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Table of Contents
COVER
LIST OF FIGURES
ACKNOWLEDGMENTS
ABOUT THE AUTHORS
INTRODUCTION
PART ONE: LAYING THE FOUNDATION FOR POWER
CHAPTER 1: Six Powers of Making Thinking Visible
FOSTERING DEEP LEARNING
CULTIVATING ENGAGED STUDENTS
CHANGING THE ROLE OF THE STUDENT AND
TEACHER
ENHANCING OUR FORMATIVE ASSESSMENT
PRACTICE
IMPROVING LEARNING (EVEN WHEN MEASURED
BY STANDARDIZED TESTS)
DEVELOPING THINKING DISPOSITIONS
CONCLUSION
CHAPTER 2: Making Thinking Visible
MAKING THINKING VISIBLE AS A GOAL OF
TEACHING
MAKING THINKING VISIBLE AS A SET OF
PRACTICES
ORGANIZING THINKING ROUTINES
PART TWO: EIGHTEEN POWERFUL ROUTINES
CHAPTER 3: Routines for Engaging with Others
GIVE ONE GET ONE
LADDER OF FEEDBACK
THE LEADERLESS DISCUSSION
 SAIL: SHARE‐ASK‐IDEAS‐LEARNED
MAKING MEANING
+1 ROUTINE
CHAPTER 4: Routines for Engaging with Ideas
QUESTION SORTS
PEELING THE FRUIT
THE STORY ROUTINE: MAIN‐SIDE‐HIDDEN
BEAUTY & TRUTH
NDA
TAKE NOTE
CHAPTER 5: Routines for Engaging in Action
PG&E: Predict–Gather–Explain
ESP+I
BE‐SURE‐TO
WHAT? SO WHAT? NOW WHAT?
THE 3 Y'S
THE 4 IF'S
PART THREE: REALIZING THE POWER
CHAPTER 6: Using Thinking Routines for Maximum Effect
PLANNING FOR THINKING
BEING PRIMED FOR THINKING
PRESSING FOR THINKING
POSITIONING FOR THINKING
CHAPTER 7: Learning to Support One Another as We Make
Thinking Visible
BEYOND THE TOOLSET: DEVELOPING OUR SKILLS
AT USING THE TOOLS
BEYOND THE SKILL SET: THE MINDSETS THAT
MOTIVATE ACTION
SUPPORTS FOR DEVELOPING SKILL SETS AND
MINDSETS
 IN CONCLUSION
REFERENCES
INDEX
END USER LICENSE AGREEMENT

List of Illustrations
Chapter 2
Figure 2.1 Understanding map.
Chapter 3
Figure 3.2 Ladder of Feedback.
Figure 3.3 SAIL routine diagram.
Figure 3.4 Grades 9 and 10 computer science class's Making
Meaning of “Machi...
Figure 3.5 Third‐grade making meaning: Gossip.
Figure 3.6 Seventh‐grade student's +1 notes on abstract art.
Chapter 4
Figure 4.2 Third‐grade students sort their questions on
ecosystems.
Figure 4.3 Peeling the Fruit graphic.
Figure 4.4 Kindergarteners build their understanding of
fairytales using Pee...
Figure 4.5 Grade 11 students' Peeling the Fruit for “I Need
to Be More Frenc...
Figure 4.6 Main‐Side‐Hidden counseling template
developed by Jennifer Hollan...
Figure 4.7 Erik Lindemann Take Note recording sheet.
Chapter 5
Figure 5.2 E‐mail to 11th‐grade music students asking them
to reflect on the...
 Figure 5.3 3 Y's on literacy.
Figure 5.4 Connie Weber's fifth graders use the 3 Y's to
explore growth mind...
Chapter 6
Figure 6.1 Understanding Map, courtesy of St. Phillip's
Christian College....
“The authors offer a powerful vision of learning wedded to a clear
and actionable framework. But, best of all, they bring the nuts and
bolts of teaching to life with dozens of pictures of practices drawn
from teachers and learners around the world.”
—David Perkins, Professor Emeritus, Harvard Graduate School of
Education
“It is a rare thing to find a book so beautifully accessible to the
classroom teacher while simultaneously engaging the reader in
discussions of the theoretical and research basis behind the practice.
I can't wait to share this powerful resource with teachers ‐ it is a must
have in the professional library of the contemporary educator.”
—Kath Murdoch, International Education Consultant, Author of The
Power of Inquiry.
“In The Power of Making Thinking Visible, Ron Ritchart and Mark
Church illuminate how teachers can deepen learning by igniting
student curiosity and engagement. It is a must read for educators
across every grade level and subject area. The helpful advice and
research‐tested practices shared in this book truly have the power to
transform schools and classrooms.”
—Madeleine Hewitt, Executive Director, Near East South Asia
Council of Overseas Schools
The Power of Making Thinking
Visible

PRACTICES TO ENGAGE AND

EMPOWER ALL LEARNERS

Ron Ritchhart
Mark Church
Copyright © 2020 by John Wiley & Sons, Inc. All rights reserved.
Published by Jossey‐Bass
A Wiley Brand
111 River Street, Hoboken NJ 07030
www.josseybass.com
No part of this publication may be reproduced, stored in a retrieval system, or
transmitted in any form or by any means, electronic, mechanical, photocopying,
recording, scanning, or otherwise, except as permitted under Section 107 or 108 of
the 1976 United States Copyright Act, without either the prior written permission
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to the Copyright Clearance Center, Inc., 222 Rosewood Drive, Danvers, MA 01923,
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Department, John Wiley & Sons, Inc., 111 River Street, Hoboken, NJ 07030, 201‐
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Limit of Liability/Disclaimer of Warranty: While the publisher and author have
used their best efforts in preparing this book, they make no representations or
warranties with respect to the accuracy or completeness of the contents of this
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Library of Congress Cataloging‐in‐Publication Data
Names: Ritchhart, Ron, author. | Church, Mark, 1970‐ author.
Title: The power of making thinking visible : practices to engage and empower all
learners / Ron Ritchhart, Mark Church.
Description: First edition. | San Francisco : Jossey‐Bass, 2020. | Includes
bibliographical references and index.
Identifiers: LCCN 2019052277 (print) | LCCN 2019052278 (ebook) | ISBN
9781119626046 (paperback) | ISBN 9781119626190 (adobe pdf) | ISBN
9781119626213 (epub)
Subjects: LCSH: Thought and thinking—Study and teaching. | Critical thinking—
Study and teaching. | Cognition in children. | Harvard Project Zero.
Classification: LCC LB1590.3 .R3624 2020 (print) | LCC LB1590.3 (ebook) | DDC
370.15/2—dc23
LC record available at https://lccn.loc.gov/2019052277
LC ebook record available at https://lccn.loc.gov/2019052278
Cover Design: Wiley
Cover Image: © nicolas_/Getty Images
FIRST EDITION
LIST OF FIGURES
Figure 1.1 Washington International School's International
Baccalaureate (IB) diploma scores on A1 English exams
for years 2009–2011.
