Refutation of All Heresies 5.8.1–5.11.1
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 8
5.8.1Duncker–Schneidewin, 150
Τούτοις καὶ τοῖς τοιούτοις ἑπόμενοι οἱ θαυμασιώτατοι γνωστικοί, ἐφευρεταὶ καινῆς τέχνης γραμματικῆς, τὸν ἑαυτῶν προφήτην Ὅμηρον ταῦτα προφαίνοντα ἀρρήτως δοξάζουσι καὶ τοὺς ἀμυήτους τὰς ἁγίας γραφὰς εἰς τοιαύτας ἐννοίας συνάγοντες ἐνυβρίζουσι. Λέγουσι δέ· ὁ λέγων τὰ πάντα ἐξ ἑνὸς συνεστάναι, πλανᾶται· ὁ λέγων ἐκ τριῶν, ἀληθεύει καὶ περὶ τῶν ὅλων τὴν ἀπόδειξιν δώσει.
Toutois kai tois toioutois hepomenoi hoi thaumasiōtatoi gnōstikoi, epheuretai kainēs technēs grammatikēs, ton heautōn prophētēn Homēron tauta prophainonta arrētōs doxazousi kai tous amyētous tas hagias graphas eis toiautas ennoias synagontes enybrizousi. Legousi de; ho legōn ta panta ex henos synestanai, planatai; ho legōn ek triōn, alētheuei kai peri tōn holōn tēn apodeixin dōsei.
Following these and similar things, the most marvelous Gnostics, inventors of a new art of grammar, glorify their own prophet Homer as foreshowing these things in secret, and they outrage the uninitiated by drawing the holy Scriptures into such notions. They say: "Whoever says that all things are composed from one is in error; whoever says from three speaks the truth and will give the demonstration concerning all things."
Notes and citation
Summary: The Naassenes treat Homer as their prophet and teach that all things come from three.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 5.8.1 (Duncker–Schneidewin, 150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-1). (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.
5.8.2Duncker–Schneidewin, 150
Μία γάρ ἐστι, φησίν, ἡ μακαρία φύσις τοῦ μακαρίου ἀνθρώπου τοῦ ἄνω, τοῦ Ἀδάμαντος· μία δὲ ἡ θνητὴ κάτω· μία δὲ ἡ ἀβασίλευτος γενεὰ ἡ ἄνω γενομένη, ὅπου, φησίν, ἐστὶ Μαριὰμ ἡ ζητουμένη καὶ Ἰοθὼρ ὁ μέγας σοφὸς καὶ Σεπφώρα ἡ βλέπουσα καὶ Μωσῆς, οὗ γένεσις οὐκ ἔστιν ἐν Αἰγύπτῳ· γεγόνασι γὰρ αὐτῷ παῖδες ἐν Μαδιάμ,
Mia gar esti, phēsin, hē makaria physis tou makariou anthrōpou tou anō, tou Adamantos; mia de hē thnētē katō; mia de hē abasileutos genea hē anō genomenē, hopou, phēsin, esti Mariam hē zētoumenē kai Iothōr ho megas sophos kai Sepphōra hē blepousa kai Mōsēs, hou genesis ouk estin en Aigyptǭ; gegonasi gar autǭ paides en Madiam,
For one, he says, is the blessed nature of the blessed Man above, Adamas; one is the mortal nature below; and one is the kingless race that has come into being above, where, he says, are Mariam the sought, and Jothor the great sage, and Sepphora the seeing one, and Moses, whose generation is not in Egypt; for his children were born in Midian.
Exod 2:22 (allusion, medium confidence) · Exod 18:3 (allusion, medium confidence)
Notes and citation
Summary: The three natures are the heavenly Man, the mortal below, and the "kingless race" figured by Moses' household.
- Jothor is Jethro and Sepphora is Zipporah (Exod 2:21–22; 18:1–6).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): οὖ γένεσις → οὗ γένεσις.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.2 (Duncker–Schneidewin, 150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-2). (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.
5.8.3Duncker–Schneidewin, 150
καὶ τοῦτο, φησίν, οὐδὲ τοὺς ποιητὰς λέληθε· τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς. Δεῖ γὰρ, φησί, λαλεῖσθαι τὰ μεγέθη, λαλεῖσθαι δὲ οὕτως ὑπὸ πάντων πανταχῆ, ἵνα ἀκούοντες μὴ ἀκούωσι καὶ βλέποντες μὴ βλέπωσιν. Εἰ μὴ γὰρ ἐλαλεῖτο, φησί, τὰ μεγέθη, ὁ κόσμος συνεστάναι οὐκ ἠδύνατο.
kai touto, phēsin, oude tous poiētas lelēthe; trichtha de panta dedastai, hekastos dʼ emmore timēs. Dei gar, phēsi, laleisthai ta megethē, laleisthai de houtōs hypo pantōn pantachē, hina akouontes mē akouōsi kai blepontes mē blepōsin. Ei mē gar elaleito, phēsi, ta megethē, ho kosmos synestanai ouk ēdynato.
And this, he says, has not escaped even the poets: "All things are divided in three, and each has received his share of honor." For the great things, he says, must be spoken, and spoken thus by all everywhere, "so that hearing they may not hear and seeing they may not see." For if the great things were not spoken, he says, the world could not hold together.
Matt 13:13 (quotation, high confidence) · Isa 6:9 (allusion, medium confidence)
Notes and citation
Summary: They cite Homer's threefold division and Jesus' saying about hearing without hearing.
- The quotations are Homer, Iliad 15.189, and Matt 13:13 (cf. Isa 6:9).
Extrabiblical texts: Homer, Il. 15.189 (Homer, Iliad; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.3 (Duncker–Schneidewin, 150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-3). (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.
5.8.4Duncker–Schneidewin, 150
Οὗτοί εἰσιν οἱ τρεῖς ὑπέρογκοι λόγοι· καυλακαῦ, σαυλασαῦ, ζεησάρ. Καυλακαῦ τοῦ ἄνω, τοῦ Ἀδάμαντος, σαυλασαῦ τοῦ κάτω θνητοῦ, ζεησὰρ τοῦ ἐπὶ τὰ ἄνω ῥεύσαντος Ἰορδάνου. Οὗτος ἐστί, φησίν, ὁ ἐν πᾶσιν ἀρσενόθηλυς ἄνθρωπος, ὃν οἱ ἀγνοοῦντες Γηρυόνην καλοῦσι τρισώματον, ὡς ἐκ γῆς ῥέοντα Γηρυόνην, κοινῇ δὲ Ἕλληνες ἐπουράνιον μηνὸς κέρας, ὅτι καταμέμιχε καὶ κεκέρακε πάντα πᾶσι.
Houtoi eisin hoi treis hyperonkoi logoi; kaulakau, saulasau, zeēsar. Kaulakau tou anō, tou Adamantos, saulasau tou katō thnētou, zeēsar tou epi ta anō rheusantos Iordanou. Houtos esti, phēsin, ho en pasin arsenothēlys anthrōpos, hon hoi agnoountes Gēryonēn kalousi trisōmaton, hōs ek gēs rheonta Gēryonēn, koinę̄ de Hellēnes epouranion mēnos keras, hoti katamemiche kai kekerake panta pasi.
These are the three exalted words: Kaulakau, Saulasau, Zeesar. Kaulakau of the one above, Adamas; Saulasau of the mortal one below; Zeesar of the Jordan that flowed upward. This, he says, is the male-female Man in all things, whom the ignorant call three-bodied Geryon, as flowing from the earth, and the Greeks in common "the heavenly horn of the moon," because he has mixed and blended all things with all.
Isa 28:10 (allusion, high confidence)
Notes and citation
Summary: Their three secret words name the heavenly Man, the mortal man, and the upward-flowing Jordan.
- Kaulakau and Saulasau come from the Hebrew of Isa 28:10, 13 (qav laqav, tsav latsav); Zeesar is often explained from ze'er sham, "a little there". The Geryon pun is on γῆ "earth" and ῥέω "flow"; κεράννυμι "mix" is linked with κέρας "horn".
Notes on the original text
- Digital text corrected (stray period in the digital text): ἐπὶ τὰ. ἄνω → ἐπὶ τὰ ἄνω.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.4 (Duncker–Schneidewin, 150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-4). (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.
5.8.5Duncker–Schneidewin, 150
Πάντα γάρ, φησί, διʼ αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. Ὃ δὲ γέγονεν ἐν αὐτῷ ζωή ἐστιν. Αὕτη, φησίν, ἐστὶν ἡ ζωὴ ἡ ἄρρητος γενεὰ τῶν τελείων ἀνθρώπων, ἣ ταῖς προτέραις γενεαῖς οὐκ ἐγνώσθη. Τὸ δὲ οὐδέν, ὃ χωρὶς αὐτοῦ γέγονεν, ὁ κόσμος ἰδικός ἐστιν· γέγονεν γὰρ χωρὶς αὐτοῦ ὑπὸ τρίτου καὶ τετάρτου.
Panta gar, phēsi, diʼ autou egeneto kai chōris autou egeneto oude hen. Ho de gegonen en autǭ zōē estin. Hautē, phēsin, estin hē zōē hē arrētos genea tōn teleiōn anthrōpōn, hē tais proterais geneais ouk egnōsthē. To de ouden, ho chōris autou gegonen, ho kosmos idikos estin; gegonen gar chōris autou hypo tritou kai tetartou.
For "all things," he says, "came into being through him, and without him not one thing came into being. What came into being in him is life." This life, he says, is the ineffable race of perfect men, which was not known to former generations. And the "nothing" that came into being without him is the particular world; for it came into being without him, by the third and fourth.
John 1:3–4 (quotation, high confidence)
Notes and citation
Summary: They read John's prologue so that the material world is the "nothing" made without the Word.
- The quotation is John 1:3–4, punctuated so that "not one thing" (οὐδὲ ἕν) becomes "nothing" (οὐδέν). The "third and fourth" are lower powers, such as the fiery god Ialdabaoth (5.7.30).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.5 (Duncker–Schneidewin, 150; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-5). (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.
5.8.6Duncker–Schneidewin, 150–152
Τοῦτο, φησίν, ἐστὶ τὸ ποτήριον τὸ κόνδυ, ἐν ᾧ βασιλεὺς πίνων οἰωνίζεται. Τοῦτο, φησί, κεκρυμμένον εὑρέθη ἐν τοῖς καλοῖς τοῦ Βενιαμὶν σπέρμασι. Λέγουσι δὲ αὐτὸ καὶ Ἕλληνες, φησίν, οὕτως μαινομένῳ στόματι· Φέρʼ ὕδωρ, φέρʼ οἶνον, ὦ παῖ· μέθυσόν με καὶ κάρωσον. Τὸ ποτήριον λέγει μου, ποδαπόν με δεῖ γενέσθαι.
Touto, phēsin, esti to potērion to kondy, en hǭ basileus pinōn oiōnizetai. Touto, phēsi, kekrymmenon heurethē en tois kalois tou Beniamin spermasi. Legousi de auto kai Hellēnes, phēsin, houtōs mainomenǭ stomati; Pherʼ hydōr, pherʼ oinon, ō pai; methyson me kai karōson. To potērion legei mou, podapon me dei genesthai.
This, he says, is the cup, the condy, in which the king, drinking, divines. This, he says, was found hidden in the fair seeds of Benjamin. And the Greeks too, he says, speak of it thus, with raving mouth: "Bring water, bring wine, boy; make me drunk and stupefy me. My cup tells me what sort I must become."
Gen 44:5 (allusion, high confidence)
Notes and citation
Summary: They identify Joseph's divining cup with the cup of Anacreon's drinking song.
- The allusion is Gen 44:2, 5; the verses are from the Anacreontea (the poems ascribed to Anacreon).
Extrabiblical texts: Anacreont. (Anacreontea; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.6 (Duncker–Schneidewin, 150–152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-6). (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.
5.8.7Duncker–Schneidewin, 152
Τοῦτο, φησίν, ἤρκει μόνον νοηθὲν ἀνθρώποις τὸ τοῦ Ἀνακρέοντος ποτήριον ἀλάλως λαλοῦν μυστήριον ἄρρητον. Ἄλαλον γάρ, φησί, τὸ Ἀνακρέοντος ποτήριον, ὅπερ αὐτῷ φησίν Ἀνακρέων λαλεῖν ἀλάλῳ φθέγματι, ποδαπὸν αὐτὸν δεῖ γενέσθαι, τουτέστι πνευματικόν, οὐ σαρκικόν, ἐὰν ἀκούσῃ τὸ κεκρυμμένον μυστήριον ἐν σιωπῇ· καὶ τοῦτο ἐστὶ τὸ ὕδωρ τὸ ἐν τοῖς καλοῖς ἐκείνοις γάμοις, ὃ στρέψας ὁ Ἰησοῦς ἐποίησεν οἶνον. Αὕτη, φησίν, ἐστὶν ἡ μεγάλη καὶ ἀληθινὴ ἀρχὴ τῶν σημείων, ἣν ἐποίησεν ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἐφανέρωσε τὴν βασιλείαν τῶν οὐρανῶν.
Touto, phēsin, ērkei monon noēthen anthrōpois to tou Anakreontos potērion alalōs laloun mystērion arrēton. Alalon gar, phēsi, to Anakreontos potērion, hoper autǭ phēsin Anakreōn lalein alalǭ phthegmati, podapon auton dei genesthai, toutesti pneumatikon, ou sarkikon, ean akousę̄ to kekrymmenon mystērion en siōpę̄; kai touto esti to hydōr to en tois kalois ekeinois gamois, ho strepsas ho Iēsous epoiēsen oinon. Hautē, phēsin, estin hē megalē kai alēthinē archē tōn sēmeiōn, hēn epoiēsen ho Iēsous en Kaną tēs Galilaias, kai ephanerōse tēn basileian tōn ouranōn.
This alone, he says, would suffice for men to understand: Anacreon's cup, speaking without speech an unspeakable mystery. For Anacreon's cup, he says, is speechless, which Anacreon says tells him with speechless utterance what sort he must become, that is, spiritual, not fleshly, if he hears the mystery hidden in silence. And this is the water at that fair wedding, which Jesus turned and made wine. This, he says, is the great and true beginning of the signs, which Jesus did in Cana of Galilee, and revealed the kingdom of heaven.
John 2:11 (allusion, high confidence)
Notes and citation
Summary: They link Anacreon's cup with the water turned to wine at Cana.
- The allusion is John 2:1–11.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.7 (Duncker–Schneidewin, 152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-7). (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.
5.8.8Duncker–Schneidewin, 152
Αὕτη, φησίν, ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ἡμῶν κατακειμένη ὡς θησαυρός, ὡς ζύμη εἰς ἀλεύρου τρία σάτα κεκρυμμένη.
Hautē, phēsin, estin hē basileia tōn ouranōn entos hēmōn katakeimenē hōs thēsauros, hōs zymē eis aleurou tria sata kekrymmenē.
This, he says, is the kingdom of heaven lying within us like a treasure, like leaven hidden in three measures of meal.
Luke 17:21 (allusion, high confidence) · Matt 13:44 (allusion, high confidence) · Matt 13:33 (allusion, high confidence)
Notes and citation
Summary: They say the kingdom of heaven lies hidden within like treasure or leaven.
- The allusions are Luke 17:21, Matt 13:44, and Matt 13:33.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.8 (Duncker–Schneidewin, 152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-8). (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.
5.8.9Duncker–Schneidewin, 152
Τουτέστι, φησί, τὸ μέγα καὶ ἄρρητον Σαμοθρᾴκων μυστήριον, ὃ μόνοις ἔξεστιν εἰδέναι τοῖς τελείοις, φησίν, ἡμῖν. Διαρρήδην γὰρ οἱ Σαμόθρᾳκες τὸν Ἀδὰμ ἐκεῖνον παραδιδόασιν ἐν τοῖς μυστηρίοις τοῖς ἐπιτελουμένοις παρʼ αὐτοῖς ἀρχάνθρωπον.
Toutesti, phēsi, to mega kai arrēton Samothrąkōn mystērion, ho monois exestin eidenai tois teleiois, phēsin, hēmin. Diarrēdēn gar hoi Samothrąkes ton Adam ekeinon paradidoasin en tois mystēriois tois epiteloumenois parʼ autois archanthrōpon.
