Chapter III: Part 3

One must see, then, I think, in the Third Document the work of a Valentinian, but of one of late date, who had slipped back, as the whole sect probably did, into the systematised sorcery of his ancestor’s faith, and whose Christianity mainly consisted in putting the account of the semi-magical “mysteries” or secrets by which he hoped to escape the horrors of hell, into the mouth of its Founder. But there are also many other signs that this must have been later in date than the two first Documents. The author shows a much greater acquaintance with the letter of the New Testament than his predecessors, and while those quote almost entirely from Matthew, the quotations in the Third Document are taken largely from Luke. The author goes so far in one place as to quote from the Epistle to the Romans as having been written by “our brother Paul,”[108] which some writers think did not appear until well on in the second century. The author, too, frequently refers to the persecutions and the “torments which are in the law” as something imminent and pressing on all Christians alike, and this can hardly be said of any measures taken before the reign of Septimius Severus (A.D. 193-211), when Valentinus had long been dead. The story of the woman who “came to repent” and the subsequent command to St. Peter to “perform the mystery which will cut off this soul from the Kingdom of Light,” together with the many mysteries enumerated as exercising a magical effect on the living and the dead, argue an established and regulated ritual which can hardly have been organised in the lifetime of Valentinus or of his immediate successors, Ptolemy and Heracleon.[109]

Lastly, Dr. Schmidt, following therein Prof. Harnack, attributes the curious argument in this Third Document as to “a King of to-day” who gives gifts to a man equal to himself, clothes him with “the vestures of a King,” and pardons him for the most heinous crimes, to an episode in the reign of Philip the Arabian recounted in the Augustan History.[110] There seems the more reason in this contention that the argument—bad though it may be ethically—comparing the Emperor’s proceeding to the pardon extended by the Highest Powers to the worst of sinners, is dragged in, as it were, by the neck and heels. But if it be this episode which is really hinted at in our Third Document, this last cannot be put earlier than A.D. 244 or 250, the dates of Philip’s accession—and death.

Passing on to the Fourth Document, there is no need to emphasise what has been already said in the preceding chapter of this Introduction as to the ever-increasing use therein of the practices of magic and astrology as shown in the galimatias with which the prayers of Jesus are prefaced and the pre-ponderating part in man’s destiny assigned in it to the stars. Dr. Schmidt and Prof. Harnack follow their predecessor Köstlin in regarding this as evidence of a more primitive form of heresy than that which is taught in the earlier documents; but the argument is really the other way. The same galimatias is found in the Græco-Egyptian Magic Papyri none of which is assigned on palæographic grounds to an earlier date than the third century, and the various “magical prayers” which can be found in the Ethiopic MSS. published by Sir Ernest Wallis Budge reproduce the same feature _ad nauseam_. It is found, too, in the very late so-called “Gnostic” Papyrus of Turin, where the “Eli, Eli lama sabachthani” spoken on the Cross is numbered in entire ignorance of its context among “the glorious names of God”;[111] while we know from other sources that the practice of astrology became so frequent under the Christian Emperors that its use had to be limited by law. The same assumption that words unintelligible to both writers and readers form part of a “Divine language” appears strongly marked in even orthodox Christian literature of the post-Constantinian centuries, as in the series of Coptic Apocrypha lately acquired for the British Museum which in their present form are not put earlier than the tenth century.[112] Another proof of a late date for this Fourth Document can be found in its concluding words about the Great Name which, although the belief can be traced to the ancient Egyptian tale of the Illness of Râ, in the form here given already approaches the stories to the same effect in the Mediæval Cabala.

The Fifth Document need not detain us long, as nearly all that can be said about it has been said above. But the picture of the murderer’s soul tied by the tongue to a great demon in the shape of a horse is found again in the Coptic Life of Bishop Pisentius which mentions the invasion of the Persians in the reign of Heraclius and cannot therefore be earlier than the end of the seventh century.[113] The descriptions of the torments of hell, without being identical, are cast in the same mould as those in the _Apocalypse of Paul_, which is attributed to the year 380 A.D. The doctrine that it is the nature of the sins committed by the soul which determine the bodily infirmities allotted to it in its next incarnation also first appears formally stated, so far as I am aware, in the _Acta Archelai_ written for the refutation of the teaching of Manes, and therefore not earlier than the end of the third century. It was probably this which led Lipsius to think that he could perceive Manichaean features in our text.

* * * * *

To sum up, then, I believe that all the Documents in our text belong to the School of Valentinus. As to date, the First and the greatest part of the Second are probably taken from documents written by Valentinus himself, and therefore before A.D. 160, while the last part of the Second, and the whole of the Third, Fourth, and Fifth, are by the degenerate successors of his school and are arranged in date order. These last may be of any date between A.D. 245 and 388, when we last hear of the Valentinians as an organised sect, and some parts of them may not improbably be later still.

Footnote 2:

_Not_ Greek, as has been sometimes said. The point is of importance
for dating.

Footnote 3:

Where not otherwise mentioned, this pagination is used in all
references hereafter.

