Professional Documents
Culture Documents
BY
A. J. WELBURN
New College, Oxford
that the Diagram existed in any such additional form, or that the
realms outside the cosmos were conceived to orbit in this way.
It is, I think, a remnant of the preconception that the entire
Diagram represents only the cosmic spheres and their rulers 9) .
It i s of course perfectly true that within the area of the Diagram
which stands for the cosmos there are circles, and these obviously
represent the planetary spheres.
We possess immediately two different lists of the seven rulers or
archons of the planets-one from Celsus, into which Origen has
inserted the actual names used by the Diagram he himself saw
(VI, 30) , and a different one from Origen alone, giving the Rufnamen
(HoPFNER) by which the initiated addressed them (VI, 31). These
lists are totally distinct. Since they undoubtedly refer alike to the
planetary spheres, however, we may list them together :
Celsus Name supplied by Origen Rujnamen, Planet
Lion -form Michael Horaios, Moon
Bull-form Souriel Ailoaios, Mercury
Snake-form Raphael Astaphaios, Venus
Eagle -form Gabriel Adonaios, Sun
Bear-form Thauthabaoth Sabaoth, Mars
Dog-form Erathaoth lao, Jupiter
Ass-form Thaphabaoth, Onoel Ialdabaoth, Saturn
or Thartharaoth
12) The Marcosians claimed that their Gnostic redemption 'leads them
down into the profundities of Bythos' (Irenaeus, Adv. Haer. I, 2 1, 2 ) . The
Nag Hammadi Valentinian Exposition speaks paradoxically of 'the descent
which is [the upward progression], that [is, our exodus] from the world
[into] the Aeon' (CG XI 41, 35-8) . In Jewish mysticism we soon come to the
'descenders to the Merkabah' , but the origin of this emphasis on descent
remains unexplained. See ScHOLEM, Major Trends (New York 1961) , pp. 46-7.
GRANT has connected Gnostic descents with Mesopotamian myth, Gnosticism
and Early Christianity, pp . 81 ff.
19 ) It could be argued that Celsus' lists may have been read in the same
direction as Origen's-but we shall shortly adduce a parallel that fixes
the lower four spheres, thus ruling this out.
14) HO FFNER, p. 88.
RECONSTRUCTING THE OPHITE DIAGRAM
That these signs were linked with the names of the archangels
in other Gnostic circles is perhaps confirmed by the fragment of
the system preserved from the book Baruch, to which HoPFNER
already referred 20 ) , where a zodiacal list of the 'Angels of Elohim'
is given. It includes two archangelic names, and if Baruch was
using the same terminology as the Ophites could be convincingly
reconstructed as follows : Michael (Leo), Amen (Virgo), Baruch
(Libra), Gabriel (Scorpio), Essadaios (Sagittarius), [ ] (Capricorn),
[Raphael] (Aquarius), [ ] (Pisces), [ ] (Aries), [Souriel] (Taurus).
Commencing in this way at Leo was in fact one of the standard
ways in Antiquity of cataloguing the zodiac. We may take it
that the feasibility of translating the Baruch-Ophite system into
good zodiacal terms is significant, therefore, and that in both the
four archangels were probably brought into connection with
the fixed signs 2 1) . There are other evidences of Gnostic interest in
the Ifayyoth elsewhere 22 ) .
19 ) On a similar motif in Baruch-Gnosis and its possible background
in the Isis-mysteries, cf. R. VAN DEN BROEK, 'The Shape of Edem according
to Justin the Gnostic' , Vig. Chr. 27 ( 1973) , 35-45·
20 ) HoPFNER, pp. 91 ff. Text in Hippolytus, Ref. V, 24-6.
21 ) At least it is unlikely that Baruch's Michael and Gabriel establish
a pattern which was not carried on in the missing part of the text. Certainly
not all archangel tetrads can be accomodated in this way: the traditional
Talmudic deployment will not fit at all (Num. R. II, 10). Compare, though,
the arrangement in the Qumran War Rule IX.
22 ) The Manichaean King of Darkness appears in Keph. 30 f. as a parody
of this angelic tetrad with his lion's face, his eagle-winged shoulders, his
dragon-belly (replacing the bull) and his fish's tail (replacing the land
swimming snake for Aquarius) . Manichaean need for fivefold systems added
RECONSTRUCTING THE OPHITE DIAGRAM
demon-hands and feet. The list appears in the Chinese literature, and lies
behind the confused report in Augustine, de haeresibus ad Quodvultdeum,
46, 2; and the more orderly de moribus Manichaeorum, q.
23) GRANT, Gnosticism and Early Christianity p. 46 {and see generally
pp. 42 ff.). I would not connect the Luminaries so directly with the archangels
-1 do not think, for instance, that Oroiael is 'obviously' the same as
(S) Ouriel. The tetrad cited by GRANT is restored from Hyginus, Fabulae
(ed. RosE, Leiden 1 933) CLXXXIII, 3 ·
24) GRANT, op. cit., p. 43·
268 A. J. WELBURN
25) HoPFNER, pp. 88-g n. II. On the seven heavens in Rabbinical teaching,
see STRACK-BILLERBECK, Kommentar III, p. 532 . A list of seven archangels
probably lies behind the passage in the long version of the Apocryphon
]ohannis (CG II 17, 29-32) which now tails off into nomina barbara.
RECONSTRUCTING THE OPHITE DIAGRAM
'the seven stars which are called planets, and that the object
ionable Snake has two names, Michael and Samael. ' It is tempting
here to invoke the Apocalypse once more, and relate this image
to that of Michael contending with the Dragon and casting him
down into the world (Rev. 12, 7 ; and cf. Adv. Haer. I, 30, 8) .
From the Gnostic standpoint these heavenly opponents would
then be seen remarkably fused into the positive and negative
aspects of a single state of existence 30) !
Beyond all the seven archons, we are told, was an all-circum
scribing circle ( ouv8ou�vCilv 8e U(jl' E:voc:; xuxt-ou), which is said to
have been named Leviathan or 'soul of the universe' . Beneath all
the heavens was written the name 'Behemoth' (�e:"Y)!Lwv) (VI, 25).
These complicating factors should deter us from prematurely
amending the text, which counts the circles as ten, to read 'seven',
as has been widely done since LIPSIUS on the grounds that there
are only seven planets 31). I have urged elsewhere that the 'ten'
spheres are only one point of contact with incipient kabbalistic
doctrines 32 ). At the same time it is obvious that only seven can
bear planetary names. To this problem we shall return in section IV.
We can deduce from the context that certain other details
recorded by Celsus-the -re:-rpocyCilvoc:; and the fiery sword, shown
as the diameter of a 'fiery circle' , the automatic gates, the multitudes
of the dying-also fell in the cosmos region of the Diagram (VI, 31;
34). But I do not believe we have enough evidence as to their
whereabouts or how they were represented to insert them into
our reconstruction. Certainly HoPFNER's reconstruction is here
almost whimsical : his 'square' has been awkwardly squashed into
a long oblong between the Leviathan-circle and a further circle
(supposed to be the 'fiery circle') added beyond by HoPFNER
himself. There is no support for this positioning in Origen. Moreover,
his 'fiery sword' is not a diameter at all-though the description
unmistakably insists that it should be. His basic notion of the
Paradise-square in the outer spaces of the cosmos has some
Fig. I
18
274 A. J. WELBURN
Fig. 2