Eckankar and the Nag Hammadi Codices
The Paraphrase Of Shem
Translated by Willis Barnstone
This original translation of The Paraphrase of Shem (Nag Hammadi Codex VII, 1) is presented in the Gnostic Society Library by permission and under license from Dr. Willis Barnstone, who retains all copyright. Dr. Barnstone’s translations of the Nag Hammadi texts are published in The Gnostic Bible, © 2003, Willis Barnstone & Marvin Meyer.
Headings in bold type have been added to the text for clarity by the translators._____________________________________
ABOUT THE UNCONCEIVED
The paraphrase about the unconceived spirit; what Derdekeas revealed to me, Shem, according to the will of the majesty.
SHEM HAS A VISION
My thought, which was in my body, snatched me away from my race. It took me up to the top of the world, which is close to the light that shone upon the whole area there. I saw no earthly likeness, but there was light. And my thought separated from the body of darkness as though in sleep.
DERDEKEAS TELLS SHEM ABOUT THE POWERS OF THE UNIVERSE
I heard a voice saying to me, “Shem, since you are from an unmixed power and you are the first being upon the earth, hear and understand what I shall say to you first concerning the great powers who were in existence in the beginning before I appeared. There was light and darkness, and there was spirit between them. Since your root fell into forgetfulness—that which was the unconceived spirit—I reveal to you the truth about the powers. The light was thought, full of attentiveness and reason; they were united into one form. And the darkness was wind in waters. He possessed the mind wrapped in chaotic fire. And the spirit between them was a gentle, humble light. These are the three roots. They reigned each in themselves, alone. And they covered each other, each one with its power.
“But the light, since he possessed great power, knew the abasement of the darkness and his disorder, namely, that the root was not straight. The crookedness of the darkness was lack of perception, namely, the illusion that there is no one above him. And as long as he was able to restrain his evil, he was covered with the water. And he stirred. And the spirit was frightened by the sound. He lifted himself up to his station, and he saw a great, dark water. And he was nauseated. The thought of the spirit stared down; he saw the infinite light. But he was overlooked by the putrid root. And by the will of the great light the dark water separated. The darkness came up wrapped in vile ignorance, and this was in order that the mind might separate from him, because he prided himself in it.
DARKNESS SEES THE SPIRIT
“When the darkness stirred, the light of the spirit appeared to him. When he saw it he was astonished. He did not know that another power was above him. And when he saw that his likeness was dark compared with the spirit, he felt hurt. And in his pain he lifted up, above the height of the members of darkness, his mind, which was the eye of the bitterness of evil. He caused his mind to take shape in a member of the portions of the spirit, thinking that, by staring down at his evil, he would be able to equal the spirit. But he was not able, for he wanted to do an impossible thing, and it did not take place. But in order that the mind of darkness, which is the eye of the bitterness of evil, might not be destroyed, since he was made partially similar, he arose and shone with a fiery light upon all of Hades, that the equality of the faultless light might become apparent. For the spirit benefited from every form of darkness because he appeared in his majesty.
“And the exalted, infinite light appeared, for he was very joyful. He wished to reveal himself to the spirit. And the likeness of the exalted light appeared to the unconceived spirit. I appeared. I am the son of the incorruptible, infinite light. I appeared in the likeness of the spirit, for I am the ray of the universal light. And his appearance to me was in order that the mind of darkness might not remain in Hades. For the darkness made himself like his mind in a portion of the members. When I, O Shem, appeared in the likeness, so that the darkness might become dark to himself, according to the will of the majesty, and so that the darkness might become devoid of every aspect of the power that he possessed, the mind drew the chaotic fire, with which it was covered, from the midst of the darkness and the water. And from the darkness the water became a cloud, and from the cloud the womb took shape. The chaotic fire, which was a deviation, went there.
DARKNESS EJACULATES MIND INTO THE WOMB OF NATURE
“And when the darkness saw the womb, he became unchaste. And when he had aroused the water, he rubbed the womb. His mind dissolved down to the depths of nature. It mingled with the power of the bitterness of darkness. And the womb’s eye ruptured at the wickedness in order that she might not again bring forth the mind. For it was a seed of nature from the dark root. And when nature had taken to herself the mind by means of the dark power, every likeness took shape in her. And when the darkness had acquired the likeness of the mind, it resembled the spirit. For nature rose up to expel it; she was powerless against it, since she did not have a form from the darkness. For she brought it forth in the cloud. And the cloud shone. A mind appeared in it like a frightful, harmful fire. The mind collided against the unconceived spirit, since it possessed a likeness from him, in order that nature might become empty of the chaotic fire.
And immediately nature was divided into four parts. They became clouds that varied in their appearance. They were called hymen, afterbirth, power, and water. And the hymen and the afterbirth and the power were chaotic fires. And the mind was drawn from the midst of the darkness and the water—since the mind was in the midst of nature and the dark power—in order that the harmful waters might not cling to it. Because of this, nature was divided, according to my will, in order that the mind may return to its power, which the dark root, mixed with the mind, had taken from it. And the dark root appeared in the womb. At the division of nature the dark root separated from the dark power, which it possessed from the mind. The mind went into the midst of the power—this was the middle region of nature.
THE LIGHT OF THE SPIRIT IS IN THE CONFINES OF NATURE
“The spirit of light, when the mind burdened him, was astonished. And the force of his astonishment cast off the burden. And it returned to its heat. It put on the light of the spirit. And when nature moved away from the power of the light of the spirit, the burden returned. And the astonishment of the light again cast off the burden. It stuck to the cloud of the hymen. And all the clouds of darkness cried out, they who had separated from Hades, because of the alien power.
“This is the spirit of light who has come in them. And by the will of the majesty the spirit gazed up at the infinite light, that his light may be pitied and the likeness may be brought up from Hades. And when the spirit had looked, I flowed out—I, the son of the majesty—like a wave of light and like a whirlwind of the immortal spirit. And I blew from the cloud of the hymen upon the astonishment of the unconceived spirit. The cloud separated and cast light upon the clouds. These separated so that the spirit might return. Because of this the mind took shape. Its rest was shattered. For the hymen of nature was a cloud that cannot be grasped; it is a great fire. Similarly, the afterbirth of nature is the cloud of silence; it is an august fire. And the power that was mixed with the mind—it, too, was a cloud of nature that was joined with the darkness that had aroused nature to unchastity. And the dark water was a frightful cloud. And the root of nature, which was below, was crooked, since it is burdensome and harmful. The root was blind to the bound light, which was unfathomable because it had many appearances.
DERDEKEAS APPEALS ON BEHALF OF THE SPIRIT
“I had pity on the light of the spirit that the mind had received. I returned to my position to pray to the exalted, infinite light that the power of the spirit might increase there and might be filled without dark defilement. And reverently I said, You are the root of the light. Your hidden form has appeared, O exalted, infinite one. May the whole power of the spirit spread and may it be filled with its light, O infinite light. Then he will not be able to join with the unconceived spirit, and the power of the astonishment will not be able to mix with nature. According to the will of the majesty, my prayer was accepted.
“And the voice of the word was heard saying through the majesty of the unconceived spirit, ‘Look, the power has been completed. The one who was revealed by me appeared in the spirit.’
“Again I shall appear. I am Derdekeas, the son of the incorruptible, infinite light.
“The light of the infinite spirit came down to feeble nature for a short time until all the impurity of nature became void, and in order that the darkness of nature might be exposed. I put on my garment, which is the garment of the light of the majesty—which I am. I came in the appearance of the spirit to consider the whole light, which was in the depths of the darkness, according to the will of the majesty, in order that the spirit by means of the word might be filled with his light independently of the power of the infinite light. And at my wish the spirit arose by his own power. His greatness was granted to him that he might be filled with his whole light and depart from the whole burden of the darkness. For what was behind was a dark fire that blew and pressed on the spirit. And the spirit rejoiced because he was protected from the frightful water. But his light was not equal to the majesty. What he was granted by the infinite light was given so that in all his members he might appear as a single image of light. And when the spirit arose above the water, his dark likeness became apparent. And the spirit honored the exalted light: ‘Surely you alone are the infinite one, because you are above every unconceived thing, for you have protected me from the darkness. And at your wish I arose above the power of darkness.’
“And that nothing might be hidden from you, Shem, the thought, which the spirit from the greatness had contemplated, came into being, since the darkness was not able to restrain his evil. But when the thought appeared, the three roots became known as they were from the beginning. If the darkness had been able to restrain his evil, the mind would not have separated from him, and another power would not have appeared.
DERDEKEAS BRIGHTENS THE LIGHT OF THE SPIRIT
“But from the time it appeared I was seen, the son of the majesty, that the light of the spirit might not become faint, and that nature might not reign over it, because it gazed at me.
“And by the will of the greatness my equality was revealed, that what is of the power might become apparent. You are the great power that came into being, and I am the perfect light that is above the spirit and the darkness, the one who puts to shame the darkness for the intercourse of impure rubbing. For through the division of nature the majesty wished to be covered with honor up to the height of the thought of the spirit. And the spirit received rest in his power. For the image of the light is inseparable from the unconceived spirit. And the lawgivers did not name him after all the clouds of nature, nor is it possible to name him. For every likeness into which nature had divided is a power of the chaotic fire, which is the material seed. The one who took to himself the power of the darkness imprisoned it in the midst of its members. And by the will of the majesty, in order that the mind and the whole light of the spirit might be protected from every burden and from the toil of nature, a voice came forth from the spirit to the cloud of the hymen. And the light of the astonishment began to rejoice with the voice that was granted to him. And the great spirit of light was in the cloud of the hymen. He honored the infinite light and the universal likeness, who I am, the son of the majesty, saying, ‘Anasses Duses, you are the infinite light who was given by the will of the majesty to establish every light of the spirit upon the place, and to separate the mind from the darkness. For it was not right for the light of the spirit to remain in Hades. For at your wish the spirit arose to behold your greatness.’
DERDEKEAS DISTURBS THE POWERS OF NATURE
“For I said these things to you, Shem, that you might know that my likeness, the son of the majesty, is from my infinite thought, since I am for him a universal likeness that does not lie, and I am above every truth and am the origin of the word. His appearance is in my beautiful garment of light, which is the voice of the immeasurable thought. We are that single, sole light that came into being. He appeared in another root in order that the power of the spirit might be raised from feeble nature. For by the will of the great light I came forth from the exalted spirit down to the cloud of the hymen without my universal garment.
“And the word took me to himself, from the spirit, in the first cloud of the hymen of nature. And I put on this of which the majesty and the unconceived spirit made me worthy. And the threefold unity of my garment appeared in the cloud, by the will of the majesty, in a single form. And my likeness was covered with the light of my garment. And the cloud was disturbed, and it was not able to tolerate my likeness. It shed the first power, which it had taken from the spirit—that which shone on him from the beginning, before I appeared in the word to the spirit. The cloud would not have been able to tolerate both of them. And the light that came forth from the cloud passed through silence until it came into the middle region. And by the will of the majesty, the light mixed with him, that is, the spirit that exists in silence, which had been separated from the spirit of light. It was separated from the light by the cloud of silence. The cloud was disturbed. It was he who gave rest to the flame of fire. He humbled the dark womb that she might not reveal other seed from the darkness. He kept them back in the middle region of nature in their position, which was in the cloud. They were troubled because they did not know where they were. For still they do not possess the universal understanding of the spirit.
