By Attilio Mastrocinque
Attilio Mastrocinque examines the intriquing hyperlink among magic and Gnosticism. there have been major the explanation why Christian thinkers pointed out Gnosticism with magic: the truth that the roots of Gnosticisim lay within the Hellenistic Judaism motivated via the Chaldeans and the Magi, and the necessity felt via orthodox Christians to tell apart themselves from Christian Gnostics by means of proving that the latter have been magicians.
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203), 52. The Hebraic form was i1'n (ChaYaH). 279 Cf. , for instance, Origin of the World (NHC II,5) 114; 119; Origen, Cels. ). 277 cr~ator 62 Chnoubis the serpent God § 20. Chnoubis and Chnum the Hebrew god, Jaldabaoth, together with the other Archons of the planetary spheres, had the form of an animal, especially that of a lion 280 . It was widely believed by Gnostics that the Kosmokrator, the Lord of the World, had the form of a snake281. In the Apocryphon of John (NHC II, I; III,l; IV, I; BG 8502,2, 10) we read that Jaldabaoth "had the form of a dragon, the face of a lion with fiery eyes darting lightning and flames ...
The Apocryphon of John, moreover, opens by mentioning a Pharisee who was disparaging Jesus; the Pharisee was called Arimanios, the name of the Zoroastrian antagonist of Ahura Mazda. 179 M. Smith, The Account of Simon Magus in Acts 8, in: Studies in the Cult of Yahweh, I, Leiden, New York, Cologne 1996, 140- 51. 180 The fact that there were indeed links between Gnosis and magic, aside of the polemical aspects in lrenaeus, is reiterated by Sfameni Gasparro, Eretici e magi (n . 16). 18 1 Jackson, The Origin in Ancient Incantatory voces magicae (n.
The Apocryphon of John, moreover, opens by mentioning a Pharisee who was disparaging Jesus; the Pharisee was called Arimanios, the name of the Zoroastrian antagonist of Ahura Mazda. 179 M. Smith, The Account of Simon Magus in Acts 8, in: Studies in the Cult of Yahweh, I, Leiden, New York, Cologne 1996, 140- 51. 180 The fact that there were indeed links between Gnosis and magic, aside of the polemical aspects in lrenaeus, is reiterated by Sfameni Gasparro, Eretici e magi (n . 16). 18 1 Jackson, The Origin in Ancient Incantatory voces magicae (n.