[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.
[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.
[309]. Hippolytus, op. cit. Bk VII. c. 21, pp. 345, 346, Cruice.
[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.
[311]. Or like the Orphic egg from which Phanes came forth. See Chapter IV, vol. I. p. 123, supra.
[312]. Ἦν, φησίν, ἐν αὐτῷ τῷ σπέρματι Υἱότης, τριμερὴς κατὰ πάντα, τῷ οὐκ ὄντι θεῷ ὁμοούσιος, γενητὴ ἐξ οὐκ ὄντων, Hippolytus, op. cit, Bk VII. c. 22, p. 349, Cruice. If these are Basilides’ actual words, he would seem to have been the first author to make use of the expression Homoousios.
[313]. Hippolytus, op. et loc. cit. p. 350, Cruice.
[314]. Ἔχειν μὲν αὐτὸ μετ’ αὐτῆς οὐκ ἠδύνατο· ἦν γὰρ οὐχ ὀμοούσιον· οὐδὲ φύσιν εἶχε μετὰ τῆς Υἱότητος. Hippolytus, op. et loc. cit. p. 351, Cruice.
[315]. Had Basilides or Hippolytus read Horace?
[316]. Hippolytus, op. cit. Bk VII. c. 23, p. 353, Cruice.