Refutation of All Heresies 5.12.1–5.18.1
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 5, chapter 12
5.12.1Duncker–Schneidewin, 176
Ἔστι γοῦν καὶ ἑτέρα τις Περατική, ὧν πολλοῖς ἔτεσιν ἔλαθεν ἡ κατὰ Χριστοῦ δυσφημία· ὧν νῦν εἰς φανερὸν ἄγειν ἔδοξε τὰ ἀπόρρητα μυστήρια. Οὗτοι φάσκουσι τὸν κόσμον εἶναι ἕνα, τριχῆ διῃρημένον.
Esti goun kai hetera tis Peratikē, hōn pollois etesin elathen hē kata Christou dysphēmia; hōn nyn eis phaneron agein edoxe ta aporrēta mystēria. Houtoi phaskousi ton kosmon einai hena, trichē dię̄rēmenon.
There is at any rate another, the Peratic heresy, whose blasphemy against Christ has escaped notice for many years; it has seemed good now to bring their secret mysteries into the open. These say that the world is one, divided in three.
Notes and citation
Summary: Hippolytus turns to the Peratae, who teach a world divided in three.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): ὦν νῦν → ὧν νῦν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.12.1 (Duncker–Schneidewin, 176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.12.2Duncker–Schneidewin, 176
Ἔστι δὲ τῆς τριχῆ διαιρέσεως παρʼ αὐτοῖς [τὸ μὲν ἓν μέρος] οἷον μία τις ἀρχὴ καθάπερ πηγὴ μεγάλη, εἰς ἀπείρους τῷ λόγῳ τμηθῆναι τομὰς δυναμένη. Ἡ δὲ πρώτη τομὴ καὶ προεχεστέρα κατʼ αὐτοὺς ἐστὶν ἡ τριάς, καὶ [τὸ μὲν ἓν μέρος] καλεῖται ἀγαθὸν τέλειον, μέγεθος πατρικόν· τὸ δὲ δεύτερον τῆς τριάδος αὐτῶν μέρος οἱονεὶ δυνάμεων ἄπειρόν τι πλῆθος ἐξ αὐτῶν γεγενημένων· τὸ τρίτον ἰδικόν.
Esti de tēs trichē diaireseōs parʼ autois [to men hen meros] hoion mia tis archē kathaper pēgē megalē, eis apeirous tǭ logǭ tmēthēnai tomas dynamenē. Hē de prōtē tomē kai proechestera katʼ autous estin hē trias, kai [to men hen meros] kaleitai agathon teleion, megethos patrikon; to de deuteron tēs triados autōn meros hoionei dynameōn apeiron ti plēthos ex autōn gegenēmenōn; to triton idikon.
Of the threefold division among them, [one part] is as it were a single principle, like a great spring, which can be cut in thought into infinite sections. The first and most prominent section, according to them, is the triad, and [one part] is called the perfect Good, the Fatherly Greatness; the second part of their triad is as it were an infinite multitude of powers begotten from themselves; the third is the particular.
Notes and citation
Summary: The Peratae's three parts are the perfect Good, the infinite powers, and the particular world.
- The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.12.2 (Duncker–Schneidewin, 176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-2). (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.
5.12.3Duncker–Schneidewin, 176–178
Καὶ ἔστι τὸ μὲν πρῶτον ἀγέννητον, ὅπερ ἐστὶν ἀγαθόν· τὸ δὲ δεύτερον ἀγαθὸν αὐτογενές· τὸ τρίτον γεννητόν· ὅθεν διαρρήδην λέγουσι τρεῖς θεούς, τρεῖς λόγους, τρεῖς νοῦς, τρεῖς ἀνθρώπους. Ἑκάστῳ γὰρ μέρει τοῦ κόσμου τῆς διαιρέσεως διακεκριμένης διδόασι καὶ θεοὺς καὶ λόγους καὶ νοῦς καὶ ἀνθρώπους καὶ τὰ λοιπά.
Kai esti to men prōton agennēton, hoper estin agathon; to de deuteron agathon autogenes; to triton gennēton; hothen diarrēdēn legousi treis theous, treis logous, treis nous, treis anthrōpous. Hekastǭ gar merei tou kosmou tēs diaireseōs diakekrimenēs didoasi kai theous kai logous kai nous kai anthrōpous kai ta loipa.
The first is unbegotten, which is good; the second is the self-begotten good; the third is begotten. Hence they say explicitly: three gods, three words, three minds, three men. For to each part of the world, when the division has been made, they assign gods and words and minds and men and the rest.
Notes and citation
Summary: The Peratae speak of three gods, words, minds, and men, one for each part of the world.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τὸ δέ δεύτερον → τὸ δὲ δεύτερον; Ἑκάστῳ γάρ μέρει → Ἑκάστῳ γὰρ μέρει.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.12.3 (Duncker–Schneidewin, 176–178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-3). (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.
5.12.4Duncker–Schneidewin, 178
Ἄνωθεν δὲ ἀπὸ τῆς ἀγεννησίας καὶ τῆς πρώτης τοῦ κόσμου τομῆς, καθεστηκότος λοιπὸν τοῦ κόσμου ἐπὶ συντελείᾳ, κατεληλυθέναι διʼ αἰτίας, ἃς ὕστερον ἐροῦμεν, ἐν τοῖς Ἡρώδου χρόνοις τριφυῆ τινὰ καὶ τρισώματον καὶ τριδύναμον ἄνθρωπον καλούμενον Χριστόν, ἀπὸ τῶν τριῶν ἔχοντα τοῦ κόσμου μερῶν ἐν ἑαυτῷ πάντα τὰ συγκρίματα καὶ τὰς δυνάμεις.
Anōthen de apo tēs agennēsias kai tēs prōtēs tou kosmou tomēs, kathestēkotos loipon tou kosmou epi synteleią, katelēlythenai diʼ aitias, has hysteron eroumen, en tois Hērōdou chronois triphyē tina kai trisōmaton kai tridynamon anthrōpon kaloumenon Christon, apo tōn triōn echonta tou kosmou merōn en heautǭ panta ta synkrimata kai tas dynameis.
From above, from the unbegottenness and the first section of the world, when the world was at last established at its consummation, there came down, for reasons we shall state later, in the times of Herod, a man of threefold nature, three bodies, and three powers, called Christ, having in himself all the compounds and powers from the three parts of the world.
Notes and citation
Summary: The Peratae say a threefold Christ came down in Herod's time bearing the powers of all three worlds.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.12.4 (Duncker–Schneidewin, 178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-4). (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.
5.12.5Duncker–Schneidewin, 178
Καὶ τοῦτο εἶναι φησὶ τὸ λεγόμενον· Πᾶν τὸ πλήρωμα εὐδόκησε κατοικῆσαι ἐν αὐτῷ σωματικῶς, καὶ πᾶσά ἐστιν ἐν αὐτῷ ἡ θεότης τῆς οὕτω διῃρημένης τριάδος. Κατενηνέχθαι γάρ φησιν ἀπὸ τῶν ὑπερκειμένων κόσμων δύο, τοῦ τε ἀγεννήτου καὶ τοῦ αὐτογενοῦς, εἰς τοῦτον τὸν κόσμον, ἐν ᾧ ἐσμὲν ἡμεῖς, παντοίων δυνάμεων σπέρματα.
Kai touto einai phēsi to legomenon; Pan to plērōma eudokēse katoikēsai en autǭ sōmatikōs, kai pasa estin en autǭ hē theotēs tēs houtō dię̄rēmenēs triados. Katenēnechthai gar phēsin apo tōn hyperkeimenōn kosmōn dyo, tou te agennētou kai tou autogenous, eis touton ton kosmon, en hǭ esmen hēmeis, pantoiōn dynameōn spermata.
And this, he says, is what is said: "All the Pleroma was pleased to dwell in him bodily," and all the divinity of the triad so divided is in him. For he says that from the two worlds lying above, the unbegotten and the self-begotten, seeds of all kinds of powers have been brought down into this world in which we are.
Col 1:19 (quotation, high confidence) · Col 2:9 (quotation, high confidence)
Notes and citation
Summary: They cite Colossians on the fullness dwelling bodily in Christ, and say seeds of power came down from the upper worlds.
- The quotation combines Col 1:19 and Col 2:9.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.12.5 (Duncker–Schneidewin, 178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-5). (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.
5.12.6Duncker–Schneidewin, 178
Τίς δέ ἐστιν ὁ τρόπος τῆς καταβάσεως αὐτῶν, ὕστερον ἐροῦμεν. Κατεληλυθέναι οὖν φησὶ τὸν Χριστὸν ἄνωθεν ἀπὸ τῆς ἀγεννησίας, ἵνα διὰ τῆς καταβάσεως αὐτοῦ πάντα σωθῇ τὰ τριχῆ διῃρημένα. Τὰ μὲν γὰρ, φησίν, ἄνωθεν κατενηνεγμένα κάτω ἀνελεύσεται διʼ αὐτοῦ· τὰ δὲ ἐπιβουλεύσαντα τοῖς κατενηνεγμένοις ἄνωθεν ἀφίεται καὶ κολασθέντα ἀπολέγεται. Τοῦτό ἐστι, φησί, τὸ εἰρημένον, Οὐ γὰρ ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου εἰς τὸν κόσμον, ἀπολέσαι τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ. Κόσμον, φησί, καλεῖ τὰς δύο μοίρας τὰς ὑπερκειμένας, τήν τε ἀγέννητον καὶ τὴν αὐτογέννητον. Ὅταν δὲ λέγῃ, φησίν· ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν ἡ γραφή, τὴν τρίτην μοῖραν λέγει τοῦ κόσμου τοῦ ἰδικοῦ. Τὴν μὲν γὰρ τρίτην δεῖ φθαρῆναι, ἣν καλεῖ κόσμον, τὰς δὲ δύο τῆς φθορᾶς ἀπαλλαγῆναι τὰς ὑπερκειμένας.
Tis de estin ho tropos tēs katabaseōs autōn, hysteron eroumen. Katelēlythenai oun phēsi ton Christon anōthen apo tēs agennēsias, hina dia tēs katabaseōs autou panta sōthę̄ ta trichē dię̄rēmena. Ta men gar, phēsin, anōthen katenēnegmena katō aneleusetai diʼ autou; ta de epibouleusanta tois katenēnegmenois anōthen aphietai kai kolasthenta apolegetai. Touto esti, phēsi, to eirēmenon, Ou gar ēlthen ho huios tou anthrōpou eis ton kosmon, apolesai ton kosmon, allʼ hina sōthę̄ ho kosmos diʼ autou. Kosmon, phēsi, kalei tas dyo moiras tas hyperkeimenas, tēn te agennēton kai tēn autogennēton. Hotan de legę̄, phēsin; hina mē syn tǭ kosmǭ katakrithōmen hē graphē, tēn tritēn moiran legei tou kosmou tou idikou. Tēn men gar tritēn dei phtharēnai, hēn kalei kosmon, tas de dyo tēs phthoras apallagēnai tas hyperkeimenas.
What the manner of their descent is, we shall say later. He says, then, that Christ came down from above, from the unbegottenness, so that through his descent all things divided in three might be saved. For the things brought down from above, he says, will go up through him; but those that plotted against the things brought down from above are let go, and, punished, are rejected. This, he says, is what is said: "For the Son of Man did not come into the world to destroy the world, but that the world might be saved through him." By "world," he says, he means the two portions above, the unbegotten and the self-begotten. And when Scripture says, he says, "that we may not be condemned with the world," it means the third portion, the particular world. For the third, which it calls "world," must perish, and the two above be freed from perishing.
John 3:17 (quotation, high confidence) · 1 Cor 11:32 (quotation, high confidence)
Notes and citation
Summary: The Peratae say Christ came to save the upper worlds, while the lower "world" must perish.
- The quotations are John 3:17 (freely) and 1 Cor 11:32.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.12.6 (Duncker–Schneidewin, 178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-12-6). (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 5, chapter 13
5.13.1Duncker–Schneidewin, 178
Μάθωμεν οὖν πρῶτον, πῶς ταύτην τὴν διδαχὴν παρὰ τῶν ἀστρολόγων εἰληφότες ἐπηρεάζουσι Χριστόν, ἐργαζόμενοι φθορὰν τοῖς ἑπομένοις αὐτοῖς ἐν τῇ τοιαύτῃ πλάνῃ. Οἱ γὰρ ἀστρολόγοι ἕνα τὸν κόσμον εἰρηκότες διαιροῦσιν αὐτὸν εἰς τὰ ἀπλανῆ τῶν ζωδίων μέρη δώδεκα, καὶ καλοῦσι τὸν κόσμον τῶν ζωδίων τῶν ἀπλανῶν ἕνα κόσμον ἀπλανῆ· ἕτερον δὲ εἶναι τὸν τῶν πλανωμένων καὶ δυνάμει καὶ θέσει καὶ ἀριθμῷ κόσμον λέγουσιν, ὅς ἐστι μέχρι σελήνης.
Mathōmen oun prōton, pōs tautēn tēn didachēn para tōn astrologōn eilēphotes epēreazousi Christon, ergazomenoi phthoran tois hepomenois autois en tę̄ toiautę̄ planę̄. Hoi gar astrologoi hena ton kosmon eirēkotes diairousin auton eis ta aplanē tōn zōdiōn merē dōdeka, kai kalousi ton kosmon tōn zōdiōn tōn aplanōn hena kosmon aplanē; heteron de einai ton tōn planōmenōn kai dynamei kai thesei kai arithmǭ kosmon legousin, hos esti mechri selēnēs.
Let us learn first, then, how, having taken this teaching from the astrologers, they abuse Christ, working ruin for those who follow them in such error. For the astrologers, having said that the cosmos is one, divide it into the twelve fixed parts of the zodiac signs, and they call the cosmos of the fixed zodiac signs one fixed cosmos; and they say that the other cosmos is that of the wandering stars, in power, position, and number, which reaches as far as the moon.
Notes and citation
Summary: Hippolytus begins to show that the Peratae took their teaching from the astrologers, who divide the cosmos into the fixed sphere of the zodiac and the sphere of the planets.
- The Peratae, a Gnostic group, are described in Book 5 chapters 12–18; Hippolytus argues their system is astrology renamed.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.13.1 (Duncker–Schneidewin, 178; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.13.2Duncker–Schneidewin, 178–180
Λαμβάνειν δὲ κόσμον ἀπὸ κόσμου δύναμίν τινα καὶ μετουσίαν, καὶ μετέχειν ἀπὸ τῶν ὑπερκειμένων τὰ ὑποκείμενα. Ἵνα δὲ ἔσται τὸ λεγόμενον ἐμφανές, αὐταῖς ἐκείναις ταῖς τῶν ἀστρολόγων ἐκ μέρους χρήσομαι φωναῖς ὑπομνήσων τοὺς ἐντυγχάνοντας τὰ προειρημένα ἐν τῷ τόπῳ, οὗ ἐξεθέμεθα τὴν τῶν ἀστρολόγων πᾶσαν τέχνην.