This, he says, is the great and unspeakable mystery of the Samothracians, which only we, the perfect, he says, may know. For the Samothracians explicitly hand down that Adam as the Primal Man in the mysteries celebrated among them.
Notes and citation
Summary: They claim the Samothracian mysteries teach their Primal Man.
Notes on the original text
- Digital text corrected (misread letter in the digital text): Λδὰμ → Ἀδὰμ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.9 (Duncker–Schneidewin, 152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-9). (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.
5.8.10Duncker–Schneidewin, 152
Ἔστηκε δὲ ἀγάλματα δύο ἐν τῷ Σαμοθρᾴκων ἀνακτόρῳ ἀνθρώπων γυμνῶν, ἄνω τεταμένας ἐχόντων τὰς χεῖρας ἀμφοτέρας εἰς οὐρανὸν καὶ τὰς αἰσχύνας ἄνω ἐστραμμένας, καθάπερ ἐν Κυλλήνῃ τὸ τοῦ Ἑρμοῦ. Εἰκόνες δέ εἰσι τὰ προειρημένα ἀγάλματα τοῦ ἀρχανθρώπου καὶ τοῦ ἀναγεννωμένου πνευματικοῦ, κατὰ πάνθʼ ὁμοουσίου ἐκείνῳ τῷ ἀνθρώπῳ.
Estēke de agalmata dyo en tǭ Samothrąkōn anaktorǭ anthrōpōn gymnōn, anō tetamenas echontōn tas cheiras amphoteras eis ouranon kai tas aischynas anō estrammenas, kathaper en Kyllēnę̄ to tou Hermou. Eikones de eisi ta proeirēmena agalmata tou archanthrōpou kai tou anagennōmenou pneumatikou, kata panthʼ homoousiou ekeinǭ tǭ anthrōpǭ.
In the sanctuary of the Samothracians stand two statues of naked men, with both hands stretched up to heaven and their private parts turned upward, like the statue of Hermes at Cyllene. These statues are images of the Primal Man and of the regenerated spiritual man, in every respect of the same substance as that Man.
Notes and citation
Summary: Two statues at Samothrace are said to represent the Primal Man and the reborn spiritual man.
- "Of the same substance" renders ὁμοούσιος.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἔστηκε δέ ἀγάλματα → Ἔστηκε δὲ ἀγάλματα.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.10 (Duncker–Schneidewin, 152; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-10). (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.
5.8.11Duncker–Schneidewin, 152–154
Τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον ὑπὸ τοῦ σωτῆρος· Ἐὰν μὴ πίνητέ μου τὸ αἷμα καὶ φάγητέ μου τὴν σάρκα, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλὰ κἂν πίητε, φησί, τὸ ποτήριον ὃ ἐγὼ πίνω, ὅπου ἐγὼ ὑπάγω, ἐκεῖ ὑμεῖς εἰσελθεῖν οὐ δύνασθε.
Touto, phēsin, esti to eirēmenon hypo tou sōtēros; Ean mē pinēte mou to haima kai phagēte mou tēn sarka, ou mē eiselthēte eis tēn basileian tōn ouranōn, alla kan piēte, phēsi, to potērion ho egō pinō, hopou egō hypagō, ekei hymeis eiselthein ou dynasthe.
This, he says, is what was said by the Savior: "Unless you drink my blood and eat my flesh, you will not enter the kingdom of heaven"; "but even if you drink," he says, "the cup that I drink, where I go, you cannot enter there."
John 6:53 (quotation, medium confidence) · Matt 20:22 (allusion, high confidence) · John 8:21 (allusion, high confidence)
Notes and citation
Summary: They combine Jesus' sayings about eating his flesh and drinking his cup.
- The sayings combine John 6:53, Matt 20:22, and John 8:21 (13:33).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.11 (Duncker–Schneidewin, 152–154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-11). (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.
5.8.12Duncker–Schneidewin, 154
Ἤιδει γὰρ, φησίν, ἐξ ὁποίας φύσεως ἕκαστος τῶν μαθητῶν αὐτοῦ ἐστὶ καὶ ὅτι ἕκαστον αὐτῶν εἰς τὴν ἰδίαν φύσιν ἐλθεῖν ἀνάγκη. Ἀπὸ γὰρ τῶν δώδεκα, φησί, φυλῶν μαθητὰς ἐξελέξατο δώδεκα καὶ διʼ αὐτῶν ἐλάλησε πάσῃ φυλῇ· διὰ τοῦτο, φησί, τὰ τῶν δώδεκα μαθητῶν κηρύγματα οὔτε πάντες ἀκηκόασιν οὔτε, ἐὰν ἀκούσωσι, παραδέξασθαι δύνανται. Ἔστι γὰρ αὐτοῖς παρὰ φύσιν τὰ μὴ κατὰ φύσιν.
Ēidei gar, phēsin, ex hopoias physeōs hekastos tōn mathētōn autou esti kai hoti hekaston autōn eis tēn idian physin elthein anankē. Apo gar tōn dōdeka, phēsi, phylōn mathētas exelexato dōdeka kai diʼ autōn elalēse pasę̄ phylę̄; dia touto, phēsi, ta tōn dōdeka mathētōn kērygmata oute pantes akēkoasin oute, ean akousōsi, paradexasthai dynantai. Esti gar autois para physin ta mē kata physin.
For he knew, he says, of what nature each of his disciples was, and that each of them must go to his own nature. For from the twelve tribes, he says, he chose twelve disciples, and through them spoke to every tribe. Therefore, he says, not all have heard the preaching of the twelve disciples, nor, if they hear, can they receive it. For what is not according to their nature is against their nature for them.
Notes and citation
Summary: They teach that each person can only receive what fits his own nature.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.12 (Duncker–Schneidewin, 154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-12). (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.
5.8.13Duncker–Schneidewin, 154
Τοῦτον, φησί, Θρᾷκες οἱ περὶ τὸν Αἷμον οἰκοῦντες Κορύβαντα καλοῦσι καὶ Θρᾳξὶν οἱ Φρύγες παραπλησίως, ὅτι ἀπὸ τῆς κορυφῆς ἄνωθεν καὶ ἀπὸ τοῦ ἀχαρακτηρίστου ἐγκεφάλου τὴν ἀρχὴν τῆς καταβάσεως λαμβάνων καὶ πάσας τὰς τῶν ὑποκειμένων διερχόμενος ἀρχὰς πῶς καὶ τίνα τρόπον κατέρχεται οὐ νοοῦμεν.
Touton, phēsi, Thrąkes hoi peri ton Haimon oikountes Korybanta kalousi kai Thrąxin hoi Phryges paraplēsiōs, hoti apo tēs koryphēs anōthen kai apo tou acharaktēristou enkephalou tēn archēn tēs katabaseōs lambanōn kai pasas tas tōn hypokeimenōn dierchomenos archas pōs kai tina tropon katerchetai ou nooumen.
This one, he says, the Thracians who live around Haemus call Corybas, and the Phrygians likewise with the Thracians, because, taking the beginning of his descent from the crown above and from the unstamped brain, and passing through all the principles of the things below, how and in what way he comes down we do not understand.
Notes and citation
Summary: They say the Thracians call this Man Corybas, whose descent from the "crown" cannot be understood.
- The play is on Κορύβας and κορυφή "crown of the head".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.13 (Duncker–Schneidewin, 154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-13). (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.
5.8.14Duncker–Schneidewin, 154
Τοῦτʼ ἐστί, φησί, τὸ εἰρημένον· φωνὴν μὲν αὐτοῦ ἠκούσαμεν, εἶδος δὲ αὐτοῦ οὐχ ἑωράκαμεν. Ἀποτεταμένου γάρ, φησίν, αὐτοῦ καὶ κεχαρακτηρισμένου ἀκούεται φωνή, τὸ δὲ εἶδος τὸ κατελθὸν ἄνωθεν ἀπὸ τοῦ ἀχαρακτηρίστου ὁποῖον ἐστὶν εἶδεν οὐδείς. Ἔστι δὲ ἐν τῷ πλάσματι τῷ χοϊκῷ, γινώσκει δὲ αὐτὸ οὐδείς.
Toutʼ esti, phēsi, to eirēmenon; phōnēn men autou ēkousamen, eidos de autou ouch heōrakamen. Apotetamenou gar, phēsin, autou kai kecharaktērismenou akouetai phōnē, to de eidos to katelthon anōthen apo tou acharaktēristou hopoion estin eiden oudeis. Esti de en tǭ plasmati tǭ choïkǭ, ginōskei de auto oudeis.
This, he says, is what is said: "We have heard his voice, but we have not seen his form." For when he has been stretched out and stamped, he says, his voice is heard; but what the form is that came down from above from the unstamped, no one has seen. It is in the earthly mold, but no one knows it.
John 5:37 (allusion, high confidence)
Notes and citation
Summary: They read "we have not seen his form" of the hidden Man in the body.
- The allusion is John 5:37.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.14 (Duncker–Schneidewin, 154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-14). (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.
5.8.15Duncker–Schneidewin, 154
Οὗτος, φησίν, ἐστὶν ὁ τὸν κατακλυσμὸν οἰκῶν θεὸς κατὰ τὸ ψαλτήριον καὶ φθεγγόμενος [καὶ] κεκραγὼς ἀπὸ ὑδάτων πολλῶν. Ὕδατα, φησίν, ἐστὶ πολλὰ ἡ πολυσχιδὴς τῶν θνητῶν γένεσις ἀνθρώπων, ἀφʼ ἧς βοᾷ καὶ κέκραγε πρὸς τὸν ἀχαρακτήριστον ἄνθρωπον, ῥῦσαι λέγων ἀπὸ λεόντων τὴν μονογενῆ μου.
Houtos, phēsin, estin ho ton kataklysmon oikōn theos kata to psaltērion kai phthengomenos [kai] kekragōs apo hydatōn pollōn. Hydata, phēsin, esti polla hē polyschidēs tōn thnētōn genesis anthrōpōn, aphʼ hēs boą kai kekrage pros ton acharaktēriston anthrōpon, rhysai legōn apo leontōn tēn monogenē mou.
This, he says, is the God who dwells in the flood, according to the Psalter, and who utters [and] cries out from many waters. The many waters, he says, are the many-branched generation of mortal men, from which he cries and shouts to the unstamped Man, saying: "Rescue my only-begotten from the lions."
Ps 29:10 (28:10 LXX) (allusion, high confidence) · Ps 29:3 (28:3 LXX) (allusion, high confidence) · Ps 22:20 (21:21 LXX) (quotation, high confidence)
Notes and citation
Summary: They read the Psalms' God over the flood as the Man crying out from the waters of generation.
- The allusions are Ps 29:10 and 29:3 (28:10, 3 LXX); the quotation is Ps 22:20–21 (21:21–22 LXX).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.15 (Duncker–Schneidewin, 154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-15). (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.
5.8.16Duncker–Schneidewin, 154
Πρὸς τοῦτον, φησίν, ἐστὶν εἰρημένον· Παῖς μου εἶ σὺ Ἰσραήλ, μὴ φοβοῦ, ἐὰν διὰ ποταμῶν διέλθῃς, οὐ μή σε συγκλύσωσιν, ἐὰν διὰ πυρὸς διέλθῃς, οὐ μή σε συγκαύσει. Ποταμούς, φησί, λέγει τὴν ὑγρὰν τῆς γενέσεως οὐσίαν, πῦρ δὲ τὴν ἐπὶ τὴν γένεσιν ὁρμὴν καὶ ἐπιθυμίαν· Σὺ ἐμὸς εἶ, μὴ φοβοῦ.
Pros touton, phēsin, estin eirēmenon; Pais mou ei sy Israēl, mē phobou, ean dia potamōn dielthę̄s, ou mē se synklysōsin, ean dia pyros dielthę̄s, ou mē se synkausei. Potamous, phēsi, legei tēn hygran tēs geneseōs ousian, pyr de tēn epi tēn genesin hormēn kai epithymian; Sy emos ei, mē phobou.
To him, he says, it is said: "You are my servant, Israel; do not fear; if you pass through rivers, they will not overwhelm you; if you pass through fire, it will not burn you." By rivers, he says, he means the moist substance of generation, and by fire the impulse and desire toward generation. "You are mine; do not fear."
Isa 43:1–2 (quotation, high confidence)
Notes and citation
Summary: They read Isaiah's promise of safety through rivers and fire as protection from generation and desire.
- The quotations are Isa 43:1–2 (freely).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.16 (Duncker–Schneidewin, 154; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-16). (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.
5.8.17Duncker–Schneidewin, 154–156
Καὶ πάλιν, φησίν, εἰ ἐπιλήσεται μήτηρ τῶν τέκνων αὐτῆς μὴ ἐλεῆσαι μηδὲ ἐπιδοῦναι μαστόν, κἀγὼ ἐπιλήσομαι ὑμῶν, ὁ Ἀδάμας, φησί, λέγει πρὸς τοὺς ἰδίους ἀνθρώπους· ἀλλὰ εἰ καὶ ἐπιλήσεται ταῦτα γυνή, ἀλλʼ ἐγὼ οὐκ ἐπιλήσομαι ὑμῶν. Ἐπὶ τῶν χειρῶν μου ἐζωγράφηκα ὑμᾶς.
Kai palin, phēsin, ei epilēsetai mētēr tōn teknōn autēs mē eleēsai mēde epidounai maston, kagō epilēsomai hymōn, ho Adamas, phēsi, legei pros tous idious anthrōpous; alla ei kai epilēsetai tauta gynē, allʼ egō ouk epilēsomai hymōn. Epi tōn cheirōn mou ezōgraphēka hymas.
And again, he says: "If a mother forgets her children, so as not to pity them nor give them the breast, I too will forget you," Adamas, he says, says to his own men; "but even if a woman forgets these things, yet I will not forget you. I have painted you on my hands."
Isa 49:15–16 (quotation, high confidence)
Notes and citation
Summary: They put Isaiah's words of God's remembering into the mouth of Adamas.
- The quotation is Isa 49:15–16, freely rendered.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.17 (Duncker–Schneidewin, 154–156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-17). (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.
5.8.18Duncker–Schneidewin, 156
Περὶ δὲ τῆς ἀνόδου αὐτοῦ, τουτέστι τῆς ἀναγεννήσεως, ἵνα γένηται πνευματικός, οὐ σαρκικός, λέγει, φησίν, ἡ γραφή· Ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης, τουτέστι, θαῦμα θαυμάτων. Τίς γάρ, φησίν, ἐστὶν οὗτος ὁ βασιλεὺς τῆς δόξης; Σκώληξ καὶ οὐκ ἄνθρωπος, ὄνειδος ἀνθρώπου καὶ ἐξουθένημα λαοῦ, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης, ὁ ἐν πολέμῳ δυνατός.
Peri de tēs anodou autou, toutesti tēs anagennēseōs, hina genētai pneumatikos, ou sarkikos, legei, phēsin, hē graphē; Arate pylas hoi archontes hymōn, kai eparthēte pylai aiōnioi kai eiseleusetai ho basileus tēs doxēs, toutesti, thauma thaumatōn. Tis gar, phēsin, estin houtos ho basileus tēs doxēs? Skōlēx kai ouk anthrōpos, oneidos anthrōpou kai exouthenēma laou, autos estin ho basileus tēs doxēs, ho en polemǭ dynatos.
And about his ascent, that is, his rebirth, so that he may become spiritual, not fleshly, Scripture says, he says: "Lift up the gates, you rulers, and be lifted up, you eternal gates, and the King of glory will come in," that is, a wonder of wonders. "For who," he says, "is this King of glory?" "A worm and no man, a reproach of man and despised by the people"; he is the King of glory, mighty in war.
Ps 24:7–10 (23:7-Ps LXX) (quotation, high confidence) · Ps 22:6 (21:7 LXX) (quotation, high confidence)
Notes and citation
Summary: They read Psalm 24's King of glory and Psalm 22's "worm and no man" as the reborn Man.
- The quotations are Ps 24:7–10 (23:7–10 LXX) and Ps 22:6 (21:7 LXX).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): βασιλεὺς τὴς δόξης → βασιλεὺς τῆς δόξης.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.18 (Duncker–Schneidewin, 156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-18). (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.
