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 Bardesanes, Pistis-Sophia), or turns in presumptuous love towards the supreme God ( ), and thus brings the Fall into the world of the aeons (Valentinians). This Sophia then appears as the mother of the “seven” gods (see above).

The origin of this figure is not far to seek. It is certainly not derived from the Persian religious system, to the spirit of which it is entirely opposed. Neither would it be correct to identify her entirely with the great goddess Ishtar of the old Babylonian religion. But there can hardly be any doubt that the figure of the great mother-goddess or goddess of heaven, who was worshipped throughout Asia under various forms and names (Astarte, Beltis, Atargatis, Cybele, the Syrian Aphrodite), was the prototype of the  of the Gnostics (cf. ). The character of the great goddess of heaven is still in many places fairly exactly preserved in the Gnostic speculations. Hence we are able to understand how the Gnostic , the Sophia, appears as the mother of the Hebdomas ( ). The great goddess of heaven is the mother of the stars. Particularly instructive in this connexion is the fact that in those very sects, in the systems of which the figure of the  plays a special part, unbridled prostitution appears as a distinct and essential part of the cult (cf. the accounts of particular branches of the Gnostics, Nicolaitans, Philionites, Borborites, &c. in Epiphanius, Haer. xxv., xxvi.). The meaning of this cult is, of course, reinterpreted in the Gnostic sense: by this unbridled prostitution the Gnostic sects desired to prevent the sexual propagation of mankind, the origin of all evil. But the connexion is clear, and hence it also explained the curious Gnostic myth mentioned above, namely that the  (the light-maiden) by appearing to the archontes ( ), the lower powers of this world, inflames them to sexual lusts, in order to take from them that share of light which they have stolen from the upper world. This is a Gnostic interpretation of the various myths of the great mother-goddess’s many loves and love-adventures with other gods and heroes. And when the pagan legend of the Syrian Astarte tells how she lived for ten years in Tyre as a prostitute, this directly recalls the Gnostic myth of how Simon found Helena in a brothel in Tyre (Epiphanius, Ancoratus, c. 104). From the same group of myths must be derived the idea of the goddess who descends to the under-world, and is there taken prisoner against her will by the lower powers; the direct prototype of this myth is to be found, e.g. in Ishtar’s journey to hell. And finally, just as the mother-goddess of south-western Asia stands in particularly intimate connexion with the youthful god of spring (Tammuz, Adonis, Attis), so we ought perhaps to compare here as a parallel the relation of Sophia with the Soter in certain Gnostic systems (see below).

Another characteristic figure of Gnosticism is that of the Primal Man ( ). In many systems, certainly, it has already been forced quite into the background. But on closer examination we can clearly see that it has a wide influence on Gnosticism. Thus in the system of the Naasseni (see Hippolytus, Philosophumena), and in certain related sects there enumerated, the Primal Man has a central and predominant position. Again, in the text on which are based the pseudo-Clementine writings (Recognitions, i. 16, 32, 45-47, 52, ii. 47; and Homilies, iii. 17 seq. xviii. 14), as in the closely related system of the Ebionites in Epiphanius (Haer. xxx. 3-16; cf. liii. 1), we meet with the man who existed before the world, the prophet who goes through the world in various forms, and finally reveals himself in Christ. Among the Barbelognostics (Irenaeus i. 29. 3), the Primal Man (Adamas, homo perfectus et verus) and Gnosis appear as a pair of aeons, occupying a prominent place in the whole series. In the Valentinian systems the pair of aeons, Anthropos and Ekklesia, occupy the third or fourth place within the Oydoás, but incidentally we learn that with some representatives of this school the Anthropos took a still more prominent place (first or second; Hilgenfeld, Ketzergeschichte, p. 294 seq.). And even in the Pistis-Sophia the Primal Man “Ieu” is frequently alluded to as the King of the Luminaries (cf. index to C. Schmidt’s translation). We also meet with speculations of this kind about man in the circles of non-Christian Gnosis. Thus in the Poimandres of Hermes man is the most prominent figure in the speculation; numerous pagan and half-pagan parallels (the “Gnostics” of Plotinus, Zosimus, Bitys) have been collected by Reitzenstein in his work Poimandres (pp. 81-116). Reitzenstein has shown (p. 81 seq.) that very probably the system of the Naasseni described by Hippolytus was originally derived from purely pagan circles, which are probably connected in some way with the mysteries of the Attis cult. The figure in the Mandaean system most closely corresponding to the Primal Man, though this figure also actually occurs in another part of the system (cf. the figure of Adakas Mana; Brandt, Mandäische Religion, p. 36 seq.) is that of Mandā d’hayyē ( ; cf. the pair of aeons, Adamas and Gnosis, among the Barbelognostics, in Irenaeus i. 29. 3). Finally, in the Manichaean system, as is well known, the Primal Man again assumes the predominant place (Baur, Manich. Religionssystem, 49 seq.).

This figure of the Primal Man can particularly be compared with that of the Gnostic Sophia. Wherever this figure has not become quite obscure, it represents that divine power which, whether simply owing to a fall, or as the hero who makes war on, and is partly vanquished by darkness, descends into the darkness of the material world, and with whose descent begins the great drama of the world’s development. From this power are derived those portions of light existing and held prisoner in this lower world. And as he has raised himself again out of the material world, or has been set free by higher powers, so shall also the members of the Primal Man, the portions of light still imprisoned in matter, be set free.

The question of the derivation of the myth of the Primal Man is still one of the unsolved problems of religious history. It is worthy of notice that according to the old Persian myth also, the development of the world begins with the slaying of the primal man Gayomart by Angra-Mainyu (Ahriman); further, that the Primal Man (“son of man” = man) also plays a part in Jewish apocalyptic literature (Daniel, Enoch, iv. Ezra), whence this figure passes into the Gospels; and again, that the dogma of Christ’s descent into hell is directly connected with this myth. But these parallels do not carry us much further. Even the Persian myth is entirely obscure, and has hitherto defied interpretation. It is certainly true that in some way an essential part in the formation of the myth has been played by the sun-god, who daily descends into darkness, to rise from it again victoriously. But how to explain the combination of the figure of the sun-god with that of the Primal Man is an unsolved riddle. The meaning of this figure in the Gnostic speculations is, however, clear. It answers the question: how did the portions of light to be found in this lower world, among which certainly belong the souls of the Gnostics, enter into it?

A parallel myth to that of the Primal Man are the accounts to be found in most of the Gnostic systems of the creation of the first man. In all these accounts the idea is expressed that so far as his body is concerned man is the work of the angels who created the world. So e.g. Satornil relates (Irenaeus i. 24. 1) that a brilliant vision appeared from above to the world-creating angels; they were unable to hold it fast, but formed man after its image. And as the man thus formed was unable to move, but could only crawl like a worm, the supreme Power put into him a spark of life, and man came into existence. Imaginations of the same sort are also to be found, e.g. in the genuine fragments of Valentinus (Hilgenfeld, Ketzergeschichte, p. 293), the Gnostics of Irenaeus i. 30. 6, the Mandaeans (Brandt, Religion der Mandäer, p. 36), and the Manichaeans (Baur, Religionssystem, p. 118 seq.). The Naasseni (Hippolytus, Philosophumena, v. 7) expressly characterize the myth as Chaldean (cf. the passage from Zosimus, in Reitzenstein’s Poimandres, p. 104). Clearly then the question which the myth of the Primal Man is intended to answer in relation to the whole universe is answered in relation to the nature of man by this account of the coming into being of the first man, which may, moreover, have been influenced by the account in the Old Testament. That question is: how does it happen that in this