Footnote 4:

Cf. alternative ending of Mark and Apocal. of Paul. Budge, _Misc.
Coptic Texts_, p. 1084.

Footnote 5:

See my article “Some Heretic Gospels” in _Scottish Review_ for 1893.

Footnote 6:

_Archæological Report_ of the Egypt Exploration Fund, 1897-1898, p.
62.

Footnote 7:

_Album de Paléographie Copte._

Footnote 8:

F. Granger, in a review in the _Journal of Theological Studies_, v. v.
(1904), pp. 0400 ff., says he sees no reason why Coptic should not
have been its original language. I am inclined to agree with him,
particularly with regard to the Fourth and Fifth Documents. But the
balance of expert opinion is distinctly against this view.

Footnote 9:

In the Preface to the Coptic text of 1851, he states his intention of
publishing later a “tractate,” showing the Ophite origin of the work;
but this promise, like others affecting it, remains unfulfilled.

Footnote 10:

All this is dealt with in the Introduction to my translation of the
_Philosophumena_, published by the S.P.C.K. in 1921, pp. 5, 6.

Footnote 11:

_Theologische Jahrbucher_, Bd. XIII., pp. 1-104, 137-196, Edited by
Baur and Zeller, Tübingen.

Footnote 12:

Buckle, who was a most omnivorous reader, found Schwartze’s Latin
version and summarised it in the Commonplace Book, published after his
death.

Footnote 13:

I had the pleasure in 1912 of again uncovering a great part of these
tombs under the leadership of my old friend Prof. Edouard Naville. I
was astonished both at their extent and the very imperfect account of
their first discovery given by M. Amélineau in the volumes published
by him long after the excavation, from what were evidently imperfectly
taken notes. Lack of funds prevented the Egypt Exploration Fund, for
which Prof. Naville and I were working, from continuing our
exploration, but I saw enough to convince me that there is still much
to be gathered from a fresh exploration of the site.

Footnote 14:

Dr. Preuschen’s criticism was made in the _Theologische
Litteratur-Zeitung_ (of Jena) Bd. XIX. (1894), pp. 183-187, and
answered by Dr. Schmidt in the _Zeitschrift für Wissenschaftliche
Theologie_ of the same year, Bd. XXXVII., pp. 555 ff. Pastor
Lichtenhau’s attack was given in the last-named periodical for 1901,
Bd. XVIII., pp. 236 ff.

Footnote 15:

Among the earlier writers, I should mention Joh. Nap. Grüber, who, in
an inaugural Thesis read before the Faculty of the University of
Würzburg in 1864, on the Ophite heresy, dealt at great length with the
_Pistis Sophia_. I have worked through this, however, without deriving
from it any new ideas which could be substantiated by later
information. Among more recent writers, I may also mention the late
Mr. P. D. Scott-Moncrieff’s _Paganism and Christianity in Egypt_
(1913), which contains many useful hints and might, but for the
writer’s premature death, have been expanded into a useful text-book.

Footnote 16:

_E.g._ M. Maspero’s review in the _Revue Critique_ (n. 3, LXVIII., 2nd
plie) for 1909, pp. 192, 193 of Lieblein’s article on the _Pistis
Sophia_ in the _Kristiania Videnskobs-Selskabs Forhandlingen_ of the
same year.

Footnote 17:

The word _topos_ used here and elsewhere in the text seems to be a
Greek translation of the Egyptian _Ker-t_, which as M. Naville,
_Litanie du Soleil_, pp. 15, 16, points out, is the place which serves
as a residence for a spirit or a body such as the Sun. He thinks with
Champollion that it was also what the Alexandrians sometimes described
as a zone or sphere.

Footnote 18:

All this appears in the opening pages of our text with the exception
of the place of our earth and of Chaos which is nowhere distinctly
stated. Chaos is represented in the episode of _Pistis Sophia_ as
being below the twelve Æons or Zodiac; but in her hymn of
thanksgiving, she describes what has been done there as taking place
“in the world of men.” Does this mean that the earth was made out of
the “passions” of Sophia, as Irenæus (I. i., 10, pp. 48, 49 Harvey)
says Valentinus affirmed? It is probable; but in any case, the
Egyptians seem always to have regarded Chaos or the Darkness as
outside rather than below the earth.

Footnote 19:

See pp. 16-20 Copt.

Footnote 20:

The word “Æon,” frequently employed in our text, seems to have in it
quite a different meaning from that which the Fathers attributed to
it. According to them, the Gnostics used it as equivalent to “Spirit”
or “Power,” going so far as to describe the Supreme God of their
system as “the Perfect Æon.” In our MS., however, it generally
signifies the signs of the Zodiac and their curious adjunct the
thirteenth Æon, which are all inhabited at some time or other by
rebellious powers. In other passages, especially in the later
documents, it resumes its proper etymological meaning of “Age” as when
“the Consummation of the Æon” is talked of.

