν ἀνθρώπου.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.6.4 (Duncker–Schneidewin, 132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-4). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-4) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.5Duncker–Schneidewin, 132
Ἔστι δὲ ἄνθρωπος οὗτος ἀρσενόθηλυς, καλεῖται δὲ Ἀδάμας παρʼ αὐτοῖς· ὕμνοι δὲ εἰς αὐτὸν γεγόνασι πολλοὶ καὶ ποικίλοι· οἱ δὲ ὕμνοι, ὡς διʼ ὀλίγων εἰπεῖν, λέγονται παρʼ αὐτοῖς τοιοῦτόν τινα τρόπον· Ἀπὸ σοῦ πατὴρ καὶ διὰ σὲ μήτηρ, τὰ δύο ἀθάνατα ὀνόματα, αἰώνων γονεῖς, πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωπε.
Esti de anthrōpos houtos arsenothēlys, kaleitai de Adamas parʼ autois; hymnoi de eis auton gegonasi polloi kai poikiloi; hoi de hymnoi, hōs diʼ oligōn eipein, legontai parʼ autois toiouton tina tropon; Apo sou patēr kai dia se mētēr, ta dyo athanata onomata, aiōnōn goneis, polita ouranou, megalōnyme anthrōpe.
This Man is male-female, and among them he is called Adamas; and many and various hymns have been made to him. The hymns, to put it briefly, are spoken among them in some such way as this: "From you is Father and through you Mother, the two immortal names, parents of the Aeons, citizen of heaven, Man of great name."
Notes and citation
Summary: The Naassenes hymn a male-female heavenly Man called Adamas.
- Adamas ("the unconquerable" or "adamant") is the Naassene name for the primal heavenly Man; the name also recalls Adam.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.6.5 (Duncker–Schneidewin, 132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-5). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-5) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.6Duncker–Schneidewin, 132
Διαιροῦσι δὲ αὐτόν, ὡς Γηρυόνην, τριχῆ. Ἔστι γὰρ τούτου, φασί, τὸ μὲν νοερόν, τὸ δὲ ψυχικόν, τὸ δὲ χοϊκόν· καὶ νομίζουσιν εἶναι τὴν γνῶσιν αὐτοῦ ἀρχὴν τοῦ δύνασθαι γνῶναι τὸν θεόν, λέγοντες οὕτως· Ἀρχὴ τελειώσεως γνῶσις ἀ[νθρώπου, θεοῦ δὲ] γνῶσις ἀπηρτιμένη τελείωσις.
Diairousi de auton, hōs Gēryonēn, trichē. Esti gar toutou, phasi, to men noeron, to de psychikon, to de choïkon; kai nomizousin einai tēn gnōsin autou archēn tou dynasthai gnōnai ton theon, legontes houtōs; Archē teleiōseōs gnōsis a[nthrōpou, theou de] gnōsis apērtimenē teleiōsis.
They divide him, like Geryon, into three. For of him, they say, one part is intellectual, one psychic, and one earthly; and they think that knowledge of him is the beginning of being able to know God, saying thus: "The beginning of perfection is knowledge of [man, but knowledge of God] is complete perfection."
Notes and citation
Summary: The Naassenes divide the Man into intellectual, psychic, and earthly parts; knowing him leads to knowing God.
- Geryon is the three-bodied giant of Greek myth. "Psychic" (ψυχικός) means belonging to the soul, as distinct from the spiritual and the material. The square brackets are the editor's.
Notes on the original text
- Digital text corrected (missing accent in the digital text; misspelling in the digital text): Ἔστι γὰρ τούτον → Ἔστι γὰρ τούτου; τὸ δε χοϊκόν → τὸ δὲ χοϊκόν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.6.6 (Duncker–Schneidewin, 132; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-6). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-6) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.6.7Duncker–Schneidewin, 132–134
Ταῦτα δὲ πάντα, φησί, τὰ νοερὰ καὶ ψυχικὰ καὶ χοϊκὰ κεχώρηκε καὶ κατ[ελήλυθεν εἰς] ἕνα ἄνθρωπον ὁμοῦ, Ἰησοῦν τὸν ἐκ τῆς Μαρίας γεγενημένον· καὶ ἐλάλουν, φησίν, ὁμοῦ κατὰ τὸ αὐτὸ οἱ τρεῖς οὗτοι ἄνθρωποι ἀπὸ τῶν ἰδίων οὐσιῶν τοῖς ἰδίοις ἕκαστος. Ἔστι γὰρ τῶν ὅλων τρία γένη κατʼ αὐτούς, ἀγγελικόν, ψυχικόν, χοϊκόν· καὶ τρεῖς ἐκκλησίαι, ἀγγελική, ψυχική, χοϊκή· ὀνόματα δὲ αὐταῖς ἐκλεκτή, κλητή, αἰχμάλωτος.
Tauta de panta, phēsi, ta noera kai psychika kai choïka kechōrēke kai kat[elēlythen eis] hena anthrōpon homou, Iēsoun ton ek tēs Marias gegenēmenon; kai elaloun, phēsin, homou kata to auto hoi treis houtoi anthrōpoi apo tōn idiōn ousiōn tois idiois hekastos. Esti gar tōn holōn tria genē katʼ autous, angelikon, psychikon, choïkon; kai treis ekklēsiai, angelikē, psychikē, choïkē; onomata de autais eklektē, klētē, aichmalōtos.
All these, he says, the intellectual and psychic and earthly, have passed and [come down] together into one man, Jesus who was born of Mary; and these three men, he says, spoke together at the same time, each from his own substance to his own. For according to them there are three kinds of all things: angelic, psychic, earthly; and three churches: angelic, psychic, earthly; and their names are chosen, called, captive.
Matt 22:14 (echo, medium confidence)
Notes and citation
Summary: The Naassenes say the three natures came together in Jesus, and there are three kinds of church: chosen, called, and captive.
- "Called" and "chosen" echo Matt 22:14.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.6.7 (Duncker–Schneidewin, 132–134; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/4-45-1/#p-5-6-7). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-hippolytus-refutatio-5-6-7) · Report an error
Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.