[180]. Is this the origin of the ideas on the Macrocosm and the Microcosm? See [Chapter XIII], infra.
[181]. See n. 3, p. [41], supra.
[182]. Cf. Charles, Book of the Secrets of Enoch, pp. 7, 57.
[183]. Irenaeus, Bk I. c. 28, p. 232, Harvey.
[184]. It is curious that she did not also mention herself or the First Woman.
[185]. This is the story of the earliest or Greek text; the Latin says that he said it to divert the minds of his rebellious sons.
[186]. Irenaeus, Bk I. c. 28, pp. 232-234, Harvey. This Adam is of course not to be confused with Adamas. Neither did he resemble the Adam of Genesis, for he is described as being immensum latitudine et longitudine. Harvey, ubi cit., gives many parallels to this from the Talmud and Cabala, which must be either taken directly from the Ophite author or borrowed from a common source. For Eve’s creation, see n. 2, p. [58], supra.
[187]. Cf. the vestures of light belonging to Jesus in the Pistis Sophia, Chapter X, infra. So Philo, Quaest. et Sol. in Gen. c. 53, explains that the coats of skin made by God for Adam and Eve are a “figure of speech” for a material body. Origen, in like manner (cont. Cels. Bk IV. c. 40), says that the clothing of the protoplasts in tunics of skin covers “a certain secret and mystic doctrine far exceeding Plato’s of the soul losing its wings and being borne to earth.”
[188]. Irenaeus, Bk I. c. 28, pp. 234-236, Harvey. The idea of the seven evil demons is a very old one in the East. See the Babylonian story of the assault of the seven evil spirits on the Moon. Sayce, Gifford Lectures, 1902, p. 430, in which those who like to rationalize ancient myths can see a lunar eclipse. We meet again with Sammael and Michael as names of one of them in the diagram to be described later.
[189]. Irenaeus, Bk I. c. 28, p. 237, Harvey.