Chapter XIII
, Jesus is Himself called “the Tree of Knowledge.”
Footnote 591:
So Irenaeus, Bk I. c. 1, § 11, pp. 58, 54, Harvey: Ἐπαιδεύθησαν γὰρ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δι’ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τὴν τελείαν γνῶσιν ἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς Ἐκκλησίας ἡμᾶς λέγουσι· διὸ καὶ ἡμῖν μὲν ἀναγκαῖον εἶναι τὴν ἀγαθὴν πρᾶξιν ἀποφαίνονται· ἄλλως γὰρ ἀδύνατον σωθῆναι. Αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ φύσει πνευματικοὺς εἶναι, πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν. “For the psychic (animal) men are taught psychic things, they being made safe by works and by mere faith, and not having perfect knowledge. And they say that we of the Church are these people. Wherefore they declare that good deeds are necessary for us: for otherwise we could not be saved. But they decree that they themselves are entirely and in every thing saved, not by works, but because they are pneumatic (spiritual) by nature.”
Footnote 592:
p. 249, Copt.
Footnote 593:
p. 250, Copt. It is to be observed that these “cleansing mysteries” will only admit their recipients to the light of the Kingdom of Jesus—not to that of the First Mystery or of the Ineffable One.
Footnote 594:
As did perhaps the Manichaeans afterwards. See _J.R.A.S._ for January, 1913, and Chap. XIII _infra_.
Footnote 595:
So Charles Kingsley in _Hypatia_. Gibbon, _Decline and Fall_, vol. IV. c. 60, n. 15, quotes a statement of Rufinus that there were nearly as many monks living in the deserts as citizens in the towns.
Footnote 596:
Mallet, _Le Culte de Neit à Saïs_, p. 200, points out that the God Nu described in the 18th Chapter of the _Book of the Dead_ is “the infinite abyss, the Βυθός, the πατὴρ ἄγνωστος of the Gnostics.” So Maspero in _Rev. Critique_, 30 Sept. 1909, p. 13, who declares that the author of the _Pistis Sophia_ was influenced directly or indirectly by Osirian beliefs.
Footnote 597:
Moret, _Le verbe créateur et révélateur_, p. 286, for references.
Footnote 598:
Maspero, _Ét. Égyptol._ t. II. p. 187: “L’ogdoade est une conception hermopolitaine qui s’est répandue plus tard sur toute l’Égypte à côté de l’ennéade d’Heliopolis. Les théologiens d’Hermopolis avaient adopté le concept de la neuvaine, seulement ils avaient amoindri les huit dieux qui formaient le corps du dieu principal. Ils les avaient reduits à n’être plus que des êtres presque abstraits nommés d’après la fonction qu’on leur assignait, en agissant en masse sur l’ordre et d’après l’impulsion du dieu chef. Leur ennéade se composait donc d’un dieu tout-puissant et d’une ogdoade.”
Footnote 599:
“Son origine (l’ogdoade hermopolitaine subordonné à un corps monade) est fort ancienne: on trouve quelques-unes des divinités qui la composent mentionnées déjà dans les textes des Pyramides.” Maspero, _op. cit._ t. II. p. 383. As he says later the actual number of gods in the Ennead or Ogdoad was a matter of indifference to the ancient Egyptian: “les dieux comptaient toujours pour neuf, quand même ils étaient treize ou quinze,” _ibid._ p. 387. Cf. Amélineau, _Gnost. Ég._ pp. 294, 295.
Footnote 600:
See n. 5, p. 175 _supra_, and Maspero, “Hypogées Royaux,” _Ét. Égyptol._ II. p. 130, n. 2.
Footnote 601:
See n. 2, p. 153 _supra_.
Footnote 602:
Maspero, “Hypogées Royaux,” t. II. p. 121.
Footnote 603:
Maspero, _Rev. Crit._ 30 Sept. 1909, p. 13.
Footnote 604:
Maspero, “Hypogées Royaux,” t. II. p. 118. Cf. _Pistis Sophia_, p. 84, Copt. and elsewhere.
Footnote 605:
Maspero, “La Table d’Offrandes,” _R.H.R._ t. XXXV. (1897) p. 325. As has been said, in the _Ascensio Isaiae_, anyone passing from one heaven to another has to give a password, but not to exhibit a seal.
