{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_76266/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_76266","id":"gutenberg_76266","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/76266","summary":null,"tags":["Apocryphal books (New Testament)","Category: History - Ancient","Category: History - Religious","Category: Religion/Spirituality","Christian heresies -- History -- Early church, ca. 30-600","Gnosticism"],"text":"Pistis Sophia\n\n\n\n\n                             PISTIS SOPHIA\n\n         LITERALLY TRANSLATED FROM THE COPTIC BY GEORGE HORNER\n\n                        WITH AN INTRODUCTION BY\n                            F. LEGGE, F.S.A.\n\n                                 LONDON\n\n                         SOCIETY FOR PROMOTING\n                          CHRISTIAN KNOWLEDGE\n\n                NEW YORK AND TORONTO: THE MACMILLAN CO.\n\n                       _Printed in Great Britain_\n\n                                  1924\n\n\n\n\n                                PREFACE\n\n\nThe history of Gnosticism, which may be defined as the belief that man\u2019s\nplace in the next world is determined by the knowledge of it that he\nacquires in this, goes back probably to the very dawn of our\ncivilisation; but its importance for most of us is mainly centred round\nthe first three centuries of our Era. Not even Christianity, as\nAm\u00e9lineau quotes from Pascal, was able at once to make an angel out of a\nbeast; and no sooner did it emerge from its first home in Jud\u00e6a into the\nbroader light of the Roman Empire than there sprang up within it many\nmore or less secret schools which sought to combine the truths of the\nnew religion with some of the most pernicious superstitions of the old.\nUntil lately, however, our knowledge of the teaching of these\npost-Christian Gnostics has been limited to the statements of their\nopponents. Before the close of the second century, Irenaeus and\nTertullian had written against them; and, some two hundred years later,\nEpiphanius, then Bishop of Constantia in Cyprus, repeated their\naccusations in his huge _Panarion_, with some doubtful additions of his\nown in a form which at least has the merit of restoring for us a great\npart of the lost Greek text of Irenaeus. These writers were avowed\nheresy-hunters, keenly alive to the danger to Christianity in the\ndoctrines which they exposed, and therefore necessarily inclined to\nbelieve the worst that could be said against them. But granting the\nFathers\u2019 entire good faith in the matter\u2014and that of Irenaeus and\nTertullian at least is undoubted\u2014there was one cogent reason why their\naccount of Gnostic teaching had to be received with suspicion. The\nleaders of the Gnostics did not teach openly but in secret and by a\nmethod of initiation and allegory which was directly copied from the\nMysteries then current in the Pagan world; and such of their writings as\nfell into the hands of the Catholics were therefore not likely to give\nany clear view of their doctrine without prolonged study and comparison.\nHence the heresiologists, while dwelling upon minor points which seemed\nstrange and absurd to those who had not the key to their meaning,\nexaggerated the differences between the different teachers and ignored\nfor the most part the many features of their teaching which they had in\ncommon. In the words of one who certainly had no leaning towards the\nerror which the Fathers belabour: \u201c... they took minor and unimportant\ndetails and magnified them, and treated them as the essentials of a\nsystem or systems.... The essential principles were largely the same\nthroughout, the difference was chiefly in regard to details. It is this\nconduct on the part of the Fathers that gives us such a distorted and\noften ridiculous view of Gnosticism.\u201d[1]\n\nIt is true that Clement of Alexandria and his friend Origen, writing in\nthe birthplace of post-Christian Gnosticism, afford us a more tolerant\nand philosophical idea of Gnostical teaching, and have even preserved\nfor us some precious extracts from the writings of the school of\nValentinus, the great leader\u2014who at one time nearly attained to the\nPrimacy of the Catholic Church; but save for this, it was not until the\nmiddle of the nineteenth century that we had any chance of studying\nGnosticism from the works of its adherents. The discovery in 1840 of an\nalmost complete copy of Hippolytus\u2019 _Philosophumena_ gave us for the\nfirst time sufficient excerpts from those writings to enable us to judge\nof their style and form; and the publication in 1851 of Schwartze\u2019s text\nof the _Pistis Sophia_ first made it known to the world of scholars that\nthere were in the Museums of London and Oxford Coptic MSS. undoubtedly\nwritten by Gnostics for Gnostics. It is the longer and more important of\nthese which forms the subject of the following pages.\n\nThe value of our text for the study of the early days of Christianity\ncan hardly be overrated. If I am right in my conclusions, the main part\nof the documents which it contains are actually from the school of\nValentinus, the heresiarch just mentioned who flourished in the reign of\nHadrian and Antoninus Pius, and one of them was certainly written before\nthe Fourth Gospel was known to the Christian communities of the East.\nHence it is to be placed among the earliest Christian writings, and\nfollows immediately in point of date on the Synoptics and other writings\nof the Apostolic Age. Both this and the other documents in the MS. show\nalso how these heretical schools used to wring and twist Scripture for\ntheir purpose, how closely their teaching was linked with the Egyptian\nand other religions of the pre-Christian world, and how surely, in spite\nof some good and even noble elements, it was bound to end as they did in\nwhat the late Professor Tylor styled with justice \u201cone of the most\npernicious delusions which ever vexed mankind, the belief in magic.\u201d As\nI am dealing with this at more length in the Introduction, I will say\nnothing further about it here; but I may point out that the outlandish\nnames and words in the later documents of our text have not yet been\nfully elucidated, and that it is probable that many of its episodes are\nintended to bear an allegorical interpretation. The use of words in a\ndouble sense is also one of the many means adopted by the writers in\norder to conceal their meaning from the profane, and this should be\nconstantly borne in mind by the reader.\n\nF. L.\n\nFootnote 1:\n\n  A. C. McGiffert, _Prolegomena to Church History of Eusebius in Schaff\n  and Wace_. Select Library of Nicene and post-Nicene Fathers. I. p.\n  179, n. 17.\n\nThe literal translation follows the order of the words as far as\npossible, and with common verbs very seldom uses the passive form for\nwhich the Coptic employs the third person plural, and occasionally\nrequires the preposition denoting the agent. There are two words for\n\u201cand,\u201d one meaning addition and the other being the common preposition\n\u201cwith.\u201d As a general rule the meaning \u201cwith\u201d is kept, and very rarely in\nthe translation \u201ctogether\u201d precedes \u201cwith\u201d to show that it is not \u201cand.\u201d\n\u201cAnd,\u201d \u201cwith\u201d are often used meaning only \u201cand.\u201d Greek \u1f00\u03bb\u03bb\u03ac and \u03b4\u03ad have\nnot been distinguished, and all Greek words can be found printed within\nbrackets in Dr. Schmidt\u2019s German translation (Leipzig, 1905). The\nindefinitive or frequentative tense has been translated by \u201cwont to,\u201d\nwith expression of \u201cwont\u201d repeated when the Coptic repeats this\nexpression. The preposition \u201cin\u201d is often translated \u201cfrom\u201d when the\nsense requires the change.\n\nAnother translation made by Mr. Legge from my literal translation was\ncarefully annotated by him, and many difficulties of terms and\nexpression were explained. After the death of Mr. Legge it was decided\nby the Committee of S.P.C.K. to refrain from publishing this great\naddition to the work, and to print as much of Mr. Legge\u2019s Introduction\nas would supply explanations required.\n\nG. H.\n\n\n                             ABBREVIATIONS\n\n\n(M.) = margin.\n\n(MS.) = the manuscript.\n\nThe numbers in square brackets give the pages of the manuscript.\n\n\n\n\n                                CONTENTS\n\n\nPREFACE ... iii\n\nINTRODUCTION ... vii\n\n1. The MS. and its History ... vii\n\n2. The Documents in the MS. ... xiv\n\n3. The Purpose and Composition of the MS. xxviii\n\n4. The Authorship and Date of the Documents ... xxxviii\n\nTHE FIRST DOCUMENT ... 1\n\nTHE SECOND DOCUMENT ... 63\n\nTHE THIRD DOCUMENT ... 127\n\nTHE FOURTH DOCUMENT ... 180\n\nTHE FIFTH DOCUMENT ... 193\n\nINDEX OF PSALMS AND ODES ... 201\n\nGENERAL INDEX ... 203\n\n\n\n\n                              INTRODUCTION\n\n\n                   1. THE MANUSCRIPT AND ITS HISTORY\n\n\nThe Manuscript known as the _Pistis Sophia_ and now in the British\nMuseum was bought by the authorities in 1785 for the sum of ten guineas\nat the sale of the library of the antiquary, Dr. Anthony Askew. How it\ncame into Dr. Askew\u2019s possession is not accurately known. It is written\nthroughout in Coptic of the dialect of the Sahid or Upper Egypt, and is\non vellum in an excellent state of preservation. In appearance it\nsingularly resembles a modern book, being written on small quarto leaves\nmeasuring 8\u215c inches by 6\u00bd, in double columns on both sides of the skins.\nIt contains 174 leaves in all, and the pages are numbered consecutively\nin Coptic[2] letters, at first on one side of the page only, but later\non both sides. We are therefore able to establish that there are no\nleaves missing from the body of the MS. since its pagination, until we\ncome to the 337th page (p. 379 of Schwartze\u2019s printed text),[3] after\nwhich four leaves are wanting, the next page in the volume being\nnumbered 344. On the 114th page (p. 125 of Schwartze), the scribe had\nleft the last two-thirds of the page blank, and this was filled at some\nlater time by the cryptogram given on p. 62, _infra_, in a different\nhand and in blacker ink than the foregoing part of the MS. The original\nwriting is resumed on p. 115, but above the point at which the other\npages begin is written:\n\n[Illustration: Coptic Script.]\n\n\u201cThe Second Tome of the Pistis Sophia,\u201d from which the whole MS. has\ntaken the title by which it is known. At the foot of the first column of\nthe front or _recto_ of p. 233 (p. 252 of Schwartze), there is also\nwritten after a line of ornament,\n\n[Illustration: Coptic Script.]\n\n\u201cA part of the Books of the Saviour,\u201d and the same words (omitting one\nword) occur at the foot of the first column of the back or _verso_ of p.\n317 (p. 357 of Schwartze). On the last leaf in the book has been left a\nblank, which some later writer has used for a sentence about the\nApostles going to the four quarters of the world to preach the Gospel,\nwhich has no apparent connection with our text.[4] Two lines at the\nfoot, now become so faint as to be illegible, may have contained the\nnames of the scribes or owners of the MS.\n\nApart from this incidental use of the parchment on which it is written,\nall who have studied the MS. are of opinion that it is the work of more\nthan one scribe. Uncial letters are used throughout, and for the first\nscore or so of pages are so carefully and elegantly formed as to compare\nnot unfavourably with those of the calligraphically perfect _Codex\nAlexandrinus_, also on exhibition in the British Museum. According to\nMr. Crum, whose acquaintance with nearly every Coptic MS. yet brought to\nlight is unrivalled, the second hand begins at the twenty-second page,\nafter which the writing not only becomes more careless and the letters\nless well formed, but the method of correction for misspelt or omitted\nwords alters. This second hand continues, according to the same\nauthority, up to p. 210, when the first hand resumes and continues up to\np. 386, but Mr. Crum says nothing as to the writing of the few remaining\npages. Dr. Carl Schmidt of Berlin, whose work in connection with the MS.\nwill be noticed at length later, agrees in the main with this, and would\napparently put the termination of the second scribe\u2019s task at p. 195 of\nthe manuscript, and he says that the first scribe here resumes and\ncontinues to the end. A note, however, taken by the present writer on\nhis first inspection of the MS. thirty years ago, records that while the\nwriting of the Second Document, which begins at p. 125, on the whole\nresembles the writing of the preceding pages, yet a change takes place\non the _verso_ of p. 210 which indicates yet a third hand, and this is\nconfirmed by his later scrutiny for the purpose of this edition.[5] Save\nfor this, there is no serious doubt as to the number of hands which have\nworked on the MS.; and Mr. Crum, in confirming Dr. Schmidt\u2019s view that\nthe alternative work of the scribes shows that the whole of the MS. must\nhave been written at one time, adds that the corrections of the work of\nthe second scribe seem to be in the hand-writing of the first.[6] This\nis of importance when we come to consider the purpose with which the MS.\nwas made.\n\nThe date at which the MS. was written is the subject of a much greater\ndifference of opinion. Woide, who was the first to call attention to it,\nthought that this was at latest the fourth century, the Abb\u00e9 Hyvernat\nthe seventh,[7] Am\u00e9lineau\u2014whose work upon it will presently be\nnoticed\u2014the ninth or tenth, and Dr. Schmidt the fifth. All these\nconclusions were apparently arrived at on paleographic grounds and I do\nnot feel myself qualified to discuss them; but the dates of the\ndifferent documents from which the MS. was copied will be dealt with\nlater. Nearly all those who have studied it are of opinion that these\ndocuments were originally written in Greek, and that our MS. is\ntherefore only a translation.[8]\n\nAfter its purchase by the Museum, the MS. remained unnoticed until\nWoide, then minister at the German Chapel at St. James\u2019 Palace and\nsubsequently the editor of the _Codex Alexandrinus_, called attention to\nit in Cramer\u2019s Beitr\u00e4ge for 1778. Later, he appears to have copied out\nthe whole MS., to which he refers in his _Appendix to the Alexandrian\nCodex_ in 1799. The extracts that he there gave from it were sufficient\nto enable the Danish Bishop M\u00fcnter to publish in 1812 the five \u201cOdes of\nSolomon\u201d quoted in it, of which no other copy was known until Dr. Rendel\nHarris\u2019 recent discovery of them in a Syriac MS. The learned\nAcademician, Dulaurier, when on a visit to England, in 1838, also made a\ncopy of our MS., and proposed to publish it with a French translation,\nbut died before doing so; and the MS. would probably have remained\nunknown even to scholars but for the pains of Maurice George Schwartze,\na young German, who was sent over here in 1848 by the generosity of the\nKing of Prussia, to study such of our MSS. as seemed to him valuable.\nSchwartze completed a fairly accurate copy of the text, and also\ntranslated it into Latin retaining untranslated the Greek words which\noccur on every page; but he too died before the result of his labours\ncould be printed, and the task of editing and correcting his translation\nfell upon his friend Petermann, who published both Schwartze\u2019s Coptic\ntext and his Latin (and Greek) translation in 1853. Unfortunately,\nPetermann, though a competent Coptic scholar for his time, did not feel\ncalled upon to contribute anything more than textual criticism to his\npredecessor\u2019s work.[9] Schwartze\u2019s text was therefore published without\nintroduction or notes other than corrections of mistranslated words and\nsuggestions for alternative readings; and this prevented the book from\nobtaining such general notice as was given to the _Philosophumena_ of\nHippolytus which appeared at nearly the same time. Bunsen, who had begun\nthe controversy between Catholic and Protestant scholars which sprang up\nround Hippolytus\u2019 work,[10] poured contempt upon the _Pistis Sophia_ as\n\u201ca most worthless offshoot of the Marcosian heresy,\u201d and, although\nK\u00f6stlin contributed a long discussion of the work to a T\u00fcbingen\ntheological annual in 1854,[11] it remained practically unknown to\nEnglish readers for more than thirty years.[12]\n\nAt length in 1887, Lipsius published a detailed study of it in Smith and\nWace\u2019s _Dictionary of Christian Biography_, in which full use was made\nof K\u00f6stlin\u2019s analysis, and he agreed with that writer in assigning to it\nan Ophite origin, although he also drew attention to certain\npeculiarities which appeared to him Manich\u00e6an. In the same year there\nalso appeared the second edition of C. W. King\u2019s _Gnostics and their\nRemains_, which gave for the first time to English readers translations\nof a great part of the work. The late Mr. King, then Senior Fellow of\nTrinity College, Cambridge, had hitherto been known chiefly as a\ncollector of ancient gems on which he had published many useful volumes,\nand he proposed, like his predecessors, to publish a full translation of\nthe _Pistis Sophia_. At his death such a translation was found among his\npapers; but the failure of his eyesight, which had taken place even\nbefore the issue of the second edition of his _Gnostics_, had left it in\nsuch a condition that his executors decided against giving it to the\npublic. It was confessedly made from Schwartze\u2019s Gr\u00e6co-Latin version\nonly; but Mr. King did much to attract public notice to the _Pistis\nSophia_ by the excellent and dignified English in which his extracts\nfrom it were clothed, and the erudition which he brought to bear upon\npoints like the less-known religions of the Roman Empire and the\nbarbarous names and words left entirely unexplained in Schwartze\u2019s\nversion. He also asserted in his Preface, with much show of reason, that\nit was the statements made by him in his first edition that led Madame\nBlavatsky, whom he describes as \u201cthe Sibyl of Esoteric Buddhism,\u201d to\ninclude the relics of Gnosticism among the foundations of what he refers\nto as \u201cher new religion.\u201d\n\nBefore this hint was taken, the MS. again received attention from a\nscholar in many respects well fitted to deal with it. M. Am\u00e9lineau, who\nhad for many years devoted himself to the study of Coptic religious\ntexts, and had also a very considerable working knowledge of Egyptology,\npublished in the same year of 1887, in the _Annales du Mus\u00e9e Guimet_ an\n\u201cEssai sur le Gnosticisme Egyptien,\u201d in which he dealt at great length\nwith the _Pistis Sophia_, and compared it for the first time to the\n_Papyrus Bruce_ of the Bodleian Library at Oxford which had hitherto\ndefied interpretation. Both these works he assigned to the school of\nValentinus, the heresiarch whom the Ante-Nicene Fathers considered the\nmost dangerous enemy of the Catholic Church, and he followed this up in\n1891 by publishing in the _Notices et Extraits_ of the Acad\u00e9mie des\nInscriptions, the text and translation into French of the Oxford\nPapyrus. These two publications were both made at the expense of the\nFrench Government and were therefore produced in a style worthy of the\nsubject, and with all the notes, references, and illustrations that they\nseemed to demand. But the _Pistis Sophia_ remained untouched by M.\nAm\u00e9lineau save for the excerpts from it to be found in his _Essai_,\nuntil in 1895 he astonished the learned world by publishing in a series\ncalled \u201c_Les Classiques de l\u2019Occulte_,\u201d a low-priced translation into\nFrench of the whole _Pistis Sophia_ with a comparatively brief\nintroduction devoted almost entirely to the vindication of the opinion\nformerly advanced by him as to its authorship. M. Am\u00e9lineau will be\nremembered by many as the first explorer of the Protodynastic Tombs at\nAbydos which entirely revolutionised all our ideas of early Egyptian\nhistory; and it was probably only the difficulties under which he\nlaboured all his life which prevented him from publishing the results of\nthis\u2014his first and only excavation\u2014in a manner which would have gained\nhim the full credit of his really epoch-making discovery.[13] It was\ndoubtless the same difficulties which compelled him to produce his\ntranslation of the _Pistis Sophia_ in the form in which he did; and\nalthough he states in his Introduction that he inspected the MS. at the\nBritish Museum during a visit to London shortly before his translation\nappeared, it is plain that this translation was made from Schwartze\u2019s\ntext only, that the work was executed throughout in so hasty a fashion\nas to leave nearly all the faults of Schwartze\u2019s version uncorrected,\nand that it passes by most of the difficulties presented by the MS.\nwithout attempt at solution. It was in consequence very severely\ncriticised first by Dr. Schmidt, and then by Dr. Andersson, the editor\nof the Swedish Egyptological periodical, _Sphinx_, and most of these\ncriticisms appear unfortunately to be well founded.\n\nSuch as it was, however, it gave rise to the only complete English\ntranslation of our MS. which has yet appeared in print. Mr. G. R. S.\nMead, then secretary of the Theosophical Society, the year after the\nappearance of Am\u00e9lineau\u2019s French translation, published with the\nTheosophical Publishing Company an English translation of the _Pistis\nSophia_, which on its title-page is expressed to be made from\n\u201cSchwartze\u2019s Latin Version ... checked by Am\u00e9lineau\u2019s French Version.\u201d\nMr. Mead laid no claims to proficiency in Coptic, and had already\npublished more than half his work in a Theosophical magazine before\nAm\u00e9lineau\u2019s version saw the light. His attitude towards the original may\nbe guessed by the statement in his Preface that the comprehensive\ntreatment of Gnosticism \u201crequires not only a writer who at least\nbelieves in the possibilities of magic, but also a mystic or at least a\nperson who is in sympathy with mysticism,\u201d and by the fact that he had\nalready attempted to explain the Cabalistic Cryptogram on p. 125 by\nSanskrit words. He further states in his Introduction that he proposes\nto publish a commentary on the whole book, his Introduction dealing only\nwith the date and authorship; but up to the present this has not\nappeared. It is also evident that in his translation from Schwartze\u2019s\nLatin version he has omitted in more than one instance to notice\nPetermann\u2019s emendations, which in some cases completely change the\nmeaning of the passage; and altogether it may be said that the most\nvaluable part of his work is the short bibliography appended, in which\nhe gives fairly long extracts from the authors whom he quotes.\n\nThe way was therefore still left open for a translation of the _Pistis\nSophia_ by competent hands, and the appearance of Dr. Schmidt\u2019s work in\n1905 at first sight gave hopes that this was at last accomplished. The\nbook, which bears the somewhat clumsy title of _Koptisch-Gnostischen\nSchriften, Ersten Buch_ only, is one of the excellent series of\ntranslations of Christian writers of the first three centuries published\nby the Church Fathers Committee of the Royal Prussian Academy of\nScience, and contains a full German translation of both the _Pistis\nSophia_ and the _Bruce Papyrus_. Dr. Schmidt is a scholar whose\ncompetence in the Coptic language is probably only surpassed by that of\nMr. Crum, he has all his\u2019 countrymen\u2019s taste for philology and grammar,\nand his acquaintance with the Christian literature of the early\ncenturies of our Era is profound. It is not therefore to be wondered at\nthat his translation of our text is from the etymological point of view\nas nearly perfect as our present knowledge of Coptic\u2014still limited by\nthe paucity of MSS. other than Biblical\u2014allows it to be, and that very\nlittle complaint can be made against it on the score of verbal accuracy.\nThe addition to it of a translation of the _Bruce Papyrus_ is also most\nconvenient for purposes of reference; but perhaps by reason of this, Dr.\nSchmidt\u2019s notes on his translation of the British Museum MS. are\nconfined to Scripture references and verbal matters only, while in his\nIntroduction he only gives seventeen pages to consideration of its\nhistory, writing, language, composition, source, and date. This cursory\ntreatment is doubtless in part due to his having in the text and\ntranslation of the _Bruce Papyrus_, published by him in 1892 in Harnack\nand Gebhardt\u2019s well-known series of \u201c_Texte und Untersuchungen_,\u201d\nalready given his views on these matters, most of which he reiterates in\nthe Introduction last mentioned. These views may be briefly stated as\nfollows:\n\n    1. The _Pistis Sophia_ is not Valentinian, but comes from an obscure\n    sect of what he calls Barbelo-Gnostics, known as Severiani.\n\n    2. Its title should not be _Pistis Sophia_ but \u03a4\u03b5\u03cd\u03c7\u03b7 \u03c4\u03bf\u1fe6 \u03a3\u03c9\u03c4\u1fc6\u03c1\u03bf\u03c2.\n\n    3. While admitting that the whole work is a\n    \u201c_Miszellenhandschrift_,\u201d he thinks that the Fourth Document is the\n    oldest in the collection and, as it were, the root of the other\n    three, which in their turn form a connected whole.\n\nDr. Schmidt\u2019s fellow-countrymen Drs. Lichtenhau and Preuschen have\nalready attacked some of these positions in the _Zeitschrift f\u00fcr\nwissenschaftliche Theologie_[14] and elsewhere, and after mature\nconsideration, the present writer feels himself compelled to dissent\nfrom all three. The reasons for doing so will be best given when we come\nto consider the composition and authorship of the MS. Before leaving\nthis branch of the subject, however, it may be said that beside the work\nof K\u00f6stlin, Lipsius, and Dr. Schmidt, the _Pistis Sophia_ has been\ntreated of at some length in Father Giraud\u2019s _Ophitus_ (1884), and in a\nspecial work by Prof. Harnack in the _Texte und Untersuchungen_ above\nmentioned (1891). More recently, it has also been dealt with by M.\nEug\u00e8ne de Faye in his _Introduction \u00e0 l\u2019Etude du Gnosticisme_ (1903) and\nhis _Gnostiques et Gnosticisme_ (1913), by Dr. James Moffat in his\narticle under its name in Hastings\u2019 _Encyclop\u00e6dia of Religion and\nEthics_, and by the present writer in his _Forerunners and Rivals of\nChristianity_ (1915).[15] The late Sir Gaston Maspero and Prof. Lieblein\n(of Christiania) have also stated their conviction that it could only\nhave been written by persons intimately acquainted with the old Egyptian\nreligion, on which point none could speak with greater authority than\nthey.[16]\n\n\n                      2. THE DOCUMENTS IN THE MS.\n\n\nAs has been said above, Dr. Schmidt speaks of our text as a miscellany,\nand the phrase by no means overstates the case. It contains indeed no\nless than six documents, only the two first of which are directly\nconnected or can be taken as necessarily intended to be read\nconsecutively. The second of these breaks off in the middle of a\nconversation, the third has neither beginning nor end. The opening\nsentence of the fourth implies that it is the continuation of a\nconversation which cannot be certainly identified with any that has gone\nbefore, and the same document concludes with a sentence which does not\nseem likely to be the end of the extract. The fifth begins with what is\nclearly a fresh narrative without reference to anything that has\npreceded it and must have ended in the _lacuna_ caused by the missing\npages, while the sixth, whose beginning has been lost in the same\n_lacuna_, ends in the middle of a phrase. Of these six documents, the\nthird only covers one and a half pages of the MS. and is manifestly a\nfragment of some document which has somehow strayed over into this\nplace; but as it appears directly after the words: \u201cA Part of the Books\nof the Saviour,\u201d I hesitate to say that it never formed part of any of\nthe other documents in the text, and I shall therefore speak of it\nhereafter as \u201cThe Interpolated Fragment\u201d merely. Only the two first of\nthe six, also, can claim to be included under the title of the _Pistis\nSophia_, but they are by far the largest and take up between them more\nthan half the volume. This arrangement follows strictly the rule of\nstichometry observed by writers of the period, which prescribes that the\nlongest document shall come first. Thus in this translation:\u2014\n\n                  Document       Begin page   End page\n                  1st                    63        126\n                  2nd                    63        126\n                  Interpolated          127        128\n                  3rd                   128        179\n                  4th                   180        192\n                  5th                   193        199\n\nTaking these in this order, we will summarise them as briefly as\npossible.\n\n                  *       *       *       *       *\n\nThe FIRST DOCUMENT, then, tells how Jesus spent twelve years after the\nResurrection teaching His disciples the mysteries of the heavenly\n\u201cplaces,\u201d[17] but that their instruction did not extend beyond this\nvisible, or more accurately, this sensible, universe which corresponds,\nit would seem, to the Third Chorema or Space of the \u201cFirst Mystery\u201d or\nGod Manifest, of Whom Jesus is the Incarnation. This Chorema is under\nthe governance of a Power called the First Law, under whom are eleven\nothers called the Five Marks, the Great Light, and the Five Parastatai\nor Helpers; and all these twelve came from still higher states of being\nfrom which, we are told later, they voluntarily descended to take part\nin the scheme of salvation. When the First Document opens, however,\nJesus has only told His disciples of the existence of those Powers, but\nhas not revealed to them their origin, function, or arrangement; and all\nthe action in this Document passes in the lower part of this Chorema\nwhich is called the Kerasmos or Confusion, because in it Light is\nmingled with Matter. The highest part of the Kerasmos is the Treasure\nhouse where the Light as it is won from Matter is stored up; and then\ncome a great number of inferior Places inhabited by Powers concerned\nwith the administration of our universe\u2019s more material parts,\nespecially the heavenly bodies or sun, moon, and stars. Below these\nagain is our earth with its firmament or \u201cHeight,\u201d and outside this\nChaos or the dark and unformed mass of Matter which has received no\nLight.[18]\n\nWhile Jesus is sitting with His disciples on the Mount of Olives, the\nDocument goes on to say, there descends upon Him a \u201cGreat Power of\nLight,\u201d which is in fact the \u201cvesture\u201d or Heavenly Nature which He had\nleft in the Limit or Lower Boundary of the upper worlds on His descent\nto earth in \u201cthe shape of Gabriel.\u201d This vesture enables Him to rise to\nthe Boundary and there assume two other vestures which are necessary for\nthe continuation of the journey to the two transcendental \u201cSpaces\u201d which\nare higher than this. In this first vesture, also, He finds five\nmysterious words written which are here interpreted as an address from\nthe higher powers hailing Him as the First Mystery, and the catalogue of\nnames which follows enables us to form a fairly correct idea of the\narrangement of this Chorema as well as of the higher ones which are\nknown as the \u201cSpaces\u201d of the First Mystery and of the \u201cIneffable\u201d or\nSupreme Unmanifested God respectively.[19]\n\nOn assuming this vesture, Jesus flies into the Height, but returns the\nnext day clad in three vestures of dazzling light, and tells His\ndisciples how He provided for the births of Himself and them by casting\ninto their respective mothers Powers from the higher parts of the\nKerasmos instead of the material souls which they would otherwise have\nreceived from the Rulers of the stars. In like manner also, He tells how\nHe caused the soul of Elijah to become incarnate in the body of John the\nBaptist. He then goes on to describe His journey upward through the\nFirst Sphere directly above the firmament, the Second Sphere called\nDestiny, and the Twelve \u00c6ons,[20] which appear to be the signs of the\nZodiac. The Kings or Tyrants of these last rebel against Him, and He\npunishes them by taking away part of their power and altering their\ncourse, so that mankind will no longer be able to foretell the future by\nmeans of the astrology and magic taught them by the sinning angels.\nLeaving their Place, He ascends to the thirteenth \u00c6on, and finds below\nit Pistis Sophia, the heroine of the book. She is, it appears, one of\nthe twenty-four Unseen or Invisible Ones put forth in pairs by the head\nof the Left Hand or most material part of the Kerasmos, and had left her\nspouse and her work to pursue a light which she saw below her and which\nshe thought would enable her to mount to the Treasure-house. This light,\nhowever, was a snare sent into Chaos by one of the material Powers\nimmediately above her; and on her advancing to seize it, she was set\nupon by several material Powers that her persecutor had put forth and\ndeprived of her own light, so that she could not return to her own Place\nin the thirteenth \u00c6on.\n\nIn this plight, she sings hymns of penitence to the \u201cLight of Lights\u201d or\nLight of the Treasure-house, and these are all recited at full length by\nJesus to His disciples, who identify them at His instance with passages\nfrom the Canonical Psalms, and from those \u201cOdes of Solomon\u201d which are\nmentioned above. These Penitences are twelve in number, and in the\ncourse of their recital and the conversation that takes place on them,\nwe learn something more about the arrangement of the different worlds\nand the process of the redemption of Light from Matter which it is\napparently the object of the book to describe. Finally, after this tenth\n\u201cPenitence,\u201d Jesus, who has throughout her affliction procured for\nPistis Sophia certain alleviations in her misery, calls into existence\nseveral new Powers who go into Chaos to her assistance and form a crown\nof light to her head, so that her tormentors dare not come near to her.\n\nWith this the Document ends, and it is manifest from the appearance of\nthe MS. that the scribes who wrote it, at this point thought that they\nhad come to the end of their task and did not then expect to carry it\nfurther.\n\n                  *       *       *       *       *\n\nThe SECOND DOCUMENT begins with the caption \u201cThe Second Tome of Pistis\nSophia\u201d in a handwriting which Mr. Crum has no hesitation in declaring\nto be the same as that of the first seventy pages of the Document.\nWhereas the First Document ends, however, with Jesus\u2019 approval of Mary\nMagdalene\u2019s interpretation of the quotation from the Psalms about Mercy\nand Truth kissing each other, the Second Document opens with another\ninterpretation of the same text offered by John. Coupled with the\ncaption given above, this seems sufficient to show that the Second\nDocument was intended to be taken for a continuation of the First,\nalthough this by no means proves that they were written at the same time\nor by the same author. The Document goes on to elaborate the story of\nthe rescue of Pistis Sophia, and tells with great detail how Gabriel and\nMichael being summoned for that purpose go to her assistance. This\nprovokes a fresh display of anger on the part of the \u201cSelf-willed God\u201d\nwho is Pistis Sophia\u2019s chief persecutor, and the powers of Chaos make a\nfresh assault upon her. On this, Jesus orders Gabriel and Michael to\nbear her on their hands out of Chaos, while He Himself descends thither,\nsmites her tormentors, and renders them powerless to follow her. He then\nleads her into the \u201cPlace below the thirteenth \u00c6on\u201d where He finds her\non His ascension from the Mount of Olives, and warns her that she will\nagain be tormented when the Gate of the Treasure-house is set open. This\napparently happens just before Jesus\u2019 ascension in the vesture of light,\nand He then routs her enemies for the last time and restores her to her\noriginal Place in the thirteenth \u00c6on, where she sings a final song of\npraise to Him for the wonders which He has wrought for her \u201cin the world\nof men.\u201d\n\nThis ends the episode of Pistis Sophia, who is not again mentioned until\nwe come to the Fourth Document. The author now turns to what was\nprobably the main reason for attempting the continuation of the First\nDocument, which is the questioning of Mary Magdalene and the other\ndisciples upon the order and use of the Heavenly Places, and the\nSaviour\u2019s replies thereto.[21] Beginning with the answer to Mary\u2019s\nquestion as to the nature of the twenty-four Unseen Ones of whom Pistis\nSophia was one, the Saviour promises Himself to lead the disciples\nthrough all the Upper worlds right up to that of the Ineffable One\nHimself, each successive world and even Place being, it is said, so\ngreatly superior in size and in light to the lower ones, that they will\nappear like grains of dust when viewed from it. He also tells them that\nthe beatitudes in store for them will be progressive, beginning with the\nMillenium which will ensue when the number of perfect souls is\naccomplished, the Kerasmos purified and \u201ccaught up,\u201d and the Twelve\nDisciples established with Jesus as joint Kings reigning over the\nblessed in the Last Parastates or Helper\u2014a name given to the world which\nis placed in our universe immediately over the Treasure-house. Here they\nwill apparently receive further instruction and be given \u201cmysteries\u201d\nwhich will enable them to mount to the upper universes before, it is\nexpressly said, the \u201cProjections\u201d or emanations of the Treasure-house\nwho are concerned with the administration of the scheme of salvation.\nThe details of this scheme are extremely complicated, the Saviour\nseveral times promising to explain further in a subsequent revelation\nconstantly referred to as \u201cthe Distribution of the Universe.\u201d\n\nBut its final aim is indicated without ambiguity. Jesus, who as we have\nseen was hailed in the First Document as the First Mystery in the\naddress of the Spirits written on the vesture of light sent to Him on\nthe Mount of Olives, is throughout this part of the Second Document\nalways spoken of by that title; and we are told that those who receive\nthe highest mystery of all, called the \u201cMystery of the Ineffable One,\u201d\nwill be absorbed into His being. \u201cThat Man is I, and I am that Man,\u201d are\nthe words in which this announcement is made, and the full meaning of\nthe phrase can be appreciated by other sentences in the narrative which\ngo to show that this First Mystery is the first Being to come forth from\nthe Ineffable One, and is regarded as a \u201cTwin Mystery\u201d or Father and\nSon, the first-named or \u201cFirst Mystery looking inwards\u201d being alone\ncapable of remaining in contemplation of the greatness of the Ineffable\nOne, while the Son or \u201cFirst Mystery looking outwards\u201d is sent to earth\nin the Person of Jesus Himself.[22]\n\nThe way to obtain this elevation in the scale of being is, perhaps, left\npurposely obscure, but it can apparently be gained by certain\ninitiations or mysteries, which like the Mysteries of Eleusis will give\nthe initiate the knowledge of the universe, how it came to be, and how\nit will end. These also are progressive and culminate in the \u201cOne Word\nof the Ineffable One,\u201d the effect of which is so tremendous that if it\nbe spoken over the dying, or for the dead, whether partly initiate or\nwholly uninitiate, it will expedite his passage to the heaven to which\nhis initiation entitles him, or, in the case of one wholly uninitiate,\nwill ensure his reincarnation in a \u201crighteous\u201d body, which will \u201cfind\nthe God of Truth and the exalted mysteries, and will inherit them and\nthe Light for ever and ever.\u201d[23] The way to this and to the Mysteries\nin general is \u201cthe renunciation of the whole world and all the matter\ntherein.\u201d\n\nBeside this, however, there are lesser mysteries which will admit the\nfaithful recipient to heaven and privileges less exalted indeed than\nthat last described, but will yet confer on him great beatitude after\ndeath. These, known collectively as the \u201cMysteries of the third Space,\u201d\ninvolve a \u201cDefence\u201d a \u201cPassword\u201d and a \u201cSymbol\u201d which have to be handed\nin by the dead in his flight upward so as to procure him uninterrupted\npassage to the heaven of which he has received the mystery. Of these, it\nis said that the disciples have no need, because nothing of the sort is\nrequired by the recipients of the higher mysteries, but Jesus adds that\nthey are to be found in \u201cthe two great Books of Jeu\u201d which \u201cEnoch wrote\nwhen I spake with him out of the Tree of Knowledge and the Tree of Life\nin the Paradise of Adam.\u201d[24] In spite of these assurances, Andrew\nprovokes the Saviour by asking how \u201cmen of this world\u201d can be expected\nto adventure after death upon the long and dangerous journey among all\nthe Great Powers of the Treasurehouse and their subordinates, and the\nSaviour reminds him in reply that they and He are all of the same\norigin, being made from \u201cthe same mass and the same matter and the same\nsubstance\u201d and are all \u201cout of the same Confusion.\u201d[25] On this, the\nother disciples successfully implore Jesus to pardon Andrew, and this\nDocument ends in the middle of a sentence in which He declares that He\nhas been sent for the remission of sins.\n\nBefore leaving this Document, it must be noted that in it there appear\nlong rhetorical statements in a form which has no parallel in the other\ndocuments of our text. They repeat the same phrase with the variation of\ntwo or three words at each repetition, the object being apparently to\ngive the hearer an idea which he could not otherwise obtain\u2014except,\nperhaps, by a picture or diagram[26] of the different hierarchies of\nPowers or arrangement of Places which the speaker is describing. Thus in\none place, Jesus, after speaking of the \u201cMystery of the Ineffable One,\u201d\ngoes on to declare that \u201cthat Mystery knoweth why the Darkness came to\nbe and why the Light,\u201d and then after going through a string of similar\nantitheses in which the Treasurehouse is contrasted with Chaos, murder\nwith the quickening of souls, Death with Life and all sorts of natural\nphenomena with one another, continues with \u201cThat Mystery knoweth why the\nTriple Powers came to be and why the Unseen Ones,\u201d and so on through an\nincredible number of Spirits and Powers until He at last reaches the\nFirst Emanation of the Ineffable One which is in fact Himself. This is\namplified when He says later that \u201cThat Mystery knoweth\u201d why these\nhigher Powers \u201cdespoiled\u201d themselves (or stripped themselves of their\nexalted natures), when a great part of the Places and Powers of the\nhighest worlds are enumerated all over again. Not long after this, He\nhas occasion to speak of the man who receives this same Mystery of the\nIneffable One, when He says that \u201cHe is a man in the world, but he\nexcelleth all the Angels and is more excellent than them all,\u201d and then\nrepeats the same phrase with regard to Archangels, Unseen Ones, Triple\nPowers, and all the Projections of the Treasurehouse and its\ndependencies for the third time.[27] This kind of rhapsody does not seem\nto be cast into any rhythmical form, yet seems to be intended for\nrepetition by word of mouth rather than by writing. The only likeness\nthat I can find to this practice is in one of the Chapters of the _Book\nof the Dead_, where all the different parts of the Hall of Two Truths\ndemand to be told their names, or those in the _Book of Gates_ where the\nparts of the Bark of Ra make the like demand. It therefore seems to be a\npurely Egyptian feature and may be connected with the fact that the\nearly Egyptian Church, like the colleges formed for the worship of gods\nlike Amen in earlier times, had \u201cprophets,\u201d who seem to have occupied a\nposition in the Church next after the bishop.\n\n                  *       *       *       *       *\n\nThe INTERPOLATED FRAGMENT which occupies most of the first leaf of the\nThird Document is entirely taken up with the relation of the Ineffable\none to His \u201cmembers\u201d; but is too short and disconnected to give us much\ninformation on the subject. It is put into the mouth of Jesus and it\nmakes allusion to other revelations which Jesus is said to have\npreviously made or \u201cwritten,\u201d or which He promises. The style is not\nunlike that of the First Document, so that I do not see why it may not\nbe an extract from the same book if, as may be probable, Jesus continued\nin it the account of His upward journey after leaving Pistis Sophia in\nthe thirteenth \u00c6on.[28]\n\n                  *       *       *       *       *\n\nThe THIRD DOCUMENT may perhaps be called without fear of contradiction\n\u201cPart of the Books of the Saviour,\u201d because it bears that title both at\nits head and at its foot. It begins by an exhortation to the disciples\nto preach \u201cto the whole world\u201d a series of \u1f00\u03c0\u03bf\u03c4\u03ac\u03b3\u03bc\u03b1\u03c4\u03b1 or renunciations\nof sin which may be connected with Jesus\u2019 speech to Andrew at the end of\nthe Second Document. It should be noted, however, that while in the\nSecond Document mankind is to be entreated to renounce the world and its\nmatter so that they may \u201cgo unto the Light,\u201d the author of this Document\npresses them to abjure sin lest they suffer the torments of hell. These\ntorments are also dealt with in considerable detail, and we can gather\nfrom the description that there are four Places of Punishment called\nrespectively Amente, Chaos, the Middle Way, and the Outer Darkness.[29]\nThis seems to be a sort of amalgam of different traditional beliefs, for\nwhile Amente appears in the _Book of the Dead_, Chaos in the First\nDocument does not seem to be thought of as necessarily a Place of\nPunishment, and we have seen Pistis Sophia speaking of it in the Second\nDocument as \u201cthe world of men.\u201d So, too, the location of these different\nhells shows some confusion of thought. Amente is probably in the West or\nbeyond the earth as it is in the _Book of the Dead_, Chaos is either the\nearth itself or beneath it, while the Middle Way is, like the Place of\nPunishment in the Enochian literature, in the firmament or \u201cbelow the\nSphere.\u201d As for the Outer Darkness, its name shows it to be a relic of\nPagan Egypt where it was held that beyond the confines of the earth, the\nair became so thick as to be actually tangible and concrete. Among the\ntormentors in these various hells we find Ariel, Pistis Sophia\u2019s\npersecutor Ialdabaoth, one \u201cIakhthanabas the Merciless\u201d and the Dragon\nof Outer Darkness who is depicted as a great serpent coiled round the\nworld having his tail in his mouth and containing places of torment\nwithin him where ice and cold come to supplement the tortures of fire\nand smoke.\n\nA great part of the Document is likewise taken up by the questions of\nMary Magdalene and the other disciples, among whom John is the most\ninsistent, as to the sinners to whom they shall give their mysteries and\nthe effect which they will have on them. We who hear in this Document of\na mystery or secret whereby the dead can be raised, the sick healed, and\nother wonders performed, although Jesus tells His disciples that this\nmystery belongs to the Archons or wicked Rulers of the Stars and is not\nto be used save for the purpose of establishing the faith throughout the\nworld.[30] We also have much in this Document as to the soul or\nincorporeal part of man which the disciples are told consists of the\nPower, the Soul proper, the Spirit Counterfeit, and the Fate. Of these,\nthe Power is the most worthy and causes the man to seek after the\nmysteries, and the soul is really the Life or Breath and is made either\nout of the _ejecta_ of the Rulers or from the dregs or grosser parts of\nthe Light which is at certain periods squeezed out of them by certain\npowers appointed for that purpose. The Spirit Counterfeit, on the other\nhand, is the envelope or mask of the soul which constantly leads it to\ncommit sin and bears witness after death to its having done so, while\nthe Fate is the death to which the man is predestined, and which he can\nnever escape while uninitiate.[31] Incidentally, too, we hear a good\ndeal in this Document as to the Gnostic belief in the transmigration of\nsouls, reincarnation being obligatory on such souls as have not found\nthe more sublime mysteries.[32] Several formulas are also given whereby\nthe soul can cut itself loose from the Spirit Counterfeit and the Fate,\nand we are told that even an uninitiated person can escape from the\ntorments of the Dragon of Outer Darkness if one of the names of the\nreptile be said by or for him. Throughout this Document the tortures of\nthe different hells and the beast-shaped demons who administer them are\nmuch dwelt upon. Finally, Jesus tells His disciples that He came to\nearth to bring these mysteries, and that had He not done so neither\nPatriarchs nor Prophets would have entered into the Light.[33]\n\n                  *       *       *       *       *\n\nThe opening sentence of the FOURTH DOCUMENT shows plainly that it comes\nfrom a book written independently of the preceding ones and not as their\ncontinuation. It ignores completely the tradition held in the time of\nthe Antonines by orthodox and heretic alike, that Jesus spent many years\non earth after the Resurrection,[34] and announces that after He \u201crose\nfrom among the dead the third day,\u201d His disciples gathered round Him\nreminding Him that they had left the whole world to follow Him.[35] Then\nbegins a scene that reminds one irresistibly of the magical practices\nrife during the first three centuries of our Era, some details of which\nhave come down to us in the _Philosophumena_ and in the different Magic\nPapyri to be found in the Museums of Paris, London, Leyden, and Berlin.\nJesus, standing by an altar by the side of the sea \u201cOcean,\u201d makes\ninvocation to His Father in words which are not gibberish, as at first\nsight they appear to be, but a jumble of Hebrew, Egyptian, and perhaps\nPersian words copied and re-copied by scribes ignorant of these\nlanguages until they are all but unrecognisable. He calls upon the name\nof the Father of the Treasurehouse of Light, whereupon the heavens open\nrevealing the \u201ctrue shapes\u201d of the sun and moon, and Jesus and His\ndisciples are uplifted to \u201cthe Middle Way which is below the Sphere.\u201d\nHere the arrangement of the stars is explained to them and they learn\nthat the rebellious Rulers who persisted in copulation were bound to the\nSphere to the number of 1800 for each sign of the Zodiac, under the rule\nof 360 of that number, who are themselves under the sway of the five\nPlanets, Saturn, Mars, Mercury, Venus, and Jupiter. Yet the author of\nthis Document must have known, although he varies, the tradition of the\nFirst Document, for Jesus tells His hearers that these planets were\nstrengthened by the infusion into Saturn of a Power from the Great\nUnseen God who projected Pistis Sophia, into Mars of a similar Power\nfrom one of the three Triple-powered Gods, into Mercury of one from\nanother of the Triple Powers, and into Venus of one from \u201cPistis Sophia\nthe daughter of Barbelo\u201d[36]; while one from the \u201cLittle Sabaoth the\nGood,\u201d a Power of higher rank than these last, who in the story of\nPistis Sophia proper is described as supplying the Power which takes the\nplace of Jesus\u2019 own earthly soul, is cast into the planet Jupiter and is\ngiven rule over all the others. All these planets are given barbarous\nnames in addition to their Greek ones, as are the Great Unseen God and\nthe two Triple Powers, these last names appearing also in the Magic\nPapyri, while the names of both planets and Powers appear to have a real\nmeaning.\n\nJesus then shows to His disciples the five torture-chambers of the\nMiddle Way, each of them presided over by an \u201cAuthority,\u201d who with his\n(or her) assistants has been chosen from among the rebellious Rulers.\nEach of these Authorities sees to the punishment of particular sins,\nwhich sins his or her ministers have \u201centered into man\u201d and caused him\nto commit. Three of these presiding demons are females, one of them\nbeing the triple-faced Hecate still famous in the Middle Ages and\nRenaissance, and among them we find the merciless Iakhthanabas already\nmentioned in the Third Document, and the Egyptian God Typhon. The\ndifferent terms of punishment from 150 years downwards which sinful\nsouls will suffer in these tortures of the Middle Way are all given, and\nit is expressly said that these places of torment will be dissolved when\nthe two beneficent planets, Venus and Jupiter, come into certain\npositions in the Zodiac.[37] These Places are, it would seem, actually\nshown to the disciples, Jesus thereby in part fulfilling the promise\nmade in the First Document to lead them through all the heavenly Places.\nHe then restores the heavens to their normal condition, and returns with\nthe disciples to the \u201cMountain of Galilee,\u201d where he celebrates for them\na sacrament with \u201cfire and water, wine and blood.\u201d The distribution of\nbread also forms part of this sacrament, and it is accompanied by a\n\u201csign\u201d which we know from other sources was the conversion of one of the\ncups of wine into the water of baptism.[38] This \u201cmystery\u201d or sacrament\nis said to have the effect of remitting all the sins of the disciples,\nand they are told to perform the same ceremony for all those who will\nlisten to their preaching. They remind Him that there are other Baptisms\nof Fire and the Holy Spirit of Light respectively, and He tells them\nthat these are more excellent than any Mystery save only those of the\nSeven Sounds and of the Great Name of God, which if spoken to any demon\nwill destroy him with all his tortures. He is apparently about to\nperform these for the benefit of the disciples when the Document\nabruptly ends with the gap left by the tearing-away of the four pages\nalready noticed.\n\nIt must be noted that nearly all the first part of this Document is full\nof invocations or prayers couched in the apparent gibberish before\nmentioned, that \u201cMary\u201d\u2014whether the Mother of Jesus or the Magdalene is\nnot stated\u2014asks one question only, that the planet Venus is called\n\u201cBubastis,\u201d Egyptian, Greek, and Hebrew magic and astrology being\npresent in nearly every line, while there is some little trace of\nPersian influence as well. It is also closely connected with one of the\ndocuments of the _Bruce Papyrus_, where the peculiar sacrament here\ncelebrated by Jesus is described on similar lines and is followed by the\ncelebration of the other already mentioned; while in another Document of\nthe same Papyrus the name of Pistis Sophia is given in connection with a\nplace of repentance. The story of the Samaritan woman and of the spear\nthrust at the Crucifixion is also mentioned in this Fourth Document,\nthese being the first unmistakable quotations from the Fourth Gospel to\nbe found in our text.\n\n                  *       *       *       *       *\n\nThe FIFTH DOCUMENT is, as has been said above, the shortest of all, and\nhas lost its title in the gap of four leaves in the British Museum MS.\nIt is entirely concerned with the punishments assigned to different\nsins; and as sedition, lust, and robbery with violence appear in the\nFourth Document as sins punishable in the Middle Way, but are not\nmentioned in the present fragment, we may presume that they were dealt\nwith in the part lacking, and probably occupied at least three of the\nmissing pages. But the Baptism of Fire and the Holy Spirit which Jesus\nis going to celebrate when the _lacuna_ occurs, if treated at the same\nlength as in the _Bruce Papyrus_, can hardly have taken up less than the\nother five missing pages, and it is therefore plain that nothing in\naddition to these punishments can have occupied the missing beginning of\nthis Document. After this the Fifth Document begins with a broken\nsentence containing the punishment of the man who curses, and then goes\non to describe the punishment of the evil speaker, the murderer, the\nhabitual thief, the proud man, the blasphemer, the sodomite, and the\ncelebrant of the filthy parody of the Eucharist known as the Black\nMass.[39] In one or other of those cases, the four hells of Amente,\nChaos, the Middle Way, and the Outer Darkness are introduced, the\npunishments in them being successive, and we read again here the names\nof Ariel and Ialdabaoth who are mentioned in the Third Document, as\nthose of torturers in Amente and Chaos respectively. So, too, we hear\nagain of the cup of forgetfulness which in the Third Document is\nadministered to the soul after it has been shown the punishments in\norder that it may profit nothing on reincarnation by its knowledge of\ntheir terrors. But here the punishments are so different from those\nformerly described that we see at once we are dealing with a different\nauthor. The sum total of the periods of punishment for cursing which are\nadministered in all the different hells does not amount to more than\nfour years as against the 133 assigned to it in the Fourth Document; and\nthe penalty for slander is here given as no more than 30 years as\nagainst the same period of 133. The Receiver of Sabaoth Adamas, leader\nof the rebellious Rulers, now administers the cup of oblivion instead of\nas in the Third Document, the \u201cRulers of the head of the \u00c6ons,\u201d and he\nis given the name of Ialuham, while the Receivers of Ariel, who are here\nmentioned for the first time in our text, are named Abiuth and Kharmon.\nThe case of the uninitiated but righteous dead is also dealt with in\nanswer to a question from John, but in a different manner from its\ntreatment in the Third Document, as here the soul on coming out of the\nbody is met by the Receivers of Bainkhookh or the planet Mercury, while\nthe cup which takes away the baleful effect of the cup of oblivion is\nadministered by a Receiver of the planet Jupiter[40]. It is also to be\nnoted that in this Document for the first time the division of mankind\ninto \u201crighteous\u201d and \u201cwicked\u201d bodies, which find or do not find, as the\ncase may be, the mysteries of light, is made to depend entirely on the\nperiodic disposition of the stars. When, it is said, the two beneficent\nplanets Jupiter and Venus come before the Virgin of Light and the two\nmaleficent Saturn and Mars behind her in the revolution of the Sphere,\nall the souls sent into the world will be good, and when the position is\nreversed, all will be wicked.[41] Here, too, for the first time, we are\ntold that the form of the body on reincarnation depends on the sins\ncommitted by the soul in its last life,\u2014that the soul of the proud man\nwill be put into a body dumb and deformed, the soul of the thief into\none lame and maimed and blind\u2014and so on.\n\nIt will therefore be seen that this Document is sufficiently connected\nwith some of the preceding ones to warrant the supposition that it comes\nfrom the same school or sect, although it is noteworthy that neither in\nour Fourth nor our Fifth Document are the Ineffable One or the First\nMystery ever referred to. The chief point in common between this Fifth\nDocument and the _Bruce Papyrus_ is the mention of the Black Mass which\nappears in both Documents. A feature peculiar to this Document alone is\nthe open reference to the Pagan Gods as fiends; and besides Typhon and\nHecate, who have in truth a more or less malevolent character in the\nlater Egyptian and Greek mythology, Adonis, one of the forms under which\nOsiris was worshipped at Alexandria, is made to take the soul of the\nthief to Amente, while \u201cthe high goddess\u201d of Homer, Persephone, the\nmuch-loved daughter of the Eleusinian Demeter, figures as one of the\ntormentors in Chaos. The sentence about the journeys of the Apostles\nwritten on the blank leaf bound in with the rest of the volume has no\nperceptible connection with our text and may possibly be the work of\nsome one who, suddenly coming across it in some other document and\nwishing to preserve it, seized upon this leaf as the only piece of\nparchment available.\n\n                  *       *       *       *       *\n\nTo sum up then: the MS. contains five principal documents together with\na fragment which may or may not once have formed part of one of them.\nAll are imperfect and are extracts from longer and possibly more\ncoherent writings. Two of them\u2014the _Pistis Sophia_ proper, and our\nFourth Document\u2014can be clearly distinguished as written by different\nauthors, and the same can be said with nearly as much certainty with\nregard to the Third and Fifth. Yet the book from which the tale of\nPistis Sophia was extracted must have been old enough to have gone\nthrough more than one recension, as is shown by the number of\nalternative readings duly noted in the MS. There are also in the details\nof the same story, blunders or contradictions which go to show that the\ntranslator or scribe had more than one MS. to work from; and these may\nhave differed as much as do, for instance, the two versions of the\n(Coptic) _Book of the Resurrection_ attributed to St. Bartholomew and\npublished by M. Lacau and Sir Ernest Wallis Budge from the MSS. in the\n_Biblioth\u00e8que Nationale_ and the British Museum respectively. This is\nthe view taken by the German commentators on our text; but they are by\nno means in accord upon it, and it therefore does not seem necessary to\ndo more here than refer to it.\n\n\n                 3. PURPOSE AND COMPOSITION OF THE MS.\n\n\nWhy now was this miscellany made? Not certainly for edification or the\nuse of the sect or school[42] whose doctrines it sets forth. Every\nCoptic inscription on tombstone or wall and nearly every Coptic\nreligious text has at its head the words [Coptic], with God, generally\naccompanied by the so-called Coptic or Orbed Cross, itself an adaptation\nof the _ankh_ or symbol of life in Pagan Egypt. That this was the\npractice with heretics as well as orthodox Christians is shown by the\n_Bruce Papyrus_, which actually bears as its frontispiece such words and\nsuch a cross with the letters \u0391 and \u03a9 and which seems to be a\nreproduction of the Constantinian Labarum.[43] If, too, we put side by\nside the passages in our MS. and the _Bruce Papyrus_ which are\npractically identical\u2014as is the case with the three sacraments or\nbaptisms mentioned in the Fourth Document of our text\u2014we find that the\n\u201cseals\u201d or diagrams, passwords, and names given in the Oxford MS. have\nall been omitted from the London book. No one who is familiar with the\nbeliefs current in Pagan Egypt can mistake the reason of this omission,\nwhich is obviously to avoid the risk of their being used in magic.[44] A\nlike precaution was taken with many chapters of the _Book of the Dead_\nand becomes more insistent with every successive recension. It is absent\nfrom the Pyramid texts, doubtless because when these were once carved on\nthe inside of a royal burying-place and the entrance closed, there was\nlittle risk of these being seen by unauthorised persons. The same reason\ndoubtless operated in the same way with the wooden coffins of the\neleventh dynasty on which the next recension was inscribed. But with the\nTheban recension of the New Empire, the case was changed. \u201cLet no one\noutside know it. It is a mystery which is not known to the common\npeople,\u201d says the hundred and sixty-first chapter after directions to\nengrave it on the coffin of the dead. \u201cReveal it not to anyone, may he\nbe thy father or thy son except thyself. It is a real mystery.\u201d[45] So,\ntoo, with the Saite recension. \u201cThis book is most secret,\u201d says the\nhundred and sixty-second chapter, which M. Pierret thinks was intended\nto be the last. \u201cLet it not be seen by any man, for it is forbidden to\nknow it. Let it be hidden. It is called the mistress of the hidden\nabode. This is the end.\u201d[46] That similar ideas persisted into Christian\ntimes may be guessed from the Homily _de Magis_ ascribed to St. Ephraim\nin which the Homilist tells his hearers that in his day (circa A.D. 450)\neven the clergy resorted to magicians for these mysterious writings.\n\u201cInstead of the blessings of the Saints,\u201d he says, \u201cthey carry about the\nincantations of the magicians, and instead of the Holy Cross, they carry\nthe books of devils ... and a child who knows nothing at all, carries\nabout devil\u2019s names and comes to church.\u201d[47]\n\nIt was evidently, therefore, for the information of orthodox persons\nthat our MS. was made, but not for that of the orthodox public\ngenerally, whether clerical or lay. Had it been so, it would have been\nweighted with a running commentary casting scorn upon its erroneous\ndoctrines, or by so-called refutations like those which encumber the\npages of heresiologists such as Iren\u00e6us, Hippolytus, and Epiphanius. Had\nit been written by an ecclesiastic, moreover, it would certainly have\nborne some preface, or colophon, as does the _Philosophumena_, claiming\nmerit for, and giving the date of the completion of the work.[48] Yet\nthere is nothing in the present text to show that it was written by an\necclesiastic of any kind, while it follows from what has been said above\nthat it was begun by a scribe who took unusual pains to ensure an\naccurate copy, and that when he handed over for a time the continuation\nof his work to a subordinate, he yet went over and corrected the\nlatter\u2019s work with as much care as he bestowed upon his own. All this\nsuggests that it was made for official or judicial use; and the most\nreasonable guess is that it was the draft or copy of a legal document\nmade for the enlightenment of some conciliar, episcopal, or even secular\ntribunal concerned in the suppression of heresy, such as the Inquisitors\nof the Faith set up by Theodosius. This would solve the problem which\nhas so vexed the minds of commentators like Prof. Harnack and Dr.\nSchmidt as to the occurrence of the colophon \u201cPart of the Books of the\nSaviour\u201d at the foot of the Second and Third Documents. It is natural\nenough that the second or subaltern scribe, continuing the work of which\nonly the first part was once thought sufficient, should preface the\ncontinuation by the title \u201cThe Second Tome of Pistis Sophia\u201d; but that\nas he completed the copying of each subsequent extract stichometrically\narranged, should add the words: \u201cPart of the Books of the Saviour\u201d to\nindicate the collection of MSS., probably seized in a raid by the\nImperial authorities on some heretic\u2019s library, from which they were all\ntaken.\n\nIf this be admitted, it certainly alters materially the view which\nrecent German scholars, following, perhaps, after their manner, the\nfirst German commentator K\u00f6stlin, have formed of the whole text, and in\nwhich we might be inclined to acquiesce if we considered it a mere\nEncyclop\u00e6dia or, as Epiphanius calls his own collection, a\n\u201cbread-basket,\u201d in which heterogeneous scraps of doctrine were thrown\ntogether anyhow. If, on the other hand, it was made for the use of a\ntribunal, it would be in the order of things concerned with the tenets\nof one school or sect alone, and this we find on investigation to be the\ncase. Although the episode of Pistis Sophia comes to a stop about\nhalfway, she is, as has been said, mentioned in the Fourth Document as\nwell as in the First and Second, and even in the Third there are phrases\nwhich show that its author has the same general conception of the\nconstitution of the universe, of the Person and Mission of Jesus, and of\nthe means of salvation as the writers of the earlier parts. Yet it is\nequally plain that no two of the documents are by the same hand. While\nthe First Document makes the Power which Jesus received from Barbelo\n\u201cthe body which He wore in the Height,\u201d[49] and His soul another power\nreceived from one of the great leaders of \u201cthe Height,\u201d[50] the Second\nDocument attributes the Incarnation to a lesser power of \u201cthe Middle\u201d\nwho casts what came from the same leader into \u201cthe matter of Barbelo,\u201d\nwhich thereupon becomes the earthly and not the heavenly body of the\nSaviour.[51] In like manner, while the First Document puts into the\nmouth of Mary the Mother a story not traceable to any other source about\nthe Holy Spirit coming down from the First Mystery in the exact likeness\nof Jesus\u2019 earthly body, and says that after kissing each other, they\nbecome one,[52] the Second Document makes St. John say that the First\nMystery himself came down upon Jesus in the form of a dove, but in a\n\u201cvesture of light\u201d received from Barbelo.[53] So, again, the First\nDocument especially declares that \u201cthe disciples\u201d (not the Apostles)\nwere endowed by Jesus at His coming with twelve powers from the\nTreasure-house of Light instead of the souls which they would otherwise\nhave received from the Rulers,[54] while the Second makes Jesus tell\nthem that their souls instead of coming straight from the Treasure-house\nhave suffered much from transmigration into different bodies.[55] So,\ntoo, the Sphere of Destiny, which in the First Document is described as\n\u201cthe Second Sphere\u201d[56] (or the one which is reached from the earth next\nafter passing through the First Sphere, below which is the visible\nfirmament), is in the Third Document transformed into a Place called\n\u201cGreat Destiny,\u201d[57] which is in the Place of the head of the \u00c6ons [or\nZodiac] which Place they call \u201cthe Place of the Kingdom of Adamas,\u201d the\nRuler of the twelve \u00c6ons or signs, and in the Fourth Document is made\nequivalent to the Sphere or visible firmament only.[58] And so again\n\u201cthe cause of sin,\u201d which in the Third Document is laid upon the\nshoulders of \u201cthe Five Rulers of Great Destiny,\u201d[59] is in the Fourth\nassigned to certain demons from the Middle Way who enter into man.[60]\nThese discrepancies are too great to be accounted for as merely clerical\nerrors or mistakes in translation, and we can therefore only attribute\nthem to the different documents being the work of different authors.[61]\n\nThis being the case, we must, to get a true perspective of the work,\nseek for the earliest document in it, and then endeavour to arrange the\nothers in their relative order of date; and I have no hesitation in\ndeciding that in this, the scribes followed the usual practice in legal\nmatters and that the earliest document is that which comes first in the\nMS. Not only has it a regular preface, an advantage which it shares with\nthe Fourth, but it is the one of the four principal documents which\nalone gives an orderly and coherent account of the heavenly hierarchy\nand its \u201cPlaces,\u201d[62] and therefore affords the reader a sort of key to\nthe system of its successors. Hence it must be considered as the mother\ndocument, so to speak, from which all the rest are derived, or to which\nthey refer; and it will be found on examination that while all these\ncontain what may be called supplemental information as to the different\nuniverses or worlds and their inhabitants, there is none which deals so\nexhaustively with the speculations that during the early centuries of\nour Era occupied the attention of orthodox and heretic alike, that is to\nsay, the Constitution of the Godhead and the relation of the Saviour to\nthe Supreme Being. It is also probable that anyone making extracts for\njudicial use from the books of a sect would begin with the most\ninformative; and while Pistis Sophia is here described so fully as to\nleave no doubt in one\u2019s mind that the author knows that he is here\nintroducing her to his readers for the first time, the references to her\nin the other documents are so brief as to show that their writers knew\nthat their readers had already heard about her. But the most conclusive\nproof at present of the anteriority of the First Document as compared\nwith the others, is that it does not quote from the Fourth Gospel. The\nopening words of St. John would have been extremely useful to the author\nin expressing the relations between his Ineffable One and the First\nMystery, and are in fact so used later both in the _Excerpta Theodoti_\nand the _Bruce Papyrus_.[63] Ptolemy and Heracleon,[64] the leaders of\nthe sect to which, as will be shown later, our text can with the\ngreatest likelihood be attributed, both knew of this Gospel and discuss\nits words and especially its opening at length. Yet the author of our\nFirst Document not only makes no use of this, but he gives no quotation\namong the many from the New Testament to be found in this Document that\ncan by any possibility be assigned to the Fourth Gospel, save those\nwhich may equally well be taken from the Synoptics. The one apparent\nexception to this statement is neither conclusive in itself, nor strong\nenough to found any argument upon it.[65] In the later part of the\nSecond Document, however, the words of St. John: \u201cWhere I am, there\nshall my servants be,\u201d may possibly be thought to underlie the sentence\nin our text: \u201cWherefore I said unto you aforetime: Where I shall be,\nthere will be with Me my Twelve servants,\u201d[66] the word \u03b4\u03b9\u03ac\u03ba\u03bf\u03bd\u03bf\u03c2 being\nused in both cases; and in the Fourth Document there appear unmistakably\nthe conversation of Jesus with the Samaritan woman,[67] and the spear\nthrust in His side at the Crucifixion,[68] neither of which incidents\nare recorded in the Synoptics. The conclusion, therefore, seems\nirresistible that while the author of the First Document did not know of\nSt. John\u2019s Gospel, the writer of part of the Second may have done so,\nand the writer of the Fourth was fully acquainted with it.\n\nYet the literary critic, especially he who is acquainted with the\nliterature of the early Christian centuries, will hardly require further\nproof of the relative dates of our four chief Documents than that\nafforded by a comparison of their contents. In the First, apart from a\nsketch of\u2014to use a comprehensive word\u2014the uranography of the sect, and\nthe speculations about the Divine Nature before referred to, the author\ndevotes nearly all his space to the episode of Pistis Sophia, which may\nfairly be looked upon as an allegory pointing out to man the penalty of\ntransgressing the Divine Law, and the necessity of repentance. Thus, in\none of the \u201cPenitences\u201d addressed to the highest Power that she knew,\nPistis Sophia confesses that she has offended \u201cthe Law of the Light\u201d and\nattributes her deliverance from Chaos to her consequent repentance.[69]\nThere is more than one hint in the text that both the fall and the\nrepentance take place within what is called \u201cthe world of humanity,\u201d and\nwe can without any overstraining of the allegory consider Pistis Sophia\nas representing the heathen world before the light of Christianity\nraised it from the degradation into which it had fallen by its material\nluxury, and restored it to something like what was supposed to be its\nprimeval innocence.[70] Hence we have a fairly close parallel to stories\nlike that of Christian in the _Pilgrim\u2019s Progress_, who leaves the city\nof Mansoul to strive upward to the Heavenly City; and allowing for the\ndifference of time and place, there is no reason why we should consider\nthe Coptic version as the more ignoble allegory of the two. It should\nalso be noticed that in this Document, the terrors of hell are hardly\ntouched upon, and the \u201cafflictions\u201d of Sophia are spoken of throughout\nas confined to the loss of \u201clight\u201d and her consequent impotence to\nreturn without Divine aid to the Place which she had wilfully abandoned.\nLastly magic and astrology are expressly if briefly condemned as\nunlawful knowledge brought to men by the sinning angels.\n\nFrom this fairly lofty standard of thought, the remaining Documents show\none long and successive degradation. The author of the Second Document,\nafter making a somewhat clumsy effort to conclude the history of Pistis\nSophia, does not, as we might expect him to do, continue the account of\nJesus\u2019 upward journey, but dismisses it to plunge into a series of\ninquiries as to the exact nature of the heavenly hierarchies and the\namount of \u201cLight\u201d which each of them enjoys; and the answers of the\nSaviour not only describe these at great length, but indicate, though\nobscurely, the various steps by which man can approach divinity. But the\nbenefits there promised are to be confined evidently to a small and\nprivileged class chosen out of the main body of Christians. The use of\nthese means, moreover, is a good deal more magical than religious\u2014that\nis to say, they apparently act by compulsion rather than by propitiation\nof the celestial powers\u2014and was perhaps bound up with the different\n\u201carrays\u201d of stars in a fashion which shows a distinct leaning towards\nthe astrology of the time.[71] The rebel Rulers of the stars are here\nmade for the first time the instruments in the punishment of sinful\nsouls,[72] and the terrors of hell are held out as a menace which may\ninduce mankind to accept initiation into the mysteries offered. In all\nthis, we cannot but see the reversion to Pagan practices, to the\ndualistic theory of the universe, and to the tendency to appeal to\nignoble motives into which post-Christian gnosticism sank in its\ndecadence, and which finds, perhaps, its fullest expression in\nManichaeism.\n\nThe Interpolated Fragment is, it is true, markedly free from these\nobjections. The gaze of the author of this is indeed turned upwards\ninstead of downwards, and we find him indulging in unrestrained\nspeculation as to the \u201cmembers\u201d of the Supreme Being which are still\nunmanifested but existed before even the First Mystery, and have\napparently remained without emanation.[73] The fragment is too short for\nus to guess of what practical use these pretended revelations are\nsupposed to be; but Jesus is represented as saying with regard to the\n\u201cMembers,\u201d that \u201cHe is the Treasure-house of them all.\u201d Something of the\nkind is hinted at in the long catalogue of transcendental powers given\nin the Second Document; and it is therefore possible that this Fragment\nmay once have formed part of some continuation of the account of Jesus\u2019\njourney upwards which was in course of narration when broken off to\nrecount the episode of Pistis Sophia.\n\nThe Third Document, however, resumes the descent of the slope of\ndegradation with increased speed. As with the Egyptian funerary texts\nwhich succeeded and in some measure supplanted the _Book of the\nDead_,[74] the punishments after death and the way to escape them form\nthe principal theme of this Document. As for magic, the gifts of healing\nand working of miracles, here explained as the raising of the dead and\nthe casting out of devils, which the Epistle to the Corinthians puts\namong the Charismata or gifts of the Spirit,[75] are here said to belong\nto the Rulers or wicked Archons, and to be only lawfully exercised by\nthe disciples for the purpose of spreading the faith throughout the\nworld.[76] So, too, the information as to the fourfold division of man\u2019s\nincorporeal part: Power, Soul, Spirit Counterfeit, and Fate, is all\ntaken from the popular beliefs of Pagan Egypt; and the formulas enabling\nthe initiate to \u201cloose the bonds\u201d which bind the soul to the worst of\nthese, are as clearly to be referred to the belief in the power of names\nand in the compulsion of the spirit-world which Iamblichus tells us was\nthe main peculiarity of Egyptian magic.[77] The divisions of the place\nof punishment into four hells of graduated intensity and the final doom\nof annihilation for the worst sinners are also taken from the same\nliterature.[78] So far does this go, that even the uninitiated dead when\nin the worst of all the hells can escape from his torments and enjoy a\nqualified beatitude, if he then repeats certain names which he has\nlearned during his life.[79] It is quite true that we hear in this\nDocument about the Love of God and the initiates doing things worthy of\nthe mysteries and praying prayers in certain forms; but its general\ntendency remains almost entirely magical.\n\nWith the Fourth Document, we seem to have reached the bottom of the\nslope. The disciples here know nothing\u2014it will be remembered that the\nscene is supposed to take place directly after the Resurrection\u2014of the\nhigher worlds and their mysteries, or even of the parts of this Chorema\nor Space which are above the Treasure-house; and their flight upward\nwith Jesus has for its object merely the exhibition of the terrors of\none of the Places of Punishment. So, too, the information which they\nobtain both by sight and by word of mouth as to the disposition and\nnames of the stars and planets can hardly have been of use to them\nexcept for the purpose of magic and astrology. Of the joys prepared for\nthe faithful and of the glories of the Divine Presence described in the\n_Book of Enoch_ and other Apocrypha, they are told nothing. The\nsacraments that Jesus celebrates for them are, it would seem, to be\ngiven to them in return for leaving all and following Him;[80] but are\nentirely magical in character, and nothing is said of any abandonment of\nsinful practices or of any repentance being necessary for their\nefficacy. The sign that He asks for from His Father,[81] here called\nmerely the Father of the Treasure-house, although not here specifically\ndescribed, is, as we know from the parallel passage in the _Bruce\nPapyrus_, the conversion of the wine in one of the wine-cups into the\n\u201cwater of baptism,\u201d[82] in a way which strongly reminds us of the\njuggling sacraments attributed by Iren\u00e6us and the other heresiologists\nto the magician Marcus. The formal remission of sins which precedes this\nsacrament is accomplished by the invocation of many powers with\nincomprehensible names, and, if we read the passage correctly, only\nextends to sins of the flesh.[83] They are told to \u201chide this mystery\nand give it to none\u201d save those who observe His commandments in words\nwhich almost repeat those of the _Book of the Dead_.[84] Yet even these\nsacraments would appear not to be needed by those who know the Great\nName, the utterance of which will put to flight all demons, dissolve\ntheir houses of torment, and subjugate the highest material powers of\nthe universe.