[140]. Clem. Alex. Protrept. c. II.; Arnobius, op. cit. Bk VI. c. 21, calls it “the well-known senarian verse of a poet of Tarentum,” and connects it with the Sabazian rites, whence it probably found its way to Eleusis.
[141]. This relegation of the really Supreme God to an unregarded place in the pantheon is common enough in the history of religions. Thus the Shilluks of the Upper Nile take little notice of their great god Jôk, to whom they only sacrifice once a year, reserving all the rest of their worship for a being intermediate between God and man called Nyakang. See Gleichen, The Anglo-Egyptian Soudan, vol. I. pp. 162, 197, and R.H.R. 1911, Juillet-Août.
[142]. See n. 1, p. [31], supra. The Dea Syria was otherwise called Atargatis, of which Derketo was, teste Prof. Garstang, a homonym. See Strong, The Syrian Goddess, p. 52 and n. 25.
[143]. See n. 1, p. [31], supra.
[144]. Ramsay, Cities, etc., I. p. 9.
[145]. Irenaeus, op. cit. Bk I. c. 28, p. 227, Harvey.
[146]. ἀρσενόθηλυς, Hippolytus, op. cit. Bk V. c. 1, p. 139, Cruice.
[147]. See next note.
[148]. Ἀπὸ σοῦ πατὴρ καὶ διά σε μήτηρ, τὰ δύο ἀθάνατα ὀνόματα, Αἰώνων γονεῖς, πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωπε, Ηiρροlytus, op. cit. Bk V. c. 1, p. 140, Cruice. Salmon points out that almost the same words occur in Hippolytus’ account of the heresy of Monoimus the Arab, where he describes the monad as being among other things: Αὕτη μήτηρ, αὕτη πατήρ, τὰ δύο ἀθάνατα ὀνόματα, op. cit. Bk VIII. c. 12, p. 410, Cruice. He is inclined to attribute this to the real or supposed fact that both the Naassenes and Monoimus borrowed from the Apophasis of Simon. See Salmon in Dict. Christian Biog. s.v. Monoimus.
[149]. Τὸ δὲ πνεῦμα ἐκεῖ [ἐστιν] ὅπου καὶ ὁ Πατὴρ ὀνομάζεται καὶ ὁ Υἱός, ἐκ τούτου [καὶ ἐκ] τοῦ Πατρὸς ἐκεῖ γεννώμενον; κ.τ.λ., Ηippolytus, op. cit. Βk V. c. 9, pp. 174, 185, Cruice. The words in brackets are Cruice’s emendation. Duncker and Schneidewin omit them and read γεννώμενος for γεννώμενον. Giraud, op. cit. pp. 92, 93, agrees with Cruice’s reading, and points out that both the Spirit and the Son are here put forward as the masculine and feminine forms respectively of the great Adamas. It is evident, however, that among the earlier Ophites represented by Irenaeus’ Greek text, the Spirit or First Woman was thought to come into being after the First Man and the Son of Man. See Irenaeus, Bk I. c. 28, p. 227, Harvey.