INDEX (continued 2)

Iao, the Good, in Pistis Sophia, the Little, supplies power for soul of St John Baptist, ii. 138, 149; the Great, a ruler of the Middle and colleague of Virgin of Light, ii. 150; his connection with moon, ii. 150 n. 5

Iapetus, brother of Saturn, identified by Christian writer with Japhet, i. lx

India, Alexander’s exploits in, i. 5, 13; sorcerers in modern, i. 92, 99 n. 1; Ophites spread to, ii. 76; Mithraic monuments in, ii. 230; Mithras worshipped in Vedic, ibid.; Manes said to have preached in, ii. 281; Manes says Buddha sent to, ii. 307; becomes acquainted with Buddhism in, ii. 313

Ineffable One, the, of the Pistis Sophia contains the First Mystery, ii. 139; his “receptacles” issue from his last limb, ii. 139 n. 2, 144 n. 3; lesser powers make up his name, ii. 140; Great Light his Legate, ii. 141; the Bythos of the Ophites and Valentinus, ii. 144, 158; First Mystery proceeds from last limb of, ii. 145; the footless God of Truth, ii. 145 n. 2; his heaven, ii. 146; perfect initiates will eventually become members of, ii. 164, 170; the Mystery or Sacrament of, ii. 166; its saving grace, 164 n. 6, 167, 169, 170, 171; confined to Pneumatics only, ii. 173; an Egyptian conception, ii. 175; fragmentary attempt to describe members of, ii. 180. See Name

Ionia, philosophic teaching in, tends to theocrasia, i. 15; probable source of Orphic legends, i. 124; tradition of, that water origin of all things, ii. 36; dualism of, probably derived from Persia, ii. 290 n. 2

Irenaeus, Saint, bishop of Lyons, his Trinitarian views unorthodox, i. 89 n. 1; explains number of beast as Nero Caesar, i. 169 n. 3; his garbled account of Simon’s teaching, i. 187-191, 193; makes Menander immediate successor of Simon, i. 199; his account of Marcus the magician, i. 202; ii. 9 n. 1, 129, 183 n. 1; makes Nicolaitans of Apocalypse Gnostics, ii. 1; his work against heresies, ii. 10; exaggerates diversity of Gnostics, ii. 14; authority for Docetism of Basilides, Saturnius and Valentinus, ii. 17; his mistake regarding “Colarbasus,” ii. 20 n. 1; his account of Ophite doctrines, ii. 26 n. 5, 40, 42, 43, 46-51, 53; identifies Sethians with Ophites, ii. 27 n. 1, 76; calls highest heaven of Ophites the true Church, ii. 43; sole authority for Jaldabaoth’s boasting, ii. 51; his interpolations in primitive Ophite doctrine, ii. 53, 57, 58, 60 n. 1, 61 n. 1; says Jesus lived on earth for 20 years after Resurrection, ii. 61 n. 1; makes Ophites source of most later heresies, ii. 76; authority for division of Ophites as to character of serpent, ii. 78; Ophites of, ascribe Old Testament to planetary powers, ii. 81 n. 2; notes connection of heresiarchs with each other, ii. 89; writes to refute Valentinians, ii. 95; his mockery of Valentinus’ system of Aeons, ii. 99; his account of Valentinian doctrines, ii. 107-112, 117, 119, 126; writes after death of Valentinus, ii. 131; with Tatian, first to quote from St John’s Gospel by name, ii. 178 n. 1; says Valentinians will not call Jesus Lord, ii. 180 n. 3, 189; says Marcion disciple of Simon Magus, ii. 207; his account of Tatian’s doctrines, ii. 220; quoted, i. 176 n. 1, 178 n. 4, 187, 190, 191, 198, 199; ii. 1 n. 4, 8 n. 3, 9 n. 1, 15 n. 2, 17, 18 n. 1, 20 n. 1, 27 n. 1, 38 n. 1, n. 2, 42 n. 5, 43 n. 1, 44, 45 n. 1, 46 nn. 1, 2, 47 nn. 2, 3, 48, 49 n. 1, 50 n. 2, 51, 52 nn. 1, 3; 53 n. 1, 58 nn. 1, 2, 59, 60, 61, 64 n. 2, 78, 81 n. 2, 89 n. 3, 90, 92 n. 3, 93 n. 1, 94 n. 1, 96, 98 nn. 3-5, 99, 107 n. 4, 108 n. 1, 109 n. 1, 110 nn. 1, 2; 111 n. 1, 112 nn. 2, 3, 116 n. 1, 117 n. 2, 118, 119 nn. 1, 3, 120, 121, 126, 127 n. 4, 128, 138 n. 1, 140 n. 1, 144 n. 1, 152 n. 1, 159 n. 3, 166 n. 2, 173 n. 3, 179 n. 7, 180 n. 3, 183 n. 1, 189 n. 1, 207, 214 n. 3, 220

Isaac, God of, invoked by magicians, ii. 34

Isaiah, the Prophet, hostility to Gentiles in post-Exilic passages of, i. 165, 167 n. 4

Isaiah, Ascension, of Sammael name of Satan in, ii. 75 n. 1 vestures used for heavenly nature in, ii. 136 n. 1; its date, ii. 154 n. 4; ecpyrosis in, ii. 163 n. 3; souls passing from one heaven to another must give password, ii. 177 n. 2; quoted, ii. 154 n. 4, 163 n. 3

Ishtar, the goddess, legend of her Descent into Hell, i. 100; analogies of her lover Tammuz with Orphic Dionysos, i. 122 n. 3; name of Atargatis derived from (Garstang), ii. 31 n. 1, 45 n. 1; personification of Earth, ibid.; identified with Ophite Sophia, ibid.; and with Manichaean Mother of Life, ii. 300 n. 1. See Cybele

Isidore, son of Basilides, his doctrine derived from Matthias the Apostle (Hippolytus), ii. 90

Isis, the goddess, worship of the Greek, an ethical religion, i. xlix n. 1; her wanderings in search of the murdered Osiris, i. 34; Nephthys, twin sister and reflection of, i. 35; in early Pharaonic Egypt only a magician, i. 38; in Phrygia and Syria, mother of all living, ibid.; analogy of her wanderings with those of Demeter, i. 40, 43; in Pharaonic Egypt wears cow’s head, i. 45; the Greek, identified with Demeter, i. 48; her breast-knot and sistrum, i. 49; Isis suckling Horus, i. 50; Marcus Volusius disguised as priest of, i. 53; oaths by, fashionable in Athens temp. Menander, i. 54; her names and titles in address to Lucius, i. 56; the haven of peace and altar of pity, i. 57; ii. 158; initiation into Mysteries of, i. 61-63; her child the Sun, i. 63; ii. 245; Osiris sometimes called her son, i. 63; both mother and father of other gods, i. 65, 143; statue of, dressed like Catholic Madonna, i. 66; silent adoration of image of, i. 67; frescoes of scenes in worship of, i. 67-69; her connection with moon, i. 68 n. 3; her seeking for Osiris acted publicly, i. 70; the festival of the ship of, i. 71-74; the great earth-goddess, i. 73, 126; ii. 45 n. 1, 300 n. 1; “one, who art all things,” i. 75; seven temples of, in Rome, i. 79; statue of, in lararium of Alexander Severus, i. 82; her last Roman worshippers, i. 83; emblems of virility used in worship of, i. 83; conversion of worshippers of, to Christianity, i. 84; entry of features of ritual of, into Catholic Church, i. 84, 85, 87; tonsure of priests, etc., derived from, i. 84; Trinitarian doctrine of, i. 88; Horus at once son and spouse of, i. 189 n. 5; ii. 39; Simon Magus may derive some of his doctrines from religion of, i. 198; Phrygian Mother of Gods identified with, ii. 31; Egyptian legend of Ra and, i. 38 n. 2; analogy of, with Ophite Sophia, ii. 45 n. 1. See Menander, Menuthis

Isium of Pompeii built 150 B.C., i. 53

Isopsephism. See Berossos, Iao, Number (of Beast)

Israel, to enslave Gentiles, i. 165, 166, 167 n. 4; her monotheism, i. 184

Issus, the battle of, i. 7

Italy, break-up of Pythagorean school in, i. 122

Izates, King of Adiabene, his Jewish proclivities, ii. 278 n. 1

Izeds, the, or Yazatas of the Avesta, Mithras made chief of, in Sassanian reform, ii. 232, 270 n. 3

Jabezebuth, name of Beelzebuth in Magic Papyri, ii. 108 n. 1

Jabraôth, ruler of the obedient Aeons in Pistis Sophia and Bruce Papyrus, ii. 152 n. 1, 182

Jackson, Prof. A. V. Williams, authority for late date of Avesta, i. lxii

Jacob, Apocrypha attributed to sons of, i. 163; contrasted with Esau, i. 164 n. 2; the seed of, oppressed, i. 166; god of, invoked by magicians, ii. 34

Jaldabaoth. See Ialdabaoth

Jaluha, “receiver” of Sabaoth Adamas in Texts of Saviour, ii. 187

James, “the brother of the Lord,” said to transmit Ophite doctrines to Mariamne, ii. 26

Janet, M. Pierre, quoted, i. 110

Japan, instance of Oriental nation Europeanized, i. 8

Japhet, the Patriarch, confused with Iapetus, i. lx

Jason of Tralles, acts Euripides’ Bacchus to Parthian audience temp. Crassus, i. 8 n. 1

Jehovah, seven vowels cover name of, i. 103 n. 2; name used in Magic Papyrus, i. 106; ii. 34; Iao perhaps represents, ii. 71 n. 1. See Tetragrammaton, Yahweh of Israel

Jéquier, M. Gustave, quoted, i. lxi n. 3

Jeremiah, the Prophet, says Jerusalem worships stars, i. 186 n. 2; says Jews sacrifice to Mother of Gods, ii. 32; quoted, ii. 32 n. 2

Jeremias, Dr Alfred, his astral theory, i. 115 n. 1

Jerome, St, Indiculus de Heresibus attributed to, ii. 25

Jerusalem, Ptolemy Soter captures, i. 151; in Enochian literature repels final assault of Gentiles, i. 161; prophecy that Gentiles shall rebuild, i. 165; rivalry between temple of, and Mt Gerizim, i. 177; destruction of same temp. Titus, ii. 4; idolatry in, ii. 32; heaven of Ophite Sophia called the Heavenly, ii. 108 n. 3, 109, 114, 124; angel spouses of human souls citizens of (Valentinus), ii. 110 n. 1

Jesuits. See Loyola, Ignatius

Jesus, said to have been Essene (Jülicher), i. 156; acrostic name of, i. 169 n. 1; Alpha and Omega name of, i. 171 n. 1; Simon Magus appears to suffer in likeness of, i. 192; ii. 16; Apocryphal sayings of, in Gospel of Egyptians, etc., i. 196 n. 2; ii. 219; His unfulfilled promise of Second Advent, ii. 3; analogy of His Passion and that of Osiris, ii. 6; tradition of revelations by, after Resurrection, ii. 13, 90 n. 3; historicity of, never doubted by Gnostics, ii. 15; Gnostics’ difficulties as to Passion of, ii. 16; Docetic view as to body of, ii. 17; Unitarian views of, among modern Nonconformists, ii. 20; called the Angel of the Great Council, ii. 43 n. 2; tradition as to prolonged earthly life of, ii. 61 n. 1; Sethians of Hippolytus do not mention, ii. 76; Gospel of Nicodemus describes visit to Hades of, ii. 90. See Christ

Jesus, the Ophite, birth of, from Virgin Mary arranged by Sophia, ii. 53, 59, 60; salvation only attainable through, ii. 56; body of, contains parts from all three worlds, ii. 59; Christos and Sophia descend into, ii. 60; teaches on earth for 18 months after Resurrection, ibid.; in Naassene psalm, brings mysteries to earth, ii. 62, 63, 65; abandons earthly body at Ascension, ii. 65; the True Gate, ii. 73 n. 3; identified with great god of Greek Mysteries, ii. 82

Jesus, the Valentinian, the Joint Fruit of Pleroma and Great High Priest, ii. 106, 159; spouse of Sophia Without, ii. 106, 113, 114; matter made through, ii. 107; transforms passions of Sophia Without, ibid.; a third deity sent for salvation of psychics, ii. 113-115; Valentinians disagree as to body of, ii. 115 n. 2, 116, 119; earthly actions of, mere symbols, ii. 124; never called Lord, ii. 136 n. 2, 180 n. 3; name of, includes Pleroma, ii. 166 n. 2

Jesus, the, of the Pistis Sophia, finds rulers of stars devouring their own matter, i. 196 n. 1; ii. 154; one with his disciples, ii. 80, 164; teaches on earth for 11 years after Crucifixion, ii. 135; his ascent into firmament and return, ii. 136; describes births of Himself, St John Baptist, and Apostles, ii. 137-139; address of powers to, ii. 139-143; the First Mystery, ii. 144, 159, 161, 171; other powers His members, ii. 145; rule of, during Millennium, ii. 146, 164, 171; body of, comes from Barbelo, ii. 151; shortens times for elect’s sake, ii. 155; defeats Pistis Sophia’s enemies and takes her from Chaos, ii. 156; words of, recorded by Philip, Thomas, and Matthew, ii. 157; brings mysteries to earth for man’s salvation, ii. 158; all worlds made through, ii. 161, 162; the victim in the Eucharist, ii. 171, 172

Jesus, the, of the Texts of the Saviour, called Aberamenthô, i. 102 n. 1; repeats words of Basilides, ii. 92 n. 3, 189; his magical invocation of his father, ii. 180; shows Middle Way and its tortures, ii. 182; celebrates thaumaturgic sacrament, ii. 183; merely a mystagogue, ii. 198; appeals to fears and cupidity of disciples, ibid.

Jesus, the, of the Bruce Papyrus, celebrates thaumaturgic sacraments, ii. 193; teaches on earth for 12 years after Crucifixion, ibid.; merely a mystagogue, ii. 198

Jesus, the, of Marcion, son of Supreme Being, but not of Mary, ii. 208, 210; Paul only real apostle of, 209, 211; slain with connivance of Demiurge, ii. 210; Docetic view as to body of, ii. 211; Marcionites differ as to body of, ii. 219; and as to His nature, ii. 220

Jesus, the, of Manichaeism, Saviour sent to Adam, ii. 303; maker of Great Wheel, ii. 306; sent for man’s salvation and relief of Omophorus, ibid.; the Tree of Knowledge in Paradise, ii. 307; messenger of God like Zoroaster, Buddha, and Mani, ii. 316; Docetic view as to body of, ii. 318; J. Patibilis is the soul diffused through nature, ii. 318; perhaps equated with Virgin of Light in neo-Manichaeism, ii. 323 n. 4, 330; rôle in same of him and of the Burkhans or Buddhas, ii. 330; Son of First Man, ii. 339 n. 3

Jeû, in Pistis Sophia, the First Man and arranger of the Cosmos i. lxi; takes power from the last Purastates, ii. 146 n. 3, 164; the overseer of the Light, ii. 147; Father of Sabaoth the Good, ii. 149; in Texts of Saviour, binds rebellious aeons in sphere, ii. 152 n. 1; transfers repentant aeons to places between the Middle and Left, ii. 182; binds power from Pistis Sophia in planet Venus, ii. 186; in Bruce Papyrus appears with Melchisidek and other powers, ibid. 186; he and his followers arranged in similar order to higher powers, ii. 191 n. 2; called the Great Man, King of the Aeon, ii. 193

Jeu, the Books of, written by Enoch in Paradise, ii. 147 n. 5; seals and defences for inferior initiates said to be described in, ii. 165; mysteries of the Light described in, ii. 173; Schmidt’s theory that these are included in Bruce Papyrus, ii. 190; this theory refuted, ii. 190-194

Jevons, Dr F. B., his Hartford Lecture quoted, i. liv

Jews, the, their division into three sects, i. lv, 151; their sacred books translated into Greek, post Alexander, i. 9; their resistance to Antiochus Epiphanes, i. 51; their pronounced monotheism, i. 89, 149; the magicians of the poorer classes in Rome, i. 108; their Sabbath influenced by astrological ideas, i. 117; only clergy, paupers and fanatics among, return from Captivity, i. 149 n. 2, 172; their critical position post Alexander, i. 150; conquered by Ptolemy Soter, go over later to Antiochus the Great, i. 151; Old Testament made familiar to, by Septuagint, i. 157; their belief in power of name, i. 158; ii. 33; Messianic hopes of, and their result, i. 159-163; Apocrypha inspired by same, i. 163-167; fanaticism of Palestinian, i. 172; Jews of Dispersion inclined to compromise with Hellenism, i. 173; secret Hellenizing among, i. 175; ii. 32; their hatred of Samaritans, i. 177; astrolatry of, before Captivity, i. 186 n. 2; Simon Magus’ doctrines appeal to, i. 202; first Christians regarded as, ii. 4; unpopularity of, leads to Christian separation from, ii. 5; their influence on Gnosticism doubtful, ii. 9; accused by Church of filthy rites, ii. 18; privileges of, under Diadochi, ii. 28; their influence on Anatolian religion, ii. 31; Oriental, given to magic, ii. 33; Anatolian, bring method of exegesis from Babylon, ii. 34, 35; Egyptian, give male and female assessor to Yahweh, ii. 43 n. 2; unpopularity of, in Rome, temp. Hadrian, ii. 203, 204; Marcion’s dislike of, ii. 210, 211; Hemerobaptists’ dislike of, ii. 305; Manes’ dislike of, ii. 315. See Cabala, Demiurge, Jaldabaoth, Yahweh of Israel

Job, all apocrypha of, said to be Essene (Kohler), ii. 153 n. 4, 163

Joel, the Prophet, shows hatred of Jews for Gentiles, i. 167 n. 4

John Baptist, St, said to be Essene, i. 156; Simon Magus follower of (Clementines), i. 179; ii. 6 n. 4; birth of, ap. Ophites, ii. 53; ap. Pistis Sophia, ii. 137: body of, contains soul of Elijah (P.S.), ii. 137, 149, 150. See Elizabeth, Hemerobaptists

John the Divine, St, Cerinthus, traditional opponent of, ii. 9 n. 1; pre-eminent place of, in next world, ii. 164; speaks of repentant aeons (P.S.), ii. 182 n. 2. See Apocalypse, Gospel, the Fourth, Millennium

Jôk, Supreme Being of the Shilluks, ii. 39 n. 5

Josephus, quoted, i. lv n. 2, 151, 152 n. 2, 153, 154, 155, 163 n. 1, 168 n. 2, 170, 177; ii. 4 n. 3, 5 n. 3, 28, 85 n. 3, 278 n. 1, 315 n. 1

Jovian, the Emperor, not a persecutor, ii. 270

Judaism, never a rival of Christianity, i. lv; not a world-religion, i. lvi; entry of astrological ideas into, i. 117; Samaritans retain little of, i. 177; resemblance between it and Zoroastrianism (Cheyne), i. 181 n. 1; attempts to reconcile it with Hellenic culture, i. 200; Gentiles ignore Christianity while still a branch of, ii. 21; Saturninus’ hatred of, ii. 89; approach of Mithraism to, ii. 277

Judas Iscariot, in Pistis Sophia apparently receives super-excellent soul, ii. 137 n. 1. See Matthias

Julian, the Emperor, thinks Alexandrians worship Serapis in his time, i. 82 n. 2, 83; notes hatred of Christian sects for each other, ii. 11; authority for religion of Mithras, ii. 236; his eclecticism, ii. 269; Mithraism revives temporarily under, ii. 271; favours Manichaeism, ii. 356

Juno, the goddess, identified with Isis, i. 56; on Mithraic monuments, ii. 238. See Hera

Jupiter, the god, image of Simon Magus worshipped as, i. 198; Varuna his prototype, ii. 231; identified with Ormuzd, ii. 237; on Mithraic monument presides over assembly of gods, ii. 238; invoked as superior of Mithras, ibid.; Jupiter Optimus Maximus not called Ormuzd, ii. 239; but probably his Roman equivalent, ii. 240, 248, 277

Jupiter, the planet, god of good winds to Babylonians, i. 113; its place in astrology, i. 116, 118 n. 1; one of Ophites’ seven heavens, ii. 48, 73 n. 1; ruler of lesser astral powers in Texts of Saviour, ii. 182

Justin Martyr, celebration of Eucharist simple, temp., i. 87 n. 1; finds hidden meanings in Pentateuch and name of Christ, i. 170 n. 5; makes Simon the heresiarch Simon Magus of Acts, i. 179 n. 5; says Simon tells followers he will never die, i. 192 n. 2; authority for Menander’s succession to Simon Magus, i. 199 n. 7; Tatian a disciple of, ii. 8 n. 3, 220; his dictum on Real Presence, ii. 172; his date, ibid.; his Apologies, ii. 203, 204 n. 1; thinks his contemporary Marcion most formidable enemy of Church, ii. 205, 216 n. 3; says devils set on Mithraists to imitate Church’s sacraments, ii. 247; quoted, i. 170 n. 5, 192 n. 2, ii. 18 n. 2, 122 n. 1, 205, 216 n. 3, 247

Justinian I, the Emperor, makes laws against Ophites, ii. 77; and against Manichaeans, ii. 356

Justinus the heresiarch, teaches system resembling Ophites’, ii. 77; his symbolical use of story from Herodotus, ii. 81

Juvenal, satirizes Alexandrian religion, i. 20, 54; describes finding of Osiris, i. 70.

Karossa, alleged name of Manes’ mother, ii. 279

Kashgar, limit of Persian Empire, i. 1; Bar Khôni’s bishopric, ii. 321

Kenyon, Sir Frederic, gives story of Ptolemy son of Glaucias, i. 79, 80; doubts identification of Serapis and Esculapius, i. 87 n. 2; thinks relative age of Peshitto version still undecided, ii. 84 n. 2; quoted, i. 56 n. 2, 80 n. 1, 87 n. 2, 93 n. 3, 98 n. 1, 142 n. 1, 169 n. 2; ii. 34 n. 3, 84 nn. 2, 3

Kerasmos, the, or Confusion, in Pistis Sophia name given to mixture of Light and Matter, ii. 147, 164, 174, 292 n. 2. See Jeû

Kern, Prof. Otto, quoted, i. 141 n. 4

Kesbeêl, the “number” of, i. 169

Kessler, Dr Konrad, thinks Mughtasilah a source of Manes’ doctrine, ii. 305; his Mani quoted, ii. 280, 281 nn. 1, 3, 6, 282 n. 1, 285 n. 2, 286 nn. 3, 5, 288 n. 2, 289 n. 2, 290 n. 3, 291 n. 1, 292 n. 1, 294 n. 1, 295 nn. 1, 2, 296 n. 1, 299 nn. 2, 3, 302 n. 1, 304 n. 1, 305 n. 2, 310 n. 1, 312 n. 2, 313 n. 1, 314 n. 2, 316 n. 1, 322 n. 1, 350 nn. 4, 5, 6

Khasekhmui, King of Egypt, makes peace between factions of Horus and Set, i. 36

Khent-Amentit, the god, absorbed in Osiris, i. 33

Khepera, the god, mankind comes from tears of, i. 126 n. 3

Khojend, probable site of Alexandria eschata, i. 5 n. 3

Khonsu, the god, story of the Possessed Princess and, i. 10

Khorassan, Alexander’s fame preserved in, in XVIIth cent., i. 14 n. 2

Khormizta or Khormuzta. See Ormuzd

Khrostag and Padvaktag, ii. 354, 355. See Appellant and Respondent

Khshathra Vairya or Right Law, the Amshaspand, i. 181 n. 1; set over metals, ii. 301

Khuastuanift, the, confession-prayer of Manichaeans, ii. 288 n. 3; its discovery, ii. 334; quoted with commentary, 335-346

Khumbaba, King of Elam, his name perhaps reappears in Manichaeism, ii. 287 n. 4. See Hummama

King, C. W., thinks strings of vowels in Magic Papyri cover name of Jehovah, i. 103 n. 2; his translation of names of Simon’s “Roots,” i. 180 n. 4

Kios in Bithynia, inscription identifying Serapis and Zeus, i. 55 n. 3

Kohler, Dr, his views on Essene literature, i. 153 n. 4; sees Cabala in Philo, i. 157

Koran, the, plenary inspiration of, i. liii; connection of, with teaching of Simon Magus, i. 201

Kronos, the god, in Homeric myths successor of Uranos, i. 46; called in Orphic hymns Son of Earth and Heaven, i. 132 n. 1; age of, in Orphic myths, i. 186

Krotzenburg, Mithraic monuments at, ii. 245 n. 4

Kubrik or Corbicius, name given to Manes by Christians, ii. 279

Kuner Valley, the, cattle of, said to be sent by Alexander to Macedonia, i. 4 n. 1

Labrys or Double Axe, suggested explanation of its symbolism, ii. 67 n. 3

Lactantius, quoted, i. 70, 143 n. 4; ii. 157 n. 2, 228

Lafaye, M. Georges, his views on Herculaneum frescoes, i. 68, 69; and on Mithraic fragment in Magic Papyrus, ii. 255, 256; quoted, i. 48 n. 2, 49 n. 2, 50 n. 1, 52 n. 4, 53 nn. 1-6, 54 n. 2, 55 n. 3, 67 n. 3, 68, 69, 70 n. 6, 71 n. 1, 73 n. 2, 79 nn. 1-3, 88 n. 1; ii. 255, 266

Lairbenos, name of Sabazius in Phrygia, ii. 67 n. 3

Lampridius, says Commodus on initiation into Mithraism commits real murder, ii. 262

Langdon, Dr Stephen, new Creation Tablet, i. lxiii n. 1

Lecoq, Prof. A. von, his expedition to Turfan, ii. 316; quoted, ii. 316 n. 3, 332 n. 2, 334 n. 2, 335 n. 1, 339 n. 1, 342, 343 n. 2, 344 n. 1, 349 n. 2, 357 n. 1. See Grunwedel

Lenormant, François, his identification of Dionysos with Iacchos, i. 130 n. 2

Leo the Zodiacal sign, in magical ceremony, i. 98

Leo the Isaurian, the Emperor, enlists Manichaeans in Imperial armies, ii. 357

Leto, the goddess, identified with Demeter in Asia Minor, ii. 67 n. 3

Leucius, author of Manichaean apocrypha, ii. 351

Leviathan, in Diagram perhaps equivalent to Ophiomorphus, ii. 70, 77

Lévy, Isidore M., his work on Serapis, i. 48

Libanus, in Enochian literature, northern frontier of Palestine, i. 165

Light, shed by Ophite Father-and-Son on Holy Spirit, ii. 42, 44; the Primordial, of Ophites, ii. 46; taken from Ialdabaoth to make protoplasts, ii. 51; redemption of, from matter (Naassene writer), ii. 58, 59, 61, 64, 65; in Pistis Sophia years of, equal to days, ii. 164; in Pistis Sophia term equivalent to divine, ii. 143, 146, 148, 153, 154, 156, 164, 165, 167, 170, 171, 173, 175 n. 1, 191 n. 2; and in Bruce Papyrus, ii. 193; the heavenly in Persian religion, ii. 231; name of Ormuzd, ii. 234, 236 n. 4; in Manichaeism, name of god of goodness, ii. 287, 289; its realm described, ii. 290; how mixed with Darkness, ii. 294, 295, 335; redemption of, 296, 297, 336, 339; Faustus’ account of three worlds of, ii. 319; in neo-Manichaeism, ii. 321, 324; powers of, described, ii. 325-328; praises sung to, ii. 331; redeemed through food eaten by elect, ii. 343, 346. See Adamas

Light, the Great, in Pistis Sophia, Legate of the Ineffable One, ii. 141, 164

Linus, explains mysteries and is a source of doctrines of Sethians, i. 175

Lion-headed god of Mithraea, described, ii. 251-253; represents Ahriman, ii. 254; his place, ii. 255, 256

Livy, quoted, i. 6 n. 5, 41 n. 3

Lobeck, his Aglaophamus quoted, i. 121 n. 1, 127 n. 2

Loeb, Isidore, attributes Babylonian origin to Jewish Cabala, ii. 35, 36

Logos, in Philo chief and source of all powers of God, i. 174; not God, but his reflection, i. 180 n. 3; member of 2nd Valentinian syzygy, ii. 98; parent of Dodecad, ii. 101, 102; Jesus also called the, by Valentinus, ii. 110 n. 1

Loret, M. Victor, says earliest Egyptian gods totemistic, i. 37 n. 2

Love. See Agape, Eros

Loyola, Ignatius, compelling power of prayer of, i. 94

Lucian the Marcionite, Marcion’s successor at one or two removes, ii. 218 n. 2; his teaching, ii. 220

Lucian of Samosata, his story of Alexander of Abonoteichos, i. 24, 199, 202; ii. 128; quoted, i. 24, 199; ii. 30 n. 3, 31, 40 n. 1, 45 n. 1, 300 n. 2

Lucius, hero of the Golden Ass, apparition of Isis to, i. 56; his prayer to Isis, i. 57, 58; promise of Isis’ protection in next world to, i. 59, 60; his first initiation into Mysteries, i. 62, 63; his second and third, i. 64; his adoration of statue of Isis, i. 67; his monotheistic conception of her, i. 75; his complete devotion to her service, i. 83; his metamorphosis by ointment, i. 101 n. 2

Lucius, German theological writer, quoted, i. 156 n. 1

Lucius Septimius, freedman of Caesar and Mithraist Court chaplain, ii. 268

Luebbert, his work on Pindaric doctrine of transmigration, quoted, i. 127 n. 3

Luther, Martin, as reformer and founder of sect, i. 54; ii. 19, 199 n. 3

Lyall, Sir Alfred, his dictum on magic and religion, i. 94; open dealing of Indian sorcerers, i. 99 n. 1

Lycomidae, the, hereditary priests of Eleusis, i. 76; sing hymns of Orpheus in Mysteries, i. 141 n. 2; Pausanias reads their hymns to Eros, ii. 210 n. 1

Lydia, name of Mother of Gods in, ii. 40, 45 n. 1

Lysimachus, King of Thrace, his wars in Phrygia, ii. 29

Ma, the goddess, Lydian equivalent of Demeter, i. 126; Lydian name of Mother of Gods, ii. 40

Macaria or Blessedness, member of Valentinian Decad, ii. 101

Macariotes, member of Valentinian Dodecad, ii. 101

Macaulay, Lord, his simile as to religions borrowing from their rivals, i. 84

Macedonia, its distance from Karachi, i. 4; temples to Alexandrian gods in, i. 53

Macedonians, inhabitants of Thrace called, i. 136; term used for subjects of Syrian Empire, i. 177

Macrinus, the Emperor, buys off Persians, ii. 226

Macrobius, quoted, i. 48 n. 1, 49 n. 1, 52, 55 n. 1, 118

Macrocosm and Microcosm, possible origin of theory, ii. 51 n. 1; in Cabala, Zoroastrianism and Manichaeism, ii. 308 n. 1; mentioned by name in Tun-huang MS., ii. 353

Maenads, the, reproduce rites of savage Thracians, i. 136

Magas, King of Cyrene, Asoka’s mission to, i. 20

Magi, the, Simon Magus’ system said to be derived from (Franck), i. 197; Mithraism derived from religion of (Cumont), ii. 232, 275; tribe of Medes defeated by Darius Hystaspes, ii. 233, 286; priestly caste among Persians, temp. Herodotus, ii. 234; religion of, described, ibid.; called Magusaeans by Theodore of Mopsuestia, ii. 237; sacrifice to Ahriman, ii. 239; relations of Manes with, ii. 280; his most bitter opponents, ii. 280, 281, 282; power of, declines under Parthians, ii. 283; is restored by Ardeshîr, ii. 284

Magic, its practice by Greek confraternities, i. 23; words used in, generally taken from dying religions, i. 87, 92; relations between religion and, i. 91; practice of, increases as religion decays, i. 92; never entirely separated from religion, i. 93; prayer in, used to show knowledge, i. 95; leads to manufacture of theogonies, cosmogonies, etc., i. 96, 97; ceremonial magic described, i. 97; examples of spells used in, i. 98-107; spread of, in Rome and Asia Minor under Empire, i. 108; phenomena of, partly hypnotic, i. 109; diffusion of, leads to Gnosticism, i. 110; Egyptian Gnosticism reverts to, i. 111; ii. 199; astrology connected with, in practice, i. 113; effect of astrology upon, i. 117, 118; magical ideas in Orphism, i. 128; Orphics’ magical theory of initiation, i. 131-134, 139; magical practices of Orpheotelestae, i. 140, 146; Essenes probably practised, i. 158; so Simon Magus and his successors, i. 176, 198, 202; Gnostic secrecy due to magical ideas, ii. 18; Phrygian Jews much addicted to, ii. 33, 34; salvation through magical effect of Ophite initiation, ii. 56; Marcus’ magical sacraments, ii. 129; practice of, condemned in Pistis Sophia but taught in Texts of Saviour, ii. 180, 183, 185; and in Papyrus Bruce, ii. 192, 193, 195; common among Coptic monks, ii. 201; word derived from Magi, ii. 233, 275; religion of Magi apt to degenerate into, ii. 235; Ahriman of Magi compellable by, ii. 239; practice of, by Mithraists doubtful, ii. 275; expressly condemned by Mithraist Emperors, ibid.; and by Zend Avesta and Manichaeism, ii. 275 n. 2; its connection with worship of Hecate, ii. 276; its appearance in Mandaite story of protoplasts, ii. 304; condemned by Manes and his successors, ii. 313, 314, 342

Magic Papyri, in European Museums enumerated, i. 93 n. 3; ii. 34; described, i. 97; examples of spells from, i. 98-107; probably written in good faith, i. 109; names in Diagram like those in, ii. 71; name of Seth in, ii. 76 n. 4; acrostics in, ii. 84; name of Maskelli in, ii. 148 n. 3; Egyptian words in, ii. 180; mediaeval grimoires copied from, ii. 186 n. 3; Mithraic fragment in, ii. 267

Magophonia, the Persian festival of, ii. 233

Magusaeans, the, mentioned by Theodore of Mopsuestia, probably Magi, ii. 237

Mahaffy, Dr J. P., thinks Alexandria not the natural centre of trade between East and West, i. 28 n. 1; compares Dynasts of Asia Minor to mediaeval bishops and abbots, ii. 29; quoted, i. 6 n. 5, 28 n. 1, 44 n. 2, 45 n. 1, 49 n. 2, 52 n. 1, 150 n. 2, 173 nn. 1, 2; ii. 29 nn. 2, 3, 4

Malays, magic of, mainly taken from Arabs, i. 92

Mallet, D., quoted, i. 181 n. 2; ii. 92 n. 1, 175 n. 4

Man, the First, in Pistis Sophia, Zoroastrianism, and Manichaeism, i. lxi; legend of, possibly Sumerian in origin, i. lxiii n. 1; Ophites call their second god by this name, ii. 38; wide spread of legend of, ii. 38 n. 3; the Father of all, ii. 51; invoked by Holy Spirit to send Christos to Sophia, ii. 59; hymns to, sung by Ophites, ii. 61; name of Jeû in Texts of Saviour, ii. 147 n. 5; Pistis Sophia delivered after seven prayers like Manichaean, ii. 156 n. 1; First Mystery of Pistis Sophia compared to Ophite, ii. 158; name of Jeû in Bruce Papyrus, ii. 193; in Manichaeism, ii. 292, 293 n. 1; his defeat by Satan, ii. 294; delivered by Friend of the Lights, ii. 294, 295 n. 1; his armour called the soul, ii. 298 n. 2; Adam and Eve made after image of, ii. 299; sends Saviour to Adam and Eve, ii. 300, 302, 303; son of Ahura Mazda by Spenta Armaiti, ii. 300 n. 2; Bar Khôni’s account of, ii. 302 n. 1; magic circle with name of, ii. 304; his light forms souls of man, beasts, birds, etc., ii. 307; sends Wise Guide to Manichaean Perfect at death, ii. 309; Jesus comes forth from, ap. Manes, ii. 318; Third Person of Manichaean Trinity, ii. 319 n. 1; in neo-Manichaeism, ii. 323. See Gayômort, Ormuzd

Mandaites, the, or Disciples of St John, possible source of Manichaean stories of protoplasts, ii. 305; their hatred of Christians, Jews, and Mahommedans, ibid. See Hemerobaptists, Mughtasilah

Manes or Mânî, the heresiarch, aims of religion of, i. lviii; uncompromising dualism of, ii. 221, 277, 289; life and death of, ii. 279-281; his connection with Bardesanes, ii. 280 n. 7, 283; heresy of, followed by that of Mazdak, ii. 284; originality of doctrines of, discussed, ii. 285-287, 289; his two principles, ii. 287-290; said to have been one of the Mughtasilah, ii. 305; his hatred of Jews and their Law, ii. 315; his epistle to Marcellus, ii. 317, 318; his gospel and other writings, ii. 350. See Manichaeans, Manichaeism, Thibet

Manetho, writes his Egyptian history in Greek, i. 9; entrusted by Ptolemy with foundation of Alexandrian religion, i. 44; said to have taught astrology to Greeks, i. 78

Manichaeans, the, confusion with Ophites possible, i. lx; Orphic prohibitions observed by, i. 128 n. 1; heavens made from evil powers according to, ii. 44 n. 3; their King of Glory compared to Melchizidek of P.S., ii. 148 n. 3; influence of, perhaps perceptible in later documents of Pistis Sophia, ii. 152 n. 1; divide day into 12 hours, not 24, ii. 152 n. 2; Languedoc perfects may eat only fish, ii. 153 n. 1; hearers of Languedoc put off baptism till deathbed, ii. 168 n. 6; oligarchy in Church the aim of, ii. 175 n. 2; their relations with Marcionites, ii. 221, 222; and with Mandaites, ii. 305; their division of everything into five categories, ii. 312, 323 sqq.; duties of Hearer among, ii. 314; secret script of, ii. 317; pretend Trinitarian views among Christians, ii. 319; take symbolical view of Crucifixion, ii. 320; hymns of, ii. 333; Churches of, ii. 347, 349; Apocrypha of, ii. 351; Imperial laws against, ii. 356

Manichaeism, prominence of First Man in, i. lxi; and of Sophia, ii. 45 n. 1; Virgin of Light in, ii. 137 n. 3; like Avesta, condemns magic, ii. 275 n. 2; contrasted with Mithraism, ii. 277, 278; opposed to Judaism, ii. 278; first rebellion against Ardeshîr’s religious reform, ii. 284, 285; owes little to Egypt or Buddhism, ii. 286; simplicity of teaching of, ii. 287; its quinary system, ii. 290, 291, 330; its cosmology like that of Pistis Sophia, ii. 295 n. 1, 296 n. 1; its androgyne virgin, ii. 298, 299 n. 1, 328, 329; its system of transmigration, ii. 308; teaches eternal punishment, ii. 309; its Ten Commandments, ii. 314, 341, 342; its Burkhans or Messengers, ii. 336; its fasts and alms, ii. 314, 344-347; Constantine’s enquiry into, ii. 356; favoured by Julian and the philosophers, ibid.; ends with Albigenses, ii. 357

