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Virgin of Light, the, perhaps mentioned in Ophite address to
Astaphaeus, ii. 73 n. 2;
causes soul of Elijah to be planted in St John Baptist, ii. 137, 150;
her place and office, ii. 137 n. 3;
one of the two Leaders of the Middle, ii. 150;
working agent in salvation of souls, ii. 158;
her dealing with soul which has received lesser mysteries, ii. 165,
174;
the like with second mystery of First Mystery, ii. 167;
in Texts of Saviour gives the “Power,” ii. 184;
sends soul of slanderer into afflicted body, ii. 187;
reappears in Manichaeism, ii. 299 n. 1;
in Manichaeism retires into Moon at end of world, ii. 323 n. 4
Vohu Mano, the Amshaspand, reference to, in Apocalypse of
Salathiel, i. 167 n. 2;
first of Amshaspands in Avesta, i. 181 n. 1;
receives faithful soul at death, ii. 311
Vologeses or Valkash, King of Parthia, collects books of Avesta, ii.
278, 283;
his attempt at reformation of Zoroastrianism unsuccessful, ii. 284
Vonones, King of Parthia, his philhellenism offends his subjects, ii.
282
Vulcan, the god, on Mithraic monument, ii. 238 n. 3

Way, the Middle, in Texts of Saviour Jesus transfers himself and his
disciples to, ii. 182;
a place of torment, ii. 187
Wesley, John, founder of a “Free Church,” ii. 19
Wessely, Dr Karl, edits Magic Papyri, i. 101
Wheel of Salvation, in Manichaeism, ii. 297, 306, 308.
See Zodiac
Winckler, Dr Hugo, his astral theory of Oriental religion, i. 115 n. 1;
 his discovery of worship of Vedic gods in Asia Minor, ii. 45 n. 1,
231
Williams-Jackson, Prof. A. V., puts date of Zoroaster at 700 B.C., i. lxii
Woide, librarian of British Museum, first draws attention to Pistis
Sophia, ii. 134
Woman, the First, the Holy Spirit of the Ophites, ii. 40;
at first female form of Ophite Supreme Being, later proceeds from
Father and Son, ii. 41 n. 2;
story of superfluous Light which falls from, ii. 44;
Sophia springs from left side of, Christos from right, ii. 46;
not mentioned by Sophia when undeceiving Ialdabaoth, ii. 51 n. 5

Xenocrates of Chalcedon, his date, i. 47 n. 1;

speaks of a supernal and infernal Zeus, i. 47 n. 1; ii. 239 n. 6;
makes Zeus both male and female, i. 47 n. 4;
calls stars and planets, gods, i. 186 n. 2
Xenophanes of Colophon, says Demeter and Persephone the same
goddess, i. 46
Xenophon, authority for visits of the King’s Eye to satraps, i. 2 n. 1;
treats Socrates as polytheist, i. 11
Xisuthros, the Babylonian Noah, i. lx

Yahweh of Israel, a mountain god to Syrians, i. 10;

Hebrew Prophets’ and Psalmists’ monotheistic conception of, i. 11;
associated in magic with Zeus and Serapis, i. 107;
according to Jews, promises them exclusive temporal advantages,
i. 150;
on same authority, makes world for sake of Jews, i. 165;
stars the viceroys of (Philo), i. 187;
the “Father” of second or intermediate world of Simon, i. 188;
called Hypsistos in Asia Minor (Cumont), ii. 31, 85 n. 3;
Anat and Bethel assessors of, at Elephantine, ii. 32 n. 4, 43 n. 2;
name of, specially used in magic, ii. 33;
 name of, ineffable after Alexander, ii. 37 n. 1;
Sophia his delight and instrument, ii. 45 n. 1;
called Ialdabaoth by Ophites, ii. 47;
in Ophite system, power below the Supreme God, ii. 84;
called the Great Archon by Basilides, ii. 94;
probably the Jeû of Pistis Sophia, ii. 148
Yazatas, the. See Izeds
Yezdegerd II, the Shah, Zervanist sect dominant in Persia, temp., ii.
285
York, Mithraic monuments at, ii. 239
Yung, Dr Émile, his views on hypnotism and crystal-gazing, i. 110

