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Words from GOD – Words to GOD

NAG HAMMADI CODICES- ZOROASTER- by Archbishop Uwe AE.Rosenkranz

Zoroaster

Zarathustra

NAG HAMMADI CODICES-

ZOROASTER-

by Archbishop Uwe AE.Rosenkranz

ZOSTRIANOS (VIII,1)

Introduced and translated by

John N. Sieber

vorchristliche GNOSIS

RAFFAEL:
ZARATHUSTRA

The tractate Zostrianos, a heavenly journey apocalypse, is the major work in Codex VIII and one of the longest works in the Nag Hammadi library. Unfortunately Codex VIII suffered extensive damage prior to its discovery and conservation in modern times so that almost every page of Zostrianos is incomplete and some pages now exist only as fragments. Consequently, much of the text of the tractate is now lost. In spite of these problems Zostrianos offers an interesting example of how some Gnostics combined a mythological world view and a philosophical interpretation of it, based on Platonic thought.

The book opens with an account of the call of its central character, Zostrianos, to leave this world and to journey through the heavens in pursuit of saving gnosis. In antiquity this Zostrianos was linked to the lineage of the famous Persian magus Zoroaster. His call is recounted in autobiographical fashion. He was deeply depressed, ready to commit suicide in the desert, when suddenly an angel appeared to him and called him to gnosis. Leaving his physical body behind on earth, he ascended with the angel through the lower reaches of the heavenly realms. At each level he was initiated through a baptism into the gnosis revealed there.

As Zostrianos’ journey continued he met a succession of angelic guides, questioned them and learned from each of them the gnosis of the various heavenly aeons through which he passed. The knowledge consisted largely in learning the names of the inhabitants of the heavenly world and sorting out the relationships between them. When his tour of the heavens was complete, Zostrianos descended once again to the physical world, where he wrote down the gnosis for the benefit of the elect, the holy seed of Seth. The tractate concludes with a brief but compelling homily in which Zostrianos exhorts his readers to abandon this oppressive world and to seek salvation through gnosis.

Zostrianos’ mythological gnosis posits a high god named the thrice powerful Invisible Spirit from whom everything else has emanated. The physical earth and its inhabitants represent the lowest and most ignorant level. Between it and the Spirit lies a vast aeon system called Barbelo and understood as the “thought” of the Spirit. Barbelo herself is divided into three constituent aeons: the uppermost aeon is named Kalyptos (the hidden or veiled aeon), in the middle is located the Protophanes (the first-visible or first-appearing aeon), and at the bottom is the Autogenes (the self-generated or self-begotten aeon). Each of these aeons has its own system of constituent beings called lights, glories, angels, waters, etc.

The philosophical interests of the tractate are clear from its use of questions, categories, and terms best known to us from the Neoplatonic school of Plotinus. Zostrianos never tires of asking his angelic revealers about how this changeable world came into existence from an unchanging source, or about why there are different kinds of souls or animals or human beings. Their answers assert that each successive layer of the universe is formed on the basis of the models in the layer above and that each layer is less perfect than its model. Of special interest is the identification of the three Barbelo aeons with the philosophical triad of existence, mind, and life. These and other references make it almost certain that this tractate is the one mentioned by Porphyry (Vit. Plot., 16) as one of the spurious apocalypses in circulation in Plotinus’ day and assigned by him to his pupil Amelius for refutation.

Zostrianos shares both its philosophical concern and some of its mythological world with three other tractates from the Nag Hammadi library: The Three Steles of seth (VII, 5), Marsenes (X, I) and Allogenes (XI, 3). There are also some mythological ties, especially with regard to the names of the Autogenes system, with some of the more Christian works such as The Gospel of the Egyptians (III, 2 and IV, 2) and The Apocryphon of John (II I et al.), and with The Untitled Text of the Bruce Codex.

Except for a few allusions to the New Testament and Christianity in the extant text, the author of Zostrianos seems to have no specific interest in things Christian. He rejects the ways of the others, his opponents, but it is not clear if they are Christians or Platonists or some other group. His use of liturgical formulas, baptisms, and magical vowel strings indicates the book may have been used by a group of Gnostics in worship or contemplative exercises, but we are unable to identify this group on the basis of the reports of Christian heresiologists.

ZOSTRIANOS

VIII 1, 1–132, 9

[…] of the […] the words | […] live forever, these I | […] Zostrianos | […] and […] and Iolaos, 5 when I was in the world for these | like me and [those] after me, | [the] living elect. As God lives, | […] the truth with truth | and knowledge and eternal 10 light.

