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A GNOSTIC GOSPEL (WITH EXTRACTS FROM
THE BOOKS OF THE SAVIOUR APPENDED)
ORIGINALLY TRANSLATED FROM GREEK INTO
COPTIC AND NOW FOR THE FIRST TIME
ENGLISHED FROM SCHWARTZE'S LATIN VERSION
OF THE ONLY KNOWN COPTIC MS. AND
CHECKED BY AMELINEAU'S FRENCH VERSION
WITH AN INTRODUCTION BY G. R. S. MEAD
B.A. M.R.A.S.
London
The Theosophical Publishing Society
26 Charing Cross, S.W.
NEW YORK: THE THEOSOPHICAL PUBLISHING SOCIETY, 65 FIFTH AVENUE
BENARES: THE THEOSOPHICAL PUBLISHING SOCIETY
MADRAS: "THE THEOSOPHIST" OFFICE, ADYAR
1896
TABLE OF SUMMARIES
INTRODUCTION
The documents and general literature of Gnosticism {xvii}
The method of the best Gnostic doctors {xxiii}
Description and criticism of the MS {xxv}
General analysis of contents {xxix}
The date and authorship of the Greek original {xxx}
The Books of the Saviour {xxxi}
The probable history of the treatise {xxxiii}
The translator's apologia {xxxv}
The work that has been previously done {xxxvi}
BOOK ONE
Jesus hitherto instructeth his
disciples only up to the regions of the First Mystery 1 | What the First Mystery surroundeth |
The regions of the great
Invisible 2 | The Treasury of the Light | The Light-world
3 | Jesus and his disciples are
seated on the Mount of Olives 4 |
A great light-power descendeth on
Jesus | It surroundeth him entirely 5 | Jesus ascendeth into heaven | The confusion of the powers and
the great earthquake 6 | The dismay of the disciples | Jesus descendeth again | The nature of his glory
7 | Jesus addresseth them
| He draweth his light unto himself 8 |
He promiseth to tell them all
things | How the Vesture of Light was sent
unto him 9 | Of the souls of the disciples and
their incarnation 10 |
Of the incarnation of John the
Baptist 11 | That John was Elias in a former
birth 12 | Of his own incarnation through
Mary 13 |
More concerning the light-powers
in the disciples | Why they should rejoice that the
time of his investiture had come 14 |
The mystery of the five words on
the vesture 15 | The interpretation thereof
16 | The three robes of light | The first vesture
17
| The second vesture |
The third vesture | The day of 'Come unto us' 18 | Jesus putteth on his vesture
19 | He entereth the firmament
| The powers of the firmament are
amazed and fall down and adore him 20 | He entereth the first sphere | The powers of the first sphere
are amazed and fall down and adore him |
He entereth the second sphere 21 | The powers of the second sphere
are amazed and fall down and adore him | He entereth the aeons
22 |
The powers of the aeons are amazed
and fall down and adore him | Adamas and the tyrants fight
against the light 23 |
He taketh from them a third of
their power 24 | He changeth the motion of their
spheres | Mary Magdalene asketh and
receiveth permission to speak 25 |
Mary interpreteth the discourse
from the words of Isaiah 26 | Jesus commendeth Mary. She
further questioneth him on the changing of the spheres 28
|
Jesus explaineth further the
conversion of the spheres 29 | Philip questioneth Jesus
31 | Why the path of the aeons was
changed 32 |
Mary questioneth him again 33 | The coming of Melchisedec
34 | Of the fabrication of the souls of
men | The rulers devour their matter so
that souls may not be fabricated 36 | Adamas and the tyrants fight
against the light-vesture 37 | Jesus taketh from them a third of
their power and changeth their course 38 |
They no more have the power of
devouring their matter 39 | The powers adore the
light-vesture 40 | The tyrants become as the dead
41 |
Jesus entereth the thirteenth aeon
and findeth Pistis Sophia 42 | Sophia and her fellow-powers
behold the light | Mary desireth to hear the story
of Sophia 43 | The rulers hate her for ceasing
in their mystery 44 | Arrogant uniteth himself with
the rulers of the twelve aeons and emanateth a lion-faced power to plague
Sophia 45 | Sophia taketh the lion-faced
power of Arrogant for the true Light 46 |
She descendeth to the twelve aeons
and thence into the chaos | The emanations of Arrogant
squeeze the light-powers out of Sophia 47 |
The first repentance of Sophia | Mary interpreteth the first
repentance from Psalm lxviii 52 | The second repentance of Sophia
55 |
Peter complaineth of Mary 57 | Peter interpreteth the second
repentance from Psalm lxx 58 | Jesus promiseth to perfect the
disciples in all things 59 |
The third repentance of Sophia 60 | Martha asketh and receiveth
permission to speak | Martha interpreteth the third
repentance from Psalm lxix 61 |
The fourth repentance of Sophia 62 | John asketh and receiveth
permission to speak 64 | John interpreteth the repentance
from Psalm ci 65 |
Jesus commendeth John 66 | The emanations of Arrogant
again squeeze the light out of Sophia 67 | The fifth repentance of Sophia |
Philip the scribe complaineth 69 | Jesus explaineth that the
appointed scribes are Philip and Thomas and Matthew 70 |
Mary interpreteth the words of
Jesus concerning the three witnesses 71 | Philip is now given permission to
speak |
Philip interpreteth the fifth
repentance from Psalm lxxxvii 72 | Philip is commended and
continueth writing 73 | The sixth repentance of Sophia
74 |
Andrew interpreteth the sixth
repentance from Psalm cxxix 75 | Jesus commendeth Andrew. He
promiseth that the tyrants shall be judged and consumed by the wise fire | Mary interpreteth the words of
Jesus 76 | The repentance of Sophia is not
yet accepted. She is mocked by the aeons 77 |
The seventh repentance of Sophia 78 | Thomas interpreteth the seventh
repentance from Psalm xxiv 80 | Jesus commendeth Thomas
82 |
Jesus leadeth Sophia to a less
confined region, but without the commandment of the First Mystery | The emanations of Self-willed
cease for a time to constrain Sophia 83 | The eighth repentance of Sophia
84 | The emanations of Arrogant constrain her again
85 | She continueth her repentance |
Matthew interpreteth the eighth repentance from Psalm xxx 87 | Jesus commendeth Matthew and
promiseth his disciples that they shall sit on thrones with him 88 | Mary interpreteth the words of
Jesus 89 | The ninth repentance of Sophia | James interpreteth the ninth
repentance from Psalm xxxiv 93 |
Jesus commendeth James and
promiseth the first place unto the disciples 95 | Mary interpreteth the words of
Jesus 96 |
The repentance of Sophia is
accepted. Jesus is sent to help her | The tenth repentance of Sophia
98 | Peter interpreteth the tenth
repentance from Psalm cxix | Jesus commendeth Peter 99 | The eleventh repentance of Sophia
| Arrogant aideth his emanations
and they again oppress Sophia 102 | The twelfth repentance of Sophia
103 |
Andrew interpreteth the twelfth
repentance from Psalm cviii 105 | The thirteenth repentance of
Sophia 108 | Martha interpreteth the thirteenth repentance from Psalm
l 109 | Jesus sendeth forth a light-power
to help Sophia | Sophia uttereth a song of praise 110 | Salome interpreteth the song of
Sophia from the Odes of Solomon 112 | The power sent by Jesus formeth a
light-wreath on Sophia's head | Sophia uttereth another song of
praise 113 |
Mary, his mother, asketh and
receiveth permission to speak 114 | Mary, his mother, interpreteth
the song of Sophia from the xixth Ode of Solomon 115 |
Jesus commendeth his mother | The commandment of the First
Mystery is fulfilled for taking Sophia entirely out of the chaos |
The First Mystery and Jesus send
forth two light-powers to help Sophia 116 | Mary Magdalene interpreteth the
mystery from Psalm lxxxiv |
Mary, the mother, further
interpreteth the scripture 118 | The story of the phantom spirit | Of the spiritual and material
bodies of Jesus 119 |
The other Mary further
interpreteth the same scripture from the baptism of Jesus
121 |
Mary, the mother, again further
interpreteth the same scripture from the meeting of herself with
Elizabeth, mother of John the Baptist 122 |
Of the incarnation of Jesus ...
THE NOTE OF A SCRIBE
A note by a later hand 123
THE SECOND BOOK OF PISTIS SOPHIA
John further interpreteth the
same scripture 125 | Of Sabaoth, Barbelo, Yabraoth and
the light-vesture 126 | Gabriel and Michael are summoned
to help Pistis Sophia 127 | The light-stream restoreth the
light-powers to Sophia 128 | The light-stream, having
accomplished its purpose, departeth from Sophia 129 |
Peter interpreteth the narrative
from the Odes of Solomon 130 | The emanations of Arrogant cry
aloud to him for help 134 |
He sendeth forth another more
violent power like unto a flying arrow 135 | The creation of the serpent,
basilisk and dragon-powers |
The demon power of Adamas dasheth
Sophia to the ground 136 | Sophia again crieth to the Light
137 | Gabriel and Michael and the
light-stream again go to her aid |
The transfiguration of Sophia 138 | Jesus, the First Mystery looking
without, causeth Sophia to triumph 139 | James interpreteth the narrative
from Psalm xc 140 |
Sophia singeth a song of praise 147 | Thomas interpreteth the song of
Sophia from the Odes of Solomon 149 | Sophia singeth another song of
praise 153 |
Matthew interpreteth the song of
Sophia from the Odes of Solomon 155 | Sophia continueth to sing
160 | Mary is afraid of Peter
|
Mary interpreteth the song of
Sophia from Psalm xxix 161 | Sophia continueth her song
162 | Martha interpreteth from
the Psalms |
Sophia continueth her song | Mary interpreteth from the Psalms 163 | Sophia is led to a region below
the thirteenth aeon and given a new mystery 164 |
She continueth to sing | Andrew interpreteth from the Psalms 165 | The conversation of Sophia and
the Light 166 |
The Light promiseth to seal the
regions of Arrogant 167 | How Sophia will know that the
time of her final deliverance hath come |
What shall come to pass at that
time 168 | The time for the final
deliverance of Sophia is fulfilled 169 |
Adamas sendeth forth two
emanations of darkness to plague Sophia 170 | Sophia again singeth a song to
the Light 171 |
James interpreteth the song from
Psalm vii 173 | Sophia addresseth Adamas and his
rulers 174 | Sophia yet again singeth to the Light
175 |
Martha interpreteth the words of
Sophia from Psalm vii 176 | Jesus bringeth Sophia again to
the thirteenth aeon |
Sophia singeth the praises of the
Light to her fellow-invisibles 177 | Philip interpreteth the song from
Psalm cvi 180
Mary questioneth Jesus 182 | Of the
four and twenty invisibles 184 | Of the twelve aeons
186
|
Of the thirteenth
aeon | Of the Midst 187 | Of the Right | Of the Treasury
|
Of the Inheritance 188 | Mary again questioneth Jesus
189 |
Of the twelve saviours and their
regions in the Inheritance 190 |
Of the ascension of those of the
Treasury into the Inheritance 192 | Of their respective ranks in the
kingdom 193 | Of the powers of the Right and
their emanation and ascension | Of the powers of the Midst and
their ascension 195 | But this shall not take place
till the consummation of the aeon |
Of the ascension of the souls of
the perfect 196 | Of the rank of the souls of the
perfect 197 | Mary interpreteth the discourse
from the scriptures 198 |
Of the last supporter 199 | That the region beyond the supporters is indescribable
200 | Mary further questioneth Jesus 201 | Of the second supporter
|
Of the third, fourth and fifth
Helpers 202 | Mary again questioneth Jesus | Of those who receive the mystery
in the last supporter 203 | John questioneth Jesus
204 |
Of the first statute | Of the first space 205 | Of the second space | Of the third space
| Of the tri-spirituals in the
third space, i.e. the first space of the Ineffable 206 | Of the absolute mystery
| Of the gnosis of the
absolute mystery 207 | Of the gnosis of the mystery of
the Ineffable continued 210 |
Of the hierarchies of powers 212 |
The disciples lose courage 215 | Jesus explaineth that that
mystery is really simpler than all mysteries 216 | Of the fission and
emanation of the powers of the pleroma 218 | Of those of the second space of
the Ineffable | Of those of the first space of
the Ineffable 221 |
Jesus promiseth to explain
further all in detail 223 | Of the mystery succinctly | Of the one and only word of the
Ineffable 224 |
Of the ascension of the soul of
him who shall receive the absolute mystery 225 | Of the rank of such a soul
226
|
Such souls are "christs," and shall be kings in the kingdom
228 | Of the dignity of the thrones in
the kingdom 229 | Of the gnosis of the word of the
Ineffable 230 |
Of the distinction between the
absolute gnosis and the mysteries of the Light 231 | Of the ascension of the souls of
them that receive the twelve mysteries of the First Mystery 233 | Mary questioneth Jesus
235
| Of the three mysteries and five
mysteries | Of the first of the three mysteries 236 |
Of the second of the three mysteries | Of its efficacy with regard to the
uninitiated 237 | Of the third mystery of the three mysteries
238 | Of its efficacy
with regard to the
uninitiated 239 | Further concerning the three and five mysteries
|
Of the one and only mystery 240 | Of the mysteries of the second space
241
| Of the mysteries of the third space, the first from without | Of the reign of a thousand years
of the Light 242 | What is a year of the Light |
Of them of the first space in
the kingdom of the thousand years 243 | Of them of the second space
244 | Of them of the third space, the
first from without |
Of the Books of Ieou 245 | Andrew questioneth Jesus 246 | That all men are
potentially all powers 247 | As to how men differ from the powers | Of the purifying mysteries
248 | That all who are purified shall be
saved 250 | That finally they shall be higher
than all powers | Jesus pardoneth the ignorance of
Andrew 251
EXTRACT FROM THE BOOKS OF THE SAVIOUR
Of the members of the Ineffable 252 | Jesus the great initiator is all
the mysteries | Of the dignity of them who are initiated into the mysteries
253
SECOND BOOK OF PISTIS SOPHIA (CONTINUED)
Of the preaching of the
disciples 254 | What men should avoid | What men should practise
259
|
Unto such the mysteries of
the Light are to be given 260 | The mysteries are for the
remission of sins 261 | Mary again questioneth Jesus |
Of the soul of the righteous man
who is not initiated when it passeth from the body | John questioneth Jesus
263 | Of the initiated who sinneth and repenteth until seven times
265 | A
former saying explained | Of the reward of the savers of
souls | John continueth his questioning 266 |
That the mysteries shall be given
unto a repentant brother even up to the three of the second space |
The limit of the power of the
disciples to remit sins 268 | A former saying explained | Of the absolute mystery of the
remission of sins 269 |
John continueth his questioning | The teaching with regard to sinners who
receive the mysteries further extended 270 | John continueth his questioning
272 |
Of hypocrites who receive the
mysteries 273 | A former saying explained
274 | Mary again questioneth Jesus
275 |
How the souls of them who have
passed from the body may be helped by those on earth 276 | Mary continueth her questioning
277
|
How an initiate can escape from the death of the body without pain | Mary continueth her questioning
279
|
The mystery of the resurrection of the
dead | The disciples became frenzied at
the sublimity of the teaching 280 |
How the disciples shall preach | What mysteries they shall give 281 | The mystery of the
resurrection not to be given to any |
Of the constitution of man 282 | Of the counterfeit of the spirit
283 | The state of the sinful soul
after death 284 |
How a sinful soul is brought back
to rebirth 285 | Of the glorious ascension after death of
the righteous soul that hath received the mysteries 286 |
Of the state after death of one
that hath received the mysteries and yet hath transgressed 288 | The apology of the rulers of the
midst 290 |
The apology of the rulers of the
Fate | Of the ascension of that soul
into the Inheritance 291 | Mary interpreteth the teaching from former
sayings 292 |
The piece of money that was
brought unto Jesus 293 | A saying of Paul
294 | A foes of one's own house | A saying concerning
rebirth 295 |
Mary continueth to question Jesus 297 | Of the workmen of wrath
298 | How the soul of the sinner is
stamped with his sins 299 |
How the baptisms purify sins | The separation of the "principles" by
the mystery of baptism 300 | Mary interpreteth the same from a
former saying |
Mary further questioneth Jesus 302 | Of the remission of sins
according to the mysteries | Mary interpreteth the same from the
Psalms 303 |
Of forgiveness even unto twelve
times of those who have received the mysteries of the First Mystery
304 | Of such initiated who die
without repentance 305 | Of the unending forgiveness of
them that have received the mystery of the Ineffable 306 | Of such initiated who die
without repentance 307 | Mary interpreteth the same from a
former saying 310 | If even men on earth are compassionate, how much more
the highest mystery 311 | Jesus trieth Peter 312 | Mary interpreteth the
incident from a former
saying 313 | In the case of repentance only higher mysteries than those
previously received can remit sins 314 | There is no limit to the number
of mysteries the faithful may receive 315 |
The fate of the initiated who sinneth is more terrible than that of the ignorant sinner
316 | Mary interpreteth the same from a
former saying |
Of them who procrastinate,
saying they have many births before them 317 |
They who procrastinate are
excluded from the Light 318 | Their entreaties at the gates of
the Light | Mary interpreteth the same 319 | Of the dragon of the outer
darkness 320 | Of the rulers of the twelve
dungeons and their names | Of the doors of the dungeons 320 |
The angels who watch the doors | What souls pass into the dragon,
and how | The nature of the names of the
dragon 323 | Of the severity of the
torments of the dragon 324 | Of the degrees of the fires of
the torments | The disciples bewail the fate of
sinners 325 |
Mary further questioneth Jesus | How to save the souls of the
uninitiated after death 326 | How the mystery will even save them that
have no more chance of rebirth 327 | Of the light-streams
329 |
Mary pleadeth for those who have
neglected the mysteries 330 | Of the efficacy of the names of
the twelve rulers of the dungeons 332 |
The souls who know the names
escape and are taken to Ieou 333 | Of their subsequent fate
334 | Mary interpreteth the same from a
former saying 335 |
Of the light of the sun and the
darkness of the dragon | Of the rulers of the fate and the draught of
oblivion 336 | The meaning of the term "counterfeit of the spirit"
337
| Of the fashioning of a new soul |
Of the inbreathing of the power 338 | Jesus promiseth to reveal all in
detail 339 | The teaching as to the light-power and counterfeit of the spirit
summarised 340 | Who are parents we are to abandon
341 | Salome is in doubt as
to the matter | Mary removeth the doubt of Salome 342
| Of the charge given to the
counterfeit of the spirit 343 |
Of the charge given unto the
builders 344 | Of the embryonic stages of incarnation
345 | Of the karmic compulsion of the parents
346 | The occult process of gestation
|
Of the incarnation of the "principles" 347 | Occult physiognomy | Of the nature
of the destiny 349 | Of how a man cometh by his death
|
There is no escape from the
destiny 350 | Of the nature of the mysteries | The mysteries are all for men
351 | A prophecy of John the Baptist 352
|
The criterion of orthodoxy 353 | The Books of Ieou | Few only will really
comprehend the
mysteries 354 |
No soul had entered into the
Light before the coming of the First Mystery 355 | None of the prophets
had been initiated | The patriarchs have not yet entered the into light
356
|
Of the souls of the righteous
from Adam to Jesus | The disciples know of a surety
that Jesus is the Great Initiator 357 |
EXTRACT FROM THE BOOKS OF THE SAVIOUR
The disciples ask a boon of Jesus 358 | The prayer of Jesus | The grouping of the disciples
| The interpretation of the word iaō
359 |
He prayeth for a boon to be given to the disciples | He commandeth the veils
of the heavens to be withdrawn | The figures of the disk of the
sun 360 | The figure of the disk of the moon |
Jesus and the disciples are
transported to the ways of the midst | Of the repentant and unrepentant
rulers |
Of the hierarchies of the
rulers and the names of their five regents 361 | Of the powers that Ieou
fused
into the five regents 362 |
Of the functions of Zeus, the
chief regent | The mystery names of the
regents 363 | Mary questioneth Jesus on the
ways of the midst |
Of the mysteries which Jesus will
give unto his disciples 364 | Of the constitution of the ways
of the midst 365 | Of the regent of the first daemonial hierarchy |
Of Ieou and Melchisedec 366 | How the daemonial rulers carry off
souls 367 | The lengths of their torments | Of the time when souls are
freed from the torments of their rulers 368 | The regent of the second daemonial
hierarchy | The length of their torments 369 | Of the time when souls are freed
from their torments | The regent of the third daemonial hierarchy | The length
of their torments 370 | Of the time when souls are freed from their torments |
The regent of the fourth daemonial hierarchy 371 | The length of their torments
| Of the time when souls are freed from their torments | The regent of the fifth daemonial hierarchy
372 | The length of their torments | Of the time when souls
are freed from their torments 373 | The disciples beseech Jesus to have mercy
upon sinners |
Jesus encourageth his disciples 374 | Jesus and his disciples ascend
higher | He breatheth on their eyes | Their eyes are opened 375 |
Jesus explaineth the vision of
fire and water, and wine and blood | The same further explained from former
sayings 376 |
Jesus and his disciples descend
to earth | Jesus promiseth to give them the
mystery of remission 377 |
The mystic sacrament | The sacramental invocation 378 | The rite is consummated
379 | Directions as to the future use
of the rite 380 |
Of three other great rites | Of the highest mysteries and of
the great name | Of the efficacy of that name 381 |
The punishment of him that curseth 382 | Of the punishment of the
slanderer 383 | The punishment of the
murderer 385 |
Peter protesteth against the
women 386 | The punishment of the contemptuous
387 | The punishment of the
blasphemer 389 | The punishment of him that hath intercourse with males |
The punishment of a foul act
of sorcery 390 | Of the after-death state of the
righteous 391 | Of the cup of wisdom 392 | A man suffereth for each
separate sin |
Even the greatest of sinners, if
he repent, shall inherit the kingdom 393 | Of the time favourable for the
birth of those who shall find the mysteries |
The disciples beseech Jesus to
have mercy upon them 394 |
The preaching of the disciples
{xvii}
INTRODUCTION
IT is with somewhat of the feelings of one setting forth on a
forlorn hope that the writer ventures to plunge into the chaos of syncretism
generally classified under the vague term Gnosticism. Indeed no subject
connected with the history literature of religion is fraught with greater
difficulty, as may be seen from the comparative paucity of general works on
Gnosticism from the pens of European scholars. In fact the English reader,
outside of a few translations, must content himself with Burton's Bampton
Lectures, Mansel's Gnostic Heresies, Norton's History of the
Gnostics, King's Gnostics and their Remains, and an article by
Salmon.
Not only did the persecution of the early Gnostics cause the loss of nearly all
their documents, but also some of the most important writings of the Fathers,
which might have thrown more light on the subject, have disappeared ; among
these may be mentioned the Syntagma of Justin, and the Syntagma of
Hippolytus.
Our chief authorities among the Fathers are Justin Martyr, Irenaeus, Clement of
Alexandria, Tertullian, Origen, Hippolytus, Philaster, Epiphanius, Jerome and
Theodoret. But as all, with the solitary exception of Hippolytus, quote the
Gnostic documents in the briefest possible manner, and devote almost all their
space to the refutation of heretical opinions, it is exceedingly difficult to
make out from such controversial writings what the real views of the various
Gnostic schools were; and this in spite of the immense labour and acumen which
have been brought to the task {xviii}
by such men as Massuet, Beausobre and Mosheim in the last century, and in the
present by Neander, Matter, Baur, Moller, Lipsius and others who will be
mentioned later.
(The general literature of the subject consists of the Church Histories of
Neander, Baur and Schaff; Neander: Genet. Entw. d. Gnost, Tub., 1831;
Burton: Bampton Lectures on Heresies of the Apost. Age, Oxf., 1830;
Mohler: Ursprung d. Gnost., Tub., 1831; Baur: D. christl. Gnosis,
Tub., 1835; Norton: Hist, of the Gnostics, Boat., 1845; Moller: Gesch.
d. Kosmologie, Halle, 1860; Lipsius: D. Gnosticismus, Leip., 1860;
Harnack: Zur Quellencritik d. Gesch. d. Gnost., Leip., 1873; Mansel:
Gnostic Heresies, Lond., 1875.)
In fact, research into this obscure subject has given rise to one of the most
brilliant feats of scholarship on record. This was achieved by R. A. Lipsius,
the learned professor of divinity in the university of Jena, in his
Quellencritik des Epiphanios (1865). From the accounts of Epiphanius and
Philaster he reconstructs to some extent the lost Syntagma of Hippolytus, of
which a description is given by Photius. This treatise was founded on certain
discourses of Irenaeus. By comparing Philaster, Epiphanius, and the
Pseudo-Tertullian, he recovers Hippolytus; and by comparing his restored
Hippolytus with Irenaeus he infers a common authority, probably the lost
Syntagma of Justin, or, as I ventured to suggest in my essay on Simon Magus
(1892; p. 41), the work from which Justin obtained his information.
This brilliant attempt was owing to the revival of interest in Gnostic studies
aroused by a lucky find. In 1842 Minoides Mynas, a learned Greek, sent on a
literary mission by the French government, discovered what is said to be a
fourteenth century MS. in one of the monasteries on Mount Athos. This purported
to be a Refutation of all Heresies in ten books, the first three and a
half of which were unfortunately missing. Emmanuel Miller published the first
edition of this literary treasure at Oxford in 1851, {xix}
erroneously attributing it to Origen. Further research, however, demonstrated
beyond a doubt that the author was Hippolitus Romanus, Bishop of Ostia, in the
first quarter of the third century. (See Bunsen, Hippolytus and His Age, 1852; Dollinger,
Hippolytus und Kallistus, 1853, of which there is an English
translation by Plummer; and Wordsworth, St. Hippolytus and the Church of Rome,
1880, 2nd ed.) As this treatise, entitled Philosophumena or the
Refutation of all Heresies, is by far the most important work on Gnosticism
from the pen of any Church Father, owing to its lengthy quotations from original
Gnostic documents, it may be useful to state here that in 1859 Duncker, after
Schneidewin's death, edited and published his colleague's excellent text and
moderate Latin translation at Gottingen in 1860 Cruice published a less reliable
text and Latin translation at Paris; and that the English reader will find a
passable translation by J. H. Macmahon in the Aute-Nicene Christian Library
entitled The Writings of Hippolytus, vol. i., 1868.
Curiously enough it was in the same year in which the text of the
Philosophumena was published, 1851, that our present document, Pistis
Sophia, was first brought into general notice.
Of Gnostic works that have come down to us, undoubtedly the most valuable is the
Coptic codex, of which we are treating in the present work. In fact, the only
other important relic of the Gnosis which is so far known to have withstood the
ravages of time and escaped the destruction of Christian and Mohammedan
vandalism, is the Coptic papyrus, known as the Codex Brucianus and
preserved in the Bodleian at Oxford, to which reference will be made later on.
In the same library there is also another Coptic MS., a small quarto of 236
pages, entitled Treatise on the Mysteries of the Greek Letters, to which
an Arabic translation is appended. The author was a priest called Atasius, who,
somewhat in the fashion of the Gnostic doctor Marcus, deduces from the form of
the letters of the Greek alphabet {xx}
and the meaning of their names, the development of the dogmas of creation,
providence and redemption, as Dulaurier tells us (op. inf. cit., p. 538).
Dulaurier in 1847 promised to publish the text and a French translation of this
work, but his labours have never seen the light.
To this may be added, as connected with the magical side of the subject, some
Greek Papyri mostly in fragments. Two of the Leyden Papyri of the third century
have recently been edited, translated, and commentated upon by A. Dieterich (Abraxas:
Studien zur Religionsgeschichte des Spatorn Altertums; Leipzig, 1891); the
London and Parisian Papyri, of the third or fourth century, have been edited by
Wessely; in 1862 C. W. Goodwin also did some good work on the subject (Fragment
of a Graeco-Egyptian Work upon Magic from a Papyrus in the British Museum,
Cambridge Antiquarian Society, Octavo Series, No. 2; Goodwin edited, translated
and annotated this fragment). Aimelineiu (P. S., Intr. iv.) says that
Rossi (F.), the Egyptologist of Turin, has published a papyrus containing an
invocation similar to those in the Pistis Sophia, but I have not been
able to find this work. It is not in I Papyri Copti del Museo Egiptio di
Torino which Rossi transcribed and translated (Turin, 1887-1892).
There is also a short Hebrew treatise, The Sword of Moses (CM., Oxford,
1531, C; Cod. Heb., Caster, 178; see Gaster's text and translation, Journal
of Royal Asiatic Society, 1896, i. and ii.).
The above magical works, however, arc more connected with the superstitions of
sorcery than with magic proper, and when attached to Gnosticism characterise its
degradation in the hands of the superstitious and ignorant.
We may also mention the Codex Nazaranus, although it is said at earliest
to be post-Mohammedan, of which there are no less than four MS, copies, dated
respectively 156O, 1632, 1688 and 1730, in the Bibliothique Nationale alone.
This Codex is the scripture of the so-called Sahacana, or Christians of St.
John, or Mandaites, and is known as {xxi}
Sidra Adam or The Book of Adam. The text, in a strange
Chaldeo-Syriac idiom, was first published at Lund (1815, 1816), by Matth.
Norberg, the learned Swede, together with a vocabulary and a Latin translation,
in four quarto volumes. There is also a French translation by F. Tempestini in
Migne's Dictionnaire des Apocryphes (1856). Compare also the thesis,
Stelke Nasaneorum Æones ex Sacro Gentis
Codice, by Olof Svanander, presumably a pupil of Norberg (Lund, 1811).
Finally we may mention the Æthiopic Enochian
literature. In 1773 Bruce brought back from Abyssinia three copies of the
Æthiopia version of The Book of Enoch.
Archbishop Laurence issued a translation in 1821 (2nd ed., 1833; 3rd, 1838),
under the title The Book of Enoch. Hoffman published a German
translation, Das Buch Henoch (Jena, 1838), Gfn'uvr a Latin version of no
value (Stuggart, 1840); Dillmann a critical text and also a German version (Leipzig,
1S51; 2nd ed., 1853); Migne's Dictionnaire des Apocryphes (1856) contains
an anonymous French translation; there is also an anonymous reprint of
Laurence's translation, with a controversial introduction (London, 1883); and
finally Charles recently (1893) published an English translation from Dillmann's
text. This year Charles has also published The Book of the Secrets of Enoch
(Oxford), a translation from Slavonic, which presents us with a new tradition
entirely, namely, the Slavonic Enoch, from a Greek original which he places from
B.C. 30 to A.D. 70, the Greek having in its turn a Hebrew background of a still
earlier date. In an Appendix is a translation from the Slavonic of a fragment of
Melchisedecian literature. For more than 1200 years this version of Enoch has
been unknown save in Russia, and in Western Europe was not known to exist even
in Russia till 1892.
Outside of apocryphal scriptures and the world-bibles, these are all the
documents connected directly or indirectly with the Gnosis, which, to my
knowledge, we possess; and, in spite of the good work that has been done since
1850, {xxii} the chaos of
Gnosticism still remains to a large extent intractable, refusing to submit to
the ordering of even the most praiseworthy and painstaking industry.
Nor is the reason of this ill-success mostly due to the paucity of material, but
rather to the intrinsic difficulty of the subject itself, which is not only
replete with the most involved mysticism, but also bound up with magic and
mystery and occasionally sorcery of every kind. It is, therefore, not a matter
of great surprise, when we remember the absolute disbelief of scholarship in
magic of any kind, and the distaste of the present age for everything connected
with mysticism, to find that no single writer on the subject, except perhaps
King in a very feeble fashion, has really grappled with the problem. The point
of view of the most liberal-minded scholars with regard to this tabooed subject
may be seen from the remarks of Dr. Gaster, who would have magic treated after
the fashion of folklore. The translator of The Sword of Moses in the
second paragraph of his introduction Hoc. sup. cit.) writes: "it is remarkable
that we do not possess a good work, or exhaustive study, on the history and
development of magic. It is true that we find allusions to it, and sometimes
special chapters devoted to the charms and incantations and other superstitious
customs prevailing among various nations in books dealing with such nations. But
a comprehensive study of magic is still a pious (or impious) wish." And, even
were such a task attempted by some venturesome scholar, the result, we may
venture to suggest, would at best be merely a guess-work compilation, and of no
real value, unless the compiler in addition to his scholarship had not only a
belief in but also a knowledge of the art.
To treat of Gnosticism, then, in a really comprehensible manner, requires not
only a writer who at least believes in the possibilities of magic, but also a
mystic or at least one who is in sympathy with mysticism a person difficult to
find nowadays, when the very names of magic and mysticism evoke nothing but a
smile of contempt and {xxiii} a
frown of disapproval from the world of science and letters.
The present Introduction, however, is only concerned with the purely historical
and critical side of the subject, and even this is restricted to the
consideration of one document.
Though it would be highly presumptuous to endeavour to define Gnosticism without
a previous analysis and classification of the various schools, sects and
offshoots which have been grouped under this vague heading, we may nevertheless
venture to suggest the probable point of view which led the best of the Gnostic
doctors, pre-eminently Valentinus, to compile their various treatises. Let us
then consider the movement about the year 150 A.D. By that time the original
Logia or the Urevangelmm of Christianity had disappeared, and the Synoptic
Gospels were all set, in the framework of the traditional life of the great
Master of the Faith. The popular tidal-wave of the new religion had come
exclusively from the ocean of Jewish tradition, and was engulfing a more
universal view of Christianity in the same flood of intolerance and
exclusiveness which had characterised the Hebrew nation throughout the whole of
its previous history.
This startling phenomenon was now attracting the attention of minds which were
not only skilled in the philosophy of the schools, but also imbued with the
eclectic spirit of a universal theosophy and a knowledge of the inner doctrines
of the ancient religions. Such men thought that they saw in the Christian Gospel
a similarity of doctrine and a universalism which was consanguineous with these
inner teachings of the ancient faiths, and set to work to endeavour to check the
exclusive and narrowing tendencies which they saw so rapidly developing among
the less instructed, who made faith superior to knowledge, even to such an
extent as to openly condemn every other form of religion and scoff at all
philosophy and education.
{xxiv} It is true that about
this time such men arose as Clement of Alexandria and Origen who voiced much
more liberal views and laid the foundations of Christian theology, but they were
exceptions to the rule.
The Gnostic doctors could not believe that the Jews were the only nation in the
past to whom God had revealed himself, and that the scriptures of the nations
were to be cast on the dustheap of falsehood and error. And yet they saw that
the old order of things had received a rude shock, and that the fierce faith
which had been aroused among the people in the personality of Jesus, and the
social revolution which was rushing along with leaps and bounds under their very
eyes, could never be dammed back again. All they could hope to do was to turn
the energy generated into a more universal channel. Accordingly they used the
traditional story of Jesus which had roused such mighty enthusiasm, as the
framework into which they wove the u wisdom" of the great religions. Believing,
as they did, that truth was one, and at no time a respecter of persons or
nations; that all the nations had received of that truth in proportion to their
needs and capacities, they wove these ideas into the Christian tradition, and
compiled gospels and apocalypses of that veiled and mysterious wisdom which had
been guarded so carefully in the temples throughout the ages, and into which
they believed Jesus had been initiated and was in his turn an initiator. Nor did
they so much invent these things out of their own heads as it would appear, but
rather compiled them from, existing scriptures, many of which have since
disappeared. They drew from the wisdom of Egypt, Chaldea, Babylonia, Assyria,
Phoenicia, Æthiopia, the books of Orpheus,
Pythagoras and Plato, of the Magi and Zoroaster; and even perhaps in some
indirect way from those of the Brahmans. Their source of information was for the
most part the Orient.
Believing as they did, that the orthodox life of Jesus was legendary and
allegorical, and finding many other legends current which were not included in
the Synoptic account; {xxv}
devoted to the mystic life, and making light of the historical side of religion,
with faith alone in the watchword "now and within," it is evident that their
views met with little favour among the orthodox who clung above all things to
what they held to be the greatest fact of all history. The ancient wisdom,
however, proved far too difficult for popular comprehension, and being also
misunderstood even by the followers of the great doctors themselves in many
cases, often degenerated into superstition and the wildest of speculations.
But, as we are not attempting to trace the evolution of the movement, but simply
presenting one of the better sides of the endeavour, we will proceed to a
consideration of the document we are especially interested in, at the same time
reminding the reader that in this Introduction only a brief outline of the MS.
will be attempted, and all further considerations will be postponed for a
further Commentary which the writer has the intention of undertaking.
The only MS. of the Pistis Sophia known to exist was bought by the British
Museum from the heirs of Dr. Askew at the end of the last century, and is now
catalogued as MS. Add. 5114. The title on the back of the binding is Piste
Sophia Coptice, and below is printed Mus. Brit. Jure Emptionis. On the top of
the first page of the MS. is the signature A. Askew, M. D. On the first page of
the binding is the following note, probably in Woide's hand: "Codex dialecti
Supcrioris Ægypti, quam Sahidicam seu
Thebaidicam vocant, en jus titulus exstat pagina 115: Pinch suaou ntomos
batpiste Sophia Touios secundus fidelis Sapient he Deest pagina 337-344."
The title Piste Sophia is incorrect; nowhere is this form found in the book, and
the suggested emendation of Dulaurier and Renan from Pistis Sophia to Piste
Sophia "La fidele Sagesse," has received no support from other scholars.
Where Askew found it or bought it, I cannot discover. It is not mentioned in his
biography, and the reference {xxvi} given by
Kostlin (v. i.) is unverifiable. When the Museum bought it is not stated. It was
evidently before the great sale of the Askew library which lasted twenty days in
1785, for the Pistis Sophia is not mentioned in the catalogue (Bibliotheca
Askeviana Manuscripta, etc., 1785; v. Askew, A., Cat. B.M.). The MS. is
written on vellum in Greek uncial letters, and is in the Upper Egyptian dialect,
called Thebaidic or Sahidic. It consists of 346 quarto pages written in double
column, and for the most part is in an excellent state of preservation; several
pages, however, are badly defaced, and a number faint. Perhaps the most
competent expert who has yet given a decided opinion as to its date is Woide,
whose knowledge of such matters was very extensive, and cannot be easily
surpassed. It was by Woide that the New Testament, according to the text of the
famous Codex Alexandrinus, was edited, in uncial types cast to imitate those of
the MS., in 1786. In an Appendix to this great undertaking, in 1799, he added
certain fragments of the New Testament in the Thebaico-Coptic dialect, together
with a dissertation on the Coptic version of the New Testament. The date of the
Codex Alexandrinus is pretty generally assigned to the fifth century, and
with the exception of the Codex Vaticanus and the Codex Sinaiticus,
which are sometimes assigned to the fourth century, is the oldest extant MS. of
the New Testament. This being the case, it is of interest to read Woide's
description and opinion of the MS. of Pistis Sophia, which was lent to this ripe
scholar by Dr. Askew and his heirs long enough for him to copy it out from the
first word to the last. Woide was, therefore, eminently fitted in every way to
form an opinion; in fact, no one of equal fitness seems to have appeared in the
field since his time. In Cramer's Beytrage (op. inf. cit., pp. 82 sq.),
Woide wrote as follows in 1778: "It [P. S.] is a very old MS. in 4to on
parchment in Greek uncial characters, which are not so round as those in the
Alexandrine MS. in London, and in the Claromontain MS. in Paris [Codex Regius
Parisiensis, also an Alexandrine text].
{xxvii} The characters of the
MS. [P. S.] are somewhat longer and more angular, so that I take them to be
older than both the latter MSS., in which the letters eta, theta, omicron, rho
and sigma are much rounder. There are no capital letters in the whole book; the
letters are all equal, only at the end of the lines there are sometimes smaller
letters to bring the word in. There are no other marks of distinction than a
full stop or colon. The words are not separated from each other; the paragraphs
arc not distinguished by breaks, but by full stops. At the beginning of the
book, of the second part and of the two appendices, the first letter is not in
advance of the line. If the paragraph begins with the line, 1 have sometimes,
though seldom, remarked that the first letter is in advance of the line. If the
paragraph begins in the middle of a line sometimes, but not often, the first
letter of the following line is somewhat advanced. Here and there also a section
is noted on the edge by a mark that looks almost like a Greek zeta, or by a line
from the edge to above the word. If the paragraph begins at the beginning of the
line, the marks arc on the same line; if it begins in the middle of the line,
they are at the beginning of the following line. The folios are numbered in
Greek letters."
Thus we see that Woide places the date of the MS. at latest about the latter end
of the fourth century. It is also quite evident that the whole MS. from first to
last is by the same hand, and that it is a copy of another MS. There are also a
few corrections at the top or bottom of the columns by a hand of the same date.
An inspection of its contents reveals the further indisputable fact that the
Coptic text was not only a translation from a Greek original, but that it has
preserved an enormous quantity of the original Greek terms without any attempt
at translation. This may at once be seen from Schwartze's Latin version, in
which he has also preserved these innumerable Greek words without translation.
The whole style of the work, moreover, is foreign to {xxviii}
the Coptic idiom, as may be seen from Amelineau's Introduction to his French
version (p. x), where he writes: "Whoever has any knowledge of the Coptic
language knows that this idiom is foreign to long sentences; that it is a tongue
eminently analytic and by no means synthetic; that its sentences are composed of
small clauses exceedingly precise, and almost independent of each other. Of
course all Coptic authors are not equally easy, some of them are even
exceedingly difficult to understand; but this much is certain, that never under
any circumstances in Coptic do we come across those periods with complicated
incidental sentences, of three or four different clauses, whose elements are
synthetically united together so that the sense of the entire sentence cannot be
grasped before we arrive at the last clause. Nevertheless, this is just what the
reader meets with in this work. The sentences are so entangled with incidental
and complicated propositions, that often, indeed very often, the Coptic
translator has lost the thread, so to say, and made main propositions out of
incidental clauses, so that we find the continuation of the first proposition
three or four pages further on. This peculiarity is not calculated to facilitate
the translation of a work, the ideas in which are in themselves very difficult
to comprehend; the one thing that it conclusively proves is that the book was
originally written in a learned
language; that consequently none of the idioms spoken in the Orient could have
been the original language in which the work in question was conceived and
written; that we must accordingly choose between Greek and Latin; that only one
of these languages at this period, the second century [the date assigned to the
original by Amelineau], is at all likely in Egypt, namely, Greek."
Amelineau makes rather too much of the abstruse nature of the subject; for,
though many passages are transcendentally mystical, nevertheless the whole is
conceived in a narrative or descriptive style. There is no attempt at
philosophical argument, no involved logical propositions;
{xxix} there may also be another reason, as we shall
suggest later on, for the "losing of the thread." Nevertheless the main argument
of this learned Coptic scholar is unanswerable. And not only is it evident that
we are dealing with a translation into Coptic from Greek, but also that we are
not dealing with a single work, but at analysis least with two treatises,
fragments of one of which have been in two places inserted in the body of the
main treatise, and a larger fragment appended at the end of the MS. The main
narrative also is broken by several important lacuna; due in one case to the
loss of several leaves of the MS., and generally to the carelessness of the
scribe; the MS. is, moreover, evidently incomplete.
A general analysis of the contents reveals the following general outline of
contents, the references being to the pagination of the MS. adopted in
Schwartze's text, which is retained between brackets in the present translation.
Pistis Sophia, Book I .... 1-124
Pistis Sophia, Book II ...... 126-357
From the Books of the Saviour ...... 357-390
There is, however, no title to Book I, nor does there seem to
be any reason why the title "The Second Book of Pistis Sophia" should be
inserted where it is, right in the middle of the narrative.
Book II. ends halfway down page 357, and the whole subject abruptly changes with
the heading, "Extract from the Books of the Saviour."
In addition to these three main divisions of the MS., two pages (253-254:), with
the same heading, "Extract from the Books of the Saviour"' are inserted at
haphazard in the middle of Book II. They have no reference to what goes before
or what follows; nor are they quite of the same nature as the lengthier Extract
at the end of the MS.
There is, moreover, a note which occupies the last column of Book I., and which
has not the slightest reference to the rest of the narrative; why it is inserted
in this place is a {xxx} mystery.
It was probably copied in by mistake, or the Coptic translator for some reason
or other added a note from some other book, most probably one of the Books of
the Saviour.
At the end of the MS., and after the conclusion of the narrative, there is an
extra loaf which has only the left-hand column partially filled with writing.
The subject is here again completely changed, and leads us to suppose that some
leaves are missing before it.
Finally, at page 379 eight pages or four leaves of the MS. have disappeared.
A general view of the nature of the subjects treated of may be seen from the
contents table, which consists of the indented summaries I have added to the
text.
The question that next arises is what was the original Greek work from which the
Coptic translation of the Pistis Sophia was made. I am convinced that the
original was no other than the famous Apocalypse of Sophia, composed by
Valentinus, the most learned doctor of the Gnosis, who lived for thirty years in
Egypt in the latter half of the second century, and was also a master of the
Greek language, in which he wrote his treatises. But the further consideration
of this point must be postponed for the Commentary I propose to write, and in
which a comparison between the Pistis Sophia and the rest of the fragments of
the writings of Valentinus which have come down to us, will be attempted. It is
sufficient to state here that this view is supported by Woide, Jablonski, La
Croze, Scholtze, Dulaurier, Schwartze, Renan, Revaillaiit, Usener, and Amelineau,
the last of whom, in his Essay on Egyptian Gnosticism and in the
introduction to his translation of the Pistis Sophia, has dealt at length
with the matter. The guarded opinion of Harnack also allows for the date of
Valentinus. In his essay on the subject in 1891 (op. inf. cit., pp. 95 sq.), the
famous Biblical critic gives the terminus a quo as 140, and the terminus ad
quern as 302. He bases the earliest limit on the fact {xxxi}
that the Gospels and Pauline Epistles are regarded in the text as Holy
Scripture, and even a passage from the Epistle to the Romans is quoted by
the author as a saying of Jesus by the mouth of Paul. Now, the Pauline writings
were never spoken of as Holy Scripture before the time of Antoninus Pius (138).
The latest limit is arrived at by the passage about persecution on page 277,
which leads Harnack to conjecture that the author was writing at a time when the
Christians were still lawfully persecuted; but on the other hand the author does
not seem to have written in a persecution he had gone through. Thus Harnack
eliminates the persecution of Maximin and arrives at the 302 limit. But all this
is very unsatisfactory; and deductions made from internal evidence, though an
essential part of the higher criticism, arc in this case based on too slender
premises. The method of Amelineau, who compares the known fragments of
Valentinus with the text of Pistis Sophia, is the only really satisfactory test.
But what of the fragments from the Books of the Saviour which have been
inserted in and added to the text of the Pistis Sophia proper? On pages
246 and 354 mention is made of certain Books of Ieou, which Jesus promises to
give to his disciples when he has finished the teaching on which he is engaged.
In the first case, a few pages later on (253) the first short extract is
inserted in the text, and in the second, almost immediately after, the Pistis
Sophia treatise is concluded (page 357), and we find the rest of the MS.
devoted to a far longer extract from the Books of the Saviour. These
extracts bear a remarkable similarity to the contents of the Coptic Papyrus,
which the famous Scottish traveller Bruce brought to England in 1769 from Upper
Egypt, and bequeathed to the care of the Bodleian Library. This Papyrus consists
of 78 leaves, each containing from 27 to 34 lines, 29 centimetres high by 17
wide, not in roll but in book form. It is written in Greek characters and is in
the Thebaico-Coptic dialect like the Pistis Sophia.
{xxxii} Some twenty leaves at
least are missing, and even when Bruce found it it was in a very dilapidated
condition. It was further injured by neglect and damp in the Bodleian, when
Woide found it and carefully copied it. Woide considered that it was the
Egyptian form of the Pistis Sophia written by Valentinus in Coptic. It is,
however, evidently a translation like the Pistis Sophia from the Greek, and like
the Pistis Sophia is crammed full of the Greek original technical terms. Schwartze also copied it. In 1891 Amelineau published a text and a French
translation at Paris, and in 1892 Schmidt published a text and a German
translation at Leipzig.
Schmidt has sorted out this puzzling chaos of leaves with the following results:
The Codex consists of two treatises quite distinct in matter and character. The
first is divided into two parts, the two Books of Ieou, under the general title,
The Book of the Great Logos according to the Mystery [? of Ieou]. The
second treatise has no title, and is followed by a long Hymn to the Gnosis, also
without title. The First Book of Ieou opens with the title, "This is the Book of
the Knowledge of the Invisible God."
One thing is abundantly clear on every page, namely, that we are dealing with a
MS. which contains the ideas of the same school as that to which the Pistis
Sophia and the Books of the Saviour belong. In fact, the longer Extract from the
Books of the Saviour practically gives the same account of the three baptisms as
that found in far greater fullness in the Codex Brucianus.
Whether or not the Extracts from the Books of the Saviour appended to the MS. of
the Pistis Sophia belong to the missing portions of the Codex Brucianus, or
whether the translator from the Greek abridged some portion of the Books of Ieou
to give his readers an idea of these books to which the text of the Pistis
Sophia had just made reference, it is impossible to say; this much is certain,
that the Books of the Saviour and the treatises of {xxxiii}
the Codex Brucianus are united by the closest ties of consanguinity, and that a
commentator on the one mast be intimately acquainted with the contents of the
other.
The frequent mention of the name Melchisedec throughout the text of the
Pistis Sophia reminds us of the fragment of Melchisedecian literature
translated by Charles (v. s.), and its close connection with the Enochian
literature, and points perhaps to one of the sources of the Greek
original of the Books of the Saviour, and also of Pistis Sophia.
The disconnected column at the end of Book I. undoubtedly belongs to the same
collection of writings as the Books of the Saviour, and also the two
pages (253, 254) inserted in the middle of Book II. Finally the odd column at
the end of the MS. may either come from the same source or be an unaided effort
of the translator or scribe.
Let us now run over the probable history of our treatise, and suggest the
accidents which may have befallen it before it reached the hands of Antony
Askew.
The original Greek treatise of the Pistis Sophia was compiled by
Valentinus in the latter half of the second century, perhaps in Alexandria. By
"compiled" I mean that the Apocalypse of Sophia, or whatever its title may have
been, was not invented from first to last by Valentinus. The traditional
framework of the narrative, the selection of texts and passages from other
scriptures, Hebrew, Christian, Egyptian, Chaldean,
Æthiopic, etc., or whatever they may have been, and the adaptation of
nomenclature, were his share of the task; but it is evident that in many places
he was translating or paraphrasing himself, and that he had great difficulty in
turning some of the Oriental terms into Greek, the original of the name Pistis
Sophia being not the least difficult of such it being left in its present
barbaric and un-Greek form.
Of this original of Valentinus doubtless several copies {xxxiv}
were made, and mistakes may have crept in. One of these copies was carried up
the Nile and translated into the vernacular, Greek being but little understood
so high up the river. The translator was evidently not a very accurate person,
as may be seen from his casual insertion of scraps from other books; moreover,
his knowledge of the subject was so superficial that he had to leave many terms
in the original, and doubtless made guesses at others. It is also probable that
he added some things and subtracted others on the score of orthodoxy, as may be
seen by an inspection of the rest of the fragments of Valentinus. The wearisome
length of the Psalms, for instance, which Pistis Sophia recites in her
repentances, followed by the shorter excerpts from the Salomonic Odes, leads one
to suppose that Valentinus quoted only a few striking verses from each Psalm;
and that the more orthodox translator, with that love of wearisome repetition so
characteristic of monkish piety, added the other less apposite verses, with
which he was very familiar, while he was compelled to leave the Salomonic Odes
as they stood owing to his lack of acquaintance with the originals.
Moreover, the translator must have either translated, or possessed a translation
of, The Books of the Saviour and The Books of Ieou. These were also most
probably a compilation of Valentinus, or perhaps The Books of the Saviour were a
compilation of Valentinus from the older Books of Ieou, which may have belonged
to the Æthiopic Enochian literature, for
they are stated in the Pistis Sophia (pages 246 and 354) to have been written
down in Paradise by Enoch, and preserved from the Flood.
The MS. of the Coptic translator was copied towards the end of the fourth
century by some ignorant copyist, who made many mistakes of orthography. It was
copied by one man, as a task, and hurriedly executed; and I should suggest that
two copies were then made and occasionally a page of one copy substituted for a
page of the other; and, as the pages were not quite exact to a word or phrase,
{xxxv} we thus may account for
some puzzling repetitions and for equally puzzling lacunae.
What was the history of the MS. after that date is almost impossible even to
conjecture. Its history must, however, have been exciting enough for it to have
escaped the hands of fanatics both Christian and Mohammedan, it was during this
period also that some of the pages, as we have seen, were lost. May we not also
hope that Abyssinia and Upper Egypt may still preserve some MSS. that may throw
further light on this obscure but most interesting subject? In fact, I was told
in 1891 by Achinoff, chief of the Free Cossacks, a resident in the country, that
the monasteries of Abyssinia do actually contain a mass of very ancient MSS.
which would be of exceeding great value to the scholarship of Europe.
In presenting the following translation to the English-reading public, I may say
that I should not have ventured on an undertaking if any Coptic scholar had
undertaken the task, or I had heard that such a task was contemplated. In a
matter of such difficulty every possible liability to error should be
eliminated, and it stands to reason that the translation of a translation must
needs be but an apology for a first-hand version. Nevertheless I am not without
predecessors. The Coptic MS. itself is in the first place a translation, so that
even Coptic scholars must give us the translation of a translation. I am
persuaded also that the anonymous and imperfect French translation in the
Appendix to Migne's Dictionnaire des Apocryphes (vol. i.) is made from
Schwartze's Latin version and not from the Coptic text. C. W. King in his
Gnostics and their Remains has also translated a number of pages of the
Pistis Sophia from Schwartze. Some three or four years ago Mr. Nutt, King's
publisher, sent out a notice for the publication of the whole of King's
translation, but the project fell through. Last year I offered to edit this
translation of King's, but was informed that the literary legatee of the
deceased scholar was of {xxxvi}
the opinion that it would be unfair to his memory to publish a MS. that was in
so incomplete a condition.
In 1890 I had already translated Schwartze's Latin version into English and
published pages 1 to 252, with a commentary, notes, etc., in magazine form from
April, 1890, to April, 1891. But I hesitated to put it forward in book form, and
should not have done so, but for the appearance of Amelineau's French version in
1895. I then retranslated the whole book again and checked it by Amelineau's
version. I was further induced to venture this undertaking, because the
narrative, though dealing with mystical and therefore obscure subjects, is in
itself exceedingly simple, and therefore mistakes cannot so readily creep in as
into a difficult philosophical work. I, therefore, present my translation with
all hesitation, but at the same time think that the English public, which is
steadily increasing its interest in mysticism and allied subjects, will be
better satisfied with half a loaf than with no bread.
In conclusion it only remains for me to append a brief summary of the work that
has already been done work on the subject. This may best be seen by treating
from a chronological point of view. In addition to a few scattered articles in
magazines which are not of the first importance, the chief contributions to the
subject are:
1770. Article in Brittnche Theol. Magazin; st-e Kostl in infra.
1773. Woide (C. A.). Article in Journal des Savants.
1778. Woide. Article in J. A. Cramer's Beyträge zur Beförderung theologischer und andrer wichtigen Kenntnisse (Kiel u. Hamburg, pp. 82 sq.
1799. Woide. Appendix ad Editionem Novi Testamenti Graici e
Codice MS. Alexandro a Carol o God-fredo Woide Description qua conthientur
Fragmenta Novi Testamenti juxta interpretationem Dialecti Superior-is
Ægypti qua Thebaulica vel Saludica appellatur e Codicibus Oxoniensibus maxima ex parte
Desumpta. cum Dissertatione de Vereione {xxxvii}
Bibliorum Ægyptiaca quibua subjictur Codicis
Vaticani Collatio (Oxonii) p. 137.
Woide not only carefully copied the whole of the MS. but also the Codex Brucianus at Oxford. He gives the date of the MS. as about the fourth century,
and considers the writer to have been Valcntinus. He, however, published no work
on the subject.
1812. Milliter (F.). CM, Gnosticre Salomoni Tributa, Thebuice et Latine, Prefatione et Adnotatiouibus Philologicis Illustrate (Hafnisp).
Bishop Munter, a learned Dane, probably got his text from Woide's copy; his
brief pamphlet is of no particular importance, nevertheless it was solely upon
these few brief selections, the seven Odes of Solomon, that, with the exception
of Dulaurier, scholars formed their opinion of the Pistis Sophia up to the time
of the publication of Schwartze's work in 1851. Munter believes that the
original treatise belongs to the second century.
1843. Matter (J.). Histoire Critique du Gnosticisme et
de son Influence sur les Sectes religieuses et philosophiques des six premiers
Siècles de l’Ère chrétienne (Paris) 2nd ed. ii. 41 t<q., 350 sq. The first edition
appeared in 1828 and contains no reference to P. S. In Dorner's German translation
the references are ii. 69 ff. and 163 ff.
Matter rejects the idea of Valentinus, but he had no acquaintance whatever with
the text and bases himself entirely on Woide. He states that the MS. can
scarcely be prior to the fourth century, and (p. 352) places the date of the
original treatise between the end of the second and the end of the fifth. He
gives no opinion as to the school to which it belongs.
1838. Dulaurier (E). Article in the Moniteur (27th Sept.).
1847. Dulaurier. Article in the Journal Asiatique, Quatreme
Serie, Tome ix., juin, pp. 534-548; entitled "Notice
{xxxviii} sur le Manuscript
copte-thébain, intitulé La Fidèle Sagesse; et sur la Publication projetée du
Texte et de la Traduction française de ce Manuscript."
On page 542 Dulaurier tells us that he had made a French translation from the
Coptic in the following words: "The translation of the Pistis Sophia and the
glossary which forms a complement to it are finished, and will be sent to the
printers, when I have convinced myself that I have fulfilled the requirements
that this task imposes, taking into consideration the present state of science
and my own capabilities. The MS. from which I have made my translation is a copy
which I have taken from the original, during my stay in England in 1838-1840,
when I was charged by MM. de Salvandy and Villemaiu, successive ministers of
public instruction, with the commission of proceeding to London to study this
curious monument." Dulaurier, however, did not publish his labours, nor have I
as yet come across any record of the fate of his MSS. He ascribes the treatise
to Valentinus.
1851. Schwartze (M. G.). Pistis Sophia, Opus Gnosticum
Valentino adjudicatum, e Codice Manuscripto Coptico Londinensi descriptum,
Latine vertit M. (T. Schwartze, edidit J. II. Peterinann (Berolini).
