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Neither Man

nor Beast

SELECTED TITLES IN THE BLOOMSBURY REVELATIONS SERIES

The Sexual Politics of Meat, Carol J. Adams

Aesthetic Theory, Theodor W. Adorno

Being and Event, Alain Badiou

Logics of Worlds, Alain Badiou

The Language of Fashion, Roland Barthes

The Intelligence of Evil, Jean Baudrillard

Key Writings, Henri Bergson

Roots for Radicals, Edward T. Chambers

Intensive Science and Virtual Philosophy, Manuel DeLanda

A Thousand Plateaus, Gilles Deleuze and Félix Guattari

Origins of Analytical Philosophy, Michael Dummett

Marx’s Concept of Man, Erich Fromm

Truth and Method, Hans Georg Gadamer

All Men Are Brothers, Mohandas K. Gandhi

Violence and the Sacred, René Girard

The Three Ecologies, Félix Guattari

The Essence of Truth, Martin Heidegger

Eclipse of Reason, Max Horkheimer

Rhythmanalysis, Henri Lefebvre

Libidinal Economy, Jean-François Lyotard

Can’t We Make Moral Judgements? , Mary Midgley

Time for Revolution, Antonio Negri

The Politics of Aesthetics, Jacques Rancière

Course in General Linguistics, Ferdinand de Saussure

Understanding Music, Roger Scruton

What is Art? , Leo Tolstoy

Interrogating the Real, Slavoj Žižek

Some titles are not available in North America.

Frontispiece Original cover of Neither Man nor Beast.

Neither Man

nor Beast

Feminism and the Defense of Animals

Carol J. Adams

Bloomsbury Academic

An imprint of Bloomsbury Publishing Plc

LON DON • OXFORD • NEW YORK • NEW DELHI • SY DN EY

Bloomsbury Academic

An imprint of Bloomsbury Publishing Plc

50 Bedford Square

1385 Broadway

London

New York

WC1B 3DP

NY 10018

UK

USA

www.bloomsbury.com
BLOOMSBURY and the Diana logo are trademarks of
Bloomsbury Publishing Plc

Originally published by the Continuum Publishing Company, 1994

Bloomsbury Revelations edition first published 2018

© Carol J. Adams, 1994, 2018

Preface to Bloomsbury Revelations edition © Carol J. Adams, 2018

Carol J. Adams has asserted her right under the Copyright, Designs
and Patents Act,

1988, to be identified as Author of this work.

All rights reserved. No part of this publication may be reproduced or

transmitted in

any form or by any means, electronic or mechanical, including

photocopying,

recording, or any information storage or retrieval system, without

prior

permission in writing from the publishers.

No responsibility for loss caused to any individual or organization

acting on or

refraining from action as a result of the material in this publication

can be

accepted by Bloomsbury or the author.

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library.
ISBN: PB: 978-1-3500-4020-5

ePDF: 978-1-3500-4022-9

eBook: 978-1-3500-4021-2

Library of Congress Cataloging-in-Publication Data

A catalog record for this book is available from the Library of

Congress.

Series: Bloomsbury Revelations

Series design by Clare Turner, clareturner.co.uk

Cover image © Shutterstock/TDway

Typeset by Deanta Global Publishing Services, Chennai, India

To find out more about our authors and books visit

www.bloomsbury.com.

Here you will find extracts, author interviews, details of forthcoming

events

and the option to sign up for our newsletters.

In memory of my parents

Muriel Kathryn Stang Adams

and Lee Towne Adams

gifted teachers

of many topics, one lesson

And then, occasional y, when [Blue, the horse] came up for apples,
or I
took apples to him, he looked at me. It was a look so piercing, so full
of

grief, a look so human, I almost laughed (I felt too sad to cry) to

think

there are people who do not know that animals suffer. People like me
who

have forgotten, and daily forget, all that animals try to tell us.
“Everything

you do to us will happen to you; we are your teachers, as you are

ours.

We are one lesson” is essential y it, I think. There are those who
never

once have even considered animals’ rights: those who have been
taught

that animals actual y want to be used and abused by us, as small

children

“love” to be frightened, or women “love” to be mutilated and raped.

...

They are the great-grandchildren of those who honestly thought,

because

someone taught them this: “Women can’t think,” and “niggers can’t
faint.”

But most disturbing of al , in Blue’s large brown eyes was a new look,
more

painful than the look of despair: the look of disgust with human
beings,
with life; the look of hatred. And it was odd what the look of hatred
did.

It gave him, for the first time, the look of a beast. And what that
meant

was that he had put up a barrier within to protect himself from

further

violence; all the apples in the world wouldn’t change that fact.

And so Blue remained, a beautiful part of our landscape, very

peaceful to look at from the window, white against the grass. Once a

friend came to visit and said, looking out on the soothing view: “And

it would have to be a white horse; the very image of freedom.” And I

thought, yes, the animals are forced to become for us merely

“images”

of what they once so beautiful y expressed. And we are used to

drinking

milk from containers showing “contented” cows, whose real lives we

want to hear nothing about, eating eggs and drumsticks from

“happy”

hens, and munching hamburgers advertised by bul s of integrity who

seem to command their fate.

As we talked of freedom and justice one day for al , we sat down to

steaks. I am eating misery, I thought, as I took the first bite. And spit
it out.
—Alice Walker, “Am I Blue?” 1986

viii

Contents

Illustrations xi

Preface to the Bloomsbury Revelations Edition xv

Preface xxxvii

Acknowledgments for the Bloomsbury Revelations Edition xlvi

Part One Examining the Arrogant Eye 1

1 Eating Animals 3

2 The Arrogant Eye and Animal Experimentation 15

3 Abortion Rights and Animal Rights 32

4 On Beastliness and a Politics of Solidarity 51

Part Two “We Are One Lesson”:

