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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."
240 kentrw.In other passages the word kerkijis used, i.e., the backbone.
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.]
246 Isa. lxiv. 4; 1 Cor. ii. 9.
248 Or, "the rest of the Mysteries."
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.
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."
262 en auth: some read en arxh, i.e., in the beginning.
263 satrapikhn. The common reading astrapikhnis obviously corrupt.
265 katw: some read katwgh, i.e., katwgaioj, earthly; some katwferhj, with a downward tendency.
268 Isa. lxiv. 4; 1 1 Cor. ii. 9.
271 anqrwpoij pasin. =Elqwn. Some read: anqrwpoij. Palin elqwn.
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.
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.
285 loutron: the ecclesiastical use of this word makes it stand for baptism.
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.