“And when I prayed to the majesty, toward the infinite light, that the chaotic power of the spirit might go to and fro, and the dark womb might be barren, and that my likeness might appear in the cloud of the hymen, as if I were wrapped in the light of the spirit that went before me, and by the will of the majesty and through the prayer, I came in the cloud in order that through my garment—which was from the power of the spirit—the pleroma of the word might bring power to the members who possessed it in the darkness. For because of them I appeared in this insignificant place. For I am a helper of everyone who has been given a name. When I appeared in the cloud, the light of the spirit began to save itself from the frightful water, and from the clouds of fire that had been separated from dark nature. And I gave them eternal honor that they might not again engage in the impure rubbing.
“And the light that was in the hymen was disturbed by my power, and it passed through my middle region. It was filled with the universal thought. And through the word of the light of the spirit it returned to its rest. It received form in its root and shone without deficiency. And the light that had come forth with it from silence went in the middle region and returned to the place. And the cloud shone. And from it came an unquenchable fire. And the portion that separated from the astonishment put on forgetfulness. It was deceived by the fire of darkness. And the shock of its astonishment cast off the burden of the cloud. It was evil, since it was unclean. And the fire mixed with the water so that the waters might become harmful.
“Nature, which had been disturbed, immediately arose from the idle waters. For her ascent was shameful. And nature took to herself the power of fire. She became strong because of the light of the spirit that was in nature. Her likeness appeared in the water in the form of a frightful beast with many faces, which is crooked below. A light went down to chaos filled with mist and dust, in order to harm nature. And the light of astonishment in the middle region came to it after he cast off the burden of the darkness. He rejoiced when the spirit arose. For he looked from the clouds down at the dark waters upon the light that was in the depths of nature.
“So I appeared that I might get an opportunity to go down to the nether world, to the light of the spirit that was burdened, that I might protect him from the evil of the burden. And through his looking down at the dark region the light once more came up, that the womb might again come up from the water. The womb came up by my will. Guilefully, the eye opened. And the light, which had appeared in the middle region and which had separated from the astonishment, rested and shone upon her. And the womb saw things she had not seen before, and she rejoiced joyfully in the light, although this one that appeared in the middle region, in her wickedness, is not hers. When the light shone upon her, and the womb saw things she had not seen, and she was brought down to the water, she was thinking that she had reached the power of light. And she did not know that her root was made idle by the likeness of the light, and that it was to the root that he had run.
THE LIGHT PRAYS FOR MERCY
“The light was astonished, the one that was in the middle region and that was beginning and end. Therefore his thought gazed directly up at the exalted light. And he called out and said, ‘Lord, have mercy on me, for my light and my effort went astray. For if your goodness does not establish me, I do not know where I am.’ And when the majesty had heard him, he had mercy on him.
“And I appeared in the cloud of the hymen, in silence, without my holy garment. With my will I honored my garment, which has three forms in the cloud of the hymen. And the light that was in silence, the one from the rejoicing power, contained me. I wore it. And its two parts appeared in a single form. Its other parts did not appear on account of the fire. I became unable to speak in the cloud of the hymen, for its fire was frightful, lifting itself up without diminishing. And so that my greatness and the word might appear, I placed likewise my other garment in the cloud of silence. I went into the middle region and put on the light that was in it, that was sunk in forgetfulness and that was separated from the spirit of astonishment, for he had cast off the burden. At my wish, nothing mortal appeared to him, but they were all immortal things that the spirit granted to him. And he said in the mind of the light, ‘AI EIS AI OU PHAR DOU IA EI OU, I have come in great rest in order that he may give rest to my light in his root, and may bring it out of harmful nature.’
DERDEKEAS DONS A FIERY GARMENT AND HAS SEX WITH NATURE
“Then, by the will of the majesty, I took off my garment of light. I put on another garment of fire, which has no form, which is from the mind of the power, which was separated, and which was prepared for me, according to my will, in the middle region. For the middle region covered it with a dark power that I might come and put it on. I went down to chaos to save the whole light from it. For without the power of darkness I could not oppose nature. When I came into nature she was not able to tolerate my power. But I rested myself upon her staring eye, which was a light from the spirit. For it had been prepared for me as a garment and rest by the spirit. Through me, he opened his eyes down to Hades. He granted nature his voice for a time.
“And my garment of fire, according to the will of the majesty, went down to what is strong, and to the unclean portion of nature that the power of darkness was covering. And my garment rubbed nature in her covering. And her unclean femininity was strong. And the wrathful womb came up and made the mind dry, resembling a fish that has a drop of fire and a power of fire. And when nature had cast off the mind, she was troubled and wept. When she was hurt and in her tears, she cast off the power of the spirit and remained as I am. I put on the light of the spirit and rested with my garment on account of the sight of the fish. And that the deeds of nature might be condemned, since she is blind, manifold animals came out of her, in accordance with the number of the fleeting winds. All of them came into being in Hades, searching for the light of the mind that took shape. They were not able to stand up against it. I rejoiced over their ignorance.
DERDEKEAS FOOLS NATURE, AND CREATION BEGINS
“They found me, the son of the majesty, in front of the womb that has many forms. I put on the beast and laid before her a great request that heaven and earth might come into being, so that the whole light might rise up. For in no other way could the power of the spirit be saved from bondage except that I appear to her in animal form. Therefore she was gracious to me as if I were her son. And on account of my request, nature arose, since she possesses the power of the spirit and the darkness and the fire. For she had taken off her forms. When she had cast it off, she blew upon the water. The heaven was created. And from the foam of heaven the earth came into being. And at my wish it brought forth all kinds of food in accordance with the number of the beasts. And it brought forth dew from the winds on account of you and those who will be conceived the second time upon the earth. For the earth possessed a power of chaotic fire. Therefore it brought forth every seed. And when the heaven and the earth were created, my garment of fire arose in the midst of the cloud of nature and shone upon the whole world until nature became dry. The darkness that was the earth’s garment was cast into the harmful waters. The middle region was cleansed from the darkness. But the womb grieved because of what had happened. She perceived, in her parts, water like a mirror. When she perceived it, she wondered how it had come into being. Therefore she remained a widow. It also was astonished that it was not in her. For still the forms possessed a power of fire and light. The power remained, that it might be in nature until all the powers are taken away from her. For just as the light of the spirit was completed in three clouds, it is necessary also that the power that is in Hades be completed at the appointed time. For, because of the grace of the majesty, I came forth to her from the water for the second time. For my face pleased her. Her face also was glad.
DERDEKEAS COMMANDS NATURE TO GIVE BIRTH
“And I said to her, ‘May seed and power come forth from you upon the earth.’ And she obeyed the will of the spirit that she might be brought to naught. And when her forms returned, they rubbed their tongues with each other and copulated; they produced winds and demons and the power that is from the fire and the darkness and the spirit. But the form that remained alone cast the beast from herself. She did not have intercourse, but she was the one who rubbed herself alone. And she brought forth a wind that possessed a power from the fire and the darkness and the spirit.
“And in order that the demons also might become devoid of the power that they possessed through the impure intercourse, a womb was with the winds resembling water. And an unclean penis was with the demons in accordance with the example of the darkness, and in the way he rubbed with the womb from the beginning. And after the forms of nature had been together, they separated from each other. They cast off the power, being astonished about the deceit that had happened to them. They grieved with an eternal grief. They covered themselves with their power.
“And when I had put them to shame, I arose with my garment in the power—which is above the beast, which is a light—in order that I might make nature desolate. The mind that had appeared in the nature of darkness, and that was the eye of darkness, at my wish reigned over the winds and the demons. And I gave him a likeness of fire, light, and attentiveness, and a share of guileless reason. Therefore he was given of the greatness in order to be strong in his power, independent of the power, independent of the light of the spirit and intercourse of darkness, in order that, at the end of time, when nature will be destroyed, he may rest in the honored place. For he will be found faithful, since he has loathed the unchastity of nature with the darkness. The strong power of the mind came into being from the mind and the unconceived spirit. But the winds, which are demons from water and fire and darkness and light, had intercourse unto perdition. And through this intercourse the winds received in their womb foam from the penis of the demons. They conceived a power in their womb. From the breathing, the wombs of the winds girded each other until the times of the birth came. They went down to the water. And the power was delivered, through the breathing that causes the birth, in the midst of the rubbing. And every form of the birth received shape in it. When the times of the birth were near, all the winds were gathered from the water that is near the earth. They gave birth to all kinds of unchastity. And the place where the wind alone went was permeated with unchastity. Barren wives came from it and sterile husbands. For just as they are born, so they bear.
DEMONS BRING THE FLOOD AND THE TOWER OF BABEL
“Because of you, the image of the spirit appeared in the earth and the water. For you are like the light. You possess a share of the winds and the demons and a thought from the light of the power of the astonishment. For everything that he brought forth from the womb upon the earth was not a good thing for her, but it was her groan and her pain, because of the image that appeared in you from the spirit. For you are exalted in your heart. And it is a blessing, Shem, if a portion is given to someone and he departs from the soul to go to the thought of the light. For the soul is a burden to the darkness, and those who know where the root of the soul came from will be able to grope after nature also. For the soul is a work of unchastity and an object of scorn to the thought of light. For I am the one who revealed concerning all that is unconceived.
“And so that the sin of nature might be filled, I made the womb, which was disturbed, pleasant—the blind wisdom—that I might be able to bring it to naught. And at my wish, he plotted with the water of darkness and also the darkness, that they might wound every form of your heart. For by the will of the light of the spirit they surrounded you; they bound you in faith. And so that his mind might become idle, he sent a demon, that the plan of her wickedness might be proclaimed. And he caused a flood, and he destroyed your race, to take the light and to take away from faith. But I proclaimed quickly by the mouth of the demon that a tower come to be up to the particle of light, which was left in the demons and their race—which was water—that the demon might be protected from the turbulent chaos. And the womb planned these things according to my will, that she might pour forth completely. A tower came to be through the demons. The darkness was disturbed by his loss. He loosened the muscles of the womb. And the demon who was going to enter the tower was protected so that the races might continue and might acquire coherence through him. For he possesses power from every form.
“Return henceforth, O Shem, and rejoice greatly over your race and faith, for without body and necessity it is protected from every body of darkness, bearing witness to the holy things of the greatness that were revealed to them in their thought by my will. And they shall rest in the unconceived spirit without grief. But you, Shem, because of this, you remained in the body outside the cloud of light, that you might remain with faith. And faith will come to you. Her thought will be taken and given to you with a consciousness of light. I told you these things for the benefit of your race from the cloud of light. And likewise, what I shall say to you concerning everything, I shall reveal to you completely, that you may reveal it to those who will be upon the earth the second time.
A DISTURBANCE UNDOES THE POWER OF NATURE
“O Shem, the disturbance that occurred at my wish happened so that nature might become empty. For the wrath of the darkness subsided. O Shem, the mouth of darkness was shut. No longer does the light that shone for the world appear in it, according to my will. And when nature had said that its wish was fulfilled, then every form was engulfed by the waters in prideful ignorance. Nature turned her dark vagina and cast from her the power of fire, which was in her from the beginning through the rubbing of the darkness. It lifted itself up and shone upon the whole world instead of the righteous one. And all her forms sent forth a power like a flame of fire up to heaven as a help to the corrupted light, which had lifted itself up. For they were members of the chaotic fire. And she did not know that she had harmed herself. When she cast forth the power, the power that she possessed, she cast it forth from the genitals. The demon, who is a deceiver, stirred up the womb in every form.