Figure 2.1 Understanding Map.
Figure 2.2 Thinking routines matrix.
Figure 3.1 Routines for engaging with others matrix.
Figure 3.2 Ladder of Feedback.
Figure 3.3 SAIL routine diagram.
Figure 3.4 Grades 9 and 10 computer science class's Making
Meaning of “Machine Learning.”
Figure 3.5 Third‐grade making meaning: Gossip.
Figure 3.6 Seventh‐grade student's +1 notes on abstract art.
Figure 4.1 Routines for engaging with ideas matrix.
Figure 4.2 Third‐grade students sort their questions on ecosystems.
Figure 4.3 Peeling the Fruit graphic.
Figure 4.4 Kindergarteners build their understanding of fairytales
using Peeling the Fruit.
Figure 4.5 Grade 11 students' Peeling the Fruit for “I Need to Be
More French. Or Japanese.”
Figure 4.6 Main‐Side‐Hidden counseling template developed by
Jennifer Hollander.
Figure 4.7 Erik Lindemann Take Note recording sheet.
Figure 5.1 Routines for engaging in action matrix.
Figure 5.2 E‐mail to 11th‐grade music students asking them to
reflect on their learning about jazz using What? So
What? Now What?
Figure 5.3 3 Y's on literacy.
Figure 5.4 Connie Weber's fifth graders use the 3 Y's to explore
growth mindset.
Figure 6.1 Understanding Map, courtesy of St. Phillip's Christian
College.
Figure 7.1 Looking At Student Thinking (LAST) protocol.
Figure 7.2 Protocol for collaborative analysis of documentation.
ACKNOWLEDGMENTS
This book is the story of our learning as researchers about the power
of making thinking visible (MTV) through years of research. But it is
more than that. This book also brings together the voices of
hundreds of teachers from around the world who joined us in this
journey. These teachers were willing to take risks and try out new
routines still under development. They shared their successes and
failures with us, pushing us to explore new possibilities. Through
their teaching practice and their individual inquiry into their
students' learning, these teachers propelled our collective learning as
a community. There are too many of these to mention by name. We
do want to mention a few though who have taken extra efforts to
document, reflect, share, discuss, and review their practice with us.
We hope that our representation in this book does them justice.
Our research and development work on visible thinking began in
2000 with the support of the Carpe Vitam foundation and included
work in Sweden as well as several international schools in Europe.
Since then the number of international schools with whom we
engage has steadily grown and we continue to learn from this diverse
group of global educators. Specifically, we want to thank Tom
Heilman and Emily Veres at Washington International School; Joyce
Lourenco Pereira at Atlanta International School; David Riehl at
Munich International School; Nora Vermeulin at International
School of Luxembourg; Mary Kelly at International School of
Amsterdam; Walter Basnight at American International School of
Chennai; Kendra Daly and Gene Quezada at International School of
Beijing; Regina Del Carmen at Chadwick International School; Chris
Fazenbaker, Marina Goodyear, and Tahireh Thampi at American
Embassy School in New Delhi; Julie Frederick at American
International School of Lusaka; Laura Fried and Paul Miller at
Academia Cotopaxi in Quito; Matt McGrady at American Community
School of Dubai; and Caitlin McQuaid at KAUST Garden Elementary
School in the Kingdom of Saudi Arabia.
In 2005 we began what would turn out to be 13 years of partnership
with Bialik College in Melbourne, Australia. Many of the stories in
Making Thinking Visible (2011) emerged from this very productive
collaboration. Since then the ideas have spread widely throughout
Australia based on these efforts. Many other schools have now taken
up MTV practices and moved them forward in rich and exciting
ways. At Penleigh and Essendon Grammar School, Nina Bilewicz has
nurtured these ideas and supported teachers to take risks and try out
new practices in their teaching. We have benefited from these efforts
and have been able to learn from the deep reflective work of Sheri
McGrath, Amanda Stephens, Steve Davis, Darrel Cruse, Lee Crossley,
Kate Dullard, and Peter Bohmer at the school. Similar efforts were
supported by the Association of Independent Schools of South
Australia and at Wilderness School in Adelaide where many teachers,
including Alison Short, eagerly tried out routines and put them into
practice. Others we wish to thank include Sharonne Blum at Bialik
College, Michael Upton at Holy Trinity Primary, Nick Boylan at St.
Francis Xavier Primary, Kathy Green at Australian Catholic
University, Alice Vigors at Our Lady of the Rosary Primary, Pennie
Baker at St. Philip's Christian College, Wayne Cox at Newington
College, Alisha Janssen at Pacific Lutheran College, and Amy
Richardson at Redlands School.
Over the past decade we have been engaged with schools throughout
the state of Michigan through the long‐range vision of Oakland
Schools to develop a culture of thinking for the more than 200,000
students in the area. As a result, we have been able to see these ideas
grow, deepen, and develop in the hands of talented teachers,
coaches, and principals. For a decade, these efforts were led by
Lauren Child, who was always looking for ways to develop teacher
leadership and experience. This has resulted in a large network of
teachers who were able to take the new routines we were developing
and put them to use in their classrooms to maximum effect. These
include Shernaz Minwalla, Jodi Coyro, and Michael Medvinsky at the
University Liggett School; Alexandra Sanchez at Parkview
Elementary; Jeff Watson at International Academy; Julie Rains at
Delta Kelly Elementary; Steven Whitmore from Oakland Schools;
Jennifer Hollander from Huron Valley; and Kim Smiley, Morgan
Fields, Mary Goetz, Ashley Pellosmaa, and Jennifer LaTarte from
Bemis Elementary. We were also fortunate to be able to tap into the
expertise and experience of Mary Beth Schmitt in Traverse City.
Through the inspired professional learning offered by Katrin
Robertson and Diane Tamblyn at Wholemindesigns in Ann Arbor,
we have had the opportunity to work with and learn from teachers
Connie Weber at Emerson School, Mary Beane at Hilton Elementary,
and Trisha Matelski at Washtenaw International High School.
In Pittsburgh, Jeff Evancho has grown a network of educators deeply
committed to using and sharing Project Zero ideas. We have
benefited from these efforts, specifically those of Tara Surloff, South
Fayette High School, and Matt Littell, Quaker Valley High School. In
Del Mar, California, Superintendent Holly McClurg and Assistant
Superintendent Shelley Petersen have committed to developing these
ideas through the regular use of Learning Labs. Caitlin Williams and
Andrea Peddycord at Ashley Falls School participated in these labs
and shared their efforts not only with their colleagues but with us as
well. We also want to acknowledge the contributions of Jessica
Alfaro from the Summit School in North Carolina, Julie Manley from
Bellevue School District in Washington, Natalie Belli from the Village
School in Marblehead, Massachusetts, and Hardevi Vyas from
Stevens Cooperative School in Newport, New Jersey.
The Tapestry Partnership in Glasgow, Scotland, has engaged Scottish
local authorities in the ideas of Making Thinking Visible since 2012.
