Refutation of All Heresies 6.29.1–6.40.4
Authorship disputed: The work names no author. Book 1 was long printed among Origen's works as the Philosophumena; after books 4–10 were found in a manuscript from Mount Athos (published 1851), it was assigned to Hippolytus, the usual view today, though some scholars ascribe it to another Roman writer of the same circle. Books 2 and 3 are lost, and book 4 lacks its beginning.
Greek text: Duncker–Schneidewin (Greek text: L. Duncker and F. G. Schneidewin, Refutationis omnium haeresium (Göttingen, 1859), digitized by the Perseus Digital Library; section divisions from P. Wendland (GCS 26, 1916), digitized by the First Thousand Years of Greek project (Open Greek and Latin); both CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 5 (1886).
item 6, chapter 29
6.29.1Duncker–Schneidewin, 270
Τοιαύτη τις, ὡς ἐν κεφαλαίοις εἰπεῖν ἐπελθόντα, ἡ Πυθαγόρου καὶ Πλάτωνος συνέστηκε δόξα, ἀφʼ ἧς Οὐαλεντῖνος, οὐκ ἀπὸ τῶν εὐαγγελίων τὴν αἵρεσιν τὴν ἑαυτοῦ συναγαγών, ὡς ἐπιδείξομεν, δικαίως Πυθαγορικὸς καὶ Πλατωνικός, οὐ Χριστιανὸς λογισθείη. Οὐαλεντῖνος τοίνυν καὶ Ἡρακλέων καὶ Πτολεμαῖος καὶ πᾶσα ἡ τούτων σχολή, οἱ Πυθαγόρου καὶ Πλάτωνος μαθηταί, ἀκολουθήσαντες τοῖς καθηγησαμένοις, ἀριθμητικὴν τὴν διδασκαλίαν τὴν ἑαυτῶν κατεβάλοντο.
Toiautē tis, hōs en kephalaiois eipein epelthonta, hē Pythagorou kai Platōnos synestēke doxa, aphʼ hēs Oualentinos, ouk apo tōn euangeliōn tēn hairesin tēn heautou synagagōn, hōs epideixomen, dikaiōs Pythagorikos kai Platōnikos, ou Christianos logistheiē. Oualentinos toinyn kai Hērakleōn kai Ptolemaios kai pasa hē toutōn scholē, hoi Pythagorou kai Platōnos mathētai, akolouthēsantes tois kathēgēsamenois, arithmētikēn tēn didaskalian tēn heautōn katebalonto.
Such, to put it in summary as I go over it, is the doctrine of Pythagoras and Plato, from which Valentinus, and not from the Gospels, compiled his heresy, as we will show; he would rightly be reckoned a Pythagorean and a Platonist, not a Christian. Valentinus, then, and Heracleon and Ptolemy and their whole school, disciples of Pythagoras and Plato, following their guides, laid down their teaching on the basis of number.
Notes and citation
Summary: Valentinus and his school, Heracleon and Ptolemy, built their teaching on Pythagorean number, not on the Gospels.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.1 (Duncker–Schneidewin, 270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.2Duncker–Schneidewin, 270
Καὶ γὰρ τούτων ἔστιν ἀρχὴ τῶν πάντων μονὰς ἀγέννητος, ἄφθαρτος, ἀκατάληπτος, ἀπερινόητος, γόνιμος καὶ πάντων τῆς γενέσεως αἰτία τῶν γενομένων· καλεῖται δὲ ὑπʼ αὐτῶν ἡ προειρημένη μονὰς πατήρ.
Kai gar toutōn estin archē tōn pantōn monas agennētos, aphthartos, akatalēptos, aperinoētos, gonimos kai pantōn tēs geneseōs aitia tōn genomenōn; kaleitai de hypʼ autōn hē proeirēmenē monas patēr.
For their principle of all things too is a monad, unbegotten, incorruptible, incomprehensible, inconceivable, generative, and the cause of the generation of all things that have come to be; and this monad is called by them Father.
Notes and citation
Summary: The Valentinians' first principle is an unbegotten, generative monad, which they call Father.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.2 (Duncker–Schneidewin, 270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.3Duncker–Schneidewin, 270
Διαφορὰ δέ τις εὑρίσκεται πολλὴ παρʼ αὐτοῖς· οἱ μὲν γὰρ αὐτῶν, ἵνʼ ᾖ παντάπασι καθαρὸν τὸ δόγμα τοῦ Οὐαλεντίνου Πυθαγορικόν, ἄθηλυν καὶ ἄζυγον καὶ μόνον τὸν πατέρα νομίζουσιν εἶναι· οἱ δὲ ἀδύνατον νομίζοντες δύνασθαι ἐξ ἄρρενος μόνου γένεσιν ὅλως τῶν γεγενημένων γενέσθαι τινός, καὶ τῷ πατρὶ τῶν ὅλων, ἵνα γένηται πατήρ, σιγὴν ἐξ ἀνάγκης συναριθμοῦσι τὴν σύζυγον.
Diaphora de tis heurisketai pollē parʼ autois; hoi men gar autōn, hinʼ ę̄ pantapasi katharon to dogma tou Oualentinou Pythagorikon, athēlyn kai azygon kai monon ton patera nomizousin einai; hoi de adynaton nomizontes dynasthai ex arrenos monou genesin holōs tōn gegenēmenōn genesthai tinos, kai tǭ patri tōn holōn, hina genētai patēr, sigēn ex anankēs synarithmousi tēn syzygon.
But much disagreement is found among them. For some of them, so that the doctrine of Valentinus may be wholly and purely Pythagorean, think that the Father is without female, without consort, and alone; while others, thinking it impossible that any generation of the things that have come to be could come from a male alone, of necessity count Silence as consort with the Father of all, so that he may become a father.
Notes and citation
Summary: Some Valentinians make the Father solitary; others give him a consort, Silence.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.3 (Duncker–Schneidewin, 270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.4Duncker–Schneidewin, 270
Ἀλλὰ περὶ μὲν σιγῆς, πότερόν ποτε σύζυγός ἐστιν ἢ οὐκ ἔστιν, αὐτοὶ πρὸς αὐτοῖς τοῦτον ἐχέτωσαν τὸν ἀγῶνα. Τὰ δὲ νῦν αὐτοὶ ἡμεῖς φυλάττοντες τὴν Πυθαγόρειον ἀρχήν, μίαν οὖσαν καὶ ἄζυγον, ἄθηλυν, ἀπροσδεῆ, μνημονεύσαντες ὡς ἐκεῖνοι διδάσκουσιν ἐροῦμεν.
Alla peri men sigēs, poteron pote syzygos estin ē ouk estin, autoi pros autois touton echetōsan ton agōna. Ta de nyn autoi hēmeis phylattontes tēn Pythagoreion archēn, mian ousan kai azygon, athēlyn, aprosdeē, mnēmoneusantes hōs ekeinoi didaskousin eroumen.
But about Silence, whether she is a consort or not, let them have this contest among themselves. For now we ourselves, keeping to the Pythagorean principle, which is one, without consort, without female, lacking nothing, will speak, recalling what they teach.
Notes and citation
Summary: Hippolytus leaves that dispute aside and follows the version with a solitary Father.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.4 (Duncker–Schneidewin, 270; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.5Duncker–Schneidewin, 270–272
Ἦν ὅλως, φησί, γεννητὸν οὐδέν, πατὴρ δὲ ἦν μόνος ἀγέννητος, οὐ τόπον ἔχων, οὐ χρόνον, οὐ σύμβουλον, οὐκ ἄλλην τινὰ κατʼ οὐδένα τῶν τρόπων νοηθῆναι δυναμένην οὐσίαν· ἀλλὰ ἦν μόνος, ἠρεμῶν, ὡς λέγουσι, καὶ ἀναπαυόμενος αὐτὸς ἐν ἑαυτῷ μόνος. Ἐπεὶ δὲ ἦν γόνιμος, ἔδοξεν αὐτῷ ποτὲ τὸ κάλλιστον καὶ τελεώτατον, ὃ εἶχεν ἐν αὐτῷ, γεννῆσαι καὶ προαγαγεῖν· φιλέρημος γὰρ οὐκ ἦν. Ἀγάπη γὰρ, φησίν, ἦν ὅλος, ἡ δὲ ἀγάπη οὐκ ἔστιν ἀγάπη, ἐὰν μὴ ᾖ τὸ ἀγαπώμενον.
Ēn holōs, phēsi, gennēton ouden, patēr de ēn monos agennētos, ou topon echōn, ou chronon, ou symboulon, ouk allēn tina katʼ oudena tōn tropōn noēthēnai dynamenēn ousian; alla ēn monos, ēremōn, hōs legousi, kai anapauomenos autos en heautǭ monos. Epei de ēn gonimos, edoxen autǭ pote to kalliston kai teleōtaton, ho eichen en autǭ, gennēsai kai proagagein; philerēmos gar ouk ēn. Agapē gar, phēsin, ēn holos, hē de agapē ouk estin agapē, ean mē ę̄ to agapōmenon.
“There was nothing at all begotten,” he says, “but the Father alone was unbegotten, having no place, no time, no counsellor, no other being that could be conceived in any way; but he was alone, at rest, as they say, and reposing, himself in himself alone. But since he was generative, it seemed good to him at some point to beget and bring forth what was most beautiful and most perfect, which he had in himself; for he was not a lover of solitude. For he was all love,” he says, “and love is not love if there is not a beloved.”
1 John 4:8 (echo, low confidence)
Notes and citation
Summary: The Father, alone and at rest, was love, and so brought forth what was best in himself.
Notes on the original text
- Digital text corrected (wrong accent in the digital text; wrong breathing in the digital text): ἧν μόνος → ἦν μόνος; ᾐ τὸ ἀγαπώμενον → ᾖ τὸ ἀγαπώμενον.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.5 (Duncker–Schneidewin, 270–272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.6Duncker–Schneidewin, 272
Προέβαλεν οὖν καὶ ἐγέννησεν αὐτὸς ὁ πατήρ, ὥσπερ ἦν μόνος, νοῦν καὶ ἀλήθειαν, τουτέστι δυάδα, ἥτις κυρία καὶ ἀρχὴ γέγονε καὶ μήτηρ πάντων τῶν ἐντὸς πληρώματος καταριθμουμένων αἰώνων ὑπʼ αὐτῶν.
Proebalen oun kai egennēsen autos ho patēr, hōsper ēn monos, noun kai alētheian, toutesti dyada, hētis kyria kai archē gegone kai mētēr pantōn tōn entos plērōmatos katarithmoumenōn aiōnōn hypʼ autōn.
The Father himself, then, alone as he was, put forth and begot Mind and Truth, that is, a dyad, which became lady and principle and mother of all the Aeons that they count within the Pleroma.
Notes and citation
Summary: The Father emitted Mind and Truth, mother of all the Aeons in the Pleroma.
- The Pleroma (“fullness”) is the Valentinian name for the divine realm of the Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.6 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.7Duncker–Schneidewin, 272
Προβληθεὶς δὲ ὁ νοῦς καὶ ἡ ἀλήθεια ἀπὸ τοῦ πατρός, ἀπὸ γονίμου γόνιμος, προέβαλε καὶ αὐτὸς λόγον καὶ ζωήν, τὸν πατέρα μιμούμενος· ὁ δὲ λόγος καὶ ἡ ζωὴ προβάλλουσιν ἄνθρωπον καὶ ἐκκλησίαν. Ὁ δὲ νοῦς καὶ ἡ ἀλήθεια, ἐπεὶ εἶδον [τοῦ λόγου καὶ τῆς ζωῆς] τὰ ἴδια γεννήματα γόνιμα γεγεννημένα, ηὐχαρίστησαν τῷ πατρὶ τῶν ὅλων καὶ προσφέρουσιν αὐτῷ τέλειον ἀριθμόν, αἰῶνας δέκα.
Problētheis de ho nous kai hē alētheia apo tou patros, apo gonimou gonimos, proebale kai autos logon kai zōēn, ton patera mimoumenos; ho de logos kai hē zōē proballousin anthrōpon kai ekklēsian. Ho de nous kai hē alētheia, epei eidon [tou logou kai tēs zōēs] ta idia gennēmata gonima gegennēmena, ēucharistēsan tǭ patri tōn holōn kai prospherousin autǭ teleion arithmon, aiōnas deka.
And Mind and Truth, put forth from the Father, generative from generative, themselves also put forth Word and Life, imitating the Father; and Word and Life put forth Man and Church. And Mind and Truth, when they saw that their own offspring [Word and Life] had been born generative, gave thanks to the Father of all and offer him a perfect number, ten Aeons.
Notes and citation
Summary: Mind and Truth emit Word and Life, who emit Man and Church, and Mind and Truth offer the Father ten Aeons.
- The bracketed words (τοῦ λόγου καὶ τῆς ζωῆς, in the genitive) are the editor's supplement; they could instead mean “the offspring of Word and Life,” that is, Man and Church. Irenaeus (Against Heresies 1.1.2) attributes the ten Aeons to Word and Life.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.7 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.29.8Duncker–Schneidewin, 272
Τούτου γὰρ, φησί, τελειότερον ἀριθμοῦ ὁ νοῦς καὶ ἡ ἀλήθεια τῷ πατρὶ προσενεγκεῖν οὐκ ἠδυνήθησαν. Ἔδει γὰρ τέλειον ὄντα τὸν πατέρα ἀριθμῷ δοξάζεσθαι τελείῳ, τέλειος δέ ἐστιν ὁ δέκα, ὅτι πρῶτος τῶν κατὰ πλῆθος γενομένων οὗτος ἐστὶ τέλειος. Τελειότερος δὲ ὁ πατήρ, ὅτι ἀγέννητος ὢν μόνος διὰ πρώτης τῆς μιᾶς συζυγίας τοῦ νοῦ καὶ τῆς ἀληθείας πάσας τὰς τῶν γενομένων προβαλεῖν εὐπόρησε ῥίζας.
Toutou gar, phēsi, teleioteron arithmou ho nous kai hē alētheia tǭ patri prosenenkein ouk ēdynēthēsan. Edei gar teleion onta ton patera arithmǭ doxazesthai teleiǭ, teleios de estin ho deka, hoti prōtos tōn kata plēthos genomenōn houtos esti teleios. Teleioteros de ho patēr, hoti agennētos ōn monos dia prōtēs tēs mias syzygias tou nou kai tēs alētheias pasas tas tōn genomenōn probalein euporēse rhizas.
“For Mind and Truth,” he says, “could not offer the Father a more perfect number than this. For the Father, being perfect, had to be glorified by a perfect number; and ten is perfect, because it is the first of the numbers formed by multitude that is perfect. But the Father is more perfect, because, being alone unbegotten, through the first single pair, Mind and Truth, he was able to put forth all the roots of the things that have come to be.”
Notes and citation
Summary: Ten is the perfect number offered to the perfect Father, who alone produced all roots through Mind and Truth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.29.8 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-29-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 30
6.30.1Duncker–Schneidewin, 272
Ἰδὼν οὖν καὶ αὐτὸς ὁ λόγος καὶ ἡ ζωή, ὅτι ὁ νοῦς καὶ ἡ ἀλήθεια δεδόξακαν τὸν πατέρα τῶν ὅλων ἐν ἀριθμῷ τελείῳ, δοξάσαι καὶ αὐτὸς ὁ λόγος μετὰ τῆς ζωῆς ἠθέλησε τὸν ἑαυτοῦ πατέρα καὶ τὴν μητέρα, τὸν νοῦν καὶ τὴν ἀλήθειαν.
Idōn oun kai autos ho logos kai hē zōē, hoti ho nous kai hē alētheia dedoxakan ton patera tōn holōn en arithmǭ teleiǭ, doxasai kai autos ho logos meta tēs zōēs ēthelēse ton heautou patera kai tēn mētera, ton noun kai tēn alētheian.
Word and Life, then, seeing that Mind and Truth had glorified the Father of all in a perfect number, Word too, with Life, wished to glorify his own father and mother, Mind and Truth.
Notes and citation
Summary: Word and Life wished in turn to glorify their parents, Mind and Truth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.1 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.2Duncker–Schneidewin, 272
Ἐπεὶ δὲ γεννητὸς ἦν ὁ νοῦς καὶ ἡ ἀλήθεια καὶ οὐκ εἶχε τὸ πατρικὸν τέλειον τὴν ἀγεννησίαν, οὐκέτι τελείῳ ἀριθμῷ ὁ λόγος καὶ ἡ ζωὴ δοξάζουσι τὸν ἑαυτῶν πατέρα τὸν νοῦν, ἀλλὰ γὰρ ἀτελεῖ· δώδεκα γὰρ αἰῶνας προσφέρουσιν ὁ λόγος καὶ ἡ ζωὴ τῷ νοῒ καὶ τῇ ἀληθείᾳ.
