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Footnotes
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387: 1 From Prof. Montet’s report (Asiatic Qr. Rev., Oct. 1904) of the “Proceedings of the Second International Congress of the History of Religions” (Bâ le), Aug. 20-Sept. 2, 1904, I see that Reitzenstein presented a monograph on the “Aion” to the Congress. I do not, however, know whether this has yet been published.
388: 1 Clement. Hom., VI. iii. ff.; ed. A. Schwegler (Stuttgart, 1847), pp. 168 ff.; ed. P. de Lagarde (Leipzig, 1865), pp. 74 ff. See also Lobeck, Aglaophamus, pp. 475, 478; and my Orpheus, pp. 156 and 162, 163. For the latest critical view on the Apion-speeches, see Waitz (H. ), Die Pseudoklementinen Homilien und Rekognitionen (Texte und Untersuchungen, Neue Folge, Bd. X. Hft. IV. ), pp. 251-256, “Der Dialog des Klemens mit Appion ü ber die heidnische Mythologie. ”
388: 2 Il., vii. 99. Cf. the Earth-and-Water of C. H., i. 5.
388: 3 Theog., 116.
389: 1 Orpheus apparently does nothing of the kind, but draws a distinction between Chaos and the Egg.
389: 2 Cf. the Pythagorean Tetraktys, in the famous oath—“The Fourfold Root of Ever-flowing Nature. ”
389: 3 Or impelled or pushed in every direction.
389: 4 Thus forming the Vortex Atom of the Cosmos.
389: 5 The text reads: κ α ὶ ο ὕ τ ω ς ἐ ξ ἀ κ ο υ σ τ ο ῦ τ ῶ ν π ά ν π ω ν τ ὸ ν ο σ τ ι μ ώ τ α τ ο ν. As ἐ ξ ἀ κ ο υ σ τ ο ῦ has hitherto proved insoluble for all editors, I would suggest ἐ ξ ἀ κ ο υ σ ί ο υ. As to ν ο σ τ ι μ ώ τ α τ ο ν, L. and S. are of little assistance unless it is taken in the sense of “ripest. ” Sophocles gives “essential, valuable, perfect, the best part of any thing. ”
390: 1 This probably means the Spirit that ensouled Matter; or to use a more familiar expression, the Spirit of God which “brooded over the Deep. ”
390: 2 Sc. out of the Depth of Matter or Darkness, on to the surface of it, where was the Light.
390: 3 Cf. C. H., i. 14: “bent his face downwards” (π α ρ έ κ υ ψ ε ν ), and note thereon.
390: 4 According to Basilides the “wings” of the Sonship are the Holy Spirit. This symbolism is presumably to be connected with the Egyptian “Winged Globe. ” See F. F. F., p. 26.
390: 5 A very ancient word-play.
390: 6 Sometimes used for brain. Cf. C. H., x. (xi. ) 11, and the Jewish Commentator in the Naassene Document. This is the Spermatic Essence of the Logos.
391: 1 It is thought of as floating in this Matter.
391: 2 The Living One.
391: 3 κ ρ α ν α ί ο υ —an otherwise unknown word. Many emendations have been suggested; but it does not seem to be necessary to go beyond κ ρ α ν ί ο ν, especially as we have seen (for instance, in the Naassene Document) that this was a favourite symbol of the Heaven.
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391: 4 Unfortunately, the rest of the Orphic quotation is not given.
391: 5 Or body—the matter in the Egg.
391: 6 ἁ ρ μ ο ν ί α ν —its fitting together, or harmony.
393: 1 Philos., v. 19; ed. C., p. 209 ff.; ed. D. and S., pp. 198 ff.; ed. M., 138 ff.
393: 2 ἀ ρ χ ά ς —sources or beginnings.
394: 1 ἀ φ α ν έ ς —the opposite of Phanes.
394: 2 Have we here any further clue to the title Κ ό ρ η Κ ό σ μ ο υ?
395: 1 I may be mistaken, but the ideas involved in this exposition seem to be precisely the same as those involved in the most modern dynamic theories of atomicity, except that the atoms or rather monads of our Gnostics are intelligent.
395: 2 Lit., con-currence.
396: 1 Lit., navel; but the word stands metaphorically for anything like a navel—e. g. the boss of a shield, a knob of any kind; hence any centre, or nucleus.
396: 2 Hippolytus here seems to have omitted some important section of his source from his summary; in any case the text of that which follows is very corrupt, and in some important details demonstrably imperfect, as may be seen by comparing the Epitome, X. iv.