[85] Nothing is wanting to show that the sect which put\nforth this Document had slipped back into the preoccupation with the\nterrors of hell which is the prevailing feature of the Egyptian religion\nof the last native dynasties,[86] and that the belief in magic and\nastrology into which Hellenic Paganism had sunk during the third and\nfourth centuries had taken the place of the loftier if vain speculations\nof the earlier Documents of our text. So much is this the case that the\nIneffable One and the First Mystery of the first three Documents are not\neven mentioned here, and the only link connecting this with the story of\nPistis Sophia is the casual mention of her name as supplying a \u201cPower\u201d\nfor the planet Venus.[87]\n\nWith the Fifth Document a still lower level is reached. Hell and its\ntorments form the only subject of this book, which as has been said\nabove, is probably nearly complete, only a few pages of the conclusion\nbeing beyond recall. More proper-names of fiends are given here than in\nany of the preceding documents; and as has been said, these now include\nmany of the Pagan gods such as the Egyptian Typhon, the Syrian Adonis,\nand the Greek Persephone and Hecate. These may possibly have been\nincluded among the subordinate \u201cgods\u201d several times referred to in the\nFirst Document, but the fact that their names are here openly given,\nseems to point to a time when the Pagans were in a minority in the\nEastern world. The increasing influence of the belief in astrology with\nwhich even the Neo-Platonists of Alexandria did not disdain to meddle,\nis also shown by the answer already mentioned of Jesus to an inquiry of\nMary Magdalene wherein He tells her that the allotment of souls to\n\u201crighteous\u201d and \u201cwicked\u201d bodies respectively is periodic and depends\nwholly on the disposition of the stars.\n\nThe bearing that all this has on the absolute as distinct from the\nrelative dating of the five Documents will be dealt with presently.\n\n\n              4. THE AUTHORSHIP AND DATE OF THE DOCUMENTS\n\n\nWe now have to consider by whom and at what date the Documents making up\nour text were composed. That they were written in Egypt and for Egyptian\nreaders there can be no doubt, nor is it seriously disputed by any\ncommentator who has dealt with them. The use of the Egyptian calendar\nevidenced by the placing of the opening scene of the story of Pistis\nSophia in the Egyptian month Tybi, the employment of psalms and hymns as\na means of expounding doctrine, and the peculiar form of rhetoric which\nI have called rhapsody, all point to the First and Second Documents\nbeing written by an Egyptian for Egyptians, while to an Egyptologist the\nlikeness of the long array of Powers here enumerated to the three\nsuccessive Enneads or \u201cCompanies of Gods\u201d known to Pharaonic Egypt is\ntoo close for us to seek further for its source. Yet the writer shows an\nacquaintance with the Platonic philosophy and also with those Synoptic\nGospels which were admittedly written in Greek, which we should not\nexpect from an inhabitant of the Sahid or Upper Egypt, and this is\nunlikely in the earliest period of Christianity to have been possible\noutside Alexandria. In this university of the Western world, as it has\nbeen justly called, philosophy was so universal during the first and\nsecond centuries that, not only did the Catholic Church have to set up\nabout the year 200 the school for the teaching of its officers of whom\nClement of Alexandria was afterwards the head, but Philo, a leader of\nthe Alexandrian synagogue a hundred years earlier had found himself\nobliged to discover Plato\u2019s teaching in the Hebrew Scriptures in a way\nthat is almost an exact parallel to that used by the author of our First\nDocument. We have therefore, if we wish to find an author for that\nDocument, to look for an Alexandrian teacher of Christianity who,\nalthough a heretic, did not take up the uncompromising opposition to the\nCatholic Church that Marcion and others did, and who taught before St.\nJohn\u2019s Gospel was generally known. I have said elsewhere that there is\nno one who fulfils all those qualifications so well as Valentinus, the\nheresiarch who taught in the reigns of Hadrian and Antoninus Pius, or\nfrom about A.D. 135 to 160.[88]\n\nOf Valentinus\u2019 own teaching we know very little directly because the\nFathers who denounced him as the heresiarch who had attracted the\nlargest number of followers, have yet given us the doctrines of his\nsuccessors rather than of himself. Thus, Iren\u00e6us, who wrote at least a\ngeneration after Valentinus, records the teaching of Valentinus\u2019\nimmediate successor, Ptolemy; Hippolytus, half a century after Iren\u00e6us,\nthe teaching probably of Axionicus,[89] while Tertullian and Epiphanius\nmerely copy the statements of the two earlier heresiologists, and Origen\nquotes from the writings of Ptolemy\u2019s contemporary Heracleon. Only\nClement of Alexandria, Valentinus\u2019 fellow countryman, who must have been\nborn about the time when Valentinus was endeavouring to convert the\nChurch of Rome to his views, quotes directly from Valentinus\u2019 own words;\nand from these, it appears that Valentinus\u2019 theology differed little in\noutward appearance from that of the Catholic Church of his time.[90]\nThat this must have been so is indeed manifest when we read in\nTertullian that Valentinus came to Rome expecting to be made bishop,[91]\nas one might now say, Pope, because of his genius and eloquence.\nHippolytus, who probably drew his account from Axionicus, says that he\ndeclared the Supreme God to be \u201call Love\u201d who created subsequent things\nthat He might have something to love.[92] According to his opponents,\nValentinus also taught that the Supreme God\u2019s first and greatest\ncreation was Nous or Mind, called also Monogenes or the Only One, or the\nFather, who was \u201clike and equal to Himself,\u201d[93] and from whom came\nLogos or the Word, from whom came Anthropos or Man. Yet none of these\nthree last-named Powers produced offspring without female assistance,\nbeing, according to one account, themselves both male and female, or,\naccording to another, having spouses called respectively Aletheia or\nTruth, Zoe or Life, and Ecclesia or the Church. It was even said that\nthe Supreme God or Abyss, who was the source of all being, had in like\nmanner a spouse named Sige \u201cSilence,\u201d or Charis \u201cGrace,\u201d although the\nFathers admit that the followers of Valentinus, whose tenets they\ndenounce, held various opinions as to this. They are, however, agreed\nthat from these three syzygies or pairs, making with the Supreme God a\nHebdomad or Ogdoad as the case may be, come forth at separate removes a\nDecad and a Dodecad or two groups of five and six syzygies respectively;\nand that this collection of Divine beings made up the Pleroma or Fulness\nof the Godhead. The same writers agree that all Valentinians also taught\nthat the lowest member of the Pleroma fell away from the Godhead from\nambition or some similar cause, strayed outside the Pleroma and\nnecessitated the creation of another Divine syzygy called Christ and the\nHoly Spirit to restore her to her place, and of a solitary Power called\nHoros or Stauros the \u201cLimit\u201d or the \u201cCross\u201d to preserve the Pleroma from\nfurther contact with the Kenoma or the Void outside it. Before returning\nto the Pleroma, moreover, Sophia had given birth without male assistance\nto a being expressly compared to the \u201cearth without form and void\u201d of\nGenesis, which the last Divine Syzygy of Christ and the Holy Spirit\nbefore returning to the Godhead fashioned into an \u00c6on as perfect as\nthose within it.[94] On finding herself alone, however, this Sophia\nWithout, as she was called, suffered several \u201cpassions\u201d or\nemotions:\u2014fear, grief, perplexity, and supplication\u2014and she prayed to\nthe Syzygy which had given her form for deliverance from them. In answer\nto her prayers, yet another Divine Emanation came forth from the\nGodhead. This was \u201cJesus, the Great High Priest,\u201d to whose formation\nevery one of its members had contributed whatever was best and brightest\nin the nature of each. Jesus in His emanation went immediately to the\nconsolation of Sophia Without, stripped her of her passions and remained\nwith her as her spouse in what is called the Heavenly Jerusalem to reign\nwith her over all that is without the Godhead. As for her passions,\nsince they could not be destroyed, they were made, say the Valentinians\nquoted by Hippolytus, into different substances or essences\u2014her fear\ninto the essence of the soul, her grief into that of matter, and her\nperplexity into that of demons, while of her supplication He made \u201ca\npath for repentance.\u201d The essence of the soul, which is called by\nseveral names suggesting the God of Moses, became the Architect of the\nCosmos or ordered world, and rules, without being aware of the existence\nof the Powers superior to himself, in the Heavenly Jerusalem or Ogdoad,\nover the Seven Heavens. The more material Cosmos or ordered world of\nmatter is, according to the same writer, ruled by a Power called\nDiabolos, perhaps the Accuser or Adversary, and the Chaos, which is\nbelow all, by Beelzebub the prince of the devils.[95]\n\nIt may, of course, be thought that by putting forth ideas so much\nopposed to our modern ideas of Christianity, Valentinus was\nirreconcilably cutting himself off from the Catholic Church. But is it\ncertain that the Fathers, who report the doctrine of his successors,\nreally understood Valentinus in this respect? The idea of allegory in an\nOriental mind is not exactly the same as in our own, and with the\nEgyptian especially, it is always difficult to tell whether he is not\ntaking what we see at once to be metaphor as the narration of actual\nfact. Thus, the rise of the Nile is, as every ancient Egyptian very well\nknew, caused by the sudden influx of water coming down after the\nseasonal rains from the Abyssinian highlands. Yet the way in which he\nchose to describe it was that the goddess Isis let drop a tear into the\nriver which went on swelling in volume until it reached the sea. Nor is\nthe reverse process unknown. In the Coptic text known as the _Book of\nResurrection_, Judas Iscariot when in Amente has his mouth filled with\nthirty snakes \u201cso that they might devour him,\u201d and if this statement\nstood by itself, we might believe that it was actual snakes which were\nmeant. But the writer (supposed to be St. Bartholomew the Apostle) goes\non to say that the name of the first snake is \u201cRemoteness from God,\u201d of\nthe seventh \u201cHaughtiness of Heart,\u201d of the twelfth \u201cHypocrisy,\u201d of the\neighteenth \u201cTreachery\u201d and so on.[96] Iren\u00e6us and Tertullian are agreed\nthat certain Valentinians explained the names of their Supreme Ogdoad as\na mere figure of speech showing the steps by which the Divine Nature\nbecame appreciable by man. When, they said, God _thought_ of producing\noffspring He acquired the name of Father; and because His offspring was\n_true_, the name of Truth; and because he wished to appear in human\nform, he was called Man; and because He assembled His attributes in His\nmind and _chose_ from them those best fitted for His purpose, they were\ncalled the _Church_.[97] I have shown elsewhere that all the names of\nthe male and female members of the Decad and Dodecad attributed to\nValentinus can in like manner be read so as to make a connected\nsentence;[98] and the way in which the Fathers deceived themselves in\nsuch matters has lately been shown by the brilliant discovery of an\nAmerican scholar that thirty words of apparent gibberish which\nEpiphanius gives as the names of the thirty \u00c6ons of Valentinus\u2019 Pleroma,\nare really the fragments of a Valentinian hymn describing how the\nCelestial Light came to be in every Place and restored tranquillity to\nthe worlds.[99] There is therefore considerable reason to think that the\nstatements of Iren\u00e6us and the other heresiologists on Valentinus\u2019\ndivision of the Godhead need not be taken as literally and exactly\naccurate; and it is noticeable that while the number of beings within\nthe Pleroma is sometimes represented by them as thirty, it is sometimes\ntwenty-eight and sometimes thirty-three. The same discrepancies are\nmarked in the old Egyptian religion from which, if I am right,\nValentinus drew his phraseology. All that we can say, therefore, with\ncertainty as to Valentinus\u2019 views regarding the Godhead is that he\nbelieved it manifested itself in three successive stages of emanation.\nThe most convincing proof that this was the fundamental point of his\nteaching can perhaps be found in the manner in which Hippolytus, at the\nend of his account of it, drags in the second epistle of Plato about the\nGood Source of All and its secondary and tertiary developments as\nevidence of Valentinus\u2019 Platonizing.[100]\n\nThe other great and distinguishing feature of Valentinus\u2019 teaching was\nthe story of Sophia. This is found in no other heresy but the Ophite,\nwhere it takes a form so much grosser and coarser than that of\nValentinus as to betray its connection with the myths current in Western\nAsia long before our Era; and I have before suggested that it was\nprobably from Ophite sources that Valentinus constructed his story. In\ndoing so, he refined it, and instead of making Sophia\u2019s fall from the\nGodhead a mere accident, he portrayed it as the result of disobedience\nand emulation, while her eventual return thereto was the result of her\nrepentance. That the Demiurge or Architect of the Universe was brought\ninto being by her, and that Matter is his creation, while the Divine\nspark in man comes from Sophia Without, who in her turn depends upon the\nSophia within the Pleroma, appears plainly from a \u201cpsalm\u201d by Valentinus\nhimself quoted by Hippolytus.[101] We see, then, that the fundamental\npoints of Valentinus\u2019 teaching were the manifestation of the Godhead in\nthree successive stages, the story of Sophia\u2019s Fall through error and\nher restoration by repentance, and the dependence of the lower and more\nmaterial parts of the Universe upon the higher ones. We shall see later\nthat these are also the foundations of the system disclosed in the\nearlier documents of the _Pistis Sophia_.\n\nBefore considering this, however, it will be well to see if our text was\nso entirely unknown to the Fathers as has been generally assumed. We\nknow from Eusebius that it was the policy of the triumphant Church after\nthe pact with Constantine to destroy all the writings of the heretics,\nand that this policy was continuous is shown by the advice given by St.\nAugustine to burn, without regard for their volume or beauty, all the\nmanuscripts of the Manich\u00e6ans. Hence we can hardly expect quotations to\nbe as direct and as accurate as those which the Fathers made, as I have\nsaid elsewhere, from the different summaries of heathen philosophers\nthen current, and could not have been suppressed by them had they tried\nto do so. But there are many allusions to phrases and words peculiar to\nour MS. which seem to support the view that it was used in some form or\nother by the early heresiologists and especially by Tertullian, who both\nas a lawyer striving to prove his case at all hazards and as a rebel (as\nhe finally proved to be) against ecclesiastical discipline, would be\nless likely to be cautious in such matters than high officers of the\nChurch like Iren\u00e6us and Hippolytus. We find Tertullian in his attack on\nthe Valentinians quoting a remark about those who seek God in simplicity\nof heart from \u201cthe Sophia not of Valentinus, but of Solomon.\u201d The\nquotation is of course from the extra-Canonical _Book of Wisdom_ to be\nfound in the Apocrypha of the Thirty-nine Articles; and it is, as\nAm\u00e9lineau has well said, most natural that a book should be compared to\na book. But it would be contrary to the whole tenour of Valentinian\nideas as they have come down to us, that the \u201c\u00e6on\u201d or emanation or\ngoddess Sophia should be supposed to write books, and it results that\nTertullian must have been referring to a book by Valentinus bearing the\ntitle of _Sophia_.[102] We may fairly look, then, on the hypothesis just\nstated, in our MS. for expressions attributed by Tertullian to\nValentinus, and of these we find a fair number. Thus in the same book\n_Adversus Valentinianos_ (c. 27), Tertullian says that the Valentinians\nspoke of Christ coming upon Jesus \u201cin the form of a dove,\u201d which are the\nvery words which the opening of our Second Document puts into the mouth\nof St. John. Later, he speaks of the Pneumatici or Spiritual Ones\n\u201cdespoiling\u201d themselves by putting off their earthly souls, which is the\nexpression used _ad nauseam_ in the same Second Document for the process\nused by the higher Powers and by Jesus Himself with regard to these\nheavenly natures. So, again, in the treatise _de Resurrectione Carnis_\n(c. 32), Tertullian speaks of the flesh of man being created _ex\nfaecibus terrae_ \u201cfrom the dregs of the earth,\u201d which is the explanation\nmade by Jesus to St. Andrew in the last words of the same Document; and\nthe parallel is more close because one or other of the many Sophias in\nthe Valentinian system was always identified with the earth. Again, in\nthe treatise _de Scorpiace_ (c. 4), he speaks of the hidden sacraments\nof the heretics\u2014by which phrase the ante-Nicene Fathers nearly always\nmean the Valentinians\u2014and the answers which the soul must make when\narraigned before the _veras potestates et veros homines_, \u201cpowers and\nmen of Truth,\u201d the \u201cTeleti and Abascanti and Akineti of Valentinus,\u201d of\nwhich names some are to be found in the long catalogue of transcendental\nPowers inhabiting the heaven of Truth in the Second Document. So, too,\nin the _Adversus Valentinianos_ (c. 35), he speaks of many Powers\ndistinguished by prefixes like _Prae_ and _An_ which according to him\noccupied a very high place in the Valentinian Pantheon, and which\ncorrespond fairly to the Proachoreti, the Protripneumata, and the\nHypertripneumata in the last-mentioned catalogue. Nor is Tertullian here\nentirely alone among the Fathers of the period. Iren\u00e6us, cautious as he\nis not to quote the name of powers reverenced by the heretics, says (II.\nxlvii. p. 368 H.) that there is no Pleroma of thirty \u00c6ons ... _nec lumen\nvirginale, nec \u00c6on innominabilis_, under cover of which general\nexpressions it is plain that he is referring to the Virgin of Light and\nthe \u201cGreat Unseen Forefather\u201d of our First Document. So, too, Hippolytus\n(_Philosophumena_, VI. 30, p. 283, Cr.), by a sort of slip of the pen,\ncalls Sophia \u201cthe youngest of all the twenty-four\u201d (not thirty or\ntwenty-eight or thirty-three) \u00c6ons which she is indeed said to be in our\nFirst Document. Finally, Origen writing long after Valentinus and his\nimmediate successors had passed away, speaks of the heretical stories of\n\u201cdoors opening of their own accord,\u201d an episode which occurs nowhere\nelse, so far as I know, than in Jesus\u2019 account of His upward journey in\nthe same Document.[103]\n\nWe see, then, that there are adequate grounds for supposing that the\nmain documents of our MS. or perhaps those upon which, according to the\nGerman commentators,[104] they are themselves based, are by Valentinus,\nand that in any case the Greek original from which the Coptic\ntranslation was made, must be earlier than A.D. 170. This, however, does\nnot apply to the Interpolated Fragment, which in its present form it is\nimpossible to date, although, as I have before said, I should myself be\ninclined to guess that it once formed part of the story of Jesus\u2019 upward\nflight. To continue this until it described the Saviour\u2019s entry into the\nrealms of the Ineffable One would hardly have seemed too daring to a\nwriter acquainted, as ours evidently was, with the literature that\npasses under the name of Enoch, and the author of the part of the _Bruce\nPapyrus_ which Dr. Schmidt calls \u201c_Unbekanntes altgnostiche Werk_,\u201d\nplunges into a description of the Source of All Being which leaves\nnothing to be desired on the ground of temerity. But this last is, on\nthe face of it, a much later document than the history of Pistis Sophia,\nand on the whole it is better to say nothing further as to the\nauthorship or date of the Fragment.\n\nThe case is different when we come to our Third Document to which the\nFragment has somehow been prefixed. While the first two Documents are,\nas has been said, probably by Valentinus, it is perfectly certain that\nthis cannot be the case with the Third. Valentinus was, as his opponents\nadmitted, a man of genius who for a time must have held a leading\nposition in the Christian world, and had he been made Pope, might\npossibly have introduced a syncretistic religion like that of Manes two\ncenturies later, and have attempted to fit into the Gospel narrative\nelements borrowed from the Egyptian, the Persian, and the Buddhist\nreligions. But of these, the Egyptian, which Valentinus was naturally\nmost anxious to amalgamate with Christianity, had long since sunk into\nwhat has been called \u201ca systematised sorcery,\u201d and the result of his\nattempt to pour new wine into old bottles was not long in showing\nitself. Between the times of Valentinus and of Iren\u00e6us a Jewish magician\nnamed Marcus produced a system which anticipates many of the childish\nprocesses of the Medi\u00e6val Cabala, and attempted to turn Valentinus\u2019\naccount of the Pleroma into a senseless juggling with the numerical\nvalue of the Greek letters.[105] Such foolishness seems to have been\npopular in Egypt, Catholic writers themselves not being entirely free\nfrom it,[106] and to this Marcus added according to Iren\u00e6us, sacraments\nwith invocations in some Hebrew jargon assisted by tricks which caused\nthe consecrated wine to change colour and to overflow the cup. Our Third\nDocument, though not going so far in this respect as the Fourth, tends\nmanifestly in this direction, and although it resembles the story of\nPistis Sophia in being in the form of a dialogue between Jesus and His\ndisciples, it has very little in common with it. The constitution of the\nUniverse, which it rather assumes than describes, is indeed the same,\nand the First Mystery and the Ineffable One are still mentioned with\nreverence as being \u201cmerciful and compassionate and forgiving sins\nalway.\u201d Save for this, however, there is nothing to connect it with\nValentinus\u2019 more sublime ideas, and the whole purport of the questions\nasked by the disciples and the answers of the Saviour is how the\n\u201cmysteries\u201d which Jesus has brought with Him are to be used to enable\ntheir recipients to avoid the consequences of their sins and thus to go\nafter death to \u201cinherit the Kingdom of Light.\u201d All this is reminiscent\nthroughout of the _Book of the Dead_ and the other Egyptian funerary\ntexts, and the likeness is increased when, as before said, we read in it\nof \u201cmysteries\u201d which, when spoken into the ears of the dying or repeated\nover the dead, or even the knowledge gained during life of the names of\ncertain Powers set over punishments, will afford the dwellers in Amente\nand the other hells deliverance from their tortures and will finally\nadmit them into the Kingdom. These have already been sufficiently dealt\nwith in the last part of the Introduction to make further reference to\nthem unnecessary, and the conclusion there come to, that the whole of\nthis Document is magical rather than religious must only be repeated.\nThat the four-fold division of man\u2019s incorporeal part comes from the\nbelief of Pagan Egypt hardly needs demonstration when we see how closely\nthe Spirit Counterfeit of our text corresponds to the _Ka_ or double,\nwhile the Fate which leads every man to his appointed death is a\nfamiliar personage in Egyptian folk-lore. If in the description of the\ncup of oblivion, the author for once seems to borrow from Plato, it is\nby no means certain whence Plato drew his fable, if not from Egypt\nitself.[107]\n\nOne must see, then, I think, in the Third Document the work of a\nValentinian, but of one of late date, who had slipped back, as the whole\nsect probably did, into the systematised sorcery of his ancestor\u2019s\nfaith, and whose Christianity mainly consisted in putting the account of\nthe semi-magical \u201cmysteries\u201d or secrets by which he hoped to escape the\nhorrors of hell, into the mouth of its Founder. But there are also many\nother signs that this must have been later in date than the two first\nDocuments. The author shows a much greater acquaintance with the letter\nof the New Testament than his predecessors, and while those quote almost\nentirely from Matthew, the quotations in the Third Document are taken\nlargely from Luke. The author goes so far in one place as to quote from\nthe Epistle to the Romans as having been written by \u201cour brother\nPaul,\u201d[108] which some writers think did not appear until well on in the\nsecond century. The author, too, frequently refers to the persecutions\nand the \u201ctorments which are in the law\u201d as something imminent and\npressing on all Christians alike, and this can hardly be said of any\nmeasures taken before the reign of Septimius Severus (A.D. 193-211),\nwhen Valentinus had long been dead. The story of the woman who \u201ccame to\nrepent\u201d and the subsequent command to St. Peter to \u201cperform the mystery\nwhich will cut off this soul from the Kingdom of Light,\u201d together with\nthe many mysteries enumerated as exercising a magical effect on the\nliving and the dead, argue an established and regulated ritual which can\nhardly have been organised in the lifetime of Valentinus or of his\nimmediate successors, Ptolemy and Heracleon.[109]\n\nLastly, Dr. Schmidt, following therein Prof. Harnack, attributes the\ncurious argument in this Third Document as to \u201ca King of to-day\u201d who\ngives gifts to a man equal to himself, clothes him with \u201cthe vestures of\na King,\u201d and pardons him for the most heinous crimes, to an episode in\nthe reign of Philip the Arabian recounted in the Augustan History.[110]\nThere seems the more reason in this contention that the argument\u2014bad\nthough it may be ethically\u2014comparing the Emperor\u2019s proceeding to the\npardon extended by the Highest Powers to the worst of sinners, is\ndragged in, as it were, by the neck and heels. But if it be this episode\nwhich is really hinted at in our Third Document, this last cannot be put\nearlier than A.D. 244 or 250, the dates of Philip\u2019s accession\u2014and death.\n\nPassing on to the Fourth Document, there is no need to emphasise what\nhas been already said in the preceding chapter of this Introduction as\nto the ever-increasing use therein of the practices of magic and\nastrology as shown in the galimatias with which the prayers of Jesus are\nprefaced and the pre-ponderating part in man\u2019s destiny assigned in it to\nthe stars. Dr. Schmidt and Prof. Harnack follow their predecessor\nK\u00f6stlin in regarding this as evidence of a more primitive form of heresy\nthan that which is taught in the earlier documents; but the argument is\nreally the other way. The same galimatias is found in the Gr\u00e6co-Egyptian\nMagic Papyri none of which is assigned on pal\u00e6ographic grounds to an\nearlier date than the third century, and the various \u201cmagical prayers\u201d\nwhich can be found in the Ethiopic MSS. published by Sir Ernest Wallis\nBudge reproduce the same feature _ad nauseam_. It is found, too, in the\nvery late so-called \u201cGnostic\u201d Papyrus of Turin, where the \u201cEli, Eli lama\nsabachthani\u201d spoken on the Cross is numbered in entire ignorance of its\ncontext among \u201cthe glorious names of God\u201d;[111] while we know from other\nsources that the practice of astrology became so frequent under the\nChristian Emperors that its use had to be limited by law. The same\nassumption that words unintelligible to both writers and readers form\npart of a \u201cDivine language\u201d appears strongly marked in even orthodox\nChristian literature of the post-Constantinian centuries, as in the\nseries of Coptic Apocrypha lately acquired for the British Museum which\nin their present form are not put earlier than the tenth century.[112]\nAnother proof of a late date for this Fourth Document can be found in\nits concluding words about the Great Name which, although the belief can\nbe traced to the ancient Egyptian tale of the Illness of R\u00e2, in the form\nhere given already approaches the stories to the same effect in the\nMedi\u00e6val Cabala.\n\nThe Fifth Document need not detain us long, as nearly all that can be\nsaid about it has been said above. But the picture of the murderer\u2019s\nsoul tied by the tongue to a great demon in the shape of a horse is\nfound again in the Coptic Life of Bishop Pisentius which mentions the\ninvasion of the Persians in the reign of Heraclius and cannot therefore\nbe earlier than the end of the seventh century.[113] The descriptions of\nthe torments of hell, without being identical, are cast in the same\nmould as those in the _Apocalypse of Paul_, which is attributed to the\nyear 380 A.D. The doctrine that it is the nature of the sins committed\nby the soul which determine the bodily infirmities allotted to it in its\nnext incarnation also first appears formally stated, so far as I am\naware, in the _Acta Archelai_ written for the refutation of the teaching\nof Manes, and therefore not earlier than the end of the third century.\nIt was probably this which led Lipsius to think that he could perceive\nManichaean features in our text.\n\n                  *       *       *       *       *\n\nTo sum up, then, I believe that all the Documents in our text belong to\nthe School of Valentinus. As to date, the First and the greatest part of\nthe Second are probably taken from documents written by Valentinus\nhimself, and therefore before A.D. 160, while the last part of the\nSecond, and the whole of the Third, Fourth, and Fifth, are by the\ndegenerate successors of his school and are arranged in date order.\nThese last may be of any date between A.D. 245 and 388, when we last\nhear of the Valentinians as an organised sect, and some parts of them\nmay not improbably be later still.\n\nFootnote 2:\n\n  _Not_ Greek, as has been sometimes said. The point is of importance\n  for dating.\n\nFootnote 3:\n\n  Where not otherwise mentioned, this pagination is used in all\n  references hereafter.\n\nFootnote 4:\n\n  Cf. alternative ending of Mark and Apocal. of Paul. Budge, _Misc.\n  Coptic Texts_, p. 1084.\n\nFootnote 5:\n\n  See my article \u201cSome Heretic Gospels\u201d in _Scottish Review_ for 1893.\n\nFootnote 6:\n\n  _Arch\u00e6ological Report_ of the Egypt Exploration Fund, 1897-1898, p.\n  62.\n\nFootnote 7:\n\n  _Album de Pal\u00e9ographie Copte._\n\nFootnote 8:\n\n  F. Granger, in a review in the _Journal of Theological Studies_, v. v.\n  (1904), pp. 0400 ff., says he sees no reason why Coptic should not\n  have been its original language. I am inclined to agree with him,\n  particularly with regard to the Fourth and Fifth Documents. But the\n  balance of expert opinion is distinctly against this view.\n\nFootnote 9:\n\n  In the Preface to the Coptic text of 1851, he states his intention of\n  publishing later a \u201ctractate,\u201d showing the Ophite origin of the work;\n  but this promise, like others affecting it, remains unfulfilled.\n\nFootnote 10:\n\n  All this is dealt with in the Introduction to my translation of the\n  _Philosophumena_, published by the S.P.C.K. in 1921, pp. 5, 6.\n\nFootnote 11:\n\n  _Theologische Jahrbucher_, Bd. XIII., pp. 1-104, 137-196, Edited by\n  Baur and Zeller, T\u00fcbingen.\n\nFootnote 12:\n\n  Buckle, who was a most omnivorous reader, found Schwartze\u2019s Latin\n  version and summarised it in the Commonplace Book, published after his\n  death.\n\nFootnote 13:\n\n  I had the pleasure in 1912 of again uncovering a great part of these\n  tombs under the leadership of my old friend Prof. Edouard Naville. I\n  was astonished both at their extent and the very imperfect account of\n  their first discovery given by M. Am\u00e9lineau in the volumes published\n  by him long after the excavation, from what were evidently imperfectly\n  taken notes. Lack of funds prevented the Egypt Exploration Fund, for\n  which Prof. Naville and I were working, from continuing our\n  exploration, but I saw enough to convince me that there is still much\n  to be gathered from a fresh exploration of the site.\n\nFootnote 14:\n\n  Dr. Preuschen\u2019s criticism was made in the _Theologische\n  Litteratur-Zeitung_ (of Jena) Bd. XIX. (1894), pp. 183-187, and\n  answered by Dr. Schmidt in the _Zeitschrift f\u00fcr Wissenschaftliche\n  Theologie_ of the same year, Bd. XXXVII., pp. 555 ff. Pastor\n  Lichtenhau\u2019s attack was given in the last-named periodical for 1901,\n  Bd. XVIII., pp. 236 ff.\n\nFootnote 15:\n\n  Among the earlier writers, I should mention Joh. Nap. Gr\u00fcber, who, in\n  an inaugural Thesis read before the Faculty of the University of\n  W\u00fcrzburg in 1864, on the Ophite heresy, dealt at great length with the\n  _Pistis Sophia_. I have worked through this, however, without deriving\n  from it any new ideas which could be substantiated by later\n  information. Among more recent writers, I may also mention the late\n  Mr. P. D. Scott-Moncrieff\u2019s _Paganism and Christianity in Egypt_\n  (1913), which contains many useful hints and might, but for the\n  writer\u2019s premature death, have been expanded into a useful text-book.\n\nFootnote 16:\n\n  _E.g._ M. Maspero\u2019s review in the _Revue Critique_ (n. 3, LXVIII., 2nd\n  plie) for 1909, pp. 192, 193 of Lieblein\u2019s article on the _Pistis\n  Sophia_ in the _Kristiania Videnskobs-Selskabs Forhandlingen_ of the\n  same year.\n\nFootnote 17:\n\n  The word _topos_ used here and elsewhere in the text seems to be a\n  Greek translation of the Egyptian _Ker-t_, which as M. Naville,\n  _Litanie du Soleil_, pp. 15, 16, points out, is the place which serves\n  as a residence for a spirit or a body such as the Sun. He thinks with\n  Champollion that it was also what the Alexandrians sometimes described\n  as a zone or sphere.\n\nFootnote 18:\n\n  All this appears in the opening pages of our text with the exception\n  of the place of our earth and of Chaos which is nowhere distinctly\n  stated. Chaos is represented in the episode of _Pistis Sophia_ as\n  being below the twelve \u00c6ons or Zodiac; but in her hymn of\n  thanksgiving, she describes what has been done there as taking place\n  \u201cin the world of men.\u201d Does this mean that the earth was made out of\n  the \u201cpassions\u201d of Sophia, as Iren\u00e6us (I. i., 10, pp. 48, 49 Harvey)\n  says Valentinus affirmed? It is probable; but in any case, the\n  Egyptians seem always to have regarded Chaos or the Darkness as\n  outside rather than below the earth.\n\nFootnote 19:\n\n  See pp. 16-20 Copt.\n\nFootnote 20:\n\n  The word \u201c\u00c6on,\u201d frequently employed in our text, seems to have in it\n  quite a different meaning from that which the Fathers attributed to\n  it. According to them, the Gnostics used it as equivalent to \u201cSpirit\u201d\n  or \u201cPower,\u201d going so far as to describe the Supreme God of their\n  system as \u201cthe Perfect \u00c6on.\u201d In our MS., however, it generally\n  signifies the signs of the Zodiac and their curious adjunct the\n  thirteenth \u00c6on, which are all inhabited at some time or other by\n  rebellious powers. In other passages, especially in the later\n  documents, it resumes its proper etymological meaning of \u201cAge\u201d as when\n  \u201cthe Consummation of the \u00c6on\u201d is talked of.\n\nFootnote 21:\n\n  Mary Magdalene appears as the chief interlocutor in the dialogues with\n  the Saviour, asking, it is said, thirty-nine questions in all out of a\n  total of forty-six. A Gnostic work is mentioned by Epiphanius in his\n  twenty-sixth Heresy, as being used by a sect which he calls \u201cthe\n  Gnostics\u201d only, and bearing the title [the great] \u201cInterrogations of\n  Mary.\u201d Hence Harnack (_\u00dcber das gnostische Buch Pistis Sophia_, pp.\n  107 ff.) concludes that this may have been the original title of our\n  text or of some part of it, and Schmidt seems to agree with him. But\n  the practices which Epiphanius attributes to his Gnostics are\n  expressly condemned in one of the later Documents of our text, nor do\n  any of the tenets which he assigns to them agree with those here\n  described.\n\nFootnote 22:\n\n  The Father is called \u201cthe First Mystery looking inward\u201d on p. 126\n  (Copt) and Jesus \u201cthe First Mystery looking outward\u201d on p. 128, while\n  the Veil of the First Mystery who is the Twin Mystery \u201clooking inwards\n  and outwards\u201d is mentioned on p. 222.\n\nFootnote 23:\n\n  See pp. 237-240 (Copt).\n\nFootnote 24:\n\n  See p. 246 (Copt).\n\nFootnote 25:\n\n   See pp. 248-252. The Treasurehouse is therefore part of the Kerasmos.\n\nFootnote 26:\n\n  The Ophites actually had such a diagram, and this with their\n  \u201cdefences\u201d or \u201cpasswords\u201d is described by Origen. Cf. _Forerunner_,\n  II., pp. 66-74.\n\nFootnote 27:\n\n  These three \u201crhapsodies\u201d are to be found on pp. 206-216, 219-224, and\n  229-231. Scott-Moncrieff in his _Paganism and Christianity in Egypt_,\n  pp. 77-80, points out that the early organisation of the Church in\n  Egypt included \u201cprophets\u201d who were accustomed to utter things in\n  ecstasy; and it is quite possible that these rhapsodies may be a\n  specimen of their utterances. Besides being familiar with the _Book of\n  the Dead_, they may have had an hereditary connection with the\n  prophets of Amen.\n\nFootnote 28:\n\n  That He was supposed to have visited the highest realms is shown by\n  the fact that He wore all three robes on his return.\n\nFootnote 29:\n\n  To correspond doubtless to the one \u201cSpace\u201d of the Ineffable and the\n  three Spaces of the First Mystery; making four in all.\n\nFootnote 30:\n\n  See pp. 279-281, Copt.\n\nFootnote 31:\n\n  See pp. 281-285; 336-341, Copt.\n\nFootnote 32:\n\n  These transmigrations are limited in number (see p. 327, Copt); but\n  the number is not stated. It would be interesting to know if they were\n  five, like those of the Manich\u00e6ans.\n\nFootnote 33:\n\n  See p. 355, Copt.\n\nFootnote 34:\n\n  Thus Iren\u00e6us (II., 33, 3, p. 331 H.) says He suffered on completing\n  His thirtieth year; yet that He taught until He was forty or fifty\n  years old.\n\nFootnote 35:\n\n  This is repeated in the _Bruce Papyrus_ in the same connection.\n\nFootnote 36:\n\n  See p. 361, Copt.\n\nFootnote 37:\n\n  See pp. 364-371, Copt.\n\nFootnote 38:\n\n  See pp. 372-376, Copt.\n\nFootnote 39:\n\n  See pp. 379-387, Copt.\n\nFootnote 40:\n\n  See pp. 387-389, Copt.\n\nFootnote 41:\n\n  See pp. 389-390, Copt.\n\nFootnote 42:\n\n  That Valentinus, unlike Marcian, only wished to found a school within\n  the Church and not to set up a rival one in opposition to it, is shown\n  in _Forerunners_, p. 125.\n\nFootnote 43:\n\n  Our MS. is not only without any heading of the kind, but lacks any of\n  the coloured or illuminated initial letters used in the religious\n  texts of its period. A good specimen of their practices is seen in\n  Budge\u2019s _Coptic Apocrypha_, _passim_. In the _Pistis Sophia_ all this\n  is absent, the paragraphs being marked with a single sign, while the\n  gaps are filled by the simplest possible ornament corresponding to our\n  dots.\n\nFootnote 44:\n\n  The belief that knowledge of the name of a person or thing gave its\n  possessor power over it appears in nearly every chapter of the _Book\n  of the Dead_ as well as in the story of the Places of R\u00e2. Hence it is\n  probable that many of the names given in our text are only pseudonyms\n  borrowed, perhaps, from other sects. Thus the names of Iao and\n  Maskelli are expressly said to be those by which they are called by\n  \u201cthe demons\u201d and to correspond to those of certain wicked \u201cRulers.\u201d\n\nFootnote 45:\n\n  Cf. P. S. B. A., 1903, p. 304.\n\nFootnote 46:\n\n  Pierrot, _Livre des Morts_, 1882, p. 555.\n\nFootnote 47:\n\n  F. C. Burkitt in P. S. B. A., 1901, p. 78. Prof. Burkitt thinks the\n  Homily was probably written by Isaac of Antioch. Cf. the thirty-sixth\n  Canon of the Council of Laodicea quoted by Lightfoot. _Colossians_, p.\n  69.\n\nFootnote 48:\n\n  Cf. the elaborate colophon to the _Apocalypse of Paul_ in Budge\u2019s\n  _Miscellaneous Coptic Texts_, p. 1084 and Pl. XL.\n\nFootnote 49:\n\n  P. 8, Copt.\n\nFootnote 50:\n\n  See last note.\n\nFootnote 51:\n\n  P. 127, Copt.\n\nFootnote 52:\n\n  Pp. 120 f., Copt.\n\nFootnote 53:\n\n  P. 128, Copt.\n\nFootnote 54:\n\n  Pp. 11 f., Copt.\n\nFootnote 55:\n\n  Pp. 248, 249, 251, Copt.\n\nFootnote 56:\n\n  P. 22, Copt.\n\nFootnote 57:\n\n  P. 336, Copt.\n\nFootnote 58:\n\n  P. 360, Copt.\n\nFootnote 59:\n\n  Pp. 336 f., Copt.\n\nFootnote 60:\n\n  Pp. 336 ff., Copt.\n\nFootnote 61:\n\n  There are many other discrepancies which I have found myself obliged\n  to omit here, lest this Introduction should unduly delay the reader on\n  his way to the text. I believe nearly all of them are to be found\n  referred to in the Notes.\n\nFootnote 62:\n\n  In the five Words or Addresses in the Vesture of Light.\n\nFootnote 63:\n\n  For the _Excerpta_, see Clem. Alex. III., pp. 107 ff. of St\u00e4hlin\u2019s\n  text or c. VI. of Migne\u2019s. For the _Bruce Papyrus_, see Am\u00e9lineau,\n  _Notices et Extraits_ XXIX., 2nd Ptie., p. 106; or Schmidt, _Koptisch\n  Gnostische Schriften_, p. 343.\n\nFootnote 64:\n\n  Ptolemy and Heracleon were contemporary and flourished about 170-200\n  A.D.\n\nFootnote 65:\n\n  Prof. Harnack (_op. cit._ pp. 26, 27) gives a long table of supposed\n  quotations from the Fourth Gospel which he thinks are to be found in\n  our text. There is not one of these which might not equally well be\n  taken from the Synoptics until we come to our Fourth Document with two\n  exceptions. One of these is given above; the other is on p. 11 (First\n  Document) where Jesus says to His disciples: \u201cWherefore I said to you\n  in the Beginning that you are not of the Cosmos. I also am not of it.\u201d\n  This Harnack wishes to identify with the words of John xvii. 16: \u201cThey\n  are not of the world, even as I am not of the world.\u201d The words \u201cin\n  the Beginning\u201d frequently used by our author seem to us to show that\n  the quotation must be referred to an entirely different time and place\n  from those of the Gospel verse.\n\nFootnote 66:\n\n  P. 321, Copt.\n\nFootnote 67:\n\n  P. 373, Copt.\n\nFootnote 68:\n\n  P. 374, Copt.\n\nFootnote 69:\n\n  P. 177, Copt.\n\nFootnote 70:\n\n  As I have shown in _Forerunners_ (II. 45 n. 1; 104 n. 4, etc.) _all_\n  the Sophias, pre-Christian as well as Gnostic, in some way or other\n  typify the Earth.\n\nFootnote 71:\n\n  According to M. Cumont (_Astrology and Religion_, American edition, p.\n  96), Astral religion reached its zenith under the Severi, or from A.D.\n  193 to 235.\n\nFootnote 72:\n\n  P. 199, Copt.\n\nFootnote 73:\n\n  P. 252, Copt. He here refers also to the promised revelation on the\n  \u201cDistribution of the Universe.\u201d\n\nFootnote 74:\n\n  Maspero, _Hyp. Poy._, pp. 178 ff.\n\nFootnote 75:\n\n  1 Cor. xii, 12.\n\nFootnote 76:\n\n  P. 280, Copt.\n\nFootnote 77:\n\n  _de Mysteriis_, Bk. I. c. 1.\n\nFootnote 78:\n\n  Am\u00e9lineau, _Gnosticisme Egyptien_ (quoting Pierret), p. 152 and note.\n\nFootnote 79:\n\n  P. 332. Copt.\n\nFootnote 80:\n\n  P. 357, Copt. The same plea is made in the opening of the _Bruce\n  Papyrus_.\n\nFootnote 81:\n\n  P. 377, Copt.\n\nFootnote 82:\n\n  P. 184, Am\u00e9lineau; 369, Schmidt, K. G. S.\n\nFootnote 83:\n\n  P. 376, Copt.\n\nFootnote 84:\n\n  P. 377, Copt.\n\nFootnote 85:\n\n  Pp. 378, 379, Copt.\n\nFootnote 86:\n\n  Maspero, _Hyp. Poy._ p. 179.\n\nFootnote 87:\n\n  P. 361, Copt.\n\nFootnote 88:\n\n  _Forerunners_, II., pp. 178-180.\n\nFootnote 89:\n\n  Axionicus was living at Antioch when Tertullian wrote, and is said by\n  him to have preserved Valentinus\u2019 doctrine unaltered. Cf. _adv.\n  Valentin._ c. IV. (II. p. 386, Ochl.).\n\nFootnote 90:\n\n  See especially Clement\u2019s quotation from Valentinus given in full in\n  _Forerunners_, II. p. 125.\n\nFootnote 91:\n\n  See last note.\n\nFootnote 92:\n\n  Hipp., _Philosophum._ VI. c. 29, pp. 280, 281, Cf. _Forerunners_, II.\n  p. 123, for the passage in full.\n\nFootnote 93:\n\n  Mallet, _Culte de Neol. \u00e0 Saix_, confuses the relations of these two\n  to those of Nu and Ptah in the older faith.\n\nFootnote 94:\n\n  See _Forerunners_, II. pp. 104-106, for authorities.\n\nFootnote 95:\n\n  _Ibid._, pp. 106-109.\n\nFootnote 96:\n\n  Budge, _Coptic Apocrypha_, pp. 185, 186.\n\nFootnote 97:\n\n  Iren\u00e6us I. vi. 2, p. 112 H.; Tertull. _adv. Valentinia._ c. 36, II. p.\n  419 Oehl.\n\nFootnote 98:\n\n  _Forerunners_, II. p. 103.\n\nFootnote 99:\n\n  W. R. Newbold. A Syriac Valentinian Hymn in _Journal of the American\n  Oriental Society_, Vol. 38, pt. I. (1918), pp. 1 ff.\n\nFootnote 100:\n\n  _Philosophumena_, VI. 2, 37, pp. 299 Cr.\n\nFootnote 101:\n\n  _Ibid._, p. 301 Cr.\n\nFootnote 102:\n\n  _Forerunners_, II. pp. 159-163; pp. 178-180.\n\nFootnote 103:\n\n  See last note.\n\nFootnote 104:\n\n  Schmidt and Lichtenhaus in the articles above quoted attribute many of\n  the discrepancies in the story of Pistis Sophia to the supposed fact\n  that the translator or the scribe was working on several different\n  documents or on different recensions of one document. This is likely\n  enough; but as its details savour of the textual criticisms or, as it\n  seems to me, the guess work which has given us the \u201cpolychrome\u201d Bible,\n  I have thought it best not to dwell further upon it.\n\nFootnote 105:\n\n  Iren\u00e6us, I. 7, 8, II. pp. 114-156 H.\n\nFootnote 106:\n\n  Cf. _Epistle of Barnabas_, c. 10, pp. 23, 24, Hilgenfeld; quoted in\n  _Forerunners_, II. p. 1566, n. 2.\n\nFootnote 107:\n\n  In _Forerunners_ I have given my reasons for adhering to M. Foucart\u2019s\n  opinion that the Eleusinian Mysteries originally came from Egypt.\n\nFootnote 108:\n\n  P. 294, Copt.\n\nFootnote 109:\n\n  Ptolemy in his letter to his \u201cdear sister Flora,\u201d given in full in\n  Epiphanius, does not even hint at anything of the kind, nor does\n  Heracleon in his commentaries on St. John quoted by Origen.\n\nFootnote 110:\n\n  Harnack, _op. cit._ p. 100.\n\nFootnote 111:\n\n  Cf. Am\u00e9lineau, _Le Nouveau Trait\u00e9 Gnostique de Turin_, 1895, p. 18.\n\nFootnote 112:\n\n  Budge, _Miscellaneous Coptic Texts_, _passim_.\n\nFootnote 113:\n\n  Budge, _Coptic Apocrypha_, p. 329.\n\n\n\n\n                  LITERAL TRANSLATION OF PISTIS SOPHIA\n                           THE FIRST DOCUMENT\n\n\nBut it happened after that Jesus rose out of those who (are) dead, and\nhe spent eleven years speaking with his disciples, and teaching them\nonly as far as the Places of the First precept (Law?), and as far as the\nPlaces of the First Mystery, this which (is) the inward of the veil\nwhich (is) within the First precept, namely the twenty-fourth mystery\nout(side) and below; these (Places) which become in the second Space of\nthe First Mystery which (is) before every mystery, the Father in the\nform of dove. Jesus is saying to his disciples, I came out of that First\nMystery, namely [1^b] the Last mystery which is the twenty-fourth, and\nwhich the disciples knew not and understood not that there is anything\nwithin that mystery; but they were thinking of that mystery that it is\nthe head of the Universe, and the head of all those which become.\n\nAnd they were thinking that it is the completion of all the completions\nbecause that Jesus was saying to them concerning that mystery that it\n(is) that which surroundeth the first precept with the five Marks and\nwith the great Light and with the five Helpers and with all the Treasury\nof the Light. And also Jesus had not said unto his disciples all the\ndistribution [2^a] of all the Places of the great Invisible with the\nthree Triple Powers with the twenty-four Invisibles with all their\nPlaces with their Aeons with all their arrays as they are distributed,\nthese namely the emanations of the great Invisible and with their\nUnbegotten (ones) and with their Self begotten (ones) and with their\nBegotten (ones) and with their luminaries and with their Unpaired (ones)\nand with their Rulers with their Authorities with their Lords with their\nArchangels with their Angels with their Dekans with their Ministers with\nall the houses of their Spheres, and [2^b] with all the arrays each one\nof them. And Jesus had not said unto his disciples all the distribution\nof the emanations of the Treasury nor their arrays as they are\ndistributed: nor had he said unto them their Saviours according to the\narray of each one as they are. Nor had he said unto them what Guardian\nis at each (door) of the Treasury of the Light. Nor had he said unto\nthem the Place of the Twin Saviour, namely the child of the child. And\nhe had not said unto them the Place of the three Amens in what Place\nthey are distributed [3^a]. And he had not said unto them in what Place\nthe five Trees are distributed, nor the other seven Amens, namely, the\nseven Voices, what is their Place according as they are distributed. And\nJesus had not said unto his disciples of what type are the five Helpers,\nor in what Place they were brought. Nor had he said unto them in what\nmanner the great Light was distributed, or in what Place it was brought.\n\nNor had he said unto them the five Marks, nor concerning the First\nprecept in what Place it was brought.\n\nBut he was only speaking [3^b] with them simply, teaching them that they\nexist (become). But their distribution with the array of their Places he\nhad not said unto them according as they exist.\n\nBecause of this indeed they knew not that there are other Places\nbecoming the inward of that Mystery. And he had not said unto his\ndisciples out of what Place I came until I came into that Mystery, until\nI came forth out of it. But he was wont to say to them, teaching them\nthat I came out of that Mystery. Because of this therefore they were\nthinking of that Mystery that it is the completion of all completions;\nand that it is the head of the Universe; and that [4^a] it is the whole\nPleroma: since Jesus is wont to say unto his disciples that that Mystery\n(is) that which surroundeth the Universe of all which I said unto you\nfrom the day when I met you even unto to-day. Because of this therefore\nthe disciples were thinking that there is not anything becoming within\nthat mystery.\n\nIt happened therefore while the disciples are sitting with one another\nupon the mountain of the Olives saying these words and rejoicing in\ngreat joy and being very glad, and saying to one another, We happy are\nbeyond all men who (are) upon the earth, because the [4^b] Saviour\nrevealed these (things) to us, and we received the Pleroma with all the\ncompletion. While these they are saying unto one another Jesus is\nsitting, being distant from them a little (way). But it happened on the\nfifteenth day of the month of T\u014dbe, namely the day in which the moon is\nwont to be full, on that day therefore the sun having come out in his\ncourse, (there) came out after him a great power of light enlightening\ngreatly greatly, (there) being no measure for the light which was made,\nfor it came out of the Light of the lights, and it came out of the Last\nmystery, namely the twenty-fourth mystery (reckoning) from within [5^a]\nunto without, these (mysteries) which become in the array of the second\nSpace of the First Mystery. But that power indeed of light came upon\nJesus and surrounded him altogether, while sitting at a distance from\nhis disciples, and he was enlightening greatly greatly, (there) being no\nmeasure for the light which was becoming. And the disciples had not seen\nJesus from the great light in which he was being, or which was being\n(from) him; for their eyes had been darkened from the great light in\nwhich he was being. But they were only seeing the light casting out\nbeams of light which are great. And not equal with one another [5^b]\nwere the beams of light; and the light was being of different kinds, and\nit was being of different types (reaching) from below to above, one\nbeing more excellent than one at a time in a great glory of light\nimmeasurable, it was reaching from below on the earth even up to the\nheavens.\n\nAnd the disciples having seen that light, they became in great fear and\nin great disturbance.\n\nIt happened therefore when the power of that light came upon Jesus, it\nsurrounded him entirely (by) little (and) little. Then Jesus mounted up,\nor flew, unto the Height having enlightened greatly greatly in light for\nwhich there is not measure. And the disciples were looking [6^a] at him,\nnone of them speaking until he went up unto the heaven, but they were\nall being in great silence. These (things) therefore happened on the\nfifteen of the moon, the day on which is wont to be completed the month\nof T\u014dbe.\n\nIt happened therefore Jesus having gone into the heaven, after three\nhours were disturbed all the powers of the heavens, and they all quaked\nagainst one another, they with all their Aeons with all their Places and\nwith all their arrays; and all the earth was moved with all those who\ndwell upon it. And were disturbed all the men who (are) in the World\nwith the disciples also, and they were all thinking that perhaps [6^b]\nwill be rolled up the World. And had not ceased all the powers which\n(are) in the heavens being disturbed, they with all the World, and they\nwere all being moved upon one another from three of the fifteen of the\nmoon of T\u014dbe even unto nine of the morrow. And all the Angels with their\nArchangels and with all the Powers of the Height were all hymning unto\nthe inner part of the inner parts. So that all the earth heard their\nvoices, not ceasing even unto the nine of the morrow.\n\nBut the disciples were sitting with one another being in fear, and they\nhad been disturbed [7^a] greatly greatly, but they were fearing because\nof the great earthquake which becometh, and they were weeping with one\nanother, saying, What then is it that will happen? Perhaps the Saviour\nis about to overturn all the Places.\n\nThese therefore they are saying, weeping toward one another. At the hour\nof nine of the morrow the heavens opened, and they saw Jesus coming\ndown, enlightening greatly greatly, there being no measure for his light\nin which he is becoming, for he was enlightening more than the hour in\nwhich he went up unto the heavens, so that it was not possible for\nworld-men to speak of the light which was being from him: and he was\ncasting out beams of [7^b] light greatly greatly, there being no measure\nfor his beams; and his light was not being equal with itself (one\nanother), but it was being of different kinds, and it was being of\ndifferent types, some more excellent than one another at a time; and all\nthe light was in itself different; it was being of three manners and one\nmore excellent than one at a time; the second which is in the middle was\nbeing more excellent than the first which is below, and the third which\nis above them all was more excellent than the two which (are) below. And\nthe first ray placed below them all, being of the kind of light which\n[8^a] came upon Jesus before that he went up unto the heavens, and being\nequal to it only in his light. And the three lights were being of\ndifferent kinds of light, and they were being of different types, some\nmore excellent than some at a time.\n\nBut it happened, (that) the disciples having seen these they feared\ngreatly and were disturbed. Jesus therefore the merciful and the sweet\n(of) heart, having seen his disciples that they were disturbed in a\ngreat disturbance spake with them, saying, Be confident of heart, I am,\nfear not.\n\nIt happened therefore, the disciples having heard this word said they,\nLord if thou art, draw away unto thee thy light of glory, that [8^b] we\nmay be able to stand, otherwise our eyes are darkened, and we were\ndisturbed, and also was disturbed all the World out of the great light\nwhich becometh from thee.\n\nThen Jesus drew away unto him the glory of his light, and this having\nhappened were confident of heart all the disciples, they came up to foot\nof Jesus, they prostrated all, at once, they worshipped to him rejoicing\nin great joy. Said they to him, Hrabbei, whither wentest thou, or what\nis thy Service which thou wentest (upon), or in what indeed were all\nthese disturbances with all these earthquakes which happened? Then said\nhe to them Jesus, the merciful, Rejoice and be glad from this hour,\nbecause [9^a] I went even to the Places out of which I came. From\nto-day, therefore, henceforth I shall speak with you in boldness from\nthe beginning of the Truth even to its end, and I shall speak with you\nface to face without parable, I shall not hide anything from you, from\nthis hour, of the (things) of the Height and the (things) of the Place\nof the Truth; for they gave authority from the Ineffable and from the\nFirst Mystery of all the mysteries for me to speak with you from the\nbeginning even to the Pleroma, and from within even to without and from\nwithout even to within. Hear therefore that I may say unto you\neverything. It happened while I am sitting being distant from you [9^b]\na little upon the mountain of the Olives, thinking of the arrangement of\nthe service concerning which they sent me, that it was finished: and the\nLast mystery dispatched not to me my vesture, namely the twenty-fourth\nmystery (reckoning) from within even to without, these which become in\nthe second Space of the First Mystery in the array of that Space. It\nhappened therefore, I having known that was finished the arrangement of\nthe service, concerning which I came, and not yet that Mystery\ndispatched to me my vesture this which I left in it, until was finished\nhis time. These (things) therefore thinking, sitting [10^a] upon the\nmountain of the Olives distant from you a little, it happened as the sun\ncame up in the Places of rising, afterward therefore through the First\nMystery, this which was becoming from at first, this because of whom the\nUniverse became, this out of which I also came now, not at the time\nbefore they crucified me, but now. It happened by the commandment of\nthat Mystery, he dispatched to me my vesture of light, this which he\ngave for me from (at) first, this which I left in the Last mystery,\nnamely the twenty-fourth mystery (reckoning) from within out, these\nwhich become in the arrays of the second Space of the First [10^b]\nMystery. That vesture of light therefore, that which I, I left in the\nLast mystery, until finished the time for me to put it on, and to begin\nfor me to speak with the race of mankind, and reveal to them all from\nthe beginning of the Truth even unto its end, and speak with them from\nthe inward part of the inward parts even unto the outward part of the\noutward parts, and from the outward part of the outward parts even unto\nthe inward part of the inward parts. Rejoice therefore with gladness and\nmake more joy, because ye are those to whom they gave it for me to speak\nwith you at first from the beginning of the Truth [11^a] even unto its\nend. Because of this indeed I chose you from at first through the First\nMystery. Rejoice therefore and be glad, because having come, coming out\nunto the World from at first I brought twelve powers with me according\nas I said unto you from at first, which I received from the twelve\nSaviours of the Treasury of Light, according to the commandment of the\nFirst Mystery. These therefore I cast unto the womb of your mother, from\nwhen I come unto the World, these which (are) in your body to-day, for\nthey gave these powers unto you beyond all the World, because ye are\nthose who will save all the World; and that ye should [11^b] prevail to\nendure the threat of the Rulers of the World with the toils of the World\nwith their dangers and with their persecutions, all which will bring\nupon you the Rulers of the Height. For I said to you many times that the\npower which becometh within you, this which I brought out of the twelve\nSaviours, these who become in the Treasury of the Light. Because of this\nindeed I said to you from at first that ye are not (such as are) out of\nthe World, this I also, I am not out of it, for every man who (is) in\nthe World received soul out of the Rulers of the Aeons, but the power\nwhich becometh [12^a] in you is (something) from me. But ye, your souls\nare numbered unto the Height. I brought twelve powers of 12 Saviours to\nthe Treasury of the Light, which I took out of the part of my power,\nthat which I took at first. And having come, coming unto the World I\ncame unto the midst of the Rulers of the Sphere, I was the likeness of\nGabriel the angel of the Aeons, and knew me not the Rulers of the Aeons.\nBut they were thinking that I am Gabriel the angel. It happened\ntherefore, having come unto the midst of the Rulers of the Aeons, I\nlooked down unto the World of the mankind by the command of the First\nMystery, I found Elisabet the mother of Iohannes, [12^b] the baptist,\nbefore that that (woman) yet conceived him, I sowed a power into her,\nthis which I received from the little Iao, the good, he who (is) in the\nMiddle, that he should prevail to preach in front of us, and prepare my\nroad and baptise in water for forgiving sin. That power therefore, that\n(is) that which becometh in the body of Iohannes, and also in the Place\nof the soul of the Rulers, destined to receive it, I found the soul of\nHelias the prophet in the Aeons of the Sphere, and I took him in, and I\ntook his soul also, I brought it to the Virgin of the Light and she gave\nit to her Receivers, they brought it unto the Sphere of the [13^a]\nRulers and they cast it into the womb of Elisabet. But the power of the\nlittle Iao, he of the Middle, and the soul of Helias the prophet, they\n(are) those which are bound in the body of Iohannes the baptist. Because\nof this therefore ye doubted, at the time I having said to you, that\nIohannes said, I am not the Christ, and ye said to me, It is written in\nthe Scripture that if the Christ should come, he coming, cometh Helias\nbefore him and prepareth his road. But I, ye having said to me these\n(things) I said to you, Came indeed Helias, and he prepared everything\naccording as it is written, and they did to him as they are willing (to\ndo). And having known that ye did not understand that I said to you\n[13^b] concerning the soul of Helias which is bound in Iohannes the\nbaptist, I answered to you in the word in boldness of face with face, If\nye are willing to receive (it) Iohannes the baptist, he is Helias, he\nwhom I said that he cometh.\n\nAdded also Jesus in the word, said he, It happened therefore after these\n(things), by the command of the First Mystery I looked also down upon\nthe World of the mankind I found Maria this whom they are wont to call\nmy mother according to the body of the matter. I spake also with her\naccording to the form of Gabriel, and she having turned herself unto the\nHeight unto me I cast in unto her the first power that which I took from\nthe Barbelo, [14^a] namely, the body which I wear in the Height and in\nthe place (Coptic) of the soul I cast in unto her the power, that which\nI took from the great Sabaoth, the good, this who becometh in the Place\nof the Right (hand), and the twelve powers of the twelve Saviours of the\nTreasury of the Light, those which I took from the twelve Deacons which\n(are) in the Middle, I cast them unto the Sphere of the Rulers, and the\nDekan of the Rulers with their Ministrants, they were thinking that\nsouls they were of the Rulers, and brought them the Ministrants, I bound\nthem in the body of your mother. And when your time was finished they\nproduced you in [14^b] the World, there not being soul of the Rulers in\nyou; and ye took your part out of the power, this which breathed in unto\nthe Confusion the last Helper, this (power) which is mixed with all the\nInvisibles with all the Rulers, with all the Aeons, once simply being\nmixed in the World of the corruption which is the Confusion: this\n(power) which I brought out of me from at first, I cast it in unto the\nFirst precept, and the First precept cast a part from it in unto the\ngreat Light, and the great Light cast a part from that which he received\nin unto the five Helpers, and the last Helper received a part from that\nwhich he received he cast it in unto the Confusion, [15^a] and it became\nin all (things) those which become in the Confusion, according as I have\nalready said to you.\n\nThese therefore Jesus is saying to his disciples upon the mountain of\nthe Olives.\n\nAdded Jesus also in the word with his disciples, Rejoice and be glad and\nadd joy upon your joy because fulfilled were the times for me to put on\nmy vesture, this which was being prepared for me from at first, this\nwhich I left in the Last mystery even unto the time of its fulfilment.\nBut the time of its fulfilment is the time which they will command by\nthe First mystery for me to speak with you from the beginning of the\nTruth even unto its end, and from the inward part [15^b] of the inward\nparts, because that the World will be delivered by you. Rejoice\ntherefore and be glad because ye are happy beyond all the men who (are)\nupon the earth, because ye are those who will deliver all the World.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, he added also in the word, said he to them, Behold therefore\nI wore my vesture, and they gave to me all authorities by the First\nMystery. Yet a little more time is, and I shall say unto you the mystery\nof the all with the Pleroma of the all; and I shall hide nothing from\nyou from this hour, but in a fulfilment I shall fulfil you in every\nPleroma and in every completion and in every mystery, namely the\ncompletion of all completions, and [16^a] the Pleroma of all the\nPleromas and the knowledge of all the knowledges these which become in\nmy vesture I shall say unto you all the mysteries from the outward part\nof the outward parts unto the inward part of the inward parts.\n\nNevertheless, hear, that I may say unto you everything which happened to\nme. It happened therefore the sun having come up in the places (Coptic)\nof rising, (there) came down a great power of light, my vesture being in\nit, this which I left in the twenty-fourth Mystery according as I have\nalready said to you now, and I found a mystery in my vesture, written in\nthe sort of, the writing of the (things) of the Height _zama zama ozza\nrakhama ozai_, namely, its interpretation, The mystery which is outside\nof the World, this [16^b] because of which the Universe became. This is\nwith the whole (going) out the whole taking away up, this which\ndistributed all the distributions with all those which are in them, and\nthis because of which every mystery became and with all their Places.\nCome up even unto us, because we (are) thy fellow members, but we all\n(are) with thyself also, we (are) One of One and thou art One of One,\nthat is the First Mystery which became from at first in the Ineffable\nbefore that he came forth, and the name of that (One) we all (are). Now\ntherefore we all together we wait for thee at the last Boundary, namely,\nthe last mystery (reckoning) from within, he also is a part of us. Now\ntherefore we have dispatched to thee thy vesture [17^a] which is thy\nvery own from at first, this which thou left in the last Boundary,\nnamely, the Last mystery from within, until his time is completed\naccording to the command of the First Mystery.\n\nBehold, having been completed his time, put it on. Come even unto us, we\nall wait for thee, for us to put on thee the First Mystery with all his\nglory through his own command, the First Mystery having given him to us\nbeing two vestures for us to put on thee, beside this which we\ndispatched to thee, because thou art worthy of them, since thou (art) he\nwho preceded us and thou becomest before us.\n\nBecause of this, therefore, the First Mystery dispatched to thee through\nus the mystery of all his glory, being two vestures. (The) First indeed\nbeing [17^b] in it all the glory of all names of all the mysteries with\nall the emanations of the arrays of the Spaces of the Ineffable. And the\nsecond clothing, being in it all the glory of all the names of all the\nmysteries with all the emanations, these which become in the arrays of\nthe two Spaces of the First Mystery. And this vesture which we\ndispatched to thee now, being in it the glory of the name of the mystery\nof the Herald, namely, the First precept, and the mystery of the five\nMarks, and the mystery of the great Legate of the Ineffable, namely, the\ngreat Light and with the mystery of the five Leaders, these who are the\nfive Companions; and also becometh in that vesture the glory [18^a] of\nthe name of the mysteries of all the arrays of the emanations of the\nTreasury of the Light and with their Saviours, and with the arrays of\nthe arrays, namely, the seven Amens, and, namely, the seven Voices and\nwith the five Trees, and with the three Amens and with the Twin Saviour,\nnamely, the child of the child, and with the mystery of the nine Guards\nof the three Gates of the Treasury of the Light, and also being in it\nall the glory of the name of all those who (are) on (the) Right (hand)\nwith all those who become in the Middle, and also being in it all the\nglory of the name of the great Invisible, namely, the great Forefather,\nand with the mysteries of the three Triple-powers, and with the\nmysteries of all their Places, [18^b] and with the mysteries of all\ntheir Invisibles, with all those who become in the thirteenth of the\nAeons, and with the name of the twelve Aeons and with all their Rulers,\nand with all their Archangels and with all their Angels, and with all\nthose who become in the twelve Aeons: and all the mysteries of the names\nof all those who become in the Destiny, with all the heavens, and all\nthe mysteries of the names of all those who become in the Sphere, and\nwith their firmaments, with all those who (are) in them, and with all\ntheir Places. Behold, therefore, we dispatched to thee that vesture,\nwhich no one knew from the First precept downwards, because that the\nglory of his light [19^a] was being hid in it, and the Spheres with all\nthe Places (knew it not). Hasten therefore put this vesture on thee,\ncome even unto us because we (may) wait for thee, for us to put on thee\nthy two vestures by the command of the First Mystery (Margin: these\nwhich become to thee from the first together with the First Mystery)\nuntil the time is fulfilled, this which is defined by the Ineffable.\n\nBehold, therefore, was fulfilled the time. Come therefore unto us in\nhaste that we may put them on thee, until thou completest all the\nservice of the completion of the First Mystery, this (service) which is\ndefined by the Ineffable. Come, therefore, unto us quickly that we may\nput them on thee according to the command of the First Mystery. For yet\nother little time is very short: thou comest up to us and thou wilt\ncease (being) in the World [19^b]. Come, therefore, quickly that thou\nmayest receive all thy glory, which is the glory of the First Mystery.\n\nIt happened therefore, I, having seen the mystery of all these words in\nthe vesture which he dispatched to me, I put it on me in that hour: and\nI enlightened greatly greatly, and I flew unto the Height, and I came at\nthe gate of the firmament enlightening greatly greatly, there being no\nmeasure unto the light with which I was becoming. And were disturbed\nupon one another the gates of the firmament, all were opened at once,\nand all the Rulers with all the Authorities, with all the Angels who\n(were) in it, they were all disturbed together because of the great\nlight which becometh from me. And they looked at the vesture of light\nwhich (was) on me, which [20^a] enlighteneth, they saw the mystery on\nwhich is being their name, they feared greatly greatly, and were\nloosened all their bonds, these in which they are bound, and each one\nceased from his array. And they prostrated all before my presence, they\nworshipped, saying, In what manner passed through us the Lord of the\nUniverse, while we knew (it) not? And they all hymned together unto the\ninward part of the inward parts. But I, they were seeing me not, but\nthey were seeing the light only, and they were becoming in great fear\nand they were disturbed greatly, and they hymned unto the inward part of\nthe inward parts: but I left that Place, I came up unto the first Sphere\nenlightening greatly greatly, more than as I enlightened [20^b] in the\nfirmament forty-nine of double of time. It happened therefore, I having\nreached the gate of the first Sphere, were disturbed its gates and they\nopened themselves at once. I came into the houses of the Sphere\nenlightening greatly greatly, there being no measure unto the light\nwhich becometh from me; and were disturbed upon one another all the\nRulers with all those who become in that Sphere, and they saw the great\nlight which becometh from me, and they looked at my vesture, they saw\nthe mystery of their name in it and they were disturbed and they became\nin great fear, saying, How did the Lord of the Universe pass through us\nwhile we knew (it) not? And were loosened all their bonds and with their\nPlaces [21^a] with their arrays. And each ceased in his array. They\nprostrated all together, they worshipped at my presence or at presence\nof my vesture and they hymned all together unto the inward part of the\ninward parts, becoming in great fear with great disturbance. And I left\nthat place behind me, I came even unto the gate of the second Sphere,\nthis, namely, the Destiny. But were disturbed all her gates, and they\nwere opened one on another, and I went in unto the houses of the Destiny\nenlightening greatly greatly, there being no measure unto the light\nwhich becometh from me. For I was enlightening in the Destiny more than\nthe Sphere forty-nine of double of time. And were disturbed all the\nRulers with [21^b] all those who become in the Destiny, and they fell\nupon one another, they became in great fear greatly, seeing the great\nlight becoming from me. And they looked at my vesture of light, they saw\nthe mystery of their name in my vesture, and they were made more\ndisturbed, they became in great fear saying, In what manner did the Lord\nof the Universe pass through us, while we know (it) not? And were\nloosened all their bonds of their Places with their arrays with their\nhouses: they came all together, they prostrated they worshipped at my\npresence, and they hymned all together unto the inward part of the\ninward parts, becoming in great fear with great disturbance. And I left\nthat Place behind me, I came unto the great Aeons of the Rulers, [22^a]\nI came at their veils and with their gates, enlightening greatly\ngreatly, and there being no measure unto the light which becometh from\nme. It happened therefore when I had reached unto the twelve Aeons, were\ndisturbed one upon another their veils and with their gates: drew (away)\nof themselves the veils, and their gates opened one upon another, and I\nwent in unto their Aeons enlightening greatly greatly, there being no\nmeasure unto the light which becometh from me: more than the light in\nwhich I enlightened in the houses of the Destiny forty-nine of double of\ntime: and all the Angels of the Aeons with their Archangels with their\nRulers (Another (2nd) hand begins here.) with their Gods with their\nLords with their [22^b] Authorities and their Tyrants with their powers\nwith their sparks with their luminaries, with their Unpaired-ones, with\ntheir Invisibles and with their Forefathers, with their\nTriple-powered-ones, they saw me enlightening greatly, there being no\nmeasure unto the light which becometh from me: and they were disturbed\none upon another, and great fear fell upon them, seeing the great light\nwhich was becoming from me. And their great disturbance with their great\nfear reached even unto the Place of the great invisible Forefather, and\nwith the three great Triple-powered-ones. But through the great fear of\ntheir disturbance continued running hither and thither in his Place the\ngreat Forefather, [23^a] he with the three Triple-powered-ones. And they\nwere not able to shut all their Places because of the great fear in\nwhich they were becoming: and moved all their Aeons together, with all\ntheir Spheres with all their orderings, fearing and being disturbed\ngreatly because of the great light which was becoming from me, not as\nonce was becoming from me being upon the earth of the mankind, having\ncome upon me the vesture of light, for it was not possible for the World\nto endure the light, as it was in its truth, otherwise the World would\nhave dissolved with all those who (are) upon it together. But the light\nwhich was becoming from me in the twelve Aeons [23^b] was greater than\nthat which became from me in the World together with you (of) eight\nthousand with seven hundred of ten thousand of double of time.\n\nIt happened therefore all those who become in the twelve Aeons, having\nseen the great light which was becoming from me, they were all disturbed\none upon another, and they ran hither and thither in the Aeons, and\nmoved one upon another all the Aeons with all the heavens with all their\nordering, because of the great fear which became to them, because that\nthey knew not the great mystery which became. And the Adamas the great\nTyrant with all the Tyrants who become in all the Aeons began to war\nwithout cause against the light and they knew not [24^a] with whom they\nare warring, because that they were not seeing anyone except the light\nwhich surpassed greatly.\n\nIt happened therefore, they having warred against the light, they all\nburned one with another and fell down in the Aeons, they became as the\nearth-beings who are dead, no breath being in them. And I took away a\nthird part of all their powers, that they should not work in their evil\ndoings, and that whenever the men who (are) in the World should invoke\nthem in their mysteries, these who brought them down even the Angels who\ntransgressed\u2014these which were their magic, that therefore whenever they\nshould invoke them in their evil doings, they should not be able to\naccomplish them: and the Destiny with the Sphere which is lord unto them\nI removed, [24^b] and I caused them to spend six months turned to the\nLeft (hand) and they fulfilling their influences, and six months,\nlooking to the Right (hand) fulfilling their influences: but (it was)\nthrough the command of the First precept, and through the command of the\nFirst Mystery, Ieou the overseer of the light, put them looking to the\nleft every hour fulfilling their influences and with their doings. It\nhappened therefore, I having come unto their place, they were refractory\nand they warred against the light: I took away the third part of their\npower, that they should not be able to prevail in fulfilling their evil\ndoings; and the Destiny with the Sphere [25^a] which is lord unto them I\nremoved, and I put them looking to the Left for six months, fulfilling\ntheir influences, and I put them for six other months turned to the\nRight, fulfilling their influences. These therefore having said unto his\ndisciples, said he to them, He who hath ear to hear let him hear. It\nhappened therefore, Mariham having heard these words, saying them the\nSaviour, she gazed in the air for the time of an hour. Said she, My Lord\ncommand to me that I may speak in boldness.\n\nAnswered Jesus the merciful, said he to Mariham, Mariham the happy, this\nwhom I shall complete in all the mysteries [25^b] of the (things) of the\nHeight. Speak in boldness, because thou art she whose heart straineth\ntoward the Kingdom of the heavens more than all thy brothers.\n\nThen said she, Mariham to the Saviour, My Lord, the word which thou\nsaidst to us, He who hath ear to hear let him hear, art thou saying that\nwe should understand the word which thou saidst? Hear, therefore, my\nLord and I (will) say in boldness. The word which thou saidst that I\ntook away the third part from the power of the Rulers of all the Aeons;\nand that I removed their Destiny with their Spheres, these which are for\nlord unto them, that whenever the race of the men should invoke them in\ntheir mysteries, these which taught them the Angels, who transgressed,\nunto the accomplishment of their evil [26^a] works and unlawful, in the\nmystery of their magic; in order that they should not be able to prevail\nany more from this hour to accomplish their unlawful works, because that\nthou tookest away their power from them: with their hour-setters, with\ntheir enquirers, with those who are wont to show to the men, who are in\nthe World, everything which will happen, that they should not understand\nfrom this hour to show to them any thing which will happen, because thou\nremovedst their Spheres; and thou causedst them to spend six months\nturned to the left, fulfilling their influences, and other six months\nlooking to the right, fulfilling their influences. Because of this word\ntherefore, my Lord, which it said thus (viz.) the power which (is) in\nEsaias the prophet, and which it uttered in a spiritual parable, [26^b]\nonce speaking concerning the vision of Egypt: Where, therefore, Egypt,\nwhere are thy enquirers, with thy hour-setters, with those who are wont\nto call out of the earth, with those who are wont to call out of their\nbelly? Let them show to thee, therefore, from this hour the works which\nwill do the Lord, Sabaoth. Of whom prophesied therefore before that thou\ncamest, the power which (is) in Esaias the prophet who prophesied about\nthee, that thou would take away the power of the Rulers of the Aeons,\nand remove their Sphere with their Destiny that they should not know\nanything from this hour? Concerning this indeed it said, Ye will not\nknow, therefore, what the Lord, Sabaoth will do, namely, [27^a] that\nthere is not any in the Rulers about to know the (things) which thou\nwilt do from this hour, which (Rulers) are (called) Egypt because that\nthey are of matter: which the power, therefore, which is in Esaias\nprophesied about thee once saying, Ye will not know therefore from this\nhour the (things) which will do the Lord, Sabaoth, because of the power\nof light which thou receivedst from Sabaoth the good, this who becometh\nin the Place of Right (hand), this (power) which becometh in thy\nmaterial body of to-day. Concerning this therefore thou saidst to us, my\nLord Jesus, He who hath ear to hear let him hear, that thou shouldest\nknow who is he whose heart is eager for the Kingdom [27^b] of the\nheavens.\n\nIt happened, therefore, Maria having finished saying these words, said\nhe, Well (done) Maria because thou art happy beyond every woman who (is)\nupon the earth, because thou art she who will become the Pleroma of all\nthe Pleromas and the completion of all the completions.\n\nBut Maria having heard the Saviour saying these words, she was glad\ngreatly, and she came before Jesus, she prostrated at his presence, she\nworshipped to his feet, said she to him, My Lord, Hear me, that I may\nask thee of this word, thou having not yet spoken with us of the Places\nunto which thou wentest.\n\nAnswered Jesus, said he to Mariham, Speak in boldness, [28^a] and fear\nnot. Every thing which thou seekest after I shall reveal to thee.