[Footnote 46: This “Monoimus Arabs” is known to no other heresiologist save Theodoret who here as elsewhere probably copied from Hippolytus. Salmon (_D.C.B._, s.n. “Monoimus”) suggests that the name may cover the Jewish appellation of Menahem, which is not unlikely. His system as here disclosed has this in common with that of the Ophites or Naassenes of Book V that both begin with a Divine Being called “Man” for no other assigned reason than that his manifestation here below is known as the Son of Man. He is not, however, here called Adamas as with the Naassenes, and the remark about his being at once father and mother is not necessarily connected with the Naassene hymn quoted on p. 140 Cr. For the rest, there is, _pace_ Salmon, nothing distinctly Christian about Monoimus’ doctrine, and although the passage from Colossians about the Pleroma dwelling in the Son of Man is here again introduced, the context makes it possible that this is the comment of Hippolytus rather than a direct quotation. On the other hand, Monoimus several times speaks slightingly of those who believe that the Son of Man was born of a woman, and he shows a reverence for the Law and the Passover which a Christian of the second century would hardly have exhibited. His opinions seem in fact to be more pantheistic than Christian or Judaic, although as Macmahon truly remarks, his similes about the Creation are not far removed from those of Philo. His remarks about numbers have possibly been corrupted in the copy, and are unintelligible as they stand; but it is not unlikely that they cover some early Cabalistic notions and that his “Perfect Man” may be the Adam Cadmon of the Cabala.] [Footnote 47: γεγένηται μακράν, _longe abest_, Cruice, “was far removed,” Macm.] [Footnote 48: This line does not occur in our editions of Homer. It is apparently a conflation of the statement in _Il._, XIV 201 that Oceanus is the “Father of the Gods” and that in l. 246 that he is the “Father of them all.”] [Footnote 49: Ἦν καὶ ἐγένετο. This has been thought a quotation from St. John’s opening chapter, but the parallel is not very close. As Salmon (_art. cit._) points out, it signifies Being and Becoming.] [Footnote 50: πρὸς ἑαυτήν.] [Footnote 51: The Naassene hymn in Vol. I, p. 120 _supra_ runs: “_From_ thee comes father and _through_ thee mother, two immortal names, parents of Aeons, O thou citizen of heaven, man of mighty name!” It is quite possible that Hippolytus, remembering this, is merely here repeating part of it as comment and without attributing the quotation to Monoimus.] [Footnote 52: Cruice points out that this κεραία or tittle is the acute accent placed over a letter of the Greek alphabet which converts it into a numeral. Thus, ι = Iota, ί = 10.] [Footnote 53: Cf. Col. i. 19, “For it pleased (the Father) that in Him the whole fulness should dwell.”]