Lambanein de kosmon apo kosmou dynamin tina kai metousian, kai metechein apo tōn hyperkeimenōn ta hypokeimena. Hina de estai to legomenon emphanes, autais ekeinais tais tōn astrologōn ek merous chrēsomai phōnais hypomnēsōn tous entynchanontas ta proeirēmena en tǭ topǭ, hou exethemetha tēn tōn astrologōn pasan technēn.
And they say that one cosmos receives from the other a certain power and participation, and that the things below share in those above. So that what is said may be clear, I will use in part the very words of the astrologers, reminding readers of what was said before in the place where we set out the whole art of the astrologers.
Notes and citation
Summary: The astrologers say the lower world draws power from the upper, and Hippolytus will quote their own words.
- The earlier discussion is the account of astrology in Book 4.
Cite (SBL): Hippolytus, Haer. 5.13.2 (Duncker–Schneidewin, 178–180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.13.3Duncker–Schneidewin, 180
Ἃ μὲν οὖν ἐκείνοις δοκεῖ ἔστι τάδε· ἀπὸ τῆς τῶν ἄστρων ἀπορροίας τὰς γενέσεις τῶν ὑποκειμένων ἀποτελεῖσθαι. Περιεργότερον γὰρ ἀναβλέψαντες εἰς τὸν οὐρανὸν οἱ Χαλδαῖοι ἔφασαν δραστικῶν μὲν αἰτιῶν ἐπέχειν λόγον εἰς ἕκαστον τῶν καθʼ ἡμᾶς συμβαινόντων [ἐκβαίνειν τοὺς ἑπτὰ ἀστέρας], συνεργεῖν δὲ τὰ τῶν ἀπλανῶν ζωδίων μέρη.
Ha men oun ekeinois dokei esti tade; apo tēs tōn astrōn aporroias tas geneseis tōn hypokeimenōn apoteleisthai. Periergoteron gar anablepsantes eis ton ouranon hoi Chaldaioi ephasan drastikōn men aitiōn epechein logon eis hekaston tōn kathʼ hēmas symbainontōn [ekbainein tous hepta asteras], synergein de ta tōn aplanōn zōdiōn merē.
What they hold, then, is this: that the births of the things below are brought about by the effluence of the stars. For the Chaldeans, having looked up into heaven with excessive curiosity, said that [the seven stars] hold the account of active causes for each of the things that happen to us, and that the parts of the fixed zodiac signs cooperate.
Notes and citation
Summary: The Chaldeans taught that births below are caused by the outflow of the stars, the seven planets acting and the zodiac assisting.
- This astrological account follows the one Hippolytus gave in Book 4, which draws closely on Sextus Empiricus, Against the Mathematicians 5 (uncertain whether directly). The bracketed words are the editor's supplement; the verb printed in them (ἐκβαίνειν) does not construe and is left untranslated.
Extrabiblical texts: Sextus Empiricus, Math. 5 (Sextus Empiricus; allusion)
Cite (SBL): Hippolytus, Haer. 5.13.3 (Duncker–Schneidewin, 180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.13.4Duncker–Schneidewin, 180
[Τὸν μὲν οὖν ζωδιακὸν κύκλον διαιροῦσιν εἰς μέρη] δώδεκα, ἕκαστον δὲ ζώδιον εἰς μοίρας τριάκοντα, ἑκάστην δὲ μοῖραν εἰς ἑξήκοντα λεπτά· οὕτω γὰρ καλοῦσι τὰ ἐλάχιστα καὶ τὰ ἀμερῆ.
[Ton men oun zōdiakon kyklon diairousin eis merē] dōdeka, hekaston de zōdion eis moiras triakonta, hekastēn de moiran eis hexēkonta lepta; houtō gar kalousi ta elachista kai ta amerē.
[They divide the zodiac circle, then, into] twelve [parts], each sign into thirty degrees, and each degree into sixty minutes; for so they call the smallest and indivisible parts.
Notes and citation
Summary: The zodiac is divided into twelve signs of thirty degrees, each degree into sixty minutes.
- The bracketed words are the editor's supplement.
Cite (SBL): Hippolytus, Haer. 5.13.4 (Duncker–Schneidewin, 180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.13.5Duncker–Schneidewin, 180
Τῶν δὲ ζωδίων τὰ μὲν ἀρρενικὰ καλοῦσι, τὰ δὲ θηλυκά· καὶ τὰ μὲν δίσωμα, τὰ δὲ οὔ· καὶ τὰ μὲν τροπικά, τὰ δὲ στερεά.
Tōn de zōdiōn ta men arrenika kalousi, ta de thēlyka; kai ta men disōma, ta de ou; kai ta men tropika, ta de sterea.
Of the signs they call some masculine and others feminine; some bicorporeal and others not; some tropic and others fixed.
Notes and citation
Summary: The signs are classed as male or female, double-bodied or not, and turning or fixed.
Cite (SBL): Hippolytus, Haer. 5.13.5 (Duncker–Schneidewin, 180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-5). (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.
5.13.6Duncker–Schneidewin, 180
Ἀρρενικὰ μὲν οὖν ἐστὶν ἤ θηλυκά, ἅπερ συνεργὸν ἔχει φύσιν πρὸς ἀρρενογονίαν [ἢ θηλυγονίαν]· Κριὸς γὰρ ἀρρενικόν ἐστι ζώδιον, Ταῦρος δὲ θηλυκόν, καὶ τὰ λοιπὰ κατὰ τὴν αὐτὴν ἀναλογίαν ἃ μὲν ἀρρενικά, ἃ δὲ θηλυκά. Ἀφʼ ὧν οἴομαι οἱ Πυθαγορικοὶ κινηθέντες τὴν μὲν μονάδα ἄρρεν προσαγορεύουσι, τὴν δὲ δυάδα θήλυ, τὴν δὲ τριάδα πάλιν ἄρρεν· καὶ ἀναλόγως τοὺς λοιποὺς τῶν τε ἀρτίων καὶ περισσῶν ἀριθμῶν.
Arrenika men oun estin ē thēlyka, haper synergon echei physin pros arrenogonian [ē thēlygonian]; Krios gar arrenikon esti zōdion, Tauros de thēlykon, kai ta loipa kata tēn autēn analogian ha men arrenika, ha de thēlyka. Aphʼ hōn oiomai hoi Pythagorikoi kinēthentes tēn men monada arren prosagoreuousi, tēn de dyada thēly, tēn de triada palin arren; kai analogōs tous loipous tōn te artiōn kai perissōn arithmōn.
Masculine or feminine, then, are those which have a nature that cooperates in the birth of males [or of females]. For the Ram is a masculine sign, the Bull feminine, and the rest in the same alternation, some masculine and some feminine. Moved by these, I suppose, the Pythagoreans call the monad male, the dyad female, and the triad male again, and the rest of the even and odd numbers correspondingly.
Notes and citation
Summary: Signs alternate male and female, which Hippolytus thinks led the Pythagoreans to call odd numbers male and even numbers female.
- The bracketed words are the editor's supplement.
Cite (SBL): Hippolytus, Haer. 5.13.6 (Duncker–Schneidewin, 180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-6). (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.
5.13.7Duncker–Schneidewin, 180
Ἔνιοι δὲ καὶ ἕκαστον ζώδιον εἰς δωδεκατημόρια διελόντες τῇ αὐτῇ σχεδὸν ἐφόδῳ χρῶνται, οἷον ἐπὶ Κριοῦ [τὸ μὲν πρῶτον δωδεκατημόριον αὐτοῦ Κριόν τε] καλοῦσι καὶ ἄρρεν, τὸ δὲ δεύτερον Ταῦρόν τε καὶ θῆλυ, τὸ δὲ τρίτον Διδύμους τε καὶ ἄρρεν, καὶ ἐπὶ τῶν ἄλλων μοιρῶν δὲ ὁ αὐτὸς λόγος.
Enioi de kai hekaston zōdion eis dōdekatēmoria dielontes tę̄ autę̄ schedon ephodǭ chrōntai, hoion epi Kriou [to men prōton dōdekatēmorion autou Krion te] kalousi kai arren, to de deuteron Tauron te kai thēly, to de triton Didymous te kai arren, kai epi tōn allōn moirōn de ho autos logos.
Some also divide each sign into twelfths and use almost the same method: for example, in the case of the Ram, [they call its first twelfth both Ram] and male, the second both Bull and female, the third both Twins and male; and the same account holds for the other parts.
Notes and citation
Summary: Some astrologers subdivide each sign into twelve parts and apply the same male–female alternation.
- The bracketed words are the editor's supplement.
Cite (SBL): Hippolytus, Haer. 5.13.7 (Duncker–Schneidewin, 180; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-7). (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.
5.13.8Duncker–Schneidewin, 180–182
Δίσωμα δὲ εἶναι λέγουσι ζώδια [Διδύμους τε καὶ τὸν] διαμετροῦντα τούτοις Τοξότην, Παρθένον τε καὶ Ἰχθύας· οὐ δίσωμα δὲ τὰ λοιπά. Καὶ ὡσαύτως τροπικὰ μέν, ἐν οἷς γενόμενος ὁ ἥλιος μεταλλάσσει καὶ ποιεῖ τοῦ περιέχοντος τροπάς, οἷόν ἐστι ζώδιον ὅ τε Κριὸς καὶ ὁ τούτου διάμετρος, καθάπερ Ζυγός, Αἰγόκερώς τε καὶ Καρκίνος.
Disōma de einai legousi zōdia [Didymous te kai ton] diametrounta toutois Toxotēn, Parthenon te kai Ichthyas; ou disōma de ta loipa. Kai hōsautōs tropika men, en hois genomenos ho hēlios metallassei kai poiei tou periechontos tropas, hoion esti zōdion ho te Krios kai ho toutou diametros, kathaper Zygos, Aigokerōs te kai Karkinos.
They say that the bicorporeal signs are [the Twins and] the Archer diametrically opposite them, the Virgin, and the Fishes; the rest are not bicorporeal. And likewise the tropic signs are those in which the sun, when it comes to be in them, turns and makes the turnings of the surrounding air: such is the sign of the Ram and the one diametrically opposite it, the Balance, and Capricorn and the Crab.
Notes and citation
Summary: Hippolytus lists the double-bodied signs and the four turning signs where the sun marks the seasons.
- The bracketed words are the editor's supplement.
Cite (SBL): Hippolytus, Haer. 5.13.8 (Duncker–Schneidewin, 180–182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-8). (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.
5.13.9Duncker–Schneidewin, 182
Ἐν Κριῷ μὲν γὰρ ἐαρινὴ γίνεται τροπή, ἐν Αἰγοκέρῳ δὲ χειμερινή, ἐν Καρκίνῳ δὲ θερινή, ἐν Ζυγῷ δὲ φθινοπωρινή. Ταῦτα δὲ καὶ τὸν περὶ τούτων λόγον λεπτομερῶς ἐξεθέμεθα ἐν τῇ πρὸ ταύτης βίβλῳ, ὅθεν ἔστι μαθεῖν τὸν φιλομαθῆ, ὡς οἱ τῆς Περατικῆς αἱρέσεως ἀρχηγοὶ Εὐφράτης ὁ Περατικὸς καὶ Κέλβης ὁ Καρύστιος, μεταγαγόντες ὀνόματι μόνον διήλλαξαν, δυνάμει δὲ τὰ ὅμοια ἔθεντο, καὶ αὐτοὶ τῇ τέχνῃ κατακόρως προσέχοντες.
En Kriǭ men gar earinē ginetai tropē, en Aigokerǭ de cheimerinē, en Karkinǭ de therinē, en Zygǭ de phthinopōrinē. Tauta de kai ton peri toutōn logon leptomerōs exethemetha en tę̄ pro tautēs biblǭ, hothen esti mathein ton philomathē, hōs hoi tēs Peratikēs haireseōs archēgoi Euphratēs ho Peratikos kai Kelbēs ho Karystios, metagagontes onomati monon diēllaxan, dynamei de ta homoia ethento, kai autoi tę̄ technę̄ katakorōs prosechontes.
For in the Ram occurs the spring turning, in Capricorn the winter, in the Crab the summer, and in the Balance the autumn. These things and the account of them we set out in detail in the book before this one, from which the lover of learning may learn how the leaders of the Peratic heresy, Euphrates the Peratic and Celbes the Carystian, transferring these things, changed them in name only but laid down in substance the same things, being themselves excessively devoted to the art.
Notes and citation
Summary: The four turning signs mark the seasons; the Peratic leaders Euphrates and Celbes merely renamed the astrologers' doctrines.
- The detailed account is in Book 4. On Euphrates and Celbes (elsewhere Acembes or Ademes), founders of the Peratae, nothing is known beyond Hippolytus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.13.9 (Duncker–Schneidewin, 182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-9). (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.
5.13.10Duncker–Schneidewin, 182
Καὶ γὰρ ὅρια τῶν ἀστέρων οἱ ἀστρολόγοι λέγουσιν, ἐν οἷς μᾶλλον δύνασθαι φάσκουσι τοὺς ἄρχοντας ἀστέρας, οἷον [ἔν τισι μὲν κακοποιοῦσιν], ἔν τισι δὲ ἀγαθοποιοῦσιν, ὧν καί τινας κακοποιοὺς λέγουσι, τινὰς δὲ ἀγαθοποιούς. Ἐπιβλέπειν δὲ λέγονται ἀλλήλους καὶ συμφωνεῖν ἀλλήλοις, ὡς οἱ κατὰ τρίγωνον [ἢ τετράγωνον φαινόμενοι.
Kai gar horia tōn asterōn hoi astrologoi legousin, en hois mallon dynasthai phaskousi tous archontas asteras, hoion [en tisi men kakopoiousin], en tisi de agathopoiousin, hōn kai tinas kakopoious legousi, tinas de agathopoious. Epiblepein de legontai allēlous kai symphōnein allēlois, hōs hoi kata trigōnon [ē tetragōnon phainomenoi.
For the astrologers also speak of the “boundaries” of the stars, in which they claim the ruling stars have greater power: for example, [in some they do harm], in others good; and some of them they call maleficent, others beneficent. And they are said to look upon one another and to be in harmony with one another, as those that appear in trine [or in square.
Notes and citation
Summary: Astrologers speak of zones where planets are stronger, of harmful and helpful planets, and of their aspects to one another.
- The bracketed words are the editor's supplement; the bracket opened here closes in the next section.