Footnote 21:

Mary Magdalene appears as the chief interlocutor in the dialogues with
the Saviour, asking, it is said, thirty-nine questions in all out of a
total of forty-six. A Gnostic work is mentioned by Epiphanius in his
twenty-sixth Heresy, as being used by a sect which he calls “the
Gnostics” only, and bearing the title [the great] “Interrogations of
Mary.” Hence Harnack (_Über das gnostische Buch Pistis Sophia_, pp.
107 ff.) concludes that this may have been the original title of our
text or of some part of it, and Schmidt seems to agree with him. But
the practices which Epiphanius attributes to his Gnostics are
expressly condemned in one of the later Documents of our text, nor do
any of the tenets which he assigns to them agree with those here
described.

Footnote 22:

The Father is called “the First Mystery looking inward” on p. 126
(Copt) and Jesus “the First Mystery looking outward” on p. 128, while
the Veil of the First Mystery who is the Twin Mystery “looking inwards
and outwards” is mentioned on p. 222.

Footnote 23:

See pp. 237-240 (Copt).

Footnote 24:

See p. 246 (Copt).

Footnote 25:

See pp. 248-252. The Treasurehouse is therefore part of the Kerasmos.

Footnote 26:

The Ophites actually had such a diagram, and this with their
“defences” or “passwords” is described by Origen. Cf. _Forerunner_,
II., pp. 66-74.

Footnote 27:

These three “rhapsodies” are to be found on pp. 206-216, 219-224, and
229-231. Scott-Moncrieff in his _Paganism and Christianity in Egypt_,
pp. 77-80, points out that the early organisation of the Church in
Egypt included “prophets” who were accustomed to utter things in
ecstasy; and it is quite possible that these rhapsodies may be a
specimen of their utterances. Besides being familiar with the _Book of
the Dead_, they may have had an hereditary connection with the
prophets of Amen.

Footnote 28:

That He was supposed to have visited the highest realms is shown by
the fact that He wore all three robes on his return.

Footnote 29:

To correspond doubtless to the one “Space” of the Ineffable and the
three Spaces of the First Mystery; making four in all.

Footnote 30:

See pp. 279-281, Copt.

Footnote 31:

See pp. 281-285; 336-341, Copt.

Footnote 32:

These transmigrations are limited in number (see p. 327, Copt); but
the number is not stated. It would be interesting to know if they were
five, like those of the Manichæans.

Footnote 33:

See p. 355, Copt.

Footnote 34:

Thus Irenæus (II., 33, 3, p. 331 H.) says He suffered on completing
His thirtieth year; yet that He taught until He was forty or fifty
years old.

Footnote 35:

This is repeated in the _Bruce Papyrus_ in the same connection.

Footnote 36:

See p. 361, Copt.

Footnote 37:

See pp. 364-371, Copt.

Footnote 38:

See pp. 372-376, Copt.

Footnote 39:

See pp. 379-387, Copt.

Footnote 40:

See pp. 387-389, Copt.

Footnote 41:

See pp. 389-390, Copt.

Footnote 42:

That Valentinus, unlike Marcian, only wished to found a school within
the Church and not to set up a rival one in opposition to it, is shown
in _Forerunners_, p. 125.

Footnote 43:

Our MS. is not only without any heading of the kind, but lacks any of
the coloured or illuminated initial letters used in the religious
texts of its period. A good specimen of their practices is seen in
Budge’s _Coptic Apocrypha_, _passim_. In the _Pistis Sophia_ all this
is absent, the paragraphs being marked with a single sign, while the
gaps are filled by the simplest possible ornament corresponding to our
dots.

Footnote 44:

The belief that knowledge of the name of a person or thing gave its
possessor power over it appears in nearly every chapter of the _Book
of the Dead_ as well as in the story of the Places of Râ. Hence it is
probable that many of the names given in our text are only pseudonyms
borrowed, perhaps, from other sects. Thus the names of Iao and
Maskelli are expressly said to be those by which they are called by
“the demons” and to correspond to those of certain wicked “Rulers.”

Footnote 45:

Cf. P. S. B. A., 1903, p. 304.

Footnote 46:

Pierrot, _Livre des Morts_, 1882, p. 555.

Footnote 47:

F. C. Burkitt in P. S. B. A., 1901, p. 78. Prof. Burkitt thinks the
Homily was probably written by Isaac of Antioch. Cf. the thirty-sixth
Canon of the Council of Laodicea quoted by Lightfoot. _Colossians_, p.
69.

Footnote 48:

Cf. the elaborate colophon to the _Apocalypse of Paul_ in Budge’s
_Miscellaneous Coptic Texts_, p. 1084 and Pl. XL.

Footnote 49:

P. 8, Copt.

Footnote 50:

See last note.

Footnote 51:

P. 127, Copt.

Footnote 52:

Pp. 120 f., Copt.

Footnote 53:

P. 128, Copt.

Footnote 54:

Pp. 11 f., Copt.

Footnote 55:

Pp. 248, 249, 251, Copt.

Footnote 56:

P. 22, Copt.

Footnote 57:

P. 336, Copt.

Footnote 58:

P. 360, Copt.

Footnote 59:

Pp. 336 f., Copt.

Footnote 60:

Pp. 336 ff., Copt.

