Refutation of All Heresies 6.14.1–6.28.4
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 6, chapter 14
6.14.1Duncker–Schneidewin, 242
Μωσέως οὖν εἰρηκότος· Ἓξ ἡμέραις ἐν αἷς ὁ θεὸς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τῇ ἑβδόμῃ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, τὸν εἰρημένον τρόπον μετοικονομήσας ὁ Σίμων ἑαυτὸν θεοποιεῖ.
Mōseōs oun eirēkotos; Hex hēmerais en hais ho theos epoiēse ton ouranon kai tēn gēn, kai tę̄ hebdomę̄ katepausen apo pantōn tōn ergōn autou, ton eirēmenon tropon metoikonomēsas ho Simōn heauton theopoiei.
Since Moses has said, “In six days God made heaven and earth, and on the seventh he rested from all his works,” Simon, rearranging this in the manner described, makes himself a god.
Gen 2:2 (allusion, high confidence) · Exod 20:11 (allusion, high confidence)
Notes and citation
Summary: Simon reworks the six days and the seventh day of rest to make himself divine.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.1 (Duncker–Schneidewin, 242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.2Duncker–Schneidewin, 242
Ὅταν οὖν λέγωσιν, ὅτι εἰσὶ τρεῖς ἡμέραι πρὸ ἡλίου καὶ σελήνης γεγενημέναι, αἰνίσσονται νοῦν καὶ ἐπίνοιαν, τουτέστιν οὐρανὸν καὶ γῆν, καὶ τὴν ἑβδόμην δύναμιν τὴν ἀπέραντον. Αὗται γὰρ αἱ τρεῖς δυνάμεις εἰσὶ πρὸ πασῶν τῶν ἄλλων γενόμεναι.
Hotan oun legōsin, hoti eisi treis hēmerai pro hēliou kai selēnēs gegenēmenai, ainissontai noun kai epinoian, toutestin ouranon kai gēn, kai tēn hebdomēn dynamin tēn aperanton. Hautai gar hai treis dynameis eisi pro pasōn tōn allōn genomenai.
When, then, they say that there are three days that came to be before sun and moon, they are hinting at Mind and Thought, that is, heaven and earth, and at the seventh, infinite power. For these three powers came to be before all the others.
Gen 1:14–19 (allusion, medium confidence)
Notes and citation
Summary: The three days before sun and moon stand for Mind, Thought, and the seventh power.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὅταν οὗν → Ὅταν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.2 (Duncker–Schneidewin, 242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.3Duncker–Schneidewin, 242
Ὅταν δὲ λέγωσι· Πρὸ πάντων τῶν αἰώνων γεννᾷ με, περὶ τῆς ἑβδόμης, φησί, δυνάμεως τὰ τοιαῦτα λέγεται εἶναι.
Hotan de legōsi; Pro pantōn tōn aiōnōn genną me, peri tēs hebdomēs, phēsi, dynameōs ta toiauta legetai einai.
And when they say, “Before all the ages he begets me,” such things, he says, are said about the seventh power.
Prov 8:25 (allusion, medium confidence)
Notes and citation
Summary: The saying “before all the ages he begets me” is applied to the seventh power.
- The saying adapts Prov 8:23–25 LXX.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.3 (Duncker–Schneidewin, 242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.4Duncker–Schneidewin, 242
Ἑβδόμη δὲ αὕτη δύναμις, ἥτις ἦν δύναμις ὑπάρχουσα ἐν τῇ ἀπεράντῳ δυνάμει, ἥτις γέγονε πρὸ πάντων τῶν αἰώνων, αὕτη ἐστί, φησίν, ἡ ἑβδόμη δύναμις, περὶ ἧς λέγει Μωσῆς· Καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος· τουτέστι, φησί, τὸ πνεῦμα τὸ πάντα ἔχον ἐν ἑαυτῷ, εἰκὼν τῆς ἀπεράντου δυνάμεως, περὶ ἧς ὁ Σίμων λέγει· Εἰκὼν ἐξ ἀφθάρτου μορφῆς, κοσμοῦσα μόνη πάντα.
Hebdomē de hautē dynamis, hētis ēn dynamis hyparchousa en tę̄ aperantǭ dynamei, hētis gegone pro pantōn tōn aiōnōn, hautē esti, phēsin, hē hebdomē dynamis, peri hēs legei Mōsēs; Kai pneuma theou epephereto epanō tou hydatos; toutesti, phēsi, to pneuma to panta echon en heautǭ, eikōn tēs aperantou dynameōs, peri hēs ho Simōn legei; Eikōn ex aphthartou morphēs, kosmousa monē panta.
This seventh power, which was a power existing in the infinite power and which came to be before all the ages, is,” he says, “the seventh power of which Moses says, ‘And the Spirit of God was borne above the water’; that is,” he says, “the Spirit that holds all things in itself, image of the infinite power, of which Simon says: ‘An image from an incorruptible form, alone ordering all things.’”
Gen 1:2 (quotation, high confidence)
Notes and citation
Summary: The seventh power is the Spirit borne above the waters, the image of the infinite power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.4 (Duncker–Schneidewin, 242; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.5Duncker–Schneidewin, 242–244
Αὕτη γὰρ ἡ δύναμις, ἡ ἐπιφερομένη ἐπάνω τοῦ ὕδατος ἐξ ἀφθάρτου, φησί, γεγενημένη μορφῆς κοσμεῖ μόνη πάντα. Τοιαύτης οὖν τινὸς καὶ παραπλησίου τῆς κατασκευῆς τοῦ κόσμου γενομένης παρʼ αὐτοῖς, ἔπλασε, φησίν, ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς λαβών· ἔπλασε δὲ οὐχ ἁπλοῦν, ἀλλὰ διπλοῦν κατʼ εἰκόνα καὶ καθʼ ὁμοίωσιν.
Hautē gar hē dynamis, hē epipheromenē epanō tou hydatos ex aphthartou, phēsi, gegenēmenē morphēs kosmei monē panta. Toiautēs oun tinos kai paraplēsiou tēs kataskeuēs tou kosmou genomenēs parʼ autois, eplase, phēsin, ho theos ton anthrōpon choun apo tēs gēs labōn; eplase de ouch haploun, alla diploun katʼ eikona kai kathʼ homoiōsin.
For this power that is borne above the water, born,” he says, “from an incorruptible form, alone orders all things. When, then, the fashioning of the world had come about among them in some such way, God,” he says, “formed man, taking dust from the earth; and he formed him not single but double, according to image and according to likeness.”
Gen 2:7 (allusion, high confidence) · Gen 1:26 (allusion, high confidence)
Notes and citation
Summary: God formed man double, according to image and likeness.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.5 (Duncker–Schneidewin, 242–244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.6Duncker–Schneidewin, 244
Εἰκὼν δέ ἐστι τὸ πνεῦμα τὸ ἐπιφερόμενον ἐπάνω τοῦ ὕδατος, ὃ ἐὰν μὴ ἐξεικονισθῇ, μετὰ τοῦ κόσμου ἀπολεῖται, δυνάμει μεῖναν μόνον καὶ μὴ ἐνεργείᾳ γενόμενον. Τοῦτο ἐστί, φησί, τὸ εἰρημένον· Ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. Ἐὰν δὲ ἐξεικονισθῇ καὶ γένηται ἀπὸ στιγμῆς ἀμερίστου, ὡς γέγραπται ἐν τῇ Ἀποφάσει, τὸ μικρὸν μέγα γενήσεται. Τὸ δὲ μέγα ἔσται εἰς τὸν ἄπειρον αἰῶνα καὶ ἀπαράλλακτον, τὸ μηκέτι γινόμενον.
Eikōn de esti to pneuma to epipheromenon epanō tou hydatos, ho ean mē exeikonisthę̄, meta tou kosmou apoleitai, dynamei meinan monon kai mē energeią genomenon. Touto esti, phēsi, to eirēmenon; Hina mē syn tǭ kosmǭ katakrithōmen. Ean de exeikonisthę̄ kai genētai apo stigmēs ameristou, hōs gegraptai en tę̄ Apophasei, to mikron mega genēsetai. To de mega estai eis ton apeiron aiōna kai aparallakton, to mēketi ginomenon.
The image is the Spirit borne above the water, which, if it is not brought to its full image, will perish with the world, remaining only in potentiality and not coming into actuality. “This is,” he says, “what was said: ‘That we may not be condemned with the world.’ But if it is brought to its full image and comes to be from an indivisible point, as is written in the Declaration, the small will become great; and the great will be to the infinite and unchangeable age, which no longer comes to be.”
1 Cor 11:32 (quotation, high confidence)
Notes and citation
Summary: The Spirit in man perishes with the world unless it is fully realized, when the small becomes great and eternal.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τό εἰρημένον → τὸ εἰρημένον.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.6 (Duncker–Schneidewin, 244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.7Duncker–Schneidewin, 244
Πῶς οὖν καὶ τίνα τρόπον, φησί, πλάσσει τὸν ἄνθρωπον ὁ θεός; Ἐν παραδείσῳ, οὕτως γὰρ αὐτῷ δοκεῖ. Ἔστω, φησί, παράδεισος ἡ μήτρα, καὶ ὅτι τοῦτό ἐστιν ἀληθὲς ἡ γραφὴ διδάξει ὅτε λέγει· Ἐγώ εἰμι ὁ πλάσσων σε ἐν μήτρᾳ μητρός σου. Καὶ τοῦτο γὰρ οὕτω θέλει γεγράφθαι. Τὸν παράδεισον, φησίν, ἀλληγορῶν ὁ Μωσῆς τὴν μήτραν εἴρηκεν, εἴπερ δεῖ τῷ λόγῳ πιστεύειν.
Pōs oun kai tina tropon, phēsi, plassei ton anthrōpon ho theos? En paradeisǭ, houtōs gar autǭ dokei. Estō, phēsi, paradeisos hē mētra, kai hoti touto estin alēthes hē graphē didaxei hote legei; Egō eimi ho plassōn se en mētrą mētros sou. Kai touto gar houtō thelei gegraphthai. Ton paradeison, phēsin, allēgorōn ho Mōsēs tēn mētran eirēken, eiper dei tǭ logǭ pisteuein.
“How, then, and in what way,” he says, “does God form man? In paradise”; for so he thinks. “Let paradise,” he says, “be the womb; and that this is true Scripture will teach when it says: ‘I am the one who forms you in your mother's womb’”; for he wants this too to be written so. “Moses,” he says, “speaking allegorically, called the womb paradise, if one must believe the word.”
Jer 1:5 (allusion, medium confidence) · Isa 44:2 (allusion, medium confidence)
Notes and citation
Summary: Simon makes paradise mean the womb, where God forms man.
- The quotation freely combines Jer 1:5 and Isa 44:2.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): Μωσῆς σῆς → Μωσῆς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.7 (Duncker–Schneidewin, 244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.8Duncker–Schneidewin, 244
Εἰ δὲ πλάσσει ὁ θεὸς ἐν μήτρᾳ μητρὸς τὸν ἄνθρωπον, τουτέστιν ἐν παραδείσῳ, ὡς ἔφην, ἔστω παράδεισος ἡ μήτρα, Ἐδὲμ δὲ τὸ χωρίον, ποταμὸς ἐκπορευόμενος ἐξ Ἐδὲμ ποτίζειν τὸν παράδεισον ὁ ὀμφαλός. Οὗτος, φησίν, ἀφορίζεται ὁ ὀμφαλὸς εἰς τέσσαρας ἀρχάς, ἑκατέρωθεν γὰρ τοῦ ὀμφαλοῦ δύο εἰσὶν ἀρτηρίαι παρατεταμέναι, ὀχετοὶ πνεύματος, καὶ δύο φλέβες, ὀχετοὶ αἵματος.
Ei de plassei ho theos en mētrą mētros ton anthrōpon, toutestin en paradeisǭ, hōs ephēn, estō paradeisos hē mētra, Edem de to chōrion, potamos ekporeuomenos ex Edem potizein ton paradeison ho omphalos. Houtos, phēsin, aphorizetai ho omphalos eis tessaras archas, hekaterōthen gar tou omphalou dyo eisin artēriai paratetamenai, ochetoi pneumatos, kai dyo phlebes, ochetoi haimatos.
“If God forms man in the mother's womb, that is, in paradise, as I said, let the womb be paradise, and Eden the region, and ‘the river going out of Eden to water paradise’ the navel. This navel,” he says, “is divided into four principles; for on either side of the navel two arteries are stretched, channels of spirit, and two veins, channels of blood.
Gen 2:10 (quotation, high confidence)
Notes and citation
Summary: Simon makes the river of Eden the umbilical cord, dividing into two arteries and two veins.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): εἰσίν ἀρτηρίαι → εἰσὶν ἀρτηρίαι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.8 (Duncker–Schneidewin, 244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.9Duncker–Schneidewin, 244
Ἐπειδὰν δέ, φησίν, ἀπὸ τοῦ Ἐδὲμ χωρίου ἐκπορευόμενος ὁ ὀμφαλὸς ἐμφυῇ τῷ γενομένῳ κατὰ τὸ ἐπιγάστριον, ὃν κοινῶς πάντες προσαγορεύουσιν ὀμφαλόν....
Epeidan de, phēsin, apo tou Edem chōriou ekporeuomenos ho omphalos emphyę̄ tǭ genomenǭ kata to epigastrion, hon koinōs pantes prosagoreuousin omphalon....
And when,” he says, “the navel cord, going out from the region Eden, grows into the offspring at the abdomen, at what everyone commonly calls the navel, …
Textual problem in this passage: see the notes.
Notes and citation
Summary: The cord joins the child at the navel; the rest of the sentence is lost.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.9 (Duncker–Schneidewin, 244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.10Duncker–Schneidewin, 244
αἱ δὲ δύο φλέβες, διʼ ὧν ῥεῖ καὶ φέρεται ἀπὸ τοῦ Ἐδὲμ τοῦ χωρίου τὸ αἷμα κατὰ τὰς καλουμένας πύλας τοῦ ἥπατος, αἵτινες τὸ γεννώμενον τρέφουσιν· αἱ δὲ ἀρτηρίαι, ἃς ἔφημεν ὀχετοὺς εἶναι πνεύματος, ἑκατέρωθεν περιλαβοῦσαι τὴν κύστιν κατὰ τὸ πλατὺ ὀστοῦν, πρὸς τὴν μεγάλην συνάπτουσιν ἀρτηρίαν, τὴν κατὰ ῥάχιν καλουμένην ἀορτήν, καὶ οὕτως διὰ τῶν παραθύρων ἐπὶ τὴν καρδίαν ὁδεῦσαν τὸ πνεῦμα κίνησιν ἐργάζεται τῶν ἐμβρύων.
hai de dyo phlebes, diʼ hōn rhei kai pheretai apo tou Edem tou chōriou to haima kata tas kaloumenas pylas tou hēpatos, haitines to gennōmenon trephousin; hai de artēriai, has ephēmen ochetous einai pneumatos, hekaterōthen perilabousai tēn kystin kata to platy ostoun, pros tēn megalēn synaptousin artērian, tēn kata rhachin kaloumenēn aortēn, kai houtōs dia tōn parathyrōn epi tēn kardian hodeusan to pneuma kinēsin ergazetai tōn embryōn.
and the two veins, through which the blood flows and is carried from the region Eden by the so-called gates of the liver, nourish the offspring; and the arteries, which we said are channels of spirit, embracing the bladder on either side by the broad bone, join the great artery along the spine called the aorta; and so the spirit, travelling through the side-doors to the heart, produces the movement of the embryos.
Notes and citation
Summary: The veins feed the fetus with blood and the arteries bring it spirit through the aorta to the heart.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.10 (Duncker–Schneidewin, 244; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.14.11Duncker–Schneidewin, 244–246
Πλαττόμενον γὰρ τὸ βρέφος ἐν τῷ παραδείσῳ οὔτε τῷ στόματι τροφὴν λαμβάνει, οὔτε ταῖς ῥισὶν ἀναπνέει· ἐν ὑγροῖς γὰρ ὑπάρχοντι αὐτῷ παρὰ πόδας ἦν ὁ θάνατος εἰ ἀνέπνευσεν· ἐπεσπάσατο γὰρ ἂν ἀπὸ τῶν ὑγρῶν καὶ ἐφθάρη. Ἀλλὰ γὰρ ὅλον περιέσφιγκται τῷ καλουμένῳ χιτῶνι ἀμνίῳ, τρέφεται δὲ διʼ ὀμφαλοῦ καὶ διὰ τῆς κατὰ ῥάχιν, ὡς ἔφην, τὴν τοῦ πνεύματος οὐσίαν λαμβάνει.
Plattomenon gar to brephos en tǭ paradeisǭ oute tǭ stomati trophēn lambanei, oute tais rhisin anapneei; en hygrois gar hyparchonti autǭ para podas ēn ho thanatos ei anepneusen; epespasato gar an apo tōn hygrōn kai ephtharē. Alla gar holon periesphinktai tǭ kaloumenǭ chitōni amniǭ, trephetai de diʼ omphalou kai dia tēs kata rhachin, hōs ephēn, tēn tou pneumatos ousian lambanei.
For the infant being formed in paradise neither takes food by the mouth nor breathes through the nostrils; for since it lies in fluids, death would be at its feet if it breathed, for it would draw in the fluids and perish. But it is wholly enclosed in the so-called amniotic membrane; it is nourished through the navel, and through the artery along the spine, as I said, it receives the substance of the spirit.”