Cite (SBL): Hippolytus, Haer. 5.13.10 (Duncker–Schneidewin, 182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-10). (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.
5.13.11Duncker–Schneidewin, 182
Κατὰ τρίγωνον μὲν οὖν] σχηματίζονται ἐπιθεωροῦντες ἀλλήλους ἀστέρες, ἐπὶ τριῶν ζωδίων ἔχοντες τὸ μεταξὺ διάλειμμα, κατὰ τετράγωνον δὲ οἱ δυεῖν. [Ὃν δὲ τρόπον ἐν τῷ ἀνθρώπῳ] κεφαλῇ μὲν τὰ ὑποκείμενα μέρη συμπάσχειν, συμπάσχειν δὲ καὶ τοῖς ὑποκειμένοις τὴν κεφαλήν, οὕτως καὶ τοῖς ὑπερσεληναίοις τὰ ἐπίγεια. Ἀλλὰ γάρ τις ἐστὶ τούτων διαφορὰ καὶ ἀσυμπάθεια, ὡς ἂν μὴ μίαν καὶ τὴν αὐτὴν ἐχόντων ἕνωσιν.
Kata trigōnon men oun] schēmatizontai epitheōrountes allēlous asteres, epi triōn zōdiōn echontes to metaxy dialeimma, kata tetragōnon de hoi dyein. [Hon de tropon en tǭ anthrōpǭ] kephalę̄ men ta hypokeimena merē sympaschein, sympaschein de kai tois hypokeimenois tēn kephalēn, houtōs kai tois hyperselēnaiois ta epigeia. Alla gar tis esti toutōn diaphora kai asympatheia, hōs an mē mian kai tēn autēn echontōn henōsin.
In trine, then,] stars are configured as regarding one another when they have an interval of three signs between them, and in square when of two. [And just as in a human being] the parts below sympathize with the head, and the head sympathizes with the parts below, so too earthly things with those above the moon. Yet there is a certain difference and lack of sympathy between them, since they do not have one and the same unity.
Notes and citation
Summary: Stars are said to be in aspect by their spacing, and earthly things are said to feel with the heavenly as the body with the head.
- The bracketed words are the editor's supplement; the first bracket began in the previous section.
Cite (SBL): Hippolytus, Haer. 5.13.11 (Duncker–Schneidewin, 182; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-11). (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.
5.13.12Duncker–Schneidewin, 182–184
Ταύτην τὴν σύστασιν καὶ τὴν διαφορὰν τῶν ἄστρων Χαλδαϊκὴν ὑπάρχουσαν πρὸς ἑαυτοὺς ἐπισπασάμενοι οὓς προείπομεν, ἐπιψευσάμενοι τῷ τῆς ἀληθείας ὀνόματι, ὡς Χριστοῦ λόγον κατήγγειλαν αἰώνων στάσιν καὶ ἀποστασίας ἀγαθῶν δυνάμεων εἰς κακὰ καὶ συμφωνίας ἀγαθῶν μετὰ πονηρῶν προσαγορεύοντες. Καλοῦντες οὖν τοπάρχας καὶ προαστείους καὶ ἄλλα πλεῖστα ὀνόματα ἀναπλάσσοντες ἑαυτοῖς οὐχ ὑποκείμενα, ἀλλὰ τὴν τῶν ἀστρολόγων περὶ τοὺς ἀστέρας πᾶσαν φαντασίαν ἀτέχνως τεχνολογοῦντες, μεγάλης πλάνης ὑπόθεσιν ἐπεισάγοντες, ἐξελεγχθήσονται σὺν τῇ ἡμετέρᾳ ἐμμελείᾳ.
Tautēn tēn systasin kai tēn diaphoran tōn astrōn Chaldaïkēn hyparchousan pros heautous epispasamenoi hous proeipomen, epipseusamenoi tǭ tēs alētheias onomati, hōs Christou logon katēngeilan aiōnōn stasin kai apostasias agathōn dynameōn eis kaka kai symphōnias agathōn meta ponērōn prosagoreuontes. Kalountes oun toparchas kai proasteious kai alla pleista onomata anaplassontes heautois ouch hypokeimena, alla tēn tōn astrologōn peri tous asteras pasan phantasian atechnōs technologountes, megalēs planēs hypothesin epeisagontes, exelenchthēsontai syn tę̄ hēmeterą emmeleią.
This Chaldean doctrine of the combination and difference of the stars those whom we mentioned before have drawn to themselves; and, falsely using the name of the truth, they have proclaimed as the word of Christ a revolt of Aeons and apostasies of good powers into evil, speaking also of concords of good powers with wicked ones. Calling them, then, “toparchs” and “suburbans” and inventing for themselves very many other names that correspond to nothing real, but artlessly making a system of the whole fantasy of the astrologers about the stars, and so introducing the ground of a great error, they will be refuted by our careful treatment.
Notes and citation
Summary: The Peratae took over Chaldean star lore and passed it off as Christ's teaching under new names such as “toparchs” and “suburbans.”
- “Toparchs” (local governors) and “suburbans” (προάστειοι, those in the outskirts) are Peratic names for cosmic powers; “Aeons” are the heavenly beings or ages of Gnostic systems.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.13.12 (Duncker–Schneidewin, 182–184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.13.13Duncker–Schneidewin, 184
Ἀντιπαραθήσω γὰρ τῇ προλελεγμένῃ τῶν ἀστρολόγων Χαλδαϊκῇ τέχνῃ ἔνια τῶν Περατικῶν συνταγμάτων, ἀφʼ ὧν ὑπάρξει συγκρίναντας κατανοῆσαι πῶς οἱ Περατικοὶ λόγοι τῶν ἀστρολόγων ὁμολογουμένως εἰσίν, οὐ Χριστοῦ.
Antiparathēsō gar tę̄ prolelegmenę̄ tōn astrologōn Chaldaïkę̄ technę̄ enia tōn Peratikōn syntagmatōn, aphʼ hōn hyparxei synkrinantas katanoēsai pōs hoi Peratikoi logoi tōn astrologōn homologoumenōs eisin, ou Christou.
For I will set beside the Chaldean art of the astrologers stated above some of the Peratic treatises, from which it will be possible for those who compare them to see how the Peratic doctrines are admittedly those of the astrologers, not of Christ.
Notes and citation
Summary: Hippolytus will set Peratic writings beside astrology to show they come from astrologers, not from Christ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.13.13 (Duncker–Schneidewin, 184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-13-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 14
5.14.1Duncker–Schneidewin, 184
Δοκεῖ οὖν παρατάξαι μίαν τινὰ τῶν παρʼ αὐτοῖς δοξαζομένων βίβλων, ἐν ᾗ λέγει· Ἐγὼ φωνὴ ἐξυπνισμοῦ ἐν τῷ αἰῶνι τῆς νυκτός· λοιπὸν ἄρχομαι γυμνοῦν τὴν ἀπὸ τοῦ χάους δύναμιν. Ἡ δύναμις τοῦ ἀβυσσικοῦ θολοῦ, ἡ τὸν πηλὸν ἀναβαστάζουσα τοῦ ἀφθάρτου ἀχανοῦς διΰγρου, ἡ τοῦ σπάσματος ὅλη δύναμις ὑδατόχρους ἀεικίνητος, φέρουσα τὰ μένοντα, κατέχουσα τὰ τρέμοντα, ἀπολύουσα τὰ ἐρχόμενα, κουφίζουσα τὰ μένοντα, καθαιροῦσα τὰ αὔξοντα, πιστὴ οἰκονόμος τοῦ ἴχνους τῶν ἀέρων, ἡ τὰ ἀνερευγόμενα ἀπὸ τῶν δώδεκα ὀφθαλμῶν ἐντολῆς ἀπολαύουσα, σφραγῖδα δηλοῦσα πρὸς τὴν μετʼ αὐτῶν οἰκονομοῦσαν τῶν ἐπιφερομένων ἀοράτων ὑδάτων δύναμιν, ἐκλήθη Θάλασσα.
Dokei oun parataxai mian tina tōn parʼ autois doxazomenōn biblōn, en hę̄ legei; Egō phōnē exypnismou en tǭ aiōni tēs nyktos; loipon archomai gymnoun tēn apo tou chaous dynamin. Hē dynamis tou abyssikou tholou, hē ton pēlon anabastazousa tou aphthartou achanous diÿgrou, hē tou spasmatos holē dynamis hydatochrous aeikinētos, pherousa ta menonta, katechousa ta tremonta, apolyousa ta erchomena, kouphizousa ta menonta, kathairousa ta auxonta, pistē oikonomos tou ichnous tōn aerōn, hē ta anereugomena apo tōn dōdeka ophthalmōn entolēs apolauousa, sphragida dēlousa pros tēn metʼ autōn oikonomousan tōn epipheromenōn aoratōn hydatōn dynamin, eklēthē Thalassa.
It seems good, then, to set out one of the books held in esteem among them, in which it says: “I am a voice of awakening in the age of the night. Now I begin to lay bare the power from Chaos. The power of the abyssal mire, which bears up the clay of the incorruptible, gaping, watery …; the whole power of the convulsion, water-colored, ever-moving, bearing what abides, holding back what trembles, releasing what comes, lightening what abides, diminishing what grows; faithful steward of the track of the airs, which enjoys the command of what is belched up from the twelve eyes, showing a seal to the power that with them governs the invisible waters that are borne above: it was called Sea.”
Notes and citation
Summary: Hippolytus quotes a Peratic book that describes a watery power from Chaos which people named the Sea.
- The Peratic book is otherwise unknown; its language is deliberately obscure and the syntax in places cannot be construed with confidence.
Notes on the original text
- Digital text corrected (missing space in the digital text): κατέχουσατὰ → κατέχουσα τὰ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.1 (Duncker–Schneidewin, 184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-1). (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.
5.14.2Duncker–Schneidewin, 184
Ταύτην τὴν δύναμιν ἡ ἀγνωσία ἐκάλεσε Κρόνον, δεσμοῖς φρουρούμενον, ἐπεὶ ἔσφιγγε τὸ σύμπλεγμα τοῦ πυκνοῦ καὶ ὁμιχλώδους ἀδήλου σκοτεινοῦ ταρτάρου. Ταύτης ἐγένοντο κατʼ εἰκόνα Κηφεύς, Προμηθεύς, Ἰαπετός.
Tautēn tēn dynamin hē agnōsia ekalese Kronon, desmois phrouroumenon, epei esphinge to symplegma tou pyknou kai homichlōdous adēlou skoteinou tartarou. Tautēs egenonto katʼ eikona Kēpheus, Promētheus, Iapetos.
This power ignorance called Kronos, guarded with bonds, since he bound tight the tangle of dense, misty, obscure, dark Tartarus. After its image came Cepheus, Prometheus, Iapetus.
Notes and citation
Summary: The Peratic book says that ignorance named this power Kronos, whose earthly copies were Cepheus, Prometheus, and Iapetus.
- Throughout this book “ignorance” (ἡ ἀγνωσία) names the pagan religion that gave the powers the names of gods.
Notes on the original text
- Digital text corrected (stray comma at the start of the section in the digital text): , Ταύτην → Ταύτην.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.2 (Duncker–Schneidewin, 184; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-2). (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.
5.14.3Duncker–Schneidewin, 184–186
Δύναμις πεπιστευμένη τὴν Θάλασσαν ἀρρενόθηλυς, ἣ τὸν ἀνατρέχοντα συριγμὸν ἀπὸ τῶν δώδεκα στομάτων τοῖς δώδεκα αὐλίσκοις ἁρμόζουσα διαχύνει λεπτὴ οὖσα καὶ καθαιροῦσα τὴν κατέχουσαν λάβρον ἀναφοράν, καὶ σφραγίζει ἀτραπῶν ὁ δοὺς αὐτῆς, πρὸς τὸ μὴ πολεμῆσαι ἢ ἐναλλάξαι τὸ μὴ διʼ αὐτῆς θυγάτηρ τυφωνικὴ πιστὴ φύλαξ ὑδάτων παντοίων. Ὄνομα αὐτῇ Χορζάρ· ταύτην ἡ ἀγνωσία ἐκάλεσε Ποσειδῶνα, οὗ κατʼ εἰκόνα ἐγένετο Γλαῦκος, Μελικέρτης, Ἰνώ, Νεβρόη.
Dynamis pepisteumenē tēn Thalassan arrenothēlys, hē ton anatrechonta syrigmon apo tōn dōdeka stomatōn tois dōdeka auliskois harmozousa diachynei leptē ousa kai kathairousa tēn katechousan labron anaphoran, kai sphragizei atrapōn ho dous autēs, pros to mē polemēsai ē enallaxai to mē diʼ autēs thygatēr typhōnikē pistē phylax hydatōn pantoiōn. Onoma autę̄ Chorzar; tautēn hē agnōsia ekalese Poseidōna, hou katʼ eikona egeneto Glaukos, Melikertēs, Inō, Nebroē.
The power entrusted with the Sea is male-female; it fits the hissing that runs up from the twelve mouths to the twelve pipes and pours it out, being fine, and it tames the violent upward surge that holds sway, and seals its paths …, so that it may not make war or alter what is not through it: a Typhonic daughter, faithful guardian of waters of every kind. Her name is Chorzar. Ignorance called her Poseidon, after whose image came Glaucus, Melicertes, Ino, Nebroe.
Textual problem in this passage: see the notes.
Notes and citation
Summary: A male-female power over the sea, called Chorzar, was named Poseidon by ignorance.
- The text is corrupt in the middle (σφραγίζει ἀτραπῶν ὁ δοὺς αὐτῆς); the rendering is tentative.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.3 (Duncker–Schneidewin, 184–186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-3). (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.
5.14.4Duncker–Schneidewin, 186
Περιεσφαιρωκὼς τὴν δωδεκαγώνιον πυραμίδα, πύλην εἰς πυραμίδα σκοτίζων ποικίλαις χρόαις καὶ ἀπαρτίζων πᾶσαν τὴν νυκτόχρουν. Τοῦτον ἡ ἀγνωσία ἐκάλεσε Κόρην, οὖ λειτουργοὶ πέντε· πρῶτος Οὔ, δεύτερος Ἀοαί, τρίτος Οὐώ, τέταρτος Οὐωάβ, πέμπτος... ἄλλοι πιστοὶ οἰκονόμοι αὐτοῦ τῆς τοπαρχίας ἡμέρας καὶ νυκτὸς οἱ ἀναπαυόμενοι ἐν τῇ ἐξουσίᾳ αὐτῶν.
