²³⁶ Iliad, xv. 36-38 (Lord Derby's translation); Odyssey,v. 185,187.

²³⁷ Miller reasonably proposes for tw noithe reading stoixeion, "which affirms water to be a formidable element."

²³⁸ udwr memigmenon oinw diakrinei: Miller's text is udwr memigmenon ainwdia krhnh. which is obviously corrupt. His emendation of the passage may be translated thus: "And now some one observes water from a wayside fountain, mixed, so they say: and even though all things be intermingled, a separation is effected."

²³⁹ Matt. x. 34.

²⁴⁰ kentrw.In other passages the word kerkijis used, i.e., the backbone.

²⁴¹ Or, "power"

²⁴² Or, "Ama."

²⁴³ Herodotus, vi. 119.

²⁴⁴ What Hippolytus here states respecting Justinus is quite new. No mention occurs of this heretic in ecclesiastical history. It is evident, however, that, like Simon Magus, he was contemporary with St. Peter and St. Paul. Justinus, however, and the Ophitic sect to which he belonged, are assigned by Hippolytus and Irenaeus a prior position as regards the order of their appearance to the system of Simon, or its offshoot Valentinianism. The Ophites engrafted Phrygian Judaism, and the Valentinians Gentilism, upon Christianity; the former not rejecting the speculations and mysteries of Asiatic paganism, and the latter availing themselves of the cabalistic corruptions of Judaism. The Jndaistic element soon became prominent in successive phases of Valentinianism, which produced a fusion of the sects of the old Gnostics and of Simon. Hippolytus, however, now places the Ophitic sect before us prior to its amalgamation with Valentinianism. Here, for the first time. we have an authentic delineation of the primitive Ophites. This is of great value. [See Irenaeus, vol. i., this series, p. 354; also Bunsen (on Baur), vol. i. p. 42.]

²⁴⁵ Matt. x. 5.

²⁴⁶ Isa. lxiv. 4; 1 Cor. ii. 9.

²⁴⁷ Ps. cx. 4; Heb. vii. 21.

²⁴⁸ Or, "the rest of the Mysteries."

²⁴⁹ Herodotus, iv. 8-10.

²⁵⁰ Erytheia (Eretheia) was the island which Geryon inhabited. Miller's text has =Eruqaj(i.e., sc. Qalasshj), "the Red Sea." This, however, is a mistake.

²⁵¹ Some read ton noun, which has been properly altered into tonun, as translated above.

²⁵² Or, "mother."

²⁵³ kai agnwstoj, "and unknown," is added in Cruice's and Schneidewin's text, as this word occurs in Hippolytus' epitome of Justinus' heresy in book x. of The Refutation.

²⁵⁴ dignwmoj: some read agnwmwn, i.e., devoid of judgment.

²⁵⁵ eunhn: some read eunoian, i.e., goodwill, but this seems pleonastic where filiajprecedes.

²⁵⁶ See Rev. iii. 14. [Bunsen, i. 39.]

²⁵⁷ Or, "Babelachamos," or" Babel, Achamos."

²⁵⁸ Or, "Kaviathan."

²⁵⁹ Gen. ii. 8.

²⁶⁰ Or, "this one."

²⁶¹ Gen. i. 28.

²⁶² en auth: some read en arxh, i.e., in the beginning.

²⁶³ satrapikhn. The common reading astrapikhnis obviously corrupt.

²⁶⁴ Or, "mixture."

²⁶⁵ katw: some read katwgh, i.e., katwgaioj, earthly; some katwferhj, with a downward tendency.

²⁶⁶ Ps. cxvii. 19.

²⁶⁷ Ps. cxviii. 20.

²⁶⁸ Isa. lxiv. 4; 1 1 Cor. ii. 9.

²⁶⁹ Ps. cx. 1.

²⁷⁰ Or, " the heavens."

²⁷¹ anqrwpoij pasin. =Elqwn. Some read: anqrwpoij. Palin elqwn.

²⁷² Gen. ii. 16, 17.

²⁷³ Or, " in heaven."

²⁷⁴ Gal. v. 17.

²⁷⁵ Or, " in heaven."

²⁷⁶ These words are superfluous here, and are repeated preceding sentence by mistake.

²⁷⁷ Yuxhj: some read euxhj, i.e., prayer.

²⁷⁸ Miller confectures that the parenthetical words should be added to the text.

²⁷⁹ John xix. 26.

²⁸⁰ enteuqen: this word stands at the end of the last chapter in the text of Miller, who suspects that there is here some hiatus. In this opinion the Abbe Cruice concurs. Schneidewin, however, transfers enteuqento the beginning of this chapter as above.

²⁸¹ paria tw agaqw: or rather, we should expect, into a knowledge of the Good One.

²⁸² Ps. cx. 4; Heb. vii. 21.

²⁸³ ontwj: some read outoj.

²⁸⁴ 1 Cor. ii. 9.

²⁸⁵ loutron: the ecclesiastical use of this word makes it stand for baptism.

²⁸⁶ John iv. 14.

²⁸⁷ Gen. i. 6, 7.

²⁸⁸ Hos. 1,2.

²⁸⁹ entuxwn: some read eutuxwn, i.e., one who is fortunate enough to meet with the book.

²⁹⁰ Literally " wight, according to his Hercules, by imitating,"etc.

²⁹¹ amaran. This word means a trench or channel in a field, for the purpose either of irrigation or drainage. Schneidewin and Cruice render it by the Latin Sentinam, an expression applied, for example, to bilge water.

²⁹² ekrhqeih, i.e., ekriqeih: some read ekkriqeih, which might be rendered, " even though, (for the purpose of holding these heretics up to public shame,) there should be made a selection only,"etc.

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