Schwartze died at an early age before the completion of his labours on the
Pistis Sophia, and the MS. translation he left behind contained a number of
blanks and passages which he intended to fill up and correct. Petermaim has
confined himself in his notes strictly to verbal corrections and suggestions as
to variee lectiones. The consequence is that we have a translation without the
notes of the translator, and without a word of introduction, Petermann says the
task of editing was so severe that he frequently suffered from fits of
giddiness. Schwartze copied out the whole of the Coptic MS. of Pistis Sophia and
also the Oxford Codex Brucianus. He considers the original treatise,
{xxxix} as we see from the
title of his work, to be written by the hand of Valentinus; but Petermann is of
the opinion that it is the work of an Ophite, and promises to set forth his
reasons at length in a treatise, which has unfortunately never seen the light.
Kostlin and Schmidt also hold this view, and as far as the Extracts from the
Books of the Saviour are concerned, I see no reason why there should not be some
truth in the idea. For we may connect these Books closely with the Books of
Ieou, and the latter connect us at once with the Enochian literature. The
Ophites were pre-Valentinian and mostly Syrian. They were the
first to take the distinct name of Gnostics. Some of their books were translated
into Greek. This fits in with the hypothesis put forth above that Valentinus
compiled the Books of the Saviour from a prior set of Gnostic writings. The Melchisedecian ideas would also come through the Syrian Gnosis, and be cognate
to the Enochian tradition. A review of Schwartze's work appeared in the Journal
des Savants of 1852 (p. 333).
1852. Bunsen (C. C. J.). Hippolytus and seine Zeit,
Anfänge and Aussichten des Christenthums and der Menschheit (Leipzig), i. 47, 48.
Hippolytus and his Age (London, 185'J), i. Gl, G2.
"Great, therefore, were my hopes in 1842, that the ancient Coptic manuscript of
the British Museum, inscribed Sophia, might be a translation, or at least an
extract, from that lost text-book of Gnosticism [the work quoted by Hippolytus,
sub Valent.]: but unfortunately the accurate and trustworthy labours of that
patient and conscientious Coptic scholar, Dr. Schwartze, so early taken away
from us, have proved to me (for 1 have seen and perused his manuscript, which I
hope will soon appear), that this Coptic treatise is a most worthless (I trust,
purely Coptic) offshoot of the Marcosian heresy, of the latest and stupidest
mysticism about letters, sounds, and words." Bunsen stands absolutely alone in
this opinion, and we doubt whether he could have read Schwartze's MS. with any
care. {xl}
1853. Baur (F. C.). Das Christenthum and die christliche
Kirche der drei ersten Jahrhunderte (Tubingen) notes on pp. 185, 186, and 205,
206.
Baur evidently added these notes at the last moment before publication. On page
206 n., he leans to the idea of an Ophite origin.
1854. Kostlin (K. R.). Two articles in Baur and Zeller's
Theologische Jahrbücher (Tubingen), xiii. 1-104 and 137-196; entitled "Das
gnostische System des Buches Pistis Sophia."
Kostlin was the first to make an exhaustive analysis of the contents of the
treatise, and his labours are used by Lipsius in his article in Smith and Wace's
Dictionary of Christian Biography. He assigns its date to the first half of the
third century, and assumes that it is of Ophite origin.
In a note to page 1, Kostlin writes: "The MS. from which the work is published
belongs to the collection of MSS. collected by Dr. Askew of London
during his travels in Italy and Greece, of which the British Theological
Magazine (das Brittischc theol. Magazin) for the year 1770 (vol. i. part 4, p.
223) gives more particulars."
There is 110 such magazine in the catalogue of the British Museum. The
Theological Repository for 1770 contains no information on the subject; and no
permutation of names solves the mystery. There were very few magazines published
at that early date, so that the choice is limited.
1856. An anonymous translation in Migne's Dictionnaire des
Apocryphes, tom. i. app. part ii. coll. 1181-1286; this tome forms vol. xxiii.
of his third Encyclopedie.
The translation is a sorry piece of work, more frequently a mere paraphrase from
Schwartze's version than a translation; there are also frequent omissions,
sometimes as {xli} many as 40
pages of the Coptic Codex; e.g., pp. 18, 19, 36 sq., 50, 51, 72, 73, 86-90,
108-135, 139, 157-160, 162, 171, 179, 180, 184-186, 221-243, 245-255, 281-320,
324-342. These are some of the omissions; but there are many more. It is,
therefore, entirely useless to the student. The anonymous writer vaguely
suggests a late date for the treatise because of the complicated nature of the
system.
1860. Lipsius (R. A.). Article "Gnosticismus" in Erach and
Gruber's Encyclopaedie, separately published at Leipzig, 1860, pp. 9,5 sq. and
157 sq.; also Article "Pistis Sophia" in Smith and Wace's Dictionary of
Christian Biography (London), vol. iv., 1887.
Lipsius considers Pistis Sophia an Egypto-Ophite treatise, and with Kostlin
assigns its date to the first half of the third century.
1877. Jacobi. Article "Gnosis" in Herzog's Theolog. Real Encyclopadie (Leipzig); 2nd ed., 1888; Translation, New York; 1882, 1883. Jacobi believes in an Ophite origin.
1875-1883. The Palæographical Society, Facsimiles of
MSS. and Inscriptions, Oriental Series, ed. by William Wright (London).
Plate xlii. The editor, or whoever is responsible for the letter-press, says
that the original is later than Valentinus, and places the MS. in the seventh
century. There is a careful analysis of the text from the technical standpoint,
and the facsimile is of f . 11 a.
1887. King (C. W.). The Gnostics and their Remains, Ancient
and Medieval (London), 2nd ed. The first ed. appeared in 1864, but contains no
reference to P. S.
King regards the Pistis Sophia as the most precious relic of Gnosticism. Besides
many references scattered throughout the volume, there are translations from
{xlii} Schwartze of pages
227-239, 242-244, 247-248, 255-259, 261-263, 282-^298-308, 341, 342, 358, 375 of
the Codex. King, who was more of a numismatologist and antiquarian than a
critic, does not venture an opinion either on the date or author.
1887. Amelineau (E.). Essai sur le Gnosticisme égyptien, ses Développements et son Origine égyptienne, in Annales du Musée Guimet (Paris), torn. xiv. Of. especially the third part for system of Valentinus and Pistis Sophia, pp. 166-322.
1880. Amelineau. Article "Lea Trait gnostiques d'Oxford; estude critique," in the Revue de 1'Histoire des Religions (Paris, edited by Raville), an essay of 72 pp., 8vo.
1891. Amelineau. Notice sur les Papyrus gnostique Bruce, Texte et Traductiun (Paris), 305 pp., 4to.
1895. Amelineau. Pistis Sophia, Ouvrage gnostique de Valentin,
traduit du copte en fraucois, avec une Introduction (Paris), pp. xxxii. and
204, 8vo.
Amelineau goes thoroughly into the Valentinian origin of the treatise, but leans
almost exclusively to an Egyptian origin of the ideas. The MS. itself, however,
he places very late, writing on page xi. of his Introduction as follows: "After
an examination of the enormous faults which the scribe has committed, I cannot
attribute to the MS. which has preserved the Pistis Sophia to us, a date later
than the ninth or tenth century, and that too the minimum. For this 1 have
several reasons. Firstly, the MS. is written on parchment, and parchment was
hardly ever commonly used in Egypt before the sixth or seventh century.
Secondly, the writing, which is uncial, though passable in the first pages of
the MS., becomes bastard in a large number of leaves, when the scribe's hand is
fatigued; no longer is it the beautiful writing of the Egyptian scribes of the
great periods, but slack, inconsistent, almost round and hurried. Thirdly, the
faults of orthography in the use of Greek words {xliii}
evidently show that the scribe belonged to a period when Greek was almost no
longer known."
In a footnote Amelineau says that he is perfectly aware that this opinion of his
will "raise a tempest," and begs for a suspension of judgment till he has
published his reasons as to the late use of parchment, at greater length. Now it
was Ptolemy II. (Philadelphia), King of Egypt from 283-247 B.C., who forbade the
exportation of papyrus from Egypt, and forced the rival bibliophiles at Pergamus
to copy their books on parchment. The library of Pergamus was bequeathed to the
Senate of Rome, and Antony handed it over to Cleopatra somewhere about 35 B.C.;
this library, consisting for the most part of parchment rolls and books, was
placed in the new Brucheion at Alexandria, to replace the old Library which was
totally destroyed by the fire of Caesar's fleet in 47. Parchment, then, was
common enough as a book-fabric in Alexandria, at least 600 years before Amolineau's limit.
An examination of the MS. does not entirely substantiate the strictures of
Amelineau on the careless writing of the scribe; the writing though hurried is
fairly consistent, while the first dozen pages are most admirably written. The
faults of spelling only prove that this particular scribe did not know Greek, a
likely enough thing if the copy was made in Upper Egypt and not at Alexandria. I
am, therefore, far from convinced by any one of the reasons Amelineau brings
forward.
1891. Harnack (A.). Uber das gnostische Buch Pistis Sophia. I have already given Haruack's views on the date; he attributes the authorship to a modified Ophite origin. He suggests that Book I. only is properly Pistis Sophia; Book II. should be called the Questions of Mary (p. 94).
1892. Schmidt (C.). Gnostische Schriften in koptischer
Sprache aus dem Codex Bruciauus, herausgegeben, ubersetzt und bearbeitet, pp.
680, 8vo; in von {xliv} Gebhardt
and Harnack's Texte und Untersuchungen zur Geschichte der alt christlichen
Literatur (Leipzig), viii. Band.
Schmidt agrees with Harnack as to date, and thinks that the Pistis Sophia may be
attributed to an Ophite school. In the works of the three writers referred to
above there is a mass of information with regard to the Pistis Sophia, but as
only the date and to some extent the authorship are being dealt with in this
Introduction, the further consideration of their views must be postponed until a
Commentary to form a complement to the present translation is attempted.
INTRODUCTION TO THE SECOND EDITION
ANNOTATED BIBLIOGRAPHY TO THE SECOND EDITION
TRANSLATION IN THE SECOND EDITION
{p.1}
[THE FIRST BOOK OF PISTIS SOPHIA.]
(l) IT came to pass, when Jesus had risen from the dead, that he passed eleven years speaking with his disciples, and instructing them up to the first statutes only, and up to the regions of the first mystery, the mystery within the veil, within the first statute, which is the four and twentieth mystery, and below those which are in the second space of the first mystery, which is before all mysteries―the father in the likeness of a dove.
And Jesus said to his disciples: "I am come from that first mystery, which is also the last mystery, the four and twentieth mystery." For his disciples knew not that mystery, nor did they understand that there was anything within that mystery; but they thought that that mystery indeed was the chief of the pleroma, and the head of all that exists; and they thought it was the end of all ends, for Jesus had said to them concerning {p.2} that mystery: "It surroundeth the first statute, (2) and the five impressions, and the great light, and the five supporters, and even the whole treasure of light."
Moreover, Jesus had not told his disciples the whole distribution of all the regions of of the great invisible, and of the three triple powers, and of the four and twenty invisibles, with all their regions, their aeons, and their orders, according to the manner of their distribution, for they are the emanations of the great invisible; nor of their ungenerated, self-generated, and generated, their light-givers and unpaired, their rulers and authorities, their lords and archangels, their angels and decans, their workmen and all the habitations of their spheres, and all the orders of each one of them.
Nor had Jesus told his disciples the whole distribution of the emanations of the treasure, nor their orders,
according to which they are distributed; nor had he told them their saviours,
according to the orders of each as they are; nor had he told them what are the
guardians which are beside each [gate] of the treasure of light; nor had he
told them the region of the saviour of the twins, (3) who is the child of the
child; nor had he told them the regions of the three amens, in what regions
they are distributed; nor had he told them in {p.3} what region are the five
trees, or the seven amens, which are also the seven voices, what is their
region, according to the manner of their distribution.
Nor had Jesus told his disciples of what type are the five supporters, or from
what they were brought forth; nor world had he told them how
the great light had emanated, or from what region it had been brought forth ;
nor had he told them of the five impressions, nor of the first statute, from
what region they had been brought forth ; but he simply spoke of them, and
taught them that they existed, without speaking of their emanation and the order
of their regions. And this is why they did not know that there were other
regions within that mystery.
Nor had he told his disciples: "I pass through such or such a region until I
enter that mystery, or [when] I leave it"; but, in instructing them, he merely
said: "I have come from that mystery." And this is why they thought
concerning that mystery, that it was the end of ends, (4) and that it was the
chief of the pleroma, and
even that it was the pleroma itself. For Jesus said to his disciples: "It is
that mystery which surroundeth all the pleromas of which I have spoken, from the
day on which I first met with you even unto this day." And this is, there-
{p.4} fore, why the disciples thought there was nothing within that mystery.
It came to pass, therefore, that the disciples were sitting together
on the Mount of Olives, speaking of these things, rejoicing with great joy, and being
exceeding glad and saying one to
another: "Blessed are we before all men who are on the earth, for the saviour
hath revealed this unto us, and we have received all fullness and all
perfection." And while they were saying these things the one to the other, Jesus
sat a little removed from them.
It came to pass, therefore, on the fifteenth on the fifteenth day of the month of Tobe,
the day of the full moon, on that day, when the sun
had risen in its going, that there came forth after it a great stream of
light shining exceedingly; there was no measure to the light with which it was
surrounded, for it came forth from the light of lights, and it came forth from
the last mystery, (5) that is to say, the four and twentieth mystery, from the
interiors to the exteriors which are in the orders of the second space of the
first mystery. And this stream of light poured over Jesus, and surrounded him
entirely. He was seated apart from his disciples, and was shining exceedingly;
there was no measure to the light in which he was.
{p.5}
FIRST BOOK
But the disciples saw not Jesus because of the great light in which he was, or which proceeded from him; for their eyes were blinded by the
great light in which he was. They saw the light only, shooting forth
great rays of light. And the rays of light were not equal together, but the
light was of every kind, and of every type, from the lower to the higher part
thereof; each [ray] more admirable than its fellow, in infinite manner, in a
great glory of immeasurable light, which stretched from the earth to the
heavens. And when the disciples saw the light, they were in great fear and great
confusion.
(6) It came to pass, therefore, when this stream of light had come upon Jesus,
and had gradually surrounded him, that Jesus was borne upward or
soared aloft, shining exceedingly in an immeasurable light. And the
disciples gazed after him, none of them speaking, until he had entered into the
heaven. They were all in great silence. These things then came to pass on the
fifteenth day of the moon, the day on which it is full in the month of Tobe.
It came to pass, when Jesus had ascended into heaven, after the third hour, that
all the powers of the heavens were confused, and all were thrown one on another
in turn, they and all {p.6} their
aeons, all their regions, and all their orders,
and the whole earth was shaken, and all the
inhabitants thereof. And confusion was upon all men in the world,
and also upon the disciples, and all thought that the world
would surely be
destroyed.
And all the powers which are in the heavens did not cease to be in confusion,
they and the whole world, and all were shaken the one on the other in turn, from
the third hour of the fifteenth day of the moon of Tobe, until the ninth hour of
the morrow.
And all the angels with their archangels, and all the powers of the
height, (7) all sang from the interior of the
interiors,
so that the whole world heard their voice; they ceased not till the ninth hour
of the morrow. But the disciples sat together in fear, and were in the greatest
possible distress. They feared because of the great earthquake which was taking
place, and they wept together, saying: "What will be? Surely the saviour will
not destroy all the regions?" Thus saying, they wept together. On the ninth
hour of the morrow, the heavens were opened, and they saw Jesus descending, shining exceedingly; there was no measure
to the light which surrounded {p.7} him, for he shone more brightly than when he
had ascended to the heavens, so that it is impossible for any in this world to
describe the light in which he was. He shot forth rays shining exceedingly; his
rays were without measure, nor were his rays of light equal together, but they
were of every figure and of every type, some being more admirable than the
others in infinite manner. And they were all pure light in every part at the
same time. It was of three degrees, one surpassing the
other in infinite manner. The second, which was in the midst, excelled the first
which was below it, and the third, the most admirable of all, surpassed the two
below it. The first glory was placed below all, like to the light which came
upon Jesus (8) before he ascended into the heavens, and was very regular as to
its own light. And the three degrees of light were of every variety of light and
type, each excelling the others in infinite manner.
It came to pass, when the disciples had seen these things, that they feared
exceedingly, and were troubled. But Jesus, the compassionate and
merciful-minded, when he saw that his disciples were troubled with great
confusion, spake unto them, saying: "Take courage. It is I, be not afraid." It
came to pass, when the disciples heard {p.8} these words, that they said: "Master, if it be thou, withdraw thy glorious light that we may be able to stand,
so that our eyes be not blinded. We have been dismayed, and the whole world hath
been dismayed, by the greatness of the light which is in thee."
Then Jesus drew to himself the glory of his light; and when this was
done, all the disciples took courage and came to Jesus, and cast
themselves together at his feet and worshipped him, rejoicing with great joy.
They said unto him: "Master, whither didst thou go? or on what ministry wentest
thou? or wherefore are all these confusions and shakings which have taken place?"
Then Jesus, the compassionate, said unto them: "Rejoice and be glad from
this hour, for I have gone to the regions whence ail things, I came
forth. (9) From this day forth, therefore, will I speak with you freely, from
the beginning of the truth unto the completion thereof; and I will speak to you
face to
face without parable. From this hour will I hide nothing from you of the things
which pertain to the height, and of those of the region of truth; for authority
hath been given me by the ineffable and by the first mystery of all mysteries to
speak to you, from the beginning to the end, from the interiors to the
exteriors, {p.9} and from the exteriors to the interiors. Hearken, therefore, that I may tell you
all things.
"It came to pass, as I was sitting a little removed from you on the Mount of
Olives, meditating on the duties of the ministry for which I was sent, which
they said was completed, and [how] the last mystery had not yet sent me my
vesture―it is the four and twentieth mystery from the interiors to the
exteriors, of those
which are in the second space of the first mystery, in the orders of that
space―it came to pass, therefore, when I understood that the duty of the
ministry for which I had come was fulfilled, and that that mystery had not yet
sent me my vesture, which I had placed in it, until its time should be fulfilled―I was meditating
on this on the Mount of Olives, a little removed from you―it came to pass, when
the sun rose in the place of its rising, that then through the first mystery,
which was from the beginning, on account of which the universe hath been
created, (10) from which also now I am come, now and not formerly before they
had crucified me; it came to pass, by order of that mystery, that this vesture
was sent me, which he had given me from the beginning, and which I had placed in the last mystery, which is the four
and {p.10} twentieth mystery, from the interior of those which are in the orders
of the second space of the first mystery. This is the vesture, then, which I had
left in the last mystery, until the time should be fulfilled when I should take
it again, and should begin to speak to the human race, and reveal to them all
things from the beginning of the truth to its completion, and speak to them from
the interiors of the interiors to the exteriors of the exteriors, and from the
exteriors of the exteriors to the interiors of the interiors. Rejoice,
therefore, and be glad and rejoice more than greatly, for it is to you that it
hath been given, that I first speak from the beginning of the truth to its
completion.
"For this cause have I chosen you from the beginning through the first mystery.
Rejoice, therefore, and be glad, in that when I came into the world, (11) from
the beginning, I brought with me twelve powers, as I told you from the
beginning. I took them from the hands of the twelve saviours of the treasure of
light, according to the command of
the first mystery. These powers, therefore, 1 cast into the wombs of your
mothers, when I came into the world, and they are those which are in your bodies
this day. For these powers have been given unto you before the whole world, for
it is ye who are to {p.11} save the whole world, and that ye may be able to bear
the threat of the rulers of the world, and the calamities of the world, and
their dangers, and all the persecutions which the rulers of the height must
bring upon you. Many times have I said unto you, the power which is in you, I
have brought it from the twelve saviours which are in the treasure of light. For
which cause I said unto you from the beginning that ye were not of this world.
And I also am not of this world, for all men who are of this world have taken
their soul from the rulers of the aeons. But the power which is in you is from
me. Ye are souls which pertain to the height, which I have brought from the
twelve saviours of the treasure of light, and which I have received as a share
of my power, which I received from the beginning. (12) And when I set forth to
come into this world, I passed through the midst of the rulers of the sphere; I
assumed the likeness of the angel Gabriel, in
order that the rulers of the aeons might not recognise me, but think that I was
the angel Gabriel.
"It came to pass, when 1 had passed through the midst of the rulers of the
aeons, that I looked down on the world of men, by order of the first mystery; I found Elizabeth, mother of John the Baptist, {p.12} before she had conceived him; I cast into her a power which I had received from the hand of the little Iao,
the good, who is in the midst, that he might preach before me and prepare my
way, and baptise in the water of the remission of sins. This power, then, is in
the body of John.
"Moreover, in the region of the soul of the rulers, destined to
receive it, I found the soul of the prophet Elias, in the
aeons of the sphere, and I took him, and receiving his soul also, I brought it
to the virgin of light, and she gave it to her receivers; they brought it to
the sphere of the rulers, and cast it into the womb of Elizabeth. Wherefore the
power of the little Iao, who is in the midst, and the soul of Elias the prophet,
are united with the body of John the Baptist. (13) For this cause have ye been
in doubt aforetime, when I said unto you, 'John said, I am not the Christ';
and ye said unto me, 'It is written in the Scripture, that when the Christ
shall come, Elias will come before him, and prepare his way.' And I, when ye had
said this unto me, replied unto you, 'Elias verily is come, and hath prepared
all things, according as it is written; and they have done unto him whatsoever they would.' And when I perceived that
ye did not understand that I had spoken con- {p.13} cerning the soul of Elias
united with John the Baptist, I answered you openly and face to face with the
words, 'If ye will receive it, John the Baptist is Elias who, I said, was for
to come.'"
And Jesus continued his conversation, and said: "It came to pass, after these
things, that I looked down again into the world of men; I
found Mary, who is called my mother, after the material body; I spoke to
her also in the form of Gabriel; and when she had betaken herself into the
height
towards me, I implanted in her the first power which I had received from the
hands of Barbelo, that is to say, the body which I bore in the height, and
instead of the soul, I implanted in her the power which I had received from the
hands of the great Sabaoth, the good, (14) who is in the region of the right."
And the twelve powers of the twelve saviours of the treasure
of light, which I had received from the twelve ministers of the midst, I cast into the
sphere of the rulers; and the decans of the rulers, with their workmen,
thought that they were the souls of the rulers; and the workmen brought them,
and I bound them into the bodies of your mothers. And when your time was full,
ye were brought forth into the world, no soul of the rulers being in you. Ye
have received {p.14} your portion from the power which the last supporter breathed
into the mixture, which [power] was blended with all the invisibles and rulers,
and all the aeons. Once only was it blended with the world of destruction, which
is the mixture. This [power] I brought out from myself from the beginning; I
cast it into the first statute, and the first statute cast a portion thereof
into the great light, and the great light cast a portion of that which it
received into the five supporters, and the last supporter took a portion of that
which it received, and cast it into the mixture. (15) And this [power] dwelleth
in all those who dwell in the mixture, in the
manner in which I have just told you."
When Jesus, therefore, had said these things to his disciples on the Mount
of Olives, he continued in his conversation to his disciples, and said: "Rejoice, and be glad, and add joy to joy, for the times are fulfilled for me to
put on my vesture, which hath been prepared for me from the beginning; the same
which I laid up in the last mystery, until the time of its completion. The time
of its completion is the time when I shall receive commandment from the first
mystery to speak to you from the beginning of the truth to the end thereof, and
from the interiors of the interiors, for the {p.15} world is to be saved by you.
Rejoice, therefore, and be glad, for ye are more blessed than all men who are on
the earth, for it is ye who shall save the whole world."
It came to pass, when Jesus had finished speaking these things to his disciples,
that he again continued in his conversation, and said unto them: "Lo, I have
put on my vesture, and all power hath been given me by the first mystery. Yet a
little while and I will tell you the mystery of the pleroma and the pleroma of
the pleroma; I will conceal nothing from you from this hour, but in perfectness
will I perfect you in the whole pleroma, and all perfection, and every mystery,
(16) which things, indeed, are the perfection of all perfections, the pleroma of
all pleromas, and the gnosis of all gnoses, which are in my vesture. I will tell
you all mysteries from the exterior of the exteriors, to the interior of the
interiors. Hearken, I will tell you all things which have befallen me.
"It came to pass, when the sun had risen in the regions of the east, that a great stream of light descended in which was my vesture, the same which 1 had laid up in the four and twentieth mystery, as I have said unto you. And I found a mystery in my vesture, written in these five words which pertain to the height,. {p.16} zama zama ozza racharna ôzai. And this is the interpretation thereof: "The mystery which is beyond the world, that whereby all things exist: It is all evolution and all involution; it projected all emanations and all things therein. Because of it all mysteries exist and all their regions. "'Come unto us, for we are thy fellow-members. We are all one with thee. We are one and the same, and thou art one and the same. This is the first mystery, (17) which hath existed from the beginning in the ineffable, before it came forth; and the name thereof is all of us. Now, therefore, we all live together for thee at the last limit, which also is the last mystery from the interior. That also is a part of us. Now, therefore, we have sent thee thy vesture, which, indeed, is thine from the beginning, which thou didst leave in the last limit, which also is the last mystery from the interiors, until its time should be fulfilled, according to the commandment of the first mystery. Lo, its time being fulfilled, I will give it thee.
"'Come unto us for we all stand near to clothe thee with the first
mystery and all his glory, by commandment of the same, in that
the first mystery gave us two vestures to clothe thee, besides the one we have
sent {p.17} thee, since thou art worthy of them, and art prior to us, and came
into being before us. For this cause, therefore, the first mystery hath sent for
thee through us the mystery of all his glory, two vestures.
"The first hath in it the whole glory of all the names of all the mysteries,
and of all the emanations of the orders of the spaces of the
ineffable.
(18) "'And the second vesture hath in it the whole glory of
the name of all the mysteries, and of all the emanations which are in the
orders of the two spaces of the first mystery.
"'And in this [third] vesture, which we have now sent thee, is the glory of
the name of the mystery, the revealer, which also is the
first statute, and the mystery of the five impressions, and the mystery of the
great legate of the ineffable, which is this great light, and also the mystery
of the five leaders, which are the five supporters. There is also in the vesture
the glory of the name of all the orders of the emanations of the treasure of
light, with their saviours and the orders of their orders, to wit, the seven amens, which are the seven voices, and the five trees and the three amens, and
the saviour of the twins, which is the child of the child; and
{p.18} also the
mystery of the nine guardians of the three gates of the treasure of light. There
is also therein all the glory of every name which is on the right, and of all
those which are in the midst. Moreover, there is also therein all the glory of
the great invisible, (19) that is to say, of the great forefather, and all the
mystery of the three triple powers, and the mystery of their whole region, and
also the mystery of all their invisibles and of all those who are in the
thirteenth aeon, and the name of the twelve aeons, with all their rulers, all
their archangels, all their angels, and all who are in the twelve aeons, and
every mystery of the name of all those who are in the [sphere of] fate, and in
all the heavens, and the whole mystery of the name of those in the spheres and
their firmaments, and all that they contain, and their regions.
"'Lo, therefore, we have sent thee this vesture, without any
knowing it from the first statute downwards, because the glory of its
light was hidden in it [the first statute], and the spheres with all their
regions from the first statute downwards [knew it not]. Make haste, therefore,
clothe thyself with this vesture. Come unto us; for ever, until the time
appointed by the ineffable was fulfilled, have we been in need of thee, to
clothe thee with two of the vestures, by order of the {p.19} first mystery. (20)
Lo, then, the time is fulfilled. Come, therefore, to us quickly, that we may
put them on thee, until thou hast accomplished the full ministry of the
perfections of the first mystery, the ministry appointed for thee by the
ineffable. Come, therefore, to us quickly, in order that we may clothe thee, according to the commandment of the first mystery; for yet a little while, a
very little while, and thou shalt come to us, and shalt leave the world. Come,
therefore, quickly, that thou mayest receive the whole glory, the glory of the
first mystery.
"It came to pass, therefore, when I saw the whole mystery of those words in the vesture which had been sent me, that I at once clothed myself therewith. I became exceedingly radiant, and soared into the height.
"I drew nigh to the gate of the firmament, shining exceedingly; there was no
measure to the light in which I was. The gates of the
firmament were shaken one above the other in turn, and all were thrown open
together.
"And all the rulers, all the powers, and all the angels therein, were at once
thrown into confusion because of the great light which was in me. They gazed at
the vesture of light with which I was clothed, and which was brilliantly
{p.20}
shining; they saw the mystery which contained their names; they
feared exceedingly;(21) and all the bonds with which they were
bound were loosed; each left his rank and they bowed down before me, and worshipped me, saying, 'How hath the lord of
the pleroma changed us without our knowing?' And they sang together to the
interior of the interiors, but me they saw not; but they saw only the light, and
they were in great fear, and were exceedingly troubled, and sent forth their song
to the interior of the interiors.
"And having left that region behind me, I came unto the first sphere,
shining exceedingly, far more brightly than I shone in the
firmament, forty and nine times. It came to pass, therefore, when I had come to
the gate of the first sphere, that its gates were shaken, and opened of
themselves all together.
"I entered into the mansions of that sphere, shining exceedingly;
there was no measure to the light that was in me. And all the rulers, with all
those who were in that sphere, were in confusion, one with another; they saw the great
light that was in me, and they gazed upon my vesture; they saw in it the
mystery of their name, and were more and more distressed. And they were in great
fear, saying, 'How hath the {p.21} lord of the pleroma changed us without our
knowing?' (22) And all their bonds were unloosed, as well as their regions and
their orders; and each abandoned his order, they bowed them-selves all
together, they worshipped before me or before my vesture, and they all sang
together to
the interior of the interiors, being in great fear and great confusion.
"And having left that region behind me, I came unto the second sphere, which is the fate. All its gates were thrown into confusion, and opened
one after another in turn; and I entered into the mansions of the
fate, shining exceedingly; there was no measure to the light that was in me,
for I
shone in the fate more than in the sphere forty and nine times.
"And all the rulers and all those who were in the fate were thrown into
confusion; they fell on one another, they were in exceeding great
fear on seeing the great light that was in me. They gazed on my shining vesture,
they saw the mystery of their names on my vesture, and were more and more
confused, and were in great fear, saying, 'How hath the lord of the pleroma
changed us without our knowing?' And all the bonds of their regions, of their
orders, and of their mansions were unloosed; they drew {p.22} nigh all together,
they bowed themselves, they worshipped before me, and sang all together to the
interior of the interiors, (23) being in great fear and great confusion.
"And having left that region behind me, I ascended to the great
aeons of the rulers, I drew nigh to their veils and
their gates, shining exceedingly; there was no measure to the light which was
in me. It came to pass when I came unto the twelve aeons, that their veils and
their gates were shaken one on another; their veils were drawn aside of their
own accord, and their gates opened of themselves. And I entered into the
aeons, shining
exceedingly; there was no measure to the light that was in me, which was
brighter than the light with which I shone in the regions of the fate, forty and
nine times.
"And all the angels of the aeons, their archangels, their rulers, their gods,
their lords, their authorities, their tyrants,
their powers, their sparks, their light-givers, their unpaired, their invisibles, their forefathers,
and their triple
powers, saw me, shining exceedingly; there was no measure to the light which
was in me. They were thrown into confusion the one on the other; great fear
fell upon them when they saw the great light that was in me. And their great
{p.23} confusion (24) and great fear reached to the region of the great invisible
forefather, and of the three great triple powers. Because of the great fear of
their confusion, the great forefather himself, and the three triple powers,
began to run hither and thither in their region, and they could not close all
their regions because of the great fear in which they were. They threw into
confusion all their aeons together, with all their spheres and orderings,
fearing and being greatly troubled because of the great light that was in me―far
different from what it was when I was on the earth of human kind, when my
shining vesture came upon me, for the earth could not have borne the light such
as it was in reality, else would the world be resolved and all upon it at the
same time. But the light which was in me in the twelve aeons was ... myriad,
and seven thousand and eight hundred times
greater than when I was in the world among you.
"It came to pass, therefore, when all those who are in the twelve aeons had
seen the great light which was in me, that they were all thrown into confusion,
the
one on another, and ran from one side to the other in the aeons; and
all the aeons, with all their regions and all their ordering, were shaken on
account of the great fear {p.24} which came upon them, (25) because they knew not
the mystery which had taken place. And Adamas, the great tyrant, and all the
tyrants which are in all the aeons, began to fight in vain against the light,
and they knew not with what they fought, for they saw nothing beyond the
exceeding great light. It came to pass, when they fought against the light, that
they expended their strength one against the other, they fell down in the aeons,
they became as the inhabitants of the earth who are dead, and who have no breath
in them.
"And I took from all of them a third of their power, in order that they should
no more prevail in their evil doings; and in order that, if the men who are in the world should invoke
them in their mysteries which the transgressing angels brought down from above
that is to say, their magic rites in order that, therefore, if they should be
invoked in evil practices, they should not accomplish them.
"And the fate and sphere of which they are the lords I changed, and I brought it to pass that for six months they should turn to
the left and accomplish their influences, and for six months turn to the right
and accomplish their influences. For by order of the first statute, and
{p.25} by
order of the first mystery, (26) Ieou, the overseer of the light, had placed
them facing the left for all time, accomplishing their influences and actions.
It came to pass, therefore, that when I had entered into their regions, they
rebelled and fought against the light. I took from them the third part of their
power, in order that they
should not accomplish their evil actions. And the fate and sphere over which
they rule I changed, and set them facing the left for six months, accomplishing
their influences, and set them to turn six months to the right, accomplishing
their influences."
And when he had spoken these things unto his disciples, he said unto them: "He
that hath ears to hear, let him hear."
It came to pass, when Mary had heard the words which the saviour said, that she
gazed, as one inspired, into the air for the space of an hour. She said unto him: "Master,
give commandment unto me to speak freely."
And Jesus, the compassionate, answered and said unto Mary: "Speak freely,
Mary, thou blessed one, whom I will perfect in all the
mysteries of the dwellers on high, thou, whose heart is right for the
kingdom of the heavens more than all thy brethren."
Then said Mary to the saviour: "Master, {p.26} the word that thou hast spoken,
to wit, (27) 'he that hath ears to hear, let him hear,' thou hast said it unto
us, in order that we may understand the word which thou hast spoken. Give ear,
therefore, Master, that I may speak freely.
"The word which thou hast spoken, to wit, 'I changed their fate and their
spheres over which they rule, in order that, if the
race of men should invoke them, in the mysteries which the
transgressing angels taught them for the accomplishing of their evil deeds, and
all that is unlawful in the mystery of their magic'―in order [then], that
they might no more from this hour accomplish their impious works, (for thou hast
taken from them their power, and their ordainers
of the hour, and diviners, and those who teach the men of the world all that
shall come to pass,)―in order that they should no more from this hour have a
mind for teaching them what will come to pass, (for thou hast changed their
revolution, and thou hast made them turn to the left for six months,
accomplishing their influences, and thou hast made them face to the right for
the six remaining months, accomplishing their influences) concerning this
word, Master, the power which was in Isaiah, the prophet, spake as follows, and
delivered it in a {p.27} spiritual parable, at the time when he spake of the
vision of Egypt, saying, 'Where, then, Egypt, where are thy diviners and ordainers of the hour, (28) and those whom they evoke from the earth, and those
whom they evoke from themselves? Let them show thee from this hour the deeds
which the lord Sabaoth shall do!'
"Thus then the power which was in Isaiah, the prophet, prophesied before thy
coming; it prophesied concerning thee that thou shouldst take away the power of
the rulers of the aeons; that thou shouldst change their sphere and their fate,
in order that they might know nothing from henceforth. This is why it said, 'Ye shall know nothing of that which the lord Sabaoth shall do'; that is to
say, none of the rulers shall know what thou wilt do unto them henceforth from
this hour; that is to say, with 'Egypt,' for they are the inefficacious
matter. The power, therefore, which was in the prophet Isaiah, prophesied
concerning thee aforetime,
saying, 'Henceforth, from this hour, ye shall not know what the lord Sabaoth
shall do unto them,' because of the light-power which thou didst receive from the
hand of Sabaoth, the good, who is in the region of the right, the power which is
in thy material body to-day. For this cause, therefore, Jesus, my master, thou
{p.28} hast said unto us, 'He that hath ears to hear, let him hear,' since thou
wouldst know whose heart is earnestly set on the kingdom of the heavens." It
came to pass, when Mary had finished saying these things, that Jesus said unto
her: "Well said, Mary, since thou art blessed before all women who are on the
earth, (29) for thou shalt be the pleroma of all pleromas, and the perfection of
all perfections."
When Mary heard the saviour speak these words, she rejoiced greatly,
and came to Jesus and bowed herself before him,
worshipped his feet, and said unto him "Master, give ear unto me, that I may question thee on this matter, before that thou tellest us the
regions whither thou hast gone."
And Jesus answered and said unto Mary: "Speak freely, and fear not. All
things thou seekest, I will reveal unto thee."
Mary said: "Will all men who know the
mystery of the magic of all the rulers of all the
aeons of the fate, and of those of the sphere, in
the way in which the transgressing angels have
taught them; if they invoke them in their
mysteries, that is to say, in their evil magic
rites, to the hindering of good deeds―will they
accomplish them, henceforth from this hour, or
not?"
{p.29} And Jesus answered and said unto Mary: "They will not accomplish them as they accomplished them from the beginning, for I have taken from them the third of their power; but they will make use of those who know the mysteries of the magic of the thirteenth aeon; (30) they will accomplish them perfectly and at their ease, for I have not taken away the power in that region, according to the command of the first mystery."
It came to pass, when Jesus had finished
saying these words, that Mary insisted further,
and said: "Master, surely the ordainers of the
hour, and diviners, will no more tell men what
will come to pass, henceforth from this hour?"
But Jesus answered and said unto Mary:
"If the ordainers of the hour chance upon the
fate, and the sphere, turning towards the left,
according to their first emanation, their words
shall come to pass, and they will say what is
to take place; but if they chance on the fate, or
the sphere, turning to the right, they cannot
obtain any truth, since I have changed their
influences, their four angles, their three angles,
and their eight configurations; for originally
their influences were constant, then when they
turned to the left, as well as their four angles,
their three angles, and their eight configura- {p.30} tions; but now that I have made them turn to
the left for six months and turn to the right for
six months, he who, verily, shall find their
numbering from the time when I changed them, and when I set them for six months to
face their left hand, and for six months to
face their right hand course, (31) he who,
verily, shall thus observe them, will discover
their influences with certainty; he will foretell all that a man shall do. In the same way,
also, the diviners, if they invoke the name of
the rulers, if they meet with them facing the left,
all things which they shall ask of their decans,
the latter will tell them with accuracy. But if
the diviners invoke their names at the time
when their revolution is to the right, they will
not give ear unto them, because they are facing
in another way from the first figure in which Ieou had placed them; for other are their names
when they turn to the left, and other are their
names when they turn to the right; and if they
are invoked when they turn to the right, the
truth will not be obtained, but confusion will
seize upon them, and with threatening they will
threaten them. Those, therefore, who do not
know their revolution, when they turn to the
right, their three angles, and their four angles,
and all their configurations, will find no truth,
but will be greatly confused, and will be in {p.31}
great error, 'because the operations which they
were accustomed formerly to effect in their
four angles, at the time when they turned to
the left, and in their three angles, and in their
eight configurations, the operations in which
they were constant, at the time when they
turned to the left―these I have now changed,
and I have caused them to make all their configurations turning to the right for six months,
in order that they may be confused in all their
extent; (32) on the other hand, I have made
them turn to the left for six months, accomplishing the actions of their influences and of
all their configurations, in order that they may
be thrown into confusion, and wander in error―the rulers who are in the aeons, in their
spheres, in their heavens, and in all their
regions, so that they may not, even themselves, understand their path."
It came to pass, that when Jesus had said these words―Philip was sitting writing all the words that Jesus spake―it came to pass, therefore, after this, that Philip drew nigh, bowed himself, and worshipped the feet of Jesus, saying: "Master and saviour, grant me permission to speak before thee and to question thee on this word, before that thou tellest us of the regions whither thou didst go for thy ministry."
{p.32} The saviour, the compassionate, answered and
said unto Philip: "Permission is given thee to
speak what thou wilt."
And Philip answered and said unto Jesus:
"Master, on account of what mystery hast thou
changed the manner in which were bound the
rulers, their aeons, and their fate, their sphere,
and all their regions; and why hast thou
plunged them into dire confusion in their path;
and why do they wander in their course? Hast
thou done this unto them for the salvation of
the world, or hast thou not?"
And Jesus answered and said unto Philip,
and to all the disciples together: "I have changed their path for the
salvation of all souls. Amen, amen, I
say unto you, if I had not changed their path,
they would have destroyed a host of souls, and
a long period would have elapsed before the
rulers of the aeons would have been dissolved,
together with the rulers of the fate and of
the sphere, of all their regions, and of all
their heavens, with those of all their aeons;
and the souls would have continued without
this region a long period of time, and the
number of perfected souls would have been
kept back from its accomplishment, of those
souls which shall be counted in the heritage
of the height, by means of the mysteries, and {p.33}
shall dwell in the treasure of light. For this
cause, therefore, I changed their path that they
might be disturbed and thrown into confusion,
so that they might lose their power, which is
in the matter of their world, which they make
into souls, in order that they might be quickly
purified; that those who are to be saved, they
and all their power, might be carried on high,
while those who are not to be saved, might be
quickly resolved."
It came to pass, when Jesus had said
these things unto his disciples, that
Mary, the fair in speech and the
blessed one, drew nigh, she bowed
herself at the feet of Jesus, saying: (34)
"Master, suffer me to speak in thy presence,
and be not wroth with me, if I distress thee
with frequent questioning."
The saviour answered with compassion, and
said unto Mary: "Speak the word thou desirest,
and I will explain it to thee in all freedom."
Mary answered and said unto Jesus: "Master,
how would the souls have delayed outside this
region; and how will they be speedily purified?"
And Jesus answered and said unto Mary:
"Well said, Mary; thou questionest fairly with
a fair question, and thou approachest everything with diligence and precision. Now,
therefore, henceforth from this hour, I will {p.34}
conceal nothing from you, but I will reveal
everything unto you with certainty and all
freedom. Hearken, then, Mary, and ye all, my
disciples, give ear. Before I had published [the
tidings] to all the rulers of the aeons, to all the
rulers of the fate and of the sphere, they were
all bound in their bonds, in their spheres, and
in their seals, as Ieou, the overseer of the light,
had bound them from the beginning; each of
them remained in his order, and each of them
went in his course, as Ieou, the overseer of the
light, had placed them. And when the time of the number of Melchisedec, the great receiver of the light,
had come, he came into the midst of the
aeons and of all the rulers, (35) bound in
the sphere and in the fate; he took away the
bright light of all the rulers of the aeons, and
of all the rulers of the fate, and also of those
of the sphere―for he took away that which
troubled them―and he roused up the caretaker
who was over them, to make their circles turn
swiftly, and he took away the power which was
in them, the breath of their mouth, the tears of
their eyes, and the sweat of their bodies.
"And Melchisedec, the receiver of light, purified all these powers, in order to carry
their light into the treasure of light,
while the workmen of all the rulers {p.35}
gathered together all their matter, and the workmen of all the rulers of the
fate, with the rulers of the sphere, they who are beneath the aeons, took it to make therefrom the
souls of men, of cattle, of reptiles, of beasts, or
of birds, and send them into the world of men.
The receivers of the sun and the receivers of the
moon also, having observed the heaven, and
having seen the configurations of the paths of
the aeons, and the configurations of the fate,
and those of the sphere, then took from them
the power of the light, and the receivers prepared to set it apart, (36) until they should hand
it over to the receivers of Melchisedec, the purifier of light; and their material purgation they
carried into the sphere, which is below the aeons,
that they might make thence the souls of men,
and make also the souls of reptiles, or of cattle, or
of beasts, or of birds, according to the cycle of
the rulers of this sphere, and according to all the
configurations of its revolution, in order to cast
them into this world of men, so that they
might be souls in this region, as I have just
told you.
"These things they accomplished perseveringly, before their power diminished in them
and they became feeble, without energy, and
powerless. It came to pass, therefore, that
when they were without power, when their {p.36}
power began to diminish in them, and they
became feeble in their power, that the light which
was in their region, ceased, their kingdom was
dissolved, and all quickly passed through it; it
came to pass, therefore, when they began to
understand these things in the course of time,
and when the number of the reckoning of Melchisedec, the receiver, was accomplished,
that he came again, he entered into the midst
of the rulers of all the aeons, and into the midst
of all the rulers of the fate, as well as of those of
the sphere, and he threw them into confusion,
and caused their circles to be quickly abandoned.
(37) And forthwith they were constrained, and
cast forth their power from themselves by the
breath of their mouth, by the tears of their eyes
and the sweat of their bodies.
"And Melchisedec, the receiver of light, purified them, as he had constantly done;
he carried their light into the treasure
of light; and as to the matter of purgation, all the of the aeons, the
rulers of the fate, and those of the sphere, surrounded it and devoured it. They did not let it
go, to become souls in the world, for they had
devoured their matter, so that they might not
become without power, without energy, and
that their power might not cease to be in them,
and their kingdom might not be dissolved; but {p.37}
they devoured it, in order that they might not
be destroyed, but that they might linger, and
cause a long delay to the completion of the
number of perfected souls, who shall dwell in
the treasure of light.
"It came to pass, therefore, as the rulers of the aeons, and those of the
fate, with those of the sphere, persevered in so doing, in turning on
themselves, in devouring the purgation of their matter, and in preventing the
birth of souls into the world of men, in order that they might be kings for a
longer period, and that the powers, which are the powers in them, might be for a
long time excluded from this world―they continued to do this persistently for
two cycles―it came to pass, therefore, when I set forth to accomplish the ministry, (38) to which I had been
called by commandment of the first mystery,
that I passed through the midst of the tyrants
of the rulers of the twelve aeons, my vesture of
light being on me, and shining exceedingly,
there being no measure to the light which was
in me.
"It came to pass, therefore, when these
tyrants had seen the great light which
was in me, that great Adamas, the
tyrant, and all the tyrants of the
twelve aeons, all began to battle
against the light of my vesture, desiring {p.38}
to keep it with them, in order to remain
the longer in their kingdom. And this they
did, not knowing then against whom they
fought.
"Then, when they had rebelled, fighting against the light, then, by commandment of the first mystery, I changed
the path and course of their aeons, the path of their fate and of their
sphere; I caused them to face for six
months their three angles to the left,
their four angles, and those in front of them,
and their eight configurations, as they had
formerly been; but their manner of turning, and
their manner of facing, I changed to another order,
and caused them for the other six months to face
the actions of their influences by the four
angles of the right, and their three angles, and
by them which are before them, and by their
eight configurations. And I caused them to be
in great confusion, (39) and to wander in great
error, the rulers of the aeons, and all the rulers
of the fate, with those of the sphere, and I
greatly distressed them. And from that hour,
they have not had the power to turn towards the
purgation of their matter to devour it, in order
that their regions should endure permanently,
and they should still reign for a long
period.
{p.39} "But when I had taken away the third part of their power, I changed their
revolution, so that for a period they
faced the left, and for another period they faced the right; I changed the
whole of their path and the whole of their
course, and I caused the path of their course to
be hastened, so that they might be quickly
purified, and they might speedily rise. And I
shortened their circles, and I caused their path
to be lightened, and they were greatly hurried,
and were thrown into confusion in their path;
and from that hour, they have no more had the
power of devouring the matter of the purgation
of the brilliancy of their light. Moreover, their
times and their periods were shortened, in order that the perfect number of
souls who shall receive the mysteries, and dwell in the treasure of
light, should be speedily completed. For had I
not changed their course, had I not shortened
their times, they would not have permitted any
soul to come into the world, because of the matter
of their purgation, which they devoured, (40)
and they would have destroyed a host of souls.
For this cause I said unto you before, I have
shortened the times because of my elect, for
there would not have been a soul that could
have been saved, if I had not shortened the
times and the periods, because of the perfect {p.40}
number of souls who shall receive the mysteries,
that is to say, the 'elect'; and had I not
shortened their times, there would not have
been a single material soul saved, but they
would have perished in the fire which is in the
flesh of the rulers. Such, then, is the matter on
which thou hast questioned me straitly."
It came to pass, when Jesus had finished speaking these things unto his disciples, that they
bowed themselves together, and worshipped
him, saying: "Blessed are we among all men,
for unto us thou hast revealed these sublime
immensities."
And Jesus continued in his conversation, and said unto disciples: "Give ear and
hearken concerning the things which befell me amid the rulers of the twelve
aeons, amid all their rulers, their lords, their
authorities, their angels, and their archangels.
When, then, they had seen the vesture of light
which was on me, they and their unpaired, each
of them, saw the mystery of their name, which
was in my vesture of light, with which I was
clothed; (41) they bowed themselves together,
they adored the vesture of light, which was on me,
and cried out all together saying, 'How hath the lord of the pleroma changed us
without our knowing?' And they all sang together to the interior
of the interiors. And all their triple powers, their {p.41}
great forefathers, their ungenerated, their self-generated, their generated, their gods, their
sparks, their light-bearers, in a word, all their
great ones, saw the tyrants of their region with
their power diminished in them, and become
feeble; and they also were in great and boundless fear, and they saw the mystery of their
name in my vesture, and they strove to draw
nigh to adore the mystery of their name, which
was in my vesture, but they could not because
of the great light that was with me; but they
adored a little removed from me, they worshipped the light of my vesture, and they all
cried out together, singing to the interior of
the interiors.
"It came to pass, when this was done
to the tyrants, who are amid the aeons, that they lost courage, they
fell down in their aeons, and became the dead
as the men of the world who are dead, who have
not in them any breath, (42) just as when
I took from them their power. It came
to pass, therefore, after this, when I had
left these aeons, that every one of those who
were in the twelve aeons was bound to his order,
and they accomplished their works as it had
been appointed them; so that they spent six
months turning to the left, accomplishing their
actions in their four angles, their three angles, {p.42}
and those in front of them, and that they spent
also six months facing the right, [facing] their
three angles, their four angles, and those in front
of them. This, therefore, will be the path of
those who are in the fate and in the sphere.
"It came to pass, after these things, that I
came into the height, to the veils
of the thirteenth aeon. It came to pass when I had arrived at its
veils that they were withdrawn of
their own accord; they opened before me; I
entered into the thirteenth aeon, I found Pistis
Sophia below the thirteenth aeon, quite alone,
no one being near her; she was sitting in that
region, grieving and mourning, because she had
not been brought into the thirteenth aeon, her
proper region in the height. And she was
grieving because of the vexations which she
had been made to suffer by Arrogant, who is
one of the three triple powers. When I come
to tell you of their emanation, I will tell you the
mystery, how that that had come about.
(43) "It came to pass, therefore, when
Pistis Sophia had seen me shining
exceedingly, there being no measure to the light which was in me, that she
was in great distress, and gazed into
the light of my vesture; she saw the mystery
of her name in my vesture, and all the glory of {p.43}
her mystery, for formerly she had been in the
region of the height, in the thirteenth aeon; so
she began to sing a song to the light which is
in the height, which she had seen in the veil of
the treasure of light. It came to pass, therefore,
when she had finished singing her song to the
light which is in the height, that all the rulers,
who were near the two great triple powers, and
her invisible paired with her, gazed [upon my vesture], as well as the two and
twenty remaining invisible emanations; for Pistis Sophia
and her consort, together with the two and
twenty remaining emanations, make up the four
and twenty emanations, which were emanated by
the great invisible forefather and the two great
triple powers."
It came to pass, when Jesus had spoken
these things unto his disciples, that Mary came forward and said: "Master,
I have heard thee say formerly that
Pistis Sophia was also one of the four and
twenty emanations. How, then, was she not in
their region? For thou hast said, (44) 'I
found her below the thirteenth aeon.'"
And Jesus answered and said unto his disciples: "It came to pass, when Pistis
Sophia was in the thirteenth aeon, in the region of all her brother
invisibles, who are the four and twenty {p.44} emanations of the great invisible; it came to
pass, therefore, by order of the first mystery,
that Pistis Sophia gazed into the height, she
saw the light of the veil of the treasure of
light, and she desired to go into that region, but
she could not. She ceased to do the mystery
of the thirteenth aeon, and began to sing a song
to the light of the height, which she had seen in
the light of the veil of the treasure of light.
"It came to pass, therefore, when she began to sing her song to the region of the height, that all the rulers who are in the twelve aeons, those who are below, hated her, because she had ceased in their mysteries, and because she had desired to go into the height and be above them all. For this cause, therefore, they were enraged against her and hated her. And the great triple power Arrogant, that is to say, the third triple power, who is in the thirteenth aeon, the disobedient one, who had not emanated the purity of the power which was in him, and had not given the purity of his light at the time when the rulers gave their purity, for he wished to rule over all the thirteenth aeon, and those who are below it―
(45) "It came to pass, therefore, when the
rulers of the twelve aeons were enraged against
Pistis Sophia, who is above them, and hated {p.45}
her exceedingly, that the great triple power
Arrogant, of whom I have just been
telling you, joined himself to the
number of the twelve aeons; he also
became enraged against Pistis Sophia,
and hated her exceedingly, because she
had thought to go towards the light which was above him, so he emanated
from himself a great lion-faced power;
and from the matter which was in him, he emanated a host of other material emanations, very
violent; he sent them into the lower regions,
into the parts of the chaos, in order that they
might lie in wait for Pistis Sophia, and take
away the power that was in her, because she
had thought to go to the height which is above
them all; because she had ceased to do their
mystery, and continued to lament, seeking the
light which she had seen. And the rulers who
stand, or remain, in the mystery which they
do, hated her, and so also all the guardians
who are at the gates of the aeons.
"It came to pass, therefore, after these things,
by commandment of the first statute, that this
great arrogant triple power, who is one of the
three triple powers, (46) pursued Sophia in the
thirteenth aeon, to cause her to gaze into the
lower parts, in order that she might there see
his light-power which hath the face of a lion,
{p.46}
and that she might long after it, that she might
betake herself to that region [of chaos], and
that it might take from her the light which was
in her.
"It came to pass, therefore, after these things,
that she gazed below; she saw the
light-power in the lower
parts, and she knew not that it belonged to this triple power Arrogant, but thought that it came from the light
which she had seen from the beginning in the
height, which came from the veil of the treasure
of light; and she thought to herself; I will go
into that region, without my consort, to take
the light, which the aeons of light have produced
for me, so that I may go to the light of lights, which is in the height of
heights."
"Thus pondering, she went forth from her own region, the thirteenth aeon, and
came into the twelve aeons. The
rulers of the aeons pursued after her; they were enraged against her, in
that she had thought to come into the greatness. Thence she went forth from the twelve
aeons, and came into the regions of the chaos;
she drew nigh to that lion-faced light-power to
devour it. (47) But all the material emanations
of Arrogant surrounded her, and the great lion-faced light-power devoured all the light-powers
{p.47}
which were in Sophia; it expelled her light
and swallowed it, and as to her matter, they cast it into the chaos. So it
became a lion-faced ruler in chaos,
of which the one half is fire and the
other darkness―that Ialdabaoth of which I have
spoken to you many times. Now, when this was
done, Sophia was most exceedingly weakened,
and that lion-faced light-power began to take
away from Sophia all her light-powers; and
all the material powers of Arrogant surrounded
Sophia at the same time, and constrained her;
and Pistis Sophia cried out exceedingly, she
cried on .high to that light of lights, which she
had seen from the beginning, in which she had
trusted, and recited this repentance, saying:
"'O light of lights, in whom I have trusted from the beginning, hearken now,
therefore, unto my repentance. Save me, O light, for evil thoughts
have come upon me. I gazed, O light, into
the lower parts; I saw a light there, and
I thought, (48) I will go into that region,
to take that light. And I went forth, and
[fell] into the midst of the lower chaos, and
I can no more leave it to go to my region, for
I am oppressed by all the emanations of this
Arrogant, and this lion-faced power hath taken
away the light which was in me. And I have {p.48}
cried for help, but my voice ascended not in the
darkness. And I have gazed into the height,
that the light, in which I had trusted, might
help me; and when I looked into the height,
I saw all the rulers of the aeons in great number,
angered against me, rejoicing over me, although
I had done them no ill; but they hated me
without a cause. And when the emanations of
Arrogant had seen the rulers of the aeons rejoicing over me, they knew that the rulers of the
aeons would not aid me; they took courage, those
emanations which constrained me with violence,
and the light which I had not taken from them,
they took from me. Now, therefore, O light of
truth, thou knowest that I have done these
things in my foolishness, believing that this
lion-faced light-power belonged unto thee; and
the sin which I have done is clear in thy sight.
Suffer me no more to be weakened, lord, for
I have trusted in thy light from the beginning.
lord, light of powers, suffer me no more to lack my light, for it is because of
thy inducement and light that I am in this agony, and
shame hath covered my face. (49) And because
of thy light, I am a stranger to my brethren,
the invisibles, and also to the great emanations
of Barbelo. These things have befallen me, O
light, because I have ardently longed for thy
dwelling; and the wrath of Arrogant is fallen {p.49}
upon me, of him who would not give ear to thy
command to send forth the emanation of his
power, for I dwelt in his aeon, without doing its
mystery, and all the rulers of the aeons have
held me in derision. And I am in this region,
grieving, seeking after the light, which I saw
in the height. And the guardians of the gates
of the aeons have questioned me, and all those
who keep to their mystery have mocked me.
But as for me, I gazed into the height, towards
thee. light of lights, I am oppressed in the
darkness of this chaos, until it be thy good
pleasure to come and save me. Great is thy
mercy; hear me in truth, and preserve me, save
me from the matter of this darkness, that I may
no longer be plunged therein, that I may be
saved from the emanations of god Arrogant
which constrain me, and from their evil doings.
Let not this darkness cover me, and this lion-faced power, suffer it not to devour the whole
of my power entirely, and let not this chaos
hide my power.
(50) "'Hear me, light, for thy mercy is
good, and look upon me according to the great
mercy of thy light; turn not thy face from me,
for I am exceedingly tormented. Haste thee
hearken unto me, and preserve my power. Save
me from the rulers which hate me, for thou knowest my afflictions, and my danger, and the
{p.50}
peril of my power which they have taken from
me. They who have set me in all these evils
are in thy sight. Do unto them according
to thy good pleasure. My power looketh forth
from the midst of the chaos, and from the midst
of the darkness I have gazed after my consort,
to see if he would come and battle for me, and
he came not, and I looked that he should come
and give me power, and I found him not, and
when I asked for light, they gave me darkness;
and when I asked for my power, they gave me
matter. Now, therefore, light of lights, let the
darkness and the matter, which the emanations of
Arrogant have brought upon me, be snares for
them, and let them be ensnared therein; recompense them, and let them meet with stumbling-blocks, in order that they may not come into the
region of their own Arrogant. Let them remain
in darkness, and let them not see the light; let
them ever behold the chaos and look not into
the height. Bring upon them their [own] vengeance, and let thy judgment seize upon them,
(51) let them not henceforth enter into their
region near their god Arrogant; let his emanations no longer enter into their region, for their
god is impious and arrogant, and thought that
he had brought these evils upon me of himself,
not knowing that, hadst thou not humbled me
by thy commandment, he would not have pre- {p.51} vailed against me. But when thou hadst humbled me, they pursued the more after me, and
their emanations added pains to my humiliation;
they took from me of my light-power, and began
again to be hostile to me; they have constrained
me mightily to take away all the light which
was in me. Because, therefore, of the evils in
which they have planted me, suffer them not
to enter into the thirteenth aeon, the region of
righteousness. Let them riot be reckoned in
the number of those whose light is purified,
let them not be reckoned in the number
of those who will quickly repent, that they
may speedily receive the mystery in the light ;
for they have taken my light from me.