Periesphairōkōs tēn dōdekagōnion pyramida, pylēn eis pyramida skotizōn poikilais chroais kai apartizōn pasan tēn nyktochroun. Touton hē agnōsia ekalese Korēn, ou leitourgoi pente; prōtos Ou, deuteros Aoai, tritos Ouō, tetartos Ouōab, pemptos... alloi pistoi oikonomoi autou tēs toparchias hēmeras kai nyktos hoi anapauomenoi en tę̄ exousią autōn.
Having encircled the twelve-angled pyramid, darkening the gate into the pyramid with varied colors and completing the whole night-colored one: this one ignorance called Kore, whose ministers are five: first Ou, second Aoai, third Ouo, fourth Ouoab, fifth …; other faithful stewards of his toparchy of day and night, who rest in their own authority.
Notes and citation
Summary: A power around the twelve-angled pyramid, which ignorance named Kore, has five ministers with strange names.
- The name of the fifth minister is lost.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.4 (Duncker–Schneidewin, 186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-4). (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.
5.14.5Duncker–Schneidewin, 186
Τούτους ἡ ἀγνωσία ἐκάλεσε τοὺς πλανήτας ἀστέρας, ἐφʼ ὧν ἡ φθαρτὴ γένεσις ἑώρηται. Ἀέρος ἀνατολῆς οἰκονόμος, Καρφακασηεοχείρ, Ἐκκαββάκαρα· τούτους ἐκάλεσεν ἡ ἀγνωσία Κουρῆτας· ἄρχων ἀνέμων τρίτος Ἀριήλ, οὗ κατʼ εἰκόνα ἐγένετο Αἴολος, Βριάρης.
Toutous hē agnōsia ekalese tous planētas asteras, ephʼ hōn hē phthartē genesis heōrētai. Aeros anatolēs oikonomos, Karphakasēeocheir, Ekkabbakara; toutous ekalesen hē agnōsia Kourētas; archōn anemōn tritos Ariēl, hou katʼ eikona egeneto Aiolos, Briarēs.
These ignorance called the planets, on which corruptible generation hangs. Stewards of the rising of the air, Karphakasēeocheir, Ekkabbakara: these ignorance called the Curetes. The third ruler of the winds is Ariel, after whose image came Aeolus, Briares.
Notes and citation
Summary: The book names the planets and the rulers of air and winds, equating them with the Curetes and with Aeolus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.5 (Duncker–Schneidewin, 186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-5). (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.
5.14.6Duncker–Schneidewin, 186
Καὶ ἄρχων δωδεκαώρου νυκτερινῆς Σοκλάν, ὃν ἐκάλεσεν ἡ ἀγνωσία Ὄσιριν· τούτου κατʼ εἰκόνα ἐγένετο Ἄδμητος, Μήδεια, Ἕλλην, Αἴθουσα. Ἄρχων ἡμερινῆς δωδεκαώρου Εὐνώ· οὗτος οἰκονόμος τῆς πρωτοκαμάρου ἀνατολῆς καὶ αἰθερίου, ὃν ἐκάλεσεν ἡ ἀγνωσία Ἶσιν.
Kai archōn dōdekaōrou nykterinēs Soklan, hon ekalesen hē agnōsia Osirin; toutou katʼ eikona egeneto Admētos, Mēdeia, Hellēn, Aithousa. Archōn hēmerinēs dōdekaōrou Eunō; houtos oikonomos tēs prōtokamarou anatolēs kai aitheriou, hon ekalesen hē agnōsia Isin.
And the ruler of the twelve hours of night is Soklan, whom ignorance called Osiris; after his image came Admetus, Medea, Hellen, Aethusa. The ruler of the twelve hours of day is Euno; he is steward of the first-vaulted and ethereal rising, whom ignorance called Isis.
Notes and citation
Summary: The rulers of night and day are named Soklan and Euno, whom ignorance called Osiris and Isis.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.6 (Duncker–Schneidewin, 186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-6). (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.
5.14.7Duncker–Schneidewin, 186
Τούτου σημεῖον τὸ κυνὸς ἄστρον, οὗ κατʼ εἰκόνα ἐγένοντο Πτολεμαῖος ὁ Ἀρσινόης, Διδύμη, Κλεοπάτρα, Ὀλυμπιάς. Δύναμις θεοῦ δεξιά, ἣν ἐκάλεσεν ἡ ἀγνωσία Ῥέαν, οὗ κατʼ εἰκόνα ἐγένοντο Ἄττις, Μύγδων, Οἰνώνη. Δύναμις ἀριστερὰ τροφῆς ἐξουσιάζει, ἣν ἐκάλεσεν ἡ ἀγνωσία Δήμητραν, ὄνομα αὐτῇ Βένα· τούτου κατʼ εἰκόνα ἐγένοντο Κελεός, Τριπτόλεμος, Μίσυρ, Ἀπραξία.
Toutou sēmeion to kynos astron, hou katʼ eikona egenonto Ptolemaios ho Arsinoēs, Didymē, Kleopatra, Olympias. Dynamis theou dexia, hēn ekalesen hē agnōsia Rhean, hou katʼ eikona egenonto Attis, Mygdōn, Oinōnē. Dynamis aristera trophēs exousiazei, hēn ekalesen hē agnōsia Dēmētran, onoma autę̄ Bena; toutou katʼ eikona egenonto Keleos, Triptolemos, Misyr, Apraxia.
His sign is the Dog Star, after whose image came Ptolemy son of Arsinoe, Didyme, Cleopatra, Olympias. The right-hand power of God, whom ignorance called Rhea, after whose image came Attis, Mygdon, Oenone. The left-hand power has authority over food; ignorance called it Demeter; its name is Bena; after its image came Celeus, Triptolemus, Misyr, Apraxia.
Notes and citation
Summary: The book lists further powers, identified by ignorance with Rhea and Demeter, and their human copies.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.7 (Duncker–Schneidewin, 186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-7). (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.
5.14.8Duncker–Schneidewin, 186
Δύναμις δεξιὰ ἐξουσιάζει καρπῶν· τοῦτον ἡ ἀγνωσία ἐκάλεσε Μῆνα, οὗ κατʼ εἰκόνα ἐγένοντο Βουμέγας, Ὀστάνης, Ἑρμῆς τρισμέγιστος, Κουρίτης, Πετόσιρις, Ζωδάριον, Βηρωσός, Ἀστράμψουχος, Ζωρόαστρις. Δύναμις πυρὸς εὐώνυμος· τοῦτον ἡ ἀγνωσία ἐκάλεσεν Ἥφαιστον, οὗ κατʼ εἰκόνα ἐγένοντο Ἐριχθόνιος, Ἀχιλλεύς, Καπανεύς, Φλέγων, Μελέαγρος, τὰ δύηκεν, Κέλαδος, Ῥαφαήλ, Σουριήλ, Ὀμφάλη.
Dynamis dexia exousiazei karpōn; touton hē agnōsia ekalese Mēna, hou katʼ eikona egenonto Boumegas, Ostanēs, Hermēs trismegistos, Kouritēs, Petosiris, Zōdarion, Bērōsos, Astrampsouchos, Zōroastris. Dynamis pyros euōnymos; touton hē agnōsia ekalesen Hēphaiston, hou katʼ eikona egenonto Erichthonios, Achilleus, Kapaneus, Phlegōn, Meleagros, ta dyēken, Kelados, Rhaphaēl, Souriēl, Omphalē.
The right-hand power has authority over fruits; this one ignorance called Men, after whose image came Bumegas, Ostanes, Hermes Trismegistus, Kourites, Petosiris, Zodarion, Berossus, Astrampsuchos, Zoroaster. The left-hand power of fire: this one ignorance called Hephaestus, after whose image came Erichthonius, Achilles, Capaneus, Phaethon, Meleager, …, Celadus, Raphael, Suriel, Omphale.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The power over fruits (called Men) and the power of fire (called Hephaestus) are listed with their human images, many of them famed astrologers and magicians.
- The text is corrupt at τὰ δύηκεν (perhaps “Tydeus”); Φλέγων may stand for Phaethon or Phlegyas and is rendered doubtfully.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.8 (Duncker–Schneidewin, 186; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-8). (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.
5.14.9Duncker–Schneidewin, 186–188
Δυνάμεις τρεῖς μέσαι τοῦ ἀέρος κρεμάμεναι, αἰτίαι γενέσεως. Ταύτας ἡ ἀγνωσία ἐκάλεσε Μοίρας, ὧν κατʼ εἰκόνα ἐγένοντο οἶκος Πριάμου, οἶκος Λαΐου, Ἰνώ, Αὐτονόη, Ἀγαυή, Ἀθάμας, Πρόκνη, Δαναΐδες, Πελιάδες.
Dynameis treis mesai tou aeros kremamenai, aitiai geneseōs. Tautas hē agnōsia ekalese Moiras, hōn katʼ eikona egenonto oikos Priamou, oikos Laïou, Inō, Autonoē, Agauē, Athamas, Proknē, Danaïdes, Peliades.
Three middle powers suspended in the air, causes of generation. These ignorance called the Fates, after whose image came the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, the Danaids, the Peliads.
Notes and citation
Summary: Three powers in the air, causes of birth, were named the Fates by ignorance.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.9 (Duncker–Schneidewin, 186–188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-9). (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.
5.14.10Duncker–Schneidewin, 188
Δύναμις ἀρσενόθηλυς ἀεὶ νηπιάζουσα, ἀγήρατος, αἰτία κάλλους, ἡδονῆς, ἀκμῆς, ὀρέξεως, ἐπιθυμίας, ὃν ἐκάλεσεν ἡ ἀγνωσία Ἔρωτα, οὗ κατʼ εἰκόνα ἐγένοντο Πάρις, Νάρκισσος, Γανυμήδης, Ἐνδυμίων, Τιθωνός, Ἰκάριος, Λήδα, Ἀμυμώνη, Θέτις, Ἑσπερίδες, Ἰασίων, Λέανδρος, Ἡρώ. Οὗτοι εἰσὶν οἱ προάστειοι ἕως αἰθέρος· οὕτω γὰρ καὶ ἐπιγράφει τὸ βιβλίον.
Dynamis arsenothēlys aei nēpiazousa, agēratos, aitia kallous, hēdonēs, akmēs, orexeōs, epithymias, hon ekalesen hē agnōsia Erōta, hou katʼ eikona egenonto Paris, Narkissos, Ganymēdēs, Endymiōn, Tithōnos, Ikarios, Lēda, Amymōnē, Thetis, Hesperides, Iasiōn, Leandros, Hērō. Houtoi eisin hoi proasteioi heōs aitheros; houtō gar kai epigraphei to biblion.
A male-female power, ever childlike, unaging, cause of beauty, pleasure, youthful bloom, appetite, and desire, whom ignorance called Eros, after whose image came Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, the Hesperides, Iasion, Leander, Hero. These are the “suburbans up to the ether”; for so the book is entitled.
Notes and citation
Summary: The last power, called Eros by ignorance, ends the Peratic book titled “The suburbans up to the ether.”
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.14.10 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-14-10). (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.
item 5, chapter 15
5.15.1Duncker–Schneidewin, 188
Καταφανὴς σύμπασιν εὐκόλως γεγένηται ἡ τῶν Περατῶν αἵρεσις ἀπὸ τῆς τῶν ἀστρολόγων μεθηρμοσμένη τοῖς ὀνόμασι μόνοις. Τὸν δὲ αὐτὸν τρόπον περιέχει καὶ τὰ ἕτερα αὐτῶν βιβλία, εἴ τινι φίλον εἴη διὰ πάντων ἐλθεῖν.
Kataphanēs sympasin eukolōs gegenētai hē tōn Peratōn hairesis apo tēs tōn astrologōn methērmosmenē tois onomasi monois. Ton de auton tropon periechei kai ta hetera autōn biblia, ei tini philon eiē dia pantōn elthein.
The heresy of the Peratae has easily become plain to all, as adapted from that of the astrologers by the names alone. And their other books contain matter of the same kind, if anyone should care to go through them all.
Notes and citation
Summary: Hippolytus concludes that the Peratic system is astrology with new names.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.15.1 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-15-1). (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.
5.15.2Duncker–Schneidewin, 188
Πάντων γὰρ, ὡς ἔφην, τῶν γεννητῶν τῆς γενέσεως αἴτια νομίζουσιν εἶναι τὰ ἀγέννητα καὶ τὰ ὑπερκείμενα, καὶ γεγονέναι κατὰ ἀπόρροιαν τὸν κόσμον τὸν καθʼ ἡμᾶς, ὃν ἰδικὸν ἐκεῖνοι καλοῦσι, καὶ τούτους πάντας ὁμοῦ τοὺς ἀστέρας τοὺς θεωρουμένους ἐν τῷ οὐρανῷ τῆς γενέσεως αἰτίους γεγονέναι τοῦδε τοῦ κόσμου, ἐναλλάξαντες αὐτῶν τὸ ὄνομα, ὡς ἀπὸ τῶν προαστείων ἔστι συγκρίναντας εὑρεῖν·
Pantōn gar, hōs ephēn, tōn gennētōn tēs geneseōs aitia nomizousin einai ta agennēta kai ta hyperkeimena, kai gegonenai kata aporroian ton kosmon ton kathʼ hēmas, hon idikon ekeinoi kalousi, kai toutous pantas homou tous asteras tous theōroumenous en tǭ ouranǭ tēs geneseōs aitious gegonenai toude tou kosmou, enallaxantes autōn to onoma, hōs apo tōn proasteiōn esti synkrinantas heurein;
For, as I said, they think that the unbegotten and supercelestial things are the causes of the generation of all begotten things, and that the cosmos in which we live, which they call “particular,” came into being by effluence, and that all these stars seen together in heaven have become causes of the generation of this cosmos, though they have changed their names, as one may find by comparing with the “suburbans”;
Notes and citation
Summary: The Peratae hold that the world came about by outflow from above and that the visible stars cause its generation.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.15.2 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-15-2). (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.
5.15.3Duncker–Schneidewin, 188
δεύτερον δὲ δὴ κατὰ τὸν αὐτὸν τρόπον, ὡς γέγονεν ὁ κόσμος ἀπὸ τῆς ἀπορροίας τῆς ἄνω, οὕτως τὰ ἐνθάδε ἀπὸ τῆς ἀπορροίας τῶν ἀστέρων γένεσιν ἔχειν καὶ φθορὰν λέγουσι καὶ διοικεῖσθαι.
deuteron de dē kata ton auton tropon, hōs gegonen ho kosmos apo tēs aporroias tēs anō, houtōs ta enthade apo tēs aporroias tōn asterōn genesin echein kai phthoran legousi kai dioikeisthai.
and secondly, in the same way, as the cosmos came into being from the effluence above, so they say that the things here have their generation and corruption, and are governed, by the effluence of the stars.