“And in her ignorance, as if she were doing a great thing, she granted the demons and the winds a star each. For without wind and star nothing happens upon the earth. For every power is filled by them after they were released from the darkness and the fire and the power and the light. For in the place where their darkness and their fire were mixed with each other, beasts were brought forth. And in the place of the darkness and the fire, and the power of the mind, and the light, human beings came into existence. Being from the spirit, the thought of the light, my eye, does not exist in every person. For before the flood came from the winds and the demons, rain came to people. But then, in order that the power that is in the tower might be brought forth and might rest upon the earth, nature, which had been disturbed, wanted to harm the seed that will be upon the earth after the flood. Demons were sent to them, and a deviation of the winds, and a burden of the angels, and a fear of the prophet, a condemnation of speech, that I may teach you, O Shem, from what blindness your race is protected. When I have revealed to you all that has been spoken, then the righteous one will shine upon the world with my garment. And night and day will be separated. For I shall hasten down to the world to take the light of that place, the one that faith possesses. And I shall appear to those who will acquire the thought of the light of the spirit. For because of them my majesty appeared.
SODOM, CITY OF GNOSIS, IS UNJUSTLY BURNED
“When he will have appeared, O Shem, upon the earth, in the place that will be called Sodom, then safeguard the insight that I shall give you. For those whose heart was pure will congregate to you, because of the word that you will reveal. For when you appear in the world, dark nature will shake against you, together with the winds and a demon, that they may destroy the insight. But you, proclaim quickly to the Sodomites your universal teaching, for they are your members. For the demon of human form will part from that place by my will, since he is ignorant. He will guard this utterance. But the Sodomites, according to the will of the majesty, will bear witness to the universal testimony. They will rest with a pure conscience in the place of their repose, which is the unconceived spirit. And as these things will happen, Sodom will be burned unjustly by a base nature. For the evil will not cease in order that your majesty may reveal that place.
“Then the demon will depart with faith. And then he will appear in the four regions of the world. And when faith appears in the last likeness, then will her appearance become manifest. For the firstborn is the demon who appeared in the union of nature with many faces, that faith might appear in him. For when he appears in the world, evil passions will arise, and earthquakes, and wars, and famines, and blasphemies. For because of him the whole world will be disturbed. He will seek the power of faith and light; he will not find it. For at that time the other demon will appear upon the river to baptize with an imperfect baptism, and to trouble the world with a bondage of water. But it is necessary for me to appear in the members of the thought of faith to reveal the great things of my power. I shall separate it from the demon, who is Soldas. And the light that he possesses from the spirit I shall mix with my invincible garment, as well as him whom I shall reveal in the darkness for your sake and for the sake of your race, which will be protected from the evil darkness.
THE LITANY
“Know, O Shem,
that without Elorchaios and Amoias
and Strophaias and Chelkeak
and Chelkea and Elaios,
no one will be able to pass by
this wicked region.For this is my testimony,
that through it I have been victorious over
the wicked region.And I have taken the light of the spirit
from the frightful water.For when the appointed days of the demon—
he who will baptize erringly—
draw near, then I shall appear
in the baptism of the demon
to reveal with the mouth of faith
a testimony to those who belong to her.I testify of you, spark, unquenchable,
Osei, the elect of the light, the eye of heaven,
and faith, the first and the last,
and Sophia, and Saphaia, and Saphaina,
and the righteous spark,
and the impure light.And you, east, and west, and north, and south,
upper air and lower air,
and all the powers and authorities,
you are in creation.And you, Moluchtha and Soch,
are from every work
and every impure effort of nature.“Then I shall come through the demon down to the water. And whirlpools of water and flames of fire will rise up against me. Then I shall come up from the water, having put on the light of faith and the unquenchable fire, that through my help the power of the spirit may cross over, she who has been cast in the world by the winds and the demons and the stars. And in them every unchastity will be filled.
“Finally, O Shem, consider yourself pleasing in the thought of the light. Do not let your thought have dealings with the fire and the body of darkness, which was an unclean work. These things that I teach you are right.
THE PARAPHRASE
“This is the paraphrase : For you did not remember that it is from the firmament that your race has been protected. Elorchaios is the name of the great light, the place from which I have come, the word that has no equal. And the likeness is my honored garment. And Derdekeas is the name of his word in the voice of the light. And Strophaia is the blessed glance, which is the spirit. And Chelkeach is my garment, who has come from the astonishment, who was in the cloud of the hymen that appeared as a cloud with three forms. And Chelkea is my garment that has two forms, he who was in the cloud of silence. And Chelke is my garment that was given him from every region; it was given him in a single form from the greatness, and he was in the cloud of the middle region. And the star of the light that was mentioned is my invincible garment, which I wore in Hades; this, the star of the light, is the mercy that surpasses the thought and the testimony of those who bear witness. And the testimony was mentioned: the first and the last, faith, the mind of the wind of darkness. And Sophaia and Saphaina are in the cloud of those who have been separated from the chaotic fire. And the righteous spark is the cloud of light that has shone in your midst. For in the cloud of light my garment will go down to chaos. But the impure light, a power, appeared in the darkness and belongs to dark nature. And the upper air and the lower air, and the powers and the authorities, the demons and the stars, these possessed a particle of fire and a light from the spirit. And Moluchthas is a wind, for without it nothing is brought forth upon the earth. He has a likeness of a serpent and a unicorn. His protrusions are manifold wings. And the remainder is the womb that has been disturbed.
THE BLESSING OF SHEM AND THE PEOPLE OF SPIRIT
“You are blessed, Shem, for your race has been protected from the dark wind, which is many-faced. And they will bear witness to the universal testimony and to the impure rubbing of nature. And they will become higher of mind by remembering the light.
“O Shem, no one who wears the body will be able to complete these things. But through remembrance he will be able to grasp them, in order that, when his mind separates from the body, these things may then be revealed to him. They have been revealed to your race. O Shem, it is difficult for someone wearing a body to complete these things, as I said to you. And it is a small number that will complete them, those who possess the particle of the mind and the thought of the light of the spirit. They will keep their mind from the impure rubbing. For many in the race of nature will seek the security of the power. They will not find it, nor will they be able to do the will of faith. For they are seed of the universal darkness. They will be found in much suffering. The winds and the demons will hate them. And the bondage of the body is severe. For where the winds, and the stars, and the demons are cast out from the power of the spirit, there repentance and testimony come upon them, and mercy will lead them to the unconceived spirit. And those who are repentant will find rest in the consummation and faith, in the place of the hymen. This is the faith that will fill the place that has been left empty. But those who do not share in the spirit of light and in faith will dissolve in the darkness, the place where repentance did not come.
“It is I who opened the eternal gates that were shut from the beginning. To those who long for the best of life, and those who are worthy of rest, he revealed them. I granted perception to those who perceive. I disclosed to them all the thoughts and the teaching of the righteous ones. And I did not become their enemy at all. But when I had endured the wrath of the world, I was victorious. There was not one of them who knew me. The gates of fire and endless smoke opened against me. All the winds rose up against me. The thunderings and the lightning flashes for a time will rise up against me. And they will bring their wrath upon me. And on account of me, with regard to the flesh, they will rule over them according to their race.
IMPURE BAPTISM LEADS TO BONDAGE
“And many who wear erring flesh will go down to the harmful waters through the winds and the demons. And they are bound by the water. And the water will heal with a futile remedy. It will lead astray, and it will bind the world. And those who do the will of nature . . . two times in the day of the water and the forms of nature. And it will not be granted them, when faith disturbs them to take to herself the righteous one.
“O Shem, it is necessary that the thought be called by the word so the bondage of the power of the spirit may be saved from the frightful water. And it is blessedness if it is granted someone to contemplate what is exalted, and to know the exalted time and the bondage. For the water is an insignificant body. And people are not released because they are bound in the water, just as from the beginning the light of the spirit was bound.
“O Shem, they are deceived by manifold demons, thinking that through baptism with the uncleanness of water, which is dark, feeble, idle, and disturbing, the water will take away sins. And they do not know that from the water to the water there is bondage, error, unchastity, envy, murder, adultery, false witness, heresies, robberies, lusts, babblings, wrath, bitterness. . . . Therefore, there are many deaths that burden their thoughts. For I foretell it to those who have understanding. They will refrain from the impure baptism. And those who have understanding from the light of the spirit will not have dealings with the impure rubbing. And their heart will not grow faint, nor will they curse, nor will they give honor to the water. Where the curse is, there is the deficiency. And the blindness is where the honor is. For if they mix with the evil ones, they become empty in the dark water. Where the water has been mentioned, there is nature, and the oath, and the lie, and the loss. For only in the unconceived spirit, where the exalted light rested, has the water not been mentioned, nor can it be mentioned.
“For this is my appearance: when I have completed the times that are assigned to me upon the earth, then I will cast from me my garment of fire. And my unequalled garment will shine forth upon me, and all my other garments that I put on in all the clouds that were from the astonishment of the spirit. For the air will tear my garment. My garment will shine, and it will divide all the clouds up to the root of the light. Rest is the mind and my garment. And my remaining garments, those on the left and those on the right, will shine on the back in order that the image of the light may appear. For in the last day my garments that I put on in the three clouds will rest in their root, that is, in the unconceived spirit, since they are without fault, through the division of the clouds.
Therefore I have appeared, faultless, on account of the clouds, because they are unequal, that the wickedness of nature might be ended. For she wished at that time to snare me. She was about to restrain Soldas, who is the dark flame, who was set on high, on the tree of error, that it might snare me. She took care of her faith, being vainglorious.
REBOUEL IS BEHEADED
“And at that time the light was about to separate from the darkness, and a voice was heard in the world, saying, ‘Blessings on the eye that has seen you and the mind that has supported your majesty at my desire.’ It will be said by the exalted one, ‘Blessings on Rebouel among every race of people, for it is you alone who have seen.’ And she will listen. And they will behead the woman who has the perception, whom you will reveal upon the earth. And according to my will, she will bear witness, and she will cease from every vain effort of nature and chaos. For the woman whom they will behead at that time is the support of the power of the demon who will baptize the seed of darkness in severity, that the seed may mix with unchastity. He begot a woman. She was called Rebouel.
“See, O Shem, how all the things I have said to you have been fulfilled. . . . And the things that you lack, according to my will, will appear to you at that place upon the earth, that you may reveal them as they are. Do not let your thought have dealings with the body. For I have said these things to you, through the voice of the fire, for I entered through the midst of the clouds. And I spoke according to the language of each one. This is my language that I spoke to you. And it will be taken from you. And you will speak with the voice of the world upon the earth. And it will appear to you with that appearance and voice, and all that I have said to you. Henceforth proceed with faith to shine in the depths of the world.”
SHEM RETURNS FROM HIS ECSTATIC JOURNEY
And I, Shem, awoke as if from a deep sleep. I marveled when I received the power of the light and his whole thought. And I proceeded with faith to shine with me. And the righteous one followed us with my invincible garment. And all that he had told me would happen upon the earth happened. Nature was handed over to faith, that faith might overturn her and that nature might stand in the darkness. She produced a turning motion while wandering night and day, not getting rest with the souls. These things completed her deeds.
Then I rejoiced in the thought of the light. I came forth from the darkness and walked in faith where the forms of nature are, up to the top of the earth, to the things that are prepared. Your faith is upon the earth the whole day. For all night and day she surrounds nature to take to herself the righteous one. For nature is burdened, and she is troubled. For none will be able to open the forms of the womb except the mind alone who was entrusted with their likeness. For frightful is their likeness of the two forms of nature, the one that is blind.
But they who have a free conscience remove themselves from the babbling of nature. For they will bear witness to the universal testimony; they will strip off the burden of darkness; they will put on the word of the light; and they will not be kept back in the insignificant place. And what they possess from the power of the mind they will give to faith. They will be accepted without grief. And the chaotic fire that they possess they will leave in the middle region of nature. And they will be received by my garments, which are in the clouds. It is they who guide their members. They will rest in the spirit without suffering. And because of this, the appointed term of faith appeared upon the earth for a short time, until the darkness is taken away from her, and her testimony is revealed that was revealed by me. They, who will prove to be from her root, will strip off the darkness and the chaotic fire. They will put on the light of the mind and bear witness. For all that I have said must happen.
THE FINAL DESOLATION
After I cease to be upon the earth and withdraw up to my rest, a great, evil error will come upon the world, and many evils in accordance with the number of the forms of nature. Evil times will come. And when the era of nature is approaching destruction, darkness will come upon the earth. The number will be small. And a demon will come up from the power who has a likeness of fire. He will divide the heaven, and he will rest in the depth of the east. For the whole world will quake. And the deceived world will be thrown into confusion. Many places will be flooded because of envy of the winds and the demons who have a name that is senseless: Phorbea, Chloerga. They are the ones who govern the world with their teaching. And they lead astray many hearts because of their disorder and their unchastity. Many places will be sprinkled with blood. And five races by themselves will eat their sons. The regions of the south will receive the word of the light. But they who are from the error of the world and from the east. . . . A demon will come forth from the belly of the serpent. He was in hiding in a desolate place. He will perform many wonders. Many will loathe him. A wind will come forth from his mouth with a female likeness. Her name will be called Abalphe. He will reign over the world from the east to the west.
Then nature will have a final opportunity. And the stars will cease from the sky. The mouth of error will be opened that the evil darkness may become idle and silent. And in the last day the forms of nature will be destroyed with the winds and all their demons; they will become a dark lump, just as they were from the beginning. And the sweet waters that were burdened by the demons will perish. For where the power of the spirit has gone, there are my sweet waters. The other works of nature will not be manifest. They will mix with the infinite waters of darkness. And all her forms will cease from the middle region.
SHEM ASCENDS, IN MIND, AND RECITES THE LITANY
I, Shem, have completed these things. And my mind began to separate from the body of darkness. My time was completed. And my mind put on the immortal testimony. And I said,
“I declare your testimony,
which you have revealed to me:Elorchaios,
and you, Amoiaias,
and you, Sederkeas,
and your guilelessness, Strophaias,
and you, Chelkeak,
and you, Chelkea,
and Chelke and Elaios,
you are the immortal testimony.I testify to you,
spark, the unquenchable one,
who is an eye of heaven and a voice of light,
and Sophaia, and Saphaia, and Saphaina,
and the righteous spark,
and faith, the first and the last,
and the upper air and the lower air,
and all the powers and the authoritiesthat are in the world.And you, impure light,
and you also, east, and west, and south, and north,
you are the zones of the inhabited world.And you also, Moluchtha and Essoch,
you are the root of evil
and every work and impure effort of nature.”These are the things that I completed while bearing witness. I am Shem. On the day that I was to come forth from the body, when my thought remained in the body, I awoke as if from a deep sleep. And when I arose as it were from the burden of my body, I said, “Just as nature became old, so is it also in the day of human beings. Blessings on those who knew, when they slept, in what power their thought rested.”
And when the Pleiades separated, I saw clouds, which I shall pass by. For the cloud of the spirit is like a pure beryl. And the cloud of the hymen is like a shining emerald. And the cloud of silence is like a flourishing amaranth. And the cloud of the middle region is like a pure jacinth.
“And when the righteous one appeared in nature, then, when nature was angry, she felt hurt, and she granted to Morphaia to visit heaven. The righteous one visits during twelve periods that he may visit them during one period, so that his time may be completed quickly and nature may become idle.
GO IN GRACE AND FAITH
“Blessings on those who guard themselves against the heritage of death, which is the burdensome water of darkness. For it will not be possible to conquer them in a few moments, since they hasten to come forth from the error of the world. And if they are conquered, they will be kept back from them and be tormented in the darkness until the time of the consummation. When the consummation has come and nature has been destroyed, then their thoughts will separate from the darkness. Nature has burdened them for a short time. And they will be in the ineffable light of the unconceived spirit without a form. And thus is the mind, as I have said from the first.
“Henceforth, O Shem, go in grace and continue in faith upon the earth. For every power of light and fire will be completed by me because of you. For without you they will not be revealed until you speak of them openly. When you cease to be upon the earth, they will be given to the worthy ones. And apart from this proclamation, let them speak about you upon the earth, since they will take the carefree and agreeable land.
Marsanes
(Scholar’s Edition)
Translated by John D. Turner
This original translation is presented in the Gnostic Society Library by permission of Dr. John D. Turner, who retains all copyright. The headings shown in bold text are added to the text by Dr. Turner. Line numbers are given in suprascript, bold numbers indicate codex page. Dr. Turner’s fully annotated version of this translation, including his index of sections, is available here.
Marsanes is a complex text, and the original manuscript is fragmentary in many places. Using outlined headings, this translation offers the reader a guide to the themes of the text. Dr. Turner has indicated lacunae with ellipses […]. Several long sections of the codex are too fragmentary for interpretation. This edition makes every effort to reproduce all decipherable text in the original Coptic manuscript.
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MARSANES
NHC X,1: 1,10-68,18
Exordium on the Steadfastness and Confidence of the Recipients of the Revelation
1 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 [material …] 11 and a [power]. They 12 found him (the supreme Father?) with a pure heart 13without their being afflicted by 14 evils. Those who have received 15 you (pl.) will be given a 16 choice reward for 17 their endurance, and [they will] 18endure [the] 19 evils.
[But] let none 20 of us be distressed [and] 21 think [in] his 22 heart that the supreme 23 Father [is aloof], 24 for he looks upon the All [and] 25 takes care of them all. 26 And [he] has shown them 27 his [command] 28 since it is they who speak […] 2 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10[…] 11 [the things I said] at first. 12
Marsanes’ Vision of the Nature, Structure, and Deployment of the Entirety
A. The Thirteen Seals
But as for the thirteenth 13 seal, I have confirmed it 14 together with [the] limit of 15 knowledge and the certainty 16 of rest.
1. Seals 1-3 The Corporeal: the Worldly and Material Levels
The first 17 [and the] second and the 18 [third] are for the worldly 19 and the material. I have 20 [informed] you concerning these, that you should 21 [guard] your bodies. And 22 a sense-perceptible [power] 23 will [hide] those who will rest, 24 and they will be kept 25 [from the] passion(s) and division 26 [of the] (incarnational) union.
2. Seals 4-5 The Incorporeal: the Sojourn (Seal 4) and Repentance (Seal 5)
The fourth (the Sojourn) 27 [and the] fifth (the Repentance) which is above (it, i.e., the Sojourn), 28 [are the ones] you have come to know29 [as divine]. 30 [The fourth, concerning that which] 3 1 exists after (i.e., above) the [somatic type] 2 and nature, 3 that is, that which [is divided in] 4 three. And you [were] 5 [informed] about [these and that which is] 6 in three [dimensions] 7 by these [two (the fourth & fifth?)]. 8 You [were informed that it] 9 is incorporeal 10 […] 11 and after […] 12 within […] 13 every […] which [… and] 14 the things within them.
The [fifth,] 15 [concerning the] repentance [of] 16 those that are within me and 17 {concerning those} who sojourn in that place (the fourth?). 18
4. Seal 6 The Self-generated Ones
But the sixth, 19 concerning the self-generated ones, 20 concerning the incorporeal being 21 that exists individually (cf. the perfect individuals), 22 together with those who abide in 23 the truth of the All [in regard to] 24 understanding and 25 assurance (or: stability).
And the [seventh,] 26 concerning the self-begotten power 27 which [is the] 28 Third [perfect Mind, 29 [the second (after Barbelo) who extended to] 4 1 [the] fourth (the Sojourn) for salvation 2 [through] Wisdom.
And the eighth, 3 concerning the mind which is 4 [male, which] appeared 5 [in the beginning (i.e., “Protophanes”)], as well as the substance6 [which is incorporeal] and the 7 [intelligible] world.
The ninth, 8 [concerning the head] of the power 9 [that] appeared [in the] 10 [beginning.
8. Seal 10 The Aeon of Barbelo
The] tenth, [concerning] 11 [Barbelo, the] virgin 12 [who is male], that is, the Aeon.13
9. Seals 11-12 The Triple Powered One and the Invisible Spirit
[The eleventh] and [the] 14 [twelfth] speak of the 15 Invisible One who possesses 16 three powers 17 and the insubstantial Spirit 18 who belongs to 19 the first unbegotten one (fem., i.e., first unbegotten power of the Triple Powered One, which is the Invisible Spirit).
The 20 thirteenth speaks concerning 21 [the] Silent One who was not 22 [known], even the foundation (katarchê = ) of 23 the indiscriminables. 24
B. Marsanes’ Insight into the Nature of Incorporeal and Corporeal Reality
For it is I who have 25 [contemplated] that which truly exists. 26 [Whether] individually or 27 [as a whole], by difference 28 [I knew] that they [pre]-exist 29 [in the] entire place (i. e., the aeonic realm) that is 5 1 eternal: all those that have come into 2 existence whether without substance 3 or with substance, those who are 4 unbegotten, and the divine aeons 5 together with the angels and the 6 souls without guile 7 and the soul-[garments], 8 the images of [the] 9 simple ones (souls?). And [afterwards they] 10 were mixed with [those that were distinct from] 11 them (i.e., their bodies?). But [even the] 12 entire [perceptible] substance 13 still resembles the [intelligible substance] 14 as well as the insubstantial. [I have known] 15 the entire corruption [of the former (the perceptible realm)] 16 as well as the immortality of 17 the latter (fem., i.e., the intelligible and insubstantial).
I have discriminated 18 and have attained the boundary of the sense-perceptible 19 world (and) 20 the entire realm 21 of the incorporeal essence. And22 the intelligible world knew 23 by discrimination 24 that in every respect the sense-perceptible 25 world is [worthy] 26 of being preserved entire, [for]27 I have not ceased speaking [of the] 28 Autogenes, [lest] 29 [anyone] be [ignorant] 6 1 in turn of the entire place (i.e., the aeonic realm). 2
C. The Saving Descent of Autogenes
He (Autogenes) descended, again he descended 3 from the Unbegotten One 4 who is insubstantial, who 5 is the Spirit. The one (Autogenes??) who exists 6 before all of them (the realms below the Barbelo Aeon) extends 7 [to the divine] self-generated ones. 8 The one who is 9 [substantial (Autogenes)] examines 10 [the all (the Barbelo Aeon)] and is 11 [the all and] resembles 12 [the all]. And from 13 [the single one] they [are] divided, 14[so that] I experienced 15 many things, it being manifest 16 that he saved a multitude. 17
D. The Deployment of the Barbelo Aeon from the Triple Powered One
1. Marsanes inquires about the Aeonic Realm of the Triple Powered One
But beyond all of these, 18 I am seeking the kingdom 19 of the Triple Powered One, 20 which has no beginning. Whence 21 did he appear and 22 act to fill the 23 the entire place (i. e., the aeonic realm) with his power? And 24 in what way did the unbegotten ones 25 come into existence without being begotten? And 26 what are [the] differences among the [aeons]? 27 [And] as for those who are unbegotten, 28 how many [are they]? And in what respect 29 [do they differ] from each other?
