133 kerkij. This word literally means the rod; or, in later times, the comb fixed into the iotoj(i.e., the upright loom), for the purpose of Driving the threads of the woof home, thus making the web even and close. It is, among other significations, applied to bones in the leg or arm. Cruice and Schneidewin translate kerkij by sriha, a rendering adopted above. The allusion is made again in chap. xii. and chap. xvi, In the last passage kentron(spur) is used instead of kerkij.
138 The text of this hymn is very corrupt. The Abbe Cruice explains the connection of the hymn with the foregoing exposition, and considers it to have a reference to the Metempsychosis, which forms part of the system of the Naasseni. [Bunsen, i. 36.]
140 Something is wanting after Perpatikh in the text. Miller supplies the deficiency, and his conjecture is adopted above. Literally, it should be rendered -" the Peratic heresy, the blasphemy of which (heretics)," etc.
141 Most of what is mentioned by Hippolytus concerning this sect is new, as the chief writers on the early heresies are comparatively silent concerning the Peratae; indeed, Irenaeus, Tertullian, and Epiphanius completely so. Clemens Alexandrinus, Strom., vii.; (vol. ii. p. 555), mentions the Peratics, and Theodoret more fully than the rest speaks of them ( Haerer.fabul.,i. 17). Theodoret, however, as the Abbe Cruice thinks, has appropriated his remarks from Hippolytus.
142 proecester or prosexestera, contiguous. This is Miller's reading, but is devoid of sense. Proecestera, adopted by Schneidewin and Cruice, might bear the meaning of the expression par par excellence.
144 eidikor: some read idikor. This term, adopted from the Platonic philosophy, is translated specialis by logicians, and transcendentalis by metaphysicians. It expresses the pre-existent form in the divine mind, according to which material objects were fashioned. The term seems out of place as used by the Peratics to denominate a corruptible and perishing world. We should rather expect rlikou, i.e, material. (See Aristotle's masterly exposition of the subject of the eidoj and ulh in his Metaphysics book vi., and p. 64 of the analysis prefixed to the translation in Bohn's Library.)
147 afietai: some read afiei, i.e., dismisses; some afiei eikh, i.e., heedlessly casts off. Hippolytus, in his Summary of the PeraticHeresy in book x., has afietai eikh, which Cruice translates temereabsolvuntur. Schneidewin has in the same passage afietal merely, and translates it abjiciuintur. In both places Bernays suggests ofioeioh, i.e., those of the nature of the Serpent.
151 Celles, as observed in a former note, has two other forms in The Retutation, viz., Acembes and Ademes. He is called Carystius, and the other founder of the heresy Peraticus. As the latter term is frequently used to designate Eubaea, i.e., the country beyond ( peran) the continent, it is inferred that Carystius has a simlar import. This would seem placed beyond conjecture by a passage ( Strom., vii, vol. ii. p. 555) in Clemens Alexandrinus, already alluded to, who says that some heresies, e.g., those of the Marcionites and Basilidians, derived their denomination from the names, whereas others from the country, of their founders. As an instance of the latter, he mentions the Peratics (see note 4, p. 62, [and note 6, p. 58]).
154 This expression alla gar requires to have the ellipsis supplied as above. It may be freely rendered "nay more." Miller reads Allh gar i.e. "There is some other difference," etc.; but this does not agree with Sextus Empiricus.
157 The Peratic heresy both Hippolytus and Theodoret state to have originated from Euphrates. Origen, on the other hand, states ( Contr. Cels., vi. 28, [vol. iv. p. F86]) that Euphrates was founder of the Ophites. The inference from this is, that Origen was not author of The Refutation.
158 Hippolytus at the end of this chapter mentions the title of one of their books, Oi proasteio ewj aiqeroj, "The Suburbans up to the Air." Bunsen suggests Peratai ewj aiqeroj, "The Transcendental Etherians." (See note 1 supra.)
159 The Abbe Cruice considers that the following system of cosmogony is translated into Greek from some Chaldaic or Syriac work. He recognises in it likewise a Jewish element, to be accounted for from the fact that the Jews during the Babylonish captivity imbibed the principles of the Oriental philosophy. What, therefore, is given by Hippolytus may have a Judaistic origin.
163 Schneidewin refers us to a passage from Berosus, who affirms that this person was styled Thalatta by the Greeks, Thalath by the . Chaldeans.; another demonination being Omorka, or Omoroka, or Marcaia. The Abbe Cruice, however, sets little value on these names, which, following the judgment of Scaliger, he pronounces spurious. It is unnecessary to remind scholars that the authenticity of Berosus has collapsed under the attacks of modern criticism.
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