Marathon, Iacchos-song heard before Battle of, i. 65 n. 6. See Callias

Marcion, the heresiarch, groundless accusations of immorality against, i. 179 n. 2; ii. 206; differs from other Gnostics as to aeons, i. 187 n. 2; accusation of ambition against, ii. 8 n. 3; native of Pontus, ii. 9, 204; his followers alter his doctrines (Tertullian), ii. 27, 216, 217; ignores Sophia, ii. 45 n. 1, 214; contemporary of Valentinus, ii. 134 n. 1; his life and date, ii. 204, 205; his relations with Stoics, ibid.; wide-spread and longevity of heresy of, ii. 205, 206, 216; compared to Luther, ii. 207, 208; his alterations of Scripture, ii. 208, 209; his Antitheses, ii. 209, 213, 223; his Supreme Being, ii. 210; his Docetism, ii. 210, 211; his Demiurge the God of the Jews, ii. 211; his dislike of Judaism, 211, 212; his rejection of allegory, ii. 213; original nature of his teaching, ii. 214; anticipation of Protestant doctrines and practices, ii. 215, 216; his views as to matter, ii. 217; his influence on Church slight, ii. 222; Manes acquainted with his tenets, ii. 280, 283

Marcionites, the, endure till Xth cent., ii. 206; their practices, ii. 207; golden age of, last half of IInd cent., ii. 216; their divisions, ii. 216, 217; their relations with Manichaeism, ii. 221, 222

Marcus, the heresiarch, his Cabalisms, i. 171 n. 1; ii. 9 n. 1, 129; accusations of immorality against, i. 179 n. 2; ii. 9 n. 1, 99, 128; his conjuring tricks, i. 202; ii. 129, 183 n. 1; a Jew, ii. 9 n. 1; his supposed companion Colarbasus, ii. 20 n. 1; a Valentinian (Irenaeus), ii. 99, 128; his life and practices, ii. 128, 129; possible connection of, with Texts of Saviour, ii. 187-189; and with Bruce Papyrus, ii. 193

Marcus Aurelius, the Emperor, Alexander of Abonoteichos at Court of, i. 24; ii. 202; his generals’ victories over Persians, ii. 225, 226. See Avidius Cassius

Marcus Volusius, the aedile, his escape in dress of priest of Isis, i. 53

Marduk, the god, called by number 50, ii. 35 n. 4; name of, ineffable, ii. 37 n. 1. See Bel, Merodach

Mariamne, sister of Philip the Apostle, source of Ophite tradition (Hippolytus), ii. 26; mentioned in Acta Philippi, ii. 26 n. 2; a sect named after her, ibid.

Marks, the Five, the mystery of, in Pistis Sophia, ii. 141

Marriage, rejected by Orphics, i. 128; and by Essenes, i. 152; admitted by Simon Magus, i. 196, 202; rejected by Ophites, ii. 79, 80; and by Saturninus, ii. 89; admitted by Valentinus, ii. 129; rejected by Texts of Saviour, ii. 174; by Marcion, ii. 207, 215; by certain Mithraists, ii. 260; by Manichaean Elect, ii. 313

Mars, the god, why identified with Ares, i. 17; on Mithraic monuments, ii. 238; devotion of Julian to, ii. 269. See Ares

Mars, the planet, presides over a seventh part of terrestrial things, i. 116; a malefic in astrology, i. 118 n. 1; one of the seven heavens of Ophites, ii. 48, 74 n. 2; a ruler of the sidereal world in Texts of Saviour, ii. 182. See Correspondences

Martha, the sister of Mary, interlocutor of Jesus in Pistis Sophia, ii. 157

Martial, the poet, quoted, i. 54, 66, 67

Martyrs, position of, in Primitive Church, i. 145 n. 1; ii. 126, 127; distinguished from confessors, ii. 117 n. 4

Mary Magdalene, St, in Pistis Sophia made after likeness of seven virgins of light, ii. 150; chief interlocutor of Jesus in P.S., ii. 157; her pre-eminent rank in next world, ii. 164. See Millennium

Mary, the Virgin, statues of Isis re-used for, i. 85; her worship like that of Isis, i. 61, 62, 84, 85, 88; birth of Jesus from, due to Sophia ap. Ophites, ii. 53, 59; Sophia descends into, ap. Valentines, ii. 115; in Pistis Sophia Jesus speaks to, in likeness of Gabriel, ii. 138; made after likeness of seven virgins of light, ii. 150; interlocutor of Jesus in, ii. 157; suggested origin of worship of, by Church, ii. 158; Gnostics call her Mother of Life, ii. 300 n. 2. See Theotokos

Mary, The Interrogations of, attempted identification of Pistis Sophia with, ii. 157

Masbotheans, early sect mentioned by Hegesippus, ii. 6 n. 4

Maskelli, a ruler of demons in Texts of Saviour, ii. 75 n. 1; and in Magic Papyri, ii. 148 n. 3

Maspero, Sir Gaston, says Alexander’s deification common form in Egypt, i. 18; thinks Apuat originally only assessor of Osiris, i. 33 n. 2; doubts existence of mysteries in Pharaonic Egypt, i. 60 n. 5; Nu originally the Celestial Ocean, i. 73 n. 4; ii. 36, 175; would identify Ostanes with Thoth, i. 108 n. 1; Egyptian belief in three worlds reflecting one another, i. 197; Egyptian Ennead varies in number, ii. 92, 176 n. 1; no Egyptian spell without amulet, ii, 168 n. 1; says Osirian beliefs reproduced in Pistis Sophia, ii. 175 n. 4; life in next world confined to privileged few in Egypt, ii. 198 n. 1; quoted, i. lxi n. 3, 2 n. 3, 3 nn. 3, 4, 10 n. 3, 18 n. 3, 32 n. 2, 35 n. 1, 57 n. 3, 60 n. 5, 63 nn. 3, 5, 65 n. 1, 73 n. 4, 95 n. 3, 104 n. 3, 108 n. 1, 125 n. 3, 134 n. 3, 160 n. 4, 197; ii. 36 n. 3, 48 n. 3, 75 n. 2, 92 n. 2, 153 n. 2, 160 n. 1, 168 n. 1, 175 nn. 4, 6, 176 n. 1, 177 n. 2, 184 n. 2, 189 n. 3, 196 nn. 1-5, 197 nn. 1-7, 198 n. 1, 201 n. 1, 233 n. 5

Matter, Jacques, his reproduction of Ophite Diagram, ii. 68, 70; says Basilides’ followers came over to Valentinus, ii. 93; dates death of Basilides 135 A.D., ii. 93 n. 3; quoted, ii. 77 n. 2, 88 n. 1, 89 n. 5, 93 n. 3, 130 n. 1, 134 n. 4, 208 n. 3, 209 n. 1, 320 n. 3

Matter, Orphic views as to, i. 128, 147, 148; Philo’s, i. 174; Simon Magus’, i. 195, 201; the Ophites’, ii. 44 n. 2, 49; the post-Christian Gnostics’, ii. 64; Valentinus’, ii. 107, 112 n. 2, 113; the Pistis Sophia’s, ii. 151, 153, 161 n. 2; The Texts of the Saviour’s, ii. 167 n. 2; Cerdo’s, ii. 205; Marcion’s, ii. 210, 217; the Mithraists’, ii. 250; the Manichaeans’, ii. 294, 346

Matthew, Saint, the Apostle, one of the three recorders of words of Jesus in Pistis Sophia, ii. 157

Matthias, the Apostle, Basilides’ doctrines said to be handed down from, ii. 90; in Pistis Sophia perhaps destined from beginning to supersede Judas, ii. 137 n. 1

Maury, L. F. Alfred, thinks Orphic cosmogony taken from Ionian philosophers, i. 124; quoted, i. 16 n. 1, 17 n. 1, 21 n. 1, 25 n. 1, 40 nn. 1, 4, 42 n. 1, 46. n. 1, 51 n. 1, 95 n. 4, 123 n. 2, 124 n. 2, 125 n. 3, 135 nn. 3, 4, 136 nn. 1, 2, 4, 147 n. 1, ii. 275 n. 2

Mazdak, antinomian heresy of, ii. 284

Mazdeism, its influence on Simon Magus, i. 197; Mithraism not derived from, ii. 232; opposed to Mithraism, ii. 270. See Zoroastrianism

Medes, angels to, stir them up against Jerusalem (Enoch), i. 161; Magi tribe of non-Aryan, ii. 286

Mediterranean, the, religions of eastern basin of, i. lviii; the Dying God of, i. 37, 43 n. 3, 123; ii. 16, 29; gods of, tend to merge in Serapis, i. 55; Orphic legends current in islands of, i. 122; religions of eastern, before Orphics, i. 126 n. 3; god of, always worshipped in mysteries, ii. 17; and often bisexual, ii. 29, 97

Megalopolis in Arcadia, statue of Dionysos with attributes of Zeus at, i. 125 n. 2

Megasthenes, his story of gold-digging ants, i. 2 n. 1

Melchizidek, purifier or receiver of the Light in Pistis Sophia, ii. 148, 153; receiver of, in Texts of Saviour, ii, 148, 186; sect of worshippers of, ii. 148 n. 1; Sun and Moon act as “receivers” of (P.S.), ii 154; placed by last Parastates according to arrangement, ii. 191 n. 2

Melissae or Bees, priestesses of Great Goddess and Demeter so called, i 143 n. 4

Memphis, religious capital of Egypt after Ethiopian conquest, i. 32; Osiris worshipped as bull Apis at, i. 45; Greek Serapeum at, divided from native, i. 51; Asklepios worshipped at, i. 78 n. 2, 87; recluse in Serapeum at, i. 79, 80

Men, the god, in Orphic hymn, i. 139 n. 1; identified with Attis in Asia Minor, ii. 67 n. 3

Menander, comic poet, notes fashion for Isis-worship in Athens, i. 54

Menander, the heresiarch, successor of Simon Magus, i. 111, 199; Basilides and Saturninus disciples of, ii. 89, 93

Menant, Mdlle D., quoted, i. lxii n. 2; ii. 232 n. 4

Mendes, Osiris worshipped as ram or goat at, i. 45

Menuthis, medical saints succeed Isis at, i. 86 n. 1

Mercury, the god, why Hermes called, i. 17; caduceus of, in procession of Isis, i. 72; on Mithraic monuments, ii. 238, 258. See Hermes

Mercury, the planet, presides over category of earthly things, i. 116; one of the Ophite heavens, ii. 48; the sphere of, in Diagram, ii. 73 n. 2; ruler of stars in Texts of Saviour, ii. 182

Merodach or Marduk, absorbs all gods in himself, i. 15 n. 1

Merv, may be Alexandria Margiana, i. 5 n. 3

Mesopotamia, Mazdeism in, before Homer, i. lxiii; Antiochus the Great transports Jews from, into Anatolia, ii. 28; Ophites in, ii. 76

Messenia, worship of Eleusinian triad in, i. 135

Messiah, Jewish expectation of, i. 164, 165, 166. See Barcochebas

Metricos or Motherly, member of Valentinian Dodecad, ii. 101

Metropator, the word, i. 190 n. 1

Michael, the Archangel, he and Gabriel only angels named in O.T., i. 158; in Book of Enoch, i. 169; in Magic Papyri, ii. 34; name of Ophiomorphus among Ophites, ii. 52; connected with planet Saturn, ii. 75; with Gabriel delivers Pistis Sophia from Chaos, ii. 156. See Sammael

Michar and Micheu, powers set over Waters of Life in Papyrus Bruce, ii. 192

Mihr Nerses, conqueror of Armenia for Yezdegerd II, ii. 285, 336 n. 1

Milk, kid bathed in, Orphic password, i. 134

Millennium, the, in Pistis Sophia, ii. 164

Mincopies, the, of Andamans, their compulsion of spirits, i. 93

Minerva, the goddess, why Athena called, i. 17; identified with Isis, i. 56. See Athena

Minucius, Felix, naturalistic explanation of Graeco-Roman pantheon, i. lvii n. 1; makes Osiris son and not spouse of Isis, i. 63 n. 5, 70 n. 1; his Octavius quoted i. 70

Miracles, of Primitive Church and success of Christianity, i. li; ii. 361

Mise, Orphic name of androgyne Dionysos, i. 47, 137 n. 1; Orphic hymn to, i. 143; Persephone called Mise Kore, i. 143 n. 1

Mitannians, the, Mithras worshipped by, i. lxii; ii. 231; a branch of Hittites (Winckler), ii. 231 n. 2

Mithraism, its use of the number seven, i. 117; its origin, ii. 232; its connection with astrology, ii. 235; extinct before rise of Zervanism, ii. 236; Stoic influence upon, ii, 250, 274; half-way house between Paganism and Christianity (Lafaye), ii. 256 n. 3; its seven heavens or spheres, ii. 256, 257; aims at universal religion, ii. 258, 269; its ceremonies, ii. 259-262, 268, 269; its degrees of initiation, ii. 262, 263; a Pagan Freemasonry (Renan), ii. 264, 269; its mystic banquet, ii. 264, 265; ritual fragment in Magic Papyrus connected with, ii. 265-267; its priesthood, ii. 268; its relations with the State, ii. 270, 271; its connection with Mazdeism obscure, ii. 270; its decline and suppression, ii. 271-274; its survivals, ii. 274, 275; its use of magic and astrology, ii. 275, 276; its contrasts with Manichaeism, ii. 277, 278; its attitude towards Judaism, ibid.