Under the leadership of Katrina Bowes, Victoria McNicol, Marjorie
Kinnaird, Lesley Robertson, and several others, teachers and head
teachers across Scotland have worked diligently to create classrooms
where thinking is visible, valued, and actively promoted within their
local school contexts. We've learned a lot from the efforts of many of
these leaders of learning including Madelaine Baker, Louise‐Anne
Geddess, Claire Hamilton, Gagandeep Lota, and Laura MacMillan.
In understanding the effects Making Thinking Visible has on student
performance, we wish to thank all the schools and teachers who so
generously shared data with us. These include Jim Reese from
Washington International School; Jason Baehr at Intellectual Virtues
Academy in Long Beach, California; Adam Scher from Way
Elementary in Bloomfield Hills, Michigan; and Jeremy Whan from
Bemis Elementary in Troy, Michigan. In Australia, Nathan
Armstrong from Wesley College and Stuart Davis from St. Leonard's
College, both from Melbourne, and Judy Anastopoulos from St.
Philip's Christian College in Newcastle, New South Wales. In Chile,
Yerko Sepulveda from Universidad Tecnológica de Chile INACAP.
We wish to thank our Project Zero colleagues who have, as always,
been our intellectual partners in this work. Veronica Boix‐Mansilla,
Flossie Chua, Melissa Rivard, and the Interdisciplinary and Global
Studies initiative and The Global Lens project shared the routines
the 3 Y's and Beauty & Truth with us and helped to deepen our
understanding of how routines can engage and empower learners.
Mara Krechevsky, Ben Mardell, Terri Turner, and Daniel Wilson
continually spark our imagination and encourage our practice of
documenting learning and supporting deep professional learning.
A special thanks to the instructors and coaches of the Creating
Cultures of Thinking online course who were able to share with us
their learnings from years of making thinking visible and coaching
other teachers in developing a culture of thinking. Their observations
and insights were invaluable to our understanding of the power of
making thinking visible. Thanks to Cameron Paterson at Shore
School, Erika Lusky at Rochester High School, Denise Coffin at
Sidwell Friends School, Shehla Ghouse at Stevens Cooperative
School, Erik Lindemann at Osborne Elementary School, and Jeff
Watson at the International Academy. We are indebted as well to
those who read early drafts of this book and offered edits, feedback,
and suggestions. These include Julie Landvogt, Connie Weber, and
Pete Gaughan.
This book would not have been possible without the generous
support of the Melville Hankins Family Foundation, who have
nurtured our research and development work most recently. Their
funding has also facilitated a multiyear collaboration with Mandela
International Magnet School (MIMS) in Santa Fe, New Mexico. At
MIMS these ideas have been supported by the principals Ahlum
Scarola and Randy Grillo and a group of inspiring coordinators
including Natalie Martino, Nevada Benton, and Scott Larson
working with a group of dedicated teachers, who are continually
growing and sharing with each other. A special thanks to math
teachers Rudy Penczer, David Call, Jessie Gac, and Anne Ray, who
Discovering Diverse Content Through
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Valentinian document in, does not quote Fourth Gospel, ii. 117 n.
1, 177;
MS. of, and its provenance, ii. 134, 135;
heavens of Ineffable One and First Mystery not described in, ii.
146;
Melchizidek seldom mentioned in, ii. 148 n. 1;
thought by some the Interrogations of Mary, ii. 157;
doctrine of interpretation in, ii. 157 n. 2;
appears at first sight entirely Ophite, ii. 158;
but more clearly Valentinian, ii. 159, 160, 161;
Authades of, compared to Valentinus’ Demiurge, ii. 162 n. 2;
Adamas of, compared to Valentinus’ Diabolos, ii. 163;
nearness of Parusia dominant in part of, ibid.;
description of Millennium in, ii. 164;
lesser initiates must give passwords and seals, ii. 165, 169;
mystery of the First Mystery is Baptism, ii. 168-170;
mystery of the Ineffable One is the Eucharist, ii. 170-171;
supreme revelation of book union with Jesus, ii. 171;
“Mysteries of Light” not described in P.S. proper, ii. 173;
open to all the world, ii. 174;
Egyptian character of book (Maspero), ii. 175-177;
probably by Valentinus, ii. 178;
read by Fathers?, ii. 179;
astrology condemned in, ii. 185;
cryptogram between 1st and 2nd vols of, ii. 188 n. 2;
fragment in Bruce Papyrus links P.S. with Texts of Saviour, ii. 192,
193;
parent work on which all the others based, ii. 194;
Apelles’ teaching as to body of Jesus from same source as, ii.
219;
twelve hours theory of, like that of Tun-huang treatise, ii. 293 n. 2;
quoted, i. 195 n. 1; ii, 54 n. 2, 78, 92 n. 3, 144 nn. 3, 4, 5, 8, 145 n.
1, 146 nn. 2, 3, 147 n. 5, 148 nn. 1, 2, 3, 149 nn. 1-5, 151 n. 3,
152 nn. 1, 2, 154 n. 1, 155 nn. 1, 4, 156 nn. 1, 4, 161 nn. 1, 3, 4,
162 n. 3, 163 n. 2, 164 nn. 1, 2, 4, 5, 6, 165 n. 1, 167, 168, 169
n. 2, 170, 171, 173, 174, 175, 182 n. 2, 184 nn. 1, 4, 185 nn. 1,
2, 188, 193 n. 4, 194 n. 1, 292 n. 2, 293 n. 2.
 See Petermann, Schwartze
Plato, alone of ancients sees Socrates’ monotheism, i. 11;
says few real initiates in mysteries, i. 65;
chief authority for charlatanism of Orpheotelestae, i. 140;
creator of, not jealous, i. 149 n. 1;
his ideas the paradigms of perceptible things, i. 198;
God of, too high to touch matter, ii. 42;
says souls given daemons as guides through life, ii. 110 n. 1;
Marcion never alludes to Logos of, ii. 214;
quoted, i. 65, 140, 149 n. 1; ii. 110 n. 1
Pleroma, the, word Church apparently used by Ophite writer for, ii.
43;
Ophite Christos descends from, to Sophia, ii. 59;
Ophite, consists of Father, Son, Mother, and Christos, ii. 64;
the same in Diagram, ii. 68;
perfect Ophites share in, ii. 76;
Valentinus’, originally consists of twenty-eight members, ii. 104 n.