Footnote 606:
Amélineau, _Gnost. Ég._ p. 196; Schmidt, _Koptisch-Gnostische Schriften_, Bd I. p. xiii.
Footnote 607:
It is so used in the _Excerpta Theodoti_, and in the Papyrus Bruce. See p. 190, _infra_.
Footnote 608:
Jean Reville, _Le Quatrième Évangile_, Paris, 1901, p. 321. Mgr Duchesne, _Early Christian Church_, pp. 102, 192, says in effect that St John’s Gospel appeared after the Apostle’s death and was not accepted without opposition. He thinks Tatian and Irenaeus the first writers who quoted from it with acknowledgement of its authorship. If we put the date of Tatian’s birth at 120 (see _Dict. Christian Biog._ _s.h.n._) and allow a sufficient period for the initiation into heathen mysteries which he mentions, for his conversion and for his becoming a teacher, we do not get a much earlier date than 170 for his acceptance of the Fourth Gospel. Irenaeus was, of course, later in date than Tatian.
Footnote 609:
Tertullian, _Adv. Valentinianos_, c. 2.
Footnote 610:
Amélineau, _Gnost. Ég._ p. 180.
Footnote 611:
Tertullian, _de Carne Christi_, c. 20.
Footnote 612:
_E.g._ p. 47, Copt. Cf. also _ibid._ pp. 147, 170, 176.
Footnote 613:
Tertullian, _adv. Val._ c. v.
Footnote 614:
_Op. cit._ c. 9.
Footnote 615:
_Op. cit._ c. 18.
Footnote 616:
_Op. cit._ c. 20.
Footnote 617:
_Op. cit._ c. 25.
Footnote 618:
Tertullian, _de Carne Christi_, c. 9. Irenaeus, Bk II. c. 7, § 1, p. 270, Harvey, seems to have known both of Barbelo and of the Virgin of Light, since he speaks of _corpora sursum ... spiritalia et lucida_, “spiritual and translucent bodies on high” casting a shadow below _in quam Matrem suam descendisse dicunt_ “into which they allege their Mother descended.”
Footnote 619:
ⲞⲨ ⲘⲈⲢⲞⲤ ⲎⲦⲈ Ⲏ ⲦⲈⲨⲬⲞⲤ Ⲙ ⲎⲤⲰⲦⲎⲢ, or (in Greek) Μέρος τευχῶν Σωτῆρος.
Footnote 620:
“This I say to you in paradigm, and likeness and similitude, but not in truth of shape, nor have I revealed the word in truth,” p. 253, Copt. So in the next page (p. 254, Copt.), Jesus says of the perfect initiate that “He also has found the words of the Mysteries, those which I have written to you according to similitude—the same are the members of the Ineffable One.” From His mention of “writing,” one would imagine that the reference here is to documents such as the Bruce Papyrus which gives the pictures of “seals” together with cryptographically written words.
Footnote 621:
p. 357, Copt. This opening sentence could not have been written by one of the Valentinians of Hadrian’s time, who, as has been said above, “did not choose to call Jesus, Lord,” Irenaeus, Bk I. c. 1, I. p. 12, Harvey.
