[Footnote 11: γέννημα γυναικός, “birth of a woman.”] [Footnote 12: This is the evident meaning of the sentence. Hippolytus ignores all rules as to the order of his words. Macmahon translates as if Christ were meant.] [Footnote 13: Deut. iv. 24, “consuming” only in A. V.] [Footnote 14: Empedocles also. See Vol. I. pp. 40-41 _supra_.] [Footnote 15: τὸ γράμμα ἀποφάσεως, _liber revelationis_, Cr., “the treatise of a revelation,” Macmahon; as if it were the title of a book. But the title of the book attributed to Simon is given later as Ἡ ἀποφάσις μεγάλη, and there seems no reason why the second syzygy of the series should be singled out in it for special mention.] [Footnote 16: A phrase singularly like this occurs in the “Naassene” author. See Vol. I. pp. 140-141 _supra_, where the “universals” are enumerated.] [Footnote 17: Or that which can only be perceived by the mind and that which can be perceived by the senses.] [Footnote 18: ἐπινοήσῃ. The sense of the passage seems to require “perceive”; but the Greek can only mean “have in one’s mind.” Probably some blunder of the copyist.] [Footnote 19: Here, again, he has inverted the order. The hidden is the intelligible, the manifest, the perceptible.] [Footnote 20: The simile of the Treasure-house finds frequent expression in the _Pistis Sophia_.] [Footnote 21: Dan. iv. 12.] [Footnote 22: ἐξεικονισθῇ. Macmahon translates “if it be fully grown” on the strength apparently of a passage in the LXX; but the word is used too frequently throughout this chapter to have that meaning here.] [Footnote 23: Isa. v. 7. The A.V. has “the men” for “a man” and “pleasant” for “beloved.”] [Footnote 24: τοῖς ἐξεικονισμένοις.] [Footnote 25: 1 Pet. i. 24, 25. The A.V. has “glory of man” for “glory of flesh.”] [Footnote 26: τέλειον νοερὸν. It is very difficult to find in English a word expressing the difference between this νοερός, “intellectual,” and νοητός, “intelligible.”] [Footnote 27: Reading ἀπειράκις ἀπείρων (ὄντων) for the ἀπειράκις ἀπείρως of Cruice’s text.] [Footnote 28: Cruice’s emendation. The Codex has γνώμην ἴσην, “equal opinion”? Schneidewin, νώματος αἶσαν.] [Footnote 29: Here we have Simon’s cosmogonical ideas set out for the first time in something like his own words. He seems to postulate the existence of a Logos who makes the Six Powers or Roots and who is himself present in them all. This does not appear to differ from the view of Philo, for which see _Forerunners_, I, 174, or Schürer’s _Hist. of the Jewish People_ there quoted.]