Epei de gennētos ēn ho nous kai hē alētheia kai ouk eiche to patrikon teleion tēn agennēsian, ouketi teleiǭ arithmǭ ho logos kai hē zōē doxazousi ton heautōn patera ton noun, alla gar atelei; dōdeka gar aiōnas prospherousin ho logos kai hē zōē tǭ noï kai tę̄ alētheią.
But since Mind and Truth were begotten and did not have the Father's perfection, unbegottenness, Word and Life no longer glorify their own father, Mind, with a perfect number, but with an imperfect one; for Word and Life offer twelve Aeons to Mind and Truth.
Notes and citation
Summary: Because Mind and Truth were begotten, Word and Life offered them an imperfect number, twelve Aeons.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): οὐκ εἴχε → οὐκ εἶχε.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.2 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.3Duncker–Schneidewin, 272
Αὗται γὰρ πρῶται κατὰ Οὐαλεντῖνον ῥίζαι τῶν αἰώνων γεγόνασι, νοῦς καὶ ἀλήθεια, λόγος καὶ ζωή, ἄνθρωπος καὶ ἐκκλησία, δέκα δὲ οἱ τοῦ νοὸς καὶ τῆς ἀληθείας, δύο καὶ δέκα δὲ οἱ τοῦ λόγου καὶ τῆς ζωῆς, εἴκοσι καὶ
Hautai gar prōtai kata Oualentinon rhizai tōn aiōnōn gegonasi, nous kai alētheia, logos kai zōē, anthrōpos kai ekklēsia, deka de hoi tou noos kai tēs alētheias, dyo kai deka de hoi tou logou kai tēs zōēs, eikosi kai
For according to Valentinus these became the first roots of the Aeons: Mind and Truth, Word and Life, Man and Church; ten are those of Mind and Truth, and twelve those of Word and Life; twenty-
Notes and citation
Summary: The first six Aeons are the roots; ten Aeons come from Mind and Truth and twelve from Word and Life,
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.3 (Duncker–Schneidewin, 272; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.4Duncker–Schneidewin, 272–274
ὀκτὼ οἱ πάντες· οἷς καλοῦσιν ὀνόματα ταῦτα· βύθιος καὶ μῖξις, ἀγήρατος καὶ ἕνωσις, αὐτοφυὴς καὶ ἡδονή, ἀκίνητος καὶ σύγκρασις, μονογενὴς καὶ μακαρία. Οὗτοι οἱ δέκα αἰῶνες, οὓς τινὲς μὲν ὑπὸ τοῦ νοῦ καὶ τῆς ἀληθείας λέγουσι, τινὲς δὲ ὑπὸ τοῦ λόγου καὶ τῆς ζωῆς.
oktō hoi pantes; hois kalousin onomata tauta; bythios kai mixis, agēratos kai henōsis, autophyēs kai hēdonē, akinētos kai synkrasis, monogenēs kai makaria. Houtoi hoi deka aiōnes, hous tines men hypo tou nou kai tēs alētheias legousi, tines de hypo tou logou kai tēs zōēs.
eight in all. They give them these names: Of-the-Deep and Mixture, Unaging and Union, Self-grown and Pleasure, Immovable and Blending, Only-begotten and Blessed. These are the ten Aeons, which some say are from Mind and Truth, others from Word and Life.
Notes and citation
Summary: Twenty-eight Aeons in all; the ten are named in pairs.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.4 (Duncker–Schneidewin, 272–274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.5Duncker–Schneidewin, 274
Ἕτεροι δὲ τοὺς δώδεκα ὑπὸ τοῦ ἀνθρώπου καὶ τῆς ἐκκλησίας, ἕτεροι δὲ ὑπὸ τοῦ λόγου καὶ τῆς ζωῆς, οἷς ταῦτα τὰ ὀνόματα χαρίζονται· παράκλητος καὶ πίστις, πατρικὸς καὶ ἐλπίς, μητρικὸς καὶ ἀγάπη, ἀείνους καὶ σύνεσις, ἐκκλησιαστικὸς καὶ μακαριότης, θελητὸς καὶ σοφία.
Heteroi de tous dōdeka hypo tou anthrōpou kai tēs ekklēsias, heteroi de hypo tou logou kai tēs zōēs, hois tauta ta onomata charizontai; paraklētos kai pistis, patrikos kai elpis, mētrikos kai agapē, aeinous kai synesis, ekklēsiastikos kai makariotēs, thelētos kai sophia.
Others say that the twelve are from Man and Church, others from Word and Life; and they bestow on them these names: Paraclete and Faith, Paternal and Hope, Maternal and Love, Ever-mind and Understanding, Ecclesiastical and Blessedness, Willed and Wisdom.
Notes and citation
Summary: The twelve Aeons are named in pairs, ending with Willed and Wisdom.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.5 (Duncker–Schneidewin, 274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.6Duncker–Schneidewin, 274
Ἀπὸ δὲ τῶν δεκαδύο ὁ δωδέκατος καὶ νεώτατος πάντων τῶν εἰκοσιοκτὼ αἰώνων, θῆλυς ὢν καὶ καλούμενος σοφία, κατενόησε τὸ πλῆθος καὶ τὴν δύναμιν τῶν γεγεννηκότων αἰώνων καὶ ἀνέδραμεν εἰς τὸ βάθος τὸ τοῦ πατρός, καὶ ἐνόησεν, ὅτι οἱ μὲν ἄλλοι πάντες αἰῶνες γεννητοὶ ὑπάρχοντες κατὰ συζυγίαν γεννῶσιν, ὁ δὲ πατὴρ μόνος ἄζυγος ἐγέννησεν.
Apo de tōn dekadyo ho dōdekatos kai neōtatos pantōn tōn eikosioktō aiōnōn, thēlys ōn kai kaloumenos sophia, katenoēse to plēthos kai tēn dynamin tōn gegennēkotōn aiōnōn kai anedramen eis to bathos to tou patros, kai enoēsen, hoti hoi men alloi pantes aiōnes gennētoi hyparchontes kata syzygian gennōsin, ho de patēr monos azygos egennēsen.
Of the twelve, the twelfth and youngest of all the twenty-eight Aeons, being female and called Sophia, perceived the multitude and power of the Aeons that had been begotten, and ran back up into the depth of the Father, and understood that all the other Aeons, being begotten, beget in pairs, but the Father alone begot without a consort.
Notes and citation
Summary: Sophia, the youngest Aeon, noticed that only the Father begets without a consort.
- Sophia (“Wisdom”) is the fallen Aeon of the Valentinian myth.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text): μόνος· ἄζυγος → μόνος ἄζυγος.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.6 (Duncker–Schneidewin, 274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.7Duncker–Schneidewin, 274
Ἠθέλησε μιμήσασθαι τὸν πατέρα καὶ γεννῆσαι καθʼ ἑαυτὴν δίχα τοῦ συζύγου, ἵνα μηδὲν ᾖ ἔργον ὑποδεέστερον τοῦ πατρὸς εἰργασμένη, ἀγνοοῦσα ὅτι ὁ μὲν ἀγέννητος, ὑπάρχων ἀρχὴ τῶν ὅλων καὶ ῥίζα καὶ βάθος καὶ βυθός, δυνατῶς ἔχει γεννῆσαι μόνος, γεννητὴ δὲ οὖσα ἡ σοφία καὶ μετὰ πλείονας γενομένη, τὴν τοῦ ἀγεννήτου δύναμιν οὐ δύναται ἔχειν.
Ēthelēse mimēsasthai ton patera kai gennēsai kathʼ heautēn dicha tou syzygou, hina mēden ę̄ ergon hypodeesteron tou patros eirgasmenē, agnoousa hoti ho men agennētos, hyparchōn archē tōn holōn kai rhiza kai bathos kai bythos, dynatōs echei gennēsai monos, gennētē de ousa hē sophia kai meta pleionas genomenē, tēn tou agennētou dynamin ou dynatai echein.
She wished to imitate the Father and to beget by herself without her consort, so that she might accomplish a work in no way inferior to the Father's, not knowing that the unbegotten one, being the principle of all things and root and depth and abyss, is able to beget alone, whereas Sophia, being begotten and having come into being after many others, cannot have the power of the unbegotten.
Notes and citation
Summary: Sophia tried to beget alone like the Father, not knowing that only the unbegotten can do so.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.7 (Duncker–Schneidewin, 274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.8Duncker–Schneidewin, 274
Ἐν μὲν γὰρ τῷ ἀγεννήτῳ, φησίν, ἔστι πάντα ὁμοῦ, ἐν δὲ τοῖς γεννητοῖς τὸ μὲν θῆλυ ἔστιν οὐσίας προβλητικόν, τὸ δὲ ἄρρεν μορφωτικὸν τῆς ὑπὸ τοῦ θήλεως προβαλλομένης οὐσίας. Προέβαλεν οὖν ἡ σοφία τοῦτο μόνον ὅπερ ἠδύνατο, οὐσίαν ἄμορφον καὶ ἀκατασκεύαστον.
En men gar tǭ agennētǭ, phēsin, esti panta homou, en de tois gennētois to men thēly estin ousias problētikon, to de arren morphōtikon tēs hypo tou thēleōs proballomenēs ousias. Proebalen oun hē sophia touto monon hoper ēdynato, ousian amorphon kai akataskeuaston.
“For in the unbegotten,” he says, “all things are together; but among the begotten the female emits substance, and the male gives form to the substance emitted by the female. Sophia, then, emitted only what she could, a substance without form and unfurnished.”
Notes and citation
Summary: Without a male partner Sophia could only emit formless substance.
Notes on the original text
- Digital text corrected (unread letters in the digital text; the reading is certain from context): οὐσ(??)ς → οὐσίας.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.8 (Duncker–Schneidewin, 274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.30.9Duncker–Schneidewin, 274
Καὶ τοῦτο ἐστί, φησίν, ὃ λέγει Μωϋσῆς· ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος. Αὕτη ἐστί, φησίν, ἡ ἀγαθή, ἡ ἐπουράνιος Ἱερουσαλήμ, εἰς ἣν ἐπηγγείλατο ὁ θεὸς εἰσαγαγεῖν τοὺς υἱοὺς Ἰσραήλ, λέγων· Εἰσάξω ὑμᾶς εἰς γῆν ἀγαθὴν ῥέουσαν μέλι καὶ γάλα.
Kai touto esti, phēsin, ho legei Mōÿsēs; hē de gē ēn aoratos kai akataskeuastos. Hautē esti, phēsin, hē agathē, hē epouranios Hierousalēm, eis hēn epēngeilato ho theos eisagagein tous huious Israēl, legōn; Eisaxō hymas eis gēn agathēn rheousan meli kai gala.
“And this is,” he says, “what Moses says: ‘And the earth was invisible and unfurnished.’ This,” he says, “is the good land, the heavenly Jerusalem, into which God promised to bring the children of Israel, saying: ‘I will bring you into a good land flowing with honey and milk.’”
Gen 1:2 (quotation, high confidence) · Exod 3:8 (quotation, medium confidence)
Notes and citation
Summary: The formless substance is the “invisible and unfurnished earth” of Genesis and the promised land, the heavenly Jerusalem.
- The quotations are Gen 1:2 LXX and a free form of Exod 3:8.
Notes on the original text
- Digital text corrected (misread letter in the digital text; wrong accent in the digital text): δ λέγει → ὃ λέγει; εἰς ἦν → εἰς ἣν; τοῦς υἱοὺς → τοὺς υἱοὺς.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.30.9 (Duncker–Schneidewin, 274; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-30-9). (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.
item 6, chapter 31
6.31.1Duncker–Schneidewin, 274–276
Γενομένης οὖν ἐντὸς πληρώματος ἀγνοίας κατὰ τὴν σοφίαν καὶ ἀμορφίας κατὰ τὸ γέννημα τῆς σοφίας, θόρυβος ἐγένετο ἐν τῷ πληρώματι [οἱ αἰῶνες οἱ γενόμενοι], ὅτι παραπλησίως ἄμορφα καὶ ἀτελῆ γενήσεται τῶν αἰώνων τὰ γεννήματα καὶ φθορά τις καταλήψεται οὐκ εἰς μακράν ποτε τοὺς αἰῶνας.
Genomenēs oun entos plērōmatos agnoias kata tēn sophian kai amorphias kata to gennēma tēs sophias, thorybos egeneto en tǭ plērōmati [hoi aiōnes hoi genomenoi], hoti paraplēsiōs amorpha kai atelē genēsetai tōn aiōnōn ta gennēmata kai phthora tis katalēpsetai ouk eis makran pote tous aiōnas.
When, then, there had come to be within the Pleroma ignorance on the part of Sophia and formlessness on the part of Sophia's offspring, there was a commotion in the Pleroma [among the Aeons that had come to be], for fear that the offspring of the Aeons would likewise become formless and imperfect, and that some corruption would before long seize the Aeons.
Notes and citation
Summary: Sophia's formless offspring caused alarm among the Aeons, who feared corruption.
- The bracketed words are probably an intrusion in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.1 (Duncker–Schneidewin, 274–276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.2Duncker–Schneidewin, 276
Κατέφυγον οὖν πάντες οἱ αἰῶνες ἐπὶ δέησιν τοῦ πατρός, ἵνα λυπουμένην τὴν σοφίαν ἀναπαύσῃ· ἔκλαιε γὰρ καὶ κατωδύρετο ἐπὶ τῷ γεγενημένῳ ὑπʼ αὐτῆς ἐκτρώματι· οὕτω γὰρ καλοῦσιν. Ἐλεήσας οὖν ὁ πατὴρ τὰ δάκρυα τῆς σοφίας καὶ προσδεξάμενος τῶν αἰώνων τὴν δέησιν, ἐπιπροβαλεῖν κελεύει· οὐ γὰρ αὐτός, φησί, προέβαλεν, ἀλλὰ ὁ νοῦς καὶ ἡ ἀλήθεια, Χριστὸν καὶ πνεῦμα ἅγιον εἰς μόρφωσιν καὶ διαίρεσιν τοῦ ἐκτρώματος καὶ παραμυθίαν καὶ διανάπαυσιν τῶν τῆς σοφίας στεναγμῶν.
Katephygon oun pantes hoi aiōnes epi deēsin tou patros, hina lypoumenēn tēn sophian anapausę̄; eklaie gar kai katōdyreto epi tǭ gegenēmenǭ hypʼ autēs ektrōmati; houtō gar kalousin. Eleēsas oun ho patēr ta dakrya tēs sophias kai prosdexamenos tōn aiōnōn tēn deēsin, epiprobalein keleuei; ou gar autos, phēsi, proebalen, alla ho nous kai hē alētheia, Christon kai pneuma hagion eis morphōsin kai diairesin tou ektrōmatos kai paramythian kai dianapausin tōn tēs sophias stenagmōn.
All the Aeons, then, fled to the Father in supplication, that he might give rest to the grieving Sophia; for she was weeping and lamenting over the abortion begotten by her, for so they call it. The Father, then, pitying Sophia's tears and accepting the Aeons' supplication, orders a further emission; for he himself, he says, did not emit, but Mind and Truth emitted Christ and the Holy Spirit, for the forming and separating of the abortion and for the consolation and relief of Sophia's groans.
Notes and citation
Summary: At the Aeons' plea the Father has Mind and Truth emit Christ and the Holy Spirit to shape the abortion and comfort Sophia.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.2 (Duncker–Schneidewin, 276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.3Duncker–Schneidewin, 276
Καὶ γίνονται τριάκοντα αἰῶνες μετὰ τοῦ Χριστοῦ καὶ τοῦ ἁγίου πνεύματος. Τινὲς μὲν οὖν αὐτῶν ταύτην εἶναι θέλουσι τὴν τριακοντάδα τῶν αἰώνων, τινὲς δὲ συνυπάρχειν τῷ πατρὶ σιγὴν καὶ σὺν αὐτοῖς καταριθμεῖσθαι τοὺς αἰῶνας θέλουσιν.
Kai ginontai triakonta aiōnes meta tou Christou kai tou hagiou pneumatos. Tines men oun autōn tautēn einai thelousi tēn triakontada tōn aiōnōn, tines de synyparchein tǭ patri sigēn kai syn autois katarithmeisthai tous aiōnas thelousin.
And with Christ and the Holy Spirit there come to be thirty Aeons. Some of them want this to be the triacontad of the Aeons; others want Silence to coexist with the Father and the Aeons to be counted together with them.
Notes and citation
Summary: With Christ and the Holy Spirit the Aeons number thirty.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.3 (Duncker–Schneidewin, 276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.4Duncker–Schneidewin, 276
Ἐπιπροβληθεὶς οὖν ὁ Χριστὸς καὶ τὸ ἅγιον πνεῦμα ὑπὸ τοῦ νοῦ καὶ τῆς ἀληθείας, εὐθέως τὸ ἔκτρωμα τὸ ἄμορφον τοῦτο τῆς σοφίας μονογενὲς καὶ δίχα συζύγου γεγεννημένον ἀποχωρίζει τῶν ὅλων αἰώνων, ἵνα μὴ βλέποντες αὐτὸ ταράσσωνται διὰ τὴν ἀμορφίαν οἱ τέλειοι αἰῶνες.
Epiproblētheis oun ho Christos kai to hagion pneuma hypo tou nou kai tēs alētheias, eutheōs to ektrōma to amorphon touto tēs sophias monogenes kai dicha syzygou gegennēmenon apochōrizei tōn holōn aiōnōn, hina mē blepontes auto tarassōntai dia tēn amorphian hoi teleioi aiōnes.
Christ and the Holy Spirit, then, having been further emitted by Mind and Truth, immediately separate from all the Aeons this formless abortion of Sophia, only-begotten and begotten without a consort, so that the perfect Aeons might not see it and be troubled by its formlessness.
Notes and citation
Summary: Christ and the Holy Spirit separate Sophia's formless offspring from the other Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.4 (Duncker–Schneidewin, 276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.5Duncker–Schneidewin, 276
Ἵνʼ οὖν μηδʼ ὅλως τοῖς αἰῶσι τοῖς τελείοις καταφανῇ τοῦ ἐκτρώματος ἡ ἀμορφία, πάλιν καὶ ὁ πατὴρ ἐπιπροβάλλει αἰῶνα ἕνα τὸν σταυρόν, ὃς γεγεννημένος μέγας, ὡς μεγάλου καὶ τελείου πατρός, εἰς φρουρὰν καὶ χαράκωμα τῶν αἰώνων προβεβλημένος, ὅρος γίνεται τοῦ πληρώματος, ἔχων ἐντὸς ἑαυτοῦ πάντας ὁμοῦ τοὺς τριάκοντα αἰῶνας· οὗτοι γάρ εἰσιν οἱ προβεβλημένοι.
Hinʼ oun mēdʼ holōs tois aiōsi tois teleiois kataphanę̄ tou ektrōmatos hē amorphia, palin kai ho patēr epiproballei aiōna hena ton stauron, hos gegennēmenos megas, hōs megalou kai teleiou patros, eis phrouran kai charakōma tōn aiōnōn probeblēmenos, horos ginetai tou plērōmatos, echōn entos heautou pantas homou tous triakonta aiōnas; houtoi gar eisin hoi probeblēmenoi.
So that the formlessness of the abortion might not appear to the perfect Aeons at all, the Father too again further emits one Aeon, the Cross, who, begotten great, as from a great and perfect Father, and emitted for the guard and palisade of the Aeons, becomes the Boundary of the Pleroma, holding within himself all thirty Aeons together; for these are the ones that were emitted.
Notes and citation
Summary: The Father emits the Aeon Cross, the Boundary that guards the Pleroma of thirty Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.5 (Duncker–Schneidewin, 276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.6Duncker–Schneidewin, 276
Καλεῖται δὲ ὅρος μὲν οὗτος, ὅτι ἀφορίζει ἀπὸ τοῦ πληρώματος ἔξω τὸ ὑστέρημα, μετοχεὺς δέ, ὅτι μετέχει καὶ τοῦ ὑστερήματος, σταυρὸς δέ, ὅτι πέπηγεν ἀκλινῶς καὶ ἀμετανοήτως, ὡς μὴ δύνασθαι μηδὲν τοῦ ὑστερήματος καταγενέσθαι ἐγγὺς τῶν ἐντὸς πληρώματος αἰώνων.
Kaleitai de horos men houtos, hoti aphorizei apo tou plērōmatos exō to hysterēma, metocheus de, hoti metechei kai tou hysterēmatos, stauros de, hoti pepēgen aklinōs kai ametanoētōs, hōs mē dynasthai mēden tou hysterēmatos katagenesthai engys tōn entos plērōmatos aiōnōn.
He is called Boundary because he bounds off the Deficiency outside from the Pleroma; Participator, because he participates also in the Deficiency; and Cross, because he has been fixed immovably and unrepentantly, so that nothing of the Deficiency can come near the Aeons within the Pleroma.
Notes and citation
Summary: The Boundary is also called Participator and Cross, keeping the Deficiency out of the Pleroma.
- The Deficiency (ὑστέρημα) is the realm outside the Pleroma.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.6 (Duncker–Schneidewin, 276; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.7Duncker–Schneidewin, 276–278
Ἔξω οὖν τοῦ ὅρου, τοῦ σταυροῦ, τοῦ μετοχέως ἐστὶν ἡ καλουμένη κατʼ αὐτοὺς ὀγδοάς, ἥτις ἐστὶν ἡ ἐκτὸς πληρώματος σοφία, ἣν ὁ Χριστὸς ἐπιπροβληθεὶς ὑπὸ τοῦ νοῦ καὶ τῆς ἀληθείας ἐμόρφωσε καὶ ἀπειργάσατο τέλειον αἰῶνα, οὐδενὶ τῶν ἐντὸς πληρώματος χείρονουν... ον γενέσθαι.
Exō oun tou horou, tou staurou, tou metocheōs estin hē kaloumenē katʼ autous ogdoas, hētis estin hē ektos plērōmatos sophia, hēn ho Christos epiproblētheis hypo tou nou kai tēs alētheias emorphōse kai apeirgasato teleion aiōna, oudeni tōn entos plērōmatos cheironoun... on genesthai.
Outside the Boundary, the Cross, the Participator, then, is what they call the Ogdoad, which is the Sophia outside the Pleroma; Christ, further emitted by Mind and Truth, formed her and made her a perfect Aeon, so that she became inferior to none of those within the Pleroma.
Notes and citation
Summary: Outside the Boundary is the Ogdoad, the outer Sophia, whom Christ formed into a perfect Aeon.
- The end of the sentence is damaged; the sense is supplied from the context.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.7 (Duncker–Schneidewin, 276–278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.31.8Duncker–Schneidewin, 278
Ἐπειδὴ δὲ μεμόρφωτο ἡ σοφία ἔξω, καὶ οὐχ οἷόν τε ἦν ἴσον τὸν Χριστὸν καὶ τὸ ἅγιον [πνεῦμα] ἐκ τοῦ νοὸς προβεβλημένα καὶ τῆς ἀληθείας ἔξω τοῦ πληρώματος μένειν, ἀνέδραμεν ἀπὸ τῆς μεμορφωμένης ὁ Χριστὸς καὶ τὸ ἅγιον πνεῦμα πρὸς τὸν νοῦν καὶ τὴν ἀλήθειαν ἐντὸς τοῦ ὅρου μετὰ τῶν ἄλλων αἰώνων δοξάζων τὸν πατέρα.
Epeidē de memorphōto hē sophia exō, kai ouch hoion te ēn ison ton Christon kai to hagion [pneuma] ek tou noos probeblēmena kai tēs alētheias exō tou plērōmatos menein, anedramen apo tēs memorphōmenēs ho Christos kai to hagion pneuma pros ton noun kai tēn alētheian entos tou horou meta tōn allōn aiōnōn doxazōn ton patera.
But since Sophia outside had been formed, and it was not possible for Christ and the Holy [Spirit], emitted alike from Mind and Truth, to remain outside the Pleroma, Christ and the Holy Spirit ran back up from her who had been formed to Mind and Truth within the Boundary, glorifying the Father with the other Aeons.
Notes and citation
Summary: Having formed the outer Sophia, Christ and the Holy Spirit returned into the Pleroma.
- The bracketed word is the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.31.8 (Duncker–Schneidewin, 278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-31-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 32
6.32.1Duncker–Schneidewin, 278
Ἐπεὶ οὖν μία τις ἦν εἰρήνη καὶ συμφωνία πάντων τῶν ἐντὸς πληρώματος αἰώνων, ἔδοξεν αὐτοῖς μὴ μόνον κατὰ συζυγίαν δεδοξακέναι αὐτόν, δοξάσαι [δὲ] καὶ διὰ προσφορᾶς καρπῶν πρεπόντων τῷ πατρί. Πάντες οὖν ηὐδόκησαν οἱ τριάκοντα αἰῶνες ἕνα προβαλεῖν αἰῶνα, κοινὸν τοῦ πληρώματος καρπόν, ἵνʼ ᾖ τῆς ἑνότητος αὐτῶν καὶ τῆς ὁμοφροσύνης καὶ εἰρήνης.
Epei oun mia tis ēn eirēnē kai symphōnia pantōn tōn entos plērōmatos aiōnōn, edoxen autois mē monon kata syzygian dedoxakenai auton, doxasai [de] kai dia prosphoras karpōn prepontōn tǭ patri. Pantes oun ēudokēsan hoi triakonta aiōnes hena probalein aiōna, koinon tou plērōmatos karpon, hinʼ ę̄ tēs henotētos autōn kai tēs homophrosynēs kai eirēnēs.
Since, then, there was one peace and concord among all the Aeons within the Pleroma, it seemed good to them not only to have glorified the Father by pairs, but also to glorify him by an offering of fitting fruits. All thirty Aeons, then, were pleased to emit one Aeon, the common fruit of the Pleroma, that he might be a pledge of their unity, unanimity, and peace.
Notes and citation
Summary: The thirty Aeons together emitted one Aeon, the common fruit of the Pleroma, as an offering to the Father.
Notes on the original text
- Digital text corrected (missing accent in the digital text): Πάντες οὐν → Πάντες οὖν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.1 (Duncker–Schneidewin, 278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.2Duncker–Schneidewin, 278
Καὶ μόνος ὑπὸ πάντων αἰώνων προβεβλημένος τῷ πατρὶ οὗτος ἐστὶν ὁ καλούμενος παρʼ αὐτοῖς κοινὸς τοῦ πληρώματος καρπός. Ταῦτα μὲν οὖν ἐντὸς πληρώματος ἦν οὕτως. Καὶ προβέβλητο ὁ κοινὸς τοῦ πληρώματος καρπός, ὁ Ἰησοῦς (τοῦτο γὰρ ὄνομα αὐτῷ), ὁ ἀρχιερεὺς ὁ μέγας. Ἡ δὲ ἔξω τοῦ πληρώματος σοφία, ἐπιζητοῦσα τὸν Χριστὸν τὸν μεμορφωκότα καὶ τὸ ἅγιον πνεῦμα, ἐν φόβῳ μεγάλῳ κατέστη, ὅτι ἀπολεῖται κεχωρισμένου τοῦ μορφώσαντος αὐτὴν καὶ στηρίσαντος.
Kai monos hypo pantōn aiōnōn probeblēmenos tǭ patri houtos estin ho kaloumenos parʼ autois koinos tou plērōmatos karpos. Tauta men oun entos plērōmatos ēn houtōs. Kai probeblēto ho koinos tou plērōmatos karpos, ho Iēsous (touto gar onoma autǭ), ho archiereus ho megas. Hē de exō tou plērōmatos sophia, epizētousa ton Christon ton memorphōkota kai to hagion pneuma, en phobǭ megalǭ katestē, hoti apoleitai kechōrismenou tou morphōsantos autēn kai stērisantos.
And this one, emitted to the Father by all the Aeons alone, is the one called by them the common fruit of the Pleroma. These things, then, were thus within the Pleroma. And the common fruit of the Pleroma had been emitted, Jesus (for this is his name), the great high priest. But Sophia outside the Pleroma, seeking Christ, who had formed her, and the Holy Spirit, fell into great fear that she would perish, since he who had formed and established her had gone away.
Heb 4:14 (allusion, medium confidence)
Notes and citation
Summary: The common fruit is Jesus, the great high priest; meanwhile the outer Sophia feared she would perish without Christ.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.32.2 (Duncker–Schneidewin, 278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.3Duncker–Schneidewin, 278
Καὶ ἐλυπήθη καὶ ἐν ἀπορίᾳ ἐγένετο πολλῇ, λογιζομένη, τίς ἦν ὁ μορφώσας, τί τὸ ἅγιον πνεῦμα, ποῦ ἀπῆλθε, τίς ὁ κωλύσας αὐτοὺς συμπαρεῖναι, τίς ἐφθόνησε τοῦ καλοῦ καὶ μακαρίου θεάματος ἐκείνου. Ἐπὶ τούτοις καθεστῶσα τοῖς πάθεσι τρέπεται ἐπὶ δέησιν καὶ ἱκετείαν τοῦ ἀπολιπόντος αὐτήν.
Kai elypēthē kai en aporią egeneto pollę̄, logizomenē, tis ēn ho morphōsas, ti to hagion pneuma, pou apēlthe, tis ho kōlysas autous sympareinai, tis ephthonēse tou kalou kai makariou theamatos ekeinou. Epi toutois kathestōsa tois pathesi trepetai epi deēsin kai hiketeian tou apolipontos autēn.
And she grieved and fell into great perplexity, reasoning who it was who had formed her, what the Holy Spirit was, where he had gone, who had prevented them from being with her, who had begrudged her that fair and blessed sight. Set in these passions, she turns to supplication and entreaty of him who had left her.
Notes and citation
Summary: Sophia, grieving and perplexed, turned to entreat the one who had left her.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.3 (Duncker–Schneidewin, 278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.4Duncker–Schneidewin, 278
Δεομένης οὖν αὐτῆς κατηλέησεν ὁ Χριστὸς ὁ ἐντὸς πληρώματος ὢν καὶ οἱ ἄλλοι πάντες αἰῶνες, καὶ ἐκπέμπουσιν ἔξω τοῦ πληρώματος τὸν κοινὸν τοῦ πληρώματος καρπόν, σύζυγον τῆς ἔξω σοφίας καὶ διορθωτὴν παθῶν, ὧν ἔπαθεν ἐπιζητοῦσα τὸν Χριστόν.
Deomenēs oun autēs katēleēsen ho Christos ho entos plērōmatos ōn kai hoi alloi pantes aiōnes, kai ekpempousin exō tou plērōmatos ton koinon tou plērōmatos karpon, syzygon tēs exō sophias kai diorthōtēn pathōn, hōn epathen epizētousa ton Christon.
As she entreated, then, Christ, who is within the Pleroma, and all the other Aeons took pity on her, and they send out of the Pleroma the common fruit of the Pleroma, as consort of the Sophia outside and corrector of the passions she suffered in seeking Christ.
Notes and citation
Summary: The Aeons sent Jesus, the common fruit, to be Sophia's consort and heal her passions.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ὦν ἔπαθεν → ὧν ἔπαθεν.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.4 (Duncker–Schneidewin, 278; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.5Duncker–Schneidewin, 278–280
Γενόμενος οὖν ἔξω τοῦ πληρώματος καρπὸς καὶ εὑρὼν αὐτὴν ἐν πάθεσι τοῖς πρώτοις τέτρασι, καὶ φόβῳ καὶ λύπῃ καὶ ἀπορίᾳ καὶ δεήσει, διωρθώσατο τὰ πάθη αὐτῆς, διορθούμενος δὲ ἑώρα, ὅτι ἀπολέσθαι αὐτὰ αἰώνια ὄντα καὶ τῆς σοφίας ἴδια οὐ καλόν, οὔτε ἐν πάθεσιν εἶναι τὴν σοφίαν τοιούτοις, ἐν φόβῳ καὶ λύπῃ, ἱκετείᾳ, ἀπορίᾳ.
Genomenos oun exō tou plērōmatos karpos kai heurōn autēn en pathesi tois prōtois tetrasi, kai phobǭ kai lypę̄ kai aporią kai deēsei, diōrthōsato ta pathē autēs, diorthoumenos de heōra, hoti apolesthai auta aiōnia onta kai tēs sophias idia ou kalon, oute en pathesin einai tēn sophian toioutois, en phobǭ kai lypę̄, hiketeią, aporią.
The Fruit, then, having come outside the Pleroma and found her in the first four passions, fear, grief, perplexity, and supplication, corrected her passions; and in correcting them he saw that it was not good for them to be destroyed, since they were eternal and Sophia's own, nor for Sophia to remain in such passions, in fear and grief, entreaty, and perplexity.
Notes and citation
Summary: The Fruit healed Sophia's four passions but saw that, being eternal, they could not simply be destroyed.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.5 (Duncker–Schneidewin, 278–280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.6Duncker–Schneidewin, 280
Ἐποίησεν οὖν, ὡς τηλικοῦτος αἰὼν καὶ παντὸς τοῦ πληρώματος ἔκγονος, ἐκστῆναι τὰ πάθη ἀπʼ αὐτῆς, καὶ ἐποίησεν αὐτὰ ὑποστατικὰς οὐσίας, καὶ τὸν μὲν φόβον ψυχικὴν ἐποίησεν οὐσίαν, τὴν δὲ λύπην ὑλικήν, τὴν δὲ ἀπορίαν δαιμόνων, τὴν δὲ ἐπιστροφὴν καὶ δέησιν καὶ ἱκετείαν ἄνοδον καὶ μετάνοιαν καὶ δύναμιν ψυχικῆς οὐσίας, ἥτις καλεῖται δεξιά.
Epoiēsen oun, hōs tēlikoutos aiōn kai pantos tou plērōmatos ekgonos, ekstēnai ta pathē apʼ autēs, kai epoiēsen auta hypostatikas ousias, kai ton men phobon psychikēn epoiēsen ousian, tēn de lypēn hylikēn, tēn de aporian daimonōn, tēn de epistrophēn kai deēsin kai hiketeian anodon kai metanoian kai dynamin psychikēs ousias, hētis kaleitai dexia.
So he, being so great an Aeon and offspring of the whole Pleroma, made the passions stand out from her, and made them substantial beings: fear he made psychic substance, grief material, perplexity that of demons; and turning, supplication, and entreaty he made ascent, repentance, and power of the psychic substance, which is called the right.
Notes and citation
Summary: Sophia's passions became substances: fear the psychic, grief the material, perplexity the demonic, and her turning the “right” power.
- “Psychic” (ψυχικός) means belonging to the soul, the middle order between the material and the spiritual.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.6 (Duncker–Schneidewin, 280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.7Duncker–Schneidewin, 280
Ὁ δημιουργὸς ἀπὸ τοῦ φόβου· τουτέστιν ὃ λέγει, φησίν, ἡ γραφή· Ἀρχὴ σοφίας φόβος κυρίου. Αὕτη γὰρ ἀρχὴ τῶν τῆς σοφίας παθῶν· ἐφοβήθη γάρ, εἶτα ἐλυπήθη, εἶτα ἠπόρησε, καὶ οὕτως ἐπὶ δέησιν καὶ ἱκετείαν κατέφυγεν. Ἔστι δὲ πυρώδης, φησίν, ἡ ψυχικὴ οὐσία, καλεῖται δὲ καὶ τόπος [(??)] ὑπʼ αὐτῶν καὶ ἑβδομὰς καὶ παλαιὸς τῶν ἡμερῶν· καὶ ὅσα τοιαῦτα λέγουσι περὶ τούτου, ταῦτα εἶναι τοῦ ψυχικοῦ, ὅν φασιν εἶναι τοῦ κόσμου δημιουργόν· ἔστι δὲ πυρώδης.
Ho dēmiourgos apo tou phobou; toutestin ho legei, phēsin, hē graphē; Archē sophias phobos kyriou. Hautē gar archē tōn tēs sophias pathōn; ephobēthē gar, eita elypēthē, eita ēporēse, kai houtōs epi deēsin kai hiketeian katephygen. Esti de pyrōdēs, phēsin, hē psychikē ousia, kaleitai de kai topos [(??)] hypʼ autōn kai hebdomas kai palaios tōn hēmerōn; kai hosa toiauta legousi peri toutou, tauta einai tou psychikou, hon phasin einai tou kosmou dēmiourgon; esti de pyrōdēs.
The Demiurge is from fear; that is what, he says, Scripture says: “The fear of the Lord is the beginning of wisdom.” For this was the beginning of Sophia's passions: she feared, then grieved, then was perplexed, and so fled to supplication and entreaty. And the psychic substance, he says, is fiery, and it is also called by them Place […], Hebdomad, and Ancient of Days; and whatever such things they say about him belong to the psychic one, whom they say is the Demiurge of the world; and he is fiery.
Prov 1:7 (quotation, high confidence) · Ps 111:10 (110:10 LXX) (quotation, medium confidence) · Dan 7:9 (allusion, high confidence)
Notes and citation
Summary: The Demiurge arose from Sophia's fear; he is fiery and is called Place, Hebdomad, and Ancient of Days.
- A word after “Place” is unreadable in the digital text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.7 (Duncker–Schneidewin, 280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.8Duncker–Schneidewin, 280
Λέγει, φησί, καὶ Μωϋσῆς· Κύριος ὁ θεός σου πῦρ ἐστι φλέγον καὶ καταναλίσκον. Καὶ γὰρ τοῦτο οὕτως γεγράφθαι θέλει. Διπλῆ δέ τις ἐστί, φησίν, ἡ δύναμις τοῦ πυρός· ἔστι γὰρ πῦρ παμφάγον, κατασβεσθῆναι μὴ δυνάμενον... Κατὰ τοῦτο τοίνυν τὸ μέρος θνητή τις ἐστὶν ἡ ψυχή, μεσότης τις οὖσα· ἔστι γὰρ ἑβδομὰς καὶ κατάπαυσις.
Legei, phēsi, kai Mōÿsēs; Kyrios ho theos sou pyr esti phlegon kai katanaliskon. Kai gar touto houtōs gegraphthai thelei. Diplē de tis esti, phēsin, hē dynamis tou pyros; esti gar pyr pamphagon, katasbesthēnai mē dynamenon... Kata touto toinyn to meros thnētē tis estin hē psychē, mesotēs tis ousa; esti gar hebdomas kai katapausis.
“Moses too,” he says, “says: ‘The Lord your God is a burning and consuming fire’”; for he wants this to be written so. “The power of fire,” he says, “is twofold; for there is an all-devouring fire that cannot be quenched … In this respect, then, the soul is something mortal, being a kind of middle; for it is Hebdomad and rest.”
Textual problem in this passage: see the notes.
Deut 4:24 (quotation, high confidence)
Notes and citation
Summary: The Demiurge is the “consuming fire” of Deuteronomy; the soul is a middle realm, the Hebdomad.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.8 (Duncker–Schneidewin, 280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.32.9Duncker–Schneidewin, 280
Ὑποκάτω γάρ ἐστι τῆς ὀγδοάδος, ὅπου ἐστὶν ἡ σοφία, ἡμέρα μεμορφωμένη, καὶ ὁ κοινὸς τοῦ πληρώματος καρπός, ὑπεράνω δὲ τῆς ὕλης, ἧς ἐστι δημιουργός. Ἐὰν οὖν ἐξομοιωθῇ τοῖς ἄνω, τῇ ὀγδοάδι, ἀθάνατος ἐγένετο καὶ ἦλθεν εἰς τὴν ὀγδοάδα, ἥτις ἐστί, φησίν, Ἱερουσαλὴμ ἐπουράνιος, ἐὰν δὲ ἐξομοιωθῇ τῇ ὕλῃ, τουτέστι τοῖς πάθεσι τοῖς ὑλικοῖς, φθαρτὴ ἔσται καὶ ἀπώλετο.
Hypokatō gar esti tēs ogdoados, hopou estin hē sophia, hēmera memorphōmenē, kai ho koinos tou plērōmatos karpos, hyperanō de tēs hylēs, hēs esti dēmiourgos. Ean oun exomoiōthę̄ tois anō, tę̄ ogdoadi, athanatos egeneto kai ēlthen eis tēn ogdoada, hētis esti, phēsin, Hierousalēm epouranios, ean de exomoiōthę̄ tę̄ hylę̄, toutesti tois pathesi tois hylikois, phthartē estai kai apōleto.
For it is below the Ogdoad, where Sophia is, the day that has been formed, and the common fruit of the Pleroma, but above matter, of which it is the Demiurge. If, then, it is made like those above, the Ogdoad, it has become immortal and has come into the Ogdoad, which is, he says, the heavenly Jerusalem; but if it is made like matter, that is, the material passions, it will be corruptible and has perished.
Notes and citation
Summary: The soul, between the Ogdoad and matter, becomes immortal if it is made like what is above, and perishes if it is made like matter.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ἦς ἐστι δημιουργός → ἧς ἐστι δημιουργός.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.32.9 (Duncker–Schneidewin, 280; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-32-9). (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.
item 6, chapter 33
6.33.1Duncker–Schneidewin, 280–282
Ὥσπερ οὖν τῆς ψυχικῆς οὐσίας ἡ πρώτη καὶ μεγίστη δύναμις γέγονεν..... εἰκὼν διάβολος, ὁ ἄρχων τοῦ κόσμου τούτου· τῆς δὲ τῶν δαιμόνων οὐσίας, ἥτις ἐστὶν ἐκ τῆς ἀπορίας, ὁ Βεελζεβούλ, ἡ σοφία ἄνωθεν ἀπὸ τῆς ὀγδοάδος ἐνεργοῦσα ἕως τῆς ἑβδομάδος. Οὐδὲν οἶδεν, λέγουσιν, ὁ δημιουργὸς ὅλως, ἀλλʼ ἔστιν ἄνους καὶ μωρὸς κατʼ αὐτούς, καὶ τί πράσσει ἢ ἐργάζεται, οὐκ οἶδεν. Ἀγνοοῦντι δὲ αὐτῷ, ὅ, τι δὴ ποιεῖ, ἡ σοφία ἐνήργησε πάντα καὶ ἐνίσχυσε, καὶ ἐκείνης ἐνεργούσης αὐτὸς ᾤετο ἀφʼ ἑαυτοῦ ποιεῖν τὴν κτίσιν τοῦ κόσμου· ὅθεν ἤρξατο λέγειν· Ἐγὼ ὁ θεός, καὶ πλὴν ἐμοῦ ἄλλος οὐκ ἔστιν.
Hōsper oun tēs psychikēs ousias hē prōtē kai megistē dynamis gegonen..... eikōn diabolos, ho archōn tou kosmou toutou; tēs de tōn daimonōn ousias, hētis estin ek tēs aporias, ho Beelzeboul, hē sophia anōthen apo tēs ogdoados energousa heōs tēs hebdomados. Ouden oiden, legousin, ho dēmiourgos holōs, allʼ estin anous kai mōros katʼ autous, kai ti prassei ē ergazetai, ouk oiden. Agnoounti de autǭ, ho, ti dē poiei, hē sophia enērgēse panta kai enischyse, kai ekeinēs energousēs autos ǭeto aphʼ heautou poiein tēn ktisin tou kosmou; hothen ērxato legein; Egō ho theos, kai plēn emou allos ouk estin.
As, then, of the psychic substance the first and greatest power has come to be … image, the devil, the ruler of this world; and of the substance of the demons, which is from perplexity, Beelzebul; while Sophia works from above, from the Ogdoad, as far as the Hebdomad. The Demiurge, they say, knows nothing at all, but according to them is mindless and foolish, and does not know what he does or works. But while he was ignorant of what he was doing, Sophia worked all things and gave them strength; and while she was working, he thought that he himself was making the creation of the world from himself; whence he began to say: “I am God, and besides me there is no other.”
Textual problem in this passage: see the notes.
Isa 45:5 (quotation, high confidence) · John 12:31 (allusion, high confidence)
Notes and citation
Summary: The Valentinians make the devil and Beelzebul the rulers of matter and demons, and the ignorant Demiurge a tool of Sophia who wrongly claims to be the only God.
- There is a gap in the text; the missing words probably named the Demiurge as the chief psychic power and introduced the material substance.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.33.1 (Duncker–Schneidewin, 280–282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-33-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 34
6.34.1Duncker–Schneidewin, 282
Ἔστιν οὖν ἡ κατὰ Οὐαλεντῖνον τετρακτὺς πηγή τις ἀενάου φύσεως ῥιζώματʼ ἔχουσα, καὶ ἡ σοφία, ἀφʼ ἧς ἡ κτίσις ἡ ψυχικὴ καὶ ὑλικὴ συνέστηκε νῦν. Καλεῖται δὲ ἡ μὲν σοφία πνεῦμα, ὁ δὲ δημιουργὸς ψυχή, ὁ διάβολος δὲ ὁ ἄρχων τοῦ κόσμου, Βεελζεβοὺλ δʼ ὁ τῶν δαιμόνων.
Estin oun hē kata Oualentinon tetraktys pēgē tis aenaou physeōs rhizōmatʼ echousa, kai hē sophia, aphʼ hēs hē ktisis hē psychikē kai hylikē synestēke nyn. Kaleitai de hē men sophia pneuma, ho de dēmiourgos psychē, ho diabolos de ho archōn tou kosmou, Beelzeboul dʼ ho tōn daimonōn.
The tetraktys according to Valentinus, then, is “a spring holding the roots of ever-flowing nature,” and so is Sophia, from whom the psychic and material creation now consists. And Sophia is called spirit, the Demiurge soul, the devil the ruler of the world, and Beelzebul the ruler of the demons.
Notes and citation
Summary: Valentinus reuses the Pythagorean tetraktys: Sophia is spirit, the Demiurge soul, and the devil and Beelzebul rulers of world and demons.
- The phrase is from the Pythagorean oath quoted at 6.23.3.
Notes on the original text
- Digital text corrected (wrong accent in the digital text): Ἔστιν οὗν → Ἔστιν οὖν.
Extrabiblical texts: Carm. aur. 48 (Golden Verses (Pythagorean); allusion)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.1 (Duncker–Schneidewin, 282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.2Duncker–Schneidewin, 282
Ταῦτά ἐστιν ἃ λέγουσιν. Ἔτι [δὲ] πρὸς τούτοις, ἀριθμητικὴν ποιούμενοι τὴν πᾶσαν αὐτῶν διδασκαλίαν, ὡς προεῖπον, τοὺς ἐντὸς πληρώματος αἰῶνας τριάκοντα πάλιν ἐπιπροβεβληκέναι αὐτοῖς κατὰ ἀναλογίαν αἰῶνας ἄλλους, ἵνʼ ᾖ τὸ πλήρωμα ἐν ἀριθμῷ τελείῳ συνηθροισμένον.
Tauta estin ha legousin. Eti [de] pros toutois, arithmētikēn poioumenoi tēn pasan autōn didaskalian, hōs proeipon, tous entos plērōmatos aiōnas triakonta palin epiprobeblēkenai autois kata analogian aiōnas allous, hinʼ ę̄ to plērōma en arithmǭ teleiǭ synēthroismenon.
These are the things they say. And besides these, making their whole teaching arithmetical, as I said before, they say that the thirty Aeons within the Pleroma have in turn further emitted for themselves other Aeons by proportion, so that the Pleroma may be gathered in a perfect number.
Notes and citation
Summary: The thirty Aeons emitted further Aeons in proportion, to complete a perfect number.
Notes on the original text
- Digital text corrected (stray punctuation in the digital text): αὐτοῖς· κατὰ → αὐτοῖς κατὰ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.2 (Duncker–Schneidewin, 282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.3Duncker–Schneidewin, 282
Ὡς γὰρ οἱ Πυθαγορικοὶ διεῖλον εἰς δώδεκα καὶ τριάκοντα καὶ ἑξήκοντα [καὶ λεπτὰ λέπτῶν εἰσὶν ἐκείνοις, δεδήλωται]· οὕτως οὗτοι τὰ ἐντὸς πληρώματος ὑποδιαιροῦσιν. Ὑποδιῄρηται δὲ καὶ τὰ ἐν τῇ ὀγδοάδι, καὶ προβεβλήκασιν ἡ σοφία, ἥτις ἐστὶ μήτηρ πάντων τῶν ζώντων κατʼ αὐτούς, καὶ ὁ κοινὸς τοῦ πληρώματος καρπὸς (??)
Hōs gar hoi Pythagorikoi dieilon eis dōdeka kai triakonta kai hexēkonta [kai lepta leptōn eisin ekeinois, dedēlōtai]; houtōs houtoi ta entos plērōmatos hypodiairousin. Hypodię̄rētai de kai ta en tę̄ ogdoadi, kai probeblēkasin hē sophia, hētis esti mētēr pantōn tōn zōntōn katʼ autous, kai ho koinos tou plērōmatos karpos (??)
For as the Pythagoreans divided into twelve and thirty and sixty [and they have minutes of minutes, as has been shown], so these subdivide the things within the Pleroma. The things in the Ogdoad have also been subdivided, and Sophia, who according to them is the mother of all the living, and the common fruit of the Pleroma have emitted …
Gen 3:20 (echo, medium confidence)
Notes and citation
Summary: Like the Pythagoreans, the Valentinians subdivide the Pleroma and the Ogdoad.
- The bracketed words are probably an intrusion in the text; the end of the section is unreadable.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.3 (Duncker–Schneidewin, 282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.4Duncker–Schneidewin, 282
λόγους, οἵτινες εἰσὶν ἄγγελοι ἐπουράνιοι, πολιτευόμενοι ἐν Ἱερουσαλὴμ τῇ ἄνω, τῇ ἐν οὐρανοῖς· αὕτη γάρ ἐστιν Ἱερουσαλὴμ ἡ ἔξω σοφία, καὶ ὁ νυμφίος αὐτῆς ὁ κοινὸς τοῦ πληρώματος καρπός. Προέβαλε καὶ ὁ δημιουργὸς ψυχάς· αὕτη γὰρ οὐσία ψυχῶν· οὗτός ἐστι κατʼ αὐτοὺς Ἀβραὰμ καὶ ταῦτα τοῦ Ἀβραὰμ τὰ τέκνα. Ἐκ τῆς ὑλικῆς οὐσίας οὖν καὶ διαβολικῆς ἐποίησεν ὁ δημιουργὸς ταῖς ψυχαῖς τὰ σώματα.
logous, hoitines eisin angeloi epouranioi, politeuomenoi en Hierousalēm tę̄ anō, tę̄ en ouranois; hautē gar estin Hierousalēm hē exō sophia, kai ho nymphios autēs ho koinos tou plērōmatos karpos. Proebale kai ho dēmiourgos psychas; hautē gar ousia psychōn; houtos esti katʼ autous Abraam kai tauta tou Abraam ta tekna. Ek tēs hylikēs ousias oun kai diabolikēs epoiēsen ho dēmiourgos tais psychais ta sōmata.
words, which are heavenly angels, having their citizenship in the Jerusalem above, the one in heaven; for this Jerusalem is the Sophia outside, and her bridegroom is the common fruit of the Pleroma. The Demiurge also emitted souls; for this is the substance of souls; this, according to them, is Abraham, and these are the children of Abraham. From the material and devilish substance, then, the Demiurge made the bodies for the souls.
Gal 4:26 (allusion, high confidence)
Notes and citation
Summary: Sophia and her bridegroom emitted heavenly “words”; the Demiurge, called Abraham, emitted souls and made bodies for them from matter.
- The “words” (λόγοι) are seeds of the spiritual order sown in the world.
Notes on the original text
- Digital text corrected (misread letter in the digital text): αὐτοὺς ῾Λβραὰμ → αὐτοὺς Ἀβραὰμ; τοῦ ῾Λβραὰμ → τοῦ Ἀβραὰμ.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.4 (Duncker–Schneidewin, 282; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.5Duncker–Schneidewin, 282–284
Τοῦτό ἐστι τὸ εἰρημένον· Καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς λαβών, καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς· καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν. Οὗτός ἐστι κατʼ αὐτοὺς ὁ ἔσω ἄνθρωπος, ὁ ψυχικός, ἐν τῷ σώματι κατοικῶν τῷ ὑλικῷ, ὅ ἐστιν ὁ ὑλικός, φθαρτός, ἀτέλειος, ἐκ τῆς διαβολικῆς οὐσίας πεπλασμένος.
Touto esti to eirēmenon; Kai eplasen ho theos ton anthrōpon, choun apo tēs gēs labōn, kai enephysēsen eis to prosōpon autou pnoēn zōēs; kai egeneto ho anthrōpos eis psychēn zōsan. Houtos esti katʼ autous ho esō anthrōpos, ho psychikos, en tǭ sōmati katoikōn tǭ hylikǭ, ho estin ho hylikos, phthartos, ateleios, ek tēs diabolikēs ousias peplasmenos.
This is what was said: “And God formed man, taking dust from the earth, and breathed into his face the breath of life; and the man became a living soul.” This, according to them, is the inner man, the psychic one, dwelling in the material body, which is the material man, corruptible, imperfect, formed from the devilish substance.
Gen 2:7 (quotation, high confidence)
Notes and citation
Summary: The breath of Gen 2:7 is the psychic inner man, housed in a material body made from the devilish substance.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.5 (Duncker–Schneidewin, 282–284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.6Duncker–Schneidewin, 284
Ἔστι δὲ οὗτος ὁ ὑλικὸς ἄνθρωπος οἱονεὶ κατʼ αὐτοὺς πανδοχεῖον ἢ κατοικητήριον ποτὲ μὲν ψυχῆς μόνης, ποτὲ δὲ ψυχῆς καὶ δαιμόνων, ποτὲ δὲ ψυχῆς καὶ λόγων, οἵτινές εἰσι λόγοι ἄνωθεν κατεσπαρμένοι ἀπὸ τοῦ κοινοῦ τοῦ πληρώματος καρποῦ καὶ τῆς σοφίας εἰς τοῦτον τὸν κόσμον, κατοικοῦντες ἐν [σώμα-] τι χοϊκῷ μετὰ ψυχῆς, ὅταν δαίμονες μὴ συνοικῶσι τῇ ψυχῇ.
Esti de houtos ho hylikos anthrōpos hoionei katʼ autous pandocheion ē katoikētērion pote men psychēs monēs, pote de psychēs kai daimonōn, pote de psychēs kai logōn, hoitines eisi logoi anōthen katesparmenoi apo tou koinou tou plērōmatos karpou kai tēs sophias eis touton ton kosmon, katoikountes en [sōma-] ti choïkǭ meta psychēs, hotan daimones mē synoikōsi tę̄ psychę̄.
According to them this material man is as it were an inn or dwelling, sometimes of the soul alone, sometimes of the soul and demons, sometimes of the soul and words; these are words sown from above into this world by the common fruit of the Pleroma and by Sophia, dwelling in an earthly [body] with the soul when demons do not dwell with the soul.
Notes and citation
Summary: The body is an inn housing the soul alone, or the soul with demons, or the soul with heavenly words.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.6 (Duncker–Schneidewin, 284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.7Duncker–Schneidewin, 284
Τοῦτο ἐστί, φησί, τὸ γεγραμμένον ἐν τῇ γραφῇ· Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν θεὸν καὶ πατέρα καὶ κύριον τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα δῴη ὑμῖν ὁ θεὸς κατοικῆσαι τὸν Χριστὸν εἰς τὸν ἔσω ἄνθρωπον, τουτέστι τὸν ψυχικόν, οὐ τὸν σωματικόν, ἵνα ἐξισχύσητε νοῆσαι, τί τὸ βάθος, ὅπερ ἐστὶν ὁ πατὴρ τῶν ὅλων, καὶ τί τὸ πλάτος, ὅπερ ἐστὶν ὁ σταυρός, ὁ ὅρος τοῦ πληρώματος, ἢ τί τὸ μῆκος, τουτέστι τὸ πλήρωμα τῶν αἰώνων.
Touto esti, phēsi, to gegrammenon en tę̄ graphę̄; Toutou charin kamptō ta gonata mou pros ton theon kai patera kai kyrion tou kyriou hēmōn Iēsou Christou, hina dǭē hymin ho theos katoikēsai ton Christon eis ton esō anthrōpon, toutesti ton psychikon, ou ton sōmatikon, hina exischysēte noēsai, ti to bathos, hoper estin ho patēr tōn holōn, kai ti to platos, hoper estin ho stauros, ho horos tou plērōmatos, ē ti to mēkos, toutesti to plērōma tōn aiōnōn.
“This is,” he says, “what is written in Scripture: ‘For this reason I bow my knees to the God and Father and Lord of our Lord Jesus Christ, that God may grant you that Christ may dwell in the inner man,’ that is, the psychic, not the bodily, ‘that you may be able to understand what is the depth,’ which is the Father of all, ‘and what is the breadth,’ which is the Cross, the Boundary of the Pleroma, ‘or what is the length,’ that is, the Pleroma of the Aeons.”
Eph 3:14–18 (quotation, high confidence)
Notes and citation
Summary: The Valentinians read Eph 3 as describing the Father (depth), the Cross (breadth), and the Pleroma (length).
- The quotation is a free form of Eph 3:14–18.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.7 (Duncker–Schneidewin, 284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.34.8Duncker–Schneidewin, 284
Διὰ τοῦτο ψυχικὸς, φησίν, ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ· μωρία γὰρ αὐτῷ ἐστί· μωρία δέ, φησίν, ἐστὶν ἡ δύναμις τοῦ δημιουργοῦ, μωρὸς γὰρ ἦν καὶ ἄνους, καὶ ἐνόμιζεν αὐτὸς δημιουργεῖν τὸν κόσμον, ἀγνοῶν, ὅτι πάντα ἡ σοφία, ἡ μήτηρ, ἡ ὀγδοὰς ἐνεργεῖ αὐτῷ πρὸς τὴν κτίσιν τοῦ κόσμου οὐκ εἰδότι.
Dia touto psychikos, phēsin, anthrōpos ou dechetai ta tou pneumatos tou theou; mōria gar autǭ esti; mōria de, phēsin, estin hē dynamis tou dēmiourgou, mōros gar ēn kai anous, kai enomizen autos dēmiourgein ton kosmon, agnoōn, hoti panta hē sophia, hē mētēr, hē ogdoas energei autǭ pros tēn ktisin tou kosmou ouk eidoti.
“For this reason,” he says, “‘the psychic man does not receive the things of the Spirit of God; for they are foolishness to him’; and foolishness,” he says, “is the power of the Demiurge; for he was foolish and mindless, and thought that he himself was fashioning the world, not knowing that Sophia, the Mother, the Ogdoad, was working everything for him, without his knowledge, for the creation of the world.”
1 Cor 2:14 (quotation, high confidence)
Notes and citation
Summary: The foolishness of 1 Cor 2:14 is the Demiurge's ignorance of Sophia's work through him.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.34.8 (Duncker–Schneidewin, 284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-34-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 35
6.35.1Duncker–Schneidewin, 284
Πάντες οὖν οἱ προφῆται καὶ ὁ νόμος ἐλάλησαν ἀπὸ τοῦ δημιουργοῦ, μωροῦ λέγει θεοῦ, μωροὶ οὐδὲν εἰδότες. Διὰ τοῦτο, φησί, λέγει ὁ σωτήρ· Πάντες οἱ πρὸ ἐμοῦ ἐληλυθότες κλέπται καὶ λῃσταὶ εἰσί, καὶ ὁ ἀπόστολος· τὸ μυστήριον ὃ ταῖς προτέραις γενεαῖς οὐκ ἐγνωρίσθη.
Pantes oun hoi prophētai kai ho nomos elalēsan apo tou dēmiourgou, mōrou legei theou, mōroi ouden eidotes. Dia touto, phēsi, legei ho sōtēr; Pantes hoi pro emou elēlythotes kleptai kai lę̄stai eisi, kai ho apostolos; to mystērion ho tais proterais geneais ouk egnōristhē.
All the prophets, then, and the law spoke from the Demiurge, a foolish god, he says, and they were fools knowing nothing. “For this reason,” he says, “the Savior says: ‘All who came before me are thieves and robbers’; and the apostle: ‘the mystery which was not made known to former generations.’”
John 10:8 (quotation, high confidence) · Eph 3:5 (quotation, medium confidence) · Col 1:26 (allusion, medium confidence)
Notes and citation
Summary: The Valentinians say the law and prophets came from the foolish Demiurge, citing John 10:8.
Topics: Heresy, Scripture and canon
Cite (SBL): Hippolytus, Haer. 6.35.1 (Duncker–Schneidewin, 284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.2Duncker–Schneidewin, 284
Οὐδεὶς γὰρ, φησί, τῶν προφητῶν εἴρηκε περὶ τούτων οὐδὲν, ὧν ἡμεῖς λέγομεν· ἠγνοεῖτο γάρ· πάντα... ἅτε δὴ ἀπὸ μόνου τοῦ δημιουργοῦ λελαλημένα. Ὅτε οὖν τέλος ἔλαβεν ἡ κτίσις, καὶ ἔδει λοιπὸν γενέσθαι τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ, τουτέστι τοῦ δημιουργοῦ, τὴν ἐγκεκαλυμμένην, ἥν, φησίν, ἐγκεκάλυπτο ὁ ψυχικὸς ἄνθρωπος, καὶ εἶχε κάλυμμα ἐπὶ τὴν καρδίαν·
Oudeis gar, phēsi, tōn prophētōn eirēke peri toutōn ouden, hōn hēmeis legomen; ēgnoeito gar; panta... hate dē apo monou tou dēmiourgou lelalēmena. Hote oun telos elaben hē ktisis, kai edei loipon genesthai tēn apokalypsin tōn huiōn tou theou, toutesti tou dēmiourgou, tēn enkekalymmenēn, hēn, phēsin, enkekalypto ho psychikos anthrōpos, kai eiche kalymma epi tēn kardian;
“For none of the prophets,” he says, “said anything about the things of which we speak; for they were unknown; all … as having been spoken by the Demiurge alone. When, then, the creation had reached its end, and it remained for the revelation of the sons of God, that is, of the Demiurge, to take place, the revelation that had been veiled, with which, he says, the psychic man had been veiled, and he had a veil over his heart,
Textual problem in this passage: see the notes.
Rom 8:19 (allusion, high confidence) · 2 Cor 3:15 (allusion, high confidence)
Notes and citation
Summary: The prophets knew nothing of the Valentinian mysteries; the psychic man had a veil over his heart until the time of revelation.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.35.2 (Duncker–Schneidewin, 284; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.3Duncker–Schneidewin, 284–286
ὁπότε οὖν ἔδει ἀρθῆναι τὸ κάλυμμα καὶ ὀφθῆναι ταῦτα τὰ μυστήρια, γεγέννηται ὁ Ἰησοῦς διὰ Μαρίας τῆς παρθένου κατὰ τὸ εἰρημένον· Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ· πνεῦμα ἐστὶν ἡ σοφία· καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· ὕψιστός ἐστιν ὁ δημιουργός· διὸ τὸ γεννώμενον ἐκ σοῦ ἅγιον κληθήσεται.
hopote oun edei arthēnai to kalymma kai ophthēnai tauta ta mystēria, gegennētai ho Iēsous dia Marias tēs parthenou kata to eirēmenon; Pneuma hagion epeleusetai epi se; pneuma estin hē sophia; kai dynamis hypsistou episkiasei soi; hypsistos estin ho dēmiourgos; dio to gennōmenon ek sou hagion klēthēsetai.
when, then, the veil had to be taken away and these mysteries seen, Jesus was born through Mary the virgin according to what was said: “The Holy Spirit will come upon you” (the Spirit is Sophia) “and the power of the Most High will overshadow you” (the Most High is the Demiurge); “therefore what is born of you will be called holy.”
Luke 1:35 (quotation, high confidence) · 2 Cor 3:16 (allusion, medium confidence)
Notes and citation
Summary: The Valentinians read the annunciation as Sophia (Spirit) and the Demiurge (Most High) acting together in Jesus' birth.
Notes on the original text
- Digital text corrected (wrong breathing in the digital text): Πνεῦμα ἄγιον ἐπελεύσεται → Πνεῦμα ἅγιον ἐπελεύσεται.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.35.3 (Duncker–Schneidewin, 284–286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.4Duncker–Schneidewin, 286
Γεγέννηται γὰρ οὐκ ἀπὸ ὑψίστου μόνου, ὥσπερ οἱ κατὰ τὸν Ἀδὰμ κτισθέντες ἀπὸ μόνου ἐκτίσθησαν τοῦ ὑψίστου, τουτέστι [τῆς σοφίας καὶ] τοῦ δημιουργοῦ· ὁ δὲ Ἰησοῦς ὁ καινὸς ἄνθρωπος ἀπὸ πνεύματος ἁγίου, τουτέστι τῆς σοφίας καὶ τοῦ δημιουργοῦ, ἵνα τὴν μὲν πλάσιν καὶ κατασκευὴν τοῦ σώματος αὐτοῦ ὁ δημιουργὸς καταρτίσῃ, τὴν δὲ οὐσίαν αὐτοῦ τὸ πνεῦμα παράσχῃ τὸ ἄγιον, καὶ γένηται λόγος ἐπουράνιος ἀπὸ τῆς ὀγδοάδος γεννηθεὶς διὰ Μαρίας.
Gegennētai gar ouk apo hypsistou monou, hōsper hoi kata ton Adam ktisthentes apo monou ektisthēsan tou hypsistou, toutesti [tēs sophias kai] tou dēmiourgou; ho de Iēsous ho kainos anthrōpos apo pneumatos hagiou, toutesti tēs sophias kai tou dēmiourgou, hina tēn men plasin kai kataskeuēn tou sōmatos autou ho dēmiourgos katartisę̄, tēn de ousian autou to pneuma paraschę̄ to agion, kai genētai logos epouranios apo tēs ogdoados gennētheis dia Marias.
For he was born not from the Most High alone, as those created after Adam were created from the Most High alone, that is, [from Sophia and] from the Demiurge; but Jesus, the new man, was born from the Holy Spirit, that is, from Sophia, and from the Demiurge, so that the Demiurge might complete the fashioning and furnishing of his body, and the Holy Spirit might supply his substance, and he might become a heavenly Word born from the Ogdoad through Mary.
Eph 2:15 (echo, medium confidence)
Notes and citation
Summary: Jesus, the new man, received his body from the Demiurge and his substance from Sophia, a heavenly Word born through Mary.
- The bracketed words contradict the argument and are probably an intrusion in the text.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.35.4 (Duncker–Schneidewin, 286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.5Duncker–Schneidewin, 286
Περὶ τούτου ζήτησις μεγάλη ἐστὶν αὐτοῖς καὶ σχισμάτων καὶ διαφορᾶς ἀφορμή. Καὶ γέγονεν ἐντεῦθεν ἡ διδασκαλία αὐτῶν διῃρημένη, καὶ καλεῖται ἡ μὲν ἀνατολική τις διδασκαλία κατʼ αὐτούς, ἡ δὲ Ἰταλιωτική.
Peri toutou zētēsis megalē estin autois kai schismatōn kai diaphoras aphormē. Kai gegonen enteuthen hē didaskalia autōn dię̄rēmenē, kai kaleitai hē men anatolikē tis didaskalia katʼ autous, hē de Italiōtikē.