Footnote 622:
In the address of Jesus beginning “O my Father, Father of every Fatherhood, boundless light” with which this part of the Μ. τ. σ. opens, we can, with a little good will, identify nearly every word of the “galimatias” which at first sight seems mere gibberish. Thus, the whole invocation reads: αεηιουω, ϊαω, αωϊ, οϊαψινωθερ, θερ[ι]νοψ, νωψιθερ, ζαγουρη, παγουρη, νεθμομαωθ, νεψιομαωθ, μαραχαχθα, θωβαρραβαυ, θαρναχαχαν, ζοροκοθορα Ιεου Σαβαωθ. The seven vowels to which many mystical interpretations have been assigned, and which have even been taken for a primitive system of musical notation (C. E. Ruelle, “Le Chant des Sept Voyelles Grecques,” _Rev. des Ét. Grecques_, Paris, 1889, t. II. p. 43, and pp. 393-395), probably express the sound to Greek ears of the Jewish pronunciation of Yahweh or Jehovah. The word Iao we have before met with many times both as a name of Dionysos and otherwise, and is here written anagrammatically from the difficulty which the Greeks found in dealing with Semitic languages written the reverse way to their own. The word ψινωθερ which follows and is also written as an anagram is evidently an attempt to transcribe in Greek letters the Egyptian words _P_, _Shai_, _neter_ (_P_ = Def. article, _Shai_ = the Egyptian God of Fate whose name Revillout, _Rev. Égyptol._ Paris, 1892, pp. 29-38, thinks means “The Highest,” and _neter_ or _nuter_ the determinative for “god”), the whole reading “Most High God.” The words ζαγουρη παγουρη (better, πατουρη) are from the Hebrew roots סגר פטר and seem to be the “he that openeth and no man shutteth; and shutteth and no man openeth” of Rev. iii. 7. Νεθμομαωθ, which is often found in the Magic Papyri, is reminiscent of the Egyptian _neb maat_ “Lord of Truth,” the following νεψιομαωθ being probably a variant by a scribe who was uncertain of the orthography. Μαραχαχθα I can make nothing of, although as the phrase νεφθομαωθ μαραχαχθα appears in the Magic Papyrus of Leyden generally called W (Leemans, _Papyri Graeci_, etc. t. II. p. 154) in a spell there said to be written by “Thphe the Hierogrammateus” for “Ochus the king,” it is evidently intended for Egyptian. In the same spell appear the words θαρνμαχαχ ζοροκοθορα and θωβαρραβαυ which are evidently the same as those in the Μ. τ. σ., and of which I will only say that, while Mr King supposes ζοροκοθορα to mean “light-gatherer,” θωβαρραβαυ is in the leaden _tabula devotionis_ of Carthage (Molinier, “Imprecation gravée sur plomb,” _Mem. de la Soc. Nat. des Antiquaires de France_, série VI. t. VIII. Paris, 1897, pp. 212-216) described as τον θεὸν του τῆς παλινγενεσιας “the god of rebirth.” The concluding words are of course merely “Yahweh of Hosts.”
Footnote 623:
The description of the moon-chariot drawn by two white oxen is found in Claudian’s _Proserpine_. According to Cumont (_Textes et Monuments relatifs aux Mystères de Mithra_, t. I. p. 126 and note) it was not until Hadrian’s time that this conception, which seems to have been Persian in origin, became fixed in the West.
Footnote 624:
This “Middle Way” has nothing to do with the τόπος or “place” of the middle, where are set in the _Pistis Sophia_ proper the powers who preside over incarnation. It is below the visible sphere (p. 364, Copt.) and is met with in Rabbinic lore. See Kohler, _op. cit._ p. 587.
Footnote 625:
This division of the Twelve Aeons into two halves seems at first sight inconsistent with the description in the _Pistis Sophia_ proper which always speaks of them as Twelve. Yet it is plain that the author of the _Pistis Sophia_ knew the legend here given, as he makes John the Divine speak (p. 12, Copt.) of “the rulers who belong to the Aeon of Jabraoth” and had made peace with the mysteries of the light. These “rulers who repented” are again mentioned on p. 195, Copt. In the other part of the Μέρος τευχῶν Σωτῆρος (p. 356, Copt.), it is also said that the souls of Abraham, Isaac, and Jacob are to be placed in “the Place of Jabraoth and of all the rulers who repented” until Jesus can take them with Him to the light. So the Papyrus Bruce (Amélineau, p. 239).
Footnote 626:
There are seven pages missing between the descriptions of the tortures of the Middle Way and those of Amenti and Chaos, the gap occurring at p. 379, Copt. It is possible that what follows after this is not from the Μέρος τευχῶν Σωτῆρος but an extract from yet another document.
Footnote 627:
In the text of the Μ. τ. σ. (p. 377, Copt.), Jesus simply asks His father for a sign, and “the sign is made which Jesus had said.” In the Papyrus Bruce where the same ceremony is described in almost identical words, it is said that the wine of the offering was turned into water which leaped forth of the vase which contained it so as to serve for baptism. Cf. Amélineau, _Gnost. Ég._ p. 253. That Marcus the magician by juggling produced similar prodigies, see Irenaeus, Bk I. c. 7, II. pp. 116, 117, Harvey.