\n\nSaid she, My Lord; Every man who knoweth the mystery of the magic of all\nthe Rulers of all the Aeons, with the magic of the Rulers of the\nDestiny, with those of the Sphere, according as taught them the Angels\nwho transgressed; if they should invoke them in their mysteries, namely\ntheir evil magic, to hinder the works which are good, will they\naccomplish them from this hour or otherwise?\n\nBut answered Jesus, said he to Maria, They will not accomplish them as\nthey were accomplishing them from at first, because I took away a third\npart of their power, but they will make [28^b] a pretext in those who\nknow the mysteries of the magic of the thirteenth Aeon. And if they\nshould invoke the mysteries of the magic of those who become in the\nthirteenth Aeon, they will accomplish them well and in accuracy, because\nthat I took not away power from that Place according to the command of\nthe First Mystery.\n\nBut it happened, Jesus having finished saying these words, added again\nMaria, said she, My Lord, then the hour-setters, with the enquirers,\nthen they will not show to the men that which will happen to them from\nthis hour?\n\nBut answered Jesus, said he to Maria: If the hour-setters\u2014if they should\nfind the Destiny, with the Sphere turned [29^a] to the Left according to\ntheir first distribution, their words are wont to come (right), and they\nwill say that which it is right to become; but if they come (upon) the\nDestiny or the Sphere turned to the Right, they are not wont to say\nanything true, because that I turned their influences with their\nfour-corners with their three-corners with their eight-forms. Since were\nbeing constant their influences from at first (so long as they were)\nturned to the Left, with their four-corners, with their three-corners,\nwith their eight-forms. But now I caused them to spend six months turned\nto the Left and six months turned to the Right: he who will find their\nnumbering from the time which I [29^b] altered them; having put them for\nto spend six months looking unto their Left paths, and six months unto\ntheir Right paths, he who attendeth therefore to them thus, he will know\ntheir influences in accuracy, and he will utter every thing which they\nwill do. Likewise also the enquirers if they should invoke the name of\nthe Rulers, and come upon them looking to the Left, everything\nconcerning which they will seek of their Dekans they will tell them in\naccuracy. If however should their enquirers invoke their names looking\nto the Right, they will not hear them, because that they are looking\nanother form contrary to their first precept (position) in which settled\nthem Ieou; since some of their names [30^a] are turned to the Left and\nother of their names are turned to the Right: and if they should invoke\nthem turned to the Right, they will not say unto them the truth, but in\nconfusion they will confuse them and in a threat they will threaten\nthem. Those who know not therefore their direction turned to the Right,\nand with their three-corners, and with their four-corners, with all\ntheir figures, they will find nothing true, but they will be confused in\ngreat confusion, and they will become in a great error, and they will\nstray in great straying (from the truth): because that the works which\nthey were wont to do once in their four-corners turned to the Left and\nin their three-corners and in their eight-figure, these in which they\nwere being constant, [30^b] doing them turned to the Left. I altered\nthem now, and I caused them to spend six months doing all their forms\nturned to the Right, that they might be confused in confusion in all\ntheir circuit; and further I cause them to spend six months turned to\nthe Left, doing the works of their influences with all their forms, that\nin confusion should be confused and in an error should err the Rulers\nwho become in the Aeon and in their Spheres and in their heavens and in\nall their Places, that they should not understand their own movements.\n\nIt happened therefore, Jesus having finished saying these words,\nPhilippos (was) sitting, writing every word which Jesus is saying;\n[31^a] it happened therefore after these (things) Philippos came forward\nhe prostrated, he worshipped unto the feet of Jesus, saying, My Lord,\nthe Saviour, give authority to me for me to speak in thy presence and\nask thee this word before that thou spakest with us of the Places unto\nwhich thou wentest because of thy service.\n\nAnswered the Saviour merciful, said he to Philippos, The authority is\ngiven to thee to utter the word which thou art willing (to say).\n\nBut answered Philippos, said he to Jesus, My Lord, because of which\nmystery removedst thou the binding of the Rulers with their Aeons, with\ntheir Destiny, with their Sphere, with all their Places, and in\nconfusion thou causedst them to be confused in their paths, and they\nerred [31^b] in their course. Didst thou this therefore to them because\nof the salvation of the World or otherwise?\n\nBut answered Jesus, said he to Philippos with the disciples all\ntogether: I altered their path unto salvation of all the souls, Amen\namen I say to you that except that I altered their path, they would have\ndestroyed a multitude of souls, and they would have spent much time,\nhaving not been dissolved the Rulers of the Aeons, and the Rulers of the\nDestiny with the Sphere, and with all their Places, with all their\nheavens with all their Aeons. And the souls would have spent a great\namount of [32^a] time outside this (place ?); and they would have\ndelayed from completion the number of the perfect souls, these which\nwill be reckoned unto the inheritance of the Height by the mysteries,\nand become in the Treasury of the Light. Because of this, therefore, I\naltered their path that they should be confused and be disturbed, and\nput away the power, this which becometh in the matter of their World,\nthis which is wont to make the souls, that they should purify them\nquickly, and they should be lifted up to those who will be saved, they\nwith all the power; and be dissolved quickly those who will not be\nsaved.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, came forward Maria, she who is beautiful in her speaking, and\nthe happy (one) she prostrated at the feet of Jesus. [32^b] Said she, My\nLord bear with me that I may speak in thy presence, and be not angry\nunto me because I add trouble unto thee for many times enquiring of\nthee.\n\nAnswered the Saviour in compassion, said he to Maria, Say the word which\nthou art willing (to say), and I, I shall reveal it to thee in boldness.\n\nBut answered Maria, said she to Jesus, My Lord, in what manner will the\nsouls be delaying outside of this (place)? or in what form will they be\npurifying them indeed quickly?\n\nBut answered Jesus, said he to Maria, Well (done) Maria, thou enquirest\naright in the enquiring which is good, and thou givest light upon\neverything in accuracy and in exactness. Now therefore I shall not hide\nanything from you from this hour, but I shall reveal [33^a] everything\nto you in accuracy and in boldness. Hear therefore, Maria and listen all\nye disciples. Before that I preached to all the Rulers of the Aeons and\nwith all the Rulers of the Destiny with the Sphere, they were all being\nbound in their bonds and in their Spheres and in their seals, according\nas bound them from at first Ieou the overseer of the Light: and each of\nthem was continuing in his array, and each one was walking according to\nhis course, according as put them Ieou the overseer of the Light: and\nwhenever should come the time of the number of Melkhisedek, the great\nReceiver of Light is wont to come unto [33^b] the midst of the Aeons\nwith all the Rulers who are bound in the Sphere and in the Destiny, and\nhe is wont to take away the purgation of the light from all the Rulers\nof the Aeons and from all the Rulers of the Destiny with those of the\nSphere. For he was wont to take away there that which disturbed them.\nAnd he is wont to put in motion the task-master who is over them, and\ncause them to be turned in their orbit quickly; and he is wont to take\naway their power which is in them, with the breath of their mouth, and\nwith the tears of their eyes and with the sweat of their bodies. And\nMelkhisedek the Receiver of the Light is wont to purify those powers,\nand carry their light unto the Treasury of the Light: and all their\nmatter, whatever it be, they are wont to gather it in, the Ministers of\nall the Rulers, [34^a] and are wont to take them the Ministers of all\nthe Rulers of the Destiny, with the Ministers of the Sphere, these who\n(are) below the Aeons, and make them souls of man and of beast and of\ncreeping thing and wild-beast and bird, and send them unto this World of\nthe mankind: and further the Receiver of the sun, with the Receiver of\nthe moon, whenever they should look unto the heaven and see the forms of\nthe courses of the Aeons, with the forms of the Destiny, with those of\nthe Sphere, and he is wont to take away the power of the light from\nthem, and the Receivers of the sun are wont to prepare and put it\n(down), until they give it to the Receiver of Melkhisedek the purifier\nof light; and their material purgations they are wont to take it unto\nthe Sphere which is below the Aeons [34^b], and make it for soul of man;\nand also they are wont to put it for creeping thing and beast and\nwild-beast and bird according to the cycle of the Rulers of that Sphere,\nand according to all the forms of its turning. And they cast them unto\nthis World of the mankind, and they become for soul in that Place\naccording as I finished saying to you. These therefore, they were\ncompleting, continuously, before that their power diminished in them,\nand they (were) impaired and they became weak, or they became powerless.\n\nIt happened therefore, they having become powerless, and their power\nbegan to cease in them, and they became weak in their power, and ceased\ntheir light which becometh in their Place, and their kingdom dissolved\nand the Universe was caught up [35^a] quickly. It happened therefore,\nthey having known these (things) in the time, and whenever became the\nnumber of the ticket, of Melkhisedek, the Receiver was wont to come out\nalso and go in unto the midst of the Rulers of all the Aeons, and unto\nthe midst of all the Rulers of the Destiny, with those of the Sphere,\nand he is wont to disturb them and cause them to put away indeed their\ncycles quickly, and then they are wont to be distressed, and sow the\npower outside of them, out of the breath of their mouth and out of the\ntears of their eyes, and out of the sweat of their bodies. And is wont\nto purify them Melkhisedek the Receiver of the Light according as he is\nwont to do, continuously; and [35^b] to take their Light unto the\nTreasury of the Light: and the matter of their purgation all the Rulers\nof Aeon and the Rulers of the Destiny with those of the Sphere are wont\nto surround it and swallow it (down); and they are not wont to let them\ncome to make soul in the World; they are wont therefore to swallow\n(down) their matter, that they should not become powerless and weak, and\ntheir power should cease in them, and their kingdom be dissolved, but\nthey are wont to swallow it (down) that they should not be dissolved,\nbut that they should tarry and spend much time, having not been\ncompleted the number of the perfect souls, these which will become in\nthe Treasury of the Light. It happened therefore while the Rulers of the\nAeons, with those of the Destiny, with those of the Sphere are abiding,\ndoing this kind (of thing) [36^a] turning them round, eating the\npurgation of their matter, having not been allowed to make souls in the\nWorld of the mankind, that they should tarry being kings and spend much\ntime outside this, namely the powers; these in which become the powers,\nnamely the souls; these therefore remained making themselves for two\ncycles, continuously. It happened therefore, I having come, about to go\nup unto the service, having been invited because of it by the command of\nthe First Mystery, I came up unto the midst of the Tyrants of the Rulers\nof the twelve Aeons, my vesture of light being upon me, enlightening\ngreatly greatly, there not being measure for the light which was\nbecoming from me. It happened therefore, they having seen the great\nlight which becometh from me those Tyrants [36^b] the great Adamas the\nTyrant with all the Tyrants of the twelve Aeons, they all began to war\nwith the light of my vesture, wishing to hold (it) down together with\nthem, that they should tarry still in their kingdom. These (things)\ntherefore they were doing, not knowing with whom they were warring. They\ntherefore having rebelled, having warred with the light, then I\naccording to the command of the First Mystery I altered the paths with\nthe courses of their Aeons, with the paths of their Destiny with their\nSphere; and I caused them to spend six months looking unto (the) Left\n(hand) three-corners and unto the four-corners and unto those who were\nin front of them, and unto their eight-figure according as indeed they\nwere at [37^a] first. But their turning, or their looking, I altered it\nunto other array; and I caused them to spend six other months looking at\nthe works of their influences in the Right (hand) four-corners and in\ntheir three-corners and in those who are in front of them and in their\neight-figure. And I caused them to be confused in great confusion, and I\ncaused them to stray in straying even the Rulers of Aeons, and all the\nRulers of the Destiny, with those of the Sphere; and I disturbed them\ngreatly; and they were not able to prevail any more from this hour to\nturn them unto the purgation of their matter, for them to swallow it\n(down), that their Places should tarry continually, and that they should\nspend much time being kings. But having taken away a third part of their\npower, [37^b] I altered their Spheres for them to spend time looking to\n(the) Left, and to spend another time looking to (the) Right. I altered\nall their path with all their course, and I caused it to hasten even\ntheir path of their course, that should be purged quickly and be caught\nup quickly; and I shortened their orbit, and I caused to go more easily\ntheir path: and they hastened greatly, and they were confused in their\npath, and they prevailed not from this hour to swallow (down) the matter\nof the purgation of the purifying of their light: and also I shortened\ntheir periods with their times, that should be completed quickly the\nperfect number of the souls which will receive mysteries, these which\nwill become in the Treasury of the Light. Except therefore that I\naltered [38^a] their courses, and except that I shortened their times,\nthey would not have let any of the souls come unto the World, because of\nthe matter of their purgation which they swallow (down), and they would\nhave destroyed a multitude of souls. Because of this therefore I said to\nyou once, that I shortened the times because of my chosen (ones),\notherwise there is not any soul able to be saved. But I shortened the\nperiods with the times because of the perfect number of the souls, which\nwill receive mysteries, namely the chosen (ones): and if I did not\nshorten their times, there is not any material soul (which) will be\nsaved. But they would have been consumed in the fire, this which\nbecometh in the flesh of the Rulers. This therefore is the word about\nwhich thou enquirest of me in accuracy.\n\n[38^b] But it happened, Jesus having finished saying these words unto\nhis disciples, they all prostrated together, they worshipped to him, and\nsaid they to him, We are happy (ones) beyond every man, thou having\nrevealed to us these great grandeurs.\n\nAdded also Jesus in the word, said he to his disciples, Hear, hear\nconcerning the words which became to me among the Rulers of the twelve\nAeons, with all their Rulers, with their Lords, with their Authorities,\nwith their Angels with their Archangels. They having seen therefore the\nvesture of light which (is) upon me, they with their Unpaired (ones)\nevery one of them saw the mystery of their name becoming in my vesture\nof light, this [39^a] which (is) upon me, they prostrated all one after\nanother, they worshipped to the vesture of light which (is) upon me, and\nthey all cried out together, saying, How did the Lord of the Universe\npass through us, we having not known (it). And they all hymned together\nunto the inward part of the inward parts. And all their Triple powers,\nwith their great Forefather and their Unbegotten (ones) with their\nSelf-begotten (ones) with their Begotten (ones) with their Gods with\ntheir sparks with their luminaries, in one word, with all their great\n(ones) they saw the Tyrants of their Places abiding in feebleness,\nhaving their power diminished in them, and they became themselves in\ngreat weakness, and they became also in great fear, there being no\nmeasure unto it. And they were [39^b] beholding the mystery of their\nname in my vesture, and they had begun to come and worship the mystery\nof their name, which (is) in my vesture: and they were not able to\nprevail because of the great light which becometh with me. But they\nworshipped distant from me a little: but they worshipped the light of my\nvesture, and they all cried out together hymning unto the inward part of\nthe inward parts. It happened therefore, these having happened, to the\nTyrants, who become among the Rulers, they were all weakened, they fell\ndown in their Aeons, and they became as the men of the world who are\ndead, having not breath in them, as also they did at the hour (in) which\nI took away their power from them. It happened therefore after these\n(things) I having come out to those Aeons, each [40^a] one of all those\nwho become in the twelve Aeons, they were all bound in unto their\narrays, and they completed their works according as I put them, for to\nspend six months turned to the Left, doing their works in their\nfour-corners with their three-corners, with those who (are) in front of\nthem.\n\nAnd again to spend another six months beholding the Right in their\nthree-corners and in their four-corners, with those who are in front of\nthem. Thus also will move, those who become in the Destiny with the\nSphere.\n\nIt happened therefore after these (things) I came unto the Height even\nunto the veils of the thirteenth Aeon (MS. Aeons). It happened therefore\nhaving come upon their veils, they drew (away) of their own (accord),\nthey opened to me, I came [40^b] in unto the thirteenth of the Aeon (MS.\nAeons), I found the PISTIS SOPHIA being below the thirteenth Aeon, she\nby herself, being none of them with her. But she was sitting at that\nplace grieving and making lament, because they took her not unto the\nthirteenth Aeon, her Place which is at the Height. And also she was\ngrieving concerning the tribulations which did to her the Self-willed\n(one), this who is one of the three Triple powers. But these whenever I\nshould speak with you concerning their distribution, I shall say unto\nyou the mystery, how these became. It happened therefore, she having\nseen me, the Pistis Sophia, as I am enlightening greatly greatly, there\nbeing not measure unto the light which is from me, she became in great\ndisturbance [41^a], and she looked in the light of my vesture, she saw\nthe mystery of her name in my vesture, and all the glory of its mystery:\nbecause she was becoming at first in the Place of the Height in the\nthirteenth Aeon. But she was wont to hymn the light which (is) at the\nHeight, this which she saw in the veil of the Treasury of the Light. It\nhappened therefore, she having continued hymning the Light which is at\nthe Height, all the Rulers looked, who (are) together with the great two\nTriple powers and with her Invisible, who is joined unto her, and the\nother twenty-two emanation Invisibles. Since the Pistis Sophia with her\npartner, they with the other twenty-two emanations are wont to make (up)\ntwenty-four emanations, [41^b] these which emanated them out the great\nForefather Invisible, he with the great two Triple powers.\n\nIt happened therefore while Jesus saith these (things) unto his\ndisciples came forward Mariham, said she, My Lord I heard thee once\nsaying, The Pistis Sophia is not herself One out of the twenty-four\nemanations, and how she becometh not in their Place. But thou saidst\nthat I found her being below the thirteenth Aeon.\n\nAnswered Jesus, said he to his disciples, It happened while the Pistis\nSophia (was) in the thirteenth of the Aeons in the Place of all her\nbrothers the Invisibles, namely twenty-four emanations of the great\nInvisible, it happened [42^a] therefore by the precept of the First\nMystery, looked unto the Height the Pistis Sophia, she saw the light of\nthe veil of the Treasury of the Light, and she desired to go unto that\nPlace: and she could not prevail to go unto that Place. But she ceased\ndoing the mystery of the thirteenth Aeon. But she was hymning unto the\nLight of the Height, that which she saw in the light of the veil of the\nTreasury of the Light. It happened therefore while she is hymning unto\nthe Place of the Height, all the Rulers who become in the twelve Aeons\nhated her, these who (are) below, because that she ceased from their\nmysteries, and because that she wished to go unto the Height and be\nabove them all. Because of this, therefore, they were angry against her\nand they hated her. [42^b] And the great Triple power Self-willed who is\nthe third Triple powered, this who becometh in the thirteenth Aeon, this\nwho was disobedient, having not emanated all the purgation of his power\nwhich (is) in him, nor did he give the purgation of his light at the\ntime when the Rulers gave their purgations in him: wishing to be lord\nover all the thirteenth Aeon with those who become below it. It happened\ntherefore, the Rulers of the twelve Aeons having been angry against the\nPistis Sophia, she who is above them, they hated her greatly and the\ngreat Triple power Self-willed, this concerning whom I finished saying\nto you now, he [43^a] himself followed the Rulers of the twelve Aeons,\nand he was angry himself against the Pistis Sophia, and he hated her\ngreatly, because she thought to go unto the Light, this which is higher\nthan her. And he emanated out of him a great power of face of lion; and\nout of his matter which (is) in him, he emanated many other material\nemanations cruel exceedingly, and he sent them unto the Places below,\nunto the parts of the Chaos, that they should waylay the Pistis Sophia\nthere, and take away her power from her; because that she thought to go\nunto the Height, this which (is) over all of them; and (because) that\nshe ceased also doing their mystery. But she continued making lament,\nseeking for the light which she saw: and hated her the Rulers [43^b] who\nare living, or who continue unto the mystery, doing it; and also hated\nher all the Guards who (are) at the gates of the Aeons. It happened\ntherefore after these (things) through the precept of the First precept\nthe great Triple power Self-willed, being one of the three Triple\npowers, he pursued the Sophia in thirteenth Aeon, for her to look at the\nparts below, that she should see his power of light at that Place, this\n(power) which is of face of lion, and lusteth for her, and would come\nunto that Place, and take away her light from her. It happened therefore\nafter these (things), she looked down, she saw his power of light in the\nparts below, and she was not knowing that it is that of the Triple power\nSelf-willed: but she was [44^a] thinking of her (self) that it is out of\nthe light, that which she saw from at first in the Height, this which is\nout (side) of the veil of the Treasury of the Light: and she thought in\nher (self), I am about to go unto that Place apart from my partner, and\ntake away the light which fashioned for me some Aeons of Light, that I\nshould be able to prevail to go unto the Light of the Lights, this which\n(is) in the Height of the Heights. These (things) therefore thinking,\nshe came out of her Place of the thirteenth Aeon, and she came down into\nthe twelve Aeons. Pursued her the Rulers of the Aeons, and they were\nangry with her, because she thought of greatness. But she came also out\nof the twelve Aeons, she came unto the Place of the Chaos, and she came\nup [44^b] unto the power of light of face of lion, that she should\nswallow it (down): but surrounded her all the material emanations of the\nSelf-willed, and the great power of light of face of lion swallowed\n(down) the powers of light in the Sophia, and it purged her light she\nhaving swallowed it, and her matter was cast out unto the Chaos. It\nbecame a Ruler of face of lion in the Chaos, whose (one) half became\nfire and whose other half became darkness, namely, Ialdabaoth this which\nI said unto you many times. These therefore having happened, was\nweakened the Sophia greatly greatly; and also began that power of light\nof face of lion to cause itself to take away all the powers of light in\nthe Sophia; and all [45^a] the material powers of the Self-willed\nsurrounded the Sophia together, they afflicted her. She cried out\ngreatly greatly the Pistis Sophia, she cried up unto the Light of the\nLights, this which she saw from at first, having believed it, and she\nsaid this Repentance, saying thus, O Light of the Lights, this whom I\nbelieved from at first, Hear therefore now, O Light, my repentance.\nDeliver me, O Light, because evil thoughts came in unto me. I looked, O\nLight, unto the parts which (are) below, I saw a light at that place, I\nam thinking that I am about to go unto that Place and (to) take away\nthat light: and I went, I became in the darkness which (is) in the Chaos\nbelow, and I was not able to prevail to fly out to go unto my Place:\n[45^b] because that I was afflicted in all the emanations of the\nSelf-willed, and the power of face of lion took away my light which\n(was) in me: and I cried out for a help, and came not my shout up in the\ndarkness, and I looked unto the Height that should help me, the Light\nwhich I trusted. And having looked unto the Height, I saw all the Rulers\nof the Aeons which are many. And they are looking upon me, rejoicing at\nme who did not anything to them for evil; but they were hating me\nwithout cause. And they having seen the Rulers of the Aeons rejoicing at\nme, (they) the emanations of the Self-willed, knew that would not help\nme the Rulers of the Aeons; and were glad of heart those emanations,\nthese which were afflicting me in violence; and the light which I took\nnot away from them indeed, they took it away from me [46^a]. Now\ntherefore, O Light of the Truth, thou knowest that I did these (things)\nin my innocence, in thinking that (thy light) is belonging unto the\nlight of the face of lion, and the sin which I did is manifest in thy\npresence. Let me not therefore be cut off, O Lord, because I trusted\nunto thy light from at first, O Lord, O light of the powers, let me not\nbe cut off therefore from my light: for by reason of thy cause and thy\nlight I became in my affliction and shame covered over me: and because\nof the pretext of thy light I became alien unto my brothers the\nInvisibles; and with the great emanations of the Barbelo: these (things)\nhappened to me, O Light, because I was jealous of thine abode, and came\nup upon me the anger of the Self-willed, this who hearkened not unto thy\ncommand for him to emanate out of the [46^b] emanation of his power;\nbecause that I became in his Aeon, not doing his mystery: and were\nderiding me all the Rulers of the Aeons: and I became in that Place,\nmaking lamentations seeking after the light which I saw in the Height:\nand were seeking after me the Guards of the gates of the Aeons, and all\nwere mocking me even those who are living in their mystery. But I, I was\nlooking up unto the Height, up unto thee O Light. And I trusted unto\nthee: now therefore, O Light of the Lights, I am afflicted in the\ndarkness of the Chaos: if thou wishest therefore to come to deliver me,\ngreat is thy mercy; hear me in truth and deliver me: deliver me out of\nthe matter of this darkness, that I should not be drowned in it, that I\nshould be delivered unto the emanations of the Self-willed God, [47^a]\nthese which afflict me, and out of their evil: let not this darkness\ndrown me, and this power with face of lion, let not it swallow (down)\nall my power for ever, and let not this Chaos cover over my power. Hear\nme, O Light, because good is thy mercy, and look upon me according to\nthe multitude of mercifulness of thy light. Turn not thy face away from\nme because I am tormented greatly. Hasten, hear me and deliver my power,\ndeliver me because of the Rulers who hate me, because thou art he who\nknoweth my affliction with my torment, with the torment of my power\nwhich they took away from me. They are being in thy presence, those who\nplanted me in all these evils: use them according to that which thou\nwillest. My power looked out of the midst of the Chaos, and (out) of the\nmidst of the darknesses. I looked out [47^b] for my partner, that he\nshould come and fight for me, and he came not. And I was looking that he\nshould come and give power to me, and I did not find him. And having\nsought after the light, they gave to me a darkness, and having sought\nafter my power they gave to me matter. Now therefore, O Light of the\nLights, the darkness with the matter, which brought upon me the\nemanations of the Self-willed: let them become to them for a snare, and\nlet them be entangled among them, and pay back to them; and (let) them\nstumble and not come unto the Place of their Self-willed: let them\ncontinue in the darkness and not see out unto the light, let them look\nunto the Chaos for every hour; and let them not look unto the Height.\nBring upon them their vengeance and let catch them [48^a] thy judgment.\nLet them not go unto their Place from this hour together with their\nSelf-willed God; and let not his emanations go unto their Places from\nthis hour, because impious and self-willed is their God; and he was\nthinking that he did these evils through himself, not knowing of course\nthat unless they humbled me according to the precept he would not have\nbeen able to prevail against me: but thou having humbled me by thy\nprecept they pursued me the more, and their emanations added trouble to\nmy humbling, and they took away a power of light in me. And also they\nbegan again, they afflicted me greatly for to take away all the light\nwhich (is) in me. Because of those in which they planted me, let them\nnot [48^b] go up unto the thirteenth Aeon the Place of the\nrighteousness, and let them not be reckoned unto the lot of those who\npurify themselves and their light. And let them not be reckoned unto\nthose who will repent quickly, for them to receive mystery quickly in\nthe light. Because that they took away my own light from me, and my\npower began to fail in me, and I was lacking of my light. Now therefore,\nO Light which is in me, that which becometh with me, I hymn thy name, O\nLight, in glory. And my hymn, O Light, let it be pleasing to thee as of\na mystery surpassing this which taketh into the gates of the Light, this\nwhich will say those who will repent and will purge [49^a] his light.\nNow therefore let all the gates rejoice. Seek ye all after the Light,\nthat may live the power of your soul which is in you: because the Light\nheard the (things of) matter and it would not leave any matter which it\ndid not purge. Let the souls with the (things of) matter bless the Lord\nof all Aeons, with the matter, with all those who are in them: because\nGod will deliver their souls out of every matter, and they will prepare\na city in the Light: and all the souls who will be delivered will dwell\nin that city, and inherit it: and the souls of [49^b] those who will\nreceive mystery will be in that Place, and those who receive mystery in\nhis name will become in it.\n\nIt happened therefore, while Jesus is saying these words unto his\ndisciples, said he to them, This is the hymn which said the Pistis\nSophia in her first repentance, repenting because of her sin, and saying\neverything which happened to her. Now therefore he who hath ear to hear\nlet him hear.\n\nCame forward again Maria, said she, My Lord, my companion of light hath\near, and I hear in my power of light, and was wakeful in me thy spirit\nwhich (is) with me, hear, therefore, that I may speak concerning the\nrepentance which said the Pistis Sophia, saying her sin with all the\n(things) which happened to her. Thy power [50^a] of Light prophesied\nabout her once through David the prophet in the sixty-eighth psalm. O\nGod, save me because waters came in unto my soul. I sank, or I was\ndrowned, in the mire of the abyss and there was not strength (left): I\ncame unto the depths of the sea. A whirlwind it is which drowned me. I\ntoiled, crying out, my throat is that which flew away, mine eyes fail\nwhile I trust unto God: were multiplied more than the hairs of my head\nthose who hate me without cause: prevailed my enemies, those who pursued\nme in violence: the (things) which I did not rob, they required them of\nme: O God thou knewest my foolishness and [50^b] my sins they hid them\nnot from thee: let them not be ashamed because of me, those who wait for\nthee, O Lord. O Lord of the powers cause them not to be disgraced\nbecause of me, those who seek for thee, O Lord the god of Israel, O God\nof the powers! For because of thee I took up unto me reproach, the shame\ncovered over my face, I was alien unto my brothers, strange unto the\nsons of my mother: because the zeal of thy house is that which ate me;\nthe reproaches of those who reproached thee they fell upon me; I bowed\nmy soul in fasting, it became for me unto reproach; I put a sackcloth\nupon me, I became to them for proverb. They lifted up their voice upon\nme, those who sit [51^a] in the gates; and were singing at me, those who\ndrink the wine. But I was praying in my soul up unto thee, O Lord; the\ntime of thy will it is, O God. In the multitude of thy mercy listen unto\nmy salvation in truth. Save me from this mire, that I should not sink in\nit, (that) I should be saved from those who hate me, and out of the\ndepth of the waters. Let not a flood of water drown me, let not the pit\nswallow me (down), let not a well take hold with mouth upon me. Hear me,\nO Lord, because kind is thy mercy. According to the multitude of thy\ncompassion look upon me. Turn not thy face away from thy servant because\nI am afflicted. Hear me quickly, [51^b] take heed unto my soul and\nredeem it. Deliver me because of my enemies; for thou art (he) who\nknoweth my reproach with my shame and my disgrace: all those who afflict\nme (are) in thy presence. My heart looked out for a reproach with\nwretchedness; I looked out for him who will grieve with me, I found him\nnot, and he who will comfort me I discovered him not. They gave gall for\nmy food; they gave me to drink vinegar in my thirst. Let their table\nbecome in their presence unto a snare with a trap and a recompense with\na scandal; and bow (down) their back every time. Pour upon them thy\nwrath and the anger of [52^a] thy wrath let it catch them. Let their\nabode be made desert; and let there be not him who dwelleth in their\nabodes. Because he whom thou smotest they pursued him; they added upon\nthe pain of his wounds, they added unlawfulness upon their\nunlawfulnesses; and let them not come in unto thy righteousness; let\nthem wipe them out of the book of those who live, and let them not write\nthem with the righteous. I am a poor (one) suffering also pains; the\nsalvation of thy face, O God, is that which accepted me. T shall bless\nthe name of God in a song, and I shall exalt him in a blessing. It will\nplease God more than a new calf which putteth forth horn and hoof. Let\nthe poor [52^b] see and be glad. Seek after God that your souls may\nlive. Because the Lord heard the poor (ones) and he despised not those\nwho are in fetters of brass. Let the heavens with the earth bless the\nLord, the sea with all the (things) which (are) in it, because the Lord\nwill deliver Sion; and they will build the cities of the Ioudaia and\ndwell there and inherit it. The seed of his servants will possess it,\nand those who love his name will dwell in it.\n\nIt happened therefore, Mariham having finished these words unto Jesus in\nthe midst of the disciples, said she to him, My Lord, this is the\nexplanation (of the) mystery (in margin) of the repentance of the Pistis\nSophia.\n\nIt happened therefore, Jesus having heard Mariham saying [53^a] these\nwords, said he to her, Well (done) Mariham the happy, the Pleroma, or\nthe all-blessed of Pleroma, this (woman) whom they will call happy in\nevery generation.\n\nAdded also Jesus in the word, said he, Added also the Pistis Sophia she\nhymned in a second Repentance saying thus, O Light of the Lights I\nbelieved thee, leave me not in the darkness even unto the completion of\nmy time, help me and deliver me through thy mysteries. Incline thine ear\nunto me and deliver me. Let the power of thy light deliver me and take\nme away unto the Aeons which are on high; because thou art he who will\ndeliver me and take me unto the Height [53^b] of thy Aeons. Deliver me,\nO Light from this power of face of lion, and from the emanations of the\nSelf-willed of the Gods. Because thou, O Light, art he whose light I\nbelieved, and whose light I trusted indeed from at first. And I believed\nhim from the hour (in) which he emanated me, and thou indeed art he who\ncaused them to emanate me, and I myself, I believed thy light from at\nfirst. And having believed thee, were not mocking me the Rulers of the\nAges saying, She ceased from her mystery? Thou (art) he who will deliver\nme, and thou art my Saviour, and thou art my mystery, O Light. My mouth\nwas full of glory, that I should say the mystery of thy [54^a] greatness\nat every time. Now therefore, O Light, leave me not in the Chaos for the\ncompletion of all my time. Leave me not behind thee O Light, because\nthey took away all my power of light in me, and surrounded me all the\nemanations of the Self-willed. They wished to take away all my light in\nme for ever, and they watched my power, saying to one another at once,\nthat the light forsook me, Lay hold on her and, let us take away all the\nlight which is in her. Because of this therefore, O Light, cease not\nfrom me: turn thee, O Light, and deliver me from the unmerciful (ones).\nLet them fall and be powerless, these who wish to take away my power.\nLet them wrap them up in the darkness, and become in [54^b]\npowerlessness, these who wish to take away my power of light in me. This\ntherefore is the second Repentance which said the Pistis Sophia hymning\nup unto the Light.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, said he, Understand ye in what manner I am speaking with you.\nSprang up Petros, said he to Jesus, My Lord, we are not able to bear\nwith this woman, saying instead of us; and she let not any of us speak,\nbut she is speaking many times.\n\nAnswered Jesus, said he to his disciples, He in whom the power of his\nspirit will bubble up in him to cause him to understand that which I\nsay, let him come forward and speak. [55^a] Nevertheless therefore, thou\nPetros I see thy power in thee understanding the explanation of the\nmystery of the repentance, which said the Pistis Sophia. Now therefore\nthou Petros, say the meaning of her repentance in the midst of thy\nbrothers.\n\nBut answered Petros, said he to Jesus, O Lord hear, that I may say the\nmeaning of her repentance about which prophesied thy power once by David\nthe prophet, saying her repentance in the seventieth psalm, O Lord my\nGod I trusted unto thee. Let me not be ashamed for ever. Save me in thy\nrighteousness and deliver me. Incline thy ear unto me and save [55^b]\nme. Become to me unto a God of trust, and unto a Place firm unto the\nsalvation, because thou art my firmness and my place of refuge: my God\nsave me from the hand of the sinner, and out of the hand of the\nlaw-breaker with the impious. Because thou art the lord of my patience,\nO Lord thou art my hope from my youth; I leaned upon thee from the\nbelly; thou, thou broughtest me out of the belly of my mother. My\nremembrance in thee will be at every time. I became as the fools to\nmany. Thou art my helper and my firmness. Thou art my Saviour, O Lord.\nMy mouth was filled with blessing, that I should bless the glory of thy\ngreatness all the day long. Cast me not away unto a time of old age, in\nthe failing of my soul; [56^a] forsake me not. Because mine enemies say\nevil against me, and those who watch for my soul, they took counsel\nagainst my soul, saying together, The God forsook him, run and catch\nhim, because there is not he who will deliver him. O God take heed unto\nmy help. Let them be ashamed and fail, those who slander my soul. Let\nthem wrap them in shame with ignominy, those who seek after evil\n(things) against me. This therefore is the explanation of the second\nrepentance which said the Pistis Sophia.\n\nAnswered the Saviour, said he to Petros, Well (said), Petros, this is\nthe explanation of her repentance. Ye are happy (ones) beyond every man\nwho is upon the earth, because [56^b] I revealed unto you these\nmysteries. Verily verily I say to you, I shall complete you with every\nPleroma from the mysteries of the inward part even unto the mysteries of\nthe outward part; and I shall fill you with the spirit, that they should\ncall you the spiritual (ones), completed with every Pleroma. And verily\nverily I say to you, that I shall give to you all the mysteries of all\nthe Places of my Father, and of all the Places of the First Mystery,\nthat that which ye will accept upon the earth, they shall accept unto\nthe Light of the Height, and they whom ye will reject upon the earth,\nthey will reject in the kingdom of my Father which is in the heavens.\nNevertheless therefore hear and listen [57^a] unto all the repentances,\nthese which said the Pistis Sophia.\n\nShe added also, she said the third Repentance, saying, O Light of the\npowers, take heed and deliver me: let them be diminished and be in the\ndarkness, these who wish to take away my light in me. Let them turn them\nunto the Chaos and be ashamed, those who wish to take away my power. Let\nthem turn them unto the darkness quickly, these who afflict me, who say,\nWe are lords over her. Let them rejoice indeed and be cheerful, every\none who seeketh for the Light, and let them say in every time, Let the\nMystery be exalted, those who wish (for) thy mystery. Me therefore now,\nO Light, deliver me, because I diminished (in) my light which they took\naway, and I am [57^b] lacking in my power which they took away from me.\nThou therefore, O Light, thou art my Saviour and thou art my deliverer,\nO Light, Hasten and deliver me from this Chaos.\n\nBut it happened, Jesus having finished saying these words unto his\ndisciples, saying, This is the third repentance which said the Pistis\nSophia: said he to them, He in whom was exalted the spirit of\nperception, let him come forward and say the meaning of the repentance\nwhich said the Pistis Sophia.\n\nIt happened therefore, before that finished speaking Jesus, came forward\nMartha, she prostrated at his feet, she kissed them, she cried out, she\nwept in a cry, and in humility saying My Lord have mercy on me and pity\nme, and let me [58^a] say the explanation of the repentance which said\nthe Pistis Sophia.\n\nAnd Jesus helped Martha, he said he to her, Happy is every man who is\nwont to humble himself, because he is he on whom they will have mercy.\nNow therefore Martha thou art happy. Nevertheless therefore utter the\nexplanation of the meaning of the repentance of the Pistis Sophia.\n\nBut answered Martha, said she to Jesus in the midst of the disciples,\nConcerning the repentance which said, O my Lord Jesus, the Pistis\nSophia, prophesied once thy power of Light which (is) in David in the\nsixty-ninth psalm saying, O Lord God take heed unto my help. Let them\n[58^b] be ashamed and disgraced, those who seek after my soul. Let them\nturn them henceforth and be ashamed, those who say to me, Well (done).\nWell (done)! Let them be glad and delighted over me, every one who\nseeketh after thee, and say at every time, Let God be exalted, even\nthose who love thy salvation. But I am poor I am miserable, O Lord help\nme. Thou art my helper and my trust, O Lord, tarry not. This therefore\nis the explanation of the third repentance which said the Pistis Sophia\nhymning unto the Height.\n\nIt happened therefore, Jesus having heard Martha saying these words,\nsaid he, Well done, Martha, and fairly (said). Added also [59^a] Jesus\nin the word, said he to his disciples, Added also the Pistis Sophia\nsaying in the fourth Repentance, before that afflicted her the second\ntime, for to take away all her other light which is in her, even the\npower of face of lion with all the material emanations which (are) with\nher, these which the Self-willed sent unto the Chaos. She said therefore\nthis repentance thus, O Light unto which I trusted, hear my repentance\nand let my shout come in unto thy abode. Turn not thy image of light\naway from me, but take heed unto me, whenever they should afflict me.\nHasten, deliver me at the time when I shall cry up unto thee. [59^b]\nBecause my time failed as a breath, and I became matter. They took away\nmy light from me. And my power dried up. I forgot my mystery this which\nI was wont to do at first. From the shout of the fear with the power of\nthe Self-willed my power failed in me\u2014I became as a mere demon, dwelling\nin matter in which there is not light. And I became as a counterfeit\nspirit, being in a material body in which there is not power of light.\nAnd I became as a dekan, being over the air, alone. Afflicted me greatly\nthe emanations of the Self-willed, and had said in him(self) my partner.\nInstead of the light which is in her, they filled her with Chaos. I\nswallowed (down) the sweat [60^a] of my own matter and with the anguish\nof the tears of the matter (deleted in MS.) of mine eyes, lest they\nshould take away these also, those who afflict me. All these (things), O\nLight, happened to me through thy precept and with thy commandment. And\nthy precept is for me to become in these (things): thy precept brought\nme down, and I came down as a power of the Chaos. And my power was\nbenumbed in me. But thou O Lord art Light unto age, and thou art wont to\nvisit those who are afflicted at every time. Now therefore, O Light,\narise and seek after my power with the soul which is in me. Completed\nwas thy precept which thou orderedst unto me in my afflictions. My time\nbecame for thee to seek after my power with my soul. And this is the\n[60^b] time which thou orderedst to seek after me, because thy redeemers\nsought after the power which is in my soul: because completed was the\nnumber, and (the time) for them to deliver her matter also. And then at\nthat time all the Rulers of the material Aeons they will fear thy Light,\nand all the emanations of the thirteenth material Aeon they will fear\nthe mystery of thy light, to cause the others to put on the purification\nof their light. Because the Lord will seek after the power of your soul:\nhe manifested his mystery, that he should look at the repentance of\nthose who become in the Places below, and he did not forsake their\nrepentance. This therefore is that mystery [61^a] this which became type\nfor the race which they are about to beget, and the race which they are\nabout to beget will hymn unto the Height: because the Light looked out\nthe Height of his Light, he will look over all the matter to hear the\ngroan of those who are bound, to let loose the power of the souls, those\nwhose power they bound, for him to put his name in the soul and his\nmystery in the power.\n\nBut it happened while Jesus is saying these words unto his disciples\nsaying to them, This is the fourth repentance which said the Pistis\nSophia. Now therefore he who understandeth, let him understand. It\nhappened therefore, Jesus having said these words, came forward\nIohannes, he worshipped unto the breast of Jesus, said he, My Lord\ncommand to me also, and allow to me for to say the explanation of the\nfourth repentance, [61^b] this which said the Pistis Sophia. Said Jesus\nto Iohannes, I command to thee and I allow to thee, for to say the\nexplanation of the repentance which said the Pistis Sophia.\n\nAnswered Iohannes, said he, My Lord, the Saviour, concerning this\nrepentance which said the Pistis Sophia, prophesied once concerning it\nthy power of Light which (was) in David in the hundred and first psalm,\nO Lord hear my prayer and let my shout come even unto thee, turn not thy\nface away from me, incline thine ear unto me at the day in which I shall\nbe afflicted. Hasten, hear me in the day (in) which I shall cry up unto\nthee. Because my days failed as a smoke, and my bones burned as a stone.\nI was scorched as grass, and my heart dried up so that I forgot [62^a]\nto eat my bread, out of the shout of my groan my bone clave to my flesh,\nI was as a pelican in the desert, I became as an owl in a house. I spent\nnight in watching: I was as a sparrow on a roof alone. Mine enemies\nreproached me all the day, and those who honour me were swearing at me.\nBecause I ate ash instead of my bread, I mingled that which I shall\ndrink with tears at presence of thy anger with thy wrath; because thou\ntookest me up, thou sentest me down. My days inclined as a shadow, and I\nwas dried as grass. But thou, O Lord, thou becometh even unto age, and\nthy remembrance even unto a generation of a generation. Arise thou and\nhave compassion on Sion, because the time became of having compassion on\nher: because the season came. Thy servants wish (for) her stones, and\nthey [62^b] will have compassion on her earth, and the heathen (will)\nfear the name of the Lord, and the kings of the earth will fear thy\nglory: because the Lord will build Sion and manifest in his glory. He\nlooked upon the prayer of those who are humble and he despised not their\nsupplication. Let them write this unto another generation, and the\npeople whom they will create will bless the Lord: because he looked out\nupon his Height which is holy, the Lord looked out of the heaven upon\nthe earth to hear the groan of those who are bound, to unloose the sons\nof those whom they put to death, to say the name of the Lord in Sion and\nhis blessing in Jerusalem. This is, my Lord, [is] the explanation of the\nmystery (M) of the repentance which said the Pistis Sophia.\n\nIt happened therefore, Iohannes having finished saying these words unto\nJesus in the midst [63^a] of his disciples, said he to him: Well (done)\nIohannes the Virgin, this who will rule in the kingdom of the Light.\n\nBut added also Jesus in the word, said he to his disciples, It happened\nalso thus: the emanations of the Self-willed afflicted also the Pistis\nSophia in the Chaoses, they wished to take away all her light: and was\nnot yet completed her precept to bring her up from the Chaos, and the\ncommand had not yet come to me from the First Mystery, for me to deliver\nher from the Chaos. It happened therefore, having afflicted her all the\nmaterial emanations of the Self-Willed, she cried out, saying the fifth\nRepentance, saying: O Light of my salvation, I hymn unto thee in the\nPlace of the Height, and also [63^b] in the Chaos. I shall hymn unto\nthee in my hymn. I hymned unto thee in the Height, and that in which I\nhymned unto thee while I am being in the Chaos, let it come before thy\nface; and take heed, O Light, unto my repentance, because my power was\nfull of darkness and my light came down unto the Chaos. I became also as\nthe Ruler of the Chaos, those who are going unto the darkness below. I\nbecame as a material body which has not him who will deliver him in the\nHeight. I became also as (things of) matter from which they took away\ntheir power, casting in the Chaos these which thou didst not deliver,\nand they perished by thy precept. Now therefore, they put me in the\ndarkness (M) below, in darknesses and in (things of) matter being dead,\nand there being not power in them. Thou broughtest thy precept upon me,\nand with every [64^a] thing which thou orderest: and thy spirit ran\n(away), it left me, and also through thy precept helped me not the\nemanations of my Aeon, and they hated me and they ceased from me; and\nalso I perished, not for ever; and my light was diminished in me: and I\ncried up unto the Light in all the light which is in me, and I spread my\nhands up unto thee. Now therefore, O Light, wilt thou not complete thy\nprecept in the Chaos? And the deliverers those who are coming according\nto thy precept, will they not arise in the darkness and come and be\ndisciples to thee? Will they not say the mystery of thy name in the\nChaos (or otherwise rather will they say thy name in a matter of Chaos)\nthis in which thou wilt not purify? But I [64^b] hymned up unto thee, O\nLight and my repentance will attain thee up unto the Height. Let thy\nLight come upon me, because they took away my light from me. And I\nbecame in tribulations because of the light, since the time (in) which\nthey emanated me. And I having looked at the Height unto the light, I\nlooked down unto the power of light which (is) in the Chaos. I arose I\ncame down: thy precept came upon me, and the fears which thou orderedst\nunto me disturbed me, and they surrounded me being numerous as water,\nthey laid hold on me together in all my time: and by thy precept thou\ndidst not let my fellow emanations to help me, and thou didst not let my\npartner to deliver me out of my afflictions. This [65^a] therefore is\nthe fifth repentance which said the Pistis Sophia in the Chaos, they\nhaving finished afflicting her, all the material emanations of the\nSelf-willed.\n\nThese therefore, while Jesus is saying unto his disciples said he to\nthem, He who hath ear to hear let him hear, and he whose spirit is\nbubbling in him, let him come forward and say the explanation of the\nmeaning of the fifth repentance of the Pistis Sophia. And Jesus having\nfinished saying these words, sprang up Philippos, he stood up, he put\ndown the book which (is) in his hand; for he it is who writeth every\nword which Jesus was saying, and with all the (things) which he is\ndoing: came therefore forward Philippos, [65^b] said he to him, My Lord,\nAm I not alone he to whom thou gavest for me to take care of the World,\nand to write every word which thou wilt say, and with those which thou\nwilt do. And thou lettest me not come forward, that I may say the\nexplanation of the mysteries of the repentance of the Pistis Sophia? For\nmy spirit bubbled in me for many times, and was unloosed and compelled\nme greatly for to come forward that I may say the explanation of the\nrepentance of the Pistis Sophia, and I was not able to come forward,\nbecause that I am he who writeth every word.\n\nIt happened therefore, Jesus having heard Philippos, said he to him,\nHear O Philippos the happy, that I may speak with thee, because thou\nwith Thomas with Maththaios are those to whom it was given by the First\nMystery to write every word which I shall say, [66^a] with the (things)\nwhich I shall do, and with every thing which ye will see. But as for\nthee, was not yet completed until now the number of the words which thou\nwilt write. Whenever therefore they should be completed, thou wilt come\nforward and utter that which thou willest. Now therefore ye are the\nthree, those who will write every word which I shall say, with the\n(things) which I shall do, with the (things) which I shall see, and that\nI may bear witness of everything of the kingdom of the heavens.\n\nThese therefore having said them Jesus, said he to his disciples, He who\nhath ear to hear let him hear. Sprang up again in front Mariham, she\ncame unto the midst, she stood by Philippos, said she to Jesus, My Lord,\nhath ear my companion of light, and I prepare me to hear out of my\npower, and I understood the words [66^b] which thou saidst. Now\ntherefore, My Lord, hear that I may say it boldly. Thou saidst to us, He\nwho hath ear to hear let him hear. Concerning the word which thou saidst\nunto Philippos, Thou with Thomas with Maththaios are those three to whom\nit was given by the First Mystery to write every word of the kingdom of\nthe Light, and (to) bear witness to them: hear therefore that I may\nutter the explanation of this word, this (is) that which thy power of\nlight prophesied once by M\u014dys\u0113s, that by witness (of) two and three\nevery thing will be established. The three witnesses are Philippos with\nThomas with Maththaios. It happened therefore, Jesus having heard this\nword, said he, Well (done) Maria, this is the explanation [67^a] of the\nword. Now therefore thou Philippos, Come forward and utter the\nexplanation of the mystery of the fifth repentance of the Pistis Sophia.\nAnd afterwards sit (down) and write every word which I shall say, until\nis completed the number of thy part which thou wilt write in the words\nof the kingdom of the Light. After these (things) thou shalt come\nforward and say that which thy spirit will understand. Nevertheless\ntherefore now utter the explanation of the mystery of the fifth\nrepentance of the Pistis Sophia.\n\nBut answered Philippos, said he to Jesus, My Lord, hear that I may say\nthe explanation of her repentance: for thy Power prophesied concerning\nit by David once saying in the eighty-seventh [67^b] psalm; O Lord God\nof my salvation I cried up unto thee in the day with the night: let my\nprayer come in to thy presence. Incline thine ear, O Lord, unto my\nsupplication, because my soul was filled with evil, my life draweth near\ninto Amente, they numbered me with those who are going down unto the\npit. I became as a man who hath not helper: free among those who are\ndead as wounded (ones), being cast (away) sleeping in the tombs, these\nwhom thou rememberedst not any more, and they, they perished out of thy\nhands. They put me in a pit below, in darkness with the shade of the\ndeath thy wrath was firm upon me, and all thy cares came upon me.\nDiapsalma. Thou causedst those who know me to be distant from me, thou\nlettest me be to them for abomination: [68^a] they left me and I went\nnot (away). Mine eye is weak out of my poverty: I cried up unto thee O\nLord, all the day. I spread my hands up unto thee. Wilt thou make thy\nwonder in those who are dead? Are not the physicians those who will\narise and confess to thee? Will they be saying thy name in the tombs and\nthy righteousness in a land which thou forgottest? But I cried up unto\nthee, O Lord, and my prayer will catch thee at the hour of early (day).\nTurn not thy face away from me because I am poor; beg in tribulations\nsince my youth. But having been exalted, I humbled myself and I arose.\nThine angers came upon me, and thy fears disturbed me. They surrounded\nme as water, they laid hold on me all the day: they caused my fellows to\nbe distant from me, and those who [68^b] know me, away from my misery.\nThis therefore is the explanation of the mystery of the fifth repentance\nwhich said the Pistis Sophia, they having afflicted her in the Chaos.\n\nIt happened therefore, Jesus having heard these words, saying them\nPhilippos, said he, Well (done) Philippos the beloved. Now therefore\ncome, sit (down) and write thy part of every word which I shall say, and\nwith the things which I shall do, with everything which thou wilt see.\nAnd at that hour sat down Philippos, he wrote.\n\nIt happened also after these (things), Jesus added also in the word,\nsaid he to his disciples, Then cried up unto the Light the Pistis\nSophia. It forgave her sin, because she forsook her Place, she came down\nunto the darkness, she said the [69^a] sixth Repentance, saying thus, I\nhymned up unto thee, O Light, in the darkness below: hear my repentance,\nand let thy light take heed unto the shout of my prayer. O Light, if\nthou shouldest remember my sin I shall not be able to come toward thee,\nand thou wilt forsake me: because thou, O Light, art my deliverer,\nbecause of the light of thy name. I believed thee, O Light, and my power\nbelieved thy mystery, and also my power trusted unto the light which\nbecometh in the (things) of the Height, and it trusted unto him, being\nin the Chaos below. Let every power which (is) in me trust unto the\nLight while I am in the darkness below. And also let them trust unto\nhim, if they should come unto the Place of the Height: because it (is)\nhe who will see and redeem us, and there is a great mystery [69^b] of\ndeliverance in him: and he is he who will deliver all the powers out of\nthe Chaos, because of my transgression: because I forsook my Place, I\ncame down unto the Chaos. Now therefore he who whose mind is exalted,\nlet him understand.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, said he to them, Understand ye that I am speaking with you in\nwhat manner? Came forward Andreas, said he, My Lord, concerning the\nexplanation of the sixth repentance of the Pistis Sophia thy power of\nlight prophesied once by David in the hundred and twenty-ninth psalm\nsaying, I cried up unto thee, O Lord, in those which are deep, hear my\nshout. Let thine ears give heed unto the shout of my supplication, O\nLord, if thou should give heed unto the [70^a] unlawfulness, who is he\nwho will be able to stand? Because the forgiveness is being from thee.\nBecause of thy name I had patience unto thee, O Lord. My soul had\npatience unto thy word. My soul hoped in the Lord from morning even unto\nevening, Let the Israel hope in the Lord from morning unto evening.\nBecause the mercy is being from the Lord. And there is a great\nredemption with him, and he it (is) who will redeem the Israel out of\nall his unlawfulness.\n\nSaid to him Jesus, Well (done), Andreas, the happy, this is the\nexplanation of her repentance. Amen amen I say to you, I shall fill you\nwith all the mysteries of the Light and with all knowledge, from the\ninward part of the inward parts, even unto the outward part of the\noutward parts, from the Ineffable even unto the darkness of the\ndarknesses, [70^b] and from the Light of Lights unto the matter (haab)\nof the matter, from all the Gods even unto the Demons, from all the\nLords even unto the Dekans, from all the Authorities even unto the\nMinisters, from the fashioning of the men unto that of the wild-beasts\nwith the beasts with the creeping things: because they shall call you\nthe perfect (ones) who are completed with every Pleroma. Amen, amen I\nsay to you, The Place in which I shall become in the kingdom of my\nFather ye also shall become there with me. And if should be fulfilled\nthe perfect number for the Confusion to be dissolved, I shall command\nthat they shall bring all the tyrant Gods these who gave not the\npurification of their light. And I shall command the discerning fire\n(wise fire), [71^a] this which are wont the perfect (ones) to pass\nacross, for it to eat into those Tyrants, until they give (up) the\nremainder (last) of the purification of their light.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, said he to them, Ye understand in what manner I am speaking\nwith you?\n\nSaid Maria: Yea, O Lord, I understood the word which thou sayest.\nConcerning the word therefore which thou saidst, In the dissolving of\nall the Confusion thou wilt sit upon a power of light, and thy\ndisciples, namely we, (will) sit on right of thee, and thou (wilt) give\njudgment upon the tyrant Gods, these who gave not the purification of\ntheir light. And the discerning fire will eat after them until they give\nthe remainder (last) of light which is in them. [71^b] Because of this\nword therefore thy power of light prophesied once by David, saying in\nthe four-twentieth with one psalm, God will sit in the assembly of the\ngods and (will) give judgment unto the gods. Said he to her Jesus, Well\n(done) Maria.\n\nAdded also Jesus in the word, said he to his disciples, It happened, the\nPistis Sophia having finished saying the sixth repentance concerning the\nforgiveness of her transgression, she turned also unto the Height to see\nwhether they forgave to her her sins, and to see if they will bring her\nup from the Chaos. And they did not yet hear her by the command of the\nFirst Mystery for them to forgive her sin and bring her up from the\nChaos. She having turned therefore unto the Height to see whether they\n[72^a] received her repentance from her, she saw all the Rulers of the\ntwelve Aeons mocking at her, and rejoicing at her, because that they\nreceived not her repentance from her. She having seen therefore them\nmocking at her, she was grieved greatly, she lifted up her voice unto\nthe Height saying in the seventh Repentance, O Light, I lifted up my\npower unto thee; my Light, I believed thee: let me not be despised, and\nlet them not rejoice at me the Rulers of the twelve Aeons, these who\nhate me: for every one who believeth thee will not be ashamed: shall\nremain in darkness those who took away my power, and will not make gain\nof it, but it will be taken from them. O Light, show to me thy ways, and\nI shall be delivered from them and [72^b] show me thy paths, that I\nshould be delivered from the Chaos, and guide me in thy light. And let\nme know, O Light, that thou art my deliverer, I shall trust unto thee in\nall my time. Give heed for to deliver me, O Light, because thy\nmercifulness becometh even unto age: because of my transgression which I\ndid from at first in my ignorance, reckon it not unto me, O Light, but\ndeliver me rather in thy great mystery of forgiver of sin: because of\nthy goodness, O Light, because good (and) straight is the Light: because\nof this thou wilt give thy way to me for to be delivered from my\ntransgression, and my powers which were diminished by the fear of the\nmaterial emanations [73^a] of the Self-willed, it will draw them near by\nits precept; and my powers which were diminished by the unmerciful\n(ones) it will teach them his knowledge: because all the knowledges of\nthe Light are deliverances, and are mysteries for everyone who seeketh\nfor the Places of his inheritance with his mysteries. Because of the\nmystery of thy name O Light, forgive my transgression, because it is\ngreat. Every one who trusteth unto the Light will give to himself the\nmystery which he willeth, and his soul will become in the Place of the\nLight, and his power will inherit the Treasury of the Light. The Light\nis that which giveth power to those who believe it, and the name of his\nmystery is that of those who trust unto him, and he will show to them\nthe Place of the inheritance [73^b] which is in the Treasury of the\nLight. But I, I believed the Light at every time, because it is he who\nwill deliver my feet out of the bonds of the darkness. Give heed unto\nme, O Light, and deliver me. For I, they took away my name from me in\nthe Chaos. Beyond all the emanations, were multiplied greatly my\nafflictions with my oppressions. Deliver me out of my transgressions,\nand with this darkness, and see the tribulation of my oppression, and\nforgive my transgression. Give heed unto the Rulers of the twelve Aeons,\nthese which hated me in jealousy. Be watchful with my power and deliver\nme, and let me not remain in this darkness: because I believed thee, and\nthey made me foolish greatly because I believed [74^a] thee, O Light.\nNow therefore, O Light, deliver my powers up from the emanations of the\nSelf-willed, these in which I am oppressed.\n\nNow therefore he who is sober let him be sober. These therefore Jesus\nhaving said them unto his disciples came forward Thomas, said he, My\nLord, I am sober I become soberer and my spirit is ready in me, and I am\nglad greatly, because thou revealedst to us these words: nevertheless\ntherefore I am bearing with my brothers up till now, that I should not\nbe angry with them. But I bear with each of them, coming forward to\nthee, saying the explanation of the repentance of the Pistis Sophia. Now\ntherefore, my Lord, concerning the explanation of the seventh repentance\nof the Pistis Sophia, [74^b] thy power of light prophesied about it by\nDavid the prophet, saying thus in the twenty-fourth psalm, O Lord, I\nlifted my soul up unto thee, my God, I confided in thee, let me not be\nashamed, nor let mine enemies mock at me. For even every one who is\npatient with thee, they will not be ashamed. They shall be ashamed,\nthose who are unlawful without a cause. O Lord, show to me thy ways and\nteach me thy paths guide me in the way of thy truth and teach me:\nbecause thou art my God my Saviour, I will have patience with thee all\nthe day. Remember thy compassions, O Lord, and thy [75^a] mercies\nbecause they become from age. The sins of my youth with my ignorance\nremember not; remember me rather according to the multitude of thy\nmercy, because of thy kindness, O Lord: kind and being straight is the\nLord, because of this he will teach the sinners on the road: he will\nguide the meek in judgment, he will teach the meek his roads. All the\nroads of the Lord mercies are and truth, to those who seek for his\nrighteousness and his testimonies: because of thy name, O Lord, forgive\nmy sin to me which is plentiful greatly. Who is the man who feareth the\nLord? He will establish law for him on the road which he wished. His\nsoul [75^b] will dwell in goods, and his seed will inherit the earth.\nThe Lord is the firmness of those who fear him, and the name of the Lord\nis that of those who fear him, to show to them his covenant. Mine eyes\nare gazing at the Lord at every time; because he it is who will draw my\nfeet out of the snare. Look upon me, and have mercy upon me, because I\nam orphan, I am poor, indeed. The afflictions of my heart widened. Bring\nme out of my necessities. See my humility with my tribulations and\nforgive all my sins. See mine enemies because they increased; and they\nhated me in a hatred of violence. Guard my soul [76^a] and save me. Let\nme not be ashamed because I hoped unto thee. The innocent (ones) with\nthose who are straight clave unto me, because I have patience unto thee,\nLord God, redeem the Israel out of all his afflictions.\n\nBut Jesus having heard the words of Thomas, said he to him, Well (done)\nThomas and fairly. This is the explanation of the seventh repentance of\nthe Pistis Sophia. Amen, amen I say to you, Will call you happy upon the\nearth all the generations of the World, because I revealed these\n(things) to you, and ye received out of my spirit, and ye became\nunderstanding and spiritual (ones), understanding the (things) which I\nsay. And after these (things) I shall [76^b] fill you with all the light\nand with all the power of the spirit that ye should understand from this\nhour all the (things) which they will say unto you, and with the\n(things) which they will see. Yet a little other time (and) I shall\nspeak with you all the (things) of the Height from outward even unto\ninward, and from inward even unto outward.\n\nAdded also Jesus in the word, said he to the disciples. It happened\ntherefore, having said her seventh repentance in the Chaos the Pistis\nSophia, and not yet the command came to me through the First Mystery,\nfor me to deliver her and bring her up from the Chaos. But I through my\nown self in mercifulness, without [77^a] command I brought her unto a\nPlace widened a little in the Chaos. And having known the material\nemanations of the Self-willed, that they brought her unto a Place\nwidened a little in the Chaos, they ceased oppressing her for a little,\nthinking that they are going to bring her up from the Chaos altogether.\nThese (things) therefore having happened was not knowing the Pistis\nSophia that I it (is) who helpeth her, nor was she knowing me at all;\nbut she was wont to continue hymning unto the light of the Treasury,\nthis which she saw at the time, and this which she believed: and she was\nthinking that he also it (is) who helpeth her, and he it (is) unto whom\nshe was hymning, thinking that it is the Light [77^b] of the truth. But\nsince she believed the Light, this which belongeth unto the truth of the\nTreasury, because of this they will bring her up from the Chaos, and\nreceive her repentance from her: but not yet had been fulfilled the\nprecept of the First Mystery for them to receive her repentance from\nher. Nevertheless therefore hear that I may say unto you all the words\nwhich happened to the Pistis Sophia. It happened I having brought her\nunto a Place widened a little in the Chaos, ceased oppressing her\nentirely the emanations of the Self-willed, thinking that they are going\nto bring her up from the Chaos altogether. It happened therefore, having\nknown the emanations of the Self-willed, that they brought not the\nPistis Sophia up from the Chaos, they turned also (back) oppressing her\ngreatly. Because of [78^a] this therefore she said the eighth\nRepentance, because they had (before) ceased oppressing her, and also\nthey turned (back) they oppressed her unto the end. She said this\nrepentance, saying thus, I confided in unto thee, O Light, leave me not\nin the Chaos, redeem me and deliver me in thy knowledge. I confided in\nthee and thou deliverest me: become for me deliverer, O Light, and\ndeliver me and bring me (close) to thy light: because thou art my\nSaviour, and thou wilt bring me (close) to thee. And because of the\nmystery of thy name guide me, and give to me thy mystery: and thou wilt\ndeliver me from this power of face of lion which ensnared me; because\nthou art my Saviour, and I shall give the purgation of my light unto thy\nhands. Thou [78^b] deliveredst me, O Light, by thy knowledge. Thou wast\nangry with those who are watchful against me, these who will not be able\nto lay hold on me for ever. But I, I trusted unto the Light, I shall\nrejoice and hymn, because thou hadst compassion upon me, and thou gavest\nheed unto the straits in which I become, and thou deliveredst me: and\nalso thou wilt save my power out of Chaos, and thou didst not leave me\nin hand of the power of face of lion, but thou broughtest me unto a\nPlace which is not oppressing.\n\nThese therefore, Jesus having said unto his disciples, he answered also,\nsaid he to them, It happened therefore having known the power of face of\nlion that they brought not the Pistis Sophia up from the Chaos\naltogether (that power) came also with all the other material emanations\nof the Self-willed, [79^a] they oppressed also the Pistis Sophia. It\nhappened therefore, they having oppressed her, she cried out in the same\nRepentance, saying, Have compassion upon me, O Light, because they\noppressed me also. Was disturbed because of thy precept the light which\nis in me. And my power and my mind: my power began to fail, while I\nbecome in these oppressions; and the number of my time while I become in\nChaos. My light was diminished because they took away my power from me,\nand shook all the powers which (are) in me. I became powerless beyond\nall the Rulers of the Aeons, these who hate me, and beyond the\ntwenty-four emanations, these in whose Place I was becoming. And feared\nto help me my brother, my partner, because of [79^b] the (things) in\nwhich they planted me. And all the Rulers of the Height reckoned me unto\nthem as matter in which is not light. I became as a material power,\nwhich fell out of the Rulers, and said all those who are in the Aeons,\nShe became Chaos. And after these (things) surrounded me the merciless\npowers, and they said about taking away all my light which is in me. But\nI, I trusted unto thee, O Light, and I said, Thou art my Saviour. And my\nprecept which thou orderedst unto me being in thy hands. Deliver me from\nthe emanations of the Self-willed these which oppress me and which\npersecute me. Send thy light upon me, because I am nothing with thee.\nAnd deliver me in thy [80^a] compassion: let me not be despised, because\nthou art he whom I hymned, O Light: the Chaos will cover over the\nemanations of the Self-willed, and take them below unto the darkness.\nLet be shut the mouth of those who wish to swallow me (down) in guile,\nthese who say, Let us take away all the light which is in her, to whom I\ndid not anything evil. But these having said them Jesus, came forward\nMaththaios said he, My Lord, thy spirit moved me, and sober in me is thy\nlight for me to utter the eighth repentance of the Pistis Sophia. For\nthy power prophesied about her once by David in the thirtieth psalm,\nsaying, I confide in thee, O Lord, let me not be ashamed [80^b] for\never. Save me in thy righteousness. Incline thy ear unto me. Hasten and\nsave me. Become to me a God of defence, and a house of refuge, to save\nme: because thou art my firmness and my refuge, because of thy name thou\nwilt guide me and nourish me and thou wilt bring me out of this snare,\nthis which they hid from me: because thou art my defence. I shall\ndeposit my spirit into thy hands. Thou redeemedst me, O Lord, the God of\nthe truth. Thou hatedst those who keep that which is vain without cause;\nbut I, I trusted, I shall be glad about the Lord, and I shall be\ndelighted over thy mercy: because thou lookedst upon my humility and\nthou savedst my soul out of the necessities, and thou shutest not me up\nin the hands of the darkness, thou madest stand my feet in a [81^a] wide\nplace: have mercy on me, O Lord, because I am afflicted. Mine eyes were\ndisturbed in the anger, and my soul with my belly. Because my years\nfailed in pain of heart, and my life failed in groanings. My power was\nweakened in poverty, and were disturbed my bones. I became for reproach\nto all my enemies, and those who are near unto me. I became for fear to\nthose who know me. And those who see me they ran away from me. They\nforgot me as a corpse in their heart, and I was as a vessel which\nperished. Because I heard the contempt of multitudes surrounding me\nround about me, in their gathering upon me together. They counselled to\ntake away my soul from me. But I trusted unto thee, O Lord. I said, Thou\nart my God [81^b] my lot is being in thy hands. Deliver me from the hand\nof mine enemies and save me from those who persecute me. Manifest thy\nface upon thy servant, and save me in thy mercy, O Lord. Let me not be\nashamed because I cried up unto thee, let them be ashamed, the impious\n(ones), and (let) them turn them unto Amente. Let be silenced the lips\nof guile, those who utter unlawfulness at the just in pride with\ncontempt.\n\nBut Jesus having heard these words, said he, Fairly (said) Maththaios.\nNow therefore, Amen I say to you, Whenever should be completed the\nperfect number, and the Universe be caught up, I shall sit in the\nTreasury of the Light, and ye also ye will sit upon twelve powers of\nlight until we shall [82^a] restore all the arrays of the twelve\nSaviours unto the Place of the inheritance of each of them.\n\nBut these having said them, said he, Understand ye what I am saying?\n\nCame forward Maria, said she, O Lord, because of this indeed thou saidst\nunto us once in a parable, Ye, ye were patient with me in the\ntemptations, I shall establish with you a kingdom according as my Father\nestablished with me, that ye should eat and drink upon my table in my\nkingdom, and ye, ye will sit upon twelve thrones and judge the twelve\ntribes of the Israel.\n\nSaid he to her, Well (done) Maria. Added also Jesus, said he to his\ndisciples [82^b]. It happened therefore also after these (things),\nhaving oppressed the Pistis Sophia in the Chaos, the emanations of the\nSelf-willed, she said the ninth Repentance, saying, O Light, Smite those\nwho took away my power from me, and take away the power of those who\ntook away mine from me, because I am thy power with thy light. Come and\ndeliver me. Let a great darkness cover over those who oppress me. Say to\nmy power, I am he who will deliver thee. Let them be diminished of their\npower, all these who wish to take away my light from me altogether. Let\nthem turn them unto the Chaos, and let them be powerless, those who wish\nto take away my light from me altogether. Let their power become as\ndust, and let smite them Ieou thy [83^a] angel; and whenever they should\nset out to come unto the Height, let darkness catch them, and let them\nslide down, and let them turn them unto the Chaos. And let persecute\nthem Ieou thy angel, and send them unto the darkness below. Because they\nensnared me with a power of face of lion, I having not done evil to\nthem, this (power) from which they will take away its light: they\noppressed the power which (is) in me, this which they will not be able\nto take away. Now therefore, O Light, take away the purgations of the\nlight of the power of face of lion, it having not known: and the thought\nwhich thought the Self-willed to take away my light, take away his own\nalso; and let them take away the light of the power of face of lion,\nthis which ensnareth me. My power itself will be cheerful in the light,\nand it will rejoice because thou wilt deliver it. And will say all parts\nof my power, There is not other deliverer except thee; because thou\n[83^b] art he who will deliver me from the power of face of lion, this\nwhich took away my power and my light from me, and thou art he who\ndelivereth me from those who took away my power from me with my light.\nBecause they stood against me, lying about me and saying, I know the\nmystery of the Light which (is) in the Height, this which I believed,\nand they compelled me, saying, Say unto us the mystery of the Light\nwhich is in the Height, this indeed which I know not. And they repaid to\nme all these evils, because that I believed the Light of the Height. And\nthey made my power lightless. But I, they having compelled me, I sat\ndown in the darkness, my soul being humbled in a lamentation. And, O\nLight, because of whom I hymn up unto thee, Deliver me. I know that thou\nwilt deliver me, because that I was doing thy wish since [84^a] becoming\nin my Aeon. I was doing thy wish as the Invisibles who become in my\nPlace, and as my partner, and I was lamenting, gazing, seeking after thy\nLight. Now therefore surrounded me all the emanations of the\nSelf-willed, and they rejoiced over me, and they oppressed me greatly,\nwhile I know not (the cause?). And they ran (away) they ceased from me,\nand they had not mercy upon me, they turned (back) also, they tempted\nme, and they oppressed me in the great oppression: they gnashed their\nteeth at me, wishing to take away my light from me altogether. How long\ntherefore, O Light, art thou bearing with them oppressing me? Deliver my\npower out of their evil thoughts, and deliver me from the power of face\nof lion, because I alone among the Invisibles am that which becometh in\nthis [84^b] Place. I shall hymn unto thee, O Light, being in the midst\nof all those who collected unto me, and I shall cry up at thee in the\nmidst of all those who oppress me. Now therefore, O Light, let not\nrejoice at me those who hate me, and who wish to take away my power from\nme, these who hate me; who move their eyes at me, I having not done\nanything to them. Because they were flattering me indeed in words fair,\nseeking from me the mysteries of the Light, these which I know not;\nsaying unto me, being crafty unto me, and being angry with me because I\nbelieved the Light which (is) in the Height. They opened their mouth\nagainst me, said they, Yea, we shall take away her light. Now therefore,\nO Light, thou knewest their guile. Bear not with them, and let not thy\nhelp be far away [85^a] from me. Hasten, O Light. Do my judgment with my\navenging, and give judgment unto me in thy goodness. Now therefore, O\nLight of the Lights, let them not take away my light from me, and let\nthem not say within them, Our power was satisfied with her light, and\nlet them not say, (We) swallowed (down) her power, but let darkness\nrather come upon them, and let them be powerless, those who wish to take\naway my light from me: and let them clothe them with Chaos and darkness,\nthose who say, We shall take away her light with her power. Now\ntherefore deliver me that I may rejoice, because I wish for the\nthirteenth Aeon the Place of the righteousness. And I shall say at every\ntime, Shall make more light the light of Ieou thy angel, because I long\nfor the light, [85^b] and my tongue will hymn unto thee in thy knowledge\nin all my time in the thirteenth Aeon.