[Footnote 166: The cornucopia: horn of the goat (not bull) Amalthea seems to have been intended. I see no likeness between this and the passage in Deut. xxxiii. 17, to which Macmahon refers it.] [Footnote 167: Gen. ii. 10.] [Footnote 168: This and the three following quotations are from Gen. ii. 10-14 and follow the Septuagint version.] [Footnote 169: Play upon Euphrates and εὐφραίνει, “rejoices.”] [Footnote 170: χαρακτηρίζει. “Stamps” would be more correct, but singularly incongruous with water.] [Footnote 171: John iv. 10. No substantial difference from A. V.] [Footnote 172: οὐσίαι, but not in the theological sense.] [Footnote 173: This simile, repeated often later, has been the chief support of Salmon and Stähelin’s forgery theory. Yet Clement of Alexandria (Book VII, c. 2, _Stromateis_) also uses it, and the turning of swords into ploughshares and spears into pruning-hooks appears in Micah iv. 3, as well as in Isaiah ii. 4, without arguing a common origin.] [Footnote 174: John 1. 9.] [Footnote 175: Isa. xl. 15.] [Footnote 176: Play upon χριόμενοι, “anointed,” and χριστιανοί.] [Footnote 177: 1 Sam. x. 1; xvi. 13, 14.] [Footnote 178: The hymn which follows is so corrupt that Schneidewin declared it beyond hope of restoration. Miller shows that the original metre was anapæstic, the number of feet diminishing regularly from 6 to 4. He likens this to that of the hymns of Synesius and the _Tragopodagra_ of Lucian.] [Footnote 179: Reading φάος for χάος.] [Footnote 180: This seems to correspond with the Ophite description of Sophia or the third Person of their Triad in Chaos. Cf. Irenæus, I, 28.] [Footnote 181: The source of this chapter on the Naassenes is so far undiscoverable. Contrary to his usual practice, Hippolytus here mentions the name of no heretical author as he does in the following chapters of this Book. It is probable, therefore, that he may have taken down his account of “Naassene” doctrines from the lips of some convert, which would account for the extreme wildness of the quotations and to the incoherence with which he jumps about from one subject to another. This would also account for the heresy here described being far more Christian in tone than the other forms of Ophitism which follow it in the text, and the quotations from Scripture, especially the N.T., being more numerous and on the whole more apposite than in the succeeding chapters. The style, such as it is, is maintained throughout and its continuity should perhaps forbid us to see in it a plurality of authors. Little prominence in it is given to the Serpent which gives its name to the sect, although it is here said that he is good, and this seems to point to the Naassene being more familiar with the Western than with the Eastern forms of Cybele-worship.]