Zacchaei, the, Gnostic sect mentioned by Epiphanius, ii. 27 n. 1

Zachariah, the Prophet, shows hatred of Gentiles, i. 167 n. 4
Zagreus, the god, secret worship of, in Greece in early times, i. 17;
Cretan legend of, i. 37;
the same as taught at Eleusis, i. 42;
and by Orphics, i. 124, 125;
Orphics connect Passion and Resurrection of, with history of man,
i. 126;
Orphics teach that man’s soul is part of, i. 127;
initiate becomes identified with Zagreus by eating raw flesh of
victim, i. 128;
identified with Iacchos at Eleusis, i. 130;
and with Sabazius, i. 137;
called “Highest of All” (Aeschylus), i. 137 n. 3;
rites of Sabazius explained by legend of, i. 138;
sewing of heart of, in thigh of Zeus and its result, i. 145
Zarazaz, cryptographic name of power in Texts of Saviour otherwise
Maskelli, ii. 75 n. 1, 148 n. 3;
perhaps Guardian of Veil of Treasure-house, ii. 148 n. 3
Zeesar, cryptographic name of heavenly river among Ophites, ii. 94
n. 3
Zeller, his view of Philo’s powers of God, i. 174
Zend Avesta. See Avesta
Zeno of Cyprus, why not quoted by Ophite writers, ii. 83
Zervan, said by Moses of Chorene to be the Patriarch Shem, i. lx;
Supreme God of Light in Tun-huang and Turfan texts, ii. 323, 342,
343
Zervan Akerene, supreme divinity of sect of Zoroastrian heretics, ii.
236;
head of Mithraic pantheon and father of Ormuzd and Ahriman
(Cumont), ii. 252;
Mihr Nerses’ proclamation concerning, ii. 285;
belief in, denounced in Khuastuanift, ii. 339
Zeus, Crete or Asia Minor birthplace of, i. 16;
identified with many gods of Asia and Europe, i. 17;
father of Zagreus by Persephone, i. 37, 42, 138;
union with Demeter shown in Mysteries, i. 40, 61 n. 1;
Hermes sent by, to Hades for deliverance of Persephone, i. 41;
father of Dionysos his destined successor, i. 46;
the Z. of Phidias model for Serapis, i. 49;
“Serapis is Z.”, i. 55;
Achilles’ flattery of, i. 95;
identified in magic spell with Serapis and Yahweh, i. 106, 107;
Orphic, swallows Phanes and becomes father of gods and men, i.
123;
his relations with Orphic Dionysos, i. 124;
blasts Titans after murder of Zagreus, i. 125;
Orphic “an initiate of Idaean Z.” (Euripides), i. 128;
man’s soul a descendant of, according to Orphics, i. 133;
relations of Orphic, with Demeter and Persephone, i. 142, 144,
145;
Titans enemies of, ii. 146;
identified by Orphics with Dionysos, ii. 147;
Samaritans offer Antiochus Epiphanes to dedicate Mt Gerizim
temple to, i. 177;
Orphics assign last age of world but one to, i. 186;
 called Metropator by Orphics, i. 190 n. 1;
Barnabas hailed as, in Phrygia, i. 191 n. 3; ii. 42;
legend of Z. and Persephone referred to Asia Minor, ii. 49;
Varuna perhaps prototype of, ii. 231;
“the whole circuit of the sky” to Persians (Herodotus), ii. 234;
identified with Ormuzd, ii. 237;
on Mithraic monuments, ii. 238, 254.
See Jupiter, Polycleitos
Zeus Chthonios, “the God” of Eleusis, i. 47;
mentioned by Hesiod, i. 126;
identified with Hades and Dionysos, i. 130;
and with Adonis, i. 137;
the serpent lover of Persephone, i. 145 n. 2
Zeus Labrandos, double axe symbol of, ii. 67 n. 3.
See Lairbenos
Zodiac, the, in Texts of Saviour salvation determined by entry of
benefic planet into certain signs of, i. 118;
in Pistis Sophia Twelve Aeons means, ii. 137 n. 1, 154;
Pythagoras’ division of, ii. 144 n. 8;
the Twelve “members of Light” in Manichaeism, ii. 293 n. 2;
the Wheel with twelve buckets in same, ii. 297 n. 2;
the twelve daughters of the Third Legate, ii. 328
Zoë or Life, member of second Valentinian syzygy, ii. 98
Zoroaster, Parsi belief in special inspiration of, i. liii;
religion of, once shared with Buddhism and Christianity belief of
civilized world, i. lviii;
Plutarch’s date for, i. lxii;
religion reformed by, may be pre-Homeric, i. lxiii;
date of, 700 B.C., i. 126 n. 3; ii. 232;
both Bardesanes and Marcion borrow from (Al-Bîrûnî), ii. 214 n. 2;
name and doctrine of, known in West long before Plutarch, ii. 234;
reform of, directed against worship of Ahriman (Rosenberg), ii. 253
n. 5;
Ardeshîr entrusts Magi with propagation of reformed religion of, ii.
280;
 divine origin of teaching of, acknowledged by Manes, ii. 316
Zoroastrianism, borrows from Babylonia, i. lxi;
our ignorance of origin and dates of, i. lxii;
adopts theory of seven planetary spheres surrounding earth, i.
117;
Orphic poems seem reminiscent of reformed, i. 122;
late form of, derives origin of man from death of Gayômort, i. 126
n. 3;
fire which burns wicked like warm milk to just, i, 134 n. 1;
doctrine of Essenes said to be derived from, i. 156;
doctrine of Amshaspands in, i. 181;
likeness between post-Exilic Judaism and (Cheyne), i. 181 n. 1;
Simon Magus’ ideas in part derived from (Franck), i. 197;
revolt of Gaumata perhaps directed against, ii. 233;
its restoration and reform by Ardeshîr, ii. 284;
Manes’ description of lot of justified taken from, ii. 310
Zwingli, founder of a “Free Church,” ii. 19
CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE
UNIVERSITY PRESS