1;
Christos and Holy Spirit added to, after Fall of Sophia (Valentinus),
ii. 105;
Stauros partly within and partly without (id.), ii. 105 n. 2;
Ectroma called Sophia Without (id.), ii. 106;
Jesus the Joint Fruit of (id.), ii. 106 n. 2, 110, 113, 117, 159 n. 3;
four “places” outside (id.), ii. 108;
Pneumatics to enter into (id.), ii. 110 n. 2;
Christos and Holy Spirit remain within (id.), ii. 114;
projects another thirty aeons (id.), ii. 144 n. 8
Pliny, solar monotheism of, i. 118;
his account of Essenes, i. 155;
quoted, i. 155 n. 1
Plutarch, his monotheism (Dill), i. lvii;
makes Zoroaster 5000 years before Trojan War, i. lxii;
a chief source of our knowledge of Eastern religions, i. 9;
authority for meeting of Philip and Olympias, i. 22;
his contempt for oracles of foreign gods, i. 23;
 legend of Osiris and his de Iside et Osiride, i. 33-35, 43, 48;
does not conceal identification of Dionysos with Osiris, ii. 65 n. 4;
says water the emblem of Osiris, i. 68;
gives episode of Isis as swallow, i. 70 n. 1;
puts festival of Birth of Horus at spring equinox, i. 71;
identifies Greek Typhon with Egyptian Set, i. 105;
Dionysos of, once human, but deified for merit, i. 144 n. 3;
Osiris and Set neither gods nor men but great daemons, ii. 16;
acquainted with Persian religion, ii. 214 n. 2;
says worship of Mithras first introduced into Rome by Cilician
pirates, ii. 228, 229;
describes Persians as sacrificing to Hades, ii. 239;
calls Mithras μεσίτης, ii. 249;
equates Hades with Ahriman, ii. 255;
thinks evil must have separate principle of its own, ii. 289 n. 3;
quoted, i. 22, 23, 48, 70 n. 2, 144 n. 3; ii. 16, 214 n. 2, 228, 229,
249, 255, 289 n. 3.
See Dionysos, Hades, Theopompos of Chios
Pluto, name of Hades, i. 40, 47, 48;
ruler of Hades, called in magic Huesimigadôn, i. 99, 100;
one of the gods of Samothrace, i. 136 n. 2;
in Orphic hymn to Persephone, i. 142, 143.
See Hades
Pneuma, name of Valentinian Sophia, ii. 109
Point, the Little or Indivisible, source of everything in universe ap.
Simonians, i. 194 n. 3;
and ap. Basilides, ii. 90 n. 5;
referred to in Bruce Papyrus, ii. 292 n. 1
Polycleitos, his statue of Dionysos with attributes of Zeus, i. 125 n. 2
Pomoerium, Alexandrian gods expelled from, temp. Tiberius, i. 78
Pompeii, Isium at, when founded, i. 53
Pompey the Great, suppression of Cilician pirates by, ii. 229
Pontus, birthplace of Marcion, ii. 9, 204;
and of Mithridates, ii. 204;
 Tertullian’s rhetorical exaggeration as to, ii. 204 n. 3;
its kings claim descent from Persian heroes, ii. 225 n. 1
Porphyry, the neo-Platonist, says Egyptian magicians threaten gods,
i. 104 n. 3;
his account of Essenes copied from Josephus, i. 155;
describes books on Mithras worship, ii. 236;
says Mithraic cave represents universe, ii. 247, 249;
says Mithraists teach metempsychosis, 257;
gives “eagles” as name of Mithraist Fathers, ii. 265 n. 2;
says High Priest of Mithras may only marry once, ii. 268;
quoted, i. 104 n. 3, 155; ii. 236, 249, 265 n. 2, 268
Poseidon, the god, Greek type of, on Indian coins, i. 17 n. 2;
of Homer, shares empire with Zeus, i. 46;
cattle and horses sacrificed to, i. 95;
on Mithraic monuments, ii. 238.
See Neptune
Powers, the Three Triple. See Tridynami
Praedestinatus, heresiology of, its sources, ii. 10 n. 1;
describes “rabbling” of Ophites by Christian bishops and mob, ii.
77
Praetextatus, Vettius Agorius, his rank in Mithraism, ii. 268;
one of the last Pagan noblemen, ii. 358.
See Paullina
Praxidice, Orphic epithet or variant of Persephone, i. 142
Precept, the First, in Pistis Sophia perhaps personification of Jewish
Torah, ii. 141;
highest spirit in Treasure-house, ii. 147;
power passed into Confusion originates in, ii. 164
Preller, says that Orpheus is a “collective” person, i. 121 n. 1
Prepon, the heresiarch, a Syrian teaching in Rome, ii. 9;
follower of Marcion who thinks Jesus intermediate between good
and evil, ii. 220
Priests, state officials in Persia and Egypt, i. 24;
 of Greek confraternities, i. 25;
greed of Egyptian, i. 28;
always powerful in Africa, i. 31;
their disastrous rule in Egypt, i. 31, 32;
hereditary, of Mysteries, i. 39;
native Egyptian, keep aloof from Alexandrian, i. 51;
of Isis on Herculaneum frescoes, i. 68, 69;
importance of, in Alexandrian religion, i. 76, 77;
secular and regular, in same, i. 79, 80;
break up of Asiatic and Egyptian colleges of, spreads magic, i.
107;
necessity of, among Gnostics, ii. 22;
temporal power of Anatolian, ii. 29;
Cybele’s eunuch, ii. 31;
high priests of Magic Papyri, ii. 34 n. 4;
mention of, among Naassenes, ii. 66;
among other Ophites, ii. 77;
Valentinians probably frequent orthodox, ii. 125;
of Marcionites, ii. 205;
of Persians, the Magi, ii. 233, 234;
of Cybele, ally themselves with Mithraists, ii. 258;
of Mithras called “Father,” ii. 261;
qualifications and duties of Mithraic, ii. 267, 268;
like modern churchwardens, ii. 273;
Manichaean, called sons of knowledge, ii. 312;
organization of neo-Manichaean, ii. 330
Proclus, the neo-Platonist, gives Isis’ assertion of eternity and
virginity, i. 63;
identifies Bendis with Persephone, i. 137;
makes all gods contained in Dionysos, i. 146 n. 1;
makes man come from tears of gods, ii. 153 n. 2, 176;
quoted, i. 63, 137 n. 2; ii. 153 n. 2
Prohegumeni, the Two Forerunners of the Treasure-house in the
Pistis Sophia, ii. 149
Prophthasia, Alexander at, said to receive grapes from Greece, i. 4
n. 1.
 See Farrah
Proserpine, Isis called Stygian P. by the Sicilians, i. 56;
Lucius at initiation treads threshold of, i. 62.
See Persephone
Prunicos, or the Substitute, name of Sophia among early Ophites, ii.
45, 59.
See Achamoth, Sophia
Psammetichos, King of Egypt, letter of Nephotes to, on
lecanomancy, i. 101
Psyche, name of Valentinus’ Demiurge, ii. 109
Ptah, the god, one of oldest gods of Egypt, i. 32;
priesthood of, in early times, i. 33;
Ptolemy Epiphanes called the beloved of, i. 51
Ptah-Seker-Osiris, the god, triune deity of Saitic period, i. 33; ii. 195
Ptolemy I Soter, called Saviour-god, i. 18;
his wisdom in choosing and ruling Egypt, i. 28, 29;
his preparationsfor its defence, i. 29, 30;
decides to found syncretic religion uniting Egyptians and Greeks, i.