Notes and citation
Summary: They teach that earthly things arise, perish, and are ruled by the stars' outflow.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.15.3 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-15-3). (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.
5.15.4Duncker–Schneidewin, 188
Ἐπεὶ γοῦν οἱ ἀστρολόγοι ἴσασιν ὡροσκόπον καὶ μεσουράνημα, καὶ δύσιν καὶ ἀντιμεσουράνημα, καὶ τούτων τῶν ἄστρων ἄλλοτε ἄλλως κινουμένων διὰ τὴν στροφὴν ἀεὶ τοῦ παντὸς ἄλλοτε ἄλλα ἀποκλίματα εἶναι κατὰ κέντρον, καὶ κέντροις ἐπαναφοράς, ἀλληγοροῦντες τὴν διαταγὴν τῶν ἀστρολόγων τὸ μὲν κέντρον οἱονεὶ θεὸν καὶ μονάδα καὶ κύριον τῆς πάσης γενέσεως ὑποτυποῦσι, τὸ δὲ ἀπόκλιμα ἀριστερόν, τὴν δʼ ἐπαναφορὰν δεξιόν.
Epei goun hoi astrologoi isasin hōroskopon kai mesouranēma, kai dysin kai antimesouranēma, kai toutōn tōn astrōn allote allōs kinoumenōn dia tēn strophēn aei tou pantos allote alla apoklimata einai kata kentron, kai kentrois epanaphoras, allēgorountes tēn diatagēn tōn astrologōn to men kentron hoionei theon kai monada kai kyrion tēs pasēs geneseōs hypotypousi, to de apoklima aristeron, tēn dʼ epanaphoran dexion.
Since, then, the astrologers know the horoscope and the mid-heaven, the setting and the anti-mid-heaven, and that, since these stars move now one way and now another because of the constant revolution of the universe, there are at different times different declinations from a center and ascensions toward the centers, the Peratae, allegorizing the astrologers' arrangement, depict the center as a kind of God and monad and lord of all generation, the declination as left, and the ascension as right.
Notes and citation
Summary: The Peratae turned the astrologers' cardinal points into God (the center) and left and right powers.
- Horoscope (the rising point), mid-heaven, setting, and anti-mid-heaven are the four “centers” (cardinal points) of astrology.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.15.4 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-15-4). (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.
5.15.5Duncker–Schneidewin, 188
Ὅταν οὖν τοῖς γράμμασιν αὐτῶν ἐντυχών τις δύναμιν εὑρίσκῃ παρʼ αὐτοῖς λεγομένην δεξιὰν ἢ ἀριστεράν, ἀνατρεχέτω ἐπὶ τὸ κέντρον καὶ τὸ ἀπόκλιμα καὶ τὴν ἐπαναφοράν, καὶ κατόψεται σαφῶς πᾶσαν αὐτῶν τὴν πραγματείαν ἀστρολογικὴν διδασκαλίαν καθεστῶσαν.
Hotan oun tois grammasin autōn entychōn tis dynamin heuriskę̄ parʼ autois legomenēn dexian ē aristeran, anatrechetō epi to kentron kai to apoklima kai tēn epanaphoran, kai katopsetai saphōs pasan autōn tēn pragmateian astrologikēn didaskalian kathestōsan.
When, then, someone reading their writings finds a power spoken of among them as right or left, let him run back to the center, the declination, and the ascension, and he will see clearly that their whole system consists of astrological teaching.
Notes and citation
Summary: Their “right” and “left” powers are just the astrologers' ascension and declination.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.15.5 (Duncker–Schneidewin, 188; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-15-5). (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 5, chapter 16
5.16.1Duncker–Schneidewin, 188–190
Καλοῦσι δὲ αὑτοὺς Περάτας, μηδὲν δύνασθαι νομίζοντες τῶν ἐν γενέσει καθεστηκότων διαφυγεῖν τὴν ἀπὸ τῆς γενέσεως τοῖς γεγενημένοις ὡρισμένην μοῖραν. Εἰ γάρ τι, φησί, γεννητόν, ὅλως καὶ φθείρεται, καθάπερ καὶ Σιβύλλῃ δοκεῖ, μόνοι δέ, φησίν, ἡμεῖς οἱ τὴν ἀνάγκην τῆς γενέσεως ἐγνωκότες καὶ τὰς ὁδούς, διʼ ὧν εἰσελήλυθεν ὁ ἄνθρωπος εἰς τὸν κόσμον, ἀκριβῶς δεδιδαγμένοι διελθεῖν καὶ περᾶσαι τὴν φθορὰν μόνοι δυνάμεθα.
Kalousi de hautous Peratas, mēden dynasthai nomizontes tōn en genesei kathestēkotōn diaphygein tēn apo tēs geneseōs tois gegenēmenois hōrismenēn moiran. Ei gar ti, phēsi, gennēton, holōs kai phtheiretai, kathaper kai Sibyllę̄ dokei, monoi de, phēsin, hēmeis hoi tēn anankēn tēs geneseōs egnōkotes kai tas hodous, diʼ hōn eiselēlythen ho anthrōpos eis ton kosmon, akribōs dedidagmenoi dielthein kai perasai tēn phthoran monoi dynametha.
They call themselves Peratae, because they think that nothing established in generation can escape the fate appointed by generation for the things that have come to be. “For if anything is begotten,” he says, “it also wholly perishes, as the Sibyl also holds. But we alone,” he says, “who have known the necessity of generation and have been accurately taught the ways by which man has entered the world, are alone able to pass through and cross over corruption.”
Notes and citation
Summary: The Peratae (“those who cross over”) claim that they alone know how to pass beyond the fate that rules everything born.
- The name Peratae is explained from περᾶσαι, “to cross over.” The words attributed to the Sibyl match a Sibylline fragment also quoted by Theophilus (To Autolycus 2.36).
Extrabiblical texts: Sib. Or. (Sibylline Oracles; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.1 (Duncker–Schneidewin, 188–190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-1). (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.
5.16.2Duncker–Schneidewin, 190
Ἔστι δὲ ἡ φθορὰ, φησί, τὸ ὕδωρ, οὐδὲ ἄλλῳ τινὶ, φησίν, ἐφθάρη τάχιον ὁ κόσμος ἢ ὕδατι. Τὸ δὲ ὕδωρ ἐστὶ τὸ περιεσφαιρωκὸς ἐν τοῖς προαστείοις, λέγουσιν, ὁ Κρόνος· δύναμις γάρ, φησίν, ὑδατόχρους, ἥντινα δύναμιν, φησί, τουτέστι τὸν Κρόνον, οὐδεὶς τῶν ἐν γενέσει καθεστώτων διαφυγεῖν δύναται·
Esti de hē phthora, phēsi, to hydōr, oude allǭ tini, phēsin, ephtharē tachion ho kosmos ē hydati. To de hydōr esti to periesphairōkos en tois proasteiois, legousin, ho Kronos; dynamis gar, phēsin, hydatochrous, hēntina dynamin, phēsi, toutesti ton Kronon, oudeis tōn en genesei kathestōtōn diaphygein dynatai;
“And corruption,” he says, “is water; and by nothing else,” he says, “was the world destroyed more swiftly than by water. And the water is that which encircles among the suburbans,” they say, “Kronos. For it is a water-colored power,” he says, “which power,” he says, “that is, Kronos, none of those established in generation can escape;
Gen 7:21 (echo, low confidence)
Notes and citation
Summary: The Peratae identify corruption with water and with Kronos, whom nothing born can escape.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.2 (Duncker–Schneidewin, 190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-2). (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.
5.16.3Duncker–Schneidewin, 190
πάσῃ γὰρ γενέσει πρὸς τὸ ὑποπεσεῖν τῇ φθορᾷ αἴτιος ἐφέστηκεν ὁ Κρόνος, καὶ οὐκ ἂν γένοιτο γένεσις, ἐν ᾗ Κρόνος οὐκ ἐμποδίζει. Τοῦτό ἐστι, φησίν, ὃ καὶ οἱ ποιηταὶ λέγουσι τὸ καὶ τοὺς θεοὺς ἐκψοφοῦν· Ἴστω γὰρ, φησί, τόδε γαῖα καὶ οὐρανὸς εὐρὺς ὕπερθεν καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅστε μέγιστος ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσιν.
pasę̄ gar genesei pros to hypopesein tę̄ phthorą aitios ephestēken ho Kronos, kai ouk an genoito genesis, en hę̄ Kronos ouk empodizei. Touto esti, phēsin, ho kai hoi poiētai legousi to kai tous theous ekpsophoun; Istō gar, phēsi, tode gaia kai ouranos eurys hyperthen kai to kateibomenon Stygos hydōr, hoste megistos horkos deinotatos te pelei makaressi theoisin.
for Kronos is set over every generation as the cause of its falling under corruption, and there could be no generation in which Kronos does not hinder. This is,” he says, “what the poets also say, the thing that makes even the gods shudder: ‘Let earth know this,’ he says, ‘and broad heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods.’”
Notes and citation
Summary: Kronos brings every birth to decay, and the Peratae cite Homer's oath by the water of Styx as proof that even the gods fear water.
- The quotation is Homer, Iliad 15.36–38 (also Odyssey 5.184–186).
Extrabiblical texts: Homer, Il. 15.36–38 (Homer, Iliad; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.3 (Duncker–Schneidewin, 190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-3). (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.
5.16.4Duncker–Schneidewin, 190
Οὐ μόνον δὲ τοῦτο, φησίν, οἱ ποιηταὶ λέγουσιν, ἀλλʼ ἤδη καὶ οἱ σοφώτατοι τῶν Ἑλλήνων, ὧν ἐστὶ καὶ Ἡράκλειτος εἷς, λέγων· ψυχῇσι γὰρ θάνατος ὕδωρ γενέσθαι. Οὗτος, φησίν, ὁ θάνατος καταλαμβάνει τοὺς Αἰγυπτίους ἐν Ἐρυθρᾷ θαλάσσῃ μετὰ τῶν ἁρμάτων αὐτῶν.
Ou monon de touto, phēsin, hoi poiētai legousin, allʼ ēdē kai hoi sophōtatoi tōn Hellēnōn, hōn esti kai Hērakleitos heis, legōn; psychę̄si gar thanatos hydōr genesthai. Houtos, phēsin, ho thanatos katalambanei tous Aigyptious en Erythrą thalassę̄ meta tōn harmatōn autōn.
“Not only the poets say this,” he says, “but already also the wisest of the Greeks, of whom Heraclitus is one, saying: ‘For to souls it is death to become water.’ This death,” he says, “overtakes the Egyptians in the Red Sea with their chariots.”
Exod 14:28 (allusion, high confidence)
Notes and citation
Summary: They cite Heraclitus, that for souls it is death to become water, and apply it to the Egyptians drowned in the Red Sea.
- The quotation is Heraclitus, fragment 36 (Diels–Kranz).
Extrabiblical texts: Heraclitus, fragment 36 (Heraclitus (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.4 (Duncker–Schneidewin, 190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-4). (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.
5.16.5Duncker–Schneidewin, 190
Πάντες δὲ οἱ ἀγνοοῦντες, φησίν, εἰσὶν Αἰγύπτιοι. Καὶ τοῦτό ἐστι, λέγουσι, τὸ ἐξελθεῖν ἐξ Αἰγύπτου, ἐκ τοῦ σώματος. Αἴγυπτον γὰρ εἶναι μικρὰν τὸ σῶμα νομίζουσι, καὶ περᾶσαι τὴν θάλασσαν τὴν Ἐρυθράν, τουτέστι τῆς φθορᾶς τὸ ὕδωρ, ὅ ἐστιν ὁ Κρόνος, καὶ γενέσθαι πέραν τῆς Ἐρυθρᾶς θαλάσσης, τουτέστι τῆς γενέσεως, καὶ ἐλθεῖν εἰς τὴν ἔρημον, τουτέστιν ἔξω γενέσεως γενέσθαι, ὅπου εἰσὶν ὁμοῦ πάντες οἱ θεοὶ τῆς ἀπωλείας καὶ ὁ θεὸς τῆς σωτηρίας.
Pantes de hoi agnoountes, phēsin, eisin Aigyptioi. Kai touto esti, legousi, to exelthein ex Aigyptou, ek tou sōmatos. Aigypton gar einai mikran to sōma nomizousi, kai perasai tēn thalassan tēn Erythran, toutesti tēs phthoras to hydōr, ho estin ho Kronos, kai genesthai peran tēs Erythras thalassēs, toutesti tēs geneseōs, kai elthein eis tēn erēmon, toutestin exō geneseōs genesthai, hopou eisin homou pantes hoi theoi tēs apōleias kai ho theos tēs sōtērias.
“All who are ignorant,” he says, “are Egyptians. And this,” they say, “is to go out of Egypt: out of the body.” For they think the body is a little Egypt, and that to cross the Red Sea (that is, the water of corruption, which is Kronos), and to come to be beyond the Red Sea (that is, beyond generation), and to come into the wilderness, is to come to be outside generation, where all the gods of destruction and the God of salvation are together.
Exod 14:22 (allusion, medium confidence)
Notes and citation
Summary: The Peratae read the Exodus as escape from the body: Egypt is the body and the Red Sea is corruption.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.5 (Duncker–Schneidewin, 190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-5). (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.
5.16.6Duncker–Schneidewin, 190
Εἰσὶ δὲ, φησίν, οἱ θεοὶ τῆς ἀπωλείας οἱ ἀστέρες οἱ τῆς μεταβλητῆς γενέσεως ἐπιφέροντες τοῖς γινομένοις τὴν ἀνάγκην. Τούτους, φησίν, ἐκάλεσε Μωϋσῆς ὄφεις τῆς ἐρήμου δάκνοντας καὶ διαφθείροντας τοὺς πεπερακέναι νομίζοντας τὴν Ἐρυθρὰν θάλασσαν.
Eisi de, phēsin, hoi theoi tēs apōleias hoi asteres hoi tēs metablētēs geneseōs epipherontes tois ginomenois tēn anankēn. Toutous, phēsin, ekalese Mōÿsēs opheis tēs erēmou daknontas kai diaphtheirontas tous peperakenai nomizontas tēn Erythran thalassan.
“The gods of destruction,” he says, “are the stars, which bring on the things that come to be the necessity of changeable generation. These,” he says, “Moses called serpents of the wilderness, biting and destroying those who think they have crossed the Red Sea.”
Num 21:6 (allusion, high confidence)
Notes and citation
Summary: The stars, gods of destruction, are the biting serpents of the wilderness.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.6 (Duncker–Schneidewin, 190; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-6). (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.
