[Footnote 17: This hymn is in metre and is said to be from a lost Pindaric ode. It has been restored by Bergk, the restoration being given in the notes to Cruice’s text, p. 142, and it was translated into English verse by the late Professor Conington. Cf. _Forerunners_, II, p. 54, n. 6.] [Footnote 18: ἰχθυοφάγον. Doubtless a mistake for ἰχθυοφόρον. The Oannes of Berossus’ story wore a fish on his back.] [Footnote 19: Adam the protoplast according to the Ophites (_Irenæus_, I, xviii, p. 197, Harvey) and Epiphanius (_Hær._ xxxvii, c. 4, p. 501, Oehler) was made by Jaldabaoth and his six sons. The same story was current among the followers of Saturninus (_Irenæus_, I, xviii, p. 197, Harvey) and other Gnostic sects, who agree with the text as to his helplessness when first created, and its cause.] [Footnote 20: So in the Bruce Papyrus, “Jeû,” which name I have suggested is an abbreviation of Jehovah, is called “the great Man, King of the great Aeon of light.” See _Forerunners_, II, 193.] [Footnote 21: Eph. iii. 15. Cf. the address of Jesus to His Father in the last document of the _Pistis Sophia_, _Forerunners_, II, p. 180, n. 4.] [Footnote 22: Why is he to be punished? In the Manichæan story (for which see _Forerunners_, II, pp. 292 ff.) the First Man is taken prisoner by the powers of darkness. Both this and that in the text are doubtless survivals of some legend current throughout Western Asia at a very early date. Cf. Bousset’s _Hauptprobleme der Gnosis_, Leipzig, 1907, c. 4, _Der Urmensch_.] [Footnote 23: So the cryptogram in the _Pistis Sophia_ professes to give “the word by which the Perfect Man is moved.” _Forerunners_, II, 188, n. 2.] [Footnote 24: οὐσία: perhaps “essence” or “being.” It is the word for which _hypostasis_ was later substituted according to Hatch. See his _Hibbert Lectures_, pp. 269 ff.] [Footnote 25: So Miller, Cruice, and Schneidewin. I should be inclined to read φάος, “light,” as in the Naassene hymn at the end of this chapter. No Gnostic sect can have taught that the soul came from Chaos.] [Footnote 26: This, as always at this period, means “Syrians.” See Maury, _Rev. Archéol._, lviii, p. 242.] [Footnote 27: ἔμψυχοι. He is punning on the likeness between this and ψυχή, “soul.”] [Footnote 28: And between “nourished” and “reared.”] [Footnote 29: τὸ τοιοῦτον. Not φύσις or ψυχή. At this point the author begins his commentary on the Hymn of the Mysteries of Cybele, for which see p. 141 _infra_.] [Footnote 30: γένεσις, perhaps “birth.”] [Footnote 31: An allusion to the myth which makes Aphrodite and Persephone share the company of Adonis between them.] [Footnote 32: These words are added in the margin.] [Footnote 33: A prominent feature in the imposture of Alexander of Abonoteichus. See Lucian’s _Pseudomantis_, _passim_.] [Footnote 34: In the better-known story Attis castrates himself; but this version explains the allusion in the hymn on p. 141 _infra_.]