Footnote 61:

There are many other discrepancies which I have found myself obliged
to omit here, lest this Introduction should unduly delay the reader on
his way to the text. I believe nearly all of them are to be found
referred to in the Notes.

Footnote 62:

In the five Words or Addresses in the Vesture of Light.

Footnote 63:

For the _Excerpta_, see Clem. Alex. III., pp. 107 ff. of Stählin’s
text or c. VI. of Migne’s. For the _Bruce Papyrus_, see Amélineau,
_Notices et Extraits_ XXIX., 2nd Ptie., p. 106; or Schmidt, _Koptisch
Gnostische Schriften_, p. 343.

Footnote 64:

Ptolemy and Heracleon were contemporary and flourished about 170-200
A.D.

Footnote 65:

Prof. Harnack (_op. cit._ pp. 26, 27) gives a long table of supposed
quotations from the Fourth Gospel which he thinks are to be found in
our text. There is not one of these which might not equally well be
taken from the Synoptics until we come to our Fourth Document with two
exceptions. One of these is given above; the other is on p. 11 (First
Document) where Jesus says to His disciples: “Wherefore I said to you
in the Beginning that you are not of the Cosmos. I also am not of it.”
This Harnack wishes to identify with the words of John xvii. 16: “They
are not of the world, even as I am not of the world.” The words “in
the Beginning” frequently used by our author seem to us to show that
the quotation must be referred to an entirely different time and place
from those of the Gospel verse.

Footnote 66:

P. 321, Copt.

Footnote 67:

P. 373, Copt.

Footnote 68:

P. 374, Copt.

Footnote 69:

P. 177, Copt.

Footnote 70:

As I have shown in _Forerunners_ (II. 45 n. 1; 104 n. 4, etc.) _all_
the Sophias, pre-Christian as well as Gnostic, in some way or other
typify the Earth.

Footnote 71:

According to M. Cumont (_Astrology and Religion_, American edition, p.
96), Astral religion reached its zenith under the Severi, or from A.D.
193 to 235.

Footnote 72:

P. 199, Copt.

Footnote 73:

P. 252, Copt. He here refers also to the promised revelation on the
“Distribution of the Universe.”

Footnote 74:

Maspero, _Hyp. Poy._, pp. 178 ff.

Footnote 75:

1 Cor. xii, 12.

Footnote 76:

P. 280, Copt.

Footnote 77:

_de Mysteriis_, Bk. I. c. 1.

Footnote 78:

Amélineau, _Gnosticisme Egyptien_ (quoting Pierret), p. 152 and note.

Footnote 79:

P. 332. Copt.

Footnote 80:

P. 357, Copt. The same plea is made in the opening of the _Bruce
Papyrus_.

Footnote 81:

P. 377, Copt.

Footnote 82:

P. 184, Amélineau; 369, Schmidt, K. G. S.

Footnote 83:

P. 376, Copt.

Footnote 84:

P. 377, Copt.

Footnote 85:

Pp. 378, 379, Copt.

Footnote 86:

Maspero, _Hyp. Poy._ p. 179.

Footnote 87:

P. 361, Copt.

Footnote 88:

_Forerunners_, II., pp. 178-180.

Footnote 89:

Axionicus was living at Antioch when Tertullian wrote, and is said by
him to have preserved Valentinus’ doctrine unaltered. Cf. _adv.
Valentin._ c. IV. (II. p. 386, Ochl.).

Footnote 90:

See especially Clement’s quotation from Valentinus given in full in
_Forerunners_, II. p. 125.

Footnote 91:

See last note.

Footnote 92:

Hipp., _Philosophum._ VI. c. 29, pp. 280, 281, Cf. _Forerunners_, II.
p. 123, for the passage in full.

Footnote 93:

Mallet, _Culte de Neol. à Saix_, confuses the relations of these two
to those of Nu and Ptah in the older faith.

Footnote 94:

See _Forerunners_, II. pp. 104-106, for authorities.

Footnote 95:

_Ibid._, pp. 106-109.

Footnote 96:

Budge, _Coptic Apocrypha_, pp. 185, 186.

Footnote 97:

Irenæus I. vi. 2, p. 112 H.; Tertull. _adv. Valentinia._ c. 36, II. p.
419 Oehl.

Footnote 98:

_Forerunners_, II. p. 103.

Footnote 99:

W. R. Newbold. A Syriac Valentinian Hymn in _Journal of the American
Oriental Society_, Vol. 38, pt. I. (1918), pp. 1 ff.

Footnote 100:

_Philosophumena_, VI. 2, 37, pp. 299 Cr.

Footnote 101:

_Ibid._, p. 301 Cr.

Footnote 102:

_Forerunners_, II. pp. 159-163; pp. 178-180.

Footnote 103:

See last note.

Footnote 104:

Schmidt and Lichtenhaus in the articles above quoted attribute many of
the discrepancies in the story of Pistis Sophia to the supposed fact
that the translator or the scribe was working on several different
documents or on different recensions of one document. This is likely
enough; but as its details savour of the textual criticisms or, as it
seems to me, the guess work which has given us the “polychrome” Bible,
I have thought it best not to dwell further upon it.