My power hath begun to cease in me, and
I am destitute of my light.
"'Now, therefore, O light―[light] which is
with thee and is [also] with me―I sing thy name
in glory. May my song please thee, light,
as an excellent mystery, which Icadeth to the
interior of the gates of light, and of which they
will tell who shall repent, and whose light shall
be purified. Now, therefore, let all matter rejoice.
(52) Seek ye all the light, that the power of
the stars which is in us may be revealed, for
the light hath heard the matters, nor will it leave
any without purging them. Let all souls and
matters praise the lord of all the aeons, and all {p.52}
that is therein, for God shall save their soul
from all matter, and they shall prepare a city in
the light, and all the souls that shall be saved
shall dwell in that city, and shall inherit it.
And the soul of them that shall receive the
mystery shall dwell in that region, and they
that shall have received the mystery in its name shall dwell therein."
It came to pass, when Jesus had spoken
these things unto his disciples, that he said unto
them: "This is the song which Pistis Sophia
uttered in her first repentance, when she repented
of her sin, reciting all things which had befallen
her. Now, therefore, he that hath ears to hear,
let him hear."
And Mary came forward and said: "Master,
my indweller of light hath ears, and I hear in
my light-power, and thy spirit which is with
me is sober. Hearken, therefore, I will speak
concerning the repentance, (53) which Pistis
Sophia made, speaking of her sin and all that
befell her. Thy light-power hath prophesied of
old on this matter through the prophet David,
in the sixty-eighth Psalm, saying:
"'Save me, O God, for the waters are come even unto my soul. I stick fast, or sink, in the mire of the abyss, and I have no power. I am come into the depths of the sea, a tempest hath over- {p.53} whelmed me. I am a-wearied with crying, my throat is hoarse. My eyes failed me, when I set my heart on God. They that hate me without a cause are more than the hairs of my head. My foes have prevailed against me, they who pursued after me with violence. They asked me for that which I never took from them. God, thou knowest my simpleness, and my faults are not hid from thee. Let not them that wait on thee, O lord, be ashamed for my sake. O lord of powers, let not those who seek thee be confounded through me, O lord, God of Israel, lord of powers; for it is for thy sake that I have suffered reproach, that shame hath covered my face, that I am become a stranger unto my brethren, even an alien unto my mother's children; for the heat of thy mansion hath devoured me, and the reproaches of them that reproached thee have fallen upon me. I bowed my soul with fasting, and that was turned to my reproach. I put on sackcloth; I became a bye-word among them. They who sat at the gates mocked at me, and the drunkards made a song about me.
"'But as for me, I prayed in my soul to thee,
O lord. (54) The time is thine, God. In
the greatness of thy mercy, give ear unto my
salvation, in truth. Take me out of this mire,
that I sink not; let me be delivered from them {p.54}
that hate me, and from the pit of the waters.
Let not the water-flood drown me, neither let
the deep devour me, let not the pit seize me
with its mouth. Hear me, O lord, for thy
mercy is sweet. According to the multitude of
thy mercies look upon me. Turn not thy face
from thy servant, for I am oppressed. Hear me
speedily. Give heed to my soul and save it.
Save me from my enemies, for thou hast known
my rebuke, my shame, and my affliction. All
they who afflict me are in thy sight. My heart gazeth on rebuke and misfortune. I looked for
him who should sorrow with me, but I found him
not; for him who should comfort me, and I
found him not. They have given me gall for
meat; and in my thirst they gave me vinegar to
drink. Let their table be unto them a snare, a net,
a retribution and a stumbling-block. Bend their
back for all time. Trample them under foot in
thy auger, let the wrath of thy displeasure seize
hold upon them. Let their habitation be desolate, let no one dwell in their realm; for they
have persecuted him whom thou hast smitten.
They have added bitterness to their pain.
They have added iniquity to their iniquities.
Let them not come into thy righteousness; (55)
let them be wiped out of the book of the living.
Let them not be inscribed among the righteous.
I am poor, an endurer of grief. The salvation {p.55}
of thy countenance hath received me unto itself.
I will bless the name of God in a song, and I
will magnify it with a benediction. This shall
please the lord better than a calf new-born that putteth forth its horns, or than a young kid. Let
the poor see and be glad. Seek ye God, that
your souls may live ; for the lord hath heard the
poor, and despiseth not them who are in the
bands of brass. Let heaven and earth bless the
lord, the sea and all that is therein. For God
will save and preserve in Sion, and they will
build the cities of Judaea, that they may dwell
in them, and find in them their inheritance.
The seed of his servants shall possess it, and
they who love his name shall dwell therein."
It came to pass, when Mary had spoken
these words unto Jesus, in the midst of the
disciples, that she said unto him: "Master, this is the interpretation of
the mystery of the repentance of Pistis Sophia."
(56) It came to pass, when Jesus had heard
Mary speak these words, that he said unto
her: "Well said, Mary, thou blessed one, the
perfection of women, the most blessed of perfections, thou whom they shall beatify in every
generation."
And Jesus continued in his conversation, and said: "Pistis Sophia then sang
her second repentance, saying: 'Light of {p.56}
lights, in whom I have trusted, leave me not in
the darkness until the end of my time. Aid
me, and save me, in thy mysteries. Incline
thine ear unto me, and save me. May the
power of thy light protect me, and carry me to
the aeons of the height; for it is thou who shalt
save me, and take me into the height of thy
aeons. Preserve me, O light, from the hand of
this lion-faced power, and from the hands of the
emanations of god Arrogant; for thine is the
light in which I have trusted; I have trusted in
thy light from the beginning, I have trusted in
it from the hour when it sent me forth; thou it
is, who causedst me to emanate. As for me, I
have trusted in thy light from the beginning.
And when I trusted in thee, the rulers of the
aeons mocked at me, saying, '"She hath ceased in
her mystery." 'Tis thou who shalt save me,
(57) thou my saviour, thou my mystery,
O light. My mouth hath been filled with
praise, that I may tell of the mystery of thy
greatness for all time. Now, therefore, O light,
leave me not in chaos, until the end of all my
time. Leave me not behind thee, O light, for they have taken from me my
light-power entirely, and all the emanations of Arrogant have
surrounded me. They sought to take away the
whole of my light to the very exterior; they
have set a watch on my power, saying one {p.57}
to another, together―for my light had abandoned me―"Seize her, take from her all the
light which is in her." Therefore, O light, go
not far from me; save me, O light, save me
from the hands of these pitiless ones. Let them
that would take away my power fall, and be
without strength. Let them that would take
away my light-power be clothed with darkness, and let them be impotent."
"This is the second repentance which Pistis
Sophia spake, singing a song to the light."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that he
said unto them: "Do ye understand how I
speak unto you?"
And Peter starting forward, said unto Jesus: "Master, we cannot endure this
woman
to thus take our place from us, and not
suffer us to speak, but she speaks
many times."
And Jesus answered and said unto his disciples: "Let him in whom the power of his
spirit seethes, to make him understand what I
say, let him come forward and speak. (58) But
as for thee, Peter, I see that thy power in thee understandeth the interpretation of the mystery
of the repentance which Pistis Sophia spake.
Now, therefore, Peter, expound the meaning of
her repentance in the midst of thy brethren."
{p.58} And Peter answered and said
unto Jesus: "Master, give ear that I may expound the meaning of her repentance,
of which of old thy power prophesied
through David the prophet, who spake
her repentance in the seventieth Psalm:
"'In thee, O God, my God, I have put my
trust, let me not be put to confusion for ever.
Preserve me in thy righteousness, and save me.
Incline thine ear unto me to preserve me. Be
thou unto me a strong God, and a stronghold
to preserve me. For thou art my foundation
and my refuge. O my God, save me from the hand of the sinner, from the hand of the
transgressor of the law, and from the impious, for
thou art my support, O lord, thou art my hope
from my childhood; by thee have I been holden
up from the beginning, when thou causedst me
to come forth from my mother's womb. I will
call thee to mind for ever. (59) I was as one
of the foolish for the crowd. Thou art my help
and my support; thou art my saviour, O lord.
My mouth is filled with blessing, that I may
bless the glory of thy greatness all the day long.
Cast me not away in the time of age, and cause
not my soul to be without strength. Cast me
not behind thee, for mine enemies speak evil
against me; and they who keep watch on my
soul have taken counsel together, saying, "God {p.59} hath forsaken him. Run and take him, for
there is no one to help him." O God, haste thee to my help. Let them be
ashamed, let them cease to accuse my soul, let them be covered with shame and
affliction who seek to do me evil.'
"This, then, is the interpretation of the second
repentance which Pistis Sophia made."
The saviour answered and said unto Peter: "It is well, Peter; that is the
interpretation of her repentance. Blessed
are ye beyond all men who are in all things, in that I have revealed unto you
these mysteries. Amen, amen, I say unto you,
(60) I will perfect you in every perfection, from
the mysteries of the interior to the mysteries of
the exterior; I will fill you with the spirit, so
that ye shall be called spiritual, perfect in all
perfections. And, amen, amen, I say unto you
I will give unto you all the mysteries of all the
regions of my father, and of all the regions
of the first mystery, so that he whom ye
shall receive on earth, shall be received in the
light of the height; and he whom ye shall
reject on earth, shall be rejected in the kingdom
of my father who is in the heavens. Hearken,
therefore, and give ear to all the repentances
which Pistis Sophia spake. She continued
and spake her third repentance, saying:
{p.60} "'O light of powers, give heed and save me.
Let them that seek to take away
my light be destitute, and let them
dwell in the darkness. Let them
that seek to take my power be turned into
chaos, and let them be ashamed. Let them
descend speedily into the darkness, who constrain
me, saying, "We have mastered her." But let
all those who seek for the light, rejoice and be
glad; let them that desire thy mystery, say ever,
"May the mystery be exalted." (61) Now,
therefore, O light, preserve me, for I lack my
light which they have taken away; and I am
destitute of my power which they have taken
from me. Thou, therefore, O light, thou art my
saviour. 'Tis thou who preservest me, light. Haste thee, save me from this
chaos."
It came to pass, when Jesus had finished
speaking these words unto his disciples, saying,
"This is the third repentance of Pistis Sophia,"
that he said unto them: "Let him in whom a
perceptive mind is awakened, come forward, and
let him expound the meaning of the repentance
which Pistis Sophia spake."
It came to pass, when Jesus had finished speaking, that Martha came
forward; she bowed herself at the feet of Jesus
and kissed them; she cried aloud, and
wept with groaning and humbleness, saying: {p.61}
"Master, have mercy upon me, and be compassionate unto me, and suffer me to expound
the interpretation of the repentance which Pistis
Sophia spake."
And Jesus, taking Martha by the hand, said
unto her: "Blessed is every one who humbleth
himself, for on him they shall have mercy. Now,
therefore, Martha, thou art blessed. Expound,
therefore, the interpretation of the meaning of
the repentance of Pistis Sophia."
And Martha answered and said unto Jesus,
in the midst of the disciples: (62)
"Concerning the repentance uttered by Pistis Sophia, O Jesus, my master,
thy light-power of old prophesied through David, in the sixty-ninth Psalm, saying:
"'O lord, my God, haste thee to my help.
Let them be ashamed and confounded that seek
after my soul; let them be turned backward
and be put to shame, who say unto me, "There,
there." But let all those that seek thee be
joyful; let them rejoice for thy sake; let ail
them that love thy salvation, say ever, "The lord
be exalted." But as for me, I am poor, I am
destitute; O lord, be thou my help. Thou art
my help and protection, lord, make no long tarrying."
"This, then, is the interpretation of the third {p.62}
repentance spoken by Pistis Sophia, when she
sang a song to the height."
It came to pass, when Jesus had heard Martha
speak these words, that he said unto her: "Well
said, Martha; it is well."
And Jesus continued in his conversation, and said unto his disciples: "Pistis
Sophia continued with a fourth repentance, reciting it before they had constrained her a second time, so
that they might once more take away all the
light that was in her―that lion-faced power,
and all the material emanations which were with
it, those which Arrogant had sent into the
chaos―(63) she recited then her repentance as
follows:
"'O light, in whom I have trusted, hear my repentance, and let my voice come into
thy dwelling-place. Turn not
thy image of light from me, but regard me. If
they constrain me, haste thee, arid save me,
when I shall cry unto thee, for my time passeth
away as vapour, and I am become as matter.
They have taken away my light, and my power
is dried up. I have forgotten my mystery
which I performed in the beginning; because of
the din of the fear and power of Arrogant, my
power hath failed in me. I am become as a
mere daemon dwelling in matter; I am become
like the counterfeit of the spirit, which is in a {p.63}
material body, in which there is no light-power; I
am become like as a mere decan of the air.
The emanations of Arrogant have constrained
me mightily, and my consort hath said to himself, "Instead of the light which was in her, they have filled her with
chaos." I have myself devoured the sweat of my matter, and the anguish
of the tears of the matter of my eyes, that they
who were constraining me might not take what
remains. (64) All these things have been done unto me, O light, by thy order and
commandment, and it is thy commandment that I am
therein. Thy commandment hath brought me
below, and I am descended like a power of
chaos, my power hath grown cold in me.
"'But thou, O lord, thou art the light eternal,
and thou dost visit them whom they constrain,
at all times. Now, therefore, light, arise, seek
my power and the soul which is in me. Thy
commandment is accomplished, which thou
didst decree for me in my afflictions. My time
is come for thee to visit my power and my soul.
This is the time which thou didst decree that
thou wouldst visit me, so that the saviours
should seek for the power which is in my soul
(for its number is accomplished), and that they
should also save the matter thereof. At that time,
then, all the rulers of the material aeons shall fear
thy light, and all the emanations of the thir- {p.64} teenth material
aeon shall fear the mystery of thy
light, and thus cause the others to put on the
glory of their light, for the saviour shall visit
the power of their soul. He hath revealed his
mystery, for he will regard the repentance of
them who inhabit the lower regions, nor will he
disregard their repentance. This, then, is that
mystery which hath become the type for the
race which shall be engendered; and the race
which shall be engendered will sing a song
to the height, for the light hath regarded from
the height of its light. (65) It will regard
every matter, to hear the sighs of them that
are bound, to unloose the power of the souls
whose power is bound, and to place his name in the soul, and his mystery in the
power."
It came to pass that when Jesus had spoken
these words unto his disciples, saying unto them, "This is the fourth
repentance recited by Sophia; now,
therefore, let him who understandeth,
understand,"―it came to pass when Jesus had
spoken these words, that John came forward;
he adored the breast of Jesus, and said unto
him: "Master, give commandment to me also,
and suffer me to utter the explanation of the
fourth repentance recited by Pistis Sophia."
And Jesus said unto John: "I give thee
commandment, and I bid thee expound the in- {p.65} terpretation of the repentance recited by Pistis
Sophia."
And John answered and said: "My master,
and saviour, concerning this repentance recited
by Pistis Sophia, thy power of old which was in
David hath prophesied, in the one hundred and
first Psalm, saying:
"Hear my prayer, O lord, and let my crying
come unto thee. Turn not thy face
from me; incline thine ear unto me
in the day when I shall be constrained.
Haste thee, and hear me, in the day
when I shall cry unto thee, for my days are
consumed like smoke, (66) and my bones are
parched like stone. I am mowed down like the
grass, and my heart is withered, for I have forgotten to eat my bread. Because of the sound
of my groaning, my bones have cleaved to my
flesh. I am become like the pelican in the
wilderness; like the owl in a house. I have
passed the night long in watching; I am become
as the sparrow alone upon the house-top. My
enemies revile me all the day long, and they
who honoured me, cursed me; for I have eaten
ashes as though it were bread, and mingled my
drink with tears, before thy indignation and thy
wrath; for thou hast lifted me up and cast me
to the earth. My days have declined like a
shadow, and I am dried up like the grass.
{p.66} "'But thou, lord, thou art for ever, and thy
remembrance is from generation to generation.
Arise, therefore, and have mercy upon Sion, for
the time hath come to have mercy upon her,
yea, thy time hath come. Thy servants have
sought her stones, and will take pity on her soil,
that the nation may fear the name of the lord,
and the kings of the earth thy glory; for the
lord shall build Sion to reveal himself in his
glory. He hath regarded the prayer of them
that are humble, and hath not despised their
supplication. Let them write this in another
book, and the people that will be engendered
shall bless the lord, for he hath looked down
from his holy height. The lord hath gazed
upon the heaven and the earth, to hear the sighs
of them that are bound; (67) to unloose the
children of them whom they have killed, that
they may utter the name of the lord in Sion and his praise in Jerusalem."
"This, O Master, is the interpretation of the
mystery of the repentance, recited by Pistis
Sophia."
It came to pass, when John had finished speaking these words to Jesus, in the midst of the disciples, that Jesus said
unto him: "Well said, John, the virgin, who
shall rule in the kingdom of light."
And Jesus continued his conversation, and {p.67}
said unto his disciples: "It came to pass again
that the emanations of Arrogant once
more constrained Pistis Sophia in the
chaos, and the commandment had not
yet come from the first mystery, to
set her free from chaos. It came to
pass, therefore, when the material emanations of
Arrogant constrained her, that she cried out
reciting this fifth repentance, saying:
(67) "'Light of my salvation, I send forth a song unto thee in the region of
the height, and also in chaos. I will hymn thee in my
song which I sang in the height; which I have
sung too in chaos. Let it come into thy presence. Give heed, O light, to my repentance, (68) for my power is filled with darkness,
and my light hath come into chaos. I am
become, also, like as the rulers of chaos, they
who go into the lower darkness. I have become
as a material body, which hath no one to save it in
the height. I am become also like matter from
which the power hath been taken; [matter] cast
into chaos, which thou hast not preserved,
which hath perished by thy commandment.
Now, therefore, I have been set in the lower
darkness; in darkness, and in dead matter, in
which there is no power. Thou hast brought
thy commandment upon me, and upon everything as thou hast decreed. Thy spirit hath
{p.68}
departed, and left me. Moreover, by thy commandment, the emanations of my aeon have not
come to my aid. They have held me in detestation, and kept themselves from me. Yet am I
not utterly ruined, though my light is diminished
in me. I have cried to the light with all the
light that was in me, and I have stretched forth
my hands unto thee.
"'Now, therefore, O light, surely thou wilt
fulfil thy commandment in chaos. Surely the
saviours, who should come by thy command,
surely they will arise in the darkness and come
to learn of thee? Surely they will utter the
mystery of thy name in chaos? Surely, at
least, they will utter thy name in the matter of
chaos, [the name] whereby thou wilt illuminate
it?
"'But, as for me, I send forth a song unto
thee, O light, and my repentance shall reach
unto thee in the height. (69) Let thy light
come upon me, for they have taken away my
light, and I am in affliction because of the light
from the time I was made to emanate; when I
gazed into the height towards the light, and I
gazed below towards this light-power which is in
chaos; when I rose up and fell down. Thy
commandment hath come upon me, and the
terrors, which thou didst decree, have thrown
me into confusion; they have surrounded me in {p.69}
numbers like water, they have seized upon me
by thy commandment, and thou hast not suffered
my fellow-emanations to help me, nor hast thou
permitted my companion to save me in my tribulations.'
"This is the fifth repentance which Pistis
Sophia recited in the chaos, when all the material
emanations of Arrogant began [again] to constrain her."
Jesus, therefore, having spoken these words
unto his disciples, said unto them: "He that
hath ears to hear, let him hear; and let him in
whom his mind seethes, come forward, and
expound the interpretation of the meaning of
the fifth repentance of Pistis Sophia."
And when Jesus had finished speaking, Philip
started forward, and rose up, and left
on the ground the book which had
been in his hands; for it was he who recorded
all the discourse which Jesus uttered, and all
that he did. Philip, therefore, came forward
and said unto him: (70) "Master, surely it is
not on me alone that thou hast imposed the task
of taking care of this world, to write all that
we shall say and do, and hast not suffered me to
come forward and interpret the mysteries of the
repentance of Pistis Sophia. My spirit hath
seethed in me many a time and oft; it hath
revealed the interpretation, it hath constrained {p.70} me mightily to come
forward to expound the interpretation of the repentance of Pistis Sophia;
but I have not been able to do so, for it is I
who write down all the words."
It came to pass, when Jesus had heard Philip,
that he said unto him: "Hearken,
Philip, thou blessed one, while I speak unto thee, for 'tis thou,
and Thomas, and Matthew, who have been charged, by the first mystery, to write down
every word which I shall speak, and everything
which I shall do, and everything which ye shall
see. But as for thee, the tale of the words
which thou hast to write, is not completed.
But when it shall be completed, thou shalt come
forward, thou shalt utter that which thou shalt
desire. Now, therefore, it is ye three who shall
write every word which I shall speak, and
everything which I shall do and see, and I will
bear witness to you of all things which are in the
kingdom of the heavens." And when Jesus had
spoken these words, he said unto his disciples:
"He that hath ears to hear, let him hear."
(71) And Mary started forward again, she
came into the midst, she stood by the Philip, and said unto Jesus: "Master,
my in-dweller of light hath ears, and I am ready to hear in my power, and I
have understood the discourse which {p.71}
thou hast uttered. Now, therefore, my Master,
hearken that I may speak in freedom. Thou
hast said unto us, 'He that hath ears to hear,
let him hear.' Concerning the discourse which
thou hast uttered unto Philip, 'It is to thee,
and Thomas, and Matthew, to whom it hath been
entrusted―to you three by the first mystery,
to write down every word of the kingdom of
light, in order that ye may bear witness thereof; hearken, therefore, while I
expound the interpretation of this word, which thy light-power
prophesied of old through Moses, saying, 'By
two or three witnesses everything shall abound.'
The three witnesses are Philip, Thomas, and
Matthew."
It came to pass, therefore, when Jesus had
heard these words, that he said: "Well said, Mary, this is the interpretation of the word. Now, therefore,
do thou, Philip, come forward, expound the interpretation of the mystery of the
fifth repentance of Pistis Sophia, and afterward, take thy
seat, and write down every word which I shall
utter until thou hast accomplished the number
which hath fallen to thy lot, and which thou
hast to write in the words of the kingdom of
light. Afterwards, thou shalt come forward,
and expound what thy spirit shall have understood. (72) Now, therefore, expound the in-
{p.72} terpretation of the mystery of the fifth repentance of Pistis Sophia."
And Philip answered and said unto Jesus: "Master, give ear, while I expound
the interpretation of her repentance, for thy power hath
prophesied of old concerning this through David,
in the forty-seventh Psalm, saying:
"O lord, God of my salvation, I have cried
unto thee day and night. Let my prayer enter into thy presence. Incline thine ear,
O lord, unto my
supplication, for my soul is full of
evil, and my life draweth nigh unto hell. I am
counted among them that go down into the pit.
I have become as a man who hath no help.
Free among the dead, like unto the wounded,
stretched out and sleeping in the tombs, of
whom thou, in truth, thinkest not, and who have
been laid low by thy hands. They have left me
in a pit below, in darkness and in the shadow
of death. Thy wrath is hard upon me, and all
thy disquietude hath come upon me. (Diapsalma.) Thou hast put away mine acquaintance far from me; they have looked on me as
an abomination. They have abandoned me,
and I cannot get forth. My eye hath become
feeble in my poverty, and I have cried unto thee,
O lord, the whole day long; I have stretched
forth my hands unto thee. Wilt thou not show {p.73}
thy wonders among the dead? Shall not the
physicians arise to confess thee? Shall they
not utter thy name in the tombs; (73) and thy righteousness in a land which
thou hast forgotten?'
"'But as for me, I have cried unto thee,
O lord, and my prayer shall reach thee early
in the morning; turn not thy face far from
me. For, as for me, I am poor, I am in misery
from my childhood. When I exalted myself, I
was abased; but I have risen up again. Thy
wrath is come upon me, and thy fears have
troubled me. They have surrounded me like
water, they have seized upon me the whole day
long. My comrades hast thou put away from me, and also my acquaintances, in my
misery.'
"This is the interpretation of the mystery of
the fifth repentance, recited by Pistis Sophia,
when she was constrained in chaos."
It came to pass, therefore, when Jesus had
heard the words which Philip had
spoken, that he said: "Well said, Philip, thou well-beloved. Now,
therefore, go and take thy seat, and
write thy portion of all the words which I shall
speak, and of all things which I shall do, and of
all that thou shalt see." And immediately
Philip sat down and wrote.
It came to pass again, after that, that Jesus {p.74}
continued to speak. He said unto his disciples:
"Then did Pistis Sophia cry to the light, in
order that her sin might be forgiven her, in
leaving her region and going into the darkness.
She recited her sixth repentance, saying:
(74) "'I sing a song unto thee, O light,
in the darkness of the lower regions; give ear to my repentance, and may thy
light give heed to the voice of my
prayer. if thou hearest in mind my
sin, I shall not be able to come nigh thee, and
thou wilt abandon me; for thou, light, thou
art my saviour, because of the light of thy name.
I have trusted in thee, O light, and my power
hath trusted in thy mystery, and also my power
hath trusted in the light which is in the height;
it hath trusted also in the chaos below. Let all
the powers which are in me, trust in the light,
while I am in the lower darkness; may they also
trust in the light, if they go into the region of
the height, for it is [the light] which shall see
and save us, and there is a great mystery of
salvation in it. It is the light that shall save all the powers of chaos because
of my transgression, for I have left my region. I am come
into chaos.'
"Now, therefore, he whose mind is exalted,
let him understand."
It came to pass, therefore, when Jesus had {p.75}
finished speaking these words, unto his disciples, that he said: "Understand ye how I
speak?"
And Andrew came forward and said: "Master,
concerning the sixth repentance of Pistis Sophia,
thy power hath prophesied of old through
David, in the one hundred and twenty-ninth
Psalm, saying:
(75) "'I have cried unto thee, O lord, from
the depth of the abyss. Hear my
voice. Let thine ears give heed to
the voice of my prayer. O lord, if
thou remarkest my sins, who will be able to stand? For pardon is in thy
hands. Because of thy name, I have waited, lord. My soul hath waited for thy
words; my soul hath trusted in the lord, from morning until evening. Let Israel
trust in the lord from the morning until the evening, for mercy is in the hand
of the lord, and there is great salvation in him; and he shall redeem Israel
from all his sins."
Jesus said unto him: "Well said, Andrew, thou blessed one.
That is the interpretation of her repentance. Amen,
amen, I say unto you, I will perfect
you in all the mysteries of light, and
all the gnoses, from the interior of the interiors to the exterior
of the
exteriors, from the ineffable to the {p.76}
darkness of darknesses, and from the light of
lights to the depths of matter, from all the gods
to all the daemons, from all the lords to all the
decans, from all the powers to all the workmen,
from the creation of men to beasts, cattle and
reptiles, in order that you may be called perfect,
perfected in every perfection. (76) Amen, amen,
I say unto you, in the region where I shall be
in the kingdom of my father, there shall ye be
also with me. And when the number of the
perfect shall be completed, so that the mixture
may be resolved, I shall give order for them to
bring all the tyrant gods, who refused to give the glory of their light, and
shall give commandment to the fire of wisdom, through which the
perfect pass, to consume to the interior those
tyrants until they shall have yielded up the last
glory of their light."
It came to pass, when Jesus had spoken these words unto his disciples, that he said unto them: "Understand ye how I
speak unto you?"
And Mary said unto him: "Yea, Master, I
have understood the word which thou hast
spoken. Concerning, then, that which thou
hast said, namely, that in the dissolution of the
whole mixture, thou shouldst take thy seat on a
light-power, and thy disciples, that is to say,
ourselves, should sit at thy right, that thou {p.77}
shouldst judge the tyrant gods, those who have
not given the glory of their light, and that the
fire of wisdom should devour them, until they
should have yielded the last light which is in
them concerning this word, thy light-power
prophesied of old through David, in the
eighty-first Psalm, saying, 'God shall sit in
the congregation of the gods, to judge the
gods.'"
(77) Jesus said unto her: "Well said, Mary." And Jesus continued to speak unto
his disciples, saying: "It came to pass, when Pistis Sophia had finished
reciting the sixth repentance for the remission of her sin, that she turned
[again]
toward the height, to see if they had pardoned her sin, and to see whether they would
lead her upwards from chaos. But, by commandment of the first mystery, not yet had they
heard her, so that her sin should be pardoned,
and she should be raised from chaos. And when
she turned to see whether her repentance were
accepted, she saw all the rulers of the twelve
aeons, mocking at her, and rejoicing that her
repentance had not been accepted. When,
therefore, she saw them mocking at her, she
was in great tribulation, and raised her face to the height, saying, in her
seventh repentance:
{p.78}
"'O light, I have lifted up my face unto
thee. O light, I have trusted in thee. Suffer me not to be put to confusion;
let not the rulers of the twelve aeons,
who hate me, rejoice over me; for whosoever trusteth in thee shall not he ashamed. Let
them that have taken away my power, dwell in
darkness. They shall get from it no profit, but
it shall be taken from their hands. (78) light,
teach me thy paths, and I shall be preserved in
them. Teach me thy ways, that I may be preserved from the chaos, and guide me in thy light.
Let me know, light, that it is thou who wilt
be my saviour. I will trust in thee for all my
time. Apply thyself to my salvation, light,
for thy mercy is eternal. As to the transgression which I have committed, from
the beginning, through my ignorance, impute it not to
me, light, but save me in thy great mystery
that remitteth sins, because of thy goodness, O
light, for thou art good and righteous,
O light. For this cause, will [the light] show me my path, that I may be saved
from my transgression; and my powers which were weakened
through fear of the material emanations of Arrogant, shall be collected from
them, by its commandment. My powers, which were weakened
because of these merciless ones, shall be instructed
in its gnosis; for all the gnoses of the light are {p.79}
means of salvation and mysteries for those who
seek the region of its inheritance and its mysteries, because of the mystery of thy name,
O
light. Remit my transgression, for it is great.
Whoever trusteth in the light, to him will it give
the mystery that it will; and his soul shall be
in the region of the light, and his power shall
have its portion in the treasure of light. (79)
It is the light which giveth power to them that
believe in it; and the name of its mystery is
with them that trust in it. It shall instruct
them concerning the region of the inheritance
which is in the treasure of light.
"'As for me, I have for ever trusted in thy
light, for it is [the light] which shall preserve
my feet from the bonds of the darkness. Give
heed unto me, light, and save me, for they
have taken my name from me in chaos. Because of all the emanations, my tribulations and
my affliction are multiplied exceedingly. Save me from my transgression and from
this darkness, and look upon the grief of my affliction. Remit my transgression.
Give heed to the rulers of the twelve aeons who have hated me through jealousy;
watch over my power and save me. Leave me not to dwell in this darkness, for I
have trusted in thee, O light. Now, therefore, light, save my powers from the emanations of Arrogant, whereby I am
constrained.'
{p.80} " Now, therefore, he that is sober, let him be
sober."
And when Jesus had spoken these things to
his disciples, Thomas came forward and said:
"Master, I am sober, I am more than sober, and
my mind is quick in me, and I rejoice greatly
that thou hast revealed these things unto us.
Now, therefore, I have endured my brethren
unto this moment, for I have felt no wrath
against them, but I have endured that each of them should come to thee and
expound the interpretation of the repentance of Pistis Sophia.
... (80) Now, therefore, my Master, concerning
the interpretation of the seventh repentance of
Pistis Sophia, thy light-power hath prophesied
through David, the prophet, in the twenty-fourth Psalm, saying:
"'Unto thee, O lord, have I lifted up my
soul. My God, I have placed my
heart in thee. O let me not be ashamed, and let not mine enemies mock
at me; for whosoever hopeth in thee
shall not be ashamed. Let them who do
iniquity without a cause, be ashamed. Show
me thy path, O lord, and teach me thy ways.
Lead me in the way of truth, and teach me, for
thou art my God, and my saviour. I will hope
in thee all the day long. Call to remembrance,
O lord, thy mercies, and thy loving-kindnesses {p.81}
which have been ever of old. O remember not
the sins of my childhood and my ignorance.
But think upon me according to the abundance
of thy mercy, because of thy goodness, O lord.
The lord is gracious and righteous; therefore
shall he teach sinners in the way. (81) He will
guide the gentle with judgment, he will teach
the gentle his ways. All the ways of the lord
are good, in sooth, for them that seek his
righteousness and his testimonies. For thy
name's sake, O lord, pardon my sin, for it is
very great. What man is he who feareth the
lord, with him shall he establish a law in the
way he shall choose. His soul shall dwell at
ease, and his seed shall inherit the land. The
lord is the support of them that fear him; and
the name of the lord is with them that fear
him, to teach them his covenant. Mine eyes
gaze upon the lord for ever, for it is he who
shall pluck my feet out of the snare. Look
upon me, have mercy upon me, for I am an only
son, I am a beggar, I. The sorrows of my heart
are enlarged; bring me out of my constraints. Look upon my abasement, my
misery, and forgive me all my sin. Consider mine enemies,
how many they are, and they hate me with
cruel hatred. O guard my soul, and save me;
let me not be ashamed, for I have hoped in thee.
(82) The simple and the righteous clung to me, {p.82}
for I hoped in thee. O lord God, preserve Israel from all her troubles."
And when Jesus had heard the words of
Thomas, he said unto him: "Well said, Thomas; it is well. This is the
interpretation of the seventh repentance of Pistis
Sophia. Amen, amen, I say unto you, all the
families of the world shall proclaim you blessed
on the earth, because I have revealed unto you
these things, and that ye have received of my
spirit, and have become understanding and
spiritual, comprehending that which I have said
unto you. Beyond this, I will fill you with all
the light and all the power of the spirit, in
order that ye may understand from this hour
all that shall be said unto you, and which ye
shall see. Yet a little while and I will tell you
all that pertains to the height from the exterior
to the interior, and from the interior to the
exterior."
And Jesus continued in his conversation, and
Jesus said unto his disciples: "It came to
pass, therefore, when Pistis Sophia had
uttered her seventh repentance in the chaos, that although the commandment
had not come to me from the first mystery to save her, (83) and lead her
upwards in the chaos, nevertheless, I, of myself,
in pity, without commandment, 1 conducted her {p.83}
into a region slightly less confined in chaos. And
when the material emanations of Arrogant saw
that I had conducted her into a region slightly
less confined in chaos, they ceased for a time to
constrain her, thinking that she would be taken
out of chaos entirely. Now, when this was
done, Pistis Sophia knew not that it was I who
was bringing her help, and she did not recognise
me at all, but she continued singing a song to
the light of the treasure, which she had seen of
old, and in which she had trusted, thinking that
it was the light of truth, and that it was
because she had trusted in the light which
belongeth to the truth of the treasure, that therefore she had been taken up in the chaos, and
her repentance would be accepted. But the
commandment of the first mystery was not yet
fulfilled for her repentance to be accepted.
"But hearken while I tell you all things that
happened unto Pistis Sophia. It came to pass, when I had led her to a region
slightly less confined in chaos, that the
emanations of Arrogant ceased to constrain
strain her exceedingly, thinking that
she would be taken out of chaos entirely. (84)
It came to pass, therefore, when the emanations
of Arrogant discovered that Pistis Sophia had
not been taken out of chaos, they returned all
together constraining her exceedingly. And, {p.84} therefore, she uttered her eighth repentance, in
that they had ceased to constrain her, and that
they had returned, and again constrained her
mightily. And she spake this repentance,
saying:
"'I have placed my heart on thee, O light,
leave me not in the chaos. Save me
and deliver me by thy gnosis. Give
heed unto me and save me. Be unto me a
saviour, O light, and preserve me; lead me
unto thy light, for thou art my saviour, and
thou shalt lead me unto thee. Because of the
mystery of thy name, lead me; give unto me
thy mystery. Thou shalt save me from this
lion-faced power, with which they have lain in
wait for me, for thou art my saviour; and I will
give the glory of my light into thy hands.
Thou shalt have set me free, light, by thy
gnosis. Thou art wroth with them that watch
over me, who could not possess themselves of
me entirely. But as for me, I have trusted in
the light, I will rejoice; I will sing a song, for
thou hast been compassionate unto me, and thou
hast considered the affliction in which I am,
and shalt save me. Moreover, thou shalt deliver
my power from chaos, and thou hast not left
me in the hands of the lion-faced power, but
thou hast led me into a region where I am not constrained."
{p.85} And when Jesus had said these things unto his disciples, he continued in his conversation, and said: "It came to pass, therefore, when that lion-faced power discovered that Pistis Sophia had not been taken entirely out of chaos, (85) that it came again with all the other material emanations of Arrogant. They constrained Pistis Sophia anew. It came to pass, therefore, when they had constrained her, that she cried out in the same repentance, saying:
"'Have mercy upon me, O light, for they have constrained me anew. By thy
commandment, the light which is in me, hath been troubled, and so also
my power and mind. My power hath begun
to cease, while 1 am in these afflictions, and the
number of my time is in chaos. My light is
enfeebled, for they have taken away my power,
and all the powers which were in me have been
tossed about. I am become without power
before all the rulers of the aeons, who hate me,
and before the four and twenty emanations in
whose region I dwell. And my brother, my
consort, feared to help me, because of those
among whom I have been set; and all the rulers
of the height have regarded me as matter in which
there is no light. I am become like a material
power which hath fallen from the rulers, and {p.86}
of whom all they who dwell in the aeons have
said, "She hath become chaos." And then all
the pitiless powers surrounded me together,
and plotted to take away all the light which was
in me. But as for me, I have trusted in thee,
O light, and I have said, "Thou art my saviour,
and the commandment which thou hast decreed
for me is in thy hands." Save me from the
hands of the emanations of Arrogant, who constrain me, and persecute me. Send thy light
upon me, for I am as nothing before thee, (86)
and save me by thy mercies. Let me not be
ashamed; for it is to thee that I sing my song,
O light. Let chaos cover the emanations of
Arrogant, let them be led down into the darkness. Let the mouth of them that wish to
devour me with guile, who say, "Let us take
all the light that is in her, although I have
done them no ill, [let their mouth] be stopped.'"
And when Jesus had spoken these things,
Matthew came forward, and said: "Master, thy
spirit hath roused me, and thy light moveth me
to reveal this eighth repentance of Pistis Sophia,
for thy power hath prophesied thereof of old
through David, in the thirtieth Psalm, saying:
"'On thee, O Lord, have I set my heart, let
me never be ashamed; save me in thy righteousness. Incline thine ear unto me, haste thee,
save me. Be thou unto me a strong God, {p.87}
and a house of refuge to save me, for thou art
my support and my refuge. For thy Matthew
name's sake thou shalt guide me, and
thou shalt feed me, and thou shalt draw
me out of this snare, which they
have laid privily for me; for thou art my
strength. I will place my spirit in thy hands;
thou hast preserved me, lord, God of truth.
(87) Thou hatest them that hold to vanity without a cause. But as for me, I have trusted, and
1 shall rejoice in my saviour. I shall be glad in
thy spirit, for thou hast regarded my humbleness, and thou hast saved my soul
from my constraints. Thou hast not closed my mouth, in
the hands of the wicked, thou hast planted my
feet steadily in a spacious region. Have mercy
upon me, lord, for I am in tribulation. My
eye is confused because of their anger, and also
my heart; for my years have been spent in sadness of heart, and my life is
spent in groaning. My strength is enfeebled in poverty, and
my bones are troubled. I am become an object
of derision for all my enemies and them that
draw nigh unto me. (88) I am become an object
of fear for them who knew me, and they who have
seen me, have fled far from me. They have
forgotten me in their heart as a corpse, and I
have been as a vessel that is lost. For I have
heard the cursing of the hosts that surrounded {p.88}
me, when they all massed themselves together
against me; they laid plots to take away my
soul. But as for me, I have trusted in thee,
lord, I have said, "Thou art my God, my lot
is in thy hands." Save me from the hand of
mine enemies, and deliver me from them that
persecute me. Show thy face unto thy servant,
and save me in thy mercy, lord. Let me
not be ashamed, for I have cried unto thee.
Let the unrighteous be ashamed, and let them
descend into hell. Let the crafty lips be put
to silence, which speak iniquity against the
righteous with pride and cursing."
And when Jesus had heard these words, he
said: "Well said, Matthew. (89)
Now, therefore, amen, I say unto you,
when the number of the perfect shall be
fulfilled, and when the pleroma shall
rise upwards, I shall take my seat in
the treasure of light, and ye also, ye
shall take your seats on twelve light-powers, until ye shall have restored all the
orders of the twelve saviours in the region of the
inheritance pertaining to each of them." And
when he had spoken these things, he said:
"Understand ye what I say?"
And Mary came forward again, and said:
"Master, on this matter thou hast spoken to
us aforetime in parable, 'Ye have endured {p.89}
trials with me, and I will establish for you a
kingdom, as my father established one
for me, that ye may eat and drink
at my table in my kingdom; and ye
shall sit on twelve thrones, to judge the twelve
tribes of Israel." He said unto her: "Well
said, Mary."
And Jesus continued again and said unto his
disciples: "It came to pass, therefore, after
this, when the emanations of Arrogant had
constrained Pistis Sophia in chaos, that she
uttered her ninth repentance, saying:
"'O light, smite them that have taken away my power, and take the power
of them that have taken mine; for I am thy
power and thy light. Come [unto me], and
save me. (90) Let the great darkness cover
them that constrain me. Say unto my power,
"I will set thee free." Let all them be deprived
of their power, who wish to take away my
light entirely. Let their power be as dust; let Ieou, thy angel, smite them. And if they shall
endeavour to go into the height, let the darkness
seize them; let them fall, let them return into
the chaos. Let thy angel Ieou pursue them; let
him cast them down into the lower darkness.
For they have set snares for me with a lion-faced
power, although I have done them no ill, [a
power] from which shall be taken the light that {p.90}
is in it. They have constrained the power that
is in me, and which they could not take. Now,
therefore, O light, take away the glory of the
lion-faced power, without its knowing, and for
the thought which Arrogant hath had to take
my light, take from him also his [light]. Let
the light be taken from the lion-faced power,
which hath laid snares for me. My own power
shall rejoice in the light, it shall be glad; for
[the light] shall preserve it, and all the rays of
my power shall say, "There is no saviour but
thee"; for thou shalt save me from the hands
of this lion-faced power which hath taken my
power from me. Thou preservest me from them
that have taken away my power and my light;
for they have risen against me, they have lied
against me, saying (91) that I know the mystery of the light which is in the height, [the light]
in which I trusted; and they have constrained
me, saying, "Tell unto us the mysteries of the
light which is in the height"―[a thing] which
I knew not. They have recompensed me with
all these evils, because I trusted in the light of
the height; and they have deprived my power
of its light. As for me, when they constrained
me, I was seated in the darkness, my soul
humbled in mourning.
"'But do thou, O light, to whom I sing my
song, deliver me: I know that thou wilt deliver {p.91}
me, for I acted according to thy will, when I
was in my aeon. I did according to thy will,
like those invisibles who are in my region, and
as my consort. And I was in grief, looking,
searching for the light. Now, therefore, all the
emanations of Arrogant have surrounded me,
they have rejoiced over me, and have mightily
constrained me in my ignorance. They fled
away, they left me, but they had no pity upon
me; they returned, they tried me, they constrained me in great affliction; they gnashed
their teeth against me, seeking to take away my
light completely. How long, therefore, O light,
wilt thou suffer them to constrain me? Save
my power from their evil imaginations, and save
me from the hands of this lion-faced power; for
I alone of the invisibles am in this region. (92)
I will sing a song unto thee, O light, though I
am in the midst of all them that are massed
together against me; I will cry unto thee
in the midst of them that constrain me.
Now, therefore, O light, let not them that hate
me, and desire to take away my power, rejoice
over me―them that hate me and flash their
eyes against me, though I have done nothing
unto them; for they have spoken flattering
words unto me, asking for the mysteries of the
light which I knew not; speaking unto me with
guile, and being enraged against me, because I {p.92}
trusted in the light which is in the height.
They have opened their mouth against me,
saying, "Yea, we will take from her her light."
Now, therefore, O light, thou knowest their
guile; suffer them not, and let not thy help be
far from me. Haste thee, O light, bring about
my retribution and my vindication, and judge
me in thy goodness. Now, therefore, light
of lights, let them not take away my light, and
let them not say among themselves, "Our power
is glutted with her light." Let them not say,
"We have devoured her power." But let darkness fall upon them, let them that desire to take
away my light, become without power; let them
be clothed with chaos and darkness, who say,
"We will take away her light and her power."
Now, therefore, save me that I may rejoice, for
I long for the thirteenth aeon, the place of
righteousness, and I shall say for ever, (93)
"May the light of thy messenger Ieou shine
more and more," and my tongue shall sing a
song in thy gnosis all my time in the thirteenth aeon.'"
And when Jesus had said these words unto
his disciples, he said unto them: "Let him
who is sober among you, utter their interpretation."
And James came forward, and kissed the
breast of Jesus, and said: "Master, my spirit {p.93}
hath moved me, and I am eager to pronounce
their interpretation. For this cause also thy
power hath prophesied of old, through David,
in the thirty-fourth Psalm, saying concerning
the ninth repentance of Pistis Sophia:
"'Pronounce judgment, O lord, against them
that do me violence; and fight thou
against them that fight against me.
Lay hand on arm and buckler, and
stand up to help me. Draw forth a
sword, and sheathe it in them that constrain me.
Say unto my soul, "I am thy salvation." Let
them be ashamed and confounded who seek
after my soul; let them be turned backward
and put to shame who imagine evils against
me; let them become as dust before the wind,
(94) and let the angel of the lord pursue after
them. Let their way be dark and slippery, and
let the angel of the lord constrain them; for
without cause have they privily set a snare for
me for their own hurt, and they have mocked
at my soul in vain. Let a snare come upon
them unawares, and let the nets that they have
privily laid for me, seize hold upon them;
and they shall fall into this snare. But my
soul shall rejoice in the lord, and shall be joyful
in his salvation. All my bones shall say, "Lord, who is like unto thee?" Thou preservest the poor from the hand of him who is {p.94}
too strong for him, (95) and thou deliverest the
poor and him that is in misery from the hands
of them that spoil him. False witnesses did
rise up; they asked me things that I never
knew. They rewarded me evil for good, to the
making sterile of my soul. But as for me,
when they were violent against me, I put on
sackcloth, and I humbled my soul in fasting,
and my prayer shall return unto my bosom. I did that which pleased thee, as though to one
of my kinsmen and my brother; and I humbled
myself as one in mourning and one who is sad.
But they rejoiced over me, and they were not
ashamed. Evils have poured themselves upon
me unawares; they held apart from me and
were not sad. They have tried me and railed
at me with mocking; (96) they have gnashed
their teeth against me.
"'Lord, when wilt thou look upon me?
Cause my soul to stand out of their evil
deeds, and save my sweet offspring from the
lions. I will confess thee, O lord, in the great
assembly, and I will praise thee in the midst of
a countless people. O let not them that are my
violent enemies, rejoice over me, them that hate
me without a cause and wink with their eyes; for
assuredly they have spoken unto me with words
of peace, and imagined wrath with guile. They
opened their mouths wide against me, saying, {p.95}
"Ha, ha! our eyes are filled with the sight of
him." Thou hast seen, O lord. lord, keep
no longer silence; go not far from me, O lord.
(97) Arise, O lord; give heed to my retribution; give heed to my vindication, my God and
my lord. Let them not rejoice over me, my
God, and let them not say, "Well done, our
soul." Let them not say, "We have devoured
him." Let them be ashamed, and let them
be also confounded, who rejoice at my evils.
Let them be covered with shame and confusion
who speak great words against me. Let them
that favour my righteousness, rejoice and be
glad; let them say, "May the lord be great";
let them be exalted who desire the peace
of his servants. My tongue shall be joyful
in thy righteousness and praise all the day
long.'"
(98) And when James had spoken these
words, Jesus said unto him: "Well
said; it is well, James. This is the
interpretation of the ninth repentance
of Pistis Sophia. Amen, amen, I say
unto you, ye shall be the first in the
kingdom of the heavens before all the invisibles
and all the gods, save only the rulers who are
in the thirteenth aeon, and they who are in the
twelfth aeon; and not only ye, but also every
one who shall do my mysteries." And when he {p.96} had thus spoken, he said
unto them: "Understand ye how I speak unto you?"
And Mary came forward again and said:
"Yea, Master, this is what thou didst say to us aforetime, to wit, 'The
last shall be first, and the first shall be
last.' The first, they who were created before
us, therefore, are the invisibles, for they were
created before men, they and the gods, and the
rulers; and the men who shall receive the
mystery shall be with them in the region of
the heavens."
Jesus said unto her: "Well said, Mary."
And Jesus continued and said unto his disciples: "It came to pass,
therefore when Pistis Sophia had recited
her ninth repentance, that this lion-faced power compressed her again,
wishing to take from her the whole power which
was in her. She cried out again to the light,
saying: (99) 'O light, in whom I have trusted
from the beginning, for thy sake I endured
this great affliction; aid me.' And in this hour
her repentance was accepted, the first mystery
heard her, and I was sent by his commandment;
I came and helped her; I led her out of chaos,
in that she had repented and that she had also
trusted in the light; that she had endured these
great tribulations and these great perils; that {p.97}
they had tried to deceive her by the orders of
this god Arrogant, and had not been able to
deceive her in anything, save by a stream of
light, because of its resemblance to the light in
which she had trusted. For this cause was I
sent by order of the first mystery, to succour
her in secret, for I had not yet [openly] entered
the region of the aeons; but I had passed
through the midst of them, without any power
knowing it, either those of the interior of the
interior, or those of the exterior of the exterior,
save only the first mystery.
"It came to pass, therefore, on my entering into chaos to succour her,
that she saw me, inasmuch as I was of an intellectual (noeric) nature,
and shone exceedingly; and I was full of compassion for her, for I was not arrogant like that
lion-faced power which had taken from Sophia
the power of her light, and which still constrained
her to take from her the whole light which was
in her. Sophia, therefore, saw me shining more
brightly than that power, tens of thousands of
times; [she saw that I was] full of compassion
for her, (100) and she knew that I had come
forth from the height of the heights, from him in whose light she had trusted
from the beginning. Pistis Sophia, therefore, took confidence, and uttered her tenth repentance,
saying:
{p.98} "'I have cried unto thee, light of lights;
save my power from the lips of Sophia, unrighteous and impious, and from
the snares of light, that which they
would have taken from me by perfidious snares,
they would not have brought unto thee; for
the snares of Arrogant are scattered about, and
so are the traps of these merciless ones. Woe
is me, for my dwelling is far off, and I am in
the habitations of chaos. My power is in regions
which are not mine, and I have entreated them
that are without pity; and when I entreated
them, they fought against me without a cause.'"
And when Jesus had spoken these things unto
his disciples, he said unto them: "Now, therefore, let him whose spirit urgeth him, come
forward, and utter the interpretation of this
tenth repentance of Pistis Sophia."
And Peter answered and said: "Master,
concerning this, thy light-power prophesied of
old through David, in the one hundred and
nineteenth Psalm, saying:
"'When I was in peril, I cried unto thee, O lord; and thou hast heard me. (101) O lord, save my soul from violent lips and from a deceitful
tongue. What will they give unto thee, or what will they add unto thee, like
unto a deceitful tongue? The arrows of the powerful {p.99}
have been whetted with coals of the desert.
Woe is me, for my dwelling is far off. I have
dwelt in the habitations of Kedar; my soul
hath been a stranger in many regions. I was
peaceful with them that hate peace; if I spake
unto them, they fought against me without a
cause.'
"This, Saviour, is the interpretation of the
tenth repentance of Pistis Sophia, which she
uttered when the material emanations of Arrogant constrained her, they and his lion-faced
power, and when they mightily constrained her."
And Jesus said unto him: "Well said, Peter; it is well. This is the interpretation of the tenth repentance of Pistis Sophia."
And Jesus continued in his conversation, and
said unto his disciples: "It came to pass, therefore, when this lion-faced power saw me draw
nigh unto Pistis Sophia, shining exceedingly, that
it became the more and more enraged, and cast
forth from itself other hosts of exceedingly evil
emanations. Arid when these were produced,
Pistis Sophia uttered her eleventh repentance,
saying:
"'Why doth this mighty power boast itself
in evils? It thought to take away my
light for all time, like the iron that is
smitten; they have taken away my {p.100} power from me. (102) I chose
rather to descend into chaos than to dwell in the thirteenth aeon, the region of righteousness; and they desired to take me with guile, in
order to devour the whole of my light. For this cause,
therefore, the light shall take away the whole of
their light; all their matter hath been in confusion also; and it will take away their light,
and not suffer it to dwell in the thirteenth aeon,
their dwelling place. It shall not set their name
in the region of the living; and the four and
twenty emanations shall see what hath befallen
thee, O lion-faced power, that they may fear
and no longer be disobedient, but yield the
glory of their light. And they shall see thee;
they shall rejoice over thee, they shall say,
"Lo, an emanation which hath not given the
glory of its light, that it may be saved; but boasteth itself in the abundance of the light of its
power, for it did not project in the power which
was in it, and hath said, 'I will take away the
light of Pistis Sophia,' which [light] they will now take from it."
"Now, therefore, let him in whom his power is aroused, come forward, and
utter the interpretation of the eleventh repentance of Pistis
Sophia."
Then Salome came forward, and said: "Master, concerning this thy light-power prophesied
{p.101}
of old, through David, in the fifty-first Psalm,
saying:
"'Why doth the mighty boast himself in his
iniquity? (103) Thy tongue hath imagined violence all the day long, like
the sharp razor of a barber. Thou hast
acted guilefully; thou lovedst evil more than
good; thou lovedst violence more than to speak
righteousness; thou hast loved all words that
bring about destruction, and a deceitful tongue.
Wherefore shall God destroy thee utterly, he
shall pluck thee forth and uproot thee from thy
dwelling, and he shall pluck up thy root to cast
it from among the living. (Diapsalma.) The
just shall see, and shall fear, and laugh at him;
they shall say, "Lo, a man that took not God for
his help, but trusted unto the multitude of his
riches, and grew strong in his vanity." (104)
But as for me, I am like a green olive tree in
the house of the lord; and I have trusted in
the mercy of the lord from eternity to eternity.
I will confess thee, for thou hast dealt with me,
and I will hope in thy name, for it is sweet in
the presence of thy holy ones.'
"This, then, Master, is the interpretation
of the eleventh repentance of Pistis Sophia,
which thy light-power hath prompted me [to
utter], and I have uttered it according to thy
will."
{p.102} It came to pass, when Jesus had heard the
speech which Salome had uttered, that
he said: "Well said, Salome. Amen,
amen, I say unto you, I will perfect you
in all the mysteries of the kingdom of
light."
And Jesus continued his conversation, and
said unto his disciples: "It came to pass after this that I approached nearer
again to chaos than formerly, shining exceedingly, to take away the power
from that lion-faced power. And as I shone
exceedingly it feared and cried out to its god
Arrogant, that he should come and aid it. And
immediately, god Arrogant looked down from
the thirteenth aeon, he gazed downward into
chaos, in exceeding wrath, (105) desiring to aid
his lion-faced power. And in this hour, his
lion-faced power and all his emanations turned
on Pistis Sophia, desiring to take away the
whole of the light which was in Sophia. It
came to pass, therefore, when Sophia was constrained, that she cried on high, crying to me
that I should aid her. It came to pass, therefore, when she gazed on high, that she saw Arrogant mightily enraged, and she feared, she
uttered her twelfth repentance because of Arrogant and his emanations. She cried unto me,
saying:
{p.103} "'Forget not my song,
O light, for Arrogant and his lion-faced power have opened their mouths against
me; they have
acted with deceit towards me; they have surrounded me, seeking to take away my power,
and they have hated me, because I sang a song
unto thee; instead of loving me, they have
accused me; as for me, I sang a song. They
have plotted together to take my power, because
I sang to thee a song, O light; and they hated
me, because I loved thee. Let darkness fall on
Arrogant, and may the ruler of the outer darkness remain at his right hand. When thou passest sentence upon him, take from him his
power, and that which he thought to do unto
me, in taking away my light, [do thou unto
him,] and take away his. May all the light-powers which are in him, cease; (106) and may
another take his greatness among the three
triple powers; may all the powers of his emanations be without light, and may his matter
have no light in it; suffer them not to enter into
their region. May their light cease in them;
may they not be allowed to enter into the thirteenth aeon, their region. Let the receiver, the
purifier of lights, purify all the light-powers that
are in Arrogant, and take them from them. May
the rulers of lower darkness have power over his
emanations. Let no one receive them into his {p.104}
region; let no one give ear to the power of his
emanations which are in chaos. Let them take
away the light which is in his emanations, and
let them hide their name in the thirteenth aeon;
let them blot out his name for ever in that
region.
"'As for the lion-faced power, may the sin
of him who sent it forth before the light, fall
back upon him; may the iniquity of the matter
which it hath produced, be never wiped away;
nay, may their sin be ever before the light;
may they never see beyond [chaos]; may their
name be removed from every region, for they
have not spared me; (107) they have constrained
him from whom they have taken his light and
his power. Moreover, they among whom I have
been sent, desired to take away my light;
they loved to descend into the darkness; let
them remain there, and let them not be brought
forth therefrom from this hour. They sought for
a habitation in the region of righteousness, and
they shall no more be brought thither from this
hour. He is robed in darkness as with a vesture,
he hath entered into it as into water, and he is
entered into all his powers like oil. Let him
robe himself with chaos as a garment, and gird
himself with darkness as with a girdle of skin
for ever. Let this come upon them that have
brought these things upon me because of the {p.105}
light, and on them that have said, "Let us
take from her all her light." But as for thee,
light, be merciful unto me, because of the
mystery of thy name, and save me in the goodness of thy mercy; for they have taken from
me my light and my power, and my power hath
been shaken in me; I could not stand in their
midst. I have been like matter that is fallen, I
have been driven this way and that like a
daemon of the air. My power perished, because
1 had no mystery in that region; and my matter
hath been bound, because of my light which
they have taken away. They have mocked at
me, they have winked upon me. Aid me according to thy mercy."
(108) "Now, therefore, let him whose spirit
is active, come forward and utter the interpretation of the twelfth repentance of Pistis Sophia."