5.8.19Duncker–Schneidewin, 156
Πόλεμον δὲ λέγει τὸν ἐν σώματι, ὅτι ἐκ μαχίμων στοιχείων πέπλασται τὸ πλάσμα, καθὼς γέγραπται, φησί, Μνήσθητι πόλεμον τὸν γινόμενον ἐν σώματι. Ταύτην, φησί, τὴν εἴσοδον καὶ ταύτην τὴν πύλην εἶδεν εἰς Μεσοποταμίαν πορευόμενος ὁ Ἰακώβ, ὅπερ ἐστὶν ἀπὸ τοῦ παιδὸς ἔφηβος ἤδη γινόμενος καὶ ἀνήρ, τουτέστιν ἐγνωρίσθη τῷ εἰς Μεσοποταμίαν πορευομένῳ· (Μεσοποταμία δέ, φησίν,
Polemon de legei ton en sōmati, hoti ek machimōn stoicheiōn peplastai to plasma, kathōs gegraptai, phēsi, Mnēsthēti polemon ton ginomenon en sōmati. Tautēn, phēsi, tēn eisodon kai tautēn tēn pylēn eiden eis Mesopotamian poreuomenos ho Iakōb, hoper estin apo tou paidos ephēbos ēdē ginomenos kai anēr, toutestin egnōristhē tǭ eis Mesopotamian poreuomenǭ; (Mesopotamia de, phēsin,
By war he means the war in the body, because the molded body is formed of warring elements, as it is written, he says: "Remember the war that takes place in the body." This entrance and this gate, he says, Jacob saw as he went to Mesopotamia, that is, as he was already becoming a youth and a man from a child; that is, it was made known to him as he went to Mesopotamia. (Mesopotamia, he says,
Job 41:8 (40:32 LXX) (quotation, medium confidence) · Gen 28:12 (allusion, high confidence)
Notes and citation
Summary: They read the Psalm's "war" as the body's inner conflict and Jacob's vision as the gate of rebirth.
- The quotation adapts Job 41:8 (40:32 LXX), where the Septuagint reads "remembering the war that takes place in his body"; the Hebrew has no "body". The allusion is Gen 28:10–17.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.19 (Duncker–Schneidewin, 156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-19). (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.
5.8.20Duncker–Schneidewin, 156
ἐστὶν ἡ τοῦ μεγάλου ὠκεανοῦ ῥοή, ἀπὸ τῶν μέσων ῥέουσα τοῦ τελείου ἀνθρώπου, ) καὶ ἐθαύμασε τὴν οὐράνιον πύλην εἰπών· ὡς φοβερὸς ὁ τόπος οὗτος. Οὐκ ἔστι τοῦτο, ἀλλʼ ἢ οἶκος θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ. Διὰ τοῦτο, φησί, λέγει ὁ Ἰησοῦς· Ἐγώ εἰμι ἡ πύλη ἡ ἀληθινή.
estin hē tou megalou ōkeanou rhoē, apo tōn mesōn rheousa tou teleiou anthrōpou, ) kai ethaumase tēn ouranion pylēn eipōn; hōs phoberos ho topos houtos. Ouk esti touto, allʼ ē oikos theou, kai hautē hē pylē tou ouranou. Dia touto, phēsi, legei ho Iēsous; Egō eimi hē pylē hē alēthinē.
is the stream of the great Ocean, flowing from the middle parts of the perfect Man.) And he marveled at the heavenly gate, saying: "How fearful is this place! This is none other than the house of God, and this is the gate of heaven." Therefore, he says, Jesus says: "I am the true gate."
Gen 28:17 (quotation, high confidence) · John 10:9 (quotation, high confidence)
Notes and citation
Summary: Jacob's "gate of heaven" is linked with Jesus' "I am the gate."
- The quotations are Gen 28:17 and John 10:9 (freely).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.20 (Duncker–Schneidewin, 156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-20). (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.
5.8.21Duncker–Schneidewin, 156
Ἔστι δὲ ὁ ταῦτα λέγων ὁ ἀπὸ τοῦ ἀχαρακτηρίστου, φησίν, ἄνωθεν κεχαρακτηρισμένος τέλειος ἄνθρωπος. Οὐ δύναται οὖν, φησί, σωθῆναι ὁ τέλειος ἄνθρωπος, ἐὰν μὴ ἀναγεννηθῇ διὰ ταύτης εἰσελθὼν τῆς πύλης.
Esti de ho tauta legōn ho apo tou acharaktēristou, phēsin, anōthen kecharaktērismenos teleios anthrōpos. Ou dynatai oun, phēsi, sōthēnai ho teleios anthrōpos, ean mē anagennēthę̄ dia tautēs eiselthōn tēs pylēs.
And the one who says these things, he says, is the perfect Man, stamped from above from the unstamped. So the perfect man, he says, cannot be saved unless he is reborn by entering through this gate.
John 3:3 (echo, medium confidence)
Notes and citation
Summary: Salvation, they say, requires rebirth through this gate.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.21 (Duncker–Schneidewin, 156; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-21). (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.
5.8.22Duncker–Schneidewin, 156–158
Τὸν αὐτὸν δὲ τοῦτον, φησί, Φρύγες καὶ Πάπαν καλοῦσιν, ὅτι πάντα ἔπαυσεν ἀτάκτως καὶ πλημμελῶς πρὸ τῆς ἑαυτοῦ φανερώσεως κεκινημένα. Τὸ γὰρ ὄνομα, φησί, τοῦ πάπα πάντων ὁμοῦ ἐστὶ τῶν ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων λεγόντων· παῦε παῦε τὴν ἀσυμφωνίαν τοῦ κόσμου καὶ ποίησον εἰρήνην τοῖς μακράν, τουτέστι τοῖς ὑλικοῖς καὶ χοϊκοῖς, καὶ εἰρήνην τοῖς ἐγγύς, τουτέστι τοῖς πνευματικοῖς καὶ νοεροῖς τελείοις ἀνθρώποις. Λέγουσι δὲ οἱ Φρύγες τοῦτον αὐτὸν καὶ νέκυν, οἱονεὶ ἐν μνήματι καὶ τάφῳ ἐγκατορωρυγμένον ἐν τῷ σώματι.
Ton auton de touton, phēsi, Phryges kai Papan kalousin, hoti panta epausen ataktōs kai plēmmelōs pro tēs heautou phanerōseōs kekinēmena. To gar onoma, phēsi, tou papa pantōn homou esti tōn epouraniōn kai epigeiōn kai katachthoniōn legontōn; paue paue tēn asymphōnian tou kosmou kai poiēson eirēnēn tois makran, toutesti tois hylikois kai choïkois, kai eirēnēn tois engys, toutesti tois pneumatikois kai noerois teleiois anthrōpois. Legousi de hoi Phryges touton auton kai nekyn, hoionei en mnēmati kai taphǭ enkatorōrygmenon en tǭ sōmati.
This same one, he says, the Phrygians also call Papas, because he stopped all things that were moving in disorder and discord before his manifestation. For the name Papas, he says, belongs to all things in heaven and on earth and under the earth together, saying: "Stop, stop the discord of the world, and make peace for those far off," that is, the material and earthly, "and peace for those near," that is, the spiritual and intellectual perfect men. The Phrygians also call this same one a corpse, as though buried in the body as in a tomb and grave.
Eph 2:17 (allusion, high confidence) · Phil 2:10 (echo, medium confidence)
Notes and citation
Summary: The Phrygian name Papas is linked with "stop" and with the peace for those far and near.
- The play is on Πάπας and παῦε "stop". The allusions are Eph 2:17 and Phil 2:10.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.22 (Duncker–Schneidewin, 156–158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.23Duncker–Schneidewin, 158
Τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον· Τάφοι ἐστὲ κεκονιαμένοι, γέμοντες, φησίν, ἔσωθεν ὀστέων νεκρῶν, ὅτι οὐκ ἔστιν ἐν ὑμῖν ἄνθρωπος ὁ ζῶν· καὶ πάλιν, φησίν, ἐξαλοῦνται ἐκ τῶν μνημείων οἱ νεκροί, τουτέστιν ἐκ τῶν σωμάτων τῶν χοϊκῶν ἀναγεννηθέντες πνευματικοί, οὐ σαρκικοί.
Touto, phēsin, esti to eirēmenon; Taphoi este kekoniamenoi, gemontes, phēsin, esōthen osteōn nekrōn, hoti ouk estin en hymin anthrōpos ho zōn; kai palin, phēsin, exalountai ek tōn mnēmeiōn hoi nekroi, toutestin ek tōn sōmatōn tōn choïkōn anagennēthentes pneumatikoi, ou sarkikoi.
This, he says, is what is said: "You are whitewashed tombs, full within," he says, "of dead men's bones," because the living Man is not in you. And again, he says: "The dead will leap out of the tombs," that is, out of the earthly bodies, reborn as spiritual, not fleshly.
Matt 23:27 (quotation, high confidence) · John 5:28 (allusion, medium confidence)
Notes and citation
Summary: They read "whitewashed tombs" and the dead leaving the tombs as bodies without and with the spiritual Man.
- The quotation is Matt 23:27; the second saying adapts John 5:28–29 (cf. Matt 27:52).
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 5.8.23 (Duncker–Schneidewin, 158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.24Duncker–Schneidewin, 158
Αὕτη, φησίν, ἐστὶν ἡ ἀνάστασις ἡ διὰ τῆς πύλης γινομένη τῶν οὐρανῶν, διʼ ἧς οἱ μὴ εἰσελθόντες, φησί, πάντες μένουσι νεκροί. Οἱ δὲ αὐτοί, φησί, Φρύγες τὸν αὐτὸν τοῦτον πάλιν ἐκ μεταβολῆς λέγουσι θεόν. Γίνεται γάρ, φησί, θεός, ὅταν ἐκ νεκρῶν ἀναστὰς διὰ τῆς τοιαύτης πύλης εἰσελεύσεται εἰς τὸν οὐρανόν.
Hautē, phēsin, estin hē anastasis hē dia tēs pylēs ginomenē tōn ouranōn, diʼ hēs hoi mē eiselthontes, phēsi, pantes menousi nekroi. Hoi de autoi, phēsi, Phryges ton auton touton palin ek metabolēs legousi theon. Ginetai gar, phēsi, theos, hotan ek nekrōn anastas dia tēs toiautēs pylēs eiseleusetai eis ton ouranon.
This, he says, is the resurrection that takes place through the gate of the heavens, and all who do not enter through it, he says, remain dead. The same Phrygians, he says, again call this same one, after the change, a god. For he becomes a god, he says, when, rising from the dead, he enters heaven through such a gate.
Notes and citation
Summary: Resurrection for them is entry through the heavenly gate, by which one becomes a god.
Topics: Heresy, Eschatology
Cite (SBL): Hippolytus, Haer. 5.8.24 (Duncker–Schneidewin, 158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.25Duncker–Schneidewin, 158
Ταύτην, φησί, τὴν πύλην Παῦλος οἶδεν ὁ ἀπόστολος, παρανοίξας ἐν μυστηρίῳ καὶ εἰπών· ἡρπάσθαι ὑπὸ ἀγγέλου, καὶ γεγονέναι ἕως δευτέρου καὶ τρίτου οὐρανοῦ εἰς τὸν παράδεισον αὐτόν, καὶ ἑωρακέναι ἃ ἑώρακε, καὶ ἀκηκοέναι ῥήματα ἄρρητα ἃ οὐκ ἐξὸν ἀνθρώπῳ εἰπεῖν.
Tautēn, phēsi, tēn pylēn Paulos oiden ho apostolos, paranoixas en mystēriǭ kai eipōn; hērpasthai hypo angelou, kai gegonenai heōs deuterou kai tritou ouranou eis ton paradeison auton, kai heōrakenai ha heōrake, kai akēkoenai rhēmata arrēta ha ouk exon anthrōpǭ eipein.
This gate, he says, Paul the apostle knew, opening it slightly in a mystery and saying that he was caught up by an angel and came as far as the second and third heaven, into paradise, and saw what he saw, and heard unspeakable words which it is not lawful for a man to speak.
2 Cor 12:2–4 (allusion, high confidence)
Notes and citation
Summary: They cite Paul's rapture to the third heaven.
- The allusion is 2 Cor 12:2–4; "by an angel" and "second" heaven are the Naassenes' additions.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.25 (Duncker–Schneidewin, 158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.26Duncker–Schneidewin, 158
Ταῦτά ἐστι, φησί, τὰ ἄρρητα ὑπὸ πάντων λεγόμενα μυστήρια, ἃ [καὶ λαλοῦμεν] οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες, ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστί, καὶ ταῦτά φησιν ἐστὶ τὰ τοῦ πνεύματος ἄρρητα μυστήρια, ἃ ἡμεῖς ἴσμεν μόνοι.
Tauta esti, phēsi, ta arrēta hypo pantōn legomena mystēria, ha [kai laloumen] ouk en didaktois anthrōpinēs sophias logois, allʼ en didaktois pneumatos, pneumatikois pneumatika synkrinontes, psychikos de anthrōpos ou dechetai ta tou pneumatos tou theou, mōria gar autǭ esti, kai tauta phēsin esti ta tou pneumatos arrēta mystēria, ha hēmeis ismen monoi.
These, he says, are the mysteries called unspeakable by all, "which we [also speak] not in words taught by human wisdom but in those taught by the Spirit, comparing spiritual things with spiritual; but the psychic man does not receive the things of the Spirit of God, for they are folly to him." And these, he says, are the unspeakable mysteries of the Spirit, which we alone know.
1 Cor 2:13–14 (quotation, high confidence)
Notes and citation
Summary: They cite Paul on spiritual things that the "psychic" man cannot receive, claiming them for themselves.
- The quotation is 1 Cor 2:13–14. "Psychic" (ψυχικός) is usually rendered "natural" in Paul; it is kept here because the Naassenes use it as a technical class. The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.26 (Duncker–Schneidewin, 158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.27Duncker–Schneidewin, 158
Περὶ τούτων, φησίν, εἴρηκεν ὁ σωτήρ· οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μή τινα ἑλκύσῃ ὁ πατήρ μου ὁ οὐράνιος. Πάνυ γάρ, φησί, δύσκολον ἐστὶ παραδέξασθαι καὶ λαβεῖν τὸ μέγα τοῦτο καὶ ἄρρητον μυστήριον. Καὶ πάλιν, φησίν, εἴρηκεν ὁ σωτήρ· οὐ πᾶς ὁ λέγων μοι κύριε, κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς.
Peri toutōn, phēsin, eirēken ho sōtēr; oudeis dynatai elthein pros me, ean mē tina helkysę̄ ho patēr mou ho ouranios. Pany gar, phēsi, dyskolon esti paradexasthai kai labein to mega touto kai arrēton mystērion. Kai palin, phēsin, eirēken ho sōtēr; ou pas ho legōn moi kyrie, kyrie, eiseleusetai eis tēn basileian tōn ouranōn, allʼ ho poiōn to thelēma tou patros mou tou en tois ouranois.
About these, he says, the Savior said: "No one can come to me unless my heavenly Father draws him." For it is very hard, he says, to receive and take this great and unspeakable mystery. And again, he says, the Savior said: "Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father in the heavens."
John 6:44 (quotation, high confidence) · Matt 7:21 (quotation, high confidence)
Notes and citation
Summary: They cite Jesus' sayings on being drawn by the Father and doing his will.
- The quotations are John 6:44 and Matt 7:21.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.27 (Duncker–Schneidewin, 158; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.28Duncker–Schneidewin, 158–160
Ὃ δεῖ ποιήσαντας, οὐχὶ ἀκούσαντας μόνον, εἰς τὴν βασιλείαν εἰσελθεῖν τῶν οὐρανῶν. Καὶ πάλιν, φησίν, εἴρηκεν· οἱ τελῶναι καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶν. Τελῶναι γάρ, φησίν, εἰσὶν οἱ τὰ τέλη τῶν ὅλων λαμβάνοντες, ἡμεῖς δέ, φησίν, ἐσμὲν οἱ τελῶναι, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκε. Τέλη γάρ, φησίν, εἰσὶ τὰ ἀπὸ τοῦ ἀχαρακτηρίστου εἰς τὸν κόσμον κατεσπαρμένα σπέρματα, διʼ ὧν ὁ πᾶς συντελεῖται κόσμος· διὰ γὰρ αὐτῶν καὶ ἤρξατο γενέσθαι.