Transforming Feminist Theory 69

5 Ecofeminism and the Eating of Animals 71

6 The Feminist Traffic in Animals 97

7 Reflections on a Stripping Chimpanzee: On the

Need to Integrate Feminism, Animal Defense, and

Environmentalism 117

Contents
Part Three From Misery to Grace 133

8 Bringing Peace Home: A Feminist Philosophical

Perspective on the Abuse of Women, Children, and

Pet Animals 135

9 Feeding on Grace: Institutional Violence, Feminist

Ethics, and Vegetarianism 154

10 Beastly Theology: When Epistemology Creates

Ontology 175

Coda 197

Notes 203

Bibliography 241

Copyright Acknowledgments 260

Index 261

Illustrations

Frontispiece Original cover of Neither Man nor Beast. iv

1 Greek Moothology, California, March 2016,

photograph by Mark Hawthorne. xiv

2 Rosie the Riveter, Normandy, France, May 2016,

photograph by Camille Brunel. xvii

3 Chalk sign, Sydney, Australia, March 2017,

photograph by Laura Carey. xxviii

4 Yard ‘n Coop, Manchester, England, October 2016,

photograph by Faridah Newman. xxix

5 Tobermory, Scotland, August 2016, photograph by

Carol J. Adams. xxx

6 Turkey hooker. 10

7 Outside Scarborough, England, September 2016,

photograph by Carol J. Adams. 17

8 Monkey and human embryos. 43

9 slink by lynn mowson, Los Angeles, photograph

by Carol J. Adams, February 2017. 48

10 Sunaura Taylor, Self-Portrait as Butcher

Chart, 2009. 65

Illustrations

11 Sunaura Taylor, Self-Portrait Marching with

Chickens, 2008. 66

12 Reproduced from Deconstructing Elsie

(limited edition, 2014), Nava Atlas. 93

13 Reproduced from Deconstructing Elsie

(limited edition, 2014), Nava Atlas. 94

14 “The Hardest Part is Getting In,” veterinary school

T-shirt, early 1990s. 122

15 Duck Lake by Yvette Watt, photograph by

Michelle Powell. 130

16 Yvette Watt and other defendants leave court after

the case against them for their performance of

Duck Lake was thrown out, June 2017, photograph

by Catherine Wright. 131

17 Vestiges by Susan kae Grant. 171

18 Vestiges by Susan kae Grant. 172

19 Carol J. Adams from Warriors series, 2017, Kyle

Tafoya, illustrator. 196

20 Amanda Houdeschell at the Women’s

March, Cleveland, January 2017. 201

xii

xiii
Figure 1 Greek Moothology, California, March 2016, photograph by
Mark Hawthorne.

PREFACE TO THE BLOOMSBURY

REVELATIONS EDITION

At a time when certain patriarchal values are making a comeback, as

they invariably do during periods of conflict and stress, women must

be staunch in refusing their time-honored role as victims, or mere

supporters, of men. It is time to rethink the bases of our position and

strengthen them for the fight ahead. As a feminist, I fear this

moment’s
overt reversion to the most blatant forms of patriarchy, a great
moment

for so-called real men to assert their sinister dominance over

“others”—

women, gays, the artistic or the sensitive—the return of the barely

repressed.

Linda Nochlin, “ ‘Why Have There Been No Great

Women Artists?’ Thirty Years After” (2006)

A California bil board advertisement for a Greek yogurt product called

Clover appeared in 2016. It depicts a hoofed cow standing on a shel ,

with

flowing reddish-auburn hair covering her genital area. Waves of milk

lap

against Clover yogurt containers positioned on either side of the cow.

“Greek

Moothology,” the bil board announces. The advertisement recal s

Botticelli’s

The Birth of Venus (the archetypal image of Western female beauty)

except

that Botticelli’s Venus has breasts; the bovine has none. No

mammary glands,

breasts, udders—nothing conveys the very reproductive organ from

which
the advertised yogurt is derived. While the cow’s function is thus
rendered

absent, what is made present is a hybrid femaleness. She is a new

example of

the image on the original publication of this book; she, too, is neither
man

nor beast. As the Bloomsbury Revelations cover reminds us, she—and

her

days—are numbered.

I am honored that Neither Man nor Beast has been selected to enter

Bloomsbury’s Revelations series. It is sobering to re-encounter one’s

work of

almost a quarter of a century earlier. Rereading the essays that make

up the

book, I register the optimism and energy that were their sources.
Elsewhere

I have said it is difficult to argue with a culture’s mythology, and yet

that

Preface to the Bloomsbury Revelations Edition

is what I do here. With each topic I engage, I try to disentangle the

body-

denying, racist, hierarchical, patriarchal perspectives, and offer

instead a

non-species specific theory of liberation.

Because this book, like The Sexual Politics of Meat constitutes a part
of

the history of feminist and animal activism encountering each other, I

wish

to describe how some of the essays came into being. I believe their
history

is important because each of us is an embodied being with our own

stories.

Our task is to record those stories and leave to future historians the
work of

telling the further story of how our individual experiences interweave.

The Mothers Who Disappeared

Greek mythology, like patriarchal history, often causes the mother to

disappear, as with Athena, born from the head of Zeus after he

swallowed

Metis. Venus is said to have sprung from no woman’s womb but from
the

heavens themselves. Pregnancy and delivery are painful, demanding,

and

messy biological processes. Better to think of goddesses who simply

appear

from the sea (the primordial female water, the uterine water) or the
father’s

head. When one rises from the sea, one doesn’t have a past, or a
biography.
A cow’s milk production is prompted by pregnancy and delivery, but
any

calf who drinks the mother’s milk prevents the product from reaching
the

market. Thus, milk must be reconceptualized as a relationship

between

the cow and those who drink the milk taken from her, or between
milk

and milk-drinkers. In the original image from the Second World War
that

inspired Figure 2, Rosie the Riveter announced “We Can Do It.” Her
noun and verb referred to the collective work efforts of women. With
the “You

Can Drink It” postcard, the cow’s work at producing milk disappears,
and

the relationship is between the consumer and the product. As is usual

with

patriarchal efforts at commodifying women’s work, the power of

Rosie

the Riveter the worker becomes instead a front for female

reproductive

exploitation.

A patriarchal culture is obsessed with fathers. In the story of culture,

fathers are revered; mothers often ignored. This is true for the
animal rights
movement as wel . The way our story is told is that Peter Singer is
the father

of the animal liberation movement; if not Peter, then the late Tom
Regan

is assigned the title. The work of both Tom and Peter is important for
the

movement, though along with other feminists I have challenged the

focus on

the autonomous individual and the disowning of emotions that

undergirds

xvi
Preface to the Bloomsbury Revelations Edition

Figure 2 Rosie the Riveter, Normandy, France, May 2016,

photograph by Camille Brunel.

liberation and rights theory. (See The Feminist Care Tradition in

Animal

Ethics [Donovan and Adams] . )

The publication of Ruth Harrison’s 1964 Animal Machines described

the

new (factory) industrial farming of animals . Her book could have

joined

Rachel Carson’s Silent Spring in shaping the perspective of

environmental

activists, in Harrison’s case to include industrial agriculture. Some

expected

her book would influence the nascent environmental movement.

Sadly, they

were wrong.

