Refutation of All Heresies 5.19.1–5.25.4
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 5, chapter 19
5.19.1Duncker–Schneidewin, 198–200
Ἴδωμεν οὖν τί λέγουσιν οἱ Σηθιανοί. Τούτοις δοκεῖ τῶν ὅλων εἶναι τρεῖς ἀρχὰς περιωρισμένας, ἑκάστην δὲ τῶν ἀρχῶν ἀπείρους ἔχειν δυνάμεις. Δυνάμεις δʼ αὐτῶν λεγόντων λογιζέσθω ὁ ἀκούων τοῦτο αὐτοὺς λέγειν· Πᾶν ὅ τι νοήσει ἐπινοεῖς ἢ καὶ παραλείπεις μὴ νοηθέν, τοῦτο ἑκάστη τῶν ἀρχῶν πέφυκε γενέσθαι, ὡς ἐν ἀνθρωπίνῃ ψυχῇ πᾶσα ἡτισοῦν διδασκομένη τέχνη·
Idōmen oun ti legousin hoi Sēthianoi. Toutois dokei tōn holōn einai treis archas periōrismenas, hekastēn de tōn archōn apeirous echein dynameis. Dynameis dʼ autōn legontōn logizesthō ho akouōn touto autous legein; Pan ho ti noēsei epinoeis ē kai paraleipeis mē noēthen, touto hekastē tōn archōn pephyke genesthai, hōs en anthrōpinę̄ psychę̄ pasa hētisoun didaskomenē technē;
Let us see, then, what the Sethians say. They hold that there are three defined principles of all things, and that each of the principles has infinite powers. When they speak of “powers,” let the hearer take them to mean this: everything you conceive by thought, or even pass over without conceiving it, each of the principles is by nature able to become, just as in a human soul any art whatever that is taught;
Notes and citation
Summary: The Sethians teach three principles, each with countless powers, that is, capacities to become anything.
- The Sethians, a Gnostic group named after Seth, son of Adam, are described in Book 5 chapters 19–22.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.1 (Duncker–Schneidewin, 198–200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.2Duncker–Schneidewin, 200
οἱονεὶ, φησί, γενήσεται τοῦτο τὸ παιδίον αὐλητής, ἐγχρονίσαν αὐλητῇ, ἢ γεωμέτρης γεωμέτρῃ, γραμματικῷ γραμματικός, τέκτων τέκτονι, καὶ ταῖς ἄλλαις ἁπάσαις τέχναις ἐγγὺς γινόμενον ὁμοίως συμβήσεται.
hoionei, phēsi, genēsetai touto to paidion aulētēs, enchronisan aulētę̄, ē geōmetrēs geōmetrę̄, grammatikǭ grammatikos, tektōn tektoni, kai tais allais hapasais technais engys ginomenon homoiōs symbēsetai.
“as if,” he says, “this child will become a flute player by spending time with a flute player, or a geometer with a geometer, a grammarian with a grammarian, a carpenter with a carpenter; and the same will happen when it comes near all the other arts.”
Notes and citation
Summary: A child can become anything by being near a master of that art; so too with the principles.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.2 (Duncker–Schneidewin, 200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.3Duncker–Schneidewin, 200
Αἱ δὲ τῶν ἀρχῶν, φησίν, οὐσίαι φῶς καὶ σκότος· τούτων δέ ἐστιν ἐν μέσῳ πνεῦμα ἀκέραιον· τὸ δὲ πνεῦμα τὸ τεταγμένον ἐν μέσῳ τοῦ σκότους, ὅπερ ἐστὶ κάτω, καὶ τοῦ φωτός, ὅπερ ἐστὶν ἄνω, οὐκ ἔστι πνεῦμα, ὡς ἀνέμου ῥιπὴ ἢ λεπτή τις αὔρα νοηθῆναι δυναμένη, ἀλλʼ οἱονεὶ μύρου τις ὀσμὴ ἢ θυμιάματος ἐκ συνθέσεως κατεσκευασμένου λεπτή, διοδεύουσα δύναμις ἀνεπινοήτῳ τινὶ καὶ κρείττονι ἢ λόγῳ ἔστιν ἐξειπεῖν φορᾷ εὐωδίας.
Hai de tōn archōn, phēsin, ousiai phōs kai skotos; toutōn de estin en mesǭ pneuma akeraion; to de pneuma to tetagmenon en mesǭ tou skotous, hoper esti katō, kai tou phōtos, hoper estin anō, ouk esti pneuma, hōs anemou rhipē ē leptē tis aura noēthēnai dynamenē, allʼ hoionei myrou tis osmē ē thymiamatos ek syntheseōs kateskeuasmenou leptē, diodeuousa dynamis anepinoētǭ tini kai kreittoni ē logǭ estin exeipein phorą euōdias.
“The substances of the principles,” he says, “are light and darkness, and between these is pure spirit. The spirit placed between the darkness, which is below, and the light, which is above, is not spirit as a gust of wind or some light breeze that can be conceived, but like the fragrance of an ointment or of an incense prepared from a compound: a fine power passing through with a movement of fragrance that cannot be conceived and is better than words can express.”
Notes and citation
Summary: The Sethian principles are light above, darkness below, and between them spirit, like a fine fragrance.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.3 (Duncker–Schneidewin, 200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.4Duncker–Schneidewin, 200
Ἐπειδὴ δὲ ἄνω ἐστὶ τὸ φῶς καὶ κάτω [τὸ] σκότος, καὶ τούτων, ὡς ἔφην, τοιοῦτον τρόπον μέσον τὸ πνεῦμα, τὸ δὲ φῶς πέφυκε καθάπερ ἀκτὶς ἡλίου ἄνωθεν ἐλλάμπειν εἰς τὸ ὑποκείμενον σκότος, ἀνάπαλιν δὲ ἡ τοῦ πνεύματος εὐωδία μέσην ἔχουσα τάξιν ἐκτείνεται καὶ φέρεται πανταχῆ, ὡς ἐπὶ τῶν ἐν πυρὶ θυμιαμάτων τὴν εὐωδίαν πανταχῆ φερομένην ἐπεγνώκαμεν·
Epeidē de anō esti to phōs kai katō [to] skotos, kai toutōn, hōs ephēn, toiouton tropon meson to pneuma, to de phōs pephyke kathaper aktis hēliou anōthen ellampein eis to hypokeimenon skotos, anapalin de hē tou pneumatos euōdia mesēn echousa taxin ekteinetai kai pheretai pantachē, hōs epi tōn en pyri thymiamatōn tēn euōdian pantachē pheromenēn epegnōkamen;
Since the light is above and the darkness below, and between them, as I said, is the spirit in this manner; and the light by nature shines like a ray of the sun from above into the darkness beneath, while conversely the fragrance of the spirit, holding the middle rank, extends and is carried everywhere, as we recognize with incense on the fire that its fragrance is carried everywhere;
Notes and citation
Summary: Light shines down into darkness, while the spirit's fragrance spreads in every direction.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.4 (Duncker–Schneidewin, 200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.5Duncker–Schneidewin, 200
τοιαύτης δὲ οὔσης τῆς δυνάμεως τῶν διῃρημένων τριχῶς, τοῦ πνεύματος καὶ τοῦ φωτὸς ὁμοῦ ἡ δύναμίς ἐστιν ἐν τῷ σκότει τῷ κάτωθεν αὐτῶν τεταγμένῳ. Τὸ δὲ σκότος ὕδωρ ἐστὶ φοβερόν, εἰς ὃ κατέσπασται καὶ μετενήνεκται εἰς τὴν τοιαύτην φύσιν μετὰ τοῦ πνεύματος τὸ φῶς.
toiautēs de ousēs tēs dynameōs tōn dię̄rēmenōn trichōs, tou pneumatos kai tou phōtos homou hē dynamis estin en tǭ skotei tǭ katōthen autōn tetagmenǭ. To de skotos hydōr esti phoberon, eis ho katespastai kai metenēnektai eis tēn toiautēn physin meta tou pneumatos to phōs.
and since such is the power of the things divided in three, the power of the spirit and of the light together is in the darkness placed beneath them. And the darkness is a fearful water, into which the light, together with the spirit, has been drawn down and transferred into such a nature.
Notes and citation
Summary: Light and spirit have been drawn down into the darkness, which is a fearful water.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.5 (Duncker–Schneidewin, 200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.6Duncker–Schneidewin, 200
Τὸ δὲ σκότος ἀσύνετον οὐκ ἐστίν, ἀλλὰ φρόνιμον παντελῶς, καὶ οἶδεν ὄτι, ἂν ἀπαρθῇ τὸ φῶς ἀπὸ τοῦ σκότους, μένει τὸ σκότος ἔρημον, ἀφανές, ἀλαμπές, ἀδύναμον, ἄπρακτον, ἀσθενές. Διὸ πάσῃ φρονήσει καὶ συνέσει βιάζεται κατέχειν εἰς ἑαυτὸ τὴν λαμπηδόνα καὶ τὸν σπινθῆρα τοῦ φωτὸς μετὰ τῆς τοῦ πνεύματος εὐωδίας.
To de skotos asyneton ouk estin, alla phronimon pantelōs, kai oiden oti, an aparthę̄ to phōs apo tou skotous, menei to skotos erēmon, aphanes, alampes, adynamon, aprakton, asthenes. Dio pasę̄ phronēsei kai synesei biazetai katechein eis heauto tēn lampēdona kai ton spinthēra tou phōtos meta tēs tou pneumatos euōdias.
The darkness is not unintelligent but thoroughly shrewd, and it knows that if the light is taken away from the darkness, the darkness remains desolate, obscure, without brightness, without power, inactive, weak. Therefore with all shrewdness and intelligence it strains to hold within itself the brightness and the spark of the light together with the fragrance of the spirit.
Notes and citation
Summary: The darkness knows it is nothing without the light and strives to keep the captured spark.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.6 (Duncker–Schneidewin, 200; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.7Duncker–Schneidewin, 200–202
Καὶ τούτων ἔστιν ἰδεῖν τῆς φύσεως εἰκόνα κατὰ πρόσωπον ἀνθρώπου, κόρην ὀφθαλμοῦ, σκοτεινὴν ἐκ τῶν ὑποκειμένων ὑδάτων, πεφωτισμένην πνεύματι. Ὡς οὖν ἀντιποιεῖται τὸ σκότος τῆς λαμπηδόνος, ἵνα ἔχῃ τὸν σπινθῆρα δουλεύοντα καὶ βλέπῃ, οὕτως ἀντιποιεῖται τὸ φῶς καὶ τὸ πνεῦμα τῆς δυνάμεως τῆς ἑαυτῶν· καὶ σπεύδουσιν ἆραι καὶ ἀνακομίσασθαι πρὸς ἑαυτὰ τὰς μεμιγμένας αὐτῶν δυνάμεις εἰς τὸ ὑποκείμενον ὕδωρ σκοτεινὸν καὶ φοβερόν.
Kai toutōn estin idein tēs physeōs eikona kata prosōpon anthrōpou, korēn ophthalmou, skoteinēn ek tōn hypokeimenōn hydatōn, pephōtismenēn pneumati. Hōs oun antipoieitai to skotos tēs lampēdonos, hina echę̄ ton spinthēra douleuonta kai blepę̄, houtōs antipoieitai to phōs kai to pneuma tēs dynameōs tēs heautōn; kai speudousin arai kai anakomisasthai pros heauta tas memigmenas autōn dynameis eis to hypokeimenon hydōr skoteinon kai phoberon.