5.16.7Duncker–Schneidewin, 190–192
Δακνομένοις οὖν, φησίν, ἐν τῇ ἐρήμῳ τοῖς υἱοῖς Ἰσραὴλ ἐπέδειξε Μωϋσῆς τὸν ἀληθινὸν ὄφιν τὸν τέλειον, εἰς ὃν οἱ πιστεύοντες οὐκ ἐδάκνοντο ἐν τῇ ἐρήμῳ, τουτέστιν ὑπὸ τῶν δυνάμεων. Οὐδεὶς οὖν, φησίν, ὁ δυνάμενος σῶσαι καὶ ῥύσασθαι τοὺς ἐκπορευομένους ἐκ γῆς Αἰγύπτου, τουτέστιν ἐκ σώματος καὶ ἐκ τοῦδε τοῦ κόσμου, εἰ μὴ μόνος ὁ τέλειος, ὁ πλήρης τῶν πληρῶν ὄφις.
Daknomenois oun, phēsin, en tę̄ erēmǭ tois huiois Israēl epedeixe Mōÿsēs ton alēthinon ophin ton teleion, eis hon hoi pisteuontes ouk edaknonto en tę̄ erēmǭ, toutestin hypo tōn dynameōn. Oudeis oun, phēsin, ho dynamenos sōsai kai rhysasthai tous ekporeuomenous ek gēs Aigyptou, toutestin ek sōmatos kai ek toude tou kosmou, ei mē monos ho teleios, ho plērēs tōn plērōn ophis.
“So to the children of Israel,” he says, “when they were bitten in the wilderness, Moses showed the true, perfect serpent; those who believed in it were not bitten in the wilderness, that is, by the powers. No one, then,” he says, “is able to save and deliver those who come out of the land of Egypt, that is, out of the body and out of this world, except only the perfect one, the serpent full of the full.”
Num 21:8–9 (allusion, high confidence)
Notes and citation
Summary: Only the perfect serpent that Moses showed can save those who leave the body and the world.
Notes on the original text
- Digital text corrected (misread article in the digital text; misread letter in the digital text): καὶ δύσασθαι → καὶ ῥύσασθαι; μόνος δ τέλειος → μόνος ὁ τέλειος.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.16.7 (Duncker–Schneidewin, 190–192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-7). (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.
5.16.8Duncker–Schneidewin, 192
Ἐπὶ τοῦτον, φησίν, ὁ ἐλπίσας ὑπὸ τῶν ὄφεων τῆς ἐρήμου οὐ διαφθείρεται, τουτέστι τῶν θεῶν τῆς γενέσεως. Γέγραπται, φησίν, ἐν βίβλῳ Μωσέως· οὗτος, φησίν, ὁ ὄφις ἐστὶν ἡ δύναμις ἡ παρακολουθήσασα τῷ Μωσεῖ, ἡ ῥάβδος ἡ στρεφομένη εἰς ὄφιν. Ἀνθεστήκεισαν δέ, φησί, τῇ δυνάμει Μωσέως ἐν Αἰγύπτῳ μάγων οἱ ὄφεις, οἱ θεοὶ τῆς ἀπωλείας· ἀλλὰ πάντας αὐτοὺς ὑπέταξε καὶ διέφθειρεν ἡ ῥάβδος Μωσέως. Ὁ καθολικὸς ὄφις, φησίν, οὗτός ἐστιν ὁ σοφὸς τῆς Εὔας λόγος.
Epi touton, phēsin, ho elpisas hypo tōn opheōn tēs erēmou ou diaphtheiretai, toutesti tōn theōn tēs geneseōs. Gegraptai, phēsin, en biblǭ Mōseōs; houtos, phēsin, ho ophis estin hē dynamis hē parakolouthēsasa tǭ Mōsei, hē rhabdos hē strephomenē eis ophin. Anthestēkeisan de, phēsi, tę̄ dynamei Mōseōs en Aigyptǭ magōn hoi opheis, hoi theoi tēs apōleias; alla pantas autous hypetaxe kai diephtheiren hē rhabdos Mōseōs. Ho katholikos ophis, phēsin, houtos estin ho sophos tēs Euas logos.
“He who has hoped in this one,” he says, “is not destroyed by the serpents of the wilderness, that is, by the gods of generation. It is written,” he says, “in the book of Moses. This serpent,” he says, “is the power that accompanied Moses, the rod turned into a serpent. The serpents of the magicians in Egypt, the gods of destruction, withstood the power of Moses,” he says, “but the rod of Moses subdued and destroyed them all. This universal serpent,” he says, “is the wise word of Eve.”
Exod 7:10–12 (allusion, high confidence) · Gen 3:1 (allusion, medium confidence)
Notes and citation
Summary: The saving serpent is Moses' rod that swallowed the magicians' serpents, and it is the “wise word” spoken to Eve.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): ἠ παρακολουθήσασα → ἡ παρακολουθήσασα; τὴς Εὔας → τῆς Εὔας.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.8 (Duncker–Schneidewin, 192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-8). (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.
5.16.9Duncker–Schneidewin, 192
Τοῦτο, φησίν, ἐστὶ μυστήριον Ἐδέμ, τοῦτο ποταμὸς ἐξ Ἐδέμ, τοῦτο σημεῖον τὸ τεθὲν τῷ Κάϊν, ἵνα πᾶς ὁ εὑρίσκων αὐτὸν μὴ ἀποκτείνῃ. Οὗτος, φησίν, ἐστὶ Κάϊν, οὗ τὴν θυσίαν οὐ προσεδέξατο ὁ θεὸς τοῦδε τοῦ κόσμου. Τὴν δὲ ᾑμαγμένην προσήκατο τοῦ Ἄβελ· αἵμασι γὰρ χαίρει ὁ τοῦδε τοῦ κόσμου δεσπότης.
Touto, phēsin, esti mystērion Edem, touto potamos ex Edem, touto sēmeion to tethen tǭ Kaïn, hina pas ho heuriskōn auton mē apokteinę̄. Houtos, phēsin, esti Kaïn, hou tēn thysian ou prosedexato ho theos toude tou kosmou. Tēn de hę̄magmenēn prosēkato tou Abel; haimasi gar chairei ho toude tou kosmou despotēs.
“This,” he says, “is the mystery of Eden; this is the river out of Eden; this is the mark set on Cain, so that everyone who found him should not kill him. This,” he says, “is Cain, whose sacrifice the god of this world did not accept; but he accepted Abel's bloody one, for the master of this world delights in blood.”
Gen 2:10 (allusion, high confidence) · Gen 4:15 (allusion, high confidence) · Gen 4:4–5 (allusion, high confidence)
Notes and citation
Summary: The Peratae make the serpent the river of Eden and the mark of Cain, and say that the god of this world prefers bloody sacrifice.
Notes on the original text
- Digital text corrected (misread article in the digital text): χαίρει δ τοῦδε → χαίρει ὁ τοῦδε.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.9 (Duncker–Schneidewin, 192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-9). (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.
5.16.10Duncker–Schneidewin, 192
Οὗτός ἐστι, φησίν, ὁ ἐν ἐσχάταις ἡμέραις ἐν ἀνθρώπου μορφῇ φανεὶς ἐν τοῖς χρόνοις Ἡρώδου, γενόμενος κατʼ εἰκόνα Ἰωσὴφ τοῦ πεπραμένου ἐκ χειρὸς ἀδελφῶν, οὗ μόνου τὸ ἔνδυμα ἦν ποικίλον. Οὗτός ἐστι, φησίν, ὁ κατʼ εἰκόνα Ἠσαῦ, οὗ καὶ μὴ παρόντος ἡ στολὴ εὐλόγηται, ὃς οὐκ ἐδέξατο, φησί, τὴν ἀμβλυωπὸν εὐλογίαν, ἀλλʼ ἐπλούτησεν ἔξωθεν, οὐδὲν ἀπὸ τοῦ ἀμβλυωποῦντος λαβών, οὗ εἶδε τὸ πρόσωπον Ἰακὼβ ὡς ἂν ἴδοι ἄνθρωπος πρόσωπον θεοῦ.
Houtos esti, phēsin, ho en eschatais hēmerais en anthrōpou morphę̄ phaneis en tois chronois Hērōdou, genomenos katʼ eikona Iōsēph tou pepramenou ek cheiros adelphōn, hou monou to endyma ēn poikilon. Houtos esti, phēsin, ho katʼ eikona Ēsau, hou kai mē parontos hē stolē eulogētai, hos ouk edexato, phēsi, tēn amblyōpon eulogian, allʼ eploutēsen exōthen, ouden apo tou amblyōpountos labōn, hou eide to prosōpon Iakōb hōs an idoi anthrōpos prosōpon theou.
“This is,” he says, “the one who appeared in the last days in human form in the times of Herod, born after the image of Joseph, who was sold from the hand of his brothers, whose garment alone was of many colors. This is,” he says, “the one after the image of Esau, whose robe was blessed even when he was not present; who did not receive,” he says, “the dim-sighted blessing, but grew rich from outside, taking nothing from the dim-sighted one; whose face Jacob saw as a man might see the face of God.”
Gen 37:3 (allusion, high confidence) · Gen 37:28 (allusion, medium confidence) · Gen 27:15 (allusion, medium confidence) · Gen 33:10 (allusion, high confidence)
Notes and citation
Summary: The Peratae say the serpent appeared under Herod and was prefigured by Joseph's coat and by Esau.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.16.10 (Duncker–Schneidewin, 192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-10). (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.
5.16.11Duncker–Schneidewin, 192
Περὶ τούτου, φησί, γέγραπται, ὡς Νεβρὼδ γίγας κυνηγὸς ἔναντι κυρίου. Εἰσὶ δέ, φησί, τούτου ἀντίμιμοι πολλοί, τοσοῦτοι ὅσοι ὤφθησαν ἐν τῇ ἐρήμῳ τοῖς υἱοῖς Ἰσραὴλ δάκνοντες, ἀφʼ ὧν ἐρρύσατο τοὺς δακνομένους ὁ τέλειος ἐκεῖνος, ὃν ἔστησε Μωϋσῆς. Τοῦτο ἐστί, φησί, τὸ εἰρημένον· καὶ ὃν τρόπον ὕψωσε Μωϋσῆς τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου.
Peri toutou, phēsi, gegraptai, hōs Nebrōd gigas kynēgos enanti kyriou. Eisi de, phēsi, toutou antimimoi polloi, tosoutoi hosoi ōphthēsan en tę̄ erēmǭ tois huiois Israēl daknontes, aphʼ hōn errysato tous daknomenous ho teleios ekeinos, hon estēse Mōÿsēs. Touto esti, phēsi, to eirēmenon; kai hon tropon hypsōse Mōÿsēs ton ophin en tę̄ erēmǭ, houtōs hypsōthēnai dei ton huion tou anthrōpou.
“Of him,” he says, “it is written that Nimrod was a giant hunter before the Lord. And there are,” he says, “many counterfeits of him, as many as appeared biting the children of Israel in the wilderness, from whom that perfect one whom Moses set up delivered those who were bitten. This is,” he says, “what was said: ‘And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up.’”
Gen 10:9 (quotation, high confidence) · John 3:14 (quotation, high confidence)
Notes and citation
Summary: The perfect serpent is Nimrod the hunter and the serpent Moses lifted up, as John 3:14 says.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τρὸπον → τρόπον.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.16.11 (Duncker–Schneidewin, 192; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-11). (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.
5.16.12Duncker–Schneidewin, 192–194
Τούτου κατʼ εἰκόνα γέγονεν ὁ ὄφις ἐν τῇ ἐρήμῳ χαλκοῦς, ὃν ἔστησε Μωϋσῆς. Τούτου, φησί, μόνου τὸ ὁμοίωμα ἐν τῷ οὐρανῷ διὰ παντὸς ἐστὶν φωτὶ ὁρώμενον. Οὗτος, φησίν, ἐστὶν ἡ μεγάλη ἀρχή, περὶ ἧς γέγραπται. Περὶ τούτου, φησίν, εἴρηται· Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν, πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν· ὃ γέγονεν ἐν αὐτῷ, ζωή ἐστιν.
Toutou katʼ eikona gegonen ho ophis en tę̄ erēmǭ chalkous, hon estēse Mōÿsēs. Toutou, phēsi, monou to homoiōma en tǭ ouranǭ dia pantos estin phōti horōmenon. Houtos, phēsin, estin hē megalē archē, peri hēs gegraptai. Peri toutou, phēsin, eirētai; En archę̄ ēn ho logos, kai ho logos ēn pros ton theon, kai theos ēn ho logos. Houtos ēn en archę̄ pros ton theon, panta diʼ autou egeneto, kai chōris autou egeneto oude hen; ho gegonen en autǭ, zōē estin.
After his image was made the bronze serpent in the wilderness which Moses set up. “Of him alone,” he says, “the likeness is always in heaven, seen in light. This,” he says, “is the great beginning of which it is written. Of this,” he says, “it was said: ‘In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things came to be through him, and without him not one thing came to be. What came to be in him is life.’”
Num 21:9 (allusion, high confidence) · John 1:1–4 (quotation, high confidence)
Notes and citation
Summary: The Peratae identify the serpent with the constellation in heaven and with the Word of John's prologue.
- The likeness in heaven is the constellation of the Dragon (Draco). The quotation is John 1:1–4, punctuated so that “what came to be in him” begins the last clause.
Notes on the original text
- Digital text corrected (misread article in the digital text): θεὸς ἦν δ λόγος → θεὸς ἦν ὁ λόγος.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.16.12 (Duncker–Schneidewin, 192–194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.16.13Duncker–Schneidewin, 194
Ἐν αὐτῷ δέ, φησίν, ἡ Εὔα γέγονεν, ἡ Εὔα ζωή.
En autǭ de, phēsin, hē Eua gegonen, hē Eua zōē.
“And in him,” he says, “Eve came to be; Eve is life.”
Gen 3:20 (allusion, medium confidence)
Notes and citation
Summary: The “life” that came to be in the Word is Eve.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.13 (Duncker–Schneidewin, 194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.16.14Duncker–Schneidewin, 194
Αὕτη δέ, φησίν, ἐστὶν ἡ Εὔα, μήτηρ πάντων τῶν ζώντων, κοινὴ φύσις, τουτέστι θεῶν ἀγγέλων, ἀθανάτων θνητῶν, ἀλόγων λογικῶν· ὁ γὰρ πάντων, φησίν, εἰπὼν εἴρηκε πάντων· καὶ εἴ τινος, φησίν, οἱ ὀφθαλμοὶ μακάριοι, οὗτος ὄψεται ἀναβλέψας εἰς τὸν οὐρανὸν τοῦ ὄφεως τὴν καλὴν εἰκόνα ἐν τῇ μεγάλῃ ἀρχῇ τοῦ οὐρανοῦ στρεφομένην καὶ γινομένην ἀρχὴν πάσης κινήσεως πᾶσι τοῖς γινομένοις, καὶ γνώσεται ὅτι χωρὶς αὐτοῦ [οὐδὲν] οὔτε τῶν οὐρανίων οὔτε τῶν ἐπιγείων οὔτε τῶν καταχθονίων συνέστηκεν· οὐ νύξ, οὐ σελήνη, οὐ καρποί, οὐ γένεσις, οὐ πλοῦτος, οὐχ ὁδοιπορία, οὐδʼ ὅλως τι τῶν ὄντων ἐστὶ δίχα σημαίνοντος ἐκείνου.