Notes and citation
Summary: The unborn child does not eat or breathe but is fed and receives spirit through the umbilical vessels.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.14.11 (Duncker–Schneidewin, 244–246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-14-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 15
6.15.1Duncker–Schneidewin, 246
Ὁ οὖν ποταμός, φησίν, ὁ ἐκπορευόμενος ἐξ Ἐδὲμ εἰς τέσσαρας ἀφορίζεται ἀρχάς, ὀχετοὺς τέσσαρας, τουτέστιν εἰς τέσσαρας αἰσθήσεις τοῦ γεννωμένου, ὅρασιν, ἀκοήν, ὄσφρησιν, γεῦσιν καὶ ἁφήν. Ταύτας γὰρ ἔχει μόνας τὰς αἰσθήσεις ἐν τῷ παραδείσῳ πλασσόμενον τὸ παιδίον. Οὗτος, φησίν, ἐστὶν ὁ νόμος, ὃν ἔθηκε Μωσῆς, καὶ πρὸς τοῦτον αὐτὸν τὸν νόμον γέγραπται τῶν βιβλίων ἕκαστον, ὡς αἱ ἐπιγραφαὶ δηλοῦσι.
Ho oun potamos, phēsin, ho ekporeuomenos ex Edem eis tessaras aphorizetai archas, ochetous tessaras, toutestin eis tessaras aisthēseis tou gennōmenou, horasin, akoēn, osphrēsin, geusin kai haphēn. Tautas gar echei monas tas aisthēseis en tǭ paradeisǭ plassomenon to paidion. Houtos, phēsin, estin ho nomos, hon ethēke Mōsēs, kai pros touton auton ton nomon gegraptai tōn bibliōn hekaston, hōs hai epigraphai dēlousi.
“The river, then,” he says, “that goes out of Eden is divided into four principles, four channels, that is, into the senses of the offspring: sight, hearing, smell, taste, and touch. For the child being formed in paradise has only these senses. This,” he says, “is the law that Moses laid down, and each of the books is written with reference to this very law, as the titles show.”
Gen 2:10 (allusion, high confidence)
Notes and citation
Summary: Simon makes the rivers of Eden the senses of the unborn child and relates the five books of Moses to them.
- The text says “four” but lists five senses, one for each book of Moses.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὁ οὗν ποταμός → Ὁ οὖν ποταμός.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.15.1 (Duncker–Schneidewin, 246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-15-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.15.2Duncker–Schneidewin, 246
Τὸ πρῶτον βιβλίον Γένεσις· ἤρκει, φησί, πρὸς γνῶσιν τῶν ὅλων ἡ ἐπιγραφὴ τοῦ βιβλίου. Αὕτη γὰρ, φησίν, ἐστὶν ἡ Γένεσις ὅρασις, εἰς ἣν ἀφορίζεται ποταμοῦ σχίσις ἡ μία. Ἐθεάθη γὰρ ὁ κόσμος ἐν ὁράσει. Ἡ ἐπιγραφὴ βιβλίου δευτέρου Ἔξοδος.
To prōton biblion Genesis; ērkei, phēsi, pros gnōsin tōn holōn hē epigraphē tou bibliou. Hautē gar, phēsin, estin hē Genesis horasis, eis hēn aphorizetai potamou schisis hē mia. Etheathē gar ho kosmos en horasei. Hē epigraphē bibliou deuterou Exodos.
The first book is Genesis. “The title of the book,” he says, “was enough for the knowledge of all things. For this Genesis,” he says, “is sight, into which one branch of the river is divided; for the world was beheld by sight.” The title of the second book is Exodus.
Notes and citation
Summary: Genesis stands for sight; Exodus comes next.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.15.2 (Duncker–Schneidewin, 246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-15-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.15.3Duncker–Schneidewin, 246
Ἔδει γὰρ τὸ γεννηθέν, τὴν Ἐρυθρὰν διοδεῦσαν θάλασσαν, ἐλθεῖν ἐπὶ τὴν ἔρημον (Ἐρυθρὰν δὲ λέγει, φασί, τὸ αἷμα), καὶ γεύσασθαι πικρὸν ὕδωρ. Πικρὸν γὰρ, φησίν, ἐστὶ τὸ ὕδωρ τὸ μετὰ τὴν Ἐρυθρὰν θάλασσαν, ὅπερ ἐστὶν ὁδὸς τῆς κατὰ τὸν βίον γνώσεως τῶν ἐπιπόνων ὁδευομένη καὶ πικρῶν.
Edei gar to gennēthen, tēn Erythran diodeusan thalassan, elthein epi tēn erēmon (Erythran de legei, phasi, to haima), kai geusasthai pikron hydōr. Pikron gar, phēsin, esti to hydōr to meta tēn Erythran thalassan, hoper estin hodos tēs kata ton bion gnōseōs tōn epiponōn hodeuomenē kai pikrōn.
For what was born had to travel through the Red Sea and come into the wilderness (by “Red,” they say, he means the blood) and taste bitter water. “For bitter,” he says, “is the water after the Red Sea, which is the road of knowledge in life, travelled through toils and bitter things.
Exod 15:23 (allusion, high confidence)
Notes and citation
Summary: Exodus stands for hearing: after birth through the “Red Sea” of blood, the child tastes the bitter water of life.
Notes on the original text
- Digital text corrected (missing space in the digital text; wrong accent in the digital text): ἐπί τὴν ἔρημον → ἐπὶ τὴν ἔρημον; δελέγει → δὲ λέγει.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.15.3 (Duncker–Schneidewin, 246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-15-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.15.4Duncker–Schneidewin, 246
Στραφὲν δὲ ὑπὸ Μωσέως, τουτέστι τοῦ λόγου, τὸ πικρὸν ἐκεῖνο γίνεται γλυκύ. Καὶ ὅτι ταῦθʼ οὕτως ἔχει, κοινῇ πάντων ἐστὶν ἀκοῦσαι κατὰ τοὺς ποιητὰς λεγόντων· Ῥίζῃ μὲν μέλαν [ἔσκε], γάλακτι δὲ εἴκελον ἄνθος· μῶλυ δέ μιν καλέουσι θεοί· χαλεπὸν δέ τʼ ὀρύσσειν ἀνδράσι γε θνητοῖσι· θεοὶ δέ τε πάντα δύνανται.
Straphen de hypo Mōseōs, toutesti tou logou, to pikron ekeino ginetai glyky. Kai hoti tauthʼ houtōs echei, koinę̄ pantōn estin akousai kata tous poiētas legontōn; Rhizę̄ men melan [eske], galakti de eikelon anthos; mōly de min kaleousi theoi; chalepon de tʼ oryssein andrasi ge thnētoisi; theoi de te panta dynantai.
But when it is changed by Moses, that is, by the Word, that bitter water becomes sweet. And that this is so one can hear from all people in common, speaking after the poets: ‘Black at the root [it was], but its flower like milk; moly the gods call it; and it is hard for mortal men to dig; but the gods can do all things.’”
Exod 15:25 (allusion, high confidence)
Notes and citation
Summary: The bitter water made sweet by Moses is compared to the magic herb moly in Homer.
- The quotation is Homer, Odyssey 10.304–306.
Notes on the original text
- Digital text corrected (unread letters in the digital text; the reading is certain from Homer): γ(??) θνητοῖσι → γε θνητοῖσι.
Extrabiblical texts: Homer, Od. 10.304–306 (Homer, Odyssey; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.15.4 (Duncker–Schneidewin, 246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-15-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 16
6.16.1Duncker–Schneidewin, 246
Ἀρκεῖ, φησί, τὸ λεχθὲν ὑπὸ τῶν ἐθνῶν πρὸς ἐπίγνωσιν τῶν ὅλων τοῖς ἔχουσιν ἀκοὰς [τῆς ἀ]κοῆς· τούτου γὰρ, φησίν, ὁ γευσάμενος τοῦ καρποῦ ὑπὸ τῆς Κίρκης οὐκ ἀπεθηριώθη μόνος, ἀλλὰ καὶ τοὺς ἤδη τεθηριωμένους τῇ δυνάμει χρώμενος τοῦ τοιούτου καρποῦ εἰς τὸν πρῶτον ἐκεῖνον τὸν ἴδιον αὐτῶν ἀνέπλασε καὶ ἀνετύπωσε καὶ ἀνεκαλέσατο χαρακτῆρα.
Arkei, phēsi, to lechthen hypo tōn ethnōn pros epignōsin tōn holōn tois echousin akoas [tēs a]koēs; toutou gar, phēsin, ho geusamenos tou karpou hypo tēs Kirkēs ouk apethēriōthē monos, alla kai tous ēdē tethēriōmenous tę̄ dynamei chrōmenos tou toioutou karpou eis ton prōton ekeinon ton idion autōn aneplase kai anetypōse kai anekalesato charaktēra.
“What was said by the Gentiles,” he says, “suffices for the knowledge of all things for those who have ears to hear. For he who tasted this fruit,” he says, “not only was not turned into a beast by Circe himself, but, using the power of such a fruit, he also reshaped, re-formed, and called back to that first character of their own those who had already been turned into beasts.
Notes and citation
Summary: Odysseus, protected by moly, escaped Circe's spell and restored his transformed companions.
- Odysseus is meant; compare Homer, Odyssey 10.
Extrabiblical texts: Homer, Od. 10 (Homer, Odyssey; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.1 (Duncker–Schneidewin, 246; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.16.2Duncker–Schneidewin, 246–248
Πιστὸς δὲ ἀνὴρ καὶ ἀγαπώμενος ὑπὸ τῆς φαρμακίδος ἐκείνης διὰ τὸν γαλακτώδη καὶ θεῖον ἐκεῖνον καρπόν, φησίν, εὑρίσκεται. Λευΐτικὸν ὁμοίως τὸ τρίτον βιβλίον, ὅπερ ἐστὶν ἡ ὄσφρησις ἢ ἀναπνοή. Θυσιῶν γάρ ἐστι καὶ προσφορῶν ὅλον ἐκεῖνο τὸ βιβλίον. Ὅπου δέ ἐστι θυσία, ὀσμή τις εὐωδίας ἀπὸ τῆς θυσίας διὰ τῶν θυμιαμάτων γίνεται· περὶ ἣν εὐωδίαν ὄσφρησιν εἶναι δ[οκιμαστή]ριον.
Pistos de anēr kai agapōmenos hypo tēs pharmakidos ekeinēs dia ton galaktōdē kai theion ekeinon karpon, phēsin, heurisketai. Leuïtikon homoiōs to triton biblion, hoper estin hē osphrēsis ē anapnoē. Thysiōn gar esti kai prosphorōn holon ekeino to biblion. Hopou de esti thysia, osmē tis euōdias apo tēs thysias dia tōn thymiamatōn ginetai; peri hēn euōdian osphrēsin einai d[okimastē]rion.
And a faithful man, beloved by that sorceress, he is found,” he says, “because of that milky and divine fruit.” Likewise Leviticus, the third book, is smell or breathing. For that whole book is about sacrifices and offerings; and where there is sacrifice, a fragrant smell arises from the sacrifice through the incense; and smell is the test of that fragrance.
Notes and citation
Summary: Leviticus, the book of sacrifices and incense, stands for smell.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἀνοπνοή → ἀναπνοή.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.2 (Duncker–Schneidewin, 246–248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.16.3Duncker–Schneidewin, 248
Ἀριθμοὶ τὸ τέταρτον τῶν βιβλίων γεῦσιν λέγει, ὅπου λόγος ἐνεργεῖ. Διὰ γὰρ τοῦ λαλεῖν πάντα ἀριθμοῦ τάξει καλεῖται. Δευτερονόμιον δὲ, φησίν, ἐστὶ πρὸς τὴν ἁφὴν τοῦ πεπλασμένου παιδίου ἐπιγεγραμμένον.
Arithmoi to tetarton tōn bibliōn geusin legei, hopou logos energei. Dia gar tou lalein panta arithmou taxei kaleitai. Deuteronomion de, phēsin, esti pros tēn haphēn tou peplasmenou paidiou epigegrammenon.
Numbers, the fourth of the books, he calls taste, where speech is active; for by speaking all things are named in the order of number. And Deuteronomy,” he says, “is entitled with reference to the touch of the child that has been formed.
Notes and citation
Summary: Numbers stands for taste and Deuteronomy for touch.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.3 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.16.4Duncker–Schneidewin, 248
Ὥσπερ γὰρ ἡ ἁφὴ τὰ ὑπὸ τῶν ἄλλων αἰσθήσεων ὁραθέντα θιγοῦσα ἀνακεφαλαιοῦται καὶ βεβαιοῖ, σκληρὸν ἢ θερμὸν ἢ γλίσχρον δοκιμάσασα, οὕτως τὸ πέμπτον βιβλίον τοῦ νόμου ἀνακεφαλαίωσις ἐστὶ τῶν πρὸ αὐτοῦ γραφέντων τεσσάρων.
Hōsper gar hē haphē ta hypo tōn allōn aisthēseōn horathenta thigousa anakephalaioutai kai bebaioi, sklēron ē thermon ē glischron dokimasasa, houtōs to pempton biblion tou nomou anakephalaiōsis esti tōn pro autou graphentōn tessarōn.
For as touch, handling the things seen by the other senses, sums them up and confirms them, testing whether they are hard or hot or sticky, so the fifth book of the law is a summing-up of the four written before it.
Notes and citation
Summary: As touch confirms the other senses, Deuteronomy sums up the other four books.
Notes on the original text
- Digital text corrected (wrong diacritic in the digital text): βεβαιοΐ → βεβαιοῖ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.4 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.16.5Duncker–Schneidewin, 248
Πάντα οὖν, φησί, τὰ ἀγέννητα ἐστὶν ἐν ἡμῖν δυνάμει, οὐκ ἐνεργείᾳ, ὡς ἡ γραμματικὴ ἢ γεωμετρική. Ἐὰν οὖν τύχῃ τοῦ λόγου τοῦ προσήκοντος καὶ διδασκαλίας, καὶ στραφήσεται τὸ πικρὸν εἰς γλυκύ, τουτέστιν αἱ ζιβύναι εἰς δρέπανα καὶ αἱ μάχαιραι εἰς ἄροτρα, οὐκ ἔσται ἄχυρα καὶ ξύλα τὰ γεννώμενα πυρί, ἀλλὰ καρπὸς τέλειος ἐξεικονισμένος, ὡς ἔφην, ἴσος καὶ ὅμοιος τῇ ἀγεννήτῳ καὶ ἀπεράντῳ δυνάμει.
Panta oun, phēsi, ta agennēta estin en hēmin dynamei, ouk energeią, hōs hē grammatikē ē geōmetrikē. Ean oun tychę̄ tou logou tou prosēkontos kai didaskalias, kai straphēsetai to pikron eis glyky, toutestin hai zibynai eis drepana kai hai machairai eis arotra, ouk estai achyra kai xyla ta gennōmena pyri, alla karpos teleios exeikonismenos, hōs ephēn, isos kai homoios tę̄ agennētǭ kai aperantǭ dynamei.
“All unbegotten things, then,” he says, “are in us in potentiality, not in actuality, like grammar or geometry. If, then, a man meets with the fitting word and teaching, the bitter too will be turned into sweet, that is, spears into sickles and swords into ploughs; and what is born will not be chaff and wood for the fire, but perfect fruit, brought to its full image, as I said, equal and like to the unbegotten and infinite power.
Isa 2:4 (allusion, high confidence) · Mic 4:3 (allusion, medium confidence)
Notes and citation
Summary: With right teaching the potential in us is realized, bitter turns sweet, and we become like the infinite power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.5 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.16.6Duncker–Schneidewin, 248
Ἐὰν δὲ μείνῃ δένδρον μόνον, καρπὸν μὴ ποιοῦν, μὴ ἐξεικονισμένον ἀφανίζεται. Ἐγγὺς γάρ που, φησίν, ἡ ἀξίνη παρὰ τὰς ῥίζας τοῦ δένδρου· πᾶν δένδρον, φησί, μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
Ean de meinę̄ dendron monon, karpon mē poioun, mē exeikonismenon aphanizetai. Engys gar pou, phēsin, hē axinē para tas rhizas tou dendrou; pan dendron, phēsi, mē poioun karpon kalon ekkoptetai kai eis pyr balletai.
But if it remains only a tree, not bearing fruit and not brought to its full image, it vanishes. For the axe is near,” he says, “at the roots of the tree; every tree,” he says, “that does not bear good fruit is cut down and thrown into the fire.”
Matt 3:10 (quotation, high confidence)
Notes and citation
Summary: The unrealized tree bears no fruit and is cut down and burned.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.16.6 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-16-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 17
6.17.1Duncker–Schneidewin, 248
Ἔστιν οὖν κατὰ τὸν Σίμωνα τὸ μακάριον καὶ ἄφθαρτον ἐκεῖνο ἐν παντὶ κεκρυμμένον δυνάμει, οὐκ ἐνεργείᾳ, ὅπερ ἐστὶν ὁ ἑστώς, στάς, στησόμενος, ἑστὼς ἄνω, ἐν τῇ ἀγεννήτῳ δυνάμει, στὰς κάτω, ἐν τῇ ῥοῇ τῶν ὑδάτων ἐν εἰκόνι γεννηθείς, στησόμενος ἄνω, παρὰ τὴν μακαρίαν ἀπέραντον δύναμιν ἐὰν ἐξεικονισθῇ.
