[Footnote 230: For this identification of Eve with the Mother of Life or Great Goddess of Asia, see _Forerunners_, II, 300, and n.] [Footnote 231: ἄκραν. Cruice and Macmahon both read ἀρχή, “beginning,” but see ταύτην τὴν ἄκραν later.] [Footnote 232: All this is, of course, quite different to the meaning assigned to these stars by the unnamed heretics of Book IV.] [Footnote 233: If we could be sure that Hippolytus was here summarizing fairly Ophite doctrines, it would appear that the Ophites rejected the Platonic theory that matter was essentially evil. What is here said presents a curious likeness to Stoic doctrines of the universe, as of man’s being. Hippolytus, however, never quotes a Stoic author and seems throughout to ignore Stoicism save in Book I.] [Footnote 234: πρόσωπον. The word used to denote the “character” or part or a person on the stage.] [Footnote 235: ἰδέαι. So throughout this passage.] [Footnote 236: Gen. xxx. 37 ff.] [Footnote 237: χαρακτῆρες. See n. on p. 143 _supra_.] [Footnote 238: Not “ring-straked” like Jacob’s sheep.] [Footnote 239: ὁμοούσιος.] [Footnote 240: Matt. vii. 11. Note the change of “Your” for “Our.”] [Footnote 241: John viii. 44.] [Footnote 242: Here again he dwells upon the supposed evil nature of the Demiurge.] [Footnote 243: Or as Macmahon translates, “the substantial from the Unsubstantial one.”] [Footnote 244: A lacuna in the text is thus filled by Cruice.] [Footnote 245: Again this simile is not necessarily by the Peratic author, but seems to be introduced by Hippolytus. For the supposed conduct of naphtha in the presence of fire, see Plutarch, _vit Alex._] [Footnote 246: ἐξεικονισμένον. A different metaphor from the “type.” We shall meet with this one frequently in the work attributed to Simon Magus.] [Footnote 247: The text has ἐκ καμαρίου. Here Schneidewin agrees that the proper reading is μακαρίου, there being no reason why any “life-giving substance” should exist in the brain-pan. He thus confirms the reading in n. on p. 152 _supra_.]