Footnote 628:
The name of Jaldabaoth, which in the whole of the rest of the MS. is spelt ⲒⲀⲖⲆⲀⲂⲀⲰⲐ, appears on p. 380 immediately after the _lacuna_ of seven pages as ⲒⲀⲖⲦⲀⲂⲀⲰⲐ, Ialtabaoth, which supports the theory of another author.
Footnote 629:
This is also briefly mentioned in the part of the Μέρος τευχῶν Σωτῆρος just described. See pp. 386, _sqq._, Copt.
Footnote 630:
This appears to contradict the _Pistis Sophia_ proper, where it is said that the Virgin of Light gives the soul, and the Great Iao the Good the power.
Footnote 631:
Cf. the speech of the crocodile in the tale of the _Predestined Prince_: “Ah, moi, je suis ton destin qui te poursuit; quoi que tu fasses, tu seras ramené sur mon chemin.” Maspero, _Contes Populaires de l’Égypte Ancienne_, 3rd ed. Paris, n. d. p. 175.
Footnote 632:
Evidently the Egyptian _ka_ or double. Cf. the “Heart Amulet” described by Erman, _Handbook of Egyptian Religion_, pp. 142, 143, where the dead says to his heart: “Oh heart that I have from my mother! Oh heart that belongs to my spirit, do not appear against me as witness, provide no opposition against me before the judges, do not contradict me before him who governs the balance, thou art my spirit that is in my body....” This seems to be a transcription of the 30th Chapter of the _Book of the Dead_, of which there are several variants, none of which however directly suggest that the heart is the accuser to be dreaded. See Budge, _Book of the Dead_, 1909, vol. II. pp. 146-152.
Footnote 633:
Thus the Μ. τ. σ. says (p. 355, Copt.) “For this I despoiled myself (_i.e._ laid aside my heavenly nature) to bring the mysteries into the Cosmos, for all are under [the yoke of] sin, and all lack the gifts of the mysteries.... Verily, verily I say unto you: until I came into the Cosmos, no soul entered into the light.” Contrast this with the words of the _Pistis Sophia_ proper (p. 250, Copt.): “Those who are of the light have no need of the mysteries, because they are pure light,” which are made the “interpretation” of the text: “They that are whole have no need of a physician, but they that are sick.” See also the _Pistis Sophia_, p. 246, Copt., where it is said of the mysteries promised by Jesus that “they lead every race of men inwards into the highest places according to the χωρημα of the inheritance, so that ye have no need of the rest of the lower mysteries, but you will find them in the two books of Jeû which Enoch wrote etc.”
Footnote 634:
p. 280, Copt.
Footnote 635:
Μ. τ. σ. p. 388, Copt., where it is said that the soul of the righteous but uninitiated man is after death taken into Amenti and afterwards into the Middle Way, being shown the tortures in each place, “but the breath of the flame of the punishments shall only afflict him a little.” Afterwards he is taken to the Virgin of Light, who sets him before the Little Sabaoth the Good until the Sphere be turned round so that Zeus (♃) and Aphrodite (♀) come into aspect with the Virgin of Light and Kronos (♄) and Ares (♂) come after them. She then puts the soul into a righteous body, which she plainly could not do unless under the favourable influence of the “benefics” ♃ and ♀. This seems also to be the dominant idea of the _Excerpta Theodoti_, _q.v._ Compare this, however, with the words of the _Pistis Sophia_ proper (pp. 27, 28, Copt.) where Mary Magdalene explains that the alteration made by Jesus in the course of the stars was effected in order to baffle those skilled in the mysteries taught by the angels “who came down” (as in the Book of Enoch), from predicting the future by astrology and magic arts learned from the sinning angels.
Footnote 636:
p. 361, Copt.
Footnote 637:
That is the Sphere of Destiny acting through its emissary the Moira or Fate described above, p. 184 _supra_.