Mithras, worship of, pre-Christian and ethical, i. xlix n. 1; most dangerous Pagan rival to Christian Church, i. lxii; worshipped by Hittites or Mitannians, i. lxii; ii. 231; small beginnings of worship of, in West, i. 24; equated with Serapis, i. 56; supplants Alexandrian religion in Imperial favour, i. 81; devotees of, worship other gods, i. 83; ii. 269; identified with Sun (Pliny and Macrobius), i. 118; Orphic and Valentinian analogies of banquet of, ii. 111 n. 1; arrival of worship of, in West, ii. 228, 229; monuments of, where found, ii. 230; who Mithras was, ii. 230, 231; his place in Zend Avesta, ii. 231, 232; in Herodotus and Plutarch, ii. 234; lost books on, ii. 235, 236; Zervanist theory of (Cumont), ii. 236, 237, 252; Jupiter O. M. his only superior in pantheon, ii. 238-240; his relations with the Sun, ii. 240-241, 243, 244; his birth from a rock, ii. 241, 242; as the bringer of rain, ii. 242, 243; scenes with Bull, ii. 243; his alliance with Sun, ii. 243, 244; “Mithras my crown” (Tertullian), ii. 245, 263; in Tauroctony, ii. 245-247; the Banquet, and creation of animals, ii. 247, 248; the Demiurge, ii. 248, 249; the μεσίτης or Mediator, ii. 249; his relations with Ahriman and Hecate, ii. 250-254; and with Cybele, ii. 258, 259, 269; Taurobolium taken into worship of, ii. 259; his relations with Alexandrian religion, ii. 259, 260; and with the Mysteries of Eleusis, ii. 260; and with Christianity, ii. 261; his chapels and rites, ii. 261, 262, 268, 269; monotheism of religion of, ii. 273; name of, reappears in neo-Manichaeism, ii. 324 n. 1. See Izeds

Mithridates, King of Pontus, his temporary power in Asia Minor, ii. 29; Sinope his capital, ii. 204; reaction towards Persian nationality during his wars with Rome, ii. 225; Magi of Asia Minor his supporters, ii. 229

Mixis or Mixture, member of Valentinian Decad, ii. 101

Mohammed or Muhammad, receives Koran from Allah, i. liii; religion of, admittedly propagated by human means, i. liv; commanding personality of, i. 54; his Arabs aim at universal dominion, i. 160

Mohammedanism, scientific study of, and its results, i. li; to Gnostic, merely veil, ii. 18; takes its ideas of Christianity from heretics, ii. 283 n. 4

Moira, individual fate or cause of death in Texts of Saviour, ii. 184

Monceaux, M. Paul, quoted, i. 121 n. 1, 123 nn. 2, 4, 125 n. 3, 131 n. 4, 137 n. 5, 139 n. 3

Monogenes, confusion with μονογέννητος, i. 124 n. 3; ii. 15, 98 n. 2; Bar Coziba called, i. 124 n. 1; expresses Gnostic conception of nature of Jesus, ii. 15, 16; name of Nous, first offspring of Bythos in system of Valentinus, ii. 98; member of Valentinian Decad, ii. 101; Christ and Holy Spirit put forth by (Irenaeus), ii. 105 n. 1

Monoimus Arabs, the heresiarch, ii. 9; uses words found in Naassene or Ophite writer, ii. 41 n. 1

Montanist heresy, the, most formidable to Church save Gnosticism, ii. 29 n. 1. See Tertullian

Moret, M. Alexandre, description of daily rites in Egyptian temples, i. 66; quoted, i. 66 n. 1; ii. 139 n. 2, 153 n. 2, 175 n. 5

Morocco, monuments of Alexandrian religion found in, i. 53

Moses, the patriarch, religion of, i. liv; Law of, broken by magicians, i. 107; pseudepigraphical books of, i. 163; devotion of Essenes to, i. 168 n. 2; writings of, not intelligible without mystic insight (Justin Martyr), i, 170 n. 5; adherence of rich Jews of Dispersion to Law of, i. 173; reverence of Essenes for, i. 168; and of Samaritans, i. 177; and of Simon Magus, i. 188; divine inspiration claimed for, ii. 15; magical book ascribed to, ii. 46 n. 3

Moses, The Assumption of, edited by Dr Charles, i. 164; comes from Essene School, i. 167 n. 6; quoted, i. 166, 168 n. 1, 170 n. 2

Moses of Chorene, mentions Zervan as equivalent of Shem, i. lx

Mother of the Gods. See Aphrodite, Atargatis, Cybele, Ishtar, Isis, Mother of Life, Ramsay, Sophia

Mother of Life, the, the Great Goddess of Western Asia, ii. 45 n. 1, 299 n. 1, 300 n. 2; Mater viventium, ii. 135 n. 3; in Manichaeism, ii. 293 n. 1, 302 n. 1;; rescues First Man, ii. 294, 295 n. 1; forms link with many systems, ii. 300 n. 2; with other powers sends Jesus to Adam, ii. 303; anonymous in neo-Manichaeism, ii. 323. See Nahnaha

Moulton, Prof. Hope, his Hibbert Lectures quoted, i. lxii n. 2; ii. 110 n. 1, 231 n. 1, 258 n. 3

Mount of Olives, the, place of Ascension in Pistis Sophia, ii. 136, 139, 146, 157

Mughtasilah, the, Mandaites, Hemerobaptists or Disciples of St John described, ii. 305; an extant sect, ibid.; go back to reign of Trajan, ibid.; their hatred of Christians, Jesus, and Mahommedans, ibid.; possible source of some of Manes’ doctrines, ibid.

Murray, Prof. Gilbert, his translation of Orphic gold plates quoted, i. 132, 133

Musaeus, address to, in Orphic hymns, i. 139 n. 1, 142; associated with Orpheus, the expounder of Mysteries, i. 175

Musonius, Rufus, exercises care of souls, ii. 87

Mycenae, Double Axe in worship of, ii. 67 n. 3

Mystery, the First, the Great Power of the Pistis Sophia, ii. 135; the origin of all things, ii. 139; all other good powers his “names,” ii. 140; his “completion” to be fulfilled by Jesus, ii. 143; a Twin Mystery, ii. 144; Jesus the, looking outwards, ii. 144, 161; proceeds from last limb of Ineffable One, ii. 145; his “receptacle” or heaven, ii. 146; commands Jesus to help Pistis Sophia, ii. 156; corresponds to Father-and-Son of Ophites, ii. 158; sees to emanation of universe, ii. 161; the “mysteries” (i.e. sacraments) of, ii. 166, 167, 169, 173, 175 n. 1

Mysteries of Eleusis. See Dionysos, Demeter, Eleusis, Eumolpidae, Foucart, Iacchos, Mithras Persephone

Naassenes, the, name of early Ophites (Giraud), ii. 26, 74; borrow from Simon Magus (Salmon), ii. 41 n. 1; explanation of name as serpent worshippers, ii. 50; their triple nature of soul, ii. 53; frequent Mysteries of Great Mother, ii. 58; believe in malignity and independence of matter, ii. 64; set forth changes of soul in Gospel of Egyptians, ii. 65; their priests, ii. 66 n. 1; Philosophumena chief authority for doctrines of, ii. 68; the assembly of souls in each world of, ii. 75; Gospel of Egyptians only work attributed to (Hippolytus), ii. 79; their allegorical interpretation of all literature, ii. 81; quote Homer, Pindar etc., ii. 83; treat poets as Puritans do Scripture, ii. 85

Nabonidus, King of Chaldaea, his date for inscription of Sargon of Accad, i. 114 n. 1

Nahnaha, name of Manichaean Mother of Life, ii. 300 n. 2, 309, 323 n. 4

Name, of Alexander still famous in East, i. 14; Hawk or Horus name of Egyptian kings, i. 36; of Dionysos at Eleusis ineffable, i. 47 n. 1; of Osiris in Book of Dead, i. 55; many names of Greek Isis, i. 56; of Pluto used in magic, i. 99; the like of Persephone, i. 100; Babylonians use number instead of, i. 100; ii. 35; Typhon’s 100 lettered, i. 104; carved on scarab and used in spell, i. 106; names of angels kept secret by Essenes, i. 157; knowledge of, gives power over spirit, i. 158; one of Simon Magus’ Roots, i. 180, 183, 185; more powerful in magic if meaning forgotten, ii. 33; names of Yahweh used by Jewish sorcerers, ii. 34; name of Ophite Bythos ineffable, ii. 37; instances of ineffable names, ii. 37 n. 1; meaning of names of Valentinian aeons, ii. 99, 103; lesser powers names of First Mystery in Pistis Sophia, ii. 140, 144; of good powers copied from those of evil in Texts of Saviour, ii. 148 n. 3; of Dragon of Outer Darkness, ii. 166 n. 2; mysteries called names of light, ii. 173 n. 1; names in Jesus’ address to His Father explained, ii. 180 n. 4; Greek names of God used in mediaeval magic, ii. 186 n. 3; cryptographic names in Bruce Papyrus, ii. 195; of Mithras in Vedas, ii. 230; and in Zend Avesta, ii. 231; of Supreme God in Mithraism, ii. 236-239; of lion-headed god, ii. 252, 253; of Manes, Corbicius or Kubrik, ii. 279; names of Good and Evil Principles in Manichaeism, ii. 289; names of Satan in same, ii. 297, 304; of Cross, ii. 320; of Zervan and Ormuzd in neo-Manichaeism, ii. 323, 339; of Third Legate in same, ii. 327. See Adamas, Caulacau, Essenes, Saboï, Tetragrammaton

Namrael or Nebrod, wife of Saclas a Manichaean fiend, ii. 329

Nannar, the god, Babylonian moon-god and No. 30, ii. 35 n. 4, 287 n. 4

Naples Museum, copy of Bryaxis’ statue of Serapis at, i. 49 n. 2; frescoes of Isis-worship at, i. 67; Orphic gold plates at, i. 133, 134

Naville, Prof. Edouard, quoted, i. 33 n. 1, 57 n. 3; ii. 92 n. 2, 121 n. 3, 142 n. 1

Neander, J. A. W., quoted, i. lvi n. 2, 145 n. 1; ii. 9 n. 1, 124 n. 1, 125 nn. 2, 3, 205 nn. 2, 4, 206 n. 5, 207, 211 nn. 2, 4, 215 n. 1, 217 n. 1, 253 n. 2, 270 nn. 1, 2, 278 n. 2, 285 nn. 1, 4, 320 n. 3, 335 n. 1, 348 n. 2, 349 n. 1, 356 n. 1, 358 nn. 1-4

Nearchus, Alexander’s admiral, i. 6

Nectanebo, King of Egypt, last of Pharaohs, i. 32

Nemesis, Orphic hymn to, i. 142 n. 2. See Rhamnusia

Neo-Manichaeism, doctrine of Bar Khôni and Turfan MSS., ii. 321; its organization and hierarchy, ii. 330; its settlement in Turkestan, ii. 357; origin of Bogomiles, Albigenses, etc., ibid.

Neo-Platonists, mainly post Constantine, i. lvii; tendency of, to merge all gods in Dionysos, i. 146 n. 1

Neo-Pythagoreans, their influence on Valentinianism, ii. 97

Nephotes, alleged letter of, to King Psammetichus, i. 101

Nephthys, the goddess, wife of Set, sister of Isis, and mother of Anubis, i. 35

Neptune, the god, name of God of Nature as sea, i. lvii. See Poseidon

Neptune, the planet, unknown in classic times, i. 116

Nero, the Emperor, state recognition of Alexandrian gods temp., i. 53; his name and Number of the Beast, i. 105 n. 2, 169; magic and astrology most rife at Rome in reign of (Renan), i. 108; Simon Magus’ fatal flight before, i. 178, 192 n. 2; his favourite deity Dea Syria, ii. 31; legend of his return from among the Parthians, ii. 225

Nestor, his flattery of Athena in Odyssey, i. 95

Nicaea, Trinitarian doctrine formulated at, i. 89. See Athanasius

Nicocreon, King of Cyprus, answer of oracle of Serapis to, i. 55

Nicodemus, The Gospel of, used by Ophites, ii. 79

Nicolaitans, the, of Apocalypse a Gnostic sect (Irenaeus), ii. 1; Ophites derive their doctrine from (St Augustine), ii. 25; named after Nicolaus the Deacon, ii. 27 n. 1; Ialdabaoth appears in system of, ii. 46 n. 3. See Epiphanius

Nicomedia, seat of Alexander of Abonoteichos’ worship of Glycon, i. 24

Nike, the goddess, on coins of Indo-Greek kings, i. 17 n. 2; on Mithraic monuments, ii. 238

Nile, Pelusiac mouth of, i. 29; body of Osiris thrown into, i. 33, 34; water of, in Alexandrian religion, i. 68; allegory of Osiris as, i. 73; water of, used in magic, i. 103

Nineveh, omen tablets from, i. 114

Nin-harsag, the goddess, makes two creatures as patterns of mankind, i. lxiii n. 1. See Man, First

Ninos, priestess of confraternity convicted of poisoning, i. 23 n. 2

Nippur, Sumerian tablet from, and legend of First Man, i. lxiii n. 1

Noah, the Patriarch, interference of the Ophite Sophia in favour of, ii. 53

Nomos, the god, Orphic hymn to, i. 142 n. 2

Nous, first of Simon Magus’ “Roots,” i. 180; name of Ophite Ophiomorphus, ii. 49; member of First Valentinian syzygy, ii. 98; in Manichaeism, ii. 322 n. 2

Nu, the god, in Egypt origin of all (Maspero), i. 73; ii. 36, 175; perhaps identifiable with Khepera the creator of man, i. 126 n. 3