\n\nIt happened, Jesus having finished saying these words unto his\ndisciples, said he to them, He who is sober among you, let him utter\ntheir explanation. Came forward Iakobos. He kissed the breast of Jesus,\nsaid he, My Lord, was sober in me thy spirit, and I am ready to utter\ntheir explanation. Concerning this indeed thy power prophesied once by\nDavid in the thirty-fourth psalm, saying thus concerning the ninth\nrepentance of the Pistis Sophia. Give judgment, O Lord, unto those who\nilltreat me, fight with those who fight with me: lay hold on a weapon\nwith a shield and arise to help me. Draw out a sword [86^a] and shut off\n(the way) in the presence of those who afflict me. Say to my soul, I am\nthy salvation: let them be ashamed and be disgraced those who seek after\nmy soul. Let them turn them back and be ashamed those who think unto me\nevil (things). Let them be as the dust before a wind and the angel of\nthe Lord persecuting them. Let their road become darkness and slippery\nand the angel of the Lord afflicting them. Because they hid unto me a\nsnare without cause unto their own destruction. And they reproached my\nsoul with that which is vain. Let come to them the snare which they know\nnot, and let seize them the trap which they hid for me, and they will\nfall into this snare. But my soul will be glad over the Lord, and [86^b]\nit will be cheerful over its salvation. All my bones will say, O Lord,\nwho is he who will be able to be like thee? Thou savest the poor (one)\nfrom the hand of him who is stronger than he, and thou deliverest a poor\n(one) with a miserable (one) from those who spoil him. Arose witnesses\nof violence; they questioned me about the things which I know not: they\nrepaid to me evil (things) instead of good, (things) and childlessness\nto my soul. But I, they having annoyed me, I clothed me with a sackcloth\nand I humbled my soul in a fasting, my prayer will turn (back) into my\nbosom. I was pleasing to thee, as he who is my neighbour, and as my\nbrother; and I humbled my(self) as he who lamenteth, and as he who\nmourneth. They delighted [87^a] over me, and they were ashamed. Scourges\ncollected upon me, and I knew not. They were separated, and they were\nnot pained at heart. They tempted me and they derided me in derision,\nthey gnashed their teeth upon me. O Lord, when wilt thou look upon me?\nSet up my soul out of their evil works, and deliver mine only sonship\nfrom the lions. I shall manifest to thee, O Lord, in a congregation\nwhich is many, and I shall bless thee in a people which hath not number.\nLet them not rejoice at me, those who are enemies unto me in violence,\nthose who hate me without a cause, and they are winking with their eyes.\nBecause I indeed, they are wont to speak with me in words of peace, and\nthey are [87^b] wont to think in anger in guiles. They widened their\nmouth upon me, and they said, Well (done) our eyes were full of sight of\nhim. Thou sawest, O Lord. Be not silent, O Lord, withdraw not thee from\nme. Arise, O Lord, and give heed unto my judgment. Give heed unto my\navenging, my God and my Lord. Judge me, O Lord, according to my\nrighteousness: let them not rejoice at me, my God, nor let them say,\nWell (done), our soul! Let them not say, We swallowed him (up). Let them\nbe ashamed and be disgraced together, those who rejoice over my evil.\nLet them clothe them with shame with disgrace, those who say great words\nagainst me. Let them be glad and be joyful, those who wish my\nrighteousness [88^a] and let them say, Let the Lord be great and be\nexalted. Let them be exalted, those who wish the peace of his servant.\nMy tongue will be glad for thy righteousness with thy honour in all the\nday.\n\nThese therefore having said them Iakobos, said he Jesus, Well (and)\nfairly (done), Iakobos: this is the explanation of the ninth repentance\nof the Pistis Sophia. Amen, amen I say to you, Ye will be first in unto\nthe kingdom of the heavens before all the Invisibles with all the Gods\nwith all the Rulers, these which become in the thirteenth Aeon and in\nthe twelve Aeons. But ye, not ye alone, [88^b] but every one also who\nwill do my mysteries. But these having said them, said he to them,\nUnderstand ye in what manner I am speaking with you? Sprang up again\nMariham, said she, Yea, O Lord, This is that which thou saidst to us\nonce, The last (ones) will be first, and the first (will) be last. The\nfirst (ones) therefore (are those) whom they fashioned before us, the\nInvisibles. Since they it is, who became before the mankind, they with\nthe Rulers, and the men who will receive mysteries, will be first\n(before) them in unto the kingdom of the heavens. Said he to her Jesus,\nWell (done), Mariham. Added also Jesus, said he to his disciples, It\nhappened therefore, she having uttered [89^a] the ninth repentance the\nPistis Sophia, oppressed her again the power of face of lion, wishing to\ntake away every power from her. She cried also up unto the Light,\nsaying, O Light, whom I believed from at first, because of whom I\nsuffered these great tribulations, help me. And they accepted from her\nher repentance at that hour: heard her the First Mystery and they\ndispatched me by his command, I came to help her, I brought her up from\nthe Chaos, because she repented, and also because that she believed the\nLight, she suffered these great tribulations with these great dangers,\n(she was deceived) by the Self-willed God, and she was not deceived by\nany work except [89^b] by a power of light, because of the likeness to\nthe light which she believed. Because of this therefore they dispatched\nme by the command of the First Mystery for me to help her in\nconcealment: but that I should not yet come unto the Place of the Aeons\naltogether. But I came out of all their midst, not any power knew (it),\nneither those of the inward part of the inward parts, nor those of the\noutward part of the outward, except the First Mystery only.\n\nIt happened therefore, I having come unto the Chaos to help her, she saw\nme, I being comprehensible and enlightening greatly, becoming in\nmercifulness toward her. For I was not being self-willed as the power of\nface of lion, this which took away the power of light from the Sophia,\nand also this which oppressed her to take away all the light which (is)\nin her. [90^a] Saw therefore me enlightening, the Sophia, more than the\npower of face of lion a number of ten thousand times, and I am becoming\nin great mercifulness toward her. And she knew that I am out of the\nHeight of the Heights, this whose light she believed from at first. Was\nconfident of heart the Pistis Sophia, and she said the tenth Repentance,\nsaying, I cried up unto thee, O Light of the Lights, in my being\noppressed, thou heardest me. O Light, deliver my power out of lips of\nviolence and the unlawful, and out of snares of guile, O Light, that\nwhich they will take away from me by a snare of guile, they would not\nhave brought it to thee. For the snares of the Self-willed are spread\nabroad and with the traps of the unmerciful (ones). Woe [90^b] to me\nindeed, because my place of dwelling was distant, and I became in the\nplaces of dwelling of the Chaos: my power became in Places which are not\nmine; and I flattered those unmerciful (ones): and whenever I should\nflatter them they are wont to fight against me without a cause. These\ntherefore Jesus having said them to his disciples, said he to them, Now\ntherefore he whose spirit moveth him, let him come forward and say the\nexplanation of the tenth repentance of the Pistis Sophia.\n\nAnswered Petros, said he, O Lord, concerning this also thy power of\nlight prophesied by David once, saying in the hundred and nineteenth\npsalm, I cried up unto thee, O Lord, in my being oppressed, thou\nheardest me, O Lord, deliver my soul [91^a] out of lips of violence and\nfrom a tongue of guile. What will they give to thee, and what will they\nadd unto thee with a tongue of guile? The arrows of the strong one are\nsharp with the coals of the desert. Woe to me because my place of\ndwelling became far away. I dwelt in the places of dwelling of Kedar. My\nsoul was made sojourner in a multitude of places. I was being peaceable\nwith those who hate the peace, whenever I should speak with them they\nare wont to fight with me without a cause. This therefore now, O Lord,\nis the explanation of the tenth repentance of the Pistis Sophia, that\nwhich she said while are oppressing her the material emanations of the\nSelf-willed, they with his power of face of lion afflicted her greatly.\nSaid he [91^b] to him Jesus, Well (done) Petros and fairly (said). This\nis the explanation of the tenth repentance of the Pistis Sophia.\n\nAdded also Jesus in the word, said he to his disciples, It happened\ntherefore, having seen me the power of face of lion, I having come near\nunto the Pistis Sophia enlightening greatly, it was angry unto the more,\nand it emanated out of it other multitudes of emanations being fierce\ngreatly. These therefore having become, said the eleventh Repentance the\nPistis Sophia saying, Why exalted itself the power of the strong (one)\namong evils? Its thought is taking away the light from me at every time;\nand as iron they are cutting, [92^a] they took away a power from me. I\nloved to come down unto the Chaos, more than to remain in the Place of\nthe thirteenth Aeon the Place of the righteousness; and they wished to\ntake me by guile, for to swallow down all my light. Because of this\ntherefore the Light will take away all their light, and (will) be\noverthrown all their other matter and it will take away their light, and\nnot let them dwell in the thirteenth Aeon their place of dwelling, and\nnot leave their name in the Place of those who will live: and will see\nthe (things) which happened to thee O power of face of lion, the\ntwenty-four emanations, and they (will) fear and not be disobedient, but\nthey (will) give up the purgation of their light, and they will see\nthee, and (will) rejoice over thee, and (will) say, Behold, an emanation\n[92^b] which did not give up the purgation of its light, that it should\nbe delivered, but it boasteth itself in the multitude of the light of\nits power, because that it did not emanate out of the power which is in\nit, and it said, I shall take away the light of the Pistis Sophia, this\nwhich they will not take from her. Now therefore he whose power was\nexalted in him let him come forward and utter the explanation of the\neleventh repentance of the Pistis Sophia.\n\nThen came forward Salome, said she, My Lord, concerning this thy power\nof light prophesied once by David, saying in the fiftieth with one\npsalm, Why doth the powerful boast himself in his wickedness? Thy tongue\nmeditateth the violence all the day; as a razor [93^a] being sharp thou\ndidst beguile. Thou lovedst the evil more than the good. Thou lovedst\nthe violence more than speaking of the righteousness. Thou lovedst all\nthe words of the deceit with a tongue of guile. Because of this God will\noverthrow thee for ever, he will pluck thee up, and he (will) drag thee\nout of thy abode: and he will tear (away) thy root, and he (will) cast\nit outside of those who live. Diapsalma. The righteous will see and they\n(will) fear and they will mock at him and they (will) say, Behold a man\nwho put not God to him for helper. But he trusted upon his wealth which\nis much, and he presumed upon his vanity. But I, I am being as a tree of\nolive yielder of fruit in the house of the God, I trusted unto the mercy\nof God even unto age of the age. [93^b] And I shall manifest to thee\nbecause thou workedst with me, and I have patience upon thy name because\nkind it is in presence of thy holy (ones). This therefore now, my Lord,\nis the explanation of the eleventh repentance of the Pistis Sophia, thy\npower of light having moved me, I said it according to thy wish.\n\nIt happened therefore, Jesus having heard these words which said them\nSalome, said he, Well (done) Salome. Amen, amen I say to you, I shall\ncomplete you in every mystery of the kingdom of the light. But added\nalso Jesus in the word, said he to his disciples, It happened therefore\nafter these (things) I drew near unto the Chaos enlightening greatly\ngreatly, that I should take away the light of that power of face of\nlion: while I am enlightening [94^a] greatly, it (she MS.) feared and it\ncried up unto its God Self-willed, for him to help it: and at that hour\nlooked out of the thirteenth Aeon the God Self-willed, he looked down\nunto the Chaos being angry greatly, wishing to help his power of face of\nlion, and at that hour surrounded the Pistis Sophia the power of face of\nlion, itself with all its emanations, wishing to take away all the light\nwhich (is) in the Sophia. It happened therefore, they having oppressed\nthe Sophia, she cried up unto the Height, crying up unto me for to help\nher. It happened therefore, she having looked unto the Height she saw\nthe Self-willed being angry greatly, and she feared, she said the\ntwelfth [94^b] Repentance concerning the Self-willed (God) with his\nemanations. But she cried up against me saying thus, Forget not, O\nLight, my hymn; because opened mouths upon me the Self-willed with his\npower of face of lion: they make guile unto me, and they surrounded me\nwishing to take away my power; and they hated me because I hymned unto\nthee. Instead of loving me, they slandered me. But I, I was hymning,\nthey plotted for to take away my power because I hymned unto thee, O\nLight; and they hated me because I loved thee. Let the darkness come\nupon the Self-willed, and let remain at his right (hand) the Ruler of\nthe Darkness which (is) outer: and in thy giving judgment unto him\n[95^a] take away his power from him: and the work which he thought unto\nhimself to take away my light from me, thou shalt take away his own from\nhim: and let fail all his powers of his lights which (are) in him. And\nlet another take his greatness among the three Triple-powered: Let\nbecome lightless all the powers of his emanations, and (let) his matter\nbecome having not light in it. Let his emanations remain in the Chaos,\nand (let) them not allow them to go unto their Place: let their light\nfail which (is) in them, and allow them not to go up unto the thirteenth\nAeon their Place. Let [95^b] the Receiver, the purifier of the lights,\npurify all the lights which become in the Self-willed, and let him take\nthem from him (them?). Let them lay hold upon his emanations, the Rulers\nof the Darkness below; and let not any (one) accept him in his Place,\nand let not any obey the power of his emanations in the Chaos: let them\ntake away the light which is in his emanations and (let) them blot out\ntheir name in the thirteenth Aeon, and his own also (let) them take away\nhis name out of that Place for ever: and the power of face of lion let\nthem bring upon it the sin of him who emanated it in presence of the\nLight, and (let) them not blot out the unlawfulness of the matter which\nhe sent out, (the Self-willed); [96^a] and their sin altogether shall\nbecome in presence of the Light for ever; and (let) them not allow them\nto see out; and (let) them take away their name from every Place.\nBecause that they spared me not, and they oppressed her (his, MS) whose\nlight they took away with her (his MS.) power. And furthermore those in\nwhom they planted me they wished to take away all my light from me: they\nloved to come down unto the Chaos; they shall become in it, and they\nshall not bring them up from this hour. They wished not the place of\ndwelling of the Place of the righteousness, and they shall not receive\nthem unto it from this hour. He clothed him(self) with the darkness as\nclothing, and it went into his belly as water, and it went into all his\npowers as oil. [96^b] Let him wrap him(self) up in the Chaos as in a\ngarment, and (let) him bind him(self) with the darkness as with a girdle\nof leather at every time. These (things) are happening to those who\nbrought these upon me because of the light, and those who said, Let us\ntake away all her power. But, thou, O Light, have compassion on me\nbecause of the mystery of thy name; and save me in the kindness of thy\nmercy: because that they took away my light with my power, and my power\nwas shaken within me, and I was not able to stand in their midst. I was\nas matter which fell; they cast me unto this part and that, as a demon\nbeing in the air. My power perished, because I have not mystery; and my\nmatter is worn out (?) because of my light, because they took it away.\nAnd I, they were deriding me, [97^a] they are wont to look at me\nbeckoning unto me. Help me according to thy compassion. Now therefore he\nwhose spirit is ready, let him come forward and say the explanation of\nthe twelfth repentance of the Pistis Sophia.\n\nBut came forward Andreas, said he, My Lord, the Saviour, thy power of\nlight prophesied once by David concerning this repentance which said the\nPistis Sophia. And it said in the hundred with eight psalm, O God be not\nsilent unto my blessing, because the mouth of the sinner with the guile,\nthey opened their mouth upon me: they spake at me in a tongue of guile;\nand they surrounded me in words [97^b] of hatred, and they fight with me\nwithout a cause: instead of loving me. They slandered me, but I, I was\npraying. They established against me evil (things) instead of good\n(things), and a hatred instead of my love. Set up a sinner over him, and\nlet the Accuser stand at his right (hand). Whenever they should give\njudgment unto him, let him (come) out being condemned, and let his\nprayer become unto a sin. Let his days be shortened, and let another\ntake his episcopate. Let his sons be orphans, and let his wife be widow.\nLet them turn out his children, and let them remove them away, and (let)\nthem beg. Let them cast them out of their houses. Let the usurer demand\n[98^a] all the (things) which become to him; and let strangers rob all\nhis toils. Let there not become him who will help him; nor let\ncompassion become to his orphans. Let them blot his sons out, and let\nthem blot his name out in one generation. Let them remember the sin of\nhis fathers in presence of the Lord, and let them not blot out the\nunlawfulness of his mother. Let them become in presence of the Lord at\nevery time. Let them scatter his remembrance out of the earth. Because\nthat he remembered not to do a mercy, and on the contrary he persecuted\na poor man and miserable, and he persecuted after one being [98^b]\npained at heart unto putting him to death. He loved the curse, and it\nshall come to him. He did not wish the blessing, it shall be far from\nhim. He clothed him with the curse as a tunic, and it went unto his\ninside as water, it was as oil in his bones. Let it become to him as\nvesture which he will wrap about him, and as a girdle, being about to\ngird him with it at every time. This is the work of those who slander\nwith the Lord and those who say contrary to lawful (things) against my\nsoul. But thou, O Lord, do mercy with me because of thy name. Save me\nbecause I am poor and I am miserable: my heart was disturbed in my\ninward part, they took me away from the midst, as a shadow which\ndeclined. They drive me away [99^a] as locusts. My knees weakened in the\nfasting, and my flesh changed because of (the want of) the oil. But I, I\nbecame to them for reproach: they saw me, they moved their heads. Help\nme, O Lord God, and save me according to thy mercy. Let them know that\nthis is thy hand, and thou, thou fashionedst it, O Lord. This therefore\nis the explanation of the twelfth repentance, this which said the Pistis\nSophia being in the Chaos.\n\nBut added again Jesus in the word, said he to his disciples, It happened\nalso after these (things), cried up at me the Pistis Sophia, saying, O\nLight of the Lights, I transgressed in the twelve [99^b] Aeons, I came\ndown from them. Because of this I said twelve Repentances according to\neach one of the Aeons. Now therefore, O Light of the Lights, forgive to\nme my transgressions, because great greatly it is, because I forsook the\nPlace of the Height, I came, I dwelt in the Place of the Chaos. These\ntherefore, having said them the Pistis Sophia, she added also in the\nthirteenth Repentance, saying, Hear me while I hymn unto thee, O Light\nof the Lights. Hear me saying the Repentance of the thirteenth Aeon, the\nPlace out of which I came down, that should be completed the thirteenth\nRepentance of [100^a] the thirteenth Aeon: these Aeons which I\ntransgressed, I came down out of them. Now therefore, O Light of the\nLights, hear me while I hymn unto thee in the thirteenth Aeon, my Place\nout of which I came. Deliver me, O Light, in thy great mystery, and\nforgive my transgression in thy forgivingness. And give to me the\nbaptisms and forgive my sins, and cleanse me out of my transgression.\nAnd my own transgression is the power of face of lion, this which shall\nnot be hidden from thee in every time, because I came down because of\nit. And I, I transgressed alone among the Invisibles, in whose Place I\nbecome. I came down unto the Chaos, [100^b] I transgressed before thee,\nthat thy precept should be completed. These therefore said the Pistis\nSophia. Now therefore, he whose spirit moveth him for to understand her\nwords, let him come forward and utter their meaning. Came forward\nMartha, said she, O Lord, my spirit moveth me for to utter the\nexplanation of those (words) which said the Pistis Sophia. Thy power\nprophesied once concerning them by David in the fiftieth psalm, saying\nthus, Have mercy upon me, O God, according to thy great mercy. According\nto the multitude of thy compassions blot out my sin. Wash me greatly out\nof my unlawfulness. And my sin is in my presence [101^a] at every time:\nthat thou shouldst be justified in thy words, and conquer in thy giving\njudgment unto me. This is the explanation of the words which said the\nPistis Sophia.\n\nSaid he to her, Jesus, Well (done) (and) fairly, Martha the happy. But\nadded also Jesus in the word, said he to his disciples, It happened\ntherefore, the Pistis Sophia having said these words, completed was the\ntime for bringing her up from the Chaos, and through my own self,\nwithout the First Mystery I brought a power of light out of myself; I\nsent it down unto the Chaos for it to bring the Pistis Sophia up from\nthe Place which is deep of the Chaos [101^b], and bring her unto the\nPlace which (is) upper of the Chaos, until the command (should) come out\nfrom the First Mystery for them to bring her up from the Chaos\nabsolutely. And my power of light brought the Pistis Sophia up unto the\nPlaces which (are) upward of the Chaos. It happened therefore, the\nemanations of the Self-willed having known that they brought the Pistis\nSophia up unto the Places which (are) upward of the Chaos they again\npersecuted her unto the high (part), wishing to take her again unto the\nPlaces which (are) of the Chaos below. And was enlightening greatly my\npower of light, this which I sent to bring the Pistis Sophia up from the\nChaos. It happened therefore, having persecuted the Sophia, the\nemanations [102^a] of the Self-willed, they having brought her unto the\nPlaces which (are) upward of the Chaos, she hymned again, and she cried\nup at me saying, I shall hymn up unto thee, O Light, because I wished to\ncome (close) to thee. I shall hymn up unto thee, O Light, because thou\nart my deliverer: leave me not in the Chaos: deliver me, O Light of the\nHeight, because thou art he unto whom I hymned: thou dispatched to me\nthy light through thyself and thou deliveredst me: thou broughtest me\nunto the Places which (are) upward of the Chaos. Let them fall therefore\nbelow unto the Places which (are) beneath of the Chaos, the emanations\nof the Self-willed, these which are persecuting me: and let them not\ncome unto the Places which (are) upward, for to [102^b] see me. And let\ngreat darkness cover over them, and let come to them an obscurity of\ndarkness: and let them not see me in the light of thy power, this which\nthou dispatchedst to me to deliver me, that they should not lay hold\nupon me: and their plot which they thought for to take away my power,\nlet it not happen for them: and according as they spake of me to take\naway my light from me, take away theirs also instead of mine. And they\nsaid to take away all my light, and they were not able to take it away,\nbecause thy power of light becometh indeed with me, because they plotted\nwithout thy precept, O Light, because of this they were not able to take\naway my [103^a] light, because that I believed the light, and I shall\nnot fear; and the light is my deliverer, and I shall not fear. Now\ntherefore he whose power is exalted, let him say the explanation of the\nwords which said the Pistis Sophia. But it happened, Jesus having\nfinished saying these words unto his disciples, came forward Salome,\nsaid she, My Lord, my power forced me for to say the explanation of the\nwords which said the Pistis Sophia. Thy power prophesied once by Solomon\nsaying, I shall manifest to thee, O Lord, because thou art my God. Leave\nme not, O Lord, because [103^b] thou art my hope: thou gavest to me thy\njudgment without a cause, and I was delivered through thee. Let fall\nthose who are persecuting me; and let them not see me. Let a cloud of\nsmoke cover over their eyes, and a mist of air let it make darkness unto\nthem: and let them not see the day, that they should not lay hold on me.\nLet become powerless their plot, and the (things) which they plotted let\nthem come upon themselves they deliberated unto a plot, and it did not\nhappen for them: and they conquered them though being mighty; and the\n(things) which they prepared evilly fell down upon them. My hope (is)\nbeing in the Lord, and I shall not fear: because thou art my God,\n[104^a] my Saviour.\n\nIt happened therefore, Salome having finished saying these words, said\nhe to her, Jesus, Well (done) Salome and fairly: this is the explanation\nof the words which said the Pistis Sophia.\n\nBut added also Jesus in the word, said he to his disciples, It happened\ntherefore, the Pistis Sophia having finished saying these words in the\nChaos, I caused the power of Light which I sent to her for to deliver\nher, I caused it to make a crown of light unto her head, that should not\nbe able to prevail against her from this hour the emanations of the\nSelf-willed. And it having made a crown of light unto her head, moved\nall the matter which (are) evil, which (are) in her, and they were all\npurged from her [104^b], they perished and they became in the Chaos,\nlooking at them the emanations of the Self-willed, and rejoicing at\nthem. And the purities of true light which (are) in the Sophia, her true\nlight combined to give power with the light of my power of Light, this\nwhich made a crown for her head. It happened therefore also, while (my\npower) surroundeth the true light which (is) in the Sophia, her true\nlight did not become outside of the crown of the power of the flame of\nlight, that should not steal it, the emanations of the Self-willed.\nThese (things) therefore having happened to her, the power of true light\nwhich (is) in the Sophia began (and) hymned. But she hymned unto my\npower of Light which became for a crown unto her head: [105^a] but she\nhymned saying, The Light becometh for a crown unto my head, and I shall\nnot become outside it, that should not rob me the emanations of the\nSelf-willed: and (even) if should move all the matters, but I shall not\nbe moved: and (even) if should perish all my matters, and remain in the\nChaos, these which were seen by the emanations of the Self-willed. But I\nshall not perish, because the light becometh with me, and I also become\nwith the light. But these words said the Pistis Sophia. Now therefore he\nwho understandeth the meaning of these words, let him come forward and\nutter their explanation. But came forward Maria the mother of Jesus,\nsaid she, My son according to the world, [105^b] my God and my Saviour\naccording to the Height, command to me and (let) me utter the\nexplanation of the words which said the Pistis Sophia. But answered\nJesus, said he, Thou also Maria, this (one) who tookest form which (is)\nin the Barbelo according to the matter, and thou tookest likeness which\n(is) in the Virgin of the Light according to the Light, thou with the\nother Mariham the happy. And the darkness became because of thee, and\nalso came out of thee the body of the matter in which I am becoming,\nthis which I cleansed and I purified it. Now therefore I command to thee\nfor to utter the explanation of the words, these which said the Sophia.\n\nBut answered Maria the mother of Jesus, said she, My Lord, thy power of\nlight prophesied about these [106^a] words once by Solomon in his\nnine(teenth) ode and said it, The Lord upon my head as a crown, and I\nshall not become outside of him. They planted for me the crown of the\ntruth and he caused thy branches to burst forth in me: because he is not\nbeing like to a crown drying up, which is not wont to burst forth; but\nthou art living upon my head and thou bursteth forth over me, thy fruits\nare full and they are completed, being full of thy salvation. It\nhappened therefore, Jesus having heard these words, which is saying\nMaria his mother, said he to her, Well (done and) fairly. Amen, amen I\nsay to thee, Will call thee happy from (one) end of the world even unto\n(the other) end, because [106^b] sojourned with thee the pledge (of) the\nFirst Mystery: and through that pledge are about to be delivered all the\n(things) of the earth with all the (things) of the Height. And that\npledge itself is the beginning and the end. But added also Jesus in the\nword, said he to his disciples, It happened, having said the thirteenth\nrepentance the Pistis Sophia, from that hour indeed was completed the\nprecept of all the afflictions, these which they ordered unto the Pistis\nSophia because of the completion of the First Mystery, this which\nbecometh from at first; and came the time for them to deliver her from\nthe Chaos [107^a] and to bring her up from all the darknesses: for was\nreceived (they received, MS) from her her repentance by the First\nMystery. And himself that Mystery, dispatched to me a great power of\nLight out of the Height for me to help the Pistis Sophia and to bring\nher up out of her Chaos. But I looked at the Height of Aeons, I saw the\npower of Light which the First Mystery dispatched to me, that I should\ndeliver the Sophia from the Chaos. It happened therefore, I having seen\nit coming out of the Aeons and rushing toward me, but I, I was being\nover the Chaos, another power of Light came out of me also, that it\nshould help also the Pistis Sophia. And the power of [107^b] Light which\ncame out of the Height by the First Mystery came down upon the power of\nLight which came out of me, and they met one another, they made a great\neffluence of light. These therefore having said them Jesus to his\ndisciples, said he, Do ye understand in what manner I am speaking with\nyou? Sprang up again Mariham, said she, My Lord I understand what thou\nart saying concerning the explanation of this word: thy power of light\nprophesied once by David in the eighty-fourth psalm, saying, The mercy\nwith the truth met one another, and the righteousness with the peace\nkissed one another. The truth burst forth out [108^a] of the earth and\nthe righteousness looked out of the heaven. The mercy therefore is the\npower of Light which came by the First Mystery, because he heard the\nPistis Sophia, the First Mystery, he had mercy on her in all her\nafflictions. The truth also is the power which came out of thee, because\nthat thou completedst the truth, for thee to deliver her from the Chaos.\nAnd again the righteousness is the power which came by the First Mystery\nwhich will steer the Pistis Sophia: and again the peace is the power\nwhich came out of thee, because that it will go toward the emanations of\nthe Self-willed, and take away from them the lights, which they took\naway from the Pistis Sophia, namely, that thou may gather them into the\nSophia [108^b] and make them at peace with her power. The truth also is\nthe power which came out of thee, thou being in the Place below of the\nChaos. Because of this, thy power said by David, The truth burst forth\nout of the earth, because that thou art in the Place below of the Chaos.\nThe righteousness also which looked out of the heaven, that is the power\nwhich came out of the Height by the First Mystery, this which went into\nthe Sophia.\n\nIt happened therefore, Jesus having heard these words, said he, Well\n(done), Mariham the happy, this (One) who will inherit all the kingdom\nof the Light. After these (things) there came also forward Maria the\nmother of Jesus, said she, My Lord [109^a] and my Saviour, command to me\nalso, for me to say this word of answer? Said he, Jesus, He whose spirit\nwill become understanding I forbid him not, but I urge him the more for\nto say the meaning which moved him.\n\nNow therefore Maria my mother according to the matter in which I\nsojourned I command to thee, for thee to say also the meaning of the\nword. But answered Maria, said she, My Lord, concerning the word which\nthy power prophesied by David, The mercy with the truth met one another,\nthe righteousness with the peace, they kissed one another, the truth\nburst forth in the earth, and the righteousness looked out of the\nheaven. Thy power prophesied this word once concerning thee, thou being\nyet little, before [109^b] the spirit came upon thee, thou being in a\nvineyard with Ioseph came the spirit out of the Height, he came to me\ninto my house, being like to thee, and I was not knowing him, and I was\nthinking that (it) is thou. And said to me the spirit, Where is Jesus my\nbrother that I may meet him? And he having said this to me, I was\npuzzled, and I was thinking that (it) is a phantasm to the tempting me.\nBut I took him up I bound him unto the foot of my place of lying which\nis in my house, until I should come to you out unto the field, thou with\nIoseph. And I having found thee in the vineyard, while Ioseph giveth the\nvineyard unto the reed, it happened therefore, thou having heard me\nsaying the word to Ioseph, thou understoodest the word, thou rejoicedst,\nand saidst thou, Where is he that I may see him or else I am remaining\n[110^a] for him in this place? But it happened, Ioseph having heard thee\nsaying these words he was disturbed, and we came up together, we went\ninto the house: we found the spirit bound unto the place of lying, and\nwe looked at thee with him, we found thee being like to him, and was\nloosened he who was bound unto the bed, he embraced thee, he kissed\nthee, and thou also thou kissedst him, ye became only one. This\ntherefore is the word with its explanation. The mercy is the spirit\nwhich came out of the Height by the First Mystery: because that he had\nmercy on the race of the men, he dispatched his spirit for to forgive\nthe sins of all the world, and for them to receive mystery and inherit\nthe kingdom of the light. The truth also is the power which sojourned in\nme, having come [110^b] out of the Barbelo, it became for thee for body\nmaterial and it preached of the Place of the truth. The righteousness is\nthy spirit, this which brought the mysteries out of the Height for him\nto give them to the race of the mankind. The peace also is the power\nwhich sojourned in thy material body according to the World, this which\nbaptised the race of the mankind, until it made them stranger unto the\nsin, and made them at peace with thy spirit, and become being at peace\nwith the emanations of the Light, namely, that the righteousness with\nthe peace kissed one another. And according as he said, The truth burst\nforth out of the earth, but the truth is [111^a] thy material body, this\nwhich burst forth from me according to the earth of the mankind, this\nwhich preached of the Place of the truth (Coptic) of the Truth: and also\naccording as he said, The righteousness burst forth out of the heaven,\n(so) the righteousness is the power which looked out of the Height, this\nwhich will give the mysteries of the light to the race of the mankind,\nand for them to become righteous and for them to be good, and inherit\nthe kingdom of the light. It happened therefore, Jesus having heard\nthese words which said Maria his mother, said he: Well (done and)\nfairly, Maria. Came forward the other Maria, said she, My Lord, bear\nwith me, and be not angry with me. While thy mother was [111^b] speaking\nwith thee concerning the explanation of these words, my power disturbed\nme for to come forward, and say also the explanation of these words.\nSaid he to her Jesus, I command to thee for to say their explanation.\nSaid she Maria, My Lord, the mercy and the truth met one another. The\nmercy therefore is the spirit which came upon thee, thou having received\nbaptism by Iohannes: the mercy therefore is the spirit of the divinity,\nthis which came upon thee: he had mercy on the race of the mankind, he\ncame down, he met the power of Sabaoth the good, this which is in thee,\nthis which preached of the Places of the truth. But she said also, The\nrighteousness with the peace kissed one another. [112^a] The\nrighteousness therefore is the spirit of the Light, this which came upon\nthee, this which brought the mysteries of the Height, for to give them\nto the race of the mankind. The peace also is the power which (is) in\nthee of Sabaoth the good, this which baptised (and) forgave to the race\nof the mankind, and it made them at peace with the sons of the light.\nAnd also according as thy power said by David, The truth burst forth in\nthe earth, namely, the power of the Sabaoth the good. He said, It burst\nforth in the earth. This which burst forth in Maria thy mother the\nnative of earth. The righteousness also which looked out of the heaven,\nthat [112^b] is the spirit which (is) in the Height, this which brought\nall the mysteries out of the Height, he gave them to the race of the\nmankind, they became righteous and they became good, they inherited the\nkingdom of the light. It happened therefore, Jesus having finished\nhearing these words, saying them Mariham, said he, Well (done) Mariham,\ninheritor of the light. Came again forward Maria the mother of Jesus,\nshe prostrated at his feet, she kissed them, and said she, My Lord and\nmy son and my Saviour, be not angry with me, but spare me that I may say\nthe explanation of these words another time. The mercy with the truth\nmet one another [113^a]. I am Maria thy mother with Elisabet the mother\nof Iohannes, I met her: the mercy therefore is the power which (is) in\nme of the Sabaoth: this which came out of me, namely thee, thou hadst\nmercy on all the race of the mankind. The truth also is the power which\n(is) in Elisabet, namely Iohannes, this who came, he preached of the way\nof the truth, namely thee: who preached before thee. And again the mercy\nwith the truth which met one another, are thou my Lord who met Iohannes\non the day, thou being about to receive baptism (and Iohannes himself).\nBut thou also with Iohannes [113^b] are the righteousness with the peace\nwho kissed one another.\n\nThe truth burst forth out of the earth, and the righteousness looked out\nof the heaven, namely, the time (at) which thou ministeredst to thy own\nself: thou madest form of Gabriel, thou lookedst out upon me out of the\nheaven, thou spakest with me, and thou having spoken with me, thou\nburstedst forth in me, namely the truth, namely the power of Sabaoth the\ngood, this which becometh in thy material body, namely the truth which\nburst forth out of the earth.\n\nIt happened therefore, [114^a] Jesus having heard these words, saying\nthem Maria his mother, said he: Well (done and) fairly. This is the\nexplanation of all the words, these which my power of light prophesied\nabout them once by David the prophet.\n\n\n   [_Written on the vacant page between the 1st and 2nd Documents._]\n\n\n[114^b] But these are the names which I shall give from the Boundless\n(One downwards). Write them with a sign, that the sons of God should be\nmanifested from this place (onwards). This is the name of the Deathless\n(One) \u03b1\u03b1\u03b1 \u03c9\u03c9\u03c9. And this is the name of the sound by which the Perfect\nMan was moved \u03b9\u03b9\u03b9. But these are the interpretations of the names of\nthese Mysteries. The first is \u03b1\u03b1\u03b1. Its interpretation is \u03c6\u03c6\u03c6. The second\nis \u03bc\u03bc\u03bc or is \u03c9\u03c9\u03c9. Its interpretation is \u03b1\u03b1\u03b1. The third is \u03c8\u03c8\u03c8. Its\ninterpretation is \u03bf\u03bf\u03bf. The fourth is \u03c6\u03c6\u03c6. Its interpretation is \u03bd\u03bd\u03bd. The\nfifth is \u03b4\u03b4\u03b4. Its interpretation is \u03b1\u03b1\u03b1. He who (is) upon the throne is\n\u03b1\u03b1\u03b1. This is the interpretation of the second \u03b1\u03b1\u03b1\u03b1 \u03b1\u03b1\u03b1\u03b1 \u03b1\u03b1\u03b1\u03b1. This is\nthe interpretation of the whole name.\n\n\n\n\n                          THE SECOND DOCUMENT\n                  THE SECOND TOME OF THE PISTIS SOPHIA\n\n\n[115^a] Came also forward Iohannes, said he, O Lord, command to me also\nfor to say the explanation of the words which thy power of light\nprophesied once by David. But answered Jesus, said he to Iohannes, Thou\nalso Iohannes I command to thee for to say the explanation of the words,\nthese which my power of light prophesied by David, The mercy with the\ntruth met one another, and the righteousness with the peace kissed one\nanother. The truth burst forth in the earth and the righteousness looked\nout of the heaven. But answered Iohannes, said [115^b] he, This is the\nword which thou saidst unto us once, I came out of the Height, I went in\nunto Sabaoth the good. I embraced the power of light which (is) in him.\nNow therefore the mercy with the truth which met one another: thou art\nthe mercy, which dispatched thee out of the Places of the Height by thy\nFather, the First Mystery which looketh inward, having dispatched thee\nfor to have mercy on all the World. The truth also is the power of the\nSabaoth the good, this which planted itself in thee, this which thou\ncastedst in the Left, thou, the First Mystery which looked outward. And\nreceived it the little Sabaoth the good, he cast it in unto the matter\nof the Barbelo. [116^a] And he preached of the Place of the truth (of\nthe alethia) in all the Places of those on the Left. That matter\ntherefore of the Barbelo, that (is) which becometh to thee for body\nto-day. And the righteousness with the peace which kissed one another:\nthe righteousness is thou, who broughtest all the mysteries out of thy\nFather the First Mystery which looked in, and thou baptisedst the power\nof the Sabaoth the good, and thou camest unto the Place of the Rulers;\nthou gavest to them the mysteries of the Height: and they became\nrighteous and they became good. The peace also is the power of the\nSabaoth, this which itself is thy soul, this which went in unto the\nmatter [116^b] of the Barbelo. And all the Rulers of the six Aeons of\nthe Sabaoth (Iabraoth) made them at peace with the mystery of the light.\nAnd the truth which burst forth in the earth: that is the power of the\nSabaoth the good. This which came out of the Place of the Right, this\nwhich is outside of the Treasury of the Light. And it went unto the\nPlace of those on the Left, it went in unto the matter of the Barbelo,\nand it preached to them the mysteries of the Place of the truth. The\nrighteousness also which looked out of the heaven: thou art the First\nMystery, which looked outward, having come out of the Spaces of the\nHeight with the Mysteries of the kingdom of the light, and [117^a] thou\ncamest down upon the vesture of the light, this which thou tookest from\nthe Barbelo, which is Jesus our Saviour, thou having come down upon him\nas a dove.\n\nIt happened therefore when Iohannes had uttered these words, said he to\nhim, the First Mystery which looked outward, Well (done), Iohannes the\nbrother, the beloved. Added the First Mystery saying, It happened\ntherefore, the power which came out of the Height, which is I, whom my\nFather dispatched, for me to deliver the Pistis Sophia from the Chaos. I\ntherefore with the power also which came out of me, and the soul which I\ntook from Sabaoth the good, they came close to one another [117^b], they\nbecame one effluence of light which enlighteneth greatly greatly; I\ncalled unto Gabriel down out of the Aeons, and with Mikhael through the\ncommand of my Father the First Mystery who looked inward: I gave to them\nthe effluence of light, I caused them to go down unto the Chaos for to\nhelp the Pistis Sophia, and (to) take away the powers of light, these\nwhich the emanations of the Self-willed took away from her, (to) take\nthem away from them, and (to) give them to the Pistis Sophia. And\nimmediately they took the effluence of light down unto the Chaos, it\nenlightened greatly greatly in all the Chaos. And it widened out in all\ntheir Places: and having seen the great [118^a] light of that effluence,\nthe emanations of the Self-willed they feared one upon another, and that\neffluence drew out of them all powers of light, these which they took\naway from the Pistis Sophia. And were not able to dare the emanations of\nthe Self-willed to lay hold on that effluence of Light in the Chaos of\ndarkness, nor were they able to lay hold on her by art of the\nSelf-willed, this who laid hold on the emanations. And Gabriel with\nMikhael brought the effluence of Light upon the body of the matter of\nthe Pistis Sophia, and they cast in unto it all her lights which they\ntook away from her, and received all the light the body of her matter,\n[118^b] and again received light all her powers which (are) in her,\nthese whose light they took away, and they ceased being diminished of\nlight, because they took up their light which they took away from them,\nbecause that they gave the light to them through me. And Mikhael with\nGabriel, these who ministered to me, these who took the effluence of\nlight unto the Chaos, they will give to them the mysteries of the light:\nthey are those who were entrusted with the effluence of Light, this\nwhich I gave to them, I took it unto the Chaos. And Gabriel (Mikhael\nadded in margin without \u2018with\u2019) did not take away for themselves any\nfrom the lights of the Pistis Sophia, these which they took away from\nthe emanations of the Self-willed. It happened therefore, the effluence\nof Light, it [119^a] having cast in unto the Pistis Sophia all her\npowers of light, these which it took from the emanations of the\nSelf-willed, she became light all (over), and the other powers of light,\nthose which become in the Pistis Sophia, these which the emanations of\nthe Self-willed did not take away, they were cheerful again, and they\nwere filled with light: and the lights which they cast in unto the\nPistis Sophia vivified the body of her matter, this in which there is\nnot light, this which was about to perish, (or this which is wont to\nperish), and they set up all her powers, these were about to dissolve:\nand they received for them a power of light, they became as they were\nbeing at first. [119^b] And again they were exalted in the perception of\nlight, and all the powers of light of the Sophia recognised one another\nthrough the effluence of Light, and they were delivered by the light of\nthat effluence. And my effluence of Light, having taken away the lights\nfrom the emanations of the Self-willed, these which they took from the\nPistis Sophia. It cast them in unto the Pistis Sophia, and it returned,\nit came up from the Chaos. These (things) therefore while the First\nMystery is saying unto the disciples, that they happened to the Pistis\nSophia in the Chaos, answered, said he to them, Do ye understand in what\nmanner I am speaking with you?\n\nCame forward [120^a] Petros, said he, My Lord, concerning the\nexplanation of the words which thou saidst, thy power of light\nprophesied about them once by Solomon in his Odes, Came out an effluence\nit made a great river being wide, it drew all (things) and it turned\nitself toward the Temple. They were not able to lay hold on it with\nstrong-banks, with places built: nor were able to lay hold on it the\narts of those who lay hold on the waters: they brought it over all the\nearth, and it laid hold on all. Drank those who became upon the sand\nwhich is dry: their thirst was dissolved and it was quenched, they\nhaving given to them the drink from that which is exalted: happy (ones)\nare the deacons [120^b] of that drink, those who were entrusted with the\nwater of the Lord: they turned lips which were dry, took a cheerful\nheart those who were brought low: they laid hold on souls giving up the\nbreath, that they should not die: they set up the limbs which fell, they\ngave power to their boldness, and they gave light to their eyes: because\nthey all knew themselves in the Lord, and they were delivered through a\nwater of life eternal. Hear therefore, my Lord and I (shall) utter the\nword in boldness, according as thy power prophesied by Solomon. An\neffluence came out it became a great river being wide, namely, that the\neffluence of Light was wide [121^a] out in the Chaos in all the Places\nof the emanations of the Self-willed. And the word also which thy power\nsaid by Solomon, It drew all (things), it brought them toward the\nTemple, namely, that it drew all the powers of light out of the\nemanations of the Self-willed, these which they took away from the\nPistis Sophia, and it cast them in unto the Pistis Sophia another time.\nAnd the word also which thy power said, Were not able to lay hold on it\nstrong-banks with places built, namely, that the emanations of the\nSelf-willed were not able to lay hold on the effluence of Light in the\nwall of the darkness of the Chaos. And the word [121^b] also which it\nsaid, They brought it over all the earth, and it filled every thing,\nnamely, that Gabriel with Mikhael they having brought it upon the body\nof the Pistis Sophia, it cast in unto her all the lights, these which\ntook away from her the emanations of the Self-willed and became light\nthe body of her matter. And the word which it said, Drank those who\nbecome upon the sand which is dry, namely, that received light all those\nwhich become in the Pistis Sophia, these whose light they took away at\nfirst. And the word which it said, Their thirst was dissolved and it was\nquenched, namely, that her power ceased being diminished of light and\nthey were satisfied with light, because they gave (back) to them their\nlight [122^a] which they took away from them. And also according as also\nsaid thy power, They gave to them the drink through him who is exalted,\nnamely, that they gave the Light to them through the effluence of Light,\nthis which came out of me, I the First Mystery. And according as said\nthy power of light, Happy are the deacons of that drink, namely, the\nword which thou saidst, Mikhael with Gabriel, these who served they took\nthe effluence of Light unto the Chaos, and also they brought it up (from\nChaos). They will give to them the mysteries of the Light of the Height,\nthese who were entrusted with the effluence of the Light. And also\naccording as said thy power, They turned [122^b] lips which were dry,\nnamely, Gabriel with Mikhael took not away for themselves the light of\nthe Pistis Sophia, these which they snatched from the emanations of the\nSelf-willed, but they cast them in unto the Pistis Sophia. And also the\nword which it said, Received a cheerfulness of heart those who were\ndissolved, namely, that all the other powers of the Pistis Sophia, these\nwhich took not away the emanations of the Self-willed were cheerful\nvery, and they were filled with light out of the other light, because\nthey cast it in unto them. And the word which thy power said, They\nvivified souls giving-up the breath, that they should not die, [123^a]\nnamely, that they having cast the lights in unto the Pistis Sophia they\nvivified the body of her matter, this from which they took away its\nlight at first, this which was about to perish. And also the word which\nthy power said, They set up limbs which fell, (or that they should not\nfall), namely, that they having cast in unto her her lights, they set up\nall her powers, these which were about to be dissolved. And also\naccording as thy power of light said, They gave a power to their\nboldness, namely, that they took again their light, and they became as\nthey were being at first. And also the word which [123^b] said, They\ngave a light unto their eyes, namely, that they received perception from\nthe light, and they knew the effluence of Light, that it is belonging\nunto the Height. And also the word which it said, They all knew them in\nthe Lord, namely, that all the powers of the Pistis Sophia knew one\nanother by the effluence of Light. And also the word which it said, They\nwere delivered by a water of life eternal, namely, that they were\ndelivered by the whole the effluence of Light. And the word which it\nsaid, Drew them all the effluence of Light. And it drew them toward the\nTemple, namely, that the effluence of Light [124^a] having taken up all\nthe lights of the Pistis Sophia and having snatched them from the\nemanations of the Self-willed, it cast them in unto the Pistis Sophia\nand it returned, it came out of the Chaos, it came upon thee, who\nthyself art the Temple. This is the explanation of all the words, these\nwhich said thy power of light by the Ode of Solomon. It happened\ntherefore, the First Mystery having heard these words, saying them\nPetros, said he to him, Well (done), O happy Petros, this is the\nexplanation of the words which they said. But added also in the word the\nFirst Mystery said he, It happened therefore, I having not yet brought\nthe Pistis Sophia up from the Chaos, because that they had not yet\ncommanded to me by my Father, [124^b] the First Mystery who looked\ninward. Then therefore after these (things) having known the emanations\nof the Self-willed that my effluence of Light took away the powers of\nlight from them, these which they took away from the Pistis Sophia, it\ncast them in unto the Pistis Sophia, and also they saw the Pistis Sophia\nbecoming light as she was being from at first, they were angry with the\nPistis Sophia, and also they cried up against their Self-willed for to\ncome and help them and take away the powers which (are) in the Sophia\nanother time. And the Self-willed dispatched out of the Height in the\nthirteenth Aeon, he dispatched another great power of light, it came\ndown unto the Chaos as an [125^a] arrow flying, that he should help his\nemanations, and take away the lights of the Pistis Sophia another time.\nAnd having come down that power of light, the emanations of the\nSelf-willed, these which become in the Chaos, which afflicted the Pistis\nSophia, they were confident of heart greatly, and again they persecuted\nthe Pistis Sophia with great fear and in a great disturbance; and they\nafflicted her some among the emanations of the Self-willed, one indeed\namong them changed himself unto a form of great serpent, another also\nchanged himself unto a form of serpent of basilisk having seven heads:\nanother also changed himself unto a form of dragon, and also the first\n[125^b] power of the Self-willed which is of face of lion, and also all\nhis emanations which are many greatly came together they oppressed the\nPistis Sophia, and also they brought her into the Places which are below\n(of) the Chaos, and also they disturbed her greatly. It happened\ntherefore, they having disturbed her, she ran from them, she came unto\nthe Places which (are) of the upper part of the Chaos, and ran after her\nthe emanations of the Self-willed, they disturbed her greatly. It\nhappened therefore after these (things), looked out of the twelve Aeons\nthe Adamas the tyrant, this (one) also was being angry with the Pistis\nSophia, because that she was wishing to go unto the Light of the Lights,\nthis who was being above all of them: [126^a] because of this he was\nangry with her. It happened therefore, the Adamas the tyrant having\nlooked out of the twelve Aeons, he saw the emanations of the Self-willed\noppressing the Pistis Sophia, until they take away all the lights in\nher. But it happened the power of the Adamas having come down unto the\nChaos (close) to all the emanations of the Self-willed, it happened\ntherefore, that demon having come down unto the Chaos he thrust the\nPistis Sophia down, and the power of face of lion, with the face of\nserpent, and with the face of basilisk serpent, and with the face of\ndragon, and with all the other emanations of the Self-willed which are\n[126^b] many greatly, they all surrounded the Pistis Sophia, wishing to\ntake away her powers which (are) in her another time. And they oppressed\nthe Pistis Sophia greatly, and they threatened her. It happened\ntherefore, they having oppressed her and having disturbed her greatly,\nshe cried again up towards the Light and she hymned saying, O Light thou\n(art) he who helped me: let thy light come upon me, because thou art my\naccepter, and I am coming (close) to thee, O Light. I am believing thee,\nO Light, because thou art my deliverer of me from the emanations of the\nSelf-willed and with the Adamas the tyrant; and thou (art) he who\ndelivereth me from all his [127^a] threats which are cruel.\n\nBut these having said the Pistis Sophia, then also by the command of my\nFather the First Mystery which looked inward, I sent also Gabriel with\nMikhael with the ten (?) great effluences of Light, that they should\nhelp the Pistis Sophia. And I ordered unto Gabriel with Mikhael, that\nthey should take away the Pistis Sophia upon their hands, that her feet\nshould not touch the darkness below: and also I ordered unto them for to\nsteer her from the Places of the Chaos, into those which they are about\nto bring her. It happened therefore, the angels having gone down unto\nthe Chaos, they with the effluence of Light, and also all the emanations\nof the Self-willed [127^b] with the emanation of the Adamas, they saw\nthe effluence of Light enlightening greatly greatly, there being not\nmeasure unto the light which becometh from it, they feared and they let\ngo of the Pistis Sophia: and the great effluence of Light surrounded the\nPistis Sophia on every side of her on left of her and on right of her,\nand on every side of her, and it became a crown of light unto her head.\nIt happened therefore, the effluence of Light having surrounded the\nPistis Sophia, she was confident of heart greatly greatly, and it ceased\nnot surrounding her on every side of her; and she feared not the\nemanations of the Self-willed, these which become in the Chaos, nor also\nshe feared the other new [128^a] power of the Self-willed, this which he\ncast down unto the Chaos as an arrow flying; nor also she trembled at\nthe demonic power of the Adamas, this which came out of the Aeons. And\nalso by my command, I, the First Mystery who looked outward, enlightened\ngreatly greatly my effluence of Light, this which surrounded the Pistis\nSophia on every side of her. And the Pistis Sophia remained in the midst\nof the light, there being a great light on left of her and on right of\nher and on every side of her, and being also a crown unto her head: and\nall the emanations of the Self-willed changed not also their face, nor\nwere they able to support the rush of the great [128^b] light of the\neffluence, this which became a crown unto her head. And all the\nemanations of the Self-willed, a multitude among them fell on right of\nher, because that she is enlightening greatly greatly; and other\nmultitudes fell on left of her, and they were not able to approach unto\nthe Pistis Sophia at all, from the great light. Nevertheless they fell\nall upon one another (or they came all who are close to one another).\nAnd they were not able to do anything of evil to the Pistis Sophia,\nbecause that she was trusting unto the light. And through the command of\nmy Father the First Mystery, who looked inward, I also, I came down unto\nthe Chaos enlightening greatly greatly. [129^a] I came up to the power\nof face of lion, this (power) which was enlightening greatly, and I took\naway all its light which (is) in it, and I held down all the emanations\nof the Self-willed for them not to go unto their Place from this hour,\nwhich (is) the thirteenth Aeon. And I took away the power from all the\nemanations of the Self-willed: and they fell all in the Chaos being\npowerless. And I brought out the Pistis Sophia, being on (the) right of\nGabriel with Mikhael. And the great effluence of Light, it went also in\nunto them; and filled her sight with her enemies the Pistis Sophia,\nbecause I took away their power of light from them, and I brought the\nPistis Sophia out of the Chaos, she having trampled [129^b] upon the\nemanation of the Self-willed the face of serpent, and also she was\ntrampling upon the emanation of face of basilisk having seven heads. And\nshe is trampling upon the power of face of lion, with the face of\ndragon. I caused the Pistis Sophia to remain standing upon the emanation\nof the Self-willed, this which became of face of basilisk of serpent\nhaving seven heads, but it was being strong(er) than all of them in its\nevils. And I, the First Mystery, I stood upon it, and I took away all\nthe powers which (are) in it, and I destroyed all its matter, that seed\nfrom it should not rise up from this hour.\n\nBut these while the First Mystery is saying unto the disciples, he\nanswered saying, Understood ye in what manner I am speaking [130^a] with\nyou. Came forward Iakkobos said he, My Lord, concerning the explanation\ntherefore of the words which thou saidst, prophesied about them once thy\npower of light by David in the ninetieth psalm, He who dwelleth under\nthe help of him who is high shall abide under the shadow of the God of\nthe heaven. He will say to the Lord, Thou art my accepter, and my place\nof refuge: my God I am trusting unto him; because he it is who will save\nme from the snare of the snarer, and from a word being cruel. He will\nmake shadow unto thee under his (thy, MS) breast, and thou wilt trust\nunder his wing. His [130^b] truth will surround thee as an armour\n(weapon, MS). Thou wilt not fear for a fear of night, and for an arrow\nwhich flieth in the day, for a thing which moveth in the darkness; for a\ncalamity of demon of the hour of mid-day. There are a thousand (who)\nwill fall on left of thee and ten thousand on right of thee; but they\nwill not approach unto thee. Nevertheless thou wilt fill thy sight with\nthem, thou wilt see the recompense of the sinners: because thou art, O\nLord my hope; thou placest for thee that which is high for place of\nrefuge: there is not evil (which) will approach unto thee; there is not\nscourge (which) will approach in unto thy place of abiding: because he\nwill order unto [131^a] his angels because of thee, for to keep thee in\nall thy ways; and they (will) lift thee upon their hands\nlest-at-any-time thou should dash against a stone with thy foot. Thou\nwilt mount upon a serpent with a basilisk, and trample upon a lion with\na dragon. Because he trusted unto me I will save him; I will make shadow\nunto him, because he knew my name: he will cry up unto me, and I, I\nshall hear him, I am with him in his affliction, and I shall save him\nand (I shall) give glory to him; and (I shall) increase him in a\nmultitude of days, and (I shall) teach him of my salvation. This is, O\nLord, the explanation of the words which thou saidst. Hear therefore\nthat I may say them in boldness. The word therefore which [131^b] thy\npower said by David, He who dwelleth under the help of him who is high,\nwill abide under the shadow of the God of the heaven, namely, that when\nthe Pistis Sophia had trusted unto the Light she abode under the light\nof the effluence of Light. This which came from the Height through thee.\nAnd the word which thy power said by David, I shall say to the Lord,\nThou art my accepter and my place of refuge, my God I trusted unto him.\nThat is the word with which hymned the Pistis Sophia, Thou art my\naccepter and I am coming (close) to thee. And also the word which thy\npower said, My God unto whom I am trusting, thou art [132^a] he who will\nsave me from the snare of the snarers, and from a word being cruel. That\nis that which said the Pistis Sophia, O Light I am believing thee,\nbecause thou art he who will deliver me from the emanations of the\nSelf-willed, and with those of the Adamas the tyrant. And thou also art\nhe who will deliver me from all their threats which are cruel. And also\nthe word which said thy power by David, He will make shadow unto thee\nunder his (thy, MS) breast, and thou wilt trust under his wing, namely,\nthat the Pistis Sophia became in the light of the effluence of Light,\nthis which came out of thee, and she remained confident of heart, for\nthe light which (is) on left of her [132^b] with that which (is) on\nright of her, namely the wings of the effluence of Light. And the word\nwhich thy power of light prophesied by David, The truth will surround\nthee as armour (a weapon, MS), that is the light of the effluence of\nLight, that which surrounded the Pistis Sophia on every side of her as\narmour. And the word which thy power said, He will not fear for a fear\nof night, namely, that the Pistis Sophia feared not for the fears with\nthe disturbances, these in which they planted her in the Chaos which is\nthe night. And the word which thy power said, He will not fear [133^a]\nfor an arrow flying in the day, namely, that the Pistis Sophia did not\nfear for the power, this which the Self-willed dispatched out of the\nHeight at the last, this which came unto the Chaos, being as an arrow\nflying, which thy power therefore of light said, Thou wilt not fear for\nan arrow flying in the day. Because that power came out of the\nthirteenth Aeon, that is (that) which is lord over the twelve Aeons, and\nthat is (that) which enlighteneth unto all the Aeons. Because of this\ntherefore he said, The day. And the word also which thy power said, He\nwill not fear [133^b] for a thing, walking in the darkness, namely, that\nthe Sophia did not fear for the emanation of face of lion (serpent, MS)\nwhich was giving fear to the Pistis Sophia in the Chaos, namely, the\ndarkness. And the word which thy power said, He will not fear for an\naccident with a demon of the hour of mid-day, namely, that the Pistis\nSophia did not fear for the emanation demonic of the Adamas, the tyrant,\nthis which thrust the Pistis Sophia down in great calamity, this which\ncame from Adamas out of the twelve Aeons. Because of this therefore said\nthy power, He will not fear [134^a] for a calamity of demon of the time\nof mid-day. The time of mid-day is because it came out of the twelve\nAeons, namely, the time of mid-day. And also Night, because it came out\nof the Chaos, namely, the night, and it came out of the twelve Aeons,\nwhich are between the two. Because of this thy power of light said, The\ntime of mid-day because the twelve Aeons are between the thirteenth Aeon\nand between the Chaos. And the word also which thy power of light said\nby David, There are thousand (who) will fall on left of him and a ten\nthousand on right of him; and they will not approach him, namely,\n[134^b] that when the emanations of the Self-willed One, these which are\nnumerous greatly, they having not been able to support the great light\nof the effluence of Light, a multitude among them fell on left of the\nPistis Sophia. And a multitude fell on right of her. And they were not\nbeing able to approach her to hurt her. And the word which thy power of\nlight said by David, Nevertheless thou wilt fill thy sight with them,\nand thou wilt see the recompense of the sinners, because thou, O Lord,\nart my helper, namely, the word that the Pistis Sophia filled her sight\nwith her enemies which are the emanations of the Self-willed, those all\nof which fell (down) upon one another: [135^a] not only she filled her\nsight with them in this, but thou also, my Lord, the First Mystery, thou\ntookest away the power of light which becometh in the power of face of\nlion, and also thou tookest away the power of all the emanations of the\nSelf-willed, and also thou heldest them down in Chaos for them to go\nunto their Place from that hour. Because of this therefore the Pistis\nSophia filled her sight with her enemies, namely, the emanations of the\nSelf-willed in every thing, which prophesied David about the Pistis\nSophia, saying, Nevertheless thou wilt fill thy sight with them, and\nthou wilt see the recompense of the sinners. Not only that she filled\nher sight with them, they fell upon one another in the Chaos, but she\nsaw [135^b] also their recompense also this which they repaid to them:\naccording as the emanations of the Self-willed thought to take away the\nlight of the Pistis Sophia from her, thou repaidest to them, and thou\nrecompensed to them. And thou tookest away the power of light which (is)\nin them instead of the light of the Sophia, this (one) who believed the\nlight of the Height. And according as thy power of light said by David,\nThou placedst him who is high for thee for place of refuge: there is not\nevil (which) will be able to approach thee, and there is not scourge\n(which) will approach in unto thy place of dwelling, namely, that when\nthe Pistis Sophia had believed (closely) in the Light, and when she had\nbeen oppressed she hymned up unto him, were not able to do anything of\nevil to her the emanations of the Self-willed, [136^a] nor were they\nable to hurt her, and they were not able to approach her at all. And the\nword which thy power of light said by David, He will order to his angels\nconcerning thee, that they should guard thee in all thy ways, and lift\nthee upon their hands lest-at-any-time thou should dash against a stone\nwith thy foot. That also is the word that thou orderest to Gabriel with\nMikhael for them to steer the Pistis Sophia through all the Places of\nthe Chaos, until they brought her up and raised her in their hands, that\nher feet should not touch the darkness below, and (should not) also lay\nhold on her those of the darkness below. And the word which thy power of\nlight [136^b] said by David, Thou wilt trample upon a serpent with a\nbasilisk, and thou wilt trample upon a lion with a dragon. Because he\ntrusted unto me I shall save him and I shall make shadow unto him,\nbecause he knew my name, namely, the word that when the Pistis Sophia\ncame, coming up from the Chaos, she trampled upon the emanations of the\nSelf-willed, she trampled upon those who have face of serpent, and upon\nthose who have face of basilisk of serpent having seven heads. And she\ntrampled upon the power of face of lion, with that which hath face of\ndragon, because that she believed the Light she was delivered from them\nall. This is, my Lord, the explanation of the words which thou saidst.\n\nIt happened therefore, the First [137^a] Mystery having heard these\nwords said he: Well (done) Iakkobos, the beloved, But added also in the\nword the First Mystery, said he to the disciples, It happened, I having\nbrought the Pistis Sophia up from the Chaos, she cried out also saying,\nI was delivered from the Chaos and I was loosed from the bonds of the\ndarkness. I came (close) to thee, O Light, because thou becamest light\non every side of me, thou art delivering me and thou art helping me: and\nthe emanations of the Self-willed, these which are fighting against me,\nthou preventedst them by thy light, and they were not able to approach\nin unto me, because thy light was becoming with me, and it is delivering\nme by thy effluence of Light: because that [137^b] emanations of the\nSelf-willed oppressed me, they took away my power from me: they cast me\nout in the Chaos there being not light in me. I became as a matter which\nis heavy in comparison with them. And after these (things) a power of\neffluence came to me from thee delivering me: it made light on left of\nme and on right of me, and it was surrounding me on every side of me,\nthat should not any part of mine become being lightless. And thou\ncoveredst over me with the light of thy effluence. And thou purged out\nof me all my matters evil. And I became above all my matters because of\nthy light, and thine effluence of Light: that is (that) which exalted\nme, and it took away from me the emanations of the Self-willed, these\nwhich are wont [138^a] to afflict me. And I became being confident of\nheart in thy light, and in the light which is purified by thy effluence.\nAnd were distant away from me the emanations of the Self-willed, these\nwhich were oppressing me, and I became light by thy great power, because\nthou, thou art wont to deliver at every time. This is the Repentance\nwhich said the Pistis Sophia, she having come up from the Chaos, and\nhaving been loosened the bonds of the Chaos. Now therefore he who hath\near to hear let him hear. It happened therefore, the First Mystery\nhaving finished saying these words unto the disciples, came forward\nThomas, said he, My Lord, there is ear to my light-dweller and my\nunderstanding understandeth the words [138^b] which thou saidst. Now\ntherefore command to me that I may utter the explanation of the words\nclearly. But answered the First Mystery, said he to Thomas, I command to\nthee for to utter the explanation of the hymn, that which hymned up\ntoward me the Pistis Sophia. But answered Thomas, said he, My Lord,\nconcerning the hymn which said the Pistis Sophia, because she was\ndelivered out of the Chaos, thy power of light prophesied about it once\nby Solomon the son of David in his Odes, I was delivered out of the\nbonds, I ran (close) up to thee, O Lord, because thou becamest to me on\nright (hand), [139^a] thou art delivering me, and thou art helping me.\nThou preventedst those who fight against me, and they were not\nmanifested; because thy face was becoming with me, delivering me in thy\ngrace. I received insult in presence of a multitude, and they cast me\nout, I became as lead before them. Happened to me a power from thee\nhelping me, because thou puttest torches on right of me and left of me,\nthat not any part of me should be being lightless. Thou shelteredst me\nunder the shadow of thy mercy, and I became above the coats of the skin.\nThy right (hand) is that which exalted me, and thou tookest the weakness\n[139^b] away from me, I became prevailing in thy truthfulness, being\ncleansed in thy righteousness. Were distant away from me those who fight\nagainst me. And I was justified in thy kindness, because thy rest\nbecometh ever unto age of the age. This therefore, O my Lord, is the\nexplanation of the repentance which said the Pistis Sophia, having been\ndelivered from the Chaos. Hear therefore, that I may say in boldness.\nThe word therefore which thy power of light said by Solomon, I was\ndelivered out of the bonds I ran (close) to thee, O Lord. That is the\nword which said the Pistis Sophia, I was loosened from the bonds of the\ndarkness, I came (close) to thee, O Light. [140^a] And the word which\nsaid thy power, Thou becamest to me on (the) right, thou art delivering\nme and thou art helping me. That also is the word which said the Pistis\nSophia, Thou becamest light on every part of me, and thou art helping\nme. And the word which thy power of light said, Thou preventedst those\nwho fight against me, and they were not manifested. That is the word\nwhich said the Pistis Sophia. And the emanations of the Self-willed,\nthese which fight against me, thou preventedst them by thy light, and\nthey were not able to approach in unto me. And the word which thy power\nsaid, Thy face was becoming with me in thy grace. That is the word which\nsaid [140^b] the Pistis Sophia. Thy light was becoming with me\ndelivering me by thy effluence of Light. And the word which thy power\nsaid, I was insulted before a multitude and they cast me out. That is\nthe word which said the Pistis Sophia. Oppressed me the emanations of\nthe Self-willed. And they took away my power from me, and I was despised\nwith them. And they cast me out in the Chaos there being not light in\nme. And the word which thy power of light said, I became as lead before\nthem. That is the word which said the Pistis Sophia, they having taken\naway my light from me I became as matter being heavy with them [141^a].\nAnd the word also which thy power said, And became to me a power from\nthee, helping me. That also is the word which said the Pistis Sophia,\nAnd after these (things) a power of light came to me from thee,\ndelivering me. And the word which thy power said, Thou puttest torches\non the right of me and on the left of me, that not anything about me\nshould become being lightless. That is the word which said the Pistis\nSophia, Thy power made light on right of me and left of me and (was)\nsurrounding me on every part, that not anything about me should become\nlightless. And the word which thy power said, Thou shelteredst me\n[141^b] in the shadow of thy mercy. That also is the word which said the\nPistis Sophia. And thou coveredst over me with the light of thy\neffluence. And the word which thy power said, I became above the coats\nof skin. That also is the word which said the Pistis Sophia, And they\npurged away from me all my matters evil. And I was exalted above them\nthrough thy light. And the word which thy power said by Solomon, Thy\nright (hand) is that which exalted me, and it took the weakness away\nfrom me. That is the word which said the Pistis Sophia, And thine\neffluence of Light, that is that which exalted me by thy light, and it\ntook away from me the emanations of Self-willed [142^a], these which\nwere afflicting me. And the word which thy power said, I became\nprevailing in thy truth, and cleansed in thy righteousness. That is the\nword which said the Pistis Sophia, I became prevailing by thy light. And\nI am becoming light which is purified by thy effluence. And the word\nwhich thy power said, Were distant from me those who fight against me.\nThat is the word which said the Pistis Sophia, Were distant from me the\nemanations of the Self-willed, these which were oppressing me. And the\nword which thy power of light said by Solomon, And I was justified in\nthy kindness, because thy rest becometh [142^b] even unto age of age.\nThat is the word which said the Pistis Sophia, I was delivered in thy\nkindness, because thou, thou art wont to deliver every one. This\ntherefore, my Lord is all the explanation of the repentance which said\nthe Pistis Sophia, she having been delivered from the Chaos, and she was\nloosened out of the bonds.\n\nIt happened therefore, the First Mystery having heard Thomas saying\nthese words, said he to him, Well (done and) fairly, Thomas, the happy:\nthis (is) the explanation of the hymn which said the Pistis Sophia. But\nhe added also the First Mystery, said he to the disciples, But [143^a]\nadded also the Pistis Sophia, she hymned up unto me saying, I hymn up\nunto thee this, through thy precept; thou broughtest me from the Aeon\nwhich is high, which (is) the upper part, and thou broughtest me down\nunto the Places which (are) below. And also by thy precept thou\ndeliveredst me out of the Places which (are) below. And through thyself\nthou tookest away the matter there which becometh in my powers of light,\nand I saw it. And thou art he who scatterest away from me the emanations\nof the Self-willed these which were oppressing me, and being enemies\nunto me. And thou gavest to me the authority for to loosen [143^b] the\nbonds of the emanations of the Adamas, and thou struckest the serpent of\nbasilisk, that of the seven heads: thou castest him out of my hands, and\nthou madest me stand upon his matter, thou destroyedst it, that this\nseed should not rise (up) from this hour. And thou art he who was being\nwith me, giving power to me in all these (things). And thy light\nsurrounded me in every Place. And through thyself thou madest all the\nemanations of the Self-willed powerless: because thou tookest away the\npower of their light from them. And thou directedst my way to bring me\nout of the Chaos. And thou removedst me out of the material darkness,\nand thou tookest away all my powers from them, [144^a] these (powers)\nwhose light they took away. Thou castest in unto them a light being\npurified, and all my members, these in which there is not light, thou\ngavest to them a light being purified out of the light of the Height.\nAnd thou directedst the way for them. And the light of thy face, it\nbecame to me manifest incorruptible. Thou broughtest me up to that which\nis above the Chaos, the Place of the Chaos with the destruction, that\nshould be dissolved all the matters which (are) in it, these which\nbecome in that Place and became new all my powers by thy light, and thy\nlight became in them all: thou puttest the light of thy effluence in me,\nI became light being purified.\n\n[144^b] This again is the second hymn which said the Pistis Sophia. He\nwho understandeth therefore this repentance, let him come forward and\nsay it. It happened therefore, the First Mystery having finished saying\nthese words, came forward Mathaios, said he, I understood the\nexplanation of the hymn, this which said the Pistis Sophia, now\ntherefore command to me that I may say it boldly. But answered the First\nMystery, said he, I command to thee Mathaios for to utter the\nexplanation of the hymn which said the Pistis Sophia. But answered\nMathaios, said he, Concerning the explanation of the hymn which said the\nPistis Sophia, thy power of light [145^a] prophesied about it once, the\nOde of Solomon. It is he who brought me down from the Places which are\nhigh above, and he brought me up from the Places which are at the bottom\nbelow. He who there took away the (things) which are in the Middle, and\nhe taught me them. He who scattered away mine enemies with my\nadversaries. He who gave to me authority over bonds to loosen them. He\nwho struck the serpent which hath seven heads with my hands, He made me\nstand upon his root, that I should blot out his seed. And thou wast\nbeing with me, thou art helping me in every Place. Surrounded me thy\nname. Thy right hand destroyed the poison of the evil [145^b] speaker.