chapter 10 the monism of darkness and the dualism of limit and ...

102 CHAPTER 10
angelic), psychic and earthly man (in all probability corresponding to the
distinction of the three Ophitic principles, lightspiritdarkness), and then
devotes himself to an extended analysis of all Mysteries through
emphatically erotic and venereal interpretations. It seems that Hippolytus
offers with the help of Ophitic texts the theoretical foundation of practices
and rituals that Irenaeus mentions refusing to go intowhat he calls their
unspeakable details. The Fathers of the Church agree that the sect in
question was particularly multifarious with various subdivisions and that it
was regarded as the Gnostic persuasion par excellence. The abominable
Aeon and the Uterus of Nicolaites correspond to the Wind of Darkness =
primogenitus Serpent and the Uterus of the Sethians. Undoubtedly, the
Ophitic, Nicolaitic and Sethian doctrines analysed above are related
subgroups of this generic tendency.
14. In the Phoenician theologies according to Sanchouniathon and Mochus the
liquid nature of the second principle is not explicitly mentioned. However,
Sanchouniathons Chaos is characterized as filthy and dark, whereas the
issue of the first copulation (named Mot) is described as slime or rottenness
of aquatic mixture. The Spirit in intercourse with filthy wetness produces
the first mudlike consistence, from which substance all determined and
delineated forms of existence, natural things, will crystallize into being by
means of condensation. Ulomos-Unlimitedness of Phoenicean cosmogony
according to Mochus, must also be liquid, the Abyss of Waters, especially
since by self-fertilization it engenders ChousorusAnoegeus (\AÓÔÈÁ‡˜ =
Opener) and the cosmic Egg (FGrH 784 F4). Fertility was ascribed to the
liquid element as in Thales. It is worth noting that the Stoics interpreted
Hesiodic Chaos as the wetness that existed prior to the world’s formation, v.
Stoicorum Veterum Fragmenta I, No. 103-105. II No. 437-564. Cf. II
436. 565. In I 104 the cosmogonic theory of Zeno (who came from Cition
of Cyprus appleÔÏ›ÛÌ·ÙÔ˜ ^EÏÏËÓÈÎÔÜ ºÔ›ÓÈη˜ âappleÔ›ÎÔ˘˜ âÛ¯ËÎfiÙÔ˜,
Diogenes Laertius VII, 1) is presented in mud-terminology: K·d Z‹ÓˆÓ Ùe
apple·Ú’ ^HÛÈfi‰ˇˆ X¿Ô˜ ≈‰ˆÚ ÂrÓ·› ÊËÛÈÓ, Ôy Û˘ÓÈ˙¿ÓÔÓÙÔ˜ åÏfÓ ÁÂÓ¤Ûı·È, w˜
appleËÁÓ˘Ì¤Ó˘ ì ÁÉ ÛÙÂÚÂÌÓÈÔÜÙ·È etc. The role of slime is central in the
Phoenician cosmogony according to Santhouniathon and in the Orphic
cosmogony according to Hieronymus and Hellanicus. Otos of the
Sidonian theology according to Eudemus is identical with Mot of
Sanchouniathon’s Cosmogony. The Mist of this Cosmogony (and the
corresponding unlimited Chaos and foggy Erebos of Orphic theology
according to Hieronymus and Hellanicus) are meant to express liquidity in
its airy form, that is to say the wetness of air or simply moist air.
15. Classical Egyptian iconography represents the Ogdoad as frog-headed
(male members) and snake-headed (female members). This is a reference to