And one can see an image of the nature of these things in the human face: the pupil of the eye, dark from the waters beneath, lit up by spirit. As, then, the darkness lays claim to the brightness, so that it may have the spark as its servant and may see, so the light and the spirit lay claim to their own power, and they hasten to lift up and bring back to themselves their powers that have been mingled into the dark and fearful water beneath.
Notes and citation
Summary: The pupil of the eye pictures the struggle: darkness keeps the light, while light and spirit strive to recover it.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ὡς οὗν → Ὡς οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.7 (Duncker–Schneidewin, 200–202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.8Duncker–Schneidewin, 202
Πᾶσαι δὲ αἱ δυνάμεις τῶν τριῶν ἀρχῶν οὖσαι κατʼ ἀριθμὸν ἀπειράκις ἄπειροι εἰσὶν ἑκάστη κατὰ τὴν οὐσίαν τὴν ἑαυτῆς φρόνιμοι καὶ νοεραί· ἀναρίθμητοι δὲ τὸ πλῆθος, φρόνιμοί τε οὖσαι καὶ νοεραί, ἐπειδὰν μένωσι κατʼ αὐτάς, ἡσυχάζουσι πᾶσαι·
Pasai de hai dynameis tōn triōn archōn ousai katʼ arithmon apeirakis apeiroi eisin hekastē kata tēn ousian tēn heautēs phronimoi kai noerai; anarithmētoi de to plēthos, phronimoi te ousai kai noerai, epeidan menōsi katʼ autas, hēsychazousi pasai;
All the powers of the three principles, being in number infinitely infinite, are each, according to its own substance, prudent and intelligent; and, though countless in multitude, prudent, and intelligent, when they remain by themselves they are all at rest;
Notes and citation
Summary: The countless intelligent powers of the principles are at rest when kept apart.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.8 (Duncker–Schneidewin, 202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.9Duncker–Schneidewin, 202
ἐὰν δὲ πλησιάσῃ δύναμις δυνάμει, ἡ ἀνομοιότης τῆς παραθέσεως ἐργάζεται κίνησίν τινα καὶ ἐνέργειαν ἀπὸ τῆς κινήσεως μεμορφωμένην κατὰ τὴν συνδρομὴν τῆς παραθέσεως τῶν συνελθουσῶν δυνάμεων.
ean de plēsiasę̄ dynamis dynamei, hē anomoiotēs tēs paratheseōs ergazetai kinēsin tina kai energeian apo tēs kinēseōs memorphōmenēn kata tēn syndromēn tēs paratheseōs tōn synelthousōn dynameōn.
but if power approaches power, the unlikeness of the juxtaposition produces a certain motion, and from the motion an activity shaped by the concourse of the juxtaposed powers that have come together.
Notes and citation
Summary: When unlike powers meet, their meeting produces motion and activity.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.9 (Duncker–Schneidewin, 202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.10Duncker–Schneidewin, 202
Γίνεται γὰρ τῶν δυνάμεων ἡ συνδρομὴ οἱονεί τις τύπος σφραγῖδος κατὰ συνδρομὴν ἀποπληγεὶς παραπλησίως πρὸς τὸν ἐκτυποῦντα τὰς ἀναφερομένας οὐσίας. Ἐπεὶ οὖν ἄπειροι μὲν κατʼ ἀριθμὸν τῶν τριῶν ἀρχῶν αἱ δυνάμεις, ἐκ δὲ τῶν ἀπείρων δυνάμεων ἄπειροι συνδρομαί, ἀναγκαίως γεγόνασιν ἀπείρων σφραγίδων εἰκόνες.
Ginetai gar tōn dynameōn hē syndromē hoionei tis typos sphragidos kata syndromēn apoplēgeis paraplēsiōs pros ton ektypounta tas anapheromenas ousias. Epei oun apeiroi men katʼ arithmon tōn triōn archōn hai dynameis, ek de tōn apeirōn dynameōn apeiroi syndromai, anankaiōs gegonasin apeirōn sphragidōn eikones.
For the concourse of the powers becomes like the impression of a seal, struck off by the concourse, like the seal that stamps the substances brought to it. Since, then, the powers of the three principles are infinite in number, and from infinite powers come infinite concourses, there have necessarily come to be images of infinite seals.
Notes and citation
Summary: Each meeting of powers stamps an image like a seal, and so there are countless images.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.10 (Duncker–Schneidewin, 202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-10). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.11Duncker–Schneidewin, 202
Αὗται οὖν εἰσὶν αἱ εἰκόνες αἱ τῶν διαφόρων ζῴων ἰδέαι. Γέγονεν οὖν ἐκ πρώτης τῶν τριῶν ἀρχῶν συνδρομῆς μεγάλης μεγάλη τις ἰδέα σφραγῖδος, οὐρανὸς καὶ γῆ. Σχῆμα δὲ ἔχουσιν ὁ οὐρανὸς καὶ ἡ γῆ μήτρᾳ παραπλήσιον τὸν ὀμφαλὸν ἐχούσῃ μέσον, καὶ εἰ, φησίν, ὑπὸ ὄψιν ἀγαγεῖν θέλει τις τὸ σχῆμα τοῦτο, ἔγκυον μήτραν ὁποίου βούλεται ζῴου τεχνικῶς ἐρευνησάτω, καὶ εὑρήσει τὸ ἐκτύπωμα τοῦ οὐρανοῦ καὶ τῆς γῆς καὶ τῶν ἐν μέσῳ πάντων ἀπαραλλάκτως ὑποκειμένων·
Hautai oun eisin hai eikones hai tōn diaphorōn zǭōn ideai. Gegonen oun ek prōtēs tōn triōn archōn syndromēs megalēs megalē tis idea sphragidos, ouranos kai gē. Schēma de echousin ho ouranos kai hē gē mētrą paraplēsion ton omphalon echousę̄ meson, kai ei, phēsin, hypo opsin agagein thelei tis to schēma touto, enkyon mētran hopoiou bouletai zǭou technikōs ereunēsatō, kai heurēsei to ektypōma tou ouranou kai tēs gēs kai tōn en mesǭ pantōn aparallaktōs hypokeimenōn;
These images, then, are the forms of the various living creatures. From the first great concourse of the three principles came a great form of a seal, heaven and earth. Heaven and earth have a shape like a womb with the navel in the middle; and if,” he says, “anyone wishes to bring this shape before his eyes, let him skillfully examine the pregnant womb of whatever animal he likes, and he will find the impress of heaven and earth and of all things between lying there without variation;
Notes and citation
Summary: The first meeting of the principles produced heaven and earth, shaped like a womb.
Notes on the original text
- Digital text corrected (missing accent in the digital text): τὸ ἐκτυπωμα → τὸ ἐκτύπωμα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.11 (Duncker–Schneidewin, 202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-11). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.12Duncker–Schneidewin, 202
γέγονε δὲ οὐρανοῦ καὶ γῆς τὸ σχῆμα τοιοῦτον οἱονεὶ μήτρᾳ παραπλήσιον κατὰ τὴν πρώτην συνδρομήν. Ἐν δʼ αὖ τῷ μέσῳ τοῦ οὐρανοῦ καὶ τῆς γῆς γεγόνασιν ἄπειροι δυνάμεων συνδρομαί. Καὶ ἑκάστη συνδρομὴ οὐκ ἄλλο τι εἰργάσατο καὶ ἐξετύπωσεν ἢ σφραγῖδα οὐρανοῦ καὶ γῆς παραπλήσιον μήτρᾳ. Ἐν αὖ γῇ δὲ ἀνέφυσαν ἐκ τῶν ἀπείρων σφραγίδων διαφόρων ζῴων ἄπειρα πλήθη.
gegone de ouranou kai gēs to schēma toiouton hoionei mētrą paraplēsion kata tēn prōtēn syndromēn. En dʼ au tǭ mesǭ tou ouranou kai tēs gēs gegonasin apeiroi dynameōn syndromai. Kai hekastē syndromē ouk allo ti eirgasato kai exetypōsen ē sphragida ouranou kai gēs paraplēsion mētrą. En au gę̄ de anephysan ek tōn apeirōn sphragidōn diaphorōn zǭōn apeira plēthē.
and the shape of heaven and earth came to be of this kind, like a womb, at the first concourse. And again, in the middle between heaven and earth there came to be infinite concourses of powers; and each concourse wrought and stamped nothing other than a seal of heaven and earth like a womb. And in the earth, again, from the infinite seals there sprang up infinite multitudes of various living creatures.
Notes and citation
Summary: Countless further meetings of powers produced countless womb-shaped seals and so all living creatures.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.12 (Duncker–Schneidewin, 202; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-12). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.13Duncker–Schneidewin, 202–204
Εἰς δὲ ταύτην πᾶσαν τὴν ὑπὸ τὸν οὐρανὸν ἐν τοῖς διαφόροις ζῴοις ἀπειρίαν κατέσπαρται καὶ καταμεμέρισται μετὰ τοῦ φωτὸς ἡ τοῦ πνεύματος ἄνωθεν εὐωδία. Γέγονεν οὖν ἐκ τοῦ ὕδατος πρωτόγονος ἀρχὴ ἄνεμος σφοδρὸς καὶ λάβρος καὶ πάσης γενέσεως αἴτιος.
Eis de tautēn pasan tēn hypo ton ouranon en tois diaphorois zǭois apeirian katespartai kai katamemeristai meta tou phōtos hē tou pneumatos anōthen euōdia. Gegonen oun ek tou hydatos prōtogonos archē anemos sphodros kai labros kai pasēs geneseōs aitios.
Into all this infinity under heaven, in the various living creatures, the fragrance of the spirit from above has been sown and distributed together with the light. From the water, then, there came a firstborn principle, a wind, violent and fierce, and the cause of all generation.
Notes and citation
Summary: Spirit and light are scattered in all creatures, and from the water came a violent wind, the cause of generation.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.13 (Duncker–Schneidewin, 202–204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-13). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.14Duncker–Schneidewin, 204
Βρασμὸν γάρ τινα ἐμποιῶν τοῖς ὕδασιν ἀπὸ τῶν ὑδάτων διεγείρει κύματα· ἡ δὲ τῶν κυμάτων κίνησις, οἱονεί τις οὖσα ὁρμὴ..... ἐγκύμονα γεγονέναι τοῦ ἀνθρώπου ἢ τοῦ νοῦ, ὁπόταν ὑπὸ τῆς τοῦ πνεύματος ὁρμῆς ὀργήσασα ἐπείγηται.
Brasmon gar tina empoiōn tois hydasin apo tōn hydatōn diegeirei kymata; hē de tōn kymatōn kinēsis, hoionei tis ousa hormē..... enkymona gegonenai tou anthrōpou ē tou nou, hopotan hypo tēs tou pneumatos hormēs orgēsasa epeigētai.