396: 3 Or ferment.
396: 4 Sc. Wind.
397: 1 ἐ γ κ ύ μ ω ν —a play on κ ῦ μ α, which means embryo as well as wave.
397: 2 The text is here destroyed beyond hope of conjecture.
397: 3 Sc. Darkness.
397: 4 σ κ ο λ ι ῷ. Cf. the σ κ ο λ ι ῶ ς of C. H., i. 4.
397: 5 Cf, the Naassene Hymn: “She seeks to flee the bitter Chaos”; and compare Jacob Bö hme’s “Bitterness, ” and also his “three Principles, ” with those of our system. The analogies are striking, and yet Jacob could not possibly have known this system physically.
398: 1 The following lines are destroyed beyond the power of reconstruction.
398: 2 In the case of a serpent this would be “hissing”; σ ύ ρ ι γ μ α, however, is properly the sound of a pipe, and puts us in mind of the Syriktē s of the Naassene Document.
398: 3 Sc. than that of the Serpent.
398: 4 Sc. the Womb.
398: 5 Cf. Philipp., ii. 7: “But He emptied Himself, taking on the Servant’s Form, being made in the likeness of men. ” The “emptying” or κ έ ν ω σ ι ς was the change from the π λ ή ρ ω μ α or Fullness of Light to the κ έ ν ω μ α or Emptiness of Darkness. Paul (or the writer of the Epistle, whoever he was) is here using the technical language of the Gnosis.
399: 1 Textes et Monuments Figuré s relatifs aux Mystè res de Mithra (Bruxelles, 1899), i. 76 ff., where all the references are given.
400: 1 A Being with lion’s head, and eagle’s wings, and brute’s feet, and human body, enwrapped with a serpent, standing on a globe and holding the keys of life and death in its two hands. There are many variants, however, all of them highly instructive, as pourtraying the Autozoon, or Living Creature in itself, the summation of all forms of life, including man.
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401: 1 Reitzenstein (p. 276) is also of this opinion.
402: 1 R. 270.
402: 2 Ap. Euseb., Præ p. Evang., I. 10, 7; 34 B.
403: 1 De Mens., iv. (ed. Wü nsch, p. 64, 6).
403: 2 Or rather 6th. Reitzenstein’s (p. 274) gloss (π ρ ὸ ε ἰ δ ῶ ν ) to ἐ π ὶ τ ῆ ς π έ μ π τ η ς, is erroneous, for this would make the date January 11th.
403: 3 For a translation of the passage, see the Commentary on the K. K. Excerpts in treating of the term “Virgin of the World. ”
403: 4 Epiphanius, Haer., li. 22; ed. Dindorf, ii. 483. Cf. D. J. L., pp. 410 f., “The Crucifixion and Resurrection Mystery-Rite. ”
403: 5 Quoted by Macrobius, Saturnal., I. ix.
404: 1 That is, the Ideal Cosmos.
405: 1 Tim., 37 C, D.
406: 1 Cf. § 1: “As many men say many things, and these diverse about the All and Good”; and Tim., 29 C: “If then, O Socrates, since many men say many things about the Gods and the genesis of the All. ”
407: 1 Budge (op. cit., i. 285) writes: “According to the late Dr Brugsch (Religion, p. 132), the name Ḥ eḥ is connected with the word which indicates an undefined and unlimited number, i. e. ḥ eḥ; when applied to time the idea suggested is ‘millions of years, ’ and Ḥ eḥ is equivalent to the Greek α ἰ ώ ν. ”
408: 1 Brugsch, Wö rterbuch, vi. 839.
408: 2 The usual symbols for “everlasting. ”
409: 1 Or service—λ ε ι τ ο υ ρ γ ί α.
409: 2 θ η σ α υ ρ ί σ α ς —or treasure away.
409: 3 Wessely, Denkschr. d. K. K. Akad. (1888), p. 72, 11. 1115 ff.; R. 277, 278.
410: 1 Cf. R. 28; Hermes-Prayer, vii. 1.
410: 2 See my Fragments of a Faith Forgotten.
411: 1 Dieterich, Abraxas, 184-99.
411: 2 That is, presumably, “offerings of the reason, ” as our tractates have it; or prayers that put the mind in sympathy with the true order of things.
411: 3 The Heaven Ocean.
411: 4 Wessely, Denkschr. d. K. K. Akad. (1888), p. 73, 11. 1168 ff.
411: 5 Or pure water.
p. 413
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