144 Irenaeus adds, "which being added together, I mean the twice five and twice seven, complete the number of the twenty-four ( forms) ."

145 The parenthetical words had fallen into a wrong part of the sentence, and are placed here by Schneidewin.

146 This is a correction for "expressed" from Irenaeus. Marcus observes the distinction afterwards.

147 kata en grammatwn. The ms.. has eggramatwn. Irenaeus omits these words.

148 This entire sentence is wanting in Irenaeus.

149 Corrected from Chri, which is in the ms..

150 Irenaeus has the passage thus; "And for this reason He says that He is Alpha and Omega, that He may manifest the dove, inasmuch as this bird (symbolically) involves this number (801)." See a previous note in chap. xiii. p. 95. supra.

151 Part of this sentence is supplied from Irenaeus.

152 Hippolytus here omits the following sentence found in Irenaeus: "And again thus-of the first quarternion, when added into itself, in accordance with a progression of number, appeared the number ten, and so forth."

153 Luke i. 26-38.

154 Or, "of the Son," an obvious mistake.

155 Irenaeus has, "And the Virgin exhibited the place of Ecclesia."

156 Irenaeus adds, "whom the Father of the universe selected, for passage through the womb, by means of the Logos, for recognition of Himself."

157 Cruice thinks that for stars we should read "numbers," but gives no explanation of the meaning of metewra. This word, as applied to numbers, might refer to "the astrological phenomena" deducible by means of numierical calculations.

158 A comparison of Hippolytus with Irenaeus, as regards what follows, manifests many omissions in the former.

159 Following Irenaeus, the passage would be rendered thus: "And therefore, on account of its having the remarkable (letter) concomitant with it, they style the dodecade a remarkable passion." Massuet, in his Annotations on Irenaeus, gives the following explanation of the above statement, which is made by Hippolytus likewise. From the twelfth number, by once abstracting the remarkable (number), which does not come into the order and number of the letters, eleven letters remain. Hence in the dodecade, the paqoj, or what elsewhere the heretics call the "Hysterema," is a defect of one letter. And this is a symbol of the defect or suffering which, upon the withdrawal of one Aeon, happended unto the last dodecade of Aeons.

160 Hippolytus' statement is less copious and less clear than that of Irenaeus, who explains the defect of the letter to be symbolical of an apostasy of one of the Aeons, and that this one was a female.

161 Luke xv. 4-10.

162 Marcus' explanation of this, as furnished by Irenaeus, is more copions than Hippolytus'.

163 The allusion here seems to be to the habit among the ancients of employing the tinkers for counting, those of the left hand being used for all numbers under 100, and those of the right for the numbers above it. To this custom the poet Juvenal alludes, when he says of Nestor: -Atque suos jam dextera computat annos. That is, that he was one hundred years old.

164 Or, "sketched out" (Irenaeus).

165 Or, "radiant."

166 Or, "measured."

167 Massuet gives the following explanation: The sun each day describes a circle which is divided into twelve parts of 30 degrees each, and consists of 360 degrees. And as for each of the hours, where days and nights are equal, 15 degrees are allowed, it follows that in two hours, that is, in the twelfth part of a day, the sun completes a progress of 30 degrees.

168 Or, "of the same substance."

169 Or, "blamelessness."

170 Or, "strange."

171 [The Apostle John delights to call himself a presbyter, and St. Peter claims to be co-presbyter with the elders whom he exhorts. The Johannean school of primitive theologians seem to love this expression pre-eminently. It was almost as little specific in the primitive age as that of pastoror ministerin our own.]

1 [Here our author's theory concerning the origin of heresy in heathen philosophy begins to be elaborated.]

2 Satronilus (Miller).

3 Or, "in no respect formed his system from the Scriptures, but from the tenets propounded by the Egyptians."

4 Cruice would prefer, "from the Gnostics," on account of Cerinthus being coupled with the Gnoctics and Ebionaeans by Hippolytus, when he afterwards indicates the source from which Theodotus derived his heretical notions of Christ.

5 Miller has "Sacerdon."

6 The word monojoccurs in Miller's text, but ought obviously to be expunged. It has probably, as Cruice conjectures, crept into the ms..from the termination of genomenoj. Duncker suggests omoiwj.

7 This rendering would ascribe Pantheism to Apelles. The parsage might also be construed, "supposed there to exist an essence (that formed the basis) of the universe."

8 A hiatus here has given rise to conjecture. Cruice suggests xoroj(band) instead of oroj.

9 Or, "practices of the monsters," or "inhospitable beasts." Abbe Cruice suggests parocewn, and Roeper emplastwn.

10 Literally, the (accursed) tree.

11 What Hippolytus now states in regard of the opinions of Basilides, is quite new (compare Irenaeus, i. 24; Clemens Alexandrinus, Stromr., iii.and vii.; Tertullian,Praescript., xlvi.; Epiphanius, Haer., xxiv.; Theodoret, i. 4; Eusebius, Ecclesiast, Hist., iv.7; and Philastrius, c. xxxii.). Abbe Cruice refers us to Basilidis philosophi Gnostici Sententiae,by Jacobi (Berlin, 1852), md to Das Basilidianische System, etc., by Ulhorn (Gottinggen, 1855).

12 Or, "dispositions."

13 Compare Porphyry's Isagoge, c. ii., and Aristotle's Categ., c.

14 Aristotle's Categ., c. v.