C. From whom, as is said, every faUierhood has its name on

earth or in the heavens.'
J. — might be completely brought low, there was given imto him ^ Soul also, in order that through the Soul the enclosed plasm of the Great, Most-fair, and Perfect Man might suffer and be chastened.
U. For thus they call Him. They seek to discover then further what is the Soul, and whence, and of what nature, that by entering into man and moving him, it should enslave and chasten the plasm of the Perfect Man ; but they seek this also not from the Scriptures, but from the Mysteries.
(3) S. And they^ say that Soul is very difficult to discover, and hard to understand ; for it never remains of the same appearance, or form, or in the same state, so that one can describe it by a general type,^ or com- prehend it by an essential quality.
H. These variegated metamorphoses they * have laid down in the Qospel, superscribed ** According to the Egyptians." ^
S. They are accordingly in doubt — H. — like all the rest of the Qentiles —
J. — whether it [sc. the Soul] is from the Pre-existing [One], or from the Self-b^otten, or from the Streaming Chao6.8
1 Sc. of the Fate-Sphere.
^ This looks back, though with variants, to Ephes. iii. 15.
' Sc the image-man, or Adam of ^ red " earth.
* Sc, the Chaldseans. ft r^.
* Sc the Naassenes.
7 This is a further indication of the environment of the Naas- senes. Cf. C. H.y X. (xi.) 7.
' That IB from Man (Father), Man Son of Man (Son), or Flow- ing Chaos (Mother) — corresponding in Hellenic mythology to
THE MYTH OF MAN IN THE MYSTERIES 151
H. And first of all, in considering the triple division of Man, they fly for help to the Initiations of the Assyrians ; for the Assyrians were the first to consider the Soul triple and [yet] one.
(4) S. Now every nature (H. he says) yearns after Soul — one in one way and another in another.
For Soul is cause of all in Genesis. All things that are sustained and grow (H. he says) need Soul. Indeed, no sustenance (H. he says) or growth is possible without the presence of Soul.
Nay, even stones (H. he says) are ensouled;^ for they have the power of increase [or growth] ; and growth could not take place without sustenance; for it is by addition that things which increase grow ; and addition is the sustenance of that which is sustained.^
(5) Now the Assyrians call this [Mystery] Adonis (or Endymion). And whenever it is called Adonis (H. he says), it is Aphrodite who is in love with and desires Soul so-called.
H. And Aphrodite is Genesis according to them.^
But when Persephone (that is, Kore) is in love with Adonis, Soul becomes subject to Death, separated from Aphrodite (that is, from Genesis).
But if Selene is impassioned of Endymidn, and is in
Kronos, Zeus, and Bhea. For Bhea (from p^fir, ^ to flow '') is the Moist or Liquid Nature, as with the Stoics ; she is the a-cosmic or unordered Earth, the Prima Materia (the First Earth, the Spouse of Heaven — Uranus), Hyle Proper, who carries in her bosom the Logos. For references, see B., p. 09, n. 2.
» Of. Ex. viii. 8.
' The preceding paragraph is evidently composed of selections from S. B. (p. 85, n. 1) thinks that we have here the description of only one aspect of Soul, and that the description of the remaining two aspects has been omitted hy H.
' 8c the Naassenes, in H.'8 view.
lit
lopwe wisjb [ioBSBl] tau^,^ it s die Natere of tha hagbsc [siMs^ JL be ai^) vlitb doBreB SooL
fflftMrnlite AiZK — riie, uio^ TCgKt&tg 1dm as tlie object of ber }avt — h is ibe BlesMd Xaun Above of tho and JB0B3BB [spaces] wUch caOs back tba pover cf Soal U> bemelt^
H. Fcr Mat, bt «!% » maht-imta^ Acoagdim^ tbns, to Ihu
fTtibiifri Mk laoA Tnmh'w%%m^ aad m iuiiiiMea amotdiag to tbori
J. For Atlis (H. be asjs) is eoaacaktad— tbat is [Sool is aepamed] bom tlw asxtb j parts of tbe creation [tending] downward^ and asoends in qneet of die iEonisn Khhphco Abuvo
> ^if^ii liK, eitber font or bou^.
* Scof eonxM.
* Tktf {an^i^ib and { 7, tqgrtber witb ibe aooompanying overworking seem to hkrt been minplaffiid bj H^ aeeording to R.(ppL»,10DX
The sodden introdnctian of Ibe ttsme Attit witbont any prelimin- ariM) indicator anolber Imemmm ; tbe trawitinn froaa tbe Aasynaa to tbe Phrygian Mytteriai of Ibe Qreat Motber ii too bnw|ne
* The threefold nature of tbe Sool ie thns dintingniihed by : (L) The union (or marriage) which joins it to generation, or to earth- life— the nature of thingi on earth ; (iL) The nnion which joins it with death— tbe nature of Ibe tbingi ^^beneath* tbe earth ; (iiL) The union which joins it with formal beanty, fmn (^•^t here regarded as the Elyiian states
The loTe of the Mother of tbe (3ods for the Sonl represents tbe ** fourth state" (the twiya of Vedintic mystic psychologyX or tbe absorption of the mascnline power of the Soul by its own higher Feminine Nature. Cf. in Damaadus* ** Life of laidoms " (Photius, BtR, ed. Bekker, 345 a. 5 : "I fell asleep, and in a vision Attis seemed to sppear to me, and, on behalf of the Mother of the Qods, to initiate me into the feast called Hilaria— a myatery which discloses Uie way of our salvation from Hades." Hades* the realm of Selene, is not Tartarus, the realm of Death.
THE MYTH OF MAN IN THE MYSTERIES 153