After I parted from the | somatic darkness in me and | the psychic chaos in mind | and the feminine desire | […] in the darkness, I did not use if 15 again. After I found the infinite | part of my matter, then I reproved the | dead creation within me | and the divine Cosmocrater | of the perceptible (world) by preaching 20 powerfully about the All to those | with alien parts. |

Although I tried their ways | for a little while after | the necessity of begetting brought me 25 to the revealed, I was never pleased with | them, but I always | separated myself from them | because I came into being through | a holy […], yet mixed. 30 When I had set straight my sinless | soul, then I strengthened 2 the intellectual […] | and I […] | in the […] | of my God […] 5 […] I having done […] | grow strong in a holy spirit | higher than god. It [came] | upon me alone as I was setting myself straight, [and] | I saw the perfect child […] 10 […]. With him who […] | many times and many ways [he] | appeared to me as a | loving father, when I was seeking the | male father of all (who are) 15 in thought, perception, (in) | form, race, [region …], | (in) an All which | restrains and is restrained, | (in) a body yet without a body, 20 (in) essence, matter and [those that] | belong to all these. It is with | them and the god of the unborn | Kalyptos and the power [in] them all that | existence is mixed.

(About) existence: 25 how do those who exist, being from | the aeon of those who exist, (come) from | an invisible, undivided and | self-begotten spirit? Are they | three unborn images having 30 an origin better than existence, | existing prior [to] all [these], | yet having become the [world …]? | How are those opposite it and all these 3 […] good, he | and an | excuse. What is that one’s place? | What is his origin? 5 How does the one from him | exist for him and all these? How | [does he come into existence] as a simple one, | differing [from] himself? Does he exist as | existence, form, and 10 blessedness? By giving strength is | he alive with life? How | has the existence which does not exist | appeared from an existing power? |

I pondered these things to understand them; 15 according to the custom of my race | I kept bringing them up to the god | of my fathers. I kept praising | them all, for my forefathers | and fathers who sought found. 20 As for me, I did not cease seeking | a resting place worthy of my spirit, | since I was not yet bound in the perceptible | world. Then, as I was deeply | troubled and gloomy because of the 25 discouragement which encompassed me, | I dared to act and | to deliver myself to the wild beasts of the | desert for a violent death.

There stood | before me the angel of the knowledge 30 of eternal light. He said to me, | ’Zostrianos, why have you gone mad | as if you were ignorant of the great eternals 4 who are above? […] | you […] | […] say also […] | that you are now saved, […] 5 […] in eternal death, nor […] | […] those whom you know | in order to […] save others, [namely] | my father’s chosen elect? [Do you] | [suppose] that you are the father of [your race …] 10 or that Iolaos is your father, a […] | angel of god […] | you through holy men? | Come and pass through each | of these. You will return to them another [time] 15 to preach to a living [race …] | and to save those who are | worthy, and to strengthen the elect, | because the struggle of the aeon is great | but one’s time in this world is short.’

20 When he had said this [to me], | I very quickly and very | gladly went up with him | to a great light-cloud. I cast | my body upon the earth 25 to be guarded by glories. I was | rescued from the whole world | and the thirteen aeons | in it and their angelic beings. | They did not see us, but their 30 archon was disturbed at [our] | passage, for the light-cloud 5 […] it is better | than every [worldly …] one. | Its beauty is ineffable. | With strength it provides light 5 [guiding] pure spirits | as a spirit-savior | and an intellectual word, | [not] like those in the world | […] with changeable matter 10 and an upsetting word. |

Then I knew that the power | in me was set over the darkness | because it contained the whole light. | I was baptized there, and 15 I received the image of the glories | there. I became like | one of them. I left the | airy-[earth] and passed by the | copies of the aeons, after 20 washing there seven times | [in] living [water], once for each | [of the] aeons. I did not cease until | [I saw] all the waters. | I ascended to the Exile 25 which really exists. I was baptized and | […] world. I ascended to the | Repentance which really exists | [and was] baptized there | four times. I passed by the 6 sixth aeon. | I ascended to the […] | I stood there after having seen light | from the truth which really exists, from 5 its self-begotten root, and | great angels and glories, […] | number.

I was baptized in the [name of] | the divine Autogenes | by those powers which are [upon] 10 living waters, Michar and Micheus. | I was purified by [the] great | Barpharanges. Then they [revealed] | themselves to me and wrote me in glory. | I was sealed by 15 those who are on these powers, [Michar] | Mi[ch]eus, Seldao, Ele[nos] | and Zogenethlos. I became | a root-seeing angel | and stood upon the first 20 aeon which is the fourth. | With the souls I blessed the | divine Autogenes and the | forefather Geradamas, [an eye of] | the Autogenes, the first perfect 25 [man], and Seth Emm[acha Seth], | the son of Adamas, the [father of] | the [immovable race …] and the [four] | [lights …] | […] 30 Mirothea, the mother […] | […] and Prophania […] | of the lights and De-[…] 7 […]

I was | [baptized] for the second time in the name | of the divine Autogenes | by these same powers. I 5 became an angel of the | male race. I stood upon | the second aeon which is the | third, with the sons of | Seth I blessed each of them.

