[Footnote 59: Mythologies.] [Footnote 60: "Rootage," rather, to coin a word. [Greek: rizoma] must be distinguished from [Greek: riza], a root, the word used a few sentences later.] [Footnote 61: _Dictionary of Christian Biography_ (Ed. Smith and Wace), art. "Clementine Literature," I. 575.] [Footnote 62: _Dictionary of Sects, Heresies_, etc. (Ed. Blunt), art. "Ebionites."] [Footnote 63: The two accounts are combined in the following digest, and in the references H. stands for the _Homiles_ and R. for the _Recognitions_.] [Footnote 64: Some twenty-three miles.] [Footnote 65: We have little information of the Hemero-baptists, or Day-baptists. They are said to have been a sect of the Jews and to have been so called for daily performing certain ceremonial ablutions (Epiph., _Contra Haer._, I. 17). It is conjectured that they were a sect of the Pharisees who agreed with the Sadducees in denying the resurrection. _The Apostolic Constitutions_ (VI. vii) tell us of the Hemero-baptists, that "unless they wash themselves every day they do not eat, nor will they use a bed, dish, bowl, cup, or seat, unless they have purified it with water."] [Footnote 66: [Greek: kata ton taes suzugias logon.]] [Footnote 67: This has led to the conjecture that the translation was made from the false reading Selene instead of Helene, while Bauer has used it to support his theory that Justin and those who have followed him confused the Phoenician worship of solar and lunar divinities of similar names with the worship of Simon and Helen.] [Footnote 68: This is not to be confused with the Dositheus of Origen, who claimed to be a Christ, says Matter (_Histoire Critique du Gnosticisme_, Tom. i. p. 218, n. 1st. ed., 1828).] [Footnote 69: An elemental.] [Footnote 70: [Greek: pataer en aporraetois].] [Footnote 71: Hegesippus (_De Bello Judaico_, iii. 2), Abdias (_Hist._, i, towards the end), and Maximus Taurinensis (_Patr. VI. Synodi ad Imp. Constant._, Act. 18), say that Simon flew like Icarus; whereas in Arnobius (_Contra Gentes_, ii) and the Arabic Preface to Council of Nicaea there is talk of a chariot of fire, or a car that he had constructed.] [Footnote 72: Cotelerius in a note (i. 347, 348) refers the reader to the passages in the _Recognitions_ and in Jerome's _Commentary on Matthew_, which I have already quoted. He also says that the author of the book, _De Divinis Nominibus_ (C. 6), speaks of "the controversial sentences of Simon" ([Greek: Simonos antirraetikoi logoi]). The author is the Pseudo-Dionysius the Areopagite, and I shall quote later on some of these sentences, though from a very uncertain source. Cotelerius also refers to the Arabic Preface to the Nicaean Council. The text referred to will be found in the Latin translation of Abrahamus Echellensis, given in Labbé's _Concilia (Sacrorum Conciliorum Nova Collectio_, edd. Phil. Labbaeus et Gabr. Cossartius, S.J., Florentiae, 1759, Tom. ii, p. 1057, col. 1), and runs as follows: