X. 9 ; but the phrase wApii rh^ tArmw xiyw still remains an enigma.

^ The Celestial Adam, the Adam Kadmon of KabaUstic tradition, or the Intelligible Cosmos of Hellenistic theology. See Cruice, note tn Ice.
* Or hymns of subtle meaning.
7 That ii, Man as Cause and Substance of all things.
* 8c Powers.
* That is, presumably, ^ names of power ** {Egjfptice) ; the Adam who gave their '* names" to all the "animals."
THE MYTH OP MAN IN THE MYSTERIES 147
H. And thej divide him into three, like Qeryones ; ^ for, they say, he has a mental, psychic, and cholc [aspect];' and they think that the Qnosis of this [Man] is the b^;inning of the possibility of knowing Qod, saying :
J. The begiiming of Perfection [is] the Gnosis of Man, but the Gnosis of Gtod is perfected Perfection/
H. All these, he says' — mental, psychic, and earthy— descended t
And these three Men, he says, spake each from their own special essences to their own special folk.
For of the universal principles there are three kinds [or races] —the angelic, psychic, and earthy ; and three churches— angelic, psychic, and earthy — ^named the Elect, Called, and Bound.
These are the chief heads from a very large number of doctrines," which, he says, James, the Brother of the Lord, handed on to Mariamne.^
^ Qeryon, the triple-headed or triple-bodied Qiant, who plays a prominent part in the myth of Hercules. ' Or spiritual, psychic, and earthy. 3 That is, the learning to know.
* or. §25, J.
ft That is, as we shall see later, C.
• k&ymw,
^ Celsus (c. 160-176 a.d.) knows of groups of Harpocratians — that is, worshippers of Horus — some of whom derived their tradition from SalOme, others from Mariamne, and others again from Martha (Origen, C, CeUumy v. 62). This suggests an Egyptian setting. (For Salome and Maria or Miriam (Mariamne), the Sisters of Jesus, see D, J, L., 406 f . ; for Martha, Our Lady, see ibid,, 376 ff.) In the Qnostio Acts of Philip, Mariamne, or Mariamme (both forms being found in the M^., according to R. A. Lipeius, Die a/pokr, AposUlgetchichten — Brunswick, 1884 — iii. 12), Ib the "virgin sister'' of Philip, and plays an important HUe as prophetess. She is to Philip as Thekla to Paul, or Helen to Simon. Compare with this the ''sister wife" whom Paul demands the right to take about like " the rest of the Apostles and the Brethren of the Lord and Cephas ** (1 Corinth, ix. 6 ; D,J, L., 229). Salmon (art. ' B»p^., iii. 890) refers to the Mary (Magdalene) of the Pistis Sophia, the chief questioner of the Master and His favourite disciple, the
148 THRICB-GR8ATB8T HSRME8
But in order that we maj put en end to the lying aeecmnfeB of these impious [heretics] concerning Mariamne, and James, and the Saviour Himself,^ let us come to the Initiations from which they get this myth— if you like [to call it so]— to the non-Gredaa and Qrecian [Initiations] ; and let us see how, by combining together the secret Mysteries of all the QentQes which must not be spoken of, and by telling lies about the Chriat^ they take in those who do not know that these things are the Orgies of the Gentiles.
Now, since the foundation of their sjrstem is Man Adamas, and they say it has been written of him, " Who shall declare his generation ? ** * — learn how they have taken the undisooverable and contradictory generation of Man and plastered it on the Christ
Thk Matkrial for thx Recovery of the Original Hellenistic Document
(1) S. ''Earth (say the Greeks >) first brought forth Man — bearing a fair gift, desiring to be mother not of plants without feeling, nor of brutes without reason, but of a tamed Grod-loving life.
''Difficult is it (H. he says^) to discover whether it was among the Boeotians that Alalkomeneus rose from the Kephisian Lake as first of men ; or whether
sister of Martha. The tradition of the Gnosis from James, the Brother of the Lord, is asserted by Clement of Alexandria in