[Footnote 63: This is the exact converse of what has just before been said about the Father containing Thought within himself.] [Footnote 64: καταγινομένη, “descending into” (women’s forms)?] [Footnote 65: This sentence is taken _verbatim_ from Irenæus, I, 16, 2.] [Footnote 66: ἐπὶ τέγους, literally, “on the roof.”] [Footnote 67: διὰ τῆς ἰδίας ἐπιγνώσεως; _per suam agnitionem_, Cr.; “thro’ his own intelligence,” Macmahon.] [Footnote 68: Reading ἄρχοντες for the ἀρχαί of the Codex.] [Footnote 69: This sentence also appears _verbatim_ in Irenæus, I, 16, 1.] [Footnote 70: _i. e._ the prophets.] [Footnote 71: The whole of this from the last quotation to the end of the section is also from Irenæus, I, 16, 2.] [Footnote 72: What these πάρεδροι οἱ λεγομένοι were is hard to say; but one of the later documents of the _Pistis Sophia_ introduces a fiend in hell as the “Paredros Typhon.” “Assessor” or “coadjutor,” the meanings of the word in classical Greek, would here seem inappropriate.] [Footnote 73: From the beginning of the section to here is from Irenæus, I, 16, 3.] [Footnote 74: That is, made up this doctrine.] [Footnote 75: C. W. King in the _Gnostics and their Remains_ (2nd ed.) thinks that the omitted word is Persia. There is evidently a _lacuna_ here, and perhaps a considerable one.] [Footnote 76: Because his age made his pretensions to divinity absurd. The story given after this directly contradicts all ecclesiastical tradition which makes Simon perish by the fall of his demon-borne car while flying in the presence of Nero and St. Peter in the Campus Martius.] [Footnote 77: The sources of this chapter are fairly plain. There is little reason to doubt that Hippolytus had actually seen and read a book attributed to Simon Magus and called the _Great Announcement_ from which he quotes, after his manner, inaccurately and carelessly, but still in good faith. Whether the work was by Simon himself is much more doubtful, but it was probably in use by the sect that he founded, and therefore represents with some fidelity his teaching. The style of it as appears from the extracts here given is a curious mixture of bombast and philosophical expressions, and bears a strong likeness to certain passages in the chapters in the fifth book on the Naassenes and the Peratæ. The other traceable source of the chapter is the work _Against Heresies_ of St. Irenæus, of which the quotations here given go to establish the Greek text. But intertwined with this, especially towards the end of the chapter, is a third thread of tradition, quite different from that used in the _Clementines_ and other patristic accounts of Simon’s career, which cannot at present be identified.]