10 I was baptized for the third time | in the name of the divine Autogenes | by each of these powers. | I became a holy angel. | I stood upon the third 15 aeon which is the second. I | blessed each of them.

I was baptized | for the fourth time by | [each of] these powers. I became | [a] perfect [angel] 20 [I stood upon] the fourth aeon | [which is the first], and | [I blessed each of them.]

Then sught | […] I said | […] I 25 […] of | […] I | […] | […] why […] | […] with power […] 30 about them in another way in the reports 8 of men? Are these their | powers? Or, are these the ones, but | their names differ from one another? Are | there souls different from souls? 5 Why are people different | from one another? What and in what way | are they human?’

The great ruler | on high, Authrounios, said to me, | ‘Are you asking about those 10 whom you have passed by? And | about this airy-earth, why | it has a cosmic model? And | about the aeon copies, how | many there are, and, why they are [not] in pain? 15 And, about Exile and | Repentance and the creation of the | [aeons] and the world which […] | really […] | you, about […] 20 me, them […] | nor […] | you […] | invisible [spirit …] | and the […] 25 of […] | […] | […] | […] | and […] 30 […] when I […]

9 The great ruler on high, | Authrounios, said to me, ‘The | airy-earth came into being by a | world, yet it is the begotten 5 and perishable ones whom it reveals | by its indestructibility. In regard to the coming | of the great judges, (they came) so as not | to taste perception and to | be enclosed in creation, and when 10 they came upon it and saw through | it the works of the world, | they condemend its ruler to death | because he was a model of the world, | a […] and an origin of matter 15 begotten of lost darkness. |

When Sophia looked at […] them | she produced the darkness, as she | [… she] is beside the | [… he is a] model 20 […] of essence | […] form | […] to an image | […] I | […] the All 25 […] | […] | […] darkness […] | […] say […] powers | [… aeons] of [creation …] to 30 se any of the eternal ones. 10 he saw a reflection. In relation to | the reflection which he saw | in it, he created the world. | With a reflection of a reflection 5 he worked at producing the world, | and then even the reflection belonging to | visible reality was taken from him. But to | Sophia a place of rest was given | in exchange for her repentance. 10 Thus, there was in her no | prior reflection, pure | in itself beforehand.

After they had | already come into being through it, he | used his imagination (and) produced the 15 remainder, for the image of Sophia | was always being lost because | her countenance was deceiving. But the Archon | […] and made a body which […] | concerning the greater […] 20 down […] | When I saw […] | to the heart […] | […] | he having […] 25 […] | […] | […] | […] | perfect through […] 30 […] | […] through him, as he 11 [revealed] the destruction of the world | by his [immutability]. It is in the | following way that the copies of the | aeons exist. They have not 5 obtained a single power’s shape. | It is eternal glories that they | possess, and they dwell | in the judgmentg seats of each of | the powers.

But when 10 souls are illuminated by | the light in them and | (by) the model which often comes | into being in them without | suffering, she did not think that she saw 15 […] and the eternal | […] in the blessed | […] each single one | […] each of | […] light 20 [… all], and she | […] whole, and she | […] and a | […] and she | […] she who 25 […] | […] | […] | […] | of repentance. [Souls] 12 are located according to the power | they have in themselves, […] | lower are produced | by the copies. 5 Those who receive a model | of their souls are still in the | world. They came into being | after the departure of the aeons, | one by one, and they are removed 10 one by one from the | copy of Exile | to the Exile that really | exists, from the copy of | Repentance to the Repentance 15 that really exists, [and from the] | copy of Autogenes | to [the Autogenes] that really | exists. The remainder […] | the souls […] 20 exist in a […] | all […] | of aeons […] | […] | and […] 25 [through …] | the […] | […] | […] | […] | 30 of […] | these […] 13 [blessed the] god above, | the great aeons, the | unborn Kalyptos, the great | male Protophanes, the perfect 5 child who is higher than god, | and his eye, Pigeradamas. |

I called upon the | Child of the Child, Exphesech. He | stood before me and said, 10 ‘O angel of god, O son of the | father, […] the perfect man. | Why are you calling on me and | asking about those things which you know, | as though you were [ignorant] of them?’ And 15 I said, “I have asked about the | mixture […] it is perfect and gives | […] there is power which | [has … those] in which we receive baptism | […] these names are 20 [different …] and why | […] from one | […] in the | [… from] others | […] men 25 [… different] | […] | […] | […]

14 He said, ‘[Zost]rianos, | listen about these […] | for the first […] | origins are three because they have 5 apeared in a single origin [of] the | Barbelo aeon, not like some | origins and powers, nor | like (one) from an origin and | power. It is to every origin that they 10 have appeared; they have strengthened every power; | and they appeared from that which | is far better than themselves. These (three) are | Existence, Blessedness | and Life. […] 15 […] their companions […] | in a […] | and concerning the […] | having named […] | more than […] 20 and […] | a perfect […] | from a […] | […] | […] | 25 […] | […] | […] | […]

15 And a water of each one of | them […]; therefore […] waters are the perfect ones. | It is the water of life that 5 belongs ito Vitality in which you now | have neen baptized in the Autogenes. | It is in the [water] of Blessedness | which belongs to Knowledge that you | will be baptized in the Protophanes. 10 It is tghe water of Existence | [which] belongs to Divinity, | the Kalyptos. | Now the water of life | [exists in relation to …] power; that belonging 15 to Blessedness in realation to essence; | that belonging to [Divinity] in relation to | [Existence …]. But all these | […] authority and | […] those who 20 […] water which | [becomes pure …] | […] according to | [… when they] depart | […] 25 […] | […] | […] |

[…] 16 Existence as [he] is | in it. [He] not only [was dwelling] | in Thought, but he also […] | them that it is he who is [Being] in the 5 following way. In order that this world | might not be endless and formless, | he placed a […] over it; | but in order that [he] might become | something, the truly young crossed 10 it with what | is his, [thus] | Existence. It is with the [son] that | he is located, with him that he seeks, him that | he surrounds […] 15 everywhere […] | from the truth […] | takes him who […] | exists […] | activity […] 20 life […] | his word also […] | are these after […] | they became […] | […] 25 […] | […] | […] | […] |

[…] 17 and the power is with the | Essence and Existence | of Being, when the water exists. | But the name in which they wash 5 is a word of the water. Then | the first perfect water of | the triple-power of the Autogenes | [is] the perfect soul’s | life, for it is a word of 10 tge oerfect god while coming into | being […] | for the Invisible Spirit | is a fountain of them all. | Thus, the rest are from [knowledge …] as 15 his likness. [But] he who knows himself | […] what kind and what | […] alive at one time | […] live with a | […] he is the 20 […] life, in the | […] become | [limitless …] his [… his] | [own …] the name | […] 25 […] | […] | […] 18 he really exists. It is he because he | limits himself. They approach | the water according to this | single power and the likness of order. 5

The great male invisible Mind, | the perfect Protophanes | has his own water | as you [will see] | when you arrive at his place. This 10 is also the case with he unborn Kalyptos. | In accordance with each one exists a | partial entity with a first form, | so that they might become perfect in this way; | for the self-begotten aeons 15 are four perfect entities. [The] individuals | of the all-perfect ones […] | them as perfect individuals. And | the […] aeon […] | of the Autogenes […] 20 for all […] | [perfect] male […] | for the alls […] | [perfect god … the triple-] | male […] 25 [perfect] individual […] | in the […] | […] | […] | […] 30 […] | […] 19 perfect, those who exist according to | ai form, a race, an | All and a partial difference. | This is also the case with the highway of ascent which 5 is higher than perfect and Kalyptos. |

The Autognes is the | chief archon of his | own aeons and angels | as his parts, for those 10 who are the four individuals | belong to him; they belong to the fifth | aeon together. The | fifth exists in one; the four | [are] the fifth, part by part. 15 But these [four] are | complete individually [because they] have a | […] it is also […] with [the triplemale] individual | […] for he is a […] of 20 […] god, the | invisible [Protophanes] | [… male] mind | […] which | exists | […] 25 […] | […] | […] | […] | […] 20 living and perfect parts. |

(About) the All and the all-perfect | race and the one who is higher than perfect | and blessed. The 5 self-begotten Kalyptos | pre-exists because he is an origin of | the Autogenes, a god and | forefather, a cause of the | Protophanes, a father 10 of the parts that are his. | As a divine father he is | foreknown: but he is | unknown, for he is a power and | a father from himself. 15 Therefore, he is [fatherless]. | The Invisible Triple Powerful, | First Thought [of] all [these], the | Invisible Spirit […] | is a […] and 20 Essence which […] | and Existence […] | there are [existences] | the […] | blessed […] 25 the […] | all these […] | the […] | […] | […] 30 […] 21 exist in them, [and] they […] | in others […] | by them all | in many places. They are in 5 every place that he | loves and | desires, yet | they are not in any place. | They have capacity for spirit, | for they are incorporeal yet are better 10 than incorporeal. they are undivided with | living thoughts and a power | of truth with those purer | than these since with respect to | him they are purer and 15 are not like the bodies which | are in one place. | Above all, they have | necessity either in relation to the All | or to a part. | Therefore, the 20 way of ascent […] it is pure | […] each | […] herself and | […] | […] them 25 […] | […] | […] | [… above all] | […] 22 particular aeons.