Footnote 105:

Irenæus, I. 7, 8, II. pp. 114-156 H.

Footnote 106:

Cf. _Epistle of Barnabas_, c. 10, pp. 23, 24, Hilgenfeld; quoted in
_Forerunners_, II. p. 1566, n. 2.

Footnote 107:

In _Forerunners_ I have given my reasons for adhering to M. Foucart’s
opinion that the Eleusinian Mysteries originally came from Egypt.

Footnote 108:

P. 294, Copt.

Footnote 109:

Ptolemy in his letter to his “dear sister Flora,” given in full in
Epiphanius, does not even hint at anything of the kind, nor does
Heracleon in his commentaries on St. John quoted by Origen.

Footnote 110:

Harnack, _op. cit._ p. 100.

Footnote 111:

Cf. Amélineau, _Le Nouveau Traité Gnostique de Turin_, 1895, p. 18.

Footnote 112:

Budge, _Miscellaneous Coptic Texts_, _passim_.

Footnote 113:

Budge, _Coptic Apocrypha_, p. 329.

LITERAL TRANSLATION OF PISTIS SOPHIA
THE FIRST DOCUMENT

But it happened after that Jesus rose out of those who (are) dead, and he spent eleven years speaking with his disciples, and teaching them only as far as the Places of the First precept (Law?), and as far as the Places of the First Mystery, this which (is) the inward of the veil which (is) within the First precept, namely the twenty-fourth mystery out(side) and below; these (Places) which become in the second Space of the First Mystery which (is) before every mystery, the Father in the form of dove. Jesus is saying to his disciples, I came out of that First Mystery, namely [1^b] the Last mystery which is the twenty-fourth, and which the disciples knew not and understood not that there is anything within that mystery; but they were thinking of that mystery that it is the head of the Universe, and the head of all those which become.

And they were thinking that it is the completion of all the completions because that Jesus was saying to them concerning that mystery that it (is) that which surroundeth the first precept with the five Marks and with the great Light and with the five Helpers and with all the Treasury of the Light. And also Jesus had not said unto his disciples all the distribution [2^a] of all the Places of the great Invisible with the three Triple Powers with the twenty-four Invisibles with all their Places with their Aeons with all their arrays as they are distributed, these namely the emanations of the great Invisible and with their Unbegotten (ones) and with their Self begotten (ones) and with their Begotten (ones) and with their luminaries and with their Unpaired (ones) and with their Rulers with their Authorities with their Lords with their Archangels with their Angels with their Dekans with their Ministers with all the houses of their Spheres, and [2^b] with all the arrays each one of them. And Jesus had not said unto his disciples all the distribution of the emanations of the Treasury nor their arrays as they are distributed: nor had he said unto them their Saviours according to the array of each one as they are. Nor had he said unto them what Guardian is at each (door) of the Treasury of the Light. Nor had he said unto them the Place of the Twin Saviour, namely the child of the child. And he had not said unto them the Place of the three Amens in what Place they are distributed [3^a]. And he had not said unto them in what Place the five Trees are distributed, nor the other seven Amens, namely, the seven Voices, what is their Place according as they are distributed. And Jesus had not said unto his disciples of what type are the five Helpers, or in what Place they were brought. Nor had he said unto them in what manner the great Light was distributed, or in what Place it was brought.

Nor had he said unto them the five Marks, nor concerning the First precept in what Place it was brought.

But he was only speaking [3^b] with them simply, teaching them that they exist (become). But their distribution with the array of their Places he had not said unto them according as they exist.

Because of this indeed they knew not that there are other Places becoming the inward of that Mystery. And he had not said unto his disciples out of what Place I came until I came into that Mystery, until I came forth out of it. But he was wont to say to them, teaching them that I came out of that Mystery. Because of this therefore they were thinking of that Mystery that it is the completion of all completions; and that it is the head of the Universe; and that [4^a] it is the whole Pleroma: since Jesus is wont to say unto his disciples that that Mystery (is) that which surroundeth the Universe of all which I said unto you from the day when I met you even unto to-day. Because of this therefore the disciples were thinking that there is not anything becoming within that mystery.

It happened therefore while the disciples are sitting with one another upon the mountain of the Olives saying these words and rejoicing in great joy and being very glad, and saying to one another, We happy are beyond all men who (are) upon the earth, because the [4^b] Saviour revealed these (things) to us, and we received the Pleroma with all the completion. While these they are saying unto one another Jesus is sitting, being distant from them a little (way). But it happened on the fifteenth day of the month of Tōbe, namely the day in which the moon is wont to be full, on that day therefore the sun having come out in his course, (there) came out after him a great power of light enlightening greatly greatly, (there) being no measure for the light which was made, for it came out of the Light of the lights, and it came out of the Last mystery, namely the twenty-fourth mystery (reckoning) from within [5^a] unto without, these (mysteries) which become in the array of the second Space of the First Mystery. But that power indeed of light came upon Jesus and surrounded him altogether, while sitting at a distance from his disciples, and he was enlightening greatly greatly, (there) being no measure for the light which was becoming. And the disciples had not seen Jesus from the great light in which he was being, or which was being (from) him; for their eyes had been darkened from the great light in which he was being. But they were only seeing the light casting out beams of light which are great. And not equal with one another [5^b] were the beams of light; and the light was being of different kinds, and it was being of different types (reaching) from below to above, one being more excellent than one at a time in a great glory of light immeasurable, it was reaching from below on the earth even up to the heavens.