For, producing a kind of seething in the waters, it rouses waves from the waters; and the motion of the waves, being like an impulse … to have become pregnant with man or with mind, whenever, swelling under the impulse of the spirit, it is urged on.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The wind stirs waves, which become pregnant with man or mind.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.14 (Duncker–Schneidewin, 204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-14). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.15Duncker–Schneidewin, 204
Ἐπὰν δὲ τοῦτο τὸ ὑπὸ τοῦ ἀνέμου κῦμα ἐκ τοῦ ὕδατος ἐγερθὲν καὶ ἔγκυμον εἰργασμένον τὴν φύσιν γέννημα θηλείας εἰλήφῃ ἐν ἑαυτῷ, κατέχει τὸ κατεσπαρμένον φῶς ἄνωθεν μετὰ τῆς τοῦ πνεύματος εὐωδίας, τουτέστι νοῦν μεμορφωμένον ἐν τοῖς διαφόροις εἴδεσιν, ὅ ἐστι τέλειος θεός, ὃς ἐξ ἀγεννήτου φωτὸς ἄνωθεν καὶ πνεύματος κατενηνεγμένος εἰς ἀνθρωπίνην φύσιν, ὥσπερ εἰς ναόν, φορᾷ φύσεως καὶ ἀνέμου κινήματι, γεννηθεὶς ἐξ ὕδατος, συγκεκραμένος καὶ καταμεμιγμένος τοῖς σώμασιν οἱονεὶ ἅλας τῶν γενομένων ὑπάρχων καὶ φῶς τοῦ σκότους, ἀπὸ τῶν σωμάτων σπεύδων λυθῆναι καὶ μὴ δυνάμενος τὴν λύσιν εὑρεῖν καὶ τὴν διέξοδον ἑαυτοῦ· καταμέμικται γὰρ σπινθήρ τις ἐλάχιστος ἀπ.
Epan de touto to hypo tou anemou kyma ek tou hydatos egerthen kai enkymon eirgasmenon tēn physin gennēma thēleias eilēphę̄ en heautǭ, katechei to katesparmenon phōs anōthen meta tēs tou pneumatos euōdias, toutesti noun memorphōmenon en tois diaphorois eidesin, ho esti teleios theos, hos ex agennētou phōtos anōthen kai pneumatos katenēnegmenos eis anthrōpinēn physin, hōsper eis naon, phorą physeōs kai anemou kinēmati, gennētheis ex hydatos, synkekramenos kai katamemigmenos tois sōmasin hoionei halas tōn genomenōn hyparchōn kai phōs tou skotous, apo tōn sōmatōn speudōn lythēnai kai mē dynamenos tēn lysin heurein kai tēn diexodon heautou; katamemiktai gar spinthēr tis elachistos ap.
And when this wave, raised from the water by the wind and having made nature pregnant, has received in itself the offspring of the female, it holds the light sown from above together with the fragrance of the spirit, that is, mind shaped in the various forms, which is perfect God, who, brought down from unbegotten light above and from spirit into human nature as into a temple, by the course of nature and the motion of the wind, born of water, blended and mingled with bodies, as being the salt of the things that have come to be and the light of the darkness, hastens to be released from the bodies and cannot find release and its way out; for a certain smallest spark from …
Matt 5:13–14 (echo, medium confidence)
Notes and citation
Summary: The mind, a divine spark from the light above, is born of water into human bodies and seeks release.
- The section breaks off in a damaged passage.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.15 (Duncker–Schneidewin, 204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-15). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.16Duncker–Schneidewin, 204
.. ᾀσμα ἄνωθεν ἀ..... νος δίκην ἐν τὸ... λυσυγκρίτοις πολλῶν, ὡς, φησίν, ἐν τῷ ψαλμῷ λέγει. Πᾶσα οὖν φροντὶς καὶ ἐπιμέλεια τοῦ φωτὸς ἄνωθεν ἐστί, πῶς καὶ τίνα τρόπον ἀπὸ τοῦ θανάτου τοῦ πονηροῦ καὶ σκοτεινοῦ σώματος ἀπολυθείη ὁ νοῦς ἀπὸ τοῦ πατρὸς τοῦ κάτωθεν, ὅ ἐστιν ὁ ἄνεμος ἐν βρασμῷ καὶ ταράχῳ ἐπεγείρας κύματα καὶ γεννήσας νοῦν τέλειον υἱὸν ἑαυτοῦ, οὐκ ὄντα ἴδιον ἑαυτοῦ κατʼ οὐσίαν.
.. ąsma anōthen a..... nos dikēn en to... lysynkritois pollōn, hōs, phēsin, en tǭ psalmǭ legei. Pasa oun phrontis kai epimeleia tou phōtos anōthen esti, pōs kai tina tropon apo tou thanatou tou ponērou kai skoteinou sōmatos apolytheiē ho nous apo tou patros tou katōthen, ho estin ho anemos en brasmǭ kai tarachǭ epegeiras kymata kai gennēsas noun teleion huion heautou, ouk onta idion heautou katʼ ousian.
… song from above … as,” he says, “it says in the psalm. All the thought and care of the light above, then, is how and in what way the mind may be released from the death of the wicked and dark body, from the father below, who is the wind that in seething and turmoil raised waves and begot a perfect mind as his son, which is not his own by substance.
Notes and citation
Summary: The light above seeks to free the mind from the dark body and from the wind that begot it.
- The beginning is badly damaged; the psalm referred to cannot be identified with certainty.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Πᾶσα οὗν → Πᾶσα οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.16 (Duncker–Schneidewin, 204; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-16). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.17Duncker–Schneidewin, 204–206
Ἄνωθεν γὰρ ἦν ἀκτὶς ἀπὸ τοῦ τελείου φωτὸς ἐκείνου, ἐν τῷ σκοτεινῷ καὶ φοβερῷ καὶ πικρῷ καὶ μιαρῷ ὕδατι κεκρατημένος, ὅπερ ἐστὶ πνεῦμα φωτεινὸν ἐπιφερόμενον ἐπάνω τοῦ ὕδατος· ἐπεὶ οὖν...... ημάτων κύματα... διαφόροις γ...... εσι μήτρα τίς... κατεσπαρμέν...
Anōthen gar ēn aktis apo tou teleiou phōtos ekeinou, en tǭ skoteinǭ kai phoberǭ kai pikrǭ kai miarǭ hydati kekratēmenos, hoper esti pneuma phōteinon epipheromenon epanō tou hydatos; epei oun...... ēmatōn kymata... diaphorois g...... esi mētra tis... katesparmen...
For it was a ray from above, from that perfect light, held fast in the dark, fearful, bitter, and foul water; this is the luminous spirit borne above the water. Since, then, … waves … various … a womb … sown …
Gen 1:2 (allusion, high confidence)
Notes and citation
Summary: The captured ray of light is the spirit “borne above the water” of Genesis; the rest is damaged.
- The second half of the section is too damaged to translate.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.17 (Duncker–Schneidewin, 204–206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-17). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.18Duncker–Schneidewin, 206
ὡς ἐπὶ πάντων τῶν ζῴων θεωρεῖται. Ὁ δὲ ἄνεμος λάβρος ὁμοῦ καὶ σφοδρὸς φερόμενός ἐστι τῷ συρίγματι ὄφει παραπλήσιος. Πρῶτον οὖν ἀπὸ τοῦ ἀνέμου, τουτέστιν ἀπὸ τοῦ ὄφεως, ἡ ἀρχὴ τῆς γεννήσεως τὸν εἰρημένον τρόπον γέγονε, πάντων ὁμοῦ τὴν ἀρχὴν τῆς γεννήσεως εἰληφότων.
hōs epi pantōn tōn zǭōn theōreitai. Ho de anemos labros homou kai sphodros pheromenos esti tǭ syrigmati ophei paraplēsios. Prōton oun apo tou anemou, toutestin apo tou opheōs, hē archē tēs gennēseōs ton eirēmenon tropon gegone, pantōn homou tēn archēn tēs gennēseōs eilēphotōn.
as is observed in all living creatures. And the wind, rushing violent and fierce, is like a serpent in its hissing. First, then, from the wind, that is, from the serpent, the beginning of generation came about in the way described, all things together having received the beginning of generation.
Notes and citation
Summary: The hissing wind is like a serpent, and from it all generation began.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.18 (Duncker–Schneidewin, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-18). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.19Duncker–Schneidewin, 206
Ἐπεὶ οὖν κατείληπται τὸ φῶς καὶ τὸ πνεῦμα εἰς τὴν ἀκάθαρτον, φησί, καὶ πολυπήμονα μήτραν ἄτακτον, εἴσω ὁ ὄφις εἰσερχόμενος, ὁ ἄνεμος τοῦ σκότους, ὁ πρωτόγονος τῶν ὑδάτων, γεννᾷ τὸν ἄνθρωπον, καὶ ἄλλο οὐδὲν εἶδος οὔτε ἀγαπᾷ οὔτε γνωρίζει ἡ ἀκάθαρτος μήτρα.
Epei oun kateilēptai to phōs kai to pneuma eis tēn akatharton, phēsi, kai polypēmona mētran atakton, eisō ho ophis eiserchomenos, ho anemos tou skotous, ho prōtogonos tōn hydatōn, genną ton anthrōpon, kai allo ouden eidos oute agapą oute gnōrizei hē akathartos mētra.
“Since, then, the light and the spirit have been caught,” he says, “in the unclean, much-afflicting, disordered womb, the serpent, the wind of the darkness, the firstborn of the waters, entering in, begets man; and the unclean womb neither loves nor recognizes any other form.”
Notes and citation
Summary: The serpent-wind enters the unclean womb and begets man.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.19.19 (Duncker–Schneidewin, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-19). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.20Duncker–Schneidewin, 206
Ὁμοιωθεὶς οὖν ὁ ἄνωθεν τοῦ φωτὸς τέλειος λόγος τῷ θηρίῳ τῷ ὄφει, εἰσῆλθεν εἰς τὴν ἀκάθαρτον μήτραν, ἐξαπατήσας αὐτὴν τοῦ θηρίου τῷ ὁμοιώματι, ἵνα λύσῃ τὰ δεσμὰ τὰ περικείμενα τῷ τελείῳ νοῒ τῷ γεννωμένῳ ἐν ἀκαθαρσίᾳ μήτρας ὑπὸ τοῦ πρωτοτόκου τοῦ ὕδατος, ὄφεως, ἀνέμου. Θηρίου αὕτη, φησίν, ἐστὶν ἡ τοῦ δούλου μορφή, καὶ αὕτη ἡ ἀνάγκη τοῦ κατελθεῖν τὸν λόγον τοῦ θεοῦ εἰς μήτραν παρθένου.
Homoiōtheis oun ho anōthen tou phōtos teleios logos tǭ thēriǭ tǭ ophei, eisēlthen eis tēn akatharton mētran, exapatēsas autēn tou thēriou tǭ homoiōmati, hina lysę̄ ta desma ta perikeimena tǭ teleiǭ noï tǭ gennōmenǭ en akatharsią mētras hypo tou prōtotokou tou hydatos, opheōs, anemou. Thēriou hautē, phēsin, estin hē tou doulou morphē, kai hautē hē anankē tou katelthein ton logon tou theou eis mētran parthenou.
The perfect Word of the light from above, then, having made himself like the beast, the serpent, entered into the unclean womb, deceiving it by the likeness of the beast, in order to loose the bonds lying about the perfect mind begotten in the uncleanness of the womb by the firstborn of the water, the serpent, the wind. “This,” he says, “is the form of the slave, and this is the necessity for the Word of God to come down into the womb of a virgin.”
Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: The Sethians say the Word took the serpent's likeness and entered a virgin's womb to free the imprisoned mind.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.19.20 (Duncker–Schneidewin, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.19.21Duncker–Schneidewin, 206
Ἀλλʼ οὐκ ἔστι, φησίν, ἀρκετὸν τὸ εἰσεληλυθέναι τὸν τέλειον ἄνθρωπον, λόγον, εἰς μήτραν παρθένου καὶ λῦσαι τὰς ὠδῖνας τὰς ἐν ἐκείνῳ τῷ σκότει· ἀλλὰ γὰρ μετὰ τὸ τὰ ἐν μήτρᾳ μυστήρια μυσαρὰ εἰσελθεῖν ἀπελούσατο καὶ ἔπιε τὸ ποτήριον ζῶντος ὕδατος ἁλλομένου, ὃ δεῖ πάντως πιεῖν τὸν μέλλοντα ἀποδιδύσκεσθαι τὴν δουλικὴν μορφὴν καὶ ἐπενδύσασθαι ἔνδυμα οὐράνιον.
Allʼ ouk esti, phēsin, arketon to eiselēlythenai ton teleion anthrōpon, logon, eis mētran parthenou kai lysai tas ōdinas tas en ekeinǭ tǭ skotei; alla gar meta to ta en mētrą mystēria mysara eiselthein apelousato kai epie to potērion zōntos hydatos hallomenou, ho dei pantōs piein ton mellonta apodidyskesthai tēn doulikēn morphēn kai ependysasthai endyma ouranion.
“But it is not enough,” he says, “that the perfect man, the Word, entered the womb of a virgin and loosed the pangs in that darkness; but after entering the foul mysteries in the womb, he washed himself and drank the cup of living water springing up, which anyone must by all means drink who is to put off the form of the slave and put on a heavenly garment.”
John 4:14 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · 2 Cor 5:2 (echo, medium confidence)
Notes and citation
Summary: After his birth the Word washed and drank living water, which all must drink to put on a heavenly garment.
- The washing and the cup are probably Sethian rites of baptism.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.19.21 (Duncker–Schneidewin, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-19-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 20
5.20.1Duncker–Schneidewin, 206
Ταῦτά ἐστιν ἃ λέγουσιν, ὡς διʼ ὀλίγου ἐστὶν εἰπεῖν, οἱ προστάται τῶν Σηθιανῶν λόγων. Ἔστι δὲ ὁ λόγος αὐτῶν συγκείμενος ἐκ φυσικῶν καὶ πρὸς ἕτερα εἰρημένων ῥημάτων, ἃ εἰς τὸν ἴδιον λόγον μετάγοντες διηγοῦνται, καθάπερ εἴπομεν.
Tauta estin ha legousin, hōs diʼ oligou estin eipein, hoi prostatai tōn Sēthianōn logōn. Esti de ho logos autōn synkeimenos ek physikōn kai pros hetera eirēmenōn rhēmatōn, ha eis ton idion logon metagontes diēgountai, kathaper eipomen.
These are the things that the champions of the Sethian doctrines say, to put it briefly. Their doctrine is composed out of the natural philosophers and out of sayings spoken with reference to other matters, which they transfer into their own doctrine and expound, as we have said.
Notes and citation
Summary: The Sethian doctrine is patched together from natural philosophy and borrowed sayings.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.1 (Duncker–Schneidewin, 206; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.2Duncker–Schneidewin, 206–208
Λέγουσι δὲ καὶ Μωσέα αὐτῶν συναίρεσθαι τῷ λόγῳ, ἐπὰν εἴπῃ σκότος καὶ γνόφος καὶ θύελλα· οὗτοι, φησίν, οἱ τρεῖς λόγοι· ἢ ὅταν εἴπῃ ἐν παραδείσῳ γεγονέναι τρεῖς, Ἀδάμ, Εὔαν, ὄφιν· ἤ ὅταν λέγῃ τρεῖς, Κάϊν, Ἄβελ, Σήθ, καὶ πάλιν τρεῖς, Σήμ, Χάμ, Ἰάφεθ· ἢ ὅταν λέγῃ τρεῖς πατριάρχας, Ἀβραάμ, Ἰσαάκ, Ἰακώβ· ἢ ὅταν λέγῃ τρεῖς ἡμέρας πρὸ ἡλίου καὶ σελήνης γεγονέναι· ἢ ὅταν λέγῃ τρεῖς νόμους, ἀπαγορευτικόν, ἐφετικόν, διατιμητικόν.
Legousi de kai Mōsea autōn synairesthai tǭ logǭ, epan eipę̄ skotos kai gnophos kai thyella; houtoi, phēsin, hoi treis logoi; ē hotan eipę̄ en paradeisǭ gegonenai treis, Adam, Euan, ophin; ē hotan legę̄ treis, Kaïn, Abel, Sēth, kai palin treis, Sēm, Cham, Iapheth; ē hotan legę̄ treis patriarchas, Abraam, Isaak, Iakōb; ē hotan legę̄ treis hēmeras pro hēliou kai selēnēs gegonenai; ē hotan legę̄ treis nomous, apagoreutikon, ephetikon, diatimētikon.
They say that Moses too supports their doctrine when he speaks of darkness and gloom and whirlwind: “these,” he says, “are the three principles”; or when he says that three came to be in paradise, Adam, Eve, and the serpent; or when he speaks of three, Cain, Abel, Seth, and again three, Shem, Ham, Japheth; or when he speaks of three patriarchs, Abraham, Isaac, Jacob; or when he says that three days came before sun and moon; or when he speaks of three laws, prohibitive, permissive, and penal.
Deut 4:11 (allusion, high confidence) · Deut 5:22 (allusion, medium confidence) · Gen 1:14–19 (allusion, medium confidence)
Notes and citation
Summary: The Sethians find their three principles in every triad of the books of Moses.
- “Darkness, gloom, whirlwind” are from Deut 4:11 and 5:22 LXX.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.2 (Duncker–Schneidewin, 206–208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.3Duncker–Schneidewin, 208
Ἀπαγορευτικὸς δέ ἐστι νόμος· Ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φαγῇ, ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν, οὐ μὴ φάγητε. Ἐν δὲ τῷ λέγειν· Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ δεῦρο εἰς γῆν, ἣν ἄν σοι δείξω, ἐφετικός, φησίν, οὗτος ὁ νόμος· ἑλομένῳ γὰρ ἔστιν ἐξελθεῖν, μὴ ἑλομένῳ δὲ μένειν. Διατιμητικὸς δὲ νόμος ἐστὶν ὁ λέγων· Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις· διατετίμηται γὰρ ἑκάστου τῶν ἀδικημάτων ζημία.
Apagoreutikos de esti nomos; Apo pantos xylou tou en tǭ paradeisǭ brōsei phagę̄, apo de tou xylou tou ginōskein kalon kai ponēron, ou mē phagēte. En de tǭ legein; Exelthe ek tēs gēs sou kai ek tēs syngeneias sou kai deuro eis gēn, hēn an soi deixō, ephetikos, phēsin, houtos ho nomos; helomenǭ gar estin exelthein, mē helomenǭ de menein. Diatimētikos de nomos estin ho legōn; Ou moicheuseis, ou phoneuseis, ou klepseis; diatetimētai gar hekastou tōn adikēmatōn zēmia.
The prohibitive law is: “Of every tree in paradise you may eat for food, but of the tree of knowing good and evil you shall not eat.” In the saying, “Go out from your land and from your kindred and come into the land that I will show you,” this law, he says, is permissive; for one who chooses may go out, and one who does not choose may stay. The penal law is the one that says, “You shall not commit adultery, you shall not murder, you shall not steal”; for a penalty has been fixed for each of the wrongs.
Gen 2:16–17 (quotation, high confidence) · Gen 12:1 (quotation, high confidence) · Exod 20:13–15 (quotation, high confidence)
Notes and citation
Summary: The Sethians' three laws are the prohibition in Eden, the call of Abraham, and the commandments with fixed penalties.
- The quotations are Gen 2:16–17, Gen 12:1, and Exod 20:13–15 in the order of the LXX (adultery first).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.3 (Duncker–Schneidewin, 208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.4Duncker–Schneidewin, 208
Ἔστι δὲ αὐτοῖς ἡ πᾶσα διδασκαλία τοῦ λόγου ἀπὸ τῶν παλαιῶν θεολόγων, Μουσαίου καὶ Λίνου καὶ τοῦ τὰς τελετὰς μάλιστα καὶ τὰ μυστήρια καταδείξαντος Ὀρφέως.
Esti de autois hē pasa didaskalia tou logou apo tōn palaiōn theologōn, Mousaiou kai Linou kai tou tas teletas malista kai ta mystēria katadeixantos Orpheōs.
Their whole teaching of the doctrine comes from the ancient theologians, Musaeus and Linus and Orpheus, who above all revealed the initiations and the mysteries.
Notes and citation
Summary: The Sethian teaching derives from the old poets Musaeus, Linus, and Orpheus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.4 (Duncker–Schneidewin, 208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.5Duncker–Schneidewin, 208
Ὁ γὰρ περὶ τῆς μήτρας αὐτῶν καὶ τοῦ Ὀρφέως λόγος, καὶ ὁ ὀμφαλός, ὅπερ ἐστὶν ἁρμονία, διαρρήδην οὕτως ἐστὶν ἐν τοῖς Βακχικοῖς τοῦ Ὀρφέως. Τετέλεσται δὲ ταῦτα καὶ παραδέδοται ἀνθρώποις πρὸ τῆς Κελεοῦ καὶ Τριπτολέμου καὶ Δήμητρος καὶ Κόρης καὶ Διονύσου ἐν Ἐλευσῖνι τελετῆς, ἐν Φλιοῦντι τῆς Ἀττικῆς. Πρὸ γὰρ τῶν Ἐλευσινίων μυστηρίων ἔστιν ἐν τῇ Φλιοῦντι τῆς λεγομένης Μεγάλης ὄργια.
Ho gar peri tēs mētras autōn kai tou Orpheōs logos, kai ho omphalos, hoper estin harmonia, diarrēdēn houtōs estin en tois Bakchikois tou Orpheōs. Tetelestai de tauta kai paradedotai anthrōpois pro tēs Keleou kai Triptolemou kai Dēmētros kai Korēs kai Dionysou en Eleusini teletēs, en Phliounti tēs Attikēs. Pro gar tōn Eleusiniōn mystēriōn estin en tę̄ Phliounti tēs legomenēs Megalēs orgia.
For their account of the womb and of Orpheus, and the navel, which is harmony, is found expressly in this form in the Bacchica of Orpheus. And these things were celebrated and handed down to men before the initiation of Celeus, Triptolemus, Demeter, Kore, and Dionysus at Eleusis, at Phlius in Attica. For before the Eleusinian mysteries there are at Phlius the rites of the one called the Great.
Notes and citation
Summary: Their doctrine of the womb and navel is in Orphic poems and in the rites of Phlius, older than the Eleusinian mysteries.
- “Of Orpheus” may be a slip for “of the serpent” (ὄφεως), which fits the Sethian system better. Phlius is in fact in the Peloponnese, not Attica; “the Great” is probably the Great Mother (Earth). The Bacchica is a lost Orphic poem.