Then | [he said], ‘How then can he | contain an | eternal model? The 5 general intellect shares | when the self-begotten | water becomes perfect. | It one knows him and | all these, one is the 10 protophanic water. If | one joins oneself with all these, one is | that water which belongs to Kalyptos, | whose image is still in the | aeons. To understand individually 15 all their parts, they are […], those | of the All where | knowldege is. They have | [separated] from the one whom they knew and | (from) fellowship 20 with one another. the All and all | these, when they […] | wash in the [washing of] | [Autogenes] he […] | of […] 25 […] | […] | […] | […] | […] 23 he appears to [him], | that is, when one knows how | he exists for him and (how) he has | fellowship with their companions, one has 5 washed in the washing of Protophanes. | And if in understanding the | origin of these, | how they all appear from a | single origin, how 10 all who are joined come tgo | be divided, how those | who are divided join | again, and how the parts | [join with] the alls and the 15 species and [kinds —if] one understands these things, one has washed | in the washing of Kalyptos.

According | to each of [the] places one has | aportion of the 20 eternal ones [and] of the […] 25 [always] he is pure for simpleness. | He iis filled […] | [in …] Existence | and a holy spirit. There is 24 nothing of his outside of him. He can | [see] with his perfect soul those | who belong to Autogenes; with his mind | , those who belong to the Triple Male, and with 5 his holy spirit, those who belong to Protophanes. | He can learn of Kalyptos | through the powers of the spirit from whom they | have come forth in a far better | revelation of the Invisible 10 Spirit. And by means of thought | which now is in silence and | by First Thought (he learns) of the Triple | Powerful Invisible Spirit, since there | is then a report and power of silence which 15 is purified in a life-giving spirit. | (It is) perfect and […] perfect | and all-perfect. |

Glories, therefore, which | are set | over these, are [life-givers] who have 20 been baptised in truth and knowledge. | Those who are worthy are guarded, | but those who [are] not | from his race […] | and go […] these 25 who […] | […] in the fifth, he being […] | […] copy | […] of the aeons | […] namely a washing 30 but if | [he] strips off the world 25 and lays aside [knowledge], | and (if) he is he who has no | dwelling place and power, then | because he follows the ways of the others, 5 he is also a sojourner, but (if) he is one | who has committed no sin because | knowledge was sufficient for him, he | is not anxious when he repents, | and then washings are appointed’ 10 in these in addition.

(Concerning) (the path …) | to the self-begotten ones, those | in which you have now been baptised each | time, (a path) worthy of seeing the [perfect …] | individuals: it serves as knowledge 15 of the All since it came into being | from the powers of the self-begotten ones, | the one you acquire when you pass | through the all-perfect aeons. | when you receive the third 20 washing […], you will learn | about the […] really […] | in [that] place.

About these names, | they are as follows: because | he is one, they […] 25 is like […] | while he [came into being …] | exists and […] | a word they [said …] 26 This is a name which really exists | together with [these] within her. | These who exist do so in | […] … resembles. 5 His resemblance in kind (is) within what is | his own. He can see it, understand it | enter it, (and) | take a resemblance from it. Now | (they can) speak aloud and hear sounds, but 10 they are unable to obey because they | are perceptible and somaic. | Therefore, just as they are able to contain | them by containing them thus, | so is he an image which is […] 15 in this way, having come into existence | in perception [by] a word which | is better than material nature | lower than intellectual | essence.

Do not be amazed about the 20 differences among souls. | When they think they are | different and do [not resemble] | […] of those who […] and | that […] 25 aloud […] he being lost | i[…] their [souls] | […] body, and that | [… his] time, he | […] a desire, 27 their souls exist as […] | their body. As for those who are | totally pure, there are four […] that they | possess; but those [in] 5 time are nine. Each one | of them has its species | and its custom. Their liknesses | differ in being separated, and | they stand.

