[Footnote 10: τὸ τέλειον τῶν κακῶν. τέλειον being a mystic word for final or complete initiation.] [Footnote 11: ἃ καὶ τὰ ἄλογα κ. τ. λ. Schneidewin and Cruice both read εἰ καὶ, Roeper εἰ simply, others εἰ ὅτι. The first seems the best reading; but none of the suggestions is quite satisfactory. The promise to say what it was that even the dumb animals would not have done is unfulfilled. It cannot have involved any theological question, but probably refers to the obscene sacrament of the _Pistis Sophia_, the Bruce Papyrus and Huysmans’ _Là-Bas_. Yet Hippolytus does not again refer to it, and of all the heretics in our text, the Simonians are the only ones accused of celebrating it, even by Epiphanius.] [Footnote 12: Ἀρχιερατεία. A neologism. This is the passage relied upon to show that our author was a bishop]. [Footnote 13: ἀλλότρια = foreign. Cruice has _aliena_. But it is here evidently contrasted with the “things of the truth” in the next sentence.] [Footnote 14: κηρύσσομεν.] [Footnote 15: τὰ δοξαζόμενα, lit., “matters of opinion.”] [Footnote 16: ἐκ δογμάτων φιλοσοφουμένων. The context shows that here, and probably elsewhere in the book, the phrase is used contemptuously.] [Footnote 17: τοῖς ἐντυγχάνουσιν. As in Polybius, the word can be translated in this sense throughout. Yet as meaning “those who fall in with this” it is as applicable to spoken as to written words.] [Footnote 18: τὸ θεῖον. Both here and in Book X our author shows a preference for this phrase instead of the more usual ὁ Θεός.] [Footnote 19: συμβάλλω.] [Footnote 20: δόγμα.] [Footnote 21: τὰ λαληθέντα ἀποβαίνοντα. Note the piling up of similes natural in a _spoken_ peroration.] [Footnote 22: γυμνοὺς καὶ ἀσχήμονας, _nudos et turpes_, Cr. Stripped of originality seems to be the threat intended.] [Footnote 23: φιλοσοφίαν φυσικήν. What we should now call Physics.] [Footnote 24: τὸ πᾶν is the phrase here and elsewhere used for the universe or “whole” of Nature, and includes Chaos or unformed Matter. The κόσμος or ordered world is only part of the universe. Diog. Laert., I, _vit. Thales_, c. 6, says merely that Thales thought water to be the ἀρχή or beginning of all things. As this is confirmed by all other Greek writers who have quoted him, we may take the further statement here attributed to him as the mistake of Hippolytus or of the compiler he is copying.] [Footnote 25: ἀέρων in text. Roeper suggests ἄστρων, “stars.”] [Footnote 26: So Clement of Alexandria, _Stromateis_, V, c. 14, and Diog. Laert., I. _vit. cit._, c. 9.] [Footnote 27: Diog. Laert., I, _vit. cit._, c. 8, makes his derider an old woman. Θρᾶττα is not a proper name, but means a Thracian woman, as Hippolytus should have known.] [Footnote 28: Roeper adds καὶ ἀριθμετικήν, apparently in view of the speculations about the monad.] [Footnote 29: Aristotle in his _Metaphysica_, Bk. I, c. 5, attributes the first use of this dogma to Xenophanes.]