30;
his court and capital both Greek, i. 44;
his Museum and its “stuffed capons,” i. 45;
his dream as to Serapis-statue, i. 48, 77;
Egyptians reject his religious schemes, i. 51;
success of his religion outside Egypt, i. 52, 53, 54;
five centuries between him and Apuleius, i. 76;
seizes Jerusalem, i. 151;
colonizes Samaria with “Macedonians,” i. 177
Ptolemy II Philadelphus, Asoka’s mission to, i. 20;
attribution of foundation of Museum to, erroneous (Bouché-
Leclercq), i. 44 n. 2
Ptolemy IV Philopator, decline of Egyptian power after, i. 151
Ptolemy V Epiphanes, his coronation at Memphis (Rosetta Stone), i.
51
Ptolemy VI Philometor, petitions to, of Ptolemy son of Glaucias, i. 79
Ptolemy IX Physcon, expels philosophers from Museum, ii. 88
Ptolemy, the son of Glaucias, recluse in Serapeum, i. 79. See
Kenyon
Ptolemy, the Valentinian, his theory of the Cosmocrator as the
creation of the Demiurge, ii. 108 n. 1;
a leader of the Italic School, ii. 119;
his letter to Flora, ii. 131
Punjab, part of, in Persian Empire, i. 1
Purser, Louis Charles, collects authorities on Orpheus, i. 121 n. 1
Puteoli, temple to Serapis at, 100 B.C., i. 53
Pythagoras, pupil of Pherecydes of Syros, i. 124;
says our souls part of world-soul, i. 129;
his theory of transmigration, ibid.
Pythagoreans, the, all early Orphic poems ascribed to, i. 122;
Orphics take transmigration from, i. 127;
find withdrawal from world necessary to salvation, i. 129;
Jews take Ecpyrosis from (Hippolytus), i. 155 n. 2

Quadratus, his lost Apology for Christianity, ii. 202, 203 n. 1

Ra, the god, corporation of priests of, earliest in Egypt, i. 31;

the sun-god, i. 31, 63;
Osiris invoked with him in Book of Dead, i. 32;
legend of, and Isis, i. 38 n. 2; ii. 37 n. 1;
increase of power of, with XIIth Dynasty, i. 63 n. 1;
the serpent Apep his enemy, ii. 78
Ramsay, Sir William, F.R.S., has revived Alexandrian alchemist’s
dream of transmutation, i. 45
Ramsay, Sir William Mitchell, says name of Christians not mentioned
by classic writers, i. 1 n. 1;
 all gods of mysteries forms of One, i. 56 n. 4;
date of Hadrian’s visit to Egypt, i. 86 n. 5;
thinks Anatolian Jews coalesce with natives, ii. 28;
state of Phrygia in Ist cent., ii. 29;
characteristics of Anatolian religion, temp. Apostles, ii. 29, 30, 67
n. 3;
importance of Mother of Gods due to matriarchate, ii. 40;
many names of divine pair worshipped in Phrygia, ii. 67 n. 1;
androgyne nature of same and symbol of double axe, ibid.;
quoted, i. 1 n. 1, 56 n. 4, 86 n. 5; ii. 28 n. 3, 29 n. 5, 30 nn. 1, 2, 3,
31 n. 1, 40 n. 3, 67 n. 3
Raphael, the archangel, name of, in Magic Papyri and O.T.
Apocrypha, ii. 34;
in Diagram name of terrestrial daemon, ii. 70;
planet Mars connected with, ii. 75 n. 1
Rawlinson, Canon George, on government of Persian Empire, i. 2 n.
2, 3 nn. 2, 3
Rawlinson, Sir Henry, Omen Tablets in Cuneiform Inscriptions of
W.A., i. 114 n. 1
Rayet, M. Octave, shows identification of Demeter and Persephone
from inscription and vases, i. 46 n. 1
Reade, Winwood, his Martyrdom of Man quoted, i. 11 n. 3, 149 n. 2;
ii. 2, 3, 227 n. 1
Reformation, the German, sects of, compared to Gnostics, ii. 19;
dissidents near to, strictly Christian, ii. 20;
like makers of, Marcion appeals to Scripture, ii. 207;
Manichaeism may have survived till, ii. 357;
leaves Church stronger than before, ii. 360
Reinach, M. Salomon, Orphic password discussed by, i. 134 n. 1
Renaissance, the, Hecate still goddess of sorcerers through Middle
Ages and, i. 147;
sorcerers of, use words of Mass, ii. 267
Renan, Joseph Ernest, warlike characteristics of great goddesses, i.
58;
describes policy of Church of Rome as to Pagan customs, i. 85;
abundance of diviners and sorcerers in Rome of Nero, i. 108;
says Bar Coziba called Monogenes (George the Syncellus), i. 124
n. 3;
account of War of Extermination (Derenbourg), i. 163 n. 1;
revolt of Jews under Trajan, i. 172 n. 1;
says Gnosticism attacks infant Church like croup, ii. 21;
his interpretation of Caulacau, ii. 94 n. 3;
quoted, i. 83 n. 1, 85 n. 1, 124 n. 3, 163 n. 1; ii. 21 n. 1, 94 n. 3
Réville, Albert, his controversy with Gladstone on Genesis, i. liii;
quoted, i. 93 n. 4
Revillout, Eugène, thinks words in Egyptian spell, adaptation of
those of the Mass, i. 87;
to true Gnostic all religions merely veils, ii. 18;
quoted, i. 87 n. 3; ii. 18 n. 4
Rhacotis, Egyptian name of site of Alexandria, i. 44
Rhamnusia, a name of Nemesis identified with Isis, i. 56
Rhapsodists, the, their theogony, i. 123;
Orphic poems recited by, at games, i. 135, 136;
Ophites probably get lines of Homer and Pindar from, ii. 83
Rhea, the goddess, the earth-goddess sometimes called Cybele,
Demeter etc., i. 124, 126;
mother of Attis, i. 139 n. 1; ii. 54
Rhodes, worship of Alexandrian gods at, i. 52
Rhodo, refutes Tertullian’s slanders against Marcion, ii. 218;
his quotation from Apelles the Marcionite, ii. 219;
other Marcionite leaders mentioned by, ii. 220
Ritschl, his theory that both St John Baptist and Jesus were
Essenes, i. 156 n. 1
Rochat, E., on dates of birth and death of Manes, ii. 279 n. 1, 282 n.
