Chapter X

, _infra_. So Philo, _Quaest. et Sol. in Gen._ c. 53,

explains that the coats of skin made by God for Adam and Eve are a “figure of speech” for a material body. Origen, in like manner (_cont. Cels._ Bk IV. c. 40), says that the clothing of the protoplasts in tunics of skin covers “a certain secret and mystic doctrine far exceeding Plato’s of the soul losing its wings and being borne to earth.”

Footnote 188:

Irenaeus, Bk I. c. 28, pp. 234-236, Harvey. The idea of the seven evil demons is a very old one in the East. See the Babylonian story of the assault of the seven evil spirits on the Moon. Sayce, _Gifford Lectures_, 1902, p. 430, in which those who like to rationalize ancient myths can see a lunar eclipse. We meet again with Sammael and Michael as names of one of them in the diagram to be described later.

Footnote 189:

Irenaeus, Bk I. c. 28, p. 237, Harvey.

Footnote 190:

The LXX or Greek version of the Old Testament belongs to the Western Diaspora rather than to the Eastern. Perhaps this was why Paul and Barnabas in addressing the Phrygians were careful to give them a summary of Old Testament history. See Acts xiii. 16 _sqq._

Footnote 191:

The Sethians had a book called the _Paraphrase of Seth_ now lost, which from its name may easily have been a heretical version of the Book of Genesis. See Hippolytus, _op. cit._ Bk V. c. 21, p. 223, Cruice.

Footnote 192:

Hippolytus, _op. cit._ Bk V. c. 7, p. 145, Cruice, says that this was first taught by the “Assyrians,” by which he evidently means the Syrians.

Footnote 193:

πλάσμα τὸ πήλινον, Hippolytus, _op. cit._ Bk V. c. 7, p. 153, Cruice.

Footnote 194:

This is certainly the opinion of the sect responsible for one of the later documents of the _Pistis Sophia_. See _Pistis Sophia_, pp. 346, 347, Copt. So Rossi’s _Trattato gnostico_, before quoted, speaks throughout of Satan or the chief of the powers of evil as the _ἀρχηπλασμα_ “originator of the form”?

Footnote 195:

Hippolytus, see n. 1, _supra_.

Footnote 196:

Hippolytus, _op. cit._ Bk V. c. 7, p. 144, Cruice.

Footnote 197:

_Ibid._ Bk V. c. 8, pp. 157-173, Cruice.

Footnote 198:

A verse:

Son of Saturn, son of Jove Or born of mighty Rhea’s love. Holy name, that sounds so dear To that ancient Rhea’s ear. Thee the old Assyrians [read Syrians] all The thrice-wept Adonis call. To thee for name has Egypt given The holy horned moon of heaven [Osiris]. Thou the serpent-god of Greece The all reverenced Adam thou of Samothrace. Thee the Lydians, Phrygians thee, Invoke, the Corybantic deity. Thee Pappas now and now the dead, Now lifting up reborn the god-like head. Unfruitful now or barren desert brown, Now the rich golden harvest mowing down. Or whom the blossoming almond-tree Brought forth on the free hills the piper wild to be.

Attis, old Rhea’s son I sing Not with the wild bell’s clashing ring Nor Ida’s fife, in whose shrill noise The old Curetae still rejoice; But with the mingling descant sweet Of Phoebus’ harp, so soft, so sweet, Evan! Evan! Pan, I call! Evan the wild Bacchanal: Or that bright Shepherd that on high Folds the white stars up in the silent sky.

_Quarterly Review_, June, 1851.

Footnote 199:

πάνυ yὰp πικρῶς καὶ πεφυλαγμένως παραγγέλλουσιν ἀπέχεσθαι ὡς ἀποκεκομμένοι τῆς πρὸς γυναῖκα ὁμιλίας. “For they very strictly enjoin that their followers should abstain, as if they were castrated, from companying with women,” Hippolytus, _op. cit._ Bk V. c. 9, p. 177, Cruice.

Footnote 200:

Τουτέστι, φησίν, οὐδεὶς τούτων τῶν μυστηρίων ἀκροατὴς γέγονεν εἰ μὴ μόνοι οἱ γνωστικοὶ τελειοι. “This he (the Naassene writer) says signifies that none was a hearer of these mysteries save only the perfect Gnostics,” Hippolytus, _op. cit._ Bk V. c. 8, p. 144, Cruice. The “this” refers to the text: “He that hath ears to hear, let him hear.”

Footnote 201:

ἐκ τῶν σωμάτων τῶν χοϊκῶν ἀναγεννηθέντες πνευματικοὶ οὐ σαρκικοί “being born again from the earthly body, not as fleshly but as spiritual men”.... Οἱ δὲ αὐτοί, φησί, Φρύγες τὸν αὐτὸν πάλιν ἐκ μεταβολῆς λέγουσι θεόν. “Fοr the Phrygians themselves declare, he says, that he who is thus reborn is by reason of the change a god,” Hippolytus, _op. cit._ Bk V. c. 8, pp. 165, 166, Cruice. Cf. Berger, _Études_, etc. p. 27.

Footnote 202:

τῶν ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων.

Footnote 203:

τὴν ἀσυμφωνίαν τοῦ κόσμον.

Footnote 204:

Hippolytus, _op. et loc. cit._ p. 165, Cruice.

Footnote 205:

The Naassene writer says that the peace preached “to those that are afar off” of Ephesians ii. 17, refers to τοῖς ὑλικοῖς καὶ χοϊκοῖς “to the material and earthly,” and that “to those that are near” to τοῖς πνευματικοῖς καὶ νοεροῖς τελείοις ἀνθρώποις “to the spiritual and understanding perfect men.” Hippolytus, _op. et loc. cit._

Footnote 206:

Hippolytus, _op. cit._ Bk V. c. 8, pp. 172, 173, Cruice.

Footnote 207:

_Cum accepisset concupiscentiam superioris luminis, et virtutem sumpsisset per omnia, deposuisse corpus et liberatam ab eo._ Irenaeus, Bk I. c. 28, p. 229, Harvey. As he goes on to say: _Corpus autem hoc exuisse dicunt eam, foeminam a foemina nominant_, it is plain that he is here referring to the Third or Lower Sophia who was one of the personages in the Valentinian drama and unknown, so far as we can tell, to the Ophites. The Latin translator is no doubt responsible for this confusion.

Footnote 208:

That this was the object of Ialdabaoth in creating Eve is plain from Irenaeus’ Latin text (Bk I. c. 28, p. 233, Harvey): _Zelantem autem Ialdabaoth voluisse excogitare evacuare hominem per foeminam, et de sua Enthymesi eduxisse foeminam, quam illa Prunicos suscipiens invisibiliter evacuavit a virtute_. He then goes on to relate the seduction of the archons which plays so large a part in the Enochian literature, and which is made Sophia’s contrivance for nullifying the command to “Increase and multiply” in Genesis.

Footnote 209:

τὰ μικρὰ μυστήρια τὰ τῆς σαρκικῆς γενέσεως: Hippolytus, _op. cit._ Bk V. c. 8, p. 172, Cruice.

Footnote 210:

Hippolytus, _op. cit._ Bk V. c. 9, p. 177, Cruice.

Footnote 211:

_Ibid._ Bk V. c. 6, p. 140, Cruice.

Footnote 212:

Irenaeus, Bk I. c. 28, § 6, p. 238, Harvey. The section is given almost word for word as in Irenaeus; but it is manifestly taken from some other source than that of the Greek text, and is inconsistent with the rest of the story. If the Lower Sophia or Prunicos (the Substitute) were born from the mere boiling over of the light shed upon her mother, of what had she to “repent”? In the _Pistis Sophia_, indeed, the heroine wins her way back to her former estate by repentance, but _her_ fall has been occasioned by disobedience and ambition. So, too, the story about Jesus changing His form on His descent through the seven heavens is common to the story of Pistis Sophia and the legend of Simon Magus, which two it therefore connects (see