[Footnote 180: εὺχαριστῶν.] [Footnote 181: αἱματώδη δύναμιν, “the potentiality of blood”?] [Footnote 182: ἐλεγχόμενος. The word shows that by “refutation” the author generally means “exposure.”] [Footnote 183: He has not done so, unless in some part which has been lost.] [Footnote 184: ἐδίδου.] [Footnote 185: Γνῶσις.] [Footnote 186: ὑγραῖς οὐσίαις. Here οὐσία is used in the English sense of “substance.” No such substances are mentioned in Book IV as it has come down to us.] [Footnote 187: The wine used in the Marcosian Eucharist was evidently _mixtum_, not _merum_. Some effervescent powder is indicated.] [Footnote 188: ἐξαφανίσας; Cr. translates _seduxit_.] [Footnote 189: εὐκόλους ... πρὸς τὸ ἁμαρτάνειν. Cf. the doctrine of certain Antinomian sects that “God sees no sin in His elect.”] [Footnote 190: Ἀπολύτρωσις, perhaps “Ransom.”] [Footnote 191: πανούργημα.] [Footnote 192: In one of the documents of the _Pistis Sophia_, (p. 238, Copt) a “mystery” to be spoken “into the two ears” of an initiate about to die is described. The idea was evidently to provide him with a password which would enable him to escape the “punishments” of the intermediate state, and is to be traced to Egyptian beliefs.] [Footnote 193: ἐπ’ ἐσχάτων, perhaps “to the utmost.”] [Footnote 194: ἀφορμαί. In the _Philosophumena_, the word nearly always bears this construction.] [Footnote 195: οἱ ἐντυχόντες.] [Footnote 196: ἀεὶ ἀρνεῖσθαι. Cf. the “_Geist der stets verneint_” of Goethe.] [Footnote 197: συγκεχωρήσθω.] [Footnote 198: “His attempted heresy.”] [Footnote 199: Like the rest of this section and most of this chapter, Hippolytus here follows Irenæus _verbatim_. Why the apparition of the Tetrad should be more supportable in female than in male shape can only be guessed; but the frequent personification of the Great Goddess of Western Asia may have had something to do with it.] [Footnote 200: οὗ πατὴρ οὐδεὶς ἦν, “whose father was no one”--a curious expression in place of the more concise ἀπάτωρ.] [Footnote 201: καὶ ἦν ἡ συλλαβὴ αὐτοῦ στοιχείων τεσσάρων, “and taken together it was of four letters.” He is punning here on the double sense of στοιχεῖον as meaning both “letter” and “element.” In the Magic Papyrus of Leyden which calls itself “Monas, the 8th (book?) of Moses,” there is a curious account of how the light and the rest of creation were brought into being by the successive words or rather the laughter of the Creator. Cf. Leemans, _Papyri Græci_, etc., Leyden, 1885, II, pp. 83 ff.] [Footnote 202: γράμματα.] [Footnote 203: χαρακτῆρα, “impress,” or character as we might say Greek characters or script. The different meanings of στοιχεῖα, γράμματα, and χαρακτήρ are here well marked.] [Footnote 204: So Irenæus.] [Footnote 205: τὴν ἀποκατάστασιν. This Return to the Deity was, as has been shown above, the great preoccupation of all these Gnostic sects. They may have borrowed it from the Stoic philosophy. Cf. Arnold, _Roman Stoicism_, p. 193.]