Extrabiblical texts: Orpheus (attributed), Orph. frag. (Orpheus (attributed), Orphic poems (fragments); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.5 (Duncker–Schneidewin, 208; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.6Duncker–Schneidewin, 208–210
Ἔστι δὲ παστὰς ἐν αὐτῇ, ἐπὶ δὲ τῆς παστάδος ἐγγέγραπται μέχρι σήμερον ἡ πάντων τῶν εἰρημένων λόγων ἰδέα. Πολλὰ μὲν οὖν ἐστὶ τὰ ἐπὶ τῆς παστάδος ἐκείνης ἐγγεγραμμένα, περὶ ὧν καὶ Πλούταρχος ποιεῖται λόγους ἐν ταῖς πρὸς Ἐμπεδοκλέα δέκα βίβλοις. Ἔστι δʼ ἐν τοῖς πλείοσι καὶ πρεσβύτης τις ἐγγεγραμμένος πολιὸς πτερωτὸς ἐντεταμένην ἔχων τὴν αἰσχύνην, γυναῖκα ἀποφεύγουσαν διώκων κυανοειδῆ.
Esti de pastas en autę̄, epi de tēs pastados engegraptai mechri sēmeron hē pantōn tōn eirēmenōn logōn idea. Polla men oun esti ta epi tēs pastados ekeinēs engegrammena, peri hōn kai Ploutarchos poieitai logous en tais pros Empedoklea deka biblois. Esti dʼ en tois pleiosi kai presbytēs tis engegrammenos polios pterōtos entetamenēn echōn tēn aischynēn, gynaika apopheugousan diōkōn kyanoeidē.
There is a portico there, and on the portico there is painted to this day the form of all the doctrines mentioned. Many things are painted on that portico, about which Plutarch also discourses in his ten books against Empedocles. And among most of them there is painted an old man, gray-haired, winged, with his member erect, pursuing a fleeing woman of dark-blue color.
Notes and citation
Summary: Hippolytus describes a painting at Phlius of a winged old man pursuing a dark woman, which he links to Sethian doctrine.
- Plutarch's work on Empedocles in ten books is lost.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.6 (Duncker–Schneidewin, 208–210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.7Duncker–Schneidewin, 210
Ἐπιγέγραπται δὲ ἐπὶ τοῦ πρεσβύτου· φάος ῥυέντης, ἐπὶ δὲ τῆς γυναικός· περεηφικόλα. Ἔοικε δὲ εἶναι κατὰ τὸν Σηθιανῶν λόγον ὁ φάος ῥυέντης τὸ φῶς, τὸ δὲ σκοτεινὸν ὕδωρ ἡ φικόλα, τὸ δὲ ἐν μέσῳ τούτων διάστημα ἁρμονία πνεύματος μεταξὺ τεταγμένου. Τὸ δὲ ὄνομα τοῦ φάος ῥυέντου τὴν ῥύσιν ἄνωθεν τοῦ φωτὸς, ὡς λέγουσι, δηλοῖ κάτω.
Epigegraptai de epi tou presbytou; phaos rhyentēs, epi de tēs gynaikos; pereēphikola. Eoike de einai kata ton Sēthianōn logon ho phaos rhyentēs to phōs, to de skoteinon hydōr hē phikola, to de en mesǭ toutōn diastēma harmonia pneumatos metaxy tetagmenou. To de onoma tou phaos rhyentou tēn rhysin anōthen tou phōtos, hōs legousi, dēloi katō.
Over the old man is written “phaos rhyentes” and over the woman “pereēphikola.” According to the Sethian doctrine, the phaos rhyentes seems to be the light, the phikola the dark water, and the interval between them the harmony of the spirit placed between. The name phaos rhyentes indicates, as they say, the flowing of the light from above downward.
Notes and citation
Summary: The painting's inscriptions are read as light flowing downward and the dark water below.
- The inscriptions are obscure; “phaos rhyentes” is read as “light flowing” (φάος, ῥέω); “pereēphikola” is unexplained.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.7 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.20.8Duncker–Schneidewin, 210
Ὥστε εὐλόγως ἄν τις εἴποι τοὺς Σηθιανοὺς ἐγγύς που τελεῖν παρʼ αὐτοῖς τὰ τῆς Μεγάλης Φλυῆσιν ὄργια. Τῇ δὲ διαιρέσει τῇ τριχῆ μαρτυρεῖν ἔοικε καὶ ὁ ποιητὴς λέγων· Τριχθὰ δὲ πάντα δέδασται, ἕκαστα δʼ ἔμμορε τιμῆς· τουτέστι τῶν τριχῆ διῃρημένων ἕκαστον εἴληφε δύναμιν.
Hōste eulogōs an tis eipoi tous Sēthianous engys pou telein parʼ autois ta tēs Megalēs Phlyēsin orgia. Tę̄ de diairesei tę̄ trichē martyrein eoike kai ho poiētēs legōn; Trichtha de panta dedastai, hekasta dʼ emmore timēs; toutesti tōn trichē dię̄rēmenōn hekaston eilēphe dynamin.
So one might reasonably say that the Sethians celebrate among themselves something close to the rites of the Great at Phlius. And the poet too seems to bear witness to the threefold division, saying: “All things were divided in three, and each received its share of honor”; that is, each of the three divided parts has received power.
Notes and citation
Summary: The Sethian rites resemble those of Phlius, and Homer's threefold division of the world is cited for their three principles.
- The quotation is Homer, Iliad 15.189.
Extrabiblical texts: Homer, Il. 15.189 (Homer, Iliad; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.8 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-8). (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.
5.20.9Duncker–Schneidewin, 210
Καὶ τὸ ὕδωρ δὲ τὸ ὑποκείμενον κάτω σκοτεινόν, ὅτι δέδυκε τὸ φῶς, καὶ ἀνακομίσασθαι καὶ λαβεῖν ἄνωθεν δεῖ τὸν κατενηνεγμένον σπινθῆρα ἀπʼ αὐτοῦ, οὕτως ἐοίκασιν οἱ πάνσοφοι Σηθιανοὶ παρʼ Ὁμήρου λαβόντες λέγειν·
Kai to hydōr de to hypokeimenon katō skoteinon, hoti dedyke to phōs, kai anakomisasthai kai labein anōthen dei ton katenēnegmenon spinthēra apʼ autou, houtōs eoikasin hoi pansophoi Sēthianoi parʼ Homērou labontes legein;
And the water lying below is dark because the light has sunk into it, and the spark brought down from above must be recovered and taken back up out of it; so the all-wise Sethians seem to say, taking it from Homer:
Notes and citation
Summary: The Sethians borrow from Homer to describe the dark water that holds the fallen light.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.9 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-9). (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.
5.20.10Duncker–Schneidewin, 210
Ἴστω γὰρ (φησί) τόδε γαῖα καὶ οὐρανὸς εὐρὺς ὕπερθεν, καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅς τε μέγιστος ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι· τουτέστιν ἀποτρόπαιόν τι καὶ φρικτὸν οἱ θεοὶ καθʼ Ὅμηρον εἶναι τὸ ὕδωρ νομίζουσιν, ὅπερ ὁ λόγος τῶν Σηθιανῶν φοβερὸν εἶναι φησὶ τῷ νοΐ.
Istō gar (phēsi) tode gaia kai ouranos eurys hyperthen, kai to kateibomenon Stygos hydōr, hos te megistos horkos deinotatos te pelei makaressi theoisi; toutestin apotropaion ti kai phrikton hoi theoi kathʼ Homēron einai to hydōr nomizousin, hoper ho logos tōn Sēthianōn phoberon einai phēsi tǭ noï.
“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”; that is, according to Homer, the gods think water something to be averted and dreadful, which the Sethian doctrine says is fearful to the mind.
Notes and citation
Summary: Homer's oath by the Styx shows, they say, that water is dreadful, as it is to the mind.
- The quotation is Homer, Iliad 15.36–38, also quoted by the Peratae at 5.16.3.
Extrabiblical texts: Homer, Il. 15.36–38 (Homer, Iliad; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.20.10 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-20-10). (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 21
5.21.1Duncker–Schneidewin, 210
Ταῦτʼ ἐστὶν ἃ λέγουσι καὶ τοιούτοις παραπλήσια ἐν ἀπείροις συγγράμμασι· πείθουσι δὲ ἐντυγχάνειν τῷ περὶ κράσεως καὶ μίξεως λόγῳ τοὺς μαθητευομένους, ὃς μεμελέτηται πολλοῖς, ἀλλὰ καὶ Ἀνδρονίκῳ τῷ περιπατητικῷ.
Tautʼ estin ha legousi kai toioutois paraplēsia en apeirois syngrammasi; peithousi de entynchanein tǭ peri kraseōs kai mixeōs logǭ tous mathēteuomenous, hos memeletētai pollois, alla kai Andronikǭ tǭ peripatētikǭ.
These are the things they say, and things like them, in countless writings; and they persuade their disciples to read the doctrine of blending and mixture, which has been studied by many, including Andronicus the Peripatetic.
Notes and citation
Summary: The Sethians urge their disciples to study the philosophical theory of blending and mixture.
- Andronicus of Rhodes (1st century BC) edited Aristotle's works.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.1 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.21.2Duncker–Schneidewin, 210
Λέγουσιν οὖν οἱ Σηθιανοὶ τὸν περὶ κράσεως καὶ μίξεως λόγον συνεστάναι τῷδε τῷ τρόπῳ· τὴν ἀκτῖνα τὴν φωτεινὴν ἄνωθεν ἐγκεκρᾶσθαι, καὶ τὸν σπινθῆρα τὸν ἐλάχιστον ἐν τοῖς σκοτεινοῖς ὕδασι κάτω καταμεμῖχθαι λεπτῶς καὶ συνηνῶσθαι καὶ γεγονέναι ἐν ἑνὶ φυράματι, ὡς μίαν ὀσμὴν ἐκ πολλῶν καταμεμιγμένων ἐπὶ τοῦ πυρὸς θυμιαμάτων,
Legousin oun hoi Sēthianoi ton peri kraseōs kai mixeōs logon synestanai tǭde tǭ tropǭ; tēn aktina tēn phōteinēn anōthen enkekrasthai, kai ton spinthēra ton elachiston en tois skoteinois hydasi katō katamemichthai leptōs kai synēnōsthai kai gegonenai en heni phyramati, hōs mian osmēn ek pollōn katamemigmenōn epi tou pyros thymiamatōn,
The Sethians say, then, that the doctrine of blending and mixture stands thus: the luminous ray from above has been blended in, and the smallest spark has been finely mixed down in the dark waters below, united with them, and become one dough, like a single scent from many incenses mixed on the fire;
Notes and citation
Summary: The spark of light is mixed into the dark waters like many incenses in one scent.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.2 (Duncker–Schneidewin, 210; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.21.3Duncker–Schneidewin, 210–212
καὶ δεῖ τὸν ἐπιστήμονα, τῆς ὀσφρήσεως ἔχοντα κριτήριον εὐαγές, ἀπὸ τῆς μιᾶς τοῦ θυμιάματος ὀσμῆς διακρίνειν λεπτῶς ἕκαστον τῶν καταμεμιγμένων ἐπὶ τοῦ πυρὸς θυμιαμάτων, οἱονεὶ στύρακα καὶ σμύρναν καὶ λίβανον, ἢ εἴ τι ἄλλο εἴη μεμιγμένον.
kai dei ton epistēmona, tēs osphrēseōs echonta kritērion euages, apo tēs mias tou thymiamatos osmēs diakrinein leptōs hekaston tōn katamemigmenōn epi tou pyros thymiamatōn, hoionei styraka kai smyrnan kai libanon, ē ei ti allo eiē memigmenon.
and the expert, having a keen sense of smell as his criterion, must finely distinguish from the single scent of the incense each of the incenses mixed on the fire, such as storax and myrrh and frankincense, or whatever else may be mixed in.