About this there is a great inquiry among them, and an occasion of divisions and disagreement. And hence their teaching has become divided; and according to them one teaching is called Eastern, the other Italian.
Notes and citation
Summary: The question of Jesus' body split the Valentinians into Eastern and Italian schools.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.35.5 (Duncker–Schneidewin, 286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.6Duncker–Schneidewin, 286
Οἱ μὲν ἀπὸ τῆς Ἰταλίας, ὧν ἐστὶν Ἡρακλέων καὶ Πτολεμαῖος, ψυχικόν φασι τὸ σῶμα τοῦ Ἰησοῦ γεγονέναι, καὶ διὰ τοῦτο ἐπὶ τοῦ βαπτίσματος τὸ πνεῦμα ὡς περιστερὰ κατελήλυθε, τουτέστιν ὁ λόγος ὁ τῆς μητρὸς ἄνωθεν τῆς σοφίας, καὶ γέγονε τῷ ψυχικῷ, καὶ ἐγήγερκεν αὐτὸν ἐκ νεκρῶν. Τοῦτο ἐστί, φησί, τὸ εἰρημένον· Ὁ ἐγείρας Χριστὸν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν, ἤτοι ψυχικά. Ὁ χοῦς γὰρ ὑπὸ κατάραν ἐλήλυθε.
Hoi men apo tēs Italias, hōn estin Hērakleōn kai Ptolemaios, psychikon phasi to sōma tou Iēsou gegonenai, kai dia touto epi tou baptismatos to pneuma hōs peristera katelēlythe, toutestin ho logos ho tēs mētros anōthen tēs sophias, kai gegone tǭ psychikǭ, kai egēgerken auton ek nekrōn. Touto esti, phēsi, to eirēmenon; Ho egeiras Christon ek nekrōn, zōopoiēsei kai ta thnēta sōmata hymōn, ētoi psychika. Ho chous gar hypo kataran elēlythe.
Those from Italy, among whom are Heracleon and Ptolemy, say that the body of Jesus was psychic, and that for this reason at the baptism the Spirit came down like a dove, that is, the Word of the Mother above, Sophia, and came to the psychic one and raised him from the dead. “This is,” he says, “what was said: ‘He who raised Christ from the dead will also give life to your mortal bodies,’ that is, psychic ones. For the dust has come under a curse.
Matt 3:16 (allusion, high confidence) · Rom 8:11 (quotation, high confidence)
Notes and citation
Summary: The Italian school (Heracleon, Ptolemy) held that Jesus' body was psychic and that the Spirit came on him at his baptism.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.35.6 (Duncker–Schneidewin, 286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.35.7Duncker–Schneidewin, 286
Γῆ γὰρ, φησίν, εἶ, καὶ εἰς γῆν ἀπελεύσῃ. Οἱ δʼ αὖ ἀπὸ τῆς ἀνατολῆς λέγουσιν, ὧν ἐστὶν Ἀξιόνικος καὶ Ἀρδησιάνης, ὅτι πνευματικὸν ἦν τὸ σῶμα τοῦ σωτῆρος· πνεῦμα γὰρ ἅγιον ἦλθεν ἐπὶ τὴν Μαρίαν, τουτέστιν ἡ σοφία, καὶ ἡ δύναμις τοῦ ὑψίστου, ἡ δημιουργικὴ τέχνη, ἵνα διαπλασθῇ τὸ ὑπὸ τοῦ πνεύματος τῇ Μαρίᾳ δοθέν.
Gē gar, phēsin, ei, kai eis gēn apeleusę̄. Hoi dʼ au apo tēs anatolēs legousin, hōn estin Axionikos kai Ardēsianēs, hoti pneumatikon ēn to sōma tou sōtēros; pneuma gar hagion ēlthen epi tēn Marian, toutestin hē sophia, kai hē dynamis tou hypsistou, hē dēmiourgikē technē, hina diaplasthę̄ to hypo tou pneumatos tę̄ Marią dothen.
For ‘you are earth,’” he says, “‘and to earth you will return.’” But those from the East, among whom are Axionicus and Ardesianes, say that the Savior's body was spiritual; for the Holy Spirit, that is, Sophia, came upon Mary, and the power of the Most High, the Demiurge's craft, so that what was given to Mary by the Spirit might be fashioned.
Gen 3:19 (quotation, high confidence) · Luke 1:35 (allusion, high confidence)
Notes and citation
Summary: The Eastern school (Axionicus, Ardesianes) held that the Savior's body was spiritual.
- Ardesianes is probably Bardesanes.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.35.7 (Duncker–Schneidewin, 286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-35-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 36
6.36.1Duncker–Schneidewin, 286
Ταῦτα οὖν ἐκεῖνοι ζητείτωσαν κατʼ αὐτοὺς καὶ εἴ τινι ἄλλῳ γένηται φίλον ζητεῖν.
Tauta oun ekeinoi zēteitōsan katʼ autous kai ei tini allǭ genētai philon zētein.
Let them, then, inquire into these things among themselves, and anyone else who may care to inquire.
Notes and citation
Summary: Hippolytus leaves the dispute to them.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.36.1 (Duncker–Schneidewin, 286; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-36-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.36.2Duncker–Schneidewin, 286–288
Ἀλλʼ ἐπιλέγει· ὡς διώρθωτο μὲν τὰ κατὰ τοὺς αἰῶνας ἔσω σφάλματα, διώρθωτο δὲ καὶ κατὰ τὴν ὀγδοάδα, τὴν ἔξω σοφίαν, διώρθωτο δὲ καὶ κατὰ τὴν ἑβδομάδα· (ἐδιδάχθη γὰρ ὑπὸ τῆς σοφίας ὁ δημιουργός, ὅτι οὐκ ἔστιν αὐτὸς θεὸς μόνος, ὡς ἐνόμιζε, καὶ πλὴν αὐτοῦ ἕτερος οὐκ ἔστιν, ἀλλʼ ἔγνω διδαχθεὶς ὑπὸ τῆς σοφίας τὸν κρείττονα· κατηχήθη γὰρ ὑπʼ αὐτῆς καὶ ἐμυήθη καὶ ἐδιδάχθη τὸ μέγα τοῦ πατρὸς καὶ τῶν αἰώνων μυστήριον, καὶ ἐξεῖπεν αὐτὸ οὐδενί, τουτέστιν, ὥς φησιν, ὃ λέγει πρὸς Μωϋσῆν· Ἐγὼ ὁ θεὸς Ἁβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεὸς Ἰακώβ, καὶ τὸ ὄνομα θεοῦ οὐκ ἀπήγγειλα αὐτοῖς, τουτέστι τὸ μυστήριον οὐκ εἶπα, οὐδὲ ἐξηγησάμην, τίς ἐστὶν ὁ θεός, ἀλλʼ ἐφύλαξα παρʼ ἐμαυτῷ ἐν ἀποκρύφῳ τὸ μυστήριον, ὃ ἤκουσα παρὰ τῆς σοφίας)· ἔδει
Allʼ epilegei; hōs diōrthōto men ta kata tous aiōnas esō sphalmata, diōrthōto de kai kata tēn ogdoada, tēn exō sophian, diōrthōto de kai kata tēn hebdomada; (edidachthē gar hypo tēs sophias ho dēmiourgos, hoti ouk estin autos theos monos, hōs enomize, kai plēn autou heteros ouk estin, allʼ egnō didachtheis hypo tēs sophias ton kreittona; katēchēthē gar hypʼ autēs kai emyēthē kai edidachthē to mega tou patros kai tōn aiōnōn mystērion, kai exeipen auto oudeni, toutestin, hōs phēsin, ho legei pros Mōÿsēn; Egō ho theos Habraam kai ho theos Isaak kai ho theos Iakōb, kai to onoma theou ouk apēngeila autois, toutesti to mystērion ouk eipa, oude exēgēsamēn, tis estin ho theos, allʼ ephylaxa parʼ emautǭ en apokryphǭ to mystērion, ho ēkousa para tēs sophias); edei
But he adds: when the errors among the Aeons within had been corrected, and those in the Ogdoad, the Sophia outside, had been corrected, and those in the Hebdomad too had been corrected (for the Demiurge was taught by Sophia that he is not God alone, as he thought, and that besides him there is no other; but, taught by Sophia, he came to know the greater one; for he was instructed by her and initiated and taught the great mystery of the Father and the Aeons, and he divulged it to no one; that is, as he says, what he says to Moses: “I am the God of Abraham and the God of Isaac and the God of Jacob, and the name of God I did not declare to them”; that is, I did not tell the mystery, nor explain who God is, but kept by myself in secret the mystery which I heard from Sophia), it was necessary
Exod 3:6 (quotation, high confidence) · Exod 6:3 (allusion, high confidence)
Notes and citation
Summary: Sophia taught the Demiurge that he was not the only God, and he kept the secret, as his words to Moses show.
- The quotation combines Exod 3:6 and 6:3.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.36.2 (Duncker–Schneidewin, 286–288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-36-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.36.3Duncker–Schneidewin, 288
οὖν διωρθωμένων τῶν ἄνω κατὰ τὴν αὐτὴν ἀκολουθίαν καὶ τὰ ἐνθάδε τυχεῖν διορθώσεως. Τούτου χάριν ἐγεννήθη Ἰησοῦς ὁ σωτὴρ διὰ τῆς Μαρίας, ἵνα διορθώσηται τὰ ἐνθάδε, ὥσπερ ὁ Χριστός, ὁ ἄνωθεν ἐπιπροβληθεὶς ὑπὸ τοῦ νοὸς καὶ τῆς ἀληθείας, διωρθώσατο τὰ πάθη τῆς ἔξω σοφίας, τουτέστι τοῦ ἐκτρώματος· καὶ πάλιν ὁ διὰ Μαρίας γεγεννημένος ὁ σωτὴρ ἦλθε διορθώσασθαι τὰ πάθη τῆς ψυχῆς.
oun diōrthōmenōn tōn anō kata tēn autēn akolouthian kai ta enthade tychein diorthōseōs. Toutou charin egennēthē Iēsous ho sōtēr dia tēs Marias, hina diorthōsētai ta enthade, hōsper ho Christos, ho anōthen epiproblētheis hypo tou noos kai tēs alētheias, diōrthōsato ta pathē tēs exō sophias, toutesti tou ektrōmatos; kai palin ho dia Marias gegennēmenos ho sōtēr ēlthe diorthōsasthai ta pathē tēs psychēs.
then, since the things above had been corrected, that by the same sequence the things here too should obtain correction. For this reason Jesus the Savior was born through Mary, to correct the things here, just as Christ, further emitted from above by Mind and Truth, corrected the passions of the Sophia outside, that is, of the abortion; and again the Savior born through Mary came to correct the passions of the soul.
Notes and citation
Summary: Jesus was born through Mary to heal the passions of the soul, as the higher Christ healed Sophia's.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.36.3 (Duncker–Schneidewin, 288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-36-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.36.4Duncker–Schneidewin, 288
Εἰσὶν οὖν [κατʼ αὐτοὺς] τρεῖς Χριστοί, ὁ ἐπιπροβληθεὶς ὑπὸ τοῦ νοὸς καὶ τῆς ἀληθείας μετὰ τοῦ ἁγίου πνεύματος, καὶ ὁ κοινὸς τοῦ πληρώματος καρπός, ἰσόζυγος τῆς ἔξω σοφίας, ἥτις καλεῖται καὶ αὐτὴ πνεῦμα ἅγιον ὑποδεέστερον τοῦ πρώτου, καὶ τρίτος ὁ διὰ Μαρίας γεννηθεὶς εἰς ἐπανόρθωσιν τῆς κτίσεως τῆς καθʼ ἡμᾶς.
Eisin oun [katʼ autous] treis Christoi, ho epiproblētheis hypo tou noos kai tēs alētheias meta tou hagiou pneumatos, kai ho koinos tou plērōmatos karpos, isozygos tēs exō sophias, hētis kaleitai kai autē pneuma hagion hypodeesteron tou prōtou, kai tritos ho dia Marias gennētheis eis epanorthōsin tēs ktiseōs tēs kathʼ hēmas.
There are, then, [according to them] three Christs: the one further emitted by Mind and Truth with the Holy Spirit; the common fruit of the Pleroma, the equal consort of the Sophia outside, who herself is also called Holy Spirit, inferior to the first; and third, the one born through Mary for the restoration of our creation.
Notes and citation
Summary: The Valentinians teach three Christs: the one emitted in the Pleroma, the common fruit, and the one born of Mary.
- The bracketed words are the editor's supplement.
Topics: Heresy, Christology
Cite (SBL): Hippolytus, Haer. 6.36.4 (Duncker–Schneidewin, 288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-36-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 37
6.37.1Duncker–Schneidewin, 288
Διὰ πλειόνων νομίζω αὐτάρκως τὴν Οὐαλεντίνου αἵρεσιν Πυθαγόρειον οὖσαν ὑποτετυπῶσθαι. Δοκεῖ δὲ καὶ διʼ ἐλέγχων τὰ δοκοῦντα αὐτοῖς ἐκθέμενον παύσασθαι.
Dia pleionōn nomizō autarkōs tēn Oualentinou hairesin Pythagoreion ousan hypotetypōsthai. Dokei de kai diʼ elenchōn ta dokounta autois ekthemenon pausasthai.
I think that at some length I have sufficiently outlined the heresy of Valentinus, which is Pythagorean. But it seems good also to set out their opinions by way of refutation, and then to stop.
Notes and citation
Summary: Hippolytus will close his account of Valentinus with a refutation.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.1 (Duncker–Schneidewin, 288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.2Duncker–Schneidewin, 288
Πλάτων τοίνυν περὶ τοῦ παντὸς ἐκτιθέμενος μυστήρια γράφει πρὸς Διονύσιον τοιοῦτον τινὰ τρόπον λέγων· Φραστέον δή σοι διʼ αἰνιγμάτων, ἵνʼ ἄν τι ἡ δέλτος ἢ πόντου [ἢ γῆς] ἐν πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ· ὧδε γὰρ ἔχει· περὶ τὸν πάντων βασιλέα πάντα ἐστί, κἀκείνου ἕνεκα πάντα, κἀκεῖνος αἴτιος πάντων τῶν καλῶν. Δεύτερον περὶ τὰ δεύτερα, καὶ τρίτον περὶ τὰ τρίτα.
Platōn toinyn peri tou pantos ektithemenos mystēria graphei pros Dionysion toiouton tina tropon legōn; Phrasteon dē soi diʼ ainigmatōn, hinʼ an ti hē deltos ē pontou [ē gēs] en ptychais pathę̄, ho anagnous mē gnǭ; hōde gar echei; peri ton pantōn basilea panta esti, kakeinou heneka panta, kakeinos aitios pantōn tōn kalōn. Deuteron peri ta deutera, kai triton peri ta trita.
Plato, then, setting out mysteries about the universe, writes to Dionysius in some such way: “I must tell you in riddles, so that if the tablet suffers anything in the folds of sea [or land], whoever reads it may not understand. For it is thus: all things are about the king of all, and all are for his sake, and he is the cause of all fair things; second about the second things, and third about the third.
Notes and citation
Summary: Hippolytus quotes Plato's riddle to Dionysius about the king of all and the second and third things.
- The quotation is Plato, Letter 2, 312d–e.
Extrabiblical texts: Plato, Ep. 2 312d–e (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 6.37.2 (Duncker–Schneidewin, 288; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.3Duncker–Schneidewin, 288–290
Τοῦ δὲ βασιλέως πέρι [καὶ] ὧν εἶπον οὐδέν ἐστι τοιοῦτον. Τὸ δὲ μετὰ τοῦτο, ἡ ψυχὴ ἐπιζητεῖ μαθεῖν ὁποῖα ἄττα ἐστί, βλέπουσα εἰς τὰ ἑαυτῆς συγγενῆ, ὧν οὐδὲν ἱκανῶς ἔχει. Τουτέστιν, ὦ παῖ Διονυσίου καὶ Δωρίδος, τὸ ἐρώτημα, ὃ πάντων αἴτιόν ἐστι κακῶν· μᾶλλον δὲ ἡ περὶ τούτου φροντὶς ἐν τῇ ψυχῇ ἐγγινομένη, ἣν ἐὰν μή τις ἐξαιρεθῇ, τῆς ἀληθείας ὄντως οὐ μή ποτε τύχῃ. Ὃ δὲ θαυμαστὸν αὐτοῦ γέγονεν, [ἄκουσον].
Tou de basileōs peri [kai] hōn eipon ouden esti toiouton. To de meta touto, hē psychē epizētei mathein hopoia atta esti, blepousa eis ta heautēs syngenē, hōn ouden hikanōs echei. Toutestin, ō pai Dionysiou kai Dōridos, to erōtēma, ho pantōn aition esti kakōn; mallon de hē peri toutou phrontis en tę̄ psychę̄ enginomenē, hēn ean mē tis exairethę̄, tēs alētheias ontōs ou mē pote tychę̄. Ho de thaumaston autou gegonen, [akouson].