In October 1965, novelist Brigid Brophy’s “The Rights of Animals”

appeared in The Sunday (London) Times. Peter Singer’s Animal

Liberation

arose from a book review of the 1971 anthology Animals, Men and
Morals:

An Inquiry into the Maltreatment of Non-humans (edited by Stanley

and
Roslind Godlovitch and John Harris). Their book’s initial inspiration
was

Brophy’s essay. Thus Singer’s book is the grandson of Brophy’s

article. By

xvii

Preface to the Bloomsbury Revelations Edition

dating the modern animal movement from Singer’s 1975 book,

women

(Harrison and Brophy among others) are lost to view.

If we trace the animal liberation movement only as far back as

Singer’s

book, what is lost is not just the women’s voices but also the role of
feminism

and specifical y ecofeminism in creating intersectional theory that

recognizes

connections among oppression. (Lori Gruen and I provide an

alternative

history in the chapter “Groundwork” in Ecofeminism: Feminist

Intersections

with Other Animals and the Earth. )

During 1975 and 1976, I interviewed more than forty feminists who

were also vegetarians about the reasons they had adopted a

vegetarian diet.
Many of them articulated an ecofeminist perspective that located
animals

within their analysis. None of them had encountered Singer’s

writings. (See

Chapter 5.) But the animal movement, like the patriarchal world in
which

it exists, lifts up fathers (whether Singer or Regan) and disowns its

mothers,

those little old ladies in sneakers that male activists continual y assert
the

movement has superseded. In 2008, Wayne Pacelle, head of the

Humane

Society of the United States, told the New York Times Magazine: “
‘We aren’t

a bunch of little old ladies in tennis shoes,’ Pacelle says, paraphrasing

his

mentor Cleveland Amory, an animal rights activist. ‘We have cleats

on.’ ”

(Jones). I concluded Neither Man nor Beast with a “Coda” that offers
a

meditation on little old ladies in tennis shoes, never anticipating that

into

the twenty-first century this stereotype would still haunt the men
leaders

of the movement, who seem always to be searching for new

metaphors to
recuperate a dominant masculinity.

If Singer is not claimed as “father,” then, in the new postmodern,

posthumanist environment, it is Derrida. In “Pussy Panic versus Liking

Animals: Tracking Gender in Animal Studies,” Susan Fraiman

challenges

the way that feminist writers have been eclipsed in the presentation
of the

history of animal studies by looking at the way Cary Wolfe elides

work such

as mine in favor of the writings of Derrida:

The substitution of Derrida for Adams, poststructuralism for

ecofeminism is a move shaping Animal Rites as a whole and that, in

general, subtends Wolfe’s posthumanist approach to animal studies.

In

fact, notwithstanding his wish to downplay liking, much of the work

Wolfe does under a Derridean rubric revisits arguments previously

made by ecofeminists: their interrogation of dualistic thinking; their

quarrel with arguments for animal “rights” that remain steeped in

liberal humanism, especial y those by Singer and Regan; their claim

xviii

Preface to the Bloomsbury Revelations Edition

that women and animals are categories liable to trope one another
in producing the dominant category of white, human masculinity.

Yet despite this continuity with Adams, Donovan, and others, Animal

Rites effectively authorizes its critique of speciesism and model for

contemporary animal studies by means of a revamped genealogy—

one skewed to privilege Derrida and disregard the groundwork laid

by ecofeminism. (Fraiman, 103)

Early feminist and ecofeminist writers like Josephine Donovan, Lori

Gruen, Marti Kheel, Greta Gaard and myself offered a way of looking
with

feminist insights not only into the status of animals, but into the
concept

of animality. While our work authorized subsequent work, in the

telling

of Wolfe and others, we are not cast as the “authorities.” In subtle

ways,

the message is communicated that, somehow, like those little old

ladies

that troubled Amory and then Pacelle, there’s something off,

something we

missed, some power we failed to seize or theory we failed to develop

in the

right way.

While regressive politics are reflected in how animal rights and animal
studies history is told, equal y disturbing is the status of women in
the

movement itself, often relegated to sex-stereotyped roles. The visible

spokespeople, theoreticians, and writers were overwhelmingly white

and

male. The view that their contributions makes their position “too
important

to the movement to lose” becomes a self-fulfilling privilege. The

result is

that numerous women, victims of a male leader’s sexual aggression,

leave

the movement when they see how they are ostracized for discussing
what

happened to them. Meanwhile, the male leaders become only further

entrenched. (See my “After McKinnon: Sexual Inequality in the

Animal

Movement.”)

In the “Coda” to this book, I consider the backhanded compliment

that is offered to little old ladies when the movement announces it is

no

longer just like them. But, almost a quarter of century after I wrote
that

“Coda,” I am also a quarter of a century older, and in some people’s

eyes am
myself akin to those little old ladies. I certainly don’t avoid the
appellation,

but I note that there seems to be no equivalent sobriquet for older

men.

They remain fathers, and what they wear on their feet is of no

concern. As

for the cows depicted in representations, whether Rosie or a de-

breasted

“Venus,” they will not know old age. Though they could live to be
twenty

years old or more, most cows exploited for their milk are dead by the
age

of four.

xix

Preface to the Bloomsbury Revelations Edition

Writing Neither Man nor Beast

I have described elsewhere how it was as I walking to Harvard

Square in the

autumn of 1974 that the idea that become The Sexual Politics of
Meat took

hold (Adams, 2015, xxii). As I walked, my mind carried on a

conversation

about the links between feminism and vegetarianism I encountered in

my
life and in my courses at Harvard Divinity School and Boston College.
I

realized there was a connection between feminism and

vegetarianism, and

patriarchal ethics and meat consumption, and this began my work

that

culminated in my first book fifteen years later. This inner dialogue, as

well

as a rhythmic act (like walking), has stimulated other insights as well

and

contributes to the ideas in this, my second, book.

In the late 1980s, I learned that Theresa Corrigan and Stephanie

Hoppe

were editing an anthology about animals and women. At that time, I

was finishing The Sexual Politics of Meat and reading The

Pornography of

Representation (1986) by Susanne Kappeler, which seemed to

resituate

the feminist conversation about pornography by widening it to the

role of

representations in constructing our subjectivity. We could either

experience

our subjectivity as a subject to another subject through

intersubjectivity, or
Another random document with
no related content on Scribd:
 CONCLUSION