Estin oun kata ton Simōna to makarion kai aphtharton ekeino en panti kekrymmenon dynamei, ouk energeią, hoper estin ho hestōs, stas, stēsomenos, hestōs anō, en tę̄ agennētǭ dynamei, stas katō, en tę̄ rhoę̄ tōn hydatōn en eikoni gennētheis, stēsomenos anō, para tēn makarian aperanton dynamin ean exeikonisthę̄.
According to Simon, then, that blessed and incorruptible thing is hidden in everything, in potentiality, not in actuality; it is he who stands, stood, and will stand: standing above, in the unbegotten power; having stood below, in the stream of the waters, begotten in an image; and who will stand above, beside the blessed infinite power, if he is brought to his full image.
Notes and citation
Summary: Simon explains his title “he who stands, stood, and will stand” as the stages of the divine power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.1 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.2Duncker–Schneidewin, 248
Τρεῖς γὰρ, φησίν, εἰσὶν ἑστῶτες, καὶ ἄνευ τοῦ τρεῖς εἶναι ἑστῶτας αἰῶνας οὐ κοσμεῖται ὁ γέννητος ὁ κατʼ αὐτοὺς ἐπὶ τοῦ ὕδατος φερόμενος, ὁ καθʼ ὁμοίωσιν ἀναπεπλασμένος τέλειος ἐπ[ουράνιος], κατʼ οὐδεμίαν ἐπίνοιαν ἐνδεέστερος τῆς ἀγεννήτου δυνάμεως γενόμενος, τουτέστιν ὃ λέγουσιν·
Treis gar, phēsin, eisin hestōtes, kai aneu tou treis einai hestōtas aiōnas ou kosmeitai ho gennētos ho katʼ autous epi tou hydatos pheromenos, ho kathʼ homoiōsin anapeplasmenos teleios ep[ouranios], katʼ oudemian epinoian endeesteros tēs agennētou dynameōs genomenos, toutestin ho legousin;
“For there are three who stand,” he says, “and unless there are three standing Aeons, the begotten one is not set in order, the one who according to them is borne upon the water, refashioned according to likeness, perfect, [heavenly], having become in no conceivable respect inferior to the unbegotten power; that is what they say:
Notes and citation
Summary: There are three “standing” Aeons, and through them the begotten one becomes equal to the unbegotten power.
- The bracketed word is the editor's supplement.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): εἰσίν ἑστῶτες → εἰσὶν ἑστῶτες; εἷναι → εἶναι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.2 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.3Duncker–Schneidewin, 248
ἐγὼ καὶ σὺ ἕν, πρὸ ἐμοῦ σύ, τὸ μετὰ σὲ ἐγώ. Αὕτη, φησίν, ἐστὶ δύναμις μία, διῃρημένη ἄνω, κάτω, αὐτὴν γεννῶσα, αὐτὴν αὔξουσα, αὐτὴν ζητοῦσα, αὐτὴν εὑρίσκουσα, αὐτῆς μήτηρ οὖσα, αὐτῆς πατήρ, αὐτῆς ἀδελφή, αὐτῆς σύζυγος, αὐτῆς θυγάτηρ, αὐτῆς υἱός, μήτηρ, πατήρ, ἕν, οὖσα ῥίζα τῶν ὅλων.
egō kai sy hen, pro emou sy, to meta se egō. Hautē, phēsin, esti dynamis mia, dię̄rēmenē anō, katō, autēn gennōsa, autēn auxousa, autēn zētousa, autēn heuriskousa, autēs mētēr ousa, autēs patēr, autēs adelphē, autēs syzygos, autēs thygatēr, autēs huios, mētēr, patēr, hen, ousa rhiza tōn holōn.
‘I and you are one; before me, you; what is after you, I.’ This,” he says, “is one power, divided above and below, begetting itself, increasing itself, seeking itself, finding itself, being its own mother, its own father, its own sister, its own consort, its own daughter, its own son; mother, father, one, being the root of all things.”
Notes and citation
Summary: The one power is all relations to itself, mother, father, consort, and child, and the root of all.
Notes on the original text
- Digital text corrected (misspelling in the digital text): μήτρη, πατήρ → μήτηρ, πατήρ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.3 (Duncker–Schneidewin, 248; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.4Duncker–Schneidewin, 248–250
Καὶ ὅτι, φησίν, ἀπὸ πυρὸς ἡ ἀρχὴ τῆς γενέσεως ἐστὶ τῶν γεννωμένων, τοιοῦτον κατανόει τινὰ τρόπον. Πάντων, ὅσων γένεσίς ἐστιν, ἀπὸ πυρὸς ἡ ἀρχὴ τῆς ἐπιθυμίας τῆς γενέσεως γίνεται. Τοιγαροῦν πυροῦσθαι τὸ ἐπιθυμεῖν τῆς μεταβλητῆς γενέσεως ὀνομάζεται.
Kai hoti, phēsin, apo pyros hē archē tēs geneseōs esti tōn gennōmenōn, toiouton katanoei tina tropon. Pantōn, hosōn genesis estin, apo pyros hē archē tēs epithymias tēs geneseōs ginetai. Toigaroun pyrousthai to epithymein tēs metablētēs geneseōs onomazetai.
“And that the principle of generation of things begotten is from fire,” he says, “understand in some such way as this. Of all things that have generation, the beginning of the desire for generation arises from fire. Accordingly, to desire changeable generation is called ‘to be inflamed.’
1 Cor 7:9 (echo, low confidence)
Notes and citation
Summary: The desire for procreation comes from fire, which is why desire is called burning.
- “To be inflamed” (πυροῦσθαι) is the verb of 1 Cor 7:9.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.4 (Duncker–Schneidewin, 248–250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.5Duncker–Schneidewin, 250
Ἓν δὲ ὂν τὸ πῦρ τροπὰς στρέφεται δύο. Στρέφεται γὰρ, φησίν, ἐν τῷ ἀνδρὶ τὸ αἷμα, καὶ θερμὸν καὶ ξανθὸν ὡς πῦρ τυπούμενον, εἰς σπέρμα, ἐν δὲ τῇ γυναικὶ τὸ αὐτὸ τοῦτο αἷμα εἰς γάλα. Καὶ γίνεται ἡ τοῦ ἄρρενος τροπὴ γένεσις, ἡ δὲ τῆς θηλείας τροπὴ τροφὴ τῷ γεννωμένῳ. Αὕτη, φησίν, ἐστὶν ἡ φλογίνη ῥομφαία ἡ στρεφομένη φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.
Hen de on to pyr tropas strephetai dyo. Strephetai gar, phēsin, en tǭ andri to haima, kai thermon kai xanthon hōs pyr typoumenon, eis sperma, en de tę̄ gynaiki to auto touto haima eis gala. Kai ginetai hē tou arrenos tropē genesis, hē de tēs thēleias tropē trophē tǭ gennōmenǭ. Hautē, phēsin, estin hē phloginē rhomphaia hē strephomenē phylassein tēn hodon tou xylou tēs zōēs.
Fire, being one, turns in two turnings. For in the man,” he says, “the blood, hot and yellow, stamped like fire, turns into seed, and in the woman this same blood turns into milk. And the male's turning becomes generation, and the female's turning nourishment for what is born. This,” he says, “is the flaming sword that turns to guard the way to the tree of life.
Gen 3:24 (quotation, high confidence)
Notes and citation
Summary: Blood turns to seed in men and milk in women; this is the “flaming sword that turns” in Genesis.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): τροπάς στρέφεται → τροπὰς στρέφεται; Αὔτη, φησίν → Αὕτη, φησίν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.5 (Duncker–Schneidewin, 250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.6Duncker–Schneidewin, 250
Στρέφεται γὰρ τὸ αἷμα εἰς σπέρμα καὶ γάλα, καὶ γίνεται ἡ δύναμις αὕτη μήτηρ καὶ πατήρ, πατὴρ τῶν γινομένων, καὶ αὔξησις τῶν τρεφομένων, ἀπροσδεής, αὐτάρκης. Φυλάσσεται δὲ, φησί, τὸ ξύλον τῆς ζωῆς διὰ τῆς στρεφομένης φλογίνης ῥομφαίας, ὡς εἰρήκαμεν, ἡ δύναμις ἡ ἑβδόμη ἡ ἐξ αὐτῆς, ἡ πάντας ἔχουσα, ἡ ἐν ταῖς ἓξ κατακειμένη δυνάμεσιν.
Strephetai gar to haima eis sperma kai gala, kai ginetai hē dynamis hautē mētēr kai patēr, patēr tōn ginomenōn, kai auxēsis tōn trephomenōn, aprosdeēs, autarkēs. Phylassetai de, phēsi, to xylon tēs zōēs dia tēs strephomenēs phloginēs rhomphaias, hōs eirēkamen, hē dynamis hē hebdomē hē ex autēs, hē pantas echousa, hē en tais hex katakeimenē dynamesin.
For the blood turns into seed and milk, and this power becomes mother and father, father of the things that come to be and increase of those that are nourished, needing nothing, self-sufficient. And the tree of life is guarded,” he says, “by the turning flaming sword, as we have said: the seventh power, which comes from itself, which contains all, which lies in the six powers.
Gen 3:24 (allusion, high confidence)
Notes and citation
Summary: This power is both father and mother, and the tree of life guarded by it is the seventh power.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): φησῖ → φησί.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.6 (Duncker–Schneidewin, 250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.17.7Duncker–Schneidewin, 250
Ἐὰν γὰρ μὴ στρέφηται ἡ φλογίνη ῥομφαία, φθαρήσεται καὶ ἀπολεῖται τὸ καλὸν ἐκεῖνο ξύλον· ἐὰν δὲ στρέφηται εἰς σπέρμα καὶ γάλα, ὁ δυνάμει ἐν τούτοις κατακείμενος λόγου τοῦ προσήκοντος καὶ τόπου κυρίου, ἐν ᾧ γεννᾶται λόγος, τυχών, ἀρξάμενος ὡς ἀπὸ σπινθῆρος ἐλαχίστου, παντελῶς μεγαλυνθήσεται καὶ αὐξήσει καὶ ἔσται δύναμις ἀπέραντος, ἀπαράλλακτος, [ἴση καὶ ὁμοία] αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον αἰῶνα.
Ean gar mē strephētai hē phloginē rhomphaia, phtharēsetai kai apoleitai to kalon ekeino xylon; ean de strephētai eis sperma kai gala, ho dynamei en toutois katakeimenos logou tou prosēkontos kai topou kyriou, en hǭ gennatai logos, tychōn, arxamenos hōs apo spinthēros elachistou, pantelōs megalynthēsetai kai auxēsei kai estai dynamis aperantos, aparallaktos, [isē kai homoia] aiōni aparallaktǭ mēketi ginomenǭ eis ton aperanton aiōna.
For if the flaming sword does not turn, that fine tree will be corrupted and perish; but if it turns into seed and milk, he who lies in these in potentiality, when he meets with the fitting word and the proper place in which the word is begotten, beginning as from the smallest spark, will be magnified completely and will grow, and will be an infinite, unchangeable power, [equal and like] to an unchangeable age that no longer comes to be, to the infinite age.”
Notes and citation
Summary: If rightly taught, the power in seed and milk grows from a spark into an infinite, unchanging power.
- The bracketed words are the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.17.7 (Duncker–Schneidewin, 250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-17-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 18
6.18.1Duncker–Schneidewin, 250
Γέγονεν οὖν ὁμολογουμένως κατὰ τοῦτον τὸν λόγον τοῖς ἀνοήτοις Σίμων θεός, ὥσπερ ὁ Λίβυς ἐκεῖνος ὁ καὶ Ἄψεθος, γεννητὸς μὲν καὶ παθητός, ὅταν ᾖ ἐν δυνάμει, ἀπαθὴς δὲ ἐκ γεννητοῦ, ὅταν ἐξεικονισθῇ καὶ γενόμενος τέλειος ἐξέλθῃ τῶν δυνάμεων τῶν πρώτων δύο, τουτέστιν οὐρανοῦ καὶ γῆς.
Gegonen oun homologoumenōs kata touton ton logon tois anoētois Simōn theos, hōsper ho Libys ekeinos ho kai Apsethos, gennētos men kai pathētos, hotan ę̄ en dynamei, apathēs de ek gennētou, hotan exeikonisthę̄ kai genomenos teleios exelthę̄ tōn dynameōn tōn prōtōn dyo, toutestin ouranou kai gēs.
According to this account, then, Simon admittedly became a god for the senseless, like that Libyan, Apsethus: begotten and subject to suffering while he is in potentiality, but free from suffering after being begotten, when he is brought to his full image and, having become perfect, goes out from the first two powers, that is, heaven and earth.
Notes and citation
Summary: By his own system Simon made himself a god, like Apsethus the Libyan.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): Γέγονεν οὗν → Γέγονεν οὖν; ὁ Αίβυς → ὁ Λίβυς; ἄπαθὴς → ἀπαθὴς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.1 (Duncker–Schneidewin, 250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.2Duncker–Schneidewin, 250
Λέγει γὰρ Σίμων διαρρήδην περὶ τούτου ἐν τῇ Ἀποφάσει οὕτως· Ὑμῖν οὖν λέγω ἃ λέγω καὶ γράφω ἃ γράφω.
Legei gar Simōn diarrēdēn peri toutou en tę̄ Apophasei houtōs; Hymin oun legō ha legō kai graphō ha graphō.
For Simon speaks expressly about this in the Declaration, thus: “To you, then, I say what I say, and I write what I write.
Notes and citation
Summary: Hippolytus quotes the opening of a passage from Simon's Great Declaration.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.2 (Duncker–Schneidewin, 250; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.3Duncker–Schneidewin, 250–252
Τὸ γράμμα τοῦτο· δύο εἰσὶ παραφυάδες τῶν ὅλων αἰώνων, μήτε ἀρχὴν μήτε πέρας ἔχουσαι, ἀπὸ μιᾶς ῥίζης, ἥτις ἐστὶ δύναμις σιγὴ ἀόρατος, ἀκατάληπτος, ὧν ἡ μία φαίνεται ἄνωθεν, ἥτις ἐστὶ μεγάλη δύναμις, νοῦς τῶν ὅλων, διέπων τὰ πάντα, ἄρσην, ἡ δὲ ἑτέρα κάτωθεν, ἐπίνοια μεγάλη, θήλεια, γεννῶσα τὰ πάντα. Ἔνθεν ἀλλήλοις ἀντιστοιχοῦντες συζυγίαν ἔχουσι, καὶ τὸ μέσον διάστημα ἐμφαίνουσιν ἀέρα ἀκατάληπτον, μήτε ἀρχὴν μήτε πέρας ἔχοντα.
To gramma touto; dyo eisi paraphyades tōn holōn aiōnōn, mēte archēn mēte peras echousai, apo mias rhizēs, hētis esti dynamis sigē aoratos, akatalēptos, hōn hē mia phainetai anōthen, hētis esti megalē dynamis, nous tōn holōn, diepōn ta panta, arsēn, hē de hetera katōthen, epinoia megalē, thēleia, gennōsa ta panta. Enthen allēlois antistoichountes syzygian echousi, kai to meson diastēma emphainousin aera akatalēpton, mēte archēn mēte peras echonta.
The writing is this: there are two offshoots of all the Aeons, having neither beginning nor end, from one root, which is a power, Silence, invisible, incomprehensible. Of these one appears from above, which is great Power, Mind of all things, governing all things, male; and the other from below, great Thought, female, begetting all things. Thence, corresponding to one another, they form a pair, and they display the interval between them, incomprehensible Air, having neither beginning nor end.
Notes and citation
Summary: From one root, Silence, come a male Mind above and a female Thought below, with Air between them.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ὦν ἡ μία → ὧν ἡ μία.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.3 (Duncker–Schneidewin, 250–252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.4Duncker–Schneidewin, 252
Ἐν δὲ τούτῳ πατὴρ ὁ βαστάζων πάντα καὶ τρέφων τὰ ἀρχὴν καὶ πέρας ἔχοντα. Οὗτος ἐστὶν ὁ ἑστώς, στάς, στησόμενος, ὢν ἀρσενόθηλυς δύναμις κατὰ τὴν προϋπάρχουσαν δύναμιν ἀπέραντον, ἥτις οὔτʼ ἀρχὴν οὔτε πέρας ἔχει, ἐν μονότητι οὖσαν· ἀπὸ γὰρ ταύτης προελθοῦσα ἡ ἐν μονότητι ἐπίνοια ἐγένετο δύο.
En de toutǭ patēr ho bastazōn panta kai trephōn ta archēn kai peras echonta. Houtos estin ho hestōs, stas, stēsomenos, ōn arsenothēlys dynamis kata tēn proÿparchousan dynamin aperanton, hētis outʼ archēn oute peras echei, en monotēti ousan; apo gar tautēs proelthousa hē en monotēti epinoia egeneto dyo.
In this is the Father, who bears all things and nourishes the things that have beginning and end. This is he who stands, stood, and will stand, being a male-female power corresponding to the pre-existing infinite power, which has neither beginning nor end, existing in singleness; for the Thought in singleness, proceeding from this, became two.
Notes and citation
Summary: Within the Air is the Father, “he who stands,” a male-female power from which Thought proceeded.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): ἀρχὴν καί πέρας → ἀρχὴν καὶ πέρας; οὔτʼ ἄρχὴν → οὔτʼ ἀρχὴν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.4 (Duncker–Schneidewin, 252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.5Duncker–Schneidewin, 252
Κἀκεῖνος ἦν εἷς· ἔχων γὰρ ἐν ἑαυτῷ αὐτὴν ἦν μόνος, οὐ μέντοι πρῶτος, καίπερ προϋπάρχων, φανεὶς δὲ αὐτῷ ἀπὸ ἑαυτοῦ, ἐγένετο δεύτερος. Ἀλλʼ οὐδὲ πατὴρ ἐκλήθη πρὶν αὐτὴν αὐτὸν ὀνομάσαι πατέρα.
