[Footnote 203: ἀπὸ τοῦ σημείου seems to be repeated needlessly.]
[Footnote 205: πέρος ἔχουσα σημεῖον. Surely it has two limits--a point at each end.]
[Footnote 206: σῶμα. In the next sentence he uses the proper word στερεόν.]
[Footnote 207: This is, I suppose, quoted from the Ἀποφάσις μεγαλή attributed to Simon, as he speaks afterwards (II, p. 9 _infra_) of the small becoming great, “as it is written in the _Apophasis_, if it ... come into being from the indivisible point. But the great will be in the boundless æon,” etc.]
[Footnote 208: What follows from this point down to the end of the paragraph is an almost verbatim transcript of the passage in Book I (pp. 37 ff. _supra_), where it is given as the teaching of Pythagoras. The only substantial differences are: that hypostasis is written for hypothesis in the second sentence of the passage; the Tetractys is no longer said to be the “source” of eternal nature; and the 11, 12, etc., are now said to take, and not “share” their beginning from the 10.]
[Footnote 209: ὑπόθεσιν ἑαυτοῖς ἐντεῦθεν σχεδιάσαντες, _suis dogmatibus fundamentum posuerunt_, Cr.]
[Footnote 210: τὸ πνεῦμα. Cruice translates this by _spiritum_, and is followed by Macmahon. I think, however, he means the breath, it being the idea of the ancients that the arteries were air-vessels.]
[Footnote 214: It is at any rate plain from this that the missing Books II and III at one time existed.]
[Footnote 215: These words appear in the MS. at the foot of this Book.]
[Sidenote: p. 137.] 1. These are the contents of the 5th (book) of the Refutation of all Heresies.
2. What the Naassenes say who call themselves Gnostics, and that they profess those opinions which the philosophers of the Greeks and the transmitters of the Mysteries first laid down, starting wherefrom they have constructed heresies.
3. And what things the Peratæ imagine, and that their doctrine is not framed from the Holy Scriptures but from the astrological (art).
4. What is the system according to the Sithians, and that they have patched together their doctrine by plagiarizing from those wise men according to the Greeks, (to wit) Musæus and Linus and Orpheus.
5. What Justinus imagined and that his doctrine is not framed from the Holy Scriptures, but from the marvellous tales of Herodotus the historiographer.