Hautē de, phēsin, estin hē Eua, mētēr pantōn tōn zōntōn, koinē physis, toutesti theōn angelōn, athanatōn thnētōn, alogōn logikōn; ho gar pantōn, phēsin, eipōn eirēke pantōn; kai ei tinos, phēsin, hoi ophthalmoi makarioi, houtos opsetai anablepsas eis ton ouranon tou opheōs tēn kalēn eikona en tę̄ megalę̄ archę̄ tou ouranou strephomenēn kai ginomenēn archēn pasēs kinēseōs pasi tois ginomenois, kai gnōsetai hoti chōris autou [ouden] oute tōn ouraniōn oute tōn epigeiōn oute tōn katachthoniōn synestēken; ou nyx, ou selēnē, ou karpoi, ou genesis, ou ploutos, ouch hodoiporia, oudʼ holōs ti tōn ontōn esti dicha sēmainontos ekeinou.
“And this,” he says, “is Eve, the mother of all the living, the common nature, that is, of gods and angels, of immortals and mortals, of irrational and rational beings; for he who says ‘all,’” he says, “says ‘all.’ And if anyone's eyes are blessed,” he says, “he will look up to heaven and see the beautiful image of the serpent turning in the great beginning of heaven and becoming the beginning of all motion for all things that come to be; and he will know that without him nothing, neither of things in heaven nor on earth nor under the earth, has come to stand: not night, not moon, not fruits, not generation, not wealth, not travel, nor is anything at all of the things that are without his signifying it.”
Gen 3:20 (quotation, high confidence) · Matt 13:16 (echo, medium confidence) · Phil 2:10 (echo, medium confidence)
Notes and citation
Summary: Eve is the common nature of all beings, and the serpent in the sky is the source of all motion and every event.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ἀρχῇ τοῖ οὐρανοῦ → ἀρχῇ τοῦ οὐρανοῦ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.14 (Duncker–Schneidewin, 194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.16.15Duncker–Schneidewin, 194
Ἐπὶ τούτου, φησίν, ἐστὶ τὸ μέγα θαῦμα ὁρώμενον ἐν τῷ οὐρανῷ τοῖς δυναμένοις ἰδεῖν. Κατὰ γάρ, φησί, ταύτην τὴν ἄκραν αὐτοῦ τὴν κεφαλήν, ὅπερ πάντων ἀπιστότερον τοῖς οὐκ εἰδόσι, μίσγονται δύσις τε καὶ ἀνατολὴ ἀλλήλαις. Τουτέστι περὶ οὗ εἶπεν ἡ ἀγνωσία· ἐν οὐρανῷ εἱλεῖται μέγα θαῦμα Δράκων δεινοῖο πελώρου.
Epi toutou, phēsin, esti to mega thauma horōmenon en tǭ ouranǭ tois dynamenois idein. Kata gar, phēsi, tautēn tēn akran autou tēn kephalēn, hoper pantōn apistoteron tois ouk eidosi, misgontai dysis te kai anatolē allēlais. Toutesti peri hou eipen hē agnōsia; en ouranǭ heileitai mega thauma Drakōn deinoio pelōrou.
“In him,” he says, “is the great wonder seen in heaven by those who can see. For at this extremity of his, his head,” he says, “(which is the most incredible thing of all to those who do not know), setting and rising mingle with one another. This is what ignorance spoke of: ‘In heaven there winds a great wonder, the Dragon, a terrible monster.’”
Notes and citation
Summary: The head of the heavenly Dragon, where setting and rising meet, is the great wonder that the poet Aratus described.
- The quotation is Aratus, Phaenomena 46; “setting and rising mingle” echoes Phaenomena 61–62.
Extrabiblical texts: Aratus, Phaen. 46 (Aratus, Phaenomena; quotation); Aratus, Phaen. 61–62 (Aratus, Phaenomena; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.15 (Duncker–Schneidewin, 194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.16.16Duncker–Schneidewin, 194
Ἑκατέρωθεν δὲ αὐτοῦ παρατέτακται Στέφανος καὶ Λύρα, καὶ κατʼ αὐτὴν ἄνωθεν τὴν κεφαλὴν ἄκραν ἐλεεινὸς ἄνθρωπος, ὁ Ἐν γόνασιν ἐστὶν ὁρώμενος, δεξιτεροῦ ποδὸς ἄκρον ἔχων σκολιοῖο Δράκοντος. Κατὰ δὲ τὸν νῶτον τοῦ Ἐν γόνασιν ἐστὶν ἀτελὴς ὄφις ἀμφοτέραις ταῖς χερσὶ κατεσφιγμένος ὑπὸ τοῦ Ὀφιούχου, καὶ κωλυόμενος ἐφάψασθαι τοῦ στεφάνου παρακειμένου τῷ τελείῳ ὄφει.
Hekaterōthen de autou paratetaktai Stephanos kai Lyra, kai katʼ autēn anōthen tēn kephalēn akran eleeinos anthrōpos, ho En gonasin estin horōmenos, dexiterou podos akron echōn skolioio Drakontos. Kata de ton nōton tou En gonasin estin atelēs ophis amphoterais tais chersi katesphigmenos hypo tou Ophiouchou, kai kōlyomenos ephapsasthai tou stephanou parakeimenou tǭ teleiǭ ophei.
On either side of him are set the Crown and the Lyre, and above, by the very top of his head, a pitiable man, the one seen as “the Kneeler,” “holding the tip of his right foot on the crooked Dragon.” And at the back of the Kneeler is the imperfect serpent, gripped with both hands by the Serpent-holder and prevented from touching the Crown that lies beside the perfect serpent.
Notes and citation
Summary: The Peratae read the neighboring constellations (Crown, Lyre, Kneeler, Serpent-holder) as parts of their myth.
- The quoted line is Aratus, Phaenomena 70; the constellations are Corona, Lyra, Engonasin (the Kneeler, later Hercules), and Ophiuchus with Serpens.
Extrabiblical texts: Aratus, Phaen. 70 (Aratus, Phaenomena; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.16.16 (Duncker–Schneidewin, 194; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-16-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 17
5.17.1Duncker–Schneidewin, 194–196
Αὕτη ἡ παμποίκιλος σοφία τῆς Περατικῆς αἱρέσεως, ἣν ἐξειπεῖν πᾶσαν δυσχερές, οὕτως οὖσαν σκολιὰν διὰ τὸ ἐκ τῆς ἀστρολογικῆς δοκεῖν συνεστάναι. Καθὸ οὖν δυνατὸν ἦν, διʼ ὀλίγων πᾶσαν αὐτῆς τὴν δύναμιν ἐκτεθείμεθα. Ἵνα δὲ διʼ ἐπιτομῆς τὴν πᾶσαν αὐτῶν γνώμην ἐκθώμεθα, δοκεῖ προσθεῖναι ταῦτα. Ἔστι κατʼ αὐτοὺς τὸ πᾶν πατήρ, υἱός, ὕλη· τούτων τῶν τριῶν ἕκαστον ἀπείρους ἔχει δυνάμεις ἐν ἑαυτῷ.
Hautē hē pampoikilos sophia tēs Peratikēs haireseōs, hēn exeipein pasan dyscheres, houtōs ousan skolian dia to ek tēs astrologikēs dokein synestanai. Katho oun dynaton ēn, diʼ oligōn pasan autēs tēn dynamin ektetheimetha. Hina de diʼ epitomēs tēn pasan autōn gnōmēn ekthōmetha, dokei prostheinai tauta. Esti katʼ autous to pan patēr, huios, hylē; toutōn tōn triōn hekaston apeirous echei dynameis en heautǭ.
This is the all-various wisdom of the Peratic heresy, which it is hard to set out entire, so tortuous is it, because it seems to have been compounded out of astrology. As far as was possible, then, we have set out its whole import in few words. But so that we may set out their whole opinion in summary, it seems good to add the following. According to them the universe is Father, Son, Matter; and each of these three has infinite powers in itself.
Notes and citation
Summary: Hippolytus summarizes the Peratic system: the universe consists of Father, Son, and Matter.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.1 (Duncker–Schneidewin, 194–196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-1). (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.
5.17.2Duncker–Schneidewin, 196
Καθέζεται οὖν μέσος τῆς ὕλης καὶ τοῦ πατρὸς ὁ υἱός, ὁ λόγος, ὁ ὄφις ἀεὶ κινούμενος πρὸς ἀκίνητον τὸν πατέρα καὶ κινουμένην τὴν ὕλην, καὶ ποτὲ μὲν στρέφεται πρὸς τὸν πατέρα, καὶ ἀναλαμβάνει τὰς δυνάμεις εἰς τὸ πρόσωπον ἑαυτοῦ, ἀναλαβὼν δὲ τὰς δυνάμεις στρέφεται πρὸς τὴν ὕλην, καὶ ἡ ὕλη ἄποιος οὖσα καὶ ἀσχημάτιστος ἐκτυποῦται τὰς ἰδέας ἀπὸ τοῦ υἱοῦ, ἃς ὁ υἱὸς ἀπὸ τοῦ πατρὸς ἐτυπώσατο.
Kathezetai oun mesos tēs hylēs kai tou patros ho huios, ho logos, ho ophis aei kinoumenos pros akinēton ton patera kai kinoumenēn tēn hylēn, kai pote men strephetai pros ton patera, kai analambanei tas dynameis eis to prosōpon heautou, analabōn de tas dynameis strephetai pros tēn hylēn, kai hē hylē apoios ousa kai aschēmatistos ektypoutai tas ideas apo tou huiou, has ho huios apo tou patros etypōsato.
The Son, then, the Word, the serpent, sits in the middle between Matter and the Father, ever moving toward the unmoved Father and toward moving Matter. At one time he turns toward the Father and takes up the powers into his own face; and having taken up the powers he turns toward Matter; and Matter, being without quality and without form, receives the impress of the forms from the Son, which the Son received as impressions from the Father.
Notes and citation
Summary: The Son, identified with the serpent, receives forms from the Father and stamps them on formless Matter.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.17.2 (Duncker–Schneidewin, 196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-2). (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.
5.17.3Duncker–Schneidewin, 196
Ἐκτυποῦται δὲ ὁ μὲν υἱὸς ἀπὸ τοῦ πατρὸς ἀρρήτως καὶ ἀλάλως καὶ ἀμεταστάτως, οὕτως ὥς φησι Μωϋσῆς ἀπὸ τῶν ῥάβδων τῶν ἀπὸ τῶν ποτιστηρίων ῥερευκέναι τὰ χρώματα τῶν ἐγκεκισσημένων.
Ektypoutai de ho men huios apo tou patros arrētōs kai alalōs kai ametastatōs, houtōs hōs phēsi Mōÿsēs apo tōn rhabdōn tōn apo tōn potistēriōn rhereukenai ta chrōmata tōn enkekissēmenōn.
The Son receives his impress from the Father ineffably, silently, and without change, just as Moses says that the colors flowed from the rods at the watering troughs onto the ewes that conceived.
Gen 30:37–39 (allusion, high confidence)
Notes and citation
Summary: The Son is imprinted by the Father as Jacob's rods imprinted colors on the conceiving flocks.
- ἐγκισσάω (“conceive,” of ewes) is the verb of Gen 30:38–39 LXX.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.3 (Duncker–Schneidewin, 196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-3). (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.
5.17.4Duncker–Schneidewin, 196
Ὁμοίως δʼ αὖ καὶ ἀπὸ τοῦ υἱοῦ ἐπὶ τὴν ὕλην ῥερευκέναι τὰς δυνάμεις κατὰ τὸ ἐγκίσσημα τῆς δυνάμεως τῆς ἀπὸ τῶν ῥάβδων ἐπὶ τὰ ἐγκεκισσημένα· ἡ δὲ διαφορὰ τῶν χρωμάτων καὶ ἡ ἀνομοιότης ῥεύσασα ἀπὸ τῶν ῥάβδων διὰ τῶν ὑδάτων ἐπὶ τὰ πρόβατα διαφορὰ, φησί, γενέσεώς ἐστι φθαρτῆς καὶ ἀφθάρτου·
Homoiōs dʼ au kai apo tou huiou epi tēn hylēn rhereukenai tas dynameis kata to enkissēma tēs dynameōs tēs apo tōn rhabdōn epi ta enkekissēmena; hē de diaphora tōn chrōmatōn kai hē anomoiotēs rheusasa apo tōn rhabdōn dia tōn hydatōn epi ta probata diaphora, phēsi, geneseōs esti phthartēs kai aphthartou;
Likewise, again, the powers flowed from the Son onto Matter, after the manner of the conceiving caused by the power of the rods in the ewes that conceived; and the difference of the colors and the unlikeness that flowed from the rods through the waters onto the sheep is,” he says, “the difference between corruptible and incorruptible generation;
Gen 30:37–39 (allusion, high confidence)
Notes and citation
Summary: Powers flow from the Son into Matter like the colors onto Jacob's flocks, producing corruptible and incorruptible births.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.4 (Duncker–Schneidewin, 196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-4). (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.
5.17.5Duncker–Schneidewin, 196
μᾶλλον δὲ ὥσπερ ζωγραφῶν ἀπὸ τῶν ζῴων μηδὲν ἀφαιρούμενος τῇ γραφίδι πάσας ἐπὶ τὸν πίνακα μεταφέρει τὰς ἰδέας ἐγγράφων, οὕτως ὁ υἱὸς τῇ δυνάμει τῇ ἑαυτοῦ ἀπὸ τοῦ πατρὸς ἐπὶ τὴν ὕλην τοὺς πατρικοὺς μεταφέρει χαρακτῆρας. Ἔστιν οὖν πάντα τὰ πατρικὰ ἐνθάδε καὶ οὐδέν.
mallon de hōsper zōgraphōn apo tōn zǭōn mēden aphairoumenos tę̄ graphidi pasas epi ton pinaka metapherei tas ideas engraphōn, houtōs ho huios tę̄ dynamei tę̄ heautou apo tou patros epi tēn hylēn tous patrikous metapherei charaktēras. Estin oun panta ta patrika enthade kai ouden.
or rather, as a painter, taking nothing away from living creatures, transfers all their forms to the panel by drawing them with his brush, so the Son by his own power transfers the paternal characters from the Father to Matter. All the paternal things, then, are here, and yet are nothing.