Ho dei poiēsantas, ouchi akousantas monon, eis tēn basileian eiselthein tōn ouranōn. Kai palin, phēsin, eirēken; hoi telōnai kai hai pornai proagousin hymas eis tēn basileian tōn ouranōn. Telōnai gar, phēsin, eisin hoi ta telē tōn holōn lambanontes, hēmeis de, phēsin, esmen hoi telōnai, eis hous ta telē tōn aiōnōn katēntēke. Telē gar, phēsin, eisi ta apo tou acharaktēristou eis ton kosmon katesparmena spermata, diʼ hōn ho pas synteleitai kosmos; dia gar autōn kai ērxato genesthai.
This one must do, not only hear, to enter the kingdom of heaven. And again, he says, he said: "The tax collectors and the prostitutes go before you into the kingdom of heaven." For the tax collectors (telōnai), he says, are those who receive the ends (telē) of all things; and we, he says, are the tax collectors, "on whom the ends of the ages have come." For the ends, he says, are the seeds sown into the world from the unstamped, through which the whole world is completed; for through them it also began to come into being.
Matt 21:31 (quotation, high confidence) · 1 Cor 10:11 (quotation, high confidence)
Notes and citation
Summary: They pun on "tax collectors" and "ends", claiming to be those on whom the ends of the ages have come.
- The quotations are Matt 21:31 and 1 Cor 10:11. The pun is on τελῶναι "tax collectors" and τέλη "ends" (also "taxes").
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): οἰ τελῶναι → οἱ τελῶναι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.28 (Duncker–Schneidewin, 158–160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.29Duncker–Schneidewin, 160
Καὶ τοῦτό ἐστι, φησί, τὸ εἰρημένον· Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι· καὶ τὰ μὲν ἔπεσε παρὰ τὴν ὁδὸν καὶ κατεπατήθη, τὰ δὲ ἐπὶ τὰ πετρώδη· καὶ ἐξανέτειλε, φησί, καὶ διὰ τὸ μὴ ἔχειν βάθος ἐξηράνθη καὶ ἀπέθανε· τὰ δὲ ἔπεσε, φησίν, ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἀγαθήν, καὶ ἐποίει καρπόν, ὁ μὲν ἑκατόν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα. Ὁ ἔχων, φησίν, ὦτα ἀκούειν ἀκουέτω. Τουτέστι, φησίν, οὐδεὶς τούτων τῶν μυστηρίων ἀκροατὴς γέγονεν εἰ μὴ μόνοι οἱ γνωστικοὶ τέλειοι.
Kai touto esti, phēsi, to eirēmenon; Exēlthen ho speirōn tou speirai; kai ta men epese para tēn hodon kai katepatēthē, ta de epi ta petrōdē; kai exaneteile, phēsi, kai dia to mē echein bathos exēranthē kai apethane; ta de epese, phēsin, epi tēn gēn tēn kalēn kai agathēn, kai epoiei karpon, ho men hekaton, ho de hexēkonta, ho de triakonta. Ho echōn, phēsin, ōta akouein akouetō. Toutesti, phēsin, oudeis toutōn tōn mystēriōn akroatēs gegonen ei mē monoi hoi gnōstikoi teleioi.
And this, he says, is what is said: "The sower went out to sow; and some fell by the road and was trampled, and some on the rocky places; and it sprang up," he says, "and because it had no depth it withered and died; and some fell," he says, "on the fair and good soil and bore fruit, some a hundred, some sixty, some thirty. He who has ears to hear," he says, "let him hear." That is, he says, no one has become a hearer of these mysteries except the perfect Gnostics alone.
Matt 13:3–9 (quotation, high confidence)
Notes and citation
Summary: They apply the parable of the sower to themselves as the only true hearers.
- The quotation is Matt 13:3–9, freely.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.29 (Duncker–Schneidewin, 160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.30Duncker–Schneidewin, 160
Αὕτη, φησίν, ἐστὶν ἡ γῆ ἡ καλὴ καὶ ἀγαθή, ἣν λέγει Μωϋσῆς· Εἰσάξω ὑμᾶς εἰς γῆν καλὴν καὶ ἀγαθήν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι. Τοῦτο, φησίν, ἐστὶ τὸ μέλι καὶ τὸ γάλα, οὗ γευσαμένους τοὺς τελείους ἀβασιλεύτους γενέσθαι καὶ μετασχεῖν τοῦ πληρώματος. Τοῦτο, φησίν, ἐστὶ τὸ πλήρωμα, διʼ οὗ πάντα γινόμενα γεννητὰ ἀπὸ τοῦ ἀγεννήτου γέγονέ τε καὶ πεπλήρωται.
Hautē, phēsin, estin hē gē hē kalē kai agathē, hēn legei Mōÿsēs; Eisaxō hymas eis gēn kalēn kai agathēn, eis gēn rheousan gala kai meli. Touto, phēsin, esti to meli kai to gala, hou geusamenous tous teleious abasileutous genesthai kai metaschein tou plērōmatos. Touto, phēsin, esti to plērōma, diʼ hou panta ginomena gennēta apo tou agennētou gegone te kai peplērōtai.
This, he says, is the fair and good land, of which Moses speaks: "I will bring you into a fair and good land, into a land flowing with milk and honey." This, he says, is the honey and the milk, tasting which the perfect become kingless and share in the Pleroma. This, he says, is the Pleroma, through which all begotten things that come to be from the unbegotten have come to be and been filled.
Exod 3:8 (quotation, high confidence) · Deut 31:20 (allusion, medium confidence)
Notes and citation
Summary: They read the land of milk and honey as the Pleroma shared by the perfect.
- The quotation combines Exod 3:8 and Deut 31:20. The Pleroma ("fullness") is the Gnostic name for the divine realm.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.30 (Duncker–Schneidewin, 160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.31Duncker–Schneidewin, 160
Ὁ δὲ αὐτὸς οὗτος ὑπὸ τῶν Φρυγῶν καὶ ἄκαρπος καλεῖται. Ἔστι γὰρ ἄκαρπος, ὅταν ᾖ σαρκικὸς καὶ τὴν ἐπιθυμίαν τῆς σαρκὸς ἐργάζηται. Τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον· πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. Καρποὶ γὰρ οὗτοι, φησίν, εἰσὶ μόνον οἱ λογικοί, οἱ ζῶντες ἄνθρωποι, οἱ διὰ τῆς πύλης εἰσερχόμενοι τῆς τρίτης.
Ho de autos houtos hypo tōn Phrygōn kai akarpos kaleitai. Esti gar akarpos, hotan ę̄ sarkikos kai tēn epithymian tēs sarkos ergazētai. Touto, phēsin, esti to eirēmenon; pan dendron mē poioun karpon kalon ekkoptetai kai eis pyr balletai. Karpoi gar houtoi, phēsin, eisi monon hoi logikoi, hoi zōntes anthrōpoi, hoi dia tēs pylēs eiserchomenoi tēs tritēs.
This same one is also called by the Phrygians "unfruitful." For he is unfruitful when he is fleshly and works the desire of the flesh. This, he says, is what is said: "Every tree that does not bear good fruit is cut down and thrown into the fire." For these fruits, he says, are only the rational ones, the living men, who enter through the third gate.
Matt 3:10 (quotation, high confidence) · Gal 5:16 (echo, low confidence)
Notes and citation
Summary: The Man is "unfruitful" when fleshly; the only true fruits are the spiritual who enter the third gate.
- The quotation is Matt 3:10 (7:19).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.31 (Duncker–Schneidewin, 160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.32Duncker–Schneidewin, 160
Λέγουσι γοῦν· εἰ νεκρὰ ἐφάγετε καὶ ζῶντα ἐποιήσατε, τί, ἂν ζῶντα φάγητε, ποιήσετε; Ζῶντα δὲ λέγουσι καὶ λόγους καὶ νόας καὶ ἀνθρώπους, τοὺς μαργαρίτας ἐκείνου τοῦ ἀχαρακτηρίστου ἐρριμμένους εἰς τὸ πλάσμα κάτω.
Legousi goun; ei nekra ephagete kai zōnta epoiēsate, ti, an zōnta phagēte, poiēsete? Zōnta de legousi kai logous kai noas kai anthrōpous, tous margaritas ekeinou tou acharaktēristou errimmenous eis to plasma katō.
At any rate they say: "If you ate dead things and made them living, what will you do if you eat living things?" And by living things they mean words and minds and men, the pearls of that unstamped one cast down into the mold below.
Notes and citation
Summary: They quote a saying about eating dead and living things, meaning spiritual words and men.
- The saying resembles Gospel of Thomas 11 (Coptic).
Notes on the original text
- Digital text corrected (wrong accent in the digital text): τί, ἄν ζῶντα → τί, ἂν ζῶντα.
Extrabiblical texts: Gos. Thom. 11 (Gospel of Thomas; allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.32 (Duncker–Schneidewin, 160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-32). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.33Duncker–Schneidewin, 160
Τουτέστιν ὃ λέγει, φησί· μὴ βάλητε τὸ ἅγιον τοῖς κυσὶ μηδὲ τοὺς μαργαρίτας τοῖς χοίροις, χοίρων καὶ κυνῶν ἔργον λέγοντες εἶναι τὴν γυναικὸς πρὸς ἄνδρα ὁμιλίαν.
Toutestin ho legei, phēsi; mē balēte to hagion tois kysi mēde tous margaritas tois choirois, choirōn kai kynōn ergon legontes einai tēn gynaikos pros andra homilian.
This is what he means, he says: "Do not give what is holy to the dogs, nor the pearls to the swine," saying that the intercourse of a woman with a man is the work of swine and dogs.
Matt 7:6 (quotation, high confidence)
Notes and citation
Summary: They read "do not throw pearls to swine" as a condemnation of sexual union.
- The quotation is Matt 7:6.
Cite (SBL): Hippolytus, Haer. 5.8.33 (Duncker–Schneidewin, 160; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-33). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.34Duncker–Schneidewin, 160–162
Τὸν αὐτὸν δὲ τοῦτον, φησίν, οἱ Φρύγες καλοῦσιν αἰπόλον, οὐχ ὅτι, φησίν, ἔβοσκεν αἶγας καὶ τράγους, ὡς οἱ ψυχικοὶ ὀνομάζουσιν, ἀλλʼ ὅτι, φησίν, ἐστὶν αἰπόλος, τουτέστιν ὁ ἀεὶ πολῶν καὶ στρέφων καὶ περιελαύνων τὸν κόσμον ὅλον στροφῇ.
Ton auton de touton, phēsin, hoi Phryges kalousin aipolon, ouch hoti, phēsin, ebosken aigas kai tragous, hōs hoi psychikoi onomazousin, allʼ hoti, phēsin, estin aipolos, toutestin ho aei polōn kai strephōn kai perielaunōn ton kosmon holon strophę̄.
This same one, he says, the Phrygians call goatherd (aipolos), not, he says, because he pastured she-goats and he-goats, as the psychics name it, but because, he says, he is aipolos, that is, the one who always turns (polōn) and revolves and drives round the whole world in its rotation.
Notes and citation
Summary: They derive "goatherd" from a word for turning, making the Man the mover of the cosmos.
- The Naassenes derive αἰπόλος from ἀεί "always" and πολεῖν "to turn".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.34 (Duncker–Schneidewin, 160–162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-34). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.35Duncker–Schneidewin, 162
Πολεῖν γάρ ἐστι τὸ στρέφειν καὶ μεταβάλλειν τὰ πράγματα· ἔνθεν, φησί, καὶ τὰ δύο κέντρα τοῦ οὐρανοῦ ἅπαντες προσαγορεύουσι πόλους. Καὶ ὁ ποιητὴς δέ φησι· πωλεῖταί τις δεῦρο γέρων ἅλιος νημερτής, ἀθάνατος Πρωτεὺς Αἰγύπτιος, οὐ πιπράσκεται, φησίν, ἀλλὰ στρέφεται αὐτοῦ οἱονεὶ καὶ περιέρχεται. Ἔτι καὶ πόλεις, ἐν αἷς οἰκοῦμεν, ὅτι στρεφόμεθα καὶ περιπολοῦμεν ἐν αὐταῖς, καὶ καλοῦνται πόλεις.
Polein gar esti to strephein kai metaballein ta pragmata; enthen, phēsi, kai ta dyo kentra tou ouranou hapantes prosagoreuousi polous. Kai ho poiētēs de phēsi; pōleitai tis deuro gerōn halios nēmertēs, athanatos Prōteus Aigyptios, ou piprasketai, phēsin, alla strephetai autou hoionei kai perierchetai. Eti kai poleis, en hais oikoumen, hoti strephometha kai peripoloumen en autais, kai kalountai poleis.
For polein is to turn and change things; hence, he says, everyone calls the two pivots of the heaven poles. And the poet says: "There comes and goes (pōleitai) here an unerring old man of the sea, immortal Proteus of Egypt"; he is not sold, he says, but turns about, as it were, and goes around. And the cities (poleis) in which we live are called cities because we turn and go about (peripoloumen) in them.
Notes and citation
Summary: They support the etymology with "poles", Homer's Proteus, and "cities".
- The verses are Homer, Odyssey 4.384–385; πωλεῖται can mean "is sold" as well as "goes to and fro".
Extrabiblical texts: Homer, Od. 4.384–385 (Homer, Odyssey; quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.35 (Duncker–Schneidewin, 162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-35). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.36Duncker–Schneidewin, 162
Οὕτως, φησίν, οἱ Φρύγες αἰπόλον τοῦτον καλοῦσι τὸν πάντοτε πάντα πανταχῆ στρέφοντα καὶ μεταβάλλοντα πρὸς τὰ οἰκεῖα. Καλοῦσι δὲ αὐτόν, φησί, καὶ πολύκαρπον οἱ Φρύγες, ὅτι πλείονα, φησί, τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα, τουτέστι τὰ ἀναγεννώμενα ἀθάνατα καὶ ἀεὶ διαμένοντα ἐστὶ πολλά, κἂν ὀλίγα ᾖ τὰ γεννώμενα· τὰ δὲ σαρκικὰ, φησίν, φθαρτὰ πάντα, κἂν ᾖ πολλὰ πάνυ γεννώμενα.
Houtōs, phēsin, hoi Phryges aipolon touton kalousi ton pantote panta pantachē strephonta kai metaballonta pros ta oikeia. Kalousi de auton, phēsi, kai polykarpon hoi Phryges, hoti pleiona, phēsi, ta tekna tēs erēmou mallon ē tēs echousēs ton andra, toutesti ta anagennōmena athanata kai aei diamenonta esti polla, kan oliga ę̄ ta gennōmena; ta de sarkika, phēsin, phtharta panta, kan ę̄ polla pany gennōmena.
Thus, he says, the Phrygians call him goatherd, who always turns and changes all things everywhere to what is their own. And the Phrygians, he says, call him also "fruitful," because, he says, "more are the children of the desolate than of her who has the husband," that is, the reborn, immortal and ever-abiding, are many, even if few are born; but the fleshly, he says, are all perishable, even if very many are born.
Isa 54:1 (quotation, high confidence) · Gal 4:27 (allusion, medium confidence)
Notes and citation
Summary: They read "more are the children of the desolate" as the many reborn spiritual children.
- The quotation is Isa 54:1 (Gal 4:27).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.36 (Duncker–Schneidewin, 162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-36). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.37Duncker–Schneidewin, 162
Διὰ τοῦτο, φησίν, ἔκλαιε Ῥαχὴλ τὰ τέκνα καὶ οὐκ ἤθελε, φησί, παρακαλεῖσθαι κλαίουσα ἐπʼ αὐτοῖς· ᾔδει γάρ, φησίν, ὅτι οὐκ εἰσί. Θρηνεῖ δὲ καὶ Ἱερεμίας τὴν κάτω Ἱερουσαλήμ, οὐ τὴν ἐν Φοινίκῃ πόλιν, ἀλλὰ τὴν κάτω γένεσιν τὴν φθαρτήν· ἔγνω γάρ, φησί, καὶ Ἱερεμίας τὸν τέλειον ἄνθρωπον, τὸν ἀναγεννώμενον ἐξ ὕδατος καὶ πνεύματος, οὐ σαρκικόν.