Oher imortal souls 10 associate with all | these souls because of | the Sophia who looked down; | for there are three species of | immortal soul: first, those who have 15 taken root upon the Exile | because they have not ability | to beget, (something) that only those | who follow the ways of | the others have, the one being a 20 single species which | […]; being second, those who stand | [upon the] Repentance which | […] sin, | (it) being sufficient [… knowledge …] 25 being new […] | and he has […] | difference […] they have | sinned iwith the others [and] 28 they have repented with the others | […] from them alone, | for […] are species which exist in | […] with those who committed 5 all sins and repented. | Either they are parts, or they | desireed of their own accord. | Therefore, their other aeons are six | according to the place which has come 10 to each (fem.) of them. The | third (species) is that of the souls of | the self-begotten ones because they | have a word of the ineffabel | truth, one which exists in 15 knowledge and [power] from | themselves alone and eternal [life]. | They have four | difference like the species | of angels who exist: 20 those who love ithe truth; | those who hope; those who | believe having […]; those who are […] | They exist, he being […] 25 the self-begotten ones […] | he is the one belonging to [perfect … life]; | the second is […] the | […]

knowledge | […] the fourth is 30 that one [belonging to the] immortal [souls …]

29 The four Lights dwell | [there] in the following way. [Armozel] is | placed upon the first aeon. | (He is) a promise of god, […] of 5 truth and a joining of soul. | Oroiael, a power (and) seer | of truth, is set over | the second. Daveithe, a vision | of knowledge, is set over 10 the third. Eleleth, an eager desire | and preparation for truth, | is set over the fourth. | The four exist because they | are expressions of truth and 15 knowledge. They exist, although they | do not belong to Protophanes but | to the mother, for she is a thought of | the perfect mind of the | light, so that immortal souls 20 might receive knowledge for themselves. | […] at these, the Autogenes | […]rse[…]oas, a | life […] all | he is a word […] 25 ineffable […] truth | he who says [… revelation] | concerning the […] | that it exists as […] | exists above in […] 30 [… joined] in a yoking of it | in light | and thought within his | […].

Since Adamas, the perfect 5 man, is an eye of Autogenes, | it is his knowledge which comprehends | that the divine Autogenes | is a word of the perfect mind | of truth. The son of 10 Adam, Seth, comes to | each of the souls. As knowledge | he is sufficient for them. Therefore, | [the] living [seed] came into existence | from him. Mirothea is […] 15 the divine Autogenes, a […] | from her and […], she being a thought | of the perfect mind because of | that existence of hers. What is it? | Or did she exist? […] 20 does she exist? Therefore, | the divine Autogenes | is word and knowledge, and the | knowledge [… word.] | Therefore […] 25 Adama[s …] | of the [simple ones] when she appeared | […] a change of [the] | souls […] she herself is […] | […] perfect.

Concerning 30 the [perfect one …] angelic beings 31 […] | [becomes then] | [souls] | [die …] 5 [… the world …] | […] the copies | […] really | […] which [exists] | […] repentance 10 […] to this place | […] which exists | […] aeons, if | […] and she loves | […] she stands upon 15 […] aeon | having the Light | [Ele]leth […] become a | […] god-seer | [But] if she hopes, then she 20 perceives. And a […] race | […] she stands upon | […] | […] | […] | 25 […] | […] | […] | […] | […] | 32 […] she is chosen | […] | […] | […] light 5 Ar[mozel] |

[…] one […] | [bless] | upon the [power …] you | stand upon […] 10 the light which […] | and without measure […] | the aeon is great […] | […] those alone […] | from the perfect […] 15 that power […] | be able, and […] | be able […] | of his soul […] | perceptible […] not with […] 20 [… but] you are […] | individually […] | there being nothing […] | him […] | which he […] 25 […] | […] | […] | [in …] 33 and […] | upon every one […] | every […] | […] formless […] 5 […] and this one | […] and this [model …] | […] and some | […] eternal, nor | […] an all 10 […] increasing from this | […] he is light | […] because he lacked | […] the perfect mind | […] undivided 15 […] perfect light | […] and he is in | […] Adamas | [… the] Autogenes | […] and he goes 20 […] mind | […] the divine Kalyptos | […] knowledge | […] but | […] soul 25 | […] | […] | […] | […] | […] 34 […] existence | […] she having | […] | […] some second 5 powers and […] | and some third […] | appear […] | which […] | […] 10 soul […] |

And the aeons […] | dwelling place […] | souls and […] | gods […] 15 higher than god […] | of the self-begotten ones […] | Autogenes […] | first […] | angel […] 20 invisible […] | some […] | soul and […] | aeons […] | and to the souls […] 25 angel […] | […] | […] | […] | […] 30 […] 35 she […] | eternal […] | times. And […] | […] 5 and if […] namely a soul | […] becomes an | [angel …], and […] | world […] angels and | […] that holy one 10 […] and aeon which | [… Autog]enes has | […] them, the […] | […] archon | […] they have 15 […] difference which | […] she is not, to speak | […] | […] and | […] divine Autogenes 20 […] which exists | […] hear | […] Autogenes | […] of | […] 25 […] | […] | […] | […] | 36 […] has | […] existence | […] life | […] exist, concerning [the] 5 […] word […] | the child […] male | for a generation […] | […] | invisible spirit […] 10 in the perfect […] | […] | and an origin […] | love and […] | of Barbelo […] 15 and a […] | the […] mind […] |

These are two […] | thought […] | from the […] 20 in Barbelo […] | and the Kalyptos […] | all these […] the | virgin […] | she [appears] 25 in a […] | and […] | […] | […] | […] 37 in that one […] power | […] | [he is not] from [him, but …] | (is) from the power of that one 5 [… really … exists], she | […] is his | […] they being first | […] of that one | […] and he is the 10 […] he alone | […] give him enough | […] to him | […] all, he gives | […] through the 15 […] for [because of] him some | […] in order that he might | […] and that one which | […] him | […] undivided 20 […] Barbelo | […] in order that he might | […] blessedness | […] | […] all 25 […] he comes | […] | […] | […] | […] 38 a […] of the perfect | [mind …] and he | […] perfect spirit | […] perfect, he lives 5 forever […] | him, and […] he | exists […] | of the […] | he is [a word] from […] 10 which is in […] | of them all […] | eternal […] | […] in the triple-[powerful | is in the […] 15 […] those which [are | perfect […] | the Protophanes […] | mind, but […] | pure […] 20 and he […] | of an image […] | appear […] | and the […] | […] 25 him […] | […] | […] | […] | […] 30 […] 39 […] | […] namely | […] | […] 5 […] because of him they | […] I mark it | […] he is simple | […] for he is | […] as he exists 10 […] as to another | […] that is, | […] need.

Concerning | […] triple-male | […] really exists of 15 […] mind knowledge | […] those who exist | […] which he has | […] really exist | […] and a […] 20 […] and she | […] second | […] perfect which | […] appear | […] in him they 25 […] Kalyptos | […] | […] | […] | [… species …] 30 […] | […] 40 […] | […] | […] | […] 5 second species […] | a knowledge […] | [Protophanes …] | [male …] | he has […] 10 existence […] | unborn, they […] | third […] | [… he] has […] | knowledge and […] 15 exist together […] | all-perfect […] | blessed since there is not […] | […] | […] 20 god […] | with him […] | […] | perfect […] | of the […] 25 Kalylptos […] | […] | […] | […] | […] 41 […] know | […] of | [… Protophanes …] | […] the mind 5 […] the powers | […] the all | […] and he [exists] | […] this knowledge. |

[…] divine, the Autogenes. 10 [The] divine [Autogenes] | […] the child | […] triple-male, this male | […] is […] and a species | […] perfect because it does not have 15 […] in a | […] knowledge like that one | […] a being of the individuals | [and] a single knowledge of the | individuals […] according to the all 20 […] perfect. | But the male […] mind | the Kalyptos, | [but] the […] divine Kalyptos | […] and a power 25 […] of all these | [… really …] | […] | […] | […] 30 [Protophanes …] | […] 42 [Protophanes …] | […] mind | […] | […] 5 she who belongs to the all […] | unborn […] | man […] | they […] | with that one who […] 10 and he who […] | he who dwells […] | […] in the perceptible [world …] | he is alive with that dead one […] | […] all […] 15 obtain salvation […] | that dead one.

And all of them | did not need salvation […] | first, but they are safe | and exist very humbly. 20 Now (about) the man [of] those who are dead: | his soul, [his mind and | his body all [are dead]. | Sufferings […] | fathers of […] 25 material […] | the fire […] | […] | […] | […] 30 […] 43 it crosses over. And the second | man is the immortal soul | in those who are dead. | If it is anxious over itself, then 5 [when it seeks] those | things which are profitable [according to …] each one | of them, [then it] experiences | bodily suffering. They | […] and it 10 [… because] it has | an eternal god, it | associates with daimons. |

Now concerning the man in the | Exile; when 15 he discovers the | truth in himself, he is far | from the deeds of the others | who exist [wrongly] (and) stumble. | (Concerning) the man who repents: 20 when he renounces | the dead and desires | those things which are because of immortal | mind and his immortal soul, | first he […] makes 25 an inquiry about it, | not about conduct | but about their deeds, | for from him he […] | […] and 30 […] obtain […] 44 and the man who can be saved | is the one who seeks him and | his mind and who finds each one | of them. Oh how much power 5 he has! And the man | who is saved is the one who has not known | how these […] | exist, but he | himself by means of [the] word 10 as it exists […] | received each one […] | in every place, having become | simple and one, for then | he is saved because he can 15 pass through | all [these]. He becomes the […] | all these. If he | [desires] again, then he parts | from them all, and he 20 withdraws to himself [alone]; | for he can become divine | by having taken refuge in god.’ |