Kakeinos ēn heis; echōn gar en heautǭ autēn ēn monos, ou mentoi prōtos, kaiper proÿparchōn, phaneis de autǭ apo heautou, egeneto deuteros. Allʼ oude patēr eklēthē prin autēn auton onomasai patera.
And he was one; for having her in himself he was alone, yet not first, though pre-existing; but appearing to himself from himself, he became second. Nor was he called Father before she named him Father.
Notes and citation
Summary: The one power became two by manifesting himself, and was called Father only when Thought named him.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.5 (Duncker–Schneidewin, 252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.6Duncker–Schneidewin, 252
Ὡς οὖν αὐτὸς ἑαυτὸν ὑπὸ ἑαυτοῦ προαγαγὼν ἐφανέρωσεν ἑαυτῷ τὴν ἰδίαν ἐπίνοιαν, οὕτως καὶ ἡ φανεῖσα ἐπίνοια οὐκ ἐποίησεν, ἀλλὰ ἰδοῦσα αὐτὸν ἐνέκρυψε τὸν πατέρα ἐν ἑαυτῇ, τουτέστι τὴν δύναμιν, καὶ ἔστιν ἀρσενόθηλυς δύναμις καὶ ἐπίνοια, ὅθεν ἀλλήλοις ἀντιστοιχοῦσιν (οὐδὲν γὰρ διαφέρει δύναμις ἐπινοίας) ἓν ὄντες.
Hōs oun autos heauton hypo heautou proagagōn ephanerōsen heautǭ tēn idian epinoian, houtōs kai hē phaneisa epinoia ouk epoiēsen, alla idousa auton enekrypse ton patera en heautę̄, toutesti tēn dynamin, kai estin arsenothēlys dynamis kai epinoia, hothen allēlois antistoichousin (ouden gar diapherei dynamis epinoias) hen ontes.
As, then, he himself, bringing himself forth by himself, manifested to himself his own Thought, so too the Thought that appeared did not make him, but seeing him she hid the Father, that is, the power, within herself; and it is a male-female power and thought, whence they correspond to one another (for power differs in no way from thought), being one.
Notes and citation
Summary: Power and Thought mirror each other and are really one male-female being.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.6 (Duncker–Schneidewin, 252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.18.7Duncker–Schneidewin, 252
Ἐκ μὲν τῶν ἄνω εὑρίσκεται δύναμις, ἐκ δὲ τῶν κάτω ἐπίνοια. Ἔστιν οὖν οὕτως καὶ τὸ φανὲν ἀπʼ αὐτῶν, ἓν ὄν, δύο εὑρίσκεσθαι, ἀρσενόθηλυς ἔχων τὴν θήλειαν ἐν ἑαυτῷ. Οὕτως ἐστὶ νοῦς ἐν ἐπινοίᾳ, ἃ χωριστὰ ἀπʼ ἀλλήλων, ἓν ὄντες, δύο εὑρίσκονται.
Ek men tōn anō heurisketai dynamis, ek de tōn katō epinoia. Estin oun houtōs kai to phanen apʼ autōn, hen on, dyo heuriskesthai, arsenothēlys echōn tēn thēleian en heautǭ. Houtōs esti nous en epinoią, ha chōrista apʼ allēlōn, hen ontes, dyo heuriskontai.
From the things above power is found, from those below thought. So it is also that what appeared from them, being one, is found to be two, male-female, having the female within itself. So Mind is in Thought; and these, separable from one another, though one, are found to be two.”
Notes and citation
Summary: The being that appears from them is one yet two, as Mind is in Thought.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἔστιν οὗν → Ἔστιν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.18.7 (Duncker–Schneidewin, 252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-18-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 19
6.19.1Duncker–Schneidewin, 252
Ταῦτα μὲν οὖν ὁ Σίμων ἐφευρὼν οὐ μόνον τὰ Μωσέως κακοτεχνήσας εἰς ὃ ἐβούλετο μεθηρμήνευσεν, ἀλλὰ καὶ τὰ τῶν ποιητῶν. Καὶ γὰρ τὸν δούρειον ἵππον ἀλληγορεῖ καὶ τὴν Ἑλένην ἅμα τῇ λαμπάδι καὶ ἄλλα πλεῖστα ὅσα μετάγ[ων εἰς] τὰ αὐτοῦ καὶ τῆς ἐπινοίας πλαστολογεῖ.
Tauta men oun ho Simōn epheurōn ou monon ta Mōseōs kakotechnēsas eis ho ebouleto methērmēneusen, alla kai ta tōn poiētōn. Kai gar ton doureion hippon allēgorei kai tēn Helenēn hama tę̄ lampadi kai alla pleista hosa metag[ōn eis] ta autou kai tēs epinoias plastologei.
Simon, then, having devised these things, not only reinterpreted the writings of Moses with bad craft to suit what he wished, but also those of the poets. For he allegorizes the wooden horse, and Helen with the torch, and very many other things, which he transfers to his own story and that of the Thought, and so fabricates.
Notes and citation
Summary: Simon also allegorized the poets, such as the Trojan horse and Helen, to fit his myth.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ταῦτα μὲν οὗν → Ταῦτα μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.19.1 (Duncker–Schneidewin, 252; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.2Duncker–Schneidewin, 252–254
Εἶν[αι δʼ ἔλ]εγε ταύτην τὸ πρόβατον τὸ πεπλανημένον, ἥτις ἀεὶ καταγινομένη ἐν γυναιξὶν ἐτάρασσε τὰς ἐν κόσμῳ δυνάμεις διὰ τὸ ἀνυπέρβλητον αὐτῆς κάλλος, ὅθεν καὶ ὁ Τρωϊκὸς πόλεμος διʼ αὐτὴν γεγένηται. Ἐν γὰρ τῇ κατʼ ἐκεῖνο καιροῦ γενομένῃ Ἑλένῃ ἐνῷκησεν αὕτη ἡ ἐπίνοια, καὶ οὕτως πασῶν ἐπιδικαζομένων αὐτῆς τῶν ἐξουσιῶν, στάσις καὶ πόλεμος ἐπανέστη, ἐν οἷς ἐφάνη ἔθνεσιν.
Ein[ai dʼ el]ege tautēn to probaton to peplanēmenon, hētis aei kataginomenē en gynaixin etarasse tas en kosmǭ dynameis dia to anyperblēton autēs kallos, hothen kai ho Trōïkos polemos diʼ autēn gegenētai. En gar tę̄ katʼ ekeino kairou genomenę̄ Helenę̄ enǭkēsen hautē hē epinoia, kai houtōs pasōn epidikazomenōn autēs tōn exousiōn, stasis kai polemos epanestē, en hois ephanē ethnesin.
He said that she was the lost sheep, who, always dwelling in women, troubled the powers in the world because of her unsurpassable beauty; whence also the Trojan war came about because of her. For this Thought dwelt in the Helen who lived at that time, and so, as all the authorities laid claim to her, strife and war arose among the nations in which she appeared.
Luke 15:4–6 (allusion, medium confidence)
Notes and citation
Summary: Simon said his Thought was the lost sheep, who once dwelt in Helen of Troy and caused the Trojan war.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Τρωϊκός πόλεμος → Τρωϊκὸς πόλεμος.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.19.2 (Duncker–Schneidewin, 252–254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.3Duncker–Schneidewin, 254
Οὕτως γοῦν τὸν Στησίχορον διὰ τῶν ἐπῶν λοιδορήσαντα αὐτὴν τὰς ὄψεις τυφλωθῆναι· αὖθις δέ, μεταμεληθέντος αὐτοῦ καὶ γράψαντος τὰς παλινῳδίας, ἐν αἷς ὕμνησεν αὐτήν, ἀναβλέψαι· μετενσωματουμένην δὲ ὑπὸ τῶν ἀγγέλων καὶ τῶν κάτω ἐξουσιῶν, οἳ καὶ τὸν κόσμον, φησίν, ἐποίησαν, ὕστερον ἐπὶ τέγους ἐν Τύρῳ τῆς Φοινίκης πόλει στῆναι, ἣν κατελθὼν εὗρεν.
Houtōs goun ton Stēsichoron dia tōn epōn loidorēsanta autēn tas opseis typhlōthēnai; authis de, metamelēthentos autou kai grapsantos tas palinǭdias, en hais hymnēsen autēn, anablepsai; metensōmatoumenēn de hypo tōn angelōn kai tōn katō exousiōn, hoi kai ton kosmon, phēsin, epoiēsan, hysteron epi tegous en Tyrǭ tēs Phoinikēs polei stēnai, hēn katelthōn heuren.
So, at any rate, Stesichorus, who reviled her in his verses, was blinded; and afterward, when he repented and wrote the palinodes in which he praised her, he regained his sight. And being moved from body to body by the angels and the powers below, who, he says, also made the world, she later stood in a brothel in Tyre, a city of Phoenicia, where he came down and found her.
Notes and citation
Summary: Stesichorus was blinded for slandering Helen; passed from body to body, she ended in a brothel in Tyre, where Simon found her.
- Stesichorus (6th century BC) wrote a palinode retracting his poem against Helen. τέγος, literally “roof,” here means a brothel.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): αὗθις δέ → αὖθις δέ.
Extrabiblical texts: Stesichorus (Stesichorus; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.19.3 (Duncker–Schneidewin, 254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.4Duncker–Schneidewin, 254
Ἐπὶ γὰρ τὴν ταύτης πρώτην ζήτησιν ἔφη παραγεγονέναι, ὅπως ῥύσηται αὐτὴν τῶν δεσμῶν, ἣν λυτρωσάμενος ἅμα ἑαυτῷ περιῆγε, φάσκων τοῦτο εἶναι τὸ ἀπολωλὸς πρόβατον, ἑαυτὸν δὲ λέγων τὴν ὑπὲρ πάντα δύναμιν εἶναι. Ὁ δὲ ψυδρὸς ἐρασθεὶς τοῦ γυναίου τούτου, Ἑλένης καλουμένης, ὠνησάμενος εἶχε, καὶ τοὺς μαθητὰς αἰδούμενος τοῦτον τὸν μῦθον ἔπλασεν.
Epi gar tēn tautēs prōtēn zētēsin ephē paragegonenai, hopōs rhysētai autēn tōn desmōn, hēn lytrōsamenos hama heautǭ periēge, phaskōn touto einai to apolōlos probaton, heauton de legōn tēn hyper panta dynamin einai. Ho de psydros erastheis tou gynaiou toutou, Helenēs kaloumenēs, ōnēsamenos eiche, kai tous mathētas aidoumenos touton ton mython eplasen.
For he said that he had come first of all to seek her, in order to rescue her from her bonds; and having redeemed her he took her about with him, saying that she was the lost sheep and saying that he himself was the power above all. But the liar, having fallen in love with this woman, called Helen, bought her and kept her, and out of shame before his disciples he fabricated this myth.
Luke 15:4–6 (allusion, medium confidence)
Notes and citation
Summary: Simon claimed to have come to redeem Helen; Hippolytus says he bought a woman he loved and invented the myth to excuse it.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.19.4 (Duncker–Schneidewin, 254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.5Duncker–Schneidewin, 254
Οἱ δὲ αὖθις μιμηταὶ τοῦ πλάνου καὶ Σίμωνος μάγου γινόμενοι τὰ ὅμοια δρῶσιν, ἀλογίστως φάσκοντες δεῖν μίγνυσθαι, λέγοντες· πᾶσα γῆ γῆ, καὶ οὐ διαφέρει ποῦ τις σπείρει, πλὴν ἵνα σπείρῃ, ἀλλὰ καὶ μακαρίζουσιν ἑαυτοὺς ἐπὶ τῇ [κοινῇ] μίξει, ταύτην εἶναι λέγοντες τὴν τελείαν ἀγάπην, καὶ τὸ ἅγιος ἁγίων.. λλη. ος ἁγιασθήσεται· οὐ γὰρ μὴ κρατεῖσθαι αὐτοὺς ἐπί τινι νομιζομένῳ κακῷ, λελύτρωνται γάρ. Τὴν δὲ Ἑλένην λυτρωσάμενος οὕτως τοῖς ἀνθρώποις σωτηρίαν παρέσχε διὰ τῆς ἰδίας ἐπιγνώσεως.
Hoi de authis mimētai tou planou kai Simōnos magou ginomenoi ta homoia drōsin, alogistōs phaskontes dein mignysthai, legontes; pasa gē gē, kai ou diapherei pou tis speirei, plēn hina speirę̄, alla kai makarizousin heautous epi tę̄ [koinę̄] mixei, tautēn einai legontes tēn teleian agapēn, kai to hagios hagiōn.. llē. os hagiasthēsetai; ou gar mē krateisthai autous epi tini nomizomenǭ kakǭ, lelytrōntai gar. Tēn de Helenēn lytrōsamenos houtōs tois anthrōpois sōtērian paresche dia tēs idias epignōseōs.
And those who in turn have become imitators of the deceiver and magician Simon do similar things, saying irrationally that one must have intercourse indiscriminately, and saying: “All earth is earth, and it makes no difference where one sows, so long as one sows.” Indeed they even count themselves blessed for their [promiscuous] intercourse, saying that this is perfect love, and the “holy of holies … shall be sanctified”; for they are not held accountable for any supposed evil, since they have been redeemed. And having thus redeemed Helen, he provided salvation to human beings through his own knowledge.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Hippolytus charges Simon's followers with promiscuity, which they call perfect love, claiming that the redeemed cannot sin.
- This is Hippolytus's hostile report. The text is damaged after “holy of holies.” The bracketed word is the editor's supplement.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Οἱ δὲ αὗθις → Οἱ δὲ αὖθις.
Cite (SBL): Hippolytus, Haer. 6.19.5 (Duncker–Schneidewin, 254; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.6Duncker–Schneidewin, 254–256
Κακῶς γὰρ διοικούντων τῶν ἀγγέλων τὸν κόσμον διὰ τὸ φιλαρχεῖν αὐτούς, εἰς ἐπανόρθωσιν ἐληλυθέναι αὐτὸν ἔφη μεταμορφούμενον καὶ ἐξομοιούμενον ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις καὶ τοῖς ἀγγέλοις, ὡς καὶ ἄνθρωπον φαίνεσθαι αὐτὸν μὴ ὄντα ἄνθρωπον, καὶ παθεῖν δὲ ἐν τῇ Ἰουδαίᾳ δεδοκηκέναι μὴ πεπονθότα, ἀλλὰ φανέντα Ἰουδαίοις μὲν ὡς υἱόν, ἐν δὲ τῇ Σαμαρείᾳ ὡς πατέρα, ἐν δὲ τοῖς λοιποῖς ἔθνεσιν ὡς πνεῦμα ἅγιον, ὑπομένειν δὲ αὐτὸν καλεῖσθαι οἵῳ ἂν ὀνόματι καλεῖν βούλωνται οἱ ἄνθρωποι.
Kakōs gar dioikountōn tōn angelōn ton kosmon dia to philarchein autous, eis epanorthōsin elēlythenai auton ephē metamorphoumenon kai exomoioumenon tais archais kai tais exousiais kai tois angelois, hōs kai anthrōpon phainesthai auton mē onta anthrōpon, kai pathein de en tę̄ Ioudaią dedokēkenai mē peponthota, alla phanenta Ioudaiois men hōs huion, en de tę̄ Samareią hōs patera, en de tois loipois ethnesin hōs pneuma hagion, hypomenein de auton kaleisthai hoiǭ an onomati kalein boulōntai hoi anthrōpoi.
For since the angels governed the world badly because of their love of rule, he said that he had come to set things right, transformed and made like the principalities and authorities and angels, so that he appeared as a man though he was not a man, and seemed to suffer in Judea though he had not suffered; but he appeared to the Jews as Son, in Samaria as Father, and among the other nations as Holy Spirit; and he allowed himself to be called by whatever name people wished to call him.
Notes and citation
Summary: Simon claimed to have come in disguise to correct the angels' misrule, appearing as Son, Father, or Holy Spirit to different peoples.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.19.6 (Duncker–Schneidewin, 254–256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.7Duncker–Schneidewin, 256
Τοὺς δὲ προφήτας ἀπὸ τῶν κοσμοποιῶν ἀγγέλων ἐμπνευσθέντας εἰρηκέναι τὰς προφητείας· διὸ μὴ φροντίζειν αὐτῶν τοὺς εἰς τὸν Σίμωνα καὶ τὴν Ἑλένην πεπιστευκότας ἕως νῦν, πράσσειν τε ὅσα βούλονται ὡς ἐλευθέρους, κατὰ γὰρ τὴν αὐτοῦ χάριν σώζεσθαι αὐτοὺς φάσκουσι.
Tous de prophētas apo tōn kosmopoiōn angelōn empneusthentas eirēkenai tas prophēteias; dio mē phrontizein autōn tous eis ton Simōna kai tēn Helenēn pepisteukotas heōs nyn, prassein te hosa boulontai hōs eleutherous, kata gar tēn autou charin sōzesthai autous phaskousi.