Notes and citation
Summary: Like a painter copying without diminishing his models, the Son copies the Father's characters into Matter.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.5 (Duncker–Schneidewin, 196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-5). (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.
5.17.6Duncker–Schneidewin, 196
Εἰ γάρ τις, φησίν, ἐξισχύσει τῶν ἐνθάδε κατανοηθῆναι ὅτι ἐστὶ πατρικὸς χαρακτὴρ ἄνωθεν μετενηνεγμένος ἐνθάδε σωματοποιηθείς, ὥσπερ ἐγκισσήματι τῷ ἀπὸ τῆς ῥάβδου, λευκὸν γέγονεν, ὁμοούσιον τῷ πατρὶ τῷ ἐν τοῖς οὐρανοῖς ὅλως, καὶ ἐκεῖ ἀνέρχεται· ἐὰν δὲ μὴ τύχῃ τῆς διδασκαλίας ταύτης, μηδὲ τὴν ἀνάγκην τῆς γενέσεως ἐπιγνῷ, ὥσπερ ἔκτρωμα ὑπὸ νύκτα γεννώμενον ὑπὸ νύκτα ἀπολεῖται.
Ei gar tis, phēsin, exischysei tōn enthade katanoēthēnai hoti esti patrikos charaktēr anōthen metenēnegmenos enthade sōmatopoiētheis, hōsper enkissēmati tǭ apo tēs rhabdou, leukon gegonen, homoousion tǭ patri tǭ en tois ouranois holōs, kai ekei anerchetai; ean de mē tychę̄ tēs didaskalias tautēs, mēde tēn anankēn tēs geneseōs epignǭ, hōsper ektrōma hypo nykta gennōmenon hypo nykta apoleitai.
“For if anyone of those here,” he says, “is strong enough to perceive that he is a paternal character carried down from above and embodied here, then, as by the conceiving caused by the rod, he has become white, wholly of one substance with the Father in heaven, and ascends there; but if he does not attain this teaching and does not recognize the necessity of generation, like an abortion born by night he will perish by night.”
Gen 30:37 (allusion, medium confidence)
Notes and citation
Summary: Whoever recognizes that he is a copy of the Father becomes consubstantial with him and ascends; whoever does not perishes.
- ὁμοούσιος (“of one substance”) is used here in the Peratic sense of sharing the Father's nature.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.6 (Duncker–Schneidewin, 196; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-6). (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.
5.17.7Duncker–Schneidewin, 196–198
Ὅταν οὖν, φησί, λέγῃ ὁ σωτήρ· Ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς, ἐκεῖνον λέγει, ἀφʼ οὗ ὁ υἱὸς μεταλαβὼν τοὺς χαρακτῆρας μετενήνοχεν ἐνθάδε· ὅταν δὲ λέγῃ· Ὁ ὑμέτερος πατὴρ ἀπʼ ἀρχῆς ἀνθρωποκτόνος ἐστί, τὸν ἄρχοντα καὶ δημιουργὸν τῆς ὕλης λέγει, ὃς ἀναλαβὼν τοὺς διαδοθέντας ἀπὸ τοῦ υἱοῦ χαρακτῆρας ἐγέννησεν ἐνθάδε, ὅς ἐστιν ἀπʼ ἀρχῆς ἀνθρωποκτόνος· τὸ γὰρ ἔργον αὐτοῦ φθορὰν καὶ θάνατον ἐργάζεται.
Hotan oun, phēsi, legę̄ ho sōtēr; Ho patēr hymōn ho en tois ouranois, ekeinon legei, aphʼ hou ho huios metalabōn tous charaktēras metenēnochen enthade; hotan de legę̄; Ho hymeteros patēr apʼ archēs anthrōpoktonos esti, ton archonta kai dēmiourgon tēs hylēs legei, hos analabōn tous diadothentas apo tou huiou charaktēras egennēsen enthade, hos estin apʼ archēs anthrōpoktonos; to gar ergon autou phthoran kai thanaton ergazetai.
“When, then,” he says, “the Savior says, ‘Your Father who is in heaven,’ he means that one from whom the Son took the characters and carried them here; but when he says, ‘Your father is a murderer from the beginning,’ he means the ruler and demiurge of matter, who took up the characters distributed by the Son and begot here; he is a murderer from the beginning, for his work produces corruption and death.”
Matt 5:48 (quotation, medium confidence) · John 8:44 (quotation, high confidence)
Notes and citation
Summary: The Peratae distinguish the heavenly Father of the Gospels from the murderous demiurge of John 8:44.
- The demiurge (“craftsman”) is the maker of the material world, distinguished in Gnostic systems from the highest God.
Notes on the original text
- Digital text corrected (stray space in the digital text): ὑ μῶν → ὑμῶν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.7 (Duncker–Schneidewin, 196–198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-7). (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.
5.17.8Duncker–Schneidewin, 198
Οὐδεὶς οὖν, φησί, δύναται σωθῆναι δίχα τοῦ υἱοῦ οὐδὲ ἀνελθεῖν, ὅς ἐστιν ὁ ὄφις. Ὡς γὰρ κατήνεγκεν ἄνωθεν τοὺς πατρικοὺς χαρακτῆρας, οὕτως πάλιν ἐντεῦθεν ἀναφέρει τοὺς ἐξυπνισμένους καὶ γεγονότας πατρικοὺς χαρακτῆρας ὑποστάτους ἐκ τοῦ ἀνυποστάτου ἐντεῦθεν ἐκεῖ μεταφέρων.
Oudeis oun, phēsi, dynatai sōthēnai dicha tou huiou oude anelthein, hos estin ho ophis. Hōs gar katēnenken anōthen tous patrikous charaktēras, houtōs palin enteuthen anapherei tous exypnismenous kai gegonotas patrikous charaktēras hypostatous ek tou anypostatou enteuthen ekei metapherōn.
“No one, then,” he says, “can be saved or go up without the Son, who is the serpent. For as he brought down the paternal characters from above, so again he carries up from here those who have been awakened and have become paternal characters, transferring them from here to there, made substantial from the insubstantial.”
Notes and citation
Summary: Only the Son, the serpent, can carry the awakened back up to the Father.
Notes on the original text
- Digital text corrected (missing space in the digital text; stray space in the digital text): ἀνελ θεῖν → ἀνελθεῖν; ὅςἐστιν → ὅς ἐστιν.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.17.8 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-8). (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.
5.17.9Duncker–Schneidewin, 198
Τοῦτʼ ἐστὶ, φησί, τὸ εἰρημένον· Ἐγώ εἰμι ἡ θύρα. Μεταφέρει δέ, φησί,...
Toutʼ esti, phēsi, to eirēmenon; Egō eimi hē thyra. Metapherei de, phēsi,...
“This is,” he says, “what was said: ‘I am the door.’ And he transfers,” he says, …
Textual problem in this passage: see the notes.
John 10:9 (quotation, high confidence)
Notes and citation
Summary: The Son is the door of John 10:9; the rest of the sentence is lost.
- The text breaks off here; there is a gap before the next section.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.9 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-9). (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.
5.17.10Duncker–Schneidewin, 198
καμμοῦσιν ὀφθαλμοῦ βλεφάρου, ὥσπερ ὁ νάφθας τὸ πῦρ πανταχόθεν εἰς ἑαυτὸν ἐπισπώμενος, μᾶλλον δὲ ὥσπερ ἡ ἡρακλεία λίθος τὸν σίδηρον, ἄλλο [δὲ] οὐδέν, ἢ ὥσπερ ἡ τοῦ θαλασσίου ἱέρακος κερκὶς τὸ χρυσίον, ἕτερον δὲ οὐδὲν· ἢ ὥσπερ ἄγεται ὑπὸ τοῦ ἠλέκτρου τὸ ἄχυρον, οὕτω, φησίν, ὑπὸ τοῦ ὄφεως ἄγεται πάλιν ἀπὸ τοῦ κόσμου τὸ ἐξεικονισμένον τέλειον γένος ὁμοούσιον, ἄλλο δὲ οὐδέν, καθὼς ὑπʼ αὐτοῦ κατεπέμφθη.
kammousin ophthalmou blepharou, hōsper ho naphthas to pyr pantachothen eis heauton epispōmenos, mallon de hōsper hē hērakleia lithos ton sidēron, allo [de] ouden, ē hōsper hē tou thalassiou hierakos kerkis to chrysion, heteron de ouden; ē hōsper agetai hypo tou ēlektrou to achyron, houtō, phēsin, hypo tou opheōs agetai palin apo tou kosmou to exeikonismenon teleion genos homoousion, allo de ouden, kathōs hypʼ autou katepemphthē.
… to those who close the eyelid of the eye, as naphtha draws fire to itself from every side, or rather as the Heraclean stone draws iron and nothing else, or as the spine of the sea-hawk draws gold and nothing else, or as chaff is drawn by amber: so,” he says, “the perfect race, formed in the image and of one substance, is drawn back from the world by the serpent, and nothing else, just as it was sent down by him.”
Notes and citation
Summary: As a magnet draws iron, the serpent draws the perfect race back from the world.
- The beginning is lost. The “Heraclean stone” is the magnet; the sea-hawk's attraction of gold is a piece of ancient lore.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.10 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-10). (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.
5.17.11Duncker–Schneidewin, 198
Πρὸς ταύτην τὴν ἀπόδειξιν φέρουσι τὴν τοῦ ἐγκεφάλου ἀνατομήν, αὐτὸν μὲν τὸν ἐγκέφαλον ἀπεικονίζοντες τῷ πατρὶ διὰ τὸ ἀκίνητον, τὴν δὲ παρεγκεφαλίδα τῷ υἱῷ διά τε τὸ κινεῖσθαι καὶ δρακοντοειδῆ ὑπάρχειν,
Pros tautēn tēn apodeixin pherousi tēn tou enkephalou anatomēn, auton men ton enkephalon apeikonizontes tǭ patri dia to akinēton, tēn de parenkephalida tǭ huiǭ dia te to kineisthai kai drakontoeidē hyparchein,
As proof of this they adduce the anatomy of the brain, likening the brain itself to the Father because it is unmoved, and the cerebellum to the Son because it moves and is serpent-shaped;
Notes and citation
Summary: The Peratae compare the brain to the Father and the serpent-shaped cerebellum to the Son.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.11 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-11). (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.
5.17.12Duncker–Schneidewin, 198
ἣν ἀρρήτως καὶ ἀσημάντως ἐπισπᾶσθαι διὰ τοῦ κωναρίου φάσκουσι τὴν ἐκ τοῦ καμαρίου ἀπορρέουσαν πνευματικὴν καὶ ζωογόνον οὐσίαν, ἤν ὑποδεξαμένη ἡ παρεγκεφαλὶς ὥςπερ ὁ υἱός, ἀλάλως μεταδίδωσι τῇ ὕλῃ τὰς ἰδέας, τουτέστιν ἐπὶ τὸν νωτιαῖον μυελὸν διαρρέει τὰ σπέρματα καὶ τὰ γένη τῶν γεννωμένων κατὰ σάρκα.
hēn arrētōs kai asēmantōs epispasthai dia tou kōnariou phaskousi tēn ek tou kamariou aporreousan pneumatikēn kai zōogonon ousian, ēn hypodexamenē hē parenkephalis hōsper ho huios, alalōs metadidōsi tę̄ hylę̄ tas ideas, toutestin epi ton nōtiaion myelon diarreei ta spermata kai ta genē tōn gennōmenōn kata sarka.
and they claim that it draws in, ineffably and imperceptibly, through the pineal gland the spiritual and life-giving substance that flows from the vaulted chamber; and the cerebellum, receiving it, like the Son silently imparts the forms to matter: that is, the seeds and kinds of things begotten according to the flesh flow down into the spinal marrow.
Notes and citation
Summary: Life-giving substance passes through the pineal gland and cerebellum into the spinal marrow, as forms pass from the Son into Matter.
- The “vaulted chamber” (καμάριον) is probably a ventricle of the brain.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.12 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.17.13Duncker–Schneidewin, 198
Τούτῳ τῷ παραδείγματι χρώμενοι εὐφυῶς δοκοῦσι παρεισάγειν τὰ ἄρρητα αὐτῶν ἀλάλως παραδιδόμενα μυστήρια, ἃ ἐξειπεῖν ἡμῖν οὐ θέμις, ὅμως δὲ νοῆσαι διὰ τῶν εἰρημένων εὔκολον.
Toutǭ tǭ paradeigmati chrōmenoi euphyōs dokousi pareisagein ta arrēta autōn alalōs paradidomena mystēria, ha exeipein hēmin ou themis, homōs de noēsai dia tōn eirēmenōn eukolon.
Using this example they seem cleverly to introduce their ineffable mysteries, handed down in silence, which it is not lawful for us to speak out, yet which are easy to understand from what has been said.
Notes and citation
Summary: Their secret mysteries, Hippolytus says, are easy to grasp from this analogy.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.17.13 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-17-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 18
5.18.1Duncker–Schneidewin, 198
Ἀλλʼ ἐπεὶ καὶ τὴν Περατικὴν αἵρεσιν νομίζω φανερῶς ἐκτεθεῖσθαι καὶ διὰ πολλῶν ἔκδηλον πεποιηκέναι διαλαθοῦσαν καὶ πάντα πᾶσι συντιθεμένην, ἀποκρύπτουσάν τε τὸν ἴδιον ἰόν, δοκεῖ μηδὲν περαιτέρω τούτων κατηγορεῖν, ἱκανῶν ὄντων πρὸς κατηγορίαν αὐτῶν τῶν ὑπʼ αὐτῶν δογματιζομένων.
Allʼ epei kai tēn Peratikēn hairesin nomizō phanerōs ektetheisthai kai dia pollōn ekdēlon pepoiēkenai dialathousan kai panta pasi syntithemenēn, apokryptousan te ton idion ion, dokei mēden peraiterō toutōn katēgorein, hikanōn ontōn pros katēgorian autōn tōn hypʼ autōn dogmatizomenōn.
But since I think I have set out the Peratic heresy clearly and have made plain, by many proofs, a heresy that had escaped notice, that mixes everything with everything and hides its own poison, it seems best to bring no further charges against them, since the doctrines they themselves teach are sufficient to accuse them.
Notes and citation
Summary: Hippolytus ends his account of the Peratae, whose own teachings condemn them.
Notes on the original text
- Digital text corrected (misread letter in the digital text): ὑπʼ αἰτῶν → ὑπʼ αὐτῶν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.18.1 (Duncker–Schneidewin, 198; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-12-1/#p-5-18-1). (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.