And the disciples having seen that light, they became in great fear and in great disturbance.

It happened therefore when the power of that light came upon Jesus, it surrounded him entirely (by) little (and) little. Then Jesus mounted up, or flew, unto the Height having enlightened greatly greatly in light for which there is not measure. And the disciples were looking [6^a] at him, none of them speaking until he went up unto the heaven, but they were all being in great silence. These (things) therefore happened on the fifteen of the moon, the day on which is wont to be completed the month of Tōbe.

It happened therefore Jesus having gone into the heaven, after three hours were disturbed all the powers of the heavens, and they all quaked against one another, they with all their Aeons with all their Places and with all their arrays; and all the earth was moved with all those who dwell upon it. And were disturbed all the men who (are) in the World with the disciples also, and they were all thinking that perhaps [6^b] will be rolled up the World. And had not ceased all the powers which (are) in the heavens being disturbed, they with all the World, and they were all being moved upon one another from three of the fifteen of the moon of Tōbe even unto nine of the morrow. And all the Angels with their Archangels and with all the Powers of the Height were all hymning unto the inner part of the inner parts. So that all the earth heard their voices, not ceasing even unto the nine of the morrow.

But the disciples were sitting with one another being in fear, and they had been disturbed [7^a] greatly greatly, but they were fearing because of the great earthquake which becometh, and they were weeping with one another, saying, What then is it that will happen? Perhaps the Saviour is about to overturn all the Places.

These therefore they are saying, weeping toward one another. At the hour of nine of the morrow the heavens opened, and they saw Jesus coming down, enlightening greatly greatly, there being no measure for his light in which he is becoming, for he was enlightening more than the hour in which he went up unto the heavens, so that it was not possible for world-men to speak of the light which was being from him: and he was casting out beams of [7^b] light greatly greatly, there being no measure for his beams; and his light was not being equal with itself (one another), but it was being of different kinds, and it was being of different types, some more excellent than one another at a time; and all the light was in itself different; it was being of three manners and one more excellent than one at a time; the second which is in the middle was being more excellent than the first which is below, and the third which is above them all was more excellent than the two which (are) below. And the first ray placed below them all, being of the kind of light which [8^a] came upon Jesus before that he went up unto the heavens, and being equal to it only in his light. And the three lights were being of different kinds of light, and they were being of different types, some more excellent than some at a time.

But it happened, (that) the disciples having seen these they feared greatly and were disturbed. Jesus therefore the merciful and the sweet (of) heart, having seen his disciples that they were disturbed in a great disturbance spake with them, saying, Be confident of heart, I am, fear not.

It happened therefore, the disciples having heard this word said they, Lord if thou art, draw away unto thee thy light of glory, that [8^b] we may be able to stand, otherwise our eyes are darkened, and we were disturbed, and also was disturbed all the World out of the great light which becometh from thee.

Then Jesus drew away unto him the glory of his light, and this having happened were confident of heart all the disciples, they came up to foot of Jesus, they prostrated all, at once, they worshipped to him rejoicing in great joy. Said they to him, Hrabbei, whither wentest thou, or what is thy Service which thou wentest (upon), or in what indeed were all these disturbances with all these earthquakes which happened? Then said he to them Jesus, the merciful, Rejoice and be glad from this hour, because [9^a] I went even to the Places out of which I came. From to-day, therefore, henceforth I shall speak with you in boldness from the beginning of the Truth even to its end, and I shall speak with you face to face without parable, I shall not hide anything from you, from this hour, of the (things) of the Height and the (things) of the Place of the Truth; for they gave authority from the Ineffable and from the First Mystery of all the mysteries for me to speak with you from the beginning even to the Pleroma, and from within even to without and from without even to within. Hear therefore that I may say unto you everything. It happened while I am sitting being distant from you [9^b] a little upon the mountain of the Olives, thinking of the arrangement of the service concerning which they sent me, that it was finished: and the Last mystery dispatched not to me my vesture, namely the twenty-fourth mystery (reckoning) from within even to without, these which become in the second Space of the First Mystery in the array of that Space. It happened therefore, I having known that was finished the arrangement of the service, concerning which I came, and not yet that Mystery dispatched to me my vesture this which I left in it, until was finished his time. These (things) therefore thinking, sitting [10^a] upon the mountain of the Olives distant from you a little, it happened as the sun came up in the Places of rising, afterward therefore through the First Mystery, this which was becoming from at first, this because of whom the Universe became, this out of which I also came now, not at the time before they crucified me, but now. It happened by the commandment of that Mystery, he dispatched to me my vesture of light, this which he gave for me from (at) first, this which I left in the Last mystery, namely the twenty-fourth mystery (reckoning) from within out, these which become in the arrays of the second Space of the First [10^b] Mystery. That vesture of light therefore, that which I, I left in the Last mystery, until finished the time for me to put it on, and to begin for me to speak with the race of mankind, and reveal to them all from the beginning of the Truth even unto its end, and speak with them from the inward part of the inward parts even unto the outward part of the outward parts, and from the outward part of the outward parts even unto the inward part of the inward parts. Rejoice therefore with gladness and make more joy, because ye are those to whom they gave it for me to speak with you at first from the beginning of the Truth [11^a] even unto its end. Because of this indeed I chose you from at first through the First Mystery. Rejoice therefore and be glad, because having come, coming out unto the World from at first I brought twelve powers with me according as I said unto you from at first, which I received from the twelve Saviours of the Treasury of Light, according to the commandment of the First Mystery. These therefore I cast unto the womb of your mother, from when I come unto the World, these which (are) in your body to-day, for they gave these powers unto you beyond all the World, because ye are those who will save all the World; and that ye should [11^b] prevail to endure the threat of the Rulers of the World with the toils of the World with their dangers and with their persecutions, all which will bring upon you the Rulers of the Height. For I said to you many times that the power which becometh within you, this which I brought out of the twelve Saviours, these who become in the Treasury of the Light. Because of this indeed I said to you from at first that ye are not (such as are) out of the World, this I also, I am not out of it, for every man who (is) in the World received soul out of the Rulers of the Aeons, but the power which becometh [12^a] in you is (something) from me. But ye, your souls are numbered unto the Height. I brought twelve powers of 12 Saviours to the Treasury of the Light, which I took out of the part of my power, that which I took at first. And having come, coming unto the World I came unto the midst of the Rulers of the Sphere, I was the likeness of Gabriel the angel of the Aeons, and knew me not the Rulers of the Aeons. But they were thinking that I am Gabriel the angel. It happened therefore, having come unto the midst of the Rulers of the Aeons, I looked down unto the World of the mankind by the command of the First Mystery, I found Elisabet the mother of Iohannes, [12^b] the baptist, before that that (woman) yet conceived him, I sowed a power into her, this which I received from the little Iao, the good, he who (is) in the Middle, that he should prevail to preach in front of us, and prepare my road and baptise in water for forgiving sin. That power therefore, that (is) that which becometh in the body of Iohannes, and also in the Place of the soul of the Rulers, destined to receive it, I found the soul of Helias the prophet in the Aeons of the Sphere, and I took him in, and I took his soul also, I brought it to the Virgin of the Light and she gave it to her Receivers, they brought it unto the Sphere of the [13^a] Rulers and they cast it into the womb of Elisabet. But the power of the little Iao, he of the Middle, and the soul of Helias the prophet, they (are) those which are bound in the body of Iohannes the baptist. Because of this therefore ye doubted, at the time I having said to you, that Iohannes said, I am not the Christ, and ye said to me, It is written in the Scripture that if the Christ should come, he coming, cometh Helias before him and prepareth his road. But I, ye having said to me these (things) I said to you, Came indeed Helias, and he prepared everything according as it is written, and they did to him as they are willing (to do). And having known that ye did not understand that I said to you [13^b] concerning the soul of Helias which is bound in Iohannes the baptist, I answered to you in the word in boldness of face with face, If ye are willing to receive (it) Iohannes the baptist, he is Helias, he whom I said that he cometh.

Added also Jesus in the word, said he, It happened therefore after these (things), by the command of the First Mystery I looked also down upon the World of the mankind I found Maria this whom they are wont to call my mother according to the body of the matter. I spake also with her according to the form of Gabriel, and she having turned herself unto the Height unto me I cast in unto her the first power that which I took from the Barbelo, [14^a] namely, the body which I wear in the Height and in the place (Coptic) of the soul I cast in unto her the power, that which I took from the great Sabaoth, the good, this who becometh in the Place of the Right (hand), and the twelve powers of the twelve Saviours of the Treasury of the Light, those which I took from the twelve Deacons which (are) in the Middle, I cast them unto the Sphere of the Rulers, and the Dekan of the Rulers with their Ministrants, they were thinking that souls they were of the Rulers, and brought them the Ministrants, I bound them in the body of your mother. And when your time was finished they produced you in [14^b] the World, there not being soul of the Rulers in you; and ye took your part out of the power, this which breathed in unto the Confusion the last Helper, this (power) which is mixed with all the Invisibles with all the Rulers, with all the Aeons, once simply being mixed in the World of the corruption which is the Confusion: this (power) which I brought out of me from at first, I cast it in unto the First precept, and the First precept cast a part from it in unto the great Light, and the great Light cast a part from that which he received in unto the five Helpers, and the last Helper received a part from that which he received he cast it in unto the Confusion, [15^a] and it became in all (things) those which become in the Confusion, according as I have already said to you.

These therefore Jesus is saying to his disciples upon the mountain of the Olives.