Footnotes
1. Col. ii. 18.

2. Lightfoot, St Paul’s Epistle to the Colossians, pp. 90 sqq.

3. So A. Jülicher in Encyc. Bibl. s.v. Gnosis.

4. Irenaeus, op. cit. Bk I. c. 23, p. 214, Harvey. Salmon in Dict. of

Christian Biog. s.v. Nicolaitans, thinks this an idea peculiar to
Irenaeus alone and not to be found in the older source from
which he drew his account of the other Gnostics.

5. The Canonical Apocalypse was probably written after the

siege of Jerusalem by Titus in 70 A.D., while the first
unmistakable mention we have of St John’s Gospel is by
Theophilus of Antioch a hundred years later. Earlier
quotations from it are anonymous, i.e. they give the words of
the Gospel as in the A.V. but without referring them to any
specified author. See Duchesne, Early Christian Church, Eng.
ed. pp. 102, 192.

6. Hegesippus, quoted by Eusebius, Hist. Eccl. Bk IV. c. 22, says

that the Church was untroubled by heresy until the reign of
Trajan.

7. Hegesippus (see last note) in his account of the martyrdom of

“James the Brother of the Lord,” op. cit. Bk II. c. 23.

8. See Schmiedel, Encyc. Bibl. s.v. Community of Goods. Cf.

Lucian, de Mort. Peregrini, c. XIII, and Mozley’s comments in
 Dict. Christian Biog. s.v. Lucianus.

9. Maran atha. See Epistle of Barnabas, c. XXI.

10. Winwood Reade, op. cit. pp. 237 sqq.

11. Eugène de Faye, “Formation d’un Doctrine de Dieu au IIme

Siècle,” R.H.R. t. LXIII. (1911), p. 9. He quotes Harnack in his
support.

12. Mark xi. 1.

13. On the ignorance of the first Christian writers, see de Faye,

op. cit. p. 4.

14. Origen, cont. Celsum, Bk III. c. 12. Cf. Krüger, La Grande

Encyclopédie, Paris, s.v. Gnosticisme.

15. “Those which say they are Jews, but are not”; Rev. ii. 9; ibid.
iii. 9. The Clementine Homilies, though of much later date,
never speak of the Christians otherwise than as Jews. Cf.
Duchesne, Early Christian Church, p. 12.

16. Acts viii. 1.

17. Renan (L’Antéchrist, p. 511, and note 1) gives a passage,

which he thinks is from Tacitus, showing that Titus aimed at
the suppression of the Christians as well as the Jews.
Doubtless many Christians perished in the punitive measures
taken in the Ist century against the Jews in Antioch and
elsewhere. Cf. Josephus, Wars of the Jews, Bk VII. c. 3;
Eusebius, H. E. Bk III. cc. 12, 17, 19, 20. It was the
persecution by the fanatical Jews that compelled the flight of
the Christians to Pella shortly before the siege. See Eusebius,
Bk III. c. 5; Epiph. Haer. XXIX. c. 7, p. 239, Oehler. The episode
of the “Woman clothed with the Sun” of the Canonical
Apocalypse is supposed by some to refer to this.
18. So that the members of the little Church of Pella who retained
the name of Jews gradually ceased to be regarded as
orthodox by the other Christian communities and were called
Ebionites. See Renan, L’Antéchrist, p. 548. Cf. Fuller in Dict.
Christian Biog. s.v. Ebionites for authorities. The connection
that Fuller would find between the Essenes and the Ebionites
seems to rest on little proof.