Number, Ialdabaoth a “fourth,” i. 100 n. 4; used for name of gods in Babylonia, i. 100; ii. 35; of Beast in Apocalypse, i. 105 n. 3, 169; neo-Pythagorean theory of sexes of, ii. 97, 103 n. 5

Nut, the goddess, mother of Osiris and goddess of sky, i. 33, 133 n. 1

Nyakang, secondary god of Shilluks, ii. 39 n. 5

Oblation, baptism of the First, in Texts of Saviour, ii. 183, 192; its analogues in Bruce Papyrus, ii. 193

Odysseus, speech of the dead Achilles to, i. 59. See Ulysses

Ogdoad, the, of Valentinus, composed of Bythos, Sige and first three syzygies, ii. 98; aeons of, merely names of God, ii. 99, 100; heaven of Sophia called, ii. 107, 111 n. 1, 113 n. 2; Egyptian parallel to (Maspero), ii. 175

Olympias, mother of Alexander the Great, i. 12; first meets Philip at Mysteries of Cabiri, i. 23, 136 n. 2

Olympius, the philosopher, defends Serapeum of Alexandria against Christians, temp. Theodosius, i. 84

Olympus, gods of, not rivals of Christianity, i. lvii; Gnosticism a heresy of religion of, i. lviii

Omophorus, world-supporting angel in Manichaeism, ii. 297, 325, 332; Babylonian prototype and classical Atlas, ii. 298 n. 1, 332; Jesus comes to earth for relief of, ii. 306; in neo-Manichaeism, ii. 325

Onomacritos, earliest author of Orphic poems, i. 121; possibly inspired by Persian legends, i. 122 n. 3, 126 n. 3; Buddhism reaches West after death of, i. 135 n. 1

Ophiomorphus, serpent-shaped power of Ophites, and son of Ialdabaoth, ii. 49; cause of man’s soul, passions, and death (Irenaeus), ii. 50; Soul of the World, ibid.; counsels creation of man, ii. 51; cast down to earth by Ialdabaoth, ii. 52, 75; with his six sons forms seven earthly demons, ii. 52, 70; called Leviathan in Diagram, ii. 70, 77; this world under his government, ii. 75; obliteration of, among later Ophites, ii. 77, 78

Ophites, tenets of, confused with others by late writers, i. lx; First Man legend among, i. lxi; may have drawn their ideas from same source as Manichaeans, i. 128 n. 1; Origen calls them insignificant sect, ii. 21 n. 3; pre-Christian (Philastrius), ii. 25; different founders assigned to, by Fathers, ii. 25, 26; teaching of changes with time, ii. 26; many different sects of, ii. 26, 27, 28; aim at combining Anatolian religion with Hellenic and Christian, ii. 36; their Ineffable Supreme God or Bythos, ii. 37; their Second God, Light, First Man, Father-and-Son or Adamas, ii. 38, 39; their Holy Spirit or First Woman, ii. 40; their Supreme Triad of Father, Mother and Son, ii. 41; their threefold division of all things, ii. 42; accidental origin of world, ii. 44; mingling of light with matter called Sophia, ii. 45; Sophia’s Seven Heavens, ii. 46; their names and connection with Judaism, ii. 46, 47; with later Ophites the seven planetary spheres, ii. 48; their Ophiomorphus or serpent-shaped god, ii. 49-51; Adam and Eve made at suggestion of Sophia, ii. 51; Fall of Man and expulsion from Paradise to Earth, ii. 52; their teaching as to soul of man taken from heathen Mysteries, ii. 54; of Fathers essentially Christians, ii. 56; teach return of world to Deity, ii. 57; their view of Mission of Jesus, ii. 59, 60, 61; use sacraments of baptism and Eucharist, ii. 61; Ophite psalm and its meaning, ii. 62, 63; their salvation through rebirth of soul, ii. 64, 65; their Diagram and its use, ii. 66-70; defences of soul in passing from sphere to sphere, ii. 71-74; their doctrine of correspondences, ii. 75; their divisions and end, ii. 76, 77; their influence on Texts of Saviour, ii. 78; their use of Apocrypha, ii. 79; and of Canonical Books, ii. 81; mode of interpretation of all literature, ii. 82; first Ophites probably uneducated, ii. 83; anti-Jewish, and reverence for Jewish Scriptures probably due to their magical use, ii. 84, 85; analogies of their teaching with Saturninus’, ii. 89; and with Valentinus’, ii. 96, 100, 109; differences between their teaching and Valentinus’ as to soul of man and its salvation, ii. 111-115; that of Pistis Sophia resembles both Ophite system and Valentinus’, ii. 135; Ophite cosmology explains “Five Words” of P.S., ii. 143; Supreme Being of P.S. like those of Ophites, ii. 143, 144, 145; degradation of lower Ophite powers in P.S., ii. 155 n. 3, 158; cosmologies of P.S. and Ophites contrasted, ii. 160, 161; lower initiates in P.S. must exhibit seal like, ii. 165; resemblance of Eucharistic ideas in P.S. with Ophites’, ii. 171; Ophites’ ideas as to descent of soul through planetary spheres in Mithraism, ii. 256; cosmogony of Manes like that of Ophites, ii. 290 n. 4. See Evander, Naassenes

Oreus, ruler of planetary sphere in Diagram, ii. 47. See Horaios

Origen, his unorthodox views of Trinity, i. 89 n. 2; no Simonians in his time, i. 200; professes knowledge of all Ophite secrets, ii. 21 n. 3; says Euphrates “the Peratic” founder of Ophites, ii. 25; says all magicians use “God of Abraham” formula, ii. 33, 34; calls Christ Angel of Great Council, ii. 43; says names of Ialdabaoth, Horaios and Astaphaios taken from magic, ii. 47, 48; authority for Ophite use of Diagram, ii. 66; his description of Diagram, ii. 67-70; gives “defences” of soul from unmentioned source, ii. 71-74; sympathy between planet Saturn and Michael, ii. 75; he and Clement of Alexandria only patristic writers fair to Gnostics, ii. 76 n. 2; had he or Celsus read Pistis Sophia?, ii. 154 n. 2, 159, 179; says Persian theology gives mystical reasons for order of planetary spheres, ii. 256, 265; Mithraic ladder described by, ii. 257; quoted, i. 73, 199; ii. 8 n. 4, 25, 26, 34, 43, 46, 48, 66, 67, 69, 70, 71, 72, 73, 75, 159, 256, 257

Ormuz. See Hormisdas

Ormuzd or Oromazes, antagonism of, to Ahriman not defined till Sassanid reform, ii. 232; called Light (Plutarch), ii. 234; Zervan Akerene above both him and Ahriman (Cumont), ii. 236, 252; doubtful part of, in Mithraic religion, ii. 237; Romans identify him with Zeus, ii. 237, 240; no evidence that Mithraists called Jupiter, Ormuzd, ii. 239; incursion of Ahriman into Kingdom of Ormuzd cause of all evil to man, ap. Manichaeans, ii. 253; identified with First Man in neo-Manichaeism, ii. 293 n. 2, 323; in earlier Manichaeism, Father of First Man, ii. 335

Orpheotelestae, strolling charlatans with Orphic books, i. 140; addicted to magic and poisoning, i. 146

Orpheus, Christian doctrine attributed to (Clem. Alex.), i. 47 n. 3; never existed, i. 121; religious teaching attributed to him probably Phrygian, i. 122; said to be founder of Eleusinian Mysteries, i. 123; identity of Zeus and Dionysos said to be his teaching, i. 125 n. 2; transmigration doctrine of, i. 127 n. 3; mentioned in Pindar, i. 129 n. 3; poems attributed to, i. 135, 140; said to have been a Thracian, i. 136; hymns attributed to, i. 141; Musaeus called son of, i. 142; tendency of poems of, to fuse all other gods in Dionysos, i. 146 n. 1; Jews forge writings in name of, i. 173; explains Mysteries of Eleusis and their rites (Hippolytus), i. 175; respect paid to “Orpheus and other theologists,” i. 184 n. 3; parallel between Simon’s Silence and Night of, i. 185; expression “metropator” attributed to, i. 190 n. 1; quotations from verses attributed to, i. 40 n. 1, 47 nn. 3, 4, 65 n. 5, 90 n. 1, 123 n. 4, 125 n. 1, 127 n. 3, 129, 132 n. 1, 133 n. 2, 137 nn. 1, 4, 138 n. 2, 139 n. 1, 142, 143, 144 nn. 1, 2, 146 nn. 1, 3, 147 n. 1, 157 n. 1, 168 n. 3, 169 n. 1, 185 n. 2, 186 n. 1, 190 n. 1; ii. 6 n. 1, 45 n. 1, 80 n. 1, 111 n. 1, 153 n. 2, 254 n. 2, 311 n. 2

Orphics, the, cosmogony of, taken from Ionian philosophers, i. 124; their exaltation of Dionysos, i. 124, 125 n. 2; take Dying God into their system, i. 126; take transmigration from Pythagoreans, i. 127; attribute sacramental grace to Eleusinian mysteries, i. 131; enjoin mortification of flesh, i. 133 n. 1; “kid in milk” a password among, i. 134; teach superior worth of next life, i. 136; identify Adonis and Sabazius with Eubuleus and Zagreus, i. 137; no association or brotherhood of, i. 139, 140; invocation to all gods worshipped by, i. 142; make Dionysos both male and female, i. 145; their services to religion few, i. 146, 147; all their peculiar features reproduced by Gnostics, i. 148; Essenes’ obligations to, i. 150, 156, 157, 168; egg of, reappears in Book of Enoch, i. 159; Simon Magus’ successive ages of world due to, i. 186; analogy of chain of being of Simon Magus with that of, i. 188; jealousy of Simon’s angels and of Titans of, i. 190 n. 2; escape from transmigration desired both by Simon and by, i. 194 n. 3. See Acrostics

Orphism, earliest form of pre-Christian Gnosticism, i. 120; Eleusinian Mysteries secret before, i. 130 n. 1; destroys idea of nationality of gods, i. 145; Essene views as to pre-existence of soul taken from, i. 156; abstinence for religious reasons begins with, ii. 222

Ortho, in Magic Papyri probably Artemis Orthia, i. 100 n. 2

Osiris, the First Man (Maspero), i. lxi; fusion of, with other Egyptian gods, i. 32, 33; legend of, i. 33, 34, 35; two-fold origin of Osiris legend, i. 36, 37, 38; resemblance of Osiris myth to that of Eleusis and Egyptian origin of latter (Foucart), i. 43, 44; his animal forms in Egypt, i. 45; identified with Hades in Alexandrian religion, i. 48; his Alexandrian name of Serapis, i. 49; typical statue of, by Bryaxis, ibid.; Ptolemies continue to raise temples to Egyptian, i. 52; his Egyptian title of Neb-er-tcher, i. 55; ii. 154 n. 3; Alexandrian “highest of godheads,” i. 56, 64; Eleusinian beatitude of dead borrowed from Egyptian worship of (Foucart), i. 59; scenes in earthly life of, not kept secret in Egypt, i. 60, 61; initiate in Alexandrian religion enacts Passion of, i. 62; Alexandrian Horus, Osiris re-born, i. 63; “god of the great gods,” etc., i. 64; identified with Dionysos, i. 64 n. 1, 65, 137 n. 1, 145; in Alexandrian religion, water the emblem of, i. 68, 73; in same, Passion and Resurrection of, openly celebrated, i. 69, 70; pudendum of, processionally carried in chest, i. 73 n. 1, 84; wine the blood of, i. 87; asked to grant “cooling water” to dead, i. 88; magician identifies himself with, i. 92 n. 2; distinguished from Serapis in magic ceremony, i. 103; the god-man first of those who rose from the dead (Budge), i. 126 n. 3; in Orphic gold plate dead an Osiris (Foucart), i. 133 n. 1; so in religion of Pharaonic Egypt, i. 134 n. 3; the Cosmos the “emanation and displayed image of” (Plutarch), i. 181 n. 2; Simon’s god, like Osiris, his own spouse, son, etc., i. 189 n. 5; ii. 39; Greeks say death of Osiris should not be wailed for, ii. 16; post-Christian Gnostics imitate secrecy of mysteries of, ii. 17; post-Christian Gnostics attend mysteries of, ii. 21, 54; name of, ineffable in Egypt, ii. 37 n. 1; “the holy horned moon of heaven,” ii. 72 n. 3; epithet of, applied to Jesus in Pistis Sophia, ii. 154 n. 3. See Aberamenthou

Ostanes, writer on magic identified with god Thoth (Maspero), i. 108

Osterburken, Tauroctony of, with assembly of twelve great gods, ii. 238; best example of scenes from legend of Mithras found at, ii. 241 n. 4

Ouranos, in Cretan legend first link in succession Ouranos-Kronos-Zeus-Dionysos, i. 46; compared to Egyptian god Nu (Maspero), i. 73 n. 4. See Uranus

Ovid, quoted, i. 67, 78

Oxyrhynchus Papyri, logion of Jesus quoted from, ii. 80 n. 3

Pachomius, inventor of monachism a recluse of Serapis, i. 86

Pacorus, Prince of Parthia, invades and subdues Palestine in 40 B.C., i. 161 n. 3; ii. 224 n. 3

Paganism, erroneous views as to relations of, with Christianity, i. lvi; merely veil for true Gnostic, ii. 18; Gnosticism road from, to Christianity, ii. 21; suppression of, by Gratian, ii. 358