\nThy hand opened the road for thy faithful (ones). Thou redeemedst them\nout of the tombs, and thou removedst them out of the midst of the\nembalmed-corpses. Thou tookest bones being dead, thou clothedst them\nwith a body; and those which move not, thou gavest to them an energy of\nlife. Thy road became uncorruptness and with thy face. Thou broughtest\nthine Aeon upon the corruption, that they should all be dissolved and\nmade new and thy light should be foundation to them all. Thou buildest\nthy richness on them, and they became a dwelling being holy. This\ntherefore, my Lord, is the explanation of the hymn which said the Pistis\nSophia. Hear therefore, that I may say manifestly. The word which thy\npower said by Solomon, [146^a] He who brought me down out of the Places\nwhich are high above, and also thou broughtest me up from the places\nwhich are in the bottom below. That is the word which said the Pistis\nSophia, I hymn up unto thee, this through whose precept thou broughtest\nme out of this Aeon which is high above, and thou broughtest me unto the\nPlaces below. And also thou deliveredst me by thy precept, thou\nbroughtest me up from the Places which are below. And the word which thy\npower said by Solomon, He who there took away those which are in the\nMiddle and he taught me them. That is the word which said the Pistis\nSophia. And also through thyself thou causedst to be purified the matter\nwhich is in the midst of my power, and I saw [146^b] it. And also the\nword which thy power said by Solomon, He who scattered away mine enemies\nwith mine adversaries. That is the word which said the Pistis Sophia,\nAnd thou art he who scattered away from me all the emanations of the\nSelf-willed, these which were oppressing me, and these which were\nbecoming enemy unto me. And the word which thy power said, He who gave\nto me his wisdom over bonds to loosen them. That is the word which said\nthe Pistis Sophia, And he gave to me his wisdom, for me to be loosened\nfrom the bonds of those emanations. And the word which thy power said,\nHe who struck the serpent which hath seven heads with my hands, [147^a]\nand he made me stand upon his root, that I should blot out his seed.\nThat is the word which said the Pistis Sophia, And thou struckest the\nserpent, he of the seven heads through my hands. And thou settest me up\nupon his matter, thou destroyedst him that his seed should not rise up\nfrom this hour. And the word which thy power said, And thou wast being\nwith me, and thou wast helping me. That is the word which said the\n[147^b] Pistis Sophia, And thou wast being with me, thou art helping me\nin all these (things). And the word which thy power said, And thy name\nsurrounded me in every Place. That is the word which said the Pistis\nSophia, And thy light surrounded me in all their Places. And the word\nwhich said thy power, And thy right (hand) destroyed the poison of the\nevil speaker. That is the word which said the Pistis Sophia, And through\nthee were made powerless the emanations of the Self-willed, because thou\ntookest away the light of their power from them. And the word which thy\npower said, Thy hand opened the road of thy faithful (ones). That is the\nword which said the Pistis Sophia, Thou directedst my road to bring me\nout of the Chaos, because I believed thee. And the word which thy power\nsaid, Thou redeemedst them out of the tombs, and thou removedst them out\nof the midst of the embalmed-corpses. That is the word which said\n[148^a] the Pistis Sophia, And thou redeemedst me out of the Chaos, and\nthou removedst me out of the material darkness, namely, the emanations\nof darkness which (are) in the Chaos, these whose light thou tookest\naway from them. And the word which thy power said, Thou tookest away\nbones being dead, thou clothedst them with a body, and those which move\nnot, thou gavest to them an energy of life. That is the word which said\nthe Pistis Sophia, And thou tookest away all my powers, these in which\nthere is not light, thou puttest in unto them a light being purified.\nAnd all my members in which there is not light moving, thou gavest to\nthem a light of life from thy Height. And the word which thy power said,\nThy road became uncorruptness, with thy face. [148^b] That is the word\nwhich said the Pistis Sophia, And thou directedst thy road for me and\n(with, MS) the light of thy face became to me a life indestructible. And\nthe word which thy power said, Thou broughtest thy Aeon upon the\ndestruction, that they should loosen all the bonds. That is the word\nwhich said the Pistis Sophia, Thou broughtest me even me, thy power,\nupon the Chaos and upon the destruction, that should be loosened all the\nmatter which becometh in that Place, and should be made new all my\npowers by the light. And the word which thy power said, And thy light\nmaketh foundation for them all. That is the word which said the Pistis\nSophia, And thy light became in them [149^a] all. And the word which thy\npower of light said by Solomon, Thou puttest thy richness upon him. And\nhe made a dwelling being holy. That is the word which said the Pistis\nSophia, Thou strengthenest the light of thy effluence upon me, and I\nbecame light, being purified. This therefore, my Lord, is the\nexplanation of the hymn which said the Pistis Sophia.\n\nIt happened therefore, the First Mystery having heard these words,\nsaying them Mathaios, said he, Well (done) Mathaios and fairly, the\nbeloved. This is the explanation of the hymn which said the Pistis\nSophia. But added also the First Mystery, said he, But added also the\nPistis Sophia in this hymn, said she, I [149^b] shall say, Thou art the\nLight, that which is high, because thou deliveredst me; and thou\nbroughtest me (close) to thee; and thou causedst them not to take away\nmy light, even the emanations of the Self-willed, these which are enemy\nunto me: O Light of the Lights I hymned up at thee, thou deliveredst me,\nO Light, thou broughtest my power up from the Chaos. Thou deliveredst me\nfrom those who went down unto the darkness. These words also said the\nPistis Sophia. Now therefore he whose mind became intelligent, having\nunderstood the words which said the Pistis Sophia, let him come forward\nand utter their explanation.\n\nIt happened therefore, the First Mystery having finished saying these\nwords unto the disciples, came forward Maria, said she, My Lord, my mind\nintelligent is at every time, for me to come forward at every moment and\nutter the explanation of the words which she said. But [150^a] I am\nfearing Petros, because he is wont to threaten me, and he hateth our\nsex. But these she having said them, said he to her the First Mystery,\nEvery one who will be filled with the spirit of light for to come\nforward, and utter the explanation of the things which I say, there is\nnot anyone (who) will be able to prevent him. Now therefore, thou O\nMaria, utter the explanation of the words, these which said the Pistis\nSophia. Answered therefore Maria, said she to the First Mystery in the\nmidst of the disciples, My Lord, concerning the explanation of the words\nwhich said the Pistis Sophia, thy power of light prophesied them once by\nDavid, I shall exalt thee, O Lord, because thou acceptedst me, and thou\ndidst not cause to rejoice my enemies over me. O Lord my God, I [150^b]\ncried up unto thee and thou healedst me. O Lord, thou broughtest my soul\nup from Amente, thou savedst me from those who went down unto the pit.\nThese having said them Maria, said he to her, the First Mystery, Well\n(done and) fairly, Maria the happy. But he added also in the word, said\nhe to the disciples, Added also the Pistis Sophia in this hymn, said\nshe, The Light became to me for deliverer, and turned my darkness for me\nunto light, and it rent asunder the Chaos, which surroundeth me, he\ngirded me with light. It happened therefore when the First Mystery\nfinished saying these words, came in front Martha, said she, My Lord thy\npower prophesied once [151^a] by David concerning these words, The Lord\nbecame to me helper, he turned my mourning for me unto joy, he rent\nasunder my sackcloth he girded me with gladness. But it happened, the\nFirst Mystery having finished hearing these words, saying them Martha,\nsaid he, Well (done and) fairly, Martha.\n\nBut added also the First Mystery, said he to the disciples. Added also\nin the hymn the Pistis Sophia and said she, My power hymn unto the\nlight, and forget not all the powers of the light, these which he gave\nto thee; and all the powers which (are) in thee hymn unto the name of\nhis mystery which is holy. He who forgiveth all thy transgression. He\nwho delivereth thee [151^b] out of all their oppressions, those with\nwhich afflicted thee the emanations of the Self-willed. He who delivered\nthy light out of the emanations of the Self-willed, these which belonged\nunto the destruction. He who gave a crown of light unto thy head in his\ncompassion until he delivered thee. He who filled thee with light being\npurified; and thy beginning will become new as an Invisible of the\nHeight. These words the Pistis having hymned (with) them, because she\nwas delivered, and remembering all the things which I gave to her: it\nhappened therefore, the First Mystery having finished uttering these\nwords unto the disciples, said he to them, He who understandeth the\nexplanation of these words, let him come forward, and say them in\nboldness.\n\n[152^a] Came again forward Maria, said she, My Lord, concerning these\nwords with which hymned the Pistis Sophia, thy power of light prophesied\nthem by David, My soul, bless the Lord, all those which (are) in my\ninward part bless his name which is holy. My soul, bless the Lord and\nforget not all his recompenses: he who forgiveth all thy unlawfulness;\nhe who healeth all thy sicknesses. He who redeemeth thy life out of the\ndestruction. He who giveth a crown of mercy upon thy head and (of)\ncompassion. He who satiateth thy wish with good; thy youth (he) will\nmake new as that of an eagle, namely, that the Sophia will become as the\nInvisibles which are at the Height: [152^b] having said therefore, As an\neagle, because that the dwelling of the eagles is being in the height,\nand the Invisibles (are) also in the Height, namely, that the Sophia\nwill become light as the Invisibles, as she was from her beginning. It\nhappened therefore, the First Mystery having heard these words, saying\nthem Maria, said he, Well (done), O Maria the happy. It happened\ntherefore after these things added also in the word the First Mystery,\nsaid he to the disciples, I took away the Pistis Sophia, I brought her\nup unto a Place being below the thirteenth Aeon, and I gave to her a new\nmystery of the light which is not that of her Aeon, the Place of the\nInvisibles. And also I gave [153^a] to her a hymn of the light, that\nshould not be able to prevail against her from this hour the Rulers of\nthe Aeons. And I put her in that Place, until I come for her and take\nher unto her Place which is at the Height. It happened therefore, I\nhaving put her in that Place, she said also this hymn saying thus, In\nfaith I believed the Light, and he remembered me, he heard my hymn: he\nbrought my power up from the Chaos with the darkness below of all the\nmatter. And he brought me up, he put me in an Aeon being exalted, and\nbeing firm. He put me on the road which goeth unto my Place, and he gave\nto me a new mystery which not my Aeon is, and he gave to me [153^b] a\nhymn of the light. Now therefore, O Light, all the Rulers will see the\n(things) which thou diddest with me, and they (will) fear, and they\n(will) believe the Light. This hymn therefore said the Pistis Sophia,\nrejoicing because they brought her up from the Chaos. And they brought\nher unto the Place which (is) below the thirteenth Aeon. Now therefore\nhe whose mind moveth him, understanding the explanation of the meaning\nof the hymn, that which said the Pistis Sophia, let him come forward and\nsay it. Came forward Andreas, said he, My Lord, this is that which thy\npower of light prophesied about it once by David: In patience I had\npatience with the Lord, [154^a] he gave heed unto me, and he heard my\nsupplication. He brought my soul up from the pit of the misery with the\nmire of the filth, he set my feet upon a rock, and he directed my\nfootsteps. He cast unto my mouth a new song, a blessing for our God.\nThere are many (who) will see and they (will) fear, and they (will) hope\nin the Lord. It happened therefore, Andreas having uttered the meaning\nof the Pistis Sophia, said he to him the First Mystery, Well (done)\nAndrea the happy. But added also in the word, said he to the disciples,\nThese are all the words which happened to the Pistis Sophia. It happened\ntherefore, I having brought her unto the Place which is below of the\n[154^b] thirteenth Aeon. I came being about to go unto the Light, and\ncease (being) with her, said she to me, O Light of the Lights, being\nthou about to go unto the Light and cease from being with me: and (is\nabout to) know the Adamas the tyrant, that thou ceasedst being with me,\nand to know that becometh not he who will deliver me: he cometh also\nunto me unto this Place, he with all his Rulers who hate me. And also\nthe Self-willed will give power to his emanation of face of lion, and\nall (will) come and all oppress me at once, and (will) take away all my\nlight from me, and I (shall) become powerless. And also I (shall) become\nlightless. Now therefore, O Light [155^a] and my Light, take away the\npower of their light from them, that they may not be able to prevail to\noppress me from this hour. It happened therefore, I having heard these\nwords saying them the Pistis Sophia, I answered to her, saying, Not yet\ndid my Father command to me, he who emanated me out, for to take away\ntheir light from them. But I shall seal (up) their Places of the\nSelf-willed with all his Rulers, these which hate thee, because thou\nbelievedst the Light. And also I shall seal (up) the Places of the\nAdamas with his Rulers, that they should not be able to war with thee,\nuntil their time is fulfilled, and until [155^b] cometh the season, and\ncommandeth to me my Father, that I should take away their light from\nthem. But afterwards also said I to her. Hear and I (will) speak with\nthee of their time in which these (things) will happen, namely, these\nwhich I said to thee, They are about to happen whenever (the) three\ntimes should be fulfilled. Answered the Pistis Sophia, said she to me, O\nLight, whereby shall I know when (will) happen the three times, that I\nmight be glad and rejoice because approached the time for thee to lead\nme unto my Place, and also I shall rejoice because came the time (when)\nthou wilt take away the powers of light from all those who hate me,\nbecause I [156^a] believed thy light? But I, I answered, said I to her,\nWhenever thou wilt see the gate of the Treasury of the great Light, this\nwhich is open unto the thirteenth Aeon, namely the Left, whenever they\nshould open that gate, then were fulfilled the three times. Answered\nalso the Sophia, said she, O Light, whereby shall I know, being in this\nPlace, that they opened that gate? But I, I answered, said I to her,\nWhenever they open that gate, will know those who become in all the\nAeons, because of the great light which will become in all their Places:\nnevertheless therefore, behold, I appointed that they should not dare\n(to do) unto thee anything of evil, until were fulfilled [156^b] the\nthree times. But thou, thou shalt become having the authority to go up\nunto their twelve Aeons at the time which thou wishest, and also thou\n(wilt) return and come unto thy Place, this which is below the\nthirteenth Aeon, this in which thou art becoming now. But thou wilt not\nhave authority to go in unto the gate of the Height, this which becometh\nin the thirteenth Aeon, for thee to go in unto thy Place, this out of\nwhich thou camest. Nevertheless therefore whenever should be fulfilled\nthe three times, will oppress thee the Self-willed with all his Rulers,\nfor them to take away thy light from thee, [157^a] he being angry with\nthee, thinking that thou, thou restrained his power in the Chaos, and he\nis thinking that thou, thou tookest away its light from it: he will be\nexasperated against thee, for him to take away thy light from thee, that\nhe should send it unto the Chaos, and give it in unto his emanation\nwhich is there, that it should be able to come up from the Chaos and\ncome unto his Place. But these will begin the Adamas. But I, I shall\ntake away all thy powers from him and give them to thee. And I shall\ncome and take them away. Now therefore whenever they should oppress thee\nat that time, hymn up unto the Light, and I, I shall not fail thee for\nto help thee. And I am coming (close) to thee quickly out of the Places\nwhich are below. [157^b] And I am coming down unto their Places and take\naway their light from them. I am coming unto this Place in which I put\nthee, this which is below the thirteenth Aeon, until I lead thee unto\nthy Place, this out of which thou camest.\n\nIt happened therefore, the Pistis Sophia having heard these words, I\nsaying them to her, she rejoiced in great joy. But I, I left her in the\nPlace which is below the thirteenth Aeon. I went unto the light, I\nceased from being with her. But all these words was the First Mystery\nsaying to the disciples, that they happened to the Pistis Sophia. And he\nwas sitting upon the hill of the Olives, saying all these words in the\nmidst of the disciples.\n\nBut he added also, said he to them, But it happened also [158^a] after\nall these (things) while I am being in the World of the mankind, sitting\nby the road which is this Place, which is the mountain of the Olives,\nbefore that they dispatched my vesture, this which I left in the\ntwenty-fourth Mystery (reckoning) from within, but the First itself it\nis (reckoning) from without, this which is that, the great\nUncontainable, this in which I shone, and before that I went unto the\nHeight to receive my other two vestures: sitting by you in this Place,\nnamely, the mountain of the Olives, was fulfilled the time which I said\nto the Pistis Sophia, Will oppress thee the Adamas with all his Rulers.\nIt happened therefore, having happened that [158^b] time, but I, I was\nbecoming in the World of the mankind, sitting by you in this place which\nis the mountain of the Olives, looked the Adamas out of the twelve\nAeons, he looked down unto the Place of the Chaos, he saw his power\ndemonic which (is) in the Chaos, in which there is not light at all,\nbecause I had taken away its light from it: and he saw it being\ndarkness, and it was not possible to come unto his Place which is the\ntwelve Aeons. Remembered also the Adamas (about) the Pistis Sophia, and\nhe was angry with her greatly greatly, thinking that it (is) she who\nrestrained his power in the Chaos. [159^a] And thinking that it (is) she\nwho took away its light from it, and he was exasperated greatly, and he\nadded anger upon anger: he emanated out of him an emanation of darkness,\nand with another cruel (power) of evil Chaos, that he might disturb the\nPistis Sophia with them.\n\nAnd he fashioned a Place of darkness in his Place, that he should\noppress the Sophia with it. And he took multitudes of Rulers of his own,\nthey persecuted the Sophia, for to bring her unto the Chaos of darkness\nwhich he fashioned. And for to oppress her in that Place. And for to\ndisturb her the two emanations of the darkness, these which emanated out\nthe Adamas, [159^b] until they took away all her light from her, and\nuntil the Adamas took away the light of the Pistis Sophia, and gave it\nto the two emanations which are cruel, and they took it unto the great\nChaos, which is below this which is dark, and they cast it in unto his\npower of darkness which is chaotic, that perhaps it should be able to\ncome unto this Place: because that it had become dark greatly, because I\ntook away its power of light from it. It happened therefore, they having\npersecuted the Pistis Sophia, she cried out also, she hymned up unto the\nLight, since I said to her, Whenever they oppress thee and thou hymnest\nup unto me I am coming quickly and I (will) help thee. It happened\ntherefore, they having oppressed her, but I, I was [160^a] sitting by\nyou in this place, which is the mountain of the Olives. She praised up\nunto the Light, saying, O Light of the Lights, I believed thee. Deliver\nme from these Rulers which are persecuting me, and help me\nlest-at-anytime they may take away my light from me, as (did) the power\nof face of lion. Because thy light becometh not with me, with thy\neffluence of Light, for them to deliver me. Otherwise was angry with me\nthe Adamas, saying to me, Thou, thou restrainedst my power in the Chaos.\nNow therefore, O Light of the Lights, if I did this (and) I restrained\nit. If I did nothing of violence to that power. Or if I oppressed it as\nit oppressed me, then (and, MS) shall take away my light from me, all\nthese [160^b] Rulers who persecute me, and they shall put me out, being\nempty: and the enemy the Adamas shall persecute my power and seize it,\nand he shall take away my light from me, and cast it in unto his power\nof darkness, this which is in the Chaos: and he shall put my power in\nthe Chaos. Now therefore, O Light, seize me in thy anger, and exalt thy\npower over my enemies, these who rose up against me at last. Speed,\nvivify me according as thou saidst, I shall help thee.\n\nIt happened therefore, the First Mystery having finished saying these\nwords unto the disciples, said he, He who understood these words which I\nsaid, let him come forward and utter their explanation. Came forward\nIakkobos said he, My Lord, [161^a] concerning this hymn, in which hymned\nthe Pistis Sophia, thy power of light prophesied them once by David in\nthe seventh psalm, O Lord, my God I trusted unto thee; save me from\nthose who persecute me and deliver me, lest-at-anytime he might carry\noff my soul as a lion, there being not he who redeemeth and he who\ndelivereth. O Lord, my God, if I did this (thing) if there is violence\nin my hands, if I repaid to those who repaid to me evil (things), may I\nperish by my enemy, being empty: and may my enemies persecute my soul\nand seize it: and trample my life down unto the earth and cause my glory\nto become in the Chaos. Diapsalma. Rise (up), [161^b] O Lord, in thy\nwrath: be exalted at the last to my enemies: rise up in the commandment\nwhich thou orderedst.\n\nIt happened therefore, the First Mystery having heard these words,\nsaying them Iakkobos, said he, Well (done), Iakkobos the beloved. But\nadded also the First Mystery, said he to the disciples, It happened\ntherefore, the Pistis Sophia having finished saying the words of this\nhymn she turned round to see, whether the Adamas turned backward with\nhis Rulers for to go unto their Aeon, and she saw (they saw, MS) them\nrunning after her: she turned unto them, said she to them, Why do ye\npersecute me saying, I have not help for him to deliver me from you. Now\ntherefore a judge of truth is [162^a] the Light and strong (he) is. But\nhe is compassionate until the time which he said to me, I am coming and\nI (will) help thee, and he (will) not bring his wrath upon you at every\nhour. And this is the time which he said to me. Now therefore if ye turn\nnot yourselves backward, and cease from persecuting me, the Light will\nmake ready his power, and he will make ready with all his powers, and he\nmade ready in his power for to take away your light which is in you, and\nye will become darkness: and his powers he fashioned them, for him to\ntake away your powers from you, and ye (will) perish. But these having\nsaid them the Pistis Sophia, she looked unto the Place of the Adamas,\nshe saw the Place of dark [162^b] and of Chaos, this which he fashioned.\nAnd also she saw the two emanations of darkness which (are) cruel\ngreatly, these which emanated them out the Adamas, that they should lay\nhold on the Pistis Sophia, and should cast her down unto the Chaos,\nwhich he fashioned, and should oppress her in that place, and should\ndisturb her, until they took away her light from her. It happened\ntherefore, the Pistis Sophia having seen those two emanations of\ndarkness and of the Place of darkness, these which fashioned the Adamas,\nshe feared and she cried up unto the Light saying, O Light, behold, was\nangry the Adamas, the violent being, he fashioned an emanation of\ndarkness and [163^a] also he emanated out another (from) Chaos, and he\nfashioned another dark and chaotic and he prepared it. Now therefore, O\nLight, the Chaos which he fashioned for to cast me unto it, and (to)\ntake away my power of light from me, take away his from him; and the\nthought which he thought for to take away my light, they will (take) his\nfrom him; and the violence which he said for to take away my light from\nme, take away all his (lights). These are the words which said the\nPistis Sophia in her hymn. Now therefore he who is sober in his spirit,\nlet him come forward and utter the explanation of the words (which said)\nthe Pistis Sophia in her hymn.\n\nCame also forward Martha, said she, My Lord, I am sober [163^b] in my\nspirit, and I understand the words which thou sayest: now therefore\ncommand to me that I may utter their explanation in boldness. But\nanswered the First Mystery, said he to Martha, I command to thee Martha\nfor to utter the explanation of the words, these which said the Sophia\nin her hymn. But answered Martha said she, My Lord, these are the words\nwhich thy power of light prophesied once by David in the seventh psalm,\nGod is a judge of truth, strong, compassionate, being not wont to bring\nhis anger day by day: if ye turn not yourselves he will whet his sword,\nhe stretched his bow, he made (it) ready: he made ready in it [164^a]\nweapons of death, his arrows he fashioned for those whom they will burn.\nBehold, the violence travailed, he conceived trouble he brought forth\nunlawfulness, he dug a pit, he excavated it, he will fall down unto the\nhole which he fashioned, his trouble will turn upon his head and his\nviolence (is) coming upon the middle of his head. But these having said\nthem Martha, said he to her the First Mystery who looketh outwards, Well\n(done and) fairly, Martha, the happy.\n\nIt happened therefore, Jesus having finished saying unto his disciples\nall the things which happened to the Pistis Sophia, being in the Chaos,\nand with the manner (in) which she hymned up unto the Light, until he\ndelivered her and brought her up from the Chaos, [164^b] and brought her\nin unto the twelve Aeon, and with the manner (in) which he delivered her\nout of all her oppressions, with which oppressed her the Rulers of the\nChaoses, because that she lusted to go (close) to the Light.\n\nAdded again in the word Jesus, said he to his disciples, It happened\ntherefore after all these (things) I took away the Pistis Sophia, I\nbrought her in unto the thirteenth Aeon, I, shining greatly greatly,\nthere being not measure unto the light which was becoming from me, I\ncame in unto the Place of the twenty-four (fourth, MS) Invisibles, I,\nshining greatly greatly; and they were disturbed with great disturbance:\nthey looked, they saw the Sophia who was being with me, they recognised\nher. [165^a] But I, they recognised me not who I (was), but they were\nthinking of me as of an emanation of the land of the Light. It happened\ntherefore, the Sophia having seen her fellow Invisibles, she rejoiced in\ngreat joy, and she was delighted greatly; she wished to show to them the\nwonders which I did with her below in the land of the mankind, until I\ndelivered her. She came up unto the midst of the Invisibles, she hymned\nunto me in their midst, saying, I shall manifest to thee, O Light,\nbecause thou art a Saviour, and thou art a redeemer at every time: I\nshall hymn this hymn unto the Light because he delivered me: and he\ndelivered out of the hand of the Rulers [165^b] mine enemies. And thou\ndeliveredst me in all the Places, and thou deliveredst me from the\nexaltation and the humiliation of the Chaoses, and from the Aeons of the\nRulers of the Sphere. And I having come out of the Height, I went astray\nin Places, there being not light in them. I could not return into the\nthirteenth Aeon my dwelling, because there is not light in me nor power,\nmy power was defective altogether, and the Light delivered me from all\nmy afflictions. I hymned up unto the Light, he heard me, they having\nafflicted me. He guided me in the creation of the Aeons, for him to\nbring me up unto the thirteenth Aeon, my dwelling. I shall manifest to\nthee, O Light, because thou deliveredst me, and (for) thy wonders in the\nrace of [166^a] the mankind, I having become deficient of my power, thou\ngavest power to me, and I having become deficient of my light, thou\nfilledst me with light being purified. I became in the darkness with the\nshadow of the Chaos, being bound in the bonds being cruel of the Chaos,\nthere being not light in me: because I exasperated the precept of the\nLight, I transgressed, I gave anger to the precept of the Light, because\nI came out of my Place: and I having come down, I was deficient of my\npower, and I became lightless, and there was not any to help me: and in\ntheir afflicting me I hymned up unto the Light, and he delivered me out\nof all my afflictions: and also he burst all my bonds: he brought me up\nfrom the darkness with the oppression of the Chaos. I shall manifest\n[166^b] to thee, O Light, because thou deliveredst me, and thy wonders\nhappened in the race of the mankind. And thou brokest-in-pieces the\ngates which (are) high of the darkness, and with the bars which (are)\ncruel of the Chaos, and thou madest me go down from the Place, from\nwhich I transgressed: and also they took away my power because I\ntransgressed, and I ceased from the mysteries, I came down in the gates\nof the Chaos: and they having afflicted me, I hymned up unto the Light,\nhe delivered me out of all my afflictions. Thou dispatchedst thine\neffluence, it gave power to me, and it delivered me out of all my\noppressions. I shall manifest to thee, O Light, because thou deliveredst\nme, and (for) thy wonders in [167^a] the race of the mankind. This\ntherefore is the hymn which said the Pistis Sophia, being in the midst\nof the twenty-four Invisibles, wishing, for them all to know all the\nwonders which I did with her, and wishing for them to know that I went\nunto the World of the mankind. I gave to them the mysteries of the\nHeight. Now therefore he who is exalted in his understanding, let him\ncome forward, and say the explanation of the hymn which said the Pistis\nSophia. It happened therefore, Jesus having finished saying these words,\ncame forward Philippos, said he, Jesus My Lord, exalted is my\nunderstanding and I understand the explanation of the hymn which said\nthe Sophia: prophesied [167^b] also about it once David the prophet,\nsaying in the hundred and sixth psalm, Manifest to the Lord that he is\nkind, because unto age is his mercy, let those whom the Lord redeemed\nsay, This is he, he redeemed them out of the hand of their enemies: he\ngathered them in from their countries, out of the east with the west\nwith the north with the sea. They went astray in the wilderness in a\nplace in which there is not water; they found not the road to the city\nof their dwelling. Being hungry being thirsty their soul failed in them.\nHe delivered them out of their necessity. They cried up unto the Lord,\nhe heard them being distressed: he guided them unto a road, being\nstraight [168^a] for them to go up unto the Place of their dwelling, Let\nthem manifest to the Lord in his mercies, and his wonders among the sons\nof the men: because he satisfied a soul, being hungry, a soul being\nhungry he filled it with good. Those who sit in the darkness with the\nshadow of the death, those who are bound in a poverty with the iron;\nbecause he exasperated the word of God, they irritated the counsel of\nhim who is exalted: their heart was humbled in their tribulations; they\nbecame weak and there was not he who helped them. They cried up unto the\nLord in their being distressed; he delivered them out of their\nnecessity, he brought them out of the darkness with the shadow of the\ndeath, and he burst their bonds. Let them manifest to the Lord in his\nmercies, and his wonders for the sons [168^b] of the men: because he\nbroke gates of brass, he shattered bars of iron: he received them unto\nhim in the road of their unlawfulness; for they were humiliated because\nof their unlawfulness: their heart abhorred every (kind) of meat, they\napproached unto the gates of the death. They cried up unto the Lord in\ntheir being distressed, he delivered them out of their necessity: he\nsent his word, he healed them, and he saved them out of their\ntribulation. Let them manifest to the Lord in his mercy and his wonders\namong the sons of the men. This therefore, my Lord is the explanation of\nthe hymn which said the Sophia. Hear therefore, my Lord that I may say\nit plainly. The word indeed which said David, Manifest [169^a] to the\nLord because he is kind, because an eternal is his mercy. That is the\nword which said the Sophia, I shall manifest to thee, O Light, because\nthou art a Saviour, and thou art a redeemer at every time. And the word\nwhich said David, Let those whom the Lord redeemed say this, He redeemed\nthem out of the hand of their enemies. That is the word which said the\nSophia, I shall say this hymn unto the Light, He delivered me; and he\ndelivered me out of the hand of the Rulers mine enemies, with the rest\nalso of the psalm. This therefore, my Lord is the explanation of the\nhymn which said the Sophia in the midst of the twenty-four Invisibles,\nwishing for them to know [169^b] all the wonders which I did with her,\nand she wished for them to know, that thou gavest thy mysteries of the\nrace of the mankind.\n\nIt happened therefore, Jesus having heard these words, saying them\nPhilippos, said he, Well (done), O happy Philippos, this is the\nexplanation of the hymn which said the Sophia. It happened therefore\nalso after all these (things) came forward Mariham, she worshipped at\nthe feet of Jesus, said she, My Lord, be not angry with me seeking from\nthee, because we are seeking after every thing in an exactness with a\ncertainty, for thou saidst unto us once, Seek that ye may find and knock\nthat they may open to you. For every one who seeketh will find, and\nevery one who knocketh [170^a] in, they will open to him. Now therefore,\nmy Lord, who is he whom I shall find, or who is he unto (whom) we shall\nknock, or who, rather, is he for whom it is possible to say unto us the\nanswer to the words about which we shall seek (from) thee, or who,\nrather, is he who knoweth the power of the words after which we shall\nseek, because that in a mind thou gavest mind to us of the Light, and\nthou gavest to us perception with a thought being exalted greatly?\nConcerning this therefore there is not anyone becoming in the World of\nthe mankind, nor becoming in the Height of the Aeons, for whom it is\npossible to say unto us the answer to the words which we seek after,\nexcept thee alone, this who knoweth the Universe and who is complete in\nthe Universe. [170^b] Because that I was not seeking after the manner\n(in) which seek the men of the World; but we are seeking indeed in the\nknowledge of the Height, this which thou gavest to us, and we are\nseeking also in the type of the search which is preferable, this which\nthou taughtest us for to seek in it.\n\nNow therefore, my Lord, be not angry with me, but reveal to me the word\nabout which I shall ask thee. It happened therefore, Jesus having heard\nthese words, saying them Maria, the Magdalene, answered then (but, MS)\nJesus, said he to her, Seek after that which thou wishest to seek after,\nand I shall reveal it to thee in an exactness with a certainty, Amen,\namen I say to you, Rejoice in great joy and be [171^a] glad greatly\ngreatly, ye are seeking after every thing in an exactness, and I shall\nbe glad greatly greatly, because ye seek after every thing in an\nexactness. And ye seek after the manner (in) which it is worthy to seek.\nNow therefore, seek after that which thou seekest after, and I shall\nreveal it to thee in joy. It happened therefore, Maria having heard\nthese words, saying them the Saviour, she rejoiced in great joy, and she\nwas glad for her greatly greatly. Said she to Jesus, My Lord and my\nSaviour, then of what kind are the twenty-four Invisibles, and being,\nalso, of what type: or otherwise rather of what nature: or, then, being\nof what nature is their light? But answered Jesus, said he [171^b] to\nMaria, What is that which is in this World being like to them: or what,\nrather, of Place which is in this World is that which is resembling unto\nthem? Now therefore unto what shall I compare them: or, rather, is that\nwhich I shall say concerning them: for there is not any one in this\nWorld unto whom I shall be able to compare them; and there is not any of\nappearance in it unto whom I shall be able to liken them? Now therefore\nthere is not any in this World being of the nature of the heaven, Amen I\nsay to you, Each Invisible, is great(er) than the heaven with the Sphere\nwhich is upon it, and with the twelve Aeons together nine times,\naccording as I finished saying to you another time. And there is not any\nlight in this World being preferable unto the light [172^a] of the sun.\nAmen, amen I say to you: The twenty-four Invisibles are of light more\nthan the light of the sun which is in this World ten thousand times\naccording as I finished saying to you another time. Because that the\nlight of the sun in his truth of shape is not in this Place. Because\nthat his light passeth through many veils of Places. But the light of\nthe sun in his truth of shape, this which becometh in the Place of the\nVirgin of the Light shineth more than the twenty-four Invisibles and\nwith the great Forefather invisible and with also the great\nTriple-powered God a ten thousand times, according as I finished saying\nto you another time. [172^b] Now therefore, Maria, there is not any\nappearance in this world, nor is there light, nor is there shape\ncomparable to the twenty-four Invisibles, that I should compare them\nunto them: but yet another little time, thou with thy brothers of\nfellow-disciples, I shall take you unto all the Places of the Height,\nand I shall take you unto the three Spaces of the First Mystery, until\nthe Places only of the Space of the Ineffable. And ye will see all their\nshape in truth without comparison. And whenever I should take you unto\nthe Height, ye will see the glory of those of the Height. And ye will\nbecome in a great wonder greatly greatly. And whenever I should take you\nunto the Place of the (Rulers of the) Destiny [173^a] ye will see the\nglory in which they become, and out of their great glory which is\npreferable, ye will reckon this World with you as darkness of darkness:\nand ye will look out upon all the World of the mankind, being about to\nbecome the size of a speck of dust with you, from the great distance\nwhich it is distant from it greatly greatly, with the great size which\nit is great(er) than it greatly. And whenever I should take you unto the\ntwelve Aeons, ye will see the glory in which they become, and from the\ngreat glory the Place of the Rulers of the Destiny will be reckoned with\nyou as the darkness of the darknesses; and it will become the size of a\nspeck of dust with you from the great distance which it is distant from\nit greatly, with the great size in which it is great(er) than [173^b] it\ngreatly, according as I finished saying unto you another time. And again\nwhenever I should take you unto the thirteenth Aeon, and ye will see the\nglory in which it becometh, the twelve Aeons will be reckoned with you\nof the darkness of the darknesses: and ye will look out upon the twelve\nAeons being about to become the likeness of a speck of dust with you\nfrom the great distance which it is distant from it greatly, with the\ngreatness of size in which it is great(er) than it greatly. And whenever\nI should take you unto the Place of the Middle, ye will see the glory in\nwhich they are, the thirteenth Aeon will be reckoned with you as the\ndarkness of the darknesses. And also ye will look upon the twelve Aeons\nand with all the Destiny and all the arrangement, and with all the\nSpheres [174^a] with all their arrays in which they become, they will be\nthe size of a speck of dust with you from the great distance which it is\ndistant from it, and the great size (in) which it is great(er) than it\ngreatly. And whenever I should take you unto the Place of those of the\nRight (hand), ye will see the glory in which they become, the Place of\nthe Middle will be reckoned with you as the night which is in the World\nof the mankind: and if ye should look out upon the Middle, it will\nbecome the size of a speck of dust with you, from the great distance\nwhich the Place of those of the Right (hand) are distant from it\ngreatly. And if I should take you unto the Land of the Light, namely,\nthe Treasury of the Light, and ye (will) see the glory in which it\nbecometh, [174^b] the Place of those of the Right (hand) will be\nreckoned with you as the light of the hour of mid-day in the World of\nthe mankind, the sun being not out (of cloud): and if ye should look\nupon the Place of those of the Right (hand), it will be the size of a\nspeck of dust with you, from the great distance which is distant from it\ngreatly, the Treasury of the Light. And whenever I should take you unto\nthe Place of those who received the Inheritance, of those who received\nthe mysteries of the Light, and ye (will) see the glory of the light in\nwhich they become, the Land of the Light will be reckoned with you as\nthe light of the sun which is in the World of the mankind: and if ye\nshould look [175^a] upon the Land of the Light, it will be reckoned with\nyou as a speck of dust, from the great distance which is distant from\nit, the Land of the Light, and from the greatness which it is great(er)\nthan it greatly.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, sprang up Maria the Magdalene, said she, My Lord, be not\nangry with me, seeking (from) thee, because that we are seeking after\nevery thing in an exactness. But, answered Jesus, said he to Maria, Seek\nafter that which thou wishest to seek after, and I, I shall reveal it to\nthee boldly without parable. And every thing which thou seekest after, I\nshall say to thee in an exactness with a certainty, and I shall complete\nyou with every power [175^b] with every Pleroma, from the inward part of\nthe inward parts as far as the outward part of the outward parts, from\nthe Ineffable even unto the darkness of the darknesses, that they should\ncall of (against you, MS), the Pleromas which are complete in every\nknowledge. Now therefore, Maria, seek that which thou art seeking after,\nand I shall reveal it to thee in great joy with great delight. It\nhappened therefore, Maria having heard these words, speaking them the\nSaviour, she rejoiced in great joy greatly and she was delighted, said\nshe, My Lord, then the men of the World, these who received the\nmysteries of the Light, will they become preferable to the emanations of\nthe Treasury in thy kingdom? [176^a] Because that I heard thee saying,\nWhenever I should take you unto the Place of those who receive the\nMysteries, the Place, the Land of the Light will be reckoned with you as\na speck of dust, from the great distance which it is distant from it,\nand with the great glory in which it becometh, namely the Land of the\nLight of the Treasury, the Place of the emanations, then therefore, my\nLord will the men who receive the mysteries become preferable to (those\nwho belong to) the Land of the Light, and become preferable to them in\nthe Kingdom of the Light? But answered Jesus, said he to Maria, Fairly,\nhowever, at least thou seekest after everything in an exactness with a\ncertainty: but hear, Maria, that I may speak with thee upon the\nConsummation of the Aeon with the catching-up [176^b] of the Universe.\nIt shall not happen thus, but I said unto you, Whenever I should take\nyou unto the Place of the Inheritance of those who receive the mystery\nof the Light, the Treasury of the Light, the Place of the emanations, it\nwill be reckoned with you as a speck of dust, and as the light of the\nsun of the day only. They said therefore, These will happen in the time\nof the consummation of the catching-up of the Universe. The twelve\nSaviours of the Treasury with the twelve arrays of each of them, namely,\nthe emanations of the seven Voices with the five Trees will become with\nme in the Place of the Inheritances of the Light, being Kings with me:\neach one of them being King [177^a] over his emanations: and also each\none of them is becoming King according to his glory: the great according\nto his greatness, the small according to his smallness: and the Saviour\nof the emanations of the first Voice, they will become in the Place of\nthe souls of those who received the First Mystery of the First Mystery\nin my Kingdom: and the Saviour of the emanations of the second Voice\nwill become in the Place of the souls of those who received the Second\nMystery of the First Mystery. Likewise also the Saviour of the\nemanations of the third Voice will become in the Place of the souls of\nthose who receive the Third Mystery of the First Mystery in the\nInheritances of the Light. And the Saviour of the emanations of the\nfourth Voice of the Treasury of the Light [177^b] will become in the\nPlace of the souls of those who receive the Fourth Mystery of the First\nMystery in the Inheritances of the Light. And the fifth [_sic_] Saviour\nof the fifth Voice of the Treasury of the Light will become in the Place\nof the souls of those who receive the Fifth mystery of the First Mystery\nin the Inheritances of the Light. And the sixth Saviour of the\nemanations of the sixth Voice of the Treasury of the Light will become\nin the Place of the souls of those who receive the Sixth mystery of the\nFirst Mystery. And the seventh Saviour of the emanations of the seventh\nVoice of the Treasury of the Light will become in the Place of the souls\n[178^a] of those who receive the Seventh mystery of the First Mystery in\nthe Treasury of the Light. And the eighth Saviour, namely, the Saviour\nof the emanations of the first Tree of the Treasury of the Light will\nbecome in the Place of the souls of those who receive the Eighth mystery\nof the First Mystery in the Inheritances of the Light. And the ninth\nSaviour, namely, the Saviour of the emanations of the second Tree of the\nTreasury of the Light will become in the Place of the souls of those who\nreceive the Ninth mystery of the First Mystery in the Inheritances of\nthe Light. And the tenth Saviour of the emanations of the third Tree of\nthe Treasury of the Light will [178^b] become in the Place of the souls\nof those who receive the Tenth mystery of the First Mystery in the\nInheritances of the Light. Likewise also the eleventh Saviour, namely,\nthe Saviour of the fourth Tree of the Treasury of the Light will become\nin the Place of the souls of those who receive the Eleventh mystery of\nthe First Mystery in the Inheritances of the Light. And the twelfth\nSaviour, namely, the Saviour of the emanations of the fifth Tree of the\nTreasury of the Light will become in the Place of the souls of those who\nreceive the Twelfth mystery of the First Mystery in the Inheritances of\nthe Light. And the seven (seventh, MS) Amens with the five (fifth, MS)\nTrees with the three [179^a] Amens will become on right-hand of me being\nKing in the Inheritance of the Light. And the Twin-saviours, namely, the\nchild of the child and with the nine Guards, they indeed will remain\nalso on left of me being King in the Inheritance of the Light. And every\nSaviour will be King over the arrays of his emanations in the\nInheritances of the Light, as also they are in the Treasury of the\nLight. And the nine Guards of the Treasury of the Light will become,\nbeing preferable unto the Saviours in the Inheritances of the Light. And\nthe Twin-saviours will become preferable unto the nine Guards in the\nKingdom. And [179^b] the three Amens will become preferable unto the\nTwin-saviours in the Kingdom. And the five Trees will become preferable\nunto the five Amens in the Inheritances of the Light. And Ieou with the\nGuard of the Veil of the great Light with the Receivers of Light with\nthe great two Chief Captains with the great Sabaoth, the good, they will\nbecome being King in the first Saviour of the first Voice of the\nTreasury of the Light, this which will become in the Place of those who\nreceive the First Mystery of the First Mystery. Because that Ieou with\nthe Guard of the Place of those on Right (hand) with Melkhisedek the\ngreat Receiver of the Light, with the great [180^a] two Chief Captains\nwho came out of the Light which is choice, which is pure, greatly, of\nthe First Tree even unto the fifth. Ieou indeed he is the Overseer of\nthe Light who came forth first from the pure light of the first Tree.\nThe Guard also of the Veil of those of (the) Right (hand) who came forth\nout of the second Tree. And the two Chief Captains came forth also out\nof the pure light choice greatly of the third Tree with the fourth in\nthe Treasury of the Light. But Melkhisedek also came forth out of the\nfifth Tree. Sabaoth the great also (the) good, this whom I called, my\nFather, [180^b] he came forth out of Ieou the Overseer of the Light.\nThese six therefore by the command of the First Mystery, the last Helper\ncaused to become in the Place of those of (the) Right (hand) for the\narrangement of the collection of the Light which is of the Height of the\nAeons of the Rulers, and in the World with every race which is in them.\nThese which I shall say unto you of the work of each over which they put\nhim in the Distribution of the Universe. Because of the height therefore\nof the work in which he put him, they will become fellow-kings in the\nFirst Mystery of the first Voice of the Treasury of the Light, this\nwhich will become in the Place of the souls of those who receive the\nFirst Mystery of the First Mystery. And the Virgin of the Light with the\ngreat [181^a] Captain of the Middle, this who were wont the Rulers of\nthe Aeons to call, The great Iao, according to the name of a great Ruler\nwho (is) in their Place; he, with the Virgin of the Light, with his\ntwelve Deacons, this from whom ye received shape, and ye received the\npower out of them, they will also all become Kings: with the first\nSaviour of the first Voice in the Place of the souls of those who will\nreceive the First Mystery of the First Mystery in the Inheritances of\nthe Light. And with the fifteen Helpers of the seven Virgins of the\nLight, these who become in the Middle will be distributed in the Places\nof the twelve Saviours, [181^b] with the others also, Angels of the\nMiddle, each according to his glory, and (shall) be kings with me in the\nInheritances of the Light. And I, I shall rule over all of them in the\nInheritances of the Light.\n\nThese therefore, all which I said to you will not happen in this time,\nbut they are about to happen in the Consummation of the Aeon, namely,\nthe dissolution of the Universe. And that is the whole dissolution of\nthe numbering of the perfect souls of the Inheritances of the Light.\nBefore therefore the Consummation these (things) which I said to you\nwill not happen. But each will happen in his Place in which they put him\nfrom at first, until they complete the numbering of the collection\n[182^a] of the perfect souls. The seven (seventh, MS) Voices with the\nfive (fifth, MS) Trees, and with the three Amens, and with the\nTwin-saviours with the nine Guards, and with the twelve Saviours, and\nwith those of the Place of those of the Right (hand), and with those of\nthe Place of the Middle, each will remain in the Place in which they put\nthem, until mount up all the numbering of the perfect of the souls of\nthe Inheritances of the Light. And all the Rulers also who repented,\nthey will remain also in the Place in which they put them, until mount\nup all the numbering of the souls of the Light: they are coming all each\nin their time in which she receives Mystery. And they will precede all\nthe Rulers who repented. [182^b] And they are coming unto the Place of\nthose of the Middle, and those of the Middle will baptise them (with)\nthe spiritual unction, and seal them with the seal of their mystery and\nthey will pass through in unto those of all Places of the Middle, and\nthey will pass through in to the Place of those of (the) Right (hand),\nand the interior of the Place of the nine Guards, and the interior of\nthe Place of the Twin-saviours, and the interior of the Place of the\nthree Amens, with the twelve Saviours, and the interior of the five\nTrees, with the seven Voices, each giving to them their seal of their\nmysteries, and all (will) make their entry, and go unto the Place of the\nInheritances [183^a] of the Light: and each (will) remain in the Place\nup to which he received mysteries in the Inheritances of the Light, in\none word, all the souls of the mankind, these who will receive the\nmysteries of the Light will precede all the Rulers who repented, and\nthey will precede those of all the Places of those of the Middle, with\nthose of all the Places of those of (the) Right (hand), and they will\nprecede those of all the Place of the Treasury of the Light, in one\nword, they will precede those of all the Places of the First precept,\nand (will) all enter and go unto the Inheritances of the Light, even\nunto the Place of their mystery, that each may remain in the Place unto\nwhich they received mystery. [183^b] And those of the Place of the\nMiddle, with those of (the) Right (hand) and with those of all the Place\nof the Treasury, each in the Place of the array in which they put him\nfrom at first, until the Universe should be caught up: each of them will\ncomplete his charge in which they put him, in regard to the collection\n(gathering in) of the souls who received mystery, in regard to this\ncharge, that they should seal all the souls who will receive mysteries,\nthese who will pass through unto their inner (place) unto the\nInheritances of the Light. Now therefore, Maria, this is the word about\nwhich thou seekest of me in an exactness with a certainty. As for the\nrest therefore now, he who hath ear to hear let him hear.\n\nIt happened therefore, Jesus having finished saying these words sprang\n[184^a] up Maria the Magdalene, said she, My Lord, my Light-dweller,\nhath ear, and I comprehend every word which thou sayest. Now therefore,\nmy Lord, concerning the word which thou sayest that all the souls of the\nrace of the mankind, these who will receive the mystery of the Light\nwill precede in unto the Inheritances of the Light before all the Rulers\nwho will repent, and before every Place of those of (the) Right (hand),\nand before every Place of the Treasury of the Light. Concerning this\nword therefore, my Lord, which thou saidst unto us once, The first will\nbe last and the last will be first, namely, all the race of the men who\nwill precede in unto the kingdom of the Light as [184^b] those of all\nthe Places of the Height, namely, the first. Concerning this therefore,\nmy Lord, thou saidst to us, He who hath ear to hear let him hear,\nnamely, thou wast wishing to know whether we grasp every word which thou\nsayest. This, therefore, my Lord, is the word. It happened therefore,\nwhen she (Jesus, MS) had finished saying these words, the Saviour\nwondered greatly at the assertion of the words which she saith, because\nthat she had (MS) become spirit quite pure. Answered further Jesus, said\nhe to her, Well (done), O pure spiritual Maria, this is the explanation\nof the word.\n\nIt happened therefore also after all these words, added Jesus in the\nword, said he to his disciples, [185^a] Hear that I may speak with you\nconcerning the glory of those of the Height as they become, according as\nI was speaking with you unto to-day. Now therefore whenever I should\ntake you unto the Place of the last Helper, this who surroundeth the\nTreasury of the Light, and whenever I should take you unto the Place of\nthat last Helper, and ye (should) see the glory in which he is, the\nPlace of the Inheritance of the Light, (it) will be reckoned with you of\nthe size of a city only of the World from the greatness in which\nbecometh the last Helper, and with the great light in which it is: and\nafter these I shall speak with you also of the glory of the Helper who\nis above the lesser [185^b] Helper, nor shall I speak with you of the\nPlace of these who are above all the Helpers, for there is not a kind of\nword unto them in this World, for there is not likeness in this World\nbeing like to them, that I should compare it unto them. Nor is there\nsize, nor is there light which is comparable unto them, that I should\nspeak of them. Not only in this World, but also they have not likeness\nalso in those of the Height of the Righteousness from their Place\ndownward. Because of this therefore in fact there is not the manner of\nword for them in this World from the great glory of those of the Height,\nand there is not the great and immeasurable size. Because of this\ntherefore there is not the manner of word for it in this World. It\nhappened therefore, Jesus having finished saying these words unto his\ndisciples, came forward [186^a] Maria the Magdalene, said she to Jesus,\nMy Lord, Be not angry with me, seeking from thee, because that I molest\nthee in a multitude of times. Now therefore, my Lord, be not angry with\nme seeking after every thing in an exactness with a certainty, because\nmy brothers preach them in the race of the mankind, that they should\nhear and repent and be delivered from the judgments which are cruel of\nthe wicked Rulers, and go unto the Height and inherit the kingdom of the\nLight: because that, my Lord, not only are we compassionate of\nourselves, but we are compassionate of all the race of the mankind, that\nthey should be delivered from all the judgments which are cruel. Now\ntherefore, my Lord, concerning this we are seeking after everything in\n[186^b] an exactness, because my brothers preach them to all the race of\nthe men that they should not come unto hands of the Rulers which are\ncruel, of the Darkness, and that they should be delivered from the hands\nof the Receivers which are cruel of the Darkness which is without. It\nhappened, Jesus having heard these words, saying them Maria, answered\nthe Saviour becoming in great mercy in unto her. Said he to her, Seek\nafter that which thou wishest to seek after it, and I shall reveal to\nthee in an exactness and a certainty without parable. It happened\ntherefore, Maria having heard these words, saying them the Saviour, she\nrejoiced in great joy, and she delighted greatly, said she to Jesus, My\nLord, then the second [187^a] Helper is great(er) than the first Helper?\nAbout how much of size, and he is distant from him about how much\ndistance, or otherwise he is shining more than he about how many times?\nAnswered Jesus, said he to Maria in the midst of the disciples, Amen,\namen I say to you, The second Helper is distant from the first Helper in\na great distance immeasurable in reference to the height above and\nbeneath, in reference to the depth and in reference to the length with\nthe breadth: for he is being distant from him greatly greatly in a great\n(amount) immeasurable by the Angels with the Archangels and by the Gods\nwith all the Invisibles: and greater he is than him greatly greatly\n[187^b] immeasurable by the angels with the archangels and by (the) Gods\nwith all the Invisibles, and he shineth more than him immeasurable\ngreatly greatly there not being measure unto the light which becometh\nfrom him, being immeasurable by the Angels with the Archangels and by\nthe Gods with all the Invisibles as I finished saying to you another\ntime. Likewise also the third Helper with the fourth with the fifth, one\nbeing great(er) than one infinitely, and he shineth more than him, and\nhe is distant from him in a great distance immeasurable by the Angels\nwith the Archangels with the Gods with all the Invisibles, according as\n[188^a] I finished saying to you another time. And also I shall say unto\nyou the type of each in their Distribution. It happened therefore, Jesus\nhaving finished saying these words unto his disciples, came again\nforward Maria the Magdalene, she added, said she to Jesus, My Lord, then\nthose who receive the mystery of the Light will become in what type in\nthe midst of the last Helper? But answered Jesus, said he to Maria in\nthe midst of the disciples. Those who received the mysteries of the\nLight, whenever they should come out of the body of the matter of the\nRulers, each according to the mysteries which he received, being about\nto become in his array. Those who receive mystery also which is high,\nthey will remain in the array which is high. Those who receive also the\nmysteries which are lower they will become in the array which is lower,\nin one word [188^b] the Place (in) which each received mystery, even\nunto it will he remain in his array in the Inheritance of the Light.\nBecause of this therefore I said unto you once. The Place (in) which\nyour heart is about to become, there your treasure; namely, that the\nPlace (in) which each received mystery even unto it is about to become\nthere.\n\nIt happened, Jesus having finished saying these words unto his\ndisciples, came forward Iohan(nes), said he to Jesus, My Lord and my\nSaviour, command to me also, that I may speak in thy presence, and be\nnot angry with me seeking after everything in an exactness with a\ncertainty, because that, my Lord, in a promise thou promisedst to me to\nreveal everything which I shall seek from thee. Now therefore my Lord,\nhide not anything from us at all in [189^a] the thing which we shall\nseek from thee.\n\nBut answered Jesus in great mercy, said he to Iohannes, Thou also, the\nhappy Iohannes and the beloved, I command to thee for to say the word\nwhich thou willest, and I shall reveal to thee in face against face\nwithout parable, and I shall say to thee every thing which thou wilt\nseek after (them) in an exactness with a certainty. Answered Iohannes,\nsaid he to Jesus, My Lord, then the Place in which each received the\nmystery even unto it he is about to remain, and he hath not authority to\ngo in unto another array which (is) above him, nor hath he authority to\ncome unto the arrays which (are) below him. Answered Jesus, said he to\nIohannes, Fairly (done) however at least because ye seek after\neverything in an exactness with a certainty. [189^b] But now therefore,\nJohannes hear, that I may speak with thee, Every one who receiveth\nmystery of the Light, the Place unto which each receiveth mystery he is\nabout to remain in it, and he hath not the authority for to come unto\nthe Height unto the array which is above him, so that he who receive\nmystery in the First precept hath the authority for to come unto the\narrays which (are) below him, namely, all the arrays of the third Space.\nBut he hath not the authority for to come unto the Height, unto the\narrays which are above him. And he who will receive the mysteries of the\nFirst Mystery, namely, the twenty-fourth Mystery (reckoning) outwards,\nand that is the head of the first Space which (is) outside. And he hath\nthe authority for to come unto all the arrays which (are) outside of\nhim; but he hath not the authority for to come unto the Places which\n(are) above him, [190^a] or for to move about in them. And those who\nreceive mystery in the arrays of the twenty-fourth Mystery, the Place in\nwhich each received mystery, he is about to go even unto it, and he will\nbecome having the authority to move about in all the arrays with the\nSpaces which (are) outside him. But he hath not the authority for to go\nunto the arrays which (are) above him, or for to move about in them. And\nhe who received mystery in the arrays of the First Mystery which (is) in\nthe third Space, hath the authority for to come unto all the arrays\nwhich (are) below him, and for to move about in all of them; but he hath\nnot indeed the authority for to go unto the Places which (are) above\nhim, or for to move about in them. And he who receiveth mystery in the\nfirst Triple spirit, this who ruleth over the twenty-four [190^b]\nMysteries all together, these which rule over the Space of the First\nmystery, these whose Place I shall say unto you in the Distribution of\nthe Universe. He who will receive, therefore, the mystery of that Triple\nspirit hath the authority for to come below unto all the arrays, which\n(are) below him, but he hath not the authority for to go unto the\nHeight, unto the arrays above him, namely, all the arrays of the Space\nof the Ineffable. And he who received the mystery of the second Triple\nspirit is having the authority for to come unto all the arrays of the\nfirst Triple spirit, and to move about in them all with all their arrays\nin which they become; but he hath not the authority for to go unto the\narrays [191^a] of the third Triple spirit (which are higher). And he who\nreceived the mystery of the third Triple spirit, this who ruleth over\nthe three (third, MS) Triple spirits with the three Spaces all together\nof the First Mystery, (hath authority to go unto all the Places below\nhim) but he hath not the authority for to go unto the Height, unto the\narrays which are above him, namely, the arrays of the Space of the\nIneffable. And he who received the absolute Mystery of the First Mystery\nof the Ineffable, namely, the twelve Mysteries all together of the First\nMystery, these which rule over all the Spaces of the First Mystery. He\nwho will receive, therefore, that mystery hath the authority for to move\nabout in all the arrays of the Spaces of the three Triple spirits and\nwith the three [191^b] Spaces of the First Mystery, and with all their\narrays. And he hath the authority for to move about in all the arrays of\nthe Inheritances of the Light, for to move about in them from without\nout unto within and from within in unto without and from above unto\nbelow and from below unto above, and from the height unto the depth, and\nfrom the depth unto the height, and from the length unto the breadth,\nand from the breadth unto the length, in one word, he hath the authority\nto move about in all the Places of the Inheritances of the Light. And he\nhath the authority for to remain in the Place which he willeth in the\nInheritance of the Kingdom of the Light. And Amen I say unto you that\nman in the dissolution of the World will become [192^a] reigning over\nall the arrays of the Inheritance. And he who will receive the Mystery\nof the Ineffable, that one which is I. That Mystery, indeed, is that\nwhich knoweth because of what the Darkness became, and because of what\nbecame the Light. And that Mystery indeed is that which knoweth because\nof what the Darkness of the Darknesses became, and because of what the\nLight of the Lights became. And that Mystery indeed is that which\nknoweth because of what the Chaoses became, and because of what became\nthe Treasury of the Light. And that Mystery indeed is that which knoweth\nbecause of what the Judgments became, and because of what became the\nLand of the Light with the Place of the Inheritances of the Light. And\nthat Mystery indeed is that which [192^b] knoweth because of what the\nPunishments of the sinners became, and because of what became the Repose\nof the Kingdom of the Light. And that Mystery indeed is that which\nknoweth because of what the sinners became, and because of what became\nthe Inheritances of the Light. And that Mystery indeed is that which\nknoweth because of what became the impious, and because of what became\nthe good.\n\nAnd that Mystery is that which knoweth because of what the Judgments of\nthe Punishments became, and because of what became all the emanations of\nthe Light.\n\nAnd that Mystery indeed is that which knoweth because of what the Sin\nbecame, and because of what became the Baptisms with the Mystery of the\nLight. And that Mystery indeed is that which knoweth because of what\nbecame the fire of the Punishment, and because of what [193^a] became\nthe Seals of the Light, that the Fire should not hurt them. And that\nMystery indeed is that which knoweth because of what became the Anger,\nand because of what became the Peace. And that Mystery indeed is that\nwhich knoweth because of what the Blasphemy became, and because of what\nbecame the Hymns of the light. And that Mystery indeed is that which\nknoweth because of what the Prayers of the Light became. And that\nMystery indeed is that which knoweth because of what the Curse became,\nand because of what became the Blessing. And that Mystery indeed is that\nwhich knoweth because of what the Wickedness became, and because of what\nbecame the Deceit. And that Mystery indeed is that which [193^b] knoweth\nbecause of what the Murder became, and because of what became Vivifying\nof the souls. And that Mystery indeed is that which knoweth because of\nwhat became the Adultery with the Fornication, and because of what\nbecame the Purity. And that Mystery indeed is that which knoweth because\nof what became the Intercourse, and because of what became the\nContinence. And that Mystery indeed is that which knoweth because of\nwhat became the Pride with the Boasting, and because of what became the\nHumility with the Meekness. And that Mystery indeed is that which\nknoweth because of what the Weeping became, and because of what became\nthe Laughter. And that Mystery indeed is that which knoweth because of\nwhat the Slander became, and because of what the Word which is good\n[194^a] became: and that Mystery indeed is that which knoweth because of\nwhat the Obedience became, and because of what the Disregard of man\nbecame. And that Mystery indeed is that which knoweth because of what\nthe Murmuring became, and because of what became the Innocence with the\nhumility.\n\nAnd that Mystery indeed is that which knoweth because of that became the\nSinfulness, and because of what became the Purity. And that Mystery\nindeed is that which knoweth because of what became the Strength, and\nbecause of what became the Weakness. And that Mystery indeed is that\nwhich knoweth because of what became the Movement of the body, and\nbecause of what became its usefulness. And that Mystery indeed is that\nwhich knoweth because of what became the Poverty, and because of what\nbecame [194^b] the Wealth. And that Mystery indeed is that which knoweth\nbecause of what became the Wealth of the World, and because of what\nbecame the Slavery. And that Mystery indeed is that which knoweth\nbecause of what became the Death, and because of what became the Life.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples they rejoiced in great joy and they were delighted, hearing\nJesus saying these words. Added also Jesus in the word, said he to them:\nYet therefore my disciples, hear now that I may speak with you\nconcerning all the knowledge of the Mystery of the Ineffable, because\nthe Mystery of that Ineffable indeed is that which knoweth because of\nwhat became the Mercilessness, and because of what became the Mercy. And\nthat Mystery [195^a] indeed is that which knoweth because of what became\nthe Destruction, and because of what became the Always eternal. And that\nMystery indeed is that which knoweth because of what became the creeping\nthings, and because of what they will be dissolved. And that Mystery\nindeed is that which knoweth because of what will become the Wild-beasts\nand because of what they will be dissolved. And that Mystery indeed is\nthat which knoweth because of what became the Beasts, and because of\nwhat became the Birds. And that Mystery indeed is that which knoweth\nbecause of what became the Mountains, and because of what became the\nPrecious stones which (are) in them. And that Mystery indeed is that\nwhich knoweth because of what became the Matter of the Gold, and because\nof what became the Matter of the Silver. And that Mystery [195^b] indeed\nis that which knoweth because of what became the Matter of the Brass,\nand because of what became also the Matter of the Iron with the Steel.\nAnd that Mystery indeed is that which knoweth because of what became the\nMatter of the Tin, and because of what became the Matter of the Lead.\nAnd that Mystery indeed is that which knoweth because of what became the\nMatter of the Glass, and because of what became the Matter of the Wax.\nAnd that Mystery indeed is that which knoweth because of what became the\nGrass, namely, the Vegetables. And because of what became all the\nMatters. And that Mystery indeed is that which knoweth because of what\nbecame the Waters of the earth and every thing which (is) in them, and\nbecause of what the Earth also became. And that Mystery indeed is that\n[196^a] which knoweth the Seas became because of what, with the Waters,\nand because of what became the Wild-beasts in the Sea. And that Mystery\nindeed is that which knoweth because of what became the Matter of the\nWorld, and because of what it will be dissolved altogether. And added\nalso Jesus, said he to his disciples, Yet therefore my Disciples and my\nfriends and my brothers, let each be sober of the spirit which (is) in\nhim that ye may listen and understand every word which I shall say to\nyou, because from now I shall begin to speak with you concerning all the\nknowledge of the Ineffable, because that Mystery indeed is that which\nknoweth because of [196^b] what became the West and because of what\nbecame the East. And that Mystery indeed is that which knoweth because\nof what became the South, and because of what became the North. Yet\ntherefore also my disciples, hear and continue and be sober and hear all\nthe knowledge of the Mystery of the Ineffable, because that Mystery\nindeed is that which knoweth because of what became the demons and\nbecause of what became the mankind. And that Mystery indeed is that\nwhich knoweth because of what became the Heat, and because of what\nbecame the Air which is wholesome. And that Mystery indeed is that which\nknoweth because of what became the Stars [197^a], and because of what\nbecame the Clouds. And that Mystery indeed is that which knoweth because\nof what the earth became Deep, and because of what the Water came over\nit. And that Mystery indeed is that which knoweth because of what the\nearth dried up and the water of rain came upon it. And that Mystery\nindeed is that which knoweth because of what became the Famines, and\nbecause of what became the Abundance. And that Mystery indeed is that\nwhich knoweth because of what became the Frost, and because of what\nbecame the Dew which is good. And that Mystery indeed is that which\nknoweth because of what became the Dust, and because of what became the\nCooling which is sweet. And that Mystery indeed is that which knoweth\nbecause of what became the Hail, and [197^b] because of what became the\nSnow which is wholesome. And that Mystery indeed is that which knoweth\nbecause of what became the Wind of the West, and because of what became\nthe Wind of the East. And that Mystery indeed is that which knoweth\nbecause of what became the Fire of the height, and because of what\nbecame also the Waters. And that Mystery indeed is that which knoweth\nbecause of what became the Wind of West, and because of what became the\nWind of East. And that Mystery indeed is that which knoweth because of\nwhat became the Wind of South, and because of what became the Wind of\nNorth. And that Mystery indeed is that which knoweth because of what\nbecame the Stars of the heaven and with the Disks of the phoster\n(planets) and because of what became the [198^a] Firmament with all its\nVeils. And that Mystery indeed is that which knoweth because of what\nbecame the Rulers of the Spheres, and because of what became the Sphere\nwith all its types. And that Mystery indeed is that which knoweth\nbecause of what became the Rulers of the Aeons, and because of what\nbecame the Aeons with their Veils. And that Mystery indeed is that which\nknoweth because of what became the Rulers of the tyrant Aeons, and\nbecause of what became the Rulers who repented. And that Mystery indeed\nis that which knoweth because of what became the Ministers and because\nof what became the Dekans. And that Mystery indeed is that which knoweth\nbecause of [198^b] what became the Angels, and because of what became\nthe Archangels. And that Mystery indeed is that which knoweth because of\nwhat became the Lords, and because of what became the Gods. And that\nMystery indeed is that which knoweth because of what also the Jealousy\nbecame in the height, and because of what also became the Absence of\nJealousy. And that Mystery indeed is that which knoweth because of what\nbecame the Hate, and because of what became the Love. And that Mystery\nindeed is that which knoweth because of what the Dissension became, and\nbecause of what became the Reconciliation. And that Mystery indeed is\nthat which knoweth because of what became the Covetousness, and because\nof what all the Renunciation of the all became, [199^a] and because of\nwhat became the love of Wealth. And that Mystery indeed is that which\nknoweth because of what the Love of self became, and because of what\nbecame the Satiety.\n\nAnd that Mystery indeed is that which knoweth because of what became the\nPartners, and because of what became the Separated Partners. And that\nMystery indeed is that which knoweth because of what became the\nGodlessness (added in margin), and because of what became the Love of\nGod (in lower margin). And that Mystery indeed is that which knoweth\nbecause of what became the Phoster (Planets) and because of what became\nthe Sparks (Fixed Stars). And that Mystery indeed is that which knoweth\nbecause of what became the Triple powers, and because of what became the\nInvisibles. And that Mystery indeed is that which knoweth [199^b]\nbecause of what became the Forefather, and because of what became the\nPure (Lights). And that Mystery indeed is that which knoweth because of\nwhat became the great Self-willed, and because of what became his\nBelievers. And that Mystery indeed is that which knoweth because of what\nbecame the great Triple powered, and because of what became the great\nForefather invisible. And that Mystery indeed is that which knoweth\nbecause of what became the Thirteenth Aeon, and because of what became\nthe Place of the Middle (plural, MS). And that Mystery indeed is that\nwhich knoweth because of what became the Receiver of the Middle, and\nbecause of what became the Virgins of the Light. And that Mystery indeed\nis that which knoweth because of [200^a] what became the Deacons of the\nMiddle, and because of what became the Angels of the Middle. And that\nMystery indeed is that which knoweth because of what became the Land of\nthe Light, and because of what became the great Receiver of the Light.\nAnd that Mystery indeed is that which knoweth because of what became the\nGuards of the Place of those of the Righthand, and because of what\nbecame the Chief Captains of these. And that Mystery indeed is that\nwhich knoweth because of what became the Gate of the life, and because\nof what became Sabaoth the good. And that Mystery indeed is that which\nknoweth because of what became the Place of those of the Righthand, and\nbecause of what became the Land of the Light, namely, the Treasury of\nthe Light: and that Mystery [200^b] indeed is that which knoweth because\nof what became the emanations of the Light, and because of what became\nthe twelve Saviours. And that Mystery indeed is that which knoweth\nbecause of what became the Three Gates of the Treasury of the Light, and\nbecause of what became the nine Guards. And that Mystery indeed is that\nwhich knoweth because of what became the Twin-saviours, and because of\nwhat became the three Amens. And that Mystery indeed is that which\nknoweth because of what became the five Trees, and because of what\nbecame the seven Amens. And that Mystery indeed is that which knoweth\nbecause of what became the Confusion [201^a] which becometh not, and\nbecause of what was purified.\n\nAdded Jesus, said he to his disciples, Yet my disciples, be sober and\nlet each one (added in lower margin) of you bring the power of the\nperception of the Light in front of him, and listen out of an exactness:\nfor from now I am about to speak with you of the whole Place of the\ntruth, of the Ineffable, and with the manner of which it is (being). It\nhappened therefore, the disciples having heard these words which said\nJesus, they drew back and they were silent altogether. Came forward\nMaria the Magdalene, she prostrated at the feet of Jesus, she worshipped\nunto them, she cried out, she wept, said she, Have mercy on me, my Lord,\nor did my brothers hear and they were silent [201^b] at the words which\nthou sayest. Now therefore, my Lord concerning the knowing of all these\nwords which thou saidst, becoming in the Mystery of the Ineffable; but I\nheard thee saying, From now I am about to begin speaking with you of all\nthe knowledge of the Mystery of the Ineffable, This word therefore which\nthou sayst, didst not thou, then, approach unto completing the word?\nBecause of this therefore my brothers heard, they were silent, they\nceased perceiving how thou art speaking with them concerning the words\nwhich thou sayest to them. Now therefore, my Lord, if the knowledge of\nall these (things) is becoming in that Mystery, then who is the man who\n(is) in the World who [202^a] is able to understand that Mystery with\nall his knowledges, and the type of all these words concerning which\nthou saidst them.\n\nIt happened therefore, Jesus having heard these words which said Maria,\nhe knew that having heard the disciples, they began to be silent, he\nencouraged them, said he to them, Grieve not therefore, my disciples,\nconcerning the Mystery of the Ineffable, which ye think that ye will not\nunderstand. Amen I say to you, Yours is that Mystery, and that of every\none who will hearken to you and renounce all the World with all the\nmatter which (is) in it, and renounce all evil thoughts which become in\nthem, and renounce all the cares of [202^b] this Aeon.\n\nNow therefore I say to you, Every one who will renounce all the World\nwith all the (things) which (are) in it, and submit to the Godhead, that\nMystery is easy for them more than all the Mysteries of the kingdom of\nthe Light, and is fit to understand more than all of them, and is light\n(_levis_) more than all of them. He who will come in unto the knowledge\nof that Mystery is wont to renounce all this World with all the cares\nwhich (are) in it. Because of this therefore I said unto you once, Every\none who is under care, and who toileth under his burden, come ye (close)\nto me that I may give rest to you, for light is my burden [203^a] and\ngentle is my yoke. Now therefore he who will receive that Mystery is\nwont to renounce all the World and with the care of all the matter which\n(is) in it. Because of this therefore my disciples grieve not at your\nthoughts that that Mystery ye will not understand.\n\nAmen I say to you, That Mystery is fit to understand more than all the\nMysteries: and Amen I say to you that that Mystery is yours with every\none who will renounce all the World with all the matter which (is) in\nit. Now therefore hear, my disciples, and my friends and my brothers\nthat I may urge you unto the knowledge of the Mystery of the Ineffable.\nThese (things) I speak with you [203^b], because I have come to say unto\nyou the whole knowledge about the Distribution of the Universe, because\nthe Distribution is (his) knowledge. But now therefore hear that I may\nspeak with you in advance concerning the knowledge of that Mystery:\nbecause that Mystery indeed is that which knoweth because of what\ndespoiled themselves the five Helpers, and because of what they\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled himself him the great Light of\nthe Lights, and because of what he (they, MS) proceeded out of the\nFatherless (ones), and that Mystery indeed is that which knoweth because\nof what despoiled himself the First precept, and because of what he\nseparated the seven Mysteries, and because of what also they called it\n(him, MS), the First [204^a] precept. And because of what he (they, MS)\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled himself the great Light of the\nMarks of Light, and because of what he stood (up) without emanation, and\nbecause of what he (they, MS) proceeded out of the Fatherless (ones).