Dia touto, phēsin, eklaie Rhachēl ta tekna kai ouk ēthele, phēsi, parakaleisthai klaiousa epʼ autois; ę̄dei gar, phēsin, hoti ouk eisi. Thrēnei de kai Hieremias tēn katō Hierousalēm, ou tēn en Phoinikę̄ polin, alla tēn katō genesin tēn phthartēn; egnō gar, phēsi, kai Hieremias ton teleion anthrōpon, ton anagennōmenon ex hydatos kai pneumatos, ou sarkikon.
For this reason, he says, Rachel wept for her children and would not be comforted, weeping over them; for she knew, he says, that they are not. And Jeremiah too laments the Jerusalem below, not the city in Phoenicia but the perishable generation below; for Jeremiah too, he says, knew the perfect Man, the one reborn of water and spirit, not the fleshly.
Matt 2:18 (allusion, high confidence) · Jer 31:15 (38:15 LXX) (allusion, high confidence) · John 3:5 (allusion, medium confidence)
Notes and citation
Summary: They read Rachel's weeping and Jeremiah's lament as grief over fleshly generation.
- The allusions are Jer 31:15 (38:15 LXX; Matt 2:18), Lamentations, and John 3:5.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.37 (Duncker–Schneidewin, 162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-37). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.38Duncker–Schneidewin, 162
Αὐτὸς γοῦν ὁ Ἱερεμίας ἔλεγεν· Ἄνθρωπός ἐστι καὶ τίς γνώσεται αὐτόν; Οὕτως, φησίν, ἐστὶ πάνυ βαθεῖα καὶ δυσκατάληπτος ἡ τοῦ τελείου ἀνθρώπου γνῶσις. Ἀρχὴ γάρ, φησίν, τελειώσεως γνῶσις ἀνθρώπου· θεοῦ δὲ γνῶσις ἀπηρτισμένη τελείωσις.
Autos goun ho Hieremias elegen; Anthrōpos esti kai tis gnōsetai auton? Houtōs, phēsin, esti pany batheia kai dyskatalēptos hē tou teleiou anthrōpou gnōsis. Archē gar, phēsin, teleiōseōs gnōsis anthrōpou; theou de gnōsis apērtismenē teleiōsis.
At any rate Jeremiah himself said: "He is a man, and who will know him?" So, he says, the knowledge of the perfect Man is very deep and hard to grasp. For the beginning of perfection, he says, is knowledge of man, but knowledge of God is complete perfection.
Jer 17:9 (quotation, high confidence)
Notes and citation
Summary: They cite Jeremiah's "who will know him" of the hidden perfect Man.
- The quotation is Jer 17:9 (LXX).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.38 (Duncker–Schneidewin, 162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-38). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.39Duncker–Schneidewin, 162
Λέγουσι δὲ αὐτόν, φησί, Φρύγες καὶ χλοερὸν στάχυν τεθερισμένον, καὶ μετὰ τοὺς Φρύγας Ἀθηναῖοι μυοῦντες Ἐλευσίνια, καὶ ἐπιδεικνύντες τοῖς ἐποπτεύουσι τὸ μέγα καὶ θαυμαστὸν καὶ τελειότατον ἐποπτικὸν ἐκεῖ μυστήριον ἐν σιωπῇ, τεθερισμένον στάχυν.
Legousi de auton, phēsi, Phryges kai chloeron stachyn tetherismenon, kai meta tous Phrygas Athēnaioi myountes Eleusinia, kai epideiknyntes tois epopteuousi to mega kai thaumaston kai teleiotaton epoptikon ekei mystērion en siōpę̄, tetherismenon stachyn.
The Phrygians, he says, also call him "a green ear of grain reaped," and after the Phrygians the Athenians, initiating into the Eleusinian rites and showing to those admitted to the highest grade the great, marvelous, and most perfect mystery for the initiates there, in silence: a reaped ear of grain.
Notes and citation
Summary: They say the Eleusinian mystery of the reaped ear of grain points to the Man.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.39 (Duncker–Schneidewin, 162; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-39). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.40Duncker–Schneidewin, 162–164
Ὁ δὲ στάχυς οὗτός ἐστι καὶ παρὰ Ἀθηναίοις ὁ παρὰ τοῦ ἀχαρακτηρίστου φωστὴρ τέλειος μέγας, καθάπερ αὐτὸς ὁ ἱεροφάντης, οὐκ ἀποκεκομμένος μέν, ὡς ὁ Ἄττις, εὐνουχισμένος δὲ διὰ κωνείου καὶ πᾶσαν παρῃτημένος τὴν σαρκικὴν γένεσιν, νυκτὸς ἐν Ἐλευσῖνι ὑπὸ πολλῷ πυρὶ τελῶν τὰ μεγάλα καὶ ἄρρητα μυστήρια βοᾷ καὶ κέκραγε λέγων· ἱερὸν ἔτεκε πότνια κοῦρον Βριμὼ Βριμόν, τουτέστιν ἰσχυρὰ ἰσχυρόν.
Ho de stachys houtos esti kai para Athēnaiois ho para tou acharaktēristou phōstēr teleios megas, kathaper autos ho hierophantēs, ouk apokekommenos men, hōs ho Attis, eunouchismenos de dia kōneiou kai pasan parę̄tēmenos tēn sarkikēn genesin, nyktos en Eleusini hypo pollǭ pyri telōn ta megala kai arrēta mystēria boą kai kekrage legōn; hieron eteke potnia kouron Brimō Brimon, toutestin ischyra ischyron.
And this ear of grain is also, among the Athenians, the great perfect luminary from the unstamped one, just as the hierophant himself, not castrated like Attis but made a eunuch by hemlock and having renounced all fleshly generation, by night at Eleusis, under a great fire, celebrating the great and unspeakable mysteries, shouts and cries out, saying: "The lady has borne a holy child, Brimo Brimos," that is, the strong one a strong one.
Notes and citation
Summary: They cite the Eleusinian hierophant's cry announcing the birth of a holy child.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.40 (Duncker–Schneidewin, 162–164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-40). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.41Duncker–Schneidewin, 164
Πότνια δέ ἐστι, φησίν, ἡ γένεσις ἡ πνευματική, ἡ ἐπουράνιος, ἡ ἄνω· ἰσχυρὸς δέ ἐστιν ὁ οὕτω γεννώμενος. Ἔστι γὰρ λεγόμενον τὸ μυστήριον Ἐλευσὶν καὶ ἀνακτόρειον· Ἐλευσίν, ὅτι ἤλθομεν, φησίν, οἱ πνευματικοὶ ἄνωθεν ἀπὸ τοῦ Ἀδάμαντος ῥυέντες κάτω· ἐλεύσεσθαι γάρ, φησίν, ἐστὶν ἐλθεῖν, τὸ δὲ ἀνακτόρειον τὸ ἀνελθεῖν ἄνω.
Potnia de esti, phēsin, hē genesis hē pneumatikē, hē epouranios, hē anō; ischyros de estin ho houtō gennōmenos. Esti gar legomenon to mystērion Eleusin kai anaktoreion; Eleusin, hoti ēlthomen, phēsin, hoi pneumatikoi anōthen apo tou Adamantos rhyentes katō; eleusesthai gar, phēsin, estin elthein, to de anaktoreion to anelthein anō.
The lady, he says, is the spiritual generation, the heavenly, the one above; and strong is he who is so begotten. For the mystery is called Eleusis and Anactoreion: Eleusis because we came, he says, the spiritual ones, flowing down from above from Adamas; for eleusesthai, he says, is to come; and the Anactoreion is to go back up.
Notes and citation
Summary: They derive "Eleusis" from "coming" down and "Anactoreion" from going back up.
- The etymologies play on ἐλεύσεσθαι "to come" and ἀνελθεῖν "to go up".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.41 (Duncker–Schneidewin, 164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-41). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.42Duncker–Schneidewin, 164
Τοῦτο, φησίν, ἐστίν, ὃ λέγουσιν οἱ κατωργιασμένοι τῶν Ἐλευσινίων τὰ μυστήρια. Θέσμιον δέ ἐστι τὰ μικρὰ μεμυημένους αὖθις τὰ μεγάλα μυεῖσθαι. Μόροι γὰρ μείζονες μείζονας μοίρας λαγχάνουσι.
Touto, phēsin, estin, ho legousin hoi katōrgiasmenoi tōn Eleusiniōn ta mystēria. Thesmion de esti ta mikra memyēmenous authis ta megala myeisthai. Moroi gar meizones meizonas moiras lanchanousi.
This, he says, is what those initiated into the mysteries of the Eleusinians say. It is ordained that those initiated into the lesser mysteries should afterward be initiated into the greater. "For greater deaths obtain greater portions."
Notes and citation
Summary: The lesser mysteries lead to the greater, for "greater deaths obtain greater portions."
- The line is Heraclitus, fragment 25 (Diels–Kranz 22 B25).
Extrabiblical texts: Heraclitus, fragment 25 (Heraclitus (fragments); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.42 (Duncker–Schneidewin, 164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-42). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.43Duncker–Schneidewin, 164
Μικρὰ δέ, φησίν, ἐστὶ τὰ μυστήρια τὰ τῆς Περσεφόνης κάτω, περὶ ὧν μυστηρίων καὶ τῆς ὁδοῦ τῆς ἀγούσης ἐκεῖ, οὔσης πλατείας καὶ εὐρυχώρου καὶ φερούσης τοὺς ἀπολλυμένους ἐπὶ τὴν Περσεφόνην,... καὶ ὁ ποιητὴς δέ φησιν· Αὐτὰρ ὑπʼ αὐτήν ἐστιν ἀταρπιτὸς ὀκριόεσσα, κοίλη, πηλώδης· ἣ δʼ ἡγήσασθαι ἀρίστη ἄλσος ἐς ἱμερόεν πολυτιμήτου Ἀφροδίτης.
Mikra de, phēsin, esti ta mystēria ta tēs Persephonēs katō, peri hōn mystēriōn kai tēs hodou tēs agousēs ekei, ousēs plateias kai eurychōrou kai pherousēs tous apollymenous epi tēn Persephonēn,... kai ho poiētēs de phēsin; Autar hypʼ autēn estin atarpitos okrioessa, koilē, pēlōdēs; hē dʼ hēgēsasthai aristē alsos es himeroen polytimētou Aphroditēs.
The lesser mysteries, he says, are those of Persephone below; about these mysteries and the road that leads there, which is broad and spacious and carries those who are perishing to Persephone, … and the poet too says: "But beneath it is a rugged path, hollow, muddy; yet it is the best to lead to the lovely grove of much-honored Aphrodite."
Textual problem in this passage: see the notes.
Matt 7:13 (echo, medium confidence)
Notes and citation
Summary: The lesser mysteries of Persephone lie at the end of the broad road of the perishing.
- There is a gap in the text, marked "…". The source of the verses is unidentified.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.43 (Duncker–Schneidewin, 164; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-43). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.44Duncker–Schneidewin, 164–166
Ταῦτʼ ἐστὶ, φησὶ, τὰ μικρὰ μυστήρια τὰ τῆς σαρκικῆς γενέσεως, ἃ μυηθέντες οἱ ἄνθρωποι μικρὰ παύσασθαι ὀφείλουσι καὶ μυεῖσθαι τὰ μεγάλα τὰ ἐπουράνια. Οἱ γὰρ τοὺς ἐκεῖ, φησί, λαχόντες μόρους μείζονας μοίρας λαμβάνουσιν. Αὕτη γάρ, φησίν, ἐστὶν ἡ πύλη τοῦ οὐρανοῦ καὶ οὗτος ὁ οἶκος θεοῦ, ὅπου ὁ ἀγαθὸς θεὸς κατοικεῖ μόνος, εἰς ὃν οὐκ εἰσελεύσεται, φησίν, ἀκάθαρτος οὐδείς, οὐ ψυχικός, οὐ σαρκικός, ἀλλὰ τηρεῖται πνευματικοῖς μόνοις, ὅπου δεῖ γενομένους βαλεῖν τὰ ἐνδύματα καὶ πάντας γενέσθαι νυμφίους ἀπηρσενωμένους διὰ τοῦ παρθενικοῦ πνεύματος.
Tautʼ esti, phēsi, ta mikra mystēria ta tēs sarkikēs geneseōs, ha myēthentes hoi anthrōpoi mikra pausasthai opheilousi kai myeisthai ta megala ta epourania. Hoi gar tous ekei, phēsi, lachontes morous meizonas moiras lambanousin. Hautē gar, phēsin, estin hē pylē tou ouranou kai houtos ho oikos theou, hopou ho agathos theos katoikei monos, eis hon ouk eiseleusetai, phēsin, akathartos oudeis, ou psychikos, ou sarkikos, alla tēreitai pneumatikois monois, hopou dei genomenous balein ta endymata kai pantas genesthai nymphious apērsenōmenous dia tou parthenikou pneumatos.
These, he says, are the lesser mysteries, those of fleshly generation; men who have been initiated into them ought to pause a little and be initiated into the great, the heavenly ones. For those who obtain the deaths there, he says, receive greater portions. For this, he says, is the gate of heaven and this the house of God, where the good God dwells alone, into which no unclean person will enter, he says, no psychic, no fleshly one; but it is kept for the spiritual alone, where those who have come must cast off their garments and all become bridegrooms, unmanned through the virginal Spirit.
Gen 28:17 (allusion, high confidence) · Rev 21:27 (allusion, medium confidence)
Notes and citation
Summary: The greater mysteries are the gate of heaven, open only to the spiritual, who become bridegrooms.
- The allusions are Gen 28:17 and Rev 21:27; the image of garments and bridegrooms may echo Matt 22:11–12 and Matt 25:1–10.
- "Unmanned" renders ἀπηρσενωμένους, literally "deprived of maleness", that is, made eunuchs in spirit (cf. 5.8.40, 5.9.10–11).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.44 (Duncker–Schneidewin, 164–166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-44). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
5.8.45Duncker–Schneidewin, 166
Αὕτη γάρ ἐστιν ἡ παρθένος ἡ ἐν γαστρὶ ἔχουσα καὶ συλλαμβάνουσα καὶ τίκτουσα υἱόν, οὐ ψυχικόν, οὐ σωματικόν, ἀλλὰ μακάριον αἰῶνα αἰώνων. Περὶ τούτων, φησί, διαρρήδην εἴρηκεν ὁ σωτὴρ ὅτι στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εἰσερχόμενοι εἰς αὐτήν, πλατεῖα δὲ καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ διερχόμενοι διʼ αὐτῆς.
Hautē gar estin hē parthenos hē en gastri echousa kai syllambanousa kai tiktousa huion, ou psychikon, ou sōmatikon, alla makarion aiōna aiōnōn. Peri toutōn, phēsi, diarrēdēn eirēken ho sōtēr hoti stenē kai tethlimmenē estin hē hodos hē apagousa eis tēn zōēn, kai oligoi eisin hoi eiserchomenoi eis autēn, plateia de kai eurychōros hē hodos hē apagousa eis tēn apōleian, kai polloi eisin hoi dierchomenoi diʼ autēs.
For this is the virgin who is with child and conceives and bears a son, not psychic, not bodily, but a blessed Aeon of Aeons. About these things, he says, the Savior has spoken explicitly: "Narrow and hard is the way that leads away to life, and few are those who enter it; but broad and spacious is the way that leads away to destruction, and many are those who pass through it."
Isa 7:14 (allusion, high confidence) · Matt 7:13–14 (quotation, high confidence)
Notes and citation
Summary: The virgin of Isaiah bears a spiritual Aeon; they cite the narrow and broad ways.
