INDEX OF PSALMS AND ODES
Project Gutenberg EPUB edition
Horner, G. (George)
Transcriber’s Notes: Footnotes have been collected at the end of the text, and are linked for ease of reference.
Source notes
77. de Mysteriis, Bk.I.c. 1.
78. Amélineau, Gnosticisme Egyptien (quoting Pierret), p. 152 and note.
79. P. 332. Copt.
80. P. 357, Copt. The same plea is made in the opening of the Bruce Papyrus.
81. P. 377, Copt.
82. P. 184, Amélineau; 369, Schmidt, K. G. S.
83. P. 376, Copt.
84. P. 377, Copt.
85. Pp. 378, 379, Copt.
86. Maspero, Hyp. Poy.p. 179.
87. P. 361, Copt.
88. Forerunners, II., pp. 178-180.
89. Axionicus was living at Antioch when Tertullian wrote, and is said by him to have preserved Valentinus’ doctrine unaltered. Cf. adv. Valentin. c. IV. (II. p. 386, Ochl.).
90. See especially Clement’s quotation from Valentinus given in full in Forerunners, II. p. 125.
91. See last note.
92. Hipp., Philosophum.VI.c. 29, pp. 280, 281, Cf. Forerunners, II. p. 123, for the passage in full.
93. Mallet, Culte de Neol. à Saix, confuses the relations of these two to those of Nu and Ptah in the older faith.
94. See Forerunners, II.pp. 104-106, for authorities.
95. Ibid., pp. 106-109.
96. Budge, Coptic Apocrypha, pp. 185, 186.
97. Irenæus I. vi. 2, p. 112 H.; Tertull. adv. Valentinia. c. 36, II. p. 419 Oehl.
98. Forerunners, II.p. 103.
99. W. R. Newbold. A Syriac Valentinian Hymn in Journal of the American Oriental Society, Vol. 38, pt. I. (1918), pp. 1 ff.
100. Philosophumena, VI. 2, 37, pp. 299 Cr.
101. Ibid., p. 301 Cr.
102. Forerunners, II.pp. 159-163; pp. 178-180.
103. See last note.
104. Schmidt and Lichtenhaus in the articles above quoted attribute many of the discrepancies in the story of Pistis Sophia to the supposed fact that the translator or the scribe was working on several different documents or on different recensions of one document. This is likely enough; but as its details savour of the textual criticisms or, as it seems to me, the guess work which has given us the “polychrome” Bible, I have thought it best not to dwell further upon it.
105. Irenæus, I. 7, 8, II. pp. 114-156 H.
106. Cf.Epistle of Barnabas, c. 10, pp. 23, 24, Hilgenfeld; quoted in Forerunners, II. p. 1566, n. 2.
107. In Forerunners I have given my reasons for adhering to M. Foucart’s opinion that the Eleusinian Mysteries originally came from Egypt.
108. P. 294, Copt.
109. Ptolemy in his letter to his “dear sister Flora,” given in full in Epiphanius, does not even hint at anything of the kind, nor does Heracleon in his commentaries on St. John quoted by Origen.
110. Harnack, op. cit.p. 100.
111. Cf. Amélineau, Le Nouveau Traité Gnostique de Turin, 1895, p. 18.
112. Budge, Miscellaneous Coptic Texts, passim.
113. Budge, Coptic Apocrypha, p. 329.
114. Legge adds: excelleth the kingdom of the twelve mysteries of the First Mystery and excelleth any mystery whichever, which is below them. But these five mysteries of the Ineffable are equal etc.