[Footnote 253: As Harvey (_Iren._, I, p. 145, n. 3) points out, this forced isopsephism is only reached by spelling Eta ηι and the Iota in Χριστός εἶ. He quotes Aulus Gellius in support.] [Footnote 254: The words in brackets ( ) are not in Irenæus and are probably the addition of some commentator.] [Footnote 255: The Codex has χρι.] [Footnote 256: π = 80, ε = 5, ρ = 100, ι = 10, σ = 200, τ = 300, ε = 5, ρ = 100, α = 1: total 801. It is evident, therefore that Marcus considered Christ and the Holy Spirit to be the same Person.] [Footnote 257: ἄρῥητον γένεσιν, “unspoken derivation”?] [Footnote 258: δεκαοκτώ, an unusual word, unknown to classical Greek.] [Footnote 259: Words in square brackets [ ] supplied from Irenæus.] [Footnote 260: δημιουργία. Here, as elsewhere, the word implies construction from previously existing matter.] [Footnote 261: τὸν τόπον ἀναπεπληρωκέναι.] [Footnote 262: Cf. Luke i. 35.] [Footnote 263: κατ’ οἰκονομίαν. This seems here the meaning of the word. See Döllinger, _First Age of Christianity_, Eng. ed., p. 170, n. 2, Hatch; _Influence of Greek Ideas upon the Christian Church_, p. 131; Tollinton, _Clement of Alexandria_, II, p. 13, and n. 1, for other meanings.] [Footnote 264: This seems unintelligible unless we suppose the “body of Aletheia,” said above to be the number 12, to be the heaven known as “the Place of Truth.” Cf. _Pistis Sophia_, p. 128, Copt.] [Footnote 265: The same expression is used in the _Pistis Sophia_ where Jesus “sows” a power of light in Elizabeth the mother of John the Baptist. Cf. p. 12, Copt.] [Footnote 266: Or “Arrangement.” Marcus, perhaps here imitating Valentinus, postulates several Saviours, one of whom restores order in the arrangement of the Aeons before coming to this earth.] [Footnote 267: In Irenæus there follows here a lengthy “refutation” of Marcus’ doctrines and a poem condemning him and his teaching which some think to be the work of Pothinus, Irenæus’ martyred predecessor at Lyons.] [Footnote 268: With this sentence, Hippolytus again picks up his quotations from Irenæus.] [Footnote 269: πάθος, “a passion” or “The Passion”?] [Footnote 270: πεπλανῆσθαι.] [Footnote 271: Irenæus’ Latin version here makes better sense:--_Similiter et a duodecade abscedentum unam virtutem perisse divinant et hanc esse mulierem quae perdiderit drachmam, et accenderit lucernam, et invenerit eam._] [Footnote 272: α = 1, μ 40, η 8, ν 50, total 99. Writers of the sub-Apostolic age seem to have laid much stress on the miraculous power of the word Amen when uttered in unison. Cf. the Epistle of Ignatius to the Ephesians (Cureton’s translation), p. 15, as to the “mysteries of the shout.”] [Footnote 273: Thus α = 1, β 2, γ 3, δ 4, ε 5, ζ 7, η 8 = 30.] [Footnote 274: εἰς ὁλόκληρον. Because the decad is a “perfect” number.] [Footnote 275: ἐπισυμπλέκοντες καὶ δεκαπλασιάσαντες.] [Footnote 276: τῆς ἄνω οἰκονομίας. The word can here mean nothing else.]