[Footnote 43: Gen. ii. 10, “to water the garden,” A.V. The four divisions of the river have been already referred to in different senses by Justinus and the Naassene author. So far from this repetition arguing forgery, as contended by Stähelin, it seems only to show that all these half-Jewish sects found in the traditions recorded in Genesis an obstacle that they were bound to explain away if possible.] [Footnote 44: ὀχετοὶ πνεύματος. Cruice and Macmahon translate πνεῦμα by “spirit,” but it here evidently means “breath” from what is said later about the nostrils. Cruice mentions that the ancients finding the arteries empty at death concluded that they were filled by air during life.] [Footnote 45: The use of the first person shows that this is Hippolytus’ and not Simon’s explanation.] [Footnote 46: ἀναπνοή, “inbreathing.”] [Footnote 47: Cruice’s emendation.] [Footnote 48: A hiatus to be filled evidently with some reference to the mouth. The whole of this passage seems corrupt. From what is said about the bitterness of the water _Exodus_ should be taste, _Leviticus_ smell and _Numbers_ hearing.] [Footnote 49: The simile as well as the phrase is to be found in Aristotle. Cf. his _Organon_, c. viii.] [Footnote 50: Cf. Isa. ii. 4; Micah iv. 3.] [Footnote 51: Matt. iii, 10; Luke iii, 9.] [Footnote 52: So the _Bruce Papyrus_ (ed. Amélineau, p. 231) says that God when he withdrew all things into Himself, did not so draw “a little Thought,” and from this one Thought all the worlds were made.] [Footnote 53: οὐ κοσμεῖται, _non ordinaretur_, Cr., “is not adorned,” Macmahon.] [Footnote 54: Reading μητροπάτωρ for μήτηρ πατήρ. Cf. Clem. Alex., _Strom._, v. 14 for this word. The other epithets seem to cover allusions to the Dionysiac, the Osirian and the Attis myths.] [Footnote 55: ἡ μεταβλητὴ γένεσις, “changeable,” because those thus born would have to go through many changes of bodies. The phrase is used by the Naassene author.] [Footnote 56: A play τροπή, “turning,” and τροφὴ, “nutriment.”] [Footnote 57: καὶ ἔσται δύναμις ἀπέραντος, ἀπαράλλακτος αἰῶνι ἀπαραλλάκτῳ μηκέτι γινομένῳ εἰς τὸν ἀπέραντον αἰῶνα; Cr., _et erit potestas infinita, immutabilis in saeculo immutabili quod non amplius fit per infinitum sæculum_; “and will become a power indefinite and unalterable, equal and similar to an unalterable age which no longer passes into the indefinite age,” Macmahon.] [Footnote 58: Words in brackets Cruice’s emendation.] [Footnote 59: παραφυάδες.] [Footnote 60: δύναμις σιγή, a name compounded of two nouns like Pistis Sophia. The practice seems peculiar to this literature.] [Footnote 61: ἀντιστοιχοῦντες, a term used in logic for “corresponding.” Simon here seems to think of the Egyptian picture of the air-god Shu, separating the Heaven Goddess Nut from the Earth God Seb, and supporting the first-named on his hands.] [Footnote 62: So that the Supreme Being is of both sexes.]