And Andrew came forward and said: "My Master and saviour, thy light-power hath prophesied of old through David, concerning this
repentance which Pistis Sophia uttered; it spake
thereof in the one hundred and eighth Psalm,
saying:
"'God, hold not my mouth from my praise, for the mouth of the ungodly and
deceitful is opened against me. They have spoken against me with a deceitful tongue, and have surrounded me
{p.106}
with words of hate. They have fought against
me without a cause; instead of loving me they
have accused me. But as for me, I continued
in prayer. They have raised up evil against
me in return for good, and hate for love. Set
thou an ungodly one over him, and may the
accuser stand at his right hand. When sentence
is given upon him, let him be condemned, and
let his prayer be regarded as sin; may his days
be shortened, and may another receive his over-seership; may his children be fatherless, and his
wife a widow. May the head of his children be
bowed, may they be transported, may they beg,
may they be cast out of their dwelling. May
the money-lender sweep away all that he hath,
and may strangers carry away all his labour.
(109) Let there be no man to give him a hand,
and let there be no one to take mercy on his
fatherless children. Let his children be blotted
out, and let them blot out his name in a single
generation. Let the sin of his fathers be remembered before the lord, and let not the sin of
his mother be blotted out. Let them be ever
before the lord. Let his memory be destroyed
on the earth, in that he hath not thought of
mercy; for he hath persecuted the poor and
helpless, he hath persecuted a wretched creature
to put him to death. He hath loved cursing;
let him fall into the midst thereof. He hath {p.107}
refused blessing, let it be far from him. He
hath clothed himself with cursing as with a
garment, and it hath entered into his bowels
like water, and like oil into his bones. Let it
be for him as a vesture with which he shall be
clothed, and like a girdle with which he shall
be girded for all time. This is the work of them that accuse before the lord,
and who speak injustice against my soul.
"'But as for thee, O lord God, have pity on
me for thy name's sake. Save me, for I am
poor and in misery. My heart is troubled
within me; (110) they have carried me away
like a shadow that declineth, and they have
frightened me away like [a swarm of] locusts.
My feet have become feeble with fasting, and
my flesh is dried from [want of] oil. I have
become an object of derision unto them; they
have gazed upon me, and wagged their heads.
Help, O lord God, and save me according to
thy mercy. Let them know that it is thy hand, and that thou hast created it,
lord.
"This is the interpretation of the twelfth repentance uttered by Pistis Sophia, when she
was in chaos."
And Jesus continued, and said unto his disciples: "It came to pass after this that Pistis
Sophia cried unto me, saying: 'O light of
lights, I have transgressed in the twelve aeons, {p.108}
I have descended from them. Therefore, have I
uttered these twelve repentances, [one] for each
aeon. Now, therefore, light of lights, forgive
me my transgression, for it is exceeding great,
for I have left behind me the regions of the
height, I have come to dwell in the regions of
chaos.' When Pistis Sophia had said this, she
continued to recite her thirteenth repentance,
saying:
"'Hear me when I sing a song unto thee, O light of lights; hear me when I make repentance for the thirteenth aeon, the
region whence I came forth, in order
that the thirteenth repentance of the thirteenth aeon may be accomplished. (110) I
have transgressed, I have descended from among
them; now, therefore, light of lights, hear me
when I sing a song in the thirteenth aeon, the
region from which I came forth. Save me,
light, by thy great mystery; pardon me my
transgression in thy remission; give unto me the
baptism; remit my sins, and purify me from my
transgression. And my transgression is this
lion-faced power, which hath never been hidden
from thee; for because of it am I descended. 'Tis I alone who have transgressed
among the invisibles, in whose regions I was; I have descended into chaos, I have transgressed before thee, that thy statute might be
accomplished."
{p.109} "This, then, Pistis Sophia said. Now, therefore, let him whose spirit urgeth him to understand her words, come forward, and expound
their meaning."
And Martha came forward, and said: "Master, my spirit urgeth me to expose
the interpretation of the things which Pistis Sophia hath spoken; thy power
hath prophesied of old concerning them, through David, in the fiftieth
Psalm, saying:
(112) "'Have mercy upon me, O God, according to thy great mercy; and Martha interpreteth
according to the multitude of thy
mercies blot out my sin. Save me thoroughly from my wickedness; my sin is
before thee every day, that thou mayest be
justified in thy words, and mayest prevail when thou shalt judge me.'
"This is the interpretation of the words which
Pistis Sophia spake."
Jesus said unto her: "Well said; it is well,
Martha, thou blessed one."
And Jesus continued in his conversation, and said unto his disciples: "It came
to pass, when Pistis Sophia had said these words, that the time was fulfilled to
draw her out of chaos; and of myself, without the first mystery, I produced
from myself a light-power; I sent it forth into {p.110}
chaos to bring Pistis Sophia forth from the
depths of chaos, until the command should come
from the first mystery to take her entirely out
of chaos. And my light-power led Pistis Sophia
into the region which is above in the chaos.
It came to pass, when the emanations of
Arrogant discovered that Pistis Sophia had been
conducted into the higher region of chaos, that
they also sped after her into the height, seeking
to bring her again into the lower regions of
chaos; and my light-power, which I had sent
unto Sophia in chaos, was shining exceedingly.
It came to pass, therefore, (113) when the
emanations of Arrogant pursued Sophia, when
she had been conducted into the higher region
of chaos, that she again sang a song, and cried
out unto me, saying:
"'I will sing a song unto thee, O light, for
I have desired to come unto thee; I will sing thee a song, O light, for
thou art my saviour; leave me not
in chaos. Save me, light of the height, for unto
thee have I sung a song. Thou hast sent me
thy light from thyself, and thou hast saved me.
Thou hast brought me to the higher regions of
chaos. Let the emanations of Arrogant, which
pursue me, therefore, fall below into the lower
regions of chaos, and let them not come into the
higher regions of chaos to see me. Let great {p.111}
darkness cover them, and let the mighty gloom
of darkness come upon them, and let them not
see me in the light of thy power, which thou hast
sent unto me .to save me, that they may no
longer have any power over me. And let the
counsel which they have imagined against me,
to take away my power, no longer be accomplished for them; and as they have spoken
about me to take away my light, take from them
theirs in place of mine. They have designed to
take away my light, and have not been able to
take it; for thy light-power is with me, and they have taken counsel together
without thy commandment, O light. For this cause have they
not been able to take away my light, because
1 have trusted in the light. (114) I shall not
be afraid; the light is my saviour, and I will
not fear.'
"Now, therefore, let him whose power is
exalted, utter the interpretation of the words
which Pistis Sophia spake."
It came to pass, when Jesus had finished
speaking those words unto his disciples, that
Salome came forward, and said: "Master, my
power constraineth me to utter the interpretation of the words which Pistis Sophia spake.
Thy power hath prophesied of old through
Solomon, saying:
"'I will confess myself unto thee, O lord, {p.112}
for thou art my God. Leave me not, O lord, for
thou art my hope. Thou hast given me justice for naught; and I have been saved by thy hand,
let them that persecute me fall, and let them not see
Solomon. Let a cloud of darkness cover
their eyes, and a tempest of wind blind them.
Let them not see the day lest they should seize
upon me. Let their counsel be impotent, and
let their own conspiracy fall upon themselves.
They have designed a plot, and it hath failed
for them. The mighty have vanquished them,
and the evils which they have prepared are
fallen upon them. My hope is in the lord, and
I will not fear, for thou art my God and my
saviour."
It came to pass when Salome had finished
speaking these words, that Jesus said unto her:
(115) "Well said, Salome; it is well. This is
the interpretation of the words which Pistis
Sophia spake."
And Jesus continued in his conversation, and
said unto his disciples: "It came to pass, when Pistis Sophia had
finished saying these words in the chaos, that
I caused the light-power, which I had
sent to help her, to form a crown of
light on her head, in order that henceforth from
that hour the emanations of Arrogant should {p.113}
not prevail against her. And when it had
made a crown of light on her head, all the matters
which were in her were shaken, and were all
purified in her. They perished and remained
in chaos, while the emanations of Arrogant
gazed upon them and rejoiced. And the glories
of pure light which were in Sophia, added
their power of light to my light-power, which
had become a crown upon her head. It came
to pass, therefore, again, when [my light-power]
surrounded the pure light, which was in
Sophia, and her pure light did not depart
from the crown of power, the brilliant flame, so
that the emanations of Arrogant should rob her
of it―when this was done unto her, the power
of unmixed light which was in Sophia began to
sing a song. And she sang a song unto my
light-power which was a crown unto her head,
and she sang a song, saying:
"'O light, be thou a crown unto my head; nor
shall I ever cause it to depart, so that the emanations of Arrogant may assail me; and though all the matters be
shaken, yet shall I not be shaken. (116)
And though all my matters be lost, and
remain in chaos, and the emanations of Arrogant gaze upon them, yet shall I not perish,
for the light is with me, and I am with the
light.'
{p.114} "These words, then, were spoken by Pistis
Sophia. Now, therefore, let him who knoweth
the meaning of these words come forward, and
utter their interpretation."
Then Mary, the mother of Jesus, came forward,
and said: "My son, according to the world, my God an d saviour, according
to the height, bid me utter the interpretation of the words which Pistis
Sophia spake."
And Jesus answered, and said unto her:
"Thou also, Mary, thou who didst receive
the form which is in Barbelo, according to
matter, and didst receive the similitude of the
regions of light, according to the light, thou and
the other Mary, the blessed one; the darkness
hath existed because of thee, and moreover from
thee did come forth the material body in which I
dwell, and which I have purified―now, therefore, I bid thee utter the interpretation of the
words spoken by Pistis Sophia."
And Mary, the mother of Jesus, answered,
and said: "My Master, thy light-power hath
prophesied of old concerning these words, through Solomon, in his nineteenth
Ode, saying:
"'The lord is above my head as it were a
garland, and I shall never be without it. The
garland of truth hath been woven for me; {p.115}
(117) and he hath caused its branches to
flourish in me, for it is not like unto a garland that withereth and flourisheth not. Thy branches are full [of
sap]; they are perfect, filled with thy
salvation.'"
It came to pass, when Jesus had heard these words which Mary, his mother, had
spoken, that he said unto her: "Well
said; it is well. Amen, amen, I say unto thee,
they shall proclaim thee blessed from one end of
the earth to the other, for the covenant of the
first mystery hath dwelt in thee, and by this
covenant shall be saved all worlds and all
heights, and this covenant is the beginning and
the end."
And Jesus continued in his conversation, and
said unto his disciples; "It came to
pass, when Pistis Sophia had uttered
her thirteenth repentance, that in that
hour was fulfilled the statute of all the tribulations with which Pistis Sophia
had been disgracefully inflicted, for the consummation of the first mystery, which is from the
beginning; and the time had come to rescue her
from chaos, and lead her out of all the darkness,
for her repentance had been accepted by the
first mystery; and moreover that mystery sent
me a mighty light-power from the height, that {p.116}
I might rescue Pistis Sophia and lead her out of chaos. And I gazed towards the heights
of the aeons, I saw that light-power which the first mystery had sent
me, that I might rescue Pistis Sophia
from chaos. It came to pass, therefore,
when I had seen it, issuing forth from the aeons
and coming towards me, I being in chaos,
that another power of light-powers also went
forth from me, to aid Pistis Sophia. And the
light-power which had issued from the heights,
sent by the first mystery, descended upon the
light-power which had issued from me, and they
met together, and became a mighty stream of
light."
And when Jesus had spoken these things
unto his disciples, he said unto them: "Understand ye how I speak unto you?"
And Mary started forward again, and said:
"Master, I understand that of which thou speakest. Concerning the
interpretation of this word, thy light-power
hath prophesied of old through David, in the
forty-fourth Psalm, saying: 'Mercy and truth
are met together, righteousness and peace have
kissed each other. Truth hath flourished on the
earth, and righteousness hath looked down from
heaven.' Mercy, therefore, is this light-power
which was sent by the first mystery; for the {p.117}
first mystery had heard Pistis Sophia, (119) he
had had mercy on her in all her tribulations.
Truth, also, is that power which issued from
thee, for that thou hast fulfilled the truth in
order to save me from chaos. Righteousness,
again, is that power which was sent by the first
mystery, which will guide Pistis Sophia. Peace,
also, is that power which issued from thee to
enter into the emanations of Arrogant to take
from them the light, which they had taken from
Pistis Sophia; that is to say, in order that thou mightest gather them together into Sophia, and
make them at peace with her power. Truth,
also, is the power which issued from thee, when
thou wast in the lower regions of chaos. For
this cause thy power hath said through David,
'Truth hath flourished on the earth,' for thou
wert in the lower regions of chaos. 'Righteousness also hath looked down from heaven'; this
is the power which issued from the height, [sent]
by the first mystery, [the power] which entered
into Sophia."
And when Jesus had heard these words, he
said: "Well said, Mary, thou blessed one, who
shalt inhabit every kingdom of light."
Then also Mary, the mother of Jesus, came
forward, and said: "My Master and my God,
bid me also utter this word of interpretation."
Jesus said unto her: "He whose spirit is {p.118}
intelligent, I will in no way prevent, but I the
more and more urge him to utter the meaning
(120) which prompteth him. Now, therefore,
Mary, my mother according to matter, thou in
whom I dwelt, I bid thee also utter the meaning
of the word."
And Mary answered and said: "My Master,
concerning the word which thy power prophesied through David, to wit, 'Mercy and truth are met together,
scripture, righteousness and peace have kissed
each other; truth hath flourished on the earth,
and righteousness hath looked down from heaven,' thy power prophesied this word
of old concerning thee.
"When thou wert a child, before the spirit had descended upon thee, when
thou wert in the vineyard with Joseph, the
spirit came down from the height, and
came unto me in the house, like unto thee, and
I knew him not, but thought that he was thou.
And he said unto me, 'Where is Jesus, my
brother, that I may go to meet him?' And
when he had said this unto me, I was in doubt,
and thought it was a phantom tempting me. I
seized him and bound him to the foot of the bed
which was in my house, until I had gone to find
you in the field, thee and Joseph; and I found
you in the vineyard; Joseph was putting up the
{p.119}
vine poles. It came to pass, therefore, when
thou didst hear me saying this thing unto
Joseph, that thou didst understand, and thou wert joyful, and saidest, 'Where is he, that I
may see him? Nay [rather], I am expecting
him in this place. And it came to pass, when
Joseph heard thee say these words, that he was
disturbed. (121) We went together, we entered
into the house, we found the spirit bound to the
bed, and we gazed upon thee and him, and
found that thou wert like unto him. And he
that was bound to the bed, was unloosed, he
embraced thee and kissed thee, and thou also
didst kiss him; ye became one and the same
being.
"This, then, is the word and its interpretation.
Mercy is the spirit which came from the height,
[sent] by the first mystery, to take pity on the
human race; he sent his spirit to pardon the
sins of the whole world, that they might receive the mystery, that they might
inherit the kingdom of light. Truth, also, is the power which
dwelt in thee, issued from Barbelo. It became
thy material body, and the herald below
the region of truth. Righteousness is
thy spirit which hath brought all the
mysteries from on high, to give them to the
race of men. Peace, also, is the power which
dwelt in thy material body, according to the world, {p.120}
[the body] which hath baptised the human race,
to make it a stranger to sin, and at peace with
thy spirit, that they may be at peace with the
emanations of light, that is to say, that mercy
and truth may kiss each other. As to that
which hath been said, 'Truth hath flourished
on the earth,' truth is thy material body (122)
which germinated in me in the earth among
men, and is the herald below the place of
truth. Again, as to that which hath been said, 'Righteousness hath flourished
out of heaven
righteousness is the power which hath looked
down from heaven, [the power] which will give
the mysteries of light to the human race, and
men shall become righteous, they shall be good,
they shall inhabit the kingdom of life."
It came to pass, therefore, when Jesus had
heard these words which Mary, his mother, had
spoken, that he said: "Well said ; it is well,
Mary."
And the other Mary came forward, and said:
"Master, suffer me, and be not wroth with me,
nay, from the moment when thy mother uttered
the interpretation of these words, my power
hath urged me to come forward, and also expound their interpretation."
And Mary said: "Master, Mercy and truth
are met together." Mercy, then, is the spirit
which descended upon thee, when thou didst {p.121}
receive the baptism of John. Mercy is the spirit of divinity which descended
upon thee, which had pity on the human race; it descended, it met with the power
of Sabaoth which is in thee,
which is the herald below the regions of truth. It hath been said again, 'Righteousness
and peace have kissed each other.' Righteousness, then, is the spirit of light which came upon
thee, which hath brought the mysteries of the
height, (123) to give them unto the human
race. Peace, also, is the power of Sabaoth the
good, who is in thee, who hath baptised and
hath pardoned the human race; it [the power]
hath made it at peace with the children of
light. And again, as thy power hath said,
through David, 'Truth hath flourished on
the earth,' this is the power of Sabaoth the
good.
"He hath said, 'Truth hath flourished on the
earth,' [for] it hath flourished in Mary, thy
mother, who dwelleth on earth. Righteousness,
also, which hath looked down from heaven is
the spirit which is in the height, which hath
brought all the mysteries of the height, and
hath given them to the human race ; men
have become righteous, they have become
good, they have inherited the kingdom of
light."
{p.122} And it came to pass, when Jesus had heard
the discourse which Mary uttered, that he said:
"Well said, Mary, inheritor of light."
And again Mary, the mother of Jesus, came
forward, she bowed herself at his feet,
and kissed them, saying: "My Master,
my son, and my saviour, be not wroth against me but pardon me, that I may
tell thee once more the interpretation
of these words. 'Mercy and truth are
met together,' 'tis I, Mary, thy mother,
with Elizabeth, mother of John, when
I met her (124) Mercy then is the
power of Sabaoth which is in me, [the power]
which went forth from my mouth, that is to
say, thyself. Thou hast had mercy on the
whole human race. Truth, also, is the power
which was in Elizabeth, that is to say, John,
who came, and was the herald before the truth,
that is to say, who was the herald before thee.
And again, 'Mercy and truth are met together,'
'tis thou, my saviour, when thou didst meet
John, on the day when thou wast to receive the
baptism. Again 'tis thou and John who are
righteousness and peace that kissed each other.
"'Truth hath flourished on the earth, and
righteousness hath looked down from
incarnation heaven,' this is the time when thou
didst minister to thyself. Thou didst {p.123}
take the form of Gabriel, thou didst look down
upon me from heaven, thou didst speak unto
me, and when thou hadst spoken unto me, thou
didst germinate in me. This is the truth, that
is to say, the power of Sabaoth the good, which
is in thy material body, it is this truth which
hath flourished on the earth."
It came to pass, therefore, when Jesus had
heard these words which Mary, his mother,
spake, that he said: 'Well said; it is well. This is the interpretation of
all the words concerning which my light-power prophesied of
old, through David, the prophet."
THE NOTE OF A SCRIBE
These are the names which I will give from the infinite downward. Write them with a sign, that the sons of God may manifest themselves from this region downward. This is the name of the immortal ΑΑΑ ΩΩΩ. And this is the name of the voice, by reason of which the perfect man is moved, III. And here are the interpretations of the names of these mysteries. The first is AAA; its interpretation is ΦΦΦ. The second is MMM, or ΩΩΩ; its interpretation is AAA. The third is ΨΨΨ; its interpretation is OOO. The fourth {p.124} is ΦΦΦ; its interpretation is NNN. The fifth is ΔΔΔ; its interpretation is AAA. He who is on the throne is AAA. This is the interpretation of the second AAAA AAAA AAAA. This is the interpretation of the whole name.
{p.125}
THE SECOND BOOK OF PISTIS SOPHIA
(126) AND John also came forward and said: "Master, bid me as well expound the interpretation of the words which thy light-power prophesied of old through David."
And Jesus answered and said unto John:
"To thee also, John, I give commandment to
expound the interpretation of the words of which
my light-power prophesied by David, saying, 'Mercy and truth have met together,
righteousness and peace have kissed each other. Truth
hath flourished on the earth, and righteousness
hath looked down from heaven.'"
John answered and said: "This is the
word which thou didst say unto us further
once on a time,' I came forth from the explaineth
the same
height, I entered into Sabaoth the
good; I embraced the light-power which was in
him.' Now, therefore, mercy is thyself, who wast sent from the regions of the height by thy
father, the first mystery, looking within, which
sent thee to have mercy on the whole world.
(127) Truth also is that power of Sabaoth the good, which was implanted in thee, which thou {p.126} hast sent forth to the left, thou the first mystery looking within. And the little Sabaoth the good hath received it; he sent it forth into matter and into Barbelo, and became the herald of the regions of truth, in all the regions of those of the left. The matter of Barbelo, then, is that which is in thy body to-day.
"'Righteousness and peace have kissed each
other. 'Righteousness is thyself, who didst bring
all the mysteries, by order of thy father, the
first mystery looking within; and thou didst
baptise this power of Sabaoth the good, and thou
didst go into the region of all the rulers; thou
didst give them the mysteries of the height;
they have become righteous, they have become
good.
"Peace is also the power of Sabaoth, which
indeed is thy soul, which entered into the
matter of Barbelo, and all the rulers of the six
aeons, or Iabraoth, made peace with the mystery
of the light.
"And 'truth which hath flourished on the
earth' is that power of Sabaoth the good, which
came forth from the region of the right, which
is without the treasure of light, and came into
the region of those of the left, it entered into
the matter of Barbelo, and proclaimed unto them
the mysteries of the region of truth.
{p.127} (128) "Righteousness also which looked down
from heaven, is thyself the first mystery looking
without, come forth from the spaces of the
height, with the mysteries of the kingdom of
light; and thou didst descend upon this light-vesture, which thou didst receive from the hands
of Barbelo, which [vesture] is Jesus, our saviour,
descending upon him like a dove.'
The first mystery, then, continued: "It came
to pass, therefore, that this power Gabriel and
which had come forth from the height,
that is to say, myself, whom my father
sent to rescue Pistis Sophia from chaos,
[that] I, therefore, [as Jesus, the saviour] with
this other power which had issued from me, and
the soul which I had taken from the hands of
Sabaoth the good, we went all together, forming but a single stream of light,
which shone exceedingly. I summoned Gabriel from above,
from the aeons, and also Michael, by order of
my father, the first mystery looking within.
I gave unto them the light-stream, and made
them descend into chaos, (129) to rescue Pistis
Sophia, and seize upon the light-powers which
the emanations of Arrogant had taken from
her, in order to take them from them and give
them unto Pistis Sophia.
"And the moment that the light-stream was
led into chaos, it lit up mightily the whole of {p.128}
chaos, and extended itself in all their regions.
And the emanations of Arrogant, when they had
seen the great light of this stream, were terror-stricken one after the other; and the light-stream drew forth from them all the light-powers
which they had taken from Pistis Sophia. The
emanations of Arrogant durst not possess themselves of this light-stream in dark chaos; nor
could they possess themselves of it [even] with
the art of Arrogant, who rules over the emanations.
"And Gabriel and Michael led the light-The light- stream over the material body of Pistis
storethThe Sophia ; they infused into it all the
h owersinto light-powers which had been taken
Sophia. from her. And her material body became shining throughout ; and also all the
powers which were in her, and from which the
light had been taken, became radiant; they
ceased to lack their light, for the light had
been taken back from those who had taken
it away, arid had been given back again
by my interposition. And Michael and Gabriel―they were in attendance upon me, and had
led the light-stream into chaos, to give them
the mysteries of light; (130) for it was to them
that the light-stream had been entrusted, [the
same] which I gave unto them and brought into
chaos―and Michael and Gabriel took no light
{p.129}
for themselves from the light-powers of Sophia
which they took from the hands of the emanations of Arrogant.
"It came to pass, therefore, when the light-stream had infused into Pistis Sophia all her
light-powers, which it had taken from the hands
of the emanations of Arrogant, that she became
entirely radiant; and the other light-powers
which were in Pistis Sophia, those which the
emanations of Arrogant had not taken away,
were also joyful, and full of light. And the
light-powers which had been infused into Pistis
Sophia vivified her material body, in which there
had been no light; which was to perish, and
had perished. They vivified all her powers
which were not to perish. These powers also
became light-powers; they became as they were
originally. They were also exalted in their
perceptions of the light, and all the light-powers
of Sophia knew one another by the intervention
of the light-stream; they were saved by the
light of that stream. And when my
light-stream had taken away the light-powers from the hands of the emanations of Arrogant, [the powers] which
they had taken away from Pistis
Sophia, (131) it infused them into Pistis Sophia,
and turned itself about and ascended in chaos."
This, then, is what the first mystery spake {p.130} unto his disciples, concerning
what had happened to Pistis Sophia in chaos. He continued,
and said: "Understand ye how I speak unto
you?"
And Peter came forward, and said: "Master,
concerning the interpretation of the words which thou hast spoken, thy
light-power hath prophesied concerning them of old, through Solomon, in his Odes, [saying]:
"'A flood hath taken place; it hath become a stream, strong and wide; it hath
carried all away. It hath turned towards the temple, nor could they hold
it in with enclosures and structures.
The skill of them that check the waters could
not stop it; it spread over the whole land, and
seized upon all of them. They that were in the
sand of the desert have drunk; their thirst
departed and was quenched, when they had
received the draught from on high. Blessed are
the ministers of that draught, to whom hath
been entrusted the water of the lord. They
have refreshed the parched lips. They who
were perishing, have felt their heart rejoice;
they who were breathing their last, have plucked up courage so as not to die. They have
raised up the limbs which were fallen; they
have given power to their countenance, and
have given light to their eyes, for all of them {p.131}
know each other in the lord, and have been
saved by the water of life everlasting.'
"Hearken, therefore, my Master, that I may utter the word in freedom, as
thy power prophesied, through Solomon. (132) 'A flood hath
come forth; it hath become a great stream,
strong and wide'; this is the light-stream
which spread itself in chaos, in all the region of
the emanations of Arrogant.
"And the word which thy power hath again
uttered through Solomon, 'It hath carried all
away; it poured them over the temple'; that
is to say, it carried away all the light-powers
from the emanations of Arrogant, which they
had taken from Pistis Sophia, and it poured
them again into Pistis Sophia.
"And the word thy power again hath said,
'The enclosures and structures have not been
able to hold it in'; that is to say, the emanations of Arrogant have not been able to hold the
light-stream within the walls of the darkness of
chaos.
"And the word which it also uttered, 'It spread over the whole land, and
filled everything'; that is to say, when Gabriel and
Michael led it over the body of Pistis Sophia, it
poured into Sophia all the light-powers which
the emanations of Arrogant had taken from her,
and her material body became radiant.
{p.132} "And the word which it also spake, 'They
who were in the parched land have drunk';
that is to say, all that were in Pistis Sophia
have been illuminated, [the powers] from which
the light had previously been taken away.
"And the word which it uttered, 'Their
thirst hath departed and is quenched'; that is to
say, (133) her powers ceased to lack their light,
for they had had restored to them the light
which had been taken away.
"And, again, as to the utterance of thy
power, 'They have given them a draught from
on high'; that is, the light hath been given
unto them by the light-stream 'which came
forth from myself, [who am] the first mystery.'
"And as to the saying of thy power, 'Blessed
are the ministers of that draught,' that is the
word which thou hast spoken, 'Gabriel and
Michael, they who were in attendance, led the
stream into chaos and also brought it forth
again.' The mysteries of light which had been
entrusted to the light-stream will be given unto
them.
"And as to the further utterance of thy
power, 'They have refreshed the parched lips';
that is, Gabriel and Michael have taken nothing
for themselves from the light-powers of Pistis
Sophia, [the powers] which they had wrested {p.133}
from the emanations of Arrogant, but infused
them into Pistis Sophia.
"And again the word which it spake, 'They
who were fainting, have felt their heart rejoice';
that is, all the other powers of Pistis Sophia,
which had not been taken away by the emanations of Arrogant, rejoiced greatly; they were
filled with light by their light-fellows, for they
were infused into them.
"And the word which thy power again uttered,
(134) 'They have revived the souls which were
breathing their last, that they might not die';
that is, when they had poured their light
into Pistis Sophia, they vivified her material
body from which the light had previously
been taken, but which was not destined to
perish.
"And again the word which thy power spake,
'They have raised up firmly the limbs which
were fallen, so that they might not perish'; that
is, when they had poured into her her light-powers, they confirmed all the powers which
[otherwise] would have perished.
"And again as to the saying of thy light-power, 'They have had their light renewed, and
they have become what they were of old,'
and also the word which it spake, 'They have
given light to their eyes'; that is, they have
gained perception in the light, and have known {p.134}
the light-stream, for it was [previously] hidden
in the height.
"And again the word which it spake, 'And
all knew each other in the lord'; that is, all
the powers of Pistis Sophia knew one another
through the light-stream.
"And again the word which it uttered, 'They
have been saved by the water of life everlasting;
it hath drawn them over the temple'; that is,
when the light-stream had taken all the light-powers of Pistis Sophia, (135) and had wrested
them from the emanations of Arrogant, it poured
them into Pistis Sophia, and turned itself about,
and departed from the chaos; it came upon
thee, for thou art the temple.
"This is the interpretation of all the words
which thy light-power spake in the Ode of
Solomon."
It came to pass, therefore, when the first
mystery had heard all these words which Peter
had spoken, that he said unto him: "Well
said, blessed Peter; this is the interpretation
of the words which have been spoken."
The first mystery continued, and said: "It came to pass, therefore, as Pistis Sophia
had not yet [entirely] ascended out of
cry aloud chaos, because my father, the first
mystery, looking within, had not yet
given her commandment, that then, when the {p.135}
emanations of Arrogant discovered that my
light-stream had taken unto itself the light-powers, which they had taken from Pistis Sophia,
and had poured them again into Pistis Sophia,
when they saw again Pistis Sophia radiant as
she had been in former times, they were enraged
against Pistis Sophia, they cried out, moreover,
to Arrogant to make him come and help them,
that they might again take away all the powers
which were in Pistis Sophia.
"And Arrogant sent from on high, from the
thirteenth aeon, he sent another great
light-power. It descended into chaos
like a winged arrow, to help his emanations, (136) that they might once
more take away the light-powers of Pistis Sophia. And when this power had descended, the emanations of Arrogant, which
were in chaos and had caused Pistis Sophia all
her woe, were mightily encouraged. They persecuted Pistis Sophia afresh with great fears and
mighty pains; and some of the emanations of Arrogant constrained her. One of
them
changed itself into the form of a monster
serpent; another changed itself into the form of a seven-headed basilisk;
another changed itself into the form of a dragon.
Moreover, the first power of Arrogant, the
lion-faced, and all his emanations, in mighty
{p.136}
multitude, assembled together; they constrained
Pistis Sophia, they brought her again into the
lower regions of chaos, and harassed her afresh
exceedingly.
"It came to pass, thereafter, that they looked
down from the height of the twelve aeons, Adamas the tyrant, he who had
been enraged against Pistis Sophia, because she had desired to enter into
the light of lights, (137) which was above them
all, and therefore was he wroth against her. It
came to pass, therefore, when Adamas the tyrant
had looked down from the height of the twelve
aeons, that he saw the emanations of Arrogant
which were constraining Pistis Sophia until
they should take from her all the light-powers which were in her. It came to pass,
when the power of Adamas descended into
chaos unto the emanations of Arrogant, it came
to pass, therefore, when this daemonial power
descended into chaos, that it dashed Pistis
Sophia to the earth; and the lion-faced power,
and also the basilisk-headed one, and the dragon-faced, and all the emanations of Arrogant, in
mighty multitude, surrounded Pistis Sophia
all together, seeking to take from her again the
powers which were in her; they mightily constrained Pistis Sophia, and threatened her. It
came to pass, therefore, when they constrained {p.137}
her and harassed her mightily, that she cried
out to the light, and sang a song unto it,
saying:
"'O light, 'tis thou who didst rescue me.
Let thy light descend upon me, for Sophia
thou hast received me unto thyself,
and I was going unto thee, O light.
I trust in thee, light; for thou art my
saviour against the emanations of Arrogant,
and against Adamas the tyrant. Thou shalt
relieve me from all his violent threats.'
"And when Pistis Sophia had said this, then, by order of my father, the first mystery looking within, (138) I sent again Gabriel and Michael, and that great stream light-stream, that they might rescue Pistis Sophia. I gave order to Gabriel and Michael to bear Pistis Sophia in their hands, so that her feet should not touch the lower darkness; and I gave them commandment further to guide her in the regions of chaos, from which they were taking her.
"It came to pass, therefore, when the
messengers descended into chaos, they and the
light-stream, when all the emanations of
Arrogant and the emanations of Adamas again
saw the light-stream which shone mightily,
there being no measure to the light therein,
that they became terror-stricken and left Pistis {p.138}
Sophia. And the great light-stream surrounded
Pistis Sophia on every side, on the right and on
the left, on every side, and became a crown of
light upon her head.
"It came to pass, therefore, when the light-stream had surrounded Pistis Sophia, that she
took courage most exceedingly, and the stream
ceased not to surround her on every side; and
Pistis Sophia no longer feared the emanations
of Arrogant, which were in chaos, nor did she
any more fear that new power of Arrogant,
which he had cast into chaos like a winged
arrow; (139) nor did she tremble before the dsemonial power of Adamas, which had come
from the aeons.
"And again, by my order, [by order of] the
first mystery looking without, the light-stream which had surrounded Pistis Sophia on all sides, became most exceedingly
radiant; and Pistis Sophia was tabernacled in
the midst of the light, a mighty light being on
her left and on her right, and on all sides,
forming a crown on her head. And all the
emanations of Arrogant could no longer change
their appearance, nor could they stand the
shock of the great light of the stream which
formed a crown on the head of Sophia; and all
the emanations of Arrogant collapsed, a host of
them at its right, because of its mighty radiance, {p.139}
and other hosts of them at its left. They could
no longer at all draw nigh unto Pistis Sophia
because of the great light; but they fell all one
on the other, and could do no harm unto Pistis
Sophia, because she had trusted in the light.
"And by order of my father, the first mystery looking, within, I also
descended
into chaos, shining most exceedingly;
(140) I directed my attack against that lion-faced power, which was shining exceedingly, and took from it all its light;
I prevented all the emanations of Arrogant from
entering from that hour into their region, which
is the thirteenth aeon; I took away the power
of all the emanations of Arrogant, and they all
fell into chaos powerless. And I led forth Pistis
Sophia, who was on the right of Gabriel and
Michael; and the great light-stream entered
into them. And Pistis Sophia gazed upon her
enemies, from whom 1 had taken their light-power. And I led Pistis Sophia forth from
chaos, treading under foot the serpent-headed
emanation of Arrogant, and the seven-headed
basilisk emanation, the lion-faced power, and
the dragon-faced. I made Sophia stand upon
the seven-headed basilisk emanation of Arrogant,
which was more powerful than all of them in
his evil doings. And I, the first mystery, stood
over it; I took all the powers which were in {p.140}
it, and destroyed all its matter, so that no
seed should arise from it from that hour."
(141) The first mystery, having spoken these
things unto his disciples, continued, and said:
"Understand ye how I speak unto you?"
And James came forward, and said: "Master,
concerning the interpretation of the words which thou hast said, thy light-power
prophesied concerning them of old, through David,
in the ninetieth Psalm, saying:
"'Whoso dwelleth under the defence of the
most high shall abide under the shadow of the God of heaven. He will
say unto the lord, "Thou hast received me unto thyself; [thou art] my place
of refuge." He is my God in whom I have
trusted; for he shall save me from the snares of
the hunters and from them that utter violent
words. He shall shelter thee beneath his
breast, and thon shalt take courage beneath his
wings. His truth shall surround thee like a
breast-plate; thou shalt not be afraid for the
terror of the night nor for the arrow which flieth
by day, for the thing that strideth in darkness,
that proceedeth from the destruction of the
daemonial one at mid-day. (142) A thousand
shall fall on thy left, and ten thousand at thy
right hand; but they shall not come nigh thee.
Thou shalt gaze upon them, thou shalt see them {p.141}
receive the payment of sinners; for thou, O
lord, art my hope. Thou hast established for
thyself places of refuge in the height; no one
shall come nigh thee, no plague come nigh thy
dwelling; for he hath given commandment to
his messengers concerning thee to keep thee in
all thy ways, to bear thee in their hands, lest
thou dash thy foot against a stone. Thou shalt
mount on the serpent and basilisk; thou shalt
trample under foot the lion and the dragon.
Because he hath trusted in me, I will save him;
I will shelter him, because he hath known my
name. He will cry unto me, and I shall hear
him; I am with him in his afflictions, and I will
save him to glorify him, and increase him with wealth of days, and teach him my
salvation.
"This, my Master, is the interpretation of the
words which thou hast said. Hearken, therefore, that I may expound it unto thee in freedom.
"The word, then, which thy power spake,
through David, 'Who dwelleth under the defence of the most high shall abide under the
shadow of the God of heaven'; that is, when
Sophia trusted in the light, she abode under the
light of the light-stream which came down from
the height from thee.
"And the word which thy power uttered,
through David, 'I will say unto the lord, "Thou {p.142}
hast received me unto thyself," and my place of
refuge is my God, in whom I have trusted'; this
is the word which Pistis Sophia spake in her
song, (143) 'Thou hast received me unto thyself,
and I was going unto thee.'
"And, again, the word which thy power
uttered, 'My God, I trusted in thee; for thou
shalt save me from the snares of the hunters, and
from them that utter violent words'; this is
what Pistis Sophia said, 'O light, I have
trusted in thee; for thou shalt save me from
the emanations of Arrogant and from those of
tyrant Adamas; thou, moreover, shalt save me from all their violent threats.
"And, again, the word which thy power spake through David, 'He shall shelter
thee under his breast, and thou shalt take courage beneath his wings,' meaneth that Pistis Sophia
hath dwelt in the light of that light-stream which came forth from thee, and she
was astonished in heart by the light which was on her
left, and that which was at her right, that is to
say, the wings of the light-stream.
"And the word which thy light-power prophesied through David, 'Truth shall surround
thee like a breast-plate'; that is, the light
of the light-stream which surrounded Pistis
Sophia like a breast-plate.
"And the word which thy power uttered, {p.143}
'He shall not be afraid for the terror of the night' ;
that is, that Pistis Sophia was not afraid before
the terrors and troubles into which she had been
sent in chaos, which is night.
"And the word which thy power spake,
(144) 'He shall not be afraid of the arrow which flieth by day'; that is, that Pistis Sophia was
not afraid before that power which Arrogant had
sent from the top of the heights, and which
descended into chaos like a flying arrow, just as
thy light-power prophesied, 'Thou shalt not be
afraid of the arrow that flieth by day'; for this
power came forth from the thirteenth aeon which
is lord of the twelve aeons; he it is who is light
for all the aeons. Therefore he [David] hath used the word 'day.'
"And again the word which thy power
uttered, 'He shall not be afraid of the thing
that strideth in darkness'; that is, that Sophia
did not fear before the serpent-headed emanation, which made her afraid in chaos, which is
darkness.
"And the word which thy power spake, 'He
will not fear for the destruction, the daemonial
one at mid-day'; that is, that Pistis Sophia was
not afraid before the daemonial emanation of
tyrant Adamas, which cast Pistis Sophia to the
earth in great destruction, that which came forth
from Adamas, from the twelfth aeon. (145)
{p.144}
Therefore, thy power prophesied, 'He will not
fear the destruction of the daemonial one at mid-day'; mid-day, because it came forth from the
twelfth aeon, which is mid-day [the twelfth hour];
and again because it descended into chaos, which
is night, or rather the night which descended from
the twelfth aeon which is between the two.
Therefore, thy light-power spake of mid-day,
because the twelve aeons are between the thirteenth and chaos.
"And again the word which thy light-power
spake through David, 'A thousand shall fall on
thy left, and ten thousand at thy right hand,
but they shall not come nigh thee'; that is to
say, when the emanations of Arrogant, which
were very many in number, could not stand the
great light of the light-stream, a host of them fell on the left hand of Pistis Sophia, and a host
at her right, and they could not at all come
nigh her to do her harm.
"And the word which thy power spake
through David, 'But thou shalt gaze upon them,
and thou shalt see the reward of sinners; for
thou, lord, art my hope'; that is, that Pistis
Sophia looked upon her enemies, which are the
emanations of Arrogant, who had fallen all the
one on the other; (146) and not only did she
gaze upon them in this state, but thou also, my
Master, the first mystery, thou didst take away {p.145}
the light-power which was in that lion-faced
power, and further thou didst take away the
power of all the emanations of Arrogant, and
moreover thou didst prevent them from that
hour entering their own region from chaos.
Therefore did Pistis Sophia look on her enemies;
that is to say, the emanations of Arrogant just
precisely as David prophesied concerning her,
saying, 'But thou shalt look upon them, and
thou shalt see the payment of the sinners.' Not
only did she look upon them fallen the one on
the other, but she also beheld the payment
which they have received. Just as the emanations of Arrogant thought to take away the
light which was in Pistis Sophia, so hast thou
recompensed them; thou hast paid them their
payment, and thou hast taken the light-power
which was in them, instead of the light of Sophia
who had trusted in the light of the height.
"And as thy light-power spake through David,
'Thou hast established the height for thyself
as a place of refuge; no evil shall come nigh
thee, no plague shall enter into thy house';
that is to say, when Pistis Sophia trusted in
the light, and when she was in peril, she sang
unto it a song, and the emanations of Arrogant
could not do her any harm, (147) they could
not injure her, they could not at all come nigh
her.
{p.146} "And the word which thy light-power uttered
through David, 'He will give commandment to
his messengers concerning thee, to keep thee in
all thy ways, to bear thee in their hands, lest
thou dash thy foot against a stone'; that is to
say also, thou hast given commandment to
Gabriel and Michael to guide Pistis Sophia in
all the regions of chaos, to bear her in their
hands until they had helped her rise up, so that
her feet should not touch the lower darkness,
and they of the lower darkness should not seize
hold of her.
"And the word which thy light-power spake
through David, 'Thou shalt trample on the
serpent and the basilisk, and thou shalt tread
under foot the lion and the dragon; because he
hath had trust in me, I will save him, and I will
shelter him, because he hath known my name';
that is to say, when Pistis Sophia was just
leaving chaos, she trod under foot the emanations of Arrogant; she trampled on them that
had serpent heads, and basilisk heads, and seven
heads; and she trod under foot that lion-faced
power, and that dragon-headed one, because she
had trusted in the light, and it had saved her
from them all.
"This, Master, is the interpretation of the
words which thou hast said."
It came to pass, when the first mystery had
{p.147} heard these words, that he said: "Well said,
James, thou well beloved."
(148) And the first mystery again continued
in his conversation, and said to his disciples:
"It came to pass, when I had led Pistis Sophia out of chaos, that she
cried out anew, saying:
"'I have been rescued from chaos; I have
been loosed from the bonds of darkness. I have come unto thee, O light, for thou hast been for me light on all
sides, preserving and helping me. And the emanations of Arrogant, which fought against me,
thou hast kept therefrom by thy light, and they
have not been able to draw nigh unto me; for
thy light was with me and preserved me through
thy light-stream, because the emanations of
Arrogant constrained me, they took away my
power, and cast me into chaos deprived of my
light, and I became as gross matter before them.
Then came forth the power of the light-stream
unto me from thee to save me; it shone on my
left and on my right, surrounding me on all
sides, so that no part of my being was without
light, and thou didst hide me in the light of thy
stream. Thou didst purge in me all my evil
matters, and I rose superior to all my matters,
because of thy light and of thy light-stream,
which hath raised me up, and hath kept far from {p.148}
me the emanations of Arrogant which constrained me. (149) I became stout of
heart in thy light, and in the pure light of thy stream. And the emanations of
Arrogant which constrained me withdrew themselves from me, and I became radiant
in thy great power. Thou hast saved me and hast preserved me for ever.'
"This is the repentance which Pistis Sophia
uttered, when she came forth from chaos and
was freed from the bonds of chaos. Now,
therefore, he that hath ears to hear, let him
hear."
It came to pass, therefore, when the first
mystery had finished saying these words unto
his disciples, that Thomas came forward, and
said: "Master, my light-dweller hath ears, and
my spirit understandeth the words which thou
hast said. Now, therefore, give commandment
unto me to expound clearly the interpretation of
the words."
The first mystery answered, and said unto
Thomas: "I give thee commandment to expound
the interpretation of the song which Pistis
Sophia sang in my honour."
Thomas answered, and said: "My Master,
concerning the song which Pistis Sophia uttered,
because she was preserved from chaos, thy light-power prophesied of old concerning thee, through
Solomon, the son of David, in his Odes, saying:
{p.149} (150) "'I have been loosed from my bonds; I
have run unto thee, O lord, for thou wert at my right hand preserving me,
preserving and helping me. Thou hast
prevented them that fought against
me, and they did not show themselves
because thy countenance was with me, preserving me by its beauty. I was despised before
the crowd, and have been cast out; I was as
lead in their presence. But a power came forth
unto me from thee, helping me; for thou hast
set lamps on my right hand and on my left,
so that no part of my being should be without
light. Thou didst shelter me under the shadow
of thy mercy, and I was placed above the coats
of skin. Thy right hand hath raised me up,
and hath taken my sickness from me. I have
become strong in thy truth, pure in thy
righteousness. They that fought against me
have withdrawn themselves from me, and I
have been justified by thy goodness, for thy rest is from eternity to eternity.
"This, O Master, is the interpretation of the
repentance which Pistis Sophia spake, when she
was preserved from chaos. Hearken, therefore,
while I expound it in freedom.
"The word, then, which thy power spake
through Solomon, 'I have been loosed from
bonds, I have run unto thee, O lord'; this is {p.150}
the word which Pistis Sophia spake, 'I have
been loosed from the bonds of darkness; I have come unto thee, light.
(151) "And the word which thy power
uttered, 'Thou wert at my right hand, preserving and helping me'; this is again the word
which Pistis Sophia spake, 'Thou hast been a
light for me on all sides, and thou hast helped me.'
"And the word which thy light-power spake,
'Thou hast prevented them that fought against
me, and they did not show themselves'; this
is the word which Pistis Sophia spake, 'And
the emanations of Arrogant, which fought against
me, thou hast prevented by thy light, and they have not been able to draw nigh
unto me.'
"And the word which thy power spake, 'Thy
countenance was with me, preserving me by its
beauty'; this is the word which Pistis Sophia
spake, 'Thy light was with me, preserving me in thy light-stream.'
"And the word which thy power spake, 'I
was despised before the crowd, and have been
cast out'; this is the word which Pistis Sophia
spake, 'The emanations of Arrogant constrained
me, they took away my power, and I became
for them an object of derision; they cast me into chaos, deprived of my light.'
"And the word which thy power spake, 'I
{p.151}
was as lead in their presence'; this is the word
which Pistis Sophia spake, 'When they had
taken away my light-powers, I became as gross
matter before them.'
"And the word which thy power spake, 'But
a power came forth unto me from thee, helping
me'; (152) this is again the word which Pistis
Sophia spake, 'And then the power of the light-stream came forth unto me from
thee, preserving me.'
"And the word which thy power spake,
'Thou hast set lamps on my right hand and on
my left, so that no part of my being should be
without light'; this is the word which Pistis
Sophia spake, 'Thy power shone on my right
and on my left hand, surrounding me on all
sides, so that no part of my being was without light.
"And the word which thy power spake,
'Thou didst shelter me under the shadow of thy
mercy'; this is again the word which Pistis
Sophia spake, 'And thou didst clothe me in the light of thy stream.'
"And the word which thy power spake, 'I
was placed above the coats of skin'; this is
again the word which Pistis Sophia spake, 'And
they have purged in me all my evil matters, and I rose superior to them by thy
light.'
"And the word which thy power spake {p.152}
through Solomon, 'Thy right hand hath raised
me up, and hath taken my sickness from me';
this is the word which Pistis Sophia said, 'And
thy light-stream hath raised me up in the light,
and hath removed from me the emanations of
Arrogant, who constrained me.'
(153) "And the word which thy power spake,
'I have become strong in thy truth, and pure
in thy righteousness'; this is the word which
Pistis Sophia spake, 'I became stout of heart
in thy light, and I am become a pure light in thy light-stream.'
And the word which thy power spake, 'They
that fought against me, have withdrawn themselves from me'; this is the word which Pistis
Sophia spake, 'And the emanations of Arrogant which constrained me, withdrew
themselves from me.'
"And the word which thy power spake
through Solomon, 'And I have been justified by
thy goodness, for thy rest is from eternity to
eternity'; this is the word which Pistis Sophia
spake, 'I have been preserved in thy goodness; for thou dost preserve the
whole world.
"This, then, O my Master, is the whole
interpretation of the repentance which Pistis
Sophia uttered, when she had been rescued from
chaos and freed from the bonds of darkness."
It came to pass, when the first mystery had
{p.153}
heard Thomas utter these words, that he said:
"Well said; it is well, Thomas, thou blessed
one. This is the interpretation of the song sung
by Pistis Sophia."
The first mystery continued in his conversation, and said unto his disciples: "Pistis Sophia
continued, and sung a song unto me, saying:
"'I sing a song unto thee, unto thee, who,
(154) by thy commandment, hast led me forth from a high aeon which is
above; and thou hast made me come
into the lower regions; and again, by thy
commandment, thou hast preserved me from the
lower regions. By thy grace thou hast removed
the matter which was in my light-power, and I
have seen. Thou hast scattered far from me
the emanations of Arrogant, which constrained
me and were my enemies. Thou hast given me
power to unloose the bonds of the emanations of Adamas; and thou hast smitten the seven-headed basilisk-serpent. Thou hast cast it far
from my hands; and thou hast set me above its
matter. Thou hast caused it to perish, so that
its seed should not arise from this hour forth.
Thou wert with me, giving me power in all
this [affliction]. And thy light hath surrounded
me in all the region. And of thyself thou didst
make all the emanations of Arrogant powerless;
for thou hast taken away the light-power which {p.154}
was in them. Thou hast made straight my path to lead me out of chaos. Thou hast carried
me far from this material darkness, and thou hast
taken from it all my powers, from which the light
had been taken. Thou hast infused into them
a pure light, (155) and unto my limbs, which
had no light, thou hast given a pure light from
the light of the height. Thou hast made
straight the way before them, and the light of
thy countenance hath become for me a life that
can never be destroyed. Thou hast brought me
forth from the higher part of chaos, the region
of chaos and of destruction, in order that all the
matters that were therein, might be scattered,
[the matters] which are in that region. And, in
order that all my powers might be renewed and
thy light be in them all, thou hast set the light
of thy stream in me; I have become a pure
light-power.'
"This is the second song which Pistis Sophia uttered. Now, therefore, let
him who understandeth the repentance come forward, and expound it."
It came to pass, when the first mystery had
finished speaking those words, that Matthew
came forward, and said: "I have understood
the interpretation of the song which Pistis Sophia uttered. Now, therefore, give
commandment unto me, to expound it in freedom."
{p.155} The first mystery answered, and said: "I
give thee commandment, Matthew, to expound the interpretation of the song which
Pistis Sophia uttered."
And Matthew answered, and said: "Concerning the interpretation of the song which
Pistis Sophia spake, thy light-power prophesied of old concerning it, through Solomon,
saying:
"He who hath made me to descend from
the lofty regions of heaven, (156) and who hath led me into the regions which
are in the lower foundation; who hath
taken therefrom them that were in the
middle region, and who hath instructed them; who hath scattered my enemies and
my adversaries; who hath given me power
against the bonds to unloose them; who hath
smitten the seven-headed serpent in my hands,
and set me up upon his root, that I may blot
out his seed―he is thyself who wert with me,
and helped me in every region. Thy name
hath surrounded me; thy right hand hath
destroyed the venom of the speaker of evils;
thy right hand hath opened the path for thy
righteous; thou hast preserved them in the
tombs, and hast borne them from the midst of
the corpses. Thou hast taken dead bones, and
hast clothed them with a body, and to them {p.156}
that stirred not thou hast given the energy of
life. Thy way is void of destruction, and so
also thy countenance. Thou hast led thine aeon
into destruction, that all might be destroyed
and be again renewed, and that thy light might
become a foundation for them all. Thou hast
poured out thy wealth upon them, and they
have become a holy place.'
"This is the interpretation, O Master, of the
song which Pistis Sophia uttered. Hearken,
therefore, that I may expound it openly.
"The word which thy power spake through
Solomon, 'He who hath made me to descend
from the lofty regions of heaven, and who hath,
moreover, made me enter into the regions of the
lower foundation'; this is the word which Pistis
Sophia spake, (157) 'I sing a song unto thee,
thou, who, by thy commandment, hath made
me come forth from this high aeon above the
heaven, and who hath led me into the lower
regions; and thou hast preserved me also by
thy commandment, thou hast made me rise up
from the lower regions.'
"And the word which thy power spake
through Solomon, 'Who hath taken therefrom
them that were in the middle region, and hath
instructed me'; this is the word which Pistis
Sophia spake, And also by thy commandment,
thou hast caused the matter which was in the {p.157}
midst of my power to be purified; and I have seen it.
"And also the word which thy power spake
through Solomon, 'Who hath scattered my
enemies and my adversaries'; this is the word
which Pistis Sophia spake, 'Thou hast scattered
far from me the emanations of Arrogant, which constrained me, and were my
enemies.
"And also the word which thy power spake,
'Who hath given me wisdom over the bonds to
unloose them'; this is the word which Pistis
Sophia spake, 'He hath given me wisdom to unloose the bonds of these
emanations.
"And the word which thy power spake,
'Who hath smitten the seven-headed serpent in
my hands, and set me up upon his root, that I
may blot out his seed'; this is the word that
Pistis Sophia spake, (158) 'Thou hast smitten
the seven-headed serpent by my hands, and
thou hast set me up above his tribes; thou hast
caused it to perish, so that its seed should not arise from this hour.
"And the word which thy power spake, 'But
thou wert with me, helping me'; this is the
word which Pistis Sophia spake, 'Thou wert with me, giving me power in all this
[affliction].
"And the word which thy power spake,
'Thy name hath surrounded me in every
region'; this is the word which Pistis Sophia {p.158}
spake, 'And thy light hath surrounded me in all the regions.'
"And the word which thy power spake,
'Thy right hand hath destroyed the venom of
the speakers of evils'; this is the word which
Pistis Sophia spake, 'And of thyself thou didst
make all the emanations of Arrogant powerless; for thou hast taken from them
their power.'
"And the word which thy power hath said, 'Thy right hand hath opened the path for thy
faithful'; this is the word which Pistis Sophia
spake, 'Thou hast made straight my path to
lead me out of chaos, for I have trusted in thee.'
"And the word which thy power spake, 'Thou hast rescued them from the tombs, and
thou hast borne them from the midst of the
corpses'; this is the word which Pistis Sophia
spake, 'Thou hast rescued me from chaos, thou
hast carried me far from this material darkness
(159) which is the murky emanation of chaos, from which thou hast taken away the
light.'
"And the word which thy power spake, 'Thou hast taken dead bones and hast clothed them with a body, and to them that stirred thou hast given the energy of life'; this is the word which Pistis Sophia spake, 'And thou hast taken all my powers which had no light in them, and hast infused into them a pure {p.159} light, and unto all my limbs which had no light in them, thou hast given a living light from on high.'
"And the word which thy power spake, 'Thy way is void of destruction, and so also
thy countenance'; this is the word which Pistis
Sophia spake, 'Thou hast made straight thy
way for me and the light of thy countenance;
they have been a way void of destruction unto me.'
"And the word which thy power spake,
'Thou hast led thine aeon into destruction, that
all might be destroyed and be again renewed';
this is the word which Pistis Sophia spake, 'Thou
hast brought me, thy power, into chaos and
destruction, that all the matters which were in
that region might be dissolved, and all my
power be renewed in the light.'
"And the word which thy power spake,
'And thy light hath become a foundation for
them all'; this is the word which Pistis Sophia spake, (160) 'And thy light
hath been in them all.'
"And the word which thy light-power uttered
through Solomon, 'Thou hast poured out thy
wealth upon him, and he hath become a place
of holy habitation'; this is the word which
Pistis Sophia spake, 'Thou hast concentrated
the light of thy stream upon me, and I have become a pure light-power.'
{p.160} "This, then, my Master, is the interpretation
of the song which Pistis Sophia spake."
It came to pass, when the first mystery
had heard these words which Matthew had
uttered, that he said: "Well said, Matthew; it
is well, O well-beloved. This is the interpretation of the song which Pistis Sophia spake."
And the first mystery continued in his conversation, and said: "'I will declare to
sing. that it is thou, O light most high,
that hast preserved me, and hast brought
me unto thee; who hast prevented the emanations of Arrogant, which were my enemies, from
taking my light, O light of light. I have sung
a song unto thee; thou hast preserved me,
O light; thou hast brought my power out of chaos;
thou hast preserved me from them that descend
into the darkness.'
"These words Pistis Sophia uttered. Now,
therefore, let him who hath a comprehending
mind, and who hath understood the words
uttered by Pistis Sophia, come forward and
expound their interpretation."
It came to pass, therefore, when the first
mystery had finished speaking these words unto his disciples, that Mary
came forward, and said: (161) "Master, my
mind is ever comprehending, so that I could
come forward every time and expound the {p.161}
interpretation of the words which she spake;
but I fear Peter, for he hath threatened me, and hateth our sex."
And when she had spoken these words, the
first mystery said unto her: "No one shall
prevent whosoever shall be filled with the spirit of light from coming forward
and expounding the interpretation of what I say. Now,
therefore, O Mary, expound the interpretation of
the words uttered by Pistis Sophia."
And Mary answered and said unto the first mystery in the midst of the disciples: "Master, concerning the interpretation of the words uttered by Pistis Sophia, thy light-power prophesied of old, through David, saying:
"'I will magnify thee, O lord, for thou hast received me unto thyself, and thou hast not let mine enemies rejoice over me. O lord, my God, I have cried unto thee, and thou hast healed me. O lord, thou hast drawn my soul forth from hell, thou hast saved me from them that descend into the pit.'"
When Mary had spoken these things, the first
mystery said unto her, "Well said; it is well,
Mary, thou blessed one."
He continued in his conversation, and said unto
his disciples: (162) "And Sophia continued in
her song, and said:
{p.162} "'The light hath been a saviour unto me; it
hath changed my darkness into light;
it hath cleft the darkness that surrounded me, and hath girded me with light.'"
It came to pass, therefore, when the first
mystery had finished speaking these words,
that Martha came forward, and said: "Master, thy power hath prophesied of
old through David, concerning this word, saying:
"'The Lord hath been my succour; he hath
changed my song of mourning into joy. He hath rent
my sackcloth, and girded me with joy.'"
It came to pass, when the first mystery had
finished hearing the words which Martha had
uttered, that he said: "Well said; it is well, Martha."