Footnote 638:
It is a curious example of the fossilizing, so to speak, of ancient names in magic that Shakespeare should preserve for us in the _Tempest_ and _Macbeth_ the names of Ariel and Hecate which we find in the Μ. τ. σ. No doubt both were taken by him from mediaeval grimoires which themselves copied directly from the Graeco-Egyptian Magic Papyri mentioned in Chap. III _supra_. Cf. the use of Greek “names of God” like _ischiros_ (sic!) _athanatos_, etc. in Reginald Scot’s _Discovery of Witchcraft_, _passim_.
Footnote 639:
So that it could not profit by the knowledge of the awful punishments prepared for sinners. I do not know that this idea occurs elsewhere.
Footnote 640:
p. 380, Copt.
Footnote 641:
The Marcosian authorship of the whole MS. is asserted by Bunsen, _Hippolytus and his Age_, vol. I. p. 47. Köstlin, _Über das gnostische System des Buch Pistis Sophia_ in the Theologische Jahrbücher of Baur and Zeller, Tübingen, 1854, will have none of it, and declares the _Pistis Sophia_ to be an Ophite work. In this, the first commentator on the book is followed by Grüber, _Der Ophiten_, Würzburg, 1864, p. 5, §§ 3, 4.
Footnote 642:
Clem. Alex. _Strom._ Bk I. c. 19.
Footnote 643:
Thus, according to Marcus (Irenaeus, Bk I. c. 8, § 11, pp. 145, 146, Harvey), “that name of the Saviour which may be pronounced, _i.e._ Jesus, is composed of six letters, but His ineffable name of 24.” The cryptogram in the _Pistis Sophia_ is in these words (p. 125, Copt.): “These are the names which I will give thee from the Boundless One downwards. Write them with a sign that the sons of God may show them forth of this place. This is the name of the Deathless One ααα ωωω, and this is the name of the word by which the Perfect Man is moved: ιιι. These are the interpretations of the names of the mysteries. The first is ααα, the interpretation of which is φφφ. The second which is μμμ or which is ωωω, its interpretation is ααα. The third is ψψψ, its interpretation is οοο. The fourth is φφφ, its interpretation is ννν. The fifth is δδδ, its interpretation is ααα, which above the throne is ααα. This is the interpretation of the second αααα, αααα, αααα, which is the interpretation of the whole name.” The line drawn above the three Alphas and Omegas is used in the body of the text to denote words in a foreign (_i.e._ non-Egyptian) language such as Hebrew; but in the Papyrus Bruce about to be described, the same letters without any line above are given as the name of “the Father of the Pleroma.” See Amélineau’s text, p. 113. The “moving” of the image (πλάσμα) of the Perfect Man is referred to in Hippolytus (_op. cit._ p. 144, Cruice). That the Tetragrammaton was sometimes written by Jewish magicians with three Jods or _i.i.i._ see Gaster, _The Oldest Version of Midrash Megillah_, in Kohut’s Semitic Studies, Berlin, 1897, p. 172. So on a magic cup in the Berlin Museum, conjuration is made “in the name of Jahve the God of Israel who is enthroned upon the cherubim ... and in the name _A A A A_” (Stübe, _Judisch-Babylonische Zaubertexte_, Halle, 1895, pp. 23-27). For the meaning of the words “above the throne,” see Franck, _La Kabbale_, p. 45, n. 2.
Footnote 644:
The opening words of the invocation βασεμὰ χαμοσσὴ βαιανορὰ μισταδία ῥουαδὰ κουστὰ βαβοφὸρ καλαχθεῖ which Irenaeus (Bk I. c. 14, § 2, pp. 183, 184, Harvey) quotes in this connection from Marcus certainly read, as Renan (_L’Église Chrétienne_, p. 154, n. 3) points out, “In the name of Achamoth” (_i.e._ Sophia).
Footnote 645:
See n. 3, p. 180, _supra_. In the _Pistis Sophia_ proper Jesus is never spoken of save as “the Saviour” or as “the First Mystery.”
Footnote 646:
Cf. Maspero, _Hypogées Royaux_, _passim_, esp. pp. 157 and 163.