2. The Triple Powered One actualizes the Silence of the Unknown Silent One
7 1 When I had inquired about these things 2 I perceived that he (the Triple Powered One) acted 3 from silence. He exists 4 prior to those that 5 truly exist, that belong to the realm of Being. 6 He (the Triple Powered One) is a pre-existent otherness 7 belonging to the one (the Invisible Spirit) that 8 actualizes the Silent One. 9 And the silence of [that (the Triple Powered One) which follows] 10 him (the Invisible Spirit) acts. For [so] 11 [long as] the latter (the Spirit) [acts], 12 the former (the Triple Powered One) [acts also]. 13 The [silence which belongs to the Un-] 14 begotten One (the Invisible Spirit) is among [the aeons, and from] 15 the beginning he is in-[substantial]. 16 But the activity of 17 that One (the Invisible Spirit) <is> the Triple Powered One. 18 The Unbegotten One (the Invisible Spirit) is prior to 19 the Aeon, since he is in-[substantial]. 20
And as for the summit of the 21 silence of the Silent One, 22 it is possible <for> the summit (i.e., the Invisible Spirit) 23 of the energy of the Triple 24 Powered One to behold it. And the One (the Unknown Silent One) who 25 exists, who is silent, [who is] 26 beyond [insubstantiality], 27 manifested [the Triple] 28 [Powered, First-] 29 Perfect One. 3. The Self-manifestation of the Triple Powered One[When he appeared] 8 1 to the powers, they rejoiced. 2 Those that are within me were completed 3 together with all the 4 rest. And they all blessed 5 the Triple Powered One, 6 one by one, who 7 is [the] First-Perfect One, 8 [blessing] him in purity, [every]where 9 praising the Lord 10 [who exists] before the All, 11 [who (is) the] Triple Powered One. 12 [It did not happen that] their worshippings 13 [were audible], but [it was my part] 14 [to keep on] 15 [inquiring] how they had 16 become silent. I would contemplate a 17 power that I hold 18 in honor.
4. The Barbelo Aeon reveals Itself as the Triple Powered One’s Third Power
When the third 19 power (i.e. the Barbelo Aeon) of the Triple Powered One 20 contemplated him (the Triple Powered One), 21 it said to me (Marsanes), “Be silent 22 lest you should know and flee 23 and come before me. But 24 know that this One was 25 [silent], and concentrate on understanding. 26 For [the power still] keeps 27 [guiding] me into 28 [the Aeon which] is Barbelo, 29 [the] male [Virgin].”
5. Marsanes explains the Barbelo Aeon’s Deployment from the Invisible Spirit
9 1 For this reason the 2 Virgin became male (as nous, the Aeon of Barbelo), 3 because she had separated from the male (i.e., the Invisible Spirit). The 4 Knowledge stood outside of him, 5 as if belonging to him. 6 And she who exists is she who sought. 7 She is situated just as 8the Triple Powered One is situated. 9 She withdrew 10 from [these] two [powers] (the first two powers of the Triple Powered One), 11 since she exists [outside of] 12 the Great One (the Invisible Spirit), [seeing what] 13 is above [her, the Perfect One (the Triple Powered One)] 14who is silent, [who has] 15 this [commandment] 16 to be silent. His knowledge (gnôsis; cf. Mind) 17 and his hypostasis (hypostasis; cf. Existence) 18 and his activity (energeia; cf. Life) 19 are those things that the power (dynamis, i.e. Barbelo) 20 of the Triple Powered One expressed: 21
6. The Barbelo Aeon describes the Praise of the Triple Powered One
“We all have 22 withdrawn to ourselves. We have [become] 23 silent, [and] 24 when we [too] came to know [that he is] 25 the Triple Powered One, [we] 26 bowed down; we [gave glory and we] 27 blessed him. [He conferred] 28 upon us [a great revelation].” 29
[Again] the Invisible [Spirit] 10 1 ran up 2 to his place. The entire place (i. e., the aeonic realm) 3 was revealed, the entire place unfolded4 <until> he reached the upper region. 5 Again he went forth and caused the 6 entire place to be illuminated, and the entire 7 place was illuminated.
E. Marsanes receives the Power of the Barbelo Aeon
And [I (Marsanes)] have been given 8 the third part (i.e., knowledge, the Barbelo Aeon) of 9 [the spirit] of the power of the Triple 10 [Powered] 11[One]! Blessed is 12 [the Aeon (of Barbelo)]! It (the power) said:
F. Through Marsanes the Barbelo Aeon urges the Ascent towards the Invisible Spirit
“O 13 [inhabitants of these] places (the sensible world?)! It is necessary 14 [for you (sg.) to contemplate] those that are higher 15 than these (the denizens of the Barbelo Aeon?), and tell them to the 16 powers. For you will become 17 [better] than the elect 18 [in the last] times. 19 Upward mounts the Invisible Spirit! 20 And you (pl.) 21 [yourselves], ascend with him 22 [up above], since you have 23 [the] great [radiant] crown! 24 But on that day 25you will see 26 [as you hasten to] ascend above 27 [with him]. And [even] the sense-perceptible 28 [things that are] visible 29 [to you …] and they …” (pages 11-12 missing) 13 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 [..] 13 […] 14 […] 15 the intellection. He (the Invisible Spirit??) exists eternally 16 without substance 17 in the One who is, who is silent, 18 the One who is from the beginning, 19 who] is with-[out] substance20 […] part of […] 21 […] indivisible. The […] 22 […] consider a […] 23 […] 24 [ … ninth] 25 […] for […] 26 […] 27 […] 28 […] 29 […] 14 1 […] 2 […] 3 […] 4[…] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 [..] 13 […] 14 […] 15 […].
G. Marsanes’ Ascent to the Triple Powered One
I [was dwelling] 16 among the aeons that were 17 generated. As I was permitted, [I] 18 came to be among those that were un-[begotten]. 19 But I was dwelling in the [great] 20 Aeon (of Barbelo), although I [was separate from it]. 21 And [I saw] 22 [the] three powers [of] 23 the Triple [Powered] One. 24The [first (third?)] 25 [power …] 26 and […] 27 […] 28 […] 29 […] 15 1 [… the] Silent One and the 2 Triple Powered One, [and the One (i.e., the Spirit)] 3that does not have breath. 4
We took our stand […] 5 […] we [contemplated] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 we entered […] 14 […] breath (or: the intelligible?pnoê[tos]) […] 15 […] 6 […] 17 […] 18 […] 19 […] 20 […] 21 […] 22 […] 23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 29 [… the Spirit] 16 1 [that] does not have breath, 2 [and he] exists in [unknowability]. 3
H. Marsanes sees the Supreme Deity
And [through] him (the Invisible Spirit?) I saw 4 the great 5 [unknowable power (the Unknown Silent One?)]. 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12[the one without] limit […] 13 […] and [I] 14 [saw the one who exists] alone 15 […] 16 […] 17 […] 18 […] 19 […] 20 […] 21 […] 22 […] 23 […] 24 […] 25 […]26 […] 27 […] 28 […] 29 […] 17 1 […] is active 2 […] why is there no knowledge 3 [among the] ignorant, and […] 4 […] he runs the risk 5 […] that he become 6 […] 7 […] 8 […] and 9 […] on account of 10 […] in […] 11 […] 12 […] 13 […] 14 […] 15 […] those that are dis- 16 [similar].
But it is necessary that 17 [that everyone who] is without image 18 [be like] those of the [single] one 19 [that] exists before 20 [them all]. The 21 pre-[existent] thought 22 […] the one that 23 […]… 24 […] 15 […] 26 […] 27 […] 28 […] 29 […] 18 1 [Now] these [are the images that I] 2 saw in nine [cosmic] 3hebdomads 4 [that are] in a [single eternal] day. 5 […] 6 […] 7 […] 8 […] thirty […] 9 […] 10 […] 11 […] 12 […] 13 [… herself]. 14
The Nomenclature of the Cosmic Powers and of the Soul
A. The Need to Know the Nomenclature of the Cosmic Powers and of the Soul
And [again after] 15 many [years, as for me], 16 when I saw the [Father (?) I came to] 17 know him, and […] 18 many […] 19 partial […] 20 for ever […]21 the material ones […] 22 worldly […] 23 above […] 24 in addition […] 25 […] 26 […] 27 […] 28 […] 29 […] 19 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8[…] 9 […] 10 […] 11 […] 12 […] 13 […] he […] 14 […] … [It is necessary that] a deity [transfer them] 15 from [those who] 16 [observe] the things that 17[act in] them into 18 [actuality]. Name 19 [them according] to their nomenclature, 20 [and let no] one [think] 21 [that you (pl.) are] inferior to [their] 22[knowledge] and their [hypostasis]. 23 And [in addition, so that] 24 […] 25 […] 26 […] 27 […] 28 […] 29 […] 20 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8[…] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] hidden […] 15 [… the] third 16 [power].
B. The Blessed Authority’s Instructions on Preparing the Soul
[And] the blessed Authority (chief fem.) 17 said [to me]: 18 “Among these [may] 19 she who [does not have it receive no glory]. 20 For there is no glory […] 21 nor even the one (masc.) who […] 22 For indeed the one [without glory] 23 [is] a … […]. 24 For […] 25 […] 26 […] 27 […] 28 […] 29 […]
C. The Configurations and Powers of the Zodiacal Signs
21 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] and the [Zodiacal signs] 15 […] and the […] 16 […] and […] 17[…] which do not have […] 18 […] acquire for […] 19 […] revolution 20 […] And [it is the] soul [that] 21 [has] the this [sort of] 22 [corporeality], namely23 [the] celestial soul [that] 24 [sur]rounds [the world]. 25 […] configuration […] 26 […] which is […] 27 […] 28 […] 29 […] 22 1 […] 2 […] 3 […] 4 […] 5 […]6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 [spiritual …] … […] 15 [… And] those that [have likeness] 16 […] 17 […]… those who […] 18 [… the form …] 19 […] all the images [of which I] 20 [spoke]. [It is necessary that] 21 all the forms [become] 22 configurations, so that [the forms may] 23become [the elements (cf. letters)] 24 themselves [including the] 15 [smooth (cf. inaspirates)] and the [rough (cf. aspirates), like] 26 [the voices] of animals […] 27 […] and the […] 28 […] 29 […] (pages 23-24 missing) 25 1 […] there.
But their (the signs of the Zodiac) 2 powers, which are the angels, 3 are in the form of 4 beasts and animals. 5 Some among them are 6 [polymorphous] and contrary to 7 [nature]; they have [sounds] 8 for (adapted to?) their names, that [is], 9 they are [distinct] and [different] 10 in [appearance] 11 and [they are bi-] 12 [formed]. But these that are 13 [homo-] phonic by a third 14 originate from substance. 15
And concerning these, all of 16 these (remarks) are sufficient, 17 since we have (already) spoken about them. For [this] 18 distribution takes place 19again in these regions (i.e., here) in [the manner] 20 we have mentioned from the [beginning]. 21
D. The Alphabet and the Configurations of the Soul1. Vowels and Diphthongs: The First and Second Configurations of the Soul
However, the soul 22 too [has] 23 its configuration, although it is diverse. 24 It is [in] 25 [its] form 26 that the configuration of the only begotten soul 27 resides. Its configuration 28 is [the second] 26 1 spherical part–eêiou— 2 while the first goes around [it], 3 the self-begotten soul– 4 aeêiouô. 5
[The] second configuration– 6 eêiou–derives from those [having] 7 two sounds (diphthongs). The first 8 that suffixes them is [the] 9[upsilon], and [the iota is its] 10 [companion. And these are the ones] 11 [you know] in [the radiance] 12 of the light.