Constantine’s accession proved to be, like the coming of Alexander,

a turning-point in the history of the world. His so-called conversion
put into the hands of the Catholic Church a weapon for the
suppression of all rivalry, of which she was not slow to make use.
Already in his reign many of the heathen temples were torn
down[1217], and under the rule of his morose and gloomy successor,
Constantius, the work of demolition went on apace[1218]. The
accession of the philosophic Julian gave the worshippers of other
gods than Christ a short respite, and even allowed some of the
temples destroyed in the former reigns to be restored by or at the
expense of the Christians[1219]. Julian’s heroic death in Persia again
threw the crown into the hands of a Christian emperor, whose reign
of seven months gave him little time, as he perhaps had small
inclination, for persecution[1220]; but under his successors Valentinian
and Valens, heathen sacrifices were forbidden under severe
penalties. The end came under Gratian, when the temple estates
were confiscated, the priests and vestals deprived of the stipends
which they had hitherto received from the public treasury, and the
heathen confraternities or colleges were declared incapable of
receiving legacies[1221]. Only a few rich men like the Vettius Agorius
Praetextatus whom we have seen among the worshippers of
Mithras, or the Quintus Aurelius Symmachus, whose learned and
patriotic life has been so well described by Sir Samuel Dill[1222], could
henceforth venture to practise, even with maimed rites, the faiths
condemned by the Court and the Church.
As for the Gnostic sects, which since Hadrian’s time had striven with
such success as we have seen to combine magic and other ancient
beliefs with Christianity, they found but short shrift at the hands of the
triumphant Church. By an edict issued by Constantine before his
own reception into the Church, all their “houses of prayer” were
confiscated for the benefit of the Catholic Church, their meeting even
in private forbidden, and their books seized and burned[1223].

“Thus,” says Eusebius, “were the lurking places of the heretics

broken up by the emperor’s command, and the savage beasts
they have harboured (I mean the chief authors of their impious
doctrines) driven to flight. Of those whom they had deceived,
some, intimidated by the emperor’s threats, disguising their real
feelings, crept secretly into the Church. For since the law
directed that search should be made for their books, those of
them who practised evil and forbidden arts were detected, and
these were ready to secure their own safety by dissimulation of
every kind[1224].”

Throughout the length and breadth of the Roman Empire all but a
very few Roman nobles thus professed the faith of Christ. In the
words of the dying Julian, the Galilaean had conquered.
From this time until our own, Christianity has reigned in the West
with no serious rival. In the VIIth century, when Mahommed’s Arabs,
flushed with the enthusiasm of a new faith which owed something at
least to the relics of Gnosticism, poured in upon an Empire wearied
out alike by perpetual war against the barbarians and by its own civil
and religious dissensions, the Church was compelled to abandon to
them her conquests in Africa and the East. In Europe, however, she
continued in unchecked supremacy, gathering to herself and
assimilating the barbarians who at one time seemed likely to
extinguish all civilization; and she thus became a bond uniting many
nations and languages in one community of faith and thought. She
even succeeded in keeping alive the remains of that Greek art and
learning which still form our best and proudest intellectual
possession, and if during her reign many of the precious monuments
of antiquity perished, the fault was not entirely hers. In every respect,
her rule was supreme; and such enemies as she had in Europe were
those of her own household. The Manichaeans who, as has been
said, once bid fair to deprive her of some of her fairest provinces,
never dared to make open war upon her, and their secret defection
was punished by an unsparing use of the secular arm. The German
Reformation of the XVIth century has probably left her stronger than
before, and the few losses that she has suffered in the Old World
have been more than compensated by the number of lieges she has
succeeded in attaching to herself in the New.
In the days of her infancy, and before she thus came into her
inheritance, Christianity borrowed much from the rivals over which
she was in the long run to reign supreme. Her outward observances,
her ritual, and the organization of her hierarchy, are perhaps all due
to the associations that she finally overcame. The form of her
sacraments, the periods of her fasts and festivals, and institutions
like monachism, cannot be explained without reference to those
religions from whose rivalry she so long suffered. That, in such
matters, the Church should take what was useful to her was, as said
above, part of her consciously expressed policy, and doubtless had
much to do with her speedy triumph. To show that her dogmas also
took many things from the same source would involve an invasion
into the domain of professional theology, for which I have neither
authority nor desire. But if, at some future time, investigation should
show that in this respect also Christianity owes something to her
forerunners and rivals, the argument against her Divine origin would
not thereby be necessarily strengthened. That, in the course of her
development, she acquired characteristics which fitted her to her
environment would be in strict conformity with the laws which appear
to govern the evolution of all institutions; and if the Power ruling the
universe chooses to work by law rather than by what seems to us
like caprice, such a choice does not show Him to be lacking either in
wisdom or benevolence.
As was said at the outset, everyone must be left to place his own
interpretation on the facts here attempted to be set forth. But if, per
impossibile, we could approach the study of the origins of
Christianity with the same mental detachment and freedom from
prejudice with which we might examine the worship of the Syrian
Jupiter Dolichenus or the Scandinavian Odin, we should probably
find that the Primitive Church had no need of the miraculous powers
which were once assigned as the reason for her gradual and steady
advance to all but universal dominion. On the contrary, it may be that
Christianity would then appear as a link—although a most important
and necessary link—in a regular chain of events which began more
than three centuries before she emerged from her birthplace in
Palestine into that Roman world which in three centuries more was
to be hers of right. No sooner had Alexander’s conquests made a
world-religion possible, than there sprang up, as we have seen, in
his own city of Alexandria, a faith with a far higher and purer idea of
Divinity than any that had until then been known in the West. Then
the germs already present in small fraternities like those of the
Orphics and the Essenes blossomed forth into the fantastic and
unwholesome growths, as we must needs think them, of that
Gnosticism which marked the transition of the ancient world from
Paganism to Christianity. Lastly there came in from the countries
under the influence of Rome’s secular enemy, Persia, the heresy of
Marcion, the religion of Mithras, and the syncretistic policy of Manes
and his continuators. Against all these in turn, Christianity had to
struggle in a contest where the victory was not always on her side:
and if in time she overthrew them all, it can only be because she was
better fitted to the needs of the world than any of her predecessors
or contemporaries.
 INDEX

Abel, Ophite story of, ii. 52;

and Manichaean, ii. 304
Aberamenthôu, name used in Magic Papyri and Pistis Sophia, i. 102.
See Jesus, Texts of Saviour
Abiuth, receiver of Ariel in Texts of Saviour, ii. 186
Abraham, named in Mag. Pap., i. 106 n. 6; ii. 34;
an astrologer apud Artapanus, i. 173;
inspired by Ialdabaoth, ii. 53;
Bosom of, in Marcion’s system, ii. 211
Abraxas, in system of Basilides, ii. 90, 92
Abydos, gods of, i. 33 n. 1;
excavations at, i. 36
Achaea, worship of Goddesses Twain in, i. 135;
Cilician pirates deported to, ii. 229
Achaemenides, Persian religion under, i. 122; ii. 234
Achamoth, Sophia of Ophites, ii. 45 n. 1;
called the Mother by Valentinus, ii. 112 n. 3;
the Sophia Without of Valentinus, ii. 117 n. 2;
baptism in name of, by Marcus, ii. 189 n. 1.
See Sophia (2)
Acheron, Isis shining in, i. 60
Achilles, his horror of Hades, i. 59, 150;
his flattery of Zeus, i. 95;
his purification by Ulysses, i. 121 n. 4
Achrammachamari, name of Great Propator in Texts of Saviour and
Mag. Pap., ii. 142 n. 2
Acropolis, sacred things of Eleusis lodged in, i. 39;
Serapeum built opposite, i. 52
Acrostics, use of, in Jewish, Greek and Christian literature, i. 169 n.
1;
in Valentinian epitaph, ii. 129 n. 3
Adam, the protoplast, Ophite story of, ii. 52, 58, 70;
and Manichaean, ii. 299;
and neo-Manichaean, ii. 329
Adam or Adamos, god of Samothrace, i. 139 n. 1; ii. 54 n. 6
Adamas, the Ophite, the First Man or Great Light, ii. 38;
gives birth to Second Man or Son, ibid.;
called Father-and-Son, ii. 39;
androgyne, ii. 40;
forms triad with Holy Spirit, ii. 41 nn. 2, 3;
all things except matter contained in, ii. 44 n. 2, 64;
all light returns to, ii. 65, 80;
called Caulacau, ii. 94 n. 3.
See First Man, Caulacau, Hades
Adamas, king of the Twelve Aeons in Pistis Sophia, his rebellion, ii.
48 n. 4, 152 n. 1;
place of, ii. 137 n. 3;
ruler of Zodiac, ii. 152;
delays redemption of souls, ii. 153;
sends demon in shape of flying arrow, ii. 156;
probably Diabolos or Cosmocrator of Valentinus, ii. 163.
See Sabaoth Adamas
Adamas of the Light, in neo-Manichaeism, ii. 325;
slayer of monster, ii. 329
Adonai, epithet of Zeus in Mag. Pap., i. 106;
in Coptic, ii. 46 n. 3;
son of Ophite Sophia, ii. 47;
ruler of planetary sphere in Diagram, ii. 69;
 meaning of name of, ii. 71 n. 1;
address of soul to, ii. 72
Adonis, wailed for in Athens, temp. Alcibiades, i. 16;
Dying God of Mediterranean, i. 37;
Asiatic form of Dionysos, i. 47;
identified with Osiris, i. 55;
identified with Dionysos by Orphics, i. 137, 145;
identified with Dionysos at Eleusis, i. 139 n. 1;
androgyne, i. 185;
Ophites attend mysteries of, ii. 21, 54;
identified with Phrygian god, ii. 31;
fiend in hell in Texts of Saviour, ii. 186
Advent, the. See Parusia
Aegean, islands of, birthplace of gods, i. 16, 52;
early worship of Alexandrian gods in, i. 52;
and of Eleusinian, ii. 135
Aeinous or Aionios (Everlasting), member of Valentinian Dodecad, ii.
101
Aelius Aristides, quoted, i. 55 n. 2, 58, 60, 64 n. 3; ii. 66 n. 2
Aeon, Thirteenth, highest place of Left in P.S., ii. 143, 150;
Authades would-be ruler of, ii. 151, 153;
first dwelling-place of Pistis Sophia, ii. 155;
place below it made for Pistis Sophia, ii. 155, 156;
Pistis Sophia restored to, ii. 157
Aeons, the Twelve, described, ii. 143, 152, 153;
souls made from tears of rulers of, ii. 153;
Jesus takes away part of their power, ii. 154;
divided into repentant and unrepentant, ii. 182;
the mystery of, in Bruce Papyrus, ii. 195.
See Zodiac
Aerodios, power mentioned in Bruce Papyrus, ii. 191
Aeschines, son of Glaucothea, i. 22;
Demosthenes’ invective against, quoted, i. 138.
 See Sabazius
Aeschylus, quoted, i. 48, 55, 123
Aether, offspring of Time ap. Orphics, i. 123
Afghanistan, included in Persian Empire, i. 1
Africa, political power of priesthoods in, i. 31;
Mithraism in Northern, ii. 230;
christianized Manichaeism of, ii. 339
Agape or Love, supreme God of Diagram, ii. 68, 123 n. 3;
supreme God of Valentinus, ii. 98 n. 1;
feminine member of Valentinian Dodecad, ii. 101;
supreme God of Marcion, ii. 210;
seal of Azrua in neo-Manichaeism, ii. 341.
See Eros
Agdistis, name of androgyne Cybele, ii. 39, 40
Ageratos or Never-ageing, member of Valentinian Decad, ii. 101
Agla, cabalistic word used in mediaeval magic, ii. 139 n. 1
Agra on the Ilissus, mysteries of, i. 41
Agrestius, a clarissimus and high priest of Mithras, ii. 239
Ahnas-el-Medineh or Heracleopolis, mentioned in magic spell, i. 98
Ahriman, Areimanios, or Arimanius, in Bundahish slayer of
Gayômort, i. 126 n. 3;
not entirely evil till Sassanid times, ii. 232, 253;
Magi sacrifice to, ii. 234;
son of Zervan Akerene (Cumont), ii. 236, 252;
altars dedicated to, ii. 239;
Mithras superior to, ii. 240;
in Bundahish slayer of bull Goshurun, ii. 246, 254;
ruler of earth in Mithraism, ii, 255, 256;
modified worship of, in Mithraism, ii. 278;
likeness of representation of, to Manichaean Satan, ii. 291.
See Goshurun
Ahura Mazda, the Omniscient Lord, i. liii;
father of Gayômort, i. lxi;
Supreme Being of Yashts, ii. 231;
his relations to Amshaspands, ii. 232;
in Behistun inscription, ii. 233;
not mentioned in Mithraic monuments, ii. 239;
in Bundahish, ii. 246;
replaced by Jupiter O.M. in Mithraism, ii. 246;
worship of, restored by Ardeshîr, ii. 284
Ailoaios or Eloaeus, ruler of planetary sphere in Diagram, ii. 69, 70 n.