\nAnd that Mystery indeed is that which knoweth because of what despoiled\nhimself the First Mystery, namely, the twenty-fourth Mystery (reckoning)\noutward, and because of what he counterfeits within him the twelve\nMysteries according to the number of the numbering of the Boundless\nUncontainable (ones), and because of what he proceeded out of the\nFatherless (ones). And that Mystery indeed is that which knoweth because\nof what despoiled themselves the twelve [204^b] Immoveable (ones), and\nbecause of what indeed they set them up with all their arrays, and\nbecause of what they proceeded out of the Fatherless (ones). And that\nMystery indeed is that which knoweth because of what despoiled\nthemselves the Unshakeable (ones), and because of what they set them up\ndivided unto twelve arrays, and because of what they proceeded out of\nthe Fatherless (ones) these which belong unto (the) arrays of the Space\nof the Ineffable. And that Mystery indeed is that which knoweth because\nof what they despoiled them the Inconceivable (ones) which belong (to)\nthe second (two, MS) Space of the Ineffable, and because of what they\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled [205^a] themselves the twelve\nUndesignated (ones), and because of what they set them up after all\ntheir arrays of the Unrevealed (ones), namely also, some Uncontainable\n(ones) of the Boundless (ones), and because of what indeed they\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled themselves the Unrevealed (ones)\nthese which did not reveal themselves, nor brought they them unto that\nwhich manifesteth according to the arrangement of the Only One, the\nIneffable, and because of what they proceeded out of the Fatherless\n(ones). And that Mystery indeed is that which knoweth because of what\ndespoiled themselves the Most profound (ones), and because of what they\ndistributed them being one only array, and because of what they [205^b]\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled themselves the twelve arrays of\nthe Unspeakable (ones), and because of what indeed they separated them,\nbeing three Parts, and because of what indeed they proceeded out of the\nFatherless (ones).\n\nAnd that Mystery indeed is that which knoweth because of what despoiled\nthemselves all that Incorruptible (ones), being twelve Places, and\nbecause of what they placed them being distributed one after another in\none only array, and because of what also they separated them and they\nmade them diverse arrays, being themselves Uncontainable (ones) and\nBoundless (ones), and because of what they proceeded out of the\nFatherless (ones). And that Mystery [206^a] indeed is that which knoweth\nbecause of what despoiled themselves the Boundless (ones) and because of\nwhat they set them up being twelve Boundless Spaces, and they placed\nthem being three arrays of Spaces according to the arrangement of the\nOnly One, the Ineffable, and because of what they proceeded out of the\nFatherless (ones). And that Mystery indeed is that which knoweth because\nof what despoiled themselves the twelve Uncontainable (ones) these which\nbelong to (the) arrays of the Only One, the Ineffable One, and because\nof what indeed they proceeded out of the Fatherless (ones), until they\nbring them indeed unto the Space of the First Mystery, namely, the\nsecond Space. And that Mystery indeed is that which knoweth because of\nwhat despoiled themselves [206^b] the twenty-four ten thousand of\nhymners, and because of what indeed they distributed them outside of the\nVeil of the First Mystery, namely, the twin Mysteries of the Only One,\nthe Ineffable, that (One) which looketh inward and that (One) which\nlooketh outward, and because of what indeed they proceeded out of the\nFatherless (ones). And that Mystery indeed is that which knoweth because\nof what despoiled themselves all the Uncontainable (ones), these whom I\nfinished saying, these which (are) in the Places of the second Space of\nthe Ineffable, namely, the Space of the First Mystery, and because of\nwhat those Uncontainable (ones) with those Boundless (ones) proceeded\nout of the Fatherless (ones). And that Mystery indeed is that which\nknoweth because of [207^a] what despoiled themselves, the twenty-four\nMysteries of the first Triple spirit, and because of what they called\nthem, The twenty-four Spaces of the first Triple spirit, and because of\nwhat they proceeded out of the second Triple spirit. And that Mystery\nindeed is that which knoweth because of what despoiled themselves the\ntwenty-four Mysteries of the second Triple spirit, and because of what\nthey proceeded out of the third Triple spirit. And that Mystery indeed\nis that which knoweth because of what despoiled themselves the\ntwenty-four Mysteries of the third Triple spirit, namely, the\ntwenty-four Spaces of the third Triple spirit, and [207^b] because of\nwhat they proceeded out of the Fatherless (ones). And that Mystery\nindeed is that which knoweth because of what despoiled themselves the\nfive Trees of the first Triple spirit, and because of what they\ndistributed them standing one after another, and also being bound in\nunto one another, with all their arrays, and because of what they\nproceeded out of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what despoiled themselves the five Trees of the\nsecond Triple spirit, and because of what they proceeded out of the\nFatherless (ones). And that Mystery indeed is that which knoweth because\nof what despoiled themselves the five Trees of the third Triple spirit,\nand because of what they proceeded [208^a] out of the Fatherless (ones).\nAnd that Mystery indeed is that which knoweth because of what despoiled\nthemselves the Pre-Uncontainable (ones) of the first Triple spirit, and\nbecause of what they proceeded out of the Fatherless (ones). And that\nMystery indeed is that which knoweth because of what despoiled\nthemselves the Pre-Uncontainable (ones) of the second Triple spirit, and\nbecause of what they proceeded out of the Fatherless (ones). And that\nMystery indeed is that which knoweth because of what despoiled\nthemselves all the Pre-Uncontainable (ones) of the third Triple spirit,\nand because of what they proceeded out of the Fatherless (ones). And\nthat Mystery indeed is that which knoweth because of what despoiled\nhimself [208^b] the first Triple spirit from below this, which belongeth\nto the arrays of the Only One, the Ineffable, and because of what they\nproceeded out of the second Triple spirit. And that Mystery indeed is\nthat which knoweth because of what despoiled himself the third Triple\nspirit, namely, the first Triple spirit from the Height, and because of\nwhat he proceeded out of the twelfth Triple spirit, this which (is) the\nlast Place of the Fatherless (ones). And that Mystery indeed is that\nwhich knoweth because of what were distributed all the Places, which\n(are) in the Space of the Ineffable, and with those who are in them all,\nand because of what they proceeded out of the last member [209^a] of the\nIneffable One. And that Mystery indeed is that which knoweth his own\nself, because of what he despoiled himself, for him to proceed out of\nthe Ineffable who is he who ruleth over all of them, and it is he who\ndistributed all of them according to their arrays. These therefore all I\nshall say unto you in the Distribution of the Universe, in one word, all\nthe (things) which I said unto you, those which will happen, with those\nwhich will come, these which emanate and which proceed, and with those\nwhich (are) outside of them, and with those which are implanted in them,\nthese which will contain the Place (coptic) of the First Mystery, and\nwith those which (are) in the Space of the Ineffable, these which I\nshall say unto you, because that I shall reveal them to you, and I shall\nsay them unto [209^b] you according to Places and according to arrays in\nthe Distribution of the Universe. And I shall reveal to you all their\nmysteries which rule over them all, with their pre-triple spirits, with\ntheir hyper-triple spirits, these which rule over their mysteries with\ntheir arrays. Now therefore the Mystery of the Ineffable is he who\nknoweth because of what all these became, of those which I said, and in\nboldness, because of which all these became. And he is the Mystery which\n(is) in all these, and he is all their coming out, and he is all their\ncatching up, and he is all their setting up. And the Mystery of the\nIneffable, he is the Mystery which is in all these, which I said unto\n[210^a] you, and with those which I shall say unto you in the\nDistribution of the Universe, and he is the Mystery which is in all\nthese: and he is the only Mystery of the Ineffable, and the knowledge of\nall these (things) which I said to you, and with those which I shall say\nunto you: with those which I said not unto you, all these I shall say\nunto you in the Distribution of the Universe, with all their knowledge\none upon another, because of what they became. That is the one word of\nthe Ineffable. And I shall say unto you the Distribution of all their\nmysteries, with the type of each of them, with the manner of their\ncompleting in all their figures, and I shall say unto you the mystery of\nthe Only One [210^b], the Ineffable, with all its (his, MS thus again)\ntypes, with all its figures; and with all its arrangements, because of\nwhat indeed it proceeded out of the last limb of the Ineffable, because\nthat mystery is all their setting up. And that mystery of the Ineffable\nis also (the) one only word which also becometh in the language of the\nIneffable, and that is the arrangement of the explanation of every word\nwhich I said unto you. And he who will receive the one word of that\nmystery, this which I shall say unto you now with all its (his, MS thus\nagain) types with all its figures, with the manner of completing its\nmystery: because that ye are the perfect of all-perfect. And ye are that\nwhich will complete all knowledge [211^a] of that mystery with all its\narrangement with its...: because ye are those to whom they entrusted\nevery mystery. Hear therefore now, that I may say unto you that mystery\nwhich is this, He who will receive therefore the one word of the\nmystery, this which I said unto you, whenever he should come out the\nbody of the matter of the Rulers, and should come the Receivers of\nContentious (ones), and they should loosen him out of the body of the\nmatter of the Rulers of the Receivers of Contentious (ones), namely,\nthey are wont to loosen every soul which cometh out of the body. If\ntherefore the Receivers of Contentious (ones) should loosen the soul\nwhich received this one mystery of the Ineffable this which I finished\nsaying unto you now [211^b] and in the hour they will loosen it from the\nbody of the matter it will become a great effluence of light in the\nmiddle of those Receivers and will fear greatly the Receivers before the\nlight of that soul, and will be weakened the Receivers and fall and be\nsilent altogether, out of the fear of the great light which they saw.\nAnd the soul which receiveth this mystery of the Ineffable will fly unto\nthe Height becoming a great effluence of light. And will not seize it\nthe Receivers, and they will not know what is the road in which it will\ngo, because that it became a great Beam of light, and it flieth unto the\nHeight: and not [212^a] any power is wont to be able to hold it down at\nall, nor indeed shall they be able to approach it at all; but it is wont\nto pass through all the Places of the Rulers, with all the Places of the\nemanations of the Light, and it is not wont to give answer in any Place,\nnor is it wont to give defence, nor is it wont to give symbol: for not\neven shall any power of the Rulers be able, nor shall any power of the\nemanations of the Light, they shall not be able to approach that soul,\nbut all the Places of the Rulers, with all the Places of the emanations\nof the Light are wont each to hymn unto it in their Places, being in\nfear before the Light of the effluence which envelopeth the soul, even\nuntil [212^b] it passeth through them all, and goeth unto the Place of\nthe Inheritance of the mystery which it received, namely, the mystery of\nthe Only One, the Ineffable and it becometh joined in unto his members.\nAmen I say to you, It will become in all the Places in the time of a man\nshooting an arrow. Now therefore also, Amen I say to you, Every man who\nwill receive that Mystery of the Ineffable and is complete or fulfilleth\n(it) in all its types with all its figures, is a man being in the World,\nbut he excelleth all Angels and he will excel more than they all, he is\na man being upon the World, but he excelleth all the Archangels, and he\nwill excel more than they all. [213^a] He is a man being upon the World,\nbut he excelleth all the Tyrants, and he will be exalted over them all.\nHe is a man being upon the World, but he excelleth all the Lords, and he\nwill be exalted over them all. He is a man being upon the World, but he\nexcelleth all the Gods, and he will be exalted over them all. He is a\nman being upon the World, but he excelleth all the luminaries (phoster),\nand he will be exalted over them all. He is a man being upon the World,\nbut he excelleth all the pure (lights), and he will be exalted over them\nall. He is a man being upon the World, but he excelleth all the Triple\npowers, and he will be exalted over them all. He is a man being upon the\nWorld, but he excelleth all the Forefathers, and he will be exalted\n[213^b] over them all. He is a man being upon the World, but he\nexcelleth all the Invisibles, and he will be exalted over them all. He\nis a man being upon the World, but he excelleth the great Forefather\ninvisible, and he will also be exalted over him. He is a man being upon\nthe World, but he excelleth all those of the Middle, and he will be\nexalted over them all. He is a man being upon the World, but he\nexcelleth the emanations of the Treasury of the Light, and he will be\nexalted over them all. He is a man being upon the World, but he\nexcelleth the Confusion, and he will be exalted over all of it. He is a\nman being upon the World, but he excelleth the whole Place of the\nTreasury, and he will be exalted over all of it. He is a man being upon\nthe World, but he will become King with me in my kingdom. He is a man\n[214^a] being upon the World, but he becometh King in the Light. He is a\nman being upon the World, but not one (out) of the World is he, and Amen\nI say to you, That man is I and I am that man: and in the dissolution of\nthe World, namely, whenever the Universe should be caught-up and\nwhenever should be caught-up all the number of the perfect souls, and I\nbecome ruling in the midst of the last Helpers, ruling over all the\nemanations of the Light, and ruling over the seven Amens, with the five\nTrees, with the three Amens, with the nine Guards, and ruling over the\nchild of the child, namely the [214^b] Twin-saviours, and ruling over\nthe twelve Saviours, with all the number of the perfect souls, these\nwhich will receive the mystery of the Light. And every man who will\nreceive the mystery in the Ineffable will become fellow-King with me,\nthey will sit on my right (hand) and on my left in my kingdom. And Amen\nI say to you, Those men are I, and I am those. Because of this therefore\nI said unto you once, Ye will sit upon your thrones on my right (hand)\nand on my left in my Kingdom and ye will reign with me. Because of this\ntherefore I did not spare, nor was I ashamed, calling you, My brothers\nand my [215^a] friends, because that ye will become fellow-Kings with me\nin my kingdom.\n\nThese therefore I am saying them unto you, I am knowing that I shall\ngive to you the Mystery of the Ineffable, which Mystery is I, and I am\nthat Mystery. Now therefore not only ye will reign with me, but every\nman who will receive the Mystery of the Ineffable, they will become\nruling with me in my kingdom, and I am them, and they are I: but my\nthrone will become more excellent than they, because that ye will suffer\nin the World beyond every man, even until ye preach every word which I\nshall say unto you: but your thrones will become fastened unto mine in\nmy kingdom. Because of this I said [215^b] unto you once, The place in\nwhich I shall become, will become with me also my twelve Deacons: but\nMaria the Magdalene with Iohannes the Virgin will become excelling all\nmy disciples. And every man who will receive Mystery of the Ineffable,\nthey will become on my left and on my right, and I am they and they are\nI. And they will be equal with you in every thing. But nevertheless your\nthrones will become excelling theirs, and my throne even mine will\nbecome excelling yours. And every man who will find the word of the\nIneffable, Amen I say unto you, The men will know that word, they will\nknow the knowledge of all these words which I said unto you, those of\nthe depth and those of the height, those of the length with those of\n[216^a] the breadth, in one word, they will know the knowledge of all\nthese words which I said unto you, and those which I said not unto you,\nthese I shall say unto you according to Place and according to array in\nthe Distribution of the Universe. And Amen I say unto you, They will\nknow in what sort the World is placed, and they will know in what type\nall the things of the Height are placed, and they will know because of\nwhat thing the Universe became.\n\nThese therefore having said them the Saviour, sprang up Maria the\nMagdalene, said she, My Lord bear with me, and be not angry with me\nseeking after every thing in an exactness with a certainty. Now\ntherefore, my Lord, then is one the word of the Mystery of the Ineffable\nand one the word of the knowledge of the Universe [216^b]? Answered the\nSaviour, said he, Yea one (is) the Mystery of the Ineffable and one is\nthe word the knowledge of the Universe. But also answered Maria, said\nshe to the Saviour, My Lord, bear with me, seeking from thee, and be not\nangry with me. Now therefore, my Lord, except we live and know all the\nword of the Ineffable, shall we not be able to inherit the kingdom of\nthe Light? But answered the Saviour, said he to Maria, Yea, for every\none who will receive the Mystery of the kingdom of the Light, each will\ngo and inherit even unto the Place unto which he received mystery; but\nhe will not know the knowledge of the Universe because of what all these\n(things) became, except he should know the one word of the Ineffable\nnamely, the knowledge of the Universe. And also openly [217^a] I am the\nknowledge of the Universe. And also it is impossible to know the one\nword of the knowledge, except forsooth he receive the First Mystery of\nthe Ineffable: but every man who will receive mystery in the Light will\ngo each and inherit unto the Place unto which he received mystery.\nBecause of this I said unto you once, He who believeth a prophet will\nreceive the reward of a prophet, and he who believeth a righteous (man)\nwill receive the reward of a righteous man, namely, even unto the Place\nwhich each receiveth mystery he will go unto it. He who receiveth, being\nprepared is going to inherit the mystery which is less, and he who will\nreceive mystery being more excellent he is going to inherit the Places\nwhich are exalted. And each will remain in his Place in the Light of my\nkingdom. And each will be the authority unto the array which is below\nhim; but [217^b] he will not be the authority to go unto the array which\nis above him, but he is going to remain in the Place of the Inheritance\nof the Light of my kingdom, becoming in a great light for which there is\nnot measure by the Gods with all the Invisibles, and he (will) become in\ngreat joy with great delight.\n\nNow therefore also hear that I may speak with you concerning the glory\nof those who will also receive the mystery of the First Mystery. He who\nwill receive therefore the mystery of that First Mystery, will become at\nthe time (at) which he cometh out of the body of the matter of the\nRulers, come the Receivers of the Contentious (ones), and bring the soul\nof that man out of the body; and that soul will become a great overflow\nof light among the Receivers of Contentious (ones): and those Receivers\nwill fear before [218^a] the light of that soul, and that soul will go\nunto the Height, and pass through all the Places of the Rulers, with all\nthe Places of the emanations of the Light: and it will not give answer\nnor defence nor symbol in any Place of the Light, nor in any Place of\nthe Rulers; but it will pass through in all the Places and it will\nsurpass all, and go and reign over all the Places of the First Saviour.\nLikewise also he who will receive the second mystery of the First\nMystery with the third with the fourth even until he receive the twelfth\nmystery of the First Mystery, whenever he should become in the time (at)\nwhich they come out of the body of the matter of the Rulers, come the\nReceivers [218^b] of Contentious (ones) and bring the soul of that man\nout of the body of the matter, and those souls will become a great\noverflow of light among the Receivers of Contentious (ones). And those\nReceivers will fear before the light of that soul, and they will be\nweakened and fall upon their face. And those souls will fly unto the\nHeight at the hour and pass over all the Places of the Rulers, and in\nall the Places of the emanations of the Light, and they will not give\nanswer nor defence in any Place nor symbol: but it will pass through in\nall the Places and they surpass all within, and they will reign over all\nthe Places of the twelve Saviours, so that those who receive the second\n[219^a] mystery of the First Mystery will reign over all the Places of\nthe second Saviour in the Inheritances of the Light. Likewise also those\nwho receive the third mystery of the First Mystery with the fourth with\nthe fifth with the sixth even until the twelfth, each will reign over\nall the Places of the Saviour, who received the mystery unto him. And he\nwho will receive twelve (twelfth, MS) mysteries one after (upon, MS)\nanother of the First Mystery, namely, the absolute Mystery, this\nconcerning which I speak with you. And he who will receive therefore\nthose twelve (twelfth, MS) mysteries these which are reckoned unto the\nFirst Mystery, whenever he should come out of the World, he will pass\nthrough all the Places of the Rulers, with all the Places of the Light,\nbeing with a great effluence of the Light [219^b]. And also he will\nreign over all the Places of the twelve Saviours. But they will not be\nequal with those who receive the one Mystery of the Ineffable, but he\nwho will receive that Mystery will remain in those arrays, because that\nthey surpass, and he will remain in the arrays of the twelve Saviours.\n\nIt happened, Jesus having finished saying these words unto his\ndisciples, came forward Maria the Magdalene, she kissed the feet of\nJesus, said she, My Lord, bear with me, and be not angry with me,\nseeking from thee, but have mercy on us, my Lord, and reveal to us every\nthing which we shall seek after. Now therefore, my Lord, how hath the\nFirst Mystery the twelve mysteries; the Ineffable (only) one mystery is\nthat which it hath? Answered Jesus said he to her, One (only) mystery\nhowever at least is that which [220^a] it hath, but that mystery doeth\nthree mysteries being the one (only) mystery, but different type (is) of\neach of them. And also it is wont to do five mysteries, being yet one\nonly, but different (is) the type of each: so that the five mysteries\nare equal with one another in the mystery of the kingdom in the\nInheritances of the Light. But different (is) the type of each of them,\nand their kingdom excelleth and is being exalted above the whole kingdom\nof the twelve mysteries one after (upon, MS) another of the First\nMystery: but they are not equal in the kingdom with the one (first, MS)\nmystery of the First Mystery in the kingdom of the Light. Likewise again\nthe three mysteries are not equal also in the kingdom which (is) in the\nLight, but different (is) the type of each of them. And they also again\nare not equal in the kingdom [220^b] with the one (only) mystery of the\nFirst Mystery in the kingdom of the Light. And different is the type\nalso of each of them three, and the type of the figures of each of them\nvarieth from one to another. The first indeed if thou shouldest complete\nits mystery throughout, and stand and complete it well in all its\nfigures, until thou comest out of the body of the present, and become a\ngreat overflow of light of effluence, and pass (i.e. the soul) through\nevery Place of the Rulers with all the Place of the Light, all fearing\nbefore the light of that soul, even until it goeth unto the Places of\nits kingdom. Also the second mystery of the First Mystery, if thou\nshouldst complete its mystery well in all its figures, the man therefore\nwho will complete [221^a] its mystery, whenever he should say that\nmystery over the head of every man who cometh out of the body, and he\n(should) say it unto his two ears. If indeed the man who cometh out of\nthe body of matter having received the mystery another time, and is made\npartaker in unto the word of the truth. Amen I say unto you, That man\nwhenever he should come out of the body of the matter, his soul will\nbecome a great effluence of Light and (will) pass through every Place,\neven until it go unto the kingdom of that mystery. But if he, that man\ndid not receive mystery and (was) not made partaker unto the words of\nthe truth, he who completeth that mystery, whenever he should say that\nmystery over the head of the man who cometh out of the body, this who\ndid not receive mystery of the Light, and [221^b] who communicated not\nin the word of the truth. Amen I say unto you, That man whenever he\nshould come out of the body, they are not wont to judge him in any Place\nof the Rulers, nor will they be able to punish him in any Place, nor the\nfire will touch him through the great mystery of the Ineffable, which\nbecometh with him: and they will hasten quickly, and deliver him up to\none another, and steer him along (from Place to Place) and from array to\narray, even until they take him (close) to the Virgin of the Light, all\nthe Places fearing before the mystery with the sign of the kingdom of\nthe Ineffable, this which becometh with him: and whenever they should\ntake it (close) to the Virgin of the Light, the Virgin will see the sign\nof the mystery of the kingdom [222^a] of the Ineffable, becoming with\nhim, is wont to wonder the Virgin of the Light, and she is wont to prove\nhim. But she is not wont to cause them to take him unto the Light, until\nhe completeth all the duties (politia) of the Light of that mystery,\nwhich are these the purifications of the renunciation of the World and\nwith all the matter which is in it. The Virgin of the Light is wont to\nseal him with a seal more excellent, which is this, (the form of the\nseal is not given), and to cause them to cast him in any month in which\nhe came out of the body of the matter unto a body being about to become\nrighteous, this being about to find the Godhead of the truth, with the\nmysteries which are high, and (to) inherit them, and (to) inherit the\nLight unto age, namely, the free-gifts of the second mystery of the\nFirst Mystery of the Ineffable.\n\nThe third [222^b] Mystery also of that Ineffable, the man indeed who\nwill complete that mystery, not only because whenever he should come out\nof the body being about to inherit the kingdom of the mystery, but\nwhenever he should perform and complete it with all its figures, which\nis this, that whenever he should do that mystery and complete it well,\nand mention by name that mystery over a man coming out of the body,\nhaving known that mystery, this (man) who having delayed, or rather did\nnot delay this (man) who becometh in the punishments which are cruel of\nthe Rulers, and with their judgments which are cruel with their fires\nwhich are various: Amen I say to you, The man who cometh out of the\nbody, whenever they should name this mystery for his sake, they will\nhasten quickly and remove him and deliver [223^a] him up to one another,\neven until they take him (close) to the Virgin of the Light, and the\nVirgin of the Light will seal him with a seal being more excellent,\nwhich is this (the form of the seal is not given): and in any month she\nwill cause them to cast him unto the body of (a) righteous (man), this\nwho will find the Godhead of the truth with the mystery which is more\nexcellent, and he (will) inherit the kingdom of the Light. This\ntherefore is the free-gift of the third mystery of the Ineffable. Now\ntherefore every one who will receive (one) out of the five mysteries of\nthe Ineffable, this whenever he should come out of the body and inherit\nunto the Place of that mystery (and the kingdom of those five\nmysteries)[114] [223^b] they are equal with one another in their\nkingdom, but they are not equal with the three mysteries of the\nIneffable. He who also receiveth out of the three mysteries of the\nIneffable, whenever also he should come out of body he will inherit unto\nthe kingdom of that mystery, and those three mysteries are equal with\none another, they are in the kingdom and they are more excellent and\nthey are higher than the five Mysteries of the Ineffable in the kingdom.\nBut they are not equal with the one (only) mystery of the Ineffable. He\nwho receiveth also the one (only) mystery of the Ineffable will inherit\nthe Place of the whole kingdom, according as I finished saying unto you\nall his glory another time. And every one who will receive the mystery,\nwhich is in the Space of the Universe of the Ineffable with all the\nother mysteries, which are joined in the members of the Ineffable\n[224^a], these concerning which I did not yet speak with you with their\ndistribution with the manner in which they stand, and with the type of\neach as it is, and because of what they called him, The Ineffable, or\nbecause of what he stood being distributed with all his members, and how\nmany members there are becoming in him, with all his arrangements, these\nwhich I shall not say unto you now, but whenever I should be about (to\nsay) unto you the Distribution of the Universe, I shall say unto you all\none after another, indeed his distributions with his form of words\n(speaking of himself) as he is with the joining of all his members,\nbelonging to the arrangement of the only one God of the truth,\ninaccessible.\n\nThe Place therefore unto which each will receive mystery in the Space of\nthe Ineffable, he will inherit unto [224^b] the Place which he received.\nAnd those of the whole Place of the Space of the Ineffable are not wont\nto give answer at every Place, nor are they wont to give defence nor are\nthey wont to give symbol for ones without symbol are they; and they have\nnot Receiver, but they are wont to pass through all the Places, until\nthey go unto the Place of the kingdom of the mystery which they\nreceived. Likewise also those who will receive mystery in the second\nSpace have not answer nor defence, for ones without symbol they are in\nthat World, that is the Space of the first mystery of the First Mystery:\nand those of the third Space also which is the outside, namely, the\nthird Space also from the outside, each Place hath in that Space its\nReceivers with its answer [225^a] with its defence with its symbol,\nthese which I shall say unto you in the time (in) which I shall say unto\nyou that mystery, namely, whenever I should finish saying unto you the\nDistribution of the Universe. Nevertheless in the dissolution of the\nUniverse, namely, whenever should be completed the number of the perfect\nsouls, and (should) be completed the mystery this (through) which the\nUniverse entirely became, I shall spend (a) thousand years according to\nthe years of the Light reigning over all the emanations of the Light\nwith all the number of the perfect souls, these which received all the\nmysteries.\n\nIt happened, Jesus having finished saying these words unto his\ndisciples, came forward Maria the Magdalene, said she, My Lord, how many\nyears in the years of this World is a year of the Light? Answered Jesus,\nsaid he to Maria [225^b], A day of the light is ten hundred years of the\nWorld, so that thirty-six ten thousand years with another half ten\nthousand years of the World is (only) one year of the Light. I shall\nspend therefore ten hundred years of the Light, reigning in the midst of\nthe last Helper, reigning over all the emanations of the Light and over\nall the number of the perfect souls, these which received the mysteries\nof the Light. And ye, my disciples, with every one who will receive the\nmysteries of the Ineffable will remain with me on my right (hand) and on\nmy left reigning with me in my kingdom. And those also who receive the\nthree mysteries of the five mysteries of that Ineffable will be\nfellow-Kings with you in the kingdom of the Light. And they [226^a] will\nnot be equal with you, (but) ye with those who receive the mystery of\nthe Ineffable are about to remain also after you reigning. And those who\nreceive the five mysteries of the Ineffable are about to remain also\nafter (those who receive) the three mysteries, reigning also. And also\nthose who receive the twelve (twelfth, MS) mysteries of the First\nMystery are about to remain also further after (those who receive) the\nfive mysteries of the Ineffable and reigning also according to the array\nof each of them. And all those who receive the mysteries in all the\nPlaces of the Space of the Ineffable, will reign also and remain also\nwithin those who receive also the mysteries of the First Mystery, being\ndistributed according to the glory of each of them. So that those who\nreceive the mystery which is (more) excellent will remain in the Place\nwhich is more excellent. Those who receive the mystery which is lower,\nthey will remain in the Place which is lower, [226^b] reigning in the\nLight of my kingdom.\n\nThese only are the lots of the kingdom of the first Space of the\nIneffable, those who receive also all the mysteries of the second Space,\nnamely, the Space of the First Mystery, they will remain also in the\nLight of my kingdom, being distributed according to the glory of each of\nthem, each of them becoming in the (Place of the) mystery unto which he\nreceived. And those who receive the mysteries which are more excellent\nwill remain also in the Place which is high, and those who receive the\nmysteries which are lower, being about to remain in the Place which is\nlower in the Light of my kingdom. This is the lot of the second kingdom\n(King, MS) of those who receive the mystery of the second Space of the\nFirst Mystery. Those who receive also the mysteries of the second Space,\n[227^a] (of the First Mystery) namely, the first Space (reckoning) from\nwithout, those also, they will remain after the second kingdom (King,\nMS) being distributed also in the Light of my kingdom according to the\nglory of each of them, (they) will remain in the Place unto which they\nreceived mysteries so that those who receive the mysteries which are\nhigh, will remain also in the Places which are high, And those who\nreceive the Mysteries which are lower, they will remain also in the\nPlaces which are lower. These are the three lots of the kingdom of the\nLight, the mysteries of these three lots of the Light they are numerous\ngreatly greatly: ye will find them in the great two books of Ieou, but I\nshall give to you, and I shall say unto you the great mysteries of each\nlot, these which are more excellent than each Place, namely, the heads\nin every [227^b] Place and in every array, these which will take the\nwhole race of the mankind in unto the Places which are high according to\nthe Space of the Inheritance. The remainder therefore of the Mysteries\nwhich are lower ye need them not, but ye will find them in the two books\nof Ieou, these which wrote Enokh, while I was speaking with him out of\nthe Tree of the Knowledge, and out of the Tree of the Life in the\nparadisos of Adam. Now therefore whenever I should finish distributing\nto you the Distribution of the Universe, I shall give to you and I shall\nsay unto you the great mysteries of the three lots of my kingdom,\nnamely, the heads of the mysteries which I shall give to you, and which\nI shall say unto you in all their figures with all their types with all\ntheir tickets (pebble, MS) with the seals of the last [228^a] Space,\nnamely, the first Space (reckoning) from without. And I shall say unto\nyou the answers with the defences with the symbols of that Space. (As\nfor) the second Space however (reckoning) inwards they have not answer\nnor defence nor symbol nor ticket nor seal, but only types are they with\nfigures, those which they have. All these having finished saying them\nthe Saviour unto his disciples, came forward Andreas, said he, My Lord,\nBe not angry with me, but have pity upon me, and reveal to me the\nmystery of the word of which I seek (from) thee: otherwise it became\nhard for me and I understood it not.\n\nAnswered the Saviour, said he to him, Seek after that which thou [228^b]\nwishedst, and I shall reveal it to thee face to face without parable.\nBut answered Andreas, said he, My Lord I am wondering and I am\nmarvelling greatly, that the men who are in the World, who are in the\nbody of this matter, how, whenever they should come out of this World,\nthey will pass over these firmaments, with all these Rulers, with all\nthe Lords, with all the Gods, with all these great Invisibles, with all\nthose of the Place of those of the Middle, and with those of the whole\nPlace of those of (the) Right (hand) with all the great emanations of\nthe Light and all make their entrance and inherit the kingdom of the\nLight. This thing therefore, my Lord, is difficult for me. These\ntherefore having said them Andreas, this spirit of the Saviour moved in\nhim he cried out, [229^a] said he, How long am I to bear with you, how\nlong am I to suffer you, if thus far also ye understood not, and ye are\nwithout knowledge. Then ye know not, ye, and ye understand not that ye\nwith all the Angels with all the Archangels, with the Gods, with the\nLords, with all the Rulers, with all the great Invisibles, with all\nthose of the Middle, with those of the whole Place of those of (the)\nRight (hand), and with all the great emanations of the Light, with all\ntheir glory, ye all one with another are out of the same lump with the\nsame matter, with the same substance, and ye are out of the same\nConfusion all of you: and by the command of the First Mystery was the\nConfusion compelled (to be) until should be [229^b] purified all the\ngreat emanations of the Light with all their glory, and until they\nshould be purified from the Confusion. And they were not purified\nthrough their own selves, but they were purified under compulsion\naccording to the arrangement of the one only, the Ineffable. And they,\nthey did not suffer at all, and they did not transfer them from the\nPlaces, nor did they despoil them at all, nor did they melt them down\ninto bodies, various, nor did they become in any affliction. Yea, verily\ntherefore ye are the dregs of the Treasury, and ye are the dregs of the\nPlace of those of (the) Right (hand), and ye are the dregs of the Place\nof those of the Middle, and ye are the dregs of all the Invisibles, with\nall the Rulers, in one word [230^a], ye are the dregs of all these. And\nye became in great tribulations with great afflictions in the change in\nbodies various of the World. And after all these tribulations through\nyour own selves ye agonised and ye fought having renounced all the World\nwith all the matter which is in it: and ye did not cease from seeking,\neven until ye found all the mysteries of the kingdom of the Light, these\nwhich purified you, they made you pure light, purified greatly; and ye\nbecame light purified. Because of this therefore I said unto you once,\nSeek that ye may find the (things) which I said unto you. I said unto\nyou, Ye shall seek after [230^b] the mysteries of the Light, these which\nare wont to purify the body of the matter, and make it pure light,\npurified greatly. Amen I say unto you, Because of the race of the\nmankind, because they are material I despoiled myself I brought all the\nmysteries to them of the Light, that I should purify them, because they\nare the dregs of all the matter of their matter. Otherwise not any soul\nin all the race of the mankind would be saved. And they would not\ninherit the kingdom of the Light, except that I brought to them the\nmysteries of purification. For the emanations of the Light need not the\nmysteries, for they are purified, but the race of the mankind, they\n(are) those who need them, because that they are all material dregs.\nBecause of this therefore I said unto you once, [231^a] Those who are at\nease need not the physician, but those who become badly, namely, Those\nof the Light need not the mysteries, because they are light being\npurified: but the race of the mankind, they are those who need them,\nbecause material dregs they are. Because of this therefore, preach to\nall the race of the mankind, Desist not from seeking in the day with the\nnight, even until ye should find the mysteries of purification. And say\nto the race of the mankind, Renounce all the World with all the matter\nwhich is in it: otherwise he who receiveth and he who giveth in the\nWorld and who eateth and who drinketh in his matter and who liveth in\nall his cares with all his life (politia, MS) gathering in for himself\nmatters (close) to [231^b] his other matter: because that all this World\nwith all the (things) which are in it with all its life (politia, MS)\nare material dregs, and they will ask them each concerning their\ncleansing. Because of this therefore I said unto you once, Renounce all\nthe World with all the matter which is in it, that ye should not gather\nin for you other matter unto your other matter which is in them. Because\nof this therefore, preach to all the race of the mankind, Renounce all\nthe World with all its life (politia, MS), that ye should not gather in\nfor you other matter unto your other matter which is in you. And say\nunto them, Desist not seeking in the day with the night and renew (your\nseeking) not yourselves, until ye [232^a] find the mysteries of\npurification, these which will purify you and make you pure light; and\nye (will) go unto the Height, and ye (will) inherit the Light of my\nkingdom.\n\nNow therefore, thou also, Andreas with all thy brothers, thy\nfellow-disciples, concerning your renunciations with all your\ntribulations which ye received from Place to Place, and with your\nchanges in bodies various, and with all your afflictions, and after all\nthese ye received the mysteries of purification, ye became pure light\npurified greatly. Because of this therefore ye will go unto the Height\nand make entrance to all the Places of (the) emanations of the Light;\nand ye [232^b] (will) become being Kings in the kingdom of the Light\nunto age. This is the answer of the words after which ye seek.\n\nNow therefore also, Andreas, yet art thou being in unbelief and with\nignorance? But whenever ye should come out of the body and go unto the\nHeight, and arrive at the Place of the Rulers, all the Rulers will take\nshame before you; because ye are the dregs of their matter, and ye\nbecame Light purified more than they all. And whenever ye should arrive\nat the Place of the great Invisibles with the Place of those of the\nMiddle, with those of (the) Right (hand), with the Place of all the\ngreat emanations of the Light, ye will take glory together with them\nall, because ye are the dregs of their matter, and ye became [233^a]\nlight excellent more than they all. And all the Places will hymn before\nyou, even until ye go unto the Places of the kingdom.\n\nThese therefore saying them the Saviour, knew Andreas clearly not only\nhe, but knew all the disciples in directness that they will inherit the\nkingdom of the Light. They prostrated all one after (upon, MS) another\nat the feet of Jesus, they cried out, they wept, they besought the\nSaviour, saying, O Lord, forgive the sin of the ignorance of our\nbrother. Answered the Saviour, said he, I forgive and I shall forgive.\nBecause of this therefore dispatched me the First Mystery for me to\nforgive the sins of everyone.\n\n                  *       *       *       *       *\n\n[Half this last line is ornament: more ornament follows, and the title\nof the Third Document finishes the column.]\n\nFootnote 114:\n\n  Legge adds: excelleth the kingdom of the twelve mysteries of the First\n  Mystery and excelleth any mystery whichever, which is below them. But\n  these five mysteries of the Ineffable are equal etc.\n\n\n\n\n                           THE THIRD DOCUMENT\n                   A PART OF THE BOOKS OF THE SAVIOUR\n                      [_The Interposed Fragment_]\n\n\n[233^b] and those who are worthy of the Mysteries which dwell in the\nIneffable, namely, which did not proceed out: these become before the\nFirst Mystery and according to resemblance and (with, MS) equality with\nthe word, that ye may understand it, so that they are the Members of the\nIneffable: and each according to the honour of his glory, the head\naccording to the honour of the head, and the eye according to the honour\nof the eyes, and the ear according to the honour of the ears, and (so\nwith) the rest of the Members. So that the thing (is) manifest, that\nmany members are, but one body it is. This indeed I am saying in an\nexample with an equality with a comparison, but in truth not of form,\nnor did I manifest the word in truth, but the Mystery of the Ineffable,\nand every member [234^a] which (is) in him, according to the word (with)\nwhich I compared it, namely, those who dwell unto the Mystery of the\nIneffable with those who dwell in him, and the three Spaces which (are)\nafter them, according to the Mysteries in one of all of these in truth.\nI am the Treasury of them all, this beside which there is not other\nTreasury, this which hath not his own upon the World. But yet there are\nwords becoming, and there are mysteries and there are Places. Now\ntherefore happy is he who brought the Mysteries unto the outward: and a\nGod is he who found these words of the Mysteries of the second Space\nwhich is in the Middle. And a Saviour he is, and uncontainable is he who\nfound the words of the mysteries, with the words of the third Space\nwhich is on the inward: and he excelleth the Universe, and he is\nacceptable to those who become in that third Space, [234^b] because that\nthe Mystery, in which they become, with that in which they stand,\nreceiveth him. Because of this therefore he is equal unto them. He who\nfound also the words of the mysteries, these which I wrote to you\naccording to a comparison, because they are the members of the\nIneffable. Amen I say to you, He who found the words of those mysteries\nin truth of the God, that that man, he is the first in truth, and he is\nequal unto him, because of those words with the mysteries. And the\nUniverse also stood because of that First (One). Because of this he who\nfound the words of those mysteries is equal with the First (One). For\nthe knowledge of the comprehension of the Ineffable (is that) in which I\nspake (it) with you to-day.\n\n[235^a] Continued also Jesus in the word, said he to his disciples,\nWhenever I should go unto the Light, preach ye to all the World, say\nunto them, Desist not in the day with the night seeking, and hold not\nyourselves back (in lower margin) even until ye find the mysteries of\nthe kingdom of the Light, these which will purify you and make you pure\nlight, and take you unto the kingdom of the Light. Say unto them,\nRenounce all this World with all the matter which (is) in it, and with\nall its cares, and with all its sins, in one word, with all its life\n(politeia, MS), which (are) in it, that ye may be worthy of the\nmysteries of the Light, and be delivered from all the punishments which\n(are) in the judgments. Say unto them, Renounce the murmuring, that ye\nmay be worthy of the mysteries of the Light, and be delivered from the\nfire of the face [235^b] of a dog. Say unto them, Renounce the listening\nthat ye may be worthy of the mysteries of the Light (Schm. supplies\nthis), and be delivered from the judgments of the face of a dog. Say\nunto them, Renounce litigiousness, and be worthy of the mysteries of the\nLight, and be delivered from the punishments of Ariel. Say unto them,\nRenounce the false calumny, that ye may be worthy of the mysteries of\nthe Light, and be delivered from the rivers of fire of the face of a\ndog. Say unto them, Renounce the false witnessings, and be worthy of the\nmysteries of the Light, that ye may escape, that ye may be delivered\nfrom the river of fire of the face of a dog. Say unto them, Renounce the\nboastings with the prides, that ye may be worthy of the mysteries of the\nLight, and be delivered from the pits of fire of Ariel. Say unto them,\nRenounce the gluttony (self-lovings, MS) that ye may be [236^a] worthy\nof the mysteries of the Light, and be delivered from the judgments of\nAmente. Say unto them, Renounce the garrulity that ye may be worthy of\nthe mysteries of the Light, and be delivered from the fire of Amente.\nSay unto them, Renounce the wiles which are evil, and be worthy of the\nmysteries of the Light, and be delivered from the punishments which\n(are) in Amente. Say unto them, Renounce the lovings of the greater\nportion, that ye may be worthy of the mysteries of the Light, and be\ndelivered from the rivers of flame of the face of a dog. Say unto them,\nRenounce the lovings of the world that ye may be worthy of the mysteries\nof the Light, and be delivered from the vesture of pitch and fire of the\nface of a dog. Say unto them, Renounce the robberies, that ye may be\nworthy of the mysteries of the Light and be delivered from the rivers\n[236^b] of flame of Ariel. Say unto them, Renounce the words which are\nevil, that ye may be worthy of the mysteries of the Light, and be\ndelivered from the punishments of the rivers of flame. Say unto them,\nRenounce the wickednesses, and be worthy of the mysteries of the Light,\nand be delivered from the seas of fire of Ariel. Say unto them, Renounce\nthe unmercifulnesses, and be worthy of the mysteries of the Light, and\nbe delivered from the judgments of the faces of the dragon. Say unto\nthem, Renounce the angers, and be worthy of the mysteries of the Light,\nand be delivered from the rivers of flame of the faces of the dragons.\nSay unto them, Renounce the curse, and be worthy of the mysteries of the\nLight, and be delivered from the fire of the seas of the faces of the\ndragons. Say unto them, Renounce the blasphemy, and be worthy [237^a] of\nthe mysteries of the Light, and be delivered from the seas which boil of\nthe faces of the dragons. Say unto them, Renounce the thievings, and be\nworthy of the mysteries of the Light, and be delivered from Ialtabaoth.\nSay unto them, Renounce the slander, and be worthy of the mysteries of\nthe Light, and be delivered from the rivers of fire of the face of lion.\nSay unto them, Renounce the fightings and the quarrellings, and be\nworthy of the mysteries of the Light, and be delivered from the rivers\nwhich are boiling of Ialtabaoth. Say unto them, Renounce the ignorance,\nand be worthy of the mysteries of the Light and be delivered from the\nministers of Ialtabaoth, with the fires of the seas. Say unto them,\nRenounce the villainies, and be worthy of the mysteries of the Light,\nand be delivered from all the [237^b] demons of Ialtabaoth with all his\npunishments. Say unto them, Renounce the senselessness, and be worthy of\nthe mysteries of the Light, and be delivered from the seas of pitch of\nIaltabaoth which are boiling. Say unto them, Renounce the adulteries,\nand be worthy of the mysteries of the Light, and be delivered from the\nseas of sulphur and pitch of the face of lion. Say unto them, Renounce\nthe murders, and be worthy of the mysteries of the Light, and be\ndelivered from the Ruler of face of crocodile, this who (is) in the\ncold, the first chamber which is in the Darkness which is outer. Say\nunto them, Renounce the unmercifulnesses with the impiousnesses, and be\nworthy of the mysteries of the Light, and be delivered from the Rulers\nof the Darkness which is outer. Say unto them, Renounce the\ngodlessnesses [238^a] and be worthy of the mysteries of the Light, and\nbe delivered from the weeping with the gnashing of the teeth. Say unto\nthem, Renounce the witchcraft, and be worthy of the mysteries of the\nLight, and be delivered from the great cold with the hail of the\nDarkness which is outer. Say unto them, Renounce the blaspheming, and be\nworthy of the mysteries of the Light, and be delivered from all the\npunishments of the great dragon of the Darkness which is outer. Say unto\nthem, Renounce the teaching of error, and be worthy of the mysteries of\nthe Light, and be delivered from all the punishments of the great dragon\nof the Darkness which is outer. Say unto those who teach in the\nteachings of error, with every one who learneth through them, Woe to\nyou, ye, because if ye do not repent and forsake [238^b] your error, ye\nwill go unto the punishments of the great dragon with the Darkness which\nis outer, this which is cruel greatly, and they will not cast you unto\nthe World for unto age, but ye will become existenceless outside. Say\nunto those who will forsake the teaching of the truth of the First\nMystery, Woe to you, ye, because your punishment is evil beyond (that\nof) all men. For ye will remain in the great cold, the ice with the hail\nin the midst of the dragon with the Darkness which is outer, and they\nwill not cast you unto the World from this hour unto age, but ye will\nbecome petrified at that place. And in the dissolution of the Universe\nye will be wasted away, and ye will become without existence unto age.\n\nSay also further unto the men [239^a] of the World, Be quiet and receive\nthe mysteries of the Light and go unto the Height of the kingdom of the\nLight. Say unto them, Do love of man, and be worthy of the mysteries of\nthe Light, and go unto the Height of the kingdom of the Light. Say unto\nthem, Be meek and receive the mysteries of the Light, and go unto the\nHeight unto the kingdom of the Light. Say unto them, Be peaceable and\nreceive the mysteries of the Light, and go unto the Height unto the\nkingdom of the Light. Say unto them, Be merciful and receive the\nmysteries of the Light, and go unto the Height unto the kingdom of the\nLight. Say unto them, Do alms and receive the mysteries of the Light,\nand go unto the Height unto the kingdom of the Light. Say unto them,\n[239^b] Minister unto the poor with those who are sick, with those who\nare paralysed, and receive the mysteries of the Light, and go unto the\nHeight unto the kingdom of the Light. Say unto them, Do love of God and\nreceive the mysteries of the Light, and go unto the Height unto the\nkingdom of the Light. Say unto them, Be righteous and receive the\nmysteries, and go unto the Height unto the kingdom of the Light. Say\nunto them, Be good and receive the mysteries, and go unto the Height\nunto the kingdom of the Light. Say unto them, Renounce the Universe, and\nreceive the mysteries of the Light, and go unto the Height unto the\nkingdom of the Light.\n\nThese are all the limits of the roads for those who are worthy of the\nmysteries of the Light. These therefore of this kind who renounced this\nrenunciation, give to them [240^a] the mysteries of the Light, and hide\nthem not from them at all, even if they are sinners and they became in\nevery sin with every unlawfulness, all which I said unto you of the\nWorld, that they should turn and repent and should become in the\nsubmission which I say to you now, Give to them the mysteries of the\nkingdom of the Light, do not hide them from them at all, for because of\nthe sinfulness I (we, MS) brought the mysteries unto the World, that I\nshould forgive all their sins which they did from the first. Because of\nthis therefore I said unto you once, I came not to invite the righteous.\nNow therefore I brought the mysteries, that they should forgive the sins\nof every one, and take them unto the kingdom of the Light: for the\nmysteries, they [240^b] are the free-gift of the First Mystery, for him\nto blot out the sins with the unlawfulness of all the sinners.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, came forward Maria, said she to the Saviour, My Lord, then\nthere is man righteous, being complete in all the righteousness, and\nthat man having not any sin at all.\u2014Such a one they will torment him in\nthe punishments with the judgments, or otherwise? Or otherwise rather,\nthat man they will take away in unto the kingdom of the heavens, or not?\nAnswered the Saviour, said he to Maria, A man righteous, this being\ncomplete in all the righteousness, and he did not any sin [241^a] ever,\nand such a one having not received any mystery of the Light ever,\nwhenever should happen the time (of his) coming out of the body,\nimmediately are wont to come the Receivers of the one of the great\nTriple powers, these in whom there is a great (one), and they (will)\ncarry off the soul of that man from the Receivers of Contentious (ones),\nand spend three days moving round with it in all creations of the World.\nAfter the three days they are wont to take it down unto the Chaos, and\ntake it through in all the punishments of the judgments, and send it\nunto all the judgments. And the fires of the Chaos are not wont to\nmolest it greatly, but [241^b] in part they are wont to molest it for a\nlittle time: and in haste quickly they are wont to have mercy on it and\nbring it up from the Chaoses, and take it on the road of the Middle\nthrough all those Rulers. And they are not wont to punish it in their\njudgments which (are) cruel, but the fires of their Places are wont to\nmolest it in part: and whenever they should take it unto the Place of\nIakhthanabas the unmerciful, they are not wont to be able to punish it,\nindeed at least in his evil judgments, but he is wont to hold it down\nfor a little time, while the fire of his punishments molesteth it in\npart. And also speedily they are wont to have mercy on it in those their\nPlaces. [242^a] And they are not wont to take it out of the Aeons, that\nthe Rulers of their Aeon should not take it away in the firmaments, but\nthey are wont to take it through the road of the light of the sun and\ntake it up (close) to the Virgin of the Light, until she should prove it\nand find it free from sin, and she is not wont to cause them to take it\nunto the Light, because the sign of the kingdom of the Mystery is not\nbecoming with it, but she is wont to seal it in a seal which is\nexcellent, and cause them to cast it unto the body among the Aeons of\nthe righteousness: this body which is about to become good, and find the\nsign of the mysteries of the Light and inherit the kingdom of the Light\nunto age. If that (one) sinneth once or twice or thrice, this, also,\nthey will reject unto the World according to the type of the sins which\nhe did, these of which I shall say their types unto you, [242^b]\nwhenever I should finish saying unto you the Distribution of the\nUniverse. But Amen, amen I say unto you, Even if a man (is) righteous\nhaving not done any sin at all, it is impossible for them to take him\nunto the kingdom of the Light, because that the sign of the kingdom, of\nthe mysteries is not becoming with him, in one word, it is impossible to\ntake the soul unto the Light without the mysteries of the kingdom of the\nLight.\n\nIt happened therefore, Jesus having finished saying these words unto his\ndisciples, came forward Iohannes, said he, My Lord, then if a man,\nsinner, lawbreaker, being complete in every unlawfulness; and he ceased\nfrom all of them, because of the kingdom of the heavens, and he\nrenounced all the World with all its matter which (is) in it; and we\ngive to him from the beginning the mysteries [243^a] of the Light, these\nwhich (are) in the first Space from without (the outward part, MS); and\nwhenever he should receive the mysteries, after a little more time he\nturned and transgressed, and also after these he turned and ceased from\nevery sin; and he turned and renounced all the World with all the matter\nwhich is in it, and cometh also, and becometh in a great repentance; and\nwe know in truth that he wisheth for God; and we give to him the second\nmystery of the first Space, these which are on the outward part:\nlikewise also again he turned and transgressed, and became also in the\nsins of the World; and also after these he turned and ceased from the\nsins of the World, and further he renounced all the World with all the\nmatter which is in it; and further he became in a great repentance; and\nwe knew in an exactness, and [243^b] not being hypocritical; and we\nturned and gave to him the mysteries of the beginning, these (which)\nbecome in the first Space from without (the outward part, MS). Likewise\nalso he turned and sinned and became in every type (type type, MS),\nwishest thou for us to forgive him until as far as seven times, and we\n(should) give to him the mysteries, these which are in the first Space\nfrom within (the inward part, MS) until as far as seven times, or\notherwise. Answered also the Saviour, said he to Iohannes, Not only\nforgive to him as far as seven times, but Amen I say to you, Forgive him\nas far as seven times of a multitude of times: and give to him every\ntime the mysteries from the beginning, these which are in the first\nSpace from without (the outward part, MS): perhaps indeed ye will gain\nthe soul of that brother, and he (will) inherit the kingdom of the\nLight. Because of this when ye had asked me once, saying, Whenever\n[244^a] our brother should sin against us, wishest thou for us to\nforgive to him as far as seven times? I answered, I said to you in a\nparable, saying, Not only as far as seven times, but as far as seven of\nseventy times. Now therefore forgive to him a multitude of times, and\ngive to him every time the mysteries which (are) on the outward part,\nthese which are in the first Space: perhaps indeed ye (will) gain the\nsoul of that brother, and he (will) inherit the kingdom of the Light.\nAmen, amen I say to you, He who will vivify one soul, and deliver it,\nbeside the glory which he hath in the kingdom of the Light he will\nreceive other glory on account of the soul which he delivered: so that\nhe who will deliver a multitude of souls, beside the glory which he hath\nin (the kingdom of the Light) [244^b] he will receive other multitude of\nglory on account of the souls which he delivered. These therefore having\nsaid them the Saviour, sprang up Iohannes said he, My Lord, bear with\nme, seeking from thee, for from now I am about to begin to seek from\nthee concerning everything, concerning the manner in which we are to\npreach to the mankind. If therefore that brother, whenever I should give\nto him a mystery among the mysteries of the beginning, these which\nbecome in the first Space from without (the outward part, MS), whenever\nI should give to him a multitude of mysteries, and he doeth not that\nwhich is worthy of the kingdom of the heavens, wishest thou for us to\npass him on in unto the mysteries of the second Space, perhaps we\n(shall) gain the soul of that brother, and he (will) turn and repent and\ninherit the kingdom of the Light? Wishest thou for us to pass him on in\n[245^a] unto the mysteries or otherwise, these which (are) in the second\nSpace? But answered the Saviour said he to Iohannes, If a brother is\nbeing not hypocritical, but wisheth for God in truth, ye having given to\nhim a multitude of times the mysteries of the beginning, and this\nbecause of the compulsion of the elements of the Destiny, he having not\ndone that which is worthy of the mysteries of the kingdom of the Light,\nforgive to him, pass him on in, give to him the first mystery which is\nin the second Space: perhaps indeed ye (will) gain the soul of that\nbrother. And if, having not done that which is worthy of the mysteries\nof the Light, and he did the transgression with every sin (the sins the\nsins, MS) and also after these he turned, he became in a great\nrepentance, and he renounced all the World, and he ceased from all the\nsins of the World, and ye knew in an exactness that [245^b] he was not\nbeing hypocritical, but wishing for God in truth, turn again, forgive to\nhim, pass him on inwards, give to him the second mystery in the second\nSpace of the First Mystery: perhaps indeed ye (will) gain the soul of\nthat brother and he (will) inherit the kingdom of the Light. And also if\nhe did not do that which is worthy of the mysteries, and he became in\nthe transgression with every sin (the sins the sins, MS) and also after\nthese he turned, he became in a great repentance, he renounced all the\nWorld with all its matter which is in it, and he ceased from the sins of\nthe World, and ye know truly that he was not being hypocritical but\nwishing for God of the truth, turn ye again forgive to him, (and receive\nfrom him his repentance, M) because a compassion of mercy is the First\nMystery: pass on, also, that man inwards, give [246^a] to him the three\nmysteries one after (upon, MS) another in the second Space of the First\nMystery. If that man should transgress and become in every sin (the sins\nthe sins, MS) ye shall not forgive to him from this hour, nor shall ye\nreceive from him his repentances, but let him become among you as a\nscandal and as transgressor: for Amen I say to you, Those three\nmysteries will become to him witness unto his last repentance, and he\nhath not repentance from that hour. Amen I say unto you, That man they\nhave not cast back his soul unto the World which is on the Height from\nthis hour, but it will become in the dwelling place of the dragon of the\nDarkness which is outer. [246^b] For concerning the souls of these men\nof this kind, I said unto you once in a parable saying, Whenever thy\nbrother sinneth against thee reprove him (thee, MS) between thee and him\nalone. If he should hearken unto thee, thou wilt gain thy brother. If he\nshould not hearken unto thee, take with thee another, if he should not\nhearken unto thee with the other, bring him unto the ecclesia, if he\nshould not hearken unto the others, let him become with you as a\nscandal, [and] which is this, if he should not be profitable in the\nfirst mystery, give to him the second; and if he should not be\nprofitable in the second, give to him the three one after another,\nnamely, the ecclesia, and if he should not be profitable in the third\nmystery, [247^a] let him become with you as scandal and as transgressor.\nAnd the word which I said unto you once, that upon witness two, as far\nas three witnesses, every word shall stand, namely, those three\nmysteries will be witness unto his last repentance: and Amen I say unto\nyou, Whenever that man should repent, having not any mystery (to)\nforgive to him his sins, nor have they received his repentance from him,\nnor have they heard him at all from any of the mysteries except from the\nfirst mystery of the First Mystery with the mystery of the Ineffable.\nThese only are those which will receive the repentance of that man from\nhim, and they will forgive his sins, because that compassions of mercy\nare those Mysteries, forgiving at every time. These therefore [247^b]\nhaving said them the Saviour, continued Iohannes, said he to the\nSaviour, My Lord, then if a brother, sinner greatly, having renounced\nall the World with the matter which is in it, with all its sins, and\nwith all its cares and we proved him and knew that he (was) not becoming\nin guile with hypocrisy but he is wishing to become in verity with\ntruth, and ye know that he was worthy of the mysteries of the second\nSpace or the third, wishest thou once for us to give to him out of the\nmysteries of the second Space or the third, he having not yet received\nmystery at all of the kingdom of the Light, wishest thou for us to give\nto him, or otherwise? But answered the Saviour, said he to Iohannes in\nthe midst of the disciples, [248^a] Whenever ye know in an exactness\nthat that man renounced all the World with all its cares with all its\nlife (politeia, MS) with all its sins, and ye know in truth that he\nbecometh not in guile nor was he becoming in hypocrisy, nor was he\nbecoming curious that he should know the (things) of the mysteries that\nthey are being of what kind; but he is wishing for God in truth, this of\nthis kind, hide them not from him, but give to him out of the mysteries\nof the second Space with the third. And ye also (shall) prove that he is\nworthy of which mystery: and that which he is worthy of, give to him and\nhide not from him: (for) otherwise whenever ye should hide (them) from\nhim, ye are guilty of a great offence. [248^b] If ye should give to him\nonce in the second Space or in the third, and he (should) turn also and\ndo sin, ye shall continue also the second time until as far as the third\ntime. If also he should sin, ye shall not continue to give to him,\nbecause those three mysteries will become to him witness in his last\nrepentance, and Amen I say unto you, He who will give mystery to that\nman again in the second Space or in the third, he is guilty of a great\noffence. But let him become with you as transgressor and as scandal. And\nAmen I say unto you, That man they have not to cast back his soul unto\nthe World from this hour, but his [249^a] dwelling place is in the midst\nof the mouth of the dragon of the Darkness which is outer, the place of\nthe weeping with the gnashing of the teeth. And in the dissolution of\nthe World his soul will become petrified and consumed by the cold which\nis cruel with the fire which is cruel greatly, and it will become\nnon-existent unto age. But if also yet whenever he should turn and\nrenounce all the World with all its cares with all its sins, and become\nin a great life (politeia, MS) with a great repentance, no mystery\nhaving been received from his repentance, nor they having heard of it,\nfor them to have mercy on him and receive from him his repentance and\nforgive to him his sins, except the mystery of the First Mystery, and\nwith the mystery of the Ineffable. These only are they who will receive\nthe repentance of that man [249^b] from him and will forgive his sins,\nbecause that compassions of mercy are those Mysteries, and they are\nforgivenesses of sin at every time. But these having said them the\nSaviour, continued also Iohannes, said he, My Lord, suffer me seeking\nfrom thee, and be not angry with me, for I am seeking after every thing\nin an exactness with a certainty, concerning the manner (in) which we\nshall preach to the men of the World. But answered the Saviour, said he\nto Iohannes, Seek after every thing which thou seekest after, and I\nshall reveal to thee more and more in boldness without parable, or in an\nexactness. But answered Iohannes, said he, My Lord, whenever we should\ncome preaching and (should) go into a city or a village, and (should)\ncome out in front of us [250^a] the men of that city, and we know not\nwhat they are, being in great guile with great hypocrisy, and they\n(should) receive us unto them, and take us in unto their house wishing\nto make trial of the mysteries of the kingdom of the Light; and become\nplaying the hypocrite with us in the subjection, and we should think\nthat they are wishing for God; and we (should) give to them the\nmysteries of the kingdom of the Light, and after these (things) we\n(should) know that they did not that which is worthy of the mystery, and\nwe (should) know that they played the hypocrite with us, and they became\nwith guile toward us, and the mysteries also they did them in derision\nfrom place to place, trying us and also our mysteries, then what is the\nthing which will happen to these of this kind? But answered the Saviour,\nsaid he to [250^b] Iohannes, Whenever ye should go into a city or a\nvillage, the house unto which ye will go in, and they receive you unto\nthem, give to them a mystery: if they are worthy then ye will gain their\nsouls and they (will) inherit the kingdom of the Light. But if they\nshould not be worthy, but being with guile unto you, and should do the\nmysteries also in derision, trying you with the mysteries also, then cry\nup unto the first mystery of the First Mystery, this which is wont to\nhave mercy on every one: say, Even, the mystery which we gave to these\nsouls impious and lawbreaking, having not done that which is worthy of\nthe mystery even, but they made us for derision, return the mystery unto\nus, and make them alien to the mystery of thy kingdom unto age. And\nshake off the dust [251^a] of your feet unto a witness to them, saying\nto them, Your souls shall become as the dust of your house. And Amen I\nsay to you, In that hour will return to you every mystery which ye gave\nto them, and they will take them away from them every word with every\nmystery of the Place unto which they received figure. Concerning the men\ntherefore of this kind I said unto you in a parable once, saying, The\nhouse unto which ye go in and they receive you unto it, say to them, The\npeace to you. And if they are worthy, let your peace come upon them, and\nif they are not worthy, let it return unto you your peace, namely, if\nthose men do that which is worthy of the mysteries [251^b] and wishing\nfor God of the truth, then give to them the mysteries of the kingdom of\nthe Light. But if rather they are playing the hypocrite with you, and\nthey are being with guile unto you, ye having not known, and ye gave to\nthem the mysteries of the kingdom of the Light; and also after these\n(things) they did the mysteries in derision, and they made trial also of\nyou with the mysteries also, do the first mystery of the First Mystery\nand he will make return unto you every mystery which ye gave to them\n(him, MS). And he will make them alien to the mysteries of the Light\nunto age. And these men of this kind, [and] they will not cast them back\nunto the World from this hour: but Amen I say unto you, Their dwelling\nplace shall (be) in the midst of the mouth of the dragon of the Darkness\nwhich is outer. But if yet in a time of repentance they should renounce\n[252^a] all the World, with all the matter which is in it, with all the\nsins of the world, and they (are they) who become in all the subjection\nto the mysteries of the Light, not any Mystery heard them, nor have they\nforgiven their sins except by the one mystery of the Ineffable, this\nwhich is wont to be merciful to every one and forgiveth the sins of\nevery one.\n\nIt happened, Jesus having finished saying these words unto his\ndisciples, worshipped Maria unto the feet of Jesus, she kissed them said\nshe, Maria, My Lord suffer me seeking from thee, and be not angry with\nme. Answered the Saviour, said he to Maria, Seek after that which thou\nwishest to seek after, and I shall reveal it to thee boldly. But\nanswered Mariham, said she, My Lord, [252^b] then if a brother good\n(agathos) and who is good (coptic word), we having filled him with all\nmysteries of the Light, and that brother having a brother or a kinsman,\nin one word, being a man anyhow, and this (one) being a sinner and being\nimpious, or otherwise, he being not a sinner, and this one of this kind\ncame out of the body, and the heart of the brother good, being pained\nand being grieved for him because he becometh in judgments with\npunishments. Now therefore, my Lord, what is that which we shall do\nuntil they remove him out of the punishments with the judgments which\n(are) cruel? But answered the Saviour, said he to Maria, Because of this\nword therefore I said unto you at another time, but hear therefore that\nI may say in answer that ye may become, [253^a] (that) ye should fulfil\nevery mystery, that they should call of [against] you, Those who are\ncompleted with every mystery. Now therefore every man sinner, or\notherwise being not sinners, not only that whenever ye should wish for\nthem to take them from the judgments with the punishments which (are)\ncruel, but (also) for them to remove them unto a righteous body, this\nwhich will find the mysteries of the Godhead, and go unto the Height and\ninherit the kingdom of the Light, do the third mystery of the Ineffable\nand say ye, Take away the soul of these manhoods, this (man) which we\nthink of in our heart, take him out of every punishment of the Rulers,\nand hasten quickly, and take it (close) to the Virgin of the Light: and\nin the same month, the Virgin of the Light (will) seal [253^b] him with\na seal more excellent, and in the same month, let the Virgin of the\nLight cast him unto a body about to become righteous and become good,\nand he (will) go unto the Height and inherit the kingdom of the Light.\nBut these whenever ye should say them, Amen I say unto you, They are\nwont to hasten all those who work in all the array of the judgments of\nthe Rulers, and give that soul unto hands of one another, even until\nthey take it up to the Virgin of the Light, and the Virgin of the Light\nis wont to seal it with a sign of the kingdom of the Ineffable, and is\nwont to give it to her Receivers, and the Receivers to cast it unto a\nbody being about to be righteous, and he being about to find the\nmysteries of the Light and become good, and go unto the Height [254^a]\nand inherit the kingdom of the Light. Behold, this is (that) which ye\nask me of. Answered Maria, said she, Now therefore, my Lord, then thou\ndidst not bring Mysteries indeed unto the World, that the man should not\ndie by the death which is reckoned unto him by the Rulers of the\nDestiny: because if it is being reckoned unto one for to die by the\nsword, or for to die by the waters or in torture with torment with\nviolence which (are) in the laws, or by other evil deaths, then thou\ndidst not bring mystery unto the world, that the man should not die\namong them by the Rulers of the Destiny, but that he should die in a\ndeath sudden, that he should not suffer any tribulation by these deaths\nof this kind: because that, we, very many are those who are pursuing us\n[254^b] because of thee, and we, many are those who persecute us because\nof thy name, that whenever they should torment us we should say the\nmysteries and come out of the body immediately having not suffered any\ntribulation. Answered the Saviour, said he to all his disciples, Because\nof this word which ye ask me of, I said to you at another time: but hear\nalso that I may say unto you at another time: not only ye but every man\nwho will complete the first mystery (of the First Mystery of the\nIneffable, he who will do therefore that Mystery, M), and (will)\ncomplete it (in) its figures with all its types with its positions,\ndoing indeed it and coming not out of body, but after completing that\nmystery with its figure with all its type, afterwards therefore, every\ntime at which he will name that mystery, [255^a] he will be delivered\nfrom all those which are reckoned unto him by the Rulers of the Destiny,\nand at that hour he cometh out of the body of the matter of the Rulers,\nand his soul will become a great effluence of Light, and (will) fly unto\nthe Height, and (will) pass through every Place of the Rulers with every\nPlace of the Light, until it should go unto the Place of its Kingdom:\nneither is it wont to give answer nor defence in any Place, for it is\none without symbol.\n\nThese therefore having said them Jesus, added Maria, she prostrated at\nthe feet of Jesus, she kissed them, said she, My Lord, yet I shall seek\nfrom thee, Reveal to us and hide not from us. Answered Jesus, said he to\nMaria, Seek after that which ye seek after, [255^b] and I shall reveal\nto you in boldness without parable. Answered Maria, said she, My Lord,\nthen thou didst not bring mystery unto the world because of the poverty\nwith the riches and because of the weakness with the strength, and\nbecause of the diseased with the bodies which are sound, in one word,\nbecause of all these kinds, that whenever we should go in the places of\nthe country, and they should not believe us, and they should not hearken\nunto our words, and we should do a mystery of this kind in those places,\nthat they should know truth truly that we are preaching the words of\n(the Lord of) the Universe? Answered the Saviour, said he to Maria in\nthe midst of the disciples, Concerning this mystery of which ye seek\nfrom me, I gave [256^a] it to you at another time, but I shall repeat\nalso and say unto you the word. Now therefore Maria, not only ye but\nevery man who will complete the mystery of the raising of the dead, this\nis wont to cure the demons with every pain, with every sickness, and\nwith the blind, and with the lame, with the maimed, with the dumb, with\nthe deaf, this I gave to you once. He who taketh up a mystery and\ncompleteth it, afterwards therefore whenever he should ask any (every)\nthing, poverty and riches, weakness and strength, disease and sound\nbody, with every healing of the body, and with the raising of the dead,\nand to cure the lame with the blind with the deaf with the dumb, with\nevery sickness with every pain, in one word, he who will complete that\nmystery and ask (every) thing which I said, it will [256^b] happen to\nhim instantly.\n\nThese therefore having said them the Saviour, came forward the\ndisciples, they cried out all one after (upon, MS) another, saying, O\nSaviour, thou distracted us greatly with the greatnesses which thou\nsayest to us, and because thou tookest away our souls, and they became\ncompelled to come out of us in unto thee, (for) because that ones out of\nthee they are. Now therefore because of these greatnesses were\ndistracted our souls these which thou sayest unto us, and they were\npressed greatly greatly unto a wishing to come out of us unto the Height\nunto the Place of thy kingdom. These therefore having said them the\ndisciples, added also the Saviour, said he to his disciples, Whenever ye\nshould go to cities or kingdoms or countries, preach to them at first,\nsaying, Seek at every hour, and [257^a] leave not off even until ye find\nthe mysteries of the Light, these which will take you in unto the\nkingdom of the Light. Say unto them, Take heed unto you of the teachings\nof error, otherwise there are a multitude coming in my name saying, I\nam, being not I, and they will deceive a multitude. Now therefore every\nman who cometh (close) to you and believe you, and hearken unto your\nwords, and do that (which is) worthy of the mysteries of the Light, then\ngive to them the mysteries of the Light, and hide not them from them:\nand he who is worthy of the mysteries which are high, give them to him,\nand he who is worthy of the mysteries which are lower, give them to him,\nand hide not any from any. The mystery indeed of the raising the dead\nand curing the sicknesses, give it not to any, nor teach in it: because\nthat mystery is the (mystery) of the Rulers, it with all its namings.