Footnote 647:
Schmidt’s study of the Bruce Papyrus with a full text and translation was published in the _Texte und Untersuchungen_ of von Gebhardt and Harnack under the title _Gnostische Schriften in Koptischer Sprache aus dem Codex Brucianus_, Leipzig, 1892. He republished the translation of this together with one of the _Pistis Sophia_ in the series of early Greek Christian literature undertaken by the Patristic Committee of the Royal Prussian Academy of Sciences under the title _Koptisch-Gnostische Schriften_, Bd I. Leipzig, 1905. His arrangement of the papyrus leaves makes much better sense than that of Amélineau, but it is only arrived at by eliminating all passages which seem to be inconsequent and attributing them to separate works. The fragments which he distinguishes as A and B and describes as “gnostischen Gebetes,” certainly appear to form part of those which he describes as the two “books of Jeû.”
Footnote 648:
Amélineau, “Notice sur le Papyrus gnostique Bruce,” _Notices et Extraits des MSS. de la Bibl. Nat._ etc. Paris, 1891, p. 106. This would seem to make matter the creation of God, but the author gets out of the dilemma by affirming (_op. cit._ p. 126) that “that which was not was the evil which is manifested in matter” and that while that which exists is called αἰώνιος, “everlasting,” that which does not exist is called ὕλη, “matter.”
Footnote 649:
Amélineau, _op. cit._ p. 231.
Footnote 650:
This word arrangement (οἰκονομία) occurs constantly in the _Pistis Sophia_, as when we read (p. 193, Copt.) that the last παραστάτης by the command of the First Mystery placed Jeû, Melchisedek, and four other powers in the τόπος of those who belong to the right hand πρός οἰκονομίας of the Assembly of the Light. There, as here, it doubtless means that they were arranged in the same order as the powers above them in pursuance of the principle that “that which is above is like that which is below,” or, in other words, of the doctrine of correspondences. From the Gnostics the word found its way into Catholic theology, as when Tertullian (_adv. Praxean_, c. 3) says that the majority of simple-minded Christians “not understanding that though God be one, he must yet be believed to exist with his οἰκονομία, were frightened.” Cf. Hatch, _H.L._ p. 324.
Footnote 651:
Perhaps the House or Place of Ἀλήθεια or Truth many times alluded to in the Μ. τ. σ.
Footnote 652:
Aerôdios is shortly after spoken of as a person or power, so that here, as elsewhere, in this literature, the _place_ is called by the name of its ruler.
Footnote 653:
This word constantly occurs in the Magic Papyri, generally with another word prefixed, as σεσενγεν βαρφαραγγης (Papyrus Mimaut, l. 12, Wessely’s _Griechische Zauberpapyri_, p. 116), which C. W. King (_Gnostics and their Remains_, 2nd ed. p. 289) would translate “they who stand before the mount of Paradise” or in other words the Angels of the Presence. Amélineau (_Notices_, etc. p. 144, n. 2) will have Barpharanges to be “a hybrid word, part Chaldean and part Greek” meaning “Son of the Abyss”—which is as unlikely as the other interpretation.
Footnote 654:
p. 143, Amélineau (_Notices_, etc.); p. 361, Schmidt, _K.-G.S._
Footnote 655:
According to Amélineau, _op. cit._, “The Book of the Great Word in Every Mystery.”
Footnote 656:
pp. 188-199, Amélineau, _op. cit._; Schmidt, _K.-G.S._ pp. 308-314.
Footnote 657:
pp. 219, 220, Amélineau, _op. cit._; Schmidt, _K.-G.S._ p. 226. She seems to be here called “the Great Virgin of the Spirit.” Cf. the Ὑπέθεντο γὰρ Αἰῶνα τινὰ ἀνώλεθρον ἐν παρθενικῷ διάγοντι πνεύματι, ὁ βαρβηλὼθ ὀνομάζουσι, “For [some of them] suppose a certain indestructible Aeon continuing in a Virgin spirit whom they call Barbelo” of Irenaeus, Bk I. c. 27, § 1, p. 222, Harvey.
Footnote 658:
The powers named are thus called in both the _Pistis Sophia_ and the Bruce Papyrus. See _Pistis Sophia_, pp. 248, 252 Copt.; Amélineau, _op. cit._ p. 177.
Footnote 659:
According to the _Pistis Sophia_ (p. 1, Copt.), 11 years elapsed between the Crucifixion and the descent of the “Vestures” upon Jesus on the Mount of Olives. We may imagine another year to have been consumed by the revelations made in the book.