- The allusion is Isa 7:14; the quotation is Matt 7:13–14 (freely).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.8.45 (Duncker–Schneidewin, 166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-8-45). (abbreviation 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 9
5.9.1Duncker–Schneidewin, 166
Ἔτι δὲ οἱ Φρύγες λέγουσι τὸν πατέρα τῶν ὅλων εἶναι ἀμύγδαλον, οὐχὶ δένδρον, φησίν, ἀλλὰ εἶναι ἀμύγδαλον ἐκεῖνον τὸν προόντα, ὃς ἔχων ἐν ἑαυτῷ τὸν τέλειον καρπὸν οἱονεὶ διασφύζοντα καὶ κινούμενον ἐν βάθει, διήμυξε τοὺς κόλπους αὐτοῦ, καὶ ἐγέννησε τὸν ἀόρατον καὶ ἀκατονόμαστον καὶ ἄρρητον παῖδα ἑαυτοῦ, περὶ οὗ λαλοῦμεν.
Eti de hoi Phryges legousi ton patera tōn holōn einai amygdalon, ouchi dendron, phēsin, alla einai amygdalon ekeinon ton proonta, hos echōn en heautǭ ton teleion karpon hoionei diasphyzonta kai kinoumenon en bathei, diēmyxe tous kolpous autou, kai egennēse ton aoraton kai akatonomaston kai arrēton paida heautou, peri hou laloumen.
Further, the Phrygians say that the Father of all things is an almond (amygdalos), not a tree, he says, but that that preexistent one is an almond, who, having in himself the perfect fruit as it were throbbing and moving in the depth, tore open (diēmyxe) his bosom and begot his invisible, unnameable, and ineffable child, of whom we speak.
Notes and citation
Summary: They call the Father an "almond" that split open to beget the ineffable Son.
- The play is on ἀμύγδαλος "almond" and ἀμύσσειν "to tear".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.1 (Duncker–Schneidewin, 166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-1). (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.
5.9.2Duncker–Schneidewin, 166
Ἀμύξαι γάρ ἐστιν οἱονεὶ ῥῆξαι καὶ διατεμεῖν, καθάπερ, φησίν, ἐπὶ τῶν φλεγμαινόντων σωμάτων καὶ ἐχόντων ἐν ἑαυτοῖς τινὰ συστροφὴν ἀμυχὰς οἱ ἰατροὶ λέγουσιν ἀνατεμόντες· οὕτως, φησί, Φρύγες τὸν ἀμύγδαλον καλοῦσιν, ἀφʼ οὗ προῆλθε καὶ ἐγεννήθη ὁ ἀόρατος, διʼ οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν.
Amyxai gar estin hoionei rhēxai kai diatemein, kathaper, phēsin, epi tōn phlegmainontōn sōmatōn kai echontōn en heautois tina systrophēn amychas hoi iatroi legousin anatemontes; houtōs, phēsi, Phryges ton amygdalon kalousin, aphʼ hou proēlthe kai egennēthē ho aoratos, diʼ hou ta panta egeneto kai chōris autou egeneto ouden.
For amyxai is as it were to break and cut through, as, he says, in the case of inflamed bodies that have some gathering in them, physicians speak of lancings (amychas) when they cut them open. So, he says, the Phrygians call him the almond, from whom proceeded and was begotten the invisible one, "through whom all things came into being, and without him nothing came into being."
John 1:3 (quotation, high confidence)
Notes and citation
Summary: The almond's splitting produced the invisible one through whom all things were made.
- The quotation is John 1:3.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.2 (Duncker–Schneidewin, 166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-2). (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.
5.9.3Duncker–Schneidewin, 166
Συρικτὰν δέ φασιν εἶναι Φρύγες τὸ ἐκεῖθεν γεγεννημένον, ὅτι πνεῦμα ἐναρμόνιόν ἐστι τὸ γεγεννημένον. Πνεῦμα γὰρ, φησίν, ἐστὶν ὁ θεός· διὸ, φησίν, οὔτε ἐν τῷ ὄρει τούτῳ προσκυνοῦσιν, οὔτε ἐν Ἱερουσαλὴμ οἱ ἀληθινοὶ προσκυνηταί, ἀλλὰ ἐν πνεύματι.
Syriktan de phasin einai Phryges to ekeithen gegennēmenon, hoti pneuma enarmonion esti to gegennēmenon. Pneuma gar, phēsin, estin ho theos; dio, phēsin, oute en tǭ orei toutǭ proskynousin, oute en Hierousalēm hoi alēthinoi proskynētai, alla en pneumati.
The Phrygians say that what was begotten from there is a piper, because what was begotten is harmonious spirit. For "God is spirit," he says; therefore, he says, "neither on this mountain nor in Jerusalem" do the true worshippers worship, but "in spirit."
John 4:24 (quotation, high confidence) · John 4:21 (allusion, high confidence)
Notes and citation
Summary: The one begotten is a "piper", harmonious spirit; they cite Jesus on worship in spirit.
- The allusions are John 4:21–24.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.3 (Duncker–Schneidewin, 166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-3). (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.
5.9.4Duncker–Schneidewin, 166
Πνευματικὴ γὰρ, φησίν, ἐστὶ τῶν τελείων ἡ προσκύνησις, οὐ σαρκική. Τὸ δὲ πνεῦμα, φησίν, ἐκεῖ ὅπου καὶ ὁ πατήρ, ὀνομάζεται καὶ ὁ υἱός, ἐκ τούτου τοῦ πατρὸς [ἐκεῖ] γεννώμενος. Οὗτος, φησίν, ἐστὶν ὁ πολυώνυμος μυριόμματος ἀκατάληπτος, οὗ πᾶσα φύσις, ἄλλη δὲ ἄλλως ὀρέγεται.
Pneumatikē gar, phēsin, esti tōn teleiōn hē proskynēsis, ou sarkikē. To de pneuma, phēsin, ekei hopou kai ho patēr, onomazetai kai ho huios, ek toutou tou patros [ekei] gennōmenos. Houtos, phēsin, estin ho polyōnymos myriommatos akatalēptos, hou pasa physis, allē de allōs oregetai.
For the worship of the perfect, he says, is spiritual, not fleshly. And the Spirit, he says, is there where the Father too is named and the Son, begotten [there] from this Father. This, he says, is the one of many names, of ten thousand eyes, incomprehensible, whom every nature longs for, each in a different way.
Notes and citation
Summary: The perfect worship in spirit the many-named being that all nature desires.
- The square brackets are the editor's.
Notes on the original text
- Digital text corrected (missing breathing in the digital text): ἀλλη δὲ ἄλλως → ἄλλη δὲ ἄλλως.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.4 (Duncker–Schneidewin, 166; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-4). (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.
5.9.5Duncker–Schneidewin, 166–168
Τοῦτο, φησίν, ἐστὶ τὸ ῥῆμα τοῦ θεοῦ, ὅ, φησίν, ἐστὶ ῥῆμα ἀποφάσεως τῆς μεγάλης δυνάμεως· διὸ ἔσται ἐσφραγισμένον καὶ κεκρυμμένον καὶ κεκαλυμμένον, κείμενον ἐν τῷ οἰκητηρίῳ, οὗ ἡ ῥίζα τῶν ὅλων τεθεμελίωται [ἀπό τε] αἰώνων, δυνάμεων, ἐπινοιῶν, θεῶν, ἀγγέλων, πνευμάτων ἀπεσταλμένων, ὄντων, μὴ ὄντων, γεννητῶν, ἀγεννήτων, ἀκαταλήπτων, καταληπτῶν, ἐνιαυτῶν, μηνῶν, ἡμερῶν, ὡρῶν, στιγμῆς ἀμερίστου, ἐξ ἧς ἐξάρχεται τὸ ἐλάχιστον αὐξῆσαι κατὰ μέρος· ἡ μηδὲν οὖσα, φησί, καὶ ἐκ μηδενὸς συνεστῶσα στιγμὴ ἀμέριστος οὖσα γενήσεται ἑαυτῇ ἐπίνοιαν μέγεθός τι ἀκατάληπτον.
Touto, phēsin, esti to rhēma tou theou, ho, phēsin, esti rhēma apophaseōs tēs megalēs dynameōs; dio estai esphragismenon kai kekrymmenon kai kekalymmenon, keimenon en tǭ oikētēriǭ, hou hē rhiza tōn holōn tethemeliōtai [apo te] aiōnōn, dynameōn, epinoiōn, theōn, angelōn, pneumatōn apestalmenōn, ontōn, mē ontōn, gennētōn, agennētōn, akatalēptōn, katalēptōn, eniautōn, mēnōn, hēmerōn, hōrōn, stigmēs ameristou, ex hēs exarchetai to elachiston auxēsai kata meros; hē mēden ousa, phēsi, kai ek mēdenos synestōsa stigmē ameristos ousa genēsetai heautę̄ epinoian megethos ti akatalēpton.
This, he says, is the word of God, which, he says, is "a word of declaration of the great power; therefore it will be sealed and hidden and veiled, lying in the dwelling where the root of all things has been founded," [from] Aeons, powers, thoughts, gods, angels, spirits sent forth, beings, non-beings, begotten, unbegotten, incomprehensible, comprehensible, years, months, days, hours, the indivisible point, from which the least begins to grow part by part; the point which, he says, is nothing and consists of nothing, being indivisible, will become for itself by thought some incomprehensible magnitude.
Notes and citation
Summary: They describe the hidden word of God as a point from which all things grow.
- The phrase "declaration of the great power" recalls the Great Declaration ascribed to Simon Magus (6.9). The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.5 (Duncker–Schneidewin, 166–168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-5). (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.
5.9.6Duncker–Schneidewin, 168
Αὕτη, φησίν, ἐστὶν ἡ βασιλεία τῶν οὐρανῶν, ὁ κόκκος τοῦ σινάπεως, ἡ ἀμέριστος ἐνυπάρχουσα τῷ σώματι στιγμή, ἣν οἶδε, φησίν, οὐδεὶς ἢ οἱ πνευματικοὶ μόνοι. Τοῦτο, φησίν, ἐστὶ τὸ εἰρημένον· Οὐκ εἰσὶ λόγοι οὐδὲ λαλιαί, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν.
Hautē, phēsin, estin hē basileia tōn ouranōn, ho kokkos tou sinapeōs, hē ameristos enyparchousa tǭ sōmati stigmē, hēn oide, phēsin, oudeis ē hoi pneumatikoi monoi. Touto, phēsin, esti to eirēmenon; Ouk eisi logoi oude laliai, hōn ouchi akouontai hai phōnai autōn.
This, he says, is the kingdom of heaven, the grain of mustard seed, the indivisible point present in the body, which no one knows, he says, but the spiritual alone. This, he says, is what is said: "There are no words nor speeches whose voices are not heard."
Matt 13:31 (allusion, high confidence) · Ps 19:3 (18:4 LXX) (quotation, high confidence)
Notes and citation
Summary: They identify the kingdom and the mustard seed with the hidden point in the body.
- The allusion is Matt 13:31; the quotation is Ps 19:3 (18:4 LXX).
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.6 (Duncker–Schneidewin, 168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-6). (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.
5.9.7Duncker–Schneidewin, 168
Ταῦθʼ οὕτως σχεδιάζουσι, τὰ ὑπὸ πάντων ἀνθρώπων λεγόμενά τε καὶ γινόμενα, πρὸς ἴδιον νοῦν, πνευματικὰ φάσκοντες πάντα γίνεσθαι. Ὅθεν καὶ τοὺς θεάτροις ἐπιδεικνυμένους λέγουσι μηδʼ αὐτοὺς ἀπρονοήτως τι λέγειν ἢ ποιεῖν.
Tauthʼ houtōs schediazousi, ta hypo pantōn anthrōpōn legomena te kai ginomena, pros idion noun, pneumatika phaskontes panta ginesthai. Hothen kai tous theatrois epideiknymenous legousi mēdʼ autous apronoētōs ti legein ē poiein.
In this way they improvise, adapting to their own mind the things said and done by all men, claiming that all things become spiritual. Hence they say that even those who perform in the theaters do not say or do anything without providence.
Notes and citation
Summary: They claim that everything, even theater, secretly speaks their mysteries.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.7 (Duncker–Schneidewin, 168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-7). (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.
5.9.8Duncker–Schneidewin, 168
Τοιγαροῦν, φησίν, ἐπὰν συνελθὼν ὁ δῆμος ἐν τοῖς θεάτροις εἰσίῃ τις ἠμφιεσμένος στολὴν ἔξαλλον, κιθάραν φέρων καὶ ψάλλων, οὕτως λέγει ᾄδων τὰ μεγάλα μυστήρια οὐκ εἰδὼς ἃ λέγει· Εἴτε Κρόνου γένος, εἴτε Διὸς μάκαρος, εἴτε Ῥέας μεγάλης, χαῖρε, τὸ κατηφὲς ἄκρισμα Ῥέας, Ἄττι· σὲ καλοῦσι μὲν Ἀσσύριοι τριπόθητον Ἄδωνιν, καλεῖ δʼ Αἴγυπτος Ὄσιριν, ἐπουράνιον μηνὸς κέρας Ἕλληνες, σοφίαν, Σαμοθρᾷκες Ἄδαμνα σεβάσμιον, Αἱμόνιοι Κορύβαντα, καὶ οἱ Φρύγες ἄλλοτε μὲν Πάπαν, ποτὲ δὲ νέκυν, ἢ θεόν, ἢ τὸν ἄκαρπον, ἢ αἰπόλον, ἢ χλοερὸν στάχυν ἀμηθέντα, ἢ ὃν πολύκαρπος ἔτικτεν ἀμύγδαλος ἀνέρα συρικτάν.
Toigaroun, phēsin, epan synelthōn ho dēmos en tois theatrois eisię̄ tis ēmphiesmenos stolēn exallon, kitharan pherōn kai psallōn, houtōs legei ądōn ta megala mystēria ouk eidōs ha legei; Eite Kronou genos, eite Dios makaros, eite Rheas megalēs, chaire, to katēphes akrisma Rheas, Atti; se kalousi men Assyrioi tripothēton Adōnin, kalei dʼ Aigyptos Osirin, epouranion mēnos keras Hellēnes, sophian, Samothrąkes Adamna sebasmion, Haimonioi Korybanta, kai hoi Phryges allote men Papan, pote de nekyn, ē theon, ē ton akarpon, ē aipolon, ē chloeron stachyn amēthenta, ē hon polykarpos etikten amygdalos anera syriktan.
Accordingly, he says, when the people have gathered in the theaters and someone comes in dressed in a strange robe, carrying a lyre and playing, he sings thus, speaking the great mysteries without knowing what he says: "Whether you are the race of Cronus or of blessed Zeus or of great Rhea, hail, Attis, sad mutilation of Rhea. The Assyrians call you thrice-longed-for Adonis; Egypt calls you Osiris; the Greeks the heavenly horn of the moon, wisdom; the Samothracians venerable Adamna; the Haemonians Corybas; and the Phrygians sometimes Papas, sometimes corpse, or god, or the unfruitful, or goatherd, or green ear of grain reaped, or the piper whom the fruitful almond bore as a man."
Notes and citation
Summary: A theater hymn to Attis lists his many names, which the Naassenes claim as their own.
- The hymn to Attis is otherwise unknown; its source is unidentified.
Notes on the original text
- Digital text corrected (misread letter in the digital text (Λ for Α); wrong accent in the digital text): ὅ δῆμος → ὁ δῆμος; Λἱμόνιοι → Αἱμόνιοι.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.8 (Duncker–Schneidewin, 168; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-8). (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.
5.9.9Duncker–Schneidewin, 168–170
Τοῦτον φησὶν εἶναι πολύμορφον Ἄττιν, ὃν ὑμνοῦντες λέγουσιν οὕτως· Ἄττιν ὑμνήσω τὸν Ῥείης, κωδώνων σὺν βόμβοις, οὐδʼ αὐλῶν Ἰδαίων Κουρήτων μύκτητα, ἀλλʼ εἰς Φοιβείαν μίξω μοῦσαν φορμίγγων, εὐοῖ, εὐάν, ὡς Πάν, ὡς Βακχεύς, ὡς ποιμὴν λευκῶν ἄστρων.
Touton phēsin einai polymorphon Attin, hon hymnountes legousin houtōs; Attin hymnēsō ton Rheiēs, kōdōnōn syn bombois, oudʼ aulōn Idaiōn Kourētōn myktēta, allʼ eis Phoibeian mixō mousan phormingōn, euoi, euan, hōs Pan, hōs Bakcheus, hōs poimēn leukōn astrōn.
