.]

[Footnote 57: _Matth._, xi. 25.]

[Footnote 58: "The all-evil Daemon, the avenger of men," of the
Prologue.]

[Footnote 59: Mythologies.]

[Footnote 60: "Rootage," rather, to coin a word. [Greek: rizoma] must be
distinguished from [Greek: riza], a root, the word used a few sentences
later.]

[Footnote 61: _Dictionary of Christian Biography_ (Ed. Smith and Wace),
art. "Clementine Literature," I. 575.]

[Footnote 62: _Dictionary of Sects, Heresies_, etc. (Ed. Blunt), art.
"Ebionites."]

[Footnote 63: The two accounts are combined in the following digest, and
in the references H. stands for the _Homiles_ and R. for the
_Recognitions_.]

[Footnote 64: Some twenty-three miles.]

[Footnote 65: We have little information of the Hemero-baptists, or
Day-baptists. They are said to have been a sect of the Jews and to have
been so called for daily performing certain ceremonial ablutions
(Epiph., _Contra Haer._, I. 17). It is conjectured that they were a sect
of the Pharisees who agreed with the Sadducees in denying the
resurrection. _The Apostolic Constitutions_ (VI. vii) tell us of the
Hemero-baptists, that "unless they wash themselves every day they do not
eat, nor will they use a bed, dish, bowl, cup, or seat, unless they have
purified it with water."]

[Footnote 66: [Greek: kata ton taes suzugias logon.]]

[Footnote 67: This has led to the conjecture that the translation was
made from the false reading Selene instead of Helene, while Bauer has
used it to support his theory that Justin and those who have followed
him confused the Phoenician worship of solar and lunar divinities of
similar names with the worship of Simon and Helen.]

[Footnote 68: This is not to be confused with the Dositheus of Origen,
who claimed to be a Christ, says Matter (_Histoire Critique du
Gnosticisme_, Tom. i. p. 218, n. 1st. ed., 1828).]

[Footnote 69: An elemental.]

[Footnote 70: [Greek: pataer en aporraetois].]

[Footnote 71: Hegesippus (_De Bello Judaico_, iii. 2), Abdias (_Hist._,
i, towards the end), and Maximus Taurinensis (_Patr. VI. Synodi ad Imp.
Constant._, Act. 18), say that Simon flew like Icarus; whereas in
Arnobius (_Contra Gentes_, ii) and the Arabic Preface to Council of
Nicaea there is talk of a chariot of fire, or a car that he had
constructed.]

[Footnote 72: Cotelerius in a note (i. 347, 348) refers the reader to
the passages in the _Recognitions_ and in Jerome's _Commentary on
Matthew_, which I have alre