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Medical Mistress United Kingdom London. Mistress Lubyanka United Kingdom London. Neither Irenaeus nor Origen indicates that he knew anything as to the meaning of this word; and we have no better information on this subject than a conjecture of Epiphanius Epiph.

One feels some hesitation in accepting this explanation. Epiphanius was deeply persuaded of the filthiness of Gnostic morals, and habitually put the worst interpretation on their language.

If the phrase reported by Epiphanius had been common, it is strange that instances of its use should not have been quoted from the Greek comic writers.

It need not be denied that Epiphanius had heard the phrase employed, but innocent words come to be used in an obscene sense, as well by those who think double entendre witty, as by those who modestly avoid the use of plainer language.

The primary meaning of the word prouneikos seems to be a porter, or bearer of burdens, the derivation being from enenkein , the only derivation indeed that the word seems to admit of.

Then, modifying its meaning like the word agoraios , it came to be used in the sense of a turbulent violent person. The only distinct confirmation of the explanation of Epiphanius is that Hesychius s.

This would be decisive, if we could be sure that these words were earlier in date than Epiphanius. In favour of the explanation of Epiphanius is the fact, that in the Gnostic cosmogonical myths, the imagery of sexual passion is constantly introduced.

However, in the Exegesis on the Soul text found at Nag Hammadi, the soul is likened to a woman which fell from perfection into prostitution, and that the Father will elevate her again to her original perfect state.

So Epiphanius reports the following cosmogony as that of a branch of the Nicolaitans:. The Sethians Hippolytus. These cosmogonic theories have their precedent in the Thalatth or Tiamat of Syrian mythology, the life-mother of whom Berossus has so much to relate, or in the world-egg out of which when cloven asunder heaven and earth and all things proceed.

Like to this legend of the Philosophumena concerning the Baruch-Gnosis is that which is related by Epiphanius of an Ophite Party that they fabled that a Serpent from the Upper World had had sexual intercourse with the Earth as with a woman Epiphanius, Haer.

Very nigh related to the doctrines of the Gnostics in Irenaeus are the views of the so-called Barbeliotae Iren. The name Barbelo , which according to one interpretation is a designation of the upper Tetrad , has originally nothing to do with the Sophia.

This latter Being called also Spiritus Sanctus and Prunikos is the offspring of the first angel who stands at the side of the Monogenes.

Sophia seeing that all the rest have each its syzygos within the Pleroma, desires also to find such a consort for herself; and not finding one in the upper world she looks down into the lower regions and being still unsatisfied there she descends at length against the will of the Father into the deep.

This Being, by virtue of pneumatic powers stolen from his mother, proceeds to form the lower world. The mother, on the other hand, flees away into the upper regions and makes her dwelling there in the Ogdoad.

We meet this Sophia also among the Ophiana whose " Diagram " is described by Celsus and Origen , as well as among various Gnostic Ophite parties mentioned by Epiphanius.

She is there called Sophia or Prunikos, the upper mother and upper power, and sits enthroned above the Hebdomad the seven Planetary Heavens in the Ogdoad Origen, Against Celsus.

She is also occasionally called Parthenos Orig. Having sunk down from the highest heavens into the lowest regions, she creates angels and archangels, and these again create and rule the material universe.

Restrained and held down by the power of this lower world, she is hindered from returning to the kingdom of the Father.

According to one representation she suffers all manner of insult from the angels and archangels bound and forced again and again into fresh earthly bodies, and compelled for centuries to wander in ever new corporeal forms.

According to another account she is in herself incapable of suffering, but is sent into this lower world and undergoes perpetual transformation in order to excite by her beauty the angels and powers, to impel them to engage in perpetual strife, and so gradually to deprive them of their store of heavenly light.

The most frequent designation of the Simonian Ennoia is "the lost" or "the wandering sheep. So also the Homeric Helena , as the cause of quarrel between Greeks and Trojans , was regarded as a type of the Ennoia.

The story which the fathers of the church handed down of the intercourse of Simon Magus with his consort Helena Iren.

The most significant development of this Sophia mythos is found in the Valentinian system. The descent of the Sophia from the Pleroma is ascribed after Plato 's manner to a fall, and as the final cause of this fall a state of suffering is indicated which has penetrated into the Pleroma itself.

While Christus returns to the Pleroma, Sophia forms the Demiurge and this whole lower world out of the skia , a right and a left principle Iren.

