[Footnote 83: This book which is mentioned by all the writers who refer to Elchasai, doubtless began with the vision of the angel from whom he professed to receive his revelations.] [Footnote 84: ἀπο Σηρῶν, Chinese? Or it may be a town called Serae.] [Footnote 85: Brandt (_op. cit._, p. 42) thinks the word is Mandæan or Aramaic, and means “the Baptized,” _i.e._ the Mughtasila.] [Footnote 86: These measurements, intended to show the enormous difference in size between the celestial powers and mankind, are peculiarly Jewish and are frequent in the Haggadah and Cabala.] [Footnote 87: The Rman mile here meant was 142 yards less than ours. The schoenus was a measure of land used also by the Egyptians and Persians.] [Footnote 88: _i. e._ as that of Callistus.] [Footnote 89: Hippolytus’ motive in thus connecting Alcibiades’ visit with Callistus’ proceedings is obvious. There could be nothing in common in the re-baptizing of reconverted heretics of which he (probably erroneously) accuses his adversary, and the magical efficacy of the ablution prescribed by Alcibiades.] [Footnote 90: ἐλέγξαντες.] [Footnote 91: νόθος, “bastard.” Is this an allusion to the composite nature of the Elchesaite religion?] [Footnote 92: All these phrases are so condensed as to make the conjectural restoration of important words necessary. It would seem that the author was here hurrying over his task.] [Footnote 93: νόμου πολιτείαν. The Jewish Law is of course intended.] [Footnote 94: Transmigration of souls does not appear to have entered into the conceptions of the Mandæans, Mughtasila, or any other sects with which Elchasai is known to have been connected; but Buddhist ideas seem to have made some way with the Dead Sea communities. Did Alcibiades draw this idea from them? If so this might explain the allusion to the Seres.] [Footnote 95: ἐπίλογοι.] [Footnote 96: The text puts both Holy Spirit and Angels of Prayer in the plural. Yet they must be singular, or the seven witnesses would be more than that number. Brandt (_op. cit._) thinks many mistakes in this chapter are to be explained by a faulty translation from Aramaic into Greek. He also thinks that the mention of salt implies a sacrament celebrated with bread and salt, and that earth, as one of the five elements of Aristotle, should be substituted for the Earth as a pendant to which Heaven is thrown in. It is simpler to derive the spell from the ancient Babylonian religion in which Heaven and Earth are coupled for the purpose of conjuration.] [Footnote 97: πνεῦμα διαφθορᾶς. Cruice and Macmahon both translate “spirit of destruction.” It evidently refers to rabies, and the authors of the spell seem to have known that mere contact with a rabid animal might produce infection.] [Footnote 98: Both Miller and Duncker read προσευξάσθω, which has been adopted here as making better sense. Cruice reads προσδειξάσθω, “show himself unto.”]