2, 74 n. 3;
address to, ii. 73;
sphere of Venus, 74 n. 1
Akae, cryptographic name in Book of Enoch, i. 169, 170
Akinetos or Immovable, member of Valentinian Decad, ii. 101
Albigenses, successors of Manichaeans, ii. 357
Al-Bîrûnî, quoted, ii. 279, 280, 283, 284, 286 n. 1, 307
Alcibiades, goes to Susa, i. 7;
Adonis wailed for when Sicilian expedition of, sails, i. 16
Alcmaeon of Crotona, calls stars gods, i. 186 n. 2
Aldabeim, name of sun in Mag. Pap., ii. 46 n. 3
Aletheia, member of 1st Valentinian syzygy, ii. 98
Alexander of Abonoteichos, his impostures, i. 24;
comes to Rome under Marcus Aurelius, ii. 203
Alexander, King of Epirus, Asoka’s mission to, i. 20
Alexander the Great, his conquests hellenize Mediterranean Basin, i.
lviii;
the world before and after, i. 1 sqq.;
greatest individual in history, i. 4, 12 sqq.;
his aims and achievements, i. 5-8, 26-27;
his deification explained, i. 18;
religious associations follow conquests of, i. 22-26 sqq.;
 his work in Egypt, i. 29, 44;
his probable plans for universal religion, i. 30;
breaks down national barriers, i. 54, 107;
makes world-religions possible, i. 111;
his conduct towards Jews, i. 150;
re-settles Samaria, i. 177;
son of Zeus in serpent form, ii. 49;
his effect on cosmology and ethics, ii. 86;
consoled by Anaxarchus for death of Clitus, ii. 87.
See India
Alexander, bishop of Lycopolis, quoted, ii. 294 n. 2, 295 n. 2.
Alexander Severus, the Emperor, gods in lararium of, i. 82;
his success against Persians, ii. 226
Alexander the Valentinian, leader of Anatolic School, ii. 119
Alexandria, its foundation by Alexander, i. 5;
its importance not at first recognized, i. 28;
Sema of Alexander at, i. 30;
a Greek city, i. 44;
Serapeum of, i. 48, 51, 58 n. 1;
oracle of Serapis at, i. 77;
worship of Serapis at, i. 82 n. 2, 86;
destruction of temples at, by Theodosius, i. 83, 84;
Hadrian’s opinion of, i. 86;
early Gnostics start from, i. 111; ii. 8;
Orphics plentiful at, i. 156;
Simon Magus’ doctrines at, i. 198; ii. 89;
intellectual centre of Roman world, ii. 88;
Basilides teaches at, ii. 90
Alfenius Julianus Kumenius, clarissimus and priest of Mithras, ii. 268
Allat, the goddess, Ereshkigal an epithet of, i. 100
Alleius Craeonius, author on magic, i. 105
Amazons, the story of, suggests bisexual deity, ii. 40
Ambrose of Milan, convert from Valentinianism, i. 112 n. 1; ii. 21 n. 5;
 his date, ii. 132 n. 2
Amélineau, E., translates Pistis Sophia, ii. 13;
translates Bruce Papyrus, ii, 190;
his date for Bruce Papyrus, ii. 194;
quoted, ii. 178, 191, 192, 193, 195
Amen of Thebes, the god, father of Alexander, i. 18;
priesthood of, i. 23, 31 sqq.;
Ptolemies raise temples to, i. 52
Amenhotep IV, King of Egypt, failure of monotheistic teaching of, i.
11;
priests of Amen crush heresy of, i. 31
Amens, the Three, powers mentioned in P.S., ii. 142;
and in Bruce Papyrus, ii. 193
Amens, the Seven, powers mentioned in P.S., ii. 141;
and in Bruce Papyrus, ii. 193
Amenti, the god called Lord of, i. 33;
Osiris the bull of, i. 45, 102;
Jesus the conqueror of, i. 102 n. 1;
a hell in Texts of Saviour, ii. 182, 186;
horrors of Egyptian, ii. 196.
See Aberamenthôu, Jesus, Khent-Amentit
Ameretât or Immortality, one of the Amshaspands, i. 181 n. 1; ii. 324
n. 4, 355.
See Appellant and Respondent
Amitrochates, son of Chandragupta, his desire for Greek learning, i.
8 n. 3
Amon. See Amen of Thebes
Amos, the Prophet, inspired by Ialdabaoth ap. Ophites, ii. 81 n. 2
Amshaspands, the Seven, and the Seven Planets, i. 117;
names of, i. 181, n. 1; ii. 103 n. 3;
likeness of, to “roots” of Simon Magus, ii. 103 n. 3;
and to Aeons of Valentinus, ii. 103 n. 3;
 in Avesta, ii. 232;
absent from early Manichaeism, ii. 327 n. 4;
mention of, in neo-Manichaeism, ii. 330, 355
Anat, the goddess, assessor of Yahweh, ii. 32 n. 4
Anatolia, its religious peculiarities temp. Christ, ii. 28 sqq., 77;
its worship of double axe, 67 n. 3
Anaxarchus the Atomist philosopher, consoles Alexander after death
of Clitus, ii. 87
Ancient of Days, name of Valentinian Ialdabaoth, ii. 107 n. 2
Andrew the Apostle, Saint, name of, shows predilection of Jews for
Greek names, i. 173 n. 2;
mentioned in Pistis Sophia, ii. 157
Anebo, letter of Porphyry to, for threats of Egyptian magicians to
gods, i. 104 n. 3
Angels, Essenes sworn to preserve the names of, i. 153, 157;
no names of, in O.T., until Daniel, i. 158;
rulers over tribes of demons, ibid.;
sinning, cast into abyss of fire (Baruch), i. 165;
Ennoia produces world-making, ap. Simon M., i. 187;
patterns after which worlds made (Philo), i. 187 n. 3;
world to be freed from rule of, ap. Simon, i. 196;
Simonians say God of Jews one of world-making (Epiphanius), i.
199;
seven heavens are also, ap. Valentinians (Irenaeus), ii. 107 n. 4;
are Logoi sent into soul by Jesus and Sophia, ii. 110;
souls after death, brides of, ibid.;
terror of angels at speech of man (Valentinus), ii. 112 n. 3;
Archons of Adamas in Texts of Saviour beget, ii, 152 n. 1;
Splenditenens and Atlas of Manichaeism, ii. 297, 298.
See Enoch, Gabriel, Great Council, Michael, Tertullian
Annu or On, Egyptian name of Heliopolis and chief seat of worship of
Râ, i. 31
Anthesteria, ceremonies of, show resurrection and marriage of
Dionysos, i. 42
Anthropos, member of 3rd Valentinian syzygy, ii. 98
