Mary and Jesus up the Mountain

Epiphanius - Panarion

Mary and Jesus up to the mountain, drinking semen, Bacchic mystery. Takes her from his "rib" (pleurās (Πλευρᾶς) from his side, not literal rib - just like Adam takes eve from his side in Genesis), forced to be the receptacle of the hyma from Jesus. Makes sense why they called her a prostitute. As a part of salvation. (Epiphanius is criticising heretic sects, in this case the gnostics).

Epiphanius (Ἐπιφάνιος)
Panarion (Πανάριον)
Against Gnostics, or Borborites (Κατὰ Γνωστικῶν τῶν καὶ Βορβοριτῶν)
Date: c. 374–377 CE
Author: Epiphanius of Salamis (Church Father)
Work Name: Πανάριον ("Medicine Chest")
Purpose: Catalog and refute heresies (80 of them!)

Epiphanius of Salamis, Panarion 26.8

8. Καὶ τὰ μὲν βιβλία αὐτῶν πολλά. ἐρωτήσεις γάρ τινας Μαρίας ἐκτίθενται, ἄλλοι δὲ εἰς τὸν προειρημένον Ἰαλδαβαὼθ εἰς ὄνομα τε τοῦ Σὴθ πολλὰ βιβλία ὑποτίθενται· ἀποκαλύψεις δὲ τοῦ Ἀδὰμ ἄλλα λέγουσιν, εὐαγγέλια δὲ ἕτερα εἰς ὄνομα τῶν μαθητῶν συγγράψασθαι τετολμήκασιν, αὐτὸν δὲ τὸν σωτῆρα ἡμῶν καὶ κύριον Ἰησοῦν Χριστὸν οὐκ αἰσχύνονται λέγειν ὅτι αὐτὸς ἀπεκάλυψε ταύτην τὴν αἰσχρουργίαν. ἐν γὰρ ταῖς ἐρωτήσεσι Μαρίας καλουμέναις μεγάλαις (εἰσὶ γὰρ καὶ μικραὶ αὐτοῖς πεπλασμέναι) ὑποτίθενται αὐτὸν αὐτῇ ἀποκαλύπτειν, παραλαβόντα αὐτὴν εἰς τὸ ὄρος καὶ εὐξάμενον καὶ ἐκβαλόντα ἐκ τῆς Πλευρᾶς αὐτοῦ γυναῖκα καὶ ἀρξάμενον αὐτῇ ἐγκαταμίγνυσθαι, καὶ οὕτως δῆθεν τὴν ἀπόρροιαν αὐτοῦ μεταλαβόντα δεῖξαι ὅτι «δεῖ οὕτως ποιεῖν, ἵνα ζήσωμεν», καὶ ὡς τῆς Μαρίας ταραχθείσης καὶ πεσούσης χαμαὶ αὐτὸν πάλιν αὐτὴν ἐγείραντα εἰπεῖν αὐτῇ «ἵνα τί ἐδίστασας, ὀλιγόπιστε;» καί φασιν ὅτι τοῦτό ἐστι τὸ εἰρημένον ἐν τῷ εὐαγγελίῳ, ὅτι «εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, τὰ ἐπουράνια πῶς πιστεύσετε;» καὶ τό «ὅταν ἴδητε τὸν υἱὸν τοῦ ἀνθρώπου ἀνερχόμενον ὅπου ἦν τὸ πρότερον», τουτέστιν τὴν ἀπόρροιαν μεταλαμβανομένην ὅθεν καὶ ἐξῆλθεν, καὶ τὸ εἰπεῖν «ἐὰν μὴ φάγητέ μου τὴν σάρκα καὶ πίητέ μου τὸ αἷμα» καὶ τῶν μαθητῶν ταρασσομένων καὶ λεγόντων «τίς δύναται τοῦτο ἀκοῦσαι;» φασὶν ὡς περὶ τῆς αἰσχρότητος ἦν ὁ λόγος. διὸ καὶ ἐταράχθησαν καὶ ἀπῆλθον εἰς τὰ ὀπίσω· οὔπω γὰρ ἦσαν, φησίν, ἐν πληρώματι ἐστερεωμένοι. καὶ τὸ εἰπεῖν τὸν Δαυίδ «ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ» περὶ τῆς αἰσχρότητος τοῦ ἀνδρός, φησί, λέγει. «ἐπὶ τὴν ἔξοδον τῶν ὑδάτων» καί «ὃ τὸν καρπὸν αὐτοῦ δώσει» τὴν τῆς ἡδονῆς ἀπόρροιαν, φησί, λέγει· καί «τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται», ὅτι οὐκ ἐῶμεν, φησίν, αὐτὸ χαμαὶ πεσεῖν, ἀλλὰ αὐτοὶ αὐτὸ ἐσθίομεν.