Notes and citation
Summary: A skilled nose can pick out each ingredient in mixed incense.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.3 (Duncker–Schneidewin, 210–212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.21.4Duncker–Schneidewin, 212
Χρῶνται δὲ καὶ ἑτέροις παραδείγμασι, λέγοντες καταμεμῖχθαι καὶ χρυσίῳ χαλκόν, καὶ τέχνη τις εὕρηται ἡ διακρίνουσα τὸν χαλκὸν ἀπὸ τοῦ χρυσίου. Ὁμοίως δὲ κἂν ἐν ἀργύρῳ κασσίτερος ἢ χαλκὸς ἤ τι τῶν ὁμογενῶν καταμεμιγμένον εὑρεθῇ, μίξεως τινὶ τέχνῃ κρείττονι καὶ ταῦτα διακρίνεται. Ἤδη δέ τις καὶ ὕδωρ μεμιγμένον οἴνῳ διακρίνει.
Chrōntai de kai heterois paradeigmasi, legontes katamemichthai kai chrysiǭ chalkon, kai technē tis heurētai hē diakrinousa ton chalkon apo tou chrysiou. Homoiōs de kan en argyrǭ kassiteros ē chalkos ē ti tōn homogenōn katamemigmenon heurethę̄, mixeōs tini technę̄ kreittoni kai tauta diakrinetai. Ēdē de tis kai hydōr memigmenon oinǭ diakrinei.
They use other examples as well, saying that bronze is mixed even with gold, and an art has been found that separates the bronze from the gold. Likewise, if tin or bronze or something of the same kind is found mixed in silver, these too are separated by an art superior to the mixing. And already someone separates even water mixed with wine.
Notes and citation
Summary: Metals mixed in gold or silver, and water in wine, can be separated by skill.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.4 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.21.5Duncker–Schneidewin, 212
Οὕτω, φασί, κἂν πάντα τὰ συγκεκραμένα διακρίνεται. Καὶ δὴ ἀπὸ τῶν ζῴων, φησί, καταμάνθανε. Τελευτήσαντος γὰρ τοῦ ζῴου ἕκαστα διακρίνεται, καὶ λυθέντος οὕτω τὸ ζῷον ἀφανίζεται. Τοῦτο ἐστὶ, φησί, τὸ εἰρημένον· Οὐκ ἦλθον εἰρήνην βαλεῖν ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν, τουτέστι τὸ διχάσαι καὶ χωρίσαι τὰ συγκεκραμένα.
Houtō, phasi, kan panta ta synkekramena diakrinetai. Kai dē apo tōn zǭōn, phēsi, katamanthane. Teleutēsantos gar tou zǭou hekasta diakrinetai, kai lythentos houtō to zǭon aphanizetai. Touto esti, phēsi, to eirēmenon; Ouk ēlthon eirēnēn balein epi tēn gēn, alla machairan, toutesti to dichasai kai chōrisai ta synkekramena.
“So,” they say, “all blended things are separated. And learn it from living creatures,” he says. “For when the creature dies, each part is separated, and when it is thus dissolved the creature disappears. This is,” he says, “what was said: ‘I did not come to bring peace upon the earth, but a sword,’ that is, to divide and separate what has been blended.”
Matt 10:34 (quotation, high confidence)
Notes and citation
Summary: The Sethians read Christ's “sword” as the separation of the light from its mixture.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.5 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.21.6Duncker–Schneidewin, 212
Διχάζεται γὰρ καὶ διακρίνεται ἕκαστα τῶν συγκεκραμένων οἰκείου χωρίου τυχόντα. Ὡς γάρ ἐστι χωρίον συγκράσεως τοῖς ζῴοις ἅπασιν ἔν, οὕτω καὶ τῆς διακρίσεως καθέστηκεν ἕν, ὃ οἶδεν οὐδείς, φησίν, ἢ μόνοι ἡμεῖς, οἱ ἀναγεννώμενοι πνευματικοὶ οὐ σαρκικοί, ὧν ἔστι τὸ πολίτευμα ἐν οὐρανοῖς ἄνω.
Dichazetai gar kai diakrinetai hekasta tōn synkekramenōn oikeiou chōriou tychonta. Hōs gar esti chōrion synkraseōs tois zǭois hapasin en, houtō kai tēs diakriseōs kathestēken hen, ho oiden oudeis, phēsin, ē monoi hēmeis, hoi anagennōmenoi pneumatikoi ou sarkikoi, hōn esti to politeuma en ouranois anō.
For each of the blended things is divided and separated when it reaches its proper place. For as there is one place of blending for all living creatures, so there is also one place of separation, which no one knows,” he says, “except us alone, who are reborn spiritual, not fleshly, whose citizenship is in heaven above.”
Phil 3:20 (allusion, high confidence)
Notes and citation
Summary: Only the Sethians, reborn as spiritual, know the place where the mixed elements are separated.
Notes on the original text
- Digital text corrected (wrong accent and breathing in the digital text): ἧ μόνοι → ἢ μόνοι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.6 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-6). (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.
5.21.7Duncker–Schneidewin, 212
Οὕτω παρεισδύοντες διαφθείρουσι τοὺς ἀκροωμένους, ὁτὲ μὲν ἀποχρώμενοι ῥητοῖς, εἰς ὃ θέλουσι συνάγοντες κακῶς τὰ καλῶς εἰρημένα, φωλεύουσί τε τὸ ἑαυτῶν ἀδίκημα διὰ παραβολῶν ὧν βούλονται.
Houtō pareisdyontes diaphtheirousi tous akroōmenous, hote men apochrōmenoi rhētois, eis ho thelousi synagontes kakōs ta kalōs eirēmena, phōleuousi te to heautōn adikēma dia parabolōn hōn boulontai.
In this way they creep in and corrupt their hearers, at times misusing texts, wrongly gathering what was well said to the end they wish, and hiding their own wrongdoing in its lair by whatever parables they please.
Notes and citation
Summary: Hippolytus charges that they twist good texts and hide their error in parables.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.7 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-7). (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.
5.21.8Duncker–Schneidewin, 212
Πάντα οὖν, φησί, καθὼς εἴρηται, τὰ συγκεκραμένα ἔχει χωρίον ἴδιον καὶ τρέχει πρὸς τὰ οἰκεῖα, ὡς σίδηρος πρὸς τὴν ἡρακλείαν λίθον, καὶ τὸ ἄχυρον ἠλέκτρου πλησίον, καὶ τῷ κέντρῳ τοῦ θαλασσίου ἱέρακος τὸ χρυσίον.
Panta oun, phēsi, kathōs eirētai, ta synkekramena echei chōrion idion kai trechei pros ta oikeia, hōs sidēros pros tēn hērakleian lithon, kai to achyron ēlektrou plēsion, kai tǭ kentrǭ tou thalassiou hierakos to chrysion.
“All blended things, then,” he says, “as has been said, have their own place and run to what is akin to them, as iron to the Heraclean stone, chaff when near amber, and gold to the spine of the sea-hawk.”
Notes and citation
Summary: Mixed things are drawn to their own places, as iron to a magnet.
- The Heraclean stone is the magnet; compare the Peratic examples at 5.17.10.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.8 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-8). (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.
5.21.9Duncker–Schneidewin, 212
Οὕτως ἡ τοῦ καταμεμιγμένου τῷ ὕδατι φωτὸς ἀκτίς, οἰκείου χωρίου ἐκ διδασκαλίας καὶ μαθήσεως μεταλαβοῦσα, σπεύδει πρὸς τὸν λόγον τὸν ἄνωθεν ἐλθόντα ἐν εἰκόνι δουλικῇ, καὶ γίνεται μετὰ τοῦ λόγου λόγος ἐκεῖ, ὅπου λόγος ἐστί, μᾶλλον ἢ ὁ σίδηρος πρὸς τὴν ἡρακλείαν λίθον. Καὶ ὅτι ταῦθʼ οὕτως ἔχει, φησί, καὶ πάντα διακρίνεται ἐπὶ τῶν οἰκείων τόπων τὰ συγκεκραμένα, μάνθανε.
Houtōs hē tou katamemigmenou tǭ hydati phōtos aktis, oikeiou chōriou ek didaskalias kai mathēseōs metalabousa, speudei pros ton logon ton anōthen elthonta en eikoni doulikę̄, kai ginetai meta tou logou logos ekei, hopou logos esti, mallon ē ho sidēros pros tēn hērakleian lithon. Kai hoti tauthʼ houtōs echei, phēsi, kai panta diakrinetai epi tōn oikeiōn topōn ta synkekramena, manthane.
“So the ray of the light that has been mixed with the water, having received its proper place through teaching and learning, hastens to the Word who came from above in the likeness of a slave, and becomes, with the Word, word there where the Word is, more swiftly than iron to the Heraclean stone. And that these things are so,” he says, “and that all blended things are separated into their proper places, learn this:
Phil 2:7 (allusion, high confidence)
Notes and citation
Summary: Through teaching, the captured ray hastens to the Word who came in a slave's form and becomes one with him.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.21.9 (Duncker–Schneidewin, 212; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-9). (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.
5.21.10Duncker–Schneidewin, 212–214
Φρέαρ ἐστὶν ἐν Πέρσαις ἐν Ἄμπῃ πόλει παρὰ τὸν Τίγριν ποταμόν· ᾠκοδόμηται δὲ παρὰ τὸ φρέαρ ἄνω δεξαμενή τις ἔχουσα τρεῖς ἀφετηρίας ἀπʼ αὐτῆς. Οὗ φρέατος ἀντλήσας κάδδῳ ἀνενέγκας τὸ ἀπὸ τοῦ φρέατος ἀντληθὲν ὅ τι ποτέ ἐστιν, ἔχεεν εἰς τὴν παρακειμένην δεξαμενήν· τὸ δὲ χυθὲν ἐλθὸν ἐπὶ τὰς ἀφετηρίας ἐν ἑνὶ σκεύει ἀναληφθὲν διακρίνεται.
Phrear estin en Persais en Ampę̄ polei para ton Tigrin potamon; ǭkodomētai de para to phrear anō dexamenē tis echousa treis aphetērias apʼ autēs. Hou phreatos antlēsas kaddǭ anenenkas to apo tou phreatos antlēthen ho ti pote estin, echeen eis tēn parakeimenēn dexamenēn; to de chythen elthon epi tas aphetērias en heni skeuei analēphthen diakrinetai.
There is a well in Persia, in the city of Ampe, beside the river Tigris; and beside the well, above it, a cistern has been built, with three outlets. Someone who draws from the well with a bucket and brings up whatever is drawn from the well pours it into the cistern beside it; and what is poured, coming to the outlets, though taken up in one vessel, is separated.
Notes and citation
Summary: The Sethians cite a Persian well whose single draught separates into three substances.
- The well is described by Herodotus 6.119 (at Ardericca).
Extrabiblical texts: Herodotus, Hist. 6.119 (Herodotus, Histories; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.10 (Duncker–Schneidewin, 212–214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-10). (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.