And they say that the prophets spoke their prophecies inspired by the world-making angels; therefore those who up to now have believed in Simon and Helen pay no attention to them, and do whatever they wish as free people; for they claim that they are saved by his grace.
Notes and citation
Summary: Simon's followers reject the prophets as inspired by the world-making angels and claim freedom to do as they wish.
Cite (SBL): Hippolytus, Haer. 6.19.7 (Duncker–Schneidewin, 256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.19.8Duncker–Schneidewin, 256
Μηδὲν γὰρ εἶναι αἴτιον δίκης εἰ πράξει τις κακῶς, οὐ γάρ ἐστι φύσει κακὸν ἀλλὰ θέσει. Ἔθεντο γὰρ, φησίν, οἱ ἄγγελοι οἱ τὸν κόσμον ποιήσαντες ὅσα ἐβούλοντο, διὰ τῶν τοιούτων λόγων δουλοῦν νομίζοντες τοὺς αὐτῶν ἀκούοντας. Λύσιν δὲ αὖθις λέγουσι τοῦ κόσμου ἐπὶ λυτρώσει τῶν ἰδίων ἀνθρώπων.
Mēden gar einai aition dikēs ei praxei tis kakōs, ou gar esti physei kakon alla thesei. Ethento gar, phēsin, hoi angeloi hoi ton kosmon poiēsantes hosa eboulonto, dia tōn toioutōn logōn douloun nomizontes tous autōn akouontas. Lysin de authis legousi tou kosmou epi lytrōsei tōn idiōn anthrōpōn.
For nothing is a ground for punishment if someone acts badly; for evil is not by nature but by convention. “For the angels who made the world,” he says, “laid down whatever they wished, thinking by such words to enslave those who listen to them.” And they speak again of a dissolution of the world for the redemption of their own people.
Notes and citation
Summary: They teach that evil is only a convention of the world-making angels and expect the world's dissolution.
Cite (SBL): Hippolytus, Haer. 6.19.8 (Duncker–Schneidewin, 256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-19-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 20
6.20.1Duncker–Schneidewin, 256
Οἱ οὖν τούτου μαθηταὶ μαγείας ἐπιτελοῦσι καὶ ἐπαοιδάς, φίλτρα τε καὶ ἀγώγιμα καὶ τοὺς λεγομένους ὀνειροπόμπους δαίμονας ἐπιπέμπουσι πρὸς τὸ ταράσσειν οὓς βούλονται· ἀλλὰ καὶ παρέδρους τοὺς λεγομένους ἀσκοῦσιν, εἰκόνα τε τοῦ Σίμωνος ἔχουσιν εἰς Διὸς μορφὴν καὶ τῆς Ἑλένης ἐν μορφῇ Ἀθηνᾶς, καὶ ταύτας προσκυνοῦσι, τὸν μὲν καλοῦντες κύριον, τὴν δὲ κυρίαν.
Hoi oun toutou mathētai mageias epitelousi kai epaoidas, philtra te kai agōgima kai tous legomenous oneiropompous daimonas epipempousi pros to tarassein hous boulontai; alla kai paredrous tous legomenous askousin, eikona te tou Simōnos echousin eis Dios morphēn kai tēs Helenēs en morphę̄ Athēnas, kai tautas proskynousi, ton men kalountes kyrion, tēn de kyrian.
His disciples, then, practice magic and incantations, and send love charms, spells of attraction, and the so-called dream-sending demons to trouble whomever they wish; they also cultivate the so-called familiar spirits. And they have an image of Simon in the form of Zeus and of Helen in the form of Athena, and they worship these, calling him Lord and her Lady.
Notes and citation
Summary: Simon's disciples practice magic and worship images of Simon as Zeus and Helen as Athena.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Οἱ οὗν τούτου → Οἱ οὖν τούτου.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.20.1 (Duncker–Schneidewin, 256; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.20.2Duncker–Schneidewin, 256–258
Εἰ δέ τις ὀνόματι καλέσει παρʼ αὐτοῖς ἰδὼν τὰς εἰκόνας ἢ Σίμωνος ἢ Ἑλένης, ἀπόβλητος γίνεται, ὡς ἀγνοῶν τὰ μυστήρια. Οὗτος ὁ Σίμων πολλοὺς πλανῶν ἐν τῇ Σαμαρείᾳ μαγείαις ὑπὸ τῶν ἀποστόλων ἠλέγχθη, καὶ ἐπάρατος γενόμενος, καθὼς ἐν ταῖς Πράξεσι γέγραπται, ὕστερον ἀπευδοκήσας ταῦτα ἐπεχείρησεν· ἕως καὶ τῆς Ῥώμης ἐπιδημήσας ἀντέπεσε τοῖς ἀποστόλοις· πρὸς ὃν πολλὰ Πέτρος ἀντικατέστη μαγείαις πλανῶντα πολλούς. Οὗτος ἐπὶ τέλει ἐλθὼν ἐν τ....
Ei de tis onomati kalesei parʼ autois idōn tas eikonas ē Simōnos ē Helenēs, apoblētos ginetai, hōs agnoōn ta mystēria. Houtos ho Simōn pollous planōn en tę̄ Samareią mageiais hypo tōn apostolōn ēlenchthē, kai eparatos genomenos, kathōs en tais Praxesi gegraptai, hysteron apeudokēsas tauta epecheirēsen; heōs kai tēs Rhōmēs epidēmēsas antepese tois apostolois; pros hon polla Petros antikatestē mageiais planōnta pollous. Houtos epi telei elthōn en t....
And if anyone among them, seeing the images, calls them by the name of Simon or Helen, he is cast out as ignorant of the mysteries. This Simon, leading many astray in Samaria by magic, was refuted by the apostles; and having been cursed, as is written in the Acts, he afterward, having lost favor, attempted these things; until, having come even to Rome, he clashed with the apostles. Peter opposed him at length, as he was leading many astray by magic. Coming at last to …
Acts 8:20–24 (allusion, high confidence)
Notes and citation
Summary: Simon, cursed by the apostles in Samaria, later went to Rome, where Peter opposed him.
- The place name at the end is lost (perhaps Gitta).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): πὰρʼ αὐτοῖς → παρʼ αὐτοῖς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.20.2 (Duncker–Schneidewin, 256–258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.20.3Duncker–Schneidewin, 258
τη, ὑπὸ πλάτανον καθεζόμενος ἐδίδασκε. Καὶ δὴ λοιπὸν ἐγγὺς τοῦ ἐλέγχεσθαι γινόμενος διὰ τὸ ἐγχρονίζειν, ἔφη, ὅτι εἰ χωσθείη ζῶν, ἀναστήσεται τῇ τρίτῃ ἡμέρᾳ. Καὶ δὴ τάφρον κελεύσας ὀρυγῆναι ὑπὸ τῶν μαθητῶν ἐκέλευσε χωσθῆναι. Οἱ μὲν οὖν τὸ προσταχθὲν ἐποίησαν, ὁ δὲ ἀπέμεινεν ἕως νῦν· οὐ γὰρ ἦν ὁ Χριστός.
tē, hypo platanon kathezomenos edidaske. Kai dē loipon engys tou elenchesthai ginomenos dia to enchronizein, ephē, hoti ei chōstheiē zōn, anastēsetai tę̄ tritę̄ hēmerą. Kai dē taphron keleusas orygēnai hypo tōn mathētōn ekeleuse chōsthēnai. Hoi men oun to prostachthen epoiēsan, ho de apemeinen heōs nyn; ou gar ēn ho Christos.
…, he taught sitting under a plane tree. And at last, when he was close to being exposed because of the length of time, he said that if he were buried alive he would rise on the third day. And indeed he ordered a trench to be dug by his disciples and ordered himself to be buried in it. They did what was commanded, but he has remained there until now; for he was not the Christ.
Notes and citation
Summary: Simon had himself buried alive, promising to rise on the third day, and never rose.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Οἱ μὲν οὗν → Οἱ μὲν οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.20.3 (Duncker–Schneidewin, 258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.20.4Duncker–Schneidewin, 258
Οὗτος δὴ καὶ ὁ κατὰ τὸν Σίμωνα μῦθος, ἀφʼ οὗ Οὐαλεντῖνος τὰς ἀφορμὰς λαβὼν ἄλλοις ὀνόμασι καλεῖ. Ὁ γὰρ νοῦς καὶ ἡ ἀλήθεια καὶ λόγος καὶ ζωὴ καὶ ἄνθρωπος καὶ ἐκκλησία, οἱ Οὐαλεντίνου αἰῶνες, ὁμολογουμένως εἰσὶν αἱ Σίμωνος ἓξ ῥίζαι, νοῦς, ἐπίνοια, φωνή, ὄνομα, λογισμὸς καὶ ἐνθύμησις. Ἀλλʼ ἐπεὶ ἱκανῶς ἡμῖν δοκεῖ ἐκτεθεῖσθαι τὴν Σίμωνος μυθοποιΐαν, ἴδωμεν τί λέγει καὶ Οὐαλεντῖνος.
Houtos dē kai ho kata ton Simōna mythos, aphʼ hou Oualentinos tas aphormas labōn allois onomasi kalei. Ho gar nous kai hē alētheia kai logos kai zōē kai anthrōpos kai ekklēsia, hoi Oualentinou aiōnes, homologoumenōs eisin hai Simōnos hex rhizai, nous, epinoia, phōnē, onoma, logismos kai enthymēsis. Allʼ epei hikanōs hēmin dokei ektetheisthai tēn Simōnos mythopoiïan, idōmen ti legei kai Oualentinos.
This, then, is the myth according to Simon, from which Valentinus took his starting points and calls them by other names. For Mind and Truth and Word and Life and Man and Church, the Aeons of Valentinus, are admittedly Simon's six roots: Mind, Thought, Voice, Name, Reasoning, and Reflection. But since Simon's mythmaking seems to us to have been set out sufficiently, let us see what Valentinus too says.
Notes and citation
Summary: Valentinus's six Aeons are Simon's six roots renamed; Hippolytus turns to Valentinus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.20.4 (Duncker–Schneidewin, 258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 21
6.21.1Duncker–Schneidewin, 258
Ἔστι μὲν οὖν ἡ Οὐαλεντίνου αἵρεσις Πυθαγορικὴν ἔχουσα καὶ Πλατωνικὴν τὴν ὑπόθεσιν. Καὶ γὰρ Πλάτων ὅλως ἐν τῷ Τιμαίῳ τὸν Πυθαγόραν ἀπεμάξατο· τοιγαροῦν καὶ ὁ Τίμαιος αὐτός ἐστιν αὐτῷ Πυθαγόρειος ξένος. Διὸ δοκεῖ ὀλίγα τῆς Πυθαγορείου καὶ Πλατωνικῆς ὑπομνησθέντας ὑποθέσεως ἄρξασθαι καὶ τὰ Οὐαλεντίνου λέγειν.
Esti men oun hē Oualentinou hairesis Pythagorikēn echousa kai Platōnikēn tēn hypothesin. Kai gar Platōn holōs en tǭ Timaiǭ ton Pythagoran apemaxato; toigaroun kai ho Timaios autos estin autǭ Pythagoreios xenos. Dio dokei oliga tēs Pythagoreiou kai Platōnikēs hypomnēsthentas hypotheseōs arxasthai kai ta Oualentinou legein.
The heresy of Valentinus, then, has a Pythagorean and Platonic foundation. For Plato in the Timaeus wholly modeled himself on Pythagoras; accordingly Timaeus himself is for him a Pythagorean stranger. Therefore it seems good to begin by recalling a little of the Pythagorean and Platonic foundation, and then to speak of the doctrines of Valentinus.
Notes and citation
Summary: Hippolytus says that Valentinus built on Pythagoras and Plato, and first recalls their teaching.
- Valentinus (fl. ca. 135–160) was the founder of the most influential Gnostic school.
Notes on the original text
- Digital text corrected (misspelling in the digital text; wrong accent in the digital text): Ἔστι μὲν οὗν → Ἔστι μὲν οὖν; Πυθογορείου → Πυθαγορείου.
Extrabiblical texts: Plato (Plato (works); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.21.1 (Duncker–Schneidewin, 258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.21.2Duncker–Schneidewin, 258
Εἰ γὰρ καὶ ἐν τοῖς πρότερον ὑφʼ ἡμῶν πεπονημένοις ἔγκεινται καὶ τὰ Πυθαγόρᾳ καὶ Πλάτωνι δεδοκημένα, ἀλλά γε καὶ νῦν οὐκ ἀλόγως ὑπομνησθήσομαι διʼ ἐπιτομῆς καὶ κορυφαιότατα τῶν αὐτοῖς ἀρεσκομένων, πρὸς τὸ εὐεπίγνωστα γενέσθαι τὰ Οὐαλεντίνῳ δόξαντα διὰ τῆς ἐγγίονος παραθέσεως καὶ ὁμοίας συγκρίσεως τῶν μὲν πάλαι ἀπ᾿
Ei gar kai en tois proteron hyphʼ hēmōn peponēmenois enkeintai kai ta Pythagorą kai Platōni dedokēmena, alla ge kai nyn ouk alogōs hypomnēsthēsomai diʼ epitomēs kai koryphaiotata tōn autois areskomenōn, pros to euepignōsta genesthai ta Oualentinǭ doxanta dia tēs engionos paratheseōs kai homoias synkriseōs tōn men palai ap᾿
For even though the views held by Pythagoras and Plato are contained in what we worked out earlier, yet now too I will not unreasonably recall in summary the chief points of what they held, so that the views of Valentinus may become easy to recognize through closer juxtaposition and a like comparison: the former having received these things long ago from the
Notes and citation
Summary: Hippolytus will summarize Pythagoras and Plato again so that Valentinus's borrowing can be seen.
- The earlier account is in Book 1.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.21.2 (Duncker–Schneidewin, 258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.21.3Duncker–Schneidewin, 258
Αἰγυπτίων ταῦτα παραλαβόντων καὶ εἰς Ἕλληνας μεταδιδαξάντων, τοῦ δὲ παρὰ τούτων, ὅτι δὲ παρʼ αὐτῶν, διαψευσαμένου ἰδίαν τε δόξαν συστῆσαι πεπειραμένου,... σπαράξαντα μὲν τὰ ἐκείνων ὀνόμασι καὶ ἀριθμοῖς, ἰδίως δὲ καλέσαντα καὶ μέτροις διορίσαντα, ὅπως αἵρεσιν Ἑλληνικὴν ποικίλην μέν, ἀσύστατον δὲ καὶ οὐκ ἀνήκουσαν Χριστῷ συστήσῃ.
Aigyptiōn tauta paralabontōn kai eis Hellēnas metadidaxantōn, tou de para toutōn, hoti de parʼ autōn, diapseusamenou idian te doxan systēsai pepeiramenou,... sparaxanta men ta ekeinōn onomasi kai arithmois, idiōs de kalesanta kai metrois diorisanta, hopōs hairesin Hellēnikēn poikilēn men, asystaton de kai ouk anēkousan Christǭ systēsę̄.
Egyptians and taught them to the Greeks, while he, having received them from these men, lied that they were his own and tried to establish a doctrine of his own, … tearing theirs apart with names and numbers, calling them by terms of his own and marking them off by measures, so as to establish a Greek heresy, varied indeed, but incoherent and not belonging to Christ.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Pythagoras and Plato took their teaching from Egypt; Valentinus borrowed it from them, renamed it, and made a Greek heresy foreign to Christ.
- There is a gap in the text; the sense of the damaged clause is uncertain.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.21.3 (Duncker–Schneidewin, 258; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 22
6.22.1Duncker–Schneidewin, 258–260
Ἡ μὲν οὖν ἀρχὴ τῆς ὑποθέσεώς ἐστιν ἐν τῷ Τιμαίῳ τῷ Πλάτωνι σοφία Αἰγυπτίων· ἐκεῖθεν γὰρ ὁ Σόλων τὴν ὅλην ὑπόθεσιν περὶ τῆς κόσμου γεννήσεως καὶ φθορᾶς παλαιῷ τινὶ λόγῳ καὶ προφητικῷ, ὡς φησὶν ὁ Πλάτων, τοὺς Ἕλληνας ἐδίδαξε, παῖδας νέους ὄντας καὶ πρεσβύτερον ἐπισταμένους μάθημα οὐδὲν θεολογούμενον.
Hē men oun archē tēs hypotheseōs estin en tǭ Timaiǭ tǭ Platōni sophia Aigyptiōn; ekeithen gar ho Solōn tēn holēn hypothesin peri tēs kosmou gennēseōs kai phthoras palaiǭ tini logǭ kai prophētikǭ, hōs phēsin ho Platōn, tous Hellēnas edidaxe, paidas neous ontas kai presbyteron epistamenous mathēma ouden theologoumenon.
The beginning of the foundation, then, in Plato's Timaeus is the wisdom of the Egyptians; for from there Solon taught the Greeks the whole foundation concerning the generation and destruction of the world by an ancient and prophetic account, as Plato says, since the Greeks were young children and knew no older theological teaching.
Notes and citation
Summary: Plato's Timaeus traces its account of the world to Egyptian wisdom brought to the Greeks by Solon.
- See Plato, Timaeus 22b.