8. And their books are many. For in some Questions of Mary certain things are set forth; others are attributed to the previously mentioned Ialdabaōth; and many books are also ascribed to the name of Sēth. They also speak of other Revelations of Adam, and they have dared to compose different gospels in the name of the disciples. And they are not ashamed to say that our lord of the realm Jesus Christ himself revealed this disgraceful act.

For in the so-called Great Questions of Mary (for they have also fabricated Lesser ones), they assert that he reveals it to her — having taken her up into the mountain, prayed, and brought a woman that was by his side, and began to have intercourse with her. And thus — supposedly — having shared his emission with her, he showed her and said: “This must be done so that we may live.”

And when Mary was disturbed and fell to the ground, he raised her up again, and said to her: “Why did you doubt, you of little faith?” And they say this is what was spoken in the Gospel: “If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things?” and also: “When you see the son of man ascending to where he was before” — that is, the emission being received back to the place from which it came forth.

And they say that the saying “Unless you eat my flesh and drink my blood”, and the disciples being troubled and saying “Who can listen to this?” — was spoken about that act of obscenity. Therefore they were disturbed and withdrew backwards, for, they say, they had not yet been confirmed in the fullness (Plerōma).

And as for David’s saying: “He shall be like a tree planted by streams of water, which will yield its fruit in its season” — they say that this refers to the obscene act of the man. “By the stream of water,” and “will yield its fruit” — they interpret as the emission of pleasure; and “its leaf shall not fall” — meaning, they say, “We do not let it fall to the ground, but we ourselves eat it.”

Μαρίας (María) - Mary. Refers to Mary of Magdalene. Here, a spiritual partner or recipient of secret knowledge.
Ἰαλδαβαώθ (Ialdabaōth) - That Kurios/LordOfTheRealm in Genesis. A name associated with the demiurge, often regarded by Gnostics and Polytheists as a false god creator figure in Old Testament / Genesis.
- The figure Ialdabaōth comes from Gnostic writings, especially found in:
  - The Apocryphon of John
  - Pistis Sophia
  - On the Origin of the World
  - Hypostasis of the Archons
- These are non-canonical works preserved mostly in Coptic in the Nag Hammadi Library, dating to the 2nd–4th century CE.
Σὴθ (Sēth) - Seth, referring to the biblical figure or Gnostic interpretation of Seth, often associated with knowledge or a salvific line.
Αποκαλύψεις (apokalypsis) - Revelations, disclosures. This noun comes from ἀποκαλύπτω (apokalyptō), meaning "to reveal" or "to uncover."
Κύριος (kúrios) - Means lord of the realm or one of the gods. A title used for Jesus Christ in the New Testament (Greek - Nestle 1904) and Yahweh in the Old Testament (Greek - Septuagint / Swete 1930), signifying divinity and authority.
Αἰσχρουργία (aischrourgía) - Disgrace, shameful act. Derived from αἰσχρός (aischrós), meaning "shameful" or "dishonorable."
Ἀπόρροια (áporrhoia) - Emission. Semen. This is a technical term used in Gnostic and mystery language for semen, life-force, or spiritual substance — often described as something to be received, reabsorbed, or sacramentally consumed. Literally: Discharge, flow. The term comes from ἀπόρροος (áporroos), meaning "flowing away" or "discharging."
πληρώματι (plērómati) - Fullness, completion. From πλήρωμα (plēróma), meaning "fulfillment" or "fullness" in a spiritual or cosmic sense.
Διεξόδους (diexódous) - Exits, outlets. Derived from διέξοδος (diéxodos), meaning "a way out" or "an exit."
Ἡδονῆς (hēdonēs) - Pleasure. Derived from ἡδονή (hēdonē), meaning "pleasure" or "delight."
Πλευρᾶς (pleurās) - Side, rib. This word comes from πλευρά (pleurá), meaning "side" or "rib," often used metaphorically in biblical and mythological contexts.
“We eat it”: A literal statement in this polemical context, meant to expose what Epiphanius considered ritual sexual sacrament.