{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/005/footnote/fn12.htm","path":"chr/ecf/005/footnote/fn12.htm","source_url":"https://sacred-texts.com/chr/ecf/005/footnote/fn12.htm","text":"172 ginomenwn; some read kinoumnwn, i.e, have different motions.\n173 kentroij: Schneidewin suggests kenttrwn.\n174 See Oracula Sibyllina Fragm., ii. ver. 1.\n175 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.]\n176 Ex. iv. 2-4, Ex. iv. 17, Ex. vii. 9-13.\n185 The Abbe Cruise thinks that Hippolytus is here quoting from the Gospel of Eve (see Epiph., Haer., xxvi. 2).\n186 akra,: this is a conjectural reading instead of arxh.\n193 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.\n194 This theory has been previously alluded to by Hippolytus in the last chapter of book iv.\n195 kahariou: some would read hakariou [\" the dome of thought, the palace of the soul \"].\n196 pantapasi: some read panta pasi. Cruice suggests pasin epitiqeimenhn, i.e., one that plots a against all.\n197 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.\"\n198 For zunameij... logizisqw, Bernays reads zunatsii... logizesqai: \"While these make (such) assertions, he is able to calculate,\" etc.\n201 This is Cruin's mode of supplying the hiatus. Miller has \"man or OX.\"\n203 alaj twn genomeinwi Miller read alalwn.\n204 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.\"\n206 bromw: some read brasmw, i.e., agitation, literally a boiling up.\n207 akoteinu: some read akolw (which is of similar import), crooked, i.e., involved, obscure.\n209 A hiatus occurs here. The deficiencyis supplied by Cruice from previous statements of Hippolytus, and is adopted above.\n211 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.\n212 Schneidewin has a full stop after \"wind,\" and begins the next sentence with qhriou (beast).\n215 Miller would read meta ta... ecelqwn, \"after the foul mysteries of the womb he went forth,\" etc.\n216 John iv. 7-14. For piein some read poiein, \"a course which he must pursue who,\" etc.\n217 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.\n218 Or, \" their own peculiar.\"\n219 It is written Cham in the text.\n222 Ex. xx. 13-15; Deut. v. 17-19.\n224 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.\n225 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.\n226 armonia (Schneidewin). Cruise reads andreia(manliness), which agrees with falloj(see preceding note). For fallojSchneidewin reads oufaloj(navel).\n227 \"Of Achaia\" (Neinekius, Vindic. Strab., p. 242).\n228 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.\n229 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\" .\n230 pleiosi: Miller would read pulewsi. i.e., gateways.\n231 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.]\n232 kuanoeidh: some read kunoeidh, i.e., like a dog.\n233 Some read Persephone (Proserpine) Phlya.\n234 For \"phaos ruentes\" some read \"Phanes rueis,\" which is the expression found in the Orphic hymn (see Cruice's note).\n235 Iliad, xv. 189. (See the passage from Hesiod given at the end of book i, of The Refutation.)","title":"chr/ecf/005/footnote/fn12.htm","type":"page"}