Extrabiblical texts: Plato, Tim. 22b (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 6.22.1 (Duncker–Schneidewin, 258–260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.22.2Duncker–Schneidewin, 260
Ἵνʼ οὖν παρακολουθήσωμεν τοῖς λόγοις, οἷς καταβέβληται Οὐαλεντῖνος, προεκθήσομαι νῦν, τίνα ἐστὶν ἃ Πυθαγόρας ὁ Σάμιος μετὰ τῆς ὑμνουμένης ἐκείνης παρὰ τοῖς Ἕλλησι σιγῆς φιλοσοφεῖ, εἶθʼ οὕτως ταῦτα, ἃ Πυθαγόρου λαβὼν καὶ Πλάτωνος Οὐαλεντῖνος σεμνολογῶν ἀνατίθησι Χριστῷ καὶ πρὸ τοῦ Χριστοῦ τῷ πατρὶ τῶν ὅλων καὶ σιγῇ τῇ συνεζευγμένῃ τῷ πατρί.
Hinʼ oun parakolouthēsōmen tois logois, hois katabeblētai Oualentinos, proekthēsomai nyn, tina estin ha Pythagoras ho Samios meta tēs hymnoumenēs ekeinēs para tois Hellēsi sigēs philosophei, eithʼ houtōs tauta, ha Pythagorou labōn kai Platōnos Oualentinos semnologōn anatithēsi Christǭ kai pro tou Christou tǭ patri tōn holōn kai sigę̄ tę̄ synezeugmenę̄ tǭ patri.
So that we may follow the doctrines on which Valentinus has built, I will first set out now what Pythagoras of Samos teaches as philosophy, together with that silence of his celebrated among the Greeks; and then those things which Valentinus, taking them from Pythagoras and Plato, grandly ascribes to Christ and, before Christ, to the Father of all and to Silence, the consort of the Father.
Notes and citation
Summary: Hippolytus will set out Pythagoras's teaching and then show how Valentinus applied it to Christ, the Father, and Silence.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἵνʼ οὗν → Ἵνʼ οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.22.2 (Duncker–Schneidewin, 260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-22-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 23
6.23.1Duncker–Schneidewin, 260
Πυθαγόρας τοίνυν ἀρχὴν τῶν ὅλων ἀγέννητον ἀπεφήνατο τὴν μονάδα, γεννητὴν δὲ τὴν δυάδα καὶ πάντας τοὺς ἄλλους ἀριθμούς. Καὶ τῆς μὲν δυάδος πατέρα φησὶν εἶναι τὴν μονάδα, πάντων δὲ τῶν γεννωμένων μητέρα δυάδα, γεννητὴν γεννητῶν.
Pythagoras toinyn archēn tōn holōn agennēton apephēnato tēn monada, gennētēn de tēn dyada kai pantas tous allous arithmous. Kai tēs men dyados patera phēsin einai tēn monada, pantōn de tōn gennōmenōn mētera dyada, gennētēn gennētōn.
Pythagoras, then, declared that the unbegotten principle of all things is the monad, and that the dyad and all the other numbers are begotten. And he says that the monad is the father of the dyad, and the dyad the mother of all begotten things, a begotten mother of begotten things.
Notes and citation
Summary: Pythagoras made the unbegotten monad the father and the begotten dyad the mother of all numbers.
Cite (SBL): Hippolytus, Haer. 6.23.1 (Duncker–Schneidewin, 260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.23.2Duncker–Schneidewin, 260
Καὶ Ζαράτας ὁ Πυθαγόρου διδάσκαλος ἐκάλει τὸ μὲν ἓν πατέρα, τὰ δὲ δύο μητέρα. Γεγέννηται γὰρ ἐκ μὲν μονάδος δυὰς κατὰ τὸν Πυθαγόραν, καὶ ἔστιν ἡ μὲν μονὰς ἄρρεν καὶ πρώτη, ἡ δὲ δυὰς θῆλυ. Παρὰ τῆς δυάδος δὲ πάλιν, ὡς ὁ Πυθαγόρας λέγει, ἡ τριὰς καὶ οἱ ἐφεξῆς ἀριθμοὶ μέχρι τῶν δέκα.
Kai Zaratas ho Pythagorou didaskalos ekalei to men hen patera, ta de dyo mētera. Gegennētai gar ek men monados dyas kata ton Pythagoran, kai estin hē men monas arren kai prōtē, hē de dyas thēly. Para tēs dyados de palin, hōs ho Pythagoras legei, hē trias kai hoi ephexēs arithmoi mechri tōn deka.
And Zaratas, the teacher of Pythagoras, called the one father and the two mother. For according to Pythagoras the dyad has been begotten from the monad, and the monad is male and first, the dyad female. And from the dyad in turn, as Pythagoras says, come the triad and the following numbers up to ten.
Notes and citation
Summary: Zaratas, Pythagoras's teacher, called one the father and two the mother; from them come the numbers up to ten.
- Zaratas is Zoroaster.
Cite (SBL): Hippolytus, Haer. 6.23.2 (Duncker–Schneidewin, 260; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.23.3Duncker–Schneidewin, 260–262
Τοῦτον γὰρ οἶδε μόνον τέλειον ἀριθμὸν Πυθαγόρας τὸν δέκα· τὸν γὰρ ἕνδεκα καὶ δώδεκα προσθήκην καὶ ἐπαναποδισμὸν τῆς δεκάδος, οὐκ ἄλλου τινὸς ἀριθμοῦ γέννησιν τὸ προστιθέμενον. Πάντα δὲ σώματα στερεὰ ἐξ ἀσωμάτων γεννᾷ. Τῶν τε γὰρ σωμάτων καὶ ἀσωμάτων ὁμοῦ στοιχεῖον εἶναι φησὶ καὶ ἀρχὴν τὸ σημεῖον ὅ ἐστιν ἀμερές, γίνεται δὲ, φησίν, ἐκ σημείου γραμμή, καὶ [ἐκ γραμμῆς ἐπιφάνεια], ἐπιφάνεια δὲ ῥυεῖσα εἰς βάθος στερεὸν ὑφέστηκε, φησί, σῶμα. Ὅθεν καὶ ὅρκος τίς ἐστι τοῖς Πυθαγορικοῖς ἡ τῶν τεσσάρων στοιχείων συμφωνία. Ὀμνύουσι δʼ οὕτως· Ναὶ μὰ τὸν ἁμετέρᾳ κεφαλᾴ παραδόντα τετρακτύν, Πηγὴν ἀενάου φύσεως [ῥιζώματ᾿] ἔχουσαν. Ἔστι δὲ ἡ τετρακτὺς τῶν φυσικῶν καὶ στερεῶν σωμάτων ἀρχή, ὡς ἡ μονὰς τῶν νοητῶν. Ὅτι δὲ καὶ ἡ τετρακτὺς γεννᾷ, φησί, τὸν τέλειον ἀριθμόν, ὡς ἐν τοῖς νοητοῖς [ἡ μονάς], τὸν δέκα, διδάσκουσιν οὕτως. Εἰ ἀρξάμενος ἀριθμεῖν λέγει τις ὅτι ἕν, καὶ ἐπιφέρει δύο, ἔπειτα ὁμοίως τρία, ἔσονται ταῦτα ἕξ· πρὸς δὲ τούτοις ἔτι τέσσαρα, ἔσται ὁμοίως τὸ πᾶν δέκα. Τὸ γὰρ ἕν, δύο, τρία, τέσσαρα γίνεται δέκα, ὁ τέλειος ἀριθμός. Οὕτως, φησί, κατὰ πάντα ἐμιμήσατο ἡ τετρακτὺς τὴν νοητὴν μονάδα, τέλειον ἀριθμὸν γεννῆσαι δυνηθεῖσαν.
Touton gar oide monon teleion arithmon Pythagoras ton deka; ton gar hendeka kai dōdeka prosthēkēn kai epanapodismon tēs dekados, ouk allou tinos arithmou gennēsin to prostithemenon. Panta de sōmata sterea ex asōmatōn genną. Tōn te gar sōmatōn kai asōmatōn homou stoicheion einai phēsi kai archēn to sēmeion ho estin ameres, ginetai de, phēsin, ek sēmeiou grammē, kai [ek grammēs epiphaneia], epiphaneia de rhyeisa eis bathos stereon hyphestēke, phēsi, sōma. Hothen kai horkos tis esti tois Pythagorikois hē tōn tessarōn stoicheiōn symphōnia. Omnyousi dʼ houtōs; Nai ma ton hameterą kephalą paradonta tetraktyn, Pēgēn aenaou physeōs [rhizōmat᾿] echousan. Esti de hē tetraktys tōn physikōn kai stereōn sōmatōn archē, hōs hē monas tōn noētōn. Hoti de kai hē tetraktys genną, phēsi, ton teleion arithmon, hōs en tois noētois [hē monas], ton deka, didaskousin houtōs. Ei arxamenos arithmein legei tis hoti hen, kai epipherei dyo, epeita homoiōs tria, esontai tauta hex; pros de toutois eti tessara, estai homoiōs to pan deka. To gar hen, dyo, tria, tessara ginetai deka, ho teleios arithmos. Houtōs, phēsi, kata panta emimēsato hē tetraktys tēn noētēn monada, teleion arithmon gennēsai dynētheisan.
For Pythagoras knows only this number, ten, as perfect; for eleven and twelve are an addition to and repetition of the decad, and what is added is not the generation of any other number. And he generates all solid bodies from incorporeal things. For he says that the element and principle of both bodies and incorporeals together is the point, which is without parts; from a point, he says, comes a line, [from a line a surface], and a surface flowing into depth becomes, he says, a solid body. Hence the Pythagoreans also have an oath, the concord of the four elements. They swear thus: “Yes, by him who handed to our head the tetraktys, a spring holding [the roots] of ever-flowing nature.” The tetraktys is the principle of natural and solid bodies, as the monad is of intelligibles. And that the tetraktys, as [the monad] among the intelligibles, also generates, he says, the perfect number, ten, they teach thus: if someone beginning to count says one, and adds two, and then likewise three, these will be six; and adding to these four more, the whole will likewise be ten. For one, two, three, four make ten, the perfect number. So, he says, the tetraktys imitated in every respect the intelligible monad, being able to generate a perfect number.
Notes and citation
Summary: For Pythagoras ten is the perfect number, bodies arise from point, line, and surface, and the tetraktys (1+2+3+4=10) generates the perfect number.
- The oath is from the Pythagorean Golden Verses 47–48. The bracketed words are the editor's supplements.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text; wrong accent and breathing in the digital text; wrong accent in the digital text): τὴς δεκάδος → τῆς δεκάδος; ἀσωμάτων· ὁμοῦ → ἀσωμάτων ὁμοῦ; Εἵ ἀρξάμενος → Εἰ ἀρξάμενος.
Extrabiblical texts: Carm. aur. 47–48 (Golden Verses (Pythagorean); quotation)
Cite (SBL): Hippolytus, Haer. 6.23.3 (Duncker–Schneidewin, 260–262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 24
6.24.1Duncker–Schneidewin, 262
Δύο οὖν κατὰ τὸν Πυθαγόραν εἰσὶ κόσμοι, εἷς μὲν νοητός, ὃς ἔχει τὴν μονάδα ἀρχήν, εἷς δὲ αἰσθητός, τούτου δέ ἐστι τετρακτὺς ἔχουσα ἰῶτα, τὴν μίαν κεραίαν, ἀριθμὸν τέλειον· καὶ ἔστι κατὰ τοὺς Πυθαγορικοὺς τὸ ῑ, ἡ μία κεραία, πρώτη καὶ κυριωτάτη καὶ τῶν νοητῶν οὐσία νοητῶς καὶ αἰσθητῶς λαμβανομένη·
Dyo oun kata ton Pythagoran eisi kosmoi, heis men noētos, hos echei tēn monada archēn, heis de aisthētos, toutou de esti tetraktys echousa iōta, tēn mian keraian, arithmon teleion; kai esti kata tous Pythagorikous to i, hē mia keraia, prōtē kai kyriōtatē kai tōn noētōn ousia noētōs kai aisthētōs lambanomenē;
According to Pythagoras, then, there are two worlds: one intelligible, which has the monad as its principle, and one sensible, whose principle is the tetraktys, which has the iota, the one stroke, a perfect number; and according to the Pythagoreans the iota, the one stroke, is first and most sovereign, and the substance of the intelligibles, taken both intelligibly and sensibly;
Matt 5:18 (echo, medium confidence)
Notes and citation
Summary: Pythagoras distinguished an intelligible world from the monad and a sensible world from the tetraktys and the number ten.
- The Greek letter iota is the numeral ten; “the iota, the one stroke” echoes Matt 5:18.
Notes on the original text
- Digital text corrected (unread letters in the digital text; the reading is certain from context; wrong accent in the digital text): Πυθαγορικ(??)ς → Πυθαγορικοὺς; εἰσί κόσμοι → εἰσὶ κόσμοι.
Cite (SBL): Hippolytus, Haer. 6.24.1 (Duncker–Schneidewin, 262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.2Duncker–Schneidewin, 262
συμβεβηκότα γένη ἀσώματα ἐννέα, ἃ χωρὶς εἶναι τῆς οὐσίας οὐ δύναται, ποιὸν καὶ ποσὸν καὶ πρός τι καὶ ποῦ καὶ πότε καὶ κεῖσθαι καὶ ἔχειν καὶ ποιεῖν καὶ πάσχειν. Ἔστιν οὖν ἐννέα τὰ συμβεβηκότα τῇ οὐσίᾳ, οἷς ἀριθμουμένη συνέχει τὸν τέλειον ἀριθμόν, τὸν ῑ.
symbebēkota genē asōmata ennea, ha chōris einai tēs ousias ou dynatai, poion kai poson kai pros ti kai pou kai pote kai keisthai kai echein kai poiein kai paschein. Estin oun ennea ta symbebēkota tę̄ ousią, hois arithmoumenē synechei ton teleion arithmon, ton i.
and the incorporeal genera of accidents are nine, which cannot exist apart from substance: quality, quantity, relation, where, when, position, possession, acting, and being acted upon. These, then, are the nine accidents of substance; counted together with them, substance contains the perfect number, the iota.
Notes and citation
Summary: Substance with its nine accidents (Aristotle's categories) makes up the perfect number ten.
- The nine accidents are Aristotle's categories (Categories 4).
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): Ἔστιν οὗν ἐννέα → Ἔστιν οὖν ἐννέα; οἶς ἀριθμουμένη → οἷς ἀριθμουμένη.
Extrabiblical texts: Aristotle, Cat. 4 (Aristotle (works); allusion)
Cite (SBL): Hippolytus, Haer. 6.24.2 (Duncker–Schneidewin, 262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.3Duncker–Schneidewin, 262
Διόπερ διῃρημένου τοῦ παντός, ὡς εἴπομεν, εἰς νοητὸν καὶ αἰσθητὸν κόσμον, ἔχομεν καὶ ἡμεῖς ἀπὸ τοῦ νοητοῦ τὸν λόγον, ἵνα τῷ λόγῳ τὴν τῶν νοητῶν καὶ ἀσωμάτων καὶ θείων ἐποπτεύωμεν οὐσίαν, αἰσθήσεις δὲ, φησίν, ἔχομεν πέντε, ὄσφρησιν, ὅρασιν, ἀκοήν, γεῦσιν καὶ ἁφήν, ἐν οἷς τῶν αἰσθητῶν ἐρχόμεθα εἰς γνῶσιν· καὶ οὕτω, φησίν, ἐστὶ διῃρημένος ὁ αἰσθητὸς ἀπὸ τοῦ νοητοῦ κόσμου. Καὶ ὅτι ἔχομεν γνώσεως ὄργανον πρὸς ἑκάτερον αὐτῶν, ἐντεῦθεν κατανοῶμεν.
Dioper dię̄rēmenou tou pantos, hōs eipomen, eis noēton kai aisthēton kosmon, echomen kai hēmeis apo tou noētou ton logon, hina tǭ logǭ tēn tōn noētōn kai asōmatōn kai theiōn epopteuōmen ousian, aisthēseis de, phēsin, echomen pente, osphrēsin, horasin, akoēn, geusin kai haphēn, en hois tōn aisthētōn erchometha eis gnōsin; kai houtō, phēsin, esti dię̄rēmenos ho aisthētos apo tou noētou kosmou. Kai hoti echomen gnōseōs organon pros hekateron autōn, enteuthen katanoōmen.
Therefore, since the universe is divided, as we said, into an intelligible and a sensible world, we too have reason from the intelligible world, so that by reason we may contemplate the substance of intelligible, incorporeal, and divine things; and we have, he says, five senses, smell, sight, hearing, taste, and touch, by which we come to knowledge of sensible things. And so, he says, the sensible world is divided from the intelligible. And that we have an instrument of knowledge for each of them, we perceive from the following.
Notes and citation
Summary: We know the intelligible world by reason and the sensible world by the five senses.
Notes on the original text
- Digital text corrected (missing iota subscript in the digital text; unread letters in the digital text; the reading is certain from context; wrong diacritic in the digital text): τῷ λόγω → τῷ λόγῳ; φ(??)ίν → φησίν; Καἴ ὅτι → Καὶ ὅτι.
Cite (SBL): Hippolytus, Haer. 6.24.3 (Duncker–Schneidewin, 262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.4Duncker–Schneidewin, 262
Οὐδὲν, φησί, τῶν νοητῶν γνωστὸν ἡμῖν δύναται γενέσθαι διʼ αἰσθήσεως· ἐκεῖνο γὰρ οὔτε ὀφθαλμὸς εἶδεν, οὔτε οὖς ἤκουσεν, οὔτʼ ἔγνω, φησί, τῶν ἄλλων αἰσθήσεων οἱαδητισοῦν.
