[7] Acts viii. 9-14.
[8] i. e. Cyrene.
[9] This story in one form or another appears in Maximus Tyrius (Diss. xxxv), Ælian (Hist., xiv. 30), Justin (xxi. 4), and Pliny (Nat. Hist., viii. 16). The name seems to be Psapho.
[10] Cruice’s emendation. Schneidewin, Miller, and Macmahon read τάχιον ἀνθρώπῳ γενομένῳ, ὄντως θεῷ, “sooner than to Him who though made man, was really God;” but there seems no question here of the Second Person of the Trinity.
[11] γέννημα γυναικός, “birth of a woman.”
[12] This is the evident meaning of the sentence. Hippolytus ignores all rules as to the order of his words. Macmahon translates as if Christ were meant.
[13] Deut. iv. 24, “consuming” only in A. V.
[14] Empedocles also. See Vol. I. pp. [40]-[41] supra.
[15] τὸ γράμμα ἀποφάσεως, liber revelationis, Cr., “the treatise of a revelation,” Macmahon; as if it were the title of a book. But the title of the book attributed to Simon is given later as Ἡ ἀποφάσις μεγάλη, and there seems no reason why the second syzygy of the series should be singled out in it for special mention.
[16] A phrase singularly like this occurs in the “Naassene” author. See Vol. I. pp. [140]-[141] supra, where the “universals” are enumerated.