[Footnote 103: A pun like that on Geryon or Corybas.]
[Footnote 105: John x. 7, 9, “I am the door.”]
[Footnote 106: _i. e._ the worshippers of Cybele. For Attis’ name of Pappas, see Graillot, _Le Culte de Cybèle_, p. 15. It seems to mean “Father.”]
[Footnote 109: This was an Orphic doctrine. See _Forerunners_, I, 127, n. 1 for authorities.]
[Footnote 112: 2 Cor. xii. 3, 4. A. V. omits “second heaven” and the sights seen.]
[Footnote 113: ψυχικὸς δὲ ἄνθρωπος. The “natural man” of the A. V.]
[Footnote 115: John vi. 44, “draw _him_ unto me.”]
[Footnote 117: Matt. xxi. 31, “Kingdom of God.”]
[Footnote 118: 1 Cor. x. 11. A pun on τέλη, “taxes,” and τέλη, “ends.”]
[Footnote 119: Cf. the Stoic doctrine of λόγοι σπερματικοί, Arnold, _Roman Stoicism_, p. 161.]
[Footnote 120: Lit., “brought to an end.”]
[Footnote 121: A condensation of Matt. xiii. 3-9.]
[Footnote 123: _i. e._ become united with the Godhead. The newly-baptized were given milk and honey. Cf. Hatch, _Hibbert Lectures_, above quoted, p. 300.]
[Footnote 125: This “third gate” is evidently baptism. For the reason see _Forerunners_, II, p. 73, n. 2.]
[Footnote 126: This seems to be a quotation from the Naassene author.]
[Footnote 127: Perhaps an allusion to the λόγοι σπερματικοί.]
[Footnote 129: The derivation to be tolerable should be *ἀειπόλος!]
[Footnote 133: The mistake in geography shows that Hippolytus was not a Jew.]
[Footnote 136: This is in effect the first real information we have as to the final secret of the Eleusinian Mysteries.]
[Footnote 137: Hesychius also translates Brimos by ἰσχυρός.]
[Footnote 139: Schleiermacher attributes this saying to Heraclitus.]
[Footnote 140: Meineke (_ap._ Cr.) attributes these lines to Parmenides.]
[Footnote 141: Cf. Justinus later, p. 175 _infra_.]
[Footnote 142: Schneidewin and Cruice both read λαβεῖν, “receive” (their vestures) for βαλεῖν.]
[Footnote 143: Cr. translates ἀπηρσενωμένους, _exuta virilitate_; but it seems to be a participle of ἀπαρρενόω = ἀπανδρόω. The idea that the Gnostic _pneumatics_ or spirituals would finally be united in marriage with the angels or λόγοι σπερματικοί was current in Gnosticism. See _Forerunners_, II, 110. The “virgin spirit” was probably that Barbelo whom Irenæus, I, 26, 1 f. (pp. 221 ff., Harvey), describes under that name as reverenced by the “Barbeliotae or Naassenes”; in any case, probably, some analogue of the earth-goddess, ever bringing forth and yet ever a virgin.]