2;
 on authenticity of Acta Archelai, ii. 280 n. 3;
on Manes’ father Fatak or Patecius, ii. 285 n. 2;
on authenticity of letter to Marcellus, ii. 288 n. 2, 289;
on Mandaites as descendants of Mughtasilah, ii. 305 n. 1;
quoted, ii. 279 nn. 1, 3, 280 n. 2-6, 281 nn. 1, 3, 5, 282 n. 2, 283
nn. 1, 6, 285 nn. 2, 4, 286 nn. 3, 5, 287 n. 2, 289, 305 nn. 1, 3
Rogers, Dr Robert William, exposes Winckler’s and Jeremias’ astral
theory, i. 115 n. 1
Romans, the, take over Greek pantheon en bloc, i. 17;
frustrate Antiochus Epiphanes’ attack on Egypt, i. 151;
their toleration for Jewish religion and customs fruitless, i. 163;
punish Palestinian towns for rebellion, temp. Vespasian, i. 170;
receive orgiastic worship of Cybele, ii. 30 n. 3;
their long struggle with Persians, ii. 225-227;
their severe laws against Manichaeism, ii. 278, 356
Rome, becomes monarchical as she acquires world-power, i. 15;
welcomes Euhemeristic theory, i. 19;
Alexandrian gods obtain a foothold in, i. 53;
their worship becomes an established church in, i. 79;
gathering of charlatans in, temp. Nero, i. 108;
Orphic gold plates found at, i. 131;
Simonians numerous in, i. 199;
all heretics attracted to, ii. 203
Roots, the six of Simon Magus, i. 180;
expression used by Empedocles and Athamas the Pythagorean, i.
197
Rosetta Stone, the, marks turning of Ptolemies to ancient Egyptian
gods, i. 51
Roxana, wife of Alexander the Great, i. 5, 12
Rutilianus, accomplice and dupe of Alexander of Abonoteichos, i. 24

Sabaoth, used in Hebrew spell identifying Yahweh with Zeus and

Serapis, i. 106;
 name belonging to a secret theology (Origen), ii. 34, 35;
Ophite ruler of planetary sphere (Irenaeus), ii. 47;
the same in Diagram, ii. 69;
address to, ii. 73;
name recurs in Pistis Sophia, ii. 158
Sabaoth the Good, the Great, soul of Jesus on Incarnation received
from (Pistis Sophia), ii. 139, 149;
the emanation of Jeû and acts through messenger (P.S.), ii. 149;
why so called, ii. 149 n. 2;
appears in Bruce Papyrus, ii. 193
Sabaoth the Good, the Little, messenger or substitute of Great
Sabaoth, ii. 149;
his action at Incarnation, ii. 149 n. 2;
identified with Gate of Life, ibid.;
appears in Texts of Saviour, ii. 149 n. 2, 187;
gives cup of perception to righteous soul in same, ii. 187, 309 n. 2
Sabaoth Adamas, in Pistis Sophia a wicked power, ii. 149 n. 2;
in Texts of Saviour ruler of Wicked Aeons, ii. 182;
in same bound with his subjects to Sphere, ii. 182;
his “receiver” Jaluha gives cup of oblivion to soul, ii. 187
Sabazius, the god, comes into Greece before Alexander, i. 17, 137;
a Phrygian god called “Lord of all” and son of Cybele, i. 137;
rites of, described by Demosthenes, i. 138;
identified with Attis and Adonis, i. 139 n. 1;
for Orphics, a form of Dionysos, i. 145;
Phrygia seat of worship of, ii. 28;
called Pappas, ii. 57;
male aspect of androgyne deity of Anatolia (Ramsay), ii. 67 n. 3
Saboï, cry of initiates in Sabazian mysteries, i. 138
Sabos, in Orphic hymn possibly name of Iacchos, i. 138 n. 2
Saclas or Asaqlun, son of King of Darkness among Peratae and
Manichaeans, ii. 329
Sadducees, dominant party among Jews, i. lv, 162;
a “philosophic” sect (Josephus), i. 151;
 their sympathy with Hellenism, i. 162
Salathiel, The Apocalypse of, part of Fourth Esdras called, i. 167
Salmon, Dr George, his theory of forgery of Gnostic documents, i. lxi
n. 1; ii. 11 n. 2;
on authorship of Clementines, i. 178 n. 1;
on discovery of Philosophumena, ii. 11 n. 2;
thinks return of worlds to Deity rather than salvation of mankind
aim of Gnosticism, ii. 42 n. 2;
his interpretation of name of Ialdabaoth, ii. 46 n. 3;
and of Caulacau, ii. 94 n. 3;
Marcion’s life described by, ii. 204;
on early establishment of Marcion’s heresy, ii. 207;
quoted, i. 178 n. 1; ii. 11 n. 2, 41 n. 1, 42 n. 2, 94 n. 3, 204 n. 2,
205 n. 3, 206 nn. 3, 5, 207 nn. 3, 4, 222 n. 1
Salome, speech of Jesus to, in Gospel of Egyptians, i. 196 n. 2;
questions of, in Pistis Sophia, ii. 157
Samarcand, modern name of Maracanda, a foundation of
Alexander’s, i. 5 n. 3
Samaria, Simon Magus’ deeds in, i. 176, 178, 191 n. 3;
re-colonized by Alexander and Ptolemy Soter, i. 177;
destroyed by John Hyrcanus, and rebuilt by Gabinius and Herod
the Great, ibid.;
its mixed population of Semites and Persians, i. 197
Samaritans, the, hatred between Jews and, i. 177;
religion of, temp. Christ, ibid.;
reverence of, for Pentateuch, i. 184 n. 2;
Simon said to appear to, as the Father, i. 192;
appeal of Simon’s doctrines to, i. 202
Sammael, a name of Ophite Ophiomorphus, ii. 52;
identified with Satan in Ascension of Isaiah, ii. 69 n. 2, 75 n. 1
Samothrace, seat of Cabiric Mysteries, i. 61, 136 n. 2;
the god of, called Adam, i. 137 n. 1, 139 n. 1; ii. 54 n. 6
Sandracottus. See Chandragupta
Sapor or Shâpûr I, the Shah, exiles Manes from Persia, ii. 281
Sarapis or (Lat.) Serapis, the god, his recluses or monks, i. 20, 80,
86;
charlatans round altars of (Plutarch), i. 23;
purification of religion of, i. 24;
typical statue of, i. 49;
Modius distinctive attribute of, i. 50;
Ptolemy compels Egyptians to take him into their temples
(Macrobius), i. 52;
early temple to, at Puteoli, i. 53;
“Sarapis alone is Zeus,” i. 55;
all Greek and foreign gods included in, i. 56;
merciful and compassionate to man, i. 58;
friend of man in next world, i. 59, 60;
initiation into “nocturnal orgies” of (Apuleius), i. 64;
special hymn and air addressed to, i. 68, 72;
identified with Osiris (Minucius Felix), i. 70;
April festival of, i. 71;
Oracle of, at Alexandria, i. 77;
identified with Asklepios, i. 78, 87;
statue of, in Alexander Severus’ lararium, i. 82;
statue and temple of, at Alexandria destroyed by Christians, i. 84;
ritual of, adapted to Christian use, i. 85;
joint worship of, and Christ (Hadrian), i. 86;
trinity of, Sarapis, Isis, and Horus, i. 88;
the “Great God” (Mag. Pap.), i. 101, 104, 125 n. 3;
representation of, on scarab used in Jewish spell, i. 106, 107;
identified with Sun, i. 118;
books buried in tombs of worshippers of (Ael. Aristides), i. 132 n.
