[526]. See n. 1, p. [148] supra.
[527]. This is, perhaps, to be gathered from the Pistis Sophia, p. 36, Copt. Cf. Μέρος τευχῶν Σωτῆρος, pp. 337-338. In another part of the last-named document, the Moon-ship is described as steered by a male and female dragon (the caduceus of Hermes?) who snatch away the light of the Rulers (p. 360, Copt.).
[528]. This seems to be the passage referred to later by Origen. See n. 2, p. [159] infra.
[529]. The usual epithet or appellation of Osiris Neb-er-tcher = Lord of Totality or the Universe. Cf. Budge, Book of the Dead, passim.
[530]. So in the Ascensio Isaiae, of which Mr Charles says that “we cannot be sure that it existed earlier than the latter half of the 2nd century of our Era,” it is said (Chap. IX, v. 15) “And thus His descent, as you will see, will be hidden even from the heavens, so that it will not be known who He is.” Charles, The Ascension of Isaiah, p. 62. Cf. ibid. pp. 67, 70, 73 and 79.
[531]. pp. 39, 40, Copt. The reference is apparently to the Book of Enoch, c. LXXX. (see Charles, Book of Enoch, pp. 212, 213, and the Epistle of Barnabas, N.T. extra can., c. IV. p. 9, Hilgenfeld). In the Latin version of the last-quoted book, it is assigned to Daniel, which shows perhaps the connection of Enoch with all this quasi-prophetic or apocalyptic literature.
[532]. According to the Valentinian system, his name was Θελητὸς or “the Beloved.” See [Chap. IX], p. [101] supra.
[533]. See [Chap. VIII] supra. Here he occupies a far inferior position to that assigned him by the Ophites. In the Μέρος τευχῶν Σωτῆρος he sinks lower still and becomes merely one of the torturers in hell (p. 382, Copt., κ.τ.λ.). Thus, as is usual in matters of religion, the gods of one age become the fiends of the next. In the Bruce Papyrus (Amélineau, p. 212) he appears as one of the chiefs of the Third Aeon. It is curious, however, to observe how familiar the name must have been to what Origen calls “a certain secret theology,” so that it was necessary to give him some place in every system of Gnosticism. His bipartite appearance may be taken from Ezekiel viii. 2.
[534]. Probably the latter. See what is said about the Outer Darkness in the Μέρος τευχῶν Σωτῆρος, p. 319, Copt. where it is described as “a great dragon whose tail is in his mouth who is without the whole κόσμος and surrounds it.”
[535]. p. 83, Copt. So in the Manichaean legend, the First Man, on being taken captive by Satan, prays seven times to the Light and is delivered from the Darkness in which he is imprisoned. See [Chap. XIII] infra.