19. Thus Mgr Duchesne, op. cit. p. 14, says that “St Paul was a
Jew by birth, imbued with the exclusiveness and disdainful
spirit which inspired his race and influenced all their dealings
with other nations.”

20. Many of the Sicarii and other fanatics managed to escape

before the catastrophe of the First Jewish War to Egypt and
the Cyrenaica, where they continued to commit outrages and
make rebellion until they brought on themselves and their co-
religionists the wrath of the Romans. See Josephus, Wars, Bk
VII. cc. 10, 11. Cf. Renan, L’Antéchrist, p. 539; id., Les
Évangiles, p. 369.

21. Abel’s Orphica, Frgs. 243-248, especially the quotation from

Nigidius.

22. See Chapter II, supra.

23. So Renan, L’Antéchrist, p. 300, says that the Synoptic

Gospels probably first took shape in the Church at Pella. Thus
he explains the so-called “little Apocalypse” of Matthew xxiv.,
Mark xiii., and Luke xxi. Cf. ibid., p. 296 and note. For the
symbolic construction placed upon them by the Gnostics, see
Hatch, H. L., p. 75.

24. Hegesippus, who probably wrote about 150 A.D., speaks of

Thebuthis, Dositheus, and others as leaders of early sects.
Eusebius, Hist. Eccl. Bk IV. c. 22, and Origen (cont. Cels. Bk
VI. c. 11) make this last a contemporary of Simon Magus. The
Clementine Homilies (Bk II. c. 24), from whom both authors
 may have derived their information, have a long story about
Dositheus being with Simon a follower of John the Baptist,
and disputing with Simon the headship of the sect. From
presumably other sources, Hegesippus speaks of the
Essenes, the Masbothoeans and the Hemero-baptists, for
which last see Chapter XIII, infra, as pre-Christian sects.

25. Winwood Reade, op. cit. p. 244. Probably this is what is

meant by Gibbon when he says (Decline and Fall, Bury’s ed.
III. p. 153, n. 54) that no future bishop of Avila is likely to
imitate Priscillian by turning heretic, because the income of
the see is 20,000 ducats a year.

26. Apostolical Constitutions, Bk II. cc. 45, 46, 47. Harnack,

Expansion of Christianity, Eng. ed. II. p. 98 n. 1, gives the date
of this work as “middle of the 2nd century.” Duchesne, op. cit.
p. 109, thinks it is derived from the Didache which he puts not
later than Trajan.

27. Apost. Const. Bk II. c. 26: “He (i.e. the bishop) is your ruler
and governor; he is your king and potentate; he is next after
God, your earthly divinity, who has a right to be honoured by
you.”

28. Lucian, Proteus Peregrinus, passim; Acts of Paul and Thekla;

Acts of Peter of Alexandria.

29. Clement of Rome, First Epistle to the Corinthians, c. 44.

30. So Irenaeus, op. cit. Bk I. c. 26, pp. 219, 220, Harvey, says it
was the desire to become a διδάσκαλος or teacher that drove
Tatian, once a hearer of Justin Martyr’s, into heresy.
Hegesippus, ubi cit. supra, says that Thebuthis first corrupted
the Church, on account of his not being made a bishop. For
the same accusation in the cases of Valentinus and Marcion,
see Chapters IX and XI, infra.
31. Celsus apud Origen (op. cit. Bk III. cc. 10, 11) says: “Christians
at first were few in number, and all held like opinions, but
when they increased to a great multitude, they were divided
and separated, each wishing to have his own individual party;
for this was their object from the beginning”—a contention
which Origen rebuts.

32. Thus in Egypt it was almost exclusively the lower classes

which embraced Christianity at the outset. See Amélineau,
“Les Actes Coptes du martyre de St Polycarpe” in P.S.B.A.
vol. X. (1888), p. 392. Julian (Cyr. VI. p. 206) says that under
Tiberius and Claudius there were no converts of rank.