3;
Simon Magus may have borrowed from religion of, i. 198;
Phrygian deities identified with, ii. 31;
appears as Zeus on Mithraic monument, ii. 238 n. 2;
splendour of worship of, contrasted with that of Mithras, ii. 269
Sargon, King of Akkad, astrological tablets going back to reign of, i.
113, 114
Sarmizegetusa, Mithraic monument at, ii. 264
Sarrebourg, Mithraic monument at, ii. 264
Satan, cosmocrator or world-ruler to Essene initiates (Kohler), i. 153
n. 4;
Marcion called the first-born of, ii. 10;
maker of the body in Gnosticism, ii. 54 n. 2;
enemy of world-creating angels and god of Jews (Saturninus), ii.
89;
cosmocrator in system of Valentinus, ii. 108;
active agent of matter in that of Marcion, ii. 210;
composite form of, in that of Manes, ii. 291;
antagonist of Manichaean First Man, ii. 293;
imprisonment of Manichaean, after Ecpyrosis, ii. 297;
called Hummâma by later Manichaeans, ibid.;
and Great Archon, ii. 298;
and Sindîd, ii. 304.
See Sammael
Saturn, the planet, presides over category of terrestrial things, i. 116;
soul of dead reincarnated when S. in certain position (Texts of
Saviour), i. 118 n. 1;
one of seven heavens in Ophite system, ii. 48;
connection in Diagram between S. and demon Michael, ii. 75;
set over 360 rulers of wicked powers (Texts of Saviour), ii. 182;
in Mithraism soul descends through sphere of, ii. 256;
lead associated with, ii. 257 n. 4;
in same, lowest initiate’s soul will return to sphere of, ii. 265
Saturninus or Saturnilus, the heresiarch, a native of Antioch, ii. 9;
his Docetism, ii. 17;
confusion as to name of, ii. 20 n. 1;
a follower of Simon Magus and predecessor of Basilides and the
Nicolaitans (Epiphanius), ii. 25 n. 5;
makes god of Jews one of the seven world-creating angels
(Irenaeus), ii. 47 n. 3;
denounces marriage and procreation as work of Satan, ii. 89;
Valentinus later than (Epiphanius), ii. 93 n. 3
Saulasau, mystic name of secondary world used by Ophites, ii. 94 n.
3
Saviour, The Texts of the, time of reincarnation dependent on
planetary motions, i. 118 n. 1; ii. 185 n. 2;
affinity of male and female soul explained, i. 195;
sexes united at the length, i. 196 n. 2;
rebellion of half the Twelve Aeons in, ii. 48 n. 4, 152 n. 1;
body of man made by evil daemons, ii. 54 n. 2;
place of punishment of wicked souls above the earth, ii. 69, 182 n.
1;
planet Jupiter ruler of the Five Planets, ii. 73 n. 1;
the angel Zarazaz called by name of demon Maskelli, ii. 75 n. 1,
148 n. 3;
the Serpent of Outer Darkness the Outer Ocean, ii. 78, 155 n. 4,
166 n. 2;
repeats Basilides “one in 1000 and 2 in 10,000,” ii. 92 n. 3, 172;
many members of the Ineffable One, but one body, ii. 145 n. 2;
Jeû the First Man overseer of the Light and Legate of First
Precept, ii. 147 n. 5;
the Books of Jeû written by Enoch in Paradise, ibid.;
Melchizidek Great Receiver of the Light, ii. 148 n. 2, 154 n. 1;
Great Sabaoth the Good and Gate of Life, ii. 149 n. 2;
Great Iao the Good, leader of Middle, ii. 149 n. 3;
Virgin of Light has seven virgins for assistants, ii. 150;
Barbelo called βδελλη in, ii. 151 n. 4;
the Kingdom of Adamas opposite the place of the Virgin of Light, ii.
152 n. 1;
Ialdabaoth in, one of the torturers in hell, ii. 155 n. 3;
says Baptisms and Chrism lead soul into Place of Light, ii. 167 n.
1;
renunciation of the world leads to Mysteries of the Light, ii. 167 n.
2;
thaumaturgic Eucharist of, ii. 172 n. 3, 192;
sacraments called Mysteries of Light, etc., ii. 173 n. 1;
the MS. of, described, ii. 180;
cannot be Valentinian, ii. 180 n. 3;
gives prayer of Jesus in unknown tongue, ibid.;
 puts souls of Patriarchs in Place of Jabraoth, ii. 182 n. 2;
extracts from other documents probably mixed with, ii. 182 n. 3,
183 n. 2;
threefold division of soul into Power, Moira and Counterfeit of the
Spirit, ii. 184;
no division of mankind into pneumatic, psychics and hylics in, ibid.;
magic recommended for conversion of heathen, ii. 185;
Pistis Sophia mentioned in, as daughter of Barbelo, ii. 186;
Orphics’ cups of oblivion and memory reappear in, ibid.;
unknown words of prayer of Jesus in, like those of Marcus’
baptismal formula, ii. 189;
sacraments of Bruce Papyrus resemble those of, ii. 193;
degradation of belief in, ii. 194;
returns to native Egyptian ideas, ii. 195-198;
fear of hell sanction of belief in, ii. 198;
quoted, i. 118 n. 1, 195 n. 1, 196 n. 2; ii. 54 n. 2, 75 n. 1, 78 nn. 4,
5, 92 n. 3, 145 n. 2, 147 n. 5, 148 nn. 1, 3, 149 n. 2, 150 nn. 2,
3, 5, 152 n. 1, 154 n. 1, 155 nn. 3, 4, 166 n. 2, 167 nn. 1, 2, 172
nn. 3, 4, 173 n. 1, 180 nn. 1-4, 182 nn. 1-3, 183 nn. 1-3, 184 n.
4, 185 nn. 1, 2, 186, 187, 198, 199
Saviours, the Twelve, furnish spotless souls for the Twelve Apostles
(Pistis Sophia), ii. 136, 147
Saviours, the Twin, “the boy of a boy” (Pistis Sophia), ii. 142, 171;
reappear in Texts of Saviour and Bruce Papyrus, ii. 193;
functions of, never alluded to, ii. 355 n. 2
Sayce, Prof. A. H., his translation of omen or astrological tablets
from Nineveh, i. 114
Sches-Hor, the, royal tribe of earliest invaders of Egypt, i. 36
Schmidt, Dr Carl, his text and translation of Pistis Sophia and Bruce
Papyrus, ii. 13 n. 2, 190
Schmiedel, Dr P. W., revives Tübingen theory that Simon Magus is
St Paul, i. 179 n. 3;
his mistake about Menander, i. 199 n. 7;
on community of goods, ii. 2 n. 3
Schwartze, Maurice G., transcriber and translator of Pistis Sophia, ii.