For her redemption comes down to Sophia either Christus himself Iren. The motive for the Sophia's fall was defined according to the Anatolian school to have lain therein, that by her desire to know what lay beyond the limits of the knowable she had brought herself into a state of ignorance and formlessness.

Her suffering extends to the whole Pleroma. In the work of redemption the Soter comes down accompanied by the masculine angels who are to be the future syzygoi of the feminine souls of the Pneumatici, and introduces the Sophia along with these Pneumatici into the heavenly bridal chamber Exc.

The same view, essentially meets us in the accounts of Marcus , Iren. In these names some partial reminiscences of the old Ophitic Gnosis are retained.

The end of the world's history is here also as above the introduction of the lower Sophia with all her pneumatic offspring into the Pleroma, and this intimately connected with the second descent of the Soter and his transient union with the psychical Christus; then follows the marriage-union of the Achamoth with the Soter and of the pneumatic souls with the angels Iren.

The same form of doctrine meets us also in Secundus, who is said to have been the first to have made the distinction of an upper and a lower Sophia Iren.

It finds its interpretation in the fragments of Heracleon ap. The name Achamoth, on the other hand, is wanting both in Hippolytus and in Heracleon.

One school among the Marcosians seems also to have taught a two-fold Sophia Iren. Cosmogonic myths play their part also in the doctrine of Bardesanes.

Though much still remains dark as to the doctrine of Bardesanes we cannot nevertheless have any right to set simply aside the statements of Ephraim, who remains the oldest Syrian source for our knowledge of the doctrine of this Syrian Gnostic, and deserves therefore our chief attentions.

Bardesanes, according to Ephraim, is able also to tell of the wife or maiden who having sunk down from the Upper Paradise offers up prayers in her dereliction for help from above, and on being heard returns to the joys of the Upper Paradise Ephraim, Hymn These statements of Ephraim are further supplemented by the Acts of Thomas in which various hymns have been preserved which are either compositions of Bardesanes himself, or at any rate are productions of his school.

In the Syriac text of the Acts, [11] we find the Hymn of the Pearl , where the soul which has been sent down from her heavenly home to fetch the pearl guarded by the serpent, but has forgotten here below her heavenly mission until she is reminded of it by a letter from "the father, the mother, and the brother," performs her task, receives back again her glorious dress, and returns to her old home.

Of the other hymns which are preserved in the Greek version more faithfully than in the Syriac text which has undergone Catholic revision, the first deserving of notice is the Ode to the Sophia [12] [13] which describes the marriage of the "maiden" with her heavenly bridegroom and her introduction into the Upper Realm of Light.

With her the living Ones i. The Sophia is also invoked in the first prayer of consecration. There is further a direct reminiscence of the doctrine of Bardesanes when she is invoked as the Holy Dove which has given birth to the two twins, i.

Ephraim, Hymn A special and richly coloured development is given to the mythical form of the Sophia of the Gnostic Book Pistis Sophia.

In her utmost need she addresses thirteen penitent prayers metanoiai to the Upper Light. Step by step she is led upwards by Christus into the higher regions, though she still remains obnoxious to the assaults of the Archons, and is, after offering her XIIIth Metanoia , more vehemently attacked than ever, until at length Christus leads her down into an intermediate place below the XIIIth Aeon, where she remains until the consummation of the world, and sends up grateful hymns of praise and thanksgiving.

The earthly work of redemption having been at length accomplished, the Sophia returns to her original celestial home.

The peculiar feature in this representation consists in the further development of the philosophical ideas which find general expression in the Sophia mythos.

According to Karl Reinhold von Köstlin , Sophia is here not merely, as with Valentinus, the representative of the longing which the finite spirit feels for the knowledge of the infinite, but at the same time a type or pattern of faith, of repentance, and of hope.

We have a further reminiscence of the Sophia of the older Gnostic systems in what is said in the book Pistis Sophia of the Light-Maiden parthenos lucis , who is there clearly distinguished from the Sophia herself, and appears as the archetype of Astraea , the Constellation Virgo.

She is the judge of departed souls, either opening for them or closing against them the portals of the light-realm pp. Under her stand yet seven other light-maidens with similar functions, who impart to pious souls their final consecrations pp.

From the place of the parthenos lucis comes the sun-dragon, which is daily borne along by four light-powers in the shape of white horses, and so makes his circuit round the earth p.

Archelai et Manetis , c. Lagarde, p.

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