Added Jesus also in the word with his disciples, Rejoice and be glad and add joy upon your joy because fulfilled were the times for me to put on my vesture, this which was being prepared for me from at first, this which I left in the Last mystery even unto the time of its fulfilment. But the time of its fulfilment is the time which they will command by the First mystery for me to speak with you from the beginning of the Truth even unto its end, and from the inward part [15^b] of the inward parts, because that the World will be delivered by you. Rejoice therefore and be glad because ye are happy beyond all the men who (are) upon the earth, because ye are those who will deliver all the World.

It happened therefore, Jesus having finished saying these words unto his disciples, he added also in the word, said he to them, Behold therefore I wore my vesture, and they gave to me all authorities by the First Mystery. Yet a little more time is, and I shall say unto you the mystery of the all with the Pleroma of the all; and I shall hide nothing from you from this hour, but in a fulfilment I shall fulfil you in every Pleroma and in every completion and in every mystery, namely the completion of all completions, and [16^a] the Pleroma of all the Pleromas and the knowledge of all the knowledges these which become in my vesture I shall say unto you all the mysteries from the outward part of the outward parts unto the inward part of the inward parts.

Nevertheless, hear, that I may say unto you everything which happened to me. It happened therefore the sun having come up in the places (Coptic) of rising, (there) came down a great power of light, my vesture being in it, this which I left in the twenty-fourth Mystery according as I have already said to you now, and I found a mystery in my vesture, written in the sort of, the writing of the (things) of the Height _zama zama ozza rakhama ozai_, namely, its interpretation, The mystery which is outside of the World, this [16^b] because of which the Universe became. This is with the whole (going) out the whole taking away up, this which distributed all the distributions with all those which are in them, and this because of which every mystery became and with all their Places. Come up even unto us, because we (are) thy fellow members, but we all (are) with thyself also, we (are) One of One and thou art One of One, that is the First Mystery which became from at first in the Ineffable before that he came forth, and the name of that (One) we all (are). Now therefore we all together we wait for thee at the last Boundary, namely, the last mystery (reckoning) from within, he also is a part of us. Now therefore we have dispatched to thee thy vesture [17^a] which is thy very own from at first, this which thou left in the last Boundary, namely, the Last mystery from within, until his time is completed according to the command of the First Mystery.

Behold, having been completed his time, put it on. Come even unto us, we all wait for thee, for us to put on thee the First Mystery with all his glory through his own command, the First Mystery having given him to us being two vestures for us to put on thee, beside this which we dispatched to thee, because thou art worthy of them, since thou (art) he who preceded us and thou becomest before us.

Because of this, therefore, the First Mystery dispatched to thee through us the mystery of all his glory, being two vestures. (The) First indeed being [17^b] in it all the glory of all names of all the mysteries with all the emanations of the arrays of the Spaces of the Ineffable. And the second clothing, being in it all the glory of all the names of all the mysteries with all the emanations, these which become in the arrays of the two Spaces of the First Mystery. And this vesture which we dispatched to thee now, being in it the glory of the name of the mystery of the Herald, namely, the First precept, and the mystery of the five Marks, and the mystery of the great Legate of the Ineffable, namely, the great Light and with the mystery of the five Leaders, these who are the five Companions; and also becometh in that vesture the glory [18^a] of the name of the mysteries of all the arrays of the emanations of the Treasury of the Light and with their Saviours, and with the arrays of the arrays, namely, the seven Amens, and, namely, the seven Voices and with the five Trees, and with the three Amens and with the Twin Saviour, namely, the child of the child, and with the mystery of the nine Guards of the three Gates of the Treasury of the Light, and also being in it all the glory of the name of all those who (are) on (the) Right (hand) with all those who become in the Middle, and also being in it all the glory of the name of the great Invisible, namely, the great Forefather, and with the mysteries of the three Triple-powers, and with the mysteries of all their Places, [18^b] and with the mysteries of all their Invisibles, with all those who become in the thirteenth of the Aeons, and with the name of the twelve Aeons and with all their Rulers, and with all their Archangels and with all their Angels, and with all those who become in the twelve Aeons: and all the mysteries of the names of all those who become in the Destiny, with all the heavens, and all the mysteries of the names of all those who become in the Sphere, and with their firmaments, with all those who (are) in them, and with all their Places. Behold, therefore, we dispatched to thee that vesture, which no one knew from the First precept downwards, because that the glory of his light [19^a] was being hid in it, and the Spheres with all the Places (knew it not). Hasten therefore put this vesture on thee, come even unto us because we (may) wait for thee, for us to put on thee thy two vestures by the command of the First Mystery (Margin: these which become to thee from the first together with the First Mystery) until the time is fulfilled, this which is defined by the Ineffable.

Behold, therefore, was fulfilled the time. Come therefore unto us in haste that we may put them on thee, until thou completest all the service of the completion of the First Mystery, this (service) which is defined by the Ineffable. Come, therefore, unto us quickly that we may put them on thee according to the command of the First Mystery. For yet other little time is very short: thou comest up to us and thou wilt cease (being) in the World [19^b]. Come, therefore, quickly that thou mayest receive all thy glory, which is the glory of the First Mystery.