33. Thus Cerinthus, who is made by tradition the opponent of St

John, is said to have been a Jew and to have been trained in
the doctrines of Philo at Alexandria (Theodoret, Haer. Fab. Bk
II. § 3). Cf. Neander, Ch. Hist. (Eng. ed.) vol. II. pp. 42-47.
Neander says the same thing about Basilides (op. cit. p. 47
and note) and Valentinus (p. 71), although it is difficult to
discover any authority for the statement other than the Jewish
features in their doctrines. There is more evidence for the
statement regarding Marcus, the heresiarch and magician
whom Irenaeus (op. cit. Bk I. c. 7) accuses of the seduction of
Christian women, apparently in his own time, since the words
of Marcus’ ritual, which the Bishop of Lyons quotes, are in
much corrupted Hebrew, and the Jewish Cabala was used by
him. Renan’s view (Marc Aurèle, pp. 139 sqq.) that
Christianity in Egypt never passed through the Judaeo-
Christian stage may in part account for the desire of Jewish
converts there to set up schools of their own.

34. For Marcion, see Chapter XI, infra. Summary accounts of the
doctrines of other Gnostics mentioned are given by Irenaeus
and Hippolytus in the works quoted. See also the Dict. of
Christian Biog., under their respective names.

35. The lesser heresiologists, such as Philaster of Brescia, St

Augustine, the writer who is known as Praedestinatus, the
 author of the tract Adversus omnes Haereses wrongly
ascribed to Tertullian, and the other writers included in the first
volume of Oehler’s Corpus Haereseologici, Berlin, 1856, as
well as writers like Eusebius, all copy from one or other of
these sources. The Excerpta Theodoti appended to the works
of Clement of Alexandria are on a different footing, but their
effect at the time spoken of in the text was not appreciated.
Cf. Salmon in Dict. Christian Biog. s.v. Valentinus.

36. Bouché-Leclercq, L’Intolérance Religieuse et Politique, Paris,

1912, p. 140.

37. Ammianus Marcellinus, Bk XXII. c. 5, § 4.

38. An excellent and concise account of the discovery and the

subsequent controversy as to the authorship of the book is
given by Salmon in the Dict. Christian Biog. s.v. Hippolytus
Romanus. For Mgr Duchesne’s theory that Hippolytus was a
schismatic Pope, see his Hist. Christian Church, pp. 227-233.

39. Salmon’s position is set out by him in Hermathena, Dublin,

1885, pp. 389 sqq. For Stähelin’s, see his tractate Die
Gnostische Quellen Hippolyts, Leipzig, 1890, in Harnack’s
Texte und Untersuchungen. Both are skilfully summarized by
de Faye in his Introduction à l’Étude du Gnosticisme, Paris,
1903, pp. 25 sqq.

40. De Faye does not accept Stähelin’s contention as to the

forgery, but his conclusion as to the date is as stated in the
text. See Introduction, etc. pp. 68, 71.

41. Tertullian, Scorpiace, c. 1.

42. Neander, Ch. Hist. (Eng. ed.), I. p. 208, quotes a case from St
Augustine which I have not been able to verify.

43. Gibbon, Decline and Fall, II. p. 110 and note 144 (Bury’s ed.).
For the search which the Christian emperors directed to be
 made for the heretics’ books, see Eusebius, Vita Constantini,
Bk III. cc. 64, 65.

44. The actual transcription and translation were made by

Maurice Schwartze, a young German who was sent over here
to study the documents in the British Museum at the expense
of the King of Prussia. He died after the completion of his
task, and before the book could be printed.

45. Amélineau’s transcription and translation appeared in the

Notices et Extraits, etc. of the Académie des Inscriptions, t.
XXIX. pt 2 (Paris, 1891). He has also published a translation
into French without text of the Pistis Sophia (Paris, 1895). Dr
Carl Schmidt, of the University of Berlin, has published
translations into German of both works under the title
Koptisch-Gnostische Schriften, Bd I., Leipzig, 1905. None of
these versions are entirely satisfactory, and it is much to be
wished that an authoritative edition of the two works could be
put forward by English scholars. The present writer gave a
short history and analysis of them in the Scottish Review for
1893 under the title “Some Heretic Gospels.”

46. Clement was so far from being a heresiologist that he has not
escaped the reproach of being himself a heretic. He
repeatedly speaks in praise of the “true Gnostic,” meaning
thereby the perfect Christian, and although this is probably a
mere matter of words, it seems to have induced Photius in the
IXth century to examine his writings with a jealous eye. The
result was that, as M. Courdaveaux points out (R.H.R. 1892,
p. 293 and note), he found him guilty of teaching that matter
was eternal, the Son a simple creature of the Father, the
Incarnation only an appearance, that man’s soul entered
several bodies in succession, and that several worlds were
created before that of Adam. All these are Gnostic opinions,
and it may be that if we had all Clement’s books in our hands,
as had Photius, we might confirm M. Courdaveaux’s
 judgment, as does apparently Mgr Duchesne. Cf. his Hist. of
Christian Ch. pp. 244, 245.