And the first mystery continued in his conversation, and said unto his disciples: "Pistis
Sophia further continued with her song, and
said:
"'Sing a song, O my power, to the light, and forget not all the light-powers which
it hath given unto thee, and all the
powers which are in thee. Sing the name of
his holy mystery, which remitteth every transgression; [of him] who saveth thee from all the
afflictions with which the emanations of Arrogant have constrained thee; who hath preserved
{p.163} their light from all the emanations of Arrogant,
which are numbered for destruction; (163) who
hath bestowed a crown of light upon thy head
to preserve thee; who hath filled thee with
pure light, and thy source shall be renewed as
an invisible of the heights.'
"These words Pistis Sophia said, in that she
had been preserved and remembered all things
which had been done unto her."
It came to pass, therefore, when the first
mystery had finished speaking these words unto
his disciples, that he said unto them: "Let him
who understandeth the interpretation of these
words come forward and expound it in freedom."
Then Mary came forward, and said: "My
Master, concerning the words which Pistis
Sophia uttered in her song, thy light-power
prophesied of old, through David, saying:
"'Praise the lord, O my soul; let all that is within me praise his holy name and
forget not all his recompenses; [for he
it is] who remitteth all thy iniquities;
who healeth all thy infirmities; who saveth thy
life from destruction; who putteth on thy head
a crown of mercy and loving kindness; who
satisfieth thy desire with good things. Thy childhood shall be renewed like an
eagle's.'
"That is to say, Sophia shall be like those
{p.164}
invisibles who are in the heights, for he said,
'like an eagle.' for the dwelling of an eagle is
in the heights, and the invisibles are also in the
heights; (164) that is to say, that Pistis Sophia
shall become radiant like the invisibles, just as
she was in the beginning."
It came to pass, therefore, when the first
mystery had heard these words which Mary
had spoken, that he said: "Well said, Mary,
thou blessed one."
It came to pass, therefore, after this, that
the first mystery continued again in
his conversation, and said unto his
disciples: "I took Pistis Sophia, I led her into a region below the thirteenth
aeon, and I gave unto her a new mystery which was not that of her own
aeon, [the
mystery of] the invisible region. And I gave
unto her also a song of light, so that from that
hour the rulers of the aeons should not prevail
against her. And I left her in that region until
I should come again to find her, and bring her
into her region which is in the heights. It
came it pass, when I had left her in that region,
that she again uttered her song, saying:
"'In faith have I trusted in the light; it
hath accomplished my desire, it hath brought my power out of chaos and
from the lower darkness of every matter. It {p.165}
hath led me on high, it hath set me in an
lofty and firm. It hath set me on the path
which leadeth to my region, and hath given
unto me a new mystery, which is not that of
my aeon. It hath given unto me a song of
light. Now, therefore, light, the rulers shall
see what thou hast done; (165) they shall fear, and they shall believe in the
light.'
"This song, therefore, Pistis Sophia uttered,
rejoicing that she had been led out of chaos and
brought into regions below the thirteenth aeon.
Now, therefore, let him whose mind is stirred,
and who understandeth the interpretation of
the meaning of the song, which Pistis Sophia
uttered, come forward and expound it."
And Andrew came forward and said: "My
Master, this is what thy light-power prophesied
of old concerning thee through David, saying:
"'With tarrying I waited for the lord, and he hath inclined his ear unto me, and hath heard my prayer. He hath brought my soul out of the pit of
wretchedness, and from the mire of the mud; he
hath stablished my feet on a rock, and hath
directed my steps. He hath put in my mouth a
new song and benediction for our God. Many
shall see and shall fear, and shall hope in the
lord.'"
It came to pass, when Andrew had expounded {p.166}
the meaning [of the song] of Pistis Sophia, that
the first mystery said unto him: "Well said,
Andrew, thou blessed one."
He continued again in his conversation, and
said unto his disciples: "These are all the things
which befell Pistis Sophia. (166) It came to
pass, therefore, when I had brought her to the
region which is below the thirteenth aeon, that
I was about to enter into the light and cease
to busy myself concerning her. She said unto
me:
"'O light of lights, thou art about to go to the light and to cease to busy
thyself concerning me, and tyrant Adamas will know that thou hast ceased to
busy thyself on my behalf; he will know that he
who should preserve me, is no longer [here],
and he will come again to this region, he and
all his rulers who hate me, and Arrogant will again
give power unto his lion-faced emanation; they
will all come and will constrain me together to
take away all the light which is in me, that I
may become powerless and again without light.
Now, therefore, light of my light, take from
them their light, that they may no longer from this hour be able to constrain
me.'
"It came to pass, when I had heard these
words which Pistis Sophia spake unto me, that
I answered her, and said: 'My father, who caused {p.167}
me to emanate forth, hath not yet given me
commandment to take their light from
them; but I will seal the regions of
Arrogant and of all his rulers who hate thee. And I will also seal the regions
of Adamas and of his rulers, so that none of
them may be able to fight against thee until
their time is fulfilled, and until even the time hath come when my father shall
give me commandment to take away their light.'
"Then I further said unto her: (167) 'Hearken that I may tell unto thee their time,
when that which I have just said unto thee
shall come to pass. It shall come to pass when three times shall be
accomplished.'
"Pistis Sophia answered and said unto me: 'O light, how shall I know that three times
are accomplished, so that I may rejoice, and be
in gladness in that my time shall be nigh for
thee to bring me into my region? Moreover,
I shall rejoice when thou shalt take the light-power from all them that hated me, for I have
trusted in thy light.'
"And I answered and said unto her: 'When
thou shalt see the gate of the treasure
of the great light―it openeth in the
thirteenth aeon, and is to the left―when this gate shall be opened, then will the three times be accomplished.'
{p.168} "Pistis Sophia continued and said: 'Light, how shall I know in this
region, that that gate is opened?'
"And I answered and said unto her: 'When that gate shall be opened, all who are
in the aeons will know thereof, because of the great light which will stream
into all their regions. Lo, then, I have set
them so, that none shall venture any ill against
thee, until the three times are accomplished.
And thou shalt have the power of going into
their twelve aeons, whenever thou mayest wish,
(168) and also of returning into thy [own] region,
which is below the thirteenth aeon, and in which
thou now art; but thou shalt not have the
power of passing through the gate of the height,
which is in the thirteenth aeon, to come into
thy region whence thou didst come forth [in the
beginning]. Moreover, when the three times;
shall be fulfilled, Arrogant and all his rulers
shall constrain thee, to take away the light
that is in thee, being enraged against thee,
thinking that it is thou who hast kept his power
in chaos, and also that it is thou who didst take
away the light which was in it. He will be
enraged against thee to take from thee thy
light and cast it into chaos, and give it to his
emanation, in order that it may have the power
to come forth from chaos and go into its own {p.169}
region. And Adamas will aid it in this; but
I will take away all the light-powers which are
in him, and I will give them unto thee; and I
will come to take them away. Now, therefore,
when they shall constrain thee at that time,
sing a song to the light; I will hasten unto thy
help; I will quickly come unto thee from the
regions below thee; I will come to this region
where I shall have left thee, and which is below
the thirteenth aeon, until I shall make thee
once more quickly enter into thy region, whence thou didst come forth.'
(169) "It came to pass, therefore, when Pistis
Sophia had heard these words which I spake,
that she rejoiced with great rejoicing. And so
I left her in the region below the thirteenth
aeon; I passed into the light, and ceased to busy
myself about her."
All these things, therefore, the first mystery spake unto his disciples, for
they had happened unto Pistis Sophia; he was seated on the Mount of Olives,
narrating all these things in the midst of his disciples. He continued,
therefore, in his conversation, and said unto them: "It came to pass, therefore,
after all these things, when I was in the world of men, sitting beside the way,
that is to say, in the place which is the Mount of Olives, before they had sent
unto me my [first] vesture, which
{p.170} I had placed in the four and twentieth mystery
of the interior, which is the first of the exterior,
that is to say, the great uncontainable, from
which I came forth, and before I had entered
into the height, to receive my other two vestures,
when I was seated near you in this place, which
is the Mount of Olives, that the time of which I
had spoken unto Pistis Sophia―'Adamas with
all his rulers will constrain thee'―was fulfilled.
"It came to pass, therefore, when this time
was fulfilled, that I was in the world of men,
(170) sitting near you, on this hill, which is the
Mount of Olives. Adamas looked down from
the height of the twelve aeons; he saw his daemonial power, which was in chaos, without
any light at all in it; for I had taken from it
its light. He saw that it was dark, and had not
the strength to come to its own region, which is the twelfth aeon. [Then] Adamas thought again on Pistis Sophia; he became most mightily enraged against her,
thinking that it was she who had kept
his power in chaos, thinking that it was she
who had taken away its light; and he was
exceedingly wroth, he piled rage on rage, he sent forth from himself an
emanation of darkness, and also a little chaos exceedingly malignant, to plague Pistis Sophia therewith. And
he created a region of darkness in his region, in {p.171}
order to constrain Pistis Sophia therein. He
assembled the hosts of his rulers; they pursued
after Pistis Sophia to make her enter into the
dark chaos which [Adamas] had created, and to
constrain her in that region, in order that the
two emanations of darkness, which Adamas had
created, might plague her, until they had
taken from her all the light which was in her,
and until Adamas should take the light from
Pistis Sophia, and give it unto his two dark and
malignant emanations, that they might carry it
into the great lower chaos which is the darkness,
(171) and cast it into his power which is there,
thinking that so it might come into its own
region, for it was [now] exceedingly dark, because I had taken from it its light.
"It came to pass, therefore, when they pursued after her, that Pistis Sophia cried aloud,
she sang a song to the light, for I had said unto
her, 'If thou art constrained, sing unto me a
song, and I will come in haste to aid thee.' It
came to pass, therefore, when they constrained
her―I was seated near you in this place, that
is to say, on the Mount of Olives―that she
sang a song to the light, saying:
"'Light of lights, I have trusted in thee,
save me from all these rulers who
pursue after me, and preserve me, lest
they should take from me my light, as {p.172}
that lion-faced power [once did]; for thy light
is no longer with me, nor thy light-stream to
preserve me. Nay, Adamas is enraged against
me, saying, "Tis thou who hast kept my
power in the chaos.' Now, therefore, light
of lights, if I have done so, if I have kept it
there, if I have done the least violence to that
power, or if I have constrained it as it constrained me, let all these rulers which pursue
after me, take away my light, let them leave
me empty; let Adamas my foe pursue after
my power, let him seize upon it, let him take
from me my light, let him cast it into his dark
power, which is in chaos, let him put my power
in chaos. (172) Now, therefore, light, raise
thou me up in thy [just] wrath, lift up thy
power above mine enemies, who have raised
themselves up against me unto the end. Haste
thee. restore me, as thou saidst unto me, "I will help thee.'"
It came to pass, therefore, when the first
mystery had finished speaking these words unto
his disciples, that he said: "Let him who hath
understood the words which I have spoken,
come forward and expound their interpretation."
And James came forward, and said: "Master,
concerning this song which Pistis Sophia sang,
thy light-power prophesied of old, through
David, in the seventh Psalm, saying:
{p.173} "O lord, my God, in thee I have put my
trust; save me from them that persecute me. and deliver me, lest they
should tear my soul in pieces, like
lions; for there is no saviour and no deliverer.
O lord, my God, if I have done any such thing,
if there hath been any malice in my hands, if I
have exacted retribution from them that have
recompensed me with evils; [then] let me fall
beneath my enemies, and be empty; let mine
enemy persecute my soul, let him seize it, let
him trample down my life on the earth, and lay
my glory in the dust. (Diapsalma.) Arise,
lord, in thy wrath; raise up thy power above
my enemies ; arise in the statute which thou
hast decreed.'"
(173) It came to pass, therefore, when the
first mystery had heard the words which James
had spoken, that he said unto him: "Well said,
James, thou well-beloved."
The first mystery continued again in his
conversation, and said unto his disciples: "It
came to pass, therefore, when Pistis Sophia
had finished uttering the words of her song,
that she turned herself round to see whether Adamas and his rulers had turned themselves
back to re-enter their aeon; and she saw them
pursuing after her. So she turned unto them
and said:
{p.174} "'Why run ye after me, saying that I have no help to be preserved from you? Now, therefore, my judge is the light, and he is strong. He waiteth patiently until the time of which he said unto me, "I will come to thy help." Shall he not pour out his wrath upon you in this very hour? Now is the time of which he spake unto me. Now, therefore, if ye turn not back, if ye cease not to pursue after me, the light will prepare his power, he will make ready with all his powers, he will be ready in his power to take from you all that is light in you, and ye shall be dark. He hath created his powers to take from you your power which is in you, that ye may perish.'" When Pistis Sophia had said these words, she turned her gaze towards the region of Adamas; she saw the region of darkness and of chaos which he had created; (174) she saw also the two exceedingly malignant emanations of darkness, which Adamas had sent forth to seize upon Pistis Sophia and cast her into the chaos which he had created, to constrain her in that region and plague her until they had taken from her her light. It came to pass, therefore, when Pistis Sophia had seen these two emanations of darkness and the dark region which Adamas had created, that she feared exceedingly, and cried aloud to the light, saying:
{p.175} "'O light, Adamas,
the worker of injustice, is enraged against me; he
hath created an emanation of darkness,
and he hath also sent forth another chaos; he hath created another region of darkness and of chaos, and hath made it ready.
Now, therefore, O light, in the [very] chaos
which he hath created in order to cast me therein
and then take from me my light, take from him
his own; and for the plan that he devised to
take away my light, his own shall be taken from
him; and for the injustice of which he spake, to
take away the light-powers which are in me, all of his shall be taken from him.'
"These are the words which Pistis Sophia
uttered in her song. Now, therefore, let him who is sober in mind come forward,
and expound the interpretation of Pistis Sophia in her
song."
And Martha came forward and said: (175)
"I am sober in my mind, and I understand
the words which thou hast said. Now, therefore, give unto me commandment to expound
their interpretation in freedom."
The first mystery answered, and said unto
Martha: "I give unto thee commandment,
Martha, to expound the interpretation of the
words which Pistis Sophia uttered in her song."
And Martha answered and said: "My Master,
{p.176} these are the words
which thy light-power prophesied of old through David, in the seventh
Psalm, saying:
"'God is a righteous judge, strong and
patient, who showeth not his wrath
every day. But if ye wil1 not turn he shall whet his sword, he shall bend
his bow; he hath made it ready, he
hath made ready therefore instruments of death.
He hath created his arrows to burn them up.
Behold, injustice hath been in labour, she hath
conceived pain, she hath brought forth mischief.
She hath digged a pit, she hath digged it deep.
She shall fall into the pit which she hath
digged; her pains shall fall on her own head,
and her injustice on the midst thereof."
And when Martha had uttered these words,
the first mystery looking without said unto
her: "Well said; it is well, Martha, thou
blessed one."
It came to pass, therefore, when Jesus had
finished narrating to his disciples all
the things which had befallen Pistis Sophia when she was in chaos, (176)
and how she had sung a song to the
light until it had rescued her, and brought her
forth from chaos, and led her into the twelve
aeons, and also how she had been preserved from
all the afflictions with which the rulers of chaos {p.177}
had constrained her, because she had sought to
go to the light, that Jesus continued in his
conversation and said unto his disciples: "It
came to pass, after these things, that I took
Pistis Sophia, and led her into the thirteenth
aeon, shining most exceedingly, there being no
measure to the light which was in me. I entered
into the region of the four and twentieth invisible, shining most exceedingly. They were
distressed with great perturbation; they looked
and saw Sophia, who was with me. Her they
recognised, but they knew not who I was, they
thought that I was some emanation of the light-world.
"It came to pass, therefore, when Pistis
Sophia saw her fellow invisibles, that she rejoiced
with great joy, and was exceedingly glad. She
longed to tell them of the wonderful things
which I had done for her below in the world of
men, until I had rescued her; [and so] she came
forward into the midst of the invisibles, and in
their midst she sang a song unto me, saying:
(177) "'I will confess thee, O light, for thou art
a saviour, thou art a deliverer for all time. I will utter this song to
thy
light, for it hath rescued me, and freed
me from the hand of the rulers, mine invisibles-enemies. Thou hast preserved me in all the
regions, thou hast preserved me in the heights {p.178}
and in the depths of chaos, and in all the aeons
of the rulers of the sphere. And when I came
forth from the heights, I gazed into regions
where there is no light; nor could I return to
the thirteenth aeon, my abode, because there
was no light in me, and no power, for my power was utterly afflicted; but the
light hath preserved me in all my afflictions. I sang a song
unto the light; it heard me when I was constrained, it guided me in the world of the aeons,
to bring me into the thirteenth aeon, my abode.
"'I will confess thee, light, for thou hast preserved me, and thy wonderful works in the race of men. When I had need of my power, thou didst give my power unto me; and when I had need of my light, thou didst fill me with pure light. I have been in the darkness and the shadow of chaos, bound in the hard bonds of chaos, without light in me, for I had provoked the statute of light; I had transgressed, I had made wroth the statute of light, because I had come forth from my own region. (178) And when I had descended, I was destitute of my light, and became without light, and there was no one to rescue me. And when they constrained me, I cried out unto the light, and it preserved me from all my afflictions. It also broke asunder all my bonds, and brought me forth from darkness and the anguish of chaos.
{p.179} "'I will confess thee, then, light, for thou
hast preserved me, and thy wonders have been
wrought in the race of men; thou hast shattered
the proud gates of darkness and the hard bolts
of chaos, and thou hast turned me away from
the region where I had transgressed, and when
they had taken my light away from me, because
I had transgressed and had ceased to perform
my mystery. I have come forth from the gates
of chaos, and when I was constrained, I sang a
song to the light. It hath preserved me from
all my afflictions. Thou hast sent unto me thy
stream; it hath given me power, and hath saved
me from all my anguish.
"'I will confess thee, light, for thou hast
preserved me, and thy wonders have been done in the race of men.'
"This, then, is the song which Pistis Sophia
uttered, in the midst of the four and twenty
invisibles, desiring to tell them of all the
wonderful things which I had done with her,
that they might know that I had descended
into the world of men, and had given unto them
the mysteries of the height. Now, therefore,
let him who is exalted in his understanding,
come forward, and expound the interpretation of
the song which Pistis Sophia uttered."
(179) It came to pass, therefore, when Jesus had
finished speaking these words, that Philip came {p.180} forward and said: "Jesus, my Master, my understanding is exalted, and I have understood the
interpretation of the song which Pistis Sophia
uttered, and David, the prophet, prophesied
concerning it of old, in the one hundred and
sixth Psalm, saying:
"'Confess ye the lord, for he is gracious, for
his mercy endureth for ever; let them speak it forth whom the lord hath preserved, for it is he who hath preserved them from the hand of their enemies.
He hath gathered them together into their own
land, from the east, from the west, from the
north, and from the sea. They wandered in the
desert, in a place where there is no water; they
found not the way to the city where was their
abode. They were hungry and thirsty, their
soul fainted in them; he hath saved them
from their constraints. They cried unto the
lord, and he hath heard them in their danger.
He hath led them into a straight way that they might come to the place of their
abode.
"'Let them confess the lord in his mercies,
and his wonders among the children of men; for
he satisfieth the hungry soul; he hath filled
the hungry soul with good things. They who
sat in darkness and the shadow of death, they
who were bound in misery and chains, (180)
because they had provoked the word of the {p.181}
lord, and had made wroth the counsel of the highest―their heart is humbled in
their suffering, they have become powerless, and there was
no one to help them. They cried unto the
lord when they were in peril,―and he hath
saved them out of their constraints; he hath
brought them forth from darkness and the
shadow of death, and hath broken their chains.
"'Let them confess the lord in his mercies
and his wonders among the children of men;
for he hath broken the gates of brass, he hath
smitten the bolts of iron asunder. He hath
received them unto himself in the way of their
iniquity. For when they had been brought low
because of their iniquities, their heart abhorred
all nourishment, they were near to the gates of
death. They cried unto the lord in their peril,
he preserved them from their afflictions.
"'Let them confess the lord in his mercies, and his wonders among the
children of men.'
"This, then, my Master, is the interpretation of the song, which Pistis Sophia uttered.
Hearken, therefore, Master, that I may expound
it clearly. The word, verily, which David
spake, 'Confess ye the lord, for he is gracious,
for his mercy endureth for ever'; this is the
word which Pistis Sophia spake, 'I will confess
thee, O light, for thou art a saviour and a deliverer for all time.'
{p.182} (181) "And the word which David spake, 'Let them whom the lord hath preserved say, "He hath preserved us from the hand of our enemies"'; this is the word which Pistis Sophia spake, 'I will utter this song to the light, for it hath preserved me and freed me from the hand of the rulers, mine enemies.' And so for the rest of the Psalm.
"This, then, my Master, is the interpretation
of the song which Pistis Sophia uttered in the
midst of the four and twenty invisibles, desiring
to tell them of all the wonders which thou hadst
done for her, and that they might know that
thou hast given thy mysteries to the race of
men."
It came to pass, therefore, when Jesus had
heard these words which Philip had spoken,
that he said: "Well said, Philip, thou blessed
one; this is the interpretation of the song
uttered by Pistis Sophia."
It came to pass, therefore, after these things, that Mary came forward: she worshipped the feet of Jesus, and said
unto him: "Master, be not wroth with me
questioning thee, for we question concerning
everything with earnestness and confidence.
For thou hast said unto us aforetime, 'Seek
that ye may find, knock that it may be opened
unto you; for every one that seeketh shall {p.183}
find, and to whomsoever knocketh, it shall be
opened.' Now, therefore, Master, from whom
shall we seek, or at whose door shall we knock?
Who hath the power to give out the revelation
of the words on which we question thee? (182)
Who knoweth the power of the words concerning which we make the questioning? For 'tis
thou who has given us in our minds a mind
of light; thou hast given unto us the highest
perception and conception. Therefore, is there
no one in the world of men, there is no one in
the height of the aeons, who can give out the
revelation of the words on which we make our
questionings, save thee alone, who knowest all,
who art perfect in all; for I put not my questions like the men of the world, but we seek in
the science of the height, which thou hast given
unto us; and we frame our questions on the
type of the excellent questioning which thou
hast taught us, that we might frame our questions thereon. Now, therefore, Master, be not
wroth with me, but reveal unto me the matter
on which I question thee."
It came to pass, when Jesus had heard the
words which Mary Magdalene had spoken, that
he answered and said unto her: "Ask what thou wilt, and I will reveal it
unto thee with earnestness and confidence. Amen, amen, I say unto
you, rejoice with great rejoicing, and be in {p.184} exceeding great gladness,
questioning me concerning everything with diligence; and I shall
be in exceeding great gladness, because ye question me on every matter with earnestness, and
that ye question in the manner in which ye
ought to question. Now, therefore, ask what
thou wilt, and I will reveal it unto thee with
joy."
(183) It came to pass, when Mary had heard
the words which the saviour spake, that she
rejoiced with great joy, and was in exceeding
great gladness; she said unto Jesus: "My
Master and saviour, how, then, are the four
and twenty invisibles; of what type, of what
quality; or of what quality is their light?"
And Jesus answered and said unto Mary:
"What is there in this world which is comparable to them; or what region
in this world is like unto them? Now, therefore, to what shall I liken them; or what shall
I say concerning them? for there is nothing in
this world with which I can compare them; nor
is there a single form to which I can liken them.
Indeed, there is nothing in this world which is
of the quality of heaven. Amen, I say unto
you, every one of the invisibles is nine times
greater than the heaven and the sphere above it,
and the twelve aeons all together, as I have
already told you on another occasion. [Again] {p.185}
there is no light in this world which is superior
to that of the sun. Amen, amen, I say unto
you, the four and twenty invisibles are more
radiant than the light of the sun which is in
this world, ten thousand times, (184) as I have
told you before on another occasion; for the
light of the sun in its true form is not of this
world, since its light has to pierce through a
host of veils of [various] regions. But the light
of the sun in its true form, which is in the
region of the virgin of light, is more radiant
than the four and twenty invisibles, and the
great invisible forefather, and also the great
triple-powered god, ten thousand times more
radiant, as I have already told you on another
occasion.
"Now, therefore, O Mary, there is no form
in this world, nor any light, nor any shape, like
unto the four and twenty invisibles, and with
which I could compare them. Yet a little
while and I will bring thee and thy fellow disciples, thy brethren, into the three spaces of
the first mystery, but only as far as the space
of the ineffable, and ye shall see all their configurations as they really are and without similitude.
"And when I bring you into the height, you
shall see the glory of them in the height; and
ye shall be in most mighty wonderment.
{p.186} "And when I bring you
into the regions of the rulers of the fate, ye shall see the glory in which they are, and compared
with their greatly superior glory, ye will regard
this world as the darkness of darkness; (185)
and when ye gaze down on the whole world of
men, it will be as a speck of dust for you,
because of the enormous distance by which [the
fate-sphere] will be distant from it, and because
of the enormous superiority of its quality over
it.
"And when I shall have brought you into
the twelve aeons, ye shall see the glory in which they are; and compared with
their greatly superior glory, the region of the
rulers of the fate will appear to you as the
darkness of darkness, and will become as a speck
of dust for you, because of the enormous distance it will be distant from you, and because
of the enormous superiority of the quality of
the aeons over it, as I have already said unto
you on another occasion.
"And, again, when I shall have brought you into the thirteenth aeon, there shall ye see
the glory in which [its inhabitants] are; the twelve aeons shall appear to
you like the darkness of darkness, and ye shall
gaze down upon the twelve aeons, and they will
seem to you like a speck of dust because of the {p.187}
enormous distance they will be separated from
you, because of the enormous superiority of
its quality over them.
"And when I shall have brought you into the
region of them of the midst, ye shall see the glory in which they are;
thirteen aeons shall seem to you like the darkness of darkness, and ye shall moreover look
down on the twelve aeons; and all the fate, (186)
and all the ordering, and all the spheres, and all
the others which are in them all, shall be for
you as a speck of dust, because of the enormous
distance they will be distant, and because of the
enormous superiority of its quality.
"And when I shall have brought you into the region of them of the right, ye
shall see the glory in which they are;
the region of them of the midst shall seem to
you like the night in this world of men; and
when ye look down on the midst, it will seem
to you like a speck of dust because of the
enormous distance which the region of them of
the right is distant from it.
"And when I shall have brought you to the
light-world, which is the treasure of the
light, ye shall see the glory of them
that dwell there; the region of them of the
right shall seem to you like the mid-day light in
the world of men, when there is no sun; and {p.188}
when ye look down on the region of them of the
right, it shall seem to you like a speck of dust
because of the enormous distance it is distant
from the treasure of light.
"And when I shall have brought you into
the region of them that have received the inheritance, of them that have received the mysteries of light, ye shall see the
glory of the light in which they are; the light-world shall seem to you like the light of the
sun which is in the world of men; (187) and
when ye look down on the light-world, it will
seem to you like a speck of dust because of the
enormous distance the light-world is distant,
and because of the magnitude with which it
transcends it."
It came to pass, when Jesus had finished
speaking these things unto his disciples, that Mary
Magdalene came forward, and said: "Master,
be not wroth with me if I question thee, for we question concerning every matter
with earnestness."
And Jesus answered and said unto Mary:
"Ask what thou wilt, and I will reveal it to
thee freely, without parable; and everything
which thou askest, I will tell unto thee with
earnestness and certainty. I will perfect you
in every power and every perfection, from the
interior of the interiors, to the exterior of the {p.189}
exteriors, from that ineffable to the darkness of
darkness, that ye may be called perfections
perfected in every wisdom. Now, therefore,
Mary, ask what thou wilt, and I will reveal it
to thee with great joy and great gladness."
It came to pass, when Mary had heard these
words which the saviour had said, that
she rejoiced exceedingly and was glad,
and said: "Master, will the men of this world,
who have received the mysteries of light, (188)
be higher than the emanations of the treasure
in thy kingdom? For I have heard thee say,
'When I shall have brought you to the region
for receiving the mysteries, the region of the
light-world will seem to you like a speck of dust,
because of the great distance that it will be
[from you], and because of the great light which
is in it'―[far greater than that of] the world
of the treasure of light, the region in which
are the emanations. Will, then, my Master,
the men who shall have received the mysteries,
be higher than the light-world, and will they
be any higher than them in the kingdom of
light?"
Jesus answered and said unto Mary: "Excellently, indeed, dost thou question concerning
every matter with earnestness and confidence.
But hearken, Mary, that I may explain unto
thee the completion of the aeon and the ascension {p.190}
of the pleroma. There would be no place for
this, had I not said unto you, 'When I shall have brought you into the region
of the inheritances of those who shall have received the
mystery of the light of the treasure of light,
(189) the region of the emanations shall seem
to you like a speck of dust, and like the simple light of the day sun.'
"It hath been said, 'These things shall come to pass a
twelve o f the aeon and of the ascension of the
saviours
and their pleroma.' The twelve saviours of the
regions in
the treasure, and the twelve orders of each
of them, which are the emanations of
the seven voices and of the five trees, shall be
with me in the region of the inheritance of light;
they shall be kings with me in my kingdom,
each being king over his emanations, and each
being king according to his glory, the great according to his greatness, and the
little according to his littleness.
"And the saviour of the emanations of the
first voice shall be in the region of the souls
which shall have received the first mystery of
the first mystery in my kingdom.
"And the saviour of the emanations of the
second voice shall be in the region of the souls
which shall have received the second mystery
of the first mystery.
{p.191} "In like manner, the saviour of the emanations of the third voice shall be in the region
of the souls of them who shall have received
the third mystery of the first mystery (190)
in the inheritance of light.
"And the saviour of the emanations of the
fourth voice of the treasure of light shall be in the region of the souls which
shall have received
the fourth mystery of the first mystery in the
inheritance of the light.
"And the fifth saviour of the fifth voice of
the treasure of light shall be in the region of the
souls who shall have received the fifth mystery
of the first mystery in the inheritance of the light.
"And the sixth saviour of the emanations of
the sixth voice of the treasure of light shall be in the region of the souls
which shall have received the sixth mystery of the first mystery.
"And the seventh saviour of the emanations
of the seventh voice of the treasure of light
shall be in the region of the souls which shall
have received the seventh mystery of the first
mystery in the treasure of light.
"And the eighth saviour, that is to say the
saviour of the emanations of the first tree of the
treasure of light, shall be in the region of the
souls which shall have received the eighth mystery of the first mystery (191) in the inheritance
of light.
{p.192} "And the ninth saviour, who is the saviour of the emanations of the second tree of the treasure of light, shall be in the region of the souls which shall have received the ninth mystery of the first mystery in the inheritance of light.
"And the tenth saviour, who is the saviour
of the emanations of the third tree of the
treasure of light, shall be in the region of the
souls which shall have received the tenth mystery of the first mystery in the inheritance of
light.
"In the same manner, again, the eleventh
saviour, who is the saviour of the fourth tree of
the treasure of light, shall be in the region of
the souls which shall have received the eleventh
mystery of the first mystery in the inheritance
of light.
"And the twelfth saviour, who is the saviour
of the emanations of the fifth tree of the treasure of light, shall be in the region of the souls
of them that shall have received the twelfth
mystery of the first mystery in the inheritance
of light.
(192) "And the seven amens, and the five
voices, and the three amens, shall be on my right, being kings in the inheritance
of light. And the saviour of
the twins, that is to say, the child of
the child, and the nine guardians shall remain {p.193}
also at my left, being kings in the inheritance of
light.
"And each of the saviours shall be king over the orders of his emanations in the
inheritances of light, in the manner in
which they are also in the treasure of
light.
"And the nine guardians of the treasure of
light shall be higher than the saviours in the inheritance of light. And the twin saviours shall
be higher than the nine guardians in the kingdom
[of light]. And the three amens shall be higher
than the twin saviours in the kingdom [of light].
And the five trees shall be higher than the three
amens in the inheritance of light.
"And Ieou, with the guardian of the veil of
the great light, and the receivers of
light, and the two great leaders, and
the great Sabaoth, the good, [all] shall be kings in the first saviour of the
first
voice of the treasure of light, (193)
who shall be in the region of them that shall
have received the first mystery of the first mystery; for Ieou, and the guardian of the region
of them that are to the right, and Melchisedec,
the great receiver of light, and the two great leaders emanated from the select
and ever exceedingly pure light of the first tree up to the fifth.
{p.194} "Ieou is the overseer of the light, who
emanated from the beginning from the pure
light of the first tree; the guardian also of them
that are on the right emanated from the second
tree; the two leaders emanated also from the
pure and select light of the third and fourth
trees in the treasure of light; Melchisedec also
emanated from the fifth tree; Sabaoth, the
good, also, whom I have called my father,
emanated from Ieou, the overseer of the light.
"These six, then, by the command of that
first mystery, the last of the supporters made to dwell in the region of those
of the right, according to the regulation of the assembly in the
light which is above the aeons of the rulers, in
the worlds and in every race which they include,
of each of which I will tell you the mystery
[lit., thing] which hath been placed above his
head, in the emanation of the pleroma. Because, therefore, of the sublimity of the mystery which hath been placed in each, (194)
they shall be fellow kings in the first mystery
of the first voice of the treasure of light, which
shall be in the region of the souls which shall have
received the first mystery of the first mystery.
"And the virgin of light, and also the great
Of the leader of the midst, whom the rulers
the midst of the aeons have named the great Iao,
after the name of the great ruler who {p.195}
is in their region―he and the virgin of light
and the twelve ministers from whom ye received
your form, and from whom ye received your power,
shall all also be kings with the first saviour of
the first voice in the region of souls which shall
have received the first mystery of the first mystery in the inheritance of light.
"And the fifteen supporters of the seven
virgins of light, who are in the midst, shall
ascend from the [present] regions of the twelve
saviours, with the rest of the angels, each according to his glory, that they may be kings
with me in the inheritance of light. And I
shall be king over them all in the inheritances
of light.
"All this, however, which I have narrated
unto you, shall not be at this time, but it shall come to pass in the completion of the aeons, which is the ascension of the pleroma; this is the complete
ascension of the number of perfect souls of the
inheritances of light.
(195) "Before the completion of the aeons,
therefore, that which I have narrated unto you
shall not take place, but each shall be in his own
region where he hath been set since the beginning, until the number of the assembly of
perfect souls shall be accomplished.
"The seven voices, the five trees, the three {p.196} amens, the twin saviours, the nine guardians,
the twelve saviours, they of the regions of the
right, and they of the regions of the left, each
shall dwell in the region in which he shall have
been placed, until all have arrived to make the
perfect number of souls of the inheritance of
light.
"And all the rulers who shall have repented
shall moreover dwell in the region where they
have been set, until all have arrived to make up
the number of souls of the light.
"They will all come, each in his proper time,
when he shall receive the mystery. And all will be carried through the rulers who
shall have repented, and
they will come to the region of those of the
midst; and they of the midst will baptise them,
and will give unto them the spiritual unction;
they will seal them with the seals of their
mysteries. And they shall be carried through
those of all the regions of the midst, and they
shall be carried through the regions of them of
the right, and the region of the nine guardians,
and the region of the twin saviours, arid the
region of the three amens, and of the twelve
saviours, (196) and the region of the five trees
and of the seven voices. Each will give them
the seal of its mystery, and they shall enter into
all to come to the regions of the inheritance of {p.197}
light, that each may dwell in the region of
which he shall have received the mystery in the
inheritances of light.
"In a word, all the souls of men who shall
have received the mystery of light
shall take precedence of all the rulers
who shall have repented, shall take
precedence of all them of the region of those of
the midst, and of all the region of them that are
on the right; they shall take precedence of all
the region of the treasure of light. In a word,
they shall take precedence of all those of [that]
region, and they shall take precedence of all
them of the regions of the first statute. They
shall all come in; they shall pass into the inheritance of light into the region of their mystery, that each may dwell in the region of which
he shall have received the mystery. And so
also they of the region of the midst, and they of
the right, and they of the whole region of the
treasure, each in the region of the order in which
he hath been set from the beginning, until the
pleroma should ascend; each of them accomplishing the regulation in which he hath been
set, because of the assembly of the souls which
have received the mystery, because of this
regulation, (197) that their seal should be given to all the souls which shall
have received the mystery, and shall have passed {p.198}
through their interior towards the inheritance
of light.
"Now, therefore, Mary, this is the matter
on which thou didst question me with earnestness and confidence. Now, then, moreover, he
that hath ears to hear, let him hear."
It came to pass, therefore, when Jesus had
finished speaking these words, that Mary Magdalene came forward and said:
"Master, my indweller of light hath ears, and I comprehend every word which thou
speakest. Now, therefore, O Master, concerning the word
which thou hast spoken, to wit, 'All the souls of human kind which shall receive
the mysteries of light, shall, in the inheritances of light, take precedence of
all the rulers who shall repent, and all them of the region of those who are on
the right, and the whole region of the treasure of light'; concerning this word, my Master, thou hast said
unto us aforetime, 'The first shall be last and
the last shall be first,' that is, the last are
the whole race of men who shall be first in the
light-kingdom; so also they that are in the
region of the height are the 'first.' For this
cause, therefore, O Master, didst thou say unto
us, 'He that hath ears to hear, let him hear,'
that is to say, (198) that thou wouldst know
whether we comprehended all the words which {p.199}
thou hast spoken unto us. Thus, then,
O Master, stands the matter."
It came to pass, therefore, when Mary had
finished saying these words, that the saviour
was greatly astonished at the exposition of the
words which she had given, for she had become
pure spirit entirely. And Jesus answered again
and said unto her: "Well said, O spiritual
and pure Mary; this is the interpretation of
the word."
It came to pass, therefore, after all these
things, that Jesus continued in his conversation,
and said unto his disciples: "Hearken, while I
speak unto you concerning the glory of them
that are in the height, how they are, just as I
have spoken to you concerning them up to this
day.
"Now, therefore, when I shall have brought
you to the region of the last supporter,
who encircles the treasure of light, when I shall have brought you to the region of
this last supporter, in order that ye may see
the glory in which he is, the region of the inheritance of light will seem to you simply like a
city of this world, because of the magnitude of
the last supporter, and because of the mighty
light in which he is.
"Hereafter I will speak unto you further
concerning the glory of the supporter who is
{p.200}
above the little supporter; but I will not tell
you of the region of them that are above all the supporters; (199) for is no kind of language for them
in this world nor any similitude in
this world like unto them, to compare them
therewith; there is neither quality nor light
which resembleth them, not only in this world,
but also no comparison in those of the height of
righteousness from their lowest region upwards.
For this cause, therefore, it is not possible to
describe them in this world, because of the
stupendous glory of them of the height, and
because of their transcendently immeasurable
quality. Therefore, indeed, there is no possibility of speaking of them in this world."
It came to pass, therefore, when Jesus had
finished speaking these words unto his disciples,
that Mary Magdalene came forward, and said
unto Jesus: "Master, be not wroth with me if
I question thee, for I importune thee many a.
time and oft. Now, therefore, Master, be not
wroth with me if I question thee on every
matter with earnestness and confidence; for my
brethren will preach it unto the race of human
kind, that they may hear and repent, (200) and
be saved from the harsh judgments of the evil
rulers, that they may enter into the height and
inherit the kingdom of light; for, my Master, {p.201}
not only are we compassionate among ourselves,
but we are also merciful minded to the whole
race of human kind, that they may be saved
from these harsh judgments. Now, therefore,
O Master, this is why we question on every
matter with earnestness and confidence, that my
brethren may tell it forth to the whole human
race, that they may not fall into the hands of
the malignant rulers of the outer darkness."
It came to pass, when Jesus had heard the
word which Mary spake, that the saviour
answered with great compassion for her, and
said unto her: "Ask what thou wilt, and I
will reveal it unto thee with earnestness and
certainty, and without parable."
It came to pass, therefore, when Mary had
heard these words which the saviour spake, that she rejoiced with great rejoicing, and was in exceeding gladness;
she said unto Jesus: "Master, by how much,
then, is the second supporter greater than the
first supporter? By what distance is the former
separated from the latter? Or, again, how
many times is the former more radiant than the
latter?"
Jesus answered and said unto Mary in the
midst of the disciples: "Amen, amen, I say unto you, the second supporter
is second
removed from the first supporter by an {p.202}
immeasurable distance, both with regard to
height above and depth below, with regard to
length and breadth; for he is enormously removed by a mighty distance which is not to be
measured either by angels, or archangels, or
gods, or invisibles. (201) And the former is
greater than the latter most exceedingly, by a
measure which is not to be reckoned either by
angels, or archangels, or gods, or invisibles. And
the former is more radiant than the latter by a
measure utterly impossible to compute; for
there is no means of measuring the light which
is in him, no possibility of computing it either
by angels, or archangels, or gods, or invisibles, as
I have already said unto you on another occasion.
"In like manner, the third supporter and the
fourth and the fifth are greater than the other an infinite number
of times; they are more radiant the
one than the other, and are removed the one
from the other by a stupendous distance, immeasurable by angels, and archangels, by gods
and all invisibles, as I have already said unto
you on another occasion. Moreover, I will tell
unto you the type of each of them in their emanation."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that Mary Magdalene came for-
{p.203}
ward again, she continued [in her questioning]
and said unto Jesus: "Master, of what type in
the midst of the last supporter, will be they
that shall have received the mystery of light?"
And Jesus answered and said unto Mary in the midst of the disciples: "They who shall have received the mystery of light, when they shall have quitted the body of the matter of the rulers, (202) each of them shall be in his order, according supporter. to the mystery which he shall have received. They who shall have received a high mystery, shall be in a high order; and they who shall have received a low mystery, in a low order; in a word, of whatever regions each shall have received the mystery, he shall dwell in its order in the inheritance of light. For which cause I said unto you aforetime, 'In the region where is your heart, there also shall your treasure be'; that is to say, in the region of which each shall have received the mystery, there shall he rest."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that
John came forward, and said unto Jesus: "My
Master and saviour, give me also commandment
to speak in thy presence, and be not wroth with
me if I question thee on every matter with
earnestness and confidence; for, Master, thou
hast promised to reveal unto us all that we {p.204}
should ask. Now, therefore, Master, hide
nothing from us at all of that on which we
question thee."
And Jesus answered with great compassion,
and said unto John: "To thee, also, blessed
John, the well-beloved, I give commandment
to speak the word which thou desirest, and I
will reveal it unto thee face to face, without
parable, and I will tell thee all that thou askest
me with earnestness and certainty."
And John answered and said unto Jesus: "Master, concerning the region, then, in which each shall have received the
mystery and where he will have to rest, will
there be no power of quitting it for other higher
orders; (203) and will there be no power of
entering lower orders?"
And Jesus answered and said unto John:
"Well, indeed, do ye question on every matter
with earnestness and confidence; now, therefore, John, hearken while I speak
unto thee. Whosoever shall have received the mystery of the
light, every one will remain in the region where
he shall have received the mystery, and will
not have the power of going into the heights,
into the higher orders.
"Thus he who shall have received the mystery in the first statute, shall have the
power of going into the lower orders, {p.205}
which are all the orders of the third space; but
will not have the power of going towards the
height into the higher orders.
"And he who shall have received the mystery of the first mystery looking
without,
which is the four and twentieth mystery and the head of the first space towards the
exterior he, then, shall have the power of
going into all the exterior orders; but he will
not have the power of going into the higher
regions or of exploring them.
"And they who shall have received the mystery in the orders of those four
and twenty mysteries, each shall enter into the region where he shall have received the
mystery, and each will have the power of exploring all the exterior orders and spaces ; but will
not have the power of going into the higher
orders or of exploring them.
(204) "And he who shall have received the
mystery in the orders of the first mystery which is in the third space, shall
have the power of going into all the lower
orders, and of exploring them all, but he will
not have the power of going into the higher
regions or of exploring them.
"And he who shall have received the mystery
of the first trispiritual, which is above the four
and twenty mysteries, one after the other, which {p.206}
belong to the space of the first mystery, of which I will tell you the regions in the
spirituals
in the third emanation of the pleroma―he,
then, the first who shall have received the mystery of this trispmtual, shall have the power
of descending into all the lower orders; but he
will not have the power of going into the height,
to the higher orders, which are all the orders of
the space of the ineffable.
"And he who shall have received the mystery
of the second trispiritual, shall have the power
of going into all the orders of the first trispiritual, and of exploring them all and all the orders
that are therein; but he will not have the power
of going into the orders of the height of the
third trispiritual.
(205) "And he who shall have received the
mystery of the third trispiritual, which leadeth
to the three trispirituals and the three spaces of
the first mystery, one after the other [shall
enter therein]; but he will not have the power of
going into the height, to the higher orders,
which are the orders of the space of the ineffable.
"But he who shall have received the absolute
mystery of the first mystery of the mystery-ineffable, that is to say, the twelve
mysteries of the first mystery, one after another,
which bring him into the spaces of the first {p.207}
mystery he, then, who shall have received this
mystery, shall have the power of exploring all
the orders of the spaces of the three trispirituals
and of the three spaces of the first mystery, and
also all their orders; and he shall have the power of exploring all the orders
of the inheritance of light, of exploring from without within,
and from within without, from above below, and
from below above, from the height to the depth,
and from the depth to the height, from the
length to the breadth, and from the breadth to
the length; in a word, (206) he shall have the power of exploring all the
regions of the inheritances of light, and he shall have the power of
remaining in the region which he shall choose,
in the inheritance of the light-kingdom.
"Amen, I say unto you, this man, in the
dissolution of the world, shall be king over all
the orders of the inheritance of light ; and he
who shall have received the mystery of the
ineffable, that man is myself.
"That mystery knoweth why there
is darkness, and why light.
"That mystery knoweth why there is the darkness of darknesses, and why the light
of lights.
"That mystery knoweth why the chaos existeth, and why the treasure of light.
"That mystery knoweth why there are judg- {p.208} ments, and why the light-world hath been created together with the region of the
inheritances of light.
"That mystery knoweth why are all the
punishments of sinners, and why the rest of the
kingdom of light.
"That mystery knoweth why there are sinners, and why inheritances of light.
(207) "That mystery knoweth why there are
unrighteous, and why there are good.
"That mystery knoweth why there are sentences of punishment, and why are all the
emanations of light.
"That mystery knoweth why sin existeth,
and why there are baptisms and mysteries of
light.
"That mystery knoweth why the fire of
punishment existeth, and why there are seals of
light to escape the burning of the fire.
"That mystery knoweth why blasphemy existeth, and why there are songs to the light.
"That mystery knoweth why there are prayers
to the light.
"That mystery knoweth why cursing existeth, and why blessing.
"That mystery knoweth why killing existeth,
and why the enlivening of souls.
(208) "That mystery knoweth why adultery
and fornication exist, and why there is purity.
{p.209} "That mystery knoweth why there is intercourse, and why continence.
"That mystery knoweth why there is pride
and boasting, and why humility and gentleness.
"That mystery knoweth why there are tears,
and why laughter.
"That mystery knoweth why there is slander,
and why good conversation.
"That mystery knoweth why there is readiness to hear, and why disregard.
"That mystery knoweth why there is murmuring, and why simpleness and holiness.
"That mystery knoweth why there is sin, and
why purity.
"That mystery knoweth why there is strength,
and why weakness.
"That mystery knoweth why there is bodily
impropriety, and why decency.
(209) "That mystery knoweth why there is
poverty, and why riches.
"That mystery knoweth why there is wealth
in the world, and why bondage.
"That mystery knoweth why there is death,
and why life."
It came to pass, therefore, when Jesus had
finished saying these words unto his disciples,
that they rejoiced with great joy, and were in
gladness on hearing his words. And Jesus con- {p.210}
tinned further in his conversation, and said unto
them:
"Hearken, therefore, now further, O my disciples, while I tell you the whole gnosis of the mystery of the ineffable.
"That mystery of the ineffable knoweth why there is pitilessness, and why compassion.
"That mystery knoweth why there is destruction, and why everlasting increase.
"That mystery knoweth why there are reptiles, and why they shall be destroyed.
(210) "That mystery knoweth why there are
wild beasts, and why they shall be destroyed.
"That mystery knoweth why there are beasts
of burden, and why birds.
"That mystery knoweth why there are mountains, and why there are precious stones therein.
"That mystery knoweth why there is the
matter of gold, and why that of silver.
"That mystery knoweth why there is the
matter of brass, and why that of iron and steel.
"That mystery knoweth why there is the
matter of lead.
"That mystery knoweth why there is the
matter of glass, and why the matter of wax.
"That mystery knoweth why there are herbs
and plants, and why all matters exist.
"That mystery knoweth why there are waters {p.211}
on the earth, and why all the things that are in
them, and why there is also earth.
(211) "That mystery knoweth why there are
the seas with their waters, and why the wild
denizens in the seas.
"That mystery knoweth why there is the
matter of the world, and why it shall be utterly
resolved."
And Jesus continued further in his conversation, and said unto his disciples:
"Yet again, my disciples, my comrades and
my brethren, let each be sober in mind, let him
hear and understand all the words which I shall
say unto you; for, from this hour henceforth, I
shall begin to speak with you concerning the
gnosis of that ineffable.
"That mystery knoweth why there is a west,
and why an east.
"That mystery knoweth why there is a south,
and why a north.
"Yet again, my disciples, hearken and continue to be sober, that ye may hear the entire
gnosis of the mystery of that ineffable.
"That mystery knoweth why there are demons, and why men.
"That mystery knoweth why there is heat,
and why the cool breeze.
"That mystery knoweth why there are stars,
and why clouds.
{p.212} (212) "That mystery knoweth why the earth is dug out, and why the waters have come over it.
"That mystery knoweth why the earth is dried up, and why the rain falleth upon it.
"That mystery knoweth why there is famine, and why abundance.
"That mystery knoweth why there is white
frost, and why healthful dew.
"That mystery knoweth why there is dust,
and why delightsome freshness.
"That mystery knoweth why there is hail,
and why pleasant snow.
"That mystery knoweth why there is a west
wind, and why an east wind.
" That mystery knoweth why there is a south
wind, and why a north wind.
"That mystery knoweth why there are the planets of heaven and the disks of
the light-givers, (213) and why there
is the firmament with all its veils.
"That mystery knoweth why there are rulers
of the spheres, and why the sphere with all its
types.
"That mystery knoweth why there are rulers
of the aeons, and why the aeons and their veils.
"That mystery knoweth why there are rulers
of the tyrant aeons, and why there are repentant
rulers.
{p.213} "That mystery knoweth why there are servants, and why decans.
"That mystery knoweth why there are
angels, and why archangels.
"That mystery knoweth why there are lords,
and why gods.
"That mystery knoweth why there hath
been rivalry in the height, and why there hath
been lack of rivalry.
"That mystery knoweth why there is hate,
and why love.
"That mystery knoweth why there is discord,
and why concord.
"That mystery knoweth why there is avarice,
(214) and why renunciation of all things.
"That mystery knoweth why there hath been
love of possessions.
"That mystery knoweth why there is love of
fattening, and why satiety.
"That mystery knoweth why there are paired,
and why unpaired.
"That mystery knoweth why there is impiety,
[and why love of deity].
"That mystery knoweth why there are light-givers, and why sparks.
"That mystery knoweth why there are triple-powers, and why invisibles.
"That mystery knoweth why there are forefathers, and why purities.
{p.214} "That mystery knoweth why is the great
Arrogant, and why his faithful.
"That mystery knoweth why there is the
great triple-power, and why the great invisible
forefather.
"That mystery knoweth why there is the
thirteenth aeon, (215) and why the region of
them of the midst.
"That mystery knoweth why there are the
receivers of the midst, and why the virgins of
light.
"That mystery knoweth why there are the
ministers of the midst, and why the angels of
the midst.
"That mystery knoweth why there is the light-world, and why the great receivers of the light.
"That mystery knoweth why there are the
guardians of the region of them of the right, and
why the leaders of these [guardians].
"That mystery knoweth why there is the
gate of life, and why Sabaoth, the good.
"That mystery knoweth why there is the
region of them of the right, and why the light-world, which is the treasure of light.
"That mystery knoweth why there are the
emanations of light, and why the twelve saviours.
"That mystery knoweth why there are the
three gates of the treasure of light, and why the
nine guardians.
{p.215} "That mystery knoweth why there are the
twin saviours, (216) and why the three amens.
"That mystery knoweth why there are the
five trees, and why the seven amens.
"That mystery knoweth why there is the
mixture which once did not exist, and why it
hath been purified."
And Jesus continued further in his conversation and said unto his disciples: "Be sober still,
my disciples, and let each of you bring the power
of sensing the light before him, that ye may
hear with earnestness; for henceforth from this
time I will describe for you the entire region of
the truth of the ineffable, and of the manner in
which it is."
It came to pass, therefore, when the disciples
had heard the words which Jesus had
spoken, that they were cast down and
lost courage entirely. Mary Magdalene came
forward, she bowed herself at the feet of Jesus,
and worshipped them; she cried aloud and wept, saying: "Have mercy upon me, Master; for
have not my brethren heard and lost all courage
because of the words which thou hast spoken?
Now, therefore, Master, concerning the gnosis
of all the things which thou hast said are in the
mystery of that ineffable, (217) I heard thee say,
'Henceforth from this time I shall begin to tell
unto you the entire gnosis of this mystery of {p.216}
that ineffable,'―well then, as to these words thou
hast not brought us to a perfect understanding
thereof. Wherefore my brethren have heard;
they have lost courage, they have ceased to
sense the meaning of thy speech, and [that] because of the words thou hast employed. Now,
therefore, O Master, if the gnosis of all these
things is in that mystery, who is the man in this
world who shall be able to understand that
mystery and all its gnoses, and the fashion of all
the words which thou hast spoken concerning it?"
It came to pass, therefore, when Jesus had heard the words which Mary said,
that he understood that the disciples had heard, but that they
were beginning to lose courage. Therefore, he
encouraged them, saying: "Grieve not, my
disciples, concerning the mystery of that ineffable,
thinking that ye will not understand it. Amen,
I say unto you, that mystery is yours, and every
one's who shall give ear unto you, and shall
renounce the whole of this world, and all the
matter therein, who shall renounce all the evil
thoughts that are therein, and shall renounce all
the cares of this aeon.
(218) "Now, therefore, will I tell you: Whosoever shall renounce the whole world
and all therein, and shall submit himself to the divinity, to him that mystery, shall be far more easy than all the
{p.217}
mysteries of the kingdom of light; it is far
simpler to understand than all the rest, and it is
far clearer than them all. He who shall arrive
at a knowledge of that mystery, hath renounced
the whole of this world and all its cares. For
this cause have I said to you aforetime, 'Come
unto me all ye that are oppressed with cares and
labour under their weight, and I will give you
rest, for my burden is light and my yoke easy.'
Now, therefore, he who shall receive that mystery,
hath renounced the whole world, and all the
material cares that are therein.
"Wherefore, my disciples, grieve not, thinking
that ye will never understand that mystery.
Amen, I say unto you, that mystery is far simpler
to understand than all mysteries; and amen, I
say unto you, that mystery is yours and also his
whosoever shall renounce the whole world and
all the matter that is therein.
"Now, therefore, hearken, O my disciples, my
friends and my brethren, that I may impel you to the understanding of that
mystery of the ineffable. (219) These things I say unto you,
because I have already instructed you in every
gnosis in the emanation of the pleroma; for the
emanation of the pleroma is its gnosis.
"Now, therefore, that I may speak with you
further for your understanding of these
mysteries.
{p.218} "That mystery knoweth why the five supporters rent themselves asunder, and why they emanated from the parentless.
"That mystery knoweth why the great light of lights rent itself asunder and why they emanated from the parentless.
"That mystery knoweth why the first statute
rent itself asunder, and why it separated itself
from the seven mysteries, and why they emanated from the parentless.
"That mystery knoweth why the great light
and the impression of light rent themselves
asunder, and why they remained without emanation, and why they came forth from the parentless.
"That mystery knoweth why the first mystery
rent itself asunder, that is to say, the four and
twentieth mystery from the exterior, and why it
equalled in itself the twelve mysteries (220)
according to the number of the uncontainable
impassables, and why it emanated from the
parentless.
"That mystery knoweth why the twelve immoveables rent themselves asunder, and why they were established with
all their orders, and why they emanated from the parentless.
"That mystery knoweth why the unshakeables {p.219}
rent themselves asunder, and why they were
established, separated from the [or into] twelve
orders, and why they emanated from the parentless which pertain to the orders of the space of
the ineffable.
"That mystery knoweth why the ineoneeivables which pertain to the two spaces [? second
space] of that ineffable rent themselves asunder,
and why they emanated from the parentless.
"That mystery knoweth why the twelve
unmanifestables rent themselves asunder, and
why they were established after all the orders of
the unrevealables, which are also uncontainable
impassables, and why they emanated from the
parentless.
"That mystery knoweth why these unrevealables rent themselves asunder―[they] which
did not reveal themselves, nor bring themselves
into manifestation, according to the regulation of
the one and only ineffable, (221) and why they
emanated from the parentless.
"That mystery knoweth why the super-depths
rent themselves asunder, and why they set
themselves in one order, and why they emanated
from the parentless.
"That mystery knoweth why the twelve orders
of the unspeakables rent themselves asunder,
and why they were divided into three divisions,
and why they emanated from the parentless.
{p.220}
"That mystery knoweth why all the indestructibles in their twelve orders rent themselves
asunder, and why they were set in a single
order, emanating one after the other, and why
they were divided and formed separated orders,
being also uncontainable impassables, and why
they emanated from the parentless.
"That mystery knoweth why the impassables
rent themselves asunder, and why they emanated
from the parentless.
"That mystery knoweth why the impassables
rent themselves asunder, and why they were
formed into twelve impassable spaces, and were
set in three orders of spaces, according to the
regulation of the one and only ineffable, and
why they emanated from the parentless.
"That mystery knoweth why the twelve uncontainables which belong to the orders of the
one and only ineffable, (222) rent themselves
asunder, and why they emanated from the parentless, until they reached the space of the first
mystery which is the second space.
"That mystery knoweth why the four and
twenty myriads of the laudables rent themselves
asunder, and why they separated beyond the
veil of the first mystery, which is the twin
mystery, looking within and without, of the
one and only ineffable, and why they also
emanated from the parentless.
{p.221} "That mystery knoweth why all the uncontainables which I have just enumerated―they
which are in the regions of the second space of
the ineffable, that is to say, the space of the
first mystery―why they rent themselves asunder, and why these uncontainables and impassables emanated from the parentless.
"That mystery knoweth why the four and
twenty mysteries of the first trispiritual rent themselves asunder, and why
they are called the four and twenty ineffable-spaces of the first trispiritual, and why they
emanated from the second trispiritual.
"That mystery knoweth why the four and
twenty mysteries of the second trispiritual rent
themselves asunder, (223) and why they emanated from the third trispiritual.
"That mystery knoweth why the four and
twenty mysteries of the third trispiritual rent
themselves asunder―they which are the four
and twenty spaces of the third trispiritual―and
why they emanated from the parentless.
