Irenaeus, Bk I. c. 28, pp. 231, 232, Harvey. A sort of echo or perhaps a more detailed repetition of the story is found in one of the latest documents of the _Pistis Sophia_, where Jesus tells His disciples that the ἀρχοντες or rulers of Adamas once rebelled and persisted in begetting “archons and archangels and angels and serving spirits and decans”; that the 12 aeons, who are evidently the Signs of the Zodiac, divided into two companies of six, half of them under the rule of one Jabraôth repenting and being translated into a higher sphere, while the others were “bound” in our firmament under the rule of the five planets. Perhaps the origin of the whole story is the battle of the Gods and the serpent-footed giants, which appears on the Mithraic bas-reliefs, for which see _P.S.B.A._ 1912, p. 134, and Pl. XVI, 7. It is certainly of Asiatic or Anatolian origin, and seems to be connected with volcanic phenomena. Hippolytus, _op. cit._ Bk V. c. 13, p. 192, Cruice, says this rebellion is a “Chaldaean” doctrine. Footnote 172: τὸν δὲ ἀθυμήσαντα, εἰς τὴν τρύγα τῆς ὕλης ἐρεῖσθαι τὴν ἔννοιαν, καὶ γεννῆσαι υἱὸν ὀφιόμορφον ἐξ αὐτῆς, “and [they say that] he being enraged, beheld his thought in the dregs of matter, and a serpent-formed son was born from it,” Irenaeus, Bk I. c. 28, p. 232, Harvey. Perhaps this explains how the Ennoia or Thought of God was supposed to take definite shape. Other editors wish to read ἐρείδεσθαι “fixed” for ἐρεῖσθαι. Footnote 173: Hippolytus, Bk V. c. 9, p. 178, Cruice. Footnote 174: See n. 1, p. 45, _supra_. So Hippolytus, _op. cit._ Bk V. c. 9, p. 178, Cruice, when speaking of the Ophites frequenting the mysteries of the Magna Mater, says that there is no temple anywhere [he means in Phrygia] without a serpent. See Ramsay, _Cities_, etc., I. pp. 51, 87. As King, _Gnostics and their Remains_, p. 225, noted, all the principal cities of Asia Minor, Ephesus, Apamea and Pergamum depicted serpents on their coins. For the story of Alexander’s birth, see Budge, _Alexander the Great_ (Pseudo-Callisthenes), p. 8. Footnote 175: See Ramsay in last note. Footnote 176: _Acta Philippi_ (ed. Tischendorf), _passim_. Footnote 177: dehinc et Spiritum, et animam et omnia mundialia; inde generatum omnem oblivionem, et malitiam, et zelum, et invidiam, et mortem. Irenaeus, Bk I. c. 28, p. 232, Harvey. So Dionysos, whose emblem (Clem. Alex. _Protrept._ c. II.) was the serpent, is identified with the soul of the world. Cf. Berger, _Études sur la Philosophumena_, Nancy, 1873, pp. 39 _sqq._ Footnote 178: Hippolytus, _op. cit._ Bk V. c. 9, p. 178, Cruice. Footnote 179: _Ibid._ Bk V. c. 7, pp. 144, 145, Cruice. Footnote 180: Is this the origin of the ideas on the Macrocosm and the Microcosm? See Chapter XIII, _infra_. Footnote 181: See n. 3, p. 41, _supra_. Footnote 182: Cf. Charles, _Book of the Secrets of Enoch_, pp. 7, 57. Footnote 183: