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172 ginomenwn; some read kinoumnwn, i.e, have different motions.
173 kentroij: Schneidewin suggests kenttrwn.
174 See Oracula Sibyllina Fragm., ii. ver. 1.
175 perasaia; hence their name Peratics, i.e., Transcendentalists. Bunsen considers, however, that such a derivation as this was not the true one (see note x, p. 60), but merely an after-thought. The title of one of the Peratic treatises, as altered by Bunsen from Oi proasrteioi ewj aiOeroj into Oi IIeratai ewj aiQeroj, i.e., "the Transcendental Etherians," would agree with their subsequent assumption of this title. [Bunsen, i. p. 37.]
176 Ex. iv. 2-4, Ex. iv. 17, Ex. vii. 9-13.
185 The Abbe Cruise thinks that Hippolytus is here quoting from the Gospel of Eve (see Epiph., Haer., xxvi. 2).
186 akra,: this is a conjectural reading instead of arxh.
193 There is a hiatus here. Miller, who also suggests diaferei instead of meraferei supplies the deficiency as translated above. The Abbe Cruice fills up the hiatus by words taken from a somewhat similar passage in the third chapter of book viii., but the obscurity still remains. Miller thinks there is a reference to Isa. vi. 10.
194 This theory has been previously alluded to by Hippolytus in the last chapter of book iv.
195 kahariou: some would read hakariou [" the dome of thought, the palace of the soul "].
196 pantapasi: some read panta pasi. Cruice suggests pasin epitiqeimenhn, i.e., one that plots a against all.
197 This is the form in which the name occurs in Hippolytns, but the correct one is Sethians. As regard.: this sect, sec Irenaeus, Contr. Hearss., i. 30; Tertullian, Praescript., c. ixvii.; Theodoret, Haeret. Fabul., i. 14; Epiphanius, Advers. Haeres., c. xxviii., xxxvii,and xxxix.: Augustine, De Haeret., c. xix.; Josephus, Antiq. Fusac i. 2; Suidas on the word "Seth."
198 For zunameij... logizisqw, Bernays reads zunatsii... logizesqai: "While these make (such) assertions, he is able to calculate," etc.
201 This is Cruin's mode of supplying the hiatus. Miller has "man or OX."
203 alaj twn genomeinwi Miller read alalwn.
204 The hiatus, as filled up by Miller, is adopted above. The Abbe Cruice suggests the following emendation: "For there has been intermingled a certain very diminutive spark from the light (subsisting along with the supernal fragrance, from the spirit producing, like a ray, composition in things desolved, and dissolution in things compounded."
206 bromw: some read brasmw, i.e., agitation, literally a boiling up.
207 akoteinu: some read akolw (which is of similar import), crooked, i.e., involved, obscure.
209 A hiatus occurs here. The deficiencyis supplied by Cruice from previous statements of Hippolytus, and is adopted above.
211 This passage is obscure. The translation above follows Schneidewin and Cruice. Miller's text would seem capable of this meaning: "The wind, simultaneously fierce and formidable, is whirled along like a trailing serpent supplied with wings." His text is, tw surmati ofei parapllhsioj pterwtoj, but suggestj pterwiw wj apo.
212 Schneidewin has a full stop after "wind," and begins the next sentence with qhriou (beast).
215 Miller would read meta ta... ecelqwn, "after the foul mysteries of the womb he went forth," etc.
216 John iv. 7-14. For piein some read poiein, "a course which he must pursue who," etc.
217 prostatai, This is a military expression applied to those placed in the foremost ranks of a battalion of soldiers; but it was also employed in civil affairs, to designate, for instance at Athens, those who protected the metotkoi (aliens), and others without the rights of citizenship. IIrostath" was the Roman Patronus.
218 Or, " their own peculiar."
219 It is written Cham in the text.
222 Ex. xx. 13-15; Deut. v. 17-19.
224 These belong to the legendary period of Greek philosophy. Musaeus flourished amon the Athenians, Linus among the Thebans, and Orpheus amon the Thracians. They weaved their physical theories into crude theological systems, which subsequently suggested the cosmogony and theogony of Hesiod. See the translator's Treatise on Metaphysics, chap. ii. pp. 33, 34.
225 oufaloj: some read with greater probability falloj, which means the figure, generally wooden, of a membrum virile. This, harmonizes with what Hippolytus has already mentioned respecting Osiris. A figure of this description was carried in solemn procession in the orgies of Bacchus as a symbol of the generative power of nature. The worship of the Lingam among the Hindoos is of the same description.
226 armonia (Schneidewin). Cruise reads andreia(manliness), which agrees with falloj(see preceding note). For fallojSchneidewin reads oufaloj(navel).
227 "Of Achaia" (Neinekius, Vindic. Strab., p. 242).
228 The reading in Miller is obviously incorrect, viz., legomenhmegalhgoria, for wich he suggests megal eorth. Several othe emendations have been proposed, but they scarcely differ from the rendering given above, which is coincident with what may be learned of these mysteries from other sources.
229 proj, or it might he rendered "respecting." A reference, how ever, to the catalogue of Empedocles' works, given by Fabricius (t.v. p. 160), shows that for projwe should read "ei" .
230 pleiosi: Miller would read pulewsi. i.e., gateways.
231 Or petrwtoj, intended for petrwdhj, "made of stone." [A winged phalluswas worn by the women of Pompeii as an ornament, for which Christian women substituted a cross. See vol. iii., this series, p. 104.]
232 kuanoeidh: some read kunoeidh, i.e., like a dog.
233 Some read Persephone (Proserpine) Phlya.
234 For "phaos ruentes" some read "Phanes rueis," which is the expression found in the Orphic hymn (see Cruice's note).
235 Iliad, xv. 189. (See the passage from Hesiod given at the end of book i, of The Refutation.)