[Footnote 132: I have sought to show elsewhere (_P.S.B.A._, 1901, pp. 48, 49) in opposition to the current explanations that this name, properly written Beelzebuth, is at once a sort of parody of Jabezebuth or “Jehovah (Lord) of Hosts,” and the name given to the “ruler of demons” by the parallelism which, as in Zoroastrianism, makes each good spirit have its evil counterpart of similar name.] [Footnote 133: προβεβήκασιν. So in Homer (_Iliad_, VI, 125). Cruice translates “provenerunt,” Macmahon reading apparently προβεβλήκασιν, “there has been projected.”] [Footnote 134: Gen. ii. 7.] [Footnote 135: 1 Cor. ii. 14. In the preceding passage taken apparently from Eph. iii. 14 either the Gnostic author or Hippolytus has taken some strange liberties with the received Text, which see.] [Footnote 136: It is plain, therefore, that the Valentinians rejected these parts of the O.T.] [Footnote 137: John x. 8.] [Footnote 138: The τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν of Coloss. 1. 26 seems to be what is aimed at.] [Footnote 139: ἅτε δὴ ἀπὸ τοῦ Δημιουργοῦ λελαλημένα; “inasmuch as they certainly had been uttered by the Demiurge alone,” Macmahon.] [Footnote 140: τέλος ἔλαβεν, “received the finishing touch.”] [Footnote 141: διὰ Μαρίας τῆς Παρθένου. A manifest allusion to the well-known Gnostic doctrine that Jesus took nothing from His Mother but came into being through her ὡς διὰ σωλῆνος, “as through a pipe or conduit.”] [Footnote 142: Luke i. 35. Ὕψιστος, “the Highest,” was according to M. Camont (Suppl. _Rev. instr. publ. en Belgique_, 1897) the name by which the God of Israel was known throughout Asia Minor in pre-Christian times.] [Footnote 143: καὶ τοῦ Ὑψίστου. These words are not in the Codex.] [Footnote 144: τὴν δὲ οὐσίαν ... παράσχῃ. Again “essence” would etymologically be the better word, but “substance” is used as more familiar to the English reader.] [Footnote 145: διδασκαλία. It is significant of the position held by Valentinus’ teaching in the Christian community that the Valentinians are often spoken of by the Fathers as a school of thought rather than a schismatic Church like that founded by Marcion.] [Footnote 146: γέγωνε τῷ ψυχικῷ. So in Manichæism, the Living Spirit goes towards the Land of Darkness, where the First Man is entombed after his defeat by Satan, and “cries in a loud voice, and this voice was like a sharp sword and discovered the form of the First Man,” who is thereupon drawn up out of the Darkness and raised to the upper spheres where dwells the Mother of Life. Cf. _Forerunners_, II, pp. 294, 300, n. 1, and 302, n. 1, and Theodore bar Khôni and other authors there quoted.] [Footnote 147: Rom. viii. 11; the words in brackets are not in the received text.] [Footnote 148: Gen. iii. 19.] [Footnote 149: So Cruice. Miller’s text has Ἀρδησιάνης.] [Footnote 150: ἡ δημιουργικὴ τέχνη, “the process of fashioning.”]