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282 Comp. Just. Mart., Apol., i. 26. It is generally supposed that Simon Magus was thus confounded with the Sabine god, Semo Sancus; but see our note, loc. cit. [And mine at end of the First Apology. Consult Orelli's Inscriptions there noted.]
283 A lyric poet of Sicily, said to have been dealt with, as stated above, by Castor and Pollus.
288 The ordinary text reads, "three hundred and seventy-five," but it should manifestly be corrected as above.
289 This sentence is wholly unintelligible as it stands in the Latin version. Critics differ greatly as to its meaning; Harvey tries to bring out of it something like the translation given above. [This name is manufactured from a curious abuse of (wql wq
) Isaiah xxviii. 10-13, which is variously understood. See (Epiphanius ed. Oehler, vol. i.) Philastr., p. 38.]
290 So written in Latin, but in Greek 'Abrasac, the numerical value of the letters in which is three hundred and sixty-five. [See Aug. (ed. Migne), vol. viii. p. 26.] It is doubtful to whom or what this word refers; probably to the heavens.
291 [I note again this "Americanism."]
292 Such seems to be the meaning of the Latin, but the original text is conjectural.
294 The text is here defective, but the above meaning seems to be indicated by Epiphanius.
296 [Isaiah v. 20. Horne Tooke derives our word Truth from what any one troweth.]
297 The text here has greatly puzzled the editors. We follow the simple emendation proposed by Harvey.
298 Matt. v. 25, 26; Luke xii. 58.
299 The meaning is here very doubtful, but Tertullian understood the words as above. If sinning were a necessity, then it could no longer be regarded as evil.
300 [This censure of images as a Gnostic peculiarity, and as a heathenish corruption, should be noted.]
301 We here follow the text as preserved by Hippolytus. The Latin has, "a certain man in Asia."
302 [This is disputed by other primitive authorities.]
305 We here follow the amended version proposed by the Benedictine editor.
306 A promise never fulfilled: comp. book iii. 12, and Euseb., Hist. Eccl., v. 8.
308 [The whole casuistical system of the Trent divines, De Matrimonio, proceeds on this principle: marriage is licensed evil.]
309 Harvey supposes this name to be derived from two Syriac words, meaning "God in a Tetrad." Matter again derives it from two Hebrew words, denoting "Daughter of the Lord."
310 Both the text and meaning are here altogether doubtful.
311 Harvey refers to the cabbalistic books in explanation of this and the following names, but their meanings are very uncertain.
312 Harvey refers to the cabbalistic books in explanation of this and the following names, but their meanings are very uncertain.
313 Ex. xx. 5; Isa. xlv. 5, 6.
314 The punctuation is here difficult and doubtful.
315 The probable meaning of this and the following names is thus given by Harvey: Ialdabaoth, Lord God of the Fathers; Iao, Jehovah; Oreus, Light; Astanphaeus, Crown; Sabaoth, of course, means Hosts; Adoneus, Lord; and Eloeus, God. All the names are derived from the cabbalistic theology of the Jews.
316 Hence their name of Ophites, from ofej, a serpent.
317 The Latin has evertisse, implying that thus Nous was more degraded.
319 That is, from Ialdabaoth, etc. [Philastr. (ut supra), Oehler, i. p. 38.]
320 There is constant reference in this section to rabbinical conceits and follies.
321 A name probably derived from the Hebrew hr(n
, girl, but of the person referred to we know nothing.
322 We here follow the emendation of Grabe: the defection of Prunicus is intended.
323 The Latin here is "ex quibus," and the meaning is exceedingly obscure. Harvey thinks it is the representative ec wn (xronwn) in the Greek, but we prefer to refer it to "Judaeos," as above. The next sentence seems unintelligible: but, according to Harvey, "each deified day of the week had his ministering prophets."
324 The common text inserts "et incorruptibili Aeone," but this seems better rejected as a glossarial interpolation.