47. Cf. A. C. McGiffert, Prolegomena to the Church History of

Eusebius (Schaff and Wace’s Nicene Library), Oxford, 1890,
vol. I. p. 179 and note.

48. Of the heresies mentioned in the Philosophumena only two,

viz. that of Simon Magus and that of those whom Hippolytus
calls the Sethiani, do not admit, either expressly or by
implication, the divinity of Jesus. This may be accounted for
by what has been said above as to both being pre-Christian in
origin.

49. E.g. Irenaeus, op. cit. Bk I. c. 1, I. p. 9, Harvey. Here he is

called ὅμοιος τε καὶ ἴσος τῷ προβαλόντι, “like and equal to
him who had sent him forth.” There is certainly here no
allusion to “begetting” in the ordinary sense of the word.

50. As in the epithet of Persephone in the Orphic Hymn quoted

above. See Chapter IV, supra. The unanimity with which all
post-Christian Gnostics accepted the superhuman nature of
Jesus seems to have struck Harnack. See his What is
Christianity? Eng. ed. 1904, pp. 209, 210.

51. Iliad I. ll. 560 sqq.; IV. ll. 57, 330; XIV. ll. 320 sqq.

52. Odyssey XI. ll. 600 sqq.; Plutarch, Life of Pelopidas, c. XVI.

53. Plutarch, de Is. et Os. c. LXXI.

54. Ibid. cc. XXV., XXVII., XXX.

55. Probably this was one of the reasons why the Mysteries which
showed the death of a god had in Greece to be celebrated in
secret. See Diodorus’ remark (Bk V. c. 77, § 3) that the things
which the Greeks only handed down in secret were by the
Cretans concealed from no one.
56. Hippolytus, op. cit. Bk VI. c. 19, p. 265, Cruice.

57. Irenaeus, op. cit. Bk I. c. 19, II. p. 200, Harvey.

58. ἀμορφία. Hippolytus, op. cit. Bk VII. c. 27, p. 366, Cruice.

59. Irenaeus, op. cit. Bk I. c. 18, p. 197, Harvey. Hippolytus, op.

cit. Bk VII. c. 28, p. 368, Cruice.

60. Hippolytus, op. cit. Bk VIII. c. 8.

61. Irenaeus, op. cit. Bk I. c. 1, § 13, pp. cxli and 61, Harvey.

62. Ibid. Bk I. c. 1, § 31, pp. cxli and 62, Harvey.

63. Irenaeus, op. cit. Bk I. c. 19, § 3, p. 202, Harvey; Hippolytus,

op. cit. Bk IV. c. 24, p. 225, Cruice; Tertullian, Scorpiace, c. I.

64. For the accusation against the Christians, see Athenagoras,

Apologia, cc. III., XXXI.; Justin Martyr, First Apol. c. XXVI. For
that against the Jews, Strack, Le Sang et la fausse
Accusation du Meurtre Rituel, Paris, 1893. For that against
the Freemasons, “Devil Worship and Freemasonry,”
Contemporary Review for 1896.

65. See n. 1, supra. So Eusebius speaks of the Simonians

receiving baptism and slipping into the Church without
revealing their secret tenets, Hist. Eccl. Bk II. c. 1.

66. Revillout, Vie et Sentences de Secundus, Paris, 1873, p. 3, n.

1.

67. Amélineau, Le Gnosticisme Égyptien, p. 75, thus enumerates

them: the doctrine of emanation, an unknown [i.e. an
inaccessible and incomprehensible] God, the resemblance of
the three worlds, the aeonology of Simon, and a common
cosmology. To this may be added the inherent malignity of
matter and the belief in salvation by knowledge. See Krüger,
La Grande Encyclopédie, s.v. Gnosticisme.
68. Renan, Mare Aurèle, p. 114.