Ouden, phēsi, tōn noētōn gnōston hēmin dynatai genesthai diʼ aisthēseōs; ekeino gar oute ophthalmos eiden, oute ous ēkousen, outʼ egnō, phēsi, tōn allōn aisthēseōn hoiadētisoun.
“Nothing of the intelligibles,” he says, “can become known to us through sense; for that no eye has seen, nor ear heard, nor,” he says, “has any of the other senses whatever known it.”
1 Cor 2:9 (echo, medium confidence)
Notes and citation
Summary: Intelligible things cannot be known by the senses.
- The wording echoes 1 Cor 2:9.
Cite (SBL): Hippolytus, Haer. 6.24.4 (Duncker–Schneidewin, 262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.5Duncker–Schneidewin, 262
Οὐδʼ αὖ πάλιν τῷ λόγῳ εἰς γνῶσιν τῶν αἰσθητῶν οὐχ οἷόν τε ἐλθεῖν τινός, ἀλλὰ δεῖ ὅτι λευκόν ἐστιν ἰδεῖν, καὶ γεύσασθαι ὅτι γλυκύ, καὶ ὅτι ᾠδικὸν ἢ ἀπῳδικὸν ἀκούσαντας εἰδέναι, καὶ εἴ τι τῶν ὀσμῶν ἐστὶν εὐῶδες ἢ ἀηδές, ὀσφρήσεως ἔργον, οὐ λόγου.
Oudʼ au palin tǭ logǭ eis gnōsin tōn aisthētōn ouch hoion te elthein tinos, alla dei hoti leukon estin idein, kai geusasthai hoti glyky, kai hoti ǭdikon ē apǭdikon akousantas eidenai, kai ei ti tōn osmōn estin euōdes ē aēdes, osphrēseōs ergon, ou logou.
Nor again is it possible to come to the knowledge of any sensible thing by reason; but one must see that a thing is white, and taste that it is sweet, and know by hearing whether it is melodious or unmelodious; and whether any smell is fragrant or unpleasant is the work of smell, not of reason.
Notes and citation
Summary: Sensible things are known by the senses, not by reason.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ᾠδικὸν ἤ ἀπῳδικὸν → ᾠδικὸν ἢ ἀπῳδικὸν.
Cite (SBL): Hippolytus, Haer. 6.24.5 (Duncker–Schneidewin, 262; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.6Duncker–Schneidewin, 262–264
Ὡσαύτως δὲ ἔχει καὶ τὰ τῆς ἁφῆς· σκληρὸν γὰρ ἢ ἁπαλόν, ἢ θερμὸν ἢ ψυχρὸν οὐχ οἷόν τε ἐστὶν ἀκούσαντα εἰδέναι, ἀλλὰ γὰρ τῶν τοιούτων ἐστὶ κρίσις ἡ ἁφή. Τούτων οὕτως ὑφεστηκότων, ἡ διακόσμησις τῶν γεγονότων καὶ γινομένων ἀριθμητικῶς γινομένη θεωρεῖται.
Hōsautōs de echei kai ta tēs haphēs; sklēron gar ē hapalon, ē thermon ē psychron ouch hoion te estin akousanta eidenai, alla gar tōn toioutōn esti krisis hē haphē. Toutōn houtōs hyphestēkotōn, hē diakosmēsis tōn gegonotōn kai ginomenōn arithmētikōs ginomenē theōreitai.
The same holds for touch; for it is not possible to know by hearing whether a thing is hard or soft, hot or cold; touch is the judge of such things. These things being so, the ordering of the things that have come to be and are coming to be is seen to take place by number.
Notes and citation
Summary: Touch judges hard and soft, and the ordering of the world is seen to follow number.
Cite (SBL): Hippolytus, Haer. 6.24.6 (Duncker–Schneidewin, 262–264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.24.7Duncker–Schneidewin, 264
Ὃν γὰρ τρόπον ἀπὸ μονάδος ἀρξάμενοι κατὰ προσθήκην μονάδων ἢ τριάδων καὶ τῶν ἐξῆς ἀθροιζομένων ἀριθμῶν ἕν τι σύστημα ποιοῦμεν μέγιστον ἀριθμοῦ, εἶτα πάλιν ἀπὸ τοῦ κατὰ τὴν σύνθεσιν ἀθροισθέντος ἀφαιρέσει τινὶ καὶ ἀναποδισμῷ λύσιν τῶν συνεστώτων ἀριθμητικῶς ἐργαζόμεθα·
Hon gar tropon apo monados arxamenoi kata prosthēkēn monadōn ē triadōn kai tōn exēs athroizomenōn arithmōn hen ti systēma poioumen megiston arithmou, eita palin apo tou kata tēn synthesin athroisthentos aphairesei tini kai anapodismǭ lysin tōn synestōtōn arithmētikōs ergazometha;
For just as, beginning from the monad, by adding monads or triads and the following numbers as they are gathered, we make one very great system of number, and then again, from what has been gathered by composition, by a kind of subtraction and reversal we accomplish arithmetically the dissolution of what has been composed,
Notes and citation
Summary: As numbers are built up by addition and broken down by subtraction,
Cite (SBL): Hippolytus, Haer. 6.24.7 (Duncker–Schneidewin, 264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-24-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 25
6.25.1Duncker–Schneidewin, 264
οὕτω φησὶ καὶ τὸν κόσμον ἀριθμητικῷ τινὶ καὶ μουσικῷ δεσμῷ δεδεμένον ἐπιτάσει καὶ ἀνέσει καὶ προσθήκῃ καὶ ἀφαιρέσει ἀεὶ καὶ διὰ παντὸς ἀδιάφθορον φυλαχθῆναι. Τοιγαροῦν καὶ περὶ τῆς διανομῆς τοῦ κόσμου ἀποφαίνονται τοιοῦτόν τινα τρόπον οἱ Πυθαγορικοί· ἦ γὰρ καὶ πάρος ἦν τε καὶ ἔσσεται, οὐδέ ποτʼ, οἴω, τούτων ἀμφοτέρων κενεώσεται ἄσπετος αἰών. Τίνων δὲ τούτων; τοῦ νείκους καὶ τῆς φιλίας.
houtō phēsi kai ton kosmon arithmētikǭ tini kai mousikǭ desmǭ dedemenon epitasei kai anesei kai prosthēkę̄ kai aphairesei aei kai dia pantos adiaphthoron phylachthēnai. Toigaroun kai peri tēs dianomēs tou kosmou apophainontai toiouton tina tropon hoi Pythagorikoi; ē gar kai paros ēn te kai essetai, oude potʼ, oiō, toutōn amphoterōn keneōsetai aspetos aiōn. Tinōn de toutōn? tou neikous kai tēs philias.
so, he says, the world too, bound by a kind of arithmetical and musical bond, by tension and relaxation, addition and subtraction, is always and throughout kept incorruptible. Accordingly, the Pythagoreans also declare concerning the distribution of the world in some such way: “For it was before and will be, nor ever, I think, will boundless time be emptied of these two.” Of which two? Of Strife and Love.
Notes and citation
Summary: The world is held together by a numerical and musical bond, and Strife and Love will never cease.
- The quotation is Empedocles, fragment 16 (Diels–Kranz), attributed here to the Pythagoreans.
Notes on the original text
- Digital text corrected (wrong accent and breathing in the digital text): ἠ γὰρ καὶ πάρος → ἦ γὰρ καὶ πάρος.
Extrabiblical texts: Empedocles, fragment 16 (Empedocles (fragments); quotation)
Cite (SBL): Hippolytus, Haer. 6.25.1 (Duncker–Schneidewin, 264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.25.2Duncker–Schneidewin, 264
Ἀπεργάζεται δὲ αὐτοῖς ἡ φιλία ἄφθαρτον, ἀΐδιον τὸν κόσμον, ὡς ὑπονοοῦσιν· ἔστι γὰρ ἡ οὐσία καὶ ὁ κόσμος ἕν· τὸ δὲ νεῖκος διασπᾷ καὶ διαφέρει καὶ πολλὰ πειρᾶται καταδιαιροῦσα τὸν κόσμον ποιεῖν.
Apergazetai de autois hē philia aphtharton, aïdion ton kosmon, hōs hyponoousin; esti gar hē ousia kai ho kosmos hen; to de neikos diaspą kai diapherei kai polla peiratai katadiairousa ton kosmon poiein.
And Love, as they suppose, makes the world incorruptible and everlasting for them; for substance and the world are one; but Strife tears apart and separates it, and tries, by dividing the world, to make it many.
Notes and citation
Summary: Love keeps the world one and everlasting; Strife tries to divide it into many.
Cite (SBL): Hippolytus, Haer. 6.25.2 (Duncker–Schneidewin, 264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.25.3Duncker–Schneidewin, 264
Ὥσπερ εἴ τις ἀριθμητικῶς τὴν μυριάδα εἰς χιλιάδας καὶ ἑκατοντάδας καὶ δεκάδας, καὶ δραχμὰς εἰς ὀβολοὺς καὶ κοδράντας μικροὺς κατακερματίσας τέμνει, οὕτω τὸ νεῖκος τὴν οὐσίαν τοῦ κόσμου, φησί, τέμνει εἰς ζῷα, φυτά, μέταλλα καὶ τὰ τούτοις παραπλήσια· καὶ ἔστι τῆς γενέσεως τῶν γινομένων πάντων κατʼ αὐτοὺς δημιουργὸς τὸ νεῖκος, ἡ δʼ αὖ φιλία ἐπιτροπεύουσα καὶ προνοουμένη τοῦ παντὸς ἵνα μένῃ, καὶ εἰς τὸ ἓν τὰ διῃρημένα καὶ τοῦ παντὸς ἀπεσπασμένα συνάγουσα καὶ ἐξάγουσα τοῦ βίου, συνάπτει καὶ προστίθησι τῷ παντί, ἵνα μένῃ, καὶ ἔστιν ἕν.
Hōsper ei tis arithmētikōs tēn myriada eis chiliadas kai hekatontadas kai dekadas, kai drachmas eis obolous kai kodrantas mikrous katakermatisas temnei, houtō to neikos tēn ousian tou kosmou, phēsi, temnei eis zǭa, phyta, metalla kai ta toutois paraplēsia; kai esti tēs geneseōs tōn ginomenōn pantōn katʼ autous dēmiourgos to neikos, hē dʼ au philia epitropeuousa kai pronooumenē tou pantos hina menę̄, kai eis to hen ta dię̄rēmena kai tou pantos apespasmena synagousa kai exagousa tou biou, synaptei kai prostithēsi tǭ panti, hina menę̄, kai estin hen.
As if someone were arithmetically to cut up the myriad into thousands, hundreds, and tens, and drachmas into obols and small quadrantes, so, he says, Strife cuts the substance of the world into animals, plants, metals, and the like. And according to them Strife is the craftsman of the generation of all things that come to be, while Love governs and cares for the universe so that it may remain; gathering into one the things that have been divided and torn from the universe, and leading them out of life, it joins and adds them to the universe, so that it may remain; and it is one.
Notes and citation
Summary: Strife divides the world into creatures and makes things come to be; Love gathers them back into the one universe.
Cite (SBL): Hippolytus, Haer. 6.25.3 (Duncker–Schneidewin, 264; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.25.4Duncker–Schneidewin, 264–266
Οὐ παύσεται οὖν οὔτε τὸ νεῖκος τὸν κόσμον διαιροῦν οὔτε ἡ φιλία τὰ διῃρημένα τῷ κόσμῳ προσνέμουσα. Αὕτη τὶς ἐστίν, ὡς ἔοικε, κατὰ Πυθαγόραν ἡ τοῦ κόσμου διανομή. Λέγει δὲ Πυθαγόρας εἶναι ἀπορραγάδας τοῦ ἡλίου τοὺς ἀστέρας, καὶ τὰς ψυχὰς τῶν ζῴων ἀπὸ τῶν ἄστρων φέρεσθαι· εἶναι δὲ αὐτὰς θνητὰς μέν, ὅταν ὦσιν ἐν τῷ σώματι, οἱονεὶ ἐγκατορωρυγμένας ὡς ἐν τάφῳ, ἀνίστασθαι δὲ καὶ γίνεσθαι ἀθανάτους, ὅταν τῶν σωμάτων ἀπολυθῶμεν. Ὅθεν ὁ Πλάτων ἐρωτηθεὶς ὑπό τινος· τί ἐστι φιλοσοφία;
Ou pausetai oun oute to neikos ton kosmon diairoun oute hē philia ta dię̄rēmena tǭ kosmǭ prosnemousa. Hautē tis estin, hōs eoike, kata Pythagoran hē tou kosmou dianomē. Legei de Pythagoras einai aporragadas tou hēliou tous asteras, kai tas psychas tōn zǭōn apo tōn astrōn pheresthai; einai de autas thnētas men, hotan ōsin en tǭ sōmati, hoionei enkatorōrygmenas hōs en taphǭ, anistasthai de kai ginesthai athanatous, hotan tōn sōmatōn apolythōmen. Hothen ho Platōn erōtētheis hypo tinos; ti esti philosophia?
Strife, then, will not cease dividing the world, nor Love assigning back to the world what has been divided. Such, it seems, is the distribution of the world according to Pythagoras. And Pythagoras says that the stars are fragments broken off the sun, and that the souls of living creatures are carried down from the stars; and that they are mortal when they are in the body, buried in it as in a tomb, but rise and become immortal when we are released from our bodies. Hence Plato, asked by someone, “What is philosophy?”
Notes and citation
Summary: Pythagoras taught that souls come from the stars, are entombed in the body, and become immortal when released.
Cite (SBL): Hippolytus, Haer. 6.25.4 (Duncker–Schneidewin, 264–266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 26
6.26.1Duncker–Schneidewin, 266
ἔφη· χωρισμὸς ψυχῆς ἀπὸ σώματος, Πυθαγόρου καὶ τούτων τῶν λόγων γενόμενος μαθητής, ἐν οἷς λέγει καὶ διʼ αἰνιγμάτων καὶ τοιούτων λόγων· Ἐκ τῆς ἰδίας ἐὰν ἀποδημῇς, μὴ ἐπιστρέφου· εἰ δὲ μή, Ἐριννύες Δίκης ἐπικουροί σε μετελεύσονται· ἰδίην καλῶν τὸ σῶμα, Ἐριννύας δὲ τὰ πάθη.
ephē; chōrismos psychēs apo sōmatos, Pythagorou kai toutōn tōn logōn genomenos mathētēs, en hois legei kai diʼ ainigmatōn kai toioutōn logōn; Ek tēs idias ean apodēmę̄s, mē epistrephou; ei de mē, Erinnyes Dikēs epikouroi se meteleusontai; idiēn kalōn to sōma, Erinnyas de ta pathē.
said, “The separation of the soul from the body,” having become a disciple of Pythagoras and of these doctrines, in which he speaks also through riddles and sayings such as: “If you go abroad from your own, do not turn back; otherwise the Furies, helpers of Justice, will pursue you,” calling the body “your own” and the passions Furies.
Notes and citation
Summary: Plato, a disciple of Pythagoras, called philosophy the separation of soul from body; Pythagorean riddles call the passions Furies.
- Compare Plato, Phaedo 64c–67d. “The Furies, helpers of Justice” echoes Heraclitus, fragment 94 (Diels–Kranz).
Extrabiblical texts: Plato, Phaed. 64c–67d (Plato (works); allusion); Heraclitus, fragment 94 (Heraclitus (fragments); allusion)
Cite (SBL): Hippolytus, Haer. 6.26.1 (Duncker–Schneidewin, 266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-26-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.26.2Duncker–Schneidewin, 266
Ἐὰν οὖν φησίν, ἀποδημῇς, τουτέστιν ἐὰν ἐξέρχῃ ἐκ τοῦ σώματος, μὴ αὐτοῦ ἀντιποιοῦ· ἐὰν δὲ ἀντιποιήσῃ, πάλιν σε τὰ πάθη καθείρξουσιν εἰς σῶμα. Εἶναι γὰρ οὗτοι τῶν ψυχῶν μετενσωμάτωσιν νομίζουσιν, ὡς καὶ ὁ Ἐμπεδοκλῆς πυθαγορίζων λέγει.
Ean oun phēsin, apodēmę̄s, toutestin ean exerchę̄ ek tou sōmatos, mē autou antipoiou; ean de antipoiēsę̄, palin se ta pathē katheirxousin eis sōma. Einai gar houtoi tōn psychōn metensōmatōsin nomizousin, hōs kai ho Empedoklēs pythagorizōn legei.
“If, then,” he says, “you go abroad, that is, if you go out of the body, do not lay claim to it; but if you lay claim to it, the passions will shut you up again in a body.” For these men believe in the transmigration of souls, as Empedocles too says, Pythagorizing.
Notes and citation
Summary: The riddle warns the soul leaving the body not to cling to it, reflecting belief in transmigration.
Extrabiblical texts: Empedocles (Empedocles (fragments); allusion)
Cite (SBL): Hippolytus, Haer. 6.26.2 (Duncker–Schneidewin, 266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-26-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.26.3Duncker–Schneidewin, 266
Δεῖ γὰρ, φησί, τὰς φιληδόνους ψυχάς, ὡς ὁ Πλάτων λέγει, ἐὰν ἐν ἀνθρώπου πάθει γενόμεναι μὴ φιλοσοφήσωσι, διὰ πάντων ζῴων ἐλθεῖν καὶ φυτῶν πάλιν εἰς ἀνθρώπινον σῶμα, καὶ ἐὰν μὲν φιλοσοφήσῃ κατὰ τὸ αὐτὸ τρίς, εἰς τὴν τοῦ συννόμου ἄστρου φύσιν ἀνελθεῖν, ἐὰν δὲ μὴ φιλοσοφήσῃ, πάλιν ἐπὶ τὰ αὐτά. Δύνασθαι οὖν φησὶ ποτὲ τὴν ψυχὴν καὶ θνητὴν γενέσθαι, ἐὰν ὑπὸ τῶν Ἐριννύων κρατῆται, τουτέστι τῶν παθῶν, καὶ ἀθάνατον, ἐὰν τὰς Ἐριννῦς ἐκφύγῃ, ἅ ἐστι πάθη.