5.21.11Duncker–Schneidewin, 214
Καὶ ἐν μὲν πρώτῃ ἄλας πηγνύμενον δείκνυται, ἐν ἑτέρᾳ δὲ τῶν ἀφετηριῶν ἄσφαλτος, ἐν δὲ τῇ τρίτῃ ἔλαιον. Μέλαν δέ ἐστι τὸ ἔλαιον, ὡς, φησί, καὶ Ἡρόδοτος ἱστορεῖ, καὶ ὀσμὴν παρεχόμενον βαρεῖαν· ῥαδινάκην δὲ αὐτὸ οἱ Πέρσαι καλοῦσιν.
Kai en men prōtę̄ alas pēgnymenon deiknytai, en heterą de tōn aphetēriōn asphaltos, en de tę̄ tritę̄ elaion. Melan de esti to elaion, hōs, phēsi, kai Hērodotos historei, kai osmēn parechomenon bareian; rhadinakēn de auto hoi Persai kalousin.
And in the first outlet salt is shown solidifying, in another of the outlets asphalt, and in the third oil. The oil is black, as Herodotus also relates,” he says, “and gives off a heavy smell; the Persians call it rhadinake.”
Notes and citation
Summary: The well yields salt, asphalt, and black oil, as Herodotus relates.
- The source is Herodotus 6.119.
Extrabiblical texts: Herodotus, Hist. 6.119 (Herodotus, Histories; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.11 (Duncker–Schneidewin, 214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-11). (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.
5.21.12Duncker–Schneidewin, 214
Ἤρκει, φασὶν οἱ Σηθιανοί, πρὸς ἀπόδειξιν τοῦ προκειμένου ἡ τοῦ φρέατος ὁμοιότης πάντων μᾶλλον τῶν προειρημένων.
Ērkei, phasin hoi Sēthianoi, pros apodeixin tou prokeimenou hē tou phreatos homoiotēs pantōn mallon tōn proeirēmenōn.
The likeness of the well, say the Sethians, was sufficient to prove the proposition, more than all the examples mentioned before.
Notes and citation
Summary: The Sethians count the well their best proof.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.21.12 (Duncker–Schneidewin, 214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-21-12). (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.
item 5, chapter 22
5.22.1Duncker–Schneidewin, 214
Ἱκανῶς δοκεῖ ἡμῖν σεσαφηνίσθαι ἡ τῶν Σηθιανῶν γνώμη. Εἰ δέ τις ὅλην τὴν κατʼ αὐτοὺς πραγματείαν βούλεται μαθεῖν, ἐντυχέτω βιβλίῳ ἐπιγραφομένῳ Παράφρασις Σήθ· πάντα γὰρ τὰ ἀπόρρητα αὐτῶν ἐκεῖ εὑρήσει ἐγκείμενα. Ἀλλʼ ἐπεὶ τὰ κατὰ τοὺς Σηθιανοὺς ἐξεθέμεθα, ἴδωμεν τίνα ἐστὶ καὶ τὰ Ἰουστίνῳ δοκοῦντα.
Hikanōs dokei hēmin sesaphēnisthai hē tōn Sēthianōn gnōmē. Ei de tis holēn tēn katʼ autous pragmateian bouletai mathein, entychetō bibliǭ epigraphomenǭ Paraphrasis Sēth; panta gar ta aporrēta autōn ekei heurēsei enkeimena. Allʼ epei ta kata tous Sēthianous exethemetha, idōmen tina esti kai ta Ioustinǭ dokounta.
The Sethians' opinion seems to us to have been made sufficiently clear. If anyone wishes to learn their whole system, let him read the book entitled Paraphrase of Seth; for he will find all their secrets contained there. But since we have set out the doctrines of the Sethians, let us see what the views of Justin are too.
Notes and citation
Summary: Hippolytus points to the Paraphrase of Seth for the full Sethian system and turns to the Gnostic Justin.
- The Paraphrase of Seth is lost (compare the Paraphrase of Shem found at Nag Hammadi). The Justin discussed next is a Gnostic teacher, not Justin Martyr.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.22.1 (Duncker–Schneidewin, 214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-22-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 23
5.23.1Duncker–Schneidewin, 214
Ἰουστῖνος πάντη ἐναντίος τῇ τῶν ἁγίων γραφῶν γενόμενος διδαχῇ, προσέτι δὲ καὶ τῇ τῶν μακαρίων εὐαγγελιστῶν ἐγγράφῳ φωνῇ, ὡς ἐδίδασκεν ὁ λόγος τοὺς μαθητὰς λέγων· Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, ὅπερ δηλοῖ μὴ προσέχειν τῇ τῶν ἐθνῶν ματαίᾳ διδασκαλίᾳ, οὗτος ἐπὶ τὰ ἐθνῶν τερατολογούμενα καὶ διδασκόμενα ἀναγαγεῖν πειρᾶται τοὺς ἀκροωμένους, αὐτολεξεὶ τὰ παρʼ Ἕλλησι μυθευόμενα διηγούμενος, οὔτε πρότερον διδάξας οὔτε παραδοὺς τὸ τέλειον αὐτοῦ μυστήριον, εἰ μὴ ὅρκῳ δήσῃ τὸν πλανώμενον.
Ioustinos pantē enantios tę̄ tōn hagiōn graphōn genomenos didachę̄, proseti de kai tę̄ tōn makariōn euangelistōn engraphǭ phōnę̄, hōs edidasken ho logos tous mathētas legōn; Eis hodon ethnōn mē apelthēte, hoper dēloi mē prosechein tę̄ tōn ethnōn mataią didaskalią, houtos epi ta ethnōn teratologoumena kai didaskomena anagagein peiratai tous akroōmenous, autolexei ta parʼ Hellēsi mytheuomena diēgoumenos, oute proteron didaxas oute paradous to teleion autou mystērion, ei mē horkǭ dēsę̄ ton planōmenon.
Justin set himself wholly against the teaching of the holy Scriptures, and moreover against the written word of the blessed evangelists; for the Word taught the disciples, saying, “Do not go into the way of the Gentiles,” which means not to give heed to the vain teaching of the Gentiles. Yet this man tries to lead his hearers back to the marvels told and taught by the Gentiles, recounting word for word the myths of the Greeks, and he neither teaches nor hands on his perfect mystery until he has bound the one being led astray with an oath.
Matt 10:5 (quotation, high confidence)
Notes and citation
Summary: The Gnostic Justin leads his hearers back to Greek myths and binds them by oath before revealing his mystery.
- This Justin is a Gnostic teacher known only from Hippolytus, not Justin Martyr.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.23.1 (Duncker–Schneidewin, 214; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-23-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.23.2Duncker–Schneidewin, 214–216
Ἔπειτα τοὺς μύθους παρατίθησι ψυχαγωγίας χάριν, ὅπως οἱ ἐντυγχάνοντες τῇ τῶν βίβλων ἀναρίθμῳ φλυαρίᾳ παραμύθιον ἔχωσι τὰ μυθευόμενα (ὃν τρόπον εἴ τις ὁδὸν μακρὰν βαδίζων, παρατυχὼν καταλύματι ἀναπαύεσθαι δοκεῖ), καὶ οὕτως πάλιν ἐπὶ τὴν τῶν ἀναγνωσμάτων τραπέντες πολυμάθειαν μὴ μισήσωσιν, ἕως ἐπὶ τὸ ὑπʼ αὐτοῦ τεχναζόμενον ἀνόμημα διὰ πλειόνων ἐξηχηθέντες ὁρμήσωσι τετυφωμένοι, οὓς φρικτοῖς καταδήσας πρότερον ὅρκοις μήτε ἐξειπεῖν μήτε ἀποστῆναι ὁμολογεῖν ἀναγκάσας, οὕτω παραδίδωσι τὰ ὑπʼ αὐτοῦ ἐφευρημένα μετὰ ἀσεβείας μυστήρια, πῇ μέν, καθὰ προείπομεν, μύθοις Ἑλληνικοῖς χρησάμενος, πῇ δὲ παραπεποιημένοις βιβλίοις κατά τι παρεμφαίνουσι ταῖς προειρημέναις αἱρέσεσιν.
Epeita tous mythous paratithēsi psychagōgias charin, hopōs hoi entynchanontes tę̄ tōn biblōn anarithmǭ phlyarią paramythion echōsi ta mytheuomena (hon tropon ei tis hodon makran badizōn, paratychōn katalymati anapauesthai dokei), kai houtōs palin epi tēn tōn anagnōsmatōn trapentes polymatheian mē misēsōsin, heōs epi to hypʼ autou technazomenon anomēma dia pleionōn exēchēthentes hormēsōsi tetyphōmenoi, hous phriktois katadēsas proteron horkois mēte exeipein mēte apostēnai homologein anankasas, houtō paradidōsi ta hypʼ autou epheurēmena meta asebeias mystēria, pę̄ men, katha proeipomen, mythois Hellēnikois chrēsamenos, pę̄ de parapepoiēmenois bibliois kata ti paremphainousi tais proeirēmenais hairesesin.
Then he sets out the myths for entertainment, so that those reading the countless drivel of his books may have the myths as a relief (as when someone walking a long road comes upon an inn and decides to rest), and so, turning again to the great mass of learning in the readings, they may not come to hate it, until, having been dinned through by more and more of it, they rush, befogged, into the lawless thing he has contrived. Having first bound them with dreadful oaths and forced them to agree neither to divulge nor to depart, he then hands on the mysteries he has devised in impiety, at times, as we said before, using Greek myths, at times forged books that in some respect resemble the heresies mentioned before.
Notes and citation
Summary: Justin sweetens his long books with myths, then binds his followers by dreadful oaths before handing on his mysteries.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.23.2 (Duncker–Schneidewin, 214–216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-23-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.23.3Duncker–Schneidewin, 216
Οἱ πάντες γὰρ ἑνὶ πνεύματι συνωθούμενοι εἰς ἕνα βυθὸν ἀμάρας συνάγονται, ἄλλοι ἄλλως τὰ αὐτὰ διηγούμενοι καὶ μυθεύοντες· οὗτοι δὲ ἰδίως οἱ πάντες γνωστικοὺς ἑαυτοὺς ἀποκαλοῦσι, τὴν θαυμασίαν γνῶσιν τοῦ τελείου καὶ ἀγαθοῦ μόνοι καταπεπωκότες.
Hoi pantes gar heni pneumati synōthoumenoi eis hena bython amaras synagontai, alloi allōs ta auta diēgoumenoi kai mytheuontes; houtoi de idiōs hoi pantes gnōstikous heautous apokalousi, tēn thaumasian gnōsin tou teleiou kai agathou monoi katapepōkotes.
For all of them, driven by one spirit, are gathered into one deep ditch, telling and mythologizing the same things, some in one way and others in another; and all these specially call themselves Gnostics, as if they alone had drunk down the marvelous knowledge of the perfect and good.
Notes and citation
Summary: All these sects share one spirit and call themselves Gnostics, claiming special knowledge.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.23.3 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-23-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 24
5.24.1Duncker–Schneidewin, 216
Ὄμνυε δέ, φησὶν Ἰουστῖνος, εἰ γνῶναι θέλεις, ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὗς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, τὸν ἐπάνω πάντων ἀγαθόν, τὸν ἀνώτερον, ἄρρητα φυλάξαι τὰ τῆς διδασκαλίας σιγώμενα· καὶ γὰρ καὶ ὁ πατὴρ ἡμῶν, ἰδὼν τὸν ἀγαθὸν καὶ τελεσθεὶς παρʼ αὐτῷ, τὰ τῆς σιγῆς ἄρρητα ἐφύλαξε, καὶ ὤμοσε καθὼς γέγραπται, ὤμοσε κύριος καὶ οὐ μεταμεληθήσεται.