[Control] 13 yourselves, receive [the] 14 imperishable seed, 15 bear fruit, and 16 do not be 17 attached to your possessions. 18But know that the oxytones (jise = oxys; or should it be “long vowels” = makra = êô) 19 exist among the vowels 20 and the 21 diphthongs22 beside them. But the [short (vowels) (brachy eo; or should this be barytones = baru = gajb?)] 23 are deficient, as well as the 24 [other sounds that] originate 25 through them. [And] those that [are drawn (~perispwmenon i.e., circumflex)], 26 since they are intermediate, 27[are also deficient].
3. Consonants and their Combinations
The sounds of 28 [the semivowels (hemiphwna = z x y l m n r s)] are 27 1 superior to the voiceless (consonants b g d k p t th ph c = aphôna).2 And those that are double (z x ps = dipla) are superior 3 to the semivowels which 4 do not change (lmnr =ametabola). And the aspirates (dasu = th ph xi) 5 are better than the inaspirates (psila = k p t) <of> 6 the mute consonants (b g d k p t th ph xi). 7 And as for those that are intermediate (b g d = mesa), 8 their combinations are many (e.g., by aspirate or “spiritual” precedence = ph b p – xi g k – th d t). 9 They are ignorant [of] 10 the good ones (i.e., combinations) and 11 are combined with the worse ones in the [middle]. 12
[As] in the case 13 of the nomenclature for the [gods] 14 and the angels, it is [not that] 15 they (the consonants) are combined with each other 16 indiscriminately, but 17 only that they have 8 a beneficial effect. 19 It just didn’t happen 20 that their intention (or: pronunciation) was apparent. 21
Don’t (sg.) [sin anymore], 22 and don’t dare to 23 have anything to do with sin.
Now [I] 24 speak to you (sg.) [concerning the] 25 [three configurations of the form] 26 of the soul.4. Vowels and the Second and Third Configurations of the Soul
[The] 27 third [configuration of the soul] 28 is [a sphere and] 28 1 it is a spherical one that goes around 2 it. From the 3 simple vowels 4<aaa,> eee, <êêê,> iii, ooo, uuu, ôôô 5 the diphthongs were 6 as follows: ai, au, 7 [e]i, eu, êu, ou, ôu, oi, hi, 8 [u]i, ôi. auei, euêu, oiou, 9[gg]g, ggg, ggg, aiau, 10 [eieu], êu, oiou, ôu, ggg, 11 [ggg], aueieu, oiou, êu— 12 three times for a male soul. 13 The third 14 configuration is spherical; 15 the second configuration, 16 since it goes around it, has 17 two sounds (is a diphthong).
The male soul’s 18 third configuration 19 (consists) of the 20 simple vowels: 21 aaa, eee, êêê, iii, ooo, 22 uuu, ôôô, ôôô, ôôô. 23 [And] this configuration is distinct 24 [from] the first, but 25 [they resemble] each other 26 [and they] make some 27 [easy sounds] of 28 [this sort:aeê]oô (i.e., the protactic vowels of the diphthongs). And 29 1 from these (are made) the diphthongs (by appending I or u). 25. Vowel Combinations and the Fourth and Fifth Configurations of the Soul
So also the 3 fourth and the fifth: 4 with regard to them, not everything was allowed to be 5 revealed, 6 but only those things that are obvious. 7 You (pl.) were taught 8 about them, that you should contemplate them 9 in order that they, too, might 10 seek and find [what] 11they all are, either 12 through themselves alone 13 or through one another, 14 or (seek) to reveal [limits] 15 set from the beginning, 16 either with reference to themselves alone [or] 17 with reference to one another.
Just as [they (the letters)] 18 coexist with each other [in] 19 speech, whether individually 20 or by similarity, [they are] 21 prepended (or) [they] 22 are appended. Either their 23 [part] is derivative and 24 similar, whether through [the] 25 [long (makron)] (vowels êô) or [through]26 those of [dual time value (dichronoi aiu), or] 27 through [the short (vowels brachy eo)] 28 which are short […] 29 […] 30 1 or the oxytones (or: short vowels) or the 2 intermediate tones (i.e., perispômena) or the barytones (or: short vowels). 36. Consonant-Vowel Combinations: Syllables
And (sometimes) <the> consonants 4 exist with the vowels, 5 and by turns 6 they are prepended 7 and appended. 8 They constitute a nomenclature 9 [for] the angels. And (sometimes) 10 [the] consonants are 11 independent (self-existent?), 12 [and] diverse– 13 they (txt. “it”: sg. vb w. neut. pl. subject?) prefix and they (txt. “it”) suffix 14 the hidden 15 gods (the graphically unrepresented phenomena of speech?). By means of 16 beat and 17 pitch and 18 silence and attack 19 [they] summon the semivowels, 20 all of which 21 are subjected to a22 single [sound]. Just as it is only 13 the [unchanging (consonants l m n r s)] <and> the double (consonants z ch ps) 24 that exist among the semivowels (z ch ps l m n r s), 25 the aspirates (dasy th ph xi) 26 [and the inaspirates (psiloi k p t)] and the 27 [intermediates (b g d)] constitute 28 [the voiceless (consonants [mute b g d k p t th ph xi]).
Contrary to] 29 [nature they (the consonants and vowels)] are combined 30 [with one another, and] they are separate 31 1 from one another. They are 2 prepended and appended, 3 and they constitute an 4 ignorant nomenclature. 5 And they (the resulting syllables) become one or 6two or three or [four] 7 or five or six up to 8 seven having a 9 [simple] sound. These that [have] 10 two [sounds (diphthongs)] are grouped with [the] 11 [seventeen consonants.
Among] 12 the previously named (~proônumos) [some] are 13 deficient and 14 they are as if [they] had no substance, 15 or as if [they] were an image [of] 16 substance, [or] as if they separate 17 the nature [that is] good [from the one] 18 that [is evil] in the [middle.] 19 And you (sg.) [will assemble] 20 into those (patterns) that resemble each other 21 the vowels [together with] 22 the consonants. Some 23 are:bagad[a]zatha, 24 beged[e]zeqe, [bêgêdê] 25 zêthê, [bigidizithi, bogo] 26 dozotho, [buguduzuthu], 27 bôgôdô[zôthô, and] 28 the rest. [And some are]: 29 ba[bebêbibobubô]. 32 1 But the rest are 2 different: abebêbi 3 [b]ob, in order that you (sg.) might [assemble] 4 them and become separate from the 5 angels.And there 6 will be some effects. 7 A good point of departure 8 is from 9 [the] Triad. It [extends] 10 [to that which (i.e., the Dyad)] has need of [the One] 11 [that] confined 12 [it in] a shape (the Triad). <The> Dyad 13 and the Monad 14 do not resemble anything; rather 15 they are principles. 16 The Dyad [constitutes] 17 a division [from the] Monad, [and] 18 [it] belongs to the hypostasis (should this be substrate =hypokeimenon?). 19 But the Tetrad received (the) [elements] 20 and the Pentad 21 received concord, and the 22 [Hexad] was perfected by 23itself. The 24 [Hebdomad] received beauty, 25 [and the] Ogdoad 26 [attuned its constituents] 27 [to harmony], 28 [and the Ennead is] 29[honored much more]. 33 1 And the [Decad revealed] 2 the entire place (i. e., the aeonic realm). 3 But the Hendecad and the 4 [Dodecad] have passed over 5 [into the boundless], 6 [and] it [is higher than] the 7 Hebdomad [which is] 8 [bounded. …] 9 […] 10
[…] 11 […] 12 from […] 13 […] 14 […] 15 [noun(s) …] 16 […] 17 promise that [the articulation marks (diairesis)] 18 begin [to separate] 19 them by means of 20 a sign [and] 21 a point, the [uninflected (upright = 🙂 one] 22 and the [inflected (bent = klje)] one. 23 So also [are the images]24 of being: 25 they derive [from a joining] 26 of the letters (elements) 27 in [a holy union] 34 1 according to a [juxtaposition] 2 where they exist independently. 3 [And] <they> exist with each 4 [other] by generation or [by] 5 [their kinship]. And] according to [their own] 6[generation] they do not have 7 […] these […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 [… they have] 17 […] 18 […] one […] speaking 19 [the] riddle. Just as within 20 [the] sense-perceptible world 21 there exists the temple 22 [which measures] seven hundred 23[cubits], and a river which 24 […] within 25 [an] eternity, they 26 […] three 27 […] to the four 28 […] seal(s) 29 […] clouds 35 1 [and the] waters, and the [forms] 2 [of the] wax images, 3 [and] some emerald images. 4
For the rest, I will 5 [teach you (sg.)] about them. This is 6 [the] generation of the names. That (fem.) which [was not] 7 generated [… from the] 8 beginning […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 with regard to […] 16 […] 17 however, [… three] 18 times, when [closed], when 19 lengthened, when [short]. 20But there exists gentle [discourse] 21 and there exists another 22 discourse [related to] 23 [permanent (ahe for rmhe?)] substance 24 of this [sort, by speaking] 25 of [that which is invisible], 26 and it [manifests] 27 the difference [between the Same] 28 and the [Different and] 36 1between the whole and a [part] 2 of an [indivisible] substance. 3 And [that] power 4 has [a] 5 share in [the joy]– 6 in (both) discord and [harmony–] 7 [of their honor], whether 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 [… it is] possible 16 [to know that the things that] exist 17 everywhere [are honored] 18 always, 19 [since they] dwell (both) with the corporeal 20 and the incorporeal ones. 21 This is the discourse on the hypostases 22 that one should 23 [know] in this way. If 24 [they do] not [speak] with one another, 25 [how then] does it (the discourse) help 26 [those who] are troubled [with] 27 [it (the discourse) about that which is] visible? 28 [Therefore] if one 37 1 knows it, one will 2 [speak] it. 3
But there are words, some 4 of which are [dual], 5 [and others] that exist 6 [separately, the ones that pertain] 7 to [substance (proper nouns?) …] 8 […] 9 […] 10 […] 11 […] 12 […] 13 [and] they […] 14 … […] 15 or those which […] 16 [… according to those that perdure] 17 or according to [those that] have 18 time . And [these] 19 either are separated 20 or they are joined with one another 21 or with themselves, either [the] 22diphthongs, or the 23 simple [vowels], or every […] 24 or […] 25 or […] 26 [exist] just as […] 27 [exist] … […] 28 the [consonants …] 38 1 they exist individually 2 until they are divided 3 and joined.