Dei gar, phēsi, tas philēdonous psychas, hōs ho Platōn legei, ean en anthrōpou pathei genomenai mē philosophēsōsi, dia pantōn zǭōn elthein kai phytōn palin eis anthrōpinon sōma, kai ean men philosophēsę̄ kata to auto tris, eis tēn tou synnomou astrou physin anelthein, ean de mē philosophēsę̄, palin epi ta auta. Dynasthai oun phēsi pote tēn psychēn kai thnētēn genesthai, ean hypo tōn Erinnyōn kratētai, toutesti tōn pathōn, kai athanaton, ean tas Erinnys ekphygę̄, ha esti pathē.
“For pleasure-loving souls,” he says, “as Plato says, if they come into the passion of a man and do not practice philosophy, must pass through all animals and plants back into a human body; and if a soul practices philosophy three times in the same way, it goes up to the nature of its kindred star; but if it does not practice philosophy, back again to the same things. The soul, then,” he says, “can sometimes become mortal, if it is mastered by the Furies, that is, the passions, and immortal, if it escapes the Furies, which are passions.”
Notes and citation
Summary: Souls that do not practice philosophy pass through animals and plants; those that do return to their star.
- Compare Plato, Phaedrus 248e–249a and Timaeus 42b–c.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Δύνασθαι οὗν → Δύνασθαι οὖν.
Extrabiblical texts: Plato, Phaedr. 248e–249a (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 6.26.3 (Duncker–Schneidewin, 266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-26-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 27
6.27.1Duncker–Schneidewin, 266
Ἀλλʼ ἐπεὶ καὶ τὰ σκοτεινῶς ὑπὸ τοῦ Πυθαγόρου λεγόμενα πρὸς τοὺς μαθητὰς διʼ ὑποσυμβόλων ἐνηρξάμεθα λέγειν, δοκεῖ καὶ τῶν ἑτέρων ὑπομνησθῆναι διὰ τὸ καὶ τοὺς αἱρεσιάρχας τοιούτῳ τινὶ τρόπῳ ἐπικεχειρηκέναι ὁμιλεῖν διὰ ὑποσυμβόλων, καὶ τοῦτο οὐκ ἰδίων, ἀλλὰ Πυθαγορείων πλεονεκτήσαντες λόγων.
Allʼ epei kai ta skoteinōs hypo tou Pythagorou legomena pros tous mathētas diʼ hyposymbolōn enērxametha legein, dokei kai tōn heterōn hypomnēsthēnai dia to kai tous hairesiarchas toioutǭ tini tropǭ epikecheirēkenai homilein dia hyposymbolōn, kai touto ouk idiōn, alla Pythagoreiōn pleonektēsantes logōn.
But since we have begun to speak also of the things said obscurely by Pythagoras to his disciples through symbols, it seems good to recall the others as well, because the heresiarchs too have attempted to converse in some such way through symbols, and these not their own, but sayings they have appropriated from the Pythagoreans.
Notes and citation
Summary: Hippolytus recalls Pythagoras's symbolic sayings, because the heretics imitate that manner of speech.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.27.1 (Duncker–Schneidewin, 266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-27-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.27.2Duncker–Schneidewin, 266
Διδάσκει οὖν ὁ Πυθαγόρας τοὺς μαθητὰς λέγων· Τὸν στρωματόδεσμον δῆσον· ἐπεὶ οἱ ὁδοιπορεῖν μέλλοντες εἰς δέρμα δεσμοῦσι τὰ ἱμάτια αὐτῶν πρὸς ἑτοιμασίαν τῆς ὁδοῦ· οὕτως ἑτοίμους εἶναι θέλει τοὺς μαθητάς, ὡς καθʼ ἑκάστην στιγμὴν τοῦ θανάτου ἐφεστηκέναι μέλλοντος, μηδὲν ἔχοντας τῶν μαθητῶν ἐνδεές.
Didaskei oun ho Pythagoras tous mathētas legōn; Ton strōmatodesmon dēson; epei hoi hodoiporein mellontes eis derma desmousi ta himatia autōn pros hetoimasian tēs hodou; houtōs hetoimous einai thelei tous mathētas, hōs kathʼ hekastēn stigmēn tou thanatou ephestēkenai mellontos, mēden echontas tōn mathētōn endees.
Pythagoras, then, teaches his disciples, saying: “Tie up the bedding-bundle”; for those about to travel tie their clothes in a leather bag to prepare for the journey. So he wants his disciples to be ready, as though death were about to come upon them at every moment, so that his disciples may lack nothing.
Notes and citation
Summary: “Tie up the bedding-bundle” means to be ready to die at any moment.
Cite (SBL): Hippolytus, Haer. 6.27.2 (Duncker–Schneidewin, 266; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-27-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.27.3Duncker–Schneidewin, 266–268
Διόπερ ἐξ ἀνάγκης ἅμα τῷ ἡμέραν γενέσθαι ἐδίδασκε διακελεύεσθαι αὑτοῖς τοὺς Πυθαγορείους δεσμεύειν τὸν στρωματόδεσμον, τουτέστιν ἑτοίμους εἶναι πρὸς θάνατον.
Dioper ex anankēs hama tǭ hēmeran genesthai edidaske diakeleuesthai hautois tous Pythagoreious desmeuein ton strōmatodesmon, toutestin hetoimous einai pros thanaton.
Therefore he taught the Pythagoreans that they must urge one another, as soon as day came, to tie up the bedding-bundle, that is, to be ready for death.
Notes and citation
Summary: Every morning the Pythagoreans reminded one another to be ready for death.
Cite (SBL): Hippolytus, Haer. 6.27.3 (Duncker–Schneidewin, 266–268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-27-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.27.4Duncker–Schneidewin, 268
Πῦρ μαχαίρῃ μὴ σκάλευε, τὸν τεθυμωμένον ἄνθρωπον λέγων μὴ ἐρέθιζε· πυρὶ γὰρ ἔοικεν ὁ θυμούμενος, μαχαίρᾳ δὲ λόγος. Σάρον μὴ ὑπέρβαινε, μικροῦ πράγματος μὴ καταφρόνει. Φοίνικα ἐν οἰκίᾳ μὴ φύτευε, φιλονεικίαν ἐν οἰκίᾳ μὴ κατασκεύαζε· μάχης γὰρ καὶ διαφορᾶς ἐστὶν ὁ φοῖνιξ σημεῖον. Ἀπὸ δίφρου μὴ ἔσθιε, βάναυσον τέχνην μὴ μεταχειρίζου, ἵνα μὴ δουλεύσῃς τῷ σώματι ὄντι φθαρτῷ, ἀλλὰ ποιοῦ τὸν βίον ἀπὸ λόγων· ἐνέσται γάρ σοι καὶ τρέφειν τὸ σῶμα καὶ τὴν ψυχὴν ποιεῖν κρείττονα.
Pyr machairę̄ mē skaleue, ton tethymōmenon anthrōpon legōn mē erethize; pyri gar eoiken ho thymoumenos, machairą de logos. Saron mē hyperbaine, mikrou pragmatos mē kataphronei. Phoinika en oikią mē phyteue, philoneikian en oikią mē kataskeuaze; machēs gar kai diaphoras estin ho phoinix sēmeion. Apo diphrou mē esthie, banauson technēn mē metacheirizou, hina mē douleusę̄s tǭ sōmati onti phthartǭ, alla poiou ton bion apo logōn; enestai gar soi kai trephein to sōma kai tēn psychēn poiein kreittona.
“Do not stir fire with a knife”: he means, do not provoke an angry man; for the angry man is like fire, and speech like a knife. “Do not step over a broom”: do not despise a small matter. “Do not plant a palm tree in a house”: do not create contentiousness in a house; for the palm is a sign of battle and discord. “Do not eat from a stool”: do not take up a menial craft, so that you may not be a slave to the body, which is perishable, but make your living from learning; for then you will be able both to feed the body and to make the soul better.
Notes and citation
Summary: Hippolytus explains several Pythagorean maxims: do not provoke anger, despise small things, stir up strife, or take up menial work.
Topics: Ethics
Cite (SBL): Hippolytus, Haer. 6.27.4 (Duncker–Schneidewin, 268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-27-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.27.5Duncker–Schneidewin, 268
Ἀπὸ ὅλου ἄρτου μὴ ἀπόδακνε· τὰ ὑπάρχοντά σου μὴ μειοῦ, ἀλλὰ ἀπὸ τῆς προσόδου ζῆθι, φύλασσε δὲ τὴν οὐσίαν ὡς ἄρτον ὁλόκληρον. Κυάμους μὴ ἔσθιε· ἀρχὴν πόλεως μὴ ἀποδέχου· κυάμοις γὰρ ἐκληροῦντο τὰς ἀρχὰς κατʼ ἐκεῖνον τὸν χρόνον.
Apo holou artou mē apodakne; ta hyparchonta sou mē meiou, alla apo tēs prosodou zēthi, phylasse de tēn ousian hōs arton holoklēron. Kyamous mē esthie; archēn poleōs mē apodechou; kyamois gar eklērounto tas archas katʼ ekeinon ton chronon.
“Do not bite from a whole loaf”: do not diminish your possessions, but live from the income, and keep your property like a whole loaf. “Do not eat beans”: do not accept public office; for in that time they chose officials by lot with beans.
Notes and citation
Summary: “Do not bite a whole loaf” means to preserve one's capital; “do not eat beans” means to avoid public office.
Cite (SBL): Hippolytus, Haer. 6.27.5 (Duncker–Schneidewin, 268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-27-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 28
6.28.1Duncker–Schneidewin, 268
Ταῦτα μὲν οὖν καὶ τὰ τοιαῦτα οἱ Πυθαγόρειοι λέγουσιν, οὓς μιμούμενοι οἱ αἱρετικοὶ μεγάλα νομίζονται τισὶ λέγειν. Δημιουργὸν δὲ εἶναι τῶν γενομένων πάντων φησὶν ὁ Πυθαγόρειος λόγος τὸν μέγαν γεωμέτρην καὶ ἀριθμητὴν ἥλιον, καὶ ἐστηρίχθαι τοῦτον ἐν ὅλῳ τῷ κόσμῳ, καθάπερ ἐν τοῖς σώμασι ψυχήν, ὥς φησιν ὁ Πλάτων.
Tauta men oun kai ta toiauta hoi Pythagoreioi legousin, hous mimoumenoi hoi hairetikoi megala nomizontai tisi legein. Dēmiourgon de einai tōn genomenōn pantōn phēsin ho Pythagoreios logos ton megan geōmetrēn kai arithmētēn hēlion, kai estērichthai touton en holǭ tǭ kosmǭ, kathaper en tois sōmasi psychēn, hōs phēsin ho Platōn.
These things, then, and the like the Pythagoreans say, and the heretics, imitating them, are thought by some to say great things. And the Pythagorean doctrine says that the craftsman of all things that have come to be is the great geometer and arithmetician, the sun, and that he is fixed in the whole world as the soul in bodies, as Plato says.
Notes and citation
Summary: The Pythagoreans make the sun the craftsman of the world, set in it like a soul in a body.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): ἣλιον → ἥλιον.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.28.1 (Duncker–Schneidewin, 268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.28.2Duncker–Schneidewin, 268
Πῦρ γάρ ἐστιν ἥλιος ὡς ψυχή, σῶμα δὲ γῆ. Χωρισθὲν δὲ πυρὸς οὐδὲν ἄν ποτε ὁρατὸν γένοιτο, οὐδὲ ἁπτὸν ἄνευ τινὸς στερεοῦ, στερεὸν δὲ οὐκ ἄνευ γῆς. Ὅθεν ἐκ πυρὸς καὶ γῆς ἀέρα τε ὁ θεὸς ἐν μέσῳ θέμενος τὸ τοῦ παντὸς ἐδημιούργησε σῶμα. Ἀριθμεῖ δὲ, φησί, καὶ γεωμετρεῖ τὸν κόσμον ὁ ἥλιος τοιοῦτόν τινα τρόπον.
Pyr gar estin hēlios hōs psychē, sōma de gē. Chōristhen de pyros ouden an pote horaton genoito, oude hapton aneu tinos stereou, stereon de ouk aneu gēs. Hothen ek pyros kai gēs aera te ho theos en mesǭ themenos to tou pantos edēmiourgēse sōma. Arithmei de, phēsi, kai geōmetrei ton kosmon ho hēlios toiouton tina tropon.
For the sun is fire, as the soul, and earth is body. Apart from fire nothing would ever be visible, nor tangible without something solid, and nothing is solid without earth. Hence God, placing air in the middle between fire and earth, fashioned the body of the universe. And the sun, he says, numbers and measures the world in some such way as this.
Notes and citation
Summary: Fire and earth, joined by air, make up the body of the universe, which the sun numbers and measures.
- Compare Plato, Timaeus 31b–32b.
Extrabiblical texts: Plato, Tim. 31b–32b (Plato (works); allusion)
Cite (SBL): Hippolytus, Haer. 6.28.2 (Duncker–Schneidewin, 268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.28.3Duncker–Schneidewin, 268
Ὁ μὲν κόσμος ἐστὶν ὁ αἰσθητὸς εἷς, περὶ οὗ λέγομεν τανῦν. Διῄρηκε δʼ αὐτὸν ἀριθμητικός τις ὢν καὶ γεωμέτρης εἰς μοίρας δώδεκα. Καὶ ἔστι ταῖς μοίραις ταύταις ὀνόματα· Κριός, Ταῦρος, Δίδυμοι, Καρκίνος, Λέων, Παρθένος, Ζυγός, Σκορπίος, Τοξότης, Αἰγόκερως, Ὑδροχόος, Ἰχθύες.
Ho men kosmos estin ho aisthētos heis, peri hou legomen tanyn. Dię̄rēke dʼ auton arithmētikos tis ōn kai geōmetrēs eis moiras dōdeka. Kai esti tais moirais tautais onomata; Krios, Tauros, Didymoi, Karkinos, Leōn, Parthenos, Zygos, Skorpios, Toxotēs, Aigokerōs, Hydrochoos, Ichthyes.
The sensible world, of which we are now speaking, is one. He, being an arithmetician and geometer, has divided it into twelve parts. And these parts have names: Ram, Bull, Twins, Crab, Lion, Virgin, Balance, Scorpion, Archer, Capricorn, Water-bearer, Fishes.
Notes and citation
Summary: The sun divides the world into the twelve signs of the zodiac.
- The number “twelve” is unreadable in the digital text and is supplied from the twelve names that follow.
Notes on the original text
- Digital text corrected (unread word in the digital text; the number is certain from the list that follows): μοίρας (??) Καὶ → μοίρας δώδεκα. Καὶ.
Cite (SBL): Hippolytus, Haer. 6.28.3 (Duncker–Schneidewin, 268; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-28-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.28.4Duncker–Schneidewin, 268–270
Πάλιν τῶν δώδεκα μοιρῶν ἑκάστην διαιρεῖ εἰς μοίρας τριάκοντα, αἵτινες εἰσὶν ἡμέραι μηνός. Πάλιν αὖ τῶν τριάκοντα μοιρῶν ἑκάστην μοῖραν διαιρεῖ εἰς λεπτὰ ἑξήκοντα καὶ τῶν λεπτῶν λεπτὰ καὶ ἔτι λεπτότερα. Καὶ τοῦτο ἀεὶ ποιῶν καὶ μὴ παυόμενος, ἀλλʼ ἀθροίζων ἐκ τούτων τῶν μοιρῶν τῶν διῃρημένων καὶ ποιῶν ἐνιαυτόν, καὶ αὖθις ἀναλύων καὶ διαιρῶν τὸ συγκείμενον τὸν μέγαν ἐνιαυτὸν ἀπεργάζεται κόσμου.
Palin tōn dōdeka moirōn hekastēn diairei eis moiras triakonta, haitines eisin hēmerai mēnos. Palin au tōn triakonta moirōn hekastēn moiran diairei eis lepta hexēkonta kai tōn leptōn lepta kai eti leptotera. Kai touto aei poiōn kai mē pauomenos, allʼ athroizōn ek toutōn tōn moirōn tōn dię̄rēmenōn kai poiōn eniauton, kai authis analyōn kai diairōn to synkeimenon ton megan eniauton apergazetai kosmou.
Again he divides each of the twelve parts into thirty parts, which are the days of a month. Again he divides each of the thirty parts into sixty minutes, and the minutes into minutes, and still finer. And always doing this and never ceasing, but gathering from these divided parts and making a year, and again dissolving and dividing what has been composed, he produces the great year of the world.
Notes and citation
Summary: By dividing and recombining degrees and minutes, the sun produces the year and the great year of the world.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): εἰσίν ἡμέραι → εἰσὶν ἡμέραι; καὶ αὗθις → καὶ αὖθις.
Cite (SBL): Hippolytus, Haer. 6.28.4 (Duncker–Schneidewin, 268–270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-14-1/#p-6-28-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.