Book VI. of his lost work, The InMutioni, where he writes:

" The Lord imparted the Gnosis to James the Just, to John and Peter, after His resurrection ; these delivered it to the rest of the Apostles, and they to the Seventy" (Eoseb., Hid. EceUs., ii. 1 ; (f. D. J. L., 226).
1 From here onwards we use the revised critical text of Reitien- stein (pp. 83-98), who appends what we may call an apparcUui critietLS of the emendations and conjectures of the various editions of our solitary MS. R., as usual, however, gives no transUtion.
* Is. liii. 8 — same reading as LXX. Cf. also § 26 J.
3 A remark of the writer of S., which, as we shall see at the end, is divided into Texts and Commentary.
4 The "he says " may be ascribed to any subsequent hand ; I have marked them all H. to avoid fkirther complicatioiL
THE MY7V OF MAN IN THE MYSTERIES 149
it was the Idaean Kuretes, race divine, or the Phrygian Korjbantee, whom Helios saw first sprouting forth tree-like; or whether Arkadia brought forth Pelasgos [first], older than the Moon ; or Eleusis Diaulos, dweller in Saria; or Lemnos Kabeiros, fair child of ineffable orgies;^ or whether Pallene PhlegrsBan Alkyoneus, eldest of Giants.
" The Libyans say that Garamas,' rising from parched plains, first picked sweet date of Zeus ; while Neilos, making fat the mud of Egypt to this day (H. he says), breeds living things, and renders from damp heat tlungs clothed in flesh.'' '
The Assyrians say it was with them Oannes, the Fish-eater ; while the Chaldeans [say that it was] Adam.
(2) J. And this Adam they [the Chaldseans] say was the man that Earth produced — a body only, and that he lay breathless, motionless, immovable, like a statue, being an image of that Man Above —
1
' In Greek transformation, son of Apollo and the daughter of Minoe, bom in Libya. This points to a very ancient myth- oonnection with the old Cretan civilisation. Qaramas was also called Amphithemis (q.y. in Roscher's Lex,) ; he appears also, ac- cording to one ti-adition, to have been the father of Ammon. (See
* This passage is doubly interesting, for it is not only a source, bat a source within a source. Already a number of scholars have recognised it as an Ode ; and not only so, but conjectured with much probability that it is by no less a master than Pindar himself. Kay, further, it is part of a Hymn to Jupiter Ammon— an additionally interesting point for us as showing strong Egyptian influence. It is true that in our text of Hippolytus the order of the words has been frequently changed to bring it into prose form ; . bat the reconatruction of most of it \b not difficult, and quite convincing. I translate from the text of Bergk's final revision, as given S. 184, 136 ; C. 14S. B., for some reason or other, does not lefer to this interatting side-h^^t.
150 THRIGE-OREATEST HERBIES
H. — of whom they sing, and brought into existence by the many Powers,' concerning which there is much detailed teaching.
J. In order, then, that the Great Man from Above —