69. Witness the confusion between Ennoia and Epinoia in

Chapter VI, vol. I. p. 180, n. 4, supra, and between Saturnilus
and Saturninus in this chapter, p. 9. So Irenaeus and others
record the opinions of an associate of Marcus whom they call
“Colarbasus,” a name which modern criticism has shown to
be a mistake for ‫ קול ארבע‬Kol-arba, “The Voice of the Four” or
the Supreme Tetrad. See Renan, Mare Aurèle, p. 129; Hort in
Dict. Christian Biog. s.h.v. So Clement of Alexandria, Protrept.
c. II. mistakes Evoe, the mystic cry of the Bacchantes, for the
Eve of Genesis.

70. Renan, L’Église Chrétienne, p. 140.

71. Hippolytus, op. cit. Bk V. c. 9, p. 177, Cruice.

72. As in the case of Clement of Alexandria, who seems to have

been initiated into most of the heathen mysteries then current.
It is to be noted, too, that Origen, although he speaks of the
Ophites as an insignificant sect (see Chapter VIII, infra), yet
professes to know all about their secret opinions.

73. Renan, Marc Aurèle, p. 139.

74. Thus Ambrose of Milan had been before his conversion a

Valentinian, Epiphanius a Nicolaitan. See Eusebius, H.E. Bk
VI. c. 18; Epiph. Haer. XXVI. c. 17, p. 198, Oehler.

75. It could be even self-administered, as in the Acts of Paul and

Thekla, where Thekla baptizes herself in the arena. See
Tischendorf’s text. The Clementine Homilies (Bk XIV. c. 1)
show that it could be immediately followed by the Eucharist
without any intermediate rite or preparation. Contrast with this
the elaborate ceremonies described by Cyril of Jerusalem,
where the white-robed band of converts after a long
catechumenate, including fasting and the communication of
secret doctrines and passwords, approach on Easter Eve the
 doors of the church where the lights turned darkness into day.
See Hatch, H. L. pp. 297, 299.

76. Duchesne, Hist. Christian Ch. p. 32; Harnack, What is

Christianity? Eng. ed. p. 210.

77. As Hatch, H. L. pp. 274-279, has pointed out, the term

όμοοὐσιος, which led to so much shedding of Christian blood,
first occurs among the post-Christian Gnostics, and led in turn
to most of the wranglings about “substance,” “person,” and
the other metaphysical distinctions and their result in “strife
and murder, the devastation of fair fields, the flame of fire and
sword” (ibid. p. 279). For the possibilities of Greek science,
had it not been opposed by the Church, see ibid. p. 26.

78. See the edict of Constantine, which Eusebius (Vit.

Constantini, cc. LXIV., LXV.) quotes with unholy glee, prohibiting
the Gnostics from presuming to assemble together either
publicly or privately, and commanding that their “houses of
prayer” should be confiscated and handed over to the
Catholic Church. Eusebius (ibid. c. LXVI.) says that the result of
this was that the “savage beasts crept secretly into the
Church,” and continued to disseminate their doctrines by
stealth. Perhaps such a result was to be expected.

79. “Eorum qui ante adventum Christi Haereseos arguuntur.”

Philastrius, Ep. Brixiensis, de Haeresibus Liber, c. I. vol. I. p. 5,
Oehler.

80. Augustinus, de Haeresibus (cf. ad Quod vult deum) Liber, c.

XVII. I. p. 200, Oehler.

81. Pseudo-Tertullianus, Adversus omnes Haereses, cc. V., VI. p.

273, Oehler. The writer was probably Victorinus of Pettau.

82. Pseudo-Hieronymus, Indiculus de Haeresibus, c. III., vol. I. p.

285, Oehler.
83. Acts vi. 5. It will be noted that Epiphanius, who himself
belonged to the sect in his youth, interposes only the
Basilidians between them and the followers of Saturninus, the
“heresy” of which last he derives directly from that of Simon
Magus.

84. Rev. ii. 6, 15.

85. Origen, cont. Celsum, Bk VI. c. 28. Possibly the Euphrates

called “the Peratic” or Mede by Hippolytus (op. cit. Bk IV. c. 2,
p. 54, Cruice).

86. Hippolytus, op. cit. Bk V. c. 7, p. 141, Cruice. This Mariamne is

doubtless the sister of Philip mentioned in the Apocryphal
Acta Philippi (c. XXXII., Tischendorf), which have, as is said
later, a strong Gnostic or Manichaean tinge. Celsus knew a
sect which took its name from her. See Origen, cont. Cels. Bk
V. c. 62.

87. The Canonical Apocalypse is not earlier than 70 A.D., and was
probably written soon after the fall of the Temple of
Jerusalem. Hippolytus and Origen wrote 130 years later.