Now some 4 are able 5 [to generate the consonants] 6 [letter] by [letter] …] 7 [… difference] 8 […] 9 […] 10 […] 11 […] 12 […] become 13 [… being]… 14 […. ] 15 [They (the letters) will count] once 16 [or twice], and thrice 17 [for the] vowels, 18 and twice 19 [for] the consonants, 20[and] once for 21 the entire ensemble, and with 22 uncertainty for 23 [things that] are subject to change 24 [as well as those things that] originated 25 [from them] and [everything] 26 thereafter. And 27 they are all [the names] 28 [at once. They] were 39 1 hidden, but they were pronounced 2 openly. They did not 3 stop being revealed, 4 nor did they stop 5 naming the angels. 6 The vowels [are joined with] the 8[consonants, whether] externally 9 [or] internally, 10 by means of […] they 11 said […] 12 [teach you …] 13 again [in this way they were counted] 14 four times, (and) they were [engendered] 15 three 16 times, and they became 17 [twelvefold]. 18
Being Worthy of and Safeguarding the Revelation
For these reasons we have acquired 19 sufficiency; for it is fitting that 20 each one acquire 21 power for himself that he may bear fruit, 22 and that we 23never heap 24 scorn [on] the mysteries 25 […] the […] 26 For […] which [is …] 27 [… the] souls […] 28 [… the] signs of the Zodiac […] 29 […] 30 […] 40 1a new hypostasis. 2 And the reward which will 3 be provided for such a one 4 is salvation. 5 But the opposite will 6 happen there to the one 7 who commits sin. [The one who commits] sin 8 by himself […] will be 9 [in a … in a] 10 […] 11 [… these]. 12
[Ponder them] so that, 13 before you (sg.) examine 14 what one 15 might [convey] to another, 16 [you may receive an] exalted power 17 and a divine knowledge 18 and an ability that 19 cannot be resisted. 20 But you (sg.) shall examine 21 who is worthy that he should 22 reveal them, knowing 23 that they [will … down] 24 to the […] who 25 sin. Therefore […] 26 [the Father …] 27 […] 28 […] 29 […] 41 1 that which is fitting. Do not desire 2 to empower the sense-perceptible world 3 by not attending to me, 4 the one who has received the salvation 5 (that comes) from the intelligible world. 6
But as for these <discourses>, beware your 7 [divulging] them to [any] one. 8 […] … 9 […] 10 […] 11 […] lest [he succeed] 12 [in understanding them] and take [them away]. 13 [And, as for the remainder], 14 I [will speak to] them of the [completion] 15 [of my discourse] lest 16 the sinful person 17[divulge them to others]. 18 They did not understand them, namely the embodied 19 souls upon 20 the earth, as well as those outside of 21 the body, who are in heaven, 22 more numerous than the angels.
The topic 23 which we [talked] about in 24 [every] discourse, these […] 25 […] stars […] 26 […] 27 say […] 28 whether already […] 29 into the […] 30those who […] 42 1 whether he observes the 2 two (sun and moon) or observes 3 the seven planets 4 or the twelve 5 signs of the Zodiac or 6 the thirty [-six] Decans 7 […] 8 […] 9 […] 10 […] 11 [… which] 12 are [the twelve zones (dôdekatêmoria, i.e., 12 signs of 30 degrees each)] 13 [that total] 14 [three hundred-sixty] 15 degrees (monomoiria [up to] the 16 [loci (twelfths of the ecliptic)] in [association] with 17 [these] numbers (i.e., degrees traversed), whether [those in heaven] 18 or those upon the earth, 19 and those that are under the [earth,] 20 according to the sympathies and 21 the divisions (allotments?) deriving from 22 these and from the remaining 23 [three hundred sixty] degrees 24 [according to kind and] according to 25 [species …] 26[…] 27 […
They] will [submit] 28 [since] she (the soul?) has power 29 […] above 30 [… they exist] individually 43 1 […] 2 […] 3 […] 4 […] 5 the time […] 6 every […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 [… who are incorporeal]. 20 [Those that are] 21 [to-]gether [surround the divine Barbelo] 22 […] 23 […] 24 […] 25 […] 26 […] 27 [intelligible …] 28 … […] 29 […] 44 1 […] 2 […] 3 […] 4 […] reveal them […] 5 […] of this [sort] 6 […] this […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] 20 [intelligible angels], as she (the soul?) […] 21 […] intelligible […] 22 […] above 23 […] save(d) from […] 24 […] 25 […] 26 […] 27 […] them […] 28 […] . . . […] 29 […] 45 1 […] 2 […] … […] 3 […] world 4 and […] 5 … […] 6 [world …] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] 20 … […] 21
Marsanes’ Concluding Vision concerning the Destiny of Souls
A. The (Baptismal?) Names
They came […] 22 … […] 23 and […] 24 those who […] 25 […] 26 […] 27 […] 28 […] 29 […] 46 1 […] 2 […] … […] 3 […] … […] 4 […] … […] 5 […] is […] 6 […] like […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] 20 […] the voice of 21 […] name(s) [and] 22 […] … […] 23[… for] ever […] 24 [… name(s)] 25 […] 26 […] 27 […] 28 […] 29 […] (pp. 47-54 are missing) 55 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10[…] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17
B. Marsanes’ Query about the (Baptismal?) Powers
Now when I became silent, [I said,] 18 “Tell [me …] 19 what is the [power …] 20 […] will wash (complete?) […] 21 [entire generation …] 22 […] 23 […] 24[…] 25 […] 26 […] 27 […] 28 […] 29 […] 56 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] only, the 18 […] [and] since the 19 [first (number)] is [not a quantity], and 20 […] all […] 21 […] in the […] 22 […] 23 […] 24 […] 25 […] 26 […] 27 […] 28[…] 29 […] 57 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 [knowledge …] 19 […] 20persevere […] 21 the great […] 22 for I [became …] 23 […] 23 […] 24 […] 25 […] 26 […] 27 […] 28 […]
C. (Response?)
58 1 […] 2 […] 3 […] 4 […] 5 […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] … 20 […] bone(s?) of the 21[…] in the [worldly] 22 […] … 23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 29 […] (pp. 59-60 are missing) 61 1 […] for your daughters 2 […] 3 […] for just as 4 [… the] kingdom of [the] 5 [Triple Powered One].
But this one […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […] 12 […] every […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] 20 […] 21 […] 22 […] 23 […] 24[…] 25 […] 26 […] 27 […] 28 […] 29 […. Don’t] 62 1 [speak] on the basis of what [you don’t know] 2 [And …], 3 for it is […] that you (sg.) […] the one whose […] 4 [you (pl.) did not] know.D. Marsanes’ (apocalyptic) Vision of the Fearsome Angels
And] 5 I [said …] for the […] 6 […] 7 […] 8 […] 9 […] 10 [partially …] 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 […] 18 […] 19 […] 20 […] 21 […] 22 […]23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 29 […] 63 1 […] in 2 [… the] remainder 3 down [against the] earth. And they 4 spoke like the angels. 5 [And one] was like the 6 wild [beasts].
And he said, 7 […] 8 [… for] ever 9 […] beast 10 […] beast 11 […] 12 […] 13 […] 14 […] 15 […] 16 […] 17 from […] 18 […] of my [soul …] 19 […]
I saw [a …] 20 [standing …] 21 and his [image] was [fearsome]. 22 And [his face] was […] 23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 29 […] 64 1 I […] 2because I [saw] all of [the lights] 3 around [me blazing] 4 [with] fire. [And I looked at myself] 5 in their midst […] 6 […] 7 […] 8 […] 9 […] 10 […] 11 […]12 […] 13 […] 14 […] 15 […] 16 […] angel(s) [attending] 17 me.
E. Gamaliel comes to Marsanes’ Aid
[And] 18 […] the [one …] 19 […] Gamaliel, 20 [the one] who presides over [those spirits]. 21 […] 22 […] 23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 29 […]65 1 [… the great] angels 2 [who are those] that receive 3 [all of them …] 4 […] with those whom they […] 5 […
F. Gamaliel’s Revelation
And] he [led] 6 [me down], and he] 7 [me …] 8 […] 9 […] 10 […] 11 […] 12 [… her] members 13 […] … 14 […] the [invisible] 15 […] 16 […] 17 [… judgment …] 18 […] thrown 19 […] every [… who is placed] 20 […] 21 [… everflowing fountain] of 22 [the] living [water] 23 […] the two 24 [… silent] 25 [… god(s) …] 26 […] 27 […] 28 […] 29 […] 66 1 cleanse it (fem.) from […] 2 [of…] 3 the one whom they [sealed] 4 has been adorned [with the] 5 celestial [seal. …] 6[…] 7 […] 8 […] 9 […] 10 […] 11 to his […] 12 great […] 13 […] 14 […] 15 […] 16 […] 17
G. Marsanes’ Vision of the Judgment of Souls
And I [saw …] 18 […] 19 [unmixed …] 20 those who […] 21 … […] 22 […] 23 […] 24 […] 25 […] 26 […] 27 […] 28 […] 67 1 […] they will become 2 […] of God 3 […] a woman 4 […] while she is in [travail] 5 […] while the offspring 6 […] 7 […] 8 […] 9 […] 10 […] with 11 […] 12 […] all of […] 13 […] thing 14[…] men […] and 15 […] women [and men] 16 [of this sort …] 17 [it is others [that are upon the] earth. 18 [Know] that they […] 19 […] every […] them, 20[…] … on these, [together with the] 21 home-[born], for these will [pay] 22 […] God […] 23 […] … 24 […] aeon(s) […] 25 […] 26 […] 27 […] 28 […] 29 […]68 1 with those who will […] 2 who have […] 3 God […] 4 from the [beginning …] 5 in [the 6 horror […] 7 […] 8 [name (s) 9 […] 10 […] 11 […] 12[mysteries 13 […] in […] 14 […] God […] 15 […] 16 […] manifest […] 17 […] those who will know. 18
Next we learn that Saul of Tarsus under the tutelage of Zadok became the Living ECK Master of his times, although this happened some thirty years after Jesus was crucified, it is well known that he went on to introduce the path to Gentiles, meaning the rest of the world beyond the Jews.
The Apocalypse of Paul
Translated by George W. MacRae and William R. Murdock
[…] the road. And he spoke to him, saying, “By which road shall I go up to Jerusalem?” The little child replied, saying, “Say your name, so that I may show you the road”. The little child knew who Paul was. He wished to make conversation with him through his words in order that he might find an excuse for speaking with him.The little child spoke, saying, “I know who you are, Paul. You are he who was blessed from his mother`s womb. For I have come to you that you may go up to Jerusalem to your fellow apostles. And for this reason you were called. And I am the Spirit who accompanies you. Let your mind awaken, Paul, with […]. For […] whole which […] among the principalities and these authorities and archangels and powers and the whole race of demons, […] the one that reveals bodies to a soul-seed.”
And after he brought that speech to an end, he spoke, saying to me, “Let your mind awaken, Paul, and see that this mountain upon which you are standing is the mountain of Jericho, so that you may know the hidden things in those that are visible. Now it is to the twelve apostles that you shall go, for they are elect spirits, and they will greet you.” He raised his eyes and saw them greeting him.
Then the Holy Spirit who was speaking with him caught him up on high to the third heaven, and he passed beyond to the fourth heaven. The Holy Spirit spoke to him, saying, “Look and see your likeness upon the earth.” And he looked down and saw those who were upon the earth. He stared and saw those who were upon the […]. Then he gazed down and saw the twelve apostles at his right and at his left in the creation; and the Spirit was going before them.
But I saw in the fourth heaven according to class – I saw the angels resembling gods, the angels bringing a soul out of the land of the dead. They placed it at the gate of the fourth heaven. And the angels were whipping it. The soul spoke, saying, “What sin was it that I committed in the world?” The toll-collector who dwells in the fourth heaven replied, saying, “It was not right to commit all those lawless deeds that are in the world of the dead”. The soul replied, saying, “Bring witnesses! Let them show you in what body I committed lawless deeds. Do you wish to bring a book to read from?”
And the three witnesses came. The first spoke, saying, “Was I not in the body the second hour […]? I rose up against you until you fell into anger and rage and envy.” And the second spoke, saying, “Was I not in the world? And I entered at the fifth hour, and I saw you and desired you. And behold, then, now I charge you with the murders you committed.” The third spoke, saying, “Did I not come to you at the twelfth hour of the day when the sun was about to set? I gave you darkness until you should accomplish your sins.” When the soul heard these things, it gazed downward in sorrow. And then it gazed upward. It was cast down. The soul that had been cast down went to a body which had been prepared for it. And behold, its witnesses were finished.