\nBecause of this therefore [257^b] give it not to any, nor teach in it,\neven until ye establish the faith in all the World: that whenever ye\nshould come into cities or countries and they do not receive you unto\nthem, and they believe you not and they hearken not unto your words, and\nye should raise dead (ones) in those places, and cure the lame with the\nblind with the sicknesses which are various in those places: and through\nyou all these of this kind they will believe you, that ye are preaching\nthe God of the Universe, and they (will) believe every word from you:\nbecause of this therefore I gave to you that mystery, even until ye\nestablish the faith in all the World. These therefore having said them\nthe Saviour, he added also in the word, said he to Maria, Now therefore\nhear, Maria, concerning [258^a] the word of which thou sought from me,\nWhat it is which compelleth the man even until he doeth sin. Now\ntherefore they are wont to bear the child, the power in him being small,\nand being small in him the soul, and being small in him the counterfeit\nspirit also in one word, being small the three together: having not any\nof them any perception of thing whether good or evil, from the weight of\nthe heedlessness which weigheth greatly: and also being small the body\nalso: and the child is wont to eat out of the meats of the world of the\nRulers; and is wont the power to attract to it(self) from the particle\nof the power which is in the meats, and is wont the soul to attract to\nit(self) from the particle of the soul which is in the meats, and is\nwont the counterfeit spirit to attract to it(self) from the particle of\nthe evil which is in [258^b] the meats with its lusts, and is wont the\nbody also to attract to itself the matter, which perceiveth not which is\nin the meats. The Fate, indeed is not wont to receive out of the meats,\nbecause that it is not mixed up with them (the others), but in the\ncondition in which it is wont to come unto the World it is wont to go\nalso in it: and gradually (by little, little, MS) are wont the power\nwith the soul with the counterfeit spirit to become great, and each of\nthem is wont to perceive according to his nature. The power indeed is\nwont to perceive to seek after the Light of the Height, the soul also is\nwont to perceive to seek after the Place of the righteousness this which\nis mixed, namely the Place of the Confusion, the counterfeit spirit also\nis wont to seek after all evil with the lusts with every sin, the body\nalso is not wont to perceive anything, except it taketh up power out of\nthe matter. [259^a] And then they are wont to perceive, each of the\nthree, according to his nature. And the Contentious ones also are wont\nto tell to the Ministers (that) they should follow them, and become\nwitness to every sin which they do, concerning the manner in which they\nwill punish them in the judgments, and after these also, the counterfeit\nspirit is wont to take notice and perceive all the sins with the evil,\nwhich order unto the soul the Rulers of the great Destiny; and it maketh\nthem of the soul. And is wont the power which is within to move the\nsoul, for it to seek after the Place of the Light, and of all the\nGodhead: and is wont the counterfeit spirit to turn aside the soul, and\nit is wont to compel it and cause it to do all his unlawfulnesses and\nwith all his passions with all its sins persevering (in them). And is\nwont [259^b] to remain imparting to the soul, and becoming enemy unto\nit, causing it to do all these evils with all these sins. And he is wont\nto instigate the Contentious ministers that they should become witness\nagainst her in every sin which it will cause her to do: still also\ncoming, she being about to rest herself in the night (and) in the day,\nit is wont to move her in dreams or in lusts of the World. And it is\nwont to cause her to lust after everything of the World, in one word, it\nis wont to urge her unto all things which order to it the Rulers. And it\nis wont to become enemy with the soul causing her to do the (things)\nwhich she would not. Now therefore Maria, then this is the enemy of the\nsoul, and this is that which compelleth her, even until she doeth every\nsin. Now therefore whenever should become completed the time of that\nman, at first indeed is wont to come out the Fate and lead the man\n[260^a] in unto the death by the Rulers with their bonds, these in which\nthey were bound by the Destiny: and afterwards are wont to come the\nContentious Receivers, and bring that soul out of the body, and\nafterwards are wont the Contentious Receivers they are wont to spend\nthree days going about with that soul in all the Places, sending it unto\nall the Aeons of the World: (while) followeth after that soul the\ncounterfeit spirit with the Fate, and is wont the power to withdraw\n(close) to the Virgin of the Light. And after the three days are wont\nthe Contentious Receivers they are wont to bring that soul down down\nunto Amente of the Chaos. And whenever they should bring her down unto\nthe Chaos they are wont to deliver her to those who punish. And are wont\nthe [260^b] Receivers to withdraw unto their Places according to the\narrangement of the works of the Rulers, because of the coming out of the\nsouls. And is wont the counterfeit spirit, it is wont to become Receiver\nof the soul, allotting her, convicting her according to the punishment,\nbecause of the sins which it caused her to do. And it is wont to become\nin a great enmity towards the soul, and whenever the soul should\ncomplete the punishments in the Chaoses according to the sins which she\ndid, is wont the counterfeit to bring her up from the Chaoses allotting\nher, convicting her from Place to Place because of the sins which she\ndid. And is wont to bring her out on the road of the Rulers of the\nMiddle. And whenever he should reach them, they are wont to seek from\nher the mysteries of the Fate. And if she did not find them, they are\nwont to seek from their Fate. And are wont those Rulers, they are wont\nto punish that soul [261^a] according to the sins for which she is\nworthy (to be punished). These I shall say unto you, viz.: the type of\ntheir punishment in the Distribution of the Universe. Whenever therefore\nit should happen, whenever should be completed the time of the\npunishment of that soul in the judgments of the Rulers of the Middle, is\nwont the counterfeit spirit, it is wont to bring the soul up from all\nthe Places of the Rulers of the Middle, it is wont to take her up before\nthe light of the sun according to the commandment of the first man Ieou:\nand it is wont to take her (close) to the judge the Virgin of the Light.\nShe is wont to prove that soul, and find it being a sinful soul. And she\nis wont to cast her power of light in unto her, because of setting up\nthe soul and the body and the sharing of the perception. These I shall\nsay, viz.: their type, unto you in the Distribution of the Universe.\n[261^b] And is wont the Virgin of the Light, she is wont to seal that\nsoul and lay her on one of her Receivers, and causeth them to cast her\n(him, MS) into a body worthy of the sins which she did: and Amen I say\nunto you that she shall not release that soul from the changes of the\nbody, having not given her last cycle (of changes) according to the\n(things) which are worthy (for her). These all therefore I shall say\ntheir type unto you with the type of the bodies unto which they shall\ncast them according to the sins of every soul, these I shall say unto\nyou all (of them), whenever I should finish saying to you the\nDistribution of the Universe. Added also Jesus in the word, said he, If\nalso a soul is which is not wont to hearken unto the counterfeit spirit\n(in) all his works, and this (soul) became good, she received the\nmysteries of the Light, these which (are) in the second Space, or indeed\nthese [262^a] which (are) in the third Space, these which (are) from\nwithin (on the inward part, MS): whenever should be completed the time\nof that soul (of coming) out of the body; and is wont the counterfeit\nspirit, it is wont to follow that soul, it with the Fate, it is wont to\nfollow in the road by which it will go unto the Height. And having not\nyet been distant from the Height, she is wont to say the mystery of the\nloosing of her seals, with all the bonds of the counterfeit spirit,\nthese with which the Rulers bound it in unto the soul. And whenever they\nshould say them, are wont to be loosed the bonds of the counterfeit\nspirit, and it is (wont) to cease coming in unto that soul, and it is\nwont to release the soul according to the commands which ordered unto it\nthe Rulers of the great Destiny, saying to it, Release not this soul\nexcept she say unto thee the mystery of the loosing of every seal, these\nin which we bound thee in unto [262^b] the soul. Whenever it should\nhappen therefore, whenever the soul, whenever she should say the mystery\nof the loosing of the seals with all the bonds of the counterfeit\nspirit, and (whenever) it ceaseth coming in unto the soul, and ceaseth\nbeing bound in unto her, and in that hour it is wont to say a mystery\nand dismiss the Fate unto her Place (close) to the Rulers which (are) in\nthe road of the Middle. And she is wont to say the mystery, and dismiss\nthe counterfeit spirit (close) to the Rulers of the Destiny unto the\nPlace in which they bound it unto her. And in that hour she is wont to\nbecome a great effluence of light, becoming of light greatly greatly,\nand are wont the Contentious Receivers, these which brought her out of\nthe body, they are wont to fear before the light of that soul, and fall\ndown upon their face. And in that hour is wont that soul, she is wont to\nbecome a great effluence of light, and she is wont to [263^a] become\nwing of light all of her, and to pass through every Place of the Rulers\nwith all the arrays of the Light, even until she goeth unto the Place of\nher kingdom unto which she received mystery. If also it is a soul,\nhaving received mystery in the first Space, reckoning from without\n(which is from without, MS), and after receiving the mysteries and\ncompleting them, and turned (not M) and committed sin again, after the\ncompletion of the mysteries; and also if should be completed the time of\nthe coming out of that soul, are wont to come the Contentious Receivers\nand bring that soul out of the body: and is wont the Fate with the\ncounterfeit spirit, they are wont to follow that soul because that the\ncounterfeit spirit is being bound in unto her with the seals and the\nbonds of the Rulers, it is wont to follow after that soul walking on the\nroads of the counterfeit spirit: she is wont to say the mystery of the\nloosening [263^b] of all the bonds and all the seals with which the\nRulers bound the counterfeit spirit in unto the soul. And whenever\nshould the soul say the mystery of the loosening of the seals,\nimmediately are wont to be loosened the bonds of the seals, these which\nbound the counterfeit spirit in unto the soul. And whenever the soul,\nwhenever she should say the mystery of the loosening of the seals, and\nimmediately is wont to be loosened the counterfeit spirit; and it is\nwont to cease coming in against the soul, and it ceaseth from allotting\nthe soul. And immediately is wont to say a mystery, the soul, and hold\ndown the counterfeit spirit with the Fate and dismiss them from\nfollowing her. But there is not any of them being in their (own)\nauthority: but she is being in her (their, MS) authority: and\nimmediately are wont the Receiver of that soul and the mysteries which\nshe received, they are wont to come and snatch away that soul from\n[264^a] the Contentious Receiver. And are wont the Receivers, they are\nwont to withdraw unto the works of the Rulers in regard to the\narrangement for the bringing out of the souls. And are wont the\nReceivers also of that soul, these which belong unto the Light, they are\nwont to become wing of light unto that soul, and she becometh vesture of\nlight unto her(self). And they are not wont to take her out of the\nChaoses, because it is not right to take a soul having received mystery\nout of the Chaoses, but they are wont to take her by the road of the\nRulers of the Middle: and whenever she should arrive at the Rulers of\nthe Middle, are wont to come out to meet the soul those Rulers, becoming\nin a great fear with a flame which is fierce with varied faces, in one\nword, being in a great fear, there being not measure unto it. And\nimmediately is wont the soul, she is wont to say the mystery of their\ndefence. And they are wont to fear greatly and (to) fall upon their face\nbeing in fear [264^b] before the mystery which she said, and before her\ndefence. And is wont that soul, she is wont to dismiss them to their\nFate, saying to them, Receive to you your Fate. I am not coming unto\nyour Place from this hour. I became strange unto you unto age, being\nabout to go unto the Place of mine inheritance. But these whenever\nshould finish saying them the soul, are wont the Receivers of the Light,\nthey are wont to fly with her unto the Height, and they are wont to take\nher out of the Aeons of the Destiny, she giving the defence of the Place\nto it with its seal, these which I shall say unto you in the\nDistribution of the mysteries. And she is wont to give to the Rulers the\ncounterfeit spirit, and she is wont to say unto them the mystery of the\nbonds with which they bound it in unto her (him, MS). And she is wont to\nsay to them, Come (take) your counterfeit spirit. I am not coming unto\nyour Place from this hour, I became strange unto you unto age. And she\nis wont to give the seal of each [265^a] to him with his defence. But\nthese whenever should finish saying the soul, are wont the Receivers of\nthe Light, they are wont to fly with her unto the Height, and they are\nwont to take her out of the Aeons of the Destiny, and they are wont to\ntake her up in all the Aeons, she giving the defence of each Place to\nit, with the defence of all the Places, with the seals of (with, MS) the\nTyrants of the King the Adamas. And she is wont to give the defence to\nall the Rulers of all the Places of the Left, these which I shall say\nunto you all their defences with their seals, at the time (in) which I\nshall say unto you at the Distribution of the mysteries. And also are\nwont these Receivers, they are wont to take that soul up to the Virgin\nof the Light, and also is wont that soul, she is wont to give to the\nVirgin of the Light the seals with the glory of the hymn. And is wont\n[265^b] the Virgin of the Light and with the other seven Virgins of the\nLight, they are all wont to prove that soul, and all to find their signs\nin her, with their seals with their baptisms with their chrisms. And is\nwont the Virgin of the Light, she is wont to seal that soul; and the\nReceivers of the Light are wont to baptise that soul, and give to her\nthe chrism spiritual. And are wont each of the Virgins of the Light,\nthey are wont to seal her with their seals, and also are wont the\nReceivers of the Light, they are wont to deliver her up to the great\nSabaoth the good, this who (is) at the gate of the Life in the Place of\nthose of the Right (hand), this whom they are wont to call, The Father.\nAnd is wont that soul, she is wont to give the glory of the hymn with\nhis seals with his defences. And [266^a] is wont Sabaoth the great,\ngood, he is wont to seal her with his seals. And is wont the soul, she\nis wont to give her knowledge with the glory of the hymns with the seals\nof every Place of those of the Right (hand), they are all wont to seal\nher with their seals. And is wont Melkhisedek the great Receiver of the\nLight, this who (is) in the Place of those of the Right (hand), he is\nwont to seal that soul. And are wont the Receivers of Melkhisedek, they\nare wont to seal that soul, and to receive her unto the Treasury of the\nLight. And she is wont to give the glory with the honour with the\nrespect of the hymns with all the seals of all the Places of the Light.\nAnd are wont those of all the Places of the Treasury of the Light, they\nare wont to seal her with their seals. And she is wont to go unto the\nPlace of her inheritance. [266^b] These therefore the Saviour having\nsaid them unto his disciples, said he to them, Understand ye in what\nmanner I am speaking with you? Sprang up again Maria, said she, Yea, my\nLord, I understand in what manner thou art speaking with me, and I shall\ncomprehend all of them. Now therefore concerning these words which thou\nsayest my understanding maketh four meanings in me, and my\nLight-dweller, it led and it was glad, it boiled in me wishing to come\nout of me and to go in unto thee. Now therefore, My Lord, hear that I\nmay say unto thee the four meanings which became in me. The first\nmeaning indeed which happened in me (is) concerning the word which thou\nsaidst, Now therefore is wont the soul, she is wont to give the defence\nwith the seal to all the Rulers who (are) in the Place of the King, the\nAdamas, and she is wont to give the defence [267^a] with the honour with\nthe glory of all their seals with the hymn of the Places of the Light.\nConcerning this word therefore which thou saidst unto us once, they\nhaving brought to thee the stater, thou sawest it being of silver and\nbrass, thou soughtest, That of whom is this image? Said they, That of\nthe King it is. But thou having seen it, that it was mixed in silver and\nbrass, saidst thou, Give the part, that of the King to the King. And\nthat of the God to the God, namely, whenever the soul should receive\nmystery she is wont to give the defence to all the Rulers with the Place\nof the King, the Adamas. And the soul is wont to give the honour with\nthe glory to those of all the Places of the Light. And the word, It\nshone when thou hadst seen it, being of silver and brass. That is the\ntype of this, the power of the Light being in it, namely, the silver\n[267^b] which is choice. And being in her the counterfeit spirit,\nnamely, the material brass. Then this, my Lord, is the first meaning.\nThe second meaning also which thou finishedst saying to us now\nconcerning the soul which receiveth mystery, whenever it should come\nunto the Place of the Rulers of the road of the Middle, and they are\nwont to come out before her in a great fear greatly greatly, and is wont\nthe soul, she is wont to give to them (him, MS) the mystery of the fear.\nAnd they (she, MS) are wont to fear before her, and she is wont to give\nthe Fate unto her Place, and she is wont to give the counterfeit spirit\nunto its Place, and she is wont to give the defence with the seals to\neach of the Rulers who (are) upon the roads, and she is wont to give the\nhonour with the glory with the respect of the seals with the hymns to\nthose of all the Places of the Light. Concerning this word, my Lord,\n[268^a] which thou saidst by the mouth of Paulos our brother once, Give\nthe tribute to him of the tribute, and give the fear to him of the fear,\ngive the custom to him of the custom, and give the honour to him of the\nhonour, and give the respect to him of the respect, and do not owe\nanything to anyone. Which (is) this My Lord, The soul who receiveth\nmystery is wont to give the defence to all the Places, This is, my Lord,\nthe second meaning. The third meaning also concerning the word which\nthou saidst unto us once, The counterfeit spirit is wont to become enemy\nunto the soul, causing it to do all the sins and all the passions, and\nit is wont to convict her in the punishment concerning all the sins\nwhich it caused her to do, in one word, it is wont to be enemy unto the\nsoul in every form. Concerning this word therefore which thou saidst\nunto us once, The enemies of the man are his domestics [268^b] namely\nthe domestics of the soul are the counterfeit spirit with the Fate,\nthese which are enemy unto the soul at every time causing her to do\nevery sin with every wickedness. Then this, my Lord, is the third\nmeaning. The fourth meaning also concerning the word which thou saidst,\nIf the soul should come out of the body, and walk in the road of the\ncounterfeit spirit, and whenever it should not find the mystery of the\nloosening of all the bonds with the seals, these which are bound to the\ncounterfeit spirit, and (yet) it should cease to be allotted unto her.\nIf therefore she should not find it, is wont the counterfeit spirit, it\nis wont to take the soul (close) to the Virgin of the Light, the judge:\nand is wont the judge, the Virgin of the Light, she is wont to prove the\nsoul and find about her, she having done sin; and having not also found\nthe mysteries of the Light with her. And she is wont to give [269^a] her\nto one of her Receivers, and is wont her Receiver, he is wont to bring\nher and cast her unto the body, and she is not wont to come out of the\nchanges with the body, having not given the last Cycle. Concerning this\nword therefore my Lord, which thou saidst unto us once, (Become) being\nreconciled with thine enemy while thou art on the road with him,\nlest-haply thine enemy should give thee to the judge, and the judge\nshould give thee to the officer and the officer should cast thee unto\nthe prison, and thou shalt not come out of that place, having not given\nthe last smallest coin (lypton, MS), namely, the word (said) plainly,\nEvery soul which cometh out of the body, and walketh on the road with\nthe counterfeit spirit, and findeth not the mystery of the loosening of\nall the seals, with all the bonds, and (yet) is loosened from the\ncounterfeit spirit, which is bound unto her; then that soul having\n[269^b] not received mystery of (in, MS) the Light, having not found the\nmysteries of the loosening of the counterfeit spirit, which is bound\nunto her. She therefore finding it not, is wont the counterfeit spirit,\nit is wont to take that soul (close) to the Virgin of the Light; and is\nwont the Virgin of the Light, and that judge, she is wont to deliver\nthat soul unto one of her Receivers, and is wont her Receiver, he is\nwont to cast her unto the Sphere of Aeons, and she is not wont to come\nout of the changes of the body, having not given the last Cycle which is\nreckoned unto her. This therefore my Lord, is the fourth meaning.\n\nIt happened therefore, Jesus having heard these words, saying them\nMaria, said he, Well (done) O happy Maria, the spiritual. These are the\nexplanations of the words which I said. Answered Maria, said she, My\nLord, yet I seek from thee [270^a] because that from now I am about to\nbegin to seek thee of everything in an exactness. Because of this\ntherefore My Lord, be long suffering with us, and reveal to us\neverything, about which we shall seek thee, concerning the manner also\nin which my brothers will preach to the race of all the mankind. But\nthese she having said them to the Saviour, answered also the Saviour,\nsaid he to her becoming in a great mercy in unto her, Amen I say to you,\nNot only shall I reveal to you every thing ye will seek after, but from\nnow also I shall reveal to you these other (things) which ye understood\nnot to seek after them; these mounted not upon the heart of the men,\nthese which knew not all the Gods also who (are) among the men. Now\ntherefore, thou Maria, seek after that which thou art seeking after,\n[270^b] and I shall reveal it to thee face to face, without parable. But\nanswered Maria, said she, My Lord, then in what type are wont the\nbaptisms to forgive sin? I heard thee saying, Are wont the Contentious\nMinisters, they are wont to follow after the soul, being witness unto\nher of every sin which she did, that they should convict her in the\njudgments. Now therefore, My Lord, are wont the mysteries of the\nbaptisms, are they wont to blot out the sins, which are with the\nContentious Ministers, because they indeed are wont to make their\nforgetfulness? Now therefore My Lord, say unto us the type (by) which\nthey are wont to forgive sin, but we wish to know them in an exactness.\nBut answered the Saviour, said he to Maria, Fairly indeed thou saidst,\nthe Ministers however at least they are not (those) who are wont to bear\nwitness of every sin, but [271^a] they are wont to remain also among the\njudgments holding on to the souls, convicting all the souls of the\nsinners, these who received not mystery, and they are wont to hold them\ndown in the Chaoses punishing them. And are not wont those Contentious\n(ones) they are not wont to prevail to pass through the Chaoses, for\nthem to come unto the arrays which are above the Chaoses, and convict\nthe souls which come out of those Places. Now therefore the souls which\nreceive mysteries, it is not allowed for them to overpower them, and\ntake them out of the Chaos, that should convict them the Contentious\nMinisters, but are wont the Contentious Ministers, they are wont to\nconvict the souls of the sinners, and lay hold on these which received\nnot mysteries, these which are wont to bring from the Chaoses. The souls\nhowever who receive mysteries have not (any) work (for which) to convict\nthem, because they are not wont to come out of their Places. [271^b] And\nalso whenever they should come, they are not able to prevail to stand up\nbefore them, nevertheless indeed they are not wont to be able to take\nthem in those Chaoses.\n\nHear, also, that I may say unto you the word in truth in what type is\nwont the mystery of the baptism to forgive sin. Now therefore whenever\nthe souls should do sin, yet being upon the World are wont to come\nhowever at least the Contentious Ministers, and bear witness to all the\nsins which the soul did, lest haply indeed they should come out of the\nPlace of the Chaos, that they should convict her in the judgments, these\nwhich are out(side) of the Chaoses. And is wont the counterfeit spirit,\nit is wont to bear witness of all the sins which did the soul, that also\nhe should convict her in the judgments, these which are out(side) of the\nChaoses. And not only because it beareth witness of them, but every sin\nof the souls it is wont to seal [272^a] the sins, and affix them in unto\nthe soul, that all the Rulers of the judgments of the sinners should\nrecognise her, that she is a sinful soul, and that they should know the\nnumber of the sins which she did from the seals which affixed unto her\nthe counterfeit spirit, that they should punish her according to the\nnumber of the sins which she did. This is the manner in which they are\nwont to do to every soul of sinner. Now therefore he who will receive\nthe mysteries of the baptisms, are wont the mysteries of those, they are\n(it is, MS) wont to become in a great fire being fierce greatly (and)\nwise, and it burneth the sins: and they are wont to go in unto the soul\nin concealment, and it eateth in after all the sins, these which affixed\nin unto it the counterfeit spirit, they are wont to go also [272^b] in\nunto the body in concealment, and pursue all the pursuers in\nconcealment, and separate them on each side of the body; for it is wont\nto pursue the counterfeit spirit and (with, MS) the Fate, and separate\nthem outside the power and (with, MS) the soul, and them on (one) side\nof the body, so that the counterfeit spirit with the Fate with the body\nit is wont to separate them unto one part: the soul also with the power\nit is wont to separate them unto another part. The mystery also of the\nbaptism is wont to remain in the midst of the two, and remain separating\nthem from one another, that it should cleanse them and purify them, that\nthey should not be defiled by the matter. Now therefore Maria, this is\nthe manner in which are wont the mysteries of the baptisms to forgive\nsin and with every unlawfulness. These then having said them the\nSaviour, said he to his disciples, Understand ye in what manner I am\nspeaking with you? Sprang up Maria, said she [273^a]: Yea, My Lord,\ntruly I fully take in every word which thou sayest. Concerning the word\ntherefore of the forgiveness of the sins which thou saidst unto us once\nin a parable, saying, I came to cast fire upon the earth; and also, What\nis that which I wish, except that it should be kindled: and also thou\nseparatedst plainly, saying, I have a baptism to be baptised in it; and\nhow shall I endure, until it should be completed? Ye are thinking that I\ncame to cast peace upon the earth? Nay but a division is that which I\nshall send. For from now there are five (who) will become in one house,\nthere are three (who) will be upon two and two upon three. This, my\nLord, is the word which thou saidst plainly. The word indeed which thou\nsaidst, I came to cast a fire upon the earth and what is that which\n[273^b] I wish, except that it should be kindled, which (is) this, my\nLord, that thou broughtest the mysteries of the baptisms unto the world?\nAnd what is that which thou willest, except that it should eat in after\nall the sins of the soul and purify them. And also afterwards thou\nseparatedst plainly saying, I have a baptism to be baptised in it, and\nhow shall I endure, even until it should be completed, namely, that thou\nwilt not remain in the World, even until the baptisms should be\ncompleted, and purify the perfect souls. And also the word which thou\nsaidst unto us once, Ye are thinking that I came to cast peace upon the\nearth? nay, but division is that which I came to cast: because from now\nthere are five (who) will become in one house; there are three (who)\nwill be divided upon two and two upon three, namely, the mysteries of\nthe baptisms [274^a] which thou broughtest unto the World, it having\nmade a division in the bodies of the World: because that the counterfeit\nspirit with the body with the Fate, it separated them unto one part, the\nsoul also with the power it separated them unto another part, namely,\nthat there are three who will be divided upon two and two upon three.\nBut these having said them Maria, said he the Saviour, Well (done), O\nspiritual (one) of pure Light, Maria, this is the explanation of the\nword. Answered also Maria, said she, My Lord yet also I am about to add\nin seeking from thee. Now therefore, my Lord, bear with me seeking from\nthee. Behold indeed in boldness we knew the type (in) which are wont the\nbaptisms to forgive sin: now also the mystery of these (this, MS) three\nSpaces with the mysteries of this First Mystery with the mysteries of\nthe Ineffable, in what type are they wont to forgive sin [274^b]? Are\nthey wont to forgive in the type of the baptism, or otherwise? Answered\nalso the Saviour, said he, Otherwise but all the mysteries of the three\nSpaces are wont to forgive to (in, MS) the soul in (dative, MS) all the\nPlaces of the Rulers all the sins which did the soul from at first; they\nare wont to forgive to her, and further they are wont to forgive, those\nwhich she will do after these, even until the time unto which each of\nthe mysteries will dominate: these I shall say unto you in the\nDistribution of the Universe viz.: the time up to which each of the\nmysteries will dominate. And also the mystery of the First Mystery with\nthe mysteries of the Ineffable they are wont to forgive to the soul in\nall the Places of the Rulers, every sin with every unlawfulness which\ndid the soul. And also that (not only) are they wont to forgive all of\nthem to her, [275^a] but they are not wont to reckon sin unto her from\nthis hour, even until unto age of age, because of the free-gift of that\ngreat mystery with its (their, MS) glory which is much, greatly greatly.\nThese therefore having said them the Saviour, said he to his disciples,\nUnderstand ye in what manner I am speaking with you? Answered also\nMaria, said she, Yea, my Lord, I finished carrying off every word which\nthou sayest. Now therefore my Lord, concerning the word which thou\nsayest, Are wont all the mysteries of the three Spaces they are wont to\nforgive sin and cover over their unlawfulness which prophesied once\nabout this word David the prophet, saying: Happy are those whose sin\nthey forgave with those whose unlawfulness they covered over. He\nprophesied [275^b] about this word once, and the word which thou saidst,\nThe mystery of the First Mystery with the mystery of the Ineffable, that\nevery man who will receive those mysteries, not only that they are wont\nto forgive the sins, which they did from at first, but also they are not\nwont to make the reckoning indeed of them from that time unto age.\nBecause of this word also prophesied about it once David saying, Happy\nare they unto whom the Lord the God will not reckon sin, namely, they\nwill not reckon sin unto him from this time (viz.) those who receive the\nmysteries of the First Mystery with those who receive the mysteries of\nthe Ineffable. Said he: Well (done), the spiritual of pure Light Maria,\nthis is the explanation of the word. Added also Maria, said she, My\nLord, Then whenever the man shall receive mystery in the mysteries of\nthe First Mystery, [276^a] and also should turn (away) and do sin and\ntransgress. And also, after these should turn and repent and pray in his\nmystery (after) his mystery, will they forgive to him or otherwise?\nAnswered the Saviour, said he to Maria, Amen amen I say to you, Every\none who will receive the mysteries of the First Mystery, and also\nturneth (away) and transgresseth twelve times and also repenteth twelve\ntimes praying in the mysteries of the First Mystery they will forgive to\nhim. And also should he (they, MS) transgress after the twelve times,\nand turn (away) and transgress they will not forgive to him unto age,\nfor him to turn unto his mystery (after) his mystery, and this (one)\nhath not repentance except he should receive the mysteries of the\nIneffable, that which is wont to be merciful at every time, and, also,\nhe forgiveth at every time. Added also Maria, said she, My Lord, but if\nhowever those who receive the mysteries of the First Mystery, and they\nshould turn (away) and transgress and come out [276^b] of (the) body,\nhaving not repented, will they inherit the kingdom or otherwise? Because\nthey received indeed the free-gift of the First Mystery? Answered the\nSaviour, said he to Maria, Amen amen I say to you, Every man who\nreceiveth mystery in the First Mystery, having transgressed the first\ntime with the second with the third, and this (one) should come out of\nbody, having not repented, his judgment surpasseth much beyond every\njudgment. For his dwelling place is in the midst of the mouth of the\ndragon of the Darkness which is outer, and at end of all these he will\nbe petrified in the punishments, and he will be consumed unto age,\nbecause he received in the free-gift of the First Mystery, he remained\nnot in it. Answered Maria, said she, My Lord, then every man who will\nreceive the mystery of the Ineffable, and they transgress, they cease\nfrom their faith, and also after these yet living, they turned, they\nrepented, will they forgive to them [277^a] how many times? Answered the\nSaviour, said he to Maria, Amen amen I say to you, Every man who will\nreceive the mysteries of the Ineffable, not only whenever he should\ntransgress once and also turn and repent will they forgive to him, but\nwhenever he should transgress at every time, and, also, yet living and\nturn and repent, not becoming in an hypocrisy, and also should turn and\nrepent, and he should pray in his mysteries (after) his mysteries, they\nwill forgive to him at every time? Because that he received out of the\nfree-gift of the mysteries of the Ineffable. And also because that\nmerciful are all those mysteries and forgiving are they at every time.\nAnswered also Maria, said she to Jesus, My Lord, then those who receive\nthe mysteries of the Ineffable, and also they turned (away) they\ntransgressed, they ceased from their faith, and also they came [277^b]\nout of (the) body having not repented, what also is that which will\nhappen to these of this kind? But answered the Saviour, said he to\nMaria, Amen amen I say to you, Every man who will receive from the\nmysteries of the Ineffable, happy (ones) are they however at least, the\nsouls which will receive from those mysteries, but whenever they turn\n(away) and transgress and come out of (the) body having not repented,\nthose men, their judgment is worse than every judgment, and great is\ngreatly greatly: even if those souls are new (ones), and it being their\nfirst time of coming unto the World; and they will not return unto the\nchanges of the bodily World from this hour. And they are not wont to be\nable to do any work; but they are wont to cast them unto outside unto\nthe Darkness which is outer, and they will be consumed and will be\nwithout existence unto age. But these having said them the Saviour\n[278^a], said he to his disciples, Understand ye in what manner I am\nspeaking with you? Answered Maria, said she, Yea, my Lord. I carried off\nthe words which thou saidst. Now therefore, my Lord, this is the word\nwhich thou saidst, Those who will receive the mysteries of the Ineffable\nhappy (ones) however at least are those souls; but whenever they should\nturn (away) and transgress and cease from their faith, and they should\ncome out of body having not repented, they are not wont to be profitable\nany longer from this hour to return them unto the changes of the body,\nnor (for) any work, but they are wont to cast them unto the outside unto\nthe Darkness which is outer, they will consume them in that Place, and\nthey will be without existence unto age. Because of the word which thou\nsaidst unto us once saying, Good is the salt, whenever the salt insipid\nbecometh in what are they about to salt it? [278^b] It is not wont to be\nprofitable unto dunghill nor unto the land, but they are wont to cast it\nout, namely, happy is every soul who will receive from the mysteries of\nthe Ineffable, but whenever they should transgress once, they are not\nable to be profitable for return unto the body from this hour, nor unto\nany work, but they are wont to cast them unto the Darkness which is\nouter, and they will consume away in that place. But these she having\nsaid them to the Saviour, said he, Well (done) the pure spiritual Maria,\nthis is the explanation of the word. Added also Maria, said she, My\nLord, then every man who received the mysteries of the First Mystery\nwith the mysteries of the Ineffable, these having not transgressed, but\ntheir faith in the mysteries (is) in a directness without hypocrisy,\nthese therefore through the compulsion of the Destiny, and also they did\nsin, and also they turned, they repented and also [279^a] they prayed in\ntheir mysteries, (after) their mysteries, will they forgive to them for\nabout how many times? But answered the Saviour, said he to Maria in the\nmidst of the disciples, Amen amen I say unto you, Every man who will\nreceive the mysteries of the Ineffable, and also with the mysteries of\nthe First Mystery, these by the compulsion of the Destiny did sin every\ntime, and yet being alive they turn and they repent and also they remain\nin their mystery, they will forgive to them every time, because those\nmysteries are merciful, forgivers they are at every time. Because of\nthis therefore I said unto you once, Those mysteries not only that they\nwill forgive to them their sins which they did from at first, but (and,\nMS) they are not wont to reckon them unto him from that hour, those whom\nI said unto you that they are wont to take repentance at every time.\n[279^b] And they will forgive also the sins which they are wont to do\nrepeatedly. If however those who receive mystery in the mysteries of the\nIneffable with the mysteries of the First Mystery, and they (should)\nturn (away) and do sin, and they (should) come out of body having not\nrepented, they also are about to become also as those who transgressed\n(and) they repented not. Their dwelling place indeed also is the midst\nof the mouth of the dragon in the Darkness which is outer, and they will\nconsume away and become without existence unto age. Because of this I\nsaid to you, Every man who will receive the mysteries, if they knew the\ntime in which they are coming out of the body, they would govern\nthem(selves) and not do sin, that they should inherit the kingdom of the\nLight unto age. These therefore having said them the Saviour unto his\ndisciples, said he to them, Understand ye in what manner I am speaking\nwith you? [280^a] Answered Maria, said she, Yea, my Lord, In an\nexactness I exact every word which thou sayest. Concerning this word\ntherefore which thou saidst unto us once, If had known the lord of the\nhouse in what hour the thief would come in the night to dig through the\nhouse he would have kept vigil also, and not have let man dig through\nhis house. This therefore having said Maria, said he, the Saviour: Well\n(done), the spiritual Maria, this is the word. Added also the Saviour\nsaid he to his disciples, Now therefore, preach to every man who will\nreceive mystery in the Light: say to them, saying, Take heed to\nyour(selves), do not sin, lest at any time ye cast an evil after an evil\nand ye come out of the body having not repented, and ye be alien unto\nthe kingdom of the Light unto age. These [280^b] having said them the\nSaviour, answered Maria, said she, My Lord, Much is the mercifulness of\nthese mysteries which forgive sin at every time. Answered the Saviour,\nsaid he to Maria in the midst of the disciples, If a king to-day being a\nman of this World giveth a free-gift to the men of his manner, and\nforgiveth also the murderers with the sleepers with male with the rest\nalso of the sins which are grievous greatly, these being worthy of the\ndeath. But if it is proper for him being man of the World having done\nthis, very much more therefore the Ineffable with the First Mystery,\nthese who are lord over the Universe are having the authority in\neverything to do that which they will, for them to forgive everyone who\nreceiveth mystery? Or otherwise indeed if a king to-day putteth vesture\nof king upon a soldier, and sendeth him unto other places, and he doeth\n[281^a] murders with sins which are grievous being worthy of the death,\nand they are not wont to be able to do anything evil to him because the\nvesture of the king put upon him, very much more therefore those who\nwear the mysteries of the vestures of the Ineffable with those of the\nFirst Mystery, these which are lord over all those of the Height with\nall those of the Depth.\n\nAfter these (things) Jesus saw a woman having come to repent, he\nbaptised her three times, and she did not do that which is worthy of the\nbaptism. And the Saviour wished to tempt Petros to see if he became\nmerciful and forgiving according as he ordered unto them, said he toward\nPetros, Behold three times I baptised this soul, and in these (this, MS)\nthree times she did not that which is worthy of the mysteries of the\nLight. Because of what therefore [281^b] doth she render useless also\nthe body? Now therefore Petros, perform the mystery of the Light, this\nwhich is wont to cut away the souls from the inheritance of the Light.\nPerform that mystery, and cut away the soul of this woman from the\ninheritances of the Light. These therefore having said them the Saviour\nhe tempted to see whether he became merciful and forgiving. These\ntherefore having said them the Saviour, said he, Petros, My Lord, leave\nher this time also, that we may give to her the mysteries which are\nhigh, and whenever she should become profitable thou lettest her, she\ninherited the kingdom of the Light, but if she should not become\nprofitable, thou cuttest her away from the kingdom of the Light. These\ntherefore having said them Petros, knew the Saviour that Petros became\nmerciful (like) his manner and forgiving. All these therefore having\nhappened, said he the Saviour [282^a] to his disciples, Understand ye\nall these words with the type of this woman? Answered Maria, said she,\nMy Lord, I understand the mysteries of the words which happened to this\nwoman. Concerning the words therefore which happened to her, which thou\nsaidst unto us once in a parable, saying, A man had a fig-tree in his\nvineyard, but he came seeking after his fruit, and he found not any on\nit. Said he to his gardener, Behold, three years I come, I seek after\nfruit in this fig-tree, and I find not any in it, cut it (down),\ntherefore, because of what rendereth it useless also the ground. But he\nanswered, said he to him, My Lord, bear with it this year also, until I\nshall dig around it, and put dung to it. But if it should send forth\nanother year, thou lettest it (be), but if thou findest not any, thou\ncuttest it (down). Behold [282^b] this, my Lord, is the explanation of\nthe word. Answered the Saviour, said he to Maria, Well (done) O\nspiritual (one) this is the word. Added also Maria, said she to the\nSaviour, My Lord, then a man who received mystery, and did not that\nwhich is worthy of the mysteries, but turned (away), he did sin: after\nthese (things) also he repented and he became in a great repentance, is\nit lawful also, my brothers, to repeat the mystery which he received, or\notherwise indeed to give to him a mystery among the mysteries which are\nbelow him. Is it lawful therefore or otherwise. But answered the\nSaviour, said he to Maria, Amen amen I say to you, Neither the mystery\nwhich he received nor that which is below him are wont to hear him to\nforgive his sins, but the mysteries which are high(er) than those which\nhe received, they are those which are wont to hear him, and they forgive\nhis sins. Now therefore Maria [283^a] let thy brothers give to him the\nmystery which is high(er) than that which he received, and they will\nreceive his repentance from him, and they will forgive his sins. That\n(one) indeed because he received another time, and the others because he\nsurpassed them above. This indeed is not wont to hear him to forgive his\nsins, but the mystery which is high(er) than that which he received,\nthat is that which is wont to forgive his sins. But if he, having\nreceived three mysteries in the two Spaces or in the third (reckoning\nfrom) within, and this (one) turned (away) he transgressed, is (are, MS)\nwont not any mystery to hear him, for to help him in his repentance,\nneither those which are high, nor those which are below him, except the\nmystery of the First Mystery with the mystery of the Ineffable: they are\nthose which are wont to hear him and receive from him his repentance.\nAnswered Maria, said she, My Lord, then a man, having received mystery\nup to two or up to three in [283^b] the second Space or the third Space,\nand this (one) turned (away) and transgressed, but yet being in his\nfaith in directness and without hypocrisy. (shall he continue to\nreceive?) Answered the Saviour, said he to Maria, Every man who received\nmystery in the second Space and in the third, and also he did not\ntransgress, but yet being in his faith without hypocrisy, it is lawful\nfor these of this kind to receive mystery in the Space which he willeth\nfrom at first, even until to last, because that he (they, MS) did not\ntransgress.\n\nAdded also Maria, said she, My Lord, then a man having known the\nGodhead, and he received from the mysteries of the Light, and he turned\n(away) he transgressed he lawless became, he did not turn unto\nrepentance: and a man also who found not the Godhead nor knew it, and\nthat man being a sinner, and also impious [284^a] is, and they came out\nof body both, which of them is he who will receive (tribulation, M) more\nthe judgments?\n\nAnswered also the Saviour, said he to Maria, Amen amen I say unto thee,\nThe man who knew the Godhead, this who received the mysteries of the\nLight, and he did sin, not having turned to repent, he will receive\ntribulation in the punishments of the judgments in great tribulations\nwith judgments manifold, greatly greatly beyond the impious man and\nlawbreaker, this who knew not the Godhead. Now therefore he who hath ear\nto hear let him hear. These therefore having said them the Saviour,\nsprang up forward Maria, said she, My Lord, there is ear of my\nLight-dweller, and I understood all the word which thou saidst:\nconcerning this word therefore which thou saidst unto us once in a\nparable [284^b], The servant who knew the wish of his lord and prepared\nnot, nor did the wish of his lord, he will receive great stripes, but he\nwho knew not and did not, he will be worthy of little (stripes): because\nevery one to whom they entrusted more they will seek after more from\nhim, and unto whom they committed many (things) they will require of him\nmany, namely, my Lord, he who knoweth the Deity and he found the mystery\nof the Light, (and) he transgressed, they will punish him in a great\njudgment more than him who knew not the Godhead. This my Lord is the\nexplanation of the word. Added also Maria, said she to the Saviour, My\nLord, if the faith with the mysteries come to manifestation, now\ntherefore whenever souls, whenever they should come unto the world for\nmany of cycles, and they neglect to [285^a] receive mystery, trusting\nthat whenever they should come unto the world for another cycle they\nwill receive them, then indeed do they not run risk of not attaining to\nreceive the mysteries? Answered the Saviour, said he to his disciples,\nPreach to all the world, saying to the men, strive that ye receive the\nmysteries of the Light at this time which is troublous and go in unto\nthe kingdom of the Light. Do not cast a day in unto a day or a cycle in\nunto a cycle, and trust that ye attain unto receiving the mysteries,\nwhenever we should come unto the world for another cycle: and these know\nnot when is about to become the number of the perfect souls, for\nwhenever should become the number of the perfect souls I shall shut\ntherefore the gate of the Light. And there is not any (who) will go in\nfrom this hour, nor is there any (who) cometh out afterwards. [285^b]\nBecause that was completed the number of the perfect souls, and was\ncompleted the mystery of the First Mystery, this because of which the\nUniverse became, which is I, that Mystery. And from this hour there is\nnot any (who) will go in unto the Light, and there is not any who will\nbe able to come out: because in the completion of the time of the number\nof the perfect souls, before that I put forth the fire unto the World\nfor to purify the Aeons with the veils with the firmaments with all the\nearth all the other matter which (is) upon it, yet also are becoming the\nmankind. In that time therefore will be more manifested the faith with\nthe mysteries in those days: and there are many souls coming by the\ncycle of the change of the body, and they are coming unto the World,\nsome of them being in this present [286^a] time, having heard me\nteaching: in the completion of the number of the perfect souls they will\nfind the mysteries of the Light and receive them: and they (will) come\nup to the gate of the Light and find it, having been completed the\nnumber of the perfect souls, namely, the completion of the First\nMystery, and that is the knowing of the Universe. And they will find it,\nI having shut up the gate of the Light. And it is not possible for any\nto come in, or for any to come out from this hour. These souls therefore\nwill knock in unto the gate of the Light, saying, Lord open to us. I\nshall answer that I may say to them, I know you not whence ye are. And\nthey will say to me, We received out of thy mysteries, and we completed\nall thy teaching, and thou [286^b] taughtest to us in the highways. And\nI shall answer that I may say to them, I know not you who ye are, those\nwho work the unlawfulness with the evil, even until now. Because of this\ngo unto the Darkness which is outer. And in that hour they will go unto\nthe Darkness which is outer, the Place in which is the weeping with the\ngnashing of the teeth. Because of this therefore preach to all the\nWorld, say unto them: Strive, renounce all the World with all the matter\nwhich is in it, and receive the mysteries of the Light, before that was\ncompleted the number of the perfect souls, that they should not put you\nat the door of the gate of the Light, and betake you unto the Darkness\nwhich is outer. Now therefore he who hath ear to hear, let him hear.\nThese therefore having said them the Saviour, sprang up also forward\n[287^a] Maria, said she, My Lord not only (is it) that hath ear my\nLight-dweller, but heard my soul and understood every word which thou\nsayest. Now therefore, my Lord, concerning the words which thou saidst,\nPreach to the men of the World say unto them, Strive, receive the\nmysteries of the Light in this time which is troublous, that ye should\ninherit the kingdom of the Light.\n\nAdded also Maria, said she to Jesus, My Lord, then the Darkness which is\nouter of what type is it being, or otherwise rather, there are how many\nPlaces of punishment in it? But answered Jesus, said he to Maria, The\nDarkness which is outer is a great dragon, with his tail within his\nmouth, being outside all the World and going round all the WORLD with a\nmultitude of places of judgment within it, being of twelve [287^b]\nchambers of the punishments cruel, with a Ruler in every chamber (the\nchamber the chamber, MS) with the faces of the Rulers different from one\nanother. But the first Ruler who becometh in the first (hath) a face of\ncrocodile, with his tail within his mouth: with all ice coming out of\nhis mouth of the dragon, with at every time with all cold with all\nsicknesses which are various, this (one) they are wont to call his\noriginal name in his Place, Enkhthonin: and the Ruler who becometh in\nthe second chamber, a face of cat is his original face. This they are\nwont to call him in their Place Kharakhar. And the Ruler who becometh in\nthe third chamber, a face of a dog is his original face. This they are\nwont to call him in their Place, Arkharokh. [288^a] And the Ruler who\nbecometh in the fourth chamber, a face of snake is his original face,\nthis (one) they are wont to call him in their Place, Akhrokhar. And the\nRuler who becometh in the fifth chamber, a face of black calf is his\noriginal face, this (one) they are wont to call him in their Place,\nMarkhour. And the Ruler who becometh in the sixth chamber, a face of sow\nof mountain is his original face, this (one) they call him in their\nPlace, Lamkhamor. And the Ruler of the seventh chamber, a face of bear\nis his original face, this (one) they are wont to call him in his\noriginal name in their Place, Lukhar. And the Ruler of the eighth\nchamber a face of a gryphus is his original face, this (one) they are\nwont to call his name in their Place, Laraokh. And the Ruler of the\nninth [288^b] chamber a face of a basilisk is his original face, this\n(one) they are wont to call his name in their Place, Arkheokh. And the\ntenth chamber there are many Rulers in it seven heads of dragon to each\nof them in their original face, and he who is over them all they are\nwont to call his name in their Place, Xarmarokh. And eleventh chamber,\nthere are many Rulers of that Place (coptic word, MS) with seven heads\nof cat to each of them in their original face, and the great (one) who\nis over them, they are wont to call him in his Place, Rokhar. And the\ntwelfth chamber there are many Rulers in it, they being many\nexceedingly, with seven heads of face of a dog to each of them in their\noriginal face. And the great (one) who is over them they are wont to\ncall him in [289^a] their Place, Khremaor. These Rulers therefore of\nthese twelve chambers being within the dragon of the Darkness which is\nouter, and each of them having a name according to hour. And is wont\neach of them to change his face according to hour. And these twelve\nchambers have each of them a door open unto the Height, so that the\ndragon of the Darkness which is outer hath twelve chambers of Darkness,\nthere being a door to every chamber (the chamber the chamber, MS) open\nunto the Height. And there is an Angel of the Height being vigilant unto\neach of the doors of the chambers. These who Ieou the first man, the\noverseer of the Light, the Legate of the First precept, he is he who put\nthem being vigilant unto the dragon that he should not be disorderly\nwith all the Rulers of his chambers which are in him.\n\n[289^b] These therefore having said them the Saviour, answered Maria the\nMagdalene, said she, My Lord, then the souls indeed which they take unto\nthat Place are they not indeed wont to take them through these twelve\ndoors of the chambers, each according to the judgment of which it is\nworthy? Answered the Saviour, said he to Maria, They are not wont to\ntake any soul in unto the dragon through these doors, but the soul of\nthe blasphemers, and those who become with teaching of error, with every\none who giveth teaching in the error, and with the sleepers with male,\nand with the (soul) of the men who are polluted, and with the impious,\nwith every man atheist, and the murderers, with the adulterers, and with\nthe sorcerers. All the souls therefore of this kind whenever they should\nnot repent, yet being alive, but remaining in their sin steadfast, with\nall the souls also, these [290^a] who were left outside of this, namely,\nwho received their number of cycles which is reckoned unto them in the\nSphere, they having not repented, but in their last cycle they will take\nthose souls, those with all the souls which I finished saying them, they\nwill take them through the mouth of the tail of the dragon in unto the\nchambers of the Darkness which is outer. And whenever they should finish\ntaking the souls in unto the Darkness which is outer in the mouth of his\ntail, he is wont to bring round again his tail in unto his own mouth and\nshut them (in). This is the manner (in) which they will take the souls\nin unto the Darkness which is outer. And the dragon of the Darkness,\nwhich is outer, hath twelve original names, these which (are) in his\nmouths, a name according to each of the doors of the chambers. And these\n(this, MS) [290^b] twelve names are various with one another, but being\nwith (in, MS) one another twelve, so that he who will say one of the\nnames is saying all the names. This therefore I shall say unto you in\nthe Distribution of (the) Universe. This therefore is the manner which\nbecometh the Darkness which is outer, namely the dragon. These therefore\nhaving said them the Saviour, answered Maria, said she to the Saviour,\nMy Lord, then the punishment of that dragon (is) cruel greatly, beyond\nthe punishment of all the judgment. Answered the Saviour, said he to\nMaria, Not only also that they are painful beyond all the punishments of\nthe judgments; but every soul which they will take unto the Place they\nwill numb it in the cold which is cruel, and with the hails and with the\nfire which is cruel greatly: these [291^a] which become in that Place.\nBut in the dissolution of the World, namely, in the catching up of the\nUniverse, those souls will be wasted away by the cold which is cruel,\nand with the fire which is cruel greatly, and they will be without\nexistence unto age. Answered Maria, said she, Then woe to the souls of\nthe sinners. Now therefore my Lord, the flame which (is) in the place of\nthe mankind is being hot or the fire which (is) in Amente is hot?\nAnswered the Saviour, said he to Maria, Amen I say to thee, Hot is being\nthe fire which (is) in Amente more than the fire which is in mankind\nnine times. And the fire which is in the punishment of the great Chaos\nis cruel, more than that which (is) in Amente nine times: and the fire\nwhich (is) in the judgment of the Rulers, who are on the road [291^b] of\nthe Middle, is cruel, more than the fire of the punishment which is in\nthe great Chaos nine times: and the fire which is in the dragon of the\nDarkness which is outer with all the judgments which (are) in it, are\ncruel more than the fire which (is) in all the punishments which (are)\nin the judgments of the Rulers, these who (are) on the road of the\nMiddle, is cruel more than them seventy times. But these having said\nthem the Saviour unto Maria she smote on her breast, she cried out, she\nwept, she with all the disciples at once, said she, Woe to the sinners\nbecause many are their judgments greatly. Came in front Mariham, she\nprostrated upon the feet of Jesus, she worshipped them, said she, My\nLord, bear with me, seeking from thee, and be not angry with me because\nI molest thee many [292^a] times, for from now I am about to begin to\nseek from thee concerning every thing in an exactness.\n\nAnswered the Saviour, said he to Maria, Seek after every thing which\nthou wishest to seek after, and I shall reveal them to thee in boldness,\nwithout parable. Answered Maria said she, My Lord, then a man, good,\nhaving completed all the mysteries, having a kinsman, in one word,\nhaving a man, and that man being impious, having done every sin which\nare worthy of the Darkness which is outer, and he did not repent, or\notherwise, having completed his number of cycle in the changes of the\nbody, and being not profitable at all, that man, having come out of the\nbody, and we knew securely that he sinned, worthy of the Darkness which\nis outer, then what is that which we shall do, until we deliver [292^b]\nhim from the punishments of the dragon of the Darkness which is outer,\nand remove him unto a righteous body, being about to find the mysteries\nof the kingdom of the Light, and that he may become good and go unto the\nHeight and inherit the kingdom of the Light.\n\nAnswered the Saviour, said he to Maria, If a sinner, he is being worthy\nof the Darkness which is outer, or otherwise indeed he did sin according\nto the punishment, the rest also of the punishments; and this (one) did\nnot repent, or otherwise indeed (he is) a man sinner who completed his\nnumber of cycle in the changes of the body and this (one) did not\nrepent, whenever those men therefore, these whom I said, whenever they\nshould come out of the body, and they should take them unto the Darkness\nwhich is outer. Now therefore if ye wish to remove them out of the\npunishments of the Darkness which is outer with all the judgments, and\nthey remove [293^a] them unto a righteous body, this (one) being about\nto find the mysteries of the Light, that he may go unto the Height and\ninherit the kingdom of the Light, do the same mystery of the Ineffable,\nthis which is wont to forgive sin at every time: and whenever ye should\nfinish doing the mystery, say, The soul of such or such a man of whom I\nthought in my heart, if she is in the Place of the punishments of the\nchambers of the Darkness which is outer, even if it is in the rest also\nof the punishments of the chambers of the Darkness which is outer, with\nthe rest also of the punishments of the dragon, they shall remove her\nout of the all: and if she should not complete the number of the cycles\nin the changes (of the body) they shall take her (close) to the Virgin\nof the Light, and the Virgin of the Light (will) seal her (him, MS) with\nthe seal of the Ineffable [293^b] and cast it in the same month unto a\nrighteous body, this in whom she will find the mysteries of the Light,\nand that she may become good and go unto the Height and inherit the\nkingdom of the Light. And also if she completed the cycles of the\nchanges, they shall take that soul up to the seven Virgins of the Light,\nthese who are over the baptism, and they (will) put it upon that soul,\nand seal her with the sign of the kingdom of the Ineffable and take her\n(him, MS) among the arrays of the Light, these I will say whenever ye\nshould complete the mysteries. Amen I say to you, The soul (for) which\nye will pray, if indeed she is in the dragon of the Darkness which is\nouter, he will liberate his tail out of his mouth and vomit out that\nsoul. And also if she is in [294^a] any (every, MS) Place of the\njudgments of the Rulers, Amen I say unto you, Will carry her off in a\nhaste the Receiver of Melkhisedek, if should have vomited her the\ndragon, or otherwise indeed she is in the judgments of the Rulers, in\none word, will carry her off the Receivers of Melkhisedek from any\n(every, MS) Place in which she is in. And they will take her unto the\nPlace of the Middle (close) to the Virgin of the Light. And is wont the\nVirgin of the Light, she is wont to prove her, and see the sign of the\nkingdom of the Ineffable being in that soul, and if she hath not yet\ncompleted the number of cycles in the changing of the soul, or in (the\nchanging) of the body, is wont the Virgin of the Light, she is wont to\nseal her with a seal more excellent, and [294^b] hasten to make them\ncast her in the same month unto a righteous body, this which is about to\nfind the mysteries of the Light, and about to be good, that he may go\nunto the Height unto the kingdom of the Light. And if that soul received\nher number of cycles, is wont the Virgin of the Light, she is wont to\nprove her, she is not wont to let them punish her, because that she\nreceived the number of cycle: but she is wont to deliver her unto the\nseven Virgins of the Light. And are wont the seven Virgins of the Light,\nthey are wont to prove that soul, and they are wont to baptise her with\ntheir baptisms, and give to her the spiritual chrism, and take her unto\nthe Treasury of the Light, and put her in the last array of the Light,\nuntil the catching up of all the perfect souls. And whenever they should\nprepare for drawing away the veils [295^a] of the Place of those on the\nRight (hand), they are wont to purify that soul again and cleanse her\nand put her in the arrays of the first Saviour, he who (is) in the\nTreasury of the Light.\n\nIt happened therefore, the Saviour having finished saying these words\nunto his disciples, answered Mariham, said she to Jesus, My Lord, I\nheard thee saying, He who will receive the mysteries of the Ineffable,\nor he who will receive the mysteries of the First Mystery, they are wont\nto make beams of light with effluence of light, and pass through every\nPlace, even until they go unto the Place of their inheritance. Answered\nthe Saviour, said he to Maria, Whenever they should receive the mystery\nyet being alive, and whenever they should come out of body, they are\nwont to make beams of light with effluence of light and pass [295^b]\nthrough every Place, even until they go unto the Place of their\ninheritance. But if being sinners indeed, having come out of the body,\nhaving not repented, and ye make for them the mystery of the Ineffable,\nthat they should remove them out of all the punishments, and cast them\nunto a righteous body, that he may inherit the kingdom of the Light, or\notherwise indeed they should take him unto the last array of the Light,\nthey are not wont to be able to prevail to pass through the Places,\nbecause they are not those who make the mystery: but are wont the\nReceivers of Melkhisedek, they are wont to come after them and take them\n(close) to the Virgin of the Light, and a multitude of times are wont\nthe Ministers of the Judges of the Rulers, they are wont to hasten and\ntake those souls, and deliver them unto one (to) another, even until\n[296^a] they take her (close) to the Virgin of the Light. Added also\nMaria, said she to the Saviour, My Lord, then a man who received the\nmysteries of the Light, those which (are) in the first Space reckoning\nfrom without, and having been completed the time of the mysteries up to\nwhich they extend, and that man added not again to receive mystery in\nthe mysteries which are toward the interior of the mysteries which he\nfinished receiving, and also was negligent that man, having not prayed\nthe prayer which is wont to take away the wickedness of the meats which\nhe eateth with those which he drinketh, and through the wickedness of\nthe meats they bound him in unto the Pole of the Destiny of the Rulers,\nand by the compulsion of the elements he did sin again after the\ncompletion [296^b] of the time up to which the mystery extendeth,\nbecause he was negligent, having not prayed in the prayer, this which is\nwont to take away the wickedness of the souls, and to cleanse them. And\nthat man came out of the body before that he repented again and received\nmystery again in the mysteries, those which (are) within the mysteries\nwhich he finished receiving, these which they are wont to receive again\nfor the repentance, and they forgive the sins; and he having come out of\nthe body we knew in an exactness that they took him away in unto the\nmidst of the dragon of the Darkness which is outer on account of the\nsins which he did. And that man hath not helper upon the World nor\ncompassionate (one) for him to make the mystery of the Ineffable, even\nuntil they should remove him out of the midst of the dragon of the\nDarkness which is outer, and take him in unto the kingdom of the Light.\nNow therefore, my Lord, [297^a] then what is that which he will do until\nhe is delivered from the punishments of the dragon of the Darkness which\nis outer? Nay, O Lord, forsake him not because he suffered in the\npersecutions and in the whole Godhead in which he becometh. Now\ntherefore O Saviour, have mercy on me, lest at any time any one of our\nkindred should become in this type of this kind. And have mercy on all\nthe souls who will become in this type, because thou art our key which\nopeneth (the) door of the Universe and which shutteth (the) door of the\nUniverse, and thy mystery is that which extendeth to them all. Aio, O\nLord, have mercy on the souls of this kind, because they named indeed\nthy mysteries on one day, and they believed them truly, and because they\nwere not becoming in hypocrisy. Aio, O Lord, give to them a free-gift in\nthy goodness, and give to them a rest which is in [297^b] thy\nmercifulness. These therefore having said them Maria, called her happy\nthe Saviour greatly greatly on account of the words which she saith. And\nbecame in great mercy the Saviour, said he to Maria, Every man who will\nbecome in this type which thou sayest, yet being alive, give to them the\nmystery of one of the twelve names of the chambers of the dragon of the\nDarkness which is outer, these which I shall give to you whenever I\nshould finish distributing to you the Universe from within out and from\nwithout in. And every man who will find the mystery of one of the twelve\nnames of that dragon of the Darkness which is outer, and every man even\nthough they are sinners greatly, and having received the mysteries of\nthe Light at first (but) afterwards they transgressed, or otherwise\nindeed they did not do any mystery at all. These whenever they should\ncomplete [298^a] their cycle in the changes (of body). And these of this\nkind, when they should come out of body having not repented again, and\nthey take them unto the punishments which are in the midst of the dragon\nof the Darkness which is outer, and are left in the cycles, and are left\nin the punishments which (are) in the midst of the dragon, and these\nknowing the mystery of one of the twelve names of the Angels, being\nalive, being become in the World, and they say one of their names, being\nwithin in the midst of the punishments of the dragon, (and the hour (in)\nwhich they will say it, is wont to shake the whole dragon, M), and he is\nwont to be disturbed greatly greatly. And the chambers in which are in\nthe souls of those men is wont to open its doors toward the heaven, and\nis wont the Ruler of the chamber in which become those men, and he is\nwont to cast the souls of those men [298^b] out of the midst of the\ndragon of the Darkness which is outer, because they found the mystery of\nthe name of the dragon. And whenever the Ruler should cast out the\nsouls, are wont the Angels of Ieou, the first man, these who are\nvigilant unto the chambers of that Place, he is wont to hasten\nimmediately and to carry off that soul until he bringeth her (close) to\nIeou, the first man, the Legate of the First precept. And is wont Ieou,\nthe first man, he is wont to see the souls and to prove them, he is wont\nto find them, having completed their cycles. And it is not lawful for\nthem to bring them unto the World again, because every soul which they\nwill cast unto the dragon of the Darkness which is outer, it is not\nlawful to bring them unto the World again: are wont to retain them the\nReceivers of Ieou, if they did not [299^a] complete their number of\ncycles in the changes of the body, and until they do the mystery of the\nIneffable for them, until they turn them unto a good body, this which is\nwont to find the mysteries of the Light and inherit the kingdom of the\nLight. But if should prove them Ieou, and find them having completed\ntheir cycle, and it is not lawful for them to turn them unto the World\nagain, and the sign also of the Ineffable is not becoming with them, and\nis wont to have mercy on them Ieou, he is wont to bring them (close) to\nthe seven Virgins of the Light: they are wont to baptise them (him, MS)\nin their baptisms, but they are not wont to give to them the spiritual\nchrism, and they are wont to take them unto the Treasury of the Light,\nbut they are not wont to put them in the array of the inheritance,\nbecause that there is not sign nor is there seal [299^b] of the\nIneffable with them. But they are wont to be delivered from every\npunishment, but they are wont to put them in the Light of the Treasury\napart by themselves, even until the catching up of the Universe: and in\nthe time (in) which they will draw (back) the veils of the Treasury of\nthe Light, they are wont to purify those souls again and cleanse them\ngreatly greatly, and give (the) mystery to them again, and put them in\nthe last array which is in the Treasury. And are delivered those souls\nfrom all punishments of the judgments.\n\nBut these having said them the Saviour, said he to his disciples: Did ye\nunderstand in what manner I am speaking with you? Answered also Maria,\nsaid she, My Lord, this is the word which thou saidst once in a parable\n[300^a] saying, Put to you a friend out of the mamonas of the\nunrighteousness, that whenever ye should be left, he should receive you\nin unto the tabernacle unto age. What therefore is the mamonas of the\nunrighteousness except the dragon of the Darkness which is outer, which\nis this, the word, He who will understand the mystery of one of the\nnames of the dragon of the Darkness which is outer, whenever he should\nbe left in the Darkness which is outer, or he should complete in the\ncycle of the change (of the body), and (should) say the name of the\ndragon, he will be delivered and come up from the Darkness, and they\n(will) take him unto the Light of the Treasury. This is the word, my\nLord. Answered also the Saviour, said he to Maria, Well (done) pure\nspiritual one, this is the explanation of the word. Added also Maria,\nsaid she, My Lord, is wont the dragon [300^b] of the Darkness which is\nouter, he is wont to come in unto this World, or is he not wont to come?\nAnswered the Saviour, said he to Maria, Whenever the light of the sun is\nout, it is wont to cover with darkness the dragon: but if the sun should\nbe down from the World, is wont the darkness to remain as curtain for\nthe sun; and is wont the cloud (breath, MS) of the darkness to come in\nunto the World in the form of a (pillar of) smoke in the night, namely,\nwhenever the sun should draw unto him(self) his rays: for it is\nimpossible for the World to endure the darkness of the dragon in its\ntruth of shape, otherwise it is wont to be dissolved and perish at once.\nThese when had said them the Saviour, added also Maria, said she to the\nSaviour, My Lord, yet I seek from thee, and hide not from me. Now\ntherefore, my Lord, Who is he who will compel the man, even until he\ndoth sin? Answered [301^a] the Saviour said he to Maria, The Rulers of\nthe Destiny they are those who compel the man, even until he should do\nsin. Answered Maria, said she to the Saviour, My Lord, Are not indeed\nwont the Rulers, they are wont to come down unto the World and compel\nthe man, even until he should do sin? Answered the Saviour, said he (to)\nMaria, They are not wont thus to come down unto the World, but are wont\nthe Rulers of the Destiny whenever an ancient soul should come, coming\ndown from them, are wont the Rulers of that great Destiny, this which\n(is) in the Place of the head of the Aeons, which Place is that which\nthey are wont to call, The Place of the kingdom of the Adamas, and that\nPlace indeed is that which is in presence of the Virgin of the Light,\nare wont the Rulers of the Place [301^b] of that head they (he, MS) are\nwont to give to the ancient soul a cup of forgetfulness out of the seed\nof the wickedness filled with all lusts which are various, and with\nevery forgetfulness: and as soon as that soul will drink from the cup,\nshe is wont to forget every Place unto which she went, with all the\npunishments in which she went (through); and is wont that cup of water\nof forgetfulness, it is wont to become body outside of the soul, and it\nis wont to become being like to the soul in every form, and being like\nunto her namely it is this which they are wont to call, The counterfeit\nspirit. If however it is a new soul they are wont to take out of the\nsweat of the Rulers, and out of the tears of their eyes, or otherwise\nindeed out of the breath of their mouth, in one word, if one out of the\n[302^a] new souls or one of the souls of this kind, if one out of the\nsweat it is, are wont the great Rulers of the great Destiny, they are\nwont to take away of the sweat of all the Rulers of their Aeons, and\nknead them with one another at once, and divide it and make it into\nsoul, or otherwise indeed if it is dregs of the purifying of the Light,\nis wont Melkhisedek to take it away from the Rulers; are wont the five\ngreat Rulers of the great Destiny, they are wont to knead the dregs upon\none another, and divide it and make it into soul after soul, that each\nof the Rulers of the Aeons, each of them should put his portion in the\nsoul. Because of this therefore they are kneading them up one on\nanother, that they all should belong to the soul. And [302^b] are wont\nthe five great Rulers, whenever they should divide them and make them\ninto souls, they are taking them out the sweat of the Rulers. But if it\nis one out of the dregs of the purifying of the Light, is wont\nMelkhisedek the great Receiver of the Light to take her from the Rulers,\nor otherwise indeed if they are some out of the tears of their eyes, or\nout of the breath of their mouth, in one word, out of the souls of this\nkind; whenever the five Rulers, whenever they divide them, and make them\ninto souls; or otherwise indeed an ancient soul it is, is wont the Ruler\nalso, this who becometh among the heads of the Aeons, he is wont to\nmingle (knead, MS) the cup of the forgetfulness of the seed of the\nwickedness, he is wont to knead it with each of the new souls in the\n[303^a] time (at) which he becometh in the Place of the head. And is\nwont that cup of forgetfulness, it is wont to become counterfeit spirit\nto that soul. And it is wont to remain outside of the soul being for\nvesture unto her, being like to her in every kind, being for vesture\nsheath outside her. And are wont the five great Rulers of (the) Destiny\nof the Aeons, and with the Ruler of the disk of the sun with the Ruler\nof the disk of the moon, they are wont to breathe in unto the midst of\nthat soul, and cometh out of them (her, MS) a portion out of my power,\nthis which the last Helper cast in unto the Confusion. And is wont the\nportion of that power, it is wont to remain within the soul, being\ndissolved, becoming upon its own authority in regard to the arrangement,\nin which they put it for to give sense [303^b] to the soul, that she\nshould seek after the works of the Light of the Height at every time.\nAnd is wont that power, it is wont to be like unto the kind of the soul\nin every feature, and being similar to her: she is not wont to be able\nto be outside of the soul, but she is wont to remain within her\naccording as I ordered to her from at first, being about to cast her in\nunto the First precept, which I ordered to her for her to remain outside\nof the souls in regard to the arrangement of the First Mystery:\nwherefore all these words I shall say them unto you in the Distribution\n(of the Universe) concerning the power and also concerning the soul, in\nwhat types they are working them, or which Ruler indeed it is who\nworketh her, or what is each kind of the souls, so that I shall say them\nunto you in the Distribution of the Universe, how many there are working\nthe soul. And I shall say unto you the name of all those who work\n[304^a] the soul, and I shall say unto you the type (in) which they\nfashion the counterfeit spirit with the Fate, and I shall say unto you\nthe name of the soul, which is not yet purified, and her name also\nwhenever they should purify her, and she (should) become pure. And I\nshall say unto you the name of the counterfeit spirit, and I shall say\nunto you the name of the Fate, and I shall say unto you the name of all\nthe bonds, these in which are wont the Rulers to bind the counterfeit\nspirit in unto the soul, and I shall say unto you the name of all the\nDekans, these which worked the soul in the bodies of the soul which (is)\nin the World: and I shall say unto you in what manner they are working\nthe souls: and I shall say unto you the type of each of the souls, and I\nshall say unto you the type [304^b] of the souls of the men, with those\nof the birds, with those of the wild beasts, with the creeping things:\nand I shall say unto you the type of all the souls, with those of all\nthe Rulers who sent them unto the World, that ye may become being\ncomplete in all knowledge, that they should call you, Those who are\ncomplete in all knowledge, with every pleroma. These all I shall say\nthem unto you in the Distribution of the Universe, and after these all I\nshall say unto you, because of what also these all became. Hear\ntherefore that I may speak with you concerning the soul, according as I\nsaid that are wont the five great Rulers of the great Destiny of the\nAeons; and with the Rulers of the disk of the sun, with the Rulers of\nthe disk of the moon, they are wont to breathe in unto that soul, and\ncometh out [305^a] of them a portion out of my power, according as I\nfinished saying unto you. And is wont the portion of that power, it is\nwont to remain within the soul, that should be able to stand (upright)\nthe soul, and they are wont to put the counterfeit spirit outside of the\nsoul, being vigilant unto her and imparted unto her. And are wont the\nRulers to bind it in unto the soul with their seals with their bonds,\nand they are wont to seal it in unto her, that it should compel her at\nevery time, that it should make their passions with their unlawfulnesses\nwith all their sins which are continued, that she should be slave to\nthem at every time, and remain under their subjection at every time in\nthe changes of the body: and they are wont to seal it in unto her, for\nher to become in every sin with every lust of the World. Because of this\ntherefore of this [305^b] kind I brought the mysteries unto the World,\nthese which are wont to loosen all the bonds of the counterfeit spirit\nand with all the seals, these which bind in unto the soul, these\n(mysteries) which are wont to make the soul free, and they are wont to\nredeem her from her Ruler parents, and they are wont to make her pure\nLight, and take her up unto the kingdom of her Father the First of\ncoming, the First Mystery unto age. Because of this therefore I said\nunto you once, He who will not forsake father and mother and come and\nfollow me, this (one) is not worthy of me. I said therefore once, Ye\nshall forsake your Ruler parents, that I may make you for son of the\nFirst Mystery for unto age.\n\nBut these having said them the Saviour, sprang up forward Salome, said\nshe, My Lord, if our parents are the Rulers, then how (is it) written in\nthe Law of [306^a] Moyses, He who will forsake his father with his\nmother, in a death let him die? Then did not the law speak of it? But\nthese having said them Salome, the power of light which (is) in Maria\nthe Magdalene boiled up within her, said she to the Saviour, My Lord,\ncommand to me that I may speak with my sister Salome, that I may say\nunto her the explanation of the word which she said. It happened\ntherefore, the Saviour having heard these words, saying them Maria, he\ncalled her happy greatly greatly. Answered the Saviour, said he to\nMaria: I command to thee Maria for to say the explanation of the word\nwhich said Salome. But these having said them the Saviour, Maria sprang\nup toward Salome she saluted her, said she, My sister Salome because of\nthe word [306^b] which thou saidst, It is written in the Law of Moyses,\nHe who will forsake his father with his mother in a death let him die.