Palestine, Pharisees small minority of population of, i. lv; return of undesirables to, after Captivity, i. 149; disappearance of its independence after Alexander, i. 151; seizure of, by Ptolemy Soter and Antiochus the Great successively, ibid.; Essenes scattered through villages of, not towns, i. 152; rapid Hellenization of, under Seleucides, i. 156; Pacorus’ raid upon, i. 161 n. 3; ii. 224 n. 3; Romans’ forced conquest of, i. 163; Essenes of, survive war of Titus, but not that of Hadrian, i. 170; Jews outside, cling to Law of Moses, i. 173; charlatanism common among lower classes of, temp. Apostles, i. 202; hatred of Gentiles shared by Jews outside, ii. 5; Ophites spread through (Giraud), ii. 76

Pallas, the goddess, classic type of, on Indo-Greek coins, i. 17 n. 2; in Orphic legend saves heart of Dionysos, i. 125. See Athena, Minerva

Pallas, writer on Mysteries of Mithras, quoted by Porphyry, ii. 236

Pamirs, the, included in Persian Empire, i. 1

Pan, the god, identified with Attis, i. 139 n. 1

Panarion, the, of Epiphanius, ii. 77

Pantaenus, founder of Christian school of Alexandria, ii. 88

Pappas, the god, identified with Attis, i. 139 n. 1; play upon name of, by Naassene author, ii. 57

Paraclete, Manes called the, ii. 316, 332, 351; means probably legate or ambassador, ii. 316

Paracletos, member of Valentinian Dodecad, ii. 101

Paradise, the Gates of, in Diagram, ii. 68; the Middle Space or Paradise of Sophia, ii. 75; of Adam perhaps 4th of Ophite planetary worlds, ii. 107; Books of Jeû in Pistis Sophia dictated to Enoch in P. of Adam, ii. 147 n. 5; P. of Adam set by Valentinus above the third heaven, ii. 179

Parastatae, the Five, of Pistis Sophia probably the five planets, ii. 141, 146; reappear in Manichaeism, ii. 292 n. 2, 297 n. 2

Parastates, the last, sets Jeû and other powers in their places, ii. 141 n. 4, 164; scene of Millennium in Pistis Sophia, ii. 141 n. 4, 163 n. 2, 164. See Jeû

Paris or Alexandros, wrath of goddesses with, cause of Trojan war, i. 57

Parsis, the, modern representatives of Zoroastrianism, i. lxii; their kosti or sacred girdle perhaps used by Essenes, i. 153 n. 1

Parthians, the, perform Greek plays, temp. Crassus, i. 8; struggles of Syrian Empire against, i. 160; ii. 224; Book of Enoch and raid of, upon Jerusalem, i. 161; rise of, under Arsaces, ii. 224; their age-long war against Romans, ii. 225, 226; leadership of, transferred to Persia, ii. 226; their eclectic religion, ii. 282; decline of power of Magi under, ii. 283

Parusia or Second Advent, the, immediate expectation of, among primitive Christians, i. lviii; ii. 2, 3; belief in, leads to community of goods, i. 162; fading of belief in nearness of, ii. 3; revives in Pistis Sophia, ii. 163; declines again in Texts of Saviour and Bruce Papyrus, ii. 198; all allusions to, excised from N.T. by Marcion, ii. 209

Passion, of Dying God of Mediterranean basin, i. 37; of Osiris, publicly celebrated in Imperial Rome, i. 69, 70; of Dionysos, i. 125; of Jesus, Docetic account of, ii. 17; Ophite account of, ii. 60; occurs when Jesus 30 years old (Irenaeus), ii. 61 n. 1; Valentinian account of, ii. 17, 117 n. 1; referred to in Texts of Saviour, ii. 180; Marcion’s Docetic view of, ii, 210, 211; similar view of Manes, ii. 302 n. 1, 318, 320

Pastophori, college of priests of Greek Isis established in Corinth, temp. Sulla, i. 74 n. 2

Patecion, the brigand, saved by initiation at Eleusis, i. 131

Patecius or Fatak, alleged father of Manes, ii. 279; one of the Mughtasilah, ii. 305

Pater, Walter, his view of Socrates’ monotheism quoted, i. 10

Patras, Mithraic monument at, ii. 263 n. 1

Patricos or Fatherly, member of Valentinian Dodecad, ii. 101

Paul, Saint, the Apostle, Simon Magus baptized before conversion of, i. 176; German theory of identity of Simon Magus with, i. 179; exclusiveness and disdainful spirit of (Duchesne), ii. 5 n. 2; Anatolian religion temp. (Ramsay), ii. 29, 30; in Phrygia treated as Barnabas’ wakil, ii. 42; O.T. history probably unknown to Phrygians in his time, ii. 53 n. 2; success of his preaching to Gentiles and its result, ii. 85; Marcion’s respect for, ii. 209; Marcion thinks him only real apostle, ii. 211; Marcion exaggerates controversy between St Peter and, ii. 212. See Hermes

Paulicians, successors of Manichaeans, ii. 357

Paullina, Fabia Aeonia, initiate of Eleusis, hierophantis of Hecate and worshipper of Isis, i. 83

Pausanias, his account of the legend of Cybele quoted, ii. 39 n. 2, 40

Pella, flight of Christians to, before siege of Jerusalem, ii. 4 n. 3; Christians of, called Ebionites, ii. 5 n. 1; Synoptic Gospels first put into shape at (Renan), ii. 6 n. 3

Pelliot, M. Paul, discovers Tun-huang MS., ii. 352

Pelusium. See Nile, Perdiccas

Pentateuch, Samaritan reverence for, i. 177; Ophite or Naassene writer quotes from, ii. 55. See Moses, Old Testament

Perabsen, King of Egypt, uses totems of both Horus and Set as his cognizance, i. 36

Peratae, the, worship Power called Astrampsuchos (Hippolytus), i. 107 n. 1; an Ophite sect, ii. 76; mix Orphic with astrological teaching, ii. 79; use names which appear in Manichaeism, ii. 329 n. 2; may mean Medes, ibid.

Perdiccas, defeated by Ptolemy Soter at Pelusium and afterwards murdered, i. 30; Nicocreon of Cyprus helps Ptolemy against, i. 55 n. 1

Perfection, The Gospel of, used by Ophites and called Gospel of Eve, ii. 80; quoted, ibid.

Pergamum. See Persephone

Peroz or Firûz, son of Ardeshîr and patron of Manes, ii. 281

Persephone, scene of trials of, Eleusis and Asia, i. 16; mother of Zagreus by Zeus, i. 37, 42, 124, 125, 138, 145; ii. 39; her temple at Eleusis, i. 39; her Rape or capture by Hades shown in Mysteries, i. 40; ii. 39; her deliverance by Hermes, i. 41; her identification with Demeter, i. 46; and with Dionysos, i. 47, 144; worshipped with Isis and Hecate by latest Pagans, i. 83; Baubo confused with, in Magic Papyri, i. 100; Eres-ki-gal used as name of, ibid.; called the “twelfth,” ibid.; and unique, i. 124, 142 n. 3; ii. 15 n. 3; Dionysos added to Mysteries of, by Orphics, i. 130; Orphic gold plate addressed to, i. 133; worship of, with other Chthonians outside Eleusis, i. 135; in Mysteries of Samothrace, i. 136 n. 2; Adonis made spouse of, i. 137; Bendis identified with, ibid.; allusion to, in Sabazian rites, i. 138; Orphic hymn to, i. 142, 143; identified with Aphrodite, Cybele, and Isis, i. 143; daughter of Zeus and Demeter, i, 144; her relations with Iacchos, i. 145, 189 n. 5; serpent present in all Asiatic legends of, ii. 49; a fiend in hell in Texts of Saviour, ii. 186; on Mithraic monument, ii. 238; Hecate perhaps equated with, by Mithraists, ii. 253

Persepolis, one of the four capitals of Persian Empire, i. 3

Persia, religions of, come westward after Alexander, i. lvii; First Man legend appears in religion of, i. lxi; obscurity of dates of religion of, i. lxii; description of, before Alexander, i. 1-4; rush of Greeks to, i. 7, 8; emigrants from, settle in Asia Minor, ii. 229; difficulty about religion of, temp. Manes, ii. 289

Persians, the, their good government of subject peoples, i. 3, 12; priests of, officers of state, i. 24; Egyptian policy under, i. 51; astrology comes westward after Asiatic conquests of, i. 113; religion of, temp. Achaemenides, still doubtful, i. 122; suzerains of Jews, i. 150; revival of nationality of, under Roman Empire, ii. 224, 225; wars between Romans and, ii. 225-227; Roman Court adopts manners and institutions of, ii. 228; worship of Mithras may have come to Asia before, ii. 231. See Magi

Peshitto, the, version, used by Ophites and Valentinians, ii. 81 n. 1, 84; oldest Syriac translation of Scriptures (Gwilliam), ii. 84 n. 2. See Kenyon

Pessinuntica, name of Cybele used by Apuleius, i. 56

Pessinus, Cybele worshipped by Greek confraternities as goddess of, i. 17; Black Stone of, transported to Rome, ii. 31

Petelia, Orphic gold plates found at, i. 131, 132

Peter, St, the Apostle, his dealing with Simon Magus, i. 176; Simon follows and opposes him (Clementines), i. 178; causes death of Simon Magus by prayer, ibid.; his controversy with St Paul, i. 179; ii. 212; denies that Jesus proclaimed himself God (Clementines), ii. 82 n. 2; in Pistis Sophia, ii. 157

Peter, The Gospel of, its description of Cross in Sepulchre of Jesus, quoted, ii. 140 n. 2

Peter and Paul, Apocryphal Acts of, i. 178

Petermann, J. H., edits Pistis Sophia, ii. 13, 134

Petersen, says date of Orphic hymns Ist to IIIrd cent., i. 141

Petosiris, name of Roman writer on magic, i. 107

Peucestas, Greek satrap of Persia, adopts native customs, ii. 224

Phalerum, lustration of initiates in harbour of, i. 39

Phanes, the god, born from egg and called Eros and Protogonos, i. 123; ii. 98 n. 1, 210 n. 1; swallowed by Zeus, i. 123, 128; Father by Night of Uranos and Ge, i. 123, 185; an androgyne, i. 123, 185; identified by Orphics with Dionysos, i. 124; ruler of First Age of World, i. 186; resemblance of Basilides’ Seed of the World to, ii. 91 n. 1; and of Mithras, ii. 242

Phanodemus, puts scene of Rape of Persephone in Attica, i. 40 n. 1

Pharisees, few in number among Jews, i. lv; one of the three “philosophic” sects of Jews (Josephus), i. 151; Ecpyrosis taught by (Hippolytus), i. 155 n. 2; aim at universal supremacy for Jews, i. 162

Pherecydes of Syros, probable source of Orphic doctrines and Pythagoras’ teacher (Maury), i. 124

Phibionitae, the, sect of Gnostics derived from Nicolas the Deacon (Epiphanius), ii. 27 n. 1

Philae, temple of, built by Ptolemies to Egyptian Isis, i. 52

Philastrius or Philaster of Brescia, makes Menander successor of Simon Magus, i. 199; copies from Irenaeus and Epiphanius, ii. 10 n. 1; classes Ophites among pre-Christian sects, ii. 25

Philip, St, the Apostle, instance of Greek name borne by Jew, i. 173 n. 2; baptizes Simon Magus, i. 176; one of the three recorders of the words of Jesus in Pistis Sophia, ii. 157

Philip, The Gospel of, quotation from, ii. 79

Philip, King of Macedon, first meets Olympias at Samothrace, i. 22, 136 n. 2; banishes Alexander with Ptolemy and others, i. 30

Philistines, the, think ark of Yahweh affects place where it is, i. 10; Hebrews subject to, i. 150; Kings of, suzerains of David, i. 160 n. 4

Philo of Alexandria or Philo Judaeus, acquainted with Cicero’s mythoplasms, i. lvii n. 1; his account of Essenes, i. 154; sole authority for secret doctrine of same, i. 157, 168; gives number of same at 4000, i. 170 n. 3; his own beliefs and system, i. 174; his views on eternal punishment, i. 175 n. 1; makes lower world reflection of higher (Hatch), i. 183 n. 3; borrows less from Greek mythology than Simon Magus, i. 185; makes stars rulers of earthly things, i. 186, 187; angels the patterns after which worlds made, i. 187 n. 3; his system contrasted with Simon Magus’, i. 202; uses allegorical exegesis as propaganda of Hellenistic culture, ii. 9; Cerinthus said to have been a pupil of, ii. 9 n. 1; some Gnostic leaders make Jesus Logos of, ii. 16; distinguishes between First Man and protoplast, ii. 38 n. 3; takes Platonic view that God too high to touch matter, ii. 42; allegorical interpretation of, ii. 82; forced to harmonize Plato with Jewish traditions, ii. 88; describes coenobite communities in Egypt, ii. 286 n. 4; quoted, i. 154, 157, 174, 175, 187; ii. 38 n. 3, 42 n. 3, 286 n. 4

Philo of Byblus, makes Phoenician traditions accessible to Greeks, i. 9

Philolaos, the Pythagorean, “soul buried in body as in a charnel-house,” i. 127 n. 1

