¹²⁴ There is a hiatus here.

¹²⁵ The Abbe Cruice suggests epipleon bwlou, which he thinks corresponds with the material of which the pyramid mentioned in a previous chapter was composed. He, however, makes no attempt at translating epipleon, Does he mean that the skull was filled with clay? His emendation is forced.

¹²⁶ Or, "rubbings of" (Cruice).

¹²⁷ Or, "they say."

¹²⁸ Some similar juggleries are mentioned by Lucian in his Alexander, or Psendomantis, xxxii. 26,-a work of a kindred nature to Celsus' Treatise on Magic (the latter alluded to by Origen, Contr. Cels., lib. i p. 53 ed. Spenc.), and dedicated by Lucian to Celsius.

¹²⁹ The word magic, or magician, at its origin, had no sinister meaning, as being the science professed by the Magi, who were an exclusive religious sect of great antiquity in Persia, universally venerated for their mathematical skill and erudition generally. It was persons who practised wicked arts, and assumed the name of Magi, that brought the term into disrepute. The origin of magic has been ascribed fo Zoroaster, and once devised, it made rapid progress; because, as Pliny reminds us, it includes three systems of the greatest influence among men-(1) the art of medicine, (2) religion, divination. This corresponds with Agrippa's division of magic into (1) natural, (2) celestial, (3) ceremonial, or superstitious. This last has been also called "goetic " (full of imposture), and relates to the invocatioms of devils. This originated probably in Egypt, and quickly spread all over the world.

¹³⁰ Or, "topic discussed; " or, "not leave any place (subterfuge) for these," etc.

¹³¹ 0r "you will suppose."

¹³² See Aristotle's Metaphiysics, book i.; Cicero, De Natura Deorum, book i. (both translated in Bohn's (classical Library); and Plutarch, De Placitis Philosophorum. lib. i.

¹³³ The mention of the Persians, Babylonians, and Egyptians shows the subject-matter of the lost books to have been concerning the speculative systems of these nations.

¹³⁴ This rendering follows Miller's text. Schneidewin thinks there is a hiatus, which the Abbe Cruice fills up, the latter translating the passage without an interrogation: "The Egyptians, who think themselves more ancient than all, have formed their ideas of the power of the Deity by calculations and computing," etc.

¹³⁵ Or, "meditation on the divine nature," or "godlike reflection."

¹³⁶ The MS. has "says he."

¹³⁷ The Abbe Cruice suggests the elimination of 9, on account of its being a divisible number.

¹³⁸ Miller considers some reference here to the six days' creation (Hexaemeron), on account at the word fusikwtera, i.e., more natural. The Abbe Cruice considers that there is an allusion to an astronomic instrument used for exhibiting harmonic combinations; see Ptolem., Harmon, i. 2. Bunsen reads tou ecakuklou ulikou.

¹³⁹ The text is obviously corrupt. As given by Schneidewin, it might be rendered thus: "These deriving from the monad a numerical symbol,a virtue, have progressed up to the elements." He makes no attempt at a Latin version. The Abbe Cruice would suggest tbe Introduction of the word prosteqsan, on account of the statement already made, that "the monad, superadded into itself, produces a duad."

¹⁴⁰ There is a hiatus here. Hippolytus has said nothing concerning enneads.

¹⁴¹ Or, "names have been allocated," or "distributed."

¹⁴² Miller thinks it should be "even number" ( peritton). The Abbe Cruice would retain "uneven" ( aperizugon), on the ground that the duad being a perizuc ariqmoj, the monad will be aperizugoj.

¹⁴³ Servius on the Eclogues of Virgil (viii, 75) and Pliny ( Hist. Nat, xxxviii. 2) make similar statements.

¹⁴⁴ This is Miller and Schneidewin's emendation for "uneven" in the MS.

¹⁴⁵ Arat., Phaenom., v. 19 et seq.

¹⁴⁶ Ibid, v. 45, 46.

¹⁴⁷ This refers to Job i. 7, but is at once recognised as not a correct quotation.

¹⁴⁸ Arat., Phaenom., v. 61.

¹⁴⁹ Arat., Phaenom., v. 63 et seq.

¹⁵⁰ Arat., Phaenom., v, 70.

¹⁵¹ "Pierced it through," i.e., bored the holes for the strings, or, in other words, constructed the instrument. The Latin version in Buhle's edition of Aratus is ad cunam (cunabulam) compegit, i.e., he fastened the strings into the shell of the tortoise near his bed. The tortoise is mentioned by Aratus in the first part of the line, which fact removes the obscurity of the passage as quoted by Hippolytus. The general tradition corresponds with this, in representing Mercury on the shores of the Nile forming a lyre out of a dried tortoise. The word translated bed might be also rendered fan, which was used as a cradle, its size and construction being suitable. [See note, p. 46, infra.]

¹⁵² Arat., Phaenom., v. 268.

¹⁵³ Or, "son of" (see Arat., Phaenom., v. 70).

¹⁵⁴ The Abbe Cruice considers that these interpretations, as well as what follows, are taken not from a Greek writer, but a Jewish heretic. No Greek, he supposes, would write, as is stated lower down, that the Greeks were a Phoenician colony. The Jewish heresies were impregnated by these silly doctrines about the stars (see Epiphian., Adv. Haeres., lib. i. De Pharisaeis).

¹⁵⁵ Reference is here made to Matt. vii. 14.

¹⁵⁶ Arat., Phaenom., v. 44.

¹⁵⁷ Herod., Hist., i. 1.

¹⁵⁸ Or, "for creation is the Logos" (see Arat., Phaenom., et seq.).

¹⁵⁹ Arat., Phaenom., v. 179

¹⁶⁰ i.e., literally a sea-monster (Cicero's Pistrix); Arat., Phaenom;., v. 353 et seq.

¹⁶¹ proj autoij hdh toij termadi genomenon tou biou. Some read toij spermasi, which yields no intelligible meaning.

¹⁶² Sextus Empiricus, adv. Geom., 29 et seq. (See book vi. chap. xviii. of The Refutation.)

¹⁶³ The observations following have already been made in book i. of The Refutation.

¹⁶⁴ Some read arsij.

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