18, 134
Scythia, in story of Manes probably means Turkestan, ii. 285;
Addas disciple of Manes missionary to, ii. 352
Scythianus, father of Manes in Christian tradition, ii. 285;
identified with Patecius or Fatak (Kessler), ii. 285 n. 2;
may represent non-Aryan Medes, ii. 286
Sebaste, name of Samaria when rebuilt by Herod, i. 177
Secrecy, of Mysteries of Eleusis very strict, i. 41;
as to burial of Dionysos at Delphi, i. 47;
as to names of God and Goddess of Eleusis (Foucart), i. 47 n. 1;
of initiation into Mysteries of Isis, i. 62;
of Alexandrian doctrine that Osiris god of dead, i. 64 n. 3;
observed as to contents of chest carried in procession of Isis, i. 73;
reason for, as to Mysteries of Eleusis, their foreign origin (Foucart),
i. 130 n. 1;
or jealousy, i. 139 n. 2;
of tenets of Hellenizing Jews, i. 175 n. 2;
as to Dying God not observed by Cretans, ii. 16:
of Gnostics as to their opinions, ii. 18;
of Basilides’ followers, ii. 92, 189;
of Manichaeans, ii. 356
Secunderabad, preserves name of Alexander, i. 5
Secundus, the Valentinian, a leader of the Italic School, ii. 119;
imagines “a right and left tetrad, i.e. light and darkness”
(Hippolytus), ii. 147 n. 4
Seistan, part of Persian Empire, i. 1;
Alexander when in, said to receive grapes from Greece, i. 4 n. 1
Seker or Socharis, the god, a very ancient deity in Egypt, i. 32;
dreary life in next world of his worshippers, ii. 195
Seleucus I Nicator, grants privileges of citizenship to Jews in all cities
of his Empire, ii. 28;
affection of Persians for, ii. 224
Seleucus II Callinicus, defeated by Parthians under Arsaces, ii. 224
Semele, mother of Dionysos on his second or third incarnation, i. 40
n. 4, 42, 145;
in Alexandrian religion Dionysos called the fruit of the vine S.., i.
64 n. 3;
Dionysos son of S., Zagreus re-born, i. 125
Seneca, last speech of, ii. 87
Sepher Jetzirah and Sepher Zohar, books of VIth or VIIth century A.D.,
ii. 35.
See Cabala
Septuagint, the, familiarizes Jews with Old Testament, i. 157;
belongs to Western Diaspora, ii. 53 n. 2.
See Peshitto
Serapeum, the, Egyptian, at Memphis separated from Greek, i. 51;
Athenian, facing the Acropolis, i. 52;
oracle of Serapis at Alexandrian, i. 55;
represented on Herculaneum fresco (von Bissing), i. 68 n. 1;
Bryaxis’ statue in, i. 78 n. 2;
recluse in S. of Memphis, i. 79, 80;
destruction of Alexandrian, i. 83-85
Serapis. See Sarapis
Serpent, Dionysos begotten by Zeus in form of, i. 42;
live, used in Sabazian rites, i. 138;
in Orphic poems represents earth, i. 145 n. 2;
Ophites = worshippers of, ii. 26 n. 4;
“Bull father of serpent,” etc., ii. 39;
external Ocean figured as, ii. 49;
in Asia Minor emblem of goddess’ husband, ii. 49. n. 3;
emblem of Dionysos and soul of world, ii. 50, 55;
called “Michael and Sammael” (Ophites), ii. 52;
taught to coil round Eucharistic bread (Ophites), ii. 61;
called Leviathan in Diagram, ii. 70, 77;
Christian mob kill Ophite, ii. 77;
drops out of Ophite teaching, ii. 78;
 enemy of sun-god in Egypt, ibid.;
“serpent and dove,” ii. 135 n. 3;
death figured as seven-headed, ii. 156 n. 3;
Outer Darkness s. with tail in mouth, ii. 183;
part of, in Mithraic Tauroctony, ii. 245;
represents earth on Mithraic monuments, ii. 247, 250;
“the World-ruler, the Great S.” in Magic Papyrus, ii. 256.
See Tarentum
Set, the god, murderer of Osiris, i. 33;
defeated by Horus, i. 34;
his wife Nephthys comes over to Osiris, i. 35;
Perabsen returns to worship of, i. 36;
aided in war by Ethiopians, i. 37;
the “Osiris whom S. murdered” in Magic Papyrus, i. 92 n. 2;
Typhon Greek equivalent of (Plutarch), i. 105;
magician threatens to tear S. limb from limb, i. 125 n. 3;
like Osiris, a great power or daemon (Plutarch), ii. 16;
sect of Sethiani possibly named after him, ii. 74 n. 4
Seth, Ophites accept Genesis’ account of, ii. 52;
of Sethiani may be Sitheus of Bruce Papyrus, ii. 76 n. 4;
Manichaean or Mandaite story of, ii. 304
Seth, The Paraphrase of, Apocrypha used by Sethiani, i. 175; ii. 53
n. 3;
and by Ophites, ii. 79
Sethiani, the, sect derived from Orphics (Hippolytus), i. 175;
Simonians and they, only Gnostic sects not admitting Jesus’
divinity, ii. 15 n. 1;
their connection with Ophites, ii. 27, 76;
Ialdabaoth appears in system of (Theodoret), ii. 46 n. 3;
a Jewish but apparently non-Christian sect, ii. 53, 76.
See Linus
Severus, Caius Julius, Hadrian’s general, lays waste Palestine, i.
170
Severus, the Emperor Septimius, imitation of Alexander temp., i. 14
n. 1
Shamash, the god, sun-god of Chaldaeans identified with Mithras, ii.
241
Shâpûr. See Sapor
Shapurakan, the, of Manes quoted, ii. 307
Shem, identified by Moses of Chorene with Zervan, i. lx
Sheol, dreariness of Jewish, i. 58, 150;
Gentiles to be swallowed up by (Enoch), i. 161
Sheshonq or Shishak, King of Egypt, suzerain of Solomon, i. 31
Shilluks, the, Nilotic tribe who worship secondary god, but not
Supreme Being, ii. 39 n. 5
Shimnu, Buddhist Devil appearing in Khuastuanift, ii. 335 n. 1
Shishak. See Sheshonq
Sibyl, the, announces decline of worship of Serapis and Isis, i. 86;
Jewish forgeries in name of, i. 173
Sicarii or Zealots, escape before Fall of Temple to Africa and commit
outrages, ii. 5 n. 3
Sicilians, the, call Isis “Stygian Proserpine,” i. 56
Sicily, scene of Rape of Proserpine (scholiast on Hesiod), i. 40;
Isis-worship brought into, by Hiero II, i. 53;
Orphic gold plates found in, i. 131;
Demeter and Persephone tutelary deities of, i. 135
Sidon, Mithraic monuments at, ii. 261 nn. 1, 4
Sige or Silence, female consort of Bythos in Valentinian system, ii.
96, 98;
called also Charis or Grace, ii. 96 n. 5
Simon of Cyrene, crucified instead of Jesus (Basilides), ii. 17
Simon Magus, accused of magic by Hippolytus, i. 110;
thinks souls attracted into bodies by sexual desire, i. 153 n. 3;