[Footnote 88: ὅταν μέντοι δευτερόν τινες ἀγωνίζωνται. _Quum vero quidam iterum decertant de numeris_, Cr. But the allusion is almost certainly to two charioteers or combatants meeting in successive contests. Half the divination and magic of the early centuries refers to the affairs of the circus, and the text has nothing about _de numeris_.] [Footnote 89: Lit., inspection of the forehead (or face), or what Lavater called physiognomy. The word was known to Ben Jonson, who uses it in his _Alchymist_. “By a rule, Captain. In metoposcopy, which I do work by. A certain star in the forehead which you see not,” etc.] [Footnote 90: ἰδέας.] [Footnote 91: I have not thought it worth while to set down the various readings suggested by the different editors and translators for these “forms and qualities.” The whole of this chapter is taken from Ptolemy’s _Tetrabiblos_, and was corrupted by every copyist. The common type suggested with eyebrows meeting over the nose is plainly Alexandrian, as we know from the portraits on mummy-cases in Ptolemaic times.] [Footnote 92: κοπιαταὶ. The dictionaries give “grave-digger,” which makes no sense.] [Footnote 93: ὀφθαλμοῖς μέλασιν ὡς ἠλειμμένοις, “eyes black as if oiled.” Not a bad description of the eyes of a certain type of Levantine.] [Footnote 94: The text has κολυμβῶσιν, which must refer to the eyes.] [Footnote 95: Yet he twice calls them ψεῦσται, or “cheats.”] [Footnote 96: Miller thinks this last characteristic interpolated.] [Footnote 97: Reading λευκῷ for ἀλυκῷ, “salt,” which seems impossible.] [Footnote 98: Reading ὑποδούλιοι for ὑπόδουλοι.] [Footnote 99: Is any one born with grey hair?] [Footnote 100: οἱ αὐτοὶ φύσεως. A similar phrase has just occurred under the same sign: a proof of the utter corruption of the text.] [Footnote 101: ὀρχησταί in codex. Probably a mistake for εἰς κοινωνίαν εὔχρηστοι, “useful to the community.”] [Footnote 102: δι’ ἐπινοίας; probably a sarcasm.] [Footnote 103: It is hardly necessary to point out the futility of this astrology, its base being the theory that the earth is the centre of the universe. Nearly all the characteristics given above have, however, less to do with the stars than with those supposed to distinguish the different animals named. This is really sympathetic magic, or what was later called “the signatures of things.”] [Footnote 104: A lacuna in the text here extending to the opening words of the next chapter.] [Footnote 105: Richard Ganschinietz, in a study on _Hippolytus’ Capitel gegen die Magier_ appearing in Gebhardt’s and Harnack’s _Texte und Untersuchungen_, dritte Reihe Bd. 9, Leipzig, 1913, says it is not doubtful that Hippolytus took this chapter from Celsus’ book κατὰ μάγων, which he discovers in Origen’s work against the last-named author. He assumes that Lucian of Samosata in his Ἀλέξανδρος ἢ Ψευδόμαντις borrowed from the same source.]