About the king and the things I spoke of there is nothing of that kind. But after this the soul seeks to learn what sort of things they are, looking to things akin to itself, none of which is adequate. This, O son of Dionysius and Doris, is the question which is the cause of all evils; or rather the anxiety about it that arises in the soul, which unless one removes, he will never truly attain the truth. But what is wonderful about it, [hear].
Notes and citation
Summary: Plato's letter continues: the soul's restless inquiry about these things is the source of evils.
- Plato, Letter 2, 312e–313a. The bracketed word is the editor's supplement.
Notes on the original text
- Digital text corrected (wrong breathing and accent in the digital text): ὧ παῖ → ὦ παῖ.
Extrabiblical texts: Plato, Ep. 2 312e–313a (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 6.37.3 (Duncker–Schneidewin, 288–290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.4Duncker–Schneidewin, 290
Εἰσὶ γὰρ ἄνδρες ταῦτα ἀκηκοότες μαθεῖν [μὲν δυνατοί], δυνατοὶ δὲ μνημονεῦσαι καὶ βασανίσαντες πάντη πάντως κρῖναι γέροντες ἤδη, οἵ φασι τὰ μὲν τότε πιστὰ εἶναι δόξαντα, νῦν ἄπιστα, τὰ δὲ τότε ἄπιστα, νῦν τοὐναντίον. Πρὸς ταῦτα οὖν σκοπῶν εὐλαβοῦ, μή ποτε σοὶ μεταμελήσῃ τῶνδε ἀναξίως ἐκπεσόντων.
Eisi gar andres tauta akēkootes mathein [men dynatoi], dynatoi de mnēmoneusai kai basanisantes pantē pantōs krinai gerontes ēdē, hoi phasi ta men tote pista einai doxanta, nyn apista, ta de tote apista, nyn tounantion. Pros tauta oun skopōn eulabou, mē pote soi metamelēsę̄ tōnde anaxiōs ekpesontōn.
For there are men who have heard these things, men [able to learn] and able to remember, and to judge after testing them thoroughly in every way, men already old, who say that things which then seemed credible now seem incredible, and things then incredible now the opposite. Looking to this, then, take care that you never regret these things falling out unworthily.
Notes and citation
Summary: Plato's letter warns that such teachings can seem credible or incredible at different times.
- Plato, Letter 2, 314a–b.
Extrabiblical texts: Plato, Ep. 2 314a–b (Plato (works); quotation)
Cite (SBL): Hippolytus, Haer. 6.37.4 (Duncker–Schneidewin, 290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.5Duncker–Schneidewin, 290
Διὰ τοῦτο ἐγὼ περὶ τούτων γέ[γραφα οὐ]δέν, οὐδὲ ἔστι Πλάτωνος σύγγραμμα οὐδέν, οὐδὲ ἔσται πώποτε. Τὰ δὲ νῦν λεγόμενα Σωκράτους ἐστὶ καλοῦ καὶ νέου γεγονότος. Τούτοις περιτυχὼν Οὐαλεντῖνος ὑπεστήσατο τὸν πάντων βασιλέα, ὃν ἔφη Πλάτων, οὗτος πατέρα καὶ βυθὸν καὶ πᾶσι γῆν τῶν ὅλων αἰώνων.
Dia touto egō peri toutōn ge[grapha ou]den, oude esti Platōnos syngramma ouden, oude estai pōpote. Ta de nyn legomena Sōkratous esti kalou kai neou gegonotos. Toutois peritychōn Oualentinos hypestēsato ton pantōn basilea, hon ephē Platōn, houtos patera kai bython kai pasi gēn tōn holōn aiōnōn.
For this reason I have [written nothing] about these things, and there is no writing of Plato's, nor will there ever be; the things now called his belong to Socrates, made fair and young.” Having come upon these words, Valentinus posited the king of all, of whom Plato spoke, as the Father and Depth and … of all the Aeons.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Plato says he has written nothing on these matters; Valentinus made Plato's “king of all” his Father and Depth.
- Plato, Letter 2, 314c. The end of the section is corrupt (καὶ πᾶσι γῆν).
Extrabiblical texts: Plato, Ep. 2 314c (Plato (works); quotation)
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.5 (Duncker–Schneidewin, 290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.6Duncker–Schneidewin, 290
Δεύτερον περὶ τὰ δεύτερα τοῦ Πλάτωνος εἰρηκότος, τὰ δεύτερα Οὐαλεντῖνος τοῦ ἐντὸς ὅρου τὸν ὅρον ὑπέθετο πάντας αἰῶνας, καὶ τρίτον περὶ τὰ τρίτα τὴν ἔξω τοῦ ὅρου καὶ τοῦ πληρώματος διαταγὴν συνέθηκε πᾶσαν.
Deuteron peri ta deutera tou Platōnos eirēkotos, ta deutera Oualentinos tou entos horou ton horon hypetheto pantas aiōnas, kai triton peri ta trita tēn exō tou horou kai tou plērōmatos diatagēn synethēke pasan.
Since Plato said “second about the second things,” Valentinus posited as the second things the Boundary and all the Aeons within the Boundary; and as “third about the third” he placed the whole arrangement outside the Boundary and the Pleroma.
Notes and citation
Summary: Valentinus made Plato's second things the Aeons within the Boundary, and the third things what lies outside.
- The sentence is garbled in the text; the sense is clear.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.6 (Duncker–Schneidewin, 290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.7Duncker–Schneidewin, 290
Καὶ δεδήλωκεν αὐτὴν διʼ ἐλαχίστων Οὐαλεντῖνος ἐν ψαλμῷ κάτωθεν ἀρξάμενος, οὐχ ὥσπερ ὁ Πλάτων ἄνωθεν, λέγων οὕτως· Αἰθέρος πάντα κρεμάμενα πνεύματι βλέπω, πάντα δʼ ὀχούμενα πνεύματι νοῶ· σάρκα μὲν ἐκ ψυχῆς κρεμαμένην, ψυχὴν δὲ ἀέρος ἐξοχουμένην, ἀέρα δὲ ἐξ αἰθέρος κρεμάμενον, ἐκ δὲ βυθοῦ καρποὺς φερομένους, ἐκ μήτρας δὲ βρέφος φερόμενον· οὕτως ταῦτα νοῶν·
Kai dedēlōken autēn diʼ elachistōn Oualentinos en psalmǭ katōthen arxamenos, ouch hōsper ho Platōn anōthen, legōn houtōs; Aitheros panta kremamena pneumati blepō, panta dʼ ochoumena pneumati noō; sarka men ek psychēs kremamenēn, psychēn de aeros exochoumenēn, aera de ex aitheros kremamenon, ek de bythou karpous pheromenous, ek mētras de brephos pheromenon; houtōs tauta noōn;
And Valentinus has shown this in very few words in a psalm, beginning from below, not from above as Plato did, speaking thus: “All things hanging from the ether I see by spirit, all things borne along I perceive by spirit: flesh hanging from soul, soul borne out by air, air hanging from ether, fruits borne out of the depth, a babe borne out of the womb.” Understanding these things thus:
Notes and citation
Summary: Hippolytus quotes Valentinus's psalm, which sets out the hierarchy of being from flesh up to the depth.
- This psalm (often called “Harvest”) survives only here.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.7 (Duncker–Schneidewin, 290; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.8Duncker–Schneidewin, 290–292
σὰρξ ἐστὶν ἡ ὕλη κατʼ αὐτούς, ἥτις κρέμαται ἐκ τῆς ψυχῆς τοῦ δημιουργοῦ. Ψυχὴ δὲ ἀέρος ἐξοχεῖται, τουτέστιν ὁ δημιουργὸς τοῦ πνεύματος ἔξω πληρώματος. Ἀὴρ δὲ αἰθέρος ἐξοχεῖται, τουτέστιν ἡ ἔξω σοφία τῆς ἐντὸς ὅρου καὶ παντὸς πληρώματος. Ἐκ δὲ βυθοῦ καρποὶ φέρονται, ἡ ἐκ τοῦ πατρὸς πᾶσα προβολὴ τῶν αἰώνων γενομένη.
sarx estin hē hylē katʼ autous, hētis krematai ek tēs psychēs tou dēmiourgou. Psychē de aeros exocheitai, toutestin ho dēmiourgos tou pneumatos exō plērōmatos. Aēr de aitheros exocheitai, toutestin hē exō sophia tēs entos horou kai pantos plērōmatos. Ek de bythou karpoi pherontai, hē ek tou patros pasa probolē tōn aiōnōn genomenē.
flesh, according to them, is matter, which hangs from the soul of the Demiurge. Soul is borne out by air, that is, the Demiurge by the spirit outside the Pleroma. Air is borne out by ether, that is, the Sophia outside by the one within the Boundary and the whole Pleroma. And fruits are borne out of the depth: the whole emission of the Aeons that came from the Father.
Notes and citation
Summary: Hippolytus decodes the psalm: flesh is matter, soul the Demiurge, air the outer Sophia, ether the Pleroma, and the fruits the Aeons.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.8 (Duncker–Schneidewin, 290–292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-8). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.37.9Duncker–Schneidewin, 292
Τὰ μὲν οὖν τῷ Οὐαλεντίνῳ δοκοῦντα ἱκανῶς λέλεκται... σχολῆς προκόψασιν ἐξειπεῖν, ἄλλου ἄλλως δογματίσαντος τὰ δόξαντα αὐτοῖς.
Ta men oun tǭ Oualentinǭ dokounta hikanōs lelektai... scholēs prokopsasin exeipein, allou allōs dogmatisantos ta doxanta autois.
The views of Valentinus, then, have been sufficiently stated … to set out for those who have advanced in the school, each having taught his opinions in a different way.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Hippolytus ends his account of Valentinus and turns to his followers' differing views.
- There is a gap in the text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.37.9 (Duncker–Schneidewin, 292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-37-9). (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.
item 6, chapter 38
6.38.1Duncker–Schneidewin, 292
Σεκοῦνδος μέν τις κατὰ τὸ αὐτὸ ἅμα τῷ Πτολεμαίῳ γενόμενος οὕτως λέγει· τετράδα εἶναι δεξιὰν καὶ τετράδα ἀριστεράν, καὶ φῶς καὶ σκότος· καὶ τὴν ἀποστᾶσαν δὲ καὶ ὑστερήσασαν δύναμιν οὐκ ἀπὸ τῶν τριάκοντα αἰώνων λέγει γεγενῆσθαι, ἀλλὰ ἀπὸ τῶν καρπῶν αὐτῶν.
Sekoundos men tis kata to auto hama tǭ Ptolemaiǭ genomenos houtōs legei; tetrada einai dexian kai tetrada aristeran, kai phōs kai skotos; kai tēn apostasan de kai hysterēsasan dynamin ouk apo tōn triakonta aiōnōn legei gegenēsthai, alla apo tōn karpōn autōn.
A certain Secundus, who lived at the same time as Ptolemy, speaks thus: there is a right tetrad and a left tetrad, light and darkness; and he says that the power that fell away and became deficient came into being not from the thirty Aeons but from their fruits.
Notes and citation
Summary: Secundus taught a right and a left tetrad and said that the fallen power came from the Aeons' fruits.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.1 (Duncker–Schneidewin, 292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.2Duncker–Schneidewin, 292
Ἄλλος δέ τις Ἐπιφάνης, διδάσκαλος αὐτῶν οὕτως λέγει· Ἦν ἡ πρώτη ἀρχὴ ἀνεννόητος, ἄρρητός τε καὶ ἀνονόμαστος, ἣν μονότητα καλεῖ· ταύτῃ [δὲ] συνυπάρχ]ειν δύναμιν, ἣν ὀνομάζει ἑνό[τητα]. Αὕτη ἡ ἑνότης ἥ τε μονότης προήκαντο μὴ προέμεναι ἀρχὴν ἐπὶ πάντων νοητὴν ἀγέννητόν τε καὶ ἀόρατον, ἣν μονάδα καλεῖ.
Allos de tis Epiphanēs, didaskalos autōn houtōs legei; Ēn hē prōtē archē anennoētos, arrētos te kai anonomastos, hēn monotēta kalei; tautę̄ [de] synyparch]ein dynamin, hēn onomazei heno[tēta]. Hautē hē henotēs hē te monotēs proēkanto mē proemenai archēn epi pantōn noētēn agennēton te kai aoraton, hēn monada kalei.
Another teacher of theirs, a certain Epiphanes, speaks thus: “The first principle was inconceivable, ineffable, and unnameable, which he calls Oneness; and with it coexisted a power which he names Unity. This Unity and Oneness sent forth, without sending forth, a principle over all things, intelligible, unbegotten, and invisible, which he calls Monad.
Notes and citation
Summary: Epiphanes taught that Oneness and Unity, without emitting, produced the Monad.
- Compare Irenaeus, Against Heresies 1.11.3.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.2 (Duncker–Schneidewin, 292; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.3Duncker–Schneidewin, 292–294
Ταύτῃ τῇ δυνάμει συνυπάρχει δύναμις ὁμοούσιος αὐτῇ, ἣν καὶ αὐτὴν ὀνομάζω τὸ ἕν. Αὗται αἱ τέσσαρες δυνάμεις προήκαντο τὰς λοιπὰς τῶν αἰώνων προβολάς. Ἄλλοι δὲ πάλιν αὐτῶν τὴν πρώτην καὶ ἀρχέγονον ὀγδοάδα τούτοις τοῖς ὀνόμασιν ἐκάλεσαν· [πρῶτον προαρχήν, ἔπειτα ἀνεννόητον, τὴν δὲ τρίτην ἄρρητον, καὶ τὴν] τετάρτην ἀόρατον.
Tautę̄ tę̄ dynamei synyparchei dynamis homoousios autę̄, hēn kai autēn onomazō to hen. Hautai hai tessares dynameis proēkanto tas loipas tōn aiōnōn probolas. Alloi de palin autōn tēn prōtēn kai archegonon ogdoada toutois tois onomasin ekalesan; [prōton proarchēn, epeita anennoēton, tēn de tritēn arrēton, kai tēn] tetartēn aoraton.
With this power coexists a power of the same substance with it, which I too name the One. These four powers sent forth the remaining emissions of the Aeons.” Others of them, again, called the first and original Ogdoad by these names: [first Pre-principle, then Inconceivable, the third Ineffable, and] the fourth Invisible.
Notes and citation
Summary: Monad and One complete a first tetrad; others name the first Ogdoad Pre-principle, Inconceivable, Ineffable, and Invisible.
- The bracketed words are the editor's supplement.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.3 (Duncker–Schneidewin, 292–294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.4Duncker–Schneidewin, 294
Καὶ ἐκ μὲν τῆς πρώτης προαρχῆς προβεβλῆσθαι πρώτῳ καὶ πέμπτῳ τόπῳ ἀρχήν, ἐκ δὲ τῆς ἀνεννοήτου δευτέρῳ καὶ ἕκτῳ [τόπῳ] ἀκατάληπτον, ἐκ δὲ τῆς ἀρρήτου τρίτῳ καὶ ἑβδόμῳ τόπῳ ἀκατάληπτον, ἐκ δὲ τῆς ἀοράτου ἀγέννητον, πλήρωμα τῆς πρώτης ὀγδοάδος. Ταύτας βούλονται τὰς δυνάμεις προϋπάρχειν τοῦ βυθοῦ καὶ τῆς σιγῆς.
Kai ek men tēs prōtēs proarchēs probeblēsthai prōtǭ kai pemptǭ topǭ archēn, ek de tēs anennoētou deuterǭ kai hektǭ [topǭ] akatalēpton, ek de tēs arrētou tritǭ kai hebdomǭ topǭ akatalēpton, ek de tēs aoratou agennēton, plērōma tēs prōtēs ogdoados. Tautas boulontai tas dynameis proÿparchein tou bythou kai tēs sigēs.
And from the first, the Pre-principle, was emitted in the first and fifth place Principle; from the Inconceivable, in second and sixth place, Incomprehensible; from the Ineffable, in third and seventh place, Incomprehensible; from the Invisible, Unbegotten: the fullness of the first Ogdoad. These powers they want to exist before Depth and Silence.
Notes and citation
Summary: Each of the first four powers emitted a second, completing the first Ogdoad, which they place before Depth and Silence.
- “Incomprehensible” is repeated in the text; the parallel in Irenaeus (Against Heresies 1.11.5) has “Unnameable” for the third.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.4 (Duncker–Schneidewin, 294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-4). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.5Duncker–Schneidewin, 294
Πολλαὶ δὲ περὶ αὐτοῦ τοῦ βυθοῦ καὶ διάφοροι γνῶμαι. Οἱ μὲν αὐτὸν ἄζυγον λέγουσι, μήτε ἄρρενα μήτε θῆλυν, ἄλλοι δὲ τὴν σιγὴν θήλειαν αὐτῷ συμπαρεῖναι καὶ εἶναι ταύτην πρώτην συζυγίαν. Οἱ δὲ περὶ τὸν Πτολεμαῖον δύο συζύγους αὐτὸν ἔχειν λέγουσιν, ἃς καὶ διαθέσεις καλοῦσιν, ἔννοιαν καὶ θέλησιν· πρῶτον γὰρ (??)οήθη τι προβαλεῖν, ὥς φασιν, ἔπειτα ἠθέλησε.
Pollai de peri autou tou bythou kai diaphoroi gnōmai. Hoi men auton azygon legousi, mēte arrena mēte thēlyn, alloi de tēn sigēn thēleian autǭ sympareinai kai einai tautēn prōtēn syzygian. Hoi de peri ton Ptolemaion dyo syzygous auton echein legousin, has kai diatheseis kalousin, ennoian kai thelēsin; prōton gar (??)oēthē ti probalein, hōs phasin, epeita ēthelēse.
There are many and differing opinions about Depth himself. Some say that he is without consort, neither male nor female; others that Silence, a female, is with him and that this is the first pair. Those around Ptolemy say that he has two consorts, which they also call dispositions, Thought and Will; for first he thought of emitting something, as they say, and then he willed it.
Notes and citation
Summary: The Valentinians disagree about Depth; Ptolemy's followers give him two consorts, Thought and Will.
- A few letters of the verb “thought” are unreadable in the digital text.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.5 (Duncker–Schneidewin, 294; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-5). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.6Duncker–Schneidewin, 294–296
Διὸ καὶ τῶν δύο τούτων διαθέσεων καὶ δυνάμεων, τῆς τε ἐννοίας καὶ τῆς θελήσεως, ὥσπερ συγκραθεισῶν εἰς ἀλλήλας ἡ προβολὴ τοῦ τε μονογενοῦς καὶ τῆς ἀληθείας κατὰ συζυγίαν ἐγένετο, οὕς τινας τύπους καὶ εἰκόνας τῶν δύο διαθέσεων τοῦ πατρὸς διελθεῖν ἐκ τῶν ἀοράτων ὁρατάς, τοῦ μὲν θελήματος τὸν νοῦν, τῆς δὲ ἐννοίας τὴν ἀλήθειαν· καὶ διὰ τοῦτο τοῦ ἐπιγεννητοῦ θελήματος ὁ
Dio kai tōn dyo toutōn diatheseōn kai dynameōn, tēs te ennoias kai tēs thelēseōs, hōsper synkratheisōn eis allēlas hē probolē tou te monogenous kai tēs alētheias kata syzygian egeneto, hous tinas typous kai eikonas tōn dyo diatheseōn tou patros dielthein ek tōn aoratōn horatas, tou men thelēmatos ton noun, tēs de ennoias tēn alētheian; kai dia touto tou epigennētou thelēmatos ho
Therefore, from these two dispositions and powers, Thought and Will, as though blended with one another, came the emission in a pair of the Only-begotten and Truth, which came forth as types and images of the Father's two dispositions, visible from invisible: Mind of the Will, and Truth of the Thought. And for this reason, of the Will that came after, the
Notes and citation
Summary: From the Father's Thought and Will came the pair Only-begotten (Mind) and Truth.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.6 (Duncker–Schneidewin, 294–296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-6). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.38.7Duncker–Schneidewin, 296
ἄρρην εἰκών, τῆς δὲ ἀγεννήτου ἐννοίας ὁ θῆλυς, ἐπεὶ τὸ θέλημα ὥσπερ δύναμις ἐγένετο τῆς ἐννοίας. Ἐνενοεῖτο μὲν γὰρ ἀεὶ ἡ ἔννοια τὴν προβολήν, οὐ μέντοι γε προβάλλειν αὐτὴ κατʼ αὐτὴν ἠδύνατο, ἀλλὰ ἐνενοεῖτο, ὅτε δὲ ἡ τοῦ θελήματος δύναμις [ἐπεγένετο], τότε [ὃ] ἐνενοεῖτο προβάλλει.
arrēn eikōn, tēs de agennētou ennoias ho thēlys, epei to thelēma hōsper dynamis egeneto tēs ennoias. Enenoeito men gar aei hē ennoia tēn probolēn, ou mentoi ge proballein autē katʼ autēn ēdynato, alla enenoeito, hote de hē tou thelēmatos dynamis [epegeneto], tote [ho] enenoeito proballei.
male is the image, and of the unbegotten Thought the female, since the Will became as it were the power of the Thought. For Thought was always thinking of the emission, but could not emit by itself; it only thought; but when the power of the Will [came in addition], then it emits [what] it was thinking.
Notes and citation
Summary: Mind images the Will and Truth the Thought, since Thought could emit only when Will was added.
- The bracketed words are the editor's supplements.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.38.7 (Duncker–Schneidewin, 296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-38-7). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 39
6.39.1Duncker–Schneidewin, 296
Ἄλλος δέ τις διδάσκαλος αὐτῶν Μάρκος, μαγικῆς ἔμπειρος ἃ μὲν διὰ κυβείας ἐνεργῶν, ἃ δὲ καὶ διὰ δαιμόνων ἠπάτα πολλούς. Οὗτος ἔλεγεν ἐν αὐτῷ τὴν μεγίστην ἀπὸ τῶν ἀοράτων καὶ ἀκατονομάστων τόπων εἶναι δύναμιν.
Allos de tis didaskalos autōn Markos, magikēs empeiros ha men dia kybeias energōn, ha de kai dia daimonōn ēpata pollous. Houtos elegen en autǭ tēn megistēn apo tōn aoratōn kai akatonomastōn topōn einai dynamin.
Another teacher of theirs, Marcus, skilled in magic, deceived many, working some things by sleight of hand and others through demons. He said that the greatest power from the invisible and unnameable places was in him.
Notes and citation
Summary: Marcus, a magician among the Valentinians, claimed to hold the greatest power.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.39.1 (Duncker–Schneidewin, 296; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-39-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.39.2Duncker–Schneidewin, 296–298
Καὶ δὴ πολλάκις λαμβάνων ποτήριον ὡς εὐχαριστῶν, καὶ ἐπὶ πλεῖον ἐκτείνων τὸν λόγον τῆς ἐπικλήσεως πορφύρεον τὸ κέρασμα ἐποίει φαίνεσθαι καί ποτε ἐρυθρόν, ὡς δοκεῖν τοὺς ἀπατωμένους χάριν τινὰ κατιέναι καὶ αἱματώδη δύναμιν παρέχειν τῷ πόματι.
Kai dē pollakis lambanōn potērion hōs eucharistōn, kai epi pleion ekteinōn ton logon tēs epiklēseōs porphyreon to kerasma epoiei phainesthai kai pote erythron, hōs dokein tous apatōmenous charin tina katienai kai haimatōdē dynamin parechein tǭ pomati.
And indeed, often taking a cup as if giving thanks and prolonging the word of the invocation, he made the mixture appear purple and sometimes red, so that those deceived thought that some grace was coming down and giving a blood-like power to the drink.
Notes and citation
Summary: Marcus made the eucharistic cup turn purple or red to make people think grace had come upon it.
Cite (SBL): Hippolytus, Haer. 6.39.2 (Duncker–Schneidewin, 296–298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-39-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.39.3Duncker–Schneidewin, 298
Ὁ δὲ πανοῦργος τότε μὲν πολλοὺς ἔλαθε, νυνὶ δὲ ἐλεγχόμενος παύσεται· φάρμακον γάρ τι τοιαύτην δυνάμενον χρόαν παρασχεῖν λαθραίως ἐνιῶν τῷ κεράσματι ἐπιπολὺ φλυαρῶν ἀνέμενεν, ὅπως τῆς ὑγρότητος μεταλαβὸν λυθῇ καὶ ἀναμιγὲν ἐπιχρωτίσῃ τὸ πόμα. Τὰ δὲ δυνάμενα τοῦτο παρασχεῖν φάρμακα ἐν τῇ κατὰ μάγων βίβλῳ προείπομεν ἐκθέμενοι, ὡς πολλοὺς πλανῶντες ἀφανίζουσιν, οἷς εἰ φίλον περιεργότερον τῷ εἰρημένῳ προσεπισχεῖν, εἴσονται τὴν Μάρκου πλάνην.
Ho de panourgos tote men pollous elathe, nyni de elenchomenos pausetai; pharmakon gar ti toiautēn dynamenon chroan paraschein lathraiōs eniōn tǭ kerasmati epipoly phlyarōn anemenen, hopōs tēs hygrotētos metalabon lythę̄ kai anamigen epichrōtisę̄ to poma. Ta de dynamena touto paraschein pharmaka en tę̄ kata magōn biblǭ proeipomen ekthemenoi, hōs pollous planōntes aphanizousin, hois ei philon periergoteron tǭ eirēmenǭ prosepischein, eisontai tēn Markou planēn.
But the rascal, though he escaped the notice of many at the time, will now be refuted and stop. For, secretly putting into the mixture a drug able to give such a color, he waited a long while babbling, so that it might take up moisture, dissolve, and, being mixed in, color the drink. The drugs able to do this we set out earlier in the book against the magicians, showing how they lead many astray and ruin them; if anyone cares to attend more carefully to what was said there, he will recognize Marcus's deception.
Notes and citation
Summary: Hippolytus explains the trick: Marcus secretly added a dye and talked until it dissolved.
- The book against the magicians is Book 4.
Cite (SBL): Hippolytus, Haer. 6.39.3 (Duncker–Schneidewin, 298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-39-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
item 6, chapter 40
6.40.1Duncker–Schneidewin, 298
Ὃς καὶ ποτήριον μικρότερον κιρνῶν ἐδίδου γυναικὶ εὐχαριστεῖν, αὐτὸς παρεστὼς καὶ ἕτερον κρατῶν ἐκείνου μεῖζον κενόν, καὶ εὐχαριστησάσης τῆς ἀπατωμένης δεξάμενος ἐπέχει εἰς τὸν μείζω, καὶ πολλάκις ἀντεπιχέων ἕτερον εἰς ἕτερον ἐπέλεγεν οὕτως· Ἡ
Hos kai potērion mikroteron kirnōn edidou gynaiki eucharistein, autos parestōs kai heteron kratōn ekeinou meizon kenon, kai eucharistēsasēs tēs apatōmenēs dexamenos epechei eis ton meizō, kai pollakis antepicheōn heteron eis heteron epelegen houtōs; Hē
He would also mix a smaller cup and give it to a woman to give thanks over, while he stood by holding another, empty cup larger than that; and when the deceived woman had given thanks, he took it and poured it into the larger one, and pouring back and forth many times from one into the other, he said over it thus: “May the
Notes and citation
Summary: Marcus had a woman give thanks over a small cup and then poured it back and forth into a larger one.
Cite (SBL): Hippolytus, Haer. 6.40.1 (Duncker–Schneidewin, 298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-40-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.40.2Duncker–Schneidewin, 298
πρὸ τῶν ὅλων, [ἡ] ἀνεννόητος καὶ ἄρρητος χάρις πληρώσαι σου τὸν ἔσω ἄνθρωπον καὶ πληθύναι ἐν σοὶ τὴν γνῶσιν αὐτῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ σινάπεως εἰς τὴν ἀγαθὴν γῆν. Καὶ τοιαῦτα τινὰ ἐπειπὼν καὶ ἐκστήσας τήν τε ἀπατωμένην καὶ τοὺς παρόντας ὡς θαυματοποιὸς ἐνομίζετο, τοῦ μείζονος ποτηρίου πληρουμένου ἐκ τοῦ μικροτέρου ὡς καὶ ὑπερχεῖσθαι πλεονάζον.
pro tōn holōn, [hē] anennoētos kai arrētos charis plērōsai sou ton esō anthrōpon kai plēthynai en soi tēn gnōsin autēs, enkataspeirousa ton kokkon tou sinapeōs eis tēn agathēn gēn. Kai toiauta tina epeipōn kai ekstēsas tēn te apatōmenēn kai tous parontas hōs thaumatopoios enomizeto, tou meizonos potēriou plēroumenou ek tou mikroterou hōs kai hypercheisthai pleonazon.
Grace that is before all things, inconceivable and ineffable, fill your inner man and multiply in you her knowledge, sowing the grain of mustard seed in the good ground.” And saying some such things, and amazing both the deceived woman and those present, he was thought a wonder-worker, as the larger cup was filled from the smaller so that it even overflowed.
Matt 13:31 (allusion, high confidence) · Matt 13:8 (allusion, medium confidence) · Eph 3:16 (echo, medium confidence)
Notes and citation
Summary: With an invocation of Grace, Marcus made the small cup seem to fill and overflow the larger one.
Cite (SBL): Hippolytus, Haer. 6.40.2 (Duncker–Schneidewin, 298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-40-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.40.3Duncker–Schneidewin, 298
Καὶ τούτου δὲ τὴν τέχνην ὁμοίως ἐν τῇ προειρημένῃ βίβλῳ ἐξεθέμεθα δείξαντες πλεῖστα φάρμακα δυνάμενα αὔξησιν παρασχεῖν ἐπιμιγέντα οὕτως ὑγραῖς οὐσίαις, μάλιστα οἴνῳ κεκερασμένῳ, ὧν ἕν τι φάρμακον ἐν τῷ κενῷ ποτηρίῳ κρύβδην ἔ... ος... χρισ.. ὡς μηδὲν ἔχον δείξας, ἐπιχέων ἐκ τ... καὶ ἐπαναχέων, ἀναλυομένου τοῦ φαρμάκου ὑπὸ τῆς τοῦ ὑγροῦ μίξεως, ὄντος φυσώδους, πλεονασμὸς τοῦ κεράσματος ἐγίνετο καὶ ἐπὶ τοσοῦτον ηὔξανεν, ἐς ὅσον ἐπαναχυνόμενον ἐκινεῖτο, τοιαύτης οὔσης τῆς τοῦ φαρμάκου φύσεως·
Kai toutou de tēn technēn homoiōs en tę̄ proeirēmenę̄ biblǭ exethemetha deixantes pleista pharmaka dynamena auxēsin paraschein epimigenta houtōs hygrais ousiais, malista oinǭ kekerasmenǭ, hōn hen ti pharmakon en tǭ kenǭ potēriǭ krybdēn e... os... chris.. hōs mēden echon deixas, epicheōn ek t... kai epanacheōn, analyomenou tou pharmakou hypo tēs tou hygrou mixeōs, ontos physōdous, pleonasmos tou kerasmatos egineto kai epi tosouton ēuxanen, es hoson epanachynomenon ekineito, toiautēs ousēs tēs tou pharmakou physeōs;
The technique of this too we set out likewise in the book mentioned before, showing very many drugs able to produce an increase when mixed with liquid substances, especially mixed wine. One such drug he secretly … smeared in the empty cup, and showed it as having nothing in it; then, pouring in from … and pouring back, as the drug dissolved by being mixed with the liquid, since it was effervescent, the mixture increased, and it grew as much as it was stirred by the pouring back, such being the nature of the drug;
Textual problem in this passage: see the notes.
Notes and citation
Summary: The trick used an effervescent drug smeared in the empty cup, which foamed up as the wine was poured.
- The text is damaged in the middle of the section.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.40.3 (Duncker–Schneidewin, 298; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-40-3). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek text of Duncker–Schneidewin; made independently of existing English translations.
6.40.4Duncker–Schneidewin, 298–300
ὃ εἰ ἀπόθοιτό τις πληρωθέν, μετʼ οὐ πολὺ εἰς τὸ κατὰ φύσιν μέτρον πάλιν τραπήσεται, τῆς τοῦ φαρμάκου δυνάμεως σβεσθείσης τῇ τοῦ ὑγροῦ παραμονῇ. Διὸ μετὰ σπουδῆς τοῖς παροῦσι προσεδίδου πίνειν, οἱ δὲ ὡς θεῖόν τι καὶ θεῷ μεμελετημένον φρίσσοντες ἅμα καὶ σπεύδοντες ἔπινον.
ho ei apothoito tis plērōthen, metʼ ou poly eis to kata physin metron palin trapēsetai, tēs tou pharmakou dynameōs sbestheisēs tę̄ tou hygrou paramonę̄. Dio meta spoudēs tois parousi prosedidou pinein, hoi de hōs theion ti kai theǭ memeletēmenon phrissontes hama kai speudontes epinon.
and if one set the full cup aside, after a little it would go back to its natural measure, the drug's power being quenched as the liquid stood. Therefore he hastily gave it to those present to drink, and they drank it, shuddering as at something divine and devised by God, and at the same time hurrying.
Notes and citation
Summary: Marcus had the cup drunk quickly before the foam subsided, and people took it as divine.
Topics: Heresy
Cite (SBL): Hippolytus, Haer. 6.40.4 (Duncker–Schneidewin, 298–300; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/hippolytus-refutatio/6-29-1/#p-6-40-4). (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.