This, he says, is the many-formed Attis, whom they hymn, saying thus: "I will hymn Attis, Rhea's son, not with the booming of bells nor with the bellowing pipes of the Idaean Curetes, but I will blend my song with Phoebus's lyres: evoi, evan, as Pan, as Bacchus, as shepherd of the bright stars."
Notes and citation
Summary: Another hymn to the many-formed Attis.
- The source of the hymn is unidentified.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.9 (Duncker–Schneidewin, 168–170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-9). (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.
5.9.10Duncker–Schneidewin, 170
Διὰ τούτους καὶ τοὺς τοιούτους λόγους παρεδρεύουσιν οὗτοι τοῖς λεγομένοις Μητρὸς μεγάλης μυστηρίοις, μάλιστα καθορᾶν νομίζοντες διὰ τῶν δρωμένων ἐκεῖ τὸ ὅλον μυστήριον. Οὐδὲν γὰρ ἔχουσι πλέον οὗτοι τῶν ἐκεῖ δρωμένων, πλὴν ὅτι οὐκ εἰσὶν ἀποκεκομμένοι, μόνον τὸ ἔργον τῶν ἀποκεκομμένων ἐκτελοῦσι.
Dia toutous kai tous toioutous logous paredreuousin houtoi tois legomenois Mētros megalēs mystēriois, malista kathoran nomizontes dia tōn drōmenōn ekei to holon mystērion. Ouden gar echousi pleon houtoi tōn ekei drōmenōn, plēn hoti ouk eisin apokekommenoi, monon to ergon tōn apokekommenōn ektelousi.
Because of these and similar words they attend the so-called mysteries of the Great Mother, thinking that through what is done there they see the whole mystery most clearly. For they have nothing more than what is done there, except that they are not castrated; they only perform the work of the castrated.
Notes and citation
Summary: The Naassenes attend the rites of the Great Mother and imitate her castrated priests.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.10 (Duncker–Schneidewin, 170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-10). (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.
5.9.11Duncker–Schneidewin, 170
Πάνυ γὰρ πικρῶς καὶ πεφυλαγμένως παραγγέλλουσιν ἀπέχεσθαι ὡς ἀποκεκομμένοι τῆς πρὸς γυναῖκα ὁμιλίας. Τὸ δὲ λοιπὸν ἔργον, ὡς εἰρήκαμεν διὰ πολλῶν, ὥσπερ οἱ ἀπόκοποι δρῶσι· τιμῶσι δὲ οὐκ ἄλλο τι ἢ τὸν νάας οὗτοι, Ναασσηνοὶ καλούμενοι.
Pany gar pikrōs kai pephylagmenōs parangellousin apechesthai hōs apokekommenoi tēs pros gynaika homilias. To de loipon ergon, hōs eirēkamen dia pollōn, hōsper hoi apokopoi drōsi; timōsi de ouk allo ti ē ton naas houtoi, Naassēnoi kaloumenoi.
For they command very sternly and carefully that one abstain from intercourse with a woman, as if castrated. And the rest of their practice, as we have said at length, they do like the eunuchs. And they honor nothing other than the Naas, being called Naassenes.
Notes and citation
Summary: The Naassenes forbid intercourse with women and worship the serpent.
Cite (SBL): Hippolytus, Haer. 5.9.11 (Duncker–Schneidewin, 170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-11). (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.
5.9.12Duncker–Schneidewin, 170
Νάας δὲ ἐστὶν ὁ ὄφις, ἀφʼ οὗ φησὶ πάντας εἶναι τοὺς ὑπὸ τὸν οὐρανὸν προσαγορευομένους ναούς, ἀπὸ τοῦ νάας· κἀκείνῳ μόνῳ τῷ νάας ἀνακεῖσθαι πᾶν ἱερὸν καὶ πᾶσαν τελετὴν καὶ πᾶν μυστήριον, καὶ καθόλου μὴ δύνασθαι τελετὴν εὑρεθῆναι ὑπὸ τὸν οὐρανόν, ἐν ᾗ ναὸς οὐκ ἔστι, καὶ ὁ νάας ἐν αὐτῷ, ἀφʼ οὗ ἔλαχε ναὸς καλεῖσθαι.
Naas de estin ho ophis, aphʼ hou phēsi pantas einai tous hypo ton ouranon prosagoreuomenous naous, apo tou naas; kakeinǭ monǭ tǭ naas anakeisthai pan hieron kai pasan teletēn kai pan mystērion, kai katholou mē dynasthai teletēn heurethēnai hypo ton ouranon, en hę̄ naos ouk esti, kai ho naas en autǭ, aphʼ hou elache naos kaleisthai.
Naas is the serpent, from which, he says, all things under heaven called temples (naoi) are named, from the Naas; and to that Naas alone every sanctuary, every rite, and every mystery is dedicated; and in general no rite can be found under heaven in which there is not a temple, and the Naas in it, from which it received the name of temple.
Notes and citation
Summary: They derive the word for temple from the serpent, claiming every rite honors him.
- The etymology links ναός "temple" with the Hebrew naas "serpent".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.12 (Duncker–Schneidewin, 170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-12). (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.
5.9.13Duncker–Schneidewin, 170
Εἶναι δὲ τὸν ὄφιν λέγουσιν οὗτοι τὴν ὑγρὰν οὐσίαν, καθάπερ καὶ Θαλῆς ὁ Μιλήσιος, καὶ μηδὲν δύνασθαι τῶν ὄντων ὅλως ἀθανάτων ἢ θνητῶν, τῶν ἐμψύχων ἢ ἀψύχων συνεστηκέναι χωρὶς αὐτοῦ.
Einai de ton ophin legousin houtoi tēn hygran ousian, kathaper kai Thalēs ho Milēsios, kai mēden dynasthai tōn ontōn holōs athanatōn ē thnētōn, tōn empsychōn ē apsychōn synestēkenai chōris autou.
They say the serpent is the moist substance, as Thales of Miletus did too, and that nothing at all of the things that exist, immortal or mortal, ensouled or soulless, can have come into being without it.
Notes and citation
Summary: They make the serpent the moist substance, like Thales' water.
- Compare 1.1.1.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.13 (Duncker–Schneidewin, 170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-13). (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.
5.9.14Duncker–Schneidewin, 170
Ὑποκεῖσθαι δὲ αὐτῷ τὰ πάντα, καὶ εἶναι αὐτὸν ἀγαθόν, καὶ ἔχειν πάντα ἐν αὐτῷ ὥσπερ ἐν κέρατι ταύρου μονοκέρωτος, ὥστε τὸ κάλλος [τῶν ἄλλων] καὶ τὴν ὡραιότητα ἐπιδιδόναι πᾶσι τοῖς οὖσι κατὰ φύσιν τὴν ἑαυτῶν καὶ οἰκειότητα, οἱονεὶ διὰ πάντων ὁδεύοντα, ὥσπερ ἐκπορευόμενον ἐξ Ἐδὲμ καὶ σχιζόμενον εἰς ἀρχὰς τέσσαρας.
Hypokeisthai de autǭ ta panta, kai einai auton agathon, kai echein panta en autǭ hōsper en kerati taurou monokerōtos, hōste to kallos [tōn allōn] kai tēn hōraiotēta epididonai pasi tois ousi kata physin tēn heautōn kai oikeiotēta, hoionei dia pantōn hodeuonta, hōsper ekporeuomenon ex Edem kai schizomenon eis archas tessaras.
All things are subject to it, and it is good, and has all things in it as in the horn of a one-horned bull, so as to give beauty [of the others] and loveliness to all things that exist according to their own nature and kinship, as though journeying through all things, as if going out from Eden and dividing into four heads.
Gen 2:10 (allusion, high confidence) · Deut 33:17 (echo, low confidence)
Notes and citation
Summary: The serpent is good and gives beauty to all, like the river from Eden dividing into four.
- The allusions are Gen 2:10 and perhaps Deut 33:17 (the horn of the unicorn). The square brackets are the editor's.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.14 (Duncker–Schneidewin, 170; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-14). (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.
5.9.15Duncker–Schneidewin, 170–172
Ἐδὲμ δὲ εἶναι λέγουσι τὸν ἐγκέφαλον, οἱονεὶ δεδεμένον καὶ κατεσφιγμένον ἐν τοῖς περικειμένοις χιτῶσιν ὥσπερ οὐρανοῖς· παράδεισον δʼ εἶναι νομίζουσι τὸν μέχρι μόνης τῆς κεφαλῆς ἄνθρωπον. Ἐξερχόμενον οὖν τοῦτον τὸν ποταμὸν ἐξ Ἐδέμ, τουτέστιν ἀπὸ τοῦ ἐγκεφάλου, ἀφορίζεσθαι εἰς ἀρχὰς τέσσαρας, καλεῖσθαι δὲ τὸ ὄνομα τοῦ πρώτου ποταμοῦ Φεισών, οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὐϊλάτ· ἐκεῖ οὗ ἐστὶ τὸ χρυσίον, τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν, καὶ ἐκεῖ ἐστὶν ὁ ἄνθραξ καὶ λίθος ὁ πράσινος.
Edem de einai legousi ton enkephalon, hoionei dedemenon kai katesphigmenon en tois perikeimenois chitōsin hōsper ouranois; paradeison dʼ einai nomizousi ton mechri monēs tēs kephalēs anthrōpon. Exerchomenon oun touton ton potamon ex Edem, toutestin apo tou enkephalou, aphorizesthai eis archas tessaras, kaleisthai de to onoma tou prōtou potamou Pheisōn, houtos ho kyklōn pasan tēn gēn Euïlat; ekei hou esti to chrysion, to de chrysion tēs gēs ekeinēs kalon, kai ekei estin ho anthrax kai lithos ho prasinos.
They say Eden is the brain, as it were bound (dedemenon) and bound tight in the membranes lying round it, as in heavens; and they think paradise is man as far as the head only. So this river going out from Eden, that is, from the brain, is divided into four heads; and the name of the first river is called Pheison: "this is the one that encircles the whole land of Evilat; there is the gold, and the gold of that land is good, and there is the carbuncle and the green stone."
Gen 2:10–12 (quotation, high confidence)
Notes and citation
Summary: They read Eden as the brain and the rivers of paradise as the senses, beginning with Pishon.
- The quotation is Gen 2:10–12 (LXX). The play is on Ἐδέμ and δεδεμένον "bound".
Notes on the original text
- Digital text corrected (stray space inside a word in the digital text): ὁ ἄν θραξ → ὁ ἄνθραξ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.15 (Duncker–Schneidewin, 170–172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-15). (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.
5.9.16Duncker–Schneidewin, 172
Οὗτος, φησίν, ἐστὶν ὀφθαλμός, τῇ τιμῇ καὶ τοῖς χρώμασι μαρτυρῶν τῷ λεγομένῳ. Τὸ δὲ ὄνομα τοῦ δευτέρου ποταμοῦ Γεῶν, οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας. Οὗτος, φησίν, ἐστὶν ἀκοή, λαβυρινθώδης τις ὤν. Καὶ ὄνομα τῷ τρίτῳ Τίγρις. Οὗτός ἐστιν ὁ πορευόμενος κατέναντι Ἀσσυρίων.
Houtos, phēsin, estin ophthalmos, tę̄ timę̄ kai tois chrōmasi martyrōn tǭ legomenǭ. To de onoma tou deuterou potamou Geōn, houtos ho kyklōn pasan tēn gēn Aithiopias. Houtos, phēsin, estin akoē, labyrinthōdēs tis ōn. Kai onoma tǭ tritǭ Tigris. Houtos estin ho poreuomenos katenanti Assyriōn.
This, he says, is the eye, bearing witness to what is said by its value and its colors. "And the name of the second river is Geon; this is the one that encircles the whole land of Ethiopia." This, he says, is hearing, being something like a labyrinth. "And the name of the third is Tigris. This is the one that flows over against the Assyrians."
Gen 2:13–14 (quotation, high confidence)
Notes and citation
Summary: Pishon is the eye and Gihon hearing; the Tigris follows.
- The quotations are Gen 2:13–14 (LXX).
Notes on the original text
- Digital text corrected (stray space inside a word in the digital text; wrong breathing in the digital text): Τὸ δὲ ὄ νομα → Τὸ δὲ ὄνομα; οὗτος ὀ κυκλῶν → οὗτος ὁ κυκλῶν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.16 (Duncker–Schneidewin, 172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-16). (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.
5.9.17Duncker–Schneidewin, 172
Οὗτος, φησίν, ἐστὶν ὄσφρησις, ὀξυτάτῃ χρώμενος τῇ φορᾷ τοῦ ῥεύματος· πορεύεται δὲ κατέναντι Ἀσσυρίων, ὅτι ἐκπνέοντι τῷ πνεύματι κατὰ τὴν ἀναπνοὴν τὸ ἔξωθεν ἀπὸ τοῦ ἀέρος συρόμενον ὀξύτερον καὶ βιαιότερον ἐπεισέρχεται πνεῦμα. Ἀναπνοῆς γάρ, φησίν, αὕτη φύσις.
Houtos, phēsin, estin osphrēsis, oxytatę̄ chrōmenos tę̄ phorą tou rheumatos; poreuetai de katenanti Assyriōn, hoti ekpneonti tǭ pneumati kata tēn anapnoēn to exōthen apo tou aeros syromenon oxyteron kai biaioteron epeiserchetai pneuma. Anapnoēs gar, phēsin, hautē physis.
This, he says, is smell, having the swiftest rush of current; and it flows over against the Assyrians, because when breath is breathed out, in breathing in, the breath drawn from the air outside comes in more swiftly and forcibly. For this, he says, is the nature of breathing.
Gen 2:14 (allusion, high confidence)
Notes and citation
Summary: The Tigris is the sense of smell.
- The Naassenes play on Ἀσσυρίων and σύρεσθαι "to be drawn".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.17 (Duncker–Schneidewin, 172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-17). (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.
5.9.18Duncker–Schneidewin, 172
Ὁ δὲ ποταμὸς ὁ τέταρτος Εὐφράτης. Τοῦτον λέγουσι στόμα, διʼ οὗ ἡ τῆς προσευχῆς ἔξοδος καὶ ἡ τῆς τροφῆς εἴσοδος, ἣ εὐφραίνει καὶ τρέφει καὶ χαρακτηρίζει τὸν πνευματικὸν τέλειον ἄνθρωπον. Τοῦτο, φησίν, ἐστὶ τὸ ὕδωρ τὸ ὑπεράνω τοῦ στερεώματος, περὶ οὗ, φησίν, εἴρηκεν ὁ σωτήρ· Εἰ ᾔδεις τίς ἐστιν ὁ αἰτῶν, σὺ ἂν ᾔτησας παρʼ αὐτοῦ, καὶ ἔδωκεν ἂν σοι πιεῖν ζῶν ὕδωρ ἁλλόμενον.
Ho de potamos ho tetartos Euphratēs. Touton legousi stoma, diʼ hou hē tēs proseuchēs exodos kai hē tēs trophēs eisodos, hē euphrainei kai trephei kai charaktērizei ton pneumatikon teleion anthrōpon. Touto, phēsin, esti to hydōr to hyperanō tou stereōmatos, peri hou, phēsin, eirēken ho sōtēr; Ei ę̄deis tis estin ho aitōn, sy an ę̄tēsas parʼ autou, kai edōken an soi piein zōn hydōr hallomenon.
"And the fourth river is Euphrates." This they say is the mouth, through which prayer goes out and food comes in, which gladdens (euphrainei), nourishes, and stamps the spiritual perfect man. This, he says, is the water above the firmament, about which, he says, the Savior said: "If you knew who it is who asks, you would have asked him, and he would have given you living water, springing up, to drink."
Gen 2:14 (quotation, high confidence) · Gen 1:7 (allusion, high confidence) · John 4:10 (quotation, high confidence) · John 4:14 (allusion, medium confidence)
Notes and citation
Summary: The Euphrates is the mouth, and the water above the firmament is the living water Jesus offers.