88. Naassene is evidently derived from the Hebrew or Aramaean

‫“ נחש‬Serpent,” cf. Hipp. op. cit. Bk V. c. 6, p. 139, Cruice, and
exactly corresponds to the Greek ὀφίτης and the Latin
serpentinus (Low Latin serpentarius). “Worshipper of the
Serpent” seems to be the patristic gloss on the meaning of the
word.

89. Giraud, Ophitae, c. 4, § 65, p. 89. The question really

depends upon Hippolytus’ sources, as to which see last
chapter, pp. 11, 12. Cf. De Faye, Introduction, etc., p. 41.
Hippolytus’ Naassene author cannot be much earlier than 170
A.D. since he quotes from St John’s Gospel, and probably later
than the work of Irenaeus written in 180-185. Yet the Ophite
system described by Irenaeus is evidently not a primitive one
 and has been added to by his Latin translator. See n. 3, p. 47,
infra.

90. Irenaeus, Bk I. c. 27, § 1, p. 226, Harvey, says that the

Ophites are the same as the Sethians; Hippolytus, op. cit. Bk
V. c. 11, p. 184, Cruice, that they are connected with the
Peratae, the Sethians, and the system of Justinus.
Epiphanius, Haer. XXXVII. c. 1, p. 494, Oehler, while deriving
them from Nicolaus the Deacon, gives them a common origin
with those whom he calls Gnostics simply, and identifies these
last with the Borboriani, Coddiani, Stratiotici, Phibionitae,
Zacchaei, and Barbelitae (see Haer. XXVI. c. 3).

91. Hippolytus, op. cit. Bk V. c. 11, p. 184, Cruice.

92. ἑαυτοὺς γνωστικοὺς ὀνομάζοντες. Hippolytus, loc. cit.

Eusebius, H. E. Bk IV. c. 7, says that Carpocrates was the
father of the heresy of the Gnostics and contemporary with
Basilides.

93. Epiphanius, Haer. XXVI. c. 7, pp. 174, 176, Oehler.

94. Tertullian, de Praescript. Haer. c. XLII.

95. Josephus, Antiq. Bk XII. c. 3.

96. Ramsay, Cities and Bishoprics of Phrygia, II. pp. 667 sqq.; St
Paul, pp. 142 sqq.; Commentary on Galatians, pp. 189 sqq.
The fact that Timothy, the son of the Jewess Eunice by a
Greek father, was not circumcised (see Acts xvi. 1) is quoted
in support.

97. E.g. the Montanist, the most formidable of the heresies which
attacked the primitive Church, apart from Gnosticism. Cf. also
Galatians i. 6.

98. Mahaffy, Greek World under Roman Sway, p. 168. For the
tyranny of the Armenians, see Plutarch, Lucullus, cc. XIV., XXI.
 99. Mahaffy, Gk. World, p. 100.

100. Mahaffy, ibid. p. 225.

101. Ramsay, Cities, etc., I. p. 9.

102. Ramsay, Cities, etc., I. p. 87.

103. Ramsay, ibid. I. p. 92.

104. Ramsay, ibid. I. pp. 93, 94. The Galli or priests of Cybele, who
mutilated themselves in religious ecstasy, seem to have been
the feature of Anatolian religion which most struck the
Romans, when the statue of the Mother of the Gods first
appeared among them. Cf. next page. For the other side of
the religion, see Lucian, de Dea Syria, cc. VI., XLIII., and
Apuleius, Metamorph. Bk VIII. c. 29.

105. As in the hymn to Attis said to have been sung in the Great
Mysteries, given in the Philosophumena (see p. 54, infra). Cf.
Ramsay, Cities, etc., I. pp. 132, 263, 264, for other
identifications. The Anatolian name of the Dea Syria to whose
cult Nero was addicted, was Atargatis, which Prof. Garstang
would derive from the Babylonian Ishtar (Strong, Syrian
Goddess, 1913, p. vii); see Cumont, Les Religions Orientales
dans le Paganisme Romain, Paris, 1906, p. 126. The whole of
Cumont’s chapters on Syria and Asia Minor (op. cit. pp. 57-
89) can be consulted with advantage. The American edition,
1911, contains some additional notes. See, too, Decharme’s
article on Cybele in Daremberg and Saglio’s Dict. des Antiq.

106. Dill, Nero to Marcus Aurelius, pp. 548 sqq.

107. See n. 1, supra; Suetonius, Nero, c. LVI.

108. Dill, loc. cit., and authorities there quoted.