Omnye de, phēsin Ioustinos, ei gnōnai theleis, ha ophthalmos ouk eide kai hous ouk ēkousen, oude epi kardian anthrōpou anebē, ton epanō pantōn agathon, ton anōteron, arrēta phylaxai ta tēs didaskalias sigōmena; kai gar kai ho patēr hēmōn, idōn ton agathon kai telestheis parʼ autǭ, ta tēs sigēs arrēta ephylaxe, kai ōmose kathōs gegraptai, ōmose kyrios kai ou metamelēthēsetai.
“Swear,” says Justin, “if you wish to know what eye has not seen and ear has not heard, nor has it entered into the heart of man, the Good one who is above all, the higher: swear to keep unspoken the things of the teaching that are kept in silence. For our father too, having seen the Good one and been initiated with him, kept the unspoken things of silence, and swore, as it is written: ‘The Lord swore and will not repent.’”
1 Cor 2:9 (quotation, high confidence) · Ps 110:4 (109:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Justin requires an oath of secrecy, citing Paul's “what eye has not seen” and the Lord's oath in the Psalm.
- The quotations are 1 Cor 2:9 and Ps 110:4 (109:4 LXX).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.24.1 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-24-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.24.2Duncker–Schneidewin, 216
Ταῦτα τοίνυν οὕτω κατασφραγισάμενος πλείοσι μύθοις ψυχαγωγεῖ διὰ πλειόνων βιβλίων, καὶ οὕτως ἐπὶ τὸν ἀγαθὸν ἄγει, τελειῶν τοὺς μύστας τὰ ἄλαλα μυστήρια. Ἵνα δὲ μὴ διὰ πλειόνων ὁδεύσωμεν, ἐκ μιᾶς αὐτοῦ βίβλου τὰ ἄρρητα ἐπιδείξομεν, οὔσης καθὼς νομίζει ἐνδόξου.
Tauta toinyn houtō katasphragisamenos pleiosi mythois psychagōgei dia pleionōn bibliōn, kai houtōs epi ton agathon agei, teleiōn tous mystas ta alala mystēria. Hina de mē dia pleionōn hodeusōmen, ek mias autou biblou ta arrēta epideixomen, ousēs kathōs nomizei endoxou.
Having sealed these things in this way, he entertains them with more myths through more books, and so leads them to the Good one, perfecting the initiates in the unspeakable mysteries. But so that we may not travel through many books, we will show his secrets from one book of his, which, as he thinks, is highly esteemed.
Notes and citation
Summary: Hippolytus will expose Justin's secrets from one of his books.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.24.2 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-24-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.24.3Duncker–Schneidewin, 216
Αὕτη δὲ ἐπιγράφεται Βαρούχ· ἐν ᾗ μίαν τῶν πολλῶν μυθολογίαν ἐκτιθεμένην ὑπʼ αὐτοῦ δηλώσομεν, οὖσαν παρὰ Ἡροδότῳ, ἣν ὡς καινὴν τοῖς ἀκροαταῖς παραπλάσας διηγεῖται, ἐξ αὐτῆς πᾶσαν σύστασιν τοῦ κατʼ αὐτὸν διδασκαλείου ποιούμενος.
Hautē de epigraphetai Barouch; en hę̄ mian tōn pollōn mythologian ektithemenēn hypʼ autou dēlōsomen, ousan para Hērodotǭ, hēn hōs kainēn tois akroatais paraplasas diēgeitai, ex autēs pasan systasin tou katʼ auton didaskaleiou poioumenos.
This book is entitled Baruch. In it we will show one mythology, out of the many set out by him, which is found in Herodotus; he recounts it to his hearers, reshaping it as if it were new, and makes it the whole foundation of his school.
Notes and citation
Summary: Justin's book Baruch is built on a myth taken from Herodotus.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.24.3 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-24-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 25
5.25.1Duncker–Schneidewin, 216
Ἡρόδοτος μὲν οὖν τὸν Ἡρακλέα φησὶν ἀπὸ τῆς Ἐρυθείας τοῦ Γηρυόνου τὰς βοῦς ἄγοντα εἰς τὴν Σκυθίαν ἐλθεῖν, κεκμηκότα δὲ ἀπὸ τῆς πορείας εἰς ἔρημόν τι χωρίον κατακλιθέντα κοιμηθῆναι ὀλίγον· ὑπνώσαντος δὲ αὐτοῦ ἀφανῆ γενέσθαι τὸν ἵππον, ἐφʼ οὗ καθεζόμενος διώδευσε τὴν μακρὰν ὁδόν· περιεγερθεὶς δὲ ζήτησιν ἐποιεῖτο ἐπὶ τῆς ἐρημίας πολλήν, εὑρεῖν πειρώμενος τὸν ἵππον.
Hērodotos men oun ton Hēraklea phēsin apo tēs Erytheias tou Gēryonou tas bous agonta eis tēn Skythian elthein, kekmēkota de apo tēs poreias eis erēmon ti chōrion kataklithenta koimēthēnai oligon; hypnōsantos de autou aphanē genesthai ton hippon, ephʼ hou kathezomenos diōdeuse tēn makran hodon; periegertheis de zētēsin epoieito epi tēs erēmias pollēn, heurein peirōmenos ton hippon.
Herodotus, then, says that Heracles, driving the cattle of Geryon from Erytheia, came into Scythia; and being wearied by the journey he lay down in a deserted place and slept a little. While he slept, the horse on which he had ridden the long road vanished; and on waking he made a long search through the wilderness, trying to find the horse.
Notes and citation
Summary: Herodotus tells how Heracles, asleep in Scythia, lost his horse.
- The story is Herodotus 4.8–10.
Extrabiblical texts: Herodotus, Hist. 4.8–10 (Herodotus, Histories; allusion)
Cite (SBL): Hippolytus, Haer. 5.25.1 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-25-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.25.2Duncker–Schneidewin, 216
Καὶ τοῦ μὲν ἵππου διαμαρτάνει, κόρην δέ τινα μιξοπάρθενον εὑρὼν ἐπὶ τῆς ἐρημίας ἐπηρώτα, εἰ εἴη που τεθεαμένη τὸν ἵππον. Ἡ δὲ κόρη φησὶν εἰδέναι μέν, μὴ δείξειν δὲ πρότερον αὐτῷ, εἰ μὴ πρὸς μῖξιν φιλίας συνέλθῃ αὐτῇ ὁ Ἡρακλῆς.
Kai tou men hippou diamartanei, korēn de tina mixoparthenon heurōn epi tēs erēmias epērōta, ei eiē pou tetheamenē ton hippon. Hē de korē phēsin eidenai men, mē deixein de proteron autǭ, ei mē pros mixin philias synelthę̄ autę̄ ho Hēraklēs.
He failed to find the horse, but finding in the wilderness a girl who was half maiden, he asked her whether she had seen the horse anywhere. The girl said that she knew, but would not show him unless Heracles first came together with her in the union of love.
Notes and citation
Summary: A half-maiden in the wilderness promises to show Heracles his horse if he will lie with her.
Extrabiblical texts: Herodotus, Hist. 4.9 (Herodotus, Histories; allusion)
Cite (SBL): Hippolytus, Haer. 5.25.2 (Duncker–Schneidewin, 216; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-25-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.25.3Duncker–Schneidewin, 216–218
Ἦν δὲ, φησὶν ὁ Ἡρόδοτος, τὰ ἄνω αὐτῆς μέχρι βουβῶνος παρθένου, πᾶν δὲ τὸ κάτω σῶμα μετὰ βουβῶνα φρικτόν τι θέαμα ἐχίδνης. Σπουδῇ δὲ τῆς περὶ τὸν ἵππον εὑρέσεως ὁ Ἡρακλῆς πείθεται τῷ θηρίῳ· ἔγνω γὰρ αὐτὴν καὶ ἐποίησεν ἐγκύμονα, καὶ προεῖπεν αὐτῇ μετὰ τὴν γνῶσιν, ὅτι ἔχει κατὰ γαστρὸς ἐξ αὐτοῦ τρεῖς ὁμοῦ παῖδας, οἵτινες ἔσονται ἐπιφανεῖς.
Ēn de, phēsin ho Hērodotos, ta anō autēs mechri boubōnos parthenou, pan de to katō sōma meta boubōna phrikton ti theama echidnēs. Spoudę̄ de tēs peri ton hippon heureseōs ho Hēraklēs peithetai tǭ thēriǭ; egnō gar autēn kai epoiēsen enkymona, kai proeipen autę̄ meta tēn gnōsin, hoti echei kata gastros ex autou treis homou paidas, hoitines esontai epiphaneis.
“Her upper parts,” says Herodotus, “down to the groin were a maiden's, but all the body below the groin was a dreadful sight, a viper's.” Eager to find the horse, Heracles yields to the monster; for he knew her and made her pregnant, and after their union he foretold to her that she had in her womb from him three sons together, who would be illustrious.
Notes and citation
Summary: The creature is maiden above and viper below; Heracles lies with her and foretells three famous sons.
Extrabiblical texts: Herodotus, Hist. 4.9 (Herodotus, Histories; allusion)
Cite (SBL): Hippolytus, Haer. 5.25.3 (Duncker–Schneidewin, 216–218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-25-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.25.4Duncker–Schneidewin, 218
Ἐκέλευσε δὲ αὐτοῖς γεννωμένοις ὀνόματα θεῖναι τὴν τεκοῦσαν, Ἀγάθυρσον, Γελωνὸν καὶ Σκύθην. Λαβὼν δὲ τούτου μισθὸν τὸν ἵππον παρὰ τῆς θηριώδους κόρης, ἀπηλλάττετο φέρων καὶ τὰς βοῦς. Μακρὸς δὲ ὁ μετὰ ταῦτα μῦθος Ἡροδότῳ, χαιρέτω δὲ τὸ νῦν. Τίνα δὲ τὰ Ἰουστίνῳ δοκοῦντα, μετάγοντι τὸν μῦθον εἰς τὴν τῶν ὅλων γέννησιν, ἡμεῖς διηγησόμεθα.
Ekeleuse de autois gennōmenois onomata theinai tēn tekousan, Agathyrson, Gelōnon kai Skythēn. Labōn de toutou misthon ton hippon para tēs thēriōdous korēs, apēllatteto pherōn kai tas bous. Makros de ho meta tauta mythos Hērodotǭ, chairetō de to nyn. Tina de ta Ioustinǭ dokounta, metagonti ton mython eis tēn tōn holōn gennēsin, hēmeis diēgēsometha.
He ordered the mother to give them names when they were born: Agathyrsus, Gelonus, and Scythes. And receiving the horse from the monstrous girl as his wage for this, he departed, taking the cattle as well. The myth that follows in Herodotus is long; let it go for now. But what Justin's views are, as he transfers the myth to the generation of all things, we will relate.
Notes and citation
Summary: Heracles names the sons, recovers his horse, and leaves; Hippolytus now turns to Justin's use of the myth.
Extrabiblical texts: Herodotus, Hist. 4.10 (Herodotus, Histories; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.25.4 (Duncker–Schneidewin, 218; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-19-1/#p-5-25-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.