- The allusions are Gen 2:14, Gen 1:7, and John 4:10, 14. The play is on Εὐφράτης and εὐφραίνει "gladdens".
Notes on the original text
- Digital text corrected (wrong accent in the digital text): σὺ ἄν ᾔτησας → σὺ ἂν ᾔτησας; ἔδωκεν ἄν σοι → ἔδωκεν ἂν σοι.
Cite (SBL): Hippolytus, Haer. 5.9.18 (Duncker–Schneidewin, 172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-18). (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.
5.9.19Duncker–Schneidewin, 172
Ἐπὶ τοῦτο, φησί, τὸ ὕδωρ πᾶσα φύσις ἔρχεται τὰς ἑαυτῆς οὐσίας ἐκλέγουσα, καὶ προσέρχεται ἑκάστῃ φύσει ἀπὸ τοῦ ὕδατος τούτου τὸ οἰκεῖον, φησί, μᾶλλον ἢ σίδηρος τῇ Ἡρακλείᾳ λίθῳ, καὶ ὁ χρυσὸς τῇ τοῦ θαλασσίου ἱέρακος κερκίδι, καὶ τὸ ἄχυρον τῷ ἠλέκτρῳ.
Epi touto, phēsi, to hydōr pasa physis erchetai tas heautēs ousias eklegousa, kai proserchetai hekastę̄ physei apo tou hydatos toutou to oikeion, phēsi, mallon ē sidēros tę̄ Hērakleią lithǭ, kai ho chrysos tę̄ tou thalassiou hierakos kerkidi, kai to achyron tǭ ēlektrǭ.
To this water, he says, every nature comes, choosing out its own substances, and what is its own comes to each nature from this water, he says, more than iron to the Heraclean stone, and gold to the spine of the sea-hawk, and chaff to amber.
Notes and citation
Summary: Each nature draws its own from this water, as a magnet draws iron.
- The Heraclean stone is the magnet.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.19 (Duncker–Schneidewin, 172; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-19). (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.
5.9.20Duncker–Schneidewin, 172–174
Εἰ δέ τις, φησίν, ἐστὶ τυφλὸς ἐκ γενετῆς καὶ μὴ τεθεαμένος φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, διʼ ἡμῶν ἀναβλεψάτω καὶ ἰδέτω οἱονεὶ διά τινος παραδείσου παμφύτου καὶ πολυσπερμάτου ὕδωρ διερχόμενον διὰ πάντων τῶν φυτῶν καὶ τῶν σπερμάτων, καὶ ὄψεται, ὅτι ἐξ ἑνὸς καὶ τοῦ αὐτου ὕδατος ἐκλέγεται καὶ ἐπισπᾶται ἡ ἐλαία τὸ ἔλαιον καὶ ἡ ἄμπελος τὸν οἶνον καὶ τῶν ἄλλων κατὰ γένος ἕκαστον φυτῶν.
Ei de tis, phēsin, esti typhlos ek genetēs kai mē tetheamenos phōs to alēthinon, ho phōtizei panta anthrōpon erchomenon eis ton kosmon, diʼ hēmōn anablepsatō kai idetō hoionei dia tinos paradeisou pamphytou kai polyspermatou hydōr dierchomenon dia pantōn tōn phytōn kai tōn spermatōn, kai opsetai, hoti ex henos kai tou autou hydatos eklegetai kai epispatai hē elaia to elaion kai hē ampelos ton oinon kai tōn allōn kata genos hekaston phytōn.
And if anyone, he says, is blind from birth and has not seen the true light, "which enlightens every man coming into the world," let him recover sight through us and see, as it were through a paradise full of plants and seeds, water passing through all the plants and seeds; and he will see that from one and the same water the olive chooses and draws the oil, and the vine the wine, and each of the other plants according to its kind.
John 9:1 (allusion, high confidence) · John 1:9 (quotation, high confidence)
Notes and citation
Summary: Through the Naassenes, they claim, the blind may see how one water gives each plant its own fruit.
- The allusions are John 9:1 and John 1:9.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.20 (Duncker–Schneidewin, 172–174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-20). (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.
5.9.21Duncker–Schneidewin, 174
Ἔστι δέ, φησίν, ὁ ἄνθρωπος ἐκεῖνος ἄτιμος ἐν τῷ κόσμῳ, καὶ πολύτιμος...... ὑπὸ τῶν οὐκ εἰδότων τοῖς οὐκ εἰδόσιν αὐτόν, λελογισμένος ὡς σταγὼν ἀπὸ κάδου· ἡμεῖς δʼ ἐσμέν, φησίν, οἱ πνευματικοί, οἱ ἐκλεγόμενοι ἀπὸ τοῦ ζῶντος ὕδατος τοῦ ῥέοντος Εὐφράτου διὰ τῆς Βαβυλῶνος μέσης τὸ οἰκεῖον, διὰ τῆς πύλης ὁδεύοντες ἀληθινῆς, ἥτις ἐστὶν Ἰησοῦς ὁ μακάριος.
Esti de, phēsin, ho anthrōpos ekeinos atimos en tǭ kosmǭ, kai polytimos...... hypo tōn ouk eidotōn tois ouk eidosin auton, lelogismenos hōs stagōn apo kadou; hēmeis dʼ esmen, phēsin, hoi pneumatikoi, hoi eklegomenoi apo tou zōntos hydatos tou rheontos Euphratou dia tēs Babylōnos mesēs to oikeion, dia tēs pylēs hodeuontes alēthinēs, hētis estin Iēsous ho makarios.
And that Man, he says, is without honor in the world, and of great honor …… by those who do not know him, to those who do not know him, "reckoned as a drop from a bucket"; but we, he says, are the spiritual ones, who choose out our own from the living water of the Euphrates flowing through the middle of Babylon, traveling through the true gate, which is the blessed Jesus.
Textual problem in this passage: see the notes.
Isa 40:15 (quotation, high confidence) · John 10:9 (allusion, high confidence)
Notes and citation
Summary: The Man is despised in the world; the Naassenes claim to draw their own from the living water through Jesus, the gate.
- The text has a gap, marked "…". The allusions are Isa 40:15 and John 10:9.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.21 (Duncker–Schneidewin, 174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-21). (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.
5.9.22Duncker–Schneidewin, 174
Καὶ ἐσμὲν ἐξ ἁπάντων ἀνθρώπων ἡμεῖς Χριστιανοὶ μόνοι ἐν τῇ τρίτῃ πύλῃ ἀπαρτίζοντες τὸ μυστήριον καὶ χριόμενοι ἐκεῖ ἀλάλῳ χρίσματι ἐκ κέρατος, ὡς Δαβίδ, οὐκ ὀστρακίνου φακοῦ, φησίν, ὡς ὁ Σαούλ, ὁ συμπολιτευόμενος τῷ πονηρῷ δαίμονι τῆς σαρκικῆς ἐπιθυμίας.
Kai esmen ex hapantōn anthrōpōn hēmeis Christianoi monoi en tę̄ tritę̄ pylę̄ apartizontes to mystērion kai chriomenoi ekei alalǭ chrismati ek keratos, hōs Dabid, ouk ostrakinou phakou, phēsin, hōs ho Saoul, ho sympoliteuomenos tǭ ponērǭ daimoni tēs sarkikēs epithymias.
And we alone of all men are Christians, completing the mystery at the third gate and anointed there with an unspeakable anointing from a horn, like David, not from an earthen flask, he says, like Saul, who kept company with the evil demon of fleshly desire.
1 Sam 16:13 (allusion, high confidence) · 1 Sam 10:1 (allusion, high confidence) · 1 Sam 16:14 (allusion, medium confidence)
Notes and citation
Summary: The Naassenes claim to be the only true Christians, anointed from the horn like David.
- The allusions are 1 Sam 16:13 (David's horn), 1 Sam 10:1 (Saul's flask), and 1 Sam 16:14 (the evil spirit on Saul). "Christians" plays on χρίω "anoint".
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.9.22 (Duncker–Schneidewin, 174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-9-22). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 10
5.10.1Duncker–Schneidewin, 174
Ταῦτα μὲν οὖν ἐκ πολλῶν ὡς ὀλίγα παρεθέμεθα. Ἔστι γὰρ ἀναρίθμητα τῆς μωρίας ἐπιχειρήματα ὄντα φλύαρα καὶ μανιώδη· ἀλλʼ ἐπειδὴ δυνάμει τὴν ἄγνωστον αὐτῶν γνῶσιν ἐξεθέμεθα, καὶ τοῦτο ἔδοξε παραθεῖναι.
Tauta men oun ek pollōn hōs oliga parethemetha. Esti gar anarithmēta tēs mōrias epicheirēmata onta phlyara kai maniōdē; allʼ epeidē dynamei tēn agnōston autōn gnōsin exethemetha, kai touto edoxe paratheinai.
These few things, then, we have set out from many. For the arguments of their folly are countless, being silly and mad; but since we have set out, as far as we can, their unknown knowledge, it seemed good to set out this too.
Notes and citation
Summary: Hippolytus has given only a sample of the Naassenes' teaching and adds one of their hymns.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.10.1 (Duncker–Schneidewin, 174; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-10-1). (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.
5.10.2Duncker–Schneidewin, 174–176
Ψαλμὸς αὐτοῖς ἐσχεδίασται οὗτος, διʼ οὗ πάντα αὐτοῖς τὰ τῆς πλάνης μυστήρια δοκοῦσιν ὑμνῳδεῖν οὕτως· Νόμος ἦν γενικὸς τοῦ παντὸς ὁ πρῶτος νόος· ὁ δὲ δεύτερος ἦν τοῦ πρωτοτόκου τὸ χυθὲν χάος. Τριτάτη ψυχὴ δʼ ἔλαβεν ἐργαζομένην νόμον. Διὰ τοῦτʼ ἔλαφον μορφὴν περικειμένη κοπιᾷ θανάτῳ μελέτημα κρατουμένη· ποτὲ βασιλείαν ἔχουσα βλέπει τὸ φῶς, ποτὲ δʼ εἰς ἔλεον ἐρριμμένη κλαίει, ποτὲ δὲ κλαίεται χαίρει, ποτὲ δέ κλαίει κρίνεται, ποτὲ δὲ κρίνεται θνήσκει, ποτὲ δὲ γίνεται ἀνέξοδος ἡ μελέα κακῷ. λαβύρινθον εἰσῆλθε πλανωμένη εἶπεν διησοῦς ἐσὸρ πάτερ ζήτημα κακῶν ἐπὶ χθόνα ἀπὸ σῆς πνοῆς ἐπιπλάζεται. Ζητεῖ δὲ φυγεῖν τὸ πικρὸν χάος, καὶ οὐκ οἶδε πῶς διελεύσεται. Τούτου με χάριν πέμψον, πάτερ· σφραγῖδας ἔχων καταβήσομαι. αἰῶνας ὅλους διοδεύσω, μυστήρια πάντα διανοίξω, μορφὰς δὲ θεῶν ἐπιδείξω· καὶ τὰ κεκρυμμένα τῆς ἁγίας ὁδοῦ γνῶσιν καλέσας, παραδώσω.
Psalmos autois eschediastai houtos, diʼ hou panta autois ta tēs planēs mystēria dokousin hymnǭdein houtōs; Nomos ēn genikos tou pantos ho prōtos noos; ho de deuteros ēn tou prōtotokou to chythen chaos. Tritatē psychē dʼ elaben ergazomenēn nomon. Dia toutʼ elaphon morphēn perikeimenē kopią thanatǭ meletēma kratoumenē; pote basileian echousa blepei to phōs, pote dʼ eis eleon errimmenē klaiei, pote de klaietai chairei, pote de klaiei krinetai, pote de krinetai thnēskei, pote de ginetai anexodos hē melea kakǭ. labyrinthon eisēlthe planōmenē eipen diēsous esor pater zētēma kakōn epi chthona apo sēs pnoēs epiplazetai. Zētei de phygein to pikron chaos, kai ouk oide pōs dieleusetai. Toutou me charin pempson, pater; sphragidas echōn katabēsomai. aiōnas holous diodeusō, mystēria panta dianoixō, morphas de theōn epideixō; kai ta kekrymmena tēs hagias hodou gnōsin kalesas, paradōsō.
This psalm has been composed by them, through which they think they hymn all the mysteries of their error, thus: "The generative law of the All was the first Mind; the second was the poured-out Chaos of the First-born; and third the soul received a law to work by. Therefore, wrapped in the form of a deer, she toils, a plaything held fast by death. Now, holding a kingdom, she sees the light; now, cast into pity, she weeps; now she is wept for and rejoices; now she weeps and is judged; now she is judged and dies; and now the wretched one finds no way out of evil; wandering, she has entered a labyrinth. And Jesus said: Look, Father: a quest of evils upon earth wanders away from your breath. She seeks to flee the bitter Chaos and does not know how she will pass through. For her sake send me, Father; bearing the seals I will descend; I will journey through whole Aeons, I will open all mysteries, and I will show the forms of the gods; and the hidden things of the holy way, calling them knowledge, I will hand down."
Textual problem in this passage: see the notes.
Notes and citation
Summary: The Naassene psalm tells of the soul's wanderings and of Jesus descending with seals to reveal the hidden way.
- The text of the psalm is corrupt in places; "And Jesus said: Look, Father" renders the damaged εἶπεν διησοῦς ἐσὸρ πάτερ, and the list of the soul's changes is uncertain in detail. "Deer" (ἔλαφον) is the manuscript reading; some editors emend it.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 5.10.2 (Duncker–Schneidewin, 174–176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-10-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 5, chapter 11
5.11.1Duncker–Schneidewin, 176
Ταῦτα μὲν οὖν οἱ Ναασσηνοὶ ἐπιχειροῦσιν, ἑαυτοὺς γνωστικοὺς ὀνομάζοντες· ἀλλʼ ἐπεὶ πολυκέφαλός ἐστιν ἡ πλάνη καὶ πολυσχιδὴς ὡς ἀληθῶς ἱστορουμένη ὕδρα, κατὰ μίαν ταύτης [τὰς] κεφαλὰς πατάξαντες διὰ τοῦ ἐλέγξαι, τῇ τῆς ἀληθείας ῥάβδῳ χρησάμενοι, ἅπαν τὸ θηρίον ἀναιρήσομεν· οὐδὲ γὰρ αἱ λοιπαὶ αἱρέσεις πολὺ ταύτης ἀπεμφαίνουσι, συνεχόμεναι ἐν πλάνης πνεύματι. Ἀλλʼ ἐπειδὴ τὰ ῥήματα καὶ τὰ ὀνόματα τοῦ ὄφεως ἐνδιαλλάξαντες πολλὰς εἶναι κεφαλὰς τοῦ ὄφεως ἠθέλησαν, οὐδὲ οὕτως ἐνδεήσομεν διελέγξαι ὡς βούλονται.
Tauta men oun hoi Naassēnoi epicheirousin, heautous gnōstikous onomazontes; allʼ epei polykephalos estin hē planē kai polyschidēs hōs alēthōs historoumenē hydra, kata mian tautēs [tas] kephalas pataxantes dia tou elenxai, tę̄ tēs alētheias rhabdǭ chrēsamenoi, hapan to thērion anairēsomen; oude gar hai loipai haireseis poly tautēs apemphainousi, synechomenai en planēs pneumati. Allʼ epeidē ta rhēmata kai ta onomata tou opheōs endiallaxantes pollas einai kephalas tou opheōs ēthelēsan, oude houtōs endeēsomen dielenxai hōs boulontai.
These, then, are the undertakings of the Naassenes, who name themselves Gnostics. But since error is many-headed and many-branched, truly like the Hydra of the story, by striking its heads one at a time through refutation, using the rod of truth, we shall destroy the whole beast; for the other heresies too do not differ much from this one, being held together in the spirit of error. But since, by changing the words and names of the serpent, they have wished the serpent to have many heads, even so we shall not fail to refute them as they wish.
Notes and citation
Summary: Hippolytus compares heresy to the many-headed Hydra and will strike its heads one by one.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): Ταῦτα μὲν οὗν → Ταῦτα μὲν οὖν; τοῦ ὅφεως → τοῦ ὄφεως.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 5.11.1 (Duncker–Schneidewin, 176; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/5-8-1/#p-5-11-1). (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.