Philosophumena, the, Stähelin’s theory of imposition on author of, doubted, i. 175 n. 5; what its quotation of Great Announcement proves, i. 179 n. 5; discovery of MS. of, at Mt Athos, ii. 11; documents quoted in, not earlier than 200 A.D., ii. 12; corrupt text of Naassene psalm in, ii. 62; Matter did not and Giraud did know it, when they reconstructed Diagram, ii. 68

Philumena, prophetess believed in by Apelles the Marcionite, ii. 219

Phoenicia, body of Osiris washed ashore in, i. 34; Adonis worshipped in, i. 37; so the earth-goddess, i. 126

Photius, finds heresy in Clement of Alexandria, ii. 14 n. 1; Marcion’s Antitheses seen by, ii. 209 n. 3, 223

Phrygia, home of Ophites, i. lx; ii. 28; birthplace of most legends of Dying God, i. 38; worship of Orphic Sabazius comes from, i. 137; ii. 28; “Mysteries of the Mother” in, i. 143; Simonians scattered through (Theodoret), i. 199; meeting-place of different creeds, ii. 28; its government by priest-kings, ii. 29; worship of androgyne deity in, ii. 30, 67 n. 3; defection from Judaism of Ten Tribes in, ii. 32; prevalence of Jewish magicians in, temp. Apostles, ii. 33; is Jewish tradition responsible for Phrygian cosmogony?, ii. 34, 35; mother of gods called Cybele in, ii. 40; great goddess of, perhaps derived from Ishtar, ii. 45 n. 1; traces of pantheism in, ii. 64; double axe used by gods of (Ramsay), ii. 67 n. 3; Ophites spread southward from, ii. 74; Stoic philosophy has a seat in, ii. 83

Phrygians, the, “first-born of men” (Apuleius), i. 56; why St Paul gives them summary of O.T. history, ii. 53 n. 2; Ophite interpretation of their mysteries, ii. 54; their belief in deification of man, ii. 56 n. 2; call Dionysos or Sabazius, Pappas, ii. 57

Phryne, belongs to Greek confraternity for foreign worship, i. 22

Piankhi, King of Egypt, abandons Egypt for Ethiopia after conquest, i. 31

Pindar, knows identification of Dionysos with Apollo, i. 48; describes blessedness of initiates into Mysteries, i. 59; supporter of Orphism, i. 122; his doctrine of transmigration, i. 129; his poems recited at games, i. 135; quoted, i. 48, 59, 123 n. 1, 129 n. 3, 134 n. 2

Piraeus, the, confraternities for foreign worships cluster in, i. 21; early confraternity of Serapiasts in, i. 52; courtezans principal members of confraternities in, i. 137; Mithraic monuments at, ii. 230

Pisistratids, the, date of flight of, and reform of Mysteries, i. 43 n. 2; Onomacritos flees with them to Persia, i. 121; some Orphic elements come into Greece, temp., i. 122

Pistis or Faith, member of Valentinian Dodecad, ii. 101

Pistis Sophia, probable origin of name of, ii. 151 n. 5, 160; found by Jesus alone in place below 13th Aeon, ii. 155; her history, ii. 155-157; meaning of allegory of, ii. 162; receives her adversary’s place, ibid.; sometimes called Sophia only, ii. 179; reappears in Texts of Saviour as “the daughter of Barbelo,” ii. 186; and in Bruce Papyrus, ii. 192

Pistis Sophia (the book), Jeû the First Man appears in, i. lxi; written in Greek, translated into Coptic, i. lxii, ii. 177; as in other apocrypha, Jesus changes his shape according to heavens he traverses, i. 191 n. 4, ii. 60 n. 1, 154; texts, translations, and summaries of, ii. 13; principal document of, Valentinian, ii. 17, 159-163; like Babylonians, makes heavens formed from powers of evil, ii. 44 n. 3; Ialdabaoth in, projection of ruler of material world, ii. 46 n. 3; features in common with Ascensio Isaiae, ii. 60 n. 1; puts stay of Jesus on earth after Resurrection at 12 years, ii. 61 n. 1; Eucharistic ceremony of, ii. 63 n. 1, 192; powers mentioned in Diagram and in, ii. 72 nn. 1, 3, 73 n. 2, 74 n. 1; “Receptacles” and Place of Truth in, ii. 103 n. 1; Valentinian document in, does not quote Fourth Gospel, ii. 117 n. 1, 177; MS. of, and its provenance, ii. 134, 135; heavens of Ineffable One and First Mystery not described in, ii. 146; Melchizidek seldom mentioned in, ii. 148 n. 1; thought by some the Interrogations of Mary, ii. 157; doctrine of interpretation in, ii. 157 n. 2; appears at first sight entirely Ophite, ii. 158; but more clearly Valentinian, ii. 159, 160, 161; Authades of, compared to Valentinus’ Demiurge, ii. 162 n. 2; Adamas of, compared to Valentinus’ Diabolos, ii. 163; nearness of Parusia dominant in part of, ibid.; description of Millennium in, ii. 164; lesser initiates must give passwords and seals, ii. 165, 169; mystery of the First Mystery is Baptism, ii. 168-170; mystery of the Ineffable One is the Eucharist, ii. 170-171; supreme revelation of book union with Jesus, ii. 171; “Mysteries of Light” not described in P.S. proper, ii. 173; open to all the world, ii. 174; Egyptian character of book (Maspero), ii. 175-177; probably by Valentinus, ii. 178; read by Fathers?, ii. 179; astrology condemned in, ii. 185; cryptogram between 1st and 2nd vols of, ii. 188 n. 2; fragment in Bruce Papyrus links P.S. with Texts of Saviour, ii. 192, 193; parent work on which all the others based, ii. 194; Apelles’ teaching as to body of Jesus from same source as, ii. 219; twelve hours theory of, like that of Tun-huang treatise, ii. 293 n. 2; quoted, i. 195 n. 1; ii, 54 n. 2, 78, 92 n. 3, 144 nn. 3, 4, 5, 8, 145 n. 1, 146 nn. 2, 3, 147 n. 5, 148 nn. 1, 2, 3, 149 nn. 1-5, 151 n. 3, 152 nn. 1, 2, 154 n. 1, 155 nn. 1, 4, 156 nn. 1, 4, 161 nn. 1, 3, 4, 162 n. 3, 163 n. 2, 164 nn. 1, 2, 4, 5, 6, 165 n. 1, 167, 168, 169 n. 2, 170, 171, 173, 174, 175, 182 n. 2, 184 nn. 1, 4, 185 nn. 1, 2, 188, 193 n. 4, 194 n. 1, 292 n. 2, 293 n. 2. See Petermann, Schwartze

Plato, alone of ancients sees Socrates’ monotheism, i. 11; says few real initiates in mysteries, i. 65; chief authority for charlatanism of Orpheotelestae, i. 140; creator of, not jealous, i. 149 n. 1; his ideas the paradigms of perceptible things, i. 198; God of, too high to touch matter, ii. 42; says souls given daemons as guides through life, ii. 110 n. 1; Marcion never alludes to Logos of, ii. 214; quoted, i. 65, 140, 149 n. 1; ii. 110 n. 1

Pleroma, the, word Church apparently used by Ophite writer for, ii. 43; Ophite Christos descends from, to Sophia, ii. 59; Ophite, consists of Father, Son, Mother, and Christos, ii. 64; the same in Diagram, ii. 68; perfect Ophites share in, ii. 76; Valentinus’, originally consists of twenty-eight members, ii. 104 n. 1; Christos and Holy Spirit added to, after Fall of Sophia (Valentinus), ii. 105; Stauros partly within and partly without (id.), ii. 105 n. 2; Ectroma called Sophia Without (id.), ii. 106; Jesus the Joint Fruit of (id.), ii. 106 n. 2, 110, 113, 117, 159 n. 3; four “places” outside (id.), ii. 108; Pneumatics to enter into (id.), ii. 110 n. 2; Christos and Holy Spirit remain within (id.), ii. 114; projects another thirty aeons (id.), ii. 144 n. 8

Pliny, solar monotheism of, i. 118; his account of Essenes, i. 155; quoted, i. 155 n. 1

Plutarch, his monotheism (Dill), i. lvii; makes Zoroaster 5000 years before Trojan War, i. lxii; a chief source of our knowledge of Eastern religions, i. 9; authority for meeting of Philip and Olympias, i. 22; his contempt for oracles of foreign gods, i. 23; legend of Osiris and his de Iside et Osiride, i. 33-35, 43, 48; does not conceal identification of Dionysos with Osiris, ii. 65 n. 4; says water the emblem of Osiris, i. 68; gives episode of Isis as swallow, i. 70 n. 1; puts festival of Birth of Horus at spring equinox, i. 71; identifies Greek Typhon with Egyptian Set, i. 105; Dionysos of, once human, but deified for merit, i. 144 n. 3; Osiris and Set neither gods nor men but great daemons, ii. 16; acquainted with Persian religion, ii. 214 n. 2; says worship of Mithras first introduced into Rome by Cilician pirates, ii. 228, 229; describes Persians as sacrificing to Hades, ii. 239; calls Mithras μεσίτης, ii. 249; equates Hades with Ahriman, ii. 255; thinks evil must have separate principle of its own, ii. 289 n. 3; quoted, i. 22, 23, 48, 70 n. 2, 144 n. 3; ii. 16, 214 n. 2, 228, 229, 249, 255, 289 n. 3. See Dionysos, Hades, Theopompos of Chios

Pluto, name of Hades, i. 40, 47, 48; ruler of Hades, called in magic Huesimigadôn, i. 99, 100; one of the gods of Samothrace, i. 136 n. 2; in Orphic hymn to Persephone, i. 142, 143. See Hades

Pneuma, name of Valentinian Sophia, ii. 109

Point, the Little or Indivisible, source of everything in universe ap. Simonians, i. 194 n. 3; and ap. Basilides, ii. 90 n. 5; referred to in Bruce Papyrus, ii. 292 n. 1

Polycleitos, his statue of Dionysos with attributes of Zeus, i. 125 n. 2

Pomoerium, Alexandrian gods expelled from, temp. Tiberius, i. 78

Pompeii, Isium at, when founded, i. 53

Pompey the Great, suppression of Cilician pirates by, ii. 229

Pontus, birthplace of Marcion, ii. 9, 204; and of Mithridates, ii. 204; Tertullian’s rhetorical exaggeration as to, ii. 204 n. 3; its kings claim descent from Persian heroes, ii. 225 n. 1

Porphyry, the neo-Platonist, says Egyptian magicians threaten gods, i. 104 n. 3; his account of Essenes copied from Josephus, i. 155; describes books on Mithras worship, ii. 236; says Mithraic cave represents universe, ii. 247, 249; says Mithraists teach metempsychosis, 257; gives “eagles” as name of Mithraist Fathers, ii. 265 n. 2; says High Priest of Mithras may only marry once, ii. 268; quoted, i. 104 n. 3, 155; ii. 236, 249, 265 n. 2, 268

Poseidon, the god, Greek type of, on Indian coins, i. 17 n. 2; of Homer, shares empire with Zeus, i. 46; cattle and horses sacrificed to, i. 95; on Mithraic monuments, ii. 238. See Neptune

Powers, the Three Triple. See Tridynami

Praedestinatus, heresiology of, its sources, ii. 10 n. 1; describes “rabbling” of Ophites by Christian bishops and mob, ii. 77

Praetextatus, Vettius Agorius, his rank in Mithraism, ii. 268; one of the last Pagan noblemen, ii. 358. See Paullina

Praxidice, Orphic epithet or variant of Persephone, i. 142

Precept, the First, in Pistis Sophia perhaps personification of Jewish Torah, ii. 141; highest spirit in Treasure-house, ii. 147; power passed into Confusion originates in, ii. 164

Preller, says that Orpheus is a “collective” person, i. 121 n. 1

Prepon, the heresiarch, a Syrian teaching in Rome, ii. 9; follower of Marcion who thinks Jesus intermediate between good and evil, ii. 220

Priests, state officials in Persia and Egypt, i. 24; of Greek confraternities, i. 25; greed of Egyptian, i. 28; always powerful in Africa, i. 31; their disastrous rule in Egypt, i. 31, 32; hereditary, of Mysteries, i. 39; native Egyptian, keep aloof from Alexandrian, i. 51; of Isis on Herculaneum frescoes, i. 68, 69; importance of, in Alexandrian religion, i. 76, 77; secular and regular, in same, i. 79, 80; break up of Asiatic and Egyptian colleges of, spreads magic, i. 107; necessity of, among Gnostics, ii. 22; temporal power of Anatolian, ii. 29; Cybele’s eunuch, ii. 31; high priests of Magic Papyri, ii. 34 n. 4; mention of, among Naassenes, ii. 66; among other Ophites, ii. 77; Valentinians probably frequent orthodox, ii. 125; of Marcionites, ii. 205; of Persians, the Magi, ii. 233, 234; of Cybele, ally themselves with Mithraists, ii. 258; of Mithras called “Father,” ii. 261; qualifications and duties of Mithraic, ii. 267, 268; like modern churchwardens, ii. 273; Manichaean, called sons of knowledge, ii. 312; organization of neo-Manichaean, ii. 330

Proclus, the neo-Platonist, gives Isis’ assertion of eternity and virginity, i. 63; identifies Bendis with Persephone, i. 137; makes all gods contained in Dionysos, i. 146 n. 1; makes man come from tears of gods, ii. 153 n. 2, 176; quoted, i. 63, 137 n. 2; ii. 153 n. 2