Then I gazed upward and saw the Spirit saying to me, “Paul, come! Proceed toward me!”. Then as I went, the gate opened, and I went up to the fifth heaven. And I saw my fellow apostles going with me while the Spirit accompanied us. And I saw a great angel in the fifth heaven holding an iron rod in his hand. There were three other angels with him, and I stared into their faces. But they were rivalling each other, with whips in their hands, goading the souls on to the judgment. But I went with the Spirit and the gate opened for me.
Then we went up to the sixth heaven. And I saw my fellow apostles going with me, and the Holy Spirit was leading me before them. And I gazed up on high and saw a great light shining down on the sixth heaven. I spoke, saying to the toll-collector who was in the sixth heaven, “Open to me and the Holy Spirit who is before me.” He opened to me.
Then we went up to the seventh heaven, and I saw an old man […] light and whose garment was white. His throne, which is in the seventh heaven, was brighter than the sun by seven times. The old man spoke, saying to me, “Where are you going, Paul? O blessed one and the one who was set apart from his mother`s womb.” But I looked at the Spirit, and he was nodding his head, saying to me, “Speak with him!”. And I replied, saying to the old man, “I am going to the place from which I came.” And the old man responded to me, “Where are you from?” But I replied, saying, “I am going down to the world of the dead in order to lead captive the captivity that was led captive in the captivity of Babylon.” The old man replied to me saying, “How will you be able to get away from me? Look and see the principalities and authorities.” The Spirit spoke, saying, “Give him the sign that you have, and he will open for you.” And then I gave him the sign. He turned his face downwards to his creation and to those who are his own authorities.
And then the <seventh> heaven opened and we went up to the Ogdoad. And I saw the twelve apostles. They greeted me, and we went up to the ninth heaven. I greeted all those who were in the ninth heaven, and we went up to the tenth heaven. And I greeted my fellow spirits.
The Apocalypse of Paul
Original translation of this text was prepared by members of the
Coptic Gnostic Library Project of the Institute for Antiquity and Christianity, Claremont Graduate School.
The Coptic Gnostic Library Project was funded by UNESCO, the National Endowment for the Humanities, and other Institutions.
E. J. Brill has asserted copyright on texts published by the Coptic Gnostic Library Project.
The Discourse on the Eighth and Ninth
Translated by Marvin Meyer and Willis Barnstone
This original translation of The Discourse on the Eighth and Ninth (Nag Hammadi Codex VI, 6) is presented in the Gnostic Society Library by permission and under license from Dr. Willis Barnstone, who retains copyright. Dr. Barnstone’s translations of the Nag Hammadi texts are published inThe Gnostic Bible, © 2003, Willis Barnstone & Marvin Meyer.
Headings in bold type have been added to the text for clarity by the translators.
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Archive Notes: The Nag Hammadi collection includes a previously unknown and crucially important Hermetic document, The Discourse on the Eighth and Ninth. Probably dating to the second or third century, this text appears to be an initiation rite into a visionary journey. This document provides singular evidence of the liturgical and experiential elements within Hermetic tradition. It gives witness to the existence of a ritual genera of Hermetic writings previously unknown and now lost.
The ritual vowel phrases shown in the text are meditational vocalizations (perhaps similar to a mantra) based on the sacred name: IAO.
The Discourse on the Eighth and Ninth
“My father, yesterday you promised me you would take my mind to the eighth heavenly sphere and after that you would take me to the ninth. You said this is the sequence of the tradition.”
“Yes, my child, this is the sequence, but the promise was made about human nature. I said to you when I first made the promise, ‘If you remember each of the stages.’ After I received the spirit through the power, I established the action for you. Clearly understanding dwells within you. In me it is as if the power were pregnant, for when I conceived from the spring that flows to me, I gave birth.”
“Father, you have spoken every word rightly to me, but I am amazed at what you say. You said, ‘The power in me.’”
He said, “I gave birth to it as children are born.”
“Then, father, I have many siblings if I am to be counted among the generations.”
“Right, child. This good thing is counted . . . always. So, child, you must know your siblings and honor them rightly, since they have come from the very same father. For each of the generations have I addressed. I have named them, since they are offspring like these children.”
“Then, father, do they have a day?”
“Child, they are spiritual, for they exist as forces that nurture other souls. That is why I say they are immortal.”
“Your word is true. From now on it cannot be refuted. Father, begin the discourse on the eighth and the ninth, and count me also with my siblings.”
“Let us pray, child, to the father of the universe, with your siblings, who are my children, that the father may grant the spirit of eloquence.”
“How do they pray, father, when they are united with the generations? Father, I want to obey.”
“. . . It is right for you to remember the progress you have experienced as wisdom in the books. Child, recall your early childhood. You have posed, as children do, senseless and foolish questions.”
“Father, I have experienced progress and foreknowledge from the books, and they are greater than what is lacking—these matters are my first concern.”
“Child, when you understand the truth of your statement, you will find your siblings, who are my children, praying with you.”
“Father, I understand nothing else than the beauty I have experienced in the books.”
“This is what you call the beauty of the soul—the edification you have experienced in stages. May the understanding come to you, and you will teach.”
“I have understood, father, each of the books, and especially. . . .”
“Child, . . . in praises from those who raise them.”
“Father, I shall receive from you the power of the discourse you will utter. As it was spoken to the two of us, let us pray, father.”
“Child, it is fitting for us to pray to god with all our mind and all our heart and our soul, and to ask god that the gift of the eighth reach us, and that each receive from god what belongs to god. Your job is to understand, mine is to be able to utter the discourse from the spring that flows to me.”
PRAYER FOR THE ASCENT TO THE EIGHTH AND THE NINTH“Let us pray, father:
I call upon you,
who rules over the kingdom of power,
whose word is an offspring of light,
whose words are immortal,
eternal, immutable,
whose will produces life for the semblances everywhere,
whose nature gives form to substance,
by whom the souls of the eighth and the angels are moved . . . ,
whose word reaches all who exist,
whose forethought reaches everyone here,
who produces everyone,
who has divided the eternal realm among spirits,
who has created everything,
who, being self within self, supports everything,
being perfect,
the invisible god one speaks to, in silence,
whose image is moved when it is ordered,
and it is ordered,
mighty one in power,
who is exalted above majesty,
who is superior to the honored ones,ZOXATHAZO
A
OO EE
OOO EEE
OOOO EE
OOOOOO OOOOO
OOOOOO UUUUUU
OOOOOOOOOOOOOOO
ZOZAZOTH
Lord, grant us wisdom from your power that reaches us,
that we may relate to ourselves the vision of the eighth and the ninth.
Already we have advanced to the seventh,
since we are faithful
and abide in your law.
Your will we fulfill always,
we have walked in your way
and have renounced . . .
so your vision may come.
Lord, grant us truth in the image.
Grant that through spirit we may see
the form of the image that lacks nothing
and accept the reflection of the fullness
from us through our praise.
And recognize the spirit within us.
From you the universe received soul.
From you, one unconceived,
one that has been conceived came into being.
The birth of the self-conceived is through you,
the birth of all conceived things that exist.
Accept these spiritual offerings from us,
which we direct to you
with all our heart and soul and strength.
Save what is within us,
and grant us immortal wisdom.”
VISION OF THE EIGHTH AND THE NINTH“Child, let us embrace with love. Be happy. Already the power, light, is coming to us from them. I see, I see ineffable depths. How shall I tell you, child? . . . How shall I tell you about the universe? I am mind, and I see another mind, one that moves the soul. I see the one that moves me from pure forgetfulness. You have given me power. I see myself. I want to speak. Fear seizes me. I have found the beginning of the power above all powers, without beginning. I see a spring bubbling with life. I have said, child, that I am mind. I have seen. Speech cannot reveal this. For all of the eighth, child, and the souls in it, and the angels, sing a song in silence. I, mind, understand.”
“How does one sing a song through silence?”
“Can no one speak to you?”
“I am silent, father. I want to sing a song to you while I am silent.”
“Sing it. I am mind.”
“I understand mind, Hermes. You cannot be known, since you stay in yourself. I am happy, father. I see you laughing. The universe is happy. No creature will lack your life, for you are the lord of the inhabitants everywhere. Your forethought keeps watch. I call you father, eternal realm of eternal realms, great divine spirit, who through spirit sends moisture on everyone. What do you tell me, father Hermes?”
“Child, I say nothing about this. It is right before god for us to be silent about what is hidden.”
“Trismegistos, don’t let my soul be deprived of the great, divine vision. Everything is possible for you as master of the universe.”
“Praise again, child, and sing while you are silent. Ask what you want in silence.”
When he finished praising, he called out, “Father Trismegistos, what shall I say? We have received this light, and I myself see this same vision in you. I see the eighth, and the souls in it, and the angels singing a song to the ninth and its powers. I see the one with the power of them all, creating those in the spirit.”
“From now on it is good for us to remain silent, with head bowed. From now on do not speak about the vision. It is fitting to sing a song to the father till the day of leaving the body.”
“What you sing, father, I also want to sing.”
“I am singing a song in myself. While you rest, praise. You have found what you seek.”
“But is it right, father, for me to praise when my heart is filled?”
“What is right is for you to sing praise to god so it may be written in this imperishable book.”
“I shall offer up the praise in my heart as I invoke the end of the universe and the beginning of the beginning, the god of the human quest, the immortal discovery, the producer of light and truth, the sower of reason, the love of immortal life. No hidden word can speak of you, lord. My mind wants to sing a song to you every day. I am the instrument of your spirit, mind is your plectrum, and your guidance makes music with us. I see myself. I have been strengthened by you, for your love has reached us.”
“Yes, my child.”
“O grace! After this, I thank you with my song. You gave me life when you made me wise. I praise you. I invoke your name hidden in me,
A
O EE
O EEE
OOO III
OOOO OOOOO
OOOOO UUUUUU
OOOOOOOOOOO
OOOOOOOOOOO.
You exist with spirit. I sing to you in a devout manner.”
INSTRUCTIONS FOR THE PRESERVATION OF THE TEXT“Child, copy this book for the temple at Diospolis in hieroglyphic characters, and call it the Eighth Reveals the Ninth.”
“I shall do it, father, as you command.”
“Child, copy the contents of the book on turquoise steles. Child, it is fitting to copy this book on turquoise steles in hieroglyphic characters, for mind itself has become the supervisor of these things. So I command that this discourse be carved into stone and that you put it in my sanctuary. Eight guards watch over it with . . . the sun: the males on the right have faces of frogs, and the females on the left have faces of cats. Put a square milkstone at the base of the turquoise tablets, and copy the name on the azure stone tablet in hieroglyphic characters. Child, you must do this when I am in Virgo, and the sun is in the first half of the day, and fifteen degrees have passed by me.”
“Father, all you say I shall gladly do.”
“Write an oath in the book, so that those who read the book may not use the wording for malicious purposes or to subvert fate. Rather, they should submit to the law of god and not transgress whatsoever, but in purity ask god for wisdom and knowledge. And whoever will not be conceived in the beginning by god develops through the general and instructional discourses. Such a person will not be able to read what is written in this book, even though the person’s conscience is pure within and the person does nothing shameful and does not go along with it. Rather, such a person progresses by stages and advances in the way of immortality, and so advances in the understanding of the eighth that reveals the ninth.”
“I shall do it, father.”
“This is the oath: I adjure you who will read this holy book, by heaven and earth and fire and water and seven rulers of substance and the creative spirit in them and the god not conceived and the self-conceived one and the one who has been conceived, that you guard what Hermes has communicated. God will be at one with those who keep the oath and everyone we have named, but wrath will come upon each of those who violate the oath. This is the perfect one who is, child.”
