[Footnote 155: All this argument is a _petitio principii_ of the most flagrant kind. There is nothing in the quotations here given from Empedocles to show that that philosopher made Love and Strife the two ἀρχαί of the universe, as Empedocles associates with them the four “elements” of Fire, Earth, Water and Air, and Ἀνάγκη or Fate seems, according to his teaching, to be superior to them all. The quotations prove, however, that Empedocles taught metempsychosis, unless Hippolytus is here confusing him with Pythagoras. Marcion did not, and the reason that he gave for abstinence from animal food is different from that attributed to Empedocles. The quotations themselves are much corrupted, and Hippolytus seems to have taken them from memory only, as he is careful to say that these are “something like this.” All of them appear in Karsten’s or Stein’s collections, which were made before the discovery of our text, and are, therefore, an argument against Salmon’s theory of forgery.] [Footnote 156: καθαριωτάτη, “purest.”] [Footnote 157: This Prepon, probably a Syrian, is mentioned by no other writer except Theodoret, who doubtless borrowed from our text. The “Bardesianes” was probably the famous Bardaisan or Ibn Daisan who taught at Edessa and was a follower of Valentinus. It is noteworthy that the Armenian author, Eznig of Goghp, gives a different account of Marcion’s teaching from any of the Western heresiologists and makes him admit the independent existence of a third principle in the shape of malignant matter. For this, see _Forerunners_, II, p. 217, n. 2.] [Footnote 158: διαφερούσας, “differentiated”?] [Footnote 159: ll. 338-341, Stein. Schneidewin has restored the lines as far as is possible.] [Footnote 160: ὑπόπλασμα, “that which has been moulded.”] [Footnote 161: Μεσίτης. Not intercessor, but something placed between two others.] [Footnote 162: Not St. Paul, but Luke xvii. 19.] [Footnote 163: There is no indication of the source from which Hippolytus drew the material for this chapter. It does not seem to have been the writings of Irenæus, for his remarks in I, xxv tell us even less about Marcion than our text. Possibly Hippolytus was here indebted to the work of Justin Martyr, which seems to have been extant in the time of Photius. With the exception of the notice of Prepon, our text contains nothing that was not known otherwise.] [Footnote 164: This Carpocrates, whom Epiphanius calls Carpocras, seems to have been another of “the great Gnostics of Hadrian’s time,” and to have been learned in the Platonic philosophy. He is mentioned by all the heresiologists, but there is little that is distinctive about his tenets as they have come down to us, and his followers were probably few. They are accused by Irenæus, from whose chapter on the subject Hippolytus’ account is condensed, of a kind of Antinomianism having its origin in the contention that all actions are indifferent.] [Footnote 165: μετὰ τοῦ ἀγενήτου Θεοῦ περιφορᾷ.]