Antigonus Monophthalmos, King of Syria, his retort when hailed as a
god, i. 19;
Phrygia occupied alternately by him and Lysimachus, ii. 29
Antigonus Gonatas, King of Macedonia, mission of Asoka to, i. 20.
See Tarn
Antinous, death of, fixes date of Hadrian’s letter to Servian, i. 86 n. 5
Antioch, worship of Serapis at, i. 35;
birthplace of Carpocrates, i. 111;
and of Saturninus, ii. 9, 89
Antiochus I Soter, King of Syria, mission of Asoka to, i. 20
Antiochus III the Great, King of Syria, seizes Palestine, i. 151;
transports Jewish families to Anatolia, ii. 28
Antiochus IV Epiphanes, King of Syria, attempts to hellenize Jews, i.
151, 156, 162, 163;
Book of Daniel written temp., i. 158;
caught between Romans and Parthians, i. 160;
his mystic antagonist Taxo, i. 170;
Samaritans accept reforms of, i. 177
Antitheses, the. See Marcion
Antonines, the, Isis-worship at its apogee temp., i. 54, 81
Antoninus Pius, the Emperor, Simonians in Rome temp., i. 199
Anubis, the god, son of Osiris and Nephthys, i. 35;
tribal deity of jackal totem, i. 36;
his seeking for Osiris in Rome, i. 70;
in procession at Cenchreae, i. 72;
mask of, used as disguise, i. 78.
See Marcus Volusius
Apelles, the Marcionite, his tenets, ii. 218
Apep, the serpent, enemy of the sun-god Ra, ii. 78
Aphrodite, the goddess, worshipped under other names by
confraternities, i. 25;
and Adonis, i. 37; ii. 31;
daughter of Zeus, i. 124 n. 3;
identified by Orphics with Isis and others, i. 137 n. 1;
Orphic hymn to, i. 142 n. 2;
called Cytheraea, i. 143;
the Mother of the Gods in Cyprus, ii. 40;
called Mother of All Living in Asia, ii. 135 n. 3;
on Mithraic monuments, ii. 238.
See Venus
Apis, the “life” of Osiris, i. 32, 45, 49
Apocalypse of St John, the, its date, ii. 26 n. 3;
quoted, i. 145 n. 1, 158, 169, 182 n. 4; ii. 4 n. 1, 25
Apocatastasis, return of the worlds to God, an Ophite doctrine, ii. 42,
57
Apollo, the god, his birthplace, i. 16;
identified with Horus, i. 48, 63;
his contempt for mankind, i. 57;
his place in Orphic legend, i. 125, 147;
on Mithraic monuments, ii. 238;
distinct from Helios, i. 240;
worship of, under Julian, i. 269
Apollonius of Tyana, image of, in Alexander Severus’ lararium, i. 82
Apophasis of Simon Magus, the, described, i. 179;
quoted, i. 182, 188, 189, 193, 194; ii. 90 n. 5
Apostles, demand only faith from converts, i. lvii;
do not borrow from earlier creeds, i. 88;
their meeting with Simon Magus, i. 176, 177;
in Clementines, i. 178;
intolerance of, due to Jewish origin (Bouché-Leclercq), ii. 10;
souls of, in P.S. drawn from Treasure-house, ii. 137, 147
Apostolical Constitutions, their date, ii. 7 n. 2;
quoted, i. 87 n. 1; ii. 7 nn. 2, 3, 219 n. 2
Appellant and Respondent gods, the, in neo-Manichaeism, ii. 302 n.
1, 324, 343, 354, 355
Apuat, the god, “opener of the ways,” i. 33
Apuleius of Madaura, quoted, i. 56, 59, 60, 61, 62, 63, 64, 65, 66, 67,
68, 71, 73-74, 75, 77, 86 n. 3, 101 n. 2
Aramati, the Vedic goddess, identified with Spenta Armaiti of the
Avesta, ii. 45 n. 1, 300 n. 2
Ararat or Ararad, Mt, Books of Jeû hidden in, ii. 147 n. 5
Arbela, Greek troops on Persian side at, i. 7;
Alexander’s pursuit after, i. 13
Arcadia, Eleusinian triad worshipped in, i. 135
Arcadius, the Emperor, Church dedicated to, in place of Serapeum, i.
84
Archelai Acta. See Hegemonius
Archimedes, his calculation of places of stars sinful (Hippolytus), i.
112 n. 2
Architect of the Universe. See Demiurge
Archon, the Great, of Basilides, the Demiurge, ii. 91;
likeness of, to Ialdabaoth, ii. 94
Archontics, the, a sect related to the Ophites, ii. 77
Arctinus of Miletus, first Greek author to mention purification, i. 121
n. 4
Arctos, the Great Bear, in Mithraism, ii. 266
Arda viraf namak, the, quoted, ii. 264 n. 5
Ardeshîr, the Shah, restorer of Persian nationality, ii. 226, 282;
his son Peroz converted to Manichaeism, ii. 281;
restores worship of Ahura Mazda, ii. 284
Ares, the god, identified with Roman Mars, i. 17;
Homeric or Orphic hymn to, i. 141 n. 2, 142 n. 2;
on Mithraic monuments, ii. 238
Argolis, the, Eleusinian triad worshipped in, i. 135
Ariel, a fiend in Texts of Saviour, ii. 186
Arimaspi, the, fables concerning, i. 2 n. 1
Aristaeus, pro-Jewish writer, i. 173
Aristides. See Aelius Aristides
Aristides, Christian apologist, ii. 203, 204 n. 1
Aristion, Athenian courtezan member of religious confraternity, i. 22
Aristophanes, quoted, i. 17 n. 1, 40 n. 4, 124, 137;
scholiast on, i. 17 n. 1
Aristotle, his monotheism, i. 10;
says that religion follows form of government, i. 12, 15;
that Orpheus did not exist, i. 121 n. 1
Armageddon, covers name of Rome, i. 170 n. 5
Armenia, Ophites in, ii. 76;
kings of, claim descent from Persian heroes, ii. 225 n. 1;
Marcionites and Bardesanites in, ii. 283;
invasion of, by Mihr Nerses, ii. 285
Arnobius, adv. Gentes, quoted, i. 124 n. 3; ii. 39 nn. 2, 4, 264 n. 5
Arrian, Anabasis, quoted, i. 4 n. 1
Arsaces, founder of Parthian kingdom, ii. 224
Arsinoe, wife of Ptolemy Philadelphus, i. 18
Artapanus, On the Jews, quoted, i. 173
Artemis, the goddess, the Ephesian, i. lvi, 40;
birthplace of Greek, i. 16;
Indian worship of, i. 17;
Orthia, i. 100 n. 2;
priestesses of Ephesian, called bees, i. 143 n. 4;
 Phrygian, ii. 67 n. 3;
on Mithraic monuments, ii. 238.
See Diana
Aryans, their dealings with lower races, i. 3, 92
Asar-hapi, Osiris as Apis, i. 49
