[Footnote 96: Miller thinks this last characteristic interpolated.]
[Footnote 97: Reading λευκῷ for ἀλυκῷ, “salt,” which seems impossible.]
[Footnote 98: Reading ὑποδούλιοι for ὑπόδουλοι.]
[Footnote 99: Is any one born with grey hair?]
[Footnote 100: οἱ αὐτοὶ φύσεως. A similar phrase has just occurred under the same sign: a proof of the utter corruption of the text.]
[Footnote 101: ὀρχησταί in codex. Probably a mistake for εἰς κοινωνίαν εὔχρηστοι, “useful to the community.”]
[Footnote 102: δι’ ἐπινοίας; probably a sarcasm.]
[Footnote 103: It is hardly necessary to point out the futility of this astrology, its base being the theory that the earth is the centre of the universe. Nearly all the characteristics given above have, however, less to do with the stars than with those supposed to distinguish the different animals named. This is really sympathetic magic, or what was later called “the signatures of things.”]
[Footnote 104: A lacuna in the text here extending to the opening words of the next chapter.]
[Footnote 105: Richard Ganschinietz, in a study on _Hippolytus’ Capitel gegen die Magier_ appearing in Gebhardt’s and Harnack’s _Texte und Untersuchungen_, dritte Reihe Bd. 9, Leipzig, 1913, says it is not doubtful that Hippolytus took this chapter from Celsus’ book κατὰ μάγων, which he discovers in Origen’s work against the last-named author. He assumes that Lucian of Samosata in his Ἀλέξανδρος ἢ Ψευδόμαντις borrowed from the same source.]
[Footnote 106: τῶν δαιμόνων, _a demonibus_, Cr. But the word δαίμων is hardly ever used in classic or N.T. Greek for a devil or evil spirit, generally called δαιμόνιον. Δαίμων here and elsewhere in this chapter plainly means a god of lesser rank or spirit. Cf. Plutarch _de Is. et Os._, cc. 25-30.]
[Footnote 107: τῷ παιδὶ, the magician’s assistant necessary in all operations requiring confederacy or hypnotism.]
[Footnote 108: For the composition of this see Plutarch, _op. cit._, c. 81.]
[Footnote 109: ὁ μυχός. Often used for the women’s chamber or gynaeceum.]
[Footnote 110: Clearly the Egyptian sun-god Ra or Rê, the Phi in front being the Coptic definite article. It is a curious instance of the undying nature of any superstition that in the magical ceremonies of the extant Parisian sect of Vintrasists, Ammon-Ra, the Theban form of this god, is invoked apparently with some idea that he is a devil. See Jules Bois’ _Le Satanisme et la Magie_, Paris, 1895.]