\nNow therefore my sister Salome, the Law did not say this concerning the\nsoul, nor concerning the body, nor concerning the counterfeit spirit,\nfor these all the sons are of the Rulers, and ones out of them are, but\nthe Law did say this concerning the power which came out of the Saviour,\nthis which is Light-dweller within us to-day. The Law also said, Every\none who will remain outside of the Saviour with his mysteries, his\nparents, not only that in a death he will die, but in a perishing he\nwill perish. These therefore having said them Maria, Salome sprang up\ntoward Maria, she saluted her again, said she, Salome, There is a power\n[307^a] of the Saviour making me understanding as thee also. It happened\nthe Saviour having heard the words of Maria he called her happy greatly\ngreatly. Answered also the Saviour, said he to Maria in the midst of the\ndisciples. Hear therefore Maria, Who it is who compelleth the man, even\nuntil he should do sin. Now therefore are wont the Rulers, they are wont\nto seal the counterfeit spirit in unto the soul, that it should not\nshake her at every hour, for her to do every sin with every\nunlawfulness: and also they are wont to order unto the counterfeit\nspirit, saying to it, Whenever the soul (psykikon, MS) should come out\nof the body, shake her not, being imparted unto her, convicting her in\nall the Places of the judgments, according to Places, because of all the\nsins which thou causedst her to do, that they should punish her in all\nthe Places [307^b] of the judgments, that she should not be able to go\nunto the Light, that she should cause them to turn her in unto the\nchange of the body, in one word, they are wont to order the counterfeit\nspirit, Do not shake her at all in any hour except she should say\nmystery and loosen all the seals with all the bonds, in which we bound\nthee in unto her. And whenever she should say the mysteries and loosen\nall her seals with all the bonds with the defence of the Place, and\nwhenever she should go, allow her to come, she having been reckoned unto\nthose of the Light of the Height, and she was alien unto us and unto\nthee, and thou wilt be able to lay hold on her from that hour. If indeed\nshe should not say the mysteries of the loosening of thy bonds with thy\nseals with the defence of the Place, lay hold on her, dismiss her not,\nthou shalt convict [308^a] her in the punishments with all the Places of\nthe judgments concerning every sin which thou caused her to do: and\nafter these take them (close) to the Virgins of the Light, this who is\nwont to dispatch them unto the cycle another time. These (commands) are\nthose which are wont the Rulers of the great Destiny of the Aeons they\nare wont to deliver them (him, MS) to the counterfeit spirit: and are\nwont the Rulers, they are wont to call the Ministers of the Aeons\namounting to (filling, MS) 365, who are wont to give to them the soul\nand (of, or to, MS) the counterfeit spirit, being bound in unto one\nanother, the counterfeit spirit being outside of the soul, the mixture\nof the power being the inward of the soul, being within them both, that\nthey should be able to stand up both: and are wont the Rulers, they are\nwont to order unto the Ministers, saying to them, This is the type\n[308^b] which ye will put in the body of the matter of the World. They\nare wont to say indeed to them: Put the mixture of the power the\ninnermost of them all, that they should be able to stand up, because it\nis their setting up; and after the soul place the counterfeit spirit:\nthis is the manner which they are wont to order unto their Ministers,\nthat they should put them down in the bodies of the anti-type: and after\nthis form are wont the Ministers of the Rulers, they are wont to bring\nthe power with the soul with the counterfeit spirit, they are wont to\nbring them (all) three down unto the World, and they are wont to pour\n(them) out unto the World of the Rulers of the Middle. Are wont also the\nRulers of the Middle, they are wont to consider the counterfeit spirit\nwith the Fate also, whose name is \u201cthe Moira\u201d he is wont to conduct the\nman, until he cause them to kill him in the death which is reckoned unto\nhim: [309^a] this (fate) which bound in unto the soul the Rulers of the\ngreat Destiny; and are wont the Ministers of the Sphere, they are wont\nto bind (together) the soul with the power with the counterfeit spirit\nand with the Fate, they are wont to divide them all, and put them in two\nparts, and go round after the man with the woman in the World, these to\nwhom they gave sign that they (we, MS) will send them in unto them. And\nthey are wont to give (one) part to the male and (one) part to the woman\nin meat of the World or in a breath of the air, or in water or in some\nthing (form, MS) which they are wont to drink. All these I shall say\nunto you the kind of each soul with the types which are wont to go in\nunto the bodies, either man or bird or beast, or wild-beast or creeping\nthing or every form which is on the World, I shall say unto you [309^b]\ntheir types in what type they are wont to go in unto the men, I shall\nsay them unto you in the Distribution of the Universe. Now therefore\nwhenever the Ministers of the Rulers, whenever they should cast the part\nin unto the woman and the part also in unto the male, in the way which I\nsaid unto you, even if they are at (a) distance from one another, in a\ndistance which is much, are wont the Ministers to compel them in\nconcealment that they should harmonise with one another in the harmony\nof the World: and is wont the counterfeit spirit which is in the male,\nit is wont to come unto the part which is deposited unto the World in\nthe matter of his body, he is wont to take it away and cast it unto the\nwomb of the woman being deposited unto the seed of the wickedness: and\nimmediately are wont the three hundred (and) sixty five Ministers of the\nRulers, they are wont to go into her belly and [310^a] lodge in it. Are\nwont the Ministers to bring the two parts to one another, and also are\nwont the Ministers to hold back the blood of every meat of the woman\nwhich she will eat, with the (things) which she drinketh, they are wont\nto hold them back in the belly of the woman, even until forty days: they\nare wont to knead the blood of the power of the meats, they are wont to\nknead it well in the womb of the woman: after the forty days they are\nwont to spend thirty other days building (up) his members in the image\nof the body of the man, is wont each to build (up) a member, these (of)\nwhich I shall say unto you which Dekans will build it, I shall say them\nunto you in the Distribution of the Universe. If therefore it should\nhappen after these, the Ministers should complete all the body with all\nits members in [310^b] seventy days. And after these, are wont the\nMinisters they are wont to call in unto the body which they built (up):\nfirst indeed they are wont to call the counterfeit spirit, afterwards\nthey are wont to call the soul within them, and afterwards they are wont\nto call the mixture of the power in unto the soul: and the Fate they are\nwont to put it outside of all (but) not mixing in with them, following\nthem at a distance after them: and after these are wont the Ministers,\nthey are wont to seal them in unto one another with all the seals which\ngave to them the Rulers, and they are wont to seal (added in lower\nmargin) on the day (in) which they settled in the belly of the woman,\nthey are wont to seal him in unto the left hand of the (human) form; and\nthey are wont to seal on the day in which they completed the body on the\nright hand: and they are wont to seal on the day in which the Rulers\ndelivered them unto them in the middle of the skull of the body of the\n(human) form: and they are wont to seal on the [311^a] day (in) which\nthe soul cometh out of the Rulers, they are wont to seal him on the\nskull of the (human) form. And they are wont to seal on the day (in)\nwhich they kneaded the members, and separated unto (one) soul, they are\nwont to seal him in the skull on right (hand) of the form. And the day\n(in) which they bound the counterfeit spirit unto her (the soul) they\nare wont to seal him behind the head of the form: and the day in which\nbreathed the power in unto the body the Rulers, they sealed him on the\ncerebellum which is in the middle of the head of the form, and also on\nthe heart of the form: and also the number of years which will spend the\nsoul in the body, they are wont to seal him on the forehead, this which\nis in the form: so that all these seals they are wont to seal on [311^b]\nthe form: all these seals I shall say their name unto you at the\nDistribution of the Universe. And after the Distribution of the Universe\nI shall say unto you because of what thing all these became. And if ye\nwish to understand, I am that Mystery. Now therefore are wont the\nMinisters, they are wont to complete the whole man, and all these seals\nin which they sealed the body; are wont the Ministers, they are wont to\nbring the whole speciality, and take them to all the Contentious Rulers,\nthese which are over all the punishments of the judgments, and they are\nwont to give them to their Receivers who (and, MS) being their souls out\nof the body: these are wont to give to them the speciality of the seals,\nthat they should know the time (in) which they will bring the souls out\nof (the) bodies; [312^a] And that they should know the time in which\nthey will bring forth the body, that they should dispatch them to their\nMinisters and stand (up) and follow after the soul and become witness of\nevery sin which she will do, they with the counterfeit spirit concerning\nthe manner (in) which they will punish her in the judgments. And\nwhenever the Ministers, whenever they should give the speciality of the\nseals to the Contentious Rulers, they are wont to withdraw unto the\narrangement of their works which are prescribed for them by the Rulers\nof the great Destiny. And whenever should be completed the number of\nmonth of begetting children, they are wont to bring forth the child,\nbeing small in him the mixture of the power, and being small in him the\nsoul, and being made small in him the counterfeit spirit. (But) the Fate\nindeed [312^b] being great, being not mixed in unto the body of the\narrangement, but following after the soul with the body with the\ncounterfeit spirit, even until the time in which the soul is coming out\nof the body, because of the type of the death by which she will kill\nhim, according to that which is reckoned unto him by the Rulers of the\ngreat Destiny: or being about to die by a wild-beast, is wont the Fate\nto bring the wild-beast toward him until he killeth him: or being about\nto die by a creeping thing: or being about to fall unto a pit by a\nchance: or being about to strangle himself: or indeed being about to die\nby water, or by these of this kind, or indeed by other death worse than\nthese or better, (good, MS) in one word the Fate is (that) which\ncompelleth his death toward him. This is the work of the Fate, and she\nhath not other work except this, and is wont the Fate to follow after\nthat man [313^a] until the day of his death.\n\nAnswered Maria, said she, Then every man who (is) on the World, then\nevery work which is reckoned unto them by the Destiny either good or\nevil, or sin or death or life, in one word, every thing which is\nreckoned unto them by the Ruler of the Destiny will happen to them.\nAnswered the Saviour, said he to Marihamme, Amen, I say unto you, Every\nthing which is reckoned to each by the Destiny, either every good (deed)\nor every sin, in one word every thing which is reckoned unto them, they\nare wont to go on them. Because of this therefore I brought the key of\nthe mysteries of the kingdom of the heavens; or otherwise there was no\nflesh (which) will be saved upon the World, for without mysteries there\nis not any (who) will go unto the kingdom of the Light either righteous\n(or) when he had done sin. Because of this therefore of this kind, I\nbrought the keys of the mysteries [313^b] unto the World, that I should\nunloose the sinners, these who will believe me, and who will hearken to\nme, that I should unloose them from the bonds with the seals of the\nAeons of the Rulers and bind them in unto the seals (added in upper\nmargin) with the vestures with the arrays of the Light, that he whom I\nshall loosen upon the World from the bonds with the seals of the Aeons\nof the Rulers, they shall loosen him in the Height from the bonds with\nthe seals of the Aeons of the Rulers, and he whom I shall bind upon the\nWorld in unto the seals with the vestures with the arrays of the Light,\nthey (will) bind him in the land of the Light in unto the arrays of the\ninheritances of the Light. Because of the sinners I despoiled myself at\nthis time, I brought the mysteries to them, that I should unloose them\nfrom the Aeons of the Rulers, and bind them in unto the inheritances of\nthe Light: not only (for) the sinners but also the righteous, that I\nshould give to them the mysteries, [314^a] and they (will) take them\nunto the Light: for without mystery it is not possible to take them unto\nthe Light: Because of this therefore I hid not it, but I cried out\nplainly, and I separated not the sinners: but I cried out, and I said\nunto all men the sinners with the righteous (ones), saying, Seek that ye\nmay find, knock that they may open to you: for every one who seeketh in\ntruth will find, and he who knocketh they will open to him. For I said\nunto every man that they should seek after the mysteries of the kingdom\nof the Light, these which will purify them and make them pure (Light),\nand they (will) take them unto the Light. Because of this therefore\nIohannes the baptist prophesied about me, saying, I indeed baptised you\nin water unto repentance unto the forgiveness of your sins: he who is\ncoming after me [314^b] is more excellent than I, this whose fan (is) in\nhis hand, he is about to purify his threshing-floor, the chaff indeed he\nis burning it in a fire which is not wont to be quenched, but the wheat\nhe is gathering it in unto his barn. My power which (is) in Iohannes\nprophesied about me, knowing that I shall bring the mysteries unto the\nWorld, and I (shall) purify the sins of the sinners, these who will\nbelieve me, and hearken unto me, and I (shall) make them pure light, and\ntake them unto the Light. These therefore having said them Jesus,\nanswered Maria, said she, My Lord, then whenever the men go that they\nshould seek, and come upon teachings of error, by what are they about to\nknow that they are reckoned unto thee or otherwise? Answered the\nSaviour, said he to Maria, I said unto you once, Be as the wise\nmoney-changers, because that which is [315^a] good he taketh it, that\nwhich is bad he casteth it out. Now therefore, say to every man who will\nseek the Godhead, Whenever a wind of north, ye are wont to know that a\ncoolness is that will happen, whenever a south wind cometh out, ye are\nwont to know that (added in upper margin) burning-heat with a warmth is\nthat which will happen. Now therefore say unto them, If ye knew the face\nof the heaven with the earth out of the winds, Whenever some therefore\nnow should come up (close) to you and preach to you a Godhead, and ye\nknow in an exactness that their words agreed and suited (to) all your\nwords, these which I said unto you by witnessings two up to three, and\nthey have agreed in the constitution of the air with the heavens with\nthe cycles with the stars (aster) with the planet (phoster) with all the\nearth with all which are in it with all the waters also with all which\nare in them, say unto them, Those who come [315^b] unto you and their\nwords suit and agree in all the knowledge which I said unto you, then\nreceive them (as) belonging unto us. These are the (things) which ye\nwill say unto the men to whom ye preach, that they should keep\nthem(selves) from the teachings of error. Now therefore because of the\nsinners I despoiled my(self) I came unto the World, that I should\ndeliver them, because that the righteous (ones) indeed, these who did\nnot do any of evil ever, and these who did not do sin at all, it is\nnecessary for them to find the mysteries, these which (are) in the Book\nof Ieou, these which I caused Enokh to write in the paradisos, while\nspeaking with him out of the Tree of the Knowledge and out of the Tree\nof the life. And I caused him to put them in the rock of Ararad. And I\nput Kalapatauroth, the Ruler who (is) over Ghemmout, this (one) upon\nwhom are the feet [316^a] of Ieou, and he it is who goeth round all the\nAeons with the Destinies. That Ruler I put him being vigilant unto the\nBooks of Ieou because of the Flood, and that no Ruler should envy them\nand should destroy them. These which I shall give to you whenever I\nfinish saying unto you the Distribution of the Universe. These therefore\nhaving said them the Saviour, answered Maria, said she, My Lord, then\nwho therefore also is the man who is upon the World, who sinned not at\nall, this (one) being sound from unlawfulness? For whenever he should be\nsound from one he will not be able to be sound from another, that he\nshould find the mysteries which are in the Books of Ieou. For I say that\nthere is not man upon the World who will be able to be sound from sin.\nFor whenever he should be able to be sound from one he would not be able\nto be sound from another. Answered the Saviour, said he to Maria, I\n[316^b] say to you that they will find one in thousand, two in ten\nthousand because of the completion of the mystery of the First Mystery,\nthese which I shall say whenever I should finish Distributing to you the\nUniverse. Because of this therefore I despoiled my(self) I brought the\nmysteries unto the World, because they become all under the sin, and\nthey all come short of the free-gift of the mysteries. Answered Maria,\nsaid she to the Saviour, My Lord, before that thou camest unto the Place\nof the Rulers, and before that thou camest into the World did no soul go\nunto the Light? Answered the Saviour said he to Maria, Amen amen I say\nunto you, Before that I came unto the world not any soul went in unto\nthe Light. And now therefore I having come, I opened the gates of the\nLight, and I opened the roads which take in unto the Light. And now\ntherefore [317^a] he who will do that which is worthy of the mysteries,\nlet him receive the mysteries and go unto the Light. Added also Maria,\nsaid she, My Lord, but I heard that the prophets went unto the Light.\nAdded also the Saviour said he to Maria, Amen amen I say to thee, Not\nany prophet went unto the Light. But the Rulers of the Aeons who spake\nwith them out of the Aeons, they gave to them the mystery of the Aeons;\nand I having come unto the Place of the Aeons, Helias\u2014I turned him, I\ndispatched him unto the body of Iohannes the baptist. But the rest also\nI turned them unto righteous bodies, these who will find the mysteries\nof the Light, and go unto the Height and inherit the kingdom of the\nLight, Abraham indeed with Isaak with Iakob, I forgave to them all their\nsins with all their unlawfulnesses, and I gave to them the mysteries of\nthe Light in the Aeons, and I put [317^b] them in the Place of Iabraoth\nwith all the Rulers who repented: and while I go unto the Height, and\ncome, being about to go unto the Light, I shall take away their souls\nwith me unto the Light. But Amen I say to thee Maria: He (they, MS) will\nnot go unto the Light, I not having taken away thy soul, thine with that\nof all thy brothers unto the Light. But the rest also of the patriarchs\nwith the righteous since the time of Adam even until now, those who are\nin the Aeons with all the arrays of the Rulers: I having come unto the\nPlace of Aeons, I caused these, the Virgin of the Light to turn them\nunto all bodies being about to become righteous (ones), these (are\nthose) who will find all the mysteries of the Light and go in and\ninherit the kingdom of the Light. Answered Maria, said she, We are happy\nbeyond every man for these greatnesses which thou revealedst to us.\nAnswered the Saviour, said he to [318^a] Maria with all the disciples.\nYet I shall reveal to you all the greatnesses of the Height from inward\npart of the inward parts even until the outward part of the outward\nparts, that ye may become being complete in every knowledge and with\nevery pleroma with the height of the heights with the depth of the\ndepths. Continued also Maria, said she to the Saviour, My Lord, behold,\nwe knew in boldness in an exactness plainly that thou broughtest the\nkeys of the Mysteries of the kingdom of the Light, these which are wont\nto forgive the sins of the souls and purify them, and make them pure\nlight and take them unto the Light.\n\n                  *       *       *       *       *\n\n[Half this line is ornament, two lines of ornament follow, and the title\nof the Fourth Document follows with ornament below.]\n\n\n\n\n                          THE FOURTH DOCUMENT\n                   A PART OF THE BOOKS OF THE SAVIOUR\n\n\n[318^b] It happened therefore, they having crucified our Lord Jesus, He\nrose out of those who are dead on his third day, gathered unto him his\ndisciples, they prayed him, saying, Our Lord be compassionate to us,\nbecause we forsook father and mother with all the World, we followed\nthee.\n\nThen Jesus stood (up) with his disciples at the water of the Ocean and\nhe invoked with this prayer saying, Hear me, my Father, the Father of\nevery fatherhood, the boundless Light: a e \u0113 i o u \u014d i a o a o i \u014d i a\npsinother\u2014 ther(i)nops\u2014n\u014dpsither\u2014zagour\u0113\u2014pagouri\u2014nethmomaoth\u2014\nnepsiomaoth\u2014marakhakhtha\u2014thobarraban\u2014tharnakhakhan\u2014\nzorokothora\u2014Ieou\u2014sabaoth: But these saying them Jesus, Thomas with\nAndreas with Iakobos with Simon the Kananites they were being on the\nwest, their faces being turned unto the east. [319^a] But Philippos with\nBartholomaios, they were being on the south, being turned unto north.\nBut the remainder of disciples with the women disciples, they were\nstanding behind Jesus. But Jesus was standing at the altar, and cried\nout Jesus, turned him(self) about it unto the four corners of the World\nwith his disciples, all being wrapped in linen garments, saying, i a o i\na o (written above) i a o. This is its (his, MS) interpretation i \u014d t a,\nThe Universe came out alpha, They will turn them. \u014d, Will become the\ncompletion of all the completions. But these he having said them Jesus,\nsaid he, Iaphtha iaphtha mouna\u0113r, mouna\u0113r, ermanou\u0113r, ermanou\u0113r, which\nis this, O Father of every fatherhood of the Boundless Ones, thou shalt\nhear me concerning my disciples whom I brought into thy presence,\nbecause that they shall believe every word of thy truths: [319^b] and do\nthou everything which I shall cry up unto thee concerning them: because\nI know the name of the Father of the Treasury of the Light. Again also\ncried out Jesus, who Aberamenth\u014d is, saying the name of the Father of\nthe Treasury of the Light, and said he, Let all the mysteries of the\nRulers with the authorities, with the Angels with the Archangels, with\nevery power, with every work of the invisible God ag(x\ncorrected)rammakhamar(inserted)ei with the Barb\u0113lo the bdella, let them\ndraw near apart and separate them(selves) on (the) right (hand). But at\nthat hour all the heavens came unto the west with all the Aeons with the\nSphere with their Rulers with all their powers, they ran all unto the\nwest on (the) left (hand) of the disk of the sun with the disk of the\nmoon. But the disk of the sun was being a great dragon with his tail\nwithin his mouth, being mounted on [320^a] seven powers of the Left, and\ndrawing under him viz.: four powers being in the likeness of white\nhorses: but the going (basis, MS) of the moon was being of the type of a\nship, with a dragon male with a dragon female being for rudder unto it,\nwith two calves of white drawing under it, with the likeness of a child\nbehind the moon steering the dragons who rob the light of the Rulers\nfrom them: with a face of cat in front of him. And all the World with\nthe mountains with the seas ran all of them unto the west unto the left.\nAnd Jesus with his disciples remained in the midst of the a\u00ebry Place in\nthe roads of the road of the Middle, this which is below the Sphere. And\nthey came unto the first array of the road (added in margin, MS) which\nis in the Middle. But Jesus stood (up) in the air of her (of the road)\nPlace with his disciples. Said the disciples of Jesus to him, What is\nthis Place in which we are? [320^b] Said Jesus, These are the Places of\nthe road of the Middle: for it happened, having been disorderly the\nRulers of the Adamas, they continued working intercourse, begetting\nRulers and Archangels and Angels and Ministers and Dekans. Came out on\n(the) Right Ieou the Father of my Father, he bound them in a Destiny of\nthe Sphere: for there are twelve Aeons becoming, Sabaoth the Adamas\nruling over six, and Iabraoth his brother ruling over other six. Then\ntherefore Iabraoth believed the mysteries of the Light with his Rulers,\nand he worked in the mysteries of the Light, he forsook the mysteries of\nthe intercourse. But Sabaoth indeed the Adamas remained working in the\nintercourse with his Rulers. And Ieou the Father of my father, having\nseen, that believed Iabraoth, he took him away with all the Rulers who\nbelieved [321^a] with him: he received (him) unto him(self) from the\nSphere, he took him unto a (Place of) air, which was purified in the\npresence of the light of the sun, between the Places of those of the\nMiddle, and between the Places of the invisible God. He put him there\nwith the Rulers who believed him. And he took away Sabaoth the Adamas\nwith his Rulers, these who worked not in the mysteries of the Light, but\nwho continued working in the mysteries of the intercourse. He bound them\nin unto the Sphere. He bound eighteen hundred Rulers in every Aeon: he\nput three hundred and sixty over them. He put another five great Rulers\nruling over the three hundred sixty and over all the Rulers who are\nbound, these whom they are wont to call in all the World of the mankind\nby these names: the first they are wont to call him, Kronos; the second,\nAres; the third, The hermes; the fourth, The aphrodite; the fifth,\n[321^b] The zeus. Continued further Jesus, said he, Hear also that I may\nsay unto you their mystery. It happened therefore, Ieou, having bound\nthem thus, he drew a power out of the great Invisible, he bound it in\nthis which they are wont to call it, Kronos. And also he drew another\npower out of Ipsantakhounkhainkhoukheokh, who is one among the three\ntriple-powered gods, he bound it in Ares: and he drew a power out of\nKhainkh\u014d\u014d\u014dkh, being one also among the three triple-powered gods. He\nbound it in the hermes. Again also he drew a power out of the Pistis the\nSophia, the daughter of the Barb\u0113l\u014ds, he bound it in Aphrodite. And also\nhe noticed that they needed a rudder for him to steer the World and\n(with, MS) the Aeons of the Sphere, that they should not destroy it in\ntheir evil doing, he went up unto the Middle, he drew a power out of\n[322^a] the Little Sabaoth the good, he of the Middle, he bound it in\nZeus, because that good is (he), for him to steer them in his goodness.\nAnd he arranged the turning about of his array thus, for him to spend\nthirteen months in Aeon (after) Aeon standing still, that every Ruler\nupon whom he cometh should liberate (from) the wickedness of their evil\ndoing. And he gave to him the two Aeons for dwellingplace in the\npresence of those of the hermes. I said unto you at the first time the\nnames of these five great Rulers, these in which are wont the men of the\nWorld to call them: hear also now that I may say unto you also their\nincorruptible names, which are these, Orimuth for Kronos, Munikhunaph\u014dr\nfor Ares, Tarpetanuph for Hermes, Kh\u014dsi for the aphrodite, Kh\u014dnbal for\nZeus, namely their incorruptible names. But having heard [322^b] these\n(words) the disciples, they prostrated, they worshipped Jesus, said\nthey, Happy are we, we, beyond every man, because thou revealedst to us\nthese great wonders. They added also, they prayed him, saying, We pray\nthee, reveal to us, About (in, MS) what also are these roads. Drew near\nin unto him Mariham, she prostrated, she worshipped unto his feet, and\nshe kissed his hands, said she, Yea, my Lord, reveal to us, What is the\nneed of the roads of the Middle: for we heard thee that they are put\nover great punishments: what therefore is the manner, our Lord, (in)\nwhich we shall escape? or (in) which we shall be quit of them? or are\nthey wont to lay hold on the souls in what manner? or are they (the\nsouls) wont to spend how much time in their punishments. Have compassion\nupon us, our Lord, our Saviour, that should not take away our souls the\nReceivers of the judgments of the roads of the Middle. And that they\nshould not judge [323^a] us, in their punishments which are evil, that\nwe may inherit also the Light of thy Father, that we should not become\nbeing poor and cut away from thee. These therefore saying them Mariham\nweeping, answered Jesus in great compassion, said he to them, Truly, my\nbrothers and my beloved, these who have forsaken father and mother\nbecause of my name, that I should give to you every mystery with every\nknowledge, I shall give to you the mystery of the twelve Aeons of the\nRulers with their seals with their tickets with the manner of invoking\nthem to go unto their Places. And I shall give to you the mystery of the\nthirteenth (thirteen, MS) Aeon with the manner of invoking to go unto\nits Place (their Places, MS). And I shall give to you their tickets with\ntheir seals. And I shall give to you the mystery of the baptism of those\nof the Middle with the manner of invoking to go unto their Place and\ntheir [323^b] tickets with their seals, I shall show to you them. And I\nshall give to you the baptism of those of the Right, our Place, with his\ntickets with his seals, and with the manner of invoking to go thither.\nAnd I shall give to you the great mystery of the Treasury of the Light\nand with the manner of invoking to go thither. I shall give to you every\nmystery with every knowledge, that they should call you, The sons of the\nPleroma which is complete in every knowledge and every mystery. Ye are\nhappy indeed beyond every man who (is) upon the earth, because the sons\nof the Light came in your time.\n\nAdded also in the word Jesus, said he, It happened therefore after these\n(things), came the Father of my Father, namely, Ieou, he took away other\nthree hundred with sixty Rulers among the Rulers also of the Adamas,\nthese who did not believe the mysteries of the Light: he bound them in\nthese [324^a] aery Places in which we are now below the Sphere, he\nplaced five other great Rulers over them, namely, those who become upon\nthe road of the Middle. The first Ruler of the road of the Middle (added\nin upper margin) they are wont to call him The (feminine) Paraplex a\nRuler being of shape of woman, with her (his, MS) hair reaching down\nupon her (his, MS) feet: with fifteen arch-demons under her (his, MS)\nauthority ruling over many other demons: and those demons they are those\nwhich are wont to go in unto the men, and cause them to be angry and\ncurse and slander. And they are those which are wont to take away the\nsouls by robbery, and send them through their smoke of darkness with\ntheir evil punishments. Said she, Mariham, I shall not fail in seeking\nfrom thee, Be not angry with me, while I am seeking after every thing.\nSaid Jesus, Seek [324^b] after that which thou wilt. Said she, Mariham,\nMy Lord, reveal to us in what manner are they wont to take away the\nsouls by robbery, that my brothers also should understand it (them, MS).\nSaid Jesus, namely, Aberamentho, Since the Father of my Father, namely,\nIeou, he is the Provider of all the Rulers with the Gods with the\npowers, these which became in the matter of the Light of the Treasury.\nAnd Zorokothora Melkhisedek he also is the Legate of all the Lights\nwhich are purified among the Rulers, taking them in unto the Treasury of\nthe Light. These two only are the great Lights, their business being\nthis, for them to come down unto the Rulers and purify them. And\nZorokothora Melkhisedek took away the purification of the Lights which\nthey purified among the Rulers, and took it unto the Treasury [325^a] of\nthe Light, whenever should become the ticket, and with the time of their\narray, for them to come down unto the Rulers and oppress them and\nafflict them, taking away the purification from the Rulers. But in the\nhour in which they release them from the oppression of the afflicting,\nand withdraw unto the Places of the Treasury of the Light, when they\nshould reach unto the Places of the Middle, is wont Zorokothora\nMelkhisedek, he is wont to take away the lights, and take them into the\ngate of those of the Middle, and take them unto the Treasury of the\nLight. And is wont Ieou also to withdraw him(self) unto the Places of\nthose on the Right until the time also of the ticket for them to come\nout. Are wont the Rulers therefore to be disorderly through the anger of\ntheir evil doing. Immediately they are walking up with the Lights,\nbecause that they (Ieou and M.) are not with them at that hour. And they\nare wont to take away the souls which they will be able to carry off by\nrobbery [325^b] and waste them away by their smoke of darkness and their\nevil fire. Then therefore the souls the quick-tempered (ones) with the\ncursers with the slanderers, is wont to take them away the authority\ncalled the Paraplex with the demons which are under her and send them\nthrough the smoke of darkness and destroy them by her evil fire, and\nthey begin to be consumed and to be dissolved. They (the souls) are wont\nto spend hundred thirty three years with nine months in the punishment\nof her Places, while she tormenteth them in the fire of her evil doing.\nIt is wont to happen therefore after all these times, whenever the\nSphere should turn round and the little Sabaoth the Zeus cometh unto the\nfirst of the Aeons of the Sphere, this (one) whom they are wont to call\nin the World the Ram of the Bubasti, namely the Aphrodite. [326^a]\nWhenever (Aphrodite) should come unto the seventh House of the Sphere,\nnamely, the Balance, they are wont to draw (away) the veils which are\nbetween those on the Left with those on the Right, and is wont to look\nout of the Height among those on the Right the great Sabaoth the good,\nand all the World with all the Sphere (are troubled) before that he\nlooked: and he looked down upon the Places of the Paraplex, and her\nPlaces dissolved and perished. And all the souls which (are) in her\npunishments, they are wont to take them away and throw them back unto\nthe Sphere another time, because that they were (being) destroyed in the\npunishments of the Paraplex.\n\nHe added also in the word, said he, (The Ruler of) the second array they\nare wont to call him Ariuth the Ethiopian-woman, being a woman Ruler\nbeing quite black, with fourteen other demons under her, they ruling\nover many other demons. [326^b] And these demons which are there, who\nare under Ariuth the Ethiopian-woman, they are those which are wont to\ngo in unto the men quarrelsome, until they excite the wars and killings\nwhich happen; and give hardness to their heart and anger, for killings\nto happen. And the souls, which this authority will take away by robbery\nare wont to spend hundred with thirteen years in her Places, she is\ntormenting them by her smoke of darkness with her evil fire, and they\ndraw near unto destruction. And after these (things) whenever the Sphere\nshould turn round, and (should) come the little Sabaoth the good, this\nwhom they are wont to call in the World Zeus; whenever he should come\nunto the fourth Aeon of the Sphere which the Crab is, and (should) come\nthe Bubasti, this whom they are wont to call in the World, The\naphrodite, and she (should) come unto the [327^a] tenth House (Aeon, MS)\nof the Sphere, this which they are wont to call, The He-goat, then they\nare wont to draw (back) the veils which are between those of the Left\nwith those of the Right, and Ieou (should) look out on the Right and all\nthe World should be disturbed, and (should) be moved with all the Aeons\nof the Sphere and (should) look upon the dwelling places of Ariuth the\nEthiopian-woman and her Places (should) be dissolved and be destroyed,\nand they should take away all the souls which are in her punishments,\nand (they) should throw them (back) unto the Sphere another time,\nbecause that they perished by her smoke of darkness with her evil fire.\nAdded also said he, The (Ruler of the) third array they are wont to\ncall, The hecate the three of face, but there are twenty seven other\ndemons under her authority: they are those which are wont to go in unto\nthe men and they cause them to swear false(ly) and [327^b] they lie, and\nlove that which is not their own. The souls therefore which will take\naway by robbery the hekate, she is wont to deliver them unto her demons\nwhich are under her to torment them by her smoke of darkness with her\nevil fire: they are afflicting them greatly by the demons, and they are\nwont to spend hundred with five years with six months punishing them in\nher punishments evil. But they are wont to begin to be destroyed and to\nperish. And after these (things) whenever the Sphere should turn round\nand (should) come the little Sabaoth the good, he of the Middle, this\n(one) whom they are wont in the World to call, Zeus, and he (should)\ncome unto the eighth House (Aeon, MS) of the Sphere, this which they are\nwont to call, The scorpion, and (should) come the Bubasti, this whom\nthey are wont to call, The aphrodite, and she (should) come unto the\nsecond House (Aeon, MS) of the Sphere, this which they are wont to call,\n[328^a] The bull, they are wont to draw (back) the veils between those\nof the Left with those of the Right, and (to) look out of the Height the\nZorokothora Melkhisedek, and the World is (wont to) be moved with the\nmountains, and the Rulers are (wont to) be disturbed: and he is (wont\nto) look out upon all the Places of the hecate, and her Places are (wont\nto) be dissolved and perish; and they take away all the souls which\n(are) in her punishments, and throw them (back) unto the Sphere another\ntime, because that they were destroyed in the fire of her punishments.\n\nHe added also, said he, The (Ruler of the) fourth array which they are\nwont to call, The Assessor of the Typhon, being a strong Ruler, becoming\nunder his authority thirty two demons: they are those who are wont to go\ninto the men and cause them to lust and fornicate and commit adultery\nand to become doing [328^b] the intercourse continually. The souls\ntherefore which will take away by robbery this Ruler, they are wont to\nspend hundred thirty eight years in his Places, are tormenting them his\ndemons by his smoke of darkness with his evil fire, and they begin to be\nwasted away and to perish. It is wont to happen therefore whenever the\nSphere should turn (round), and (should) come the little Sabaoth, the\ngood, he of the Middle, this whom they are wont to call, Zeus, whenever\nhe should come unto the ninth Aeon of the Sphere, this which they are\nwont to call, The archer, and the Bubasti, this whom they are wont to\ncall in the World, The aphrodite and she (should) come unto the third\nAeon of the Sphere, this which they are wont to call, The twin, they are\nwont to draw (back) the veils which are between those of the Left with\nthose of the Right, and is (wont to) look out [329^a] Zarazaz, this whom\nthe Rulers are wont to call in the name of a strong Ruler of their\nPlaces, Maskelli. And he is (wont to) look upon the dwelling places of\nthe Assessor the Typhon, and his Places are (wont to) be dissolved and\nperish: and they take away all the souls which (are) in his punishments\nand throw them (back) unto the Sphere another time, because that they\nwere diminished by his (her, MS) smoke of darkness and by his evil fire.\nAgain also he added in the word, said he to his disciples, The fifth\narray, of which they are wont to call its Ruler, Iakhthanabas, being a\nstrong Ruler, being under him many other demons: they are those who are\nwont to go in unto the men, and cause them to become acceptors of\nperson, wronging the righteous, and they are accepting person of the\nsinners, receiving gifts against [329^b] the true judgment, they are\ndestroying it (judgment), they are forgetting the poor with those who\nare in want, they are increasing the forgetfulness in their soul with\nthe care in which there is not profit, that they should not remember\ntheir life, that whenever they should come out of the body they should\ntake away by robbery the souls: (and those) which will take away by\nrobbery this Ruler, they are wont to become in his punishments for\nhundred fifty years with eight months; and they are wasted away by his\nsmoke of darkness with his evil fire, afflicting them greatly by the\nflame of his fire. And whenever the Sphere should turn round, and\n(should) come the little Sabaoth, the good, this whom they are wont to\ncall in the World, Zeus, unto the eleventh Aeon of the Sphere, this\nwhich they are wont to call, The water-bearer, and (should) come the\nBubasti unto the fifth Aeon [330^a] of the Sphere, this which they are\nwont to call, The lion, they are wont to draw (back) the veils, which\nare between those of the Left with those of the Right, and (is wont) to\nlook out of the height the great Iao, the good, he of the Middle, down\nupon the Places of Iakhthanabas whose Places dissolve and perish, and\nthey take away all the souls which are in his punishments, and they\nthrow them back unto the Sphere again, because that they were destroyed\nby his punishments. These therefore are the actions of the roads of the\nMiddle of which ye sought (from) me.\n\nBut having heard these (things) the disciples, they prostrated, they\nworshipped to him, saying, Help us, our Lord, and have compassion upon\nus, that we should be saved from these punishments which are evil, which\nare prepared for the sinners! Woe to them, Woe to them, the sons of men,\nbecause they are being [330^b] like to blind (men) groping in the\ndarkness and seeing not! Have compassion on us, O Lord, in this great\nblindness in which we are in, and have mercy on all the race of the\nmankind, because they laid snares for the souls as the lions for a prey,\nwhich they prepare for food for their punishments by the forgetfulness\nand the ignorance which is in them. Have compassion therefore upon us,\nour Lord, our Saviour, and have mercy on us and deliver us in this great\nbewilderment.\n\nSaid Jesus to his disciples, Be of good cheer, fear not because ye are\nhappy: because I shall make you for lord over all these, and I shall\nmake them all subject to you. Remember that I finished saying to you\nbefore that they crucified me, that I shall give to you the keys of the\nkingdom of the heavens. Now also I say to you [331^a] that I shall give\nthem to you.\n\nThese therefore having said them Jesus, he hymned in the great name.\nWere hidden the Places of the road of the Middle and Jesus with his\ndisciples remained upon air of light which is much greatly. Said Jesus\nto his disciples, Draw near unto me. And they drew near unto him: he\nturned unto the four corners of the World, he said the great name over\ntheir head: he blessed them, he breathed in unto their eyes. Said Jesus\nto them, Look up, see what ye see. And they took away their eyes up,\nthey saw a great light which is much greatly, native of earth shall not\nbe able to speak of it. Said he also to them again, Look out on the\nLight, see what ye see. Said they, We are seeing a fire with water with\nwine with blood. Said [331^b] Jesus, who Aberamentho is, toward his\ndisciples, Amen I say to you, I brought not anything unto the World,\nwhile coming, except this fire with this water with this wine with this\nblood. I brought the water with the fire from the Place of the Light of\nthe Lights from the Treasury of the Light. I brought the wine with the\nblood from the Place of the Barbelos, and after a little time my Father\ndispatched to me the spirit which is holy in the type of a dove: but the\nfire with the water with the wine they became unto a purifying of the\nworld. The blood also became to me for sign, because of the body of the\nmankind, this which I took from the Place of the Barbelos, the great\npower of the Invisible God. The spirit also is drawing in front of every\nsoul, taking them [332^a] unto the Place of the Light. Because of this I\nsaid to you, I came to cast a fire upon the earth, which is this, that I\ncame to purify the sins of all the World in fire. And because of this I\nsaid to the Samaritan woman, Thou wast not knowing the free-gift of God,\nand who it is who saith to thee, Give me that I may drink: Thou wast\nasking him and he (would) give to thee water living, and it (would)\nbecome to thee for a fountain in thee, springing up unto a life of unto\nage. And also because of this I took a cup of wine, I blessed it I gave\nit to you, because this is the blood, the Covenant which they will shed\nfor you unto the forgiving of your sins. And also because of this they\nthrust the spear in unto my side, came out water with blood. But these\nare the mysteries of the Light which are wont to forgive sins, which are\nthose, the appellations and (with, MS) [332^b] the names of the Light.\n\nIt happened therefore after these (things), commanded Jesus, Let all the\npowers of the Left (hand) come unto their Places. And Jesus with his\ndisciples remained upon the mountain of the Galilaia. Added also the\ndisciples, they prayed him, How long therefore dost not thou cause them\nto forgive our sins which we did with our unlawfulness, and make us\nworthy of the kingdom of thy Father. But Jesus, said he to them, Amen I\nsay to you, Not only shall I purify your sins, but I shall make you\nworthy of the kingdom of my Father. And I shall give to you the mystery\nof the forgiving of sin upon the earth, that that which ye will forgive\nupon the earth, they shall forgive to him in the heavens, and that which\nye will bind upon the earth it will become being bound in the heavens. I\nshall give to you the mystery of the kingdom of the heavens that ye also\n[333^a] shall do them to the men. But Jesus, said he to them, Bring to\nme fire with some wood of vine. They brought them to him, he offered up\nthe Oblation: he put the two jars of wine one on the right hand and the\nother on the left of the Oblation. He put the Oblation in front of them.\nHe put a cup of water by the vessel of wine which (is) on the right, and\nhe put a cup of wine by the vessel of wine which (is) on the left, and\nhe put some cakes according to the number of the disciples in the midst\nof the cups. He put a cup of water behind the cakes. Stood (up) Jesus in\nfront of the Oblation: he put the disciples behind him, all being\nwrapped in garment of linen, with the ticket of the name of the Father\nof the Treasury of the Light in their hands. He cried out thus, saying,\nHear me, my [333^b] Father, the Father of every fatherhood, the\nboundless Light Iao iuo ia\u014d aoi uia psinother theropsin (n)opsither\nnephthomaoth nephioma\u014dth marakhakhtha marmarakhtha ieanamenaman\namaneitououranou israi amen amen soubaibai appaap amen amen\nderaaraiapaou amen amen sarsasartou amen amen koukiaminmiai amen amen\niai iai touap amen amen amen main mari marie marei amen amen amen. Hear\nme, my Father, the Father of every kingdom, I invoke you also the\nforgivers, the purifiers of the unlawfulness, forgive the sins of the\nsouls of these disciples who followed me, and purify their unlawfulness,\nand cause them to be worthy of being numbered in unto the kingdom of my\n[334^a] Father, the Father of the Treasury of the Light, because they\nfollowed me and kept my commandments. Now therefore my Father, Father of\nevery fatherhood, let come the forgivers, whose names are these\nghiphirepsnijiet\u2014zenei berimou\u2014sokhabrikher euthari nanei dieis\nbalmerikh Meuni poskhirie entair mouthiour cmour peukher oouskhous\nminionor isokhobor tha. Hear me invoking you, forgive the sins of these\nsouls and blot out their unlawfulness: let them be worthy of being\nnumbered in unto the kingdom of my Father the Father of the Treasury of\nthe Light: because I know thy great powers and I invoke them Ayer bebr\u014d\nathroni eoureph eone souphen knitou sokhreoph mayoubi mneyor sououi\nkhokheteoph kh\u014dkhe [334^b] eteoph mem\u014dkh aneuph. Forgive the sins of\nthese souls, blot out their unlawfulness, those which they did knowing,\nand those which they did not knowing, those which they did in\nfornication with adultery even until to-day: forgive them to them, and\ncause them to be worthy of being numbered in unto the kingdom of my\nFather, and be worthy of receiving out of this Oblation, my Father who\n(art) holy. If therefore my Father thou heardest me and forgavest the\nsins to these souls and blottedst out their unlawfulness, and thou\ncausedst them to be worthy of being numbered in unto thy kingdom, thou\nshalt give to me a sign in this Oblation. And happened the sign which\nJesus said. Said Jesus toward his disciples, Rejoice and be glad;\nbecause they forgave your sins, they blotted out your unlawfulness\n[335^a] and ye were numbered in unto the kingdom of my Father.\n\nBut these having said them, the disciples rejoiced in great joy, said\nJesus to them, This is the manner and this is the mystery which ye will\ndo for the men who will believe you, having not guile in them, and\nhearkening to you in every word which is good. And their sins with their\nunlawfulness they will blot them out unto the day (in) which ye did this\nmystery. But hide this mystery, give it not to every man except him who\nwill do every thing which I said to you in my commandments. This\ntherefore is the mystery of the truth of the baptism of those who will\nforgive their sins, and those who will cover over their unlawfulnesses.\nThis is the baptism of the First Oblation which guideth in unto the\nPlace of the truth, and in [335^b] unto the Place of the Light. After\nthese (things) also said they his disciples, Rabbei reveal to us the\nmystery of the Light of thy Father, since we knew thee while thou\nsayest, that there is also baptism of Fire, and there is also baptism of\nSpirit, being holy, of the Light, and there is a spiritual anointing,\nthese which are wont to take the souls unto the Treasury of the Light.\nSay therefore unto us their mystery, that we may inherit also the\nkingdom of thy Father. Said Jesus to them, These mysteries after which\nye seek? There is not mystery more excellent than they, which is about\nto take your souls unto the Light of the Lights, unto the Places of the\ntruth with the goodness, of the Place of him who is holy of all those\nwho are holy, unto the Place in which there is not woman, nor is there\nmale, nor is there shape in that Place, but [336^a] a light is being\nsteadfast ineffable: there is not that which is more excellent therefore\nthan those mysteries after which ye seek, except the mystery of the\nSeven Voices with their forty nine powers, and their tickets, and with\nthe Name which is more excellent than all of them, the Name in which is\nbecoming every name, and every light and every power. He who knoweth\nthat Name, whenever he should come out of the body of the matter, shall\nnot any smoke nor any darkness nor authority nor Ruler of the Sphere of\nthe Destiny, nor Angel nor Archangel nor power, they shall not be able\nto hold back the soul which knoweth that Name. But whenever he should\ncome out of the World and (should) say that Name unto the fire, it is\nwont to be quenched, and is wont the darkness to withdraw. And whenever\nhe should say unto the demons with the Receivers [336^b] of the Darkness\nwhich is outer, with their Rulers with their authorities with their\npowers, they will all perish and their flame burn and they (will) cry\nout, Thou art holy, thou art holy, he who is holy of all those who are\nholy. And whenever they should say that Name unto the Receivers of the\njudgments which are evil, with their authorities with all their powers,\nand the Barbelo also with the Invisible God with the three\nTriple-powered Gods, at the hour in which they will say this Name in\nthose Places, they will fall all of them one upon another and be\ndissolved and perish, and they (will) cry out, O Light of every Light\nwhich becometh in the Boundless Light, remember us also and purify us.\n\nBut having finished saying these words Jesus, cried out all his\ndisciples, they wept in a great cry, saying,\n\n(_Four leaves wanting._)\n\n\n\n\n                           THE FIFTH DOCUMENT\n\n\n(_Title and eight pages wanting_)\n\n[345^a] fire and punish her in them for six other months with eight\ndays. After these (things) they (will) take her upon the road of the\nMiddle, and each of the Rulers of the road of the Middle (will) punish\nher in his punishments for six other months with eight days. After these\nthings they (will) take her to the Virgin of the Light, this who is wont\nto judge the good and (with, MS) the evil, that she may judge her. And\nwhenever the Sphere should turn round she is wont to deliver them up to\nher Receivers, that they may cast her unto the Aeons of the Sphere. And\nare wont the Ministers of the Sphere to take her out unto water which is\nbelow the Sphere; and it is (wont) to become a fire boiling and eating\ninto her, until it purifieth her entirely. And is wont to come Ialouham\n\n(_Eight lines wanting_)\n\nthe Receiver of Sabaoth, the Adamas, this who is wont to give the cup of\nforgetfulness to the souls, and to bring a [345^b] cup being full of the\nwater of the forgetfulness and give it to the soul: and she (is wont to)\ndrink it and forget every place (coptic word) with every Place unto\nwhich she went: and cast her into a body, which is about to spend its\ntime (in which) he is wont to pain his heart continually. This is the\npunishment of the man who curseth. Added further Mariham, said she, My\nLord Jesus, then the man (a) slanderer continually, whenever he should\ncome out of body whither is he about to go, or what is his punishment?\nSaid Jesus, A man (a) slanderer continually, whenever should be\ncompleted his time by the Sphere for him to come out of body, are wont\nto come after him Abiout with Kharmon the Receivers of Ariel, and they\nbring his soul out of body, and spend three days going with her teaching\nher the creatures of the World. And after these (things) [346^a] they\ntake her down unto Amente (close) to Ariel, and he (is wont) to punish\nher in his punishments eleven months with twenty one days. And\nafterwards they take her unto the Chaos (close) to Ialdabaoth with his\nforty nine demons, and each one of his demons goeth out upon her for\nanother eleven months with other twenty one days, scourging her with\nwhips of smoke. And after these they take her into the rivers of smoke\nwith seas of fire boiling, and they punish her in them other eleven\nmonths with twenty one days. And after these they are wont to take her\naway upon the road of the Middle, and each of the Rulers in the road of\nthe Middle punisheth her in his punishments other eleven months with\ntwenty one days. After [346^b] these they are wont to take her away to\nthe Virgin of the Light, this who is wont to judge the righteous with\nthe sinners, that she may judge her. And whenever the Sphere should turn\nround, she is wont to deliver her up to her Receivers, that they may\ncast her out unto the Aeons of the Sphere. And the Ministers of the\nSphere take her out unto water below the Sphere, and it becometh a smoke\nboiling and it eateth in at her, until it purifieth her entirely. And\nbringeth the cup of forgetfulness Ialouham, the Receiver of Sabaoth, the\nAdamas, and he giveth it to the soul: and she drinketh it and forgetteth\nevery place (coptic word) with every thing with every Place unto which\nshe went: and they give her into a body being about to spend his time\nbeing oppressed. This is the judgment of the man, (the) slanderer. Said\nshe, Mariham, Woe woe to the sinners. Answered [347^a] also Salome, said\nshe, My Lord, Jesus, a man, murderer having not done sin ever except\nkilling, whenever he should come out of body, what is his punishment?\nAnswered Jesus, said he, A man killer, having not done sin ever except\nkilling, whenever his time should be completed by the Sphere for him to\ncome out of body, are wont to come the Receivers of Ialdabaoth, and\nbring his soul out of body, and bind her by her feet behind a great\ndemon of face of horse, and he spendeth three days going round with her\nin the World. After these (things) they are wont to take her out unto\nthe Place of the cold with the snow and punish her there for three years\nwith six months. After these they (are wont to) take her down unto the\nChaos (close) to Ialdabaoth with his forty nine demons, and scourge\n[347^b] her his demons other three years for each (demon) with six\nmonths. After these (things) they are wont to take her unto the Chaos\n(close) to the Persephone, and punish her in her punishments other three\nyears with six months. After these (things) they are wont to take her\naway upon the road of the Middle, and each of the Rulers of the road of\nthe Middle punisheth her in the punishments of his Places for other\nthree years with six months. And after these they take her to the Virgin\nof the Light, this who is wont to judge the righteous with the sinners\nthat she may judge her, and whenever the Sphere should turn round she is\nwont to command, that they cast her unto the Darkness which is outer,\nuntil the time (in) which they will take away the Darkness of the Middle\nshe is wont to be destroyed and dissolved. This is the punishment of the\nman, (a) killer. Said he, Petros, My Lord, [348^a] Let the women be\ncontent unto seeking, that we also may seek. Said Jesus to Mariham with\nthe women, Leave the place for your brothers, (the) male that they also\nmay seek. Answered Petros said he, My Lord, then a man, (a) thief, (a)\nrobber, his sin being this continually, whenever he should come out of\nbody, what is his punishment? Said Jesus, This of this kind whenever his\ntime should be completed by the Sphere, are wont to come after him the\nReceivers of Adonis, and bring his soul out of body and spend three days\ngoing round with her teaching her the creatures of the World. After\nthese (things) they are wont to take her down unto Amente (close) to\nAriel that he may punish her in his punishments for three months with\neight days with hours two. [348^b] And after these (things) they take\n(her) unto the Chaos (close) to Ialdabaoth, with his forty nine demons,\nthat each of his demons should punish her other three months with eight\ndays with hours two. After these (things) they are wont to take her down\nupon the road of the Middle, that each of the Rulers of the road of the\nMiddle should punish her by his smoke of darkness with his evil fire for\nother three months with eight days with hours two. After these (things)\nthey are wont to take her up to the Virgin of the Light, this who is\nwont to judge the righteous and the sinners, that she may judge her. And\nwhenever should the Sphere turn round, she is wont to give her to her\nReceivers, that they may cast her unto the Aeons of the Sphere, that the\nMinisters of the Sphere may take her unto water being below the Sphere,\nthat it may become [349^a] smoke boiling, that it may eat in at her,\nuntil it purify her entirely. After these (things) is wont to come\nIalouham the Receiver of Sabaoth, the Adamas, and he bringeth the cup of\nthe forgetfulness, and he giveth it to the soul that she may drink it,\nand she forgetteth every thing with every Place unto which she went: and\nthey cast her unto a body lame and maimed and blind. This is the\npunishment of the man, (a) robber.\n\nAnswered Andreas, said he, A man proud, (a) despiser whenever he should\ncome out of body, what will they do to him? Said Jesus, This of this\nkind whenever his time should be completed by the Sphere, are wont to\ncome after him the Receivers of Ariel and take his soul, and they spend\nthree days going about in the World teaching her the creatures of\n[349^b] the World. After these (things) they are wont to take her down\nunto Amente, up to Ariel that he may punish her in his punishments for\ntwenty months. After these (things) they are wont to take her unto the\nChaos up to Ialdabaoth with his forty nine demons, and that he may\npunish her with his demons one by one for other twenty months. After\nthese (things) they are wont to take her up on the road of the Middle,\nthat each of the Rulers of the road of the Middle may punish her for\nother twenty months. And after these (things), they are wont to take her\nto the Virgin of the Light that she may judge her. And whenever should\nthe Sphere turn round, she is wont to give her to her Receivers, that\nthey may cast her unto Aeons of the Sphere. And are wont the Ministers\nof the Sphere to take her out unto water being underneath the Sphere,\nthat it may become a smoke boiling that it may eat in [350^a] at her\nuntil it purifieth her. And is wont to come Ialouham the Receiver of\nSabaoth, the Adamas, and bringeth the cup of forgetfulness, and he\ngiveth it to the soul that she may drink it, and she forgetteth every\nthing with every Place unto which she went: and they cast her down unto\na body dumb, deformed, that every one may remain despising him. This is\nthe punishment of the man proud (a) despiser.\n\nSaid he, Thomas, A man blasphemer continually, what is his punishment?\nSaid Jesus, This of this kind whenever should his time be completed by\nthe Sphere, are wont to come after him the Receivers of Ialdabaoth and\nbind him with his tongue to a great demon with face of horse, and they\nspend three days going about with him in the World and punish him. After\nthese (things) they are wont to take him [350^b] out unto the place of\nthe cold with the snow to punish him for eleven years. After these\n(things) they are wont to take him down unto the Chaos (close) to\nIaldabaoth with his forty nine demons, that each of the demons may\npunish him other eleven years. After these (things) they are wont to\ntake him out unto the Darkness which is outer, until the day (in) which\nthey will judge the great Ruler of face of dragon which goeth round the\nDarkness, and is wont that soul, she is wont to be numbed and to waste\naway and to be dissolved. This is the judgment of the man blasphemer.\n\nSaid Bartholomaios, A man who sleeper with male, What is his punishment?\nSaid he, Jesus: The man sleeping with male with the man who will sleep\nwith him (there shall be the same measure) [351^a] as the man\nblasphemer: whenever the time therefore should be completed by the\nSphere, are wont to come after their souls the Receivers of Ialdabaoth\nthat he may punish them with his forty nine demons for eleven (added in\nmargin) years. After these (things) they are wont to take them out unto\nrivers of smoke with seas of pitch boiling, full of demons of face of\nswine, they are wont to eat in at them and punish them in the rivers of\nsmoke for other eleven years. After these (things) they are wont to take\nthem out in the Darkness which is outer, until the day of the judgment\n(in) which they will Judge the great Darkness, they are wont to be\ndissolved and perish.\n\nSaid Thomas, We heard that there are some upon the earth who are wont to\ntake away the sperma of the males with the menstruum [351^b] of the\nwoman and give them unto a (mess of) lentil and eat it, while they say,\nWe are believing Esau with Iakob. Is it a thing which is right or\notherwise? But Jesus was angry with the World at that hour, and said he\nto Thomas, Amen I say that every sin and every unlawfulness\u2014this sin\nsurpasseth them\u2014these of this kind. They are about to take them\nimmediately unto the Darkness which is outer, nor shall they throw them\nback unto the Sphere again. But they are not about to be wasted away and\ndestroy them in the Darkness which is outer, the place in which there is\nnot mercy nor is there light, but the weeping is, and the gnashing of\nthe teeth is (there). And every soul which they will take unto the\nDarkness which is outer, they are not wont to throw them back again, but\nthey are wont to perish and be dissolved.\n\nAnswered Iohannes, Then a man [352^a] having not done sin but being\nbecome good continually, but having not found thy mysteries for him to\npass through the Rulers, whenever he should come out of body, what will\nthey do to him? Said Jesus, The man of this kind whenever should his\ntime be completed by the Sphere, are wont to come after his soul the\nReceivers of Bainkhoookh, being one among the Triple-powered Gods, that\nthey may take his soul in a joy with a gladness, and spend three days\ngoing round with her teaching her the creatures of the World in joy with\ngladness. After these (things) they are wont to take her down unto\nAmente and teach her the punishment-places, those which (are) in Amente,\nbut they would not be about to punish her in them, but they are about to\nteach her only of them. And the steam of the flame of the punishments\n[352^b] is wont to become touching her only a little. After these\n(things) they take her away up on the road of the Middle, and teach her\nthe punishments of the roads of the Middle, while the steam of the flame\ntoucheth her a little. And after these (things) they take her to the\nVirgin of the Light, that she may judge her before the little Sabaoth\nthe good, he of the Middle, until the Sphere should turn round, that\nZeus with Aphrodite may come in the presence of the Virgin of the Light,\nthat the Kronos with Ares may come behind her. Then she is wont to take\naway that righteous soul and deliver her up to her Receivers and cast\nher unto the Aeons of the Sphere, that the Ministers of the Sphere may\ntake her out unto water being underneath the Sphere, that it may become\na smoke [353^a] boiling, that it may eat in at her until it should\npurify her entirely. And is wont to come Ialouham the Receiver of\nSabaoth, the Adamas, this who is wont to give the cup of forgetfulness\nto the souls. And he is wont to bring the water of forgetfulness, and\ngive it to the soul and she forgetteth every thing with every Place unto\nwhich she went. Afterwards is wont to come a Receiver of the little\nSabaoth, the good, he of the Middle, he is wont to bring also a cup,\nfull of the understanding and wiseness and with watchfulness in it, and\ngiveth it to the soul, and they cast her unto a body, that she will not\nbe able to sleep nor will she be able to forget, because of the cup of\nthe watchfulness which they gave to her, but it will become beating her\nheart continually, seeking after the mysteries of the Light, [353^b]\nuntil she find them by the precept of the Virgin of the Light, and\ninherit the Light eternal (of-unto-age, MS).\n\nSaid Mariham, Then a man having done every sin and every unlawfulness,\nhaving not found the mysteries of the Light is he about to receive all\nhis punishments at one time? Said Jesus, Yea, he is about to receive\nthem. If also those which he did (were) three he is about to receive\nthree punishments.\n\nSaid Iohannes, Then a man having done every sin and every unlawfulness,\nbut at the last he found the mysteries of the Light is it possible for\nhim to be saved? Said Jesus, This of this kind who did every sin and\nevery unlawfulness, and found the mysteries of the Light, and did them\nand completed them, and did not cease, nor did sin, he is about to\ninherit the Treasury of the Light.\n\nSaid Jesus to his disciples, If should [354^a] the Sphere turn round and\n(if) Kronos with Ares should come behind the Virgin of the Light; and\nZeus with the Aphrodite should come in the presence of the Virgin, being\nin their own Aeons, they are wont to draw (away) the veils of the\nVirgin; she is wont to become cheerful in that hour, seeing these two\nstars of light in her presence. And every soul which she will cast unto\nthe cycle of the Aeons of the Sphere at that hour, for them to come out\nunto the world, they are wont to become righteous and good, and they are\nwont to find the mysteries of the Light at this time. (Or if not) she is\nwont to dispatch them another time, that they may find the mysteries of\nthe Light. If Ares also with Kronos should come to the presence of the\nVirgin, Zeus with the Aphrodite beg behind her, not seeing them, every\nsoul which she will cast [354^b] unto the creatures of the Sphere at\nthat hour, they are wont to become evil and wrathful, and they are not\nwont to find the mysteries of the Light.\n\nThese therefore while Jesus is saying them to his disciples in the\nMiddle of Amente, cried out, wept the disciples, Woe woe to the men the\nsinners, these upon whom the neglect lieth and the forgetfulness of the\nRulers, until they come out of body and they take them unto these\npunishments. Have mercy on us, have mercy on us, the Son of him who is\nholy, and have compassion on us, that we should be saved from these\npunishments and these judgments, which are prepared for the sinners.\nOtherwise we did sin, we also, our Lord and our Light....\n\n(_Seven lines vacant_)\n\n[355^a] the righteous (one). They came out (by) three (and) three unto\nthe four regions of the heaven, they preached the evangel of the Kingdom\nin all the world, the Christ working with them in the word of the\nstrengthening and the signs which follow them and the wonders. And thus\nthey knew the kingdom of the God in all the earth and in all the world\nof the Israel, unto witness to all the nations, these who become from\nthe places of rising to place of setting: (two lines of ornament, two\nlines erasure, and two more lines of ornament.)\n\n\n\n\n                        INDEX OF PSALMS AND ODES\n\n\n 50^a, Psalm 68 (69), 1-37, Maria, 27\n\n 55^a, Psalm 70 (71), 1-13 (11), Petros, 30\n\n 58^a, Psalm 69 (70), 1-6, Martha, 31\n\n 61^b, Psalm 101 (102), 1-22, Iohannes, 33\n\n 67^b, Psalm 87 (88), 1-19, Philippos, 36\n\n 69^b, Psalm 129 (130), 1-8, Andreas, 38\n\n 71^b, Psalm 81 (82), 1, Maria, 39\n\n 74^b, Psalm 24 (25), 1-22 (21), Thomas, 40\n\n 80^a, Psalm 30 (31), 1-19, Maththaios, 44\n\n 85^b, Psalm 34 (35), 1-28, Iakobos, 47\n\n 90^b, Psalm 119 (120), 1-7 (6), Petros, 50\n\n 92^b, Psalm 51 (52), 1-9 (10), Salome, 51\n\n 97^a, Psalm 108 (109), 1-31 (30), Andreas, 53\n\n 100^b, Psalm 50 (51), 1-4, Martha, 55\n\n 103^a, Solomon 1-9, Salome, 56\n\n 106^a, Solomon 19 (Ode), 1-4, Maria the Mother of Jesus, 57\n\n 107^b, Psalm 84 (85), 11, 12 (10, 11), Maria, Mariham, Iohannes, 58,\n    &c.\n\n 120^a, Solomon (Odes), 1-9, Petros, 65\n\n 130^a, Psalm 90 (91), 1-16, Iakkobos, 70\n\n 138^b, Solomon, the son of David, in his Odes, 1-9;\n   Thomas, 75\n\n 145^a, Ode of Solomon, 1-11, Matthias, 78\n\n 150^a, Psalm 29 (30), 1-3, Maria, 81\n\n 151^a, Psalm 29 (30), 11, 12 (10, 11), Martha, 81\n\n 152^a, Psalm 102 (103), 1-5, Maria, 82\n\n 153^b, Psalm 39 (40), 1-4, Andreas, 83\n\n 161^a, Psalm 7 (7), 1-6, Iakkobos, 86\n\n 163^b, Psalm 7 (7), 12-17, Martha, 88\n\n 167^b, Psalm 106 (107), 1-21, Philippos, 90\n\n\n\n\n                                 INDEX\n\n\n Aberamentho = Jesus, 180, 184, 188\n\n Abiout, 193\n\n Abraham, Isaak, Iakob, sins of, 179\n\n Adam, 123, 179\n\n Adamas, the, 12, 19, 68, 69, 71, 77, 83, 84, 85, 86, 87, 146, 169, 181;\n   Sabaoth the Adamas, 181\n\n Adonis, 195\n\n Aeon: cares of this, 109;\n   courses of the, 18, 19;\n   Mystery of the, 22, 178, 183;\n   the 12, 11, 24, 48, 54, 72, 84, 93, 181, 183;\n   the 13th (the place of righteousness, 26, 46, 50), 9, 22, 24, 32, 51,\n      54, 68, 72, 82, 84, 88, 93, 107;\n   Rulers of the 13th, 48;\n   Veils of the, 21;\n   Magic of those of the, 15;\n   consummation of the, 97\n\n Agrammakhamarei, 180\n\n Alms, 130\n\n Alpha, 180\n\n Amen: the three, 2, 9, 96, 97, 108, 115;\n   the seven, 2, 9, 96, 108, 115\n\n Amente, 36, 128, 162, 193, 195, 196, 197, 199;\n   Amente of the Chaos, 142\n\n Andreas, 38, 53, 82, 124, 126, 180, 195\n\n Answer, 114, 117, 118, 121, 122, 124, 139\n\n Anti-type, 173\n\n Ararad, 178\n\n Aphrodite, the, \u03c7\u03c9\u03c3\u03b9, 182;\n   \u03b2\u03c5\u03b2\u03b1\u03c3\u03c4\u03b9, 186; 198, 199\n\n Archangel and angel, 1;\n   hymning, 3;\n   belong to \u00c6on, 9;\n   excelled by man, 115;\n   form part of Kerasmos, 124;\n   set on the right hand, 180;\n   produced by Rulers, 181;\n   transgressed and taught mysteries, 13;\n   one watches at gate of punishment, 161\n\n Ares, 182, 198, 199\n\n Ariel, 128, 193, 195, 196\n\n Ariuth, 185\n\n Authority, 1, 10, 12, 21, 38, 180, 191\n\n\n Barbelo(s), 7, 25, 57, 60, 63, 64, 180, 182, 188, 191\n\n Bartholomaios, 180, 196\n\n Basilisk, 68, 161\n\n Bonds, 10, 40, 74, 79, 142, 144\n\n Book, 35, 123, 127, 178, 180\n\n Boundary, 8\n\n Bubasti, 185, 186, 187\n\n\n Chambers of punishment, 160\n\n Change of body, 126, 143, 148, 159, 172\n\n Chaos, 23 etc.;\n   Ruler of, 34, 88;\n   bonds of, 89;\n   fires of, 131;\n   darkness of, 24;\n   power of, 32;\n   punishment of, 143;\n   gates of, 89\n\n Chief Captain, 96, 108\n\n Child of the child (Twin Saviour), 2, 9, 96, 115\n\n Chosen, 20\n\n Christ, 6, 7, 199\n\n Confusion, 7, 38, 108, 115, 124, 142, 170\n\n Consummation, 94, 97\n\n Contentious Receivers, 114, 117, 131, 142, etc.;\n   Rulers, 175;\n   Ministers, 142, 149, etc.\n\n Counterfeit spirit, 32, 141-148, 150, 151, 169-175\n\n Course: of the sun, 2;\n   of the \u00c6ons, 18, 19;\n   of the Rulers, 16;\n   (path) of the Destiny and Sphere, 19\n\n Crown of Light, 57, 69\n\n\n Darkness: Outer, 154, etc.;\n   Ruler of, 52;\n   Demons and Receivers of, 191;\n   Punishments of, 163\n\n David, 27, etc.\n\n Deacons of the Middle, 7, 97, 108\n\n Defence, 114, 117, 118, 121, 122, 124, 139, 146, 147, 148, 172\n\n Dekans, 1, 15, 170, 181;\n   of the Rulers, 7 A.D., 32;\n   origin of, 107\n\n Demon: in matter, 32;\n   plural, 38;\n   in air, 53;\n   emanation, 68;\n   reason of their origin, 106;\n   can be cured, 140;\n   under arch-demon, 183;\n   under Ariuth, 185;\n   with face of horse, 194;\n   of Ialtabaoth, 129;\n   of outer Darkness, 191\n\n Demonic, 69, 72, 85\n\n Despoiling, 110-113\n\n Destiny, 9, 11, 13, 15, 16, 21, 93, 134, 142, 176;\n   house of arrays of, gates of, 11;\n   pole of, 165;\n   plural, 178;\n   of sphere, 181\n\n Disciples (women), 180;\n   men, 1, etc.\n\n Dove, 1, 64, 188\n\n Dragon, 68, 130, 136, 153, 160-4, 166-8;\n   of sun and moon, 181;\n   face of, 196\n\n\n Effluence of Light, 58, 64, etc., 74, 86, 118, 119, 165\n\n Eight-form (figure), 15, 16, 19\n\n Elisabet, 6, 61\n\n Emanations of Self-willed Triple power, 23, etc.;\n   of the Invisible, 1, 22, etc.;\n   of the Treasury, 1, 9;\n   of the Light, 60, 114\n\n Enokh, 123, 178\n\n Esaias the prophet, 14\n\n Ethiopian, 185\n\n\n Fate (Moira), 141, 142, 144, 147, 170, 176\n\n Father, 83, 180, 188, 189;\n   all places of my, 30;\n   kingdom of my, 30, 190;\n   of every kingdom, 190;\n   of every fatherhood, 180;\n   of the Treasury of the Light, 180\n\n Firmament, 9, 10, 106, 124, 159\n\n Forefather, 9, 12, 92, 107, 115\n\n Forgetfulness, Cup of, 169, 193, 196\n\n Free-gift, 120, 131, 152, 153, 156, 166, 178\n\n\n Gabriel, 6;\n   and Michael, 64, 70, 73\n\n Gnashing, of teeth, 130, 136, 159\n\n God: only of the truth inaccessible, 121;\n   Gods of the \u00c6ons, 11, 48;\n   the Gods, 38, 100, 115, 124, 184;\n   the Self-willed, 49\n\n\n Heavens, the, 4, 92;\n   all, 9, 181;\n   Kingdom of, 13, 131;\n   Mystery of kingdom of, 189;\n   key, etc. of, 176\n\n Height, 5, 23;\n   Rulers of, 6;\n   Angel of, 161;\n   Inheritance of, 17;\n   Knowledge of, 91;\n   Fire of (lightning), 106;\n   Greatnesses of, 179;\n   H. of the, 179;\n   Light of, 22;\n   Mysteries of, 61;\n   Spaces of, 64;\n   Gate of, 84\n\n Hekate, 186\n\n Helias, 6, 7, 179\n\n Helper, 7, 96, 99, 115, 122, 170;\n   the lesser, 99;\n   the fifteen, 97;\n   the five, 1, 2, 100\n\n Hermes, the, 182;\n   Tarpetanuph, 182\n\n Holy: of all who are holy, 191;\n   son of the, 199\n\n\n Iabraoth, 179, 181\n\n Iak(k)obos, 47, 48, 70, 86, 180\n\n Iakhthanabas, 187;\n   place of, 132\n\n Iald(t)abaoth, 24, 129, 194\n\n Ialouham, 194, 195, 196\n\n Iao, the great, 97, 187;\n   the little, 6\n\n Ieou, 13, 17, 96, 141, 161, 167, 181, 183, 184\n\n Influences, 13, etc.\n\n Inheritance of Light, 98, etc.;\n   of the Height, 17;\n   places of, 40, 94, 99;\n   to inherit, 59, etc.\n\n Invoke, 12\n\n Iohannes, disciple, 33, 63, 101, 132, 198;\n   virgin, 34, 116;\n   baptist, 6, 61, 177, 179\n\n Ioseph, 59, 60\n\n\n Jesus: the merciful, etc., 4, 13;\n   commandments of, 191;\n   vesture of, 5;\n   material body of, 7, etc., 188;\n   mysteries of, 48;\n   kingdom of, 94;\n   eleven years of, 1\n\n\n Kalapatauroth, 178\n\n Kharmon, 193\n\n Kh(B)ainkhoookh, 182\n\n King, 147, 156\n\n Knowledge, 38, 94, 128, 170, 177, 179, 183;\n   Tree of the, 178;\n   of all knowledges, 8;\n   of the Height, 91;\n   of the Ineffable, 109, etc.\n\n Kronos, 182, 198, 199;\n   Orimuth, 182\n\n\n Land of the Light, 93, 94, 103, 176\n\n Law of Moyses, 171, 172;\n   prophecy of Moyses, 36\n\n Leader, 9\n\n Legate, \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03ae\u03c2, 9, 161, 167, 184\n\n Lion face, 23, 42, 50, 54, 68, 83\n\n Lords of the \u00c6ons, 1, 11, 21, 38, 107, 115\n\n\n Magic, 13, 15\n\n Magdalene, 91, 94, 99, 101, 108, 116, 118, 122, 161, 171\n\n Marks, 1, 2, 9;\n   of light, 110\n\n Martha, 31, 55, 81, 87\n\n Maskelli (Zarazaz), 187\n\n Math(th)aios, 35, 43, 44, 78, 80\n\n Matter: singular and plural, 26;\n   origin of all, 124;\n   purified by Mysteries, 125;\n   material \u00e6ons, 32;\n   haab, coptic word for, 38;\n   material darkness, 77;\n   material soul, 20\n\n Melkhisedek, 17-19, 96, 146, 164, 169;\n   Zorokothora M., 184\n\n Members, 8, 77, 79, 112, 114, 121, 127\n\n Middle, the, 115;\n   Iao of the, 6;\n   Deacons in the, 7;\n   place of, 93;\n   Captain of, 97;\n   Angels of, 97;\n   near the Virgin, 164;\n   Road, of the, 131, 181, 183, 193-5\n\n Minister, 38, 107, 142, 149\n\n Moon, 2, 3, 18;\n   disk of, 170, 171, 181\n\n Mother of Jesus, 7, 57, 59, 62\n\n Most profound (ones) (hyperbathroi), 111\n\n Mystery: the first which looketh inward, 63, etc.;\n   the first which looketh outward, 63, etc., 88;\n   the 24 of second space of the first, 1, 3, 102;\n   the Ineffable, 103;\n   the knowledge of, 108;\n   the types and figures of, 113, 119;\n   higher and lower, 101;\n   twin Mysteries of the only one, 111\n\n\n Name of Rulers of Chambers of punishment, 160;\n   glory of, 9;\n   mystery of, 22, 35, 53;\n   in the great, 188\n\n\n Oblation, 189\n\n Outward and Inward, 5, 8, 38, 49, 94, 179\n\n Overseer, 13, 17, 96, 161\n\n\n Parable, 5, etc.\n\n Paraplex, 183, 184, 185\n\n Paradise, 123, 178\n\n Partner, 22, 24, 25, 32, 35, 43, 46, 107\n\n Paulos, 147\n\n Peresphone, 194\n\n Petros, 29, 30, 49, 65, 67, 80, 156, 195\n\n Philippos, 16, 35, 36, 37, 89, 91, 180\n\n Pistis Sophia, the: first mention of, 22;\n   fall of, 23;\n   soul of, 32;\n   mind of, 43;\n   Second attack upon, 85;\n   Hymn 1, 86;\n   Hymn 2, 87;\n   Hymn 3, 88;\n   two powers of Light sent to, 58, 82;\n   daughter of Barbelos, 182;\n   Repentances, 1, 24; 2, 28; 3, 30; 4, 31; 5, 34; 6, 37; 7, 39; 8, 42;\n      9, 45; 10, 49; 11, 50; 12, 51; 13, 54\n\n Places mentioned: Galilaia, 189;\n   Egypt, 14;\n   Mountain of the Olives, 2, 5, 7, 85;\n   Ocean, 180;\n   Kedar, 50\n\n Pleroma, 2, 38, 94, 183\n\n Precept, First, 1, 2, 7, 10, 13, 23, 98, 101, 110, 170\n\n Punishments, 193, etc.\n\n Purgation (dregs), 19, 125, 169\n\n\n Renunciation, 128-130\n\n Righteousness, \u00c6ons of, 132;\n   Height of, 99;\n   Place of, 26, 46, etc.\n\n Right and Left, 13, 15, 16;\n   places of the Left, 64, 146, 184;\n   place of the Right, 14, 64, 93, 124, 146, 185;\n   name of those, etc., 9\n\n Rose (Jesus), 1, 180\n\n Rulers, 1;\n   of the world, 6;\n   of the Height, 6;\n   of the \u00c6ons, 6, 11, 13, 17, 24, 43, 82;\n   of the Sphere, 6, 18, 89, 106;\n   of the Destiny, 15, 17, 18, 93, 139, 142, 144, 165, 168, 173, 175,\n      191;\n   binding of the, 16, 142, 181;\n   the Tyrants of the R. of the twelve \u00c6ons, 19;\n   of the Middle, 143, 145, 173, 193;\n   a R. of face of Lion, 24;\n   of the twelve \u00c6ons, 23, 39;\n   of the outer Darkness, 52, 129, 160, 167, 196;\n   of the six \u00c6ons, 63;\n   of the Chaoses, 88;\n   R. who will repent, 98;\n   Material body of the R., 101, 139;\n   Places of, 114, 152;\n   Matter of, 117;\n   judgments of the, 150;\n   sweat, tears of the, 169;\n   five great R., 171;\n   Ministers of the, 174;\n   the R. who is over Ghemmont, 178;\n   over the twelve chambers, 160, 161\n\n\n Sabaoth, the great, 7, 14, 63, 96, 108, 146, 185;\n   the little, 63, 182, 185, 186, 187, 198\n\n Salome, 51, 56, 171, 194\n\n Samaritan Woman, 189;\n   Spear thrust, 189\n\n Saviour (Jesus), 2, 4, 13, etc.;\n   the twelve, 2, 6, 95, 115;\n   the places of, 118;\n   the arrays of, 44, 118;\n   saying of, 177\n\n Self-willed, the, 22, 23, 26, 51, 64, 66, 68, 83, 107\n\n Service, 4, 5, 10, 16, 19\n\n Sign, 190\n\n Simon, 180\n\n Spaces: Three, 127, 152;\n   Three of First M., 92, 102, 103;\n   1st Sp. of the Ineffable, 9, 92, 102, 123;\n   2nd Sp. of the Ineffable, 110, 123, 134\n\n Sphere: \u00c6ons of, 6, 198;\n   the first, 10;\n   houses of, 10;\n   Ministers of, 18;\n   the second, 11\n\n Spirit, 30, 41, 188, 189, 191;\n   of perception, 31;\n   of Jesus, 27;\n   of disciples, 29, 105\n\n Star: Luminaries (phoster), planets, 1, 12, 21, 106, 107, 115, 177;\n   Sparks (spinther), fixed stars, 21, 107;\n   stars (aster), 177\n\n Sun, 2, 5, 8, 18, 94, 132, 143, 168, 171, 181\n\n\n Thomas, 35, 40, 74, 77, 180, 196\n\n Three-corners, etc., 15, 16\n\n Three Times, 83, 84\n\n Ticket, 123, 183, 189\n\n Tobe (month), 2, 3\n\n Tree: the five, 2, 9, 95, 108, 115;\n   the first, the second, the third, 95;\n   the fourth, the fifth, 96\n\n Triple-powered, 1, 9, 12, 52, 107, 115;\n   (Gods), 191;\n   (the two), 22\n\n Triple spirit, 111, 112;\n   pre-triple Spirit, 113;\n   hyper-triple spirit, 113\n\n Truth, 76;\n   beginning of, 5, 8;\n   way of, 61;\n   word of, 119\n\n Typhon (assessor), 186, 187\n\n Tyrant, 12;\n   Gods, 38, 115, 146;\n   see under Adamas\n\n\n Universe, the (the all), 2, 5, 18, 44, 91, 97, 109, 115, 117, 123, 127,\n    128, 131, 132, 140, 141, 159, 166, 170, 178, 180;\n   Head of the, 1, 2;\n   Lord of the, 10, 11, 21;\n   Door of the, 166;\n   Distribution of, 97, etc.\n\n Unrevealed \u03b1\u03bc\u03c5\u03bd\u03b1\u03c4\u03bf\u03b9, 110\n\n\n Veil, 1, etc.\n\n Virgin of the Light, 6, 57, 97, 120, 143, 164, 179, 194;\n   Virgins of the Light, 108, 146, 164, 167\n\n\n West, 181\n\n\n Zeus, 182, 198, 199\n\n Zodiac: the signs of, 185-7\n\n                      Printed in Great Britain\n                      BY\n                      WILLIAM CLOWES & SONS, LIMITED,\n                      LONDON AND BECCLES.\n\n\n\n\n \u25cf Transcriber\u2019s Notes:\n    \u25cb Text that was in italics is enclosed by underscores (_italics_).\n    \u25cb Text in bold print is enclosed by equal signs (=bold=).\n    \u25cb Footnotes have been moved to follow the sections in which they are\n      referenced.","title":"Pistis Sophia","tradition":"scripture-revelation","translated_text":null,"word_count":121358}