the Invisible Spirit's "Christhood"." According to Turner, this "same anointing [was] received by the Barbeloites in their baptismal rite by which they were assimilated to the archetypal Son of Man." The earthly Jesus was regarded as the guise of Barbelo, appearing as the Divine Logos, and receiving Christhood when he was baptized. Phase 3. In the later 2nd century CE, the Christianized Barbeloites fused with the Sethites, together forming the Gnostic Sethianists. Seth and Christ were identified as bearers of "the true image of God who had recently appeared in the world as the Logos to rescue Jesus from the cross." Phase 4. At the end of the 2nd century, Sethianism grew apart from the developing Christian orthodoxy, which rejected the Docetian view of the Sethians on Christ. Phase 5. In the early 3rd century, Sethianism was fully rejected by Christian heresiologists, and Sethianism shifted toward the contemplative practices of Platonism, while losing their interest in their own origins. Phase 6. In the late 3rd century, Sethianism was attacked by neo-Platonists like Plotinus, and Sethianism alienated from Platonism. In the early to mid-4th century, Sethianism fragmented into various sectarian Gnostic groups, like the Archontics, Audians, Borborites, and Phibionites. Some of these groups existed into the Middle Ages. Relationship with Mandaeism Various scholars have noted many similarities between Mandaeism and Sethianism. Kurt Rudolph (1975) has observed many parallels between Mandaean texts and Sethian Gnostic texts from the Nag Hammadi library. Birger A. Pearson also compares the "Five Seals" of Sethianism, which he believes is a reference to quintuple ritual immersion in water, to Mandaean masbuta. According to Buckley (2010), "Sethian Gnostic literature ... is related, perhaps as a younger sibling, to Mandaean baptism ideology." Mythology Sethianism attributed its gnosis to Seth, third son of Eve and Adam, and Norea, wife of Noah, who also plays a role in Mandeanism and Manicheanism. The Sethian cosmogonic myth gives a prologue to Genesis and the rest of the Pentateuch, presenting a radical reinterpretation of the orthodox Jewish conception of creation, and the divine's relation to reality. The Sethian cosmogony is most famously contained in the Apocryphon of John, which describes an Unknown God, the same as Paul had done in the Acts of the Apostles 17:23. Many of the Sethian concepts derived from a fusion of Platonic or Neoplatonic concepts with the Old Testament, as was common in Hellenistic Judaism, exemplified by Philo (20