All this we knew before the discovery of our text from the statements of heresiologists like St. Irenæus and Epiphanius; but Hippolytus goes further than any other author by connecting these Ophite theories with the worship of the Mother of the Gods or Cybele, the form under which the triune deity of Western Asia was best known in Europe. The unnamed Naassene or Ophite author from whom he quotes without intermission throughout the chapter, seems to have got hold of a hymn to Attis used in the festivals of Cybele, in which Attis is, after the syncretistic fashion of post-Alexandrian paganism, identified with the Syrian Adonis, the Egyptian Osiris, the Greek Dionysos and Hermes, and the Samothracian or Cabiric gods Adamna and Corybas; and the chapter is in substance a commentary on this hymn, the order of the lines of which it follows closely. This commentary tries to explain or “interpret” the different myths there referred to by passages from the Old and New Testaments and from the Greek poets dragged in against their manifest sense and in the wildest fashion. Most of these supposed allusions, indeed, can only be justified by the most outrageous play upon words, and it may be truly said that not a single one of them when naturally construed bears the slightest reference to the matter in hand. Yet they serve not only to elucidate the Ophite beliefs, but give, as it were accidentally, much information as to the scenes enacted in the Eleusinian and other heathen mysteries which was before lacking. The author also quotes two hymns used apparently in the Ophite worship which are not only the sole relics of a once extensive literature, but are a great deal better evidence as to Gnostic tenets than his own loose and equivocal statements.
As the legend of Attis and Cybele may not be familiar to all, it may be well to give a brief abstract of it as found in Pausanias, Diodorus Siculus, Ovid, and the Christian writer Arnobius. Cybele, called also Agdistis, Rhea, Gê, or the Great Mother, was said to have been born from a rock accidentally fecundated by Zeus. On her first appearance she was hermaphrodite, but on the gods depriving her of her virility it passed into an almond-tree. The fruit of this was plucked by the virgin daughter of the river Sangarios, who, placing it in her bosom, became by it the mother of Attis, fairest of mankind. Attis at his birth was exposed on the river-bank, but was rescued, brought up as a goatherd, and was later chosen as a husband by the king’s daughter. At the marriage feast, Cybele, fired by jealousy, broke into the palace and, according to one version of the story, emasculated Attis who died of the hurt. Then Cybele repented and prayed to Zeus to restore him to life, which prayer was granted by making him a god. The ceremonies of the Megalesia celebrating the Death and Resurrection of Attis as held in Rome during the late Republic and early Empire, and their likeness to the Easter rites of the Christian Church are described in the Journal of the Royal Asiatic Society for October 1917.
[2] (οὗ) χάριν, “thanks to which.”
[3] μετέχιο τὰς ἀφορμὰς, a phrase frequent in Plato.
[4] נָחָשׁ
[5] Cf. Rev. ii. 24.
[6] ἀρσενόθηλυς.
[7] Cruice thinks the name derived from the Adam Cadmon of the Jewish Cabala. But Adamas “the unsubdued” is an epithet of Hades who was equated with Dionysos, the analogue of Attis. Cf. Irenæus, I, 1.
[8] Salmon and Stähelin in maintaining their theory that Hippolytus’ documents were contemporary forgeries make the point that something like this hymn is repeated later in the account of Monoimus the Arabian’s heresy. The likeness is not very close. Cf. II, p. 107 infra.
[9] Origen (cont. Celsum, VI, 30) says the Ophites used to curse the name of Christ. Hence Origen cannot be the author of the Philosophumena.