Asha Vashishta or Truth, the Amshaspand, i. 181 n. 1
Asia, before Alexander, i. 1;
made Greek by Alexander, i. 5;
rush of Greeks to, i. 7;
Greek spoken throughout, i. 8;
cruelty of Assyrian domination in, i. 12;
returns to Persian ways, ii. 225
Asia Minor, native religions of, i. lviii, 37, 126; ii. 29, 36, 49, 67 n. 3;
gods of, coalesce with Greek, i. 17;
home of Dionysos worship, i. 43 n. 3;
Alexandrian gods worshipped in, i. 53;
Vedic gods worshipped in, i. 122 n. 3;
Eleusinian gods worshipped in, i. 136;
Orphics in, i. 141, 156; ii. 236;
priestesses called bees in, i. 143 n. 4;
Jewish atrocities in, temp. Trajan, i. 173 n. 1;
Ophite heresy probably native to, ii. 26, 76;
Jewish settlements in, ii. 28;
Jewish magicians in, temp. Apostles, ii. 33;
matriarchate in, ii. 40;
Babylonian culture in, ii. 48;
serpent worship in, ii. 49, 77, 78;
reverts to Persian ways, ii. 225;
Mithraism in, ii. 229, 232, 268
Askew, Dr, sells Pistis Sophia to British Museum, ii. 134
Asklepios or Aesculapius, the god, Alexander of Abonoteichos priest
of, i. 24;
Serapis statue that of, i. 48 n. 3, 78 n. 2;
identified with Serapis, i. 78, 87
Aso, the Ethiopian queen, enemy of Osiris, i. 33, 37 n. 1
Asoka, his missions to Greek kings, i. 20
Assur-bani-pal, King of Assyria, his library at Kuyunjik, i. 94, 114
Assyria, penitential psalms of, i. 115;
Jews tributary to, i. 160 n. 4
Assyrians, the, tyranny of, i. 3;
suzerains of Hebrews, i. 150;
name used for Syrians in Christian times, ii. 53 n. 4, 54 n. 6;
worship of Mylitta by (Herodotus), ii. 234
Astaphaios or Astaphaeus, ruler of planetary sphere in Diagram, ii.
47;
name derived from magic (Origen), ii. 47, 48;
once called Astanpheus, ii. 47, 69 n.
lord of third gate, ii. 70 n. 2, 73, 74 n. 3;
address to, ii. 73
Astarte, the goddess, worship of, brought into Greece, i. 17;
worshipped by Greek confraternity, i. 25;
Phoenician form of earth goddess, i. 126;
dove, totem-animal of, ii. 135 n. 3;
Mater Viventium, ibid.
Astrampsuchos, name of Roman writer on magic, i. 107;
name of celestial guard in Bruce Papyrus, i. 107 n. 1;
power worshipped by the Peratae, ibid.
Astrology, origin of, in Chaldaea, i. 113;
fundamental idea of, i. 114;
system of correspondences results from, i. 115, 116;
impulse given to, by Greek mathematics, i. 116, 117;
all religions in Graeco-Roman world take note of, i. 117, 118;
gives new life to Gnosticism, i. 119;
Ophites mix astrological ideas with Orphic teaching, ii. 78;
first prominent in Gnosticism in Excerpta Theodoti, ii. 158 n. 1;
its great vogue in Rome under Severi, ibid.;
reprobated in Pistis Sophia, ii. 185;
 part of scheme of punishments and salvation in Texts of Saviour,
ii. 185 n. 2;
its importance in Mithraism, ii. 235, 276.
See Babylonia
Atargatis or Dea Syria, favourite deity of Nero, ii. 31;
her Anatolian name and identification with other goddesses, ii. 31
n. 1;
homonym of Derketo (Garstang), ii. 40 n. 1;
her identity with the Mother of the Gods, ii. 299 n. 1;
Manichaean Mother of Life derived from, ii. 300 n. 2
Athamas the Pythagorean, his doctrine of “roots,” i. 197
Athanasius, Saint, creed of, i. 89
Athena, the goddess, identified with Minerva, i. 17;
her part in Eleusinian Mysteries, i. 39;
the Homeric, i. 57, 95, 124 n. 3;
statue of Helena of Tyre as, i. 198;
on Mithraic monuments, ii. 238.
See Minerva, Pallas
Athenagoras, quoted, i. lvii n. 1, 63 n. 5, 64 n. 3; ii. 18 n. 2
Athens, foreign worships in, i. 16, 17 n. 1, 137;
accepts deification of Alexander, i. 18;
gathering in, for Eleusinian Mysteries, i. 38-41;
Alexandrian religion in, i. 52, 76;
Orphic myths brought into, by Epimenides, i, 121;
Orphic gold plates in Museum at, i. 132
Athos Mt, Philosophumena discovered at, ii. 11
Atlas. See Corybas, Omophorus
Attis or Atys, the god, his worship brought into Greece, i. 17, 136;
his legend, i. 37; ii. 39;
identified with Sun, i. 118;
and with Dionysos, Adonis and Osiris, i. 137 n. 1, 145; ii. 17;
and with Sabazius, i. 138, 139;
androgyne, i. 185;
 Gnostics attend mysteries of, ii. 21;
Phrygia, home of worship of, ii. 28, 67 n. 3;
to Ophites, type of world-soul, ii. 65 n. 3
Augustine of Hippo, Saint, convert from Manichaeism, i. 112 n. 1;
well informed about Manichaeans, ii. 352;
quoted, i. 103 n. 4; ii. 10 n. 1, 12 n. 4, 25, 261, 298 n. 1, 317, 319,
331, 332, 343, 346, 349 n. 4, 350
Augustus, the Emperor, Samaria’s capital named Sebaste in honour
of, i. 177;
Galatians become Roman temp., ii. 28;
Parthians’ terror of (Horace), ii. 225
Aurelian, the Emperor, his worship of sun-god, i. 119 n. 1; ii. 228;
position of Christianity under, ii. 23;
restores Roman arms in the East, ii. 226;
gives up Dacia to Goths, ii. 271
Authades, the Proud God of the Pistis Sophia, last member of Triad
of the Left, ii. 151;
his disobedience, ii. 152;
his envy of Pistis Sophia, ii. 155;
sends demon in shape of flying arrow, ii. 156;
his place given to Pistis Sophia, ii. 162
Autogenes, power mentioned in Bruce Papyrus, ii. 192
Autophyes or Self-produced, member of Valentinian Decad, ii. 101
Avebury, Lord, quoted, i. 91, 99 n. 1
Avesta, the Zend, Seven Amshaspands of, i. 117;
emanation doctrine in, ii. 35;
First Man in, ii. 38 n. 3;
Supreme Being in, ii. 231;
Ormuzd and Ahriman in, ii. 236;
bull Goshurun in, ii. 243;
denounces magic, ii. 275 n. 2;
doubtful about eternity of evil, ii. 289;
quoted, ii. 310, 311.