Chapter II

, vol. I. p. 86, _supra_.

Footnote 302:

Amélineau, _Le Gnosticisme Égyptien_, p. 30. Its early shape was probably more magical and less ethical than its later developments, because, as the same author (_P.S.B.A._ 1888, p. 392) says, for several centuries it was only the lowest classes in Egypt that became Christians.

Footnote 303:

Irenaeus, Bk I. c. 18, p. 197, Harvey. Hippolytus, _op. cit._ Bk VII. c. 28, p. 369, Cruice.

Footnote 304:

So Hippolytus, _loc. cit._, who copies Irenaeus’ statement word for word. But something has evidently slipped out of the text. If Christ and Satan were both the enemies of Yahweh, we should have the συμφώνησις or fellowship declared impossible by St Paul in 2 Cor. vi. 15.

Footnote 305:

Matter, _Hist. du Gnost._ t. I. p. 349.

Footnote 306:

Irenaeus, Bk I. c. 18, p. 197, Harvey; Hippolytus, Bk VII. c. 28, p. 367, Cruice; Epiphanius, _Haer._ XXIII. c. 1, p. 135, Oehler.

Footnote 307:

Irenaeus, Bk I. c. 19, § 1, p. 199, Harvey. For the name Abraxas see _ibid._ p. 203, and Hippolytus, _op. cit._ Bk VII. c. 26, p. 361, Cruice. As Harvey points out in his note, the passage containing it has evidently slipped out of Irenaeus’ text and has been added at the foot of the roll.

Footnote 308:

Hippolytus, _op. cit._ Bk VII. c. 20, p. 344, Cruice. The revelations in question must therefore have been made after the Resurrection. Clement of Alexandria says that Basilides was a disciple of Glaucias, the interpreter of Peter: _Strom._ Bk VII. c. 17.

Footnote 309:

Hippolytus, _op. cit._ Bk VII. c. 21, pp. 345, 346, Cruice.

Footnote 310:

ἀθελήτως καὶ ἀνοήτως καὶ ἀναισθήτως. Hippolytus, _loc. cit._ This στίγμα ἀμέριστον or “indivisible point” from which all things come is mentioned in Simon Magus’ Apophasis (see Chapter VI , vol. I. p. 194, _supra_) as well as in the Bruce Papyrus of Chapter X , _infra_.

Footnote 311:

Or like the Orphic egg from which Phanes came forth. See