"That mystery knoweth why the five trees of
the first trispiritual rent themselves asunder,
and why they developed in orderly sequence
and mutual connection, they and all their orders,
and why they emanated from the parentless.
"That mystery knoweth why the five trees
of the second trispiritual rent themselves asun- {p.222} der, and why they emanated from the parentless.
"That mystery knoweth why the five trees
of the third trispiritual rent themselves asunder,
and why they emanated from the parentless.
"That mystery knoweth why the foreuncontainables of the first of the three trispirituals
rent themselves asunder, and why they emanated from the parentless.
"That mystery knoweth why the foreuncontainables of the second trispiritual
rent themselves asunder, and why they emanated from
the parentless.
(224) "That mystery knoweth why all the
foreuncontainables of the third trispiritual rent
themselves asunder, and why they emanated
from the parentless.
"That mystery knoweth why the first trispiritual below, of them that pertain to the
orders of the one and only ineffable, rent itself
asunder, and why it emanated from the second
trispiritual.
"That mystery knoweth why the third trispiritual, which is the first trispiritual from
above, rent itself asunder, and why it emanated
from the twelfth, protrispiritual, which is in the
last region of the parentless.
"That mystery knoweth why all the regions
which are in the space of the ineffable were {p.223}
emanated, together with all them which are in
them, and why they emanated from the last of
the limbs of the ineffable.
"That mystery knoweth why he himself also
rent himself asunder to emanate from the ineffable to wit, he who commands them all;
he who caused them all to emanate according
to their orders.
(225) "All this will I explain unto you when
speaking of the emanation of the
pleroma. In a word, all that I have said unto you, both that which shall
be, and that which shall come, they that are
emanating, and they which have emanated, they
which are without them, and they that act in
them, they which shall be contained in the
region of the first mystery, and they which
shall be in the space of the ineffable―all
these I will explain unto you, by region and
order, when treating of the emanation of the
pleroma; and I will reveal unto you all the
mysteries which command them with their protrispirituals and supertrispirituals which
command their mysteries and their orders.
"Now, therefore, it is the mystery of the
ineffable which knoweth why all of
which I have spoken unto you hath
come into existence; of a truth all this hath
existed because of it. He is the mystery which {p.224}
is in them all; he is the emanation of them all,
the re-absorption of them all, and the support of
them all.
"This mystery of the ineffable is in all those
of which I have spoken, and of which I shall
speak in treating of the emanation of the pleroma.
He is the mystery which is in them all, and he
is the one mystery of the ineffable. (226) And
the gnosis of that which I have said unto you,
and of what I have not yet spoken unto you, but
of all of which I shall speak when treating of the
emanation of the pleroma, and the whole gnosis
of each of them, one after another, that is to say,
why they exist all this is the one word of the
ineffable.
"And I will tell unto you the emanation of
all their mysteries, the types of each of them and
the manner of perfecting them in all their configurations. And I will tell unto you the
mystery of the one and only ineffable, and all its
types, all its configurations and all its regulation;
and why also it emanated from the last of the
limbs of the ineffable, for this mystery is the
support of them all.
"And the mystery of the ineffable is also the
one and only word, but there is another
[word] on the tongue of the ineffable;
it is the rule of interpretation of all
the words which I have spoken unto you.
{p.225} "And he who shall receive the one and only
word of that mystery which I shall now tell unto
you, with all its types, and all its configurations,
and the manner of accomplishing its mystery for
ye are all perfect perfect ones, and ye shall achieve
all the gnosis of this mystery with all its regulation
and its utterance, for unto you all mysteries are
entrusted. Hearken, then, now, while I tell you
that mystery, which is this .... (227) He, therefore, who shall receive the one and only word of
that mystery, of which I have told you, when he shall have come forth from the
body of the rulers, when the receivers of wrath shall come and set
him free from the body of matter of the
aeons for the receivers of wrath are
they who set free every soul which shall go forth
from the body when, then, the receivers of
wrath shall have set free that soul which shall
have received this absolute mystery of the ineffable, which I have just told unto you, then, in
that hour when it shall be set free from the body
of matter, it shall become a great light-stream
in the midst of those receivers, and the receivers
shall fear exceedingly before the light of that
soul, they shall be thrown into consternation,
and shall sink down, and desist entirely, for fear
of the great light which they shall have seen.
"And the soul which shall have received the {p.226}
mystery of the ineffable, shall soar into the
height as a great light-stream, and the receivers
shall not be able to take hold upon it, nor will
they know the way which it goeth, for it hath
become a radiant stream, and flieth into the
height, and no power shall be able to restrain
it at all in any way, nor be able to come
nigh it.
(228) "It shall pass through all the regions
of the rulers and all the regions of the light-emanations; it shall give no explanation in
any region, nor any apology, nor any symbol,
for no power of the rulers, no power of the light-emanations, shall be able to come nigh that soul.
But all the regions of the rulers, and all the
regions of the light-emanations, each of them in
its own region, shall sing a song unto it, in fear
of the light of the stream that shall clothe that
soul, until it hath passed through all of them,
and entered into the region of the inheritance of
the mystery which it hath received the mystery
of that one and only ineffable and become one
with the limbs [of the ineffable]. Amen, I say
unto you, it shall be in all the regions during
the time a man can shoot an arrow.
"Amen, I say unto you, every man who shall
receive that mystery of the ineffable,
of such a and shall accomplish it in all its types
and all its configurations, though he be {p.227}
a man in the world, yet is he higher than all
angels, and shall far surpass them all.
"Though he be a man in the world, yet is he
higher than all archangels, and shall far surpass
them all.
(229) "Though he be a man in the world,
yet is he higher than all tyrants, and shall be
exalted above them all.
"Though he be a man in the world, yet is he
higher than all lords, and shall be exalted above
them all.
"Though he be a man in the world, yet is he
higher than all gods, and shall be exalted among
them all.
"Though he be a man in the world, yet is he
higher than all light-givers, and shall be exalted
above them all.
"Though he be a man in the world, yet is he
higher than all purities, and shall be exalted
above them all.
"Though he be a man in the world, yet is he higher than all triple powers,
and shall be exalted above them all.
" Though he be a man in the world, yet is he
higher than all forefathers, and shall be exalted
above them all.
"Though he be a man in the world, yet is he
higher than all invisibles, and shall be exalted
above them all.
{p.228}
"Though he be a man in the world, yet is he
higher than all them of the midst, and shall be
exalted above them all.
"Though he be a man in the world, yet is he
higher than the emanations of the treasure of
light, and shall be exalted above them all.
"Though he be a man in the world, yet is he
higher than the mixture, and shall be exalted
above the whole of it.
(230) "Though he be a man in the world, yet
is he higher than the whole region of the
treasure, and shall be exalted above the whole
of it.
"Though he be a man in the world, yet shall
he be king with me in my kingdom. He is a
man in the world, but a king in the light.
"Though he be a man in the world, yet is he
a man who is not of the world.
"Amen, I say unto you, that man is myself,
and I am that man.
"And in the dissolution of the world, that is to say, when the pleroma shall achieve its ascension, when the number of all
the perfect souls shall have ascended, and when I shall be king in the
midst of the last supporter, king over all the
light-emanations, king over the seven amens,
the five trees, the three amens, and the nine
guardians, king over the child of the child, that {p.229}
is to say, over the twin saviours, king over the
twelve saviours and the whole number of perfect
souls which shall have received the mystery in
the light―then, all those men who shall have
received the mystery in that ineffable, shall be
fellow-kings with me, they shall sit on my right
hand and on my left in my kingdom.
"Amen, I say unto you, those men are myself, and I am these men.
"Wherefore I said unto you aforetime, 'Ye
shall sit on my right hand and on my left in
my kingdom, and ye shall reign with me.'
(231) "For this cause, therefore, I have not
hesitated, nor have I been ashamed to call you
brethren and friends, for ye shall be fellow-kings with me in my kingdom. These things,
then, I said unto you, knowing that I would
give unto you the mystery of that ineffable;
and that mystery is myself, and I am that
mystery.
"Now, therefore, not only shall ye reign with
me in my kingdom, but all men who shall receive the mystery of that ineffable, shall be fellow-kings with me
in my kingdom, and I am they and they are
myself, but my throne shall be more excellent
than theirs. And because ye shall suffer griefs
in this world beyond all men, until ye shall
have heralded forth all the words which I shall {p.230}
speak unto you, your thrones shall be close to
mine in my kingdom.
"Wherefore have I said unto you aforetime,
'In the place where I shall be, there will be
also my twelve ministers, but Mary Magdalene
and John, the virgin, shall be higher than all the disciples.'
"And all men who shall receive the mystery
in that ineffable, shall be on my left hand and on my right, and I am they, and
they are myself.
"They shall be your equals in all things, and
yet your thrones shall be more excellent than
theirs, and my throne shall be more excellent
than yours (232) and [than those of] all men
who shall have found the word of that ineffable.
"Amen, I say unto you, the man who shall know this word, shall know the gnosis
the word of which I have said unto you, both with regard to depth and
height, with regard to length and breadth; in a
word, they shall possess the gnosis of all the
words which I have said unto you, and of those
which I have not spoken unto you, but which I
will tell unto you, region by region and order
by order, as I explain the emanation of the
pleroma.
"Amen, I say unto you, they shall know how {p.231}
the world is constituted, and they shall know
why all them of the height are constituted in
such or such type, and they shall know wherefore the pleroma existeth."
And when the saviour had said these things,
Mary Magdalene came forward and said: "Master, bear with me, and be not wroth with me, if
I question on every matter with earnestness and
confidence. Now, therefore, O my Master, surely
there is no other word of the mystery of that
ineffable, nor any other word of the whole
gnosis?"
The saviour answered and said: "Yea, verily ;
there is another mystery of that ineffable and
another word of the whole gnosis."
And Mary answered again and said unto the
saviour: "Master, bear with me if I question thee, and be not wroth with
me. Now, therefore, Master, if we tarry not in life until we
know the gnosis of the whole word of that ineffable, shall we not inherit the
light-kingdom?"
(233) The saviour answered and said unto
Mary: "Yea, verily; every one of
those who shall receive a mystery of between
the light, shall enter therein to inherit
in the region of which he hath received
the mystery; but he shall not know
the whole gnosis, wherefore all things come into {p.232}
existence, unless he knoweth the only word of
that ineffable, that is to say, the gnosis of the
pleroma ; further and in all openness, I am the gnosis of the pleroma. Nor is
there any possibility of knowing the one and only word of
gnosis, without receiving the first mystery of
that ineffable; but all the men who shall receive
a mystery of light, each shall enter therein to
inherit up to the region of which he shall have
received the mystery.
"Wherefore have I said unto you aforetime,
'He that believeth on a prophet, shall receive a
prophet's reward, and he that believeth on a just
man, shall receive a just man's reward.' He shall
enter into the region of which he shall receive
the mystery. He who receiveth a lower mystery, shall inherit a lower region;
and he who receiveth a higher mystery, shall inherit the region
of the height. And each shall dwell in his region
in the light of my kingdom, each shall have
power over the lower orders, but he will not
have power to enter into the higher orders; he
shall dwell in the region of the inheritance of
the light of my kingdom, (234) in stupendous
light which cannot be measured either by gods
or all the invisibles; he shall be in great joy
and great gladness.
"Now, therefore, also, hearken, I will speak
with you concerning the glory of those also {p.233}
who shall receive the mysteries of the first
mystery.
"He, therefore, who shall receive the [first] mystery of that first mystery,
when the time cometh for him to depart from the body of the matter of the rulers, the receivers of wrath shall
come to lead the soul of that man out
of the body, but his soul shall be a mighty light-stream, and these receivers shall be in terror
before the light of that soul. That soul shall
enter into the height, that it may pass through
all the regions of the light-emanations, and it
shall give neither explanation, nor apology, nor
symbol, in any of the light-regions, but it shall
pass through all, and be higher than them all,
so that it shall enter and reign over all the
regions of the first saviour.
"In like manner, also, he who shall receive
the second mystery of the first mystery, and the
third, and the fourth, up to the twelfth mystery
of the first mystery, (235) when the time cometh
for him to depart from the body of the matter
of the rulers, the receivers of wrath shall approach him, to conduct his soul out of the body
of matter; and those souls shall become mighty
light-streams in the hands of the receivers of
wrath, and these receivers will become terror-stricken before the light of those souls, they will
{p.234}
be in consternation, they will sink down on their
faces; and those souls shall straightway enter
into the height, that they may be carried above
all the regions of the rulers and all the regions
of the light-emanations; they shall give neither
explanation, nor apology, in any region whatever,
nor any symbol, but they shall pass through all
the regions, they shall enter into all and shall
reign over all the regions of the twelve saviours,
so that they who shall have received the second
mystery of the first mystery, shall reign over all the regions of the second
saviour in the inheritances of light.
"In like manner, also, they who shall have
received the third mystery of the first mystery,
and also the fourth, the fifth, the sixth, up to
the twelfth, each shall be king over all the
regions of the saviour of which he shall have
received the mystery. And he who shall have
received, after the others, the twelfth mystery
of the first mystery, that is to say, the authentic
mystery, concerning which I will speak with you―(236) he, then, who shall have received those
twelve mysteries which pertain to the first mystery, when he shall depart from the world, shall
pass through all the regions of the rulers and all
the regions of the light, as a mighty light-stream,
and he also shall be king over all the regions
of the twelve saviours. [Such souls,] however, {p.235} shall not be equal to them
who shall have received this one mystery of that ineffable. But
he who shall have received this mystery shall
dwell in those orders, in that they are excellent,
and he shall dwell in the orders of the twelve
saviours."
It came to pass, when Jesus had finished speaking these words unto his
disciples,
that Mary Magdalene came forward,
and kissed the feet of Jesus, and said unto him:
"Master, bear with me and be not wroth with me,
if I question thee; but have mercy upon us,
Master, and reveal unto us the matter on which
we shall question thee. Now, therefore,
Master, how is it that the first mystery hath
twelve mysteries, whereas that ineffable hath
but one mystery?"
Jesus answered and said unto her: "Indeed,
it hath but one mystery; yet that
mystery maketh three mysteries, although it is only one mystery; but
the type of each of them is different. It also maketh five mysteries, while still remaining one;
but the type of each is different, so that these
five mysteries are equal to one another (237)
in the mystery of kingship in the inheritance of
light, but the type of each of them is different,
and their kingdom is higher and more exalted
than all the kingdoms of the series of twelve {p.236}
mysteries of the first mystery; but they are
not equal in the kingdom of the one and only
mystery of the first mystery in the kingdom of
light.
"In like manner, also, the three mysteries
are not equal in the kingdom which is in the
light, but the type of each of them is different,
and they also are not equal in the kingdom of
that one and only mystery of the first mystery
in the kingdom of light.
"Different, moreover, is the type of each of
these three ; and the types of the configuration
of each of them are different from one another.
"For when thou shalt have accomplished the
first mystery [of these three], after
passing through the other [twelve], if
thou shalt establish thyself, and accomplish it
properly in all its configurations, then dost thou
depart from thy body at the proper time, thou becomest a great flame of light, a light-stream
thou passest through all the regions of the rulers
and all the light-regions, which became terror-stricken before such a soul, until it shall have
come into the region of its kingdom.
(238) "When also thou shalt have properly
accomplished the second mystery of the first mystery, in all its configurations―the man
then, who shall accomplish its mystery, if he uttereth the mystery{p.237}over the head of any man who shall be on the
point of departing out of the body, if he speaketh
it into his two ears, even though the man who
is on the point of departure should receive the
mystery a second time, and though he should
already be a partaker in the word of truth
amen, I say unto you, when that man shall
depart from the body of matter, his soul shall
become a great light-stream, it shall pass through every region until it hath
come into the kingdom of that mystery.
"But if that man hath not received the mystery, and if he is not a
participator in the words of truth―when he who performeth that mystery, uttereth those
mysteries over the head of a man on the point of
departure from the body, [even] of him who hath
not received the mystery of light, and is not a
participator in the words of truth―amen, I say
unto you, that man, when he shall depart from
the body, shall not be judged in any region
whatever, he shall not be punished in any region
at all, the fire shall not touch him because of the
great mystery of that ineffable, which is with
him.
"But they shall make great haste to pass him
from one to the other in turn, to conduct him
throughout the regions and throughout the
orders, (239) until he be brought before the {p.238}
virgin of light, all regions being terror-stricken before the mystery and the
symbol of the kingdom of that ineffable, which is with him.
"And when he shall have been brought unto
the virgin of light, the virgin of light will see
the symbol of the mystery of the kingdom of
that ineffable which shall be with him; the
virgin of light will be amazed and will prove
him, but he will not be brought unto the light
until he have performed the whole polity of the
light of that mystery, that is to say, the strict
observance of the renunciation of the world and
also of all the matter that is therein.
"The virgin of light will seal him with an
excellent seal, which is this .... And no
matter in what month he departed from the
body of matter, she will have him sent into a
righteous body, which shall find the divinity of
truth and the higher mysteries, that he may
receive them as his inheritance and that he may
receive the light for ever, that is to say, the
boon of the second mystery of the first mystery
of that ineffable.
"And the man who shall perform this third
mystery of that ineffable, not only
when he [himself] shall have departed
from the body, shall he inherit the kingdom
of the mystery; but when he shall complete
that mystery, (240) and when he shall perform {p.239}
it with all its configurations, that is to say, when he shall have created that
mystery for himself, and shall have properly accomplished it, [then] when he
shall have pronounced the name of that mystery over a man, departing from the
body with a knowledge of that mystery, such an one, whether he
have delayed or have not delayed,
[even if] he pass through the dire punishments
of the rulers, their harsh judgments and their various fires―amen, I say unto
you, on departing from the body, when this mystery shall
have been uttered over him, they shall make
great haste to pass him on and hand him from
one to the other, until he be brought to the
virgin of light, and the virgin of light shall seal
him with an excellent seal, which is this ...:
And no matter in what month he departed from
the body, she will have him sent into a righteous body, which shall find the divinity of truth
and the higher mystery, in order that he may
inherit the kingdom of light. This, then, is the
boon of the third mystery of that ineffable.
"Now, therefore, whosoever shall have received one of the five mysteries of that
ineffable, when he departeth from the the three
body, he shall inherit up to the region
of that mystery. The kingdom of the five
mysteries is higher than the kingdom of the {p.240}
twelve mysteries of the first mystery, and higher
than every mystery below them. (241) And
the five mysteries of that ineffable are equal to
one another in their own kingdom, but they are
not equal to the three mysteries of that ineffable.
"And he that receiveth one of these three
mysteries of that ineffable, on departing from
the body shall inherit up to the kingdom of
that mystery. And these three mysteries are
equal to one another in the kingdom, and are
higher than the five mysteries of the ineffable
in the kingdom, and more exalted than them;
but they are not equal to the one and only mystery of that ineffable.
"He that receiveth also the one and only mystery of that ineffable, shall inherit the region of the whole kingdom according to its glory of which I have already
spoken unto you on another occasion. Whosoever shall receive the mystery which is in the
whole space of that ineffable, and also all the
other sweet mysteries which are in the limbs of
that ineffable, of which I have not yet spoken
unto you, both concerning their emanation, and
the manner in which they are constituted, and
the type of each of them as it is―I have not
told you why it is called the ineffable, or why
it lies stretched out with all its limbs, (242) or
how many limbs there are therein, or what are {p.241}
all its regulations, nor will I say this unto you
immediately, but only when I come to speak of
the emanation of the [whole] pleroma; [then]
will I tell you every detail, one by one, for it
hath emanated together with its own word, just
as it is in itself, together with the sum total
of all its limbs which belong to the regulation
of the one and only one, the changeless god of
truth―in the region, therefore, of which each
shall receive the mystery in the space of that
ineffable, there shall he inherit up to the region
which he shall have received, and also [as far as]
the whole region of the space of that ineffable;
nor shall he give explanation throughout the
regions, nor apology, nor symbol, for [such souls]
are without symbol and have no receivers, but
they shall pass through all the regions until
they arrive at the region of the kingdom of the
mystery which they have received.
"In like manner also, they who shall receive the mystery of the second
space, they [also] require neither explanation, nor apology,
nor symbol, for they have no symbol in that world; it is the space of the first mystery.
"But of those of the third space towards the
exterior, that is to say, the third space
from the interior, (243) every region in this space hath its receivers, its from
without.
explanations, its apologies, and its symbols, [all {p.242}
of] which I will tell you when I come to speak
of this mystery, that is to say when I shall
have finished explaining the emanation of the
pleroma.
"But when the pleroma is completed, that is to say when the number of perfect souls shall be reached, and the
mystery shall be accomplished according to which the pleroma is the pleroma, I shall
pass a thousand years, according to the years
of the light, reigning over all the emanations
of the light and the whole number of perfect
souls who shall have received all the mysteries."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that
Mary Magdalene came forward and said:
"Master, how many years in years of the world
is a year of the light?"
Jesus answered and said unto Mary: "A day of the light is a thousand years in the world, so that thirty-six myriads of
years and a half myriad of years of the world
make a single year of the light.
"I shall, therefore, pass a thousand years
of the light reigning in the midst of the last
supporter over all the emanations of the light,
over the total number of the souls who shall have
received the mysteries of the light.
{p.243} "And ye, my disciples, and whosoever shall have received the mystery of
that ineffable, (244) shall rest with me, on my right hand and on my left, reigning with me in my
kingdom.
"And they also who shall receive the three
mysteries of the five mysteries of that ineffable,
shall be fellow-kings with you, in the kingdom
of light; they shall not be equal with you, with
you and with them who shall have received the
[one and only] mystery of that ineffable, but
they shall be after you, and yet shall be
kings.
"And they who shall have received the five
mysteries of that ineffable, shall be after [them
of] the three mysteries, and yet shall be kings.
"And they who shall have received the
twelve mysteries of the first mystery, shall
also be after [them of] the five mysteries of
that ineffable, and they shall be kings also,
according to the order of each one of them.
"And they who shall have received the mystery in all the regions of the
space of that ineffable, shall also be kings, but they shall be
after those who shall have received the mystery
of the first mystery, distributed according to
the glory of each of them, so that they who
shall have received a higher mystery, shall be in
the higher regions, and they who shall have {p.244}
received a lower mystery shall be in a lower
region, reigning in the light of my kingdom.
"These only constitute the inheritance of the
kingdom of the first space of that ineffable.
(245) "They also who shall have received all the mysteries of the second space, which is the space of the first mystery, shall be also in the light of my kingdom,
distributed according to the glory of each of
them, and each shall be in the mystery which
he shall have received; and they who shall have
received a higher mystery, shall be in the higher
regions, and they who shall have received a
lower mystery, shall be in the lower regions in
my kingdom of light.
"This is the inheritance of the second king,
for them who shall have received the mystery of
the second space of the first mystery.
"They also who shall receive all the mysteries of the second space [of the first
mystery], which is the first space from the exterior, they also shall be after the
second king, distributed also in the light of my
kingdom, according to the glory of each of them,
each being in the region of which he shall have
received the mystery, so that they who shall
have received higher mysteries, shall be in higher regions, and they who shall
have received lower mysteries, shall be in lower regions.
{p.245} "These are the three inheritances of the kingdom of light.
"Now the mysteries of these three inheritances of light are exceedingly numerous. Ye
shall find them in the two great Books of Ieou;
but I will give you and tell you the great
mysteries of each inheritance, (246) those which
are higher than all their regions, that is to say,
those which are chief over all their regions and
orders, those which can bring the whole human
race into the higher regions, from space to space
of the inheritance.
"But as for the rest of the lower mysteries, ye have no need thereof, but
ye shall
find them in the two Books of Ieou,
which Enoch wrote when I spoke with him from
the tree of knowledge, and from the tree of life,
which were in the Paradise of Adam.
"Now, therefore, when I shall have finished
explaining the whole of the emanation, I will
give you and tell you the great mysteries of the
three inheritances of my kingdom, those which
are chief of the mysteries which I will give you.
I will tell them unto you in all their configurations, in all their types, and in all their numbers,
together with the seals of the third space, which
is the first space from the exterior; and I will
tell you the explanations, apologies, and symbols
of that space.
{p.246} "As to the second space towards the interior, they [who reach thereto] have no need either of explanation, or apology, or symbol, or number, or seal; but only of types and configurations."
(247) When the saviour had finished saying
these words unto his disciples, Andrew came
forward and said: "Master, be not wroth with
me, but have mercy upon me, and reveal unto
me the mystery of the word concerning which I
shall question thee, for it hath been hard for me,
and I have not understood it."
The saviour answered and said unto him:
"Ask concerning that which thou desirest to
question and I will reveal it unto thee face to
face without parable."
And Andrew answered and said: "I am in
great wonderment and amazement, how men of this world and in bodies of
matter when they depart from this world, shall
pass through all those firmaments, and those
rulers, all lords, all gods, all those great invisibles,
and all those of the region of them of the midst,
and those of the whole region of them that are
on the right, and all the great emanations of
them that are on the right, so that they pass
through them and inherit the kingdom of light.
This matter, then, is hard for me."
When Andrew had said these words, the spirit
of the saviour was moved in him, and he cried {p.247}
out and said: "How long shall I bear with
you, how long shall I suffer you? Do ye still not know and are ye ignorant? Know
ye not, and do ye not understand that ye are all angels, all archangels, gods
and lords, all rulers, all the great invisibles, all
those of the midst, (248) those of every
region of them that are on the right, all the
great ones of the emanations of the light with
all their glory; that ye are all, of yourselves and
in yourselves in turn, from one mass and one
matter, and one substance; ye are all from the
same mixture.
"And by the commandment of the first mystery, the mixture is constrained until all the
great light-emanations with all their glory are
purified, until they are cleansed from the mixture,
till they are purified not of themselves, but of
necessity, according to the regulation of that
one and only ineffable.
"They indeed have not at all [in reality] undergone sufferings, nor changes of region, nor have
they at all torn themselves asunder, nor poured
themselves into different bodies, nor have they been in any affliction.'
"Whereas ye others, ye are the purgations of
the treasure, ye are the purgations of
the region of them that are on the
right, ye are the purgations of all the {p.248}
invisibles and of all the rulers; in a word, ye
are the purgations of all of them. And ye have
been in great afflictions and great tribulations,
in your pourings into different bodies of this
world. (249) And after all these afflictions
which came from yourselves, ye have struggled
and fought, renouncing the whole world and all
the matter that is in it; and ye have not held your
hands in the fight, until ye found all the mysteries of the kingdom of light, which have purified you, and transformed you into refined light,
most pure, and ye have become pure light itself.
"For which cause have I said unto you aforetime, 'Seek, that ye may find,' I said, therefore, unto you, 'Ye shall seek out the mysteries
of light, which purify the body of matter, and
they will transform you into light of exceeding
great purity.'
"Amen, I say unto you, the race of human kind is of matter. I tore myself asunder,
I brought unto them the mysteries of light, to purify them, for they are the purgations of all the matter of their matter;
otherwise, no soul in the whole of human kind would have been saved; nor could
it have inherited the kingdom of light, unless I had
brought unto them the purifying mysteries.
"Now the light-emanations have no need of
any mystery, for they are pure; but the human {p.249}
race hath need of purification, for all men are purgations of matter. For this cause I said
unto you aforetime, 'They that are whole, need
no physician, but they that are sick '; (250)
that is to say, they that are of the light have
no need of the mysteries, for they are pure
light-powers, but the human race hath need of
them, for [men] are purgations of matter.
"For this cause, therefore, preach ye to the
whole human race, saying, 'Cease not to seek day and night, until ye have found
the purifying mysteries '; and say unto them, 'Renounce
the whole world, and all the matter therein,' for
he who buyeth and selleth in this world, he who
eateth and drinketh of his own matter, who liveth
in his own cares and in all his own associations,
amasses ever fresh matter from his matter, in
that the whole world, and all that is therein,
and all its associations, are exceedingly material
purgations, and they shall make enquiry of
every one concerning his purity.
"For which reason, then, I said to you aforetime, ' Renounce the whole world and all the
matter therein/ that ye may not add other
matter to the matter which is already in you.
Therefore, preach ye this to the whole human
race, saying, 'Renounce the whole world and all
its associations, (251) that ye may not add fresh
matter to the matter which is already in you'; {p.250}
and say unto them, 'Cease not to seek day and
night, and stay not your hands until ye have
found the purifying mysteries which shall
cleanse you, and will transform you into pure
light, that ye may enter into the height and inherit the light of my kingdom.'
"Now, therefore, thou, O Andrew, and all thy brethren and co-disciples, because
of your renunciations, and all the sufferings which ye have endured
in every region, because of your repourings
into different bodies, and because of all your
tribulations, ye have, after all, received the
purifying mysteries, and are become pure light
exceedingly refined. For this cause, therefore,
ye shall enter into the height, ye shall come to
the interior of all the regions of all these great
emanations of the light, ye shall be kings in
the kingdom of light for ever. This is the
explanation of the words on which ye question
me.
"Now, therefore, Andrew, still art thou in
unbelief and ignorance; but when ye
shall have departed from your bodies,
powers. and shall have entered into the height,
and arrived at the region of the rulers, all the
rulers shall be ashamed before you, in that ye
are the purgations of their matter and yet have
been transformed into purer light than all of {p.251}
them. And when ye shall have come into the
region of the great invisible, (252) and into
the region of them of the midst, of them of the
right, and into the regions of all those great
emanations of the light, ye shall receive glory
in the presence of all of them, in that ye are
the purgations of their matter and are transformed into light purer than them all. And
all the regions shall sing a song before you,
until ye have entered into the region of the
kingdom."
When the saviour had said these things, Andrew knew clearly, and not only he but
also all the other disciples, that they should inherit the kingdom of
light. Then they all cast themselves on the
ground, side by side, at Jesus' feet, they cried
aloud, and wept, and besought the saviour,
saying: "Master, forgive our brother the sin
of ignorance."
And the saviour answered and said: "I
forgive and will forgive; for this cause hath
the first mystery sent me, that I may forgive
every one his sins."
{p.252}
EXTRACT FROM THE BOOKS OF THE SAVIOUR
"AND they that are worthy of the mysteries which lie in that ineffable, that is to say they have not emanated―they are prior to the first mystery. To use a similitude and correspondence of speech that ye may understand, they are the members of that ineffable; and each is according to the dignity of its glory, the head according to the dignity of the head, the eye according to the dignity of the eye, (253) the ear according to the dignity of the ear, and the rest of the members [in like fashion]; so that it is manifest that there are many members but only one body. Of this I speak to you in a paradigm, a correspondence, and a similitude, but not in the reality of its configuration; I have not revealed the [whole] word in truth.
"But the mystery of that ineffable and every member which is in it―that is to say, they that dwell in the mystery of that ineffable, and they that dwell in [that ineffable]―and also the three spaces which follow after them, mystery by mystery, in truth and verity, all that [is myself]. I am the treasure of all of them, apart {p.253} from which there is no treasure, apart from which there is no individuality in the world; but there are other words [besides the word of this world], other mysteries, other regions.
"Now, therefore, blessed is he [among men] who hath found the mysteries of the space towards the exterior. He is a god, who hath found the words of the mysteries of the second space in the midst. He is a saviour and free of every space, who hath found the words of the mysteries, the words of the third space towards the interior. He is the very pleroma itself―the object of desire of all who are in that third space―who hath found the mystery (254) in which they [all] are and in which they are [all] set. Wherefore is he equal to [all of them]. He hath found also the words of the mysteries, which I have written down for you by a similitude, namely the members of the ineffable. Amen, I say unto you, he who hath found the words of these mysteries in the truth of God, that man is chief in the truth, he is its peer, because of these words and mysteries. The pleroma verily oweth its being to that mystery. For which cause, he who hath found the words of these mysteries, is equal to the chief [of all]. It is the gnosis of the gnosis of the ineffable, concerning which I speak unto you this day."
{p.254}
THE SECOND BOOK OF PISTIS SOPHIA
(CONTINUED)
JESUS continued in his conversation and said unto his disciples: "When I shall have gone unto the light, preach unto
the whole world and say unto them, 'Cease not day and night to seek until ye have
found the mysteries of the kingdom of light,
which will purify you and transform you into
pure light, that ye may be brought to the kingdom of light.'
"Say unto them, 'Renounce the whole world
and all the matter that is in it, all its cares, all its sins, in a word, all the
associations that are in it, (255) that ye may
be worthy of the mysteries of light, and be
saved from all the torments which are in the judgments.'
"Say unto them, 'Renounce murmuring,
that ye may be worthy of the mysteries of
light, and be saved from the fire of the dog-faced one.'
"Say unto them, 'Renounce superstition, {p.255}
that ye may escape the judgment of that dog-faced one.'
"Say unto them, 'Renounce all spells, that
ye may be worthy of the mysteries of light, and escape the torments of Ariel.'
"Say unto them, 'Renounce calumny, that
ye may be worthy of the mysteries of light, and escape the rivers of fire of the
dog-faced one,'
"Say unto them, 'Renounce false witness,
that ye may become worthy of the mysteries
of light, and escape, and be preserved from the rivers of fire of the dog-faced
one.'
"Say unto them, 'Renounce boasting and
pride, that ye may be worthy of the mysteries of light, and escape the pits of
fire of Ariel.'
"Say unto them, 'Renounce gluttony, that
ye may be worthy of the mysteries of light, and escape the judgments of Amenti.'
"Say unto them, 'Renounce garrulity, that
ye may be worthy of the mysteries of light, and preserved from the fires of
Amenti.'
(256) "Say unto them, 'Renounce evil
caresses, that ye may be worthy of the mysteries
of light, and preserved from the torments which are in Amenti.'
"Say unto them, 'Renounce the desires of
avarice, that ye may be worthy of the mysteries
of light, and escape from the rivers of fire of that dog-faced one.'
{p.256} "Say unto them, 'Renounce the loves of the
world, that ye may be worthy of the mysteries
of light, and escape from the coats of pitch and fire of the dog-faced one.'
"Say unto them, 'Renounce robbery, that
ye may be worthy of the mysteries of light, and escape the rivers of fire of
Ariel.'
"Say unto them, 'Renounce evil words, that
ye may be worthy of the mysteries of light, and saved from the torments of the
rivers of smoke.'
"Say unto them, 'Renounce wickedness,
that ye may be worthy of the mysteries of light, and saved from the seas of fire
of Ariel.'
"Say unto them, 'Renounce pitilessness, that
ye may be worthy of the mysteries of light,
and saved from the judgments of the dragon-faced one.'
"Say unto them, 'Renounce wrath, that ye
may be worthy of the mysteries of light, and
saved from the rivers of smoke of the dragon-faced.'
" Say unto them, ' Renounce reviling, that
ye may be worthy of the mysteries of light,
and saved from the fire of the seas of the dragon-faced.'
(257) "Say unto them, 'Renounce pillage,
that ye may be worthy of the mysteries of
light, and saved from the seething seas of the dragon- faced.'
{p.257} "Say unto them, 'Renounce robbery, that
ye may be worthy of the mysteries of light,
and saved from Ialdabaoth.'
"Say unto them, 'Renounce slandering, that
ye may be worthy of the mysteries of light, and
saved from the rivers of fire of that lion-faced.'
"Say unto them, 'Renounce quarrelling and
broiling, that ye may be worthy of the mysteries
of light, and saved from the seething rivers of Ialdabaoth.'
"Say unto them, 'Renounce all ignorance,
that ye may be worthy of the mysteries of
light, and saved from the workmen of laldabaoth and the fires of his seas.'
"Say unto them, 'Renounce villainy, that
ye may be worthy of the mysteries of light, and
saved from all the demons of Ialdabaoth and all his judgments.'
"Say unto them, 'Renounce sloth, that ye
may be worthy of the mysteries of light, and
saved from the seething seas of pitch of laldabaoth.'
"Say unto them, 'Renounce adultery, that ye may be worthy of the
mysteries of the kingdom of light, and saved from the seas of sulphur
and pitch of the lion-faced.'
"Say unto them, 'Renounce murder, that
ye may be worthy of the mysteries of light,
and saved from the crocodile-faced ruler, who {p.258} dwelleth in ice, (258) the first creation of the outer darkness.'
"Say unto them, 'Renounce hardness of
heart, and impiety, that ye may be worthy of
the mysteries of light, and saved from the rulers of the outer darkness.'
"Say unto them, 'Renounce atheism, that
ye may be worthy of the mysteries of light, and saved from the weeping and
gnashing of teeth.'
"Say unto them, 'Renounce [magic] potions,
that ye may be worthy of the mysteries of
light, and saved from the great frost and hail of the outer darkness.'
"Say unto them, 'Renounce blasphemy, that
ye may be worthy of the mysteries of light, and
saved from the great dragon of the outer darkness.'
"Say unto them, 'Renounce the doctrines of
error, that ye may be worthy of the mysteries
of light, and saved from all the punishments of the great dragon of the outer
darkness.'
"Say unto them who teach the doctrines of
error, and to them who are taught by them, 'Woe unto you, for if ye repent not, and
abandon not your errors, ye shall come into the torments of the great dragon of
the inexorable outer darkness, and ye shall not be
set free from the world for the eternity, ye shall be without existence until
the end.'
{p.259} (259) "Say unto them that abandon the
doctrines of truth of the first mystery, 'Woe
unto you, for your torment shall be worse than
that of all men, for ye shall dwell in the great
ice, and frost, and hail, in the midst of the
dragon and the outer darkness, and ye shall not
be set free from the world henceforth for the
eternity, ye shall be frozen up in that region,
and in the ascension of the pleroma, ye shall be lost, ye shall be non-existent
for the eternity.'
"Say also unto the men of the world, 'Be
diligent, that ye may receive the mysteries of light, and enter into the height
of the kingdom of light.'
"Say unto them, 'Be ye loving unto men,
that ye may be worthy of the mysteries of light, and enter into the height, into
the kingdom of light.'
"Say unto them, 'Be ye gentle, that ye
may receive the mysteries of light, and enter into the height, into the kingdom
of the light.'
"Say unto them, 'Be ye peacemakers, that
ye may receive the mysteries of light, and
enter into the height, into the kingdom of light.'
"Say unto them, 'Be ye merciful, that ye
may receive the mysteries of light, and enter into the height, into the kingdom
of light.'
"Say unto them, 'Be ye compassionate, that {p.260}
ye may receive the mysteries of light, and
enter into the height, into the kingdom of light.'
"Say unto them, 'Minister unto the poor and
sick and afflicted, (260) that ye may receive
the mysteries of light, and enter into the height, into the kingdom of light.'
"Say unto them, 'Be ye loving unto God,
that ye may receive the mysteries of light, and enter into the height, into the
kingdom of light.'
"Say unto them, 'Be ye righteous, that ye
may receive the mysteries of light, and enter into the height, into the kingdom
of light.'
"Say unto them, 'Renounce everything, that
ye may receive the mysteries of light, and enter iu to the height, into the kingdom of light.'
"These are all the boundary marks of the
paths of them that are worthy of the mysteries
of light.
"Unto them, therefore, who shall have made
Unto such this renunciation, give ye the mysteries of light; hide them not from them at all. Should they nave been
sinners, should they have been in all the sins
and all the iniquities of the world, of which I
have spoken unto you, nevertheless, if they turn
themselves, and repent, and have made the
renunciation which I have just described unto
you, give ye unto them the mysteries of the {p.261}
kingdom of light; hide them not from them at
all.
"It is because of sin that I have brought these mysteries into the world,
for the remission of all the sins which they have committed from the beginning.
Wherefore have I said unto you aforetime, 'I
came not to call the righteous.' (261) Now,
therefore, I have brought the mysteries that the
sins of all men may be remitted, and they be
brought into the kingdom of light. For these
mysteries are the boons of the first mystery for
the destruction of the sins and iniquities of
all sinners."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that Mary came forward and Jesus,
said to the saviour: "Master, surely, then, the
righteous perfect in all righteousness, the man
in whom there is no sin at all, such a man will
not be chastised in the torments and judgments?
Will they not surely bring him into the kingdom
of the heavens?"
The saviour answered and said unto Mary:
"A righteous man who is perfect in all of the soul of the
righteousness, who hath committed no
sin at any time, should such a one not initiated,
have received the mystery of light, passeth
when the time cometh for him to pass {p.262}
out of the body, the receivers of light of the one
great triple power, who is the great one among
them, shall immediately rescue the soul of that
man from the hands of the receivers of wrath.
Three days shall they journey round with it in
all the creatures of the world, and after the three
days they shall bring it from above into chaos,
to pass it through the torments of the judgments,
that they may instruct it in the torments. (262)
The fires of chaos, however, will not trouble it
greatly; but they will trouble it somewhat for a
short space.
"Quickly and with haste will they take pity
on it, to bring it forth from chaos, and set it in
the way of the midst of the rulers; they shall
not torment it with their harsh judgments, but
the fire of their regions shall trouble it somewhat. [So that] though they shall bring it into
the region of these pitiless Achthanabas, they
shall nevertheless not torment it in its harsh
judgments, but [only] keep it there a short space, the fire of its torments
troubling it [only] somewhat.
"And again with haste will they take pity on
it, to bring it forth from the regions which
belong to those rulers, and in like manner they
will cause it to pass through all the torments.
"They shall take it out of the aeons entirely,
lest the rulers of the aeons should carry it off and {p.263}
ravish it; they shall lead it along the way of
the sunlight, to bring it to the virgin of light.
And she will prove it, to find it free of all sin,
but will not have it brought to the light, because
the sign of the kingdom of the mysteries is not
with it. But she will seal it with an excellent
seal that it may be carried into a righteous
body of the aeons. (263) And [that man] shall
be good so that he may find the signs of the
mysteries of light, and inherit the kingdom of
light for ever.
"And if a man have sinned once, or twice, or
thrice, he shall be sent back into the world according to the type of the sins
he hath committed; I will tell you these types when I shall
come to explain the emanation of the pleroma.
"But amen, amen, I say unto you, even
though a righteous man have not committed any
sin at all, it is impossible to take him into the kingdom of light, because the
sign of the kingdom of the mysteries is not with him. In a
word, it is not possible to bring a soul into the
light without the mysteries of light."
It came to pass, therefore, when Jesus had finished speaking these words unto
his
disciples, that John came forward and said: "Master, if a man is a sinner, a
transgressor, steeped in every iniquity, but hath left
all this for the sake of the kingdom of the {p.264}
heavens, and hath renounced the whole world
and all the matter therein, and we should give
him the first of the mysteries of light which are
in the first space from the exterior, and if a
short time after he have received the mysteries,
he should return to his transgression, and yet
once again should repent and cease from all sin,
(264) and should renounce the whole world and
all the matter therein, and if he should come
[unto us], and be in great contrition, and if we
should know really in truth that God willeth that
we should give unto him the second mystery of
the first space from the exterior ; should he moreover in like manner turn again
and transgress, and be in the sins of the world, and yet
once more again repent and cease from the sins
of the world, and again renounce the whole
world and all the matter therein, and be in great
contrition, and we should know it with certainty,
and he is not a hypocrite, and we should again
give him the mysteries of the first [space];
should he further, moreover, in like manner,
turn again, and commit sin, and plunge into
every type [of sin], wilt thou or not that we
remit [his transgressions] unto seven times, and
give him the mysteries which are in the first
space from the exterior unto seven times?"
The saviour answered again and said unto
John: "Remit ye his sin not only unto seven {p.265}
times, but amen, I say unto you, remit ye it unto
him many times seven times, and each
time give ye him the mysteries from
the beginning, [the mysteries] which are in the first space from the exterior; perchance ye will win the soul of that
brother, so that he may inherit the kingdom of
light.
"For this cause, when ye questioned me aforetime, saying, (265) 'If our brother sin
against us, wilt thou that we forgive
him unto seven times?' I answered and said
unto you, 'Not only unto seven times, but unto seventy times seven.'
"Now, therefore, remit ye his sin many times,
and every time give unto him the external
mysteries, those which are in the first space;
perchance ye shall win the soul of that brother,
so that he may inherit the kingdom of light.
"Amen, I say unto you, he who shall give life unto a single soul, and shall save it, in addition to his own proper light in the kingdom of light, he shall further receive an additional glory for the soul which he shall have saved, so that he who shall save a host of souls, in addition to his own proper glory in the glory, he shall receive a host of additional glories for the souls which he shall have saved."
{p.266} When, therefore, the saviour had spoken these words, John came forward and said: "Master, bear with me if I question thee, for I will begin from this hour
to question thee on every matter, concerning
the way in which we are to preach to human
kind.
"If, then, such a brother, after I shall have
given him one of the mysteries of the beginning,
which are in the first space from the exterior,
after I have given him a number of mysteries―[if, I say, such a brother] hath not become worthy
of the kingdom of the heavens, wilt thou
that we pass him on to the mysteries of the
second space? Perchance we shall win the soul
of that brother, he might repent, and be in
contrition, and inherit the kingdom of the
heavens; (266) wilt thou or not that we pass him
on to the mysteries which are in the second
space?"
The saviour answered and said unto John: "If that brother is not a hypocrite, but longeth for God in truth, if ye shall
have given him many times the mysteries of the beginning, and yet because the necessity of the elements
of the fate, he hath not proved worthy
of the mysteries of the kingdom of light, [nevertheless] continue to remit his transgressions, pass
{p.267}
him on, and give unto him the first mystery of
the second space. Perchance ye shall win the
soul of that brother.
"[Even then] if he be not worthy of the
mysteries of light, if he commit transgression
and any kind of sin, and then again should repent and be in great contrition, and renounce the
whole world, and cease from all the sins of
the world, and ye know with certainty that
he is not a hypocrite, [then] turn ye [to him]
again, and remit his sin, pass him on, give unto
him the second mystery of the second space of
the first mystery. (267) Perchance, indeed, ye
shall win the soul of that brother, that he may
inherit the kingdom of the heavens.
"Yet again, if he show himself not worthy of
the mysteries, but commit transgression and any
kind of sin, and yet again repent and be in great
contrition, and renounce the whole world and
all the matter therein; and cease from the sin
of the world, and ye know truly that he is not
a hypocrite, but longeth for the truth, turn ye
again [unto him], remit his sin and accept his
repentance, for the first mystery is compassionate and merciful-minded; yet again pass him on,
and give him, one after another, the three
mysteries of the second space of the first mystery.
{p.268} "[But] if that man [again] transgresseth, and
is any kind of sin, ye shall not remit
his sin again from that hour, nor any more accept his repentance; let him be for you as a stumbling-block and transgressor.
"For, amen, I say unto you, those three mysteries shall witness against
his last repentance, and there is no more repentance for him
from that hour. Amen, I say unto you, (268) the soul of that man shall have no
more probation for the world of the height henceforth
from that hour, but it shall dwell in the habitations of the dragon of outer darkness.
"It is because of the souls of men of this kind
that I spak e unto you aforetime in parable, saying unto you, 'If thy
brother sin against thee, reprove him alone ; if
he hearken unto thee, thou shall have won thy
brother; if he hearken not unto thee, take with
thee another [brother]; if he still will not hear
thee or that other [brother], bring him before
the assembly; if he hearken not unto the rest [of the brethren], let him be for
you as a transgressor and a stumbling-block.'
"If he prove not worthy in the first mystery,
give him the second; and if he prove unworthy
in the second, give him the three, one after
the other―that is to say, the 'assembly'―and {p.269}
if he prove unworthy in the third mystery, let him be for you as a
stumbling-block and a transgressor.
"And the word which I spake to you aforetime, 'By the mouth of two or
three witnesses every word shall be established,' signifieth that these three
mysteries shall witness against his last repentance. (269) Amen, I say unto you, [even]
should that man repent, there is no mystery which can remit his sins and accept
his repentance, there is not the least possibility of any
mystery at all listening unto him, save only the
first mystery of the first mystery and the mysteries of that ineffable. They alone will accept
the repentance of that man and will remit his
sins, for those mysteries are compassionate and
merciful-minded, and grant remission at any
time."
When the saviour had said these words, John continued [his questioning], and
said
to the saviour: "Master, if a brother, who is a very great sinner, hath
renounced the whole world and all the matter
therein, all its sins and all its interests, and we shall prove him, and know
that he is not a deceiver and a hypocrite, but that he hath a real
desire to be in the truth, and we should know
that he is worthy of the mysteries of the second {p.270}
space or [even] the third, wilt thou or not that
we give him of the [mysteries] of the second space and even of the third, before
he have received any mystery at all of the inheritance of
light; wilt thou that we give them unto him
or no?"
And the saviour answered and said unto John in the midst of the disciples: "If
ye l know with certainty (270) that that man hath renounced the whole world, all
its interests, all its associations, and
all its sins, if ye know of a certainty
that he is not a deceiver or a hypocrite, or merely
curious to know what kind of things the rites of
the mysteries are, but that he desireth God in
truth, ye shall not hide [the mystery] from this
man, but ye shall give him the mysteries of the
second space and [even] of the third; after ye
have proved him to find out of what mystery
he is worthy, then give him that mystery
and hide it not from him, for should ye hide
it from him, ye will be subject to a great
judgment.
"[Even] if, after ye have once given him [of
the mysteries] of the second space or of the third,
he should return again to his transgression,
[nevertheless] ye shall again give them unto him
a second time, and also a third time; but if he
still transgress, ye shall no longer give him them, {p.271}
for then these mysteries shall be witnesses
against him in his last repentance. Amen, I
say unto you, he who shall give the mysteries
again unto such a man in the second or in
the third space, is subject to a great judgment.
But let that man be for you as a transgressor
and a stumbling-block.
"Amen, I say unto you, for the soul of that
man there is no salvation in the world from that
hour; (271) his habitation shall be in the midst
of the jaws of the dragon of outer darkness, the
place of weeping and gnashing of teeth, and
in the dissolution of the world, his soul shall
be frozen up, and shall be lost in the pitiless ice
and inexorable fire, and shall cease to exist for
the eternity.
"Even should he again repent and renounce
the whole world, all its interests, and all its sins,
and be in severe penitential discipline and great
contrition, [nevertheless] no mystery shall accept
his repentance, none shall give ear unto him to
accept his repentance, and grant him the remission
of his sins, save only the mystery of the first
mystery and the mystery of that ineffable. These
alone will accept repentance from such a man,
and grant him the remission of his sins, for these
mysteries are compassionate and merciful-minded, and grant remission of sins at any
time."
{p.272} When the saviour had said these words, John
continued [his questioning] further, and said unto him: "Master, bear with me, for I question thee on every matter
with earnestness and confidence, as to the manner in which we are to preach to the men of the
world."
The saviour answered and said unto John:
"Ask concerning every matter as thou wilt, and
I will reveal it unto thee, face to face, with
freedom, and without parable, and with certainty."
(272) And John answered and said: "Master,
when we go forth to preach, and enter into a
city or a town, and the people of that city come
to meet us, and we know not who they are, if
they employ great deception and hypocrisy, and
receive us, and take us into their houses, wishing
to make trial of the mysteries of light; if they
are hypocrites with us in their submission, and
we think that they love God, and we should give
them the mysteries of the kingdom of light, and
afterwards we should discover that they have
not acted in a manner worthy of the mysteries,
and we should find out that they have been
hypocrites with us, and have deceived us and
have afterwards made a [mere] mock of the
mysteries of the several regions, mimicking us
and [making forgeries of] our mysteries also, {p.273}
what, then, will happen to people of this
kind?"
The saviour answered and said unto John:
"When ye shall have entered into a city or a town, unto the house into
which ye shall enter and in which ye
shall be received, give ye one of the mysteries;
if they be worthy of it, ye shall surely win their
souls and they shall inherit the kingdom of
light; but if they be not worthy of it, but have
deceived you, and have made a [mere] mock of
the mysteries, mimicking you and the mysteries,
(273) [then] shall ye appeal to the first mystery
of the first mystery who hath compassion on all
the world, saying, 'The mystery which we have
given unto these impious and iniquitous souls,
they have not performed in a manner worthy of
thy mystery, but they have [merely] copied
[what we did]; give back [therefore] that
mystery unto us, and make them for ever
strangers to the mystery of thy kingdom.
Shake ye off the dust of your feet as a testimony
against them, and say unto them, (May your
souls be as the very dust of your house.' Amen,
I say unto you, in that hour all the mysteries
which ye have given unto them shall return
unto you; every word and every mystery of
which they shall have received the form shall be
taken from them.
{p.274} "Concerning people of this kind, verily, have I
aforetime spoken unto you in parable,
saying, 'Into whatsoever house ye
enter, and ye shall be received, say unto them,
"Peace be with you," and if they are worthy,
your peace shall rest upon them, and if they are
not worthy, it shall return unto you again,'―that
is to say, if these people act in a manner worthy
of the mysteries of the kingdom of light; but
if they behave hypocritically and with deception
towards you, without your being aware thereof,
(274) and ye give unto them the mysteries of
the kingdom of light, and afterwards they make
a mock of the mysteries, and mimic you and
my masteries, [then] ye shall celebrate the first
mystery of the first mystery, and he will give
back unto you every mystery that ye shall have given unto them, and will make
them strangers to the mysteries of light for ever.
"Men of this kind shall have no more probation given them in this world from that
hour; but, amen, I say unto you, their habitation shall be in the midst of the jaws of the
dragon of outer darkness. And should they
even have again a time of repentance, and should
they renounce the whole world, and all the
matter therein, and all the sins of the world, and
should then make entire submission to the mysteries of the light, no mystery will give ear unto
{p.275}
them or grant them remission of their sins, save
only the one and only mystery of that ineffable,
who hath compassion on the whole world and granteth the remission of the sins of the whole
world."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that Mary worshipped the feet
of Jesus, and kissed them and said unto him:
"Master, bear with me, if I question thee, and
be not wroth with me."
The saviour answered and said unto Mary:
"Ask what thou wilt, and I will reveal it unto
thee with freedom."
(275) And Mary said: "Master, well then,
supposing that a brother is good and righteous,
and we have perfected him with all the mysteries
of light, and that this brother hath a brother or
a kinsman or some connection or other, and the matter is a sinner and impious or even if he be
not a sinner and on this person's passing from
the body, the heart of the good brother grieves
and mourns over him, in that [his friend] is in
the judgments and torments ; now, then,
Master, what shall we do to carry him out of the
harsh torments and judgments?"
The saviour answered and said unto Mary:
"I have already spoken unto you on this subject
on another occasion, but hearken while I tell you {p.276}
again, that ye may be perfected in every perfection.
"Now, therefore, with regard to all who commit sin or
those who do not commit sin, if ye will not only that they be taken back out of the harsh judgments and torments, but also that they should
should be carried into a righteous body, which
shall find the mysteries of the godhead, so as to
enter into the height and inherit the kingdom of
light―[then] celebrate the third mystery of that
ineffable, saying, (276) 'Set ye free the soul of
the man of whom we think in our hearts, set ye
it free from all the torments of the rulers; haste
ye speedily to bring him unto the virgin of
light; in this very month let the virgin of light
seal him with an excellent seal, in this very
month let the virgin of light cast him into a
body that shall be righteous and good, that he may enter into the height, and
inherit the kingdom of light.'
"And if ye say these words, amen, I say unto
you, all those that are in service in all the orders
of the judgments of the rulers, will set to work
to pass that soul from one to the other, until
they bring it unto the virgin of light. And the
virgin of light shall seal it with the sign of the
kingdom of that ineffable, and give it unto her
receivers, and the receivers will cast it into a {p.277}
righteous body, and it will find the mysteries
of light, and become good, and enter into the
height and inherit the kingdom of light. This is
the matter on which ye have questioned me."
Mary continued and said: "Now, then,
O Master, hast thou not brought the mysteries into the world (277) that men may
not be distressed by the death that
shall come upon them from the rulers of the
fate? For if it befalleth any one to die by the sword, or die by water, by
tortures and questioning and the violence of the law, or by any
other evil death, surely hast thou not brought
the mysteries into the world that men may not
thus die at the hands of the rulers of the fate,
but may die by a sudden death, and not be tortured by such kinds of death? For they are in
exceeding great number who persecute us because of thee, and multitudes pursue us because
of thy name, so that if we be submitted to the
torture, we shall utter the mystery, that we may
immediately depart from the body without
suffering any pain."
The saviour answered and said unto his disciples: "Concerning the matter on which
ye question me, I have spoken unto you
on another occasion; but hearken once
more that I may tell it you again. Not only ye, but all men who shall
{p.278}
accomplish that first mystery of the first mystery
of that ineffable; [only] while a man is [still]
engaged in completing that mystery in all its
configurations and all its types and all its states,
he shall not depart from the body [under such
circumstances]; but after the perfect accomplishment of that mystery in all its configurations and all its types, (278) [then] after this at
any moment when he shall name that mystery,
he shall be saved from all that might have befallen him at the hands of the rulers of the fate.
In that moment he shall depart from the body
of the matter of the rulers, and his soul shall become a great light-stream, it shall soar into the
height, and shall pass through all the regions of
the rulers and all the regions of the light, until
it come into the region of its kingdom, without
presenting explanation or apology in any region,
for it is free of [all] symbol."
And when Jesus had spoken these words,
Mary again hastened to cast herself at Jesus' feet,
and kissed them, saying: "Master, I will question
thee [yet] again; reveal it unto us and hide nothing from us."
Jesus answered and said unto Mary: "Ask
on whatever matter thou wilt, and I will reveal
it unto thee with freedom, without parable."
Mary answered and said: "Well, then,
Master, hast thou not [also] brought the mysteries {p.279}
into the world because of poverty and riches,
of weakness and strength, of sickness
and health, in a word because of all
things of this kind, so that when
we come into the regions of a country, and
they do not believe in us or give ear to our
words, we should perform these mysteries in
those regions, in order that they may know
truly that we preach the words of the perfection?"
(279) The saviour answered and said unto
Mary in the midst of the disciples: "The
mystery on which ye question me, [behold] I
gave it unto you on another occasion; but I
will answer again and explain unto you the
matter.
"Now, therefore, O Mary, not only ye, but all
men who shall achieve the mystery of the resurrection of the dead which healeth from demonial possessions, and dead-sufferings and every disease, [which also healeth]
the blind, the lame, the halt, the dumb, and the deaf, [the mystery] which I
gave unto you aforetime―whosoever shall receive of these mysteries
and achieve them, if he ask for anything whatever hereafter, poverty or riches, weakness or
strength, disease or health, or the whole healing
of the body, and the resurrection of the dead,
the power of healing the lame, the blind, the deaf {p.280}
and the dumb, of every disease and every
suffering―in a word, whosoever shall achieve
this mystery, if he ask any of the things which
I have just told unto you, they shall at once be
granted unto him."
When, therefore, the saviour had said these
words, the disciples came forward and cried out
all together, saying: "O saviour, thou excitest us with exceeding great frenzy
because of the transcendent height
which thou hast revealed unto us;
and thou exaltest our souls, and they
have become paths on which we travel to come
unto thee, (280) for they came forth from thee.
Now, therefore, because of the transcendent
heights which thou hast revealed unto us, our
souls have become frenzied, and they travail
mightily yearning to go forth from us into the
height to the region of thy kingdom."
And when the disciples had said these words, the saviour again continued his
conversation, and said unto his disciples: "If ye enter into cities, or principalities, or countries, preach ye first unto them,
saying: 'Seek ye ever, and cease not, until ye
have found the mysteries of the light, which
will bring you unto the kingdom of light,' Say
unto them, 'Beware of the doctrines of error
for many shall come in my name, saying, 'It is {p.281}
I,' and it shall not be so, and they shall lead
astray many.
"Now, therefore, to every one that cometh unto you, and shall believe in
you,
and hearken unto my words, and act
worthily of the mysteries of light, unto him shall
ye give the mysteries of light, and hide them
not from him. Unto him that is worthy of the
higher mystery, give ye thereof, and to him that
is worthy of the lower mystery, give ye thereof,
and hide nothing from him.
"But as to the mystery of the resurrection of the dead, and of the healing
of disease,
give it unto none and teach it not, for
that mystery pertaineth to the rulers,
it and all its namings. (281) For this any
cause, therefore, give it unto none, and teach it
not until ye have established the faith in the
whole world, in order that, when you enter into
cities or countries, and they do not receive you,
nor believe on you, nor give ear unto your words,
ye may then raise the dead in those regions, and
heal the lame, the blind, and all kinds of diseases
in those regions, and by all such means, they
will believe on you, that ye preach the God of
the perfection, and will have faith in all your
words. For this cause have I given unto you
this mystery, until ye shall have established the
faith in the whole world."
{p.282} And when the saviour had spoken these words continued further in his conversation,
and said unto Mary: "Now, therefore, give ear, O Mary. Concerning the word
on which thou hast questioned me, to wit, 'Who constraineth a man to sin?'―now, therefore,
[will I tell it thee]. When the babe cometh into
the world, the power is feeble in it, the soul also
is feeble in it, and the counterfeit of the spirit is
also feeble in it; in a word, the three are all of
them feeble. None of them hath sense enough
for any work, whether good or evil, because of
the exceeding great weight of oblivion; and the
body too is feeble. And the babe eateth of the
delights of the world of the rulers, (282) and the
power absorbeth from the portion of the power
which is in the delights, and the soul absorbeth from the portion of the soul which is in
the delights, and the counterfeit of the spirit
absorbeth from the portion of the evil which is
in the delights and their desires, and the body
also absorbeth the unperceptive matter which
is in the delights. As to the destiny, it taketh
nothing from the delights, for it is not mingled
with them, but it continueth of the same quality
with which it came into the world.
"And little by little the power, the soul and
the counterfeit of the spirit develop, and each
of them senseth according to its nature. The {p.283}
power senseth after the light of the height; the
soul also senseth after the region of mixed
righteousness, which is the region of the mixture;
the counterfeit of the spirit seeketh after all
vices, and desires, and sins; but the body hath
no power of sensing unless it be an impulse to
gain strength from matter.
"And so forthwith the three develop sensation, each according to its nature. And the
receivers of wrath also give order unto their
workmen to follow them, and be witness to all
the sins that they commit, with a view to the
manner in which they shall punish them in the
judgments.
"Thereupon the counterfeit of the spirit deviseth and senseth after all the sins
and evils (283) which the rulers of
fate have decreed against that soul,
and it bringeth them into operation against that
soul.
"And so the power within impelleth the soul
to seek after the region of light and the whole
godhead; whereas the counterfeit of the spirit draggeth down the soul and persistently constraineth it to commit every kind of iniquity
and mischief and sin, and persisteth as something foreign to the soul, and is its enemy, and
maketh it commit all these sins and evils.
"It spurreth on the workmen of wrath,
{p.284}
moreover, to bear witness to all the sins which
it will constrain the soul to commit. And even
when [the soul] sleepeth by night or by day, it
plagueth it in dreams with the desires of the
world, and causeth it to long after all the things
of this world. In a word, it bindeth it to all
the actions which the rulers have decreed for it,
and is the enemy of the soul, causing it to do
what it would not.
"Now, therefore, Mary, this thing is the enemy of the soul; this is the
one that constraineth it to commit all kinds of sin.
"Now, therefore, when the life period of that is fulfilled, (284) first there cometh the destiny, and leadeth
that man to his death, by means of the rulers and
the bonds in which they have been bound by
the fate. Next come the receivers of wrath, to
lead that soul out of the body.
"And for three days the receivers of wrath
travel round with that soul through all the
regions, taking it through all the aeons of the
world, and the counterfeit of the spirit and
destiny accompany that soul, but the power
withdraws itself to the virgin of light.
"And after three days, the receivers of wrath
take that soul down into the depth of the hell of
chaos, and when they have brought it to the
depth of chaos, they hand it over to them that {p.285}
administer punishment, and the receivers return
unto their own regions according to the regulation of the operations of the rulers concerning
the going forth of the souls.
"And the counterfeit of the spirit becometh
the receiver of that soul, and haunteth it, rebuking it in every punishment because of the
sins which it hath caused it to commit ; it is in
exceeding great enmity to that soul.
"And when the soul hath endured the punishments in chaos according to the sins which it
hath committed, (285) the counterfeit of the
spirit leadeth it forth from chaos, and haunteth
it, confronting it in every region with the sins
which it hath committed, and it bringeth it forth
into the way of the rulers of the midst. And
when it hath come unto them, [the rulers] confront it with the mysteries of the destiny, and if
it have not discovered them, then they examine
their destiny. And [then] these rulers punish
that soul according to the sins of which it is guilty. I will tell you the type
of their punishments in explaining the emanation of the
pleroma.
"When, then, it cometh to pass that the period
of torment of that soul in the judgments
of the rulers of the midst is fulfilled,
the counterfeit of the spirit leadeth the
soul out of all the regions of the rulers of the {p.286}
midst, and bringeth it into the light of the sun,
according to the commandment of the first man
Ieou, and taketh it before the judge, that is to
say, the virgin of light. And she proveth that
soul; she findeth that it is a sinning soul, and
casteth into it her light-power, to unite it with a
body and common sensory. And I will tell you
the type of all this in explaining the emanation
of the pleroma. And the virgin of light sealeth
that soul, and handeth it over to one of her
receivers, and will have it carried into a body,
(286) which is the record of the sins which it
hath committed.
"Amen, I say unto you, she will not suffer
that soul to escape from transmigrations into
bodies until it hath given signs of [being in] its
last cycle according to its record of demerit.
And concerning all this I will tell you the types
and also the types of bodies into which souls
shall be cast according to their sins; all this will
I tell you when I come to explain to you the
emanation of the pleroma."
And Jesus continued further in his conversation and said: "But [in the case of] a soul which hath not hearkened unto the counterfeit of the spirit in all its works,
but hath become righteous, and hath
received received the mysteries of the light which are in the second space, or even
{p.287}
those which are in the third space towards the
interior; when the time of that soul is come for
its passing from the body, then the spiritual
counterfeit followeth after that soul, and also the
destiny. They follow after it in the way whereby
it shall pass into the height.
"And before it getteth far into the height, it
uttereth the mystery of the breaking of the seals
and all the bonds of the counterfeit of the spirit
whereby the rulers bind it to the soul; and when
[the mystery] is uttered, the bonds of the counterfeit of the spirit are broken, so that it ceaseth
to shackle that soul, and letteth the soul go,
according to the injunctions which the rulers of
the great fate have given unto it, saying, (287)
'Let not that soul go until it hath told thee the
mystery of the breaking of all the seals wherewith thou hast been bound to it.'
"It shall come to pass, therefore, when a soul
hath uttered the mystery of the breaking of the
seals and all the bonds of the counterfeit of the
spirit, that the latter shall [at once] cease to
impede that soul, and shall cease to be bound to
it.
"[So then] it uttereth the mystery and
causeth the destiny to depart to its own region
with the rulers who are in the way of the midst;
and uttering the mystery, it dismisseth the
counterfeit of the spirit unto the rulers of the {p.288}
fate, in the region in which it was bound to
it.
"And forthwith that soul becometh a mighty
light-stream, exceedingly radiant, and the receivers of wrath, who have led it forth from the body,
are terror-stricken before the light of that soul,
and fall down upon their faces. Forthwith that
soul becometh a mighty light-stream, it becometh
entirely wings of light, and passeth through all
the regions of the rulers and all the orders of
light, until it arriveth at the region of its kingdom, of which it hath received the mystery.
"[Again in the case of] a soul which hath
received the mystery in the first space
after death towards the exterior, and after receiving the mysteries and perfecting them, (288) it then turneth
back and committeth sin once more even after the perfecting of the mysteries;
when the time hath come for that soul to depart, the receivers of wrath come to lead that soul out of
the body.
"Then the destiny and the counterfeit of the
spirit pursue after that soul, for the counterfeit
of the spirit, being bound to it by the bonds
of the rulers, followeth after that soul as it
travelleth on the ways of the counterfeit of the
spirit.
"It uttereth the mystery of the breaking of {p.289}
all the bonds and all the seals with which the
rulers have bound the counterfeit of the spirit to
the soul; and when the soul hath uttered the
mystery of the breaking of the seals, forthwith
the bonds of the seals are broken, which bind
the counterfeit of the spirit to the soul within;
and when the soul hath uttered the mystery of
the breaking of the seals, then, forthwith, the
counterfeit of the spirit is unbound and ceaseth
to war against the soul. In that hour [then],
the soul uttereth a mystery, which shall dominate the counterfeit of the spirit and the destiny,
and suffer them [simply] to follow after it, so
that they have no strength, while it hath all
its strength.
(289) "And in that hour the receivers of that
soul and of the mysteries it hath received, come
and wrest that soul from the receivers of wrath,
and those receivers go back to the operations of
the rulers according to the regulation of the
leading forth of souls.
"But the receivers of that soul, who pertain
to the light, become wings of light for that soul,
and will be a vesture of light for it; they will
not lead it into chaos, for it is not lawful to bring
into chaos a soul that hath received the mysteries; but they will set it in the way of the
rulers of the midst, and when it hath come unto
the rulers of the midst the rulers advance to {p.290} meet that soul, in mighty fear and terrible
burning, in many forms, in a word, in mighty
terror to which there is no measure.
"And in that hour the soul uttereth the
mystery of their apology, and they are stricken
with exceeding great fear, and fall on their faces,
in terror of the mystery which it hath uttered
and of their apology. (290) And that soul
dismisseth their destiny, saying unto them, 'Take ye unto yourselves your destiny; I will not set foot in your
region henceforth from this hour. I will be a
stranger unto you for all time, for I go unto the region of my inheritance.'
"When the soul hath finished speaking these words, the receivers of light will
fly up with it into the height, and bring it into the aeons of the fate, where
it will pronounce the apology of that region and present its seals, all of which
I will explain to you in the emanation of the pleroma. And it will present the
counterfeit of the spirit to the rulers, and pronounce for them the mystery of
the bonds whereby they have bound it to it, saying unto them, 'Take ye unto
yourselves your counterfeit of the spirit; I will not set foot in your
region henceforth from this hour; I will be a
stranger unto you for all time.' And it will
present unto each his seal and his apology.
{p.291} "And when the soul hath finished speaking these words, the receivers of
light will
fly with it into the height, and take it
out of the aeons of the fate, and carry
it up into the rest of the aeons. (291)
It will present the apology of every region―the apology of all the regions and seals and
tyrants of king Adamas. It will present the
apology of all the rulers of all the regions of the
left, of whom I will tell you all the apologies
and seals when I shall explain the emanation of
the pleroma.
"And then the receivers will bring that soul
unto the virgin of light, arid then that soul
presenteth unto the virgin of light the seals and
the glory of its songs; and the virgin of light
and also the seven virgins of light all examine
that soul, that they may all find their signs in it,
their seals, their baptisms and chrisms. And
the virgin of light sealeth that soul, (292) and
the receivers of light baptise that soul to give it
the spiritual chrism. And each of the virgins of
light sealeth it with her seal.
"And then the receivers of light mount up
unto the great Sabaoth, the good, who is beside
the gate of life in the region of them of the right,
whom they call father; and that soul offereth
unto him the glory of its songs, and also his
seals and his apologies. And the great Sabaoth {p.292} sealeth it with his seals, and the soul presenteth
its gnosis and the glory of its songs and the
seals to every region of them that are on the
right. And all seal it with their seals; and
then Melchisedec, the great receiver of light,
who inhabiteth the region of them of the right,
sealeth that soul, and all the receivers of Melchisedec seal that soul, and [Melchisedec]
bringeth it into the treasure of light.
"And it presenteth the glory and worship and
honour of its songs, with all the seals of all the
region of the light; and all they of the region
of the treasure of light seal it with their seals, and it cometh unto the region
of the inheritance."
When, then, the saviour had spoken these
things unto his disciples, he said unto them:
(293) "Understand ye how I speak unto you?"
And Mary came forward again and said: "Yea, Master, I understand how thou speakest unto me, and I comprehend theese things. Now, therefore, concerning the words which thou hast said
unto us, my mind hath had four intuitions; my indweller of light impelleth me, and blissfully
seetheth within me, longing to come forth from
me and enter into thee. Now, therefore,
O Master, hearken while I tell thee the four intuitions which have come unto me.
{p.293} "The first intuition hath come unto me concerning the word which thou hast spoken, 'Now,
therefore, the soul presenteth the apology and
seal unto all the rulers who are in the region of
king Adamas, and it presenteth the apology and
honour and glory of all their seals and of the
songs of the region of the light'―concerning
this word, thou didst speak unto us aforetime, when that piece of money was
brought
unto thee, thou didst see that it was of money silver and brass, and didst ask,
'Whose brought this image?' and they answered,
'It is the king's,' And when thou didst see
that it was of silver and brass, thou saidst, 'Render unto the king that which is the king's,
and unto God that which is God's'; that is to
say, when the soul hath received the mystery,
(294) it presenteth an apology to all the rulers
and to the region of king Adamas, it offereth
also honour and glory to all them of the region
of the light. And the word, 'It shineth,' when
thou didst see that it was of silver and brass,
this is the type of the man in whom is both
the light-power, that is to say refined silver, and
also the counterfeit of the spirit, that is to say
the brass of matter. This, O Master, is the first
intuition.
"The second intuition is concerning what
thou hast just said unto us about the soul which {p.294}
hath received the mysteries, to wit, 'When it
hath come into the region of the rulers of the
way of the midst, then they advance to meet it in
exceeding great terror, and the soul presenteth
the mystery of fear unto them, and they are in
terror before it; it dismisseth the destiny to its
own region and dismisseth the counterfeit of the
spirit to its own region, and it presenteth their
apology and seals to each of the rulers who are
in the ways, and proffereth the honour and glory
and worship of the seals, and its songs to all
them of the region of light'―concerning this
word, O Master, thou didst say unto us aforetime by the mouth of Paul, our
brother, 'Give revenue to whom revenue [is due],
fear to whom fear, tribute to whom
tribute, honour to whom honour, worship to
whom worship; leave no account unpaid';
(295) that is to say, the soul that hath
received the mysteries giveth apology in every
region. This, is the second intuition." The third intuition is concerning the word which thou hast just now
spoken unto us, 'The
counterfeit of the spirit is the enemy of the soul,
and constraineth it to commit every kind of sin
and mischief, and rebuketh it in the torments because of all the sins which
it hath caused it to commit; in a word, it is the
foe of the soul in every way'―concerning this {p.295}
word, therefore, thou hast spoken unto us aforetime, saying, 'The foes of a man are the. dwellers
in his own house'; that is to say, the dwellers in
the house of the soul are the counterfeit of the
spirit and the destiny, who are ever the foes of the
soul, and cause it to commit every kind of sin and
iniquity. This, O Master, is the third intuition."
The fourth intuition is concerning the word
which thou hast said, 'When the soul hath come
forth from the body and goeth on its way with
the counterfeit of the spirit, if it hath not found
the mystery of the breaking of all the bonds and
the seals which are bound to the counterfeit of
the spirit, so that it may cease to haunt it―if, then, it hath not found it, the counterfeit of
the spirit bringeth the soul before the virgin of
light who is the judge, and the virgin of light
examineth the soul, (296) to see if it hath
sinned and to find out also if it hath with it
the mysteries of light. [The virgin of light then]
handeth it over to one of her receivers, and her
receiver leadeth it forth and casteth it into a
body, and it is not set free from transmigration
into bodies before it hath given [signs of being
in] its last cycle―concerning this word, then,
O Master, thou hast said unto us aforetime,
'Agree with thine enemy whilst thou
art in the way with him, lest at any time thine enemy deliver thee to the judge, and
{p.296}
the judge deliver thee to the officer, and the
officer cast thee into prison; thou shalt not come
out thence till thou hast paid the uttermost
farthing.'
"Manifestly is thy word concerning this.
Every soul which shall come forth from the body, and shall go on its way with
the counterfeit of the spirit, and which hath not found the
mystery of breaking all the seals and all the bonds, that it may be set free
from the counterfeit of the spirit which is bound unto it; well,
then, that soul which hath not received the
mystery of light, and hath not found the
mystery of detaching the counterfeit of the
spirit which is bound to it within―if, then,
that soul hath not found it, the counterfeit of
the spirit bringeth that soul unto the virgin of
light, and the virgin of light, the judge, handeth
over that soul to one of her receivers, (297) and
her receiver casteth it into the spheres of the
aeons, and it is not set free from transmigrations
into bodies, until it giveth signs of being in its
last cycle. This, then, Master, is the fourth
intuition."
It came to pass, when Jesus had heard the
words which Mary had spoken, that he said:
"Well said, Mary, most blessed and spiritual.
These are the interpretations of the words which
I have spoken."
{p.297} And Mary answered and said: "Yet again,
O Master, do I question thee, for
henceforth from this hour I will begin to
question thee on every matter with precision. Wherefore, then, Master, be patient
with us, reveal every matter on which we question thee as concerning the manner in which my
brethren shall preach to the whole race of human
kind." This she said to the saviour.
And the saviour answered, in great compassion
unto her, and said: "Amen, amen, I say unto you,
not only will I reveal unto you every matter on
which ye shall question me, but henceforth I
will reveal unto you other matters of which ye
think not to question me, matters which have
not yet dawned upon the heart of man, of which
even all the rest of the gods who are among
men are ignorant. Now, therefore, Mary, ask
what thou wilt, and I will reveal it face to face,
without parable."
Mary answered and said: (298) "Well, then,
O Master, of what type are the baptisms which
remit sins? I have heard thee say, 'The workmen of wrath follow the soul, bearing witness to
all its sins, that they may rebuke it in the judgments.' Now, therefore, Master, do the mysteries of the baptisms cause the sins which are in
the hands of the workmen of wrath to disappear
so that they forget them? Now, therefore, O {p.298}
Master, tell unto us the types of the remission of sins; nay, we would know
them with precision."
The saviour answered and said unto Mary: "Well hast thou spoken. Assuredly the workmen [of wrath] are those who
bear witness of all sins; they are ever in the judgments, seizing the souls, rebuking every soul
that sinneth and hath received no mystery; they
keep them in chaos and chastise them; but
these receivers of wrath cannot go beyond chaos,
so as to enter into the orders which are higher
than chaos, to rebuke the souls which leave those
regions. Now, therefore, it is not lawful to do
violence unto the souls which have received the
mysteries, or to bring them into chaos so that
the workmen of wrath may rebuke them. The
workmen of wrath rebuke [only] the souls of
sinners; (299) they seize upon those which have
not received the mysteries and which have been
brought into chaos. But as for the souls which
have received the mysteries, they have no need
of rebuking them, for they do not go into their
regions, and even if they should go into their
regions, they would not be able to keep them
there; least of all have they the power of taking
them into chaos.
"[But] hearken again that I may tell you the
word in truth, of what type is the mystery of {p.299}
baptism which remitteth sins. Now, therefore, when souls have committed sin
while still in the world, yea, verily, the workmen of wrath come to bear witness
of
every sin which a soul hath committed,
lest souls should escape from the region of chaos,
and in order that they may rebuke the soul in
the judgments which are within chaos; and the
counterfeit of the spirit beareth witness to every
sin which the soul hath committed, that it also
may rebuke it in the judgments which are without chaos; not only doth it bear
witness concerning the sins of the souls, but it sealeth every
sin that it may be stamped on the soul, so that
all the rulers of the torments of sinners may
know that it is the soul of a sinner, and may be
informed of the number of sins which it hath
committed, by the number of seals which the
counterfeit of the spirit hath stamped upon it,
so that they may chastise it according to the
number of sins which it hath committed. (300)
This is the fashion in which they treat the soul
of the sinner.
"Now, therefore, when a man receiveth the
mysteries of the baptisms, those mysteries become a mighty fire, exceedingly
fierce, wise, which burneth up sins; they enter
into the soul occultly and devour all the sins which
the spiritual counterfeit hath implanted in it.
{p.300} "And when [the fire] hath purified all the
sins which the counterfeit of the spirit hath implanted in the soul, [the
mysteries] enter into the body occultly, that [the fire] may secretly pursue after
the pursuers and cut them off with the body.
They chase after the counterfeit of the spirit and
the destiny, to separate them from the power
and the soul, and place them with the body, so
that the spiritual counterfeit, the destiny and the
body may be separated into one group, and the
soul and power into another. And the mystery
of baptism remaineth between the two, and
separateth the one from the other, in order that
it may cleanse them and make them pure, that
[the soul and power] may not be fouled in
matter.
" Now, therefore, O Mary, this is the way in
which the mysteries of the baptisms remit sins
and every iniquity."
(301) And when the saviour had spoken these
words he said unto his disciples: "Understand ye how I speak unto you?"
And Mary came forward and said: "Yea, O Master, in truth I understand
thoroughly all that thou hast said. As to the word, therefore, concerning the remission of sins, thou didst speak unto us in
parable aforetime, saying, 'I am come to cast fire {p.301}
on the earth, and how can I not will that it
should burn?' nay, thou didst explain it openly,
saying, 'I have a baptism with which to baptise,
and how shall I endure until it be perfected?
Think ye that I have come to bring union on the
earth? Nay, but I am come to bring separation;
for, from this hour, five shall be in one house,
three shall be separated against two, and two
against three.' This, my Master, is the word
which thou didst speak openly.
"And the word which thou spakest, 'I am come
to cast fire on the earth, and how can I not will
that it should burn?' that is to say, O Master, that
thou hast brought the mysteries of the baptisms
into the world, and how canst thou not will that
it should burn up all the sins of the soul, and
purify them? And afterwards thou didst explain
it openly saying, 'I have a baptism with which
to baptise, (302) and how shall I endure until it
be perfected?'―that is to say, thou shalt not
remain in the world until the baptisms are
perfected and have made the souls perfect.
"And again the word which thou didst speak
unto us aforetime, 'Think ye that I am come to
bring union on the earth? Nay, but I am come
to bring separation; for, from this hour, five
shall be in one house, three shall be separated
against two, and two against three'; that is to
say, that the mystery of the baptisms which thou {p.302}
hast brought into the world, hath brought about
a division in the body of the world, for it hath
separated the counterfeit of the spirit, the body
and the destiny into one group, and the soul
with the power it hath separated into another;
that is to say, that three shall be against two
and two against three."
When Mary had spoken these words, the saviour
said: "Well said, O Mary, the spiritual one of pure
light, that is the interpretation of the word."
And Mary answered again and said: "Master,
I will continue further to question thee; now, therefore, O Master, bear with
me if I question thee. We now know
openly the type according to which the baptisms
remit sins. Now, also, as to the mystery of those
three spaces, the mysteries of that first mystery,
and the mysteries of that ineffable, according
to what type do they remit sins? Do they
grant remission after the type of the baptisms or
not?"
(303) The saviour answered and said: "Nay rather, all the mysteries of the three spaces remit to the soul, in every region of the rulers, all the sins which
the soul hath committed from the beginning.
All these they remit, and also they remit unto it
the sins which it shall hereafter commit until
the time when every one of these mysteries shall {p.303}
be in its complete possession. I will tell you
the time when each of the mysteries shall be
in its complete possession when I treat of the
emanation of the pleroma.
"The mystery also of that first mystery and
the mystery of that ineffable remit unto the
soul, in every region, all the sins and every
iniquity, which the soul shall have committed;
and not only shall all be remitted unto it, but
no sin shall be imputed unto it from that hour
until the [end of] the aeon of the aeons, because of the boon of that great
mystery and its exceeding great glory."
When, then, the saviour had spoken these
words, he said unto his disciples: "Understand
ye how I speak unto you?"
And Mary answered and said: "Yea, Master, already have I seized on all
the words
which thou hast spoken. Now, therefore, my Master, as to the word which e sa m8 '
thou hast said, (304) 'All the mysteries of the three spaces remit sins, they
cover their transgressions'; David, the prophet, hath prophesied
aforetime concerning this word, saying, 'Blessed
are they whose sins have been pardoned, and
whose iniquities have been covered.' Thus, then,
he prophesied aforetime concerning this word.
"And the word which thou hast spoken, 'As
to the mystery of that first mystery and the {p.304}
mystery of that ineffable, every one who shall
receive those mysteries, not only shall the sins
which he hath committed from the beginning,
be remitted, but also they shall not be imputed
to him henceforth from that hour for ever';
concerning this word David prophesied aforetime,
saying, 'Blessed are they to whom the lord shall
not impute their sins,'―that is to say, their sins
shall not be imputed from that hour to them
who shall have received the mysteries of the
first mystery, and to them that shall have
received the mystery of that ineffable."
He said: "Well said, Mary, thou spiritual
one of pure light. That is the interpretation of
the word."
And Mary continued further and said: "Well,
then, Master, if a man receive th the mystery
in the mysteries of the first mystery, (305) and
turneth back once more, and committeth sin, and
then turneth again and repenteth, and offereth
prayers unto that mystery whatsoever [he have
received], shall his sin be remitted or not?"
The saviour answered and said unto Mary: "Amen, amen, I say unto
you, whosoever shall receive the mysteries
twelve
times of of the first mystery, and then shall
them who
have received turn back and transgress twelve times
the mystery of the [even], and then should again repent twelve times, offering prayer in
{p.305}
the mystery of the first mystery, he shall be
forgiven.
"But if he should transgress after twelve
times, should he turn back and transgress, it
shall not be remitted unto him for ever, so that
he may turn again unto his mystery, whatever
it be. For him there is no means of repentance
unless he have received the mysteries of that
ineffable, which hath compassion at all times and
remitteth sins for ever and ever."
Mary continued further and said: "If even
they who have received the mysteries of
the first mystery turn back and commit sin,
and if they pass out of the body without
repentance, shall they inherit the kingdom or
not?"
The saviour answered and said unto Mary:
'Amen, amen, I say unto you, every ^ hini ~
one that shall have received the mys- who die
J without
teries in the first mystery, (306) and repentance,
.shall have transgressed for the first, second or
third time, if he pass out of the body without
repentance, his judgment is more severe than
every other; for his dwelling is in the midst of
the jaws of the dragon of the outer darkness, and
last of all he shall be frozen up in the torments and shall be lost for ever, in
that he hath received the boon of the first mystery and hath
not continued therein."
{p.306} Mary answered and said: "Well, then,
O Master, if a man shall receive the mystery in the mystery of that ineffable, and shall transgress and fall away in his faith, and afterwards, during his
life, shall turn and repent, how many
times will his sin be remitted?"
The saviour answered and said unto Mary:
"Amen, amen, I say unto you, every one who
shall receive the mysteries of that ineffable, not
only if he transgress once and turn again and
repent, shall his sin be remitted, but also if he
transgress any number of times, and then, while
still in life, turn again and repent, and should
he not be a hypocrite, but turn again and repent
and offer prayers in each of his mysteries, it shall
be forgiven him every time, in that he hath
received the boon of the mysteries of that ineffable, (307) and in that those mysteries are
compassionate and ever give pardon."
And Mary answered again and said unto
Jesus: "Well, then, O Master, as to those that
receive the mysteries of that ineffable, and again
turn back and commit sin, and fall away in their
faith, and who also pass from the body without
repentance, what will happen to men of that
kind?"
The saviour answered and said unto Mary:
"Amen, amen, I say unto you, all men who shall {p.307}
receive the mysteries of that ineffable, blessed
indeed are the souls that shall receive
those mysteries, but if they turn back
and sin, if they pass out of the body
without repentance, for such men their judgment
is worse than any, other, nay is the severest of
all; even should such souls be new and it should
be their first coming into the world, they shall
not pass back into the transmigration of the
world of bodies from that time forth, and
shall have no further field for action, but they
shall be cast forth without into the outer darkness, and they shall perish and be non-existent
for the eternity."
And when the saviour had said these things,
he said unto his disciples: "Understand ye how
I speak unto you?" (308) Mary answered and
said: "Yea, O Master, I have seized upon the
words which thou hast said. Now, therefore, O Master, this is the word
which thou hast said, 'They who shall
receive the mysteries of that ineffable, blessed
indeed are those souls; but if they turn back
and sin, and if they fall away in their faith, and
pass out of the body without repentance, from
that moment, they are no more fit to pass back
into the transmigrations of body, nor for anything else; but they shall be cast forth without
into the outer darkness, they shall perish in {p.308}
that region, and be non-existent for the
eternity.'
"Concerning this word thou hast spoken unto
us aforetime, saying, 'Salt is good; but if the
salt have lost its savour, wherewith shall it be
salted? It is fit neither for the dunghill nor for
the earth; they cast it away'; that is to say,
the soul that shall receive the mysteries of that
ineffable, is [indeed] blessed, but should it once
transgress [without repentance], it is no longer
fit to come back into the body henceforth from
that hour, nor [is it fit] for anything else, but it
is cast out into the outer darkness, that it may
perish there."
And when she had spoken these words, the
saviour said: "Well said, Mary, thou spiritual
one of pure light; that is the interpretation of
the saying."
(309) And Mary continued and said: "Again,
O Master, as to them that shall have received
the mysteries of the first mystery and the
mystery of that ineffable, and who have not
yet transgressed, whose faith in the mysteries
is true without hypocrisy, but who by the
necessity of fate shall come to sin again, and
shall again turn and make repentance, and offer
prayer anew in all the mysteries [they have
received], how often shall it be remitted unto
them?"
{p.309} The saviour answered and
said unto Mary in the midst of his disciples: "All those who shall have received
the mysteries of the ineffable and also the mysteries of the
first mystery, should they by the necessity of the fate sin no matter how many times,
but, while still in life, should turn and repent,
and should continue each in his several mysteries,
it shall be remitted unto them no matter how many times, for those mysteries are
compassionate and ever give pardon. For those mysteries
shall not only remit the sins which they shall have
committed from the beginning, but they shall
not impute [sin] to them henceforth from that
hour, [for] I have said unto you that they ever
receive repentance, and that they give remission
for sins that are committed again and again.
(310) "If, also, they who shall have received
the mystery of that ineffable and the mysteries of the first mystery, turn
back and commit sin, and if they pass
out of the body without repentance,
[then] they too shall be like those that have
transgressed and have not repented. Their
habitation also shall be in the midst of the jaws
of the dragon of outer darkness, they shall perish,
they shall be non-existent for ever. For this
cause have I said unto you that every man who
shall receive the mysteries, and who shall not {p.310}
know the time of his passing from the body, he
shall receive guidance that he may not sin, and
that he may inherit the kingdom of light for
ever."
When, then, the saviour had thus spoken unto his disciples, he said unto them:
"Understand ye how I speak unto you?"
Mary answered and said: "Yea, Master,
accurately and thoroughly have I seized every word which thou hast uttered. Concerning this saying, then, thou hast
spoken unto us aforetime, 'If the master of the house should know at what
hour the thief will come in the night to break into the house, he would keep
awake and not suffer the fellow to break into his house."
And when Mary had said these things the
saviour said: "Well said, O Mary, thou spiritual
one; that is the word."
The saviour then continued and said unto
his disciples: "Now, therefore, preach ye unto
every man who shall receive the mysteries in
the light, and speak unto them, saying, (311)
'Beware of falling back into sin, lest ye be cast
from one into another, and pass from your
body without repentance, and be strangers to
the kingdom of light for ever."
And when the saviour had said these words
Mary answered and said: "Master, great is the {p.311}
compassion of those mysteries which ever remit
sins."
The saviour answered and said unto Mary in
the midst of the disciples: "If even
a king of to-day, a man of the world,
granteth boons unto them who are like
unto him, if he moreover granteth
pardon unto murderers, and them
that are guilty of intercourse with males, and
other horrible and capital crimes; if, I say, it is
in the power even of one who is a man of the
world to act thus, much more then have that
ineffable and that first mystery, who are the lords
of the whole pleroma, power over everything to
do as they will, and grant remission of sin unto
every one who shall have received the mystery.
"Again, if even a king of to-day investeth a
soldier with the royal mantle, and sendeth him to foreign regions, and the
soldier there committeth murders and other grave offences, worthy
of death, and yet they are not brought home to
him, because he weareth the royal mantle, how
much more, then, [is it the case with] them
who are mantled in the mysteries of the vestures
of that ineffable and those of the first mystery,
that are lords over all them of the height and
all them of the depth?"
After this Jesus saw a woman, who drew near
to make repentance; (312) he had baptised her {p.312}
already three times, and yet she was not worthy of the baptisms. And the saviour desired to try Peter, to see if he were compassionate and would grant remission, as he had
given commandment unto them; he said unto
Peter; "Lo, thrice have I baptised this soul,
and yet after three times is she not worthy of
the mysteries of light; therefore hath she
rendered her body unfit for baptism. Now,
therefore, Peter, do thou perform the mystery
which cutteth off souls from the inheritance
of light; celebrate the mystery which cutteth off
this woman from the inheritance of light."
When, therefore, the saviour had said these
words, he tried Peter to see whether he were
compassionate and would grant remission. And
when the saviour had spoken these words, Peter
answered and said: "Master, pardon her yet
once again this time, so that we may give unto
her the higher mysteries; and, if she prove herself fit [for receiving them],
thou wilt have her inherit the kingdom of light, but if she prove unfit^
thou wilt cut her off from the kingdom of light.'
When, therefore, Peter had thus spoken, the
saviour knew that Peter was compassionate like
unto himself and would give pardon. And when
all this was done, the saviour said unto his disciples: "Have ye understood all these words
and also the type of this woman?"
{p.313} (313) And Mary answered and said: "O Master, I have understood the mysteries of the words which have been spoken concerning this woman. Of the things, therefore, which have been done unto her thou didst speak unto us aforetime in parable, saying, 'A certain man had a fig-tree in his garden, and came to find if there were any fruit thereon, and found none. He said to the gardener, "Lo three years that I come to find fruit on this fig-tree, and I find none thereon; therefore cut it down, for it wasteth the soil." But he answered and said unto him, "Master, let it remain one more year, until I dig about it, and manure it; and if it bear fruit next year, thou shalt let it remain, but if thou [still] find none thereon, thou shalt cut it down."' This, Master, is the interpretation of the saying."
The saviour answered and said unto Mary:
"Well said, thou spiritual one ; that is [the
interpretation of] the saying,"
And Mary continued and said unto the
saviour: "Again, Master, as to the man, who
hath received the mysteries, and hath not acted
in a manner worthy of them, but hath turned
back and sinned, and then again hath repented
in great contrition, is it lawful for my brethren
to give him once more the mystery which he {p.314}
hath received; and if not, may they give him
one of the lower mysteries?"
(314) The saviour answered and said unto in the case Mary: "Amen, amen, I say
unto you, neither the mystery which he hath received, nor any lower mystery can grant the remission of his sins; it must
be the mysteries higher than those which he hath received, which can give
ear unto him and grant the remission of his sins.
Now, therefore, O Mary, let thy brethren give
him a higher mystery than that which he hath
received, and his repentance shall be heard and
his sins be forgiven him. The mystery which
he may receive a second time or any number of
times, will not grant him the remission of his
sin, but only a higher mystery to the one he
hath [previously] received will grant him remission. But if he have [already] received the
three mysteries in the two spaces or in the third,
and [then] turneth back and transgresseth, no mystery can give ear unto him to
help him in his repentance, neither mysteries higher nor lower than the one he
hath received, save only the mystery of the first mystery and the mystery of
that ineffable. It is these that shall give ear unto him and receive his
repentance."
And Mary answered and said: "Again, O {p.315}
Master, as to the man who hath received the
mysteries twice or thrice (315) in the two spaces
and in the third, and hath not transgressed, but continueth in his faith truly and without
hypocrisy, [what of him]?"
The saviour answered and said unto Mary:
"Every one who hath received the
mysteries in the two spaces or in the
third, and who hath not transgressed,
but remaineth in his faith without
hypocrisy, it is lawful for such to receive the
mysteries in any [of the rest of the] spaces they
will, from the first to the last, for they have not
transgressed."
And Mary continued and said: "Again, Master, [as to] the man who hath known
the godhead and hath received one of the mysteries of light, and [then] hath
turned back and transgressed and done iniquity, and hath not turned
again and repented, and also [as to] the man
who hath not found the godhead, and hath not
known it, and who is a sinner, and still an impious person; both of these men come to pass
out of the body, which of the two, [then,] will
suffer most in the judgments?"
The saviour answered again and said unto
Mary: "Amen, amen, I say unto thee, the man
who hath known the godhead, who hath received
the mysteries of light, who hath sinned without {p.316}
turning again and repenting, he shall suffer in the torments of the judgments, in pains and judgments (316) far more
more numerous and far more terrible than
terrible
than that of the impious and sinning man who
the ignorant sinner, hath not known the godhead. Now,
therefore, he that hath ears to hear, let him hear."
When the saviour had spoken these words, Mary came forward and said: "Master, my indweller of light hath ears and I have understood every word which thou hast spoken. Concerning this saying thou didst speak unto us aforetime in parable, saying, 'The servant who knoweth the will of his master, and yet hath not made ready nor done the will of his master, shall receive many stripes, but he who hath not known and hath not done [the will of his master], shall receive but few. For to whom more hath been entrusted, of him more shall be asked, and to whom many things have been committed, of him many shall be required.' That is to say, O Master, he who knoweth the godhead and hath found all the mysteries of the light, and [then] hath transgressed, he shall be punished with greater chastisements than him who hath not known the godhead. This, O Master, is the interpretation of the word."
And Mary continued further and said unto
{p.317}
the saviour: "Master, if the faith and mysteries
become generally known, now, therefore, if souls
return to [birth in] the world for many cycles,
and are indifferent so that they do not receive
the mysteries, in the belief that when they
return to the world in another cycle, they will
receive them, shall they not, then, suffer misery
in order that they may be brought to receive
the mysteries?"
(317) The saviour answered and said unto his
disciples: "Preach ye unto the whole world, saying unto men, 'Strive together that ye may receive the mysteries of light in this time of stress,
and enter into the kingdom of light. Put not
off from day to day, and from cycle to cycle,
in the belief that ye will succeed in obtaining
the mysteries when ye return to the world in another cycle.'
"Such men know not when the number of
perfect souls shall [be filled up]; for when the
number of perfect souls shall be completed, I
will then shut the gates of the light, and from
that time none will be able to come in thereby,
nor will any go forth thereafter, for the number
of perfect souls shall be [completed], and the
mystery of the first mystery is perfected [the
mystery] whereby all hath come into existence,
and I am that mystery.
{p.318} "From that hour no one shall any more enter
into the light, and none shall come forth,
in the time of the number of
perfect souls shall be fulfilled, [only just] before
I set fire to the world, that it may purify the
aeons, and veils, the firmaments and the whole
world, and also all the matters that are still in
it, the race of human kind being still upon it.
(318) "At that time, then, the faith will
show itself forth more and more,
and also the mysteries in those
days. And many souls shall pass
through the cycles of transmigrations of body,
and come back into the world in those days;
and among them shall be some who are now
alive and hear me teach concerning the consummation of the number of perfect souls, [and
in those days] they shall find the mysteries of
light, and shall receive them. They shall mount
up to the gates of the light, and shall find that
the number of perfect souls is complete, which is
the consummation of the first mystery and the
gnosis of the pleroma; they will find that 1 have
shut the gates of the light, and that from that
hour no one can come in or go forth thereby."
These souls then will cry within through the
gates of the light, saying, 'Master, open unto us.' And I will answer unto them, saying, 'I know not whence {p.319}
ye are.' And they will say unto me, 'We
have received the mysteries, and we have
fulfilled all thy doctrine; thou didst teach us
on the high ways.' And I will answer unto
them saying, ' I know not who ye are, ye who
have practised iniquity and evil even unto this
day. Wherefore go [hence] into the outer
darkness.' (319) Forthwith they will depart to
the outer darkness, where there is weeping and
gnashing of teeth.
"For this cause, therefore, preach ye to the whole world, saying, 'Strive
ye together; renounce the whole world and all the matter
therein; receive the mysteries of light before
the number of perfect souls is completed,
that ye may not be left before the gates
of the light and sent away into the outer darkness.'
"Now, therefore, he that hath ears to hear,
let him hear."
When the saviour had said these words, Mary came forward
again and said: "O
Master, not only hath my ears, but my soul also hath heard and
understood all the words which thou hast
spoken. Now, therefore, O Master, concerning
the words which thou hast spoken, to wit,
'Preach ye to the men of the world and say
unto them, "Strive ye together, receive ye the {p.320}
mysteries of the light, in this time of stress,
that ye may inherit the kingdom of light, ...
And Mary continued further and said unto
Jesus: "Again, Master, of what type is the outer darkness? How many
regions of punishment are there therein?"
And Jesus answered and said unto Mary:
"The outer darkness is a huge dragon, with its tail in its mouth; it is outside
the world and surroundeth it completely. There are many regions of punishment
therein, for there are in it twelve [main] dungeons
of horrible torment.
(320) "In each dungeon there is a ruler; and the faces of the rulers are all different from one another.
"The first ruler, in the first dungeon, is crocodile-faced, and it hath its tail in its mouth. From the jaws of this dragon there come forth cold of every kind and freezing, and all diseases of every kind: it is called by its authentic name, in its region, Enchthonin.
"And the ruler in the second dungeon ; its authentic face is a cat's: it is called, in its region, Charachar.
"And the ruler in the third dungeon; its
{p.321}
authentic face is a dog's: it is called, in its
region, Achardch.
"And the ruler in the fourth dungeon; its
authentic face is a serpent's: it is called, in its
region, Achrochar.
"And the ruler in the fifth dungeon; its
authentic face is a black bull's: it is called, in
its region, Marchour.
"And the ruler in the sixth dungeon; its
authentic face is a boar's: it is called, in its
region, Lamchamdr.
(321) "And the ruler in the seventh dungeon ;
its authentic face is a bear's: it is called, in its
region, by its authentic name, Louchar.
"And the ruler in the eighth dungeon; its
authentic face is a vulture's: it is called, in its
region, Laradch.
"And the ruler in the ninth dungeon; its
authentic face is a basilisk's: it is called, in its
region, Archeoch.
"And in the tenth dungeon are many rulers;
each of them, in its authentic face, hath seven
dragons' heads: and that which is above them
all, in their region, is called, Xarmaroch.
"And in the eleventh dungeon, in this region also, are many rulers; each of them, with authentic faces, hath seven cats' heads: and the great one that is over them, is called, in their region, Rhochar.
{p.322} "And in the twelfth dungeon there are also
many rulers exceedingly numerous, each of them
in its authentic face, hath seven dogs' heads:
and the great one that is over them, is called in
their region, Chremaor.
"These rulers, then, of these twelve dungeons,
which are in the inside of the dragon of outer
darkness, each hath a name for every hour, (322)
and each of them changeth its face every hour.
"And each of these dungeons hath a door
which openeth to the height, so that
the dragon of outer darkness containeth
twelve dungeons of darkness, each of which hath
a door that openeth to the height; and an angel
of the height watcheth at each of the doors of
the dungeons.
"These Ieou, the first man, the overseer of
the light, the ancient of the first statute, hath set to watch over the dragon,
lest the dragon and its rulers should turn
the dungeons that are in it upside down."
And when the saviour had thus spoken, Mary
Magdalene answered and said: "Master, are the
souls, then, that are brought into that region, led into it by these twelve
doors, by each according to the judgment they have merited?"
The saviour answered and said unto Mary: "No soul is brought into the dragon by these doors; but the
souls of blasphemers, and of them that remain in {p.323}
the doctrines of error, and of those who teach such doctrines, and also of them
that have intercourse with males, of the polluted and impious,
atheists, murderers, adulterers, sorcerers, all souls, then, of this kind, if
they have not repented while still in life, and have remained
persistently in their sin, (323) and all the other
souls which have remained without [the light-world], that is to say, who have exhausted the
number of the cycles apportioned to them in the
sphere without repenting―they take hold of
those souls, in their last cycle, them and all the
souls which I have just enumerated for you, and
carry them through the opening in the tail of
the dragon into the dungeons of the outer darkness. And when they have finished bringing
those souls into the outer darkness by the opening in its tail, it putteth back its tail again into
its mouth and shutteth them in. This is the
way in which souls are brought into the outer darkness.
"And the dragon of the outer darkness hath
twelve authentic names which are
written on its doors, a name for the
door of every dungeon; and these
twelve names are all different from one another,
but all twelve are contained one in the other, so
that he who uttereth one name will utter all.
And these will I tell you, when I explain the {p.324}
emanation of the pleroma. This, then, is the
way in which is the outer darkness, which is also
the dragon."
When the saviour had spoken these things, Mary
answered and said unto the saviour: (324)
"Master, are the torments of this dragon terrible
beyond the punishment of all the judgments?"
The saviour answered and said unto Mary: "Not only are
they more painful than all the chastisements of the judgments,
but every soul that shall be carried into
that region shall be imprisoned in relentless ice,
in the hail and scorching fire which are therein.
And in the dissolution of the world, that is to
say in the ascension of the pleroma, these souls
shall perish in the relentless ice and scorching
fire, and shall be non-existent for the eternity."
Mary answered and said: "Woe for the souls
of sinners! Now, therefore, O Master, whether
is the fire in the world of human kind or the fire
in Amenti the fiercer?"
The saviour answered and said unto Mary: "Amen, I say unto thee, the fire in Amenti scorcheth far more than the fire
of the torments. among men, nine times more.
"And the fire which is in the punishments of
the great chaos is nine times fiercer than the
fire in Amenti.
"And the fire which is in the judgments of {p.325}
the rulers who are in the way of the midst, is nine times fiercer than the fire
of the punishments which are in the great chaos.
(325) "And the fire which is in the dragon of
outer darkness, and all the torments which it containeth, are fiercer far than the fire which is
in the chastisements and judgments of the rulers
who are in the way of the midst this fire is
fiercer than they seventy times."
And when the saviour had said this unto Mary, she smote her breast, she cried
out aloud, with tears, and all the disciples with her, saying: "Woe for the
sinners, for their torments are exceedingly
great."
And Mary came forward, she threw herself at
the feet of Jesus and worshipped them, saying:
"Master, bear with me if I question thee, and
be not wroth with me for troubling thee many
times, for from this moment I will question thee
on every matter with precision."
The saviour answered and said unto Mary:
"Ask on every matter that thou wilt, and I will
reveal it unto thee in openness without parable."
Mary answered and said: "Again, O Master, [supposing] a righteous man, who
hath accomplished all the mysteries, and he
hath a kinsman, in a word some [dear]
one, and this one is impious, and hath committed {p.326}
sins which deserve the outer darkness, and hath
not repented, or if he have exhausted the number
of the cycles of transmigration into body, and
hath not done one useful action, and hath passed
from the body, and if we know for certain that
he hath deserved the outer darkness, (326) what,
then, shall we do to save him from the torments
of the dragon of outer darkness, and have him
carried into a righteous body which shall find
the mysteries of the kingdom of light, that he
may continue righteous and enter into the height
and inherit the kingdom of light?"
The saviour answered and said unto Mary: "[In the case of] a sinner who hath
deserved the outer darkness, or again
of one who hath committed sin deserving any of the punishments of the rest of the
punishments, and hath not repented, or [in the case of] a sinner who hath
exhausted the number of cycles in the transmigration into body,
and hath not repented in the case of such men
whom I have mentioned, when they pass out of the body, they are taken into the
outer darkness; now, therefore, if you will have them
taken out of the torments of the outer darkness
and every judgment, and have them brought
into a righteous body which shall find the mysteries of the light, that they may enter into the
height and inherit the kingdom of light, cele- {p.327} brate the one and only mystery of that ineffable
which ever remitteth sins, and when ye have
finished the celebration of that mystery, say,
* May the soul of such or such a man of whom
I think in my heart' if it be in the region of
the torments of the dungeons of outer darkness
or in the other torments of the dragons―(327)'be taken out of these [torments]'―or if it have exhausted the number of its
cycles of transmigrations, 'may it be brought unto the virgin
of light,' that the virgin of light may seal it
with the seal of the ineffable, and no matter
what month it be, pour it into a righteous body,
which shall find the mysteries of light, that it
may become good, and enter into the height,
and inherit the kingdom of light.
"And if it have exhausted the cycles of transmigration, that soul shall be brought
unto the seven virgins of light who preside over baptism, that they may that
have baptise that soul, and seal it with the sign of the kingdom of that
ineffable,
and bring it into the orders of the light. This
then will ye say when ye have celebrated the
mystery.
"Amen, I say unto you, if the soul for which
ye shall pray, is in the dragon of outer darkness,
[the dragon] shall take its tail out of its jaws
and let that soul escape; and if it be in any {p.328}
region whatever of the judgments of the rulers, amen, I say unto you, the
receivers of Melchisedec shall speedily take charge of it, whether
the dragon have let it escape, or it be in the
judgment of the rulers, in a word, the receivers
of Melchisedec shall take charge of it, no matter
in what region it be, (328) and will bring it into
the region of the midst unto the virgin of light,
and the virgin of light will examine it to see if
the sign of the kingdom of that ineffable is in
that soul.
"And if it hath not yet completed the number of the cycles of changes of soul or of embodiments, the virgin of light will seal it with
an excellent seal and will have it poured in that
very month into a righteous body which shall find
the mysteries of light, and it shall become good, that it may enter into the
height into the kingdom of light.
"And if that soul hath exhausted the number
of the cycles, the virgin of light will test it, but
will not suffer it to be chastised, although it
have completed the number of its cycles, but
will hand it over to the seven virgins of light,
and the seven virgins of light will examine that
soul, and will baptise it in their baptisms, they
will give it the spiritual chrism, and will bring
it into the treasure of light, to set it in the
last order of the light, until the ascension of {p.329}
the whole number of perfect souls. And when
they shall be about to draw aside the veils of
the region of them of the right, they shall cleanse
that soul anew and will purify it, they will
make it pure so as to set it in the orders of the
first saviour in the treasure of light."
(329) It came to pass when the saviour had
finished speaking these words unto his disciples,
that Mary answered and said unto Jesus:
"Master, I have heard thee say, 'He who shall
receive the mysteries of that ineffable or who
shall receive the mysteries of the first mysteries,
they will become flames of light, or streams of
light, that they may pass through all the regions until they come into the
region of the inheritance.'"
The saviour answered and said unto Mary: "When they shall have received the
mystery during their lifetime, and
have passed from the body, they will become
flames of light and streams of light, that they
may pass through every region until they enter
the region of the inheritance.
"But if they be sinners who have passed
from the body without repentance, and if ye
celebrate the mystery of that ineffable for them,
to have them taken out of every punishment,
and poured into a righteous body which shall be
good, and shall inherit the kingdom of light, or {p.330}
even be set in the last order of the light, [still]
they will not be able [of themselves] to pass
through the regions, for they have not celebrated
the mystery themselves; but the receivers of Melchisedec shall come to find them, and shall
bring them unto the virgin of light, (330) and
the workmen of the judge-rulers shall make
exceeding great haste to hand them from one to
the other in turn, until they bring them unto
the virgin of light."
And Mary continued further and said unto the saviour: "Again, Master, in the case of a man who hath received the
mysteries of light, which are in the first space towards the exterior, and
when the period for which those mysteries are
efficacious is at an end, that man proceedeth to
receive the mysteries which are in all the mysteries within the mysteries which he hath
already received, and yet that man is negligent,
and hath not uttered the prayer which removeth
the evil of the delights which he hath eaten and
drunk, and so by the evil of the delights he is
bound to the wheel of the fate of the rulers, and
by the necessity of the elements he hath again
transgressed, after the period for which the
mysteries were efficacious for him is at an end,
in that he hath neglected to utter the prayer
which removeth the evil of souls and purifieth {p.331}
them; [supposing] such a man passeth out of the body without again repenting,
and without again receiving the mysteries in the mysteries which are within the
mysteries which he hath previously received, [the mysteries] which are received
again when a man repenteth in order that
his sins may be remitted; (331) when [then] such
a man passeth out of the body, and we know for
certain that he hath been cast into the belly of
the dragon of outer darkness because of the sins
he hath committed, and he hath no help in the
world, nor any one who in compassion may celebrate the mystery of that ineffable, to have him
taken out of the belly of the dragon of outer
darkness, and bring him unto the kingdom of
light―now, then, O Master, what shall he do to
be saved from the torments of the dragon of
outer darkness? Abandon him not, Master,
for he hath endured pains in the persecutions,
and because of the godhead in which he hath
been.
"Now, therefore, O saviour, have pity upon
me, that none of our kin may be of such a kind;
and have mercy upon all the souls who shall be
of this kind, for thou art the key that openeth
the pleroma and shutteth the pleroma, and
thy mystery containeth all. Have mercy upon
such souls, Master, for [even though] it were
only for one day, they pronounced the mysteries, {p.332}
and really believed them and were not hypocrites.
Yea, Master, grant them a boon in thy goodness,
and give them rest in thy mercy."
And when Mary had said these things, the
saviour proclaimed her many many times blessed,
because of the words which she had spoken;
(332) and the saviour was in great compassion,
and said unto Mary: "Unto all who shall be of
the type of which thou hast spoken, unto them
while still in life, give ye the mystery of one of
the twelve names of the dungeons of the dragon
of outer darkness, which I will give unto you when
I shall come to explain unto you the emanation
of the pleroma from the interior to the exterior,
and from the exterior to the interior.
"And all those who shall obtain the mystery of one of the twelve names of that dragon of outer darkness, even though
they be sinners, and though they
should have previously received the
mysteries of the light and then have transgressed, or even if they should not
have performed any mystery at all, such men when they shall have come to the end
of their cycles of transmigrations―such men, [then,] if they pass out of the
body without again repenting, and if they have been carried into the torments
which are in the belly of the dragon of outer darkness, and remain in its cycles, remain in the torments in the
{p.333}
belly of the dragon, such [souls, I say,] if they
know the mystery of one of the twelve names of
the angels, during their life, while they are in
the world, and then pronounce one of their
names when they are in the midst of the torments of the dragon, then, the moment they shall
pronounce it, the whole dragon will be shaken and
will be thrown into the greatest possible distress,
and the door of the dungeon in which the souls of
such men are, (333) will open above, and the
ruler of the dungeon in which they are, will cast
the souls of such men out of the belly of the
dragon of outer darkness, in that they have discovered the mystery of the name of the dragon.
"And when the ruler hath cast out those
souls, one of the angels of Ieou, the
first man, those that watch over the dungeons of that region, instantly hasteneth to take charge of such souls and
are taken
and bring them unto Ieou, the first
man, the legate of the first order; and Ieou, the
first man, inspecteth the souls, and testeth them,
and findeth that they have exhausted their
cycles―it is not lawful to bring them again into
the world, for every soul that hath been cast
into the outer darkness may not again be
brought into the world―the receivers hand
them over to Ieou, if they have exhausted the
cycles of transmigrations into bodies, until the {p.334}
mystery of that ineffable is performed for them
and they are put into a good body, which shall
find the mysteries of light, that it may inherit
the kingdom of light.
"If, then, after examining them, Ieou findeth that they have exhausted their cycles,
and it is not lawful for them to go
back again into the world, (334) and that the
sign of that ineffable is not with them, then
Ieou hath compassion upon them, and bringeth
them unto the seven virgins of light, who baptise them in their baptisms, but do not give
them the spiritual chrism ; they lead them into
the treasure of light, but do not set them in the
orders of the inheritance, because there is not in
them the sign and seal of that ineffable. But
they preserve them from every chastisement and
set them in the treasure, separated and apart,
until the ascension of the pleroma. And when
the time cometh for drawing together the veils
of the treasure of light, these souls shall be
cleansed again and made exceedingly pure, they
shall have the mystery given them again that
they may be set in the last of the orders in the
treasure, and these souls shall be preserved from
all the chastisements of the judgments."
And when the saviour had thus spoken, he
said unto his disciples: "Understand ye how I
speak unto you?"
{p.335} Mary answered and said:
"Master, this is the word which thou didst speak unto us aforetime, in parable, saying, 'Make
to yourselves friends of the mammon of iniquity, (335) that when ye are
abandoned, it may bring you into everlasting
habitations.' What, then, is the mammon of
iniquity, if not the dragon of outer darkness?
That is to say, whosoever shall understand the
mystery of one of the names of the dragons of
outer darkness, if he is abandoned in the outer
darkness, or if he hath exhausted the cycles of
transmigration, and if he pronounceth the name
of the dragon, he shall be saved, and come forth
from the darkness, and receive the light of the
treasure. This is the word, Master."
The saviour answered again and said unto
Mary: "Well said, thou pure and spiritual one;
that is the interpretation of the word."
Mary continued further and said: "Master,
doth the dragon of outer darkness come into
this world or not?"
The saviour answered and said unto Mary:
"When the light of the outer sun shineth, it hideth the darkness of the
dragon; but if the sun is below this world, the darkness of the dragon veileth the
sun and the exhalation of the darkness entereth
this world like to smoke in the night; that is to {p.336}
say, that were the sun to withdraw its rays, it
would not be possible for the world to endure
the darkness of the dragon in its true form,
without being dissolved and perishing."
(336) And when the saviour had spoken these
things, Mary continued further and said to the
saviour: "Yet further do I question thee; and
hide it not from me. Now, therefore, Master,
who forceth a man to sin?"
The saviour answered and said unto Mary:
"It is those rulers of the fate who force a man
to sin."
Mary answered and said unto the saviour:
"Master, surely the rulers do not descend into
the world to force a man to sin?"
The saviour answered and said unto Mary:
"No, they do not descend into the world in that fashion. But the rulers
of the fate, when an old soul passeth through their hands and descendeth
into the world, the rulers of that great fate
[-sphere], who are in the region of the head of
the aeons―and this region is called the region
of the kingdom of Adamas, and this region is
before the virgin of light―the rulers of the
region of that head give unto that old soul a
draught of oblivion composed of the seed of
iniquity, filled with all manner of desire and all forgetfulness. And the moment
that that soul {p.337} drinketh of that draught, it forgetteth all the
regions (337) through which it hath travelled,
and all the chastisements through which it hath
passed; and that deadly draught of oblivion becometh a body external to the soul,
like unto the soul in every way, and
its perfect resemblance, and hence they
call it the counterfeit of the spirit."