Footnote 660:
If the “Books of Jeû” were ever written we should expect them to bear the name of Enoch, who is said to have taken them down in Paradise at the dictation of Jesus. See p. 147, n. 5, _supra_. Very possibly the expression really does refer to some of the mass of literature once passing under the name of Enoch and now lost to us.
Footnote 661:
Amélineau, _op. cit._ p. 72.
Footnote 662:
Schmidt, _K.-G.S._ p. 26.
Footnote 663:
Amélineau, _op. cit._ p. 211; Schmidt, _K.-G.S._ p. 322. The West or Amenti is the Egyptian name for Hades.
Footnote 664:
Maspero, “Egyptian Souls and their Worlds,” _Ét. Égyptol._ t. I. p. 395.
Footnote 665:
Maspero, “Hypogées Royaux,” _Ét. Égyptol._ t. II. pp. 148, 165.
Footnote 666:
_Ibid._ pp. 178, 179.
Footnote 667:
_Ibid._ p. 31.
Footnote 668:
_Ibid._ pp. 14-15.
Footnote 669:
_Ibid._ p. 166. To make things more difficult, the guardian sometimes had a different name for every hour. Cf. _ibid._ p. 168.
Footnote 670:
_Ibid._ pp. 124, n. 2, 163. For the talismans or amulets, see Maspero, “La Table d’Offrandes,” _R.H.R._ t. XXXV. (1897), p. 325.
Footnote 671:
Maspero, “Hyp. Roy.” pp. 113, 118.
Footnote 672:
_Ibid._ pp. 162, 163.
Footnote 673:
_Ibid._ pp. 41, 163.
Footnote 674:
_Ibid._ p. 178.
Footnote 675:
_Ibid._ p. 179.
Footnote 676:
The kings, according to a belief which was evidently very old in the time of the Pyramid-Builders, were supposed to possess immortality as being gods even in their lifetime. Later, the gift was extended to rulers of nomes and other rich men, and finally to all those who could purchase the spells that would assure it. In Maspero’s words “La vie d’au delà n’était pas un droit pour l’Égyptien: il pouvait la gagner par la vertu des formules et des pratiques, mais il pouvait aussi bien la perdre, et s’il était pauvre ou isolé, les chances étaient qu’il la perdit à bref délai” (_op. cit._ p. 174).
Footnote 677:
p. 254, Copt.
Footnote 678:
de Faye (_Intro._ etc. p. 110) shows clearly, not only that the aims and methods of the school of Valentinus changed materially after its founder’s death, but that it was only then that the Catholic Church perceived the danger of them, and set to work to combat them systematically.
Footnote 679:
To thinkers like Dean Inge (_Christian Mysticism_, 1899, p. 82) this was the natural and appointed end of Gnosticism, which according to him was “rotten before it was ripe.” “It presents,” he says, “all the features which we shall find to be characteristic of degenerate mysticism. Not to speak of its oscillations between fanatical austerities and scandalous licence, and its belief in magic and other absurdities, we seem, when we read Irenaeus’ description of a Valentinian heretic, to hear the voice of Luther venting his contempt upon some _Geisterer_ of the sixteenth century.” It may be so; yet, after all, Gnosticism in its later developments lasted for a longer time than the doctrines of Luther have done, particularly in the land of their birth.
Footnote 680:
Cf. Maspero, _Life in Ancient Egypt and Assyria_, Eng. ed. 1892, pp. 90-92, for the distaste of the Egyptians of Ramesside times for the life of a soldier and their delight in that of a scribe.
Footnote 681:
All these, especially alchemy, are illustrated in the Magic Papyrus of Leyden known as W. See Leemans, _Pap. Gr._ t. II. pp. 83 _sqq._
Footnote 682:
Gibbon, _Decline and Fall_, vol. III. p. 214, Bury’s ed.
Footnote 683:
Renan, _L’Église Chrétienne_, pp. 154, 155, and authorities there quoted. Cf. Hatch, _H. L._ pp. 129, 130, 293, 307-309.
Footnote 684:
Harnack, _What is Christianity?_ p. 210; Duchesne, _Early Christian Church_, p. 32.
##