"But if it be a new soul―they fashion [such
souls] from the sweat of the rulers or
from the tears of their eyes, or from the breath of their mouths―in a word, if it be a
new soul, one of the souls of this kind, [say] one
fashioned out of sweat, the five great rulers of
the great fate take of the sweat of all the rulers
of their aeons, and knead their sweatings together,
and mix in a portion of each, and fashion it into
a soul; or even if it be a purgation from the
purified light which Melchisedec hath taken from
the rulers, the five great rulers of the great
fate knead this purgation together one after the
other, and mix in a portion of each, and fashion
it into a soul in such a way that every one of
the rulers of the aeons may mix his portion into
that soul. They knead all together in order
that each may have a share therein.
"And when the five great rulers have fashioned them into souls from the sweat of the
rulers in proper proportion, (338) or in the case of {p.338}
a soul [fashioned] from the purgation of the purified light, which Melchisedec, the great receiver
of light, hath taken from the rulers, or in the
case of a soul [fashioned] from the tears of their
eyes or the breath of their mouths, in a word, in
any of these cases, when the five rulers have
portioned [the matter] out so as to fashion any
soul of this kind, or also if it be an old soul, the
ruler himself that [ruleth] over the heads of the
aeons, mixeth the draught of oblivion from the
seed of iniquity, mixeth it with each of the new
souls at the time when it is in the region of the
head, and this draught of oblivion becometh the
counterfeit of the spirit, and continueth without
the soul as a vesture, like unto it in every way,
being the envelope of the outer vesture.
"And the five great rulers of the great fate
of the aeons and the ruler of the disk of the sun, and the ruler of the disk of
the moon, breathe within into the heart
of that soul, and there cometh forth therefrom
a portion of my power which the last supporter
cast into the mixture, (339) and the portion of
this power remaineth apart in the soul, though
at the same time retaining full power over itself,
according to the regulation that hath been placed
upon it, to give [a higher] sense unto the soul
whereby it may seek after the works of the
light of the height at any time.
{p.339} "And this power resembleth the configuration of the soul in every way, though while
resembling it is in no way external to the soul,
but remaineth within it, as I gave commandment
unto it from the beginning; for when I cast it
into the first statute, I gave it commandment to
dwell within souls, according to the regulation
of the first mystery.
"And so I will explain all this to you when I come to speak of the emanation,
both concerning the power and concerning the soul, after what type they
fashion it, or again what is the ruler that fashioneth it, or what are all the
different kinds of souls; so will I tell you in [the
revelation of] the emanation of the pleroma how
many they are that have fashioned the soul, and
I will tell you the name of all them that have
fashioned the soul, and I will tell you the types according to which they have
created the counterfeit of the spirit and the destiny, and I will tell
you the name of the soul before it is purified, and
its name after it hath been purified and hath
become pure, and I will tell you the name of the
destiny, and I will tell you the name of all the
bonds (340) whereby the rulers have bound the
counterfeit of the spirit to the soul, and I will
tell you the name of all the decans that work
upon the soul in the bodies which the soul hath in {p.340}
the world, and I will tell you how they work on
the soul, and I will tell you the type of every
soul; I will tell you the type of the souls of
men, of those of birds, of those of wild beasts, and
of reptiles ; and I will tell you the type of all the
souls and of those of the rulers who send them
into the world, that ye may be perfect in every
gnosis, that ye may be called perfect in every
gnosis. All this will I tell you in explaining the
emanation of the pleroma. And after that I will
tell you the reason of the existence of all these
things.
"Hearken, therefore, while I speak with you
concerning the soul as to how I have said that the five great rulers of the
great fate of the aeons, and the rulers of the disk of the sun, and the rulers
of the disk of the moon, breathe into
that soul, and that there issueth therefrom a
portion of my power, as I have just said unto
you, and the portion of this power dwelleth
within the soul so that it can endure, (341) and
the counterfeit of the spirit is stationed without
the soul, watching over it and dogging it, and
that the rulers bind it to the soul with their
seals and their bonds, they seal it to it that it
may force it at all times to commit its mischiefs
and iniquities unremittingly, that it may be
their slave for ever, and be under their subjection {p.341}
for ever in the transmigrations into bodies; and
they seal it to it that it may be in every kind of
sin and all the desires of the world.
"It is because of things of this kind, then, that I have brought the mysteries
into
this world, [mysteries] which break all
the bonds of the counterfeit of
spirit and all the seals which are attached to the
soul, which make the soul free, and ransom it
from the hands of its parents, the rulers, and
transform it into pure light, to bring it into the
kingdom of the true father, the first father, the
first everlasting mystery.
"For this cause have I said unto you aforetime, 'He who shall not leave father and mother
to follow after me is not worthy of me.' What
I said then was, 'Ye shall leave your parents the
rulers, that ye may be all children of the first
everlasting mystery.'"
(342) And when the saviour had said these
words, Salome came forward and said:
"How, then, O Master, since the rulers
are our parents, is it written in the
Law of Moses, 'He who shall leave his father or
mother, let him die the death'? Surely the
Law doth not, then, speak of the same matter?"
And when Salome had said these words, the
light-power which was in Mary Magdalene,
seethed in her, and she said to the saviour: {p.342}
"Master, bid me speak with my sister Salome,
to tell her the interpretation of the word which
she hath uttered."
It came to pass, therefore, when the saviour
had heard the words which Mary had said, that
he proclaimed her blessed again and again. The
saviour answered and said unto Mary: "I bid
thee, O Mary, utter the interpretation of the
word which Salome hath spoken."
And when the saviour had said these words,
Mary hastened to Salome, and kissed
her, saying: "Salome, sister, concerning the saying which thou hast uttered,
to wit, that it is written in the Law of Moses,
'He who shall leave his father and mother, let
him die the death'; now, therefore, sister Salome, the Law hath spoken this
neither concerning the soul, nor concerning the body, nor
concerning the counterfeit of the spirit, (343) all
of which are the children of the rulers, and come
forth from them; but the Law hath spoken it
concerning the power which came forth from the
saviour, and which is the indweller of light in
[each of] us unto this day. The Law hath
further said, 'Whoever shall remain without the
saviour and his mysteries which are all his
parents, let him die the death, nay let him be
lost in utter destruction.'"
And when Mary had said these words, Salome {p.343}
threw her arms round Mary and kissed her
again. Salome said: "May the saviour make
me illumined like unto thee!"
It came to pass when the saviour had heard
the words of Mary, that he proclaimed her blessed again and again. And the
saviour continued again in his conversation, and said unto
Mary in the midst of his disciples: "Hearken,
therefore, O Mary, who [it is that] forceth a
man to sin.
"Now, therefore, the rulers seal the counterfeit of the spirit to the soul, not that it may agitate it every moment and
make it commit every sin and every iniquity. But they have given commandment unto the counterfeit of the spirit,
saying, 'If the soul passeth out of the body, do
not agitate it, dogging it, reproaching it in all
the regions of the judgments, region by region,
because of all the sins which thou hast caused it
to commit, that it may be chastised in all the
regions of the judgments, and not be able to go
on high towards the light, (344) and be made to come back into transmigrations
into bodies.'
"In a word, they give commandment to the
counterfeit of the spirit, saying, 'Do not agitate
it at all at any time, unless it hath not received
the breaking of all the seals and of all the bonds
with which we have bound thee to it. But {p.344}
if it receiveth the mysteries, if it breaketh all
the seals, all the bonds, with the apology of the region, and if it pass out,
let it go, for it pertaineth to those of the light of the height, it
hath become a stranger unto us and thee, thou
canst not seize hold of it from that hour. But
if it hath not received the mysteries of the
breaking of thy bonds and of thy seals with the
apologies of the region, seize hold upon it, and
let it not go, rebuke it in the torments and all
the regions of the judgments, because of all the
sins which thou hast caused it to commit. After
this, then, bring such souls unto the virgin of
light, and she will send them round the cycle
another time.' These are [the orders] which the
rulers of the great fate have given unto the
counterfeit of the spirit.
"Then the rulers summon the workmen of the aeons to the number of three unto hundred and sixty-five, and hand over
to them the soul and counterfeit of the
spirit bound together, the one to the other, the
counterfeit of the spirit being outside the soul,
and the compound of the power within the soul
being inside both, that they may hold together,
for the power holds the two together. (345) And the rulers give commandment to
the workmen, saying, c This is the type which ye shall set
in the body of the matter of the world. Set ye {p.345}
the compound of the power which is in the soul
within all of them, that they may hold together,
for it is their support, and outside the soul place
the counterfeit of the spirit.' This is the order
which they have given to their workmen, that
they may set the antitypes in bodies.
"Following this plan the workmen of the
rulers bring the power, the soul, and the counterfeit of the spirit, and pour
them all three into the world, passing
through the world of the rulers of the midst. The rulers of the midst also
inspect the counterfeit of the spirit and also the destiny. The
latter, whose name is the destiny, leadeth on a
man until it hath him killed by the death which
is destined for him. This the rulers of the great
fate have bound to the soul. And the workmen of the sphere bind the soul with the power,
with the counterfeit of the spirit and with the
destiny. And the whole is divided so as to
form two parts, to surround the man and also
the woman in the world, in whom the sign hath
been set for them to be sent unto them. (346)
And they give one part to the man and the
other to the woman in the food of the world,
either in the aery, or watery, or etheric substance which they imbibe.
"All this I will tell unto you, and the class of
every soul, and the type whereby they come into {p.346}
bodies, either as men, or birds, or cattle, or wild
beasts, or reptiles, or any other species that existeth in the world. I will tell you the type
of [all of] them, and also how they enter into
men, when I speak of the emanation of the
pleroma.
"Now, therefore, when the workmen of the
rulers have cast one part into the woman and
the other into the man in the manner which I
have just related, even though [the pair] be
removed a great distance from one another, the workmen compel them secretly to be
united together in the union of the
parents. Then the counterfeit of the
spirit which is in the male cometh unto the part
[of itself] which hath been sent into the world
in the matter of the body [of the man], and sacrificeth it and casteth it into the womb of
the woman, a deposit of the seed of iniquity.
And forthwith the three hundred and sixty-five
workmen of the rulers enter into her, to take up
their abode in her. The workmen of the two
parts are all there together.
(347) "And the workmen check the blood that
cometh from all the nourishment that
the woman eateth or drinketh, and
keep it in the womb of the woman for forty
days. And after forty days, they work the
blood [that cometh] from the essence of all the {p.347}
nourishment, and work it together carefully in
the woman's womb.
"After forty days, they spend another thirty
days in building its members into the likeness
of the body of a man; each buildeth a member,
I will tell you of the decans who thus build [the
body]; 1 will tell them unto you, when I explain
the emanation of the pleroma.
"Afterwards, when the workmen have completed the body entirely with all its
members in seventy days, they summon
into the body which they have builded,
first the counterfeit of the spirit, next they
summon the soul within these, and finally they
summon the compound of the power within
the soul, and the destiny they place outside all,
for it is not blended with them, but followeth
after and accompanieth them.
"And then the workmen seal them one to the other with all the seals which the
rulers have given unto them. So they seal them. The day on which they took up
their abode in the womb of the woman, they
seal on the left hand of the plasm; (348) the
day when they finished the body, they seal on
the right hand; the day on which the rulers
handed [the three] over into their hands, they
seal on the top of the head of the plasm; the
day on which the soul came forth from the {p.348}
rulers, they seal on the [left side of] the head of
the plasm; the day when they kneaded the
members and divided them out for the soul,
they seal on the right side of the head of
the plasm; the day on which they bound the
counterfeit of the spirit to the soul, they seal
on the back of the head of the plasm; the day
when the rulers breathed the power into the
body, they seal on the brain which is within
the head of the plasm, and also within the
heart of the plasm; and also the number of
years which the soul shall pass in the body,
they seal on the forehead of the plasm; and
so they seal all these seals on the plasm. Of
all these seals I will tell you the names when
I speak of the emanation of the pleroma, that is to say, why every thing hath
come into existence; and if ye would know it, I am that
mystery.
"Now, therefore, when the workmen have
finished the man entirely, and have set all these
seals on his body, (349) the workmen take note
of the peculiarity [of the seals] and bring it unto
the receivers of wrath who preside over all the
punishments of the judgments, and they hand
it over to their receivers so that they may be
able to take the souls apportioned to them out
of their bodies; [that is to say] those to whom
the peculiarity of the seals is given that they {p.349}
may know the time when those souls shall be
taken out of body, and also know the time when the body shall be born, so as to
send their workmen to keep themselves near, and follow the
soul, to bear witness of all sins it shall commit
through the counterfeit of the spirit, to know
how to punish it in the judgments.
"And when the workmen have given the
peculiarity of the seals to the rulers of
wrath, they withdraw to the administration of the works which have been imposed
upon them by the aeons of the great fate, and when the number of months of the
child's conception is full, the babe is born, the compound
of the power being small in it, the soul being
small in it, and the counterfeit of the spirit
being small in it; whereas the destiny, being
vast, is not mingled with the body, according to
the regulation of the three, (350) but followeth
after the soul, the body, and the counterfeit of
the spirit, until the soul passeth from the body
according to the type of death whereby he shall
die, according to what hath been decreed unto
him by the rulers of the great fate.
"If he have to die by a wild beast, the destiny leadeth on that wild beast against
him to slay him; or if he have to die
by a serpent, or if he have to fall into
a pit to his destruction, or if he have to strangle {p.350}
himself, or if he have to be drowned in the
water, or [die] by any death of this kind, or by
one worse or better than any of the above, in a
word, it is the destiny which forceth his death
upon him. This is the work of the destiny, and
it hath no other work but this. So the destiny followeth after a man until the day of his
death."
Mary answered and said: "Surely every jot
which is set down in the account of every man
in the world by the fate, whether good or bad,
or sin, or death, or life, in a word, every jot
which is set down in a man's account by the
rulers of the fate, will not be worked out?"
The saviour answered and said unto Mary: "Amen, I say unto you, every jot that is set down in the account of every man by the fate, be it every good, or be it every evil, in a word, every jot that hath been set down, will be worked out.
"For this cause, therefore, (351) have I
brought the key of the mysteries of
the kingdom of the heavens, which no flesh could have been saved
in the world; for without the mysteries no one
shall enter into the kingdom of light, be he
righteous or a sinner.
"For this cause, therefore, have I brought the
keys of the mysteries into the world, that I {p.351}
may save the sinners who shall believe on me,
and shall give ear unto me, that I may loose
them from the bonds and seals of the aeons of the
rulers, and bind them to the seals and vestures
and orders of the light; so that every one that
I should set free in the world from the bonds
and seals of the aeons of the rulers should also
be loosed in the height from the bonds and
seals of the aeons of the rulers, and every one
that I should bind in the world to the seals
and vestures and orders of the light, should
be bound in the light-land to the orders of the
inheritances of the light.
"It is for the sake of sinners, therefore, that I
have torn myself open, at this time, and have
brought unto them the mysteries, that I might
free them from the aeons of the rulers, and bind
them unto the inheritances of light; and not only
for the sake of sinners, but also of the just, to
give them the mysteries and bring them unto
the light, for without the mysteries they cannot
be brought thither.
(352) "For this cause, therefore, I have
hidden nothing, but I have cried
aloud, I have not separated out the
sinners, but I have cried aloud, and have spoken
to every man, unto sinners and unto the
righteous, I have said, 'Seek that ye may find,
knock that it may be opened unto you; for every- {p.352}
one that seeketh in truth, shall find, and to him
that knocketh, it shall be opened.' For I have
spoken unto all men, that they may seek out
the mysteries of the kingdom of the light, which
shall cleanse them and make them pure, that
they may be brought unto the light.
"For this cause, therefore, John the Baptist prophesied concerning me, saying, 'I
indeed baptise you with water unto
repentance and the remission of your sins. But
he who cometh after me, is before me, whose
fan is in his hand, and he shall purge his floor;
the chaff he shall burn with fire unquenchable,
but the wheat he shall gather into his garner.'
The power which was in John, [thus] prophesied
concerning me, knowing that I should bring the
mysteries into the world, to cleanse the sins of
those sinners who should believe in me, and give
ear unto me, that I might transform them into
pure light and bring them unto the light.'"
And when Jesus had thus spoken, Mary
answered and said: "Again, Master, if men
begin to seek, and come upon the doctrines of
error, (353) how will they know whether they
are thine or not?"
The saviour answered and said unto Mary:
"I have said unto you aforetime, 'Be ye as
wise money-changers,' that is to say, take ye
what is good, but reject that which is evil.
{p.353} "Now, therefore, say ye unto every one that seeketh
the godhead, 'When the wind cometh from the north, ye know that there will be cold;
when the wind cometh from the south, ye know that there will be burning and
heat.'
" Now, therefore, say ye unto them, ' If
[then] ye know the face of the heaven and of
the earth from the winds, if any [then] shall
come unto you, to preach unto you the godhead,
be very certain that their words unite and
couple with all the words which we have spoken
unto you according to the witness of two or of
three, and agree in the constitution of the air, and
heavens, and cycles, and stars and constellations,
and of the whole earth and all that is therein'―say ye [then] unto them, 'All who come unto
you, so that their words couple and unite with
all the gnosis which hath been given unto you,
receive ye them, they belong unto us.' This,
then, is what ye shall say unto men, preaching
unto them that they may keep themselves aloof
from the doctrines of error.
(354) "Now, therefore, for the sake of
sinners have I torn myself asunder
and come into the world, to save
them, and also because it is necessary that the
righteous, who have never done evil, and have
never committed sin, should find the mysteries {p.354}
which are in the Books of Ieou, which I made
Enoch write down in Paradise, when I spoke
to him from the tree of knowledge, and from
the tree of life, and which I made him deposit
in the rock of Ararad; and I set Kalapatauroth,
the ruler that is over Skemmut, on whose head
is the foot of Ieou―the latter surroundeth all
the aeons and the fate [-sphere]―I set [then]
this ruler to preserve the Books of Ieou from the
flood, and [also] lest any of the rulers out of
enmity should destroy them. Those [books]
will I give unto you, when I have finished
telling you the emanation of the pleroma."
When, then, the saviour had thus spoken,
Mary answered and said: "Master, what man
is there in the world who hath not committed
sin, who is entirely spotless of any transgression'?
For if one is pure, will not another also be pure,
so as to find the mysteries which are in the
Books of Ieou? I, indeed, say that no man in
this world will be pure of sin, for if one is pure,
then why should not another be pure also?"
The saviour answered and said unto Mary:
"I tell you that there shall be found one in
a thousand and two in ten thousand for the
consummation of the mystery of the first mystery. (355) These things will I tell unto you when I have finished explaining the emanation of the pleroma.
{p.355} For this cause, therefore, I have torn myself
asunder and brought the mysteries into the
world, for all are under sin, and all have need
of the boon of the mysteries."
Mary answered and said unto the saviour:
"Master, had no soul entered into the light,
before thou didst come into the region of the
rulers and before thou didst come into the world?"
The saviour answered and said unto Mary:
"Amen, amen, I say unto you, before
I came into the world, no soul had
entered into the light. But, now that
I am come, I have opened the gates
of the light, I have thrown open the ways that lead to the light; and now,
therefore, he who acteth worthily of the mysteries,
shall receive the mysteries, that he may enter
into the light."
And Mary answered again and said: "But,
Master, I have heard it said that the prophets
are entered into the light."
The saviour answered and said unto Mary:
"Amen, amen, I say unto you, no
prophet hath entered into the light, but had
the rulers of the aeons who spake to them out of the aeons, have given unto them the
mysteries of the aeons. And when I went into
the region of the aeons, I turned back Elias
and despatched him into the body of John the {p.356}
Baptist, and the others also I turned back into
righteous bodies, which will find the mysteries
of the light, (356) and mount into the height
and inherit the kingdom of light.
"Unto Abraham himself, and Isaac, and Jacob, I have remitted all their sins and their iniquities; I gave them the
mysteries of the light in the aeons, and
placed them in the region of Iabraoth and of
all the rulers who have repented, and when I
ascend into the height, that moment when I
shall enter into the light, I will take with me
their souls into the light.
"But, amen, I say unto you, Mary, he
[Abraham] shall not enter into the light, before
I shall have taken thy soul and those of thy
brethren into the light.
"As to the rest of the patriarchs and of the righteous from the time of Adam unto this present time who are in the aeons,
and all the orders of the aeons, when I
shall ascend into the region of the aeons, the
region of light will sec that all are sent back
into bodies which will be righteous, and find the
mysteries of the light, and enter into and inherit
the kingdom of the light."
Mary answered and said: "Blessed are we
before all men because of these great [truths]
which thou hast revealed unto us."
{p.357} The saviour answered and said unto Mary
and all his disciples: "I will also reveal unto
you all the grandeurs of the height, from the
interior of the interiors to the exterior of the
exteriors, (357) that ye may be perfect in every
gnosis, and in every pleroma, in every height
of the heights and every deep of the depths."
And Mary answered and said to the saviour:
"Now we know, O Master, freely, know
surely, plainly, that thou hast brought
the keys of the mysteries of the kingdom of light which remit the sins of
souls, that they may be cleansed, and be transformed into pure light and be brought unto the
light.
{p.358}
EXTRACT FROM THE BOOKS OF THE SAVIOUR
IT came to pass, therefore, after they had crucified Jesus, our Master, that he rose
from the dead on the third day. And the disciples came together unto him
and besought him, saying: "Master, have mercy
upon us, for we have left father and mother, and
the whole world, and have followed thee."
Then Jesus stood by the sea of the Ocean,
with his disciples, and made invocation with this prayer, saying: "Hear me,
O father, father of all fatherhood, boundless
light: "aeêiono iaô
aôi ôia
psinother thernops nôpsither zagonry pagoure nethmomâoth
nepsiomâoth marachachtha thobarrahabau
tharnachachan zorokothora ieou sabâoth."
(358) And while Jesus was reciting this, Thomas, Andrew, James, and Simon, the Canaanite, stood on the west, with their faces turned towards the east; Philip and Bartholomew stood on the south, facing towards the north; the rest of the disciples with all the women disciples stood behind Jesus.
{p.359} But Jesus stood at the
altar. And Jesus cried aloud, turning towards the four angles of the world, together with his
disciples all clad in linen robes, saying: "iaô
iaô iaô." This is the interpretation thereof:
iota, The pleroma hath gone forth; alpha, They
shall return within; omega, There shall be an
end of ends."
And when Jesus had thus spoken, he said:
"iaphtha iaphtha mounaer mounaer ennanouer ermanouer." That is to
say, O father of every fatherhood of the
boundless [spaces], hear me because of my disciples whom I have brought into thy presence,
that they may believe in all the words of thy
truth; grant unto them all things for which I
have cried unto thee, for 1 know the name of
the father of the treasure of light."
Yet again did Jesus, that is to say Aberamentho, cry aloud, invoking the
name of the father of the treasure of
light, and saying: "Let all the
mysteries of the rulers, authorities, angels, archangels, and all the powers and all
the works of the invisible gods, (359) Agrammachamareg and Barbelo Bdelle,
withdraw themselves, and roll themselves on to the right."
And in that hour all the heavens moved to the
west; all the aeons, the spheres and their rulers {p.360}
and all their powers sped to the west to the left
of the disk of the sun and the disk of the moon.
And the disk of the sun was a vast dragon whose tail was in its mouth, mounted on seven powers of the left, drawn by
four powers which bore the likeness of white
horses.
But the car of the moon was like a ship,
whose helms were a male dragon and a female dragon, drawn by two white oxen. The figure of a babe was on
the poop steering the dragons who seized the
light from the rulers; and at the prow was the
face of a cat.
And the whole world, with its mountains and
seas, sped to the west to the left.
And Jesus and his disciples remained in the midst of an
aerial region, in the paths
of the way of the midst, which is below
the sphere. And they came to the first
of the order, on the way which is in the
midst. And Jesus halted in the atmosphere' of
that region with his disciples.
The disciples said unto Jesus: "What is this
region in which we are?"
(360) Jesus said unto them: "These are the
regions of the way of the midst. It hath come to pass, that the rulers of
rulers. Adamas, being in sedition, have per- {p.361} sisted in congress and procreated rulers, and archangels, and angels, and workmen and decans. [So]
Ieou, the father of my father, came forth from the
right, and bound them to the fate of the sphere.
"For there are twelve aeons, Sabaoth Adamas
ruling over six of them and his brother Iabraoth
ruling over the remaining six. But Iabraoth and
his rulers have believed in the mysteries of the
light, and practising the mysteries of the light
they have abandoned the mystery of congress.
Whereas Sabaoth Adamas and his rulers have
continued to practise [the mystery of] congress.
"And when Ieou, the father of my father, saw
that Iabraoth had believed, he took him up with all the rulers that had believed
with him. Receiving [his soul] in the sphere, he brought him
unto a pure atmosphere, near the light of the
sun, between the regions of them of the midst
and the regions of the invisible god. Thus he
set him with the rulers that had believed.
"But he took Sabaoth Adamas with his rulers,
who had riot practised the mysteries of the light,
but had persisted in practising the mysteries of
congress, and bound them to the sphere.
"He bound eighteen hundred rulers in every aeon, and set three hundred and sixty hierarchies over them, (361) and [further] set five other great rulers to rule over the three hundred and sixty and all the other rulers regents. {p.362} The [five] they call in the world of human kind by these names: the first is called Krouos; the second, Ares; the third, Hermes; the fourth, Aphrodite; the fifth, Zeus."
And Jesus continued in his conversation and said: "Hearken
further, that I may tell you their mystery. It came to pass,
five regents, therefore, when Ieou had thus bound
them, that he drew forth a mighty power from
the great invisible, and bound it to him that
is called Kronos; and he drew another power
out of Ipsantachoundainrhoucheoch, who is one
of the three triple-powered gods, and bound it
to Ares; and he drew power out of Chainchoooch, who is also one of the three triple-powered gods, and bound it to Hermes; and
again he drew a power out of Pistis Sophia,
daughter of Barbelo, and bound it to Aphrodite.
"Moreover, reflecting that they had need of a helm to steer the world and the
aeons of
the spheres, that they might not wreck them through their iniquity, he
ascended into the midst, and drew out a power
from the little Sabaoth, the good, who is in the
midst, and bound it to Zeus, for he is good, so
that he might direct them by his goodness.
And he set the revolution of his order, (362) so
that he passeth three months in each [of the
remaining four aeons], establishing it, so that {p.363}
every ruler into which he cometh is freed from
the evil of his iniquity. And he [Ieou] gave
him [Zeus] two peons for his habitation, near
those of Hermes.
"I have first told you the names of these five
great rulers, which the men of the world employ. Hearken further, I will now
tell you their incorruptible names also:
Orimouth is [the name] of Kronos; Mounicliouaphor, of Ares; Tarpetunouph, of Hermes; Uhosi,
of Aphrodite; Chonbal, of Zeus. These are
their incorruptible names."
When the disciples had heard these things,
they bowed down, and worshipped Jesus, saying:
"Blessed are we beyond all men, for thou hast
revealed unto us these mighty wonders."
They continued further, and besought him,
saying: "We beseech thee, reveal unto us why
these ways exist."
And Mary came unto him, she bowed herself,
and worshipped his feet, and kissed his hands, saying; "Yea, Master, reveal unto us the need for the ways of the midst; for we have heard thee say that
they are set over great torments. How, then,
Master, shall we go forth from them, or how
shall we escape from them? (363) Or how do
they seize hold of souls? And how long are
[souls] in their torments? Have mercy upon {p.364} us, Master and saviour, lest the receivers carry
off our souls to the judgments of the ways of the
midst, and lest we be condemned in their evil
torments, that we, too, may inherit the light of
thy father, and may not be wretched and starving without thee."
And when Mary had spoken these words in
tears, Jesus answered in great compassion and said unto them: "Of very
truth, my brethren and well-beloved,
ye who have left father and mother
for my name's sake, unto you will I give all the
mysteries and every gnosis.
"I will give unto you the mystery of the
twelve aeons of the rulers, their seals, their
numbers, and the manner of invocation to enter
into their regions.
"I will give unto you, moreover, the mystery of the thirteenth aeon, and the manner of
invocation to enter into their regions; I will
give unto you their seals and their numbers.
"And I will give unto you the mystery of
the baptism of them of the midst, and the
manner of invocation to enter into their regions;
and I will teach you their numbers and their seals.
"And I will give unto you the baptism of them
of the right, its numbers and its seals, and the
manner of invocation to enter into its region.
"And I will give unto you the great mystery {p.365}
of the treasure of light, and the manner of
invocation for entering therein.
(364) "I will give unto you all the mysteries
and every gnosis, that ye may be called the
sons of the pleroma, perfect in every gnosis and
every mystery. Blessed indeed are ye, beyond
all men, who are on the earth, for the sons of
light have come in your time."
And Jesus continued in his conversation and said: "It came to pass, therefore,
after these things, that the father of
my father―the same is Ieou―descended and took further three hundred and
sixty rulers of the rulers of Adamas, who had
not believed in the mystery of the light, and
bound them in these aerial regions, in which
we are now, below the sphere. He established,
moreover, five great rulers over them, who are
those who are in the way of the midst.
"The first ruler of the way of the midst is called Paraplex. She is a ruler of female form, whose hair reacheth unto her feet. Under her authority are five and twenty archdaemons, which rule over other hosts of daemons. These daemons enter into men and make them rage and curse and slander; and these also hurry off and ravish souls and cast them into the smoke of their darkness and their evil torments."
{p.366} (365) Mary said: "Shall I behave unseemly in questioning thee? Be not wroth
with me searching out all things."
Jesus said unto her: "Ask what thou wilt."
Mary said unto him: "Master, reveal unto
us how they hurry off and ravish souls, that
my brethren also may know thereof."
Jesus, that is to say, Aboramentho, said: "When the father of my father―the same is Ieou―who is the providence
of all the rulers and gods and powers, which
are in the matter of the light of the treasure,
and Zorokothora Melchisedec, who is the legate
for all the light-powers which are purified
among the rulers, to bring them into the
treasure of light these two alone are the great
lights, and their appointed task is to descend
below among the rulers and purify them, and
then Zorokothora Melchisedec taketh away the
pure radiance of their light from them whom
they have cleansed among the. rulers, that they
may bring it unto the treasure of light.
"[This is done] when the number and time of their task come to pass for
them to descend among the rulers and cast them down
and constrain them, taking away their radiance
from the rulers.
"But when the time cometh for them [Ieou
and Melchisedec] to cease from casting them {p.367}
down and constraining them, and for them to
return to the regions of the treasure of light,
it cometh to pass, when they come unto the
region of the midst, that Zorokothora Melchisedec benreth away the light-radiances and
bringeth them unto the gate of them of the
midst, (366) to carry them into the treasure of
light. Ieou, also, withdraweth into the regions
of them of the right, until the time of the
number cometh for them again to descend.
"Forthwith, then, the rulers rebel because of the wrath of their iniquity, and
march against the light-powers [of the souls], because they [Ieou and Melchisedec] of souls are then no longer among them, and they hurry
off [all] the souls they can carry and ravish, to
destroy them in the smoke of their darkness and
their evil fire.
"Then it is that this power, the same Paraplex,
with the daemons over which she rules, hurrieth
off the souls of the passionate, blasphemers, and
slanderers, that she may send them into the
smoke of her darkness, and destroy them in her
malignant fire, that they may begin to be undone and dissolved. Thirty and three
years and nine months do they pass in the punishments of her regions, while she tormenteth them in the fire of her malignancy."
It cometh to pass after these years, when {p.368}
the sphere of little Sabaoth, [that is to say] Zeus, revolveth so as to come
into the first aeon of the sphere, which is called in
the world the Ram of Boubastis, that
is to say Aphrodite; when, then, she
[Aphrodite] shall have come into the seventh
house of the sphere, which is the Balance, [it
cometh to pass that] the veils between them of
the right and them of the left are drawn aside,
and there glanceth forth from the height, among
them of the right, the great Sabaoth, the good,
(367) [lord] of the whole world and of all the
sphere. But before he glanceth forth, he gazeth
down on the regions of Paraplex, that they may
be dissolved and perish, and that all the souls
which are in her torments, may be brought forth
and again led into the sphere, for they are
perishing in the torments of Paraplex."
He continued further in his conversation and said: "The second order [of the
five daemouial rulers], called Æthiopic Ariouth, is a female ruler, entirely black;
and under her are fourteen [arch]daemons,
ruling over other hosts of daemons. And these
daemons, under the sway of Æthiopic Ariouth,
are they who enter into strife-makers, to stir up
wars, so that there may be slaughter; who
harden their hearts and inflame them for
slaughter.
{p.369} "And the souls, which this power hurrieth
off and ravisheth, will pass one hundred and thirteen years in her regions,
while she torments them by the smoke of her
darkness and her malignant fire, so that they
are brought nigh unto destruction.
"And then, when the sphere shall turn, and
the little Sabaoth, the good, who is called in the world Zeus, when he
shall come to the fourth aeon of the torments,
sphere, that is to say the Crab, and when Boubastis shall come, who is called in the world
Aphrodite, when she shall come into the tenth
aeon of the sphere, which is called the Goat,
(368) then the veils which are between them
of the left and them of the right, are drawn
apart, that Ieou may gaze forth from the right,
that the whole world may be troubled and confused, and all the aeons of the sphere; and he
will gaze on the habitations of Æthiopic Ariouth,
so that her regions are dissolved and perish, and
that all the souls which are in her torments may
be restored to the sphere, for they are perishing
in the smoke of her darkness and her malignant
fire."
He continued further in his conversation and said: "Of the third order, called
the
triple-faced Hekate, there are also under her authority seven and twenty {p.370}
[arch]daemons. ... These are they who enter
into men to cause them to commit perjury and
speak lies, and covet what doth not belong to
them.
"The souls, then, which Hekate will hurry off
and ravish, she will hand over to the daemons under her [sway], that they
may be tormented by the smoke of the darkness,
and its malignant fire, that they may be mightily
constrained by the daemons. One hundred and
five years and six months do they spend in this
region, chastised in its malignant torments, and
they come nigh unto destruction and dissolution.
"After this, when the sphere shall revolve
and the little Sabaoth, the good, shall
when souls
are freed come, he of the midst, whom they call from their
torments, in the world Zeus, when he shall come
into the eighth aeon of the sphere, (369) called
the Scorpion, and when Boubastis, whom they call
Aphrodite, shall come and enter into the second
aeon of the sphere called the Bull, [then] the
veils which are between them of the right and
them of the left are drawn aside, that Zorokothora Melchisedec may look down from on high,
and the world be thrown into confusion, and its
mountains, and the aeons be troubled, that he
may look down on all the regions of Hekat6,
that her regions may be dissolved and perish, {p.371}
and that all the souls in her torments may be
brought forth, and restored again to the spheres,
for they are being undone in the fire of her
torments."
He continued further in his conversation and
said: "The fourth order is called Typhon, the assessor. He is a powerful ruler, having under his authority two
and thirty daemons. These are they who enter
into men and make them lust, and commit
fornication and adultery, and be ever engaged
in intercourse. The souls, then, which this
ruler will take and ravish, pass one hundred and twenty-eight years in his
region, while his daemons torment them with
the smoke of the darkness and its malignant
fire, so that they come nigh to dissolution and
destruction.
"But it cometh to pass, when the sphere
turneth, and the little Sabaoth, the good, (370) he of the midst, whom they call
Zeus, cometh, when he shall have entered into the ninth aeon of the sphere, called
the Bowman, and Boubastis, whom they call
in the world Aphrodite, shall have come into
the third of the aeons of the sphere, called the
Twins, that [then] the veils which are between
them of the left and them of the right, are
drawn aside, that Zarazaz, whom the rulers call {p.372} Maskelli
after the name of a powerful ruler of their own regions, may gaze down on the
regions of the habitations of Typhon, the
assessor, so that his regions may be dissolved
and perish, and that all the souls which are in
his torments may be brought forth, and again
restored to the sphere, for they are being undone in the smoke of his darkness and his
malignant fire."
Again he continued further in his conversation unto his disciples: "Of the
fifth order they cal1 the ruler
Iacthanabas. He is a powerful ruler, having
under him other hosts of daemons. These are
they who enter into men and make them corrupt
treating the just with injustice, favouring the
cause of sinners, taking money for a just judgment, and then upsetting it, forgetting the poor
and needy, increasing the forgetfulness of their
own souls, and of anything of which there is no
profit [to be made] (371) so that they should
do nothing worthy of record in their lives,
in order that when they have passed out of their bodies they may be hurried off
bankrupt.
"The souls, then, which this ruler shall carry off bankrupt, shall continue in his
torments one hundred and fifty years
and eight months, that he may destroy them by {p.373}
the smoke of his darkness and his malignant fire,
that they may be mightily constrained by the
flames of his fire.
"And when the sphere turneth and there cometh the little Sabaoth, the good souls
whom they call in the world Zeus, are freed
when he cometh into the eleventh aeon
of the sphere, called the Waterer, and Boubastis
cometh into the fifth aeon of the sphere, called
the Lion, then the veils which are between them
of the left and them of the right, are drawn
aside, that the great Iao. the good, he of the
midst, who presideth over the region of Iachthanabas, may gaze forth, that his regions may
be dissolved and perish, and that all the souls
which arc in his torments may be brought forth
and again restored to the sphere, for they are
perishing in his torments.
"These then are the operations of the ways of
the midst concerning which ye have questioned
me."
And when the disciples had heard this, they
bowed down and adored him saying:
"Save us, Master, have mercy upon us, that we may be preserved from
these malignant torments which are prepared for sinners. (372) Woe unto them!
woe unto the children of men! for they are like
the blind feeling in the darkness, and seeing not.
{p.374}
Have mercy upon us, Master, in the great
blindness in which we are; and have mercy
upon the whole race of human kind, for they lie
in wait for their souls, as lions for their prey, to
tear them in pieces and make food for their torments, because of the forgetfulness and ignorance
in which they are. Have mercy, therefore, upon
us, Master, our saviour, have mercy upon us,
preserve us from this great stupor."
Jesus said unto his disciples: "Have courage, fear not for ye are blessed; nay, I
will make you lords over all these,
and place them in subjection under
your feet. Ye remember, that I have already
said unto you before my crucifixion, 'I will give
unto you the keys of the kingdom of the
heavens.' Now again I say unto you, I will give
them unto you."
When, then, Jesus had thus spoken, he chanted
an invocation in the great name, and the regions of the ways of the midst were hidden from view, and Jesus and
his disciples remained in an atmosphere of
exceeding great light.
Jesus said to his disciples: "Come unto me."
And they came unto him. He turnedeth towards the four angles of the world; he uttered the great name over their heads, and blessed them and breathed on their eyes.
{p.375} Jesus said unto them: "Look up, and mark
what ye see!"
And they raised their eyes unto the height, (373) and saw a great light, exceedingly
brilliant, which no man in the
world could describe.
He said unto them a second time: "Look
into the light, and mark what ye see!"
They said: "We see fire and water, and wine
and blood."
Jesus, that is to say Aberamentho, said unto his disciples: "Amen, I say unto
you, I nave brought nothing into the world
when I came, save this fire and water, water, and
this wine and blood, I brought down
the water and fire from the region of the light
of light, from the treasure of light; I brought
down the wine and the blood from the region of Barbelo. And shortly after my father sent
unto me the holy breath in the form of a
dove.
"The fire, the water, and the wine are for
cleansing all the sins of the world; the blood
I had as a sign of the body of human kind,
and I received it in the region of Barbelo, the
great power of the divine invisible; while the
breath draweth all souls and bringeth them unto
the region of light.
{p.376} "For this cause have I said unto 'I am come to cast fire on the earth,' that is to say, I am come to purify the sins of the whole world with fire.
"For this cause I said to the Samaritan
woman, 'If thou hadst known of the gift of
God, and who hath said unto thee, "Give me
to drink," (374) thou wouldst have asked him
to give thee living water, that thou mightest
have had a fountain welling up in thee for life
eternal.'
"For this cause, also, I took a cup of wine,
and blessed it, and gave it unto you, saying,
'This is the blood of the covenant which shall be poured out for you, for the
remission of your sins.'
"For this cause, also, they pierced my side
with a spear, and there came forth water and
blood.
"These are the mysteries of the light which
remit sins; that is to say, these are the appellations and names of [these mysteries of] the
light.'
It came to pass after this, that Jesus gave
the command, "Let all the powers of
the left return to their regions." And Jesus and his disciples were [once
more] on the Mount of Galilee. And the dis- {p.377} ciples continued further and besought him:
"How long, then, will it be before thou shalt cause the sins and iniquities
which we have committed, to be remitted, that we may be worthy
of the kingdom of thy father?"
And Jesus said unto them: "Amen, I say unto you, not only will I purify your
sins, but I will also make you worthy
of the kingdom of my father; and I
will give unto you the mystery of the remission of sins on the earth, so that he to
whom ye shall remit on earth, shall be pardoned
in the heavens, and he whom ye shall bind on
earth, shall be bound in the heavens. I will
give unto you the mystery of the kingdom of
the heavens, that ye also may give it unto
men."
(375) And Jesus said: "Bring me some fire
and vine branches."
They brought them unto him. He set out
the offering, placing two vessels of
wine, the one on the right and the
other on the left thereof. The offering was
set in front [of the vessels]. He placed a cup
of water in front of the vessel of wine on the
right, and a cup of water in front of the vessel
of wine on the left. Between the cups he set
pieces of bread according to the number of the
disciples. The cups were behind the bread.
{p.378} Jesus stood before the
offering and grouped his disciples behind him, all clad in linen garments,
holding in their hands the number of the name of the father of the treasure of
light. He cried aloud, saying: "Hear me, father, father of all fatherhood, boundless light;
iao iouo iao aoi oia psinother theropsin opsither nephthomaoth nephiomaoth
marachachtha ieannarachtha ioanamenaman
amanoi of heaven israi hamen hamen soubaibai
appaap hamen hamen deraarai hapahou hamen
hamen sasarsartou hamen hamen koukiamin
miai hamen hamen iao iao touap hamen hamen
hamen hamen mainmari marie marei hamen
hamen hamen.
"Hear me, father, father of all fatherhood.
(376) I invoke you also, ye who remit sins and
purify iniquities. Remit the sins of the souls of
these my disciples who have followed me, and
purge their iniquities; make them fit to be
reckoned in the kingdom of my father, the
father of the treasure of light, for they have
followed me and kept my commandments.
"Now, therefore, father, father of all fatherhood, let them approach who remit sins; for these are their names: siphirepsnichieu zenei berimou sochabricher euthari nanai dieisbalmerich meunipos chirie entair mouthiour smour peucher oouschous minionor isochobortha.
{p.379}
"Hear me, I invoke you, remit the sins of
these souls, and blot out their offences. Let
them be fit to be counted in the kingdom of my
father, the father of the treasure of light.
"For I know the great powers and invoke
them: auer bebro athroni eoureph eone souphen
knitousochreoph mauonbi mnenor souoni chocheteoph chocheeteoph memoch anemph.
"Remit the sins of these souls, blot out their
offences, both those which they have committed knowingly, and those they have
committed unknowingly, and those which they have committed
in fornication and adultery even unto this day,
remit them unto them, and make them fit to
be counted in the kingdom of my father, and
worthy to receive of this offering.
"Holy father, my father, if then thou hast heard me, (377) if
thou hast remitted the sins of these souls, and blotted out their offences, and
made them fit to be reckoned in thy kingdom, give unto me the sign in this offering."
And the sign of which Jesus spake, was
given.
Jesus said unto his disciples: "Rejoice and
be glad, for your sins are remitted,
your offences blotted out, and ye have
been numbered in the kingdom of my father."
And when he had thus spoken, the disciples
rejoiced with great joy.
{p.380}
Jesus said unto them: "This is the rite and
is the mystery which ye shall
celebrate for them who believe in you. If there be no deceit in them, if they
hearken unto you in every good thing, their
sins and their offences shall be blotted out
up to the very day on which ye shall have
celebrated for them this mystery. But hide ye
this mystery, give it not unto every man, but
unto him [only] who shall do all things which I
have said unto you in my commandments.
"This then is the mystery of the reality of the
baptism of them whose sins shall be remitted
and their offences blotted out. This is the
baptism of the first offering, which leadeth to
the region of truth and into the region of light."
After this the disciples again said unto him: "O Master reveal unto us the mystery
of the light of thy father, for we have
heard thee say, 'There is a baptism of incense;
there is a baptism of the holy breath of the
light; and there is a spiritual chrism; (378)
these bring souls into the treasure of light.'
Reveal unto us, therefore, their mystery, that
we also may inherit the kingdom of thy father."
Jesus said unto them: "As to these mysteries which ye seek after, there is
no mystery which is higher than them.
They will bring your souls into the {p.381}
light of lights, into the regions of truth and
righteousness, into the region of the holy of all
holies, into the region where there is neither
female nor male, nor form in that region, but
only light, unceasing, ineffable. No mystery is
higher than these mysteries which ye seek
after, save only the mystery of the seven voices
and their nine and forty powers and numbers;
the name which is higher than them all, the
name which sums up all their names, all their
lights and all their powers.
"If, then, a man knoweth that name, when he shall have passed from the body
of matter, no smoke, no darkness, no authority, no ruler of the sphere of the fate,
no angel, no archangel, no power, shall be able to
hold back the soul that knoweth that name;
but when it shall have passed out of the world,
if it uttereth that name to the fire, it is
quenched and the darkness retireth.
(379) "If it uttereth it to the daemons and
the receivers of the outer darkness, to their
rulers, their authorities, or their powers, they shall all be destroyed, so that
their flames consume [them], and they shall cry aloud, 'Thou art holy, thou art
holy, most holy of all holies.'
"And if a man uttereth that name to the
receivers of the malignant torments, to their
authorities and all their powers, and also to {p.382}
Barbelo, to the invisible deity and the three
triple-powered gods, the instant he shall utter
that name in those regions, they shall all fall
on their faces, and be dissolved and perish, and cry aloud, 'light of lights,
that are in the boundless lights, remember us also and purify us.'"
When Jesus had finished speaking these words, all the disciples cried aloud,
with great sobs, saying: ....... in order that they may chastise it for six more months and eight days, and
then bring it up into the way of the
midst, that each of the rulers of the way of the midst may chastise it in his torments for six
more months and eight days, and then bring it
unto the virgin of light who judgeth the good
and the evil, that she may judge it. And when
the sphere shall turn, she will hand it over to
her receivers, that they may cast it into the
aeons of the sphere. And the workmen of the
sphere will cast it into the lake which is below
the sphere, so that this [lake] becometh a seething fire and eateth into it, (380) until it hath
mightily purified it.
"Then cometh Ialuham, the receiver of
Sabaoth Adamas, who giveth the draught of {p.383}
oblivion unto the souls, to bring a draught full
of the water of oblivion and give it unto the
soul, that it may drink, and forget every place
and every region through which it hath passed,
so that it be cast into a body which shall live
out its time in constant sorrow.
"'This is the punishment of him that curseth."
Mary continued further and said: "Again,
Master, as to the man that persisteth in slander,
when he passeth out of the body, whither shall
he go, and what will be his punishment?"
Jesus said: "When the time [marked] by the
sphere cometh for a man that persisteth in calumny to pass out of the body, Abiout and Charmon, the receivers of
Ariel, come to draw that soul out of the body, and for three days travel round
with it instructing it concerning the creatures of the
world.
"Then they take it below into Amenti unto
Ariel, that he may chastise it in his torments
eleven months and one and twenty days.
"And then they bring it into chaos unto
Ialdabaoth and his nine and forty daemons, that
each of his daemons may assail it for eleven
more months and one and twenty days, scourging
it with whips of smoke.
"And then they cast it into rivers of smoke
(381) and boiling seas of fire, to chastise it {p.384}
therein for eleven more months and one and
twenty days.
"After that, they carry it into the way of the
midst, that each of the rulers who are in the
way of the midst, may chastise it in his torments for eleven months and one and twenty
days.
"After that, they take it unto the virgin of
light, who judgeth the righteous and sinners,
that she may judge it, and, when the sphere
turneth, hand it over to her receivers, who will
cast it into the aeons of the sphere, and the
workmen of the sphere will carry it into the
lake below the sphere, so that this [lake]
becometh a seething fire and eateth into it until
it hath mightily purified it,
"And then Ialuham, the receiver of Sabaoth
Adamas, bringeth a draught of oblivion, that it
may drink it and forget every place and every
region through which it hath passed, so that it
may be put into another body which shall pass
all its time in affliction.
"This is the punishment of the slanderer."
Mary said: "Woe, woe, unto sinners!" And Salome spake and said: "Jesus, Master, [in the case of] a murderer, who hath committed no other sin but that of murder, when he shall pass from the body, what will be his punishment?"
{p.385} Jesus answered and said:
(382) "[In the case of] a murderer, who hath committed no other sin but that of murder,
when the time is fulfilled by the sphere for him
to pass out of the body, the receivers of Ialdabadth come to lead his soul out of the body,
and bind it by the feet to a great daemon with
the face of a horse, to gallop round with it three
days in the world.
"And then it is carried into the regions of
ice and snow, to be there chastised for three
years and six months.
"And then it is brought into chaos unto Ialdabaoth and his forty and nine daemons, that
each of his daemons may scourge it for another
three years and six months.
"After that it is brought into the chaos unto
Persephone, to be punished in her torments
another three years and six months.
"After that it is brought into the way of the
midst, that each of the rulers of the midst may
punish it in the torments of its regions another
three years and six months.
"After that it is brought unto the virgin of
light, who judgeth the righteous and sinners,
and, when the sphere turneth, she ordereth it
to be cast into the outer darkness, until the
darkness of the midst shall be removed, so that
it may cease to exist and be dissolved.
{p.386} "This is the punishment of murderers."
Peter said: "Master, let the women
the come to an end of their questions,
(333) that we may also question thee."
Jesus said unto Mary and the [other] women:
"Give place to your brethren, that they also may question."
Peter answered and said: "Again, Master,
[in the case of] a thief, that stealeth secretly,
and persisteth in his sin, when he passeth out
of the body, what is his punishment?"
Jesus said: "[In the case of] such a man, when
his time shall be accomplished by the sphere, the receivers of Adonis come
after him, to lead his soul out of the body, and
travel round with it three days instructing it in
the creatures of the world.
"Then it is carried below into Amenti unto Ariel, that he may chastise it in his torments three months, eight days and two hours.
"Then it is brought into chaos unto Ialdabaoth and his nine and forty daemons, in order
that each of his daemons may chastise it for
another three months, eight days and two hours.
"After that, it is brought into the way of the
midst, that each of the rulers of the way of the
midst may chastise it with the smoke of his
darkness and his malignant fire for another
three months, eight days and two hours.
{p.387} "After that, it is brought unto the virgin of
light, who judgeth the righteous and the sinners,
that she may judge it, and, when the sphere
turneth, she handeth it over unto her receivers
that they may cast it into the aeons of the
sphere, and bring it unto the lake below the
sphere, so that this [lake] becometh a seething
fire, which eateth into it, (384) until it is
mightily purified.
"Then corneth Ialuham, the receiver of Sabaoth Adamas, to bring it the draught of oblivion,
and give it unto the soul, that it may drink
thereof and forget every place and every region
through which it hath passed, and be cast into
a body lame, halt and blind.
"This is the punishment of the thief."
Andrew spake and said: "[In the case of]
one proud and contemptuous, when he shall
have passed out of the body, what shall be
done unto him?"
Jesus said: "In the case of such a man,
when his time is accomplished by the
sphere, the receivers of Ariel come
after him to lead out his soul, and
travel round the world with it for three days,
instructing it in the creatures of the world.
"Then it is brought below into Amenti unto Ariel, that it may be chastised in his torments for twenty months.
{p.388} "After that, it is brought into the chaos of
Ialdaba6th and his nine and forty daemons, and
he and his daemons, each of them, chastise it
another twenty months.
"After that, it is carried into the way of the
midst, that each of the rulers of the way of
the midst may chastise it for another twenty
months.
"And after that, it is brought unto the virgin
of light, that she may judge it, and, when the
sphere turneth, she handeth it over to her receivers to cast it into the aeons of the sphere,
and the workmen of the sphere bring it unto
the lake below the sphere, (385) so that this
lake becometh a seething fire, which eateth
into it, until it hath purified it.
"And Ialuham, the receiver of Sabaoth
Adamas, cometh to bring it the draught of
oblivion and give it to the soul, that it may drink,
and forget everything and every region into
which it hath entered, and be cast into a body,
lame and contemptible, that every one may
ever despise it.
"This is the punishment of the proud and
contemptuous man."
Thomas said: "[In the case of] a man that blasphemeth persistently, what is his punishment?"
Jesus said: "[In the case of] such a man {p.389}
when his time is accomplished by the spheres,
the receivers of Ialdabaoth come to bind him by the tongue to a great
horse-faced daemon, and travel round
with [that soul] through the world for three
days, and punish him.
"Then it is brought into the region of ice
and snow, to be punished there for eleven years.
"Then it is carried below into chaos unto
Ialdabaoth and his nine and forty daemons,
that each of his daemons may chastise it for
another eleven years.
"Then it is carried into the outer darkness,
until the day when the great dragon-faced ruler
(386) who encircleth the darkness, shall be
judged. And that soul becometh hard frozen,
it perisheth and is dissolved.
"This is the punishment of the blasphemer."
Bartholomew said: "[In the case of] a man
that lieth with a man, what is his punishment?"
Jesus said: "[In the case of] the man that lieth with a man, and the
man with whom he lieth, their sentence
is the same as that of the blasphemer.
"When the time is fulfilled by the sphere,
the receivers of Ialdabaoth come to find their
souls, that he and his daemons may torment
them for eleven years.
"Then they are carried into the rivers of fire {p.390}
and seas of seething pitch, full of pig-faced
daemons that eat into them, and ... them in
the rivers of fire another eleven years.
"Then they are carried into the outer darkness until the day of judgment when the great
darkness shall be judged; and then they shall
be dissolved and perish."
Thomas said: "We have heard that there are
men on the earth who take the sperm of men and
the flux of women, and mix them with lentils
and eat them, saying, (387) 'We believe in Esau
and Jacob.' Surely this is an unseemly deed?"
Then was Jesus wroth with the world and
said unto Thomas: "Amen, I say, this
sin is more heinous than all sins and iniquities . [As for] men of that
kind, they shall be instantly taken into the
outer darkness, nor shall they ever be brought
back to the sphere, but they shall be destroyed,
they shall perish in the outer darkness, in the
region where there is no mercy and no light, but
weeping and gnashing of teeth. And every
soul that shall be [thus] carried into the darkness,
shall never again return, but shall perish and be
dissolved."
John answered [and said]: "Again, [in the
case of] a man who hath committed no sin, but who hath done righteousness
persistently, without finding the mysteries, so as to be able to
{p.391}
pass through the rulers, when he shall pass out
of the body, what will be done unto him?"
Jesus said: "[In the case of] such a man, when his time is accomplished
by the sphere, the receivers of Chainchoooch,
who is one of the three triple-powered
gods, come to find his soul, to lead
forth his soul with joy and gladness,
and travel round with it three days, instructing
it in the creations of the world with joy and
gladness.
"Then they bring it below into Amenti to
instruct it in the punishments that are in
Amenti; they do not chastise it therein, but
merely instruct it concerning them. The heat
from the fire delayeth it only a little.
(388) "Then it is carried into the way of the
midst, to be instructed in the punishments of
the ways of the midst; the heat from the fire
delaying it a little.
"Then it is brought unto the virgin of light,
that she may judge it, and set it near the little
Sabaoth, the good, him of the midst, until the
sphere turneth, and Zeus and Aphrodite come
before the virgin of light, while Kronos and
Ares are behind her.
"Then she taketh the soul of that righteous
person to entrust it to her receivers, for them to
cast into the aeons of the sphere, and for the {p.392}
workmen of the sphere to bring it into a lake
below the sphere, so that this [lake] may become
a seething fire, and eat into it until it be
mightily purified.
"Then cometh Ialuham, the receiver of Sabaoth
Adamas, who giveth the draught of oblivion unto
the souls; he bringeth the draught of oblivion and
giveth it unto it, that it may forget everything
and every region through which it hath passed.
"Then there cometh a receiver of the little
Sabaoth, the good, him of the midst;
he brings a cup full of intuition and
wisdom, and also prudence, and giveth it to
the soul, casteth the soul into a body which
will not be able to fall asleep or forget because
of the cup of prudence which hath been given
unto it, (389) but will be ever pure in heart
and seeking after the mysteries of light, until
it hath found them, by order of the virgin of
light, in order [that that soul] may inherit the
light for ever."
Mary said: "Again, [in the case of a man]
who hath committed all [these] sins and all [these] iniquities, will he suffer
all these punishments together?"
Jesus answered: "Yea, he shall suffer them: if he have committed separatethree sins, he shall suffer three punishments."
{p.393} John said: "Again, [in the case of] a man who hath committed every sin
and every iniquity, but at last hath found the mysteries of
light, can he be saved?"
Jesus said: "Such a man, who hath committed every sin and every iniquity,
and hath found the mysteries of light,
and hath performed them and accomplished them, and hath not fallen away and committed sin [again], he shall inherit the
treasure of light."
Jesus said unto his disciples: "When the
sphere shall turn and Kronos and of the time
Ares shall come behind the virgin of
light, and Zeus and Aphrodite shall
come before her, circling in their own
aeons, the veils of the virgin shall be
drawn aside. In that hour she shall be filled
with joy seeing these two stars of light before
her, and every soul which at that time she shall
cast into the cycle of the aeons of the sphere,
to descend into the world, (390) shall be
righteous and good, and shall find the mysteries
of light in that birth, and even if it have to
return to birth again, it shall find the mysteries
of light.
"But if Ares and Kronos are before the virgin,
and Zeus and Aphrodite behind her, so that she
doth not see them, then every soul which she {p.394} casteth into the creatures of the sphere at that
time, shall be evil and wrathful and incapable of
finding the mysteries of light."
Jesus spake these words unto his disciples in
the midst of Amenti; the disciples cried aloud
saying: "Woe, woe unto sinners, on whom the indifference and mere forgetfulness of the rulers lie heavily,
until they pass out of the body to
suffer these torments! Have mercy upon us,
have mercy upon us, son of holiness, that we
may be saved from these torments and these
judgments which are prepared for sinners, for
we also have sinned, O Master, our light."
________
....... the righteous. They went forth three by three to the four points of heaven; they preached the gospel of the kingdom in the whole world, the Christ being active with them in the words of confirmation and the signs and wonders which accompanied them. And thus was known the kingdom of God in all the land and in all the world of Israel, [and this kingdom] is a testimony for all the nations which are from the east even unto the west.
THE END
This page last updated: 10/09/2008