When I heard this, | I brought a blessing to the living 25 and unborn God | in truth and (to) the unborn Kalyptos | and the Protophanes, | the invisible, male, perfect | Mind, and the invisible 30 triple-male Child | [and to the] divine Autogenes. 45 I said to the child of the child | Ephesek who was with me, “Can | your wisdom instruct me about | the scattering of the man 5 who is saved, and (about) | those who are mixed with him, and | who those are who share with him, | in order that the living elect | might know?”

Then the 10 child of the child Ephesek | told [me …] openly, | “If he withdraws | to himself alone many | times, and if he comes into being with reference 15 to the knowledge of the others, | Mind and the immortal [Origin] will not | understand. Then | it has a shortage, […] | for he turns, has nothing and 20 separates from it and | stands […] and comes into being | by an alien [impulse …], | instead of becoming one. | Therefore, he bears many forms. 25 When he turns aside, he | comes into being seeking those things that | do not exist. When he | falls down to them in thought | and knows them in another way 30 because he is powerless, unless perhaps 46 he is enlightened, he becomes | a product of nature. Thus | he comes down to birth because of it | and is speechless because of the 5 pains and infiniteness of matter. Although he possesses an | eternal and immortal power, | he is bound within the [movement] | of the body. He is [made] alive 10 and is bound [always] | within cruel, | cutting bonds | by every evil breath, until | he [acts] again and begins again 15 to come to his senses.

Therefore, | powers are appointed for their salvation, | and each one of them is | in the world. Within the self-begotten | ones corresponding to each of 20 the [aeons] stand glories | so that one who is in the [world] | might be safe beside them. The glories | are perfect thoughts appearing in | powers. They do not perish because they [are] models 25 for salvation [by] which each | one is saved. | He receives a model (and) | strength from each of them, and | with the glory as a helper 30 he will thus pass out from the world | [and the aeons …].

These 47 are the guardians of the immortal | soul: Gamaliel and | Strempsouchos, Akramas | and Loel, and Mnesinous. 5 [This is the] immortal spirit, Yesseus- | Mazareu[s]-Ye[s]sedekeus. | He is […] of the child | […] or, the child of the child, and | […] But Ormos 10 is […] on the living seed | and Kam[…]el is the spirit-giving. | There stand before [them] | Seisauel and Audael and Abrasax, | the myriads-Phaleris, Phalses, 15 [and] Eurios, the guardians of | [the] glory-Stetheus, | Theo[pe]mptos, Eurumeneus | and Olsen. Their assistants in | everything are Ba[…]mos, 20 [.]son, Eir[.]n, Lalameus, | Eidomeneus and Authrounios. | The judges are Sumphthar, | Eukrebos and Keilar. | The inheritor is Samblo. 25 The angels who guide | the clouds are the clouds Sappho | and Thouro.”

When he had said | these things, he told me about all of those | in the self-begotten 30 aeons. They were all 48 eternal Lights, perfect | because they were perfected individually. | I saw corresponding to each one of | the aeons a living earth, a 5 living water, [air made] | of light and a fire [that] | cannot burn, because all of [them …] are | simple and immutable, | simple and 10 eternal [living beings], | having […] of | many kinds, trees | of many kinds that do not | perish, [also] tares 15 of this sort and all of these: | imperishable fruit, | living men and every species, | immortal souls, | every form and 20 species of mind, | true gods, | angels existing in | great glory, an | indissoluable body, 25 an unborn birth and | an immovable perception. | Also there was the one who | suffers, although he is unable to suffer, | for he was a power of a power.

49 […] | […] change | […] indissoluable | […] these 5 all | […] they are […] they | [… through all] of them | [… exist] in | [… exist] 10 […] come into being | […] (lines 12ff do not survive) 50 of […] | [simple …] | perfect […] | eternal […] 5 aeons […] | and the […] | receive power […] | and their […] | in a […] 10 for […] | […] not […] (lines 12ff do not survive)

51 […] in | […]thorso[…]s | […] silence | […] he is […] 5 […] he is god | […] we were blessing | […] Geradama[s] | [… mother] of […] | […] she is the glory 10 […] our | […] mother | […] and Pleistha | [the mother] of the angels with | [the son] of Adam, Se[th] 15 [Emma]cha Seth, the father of | [the] immovable [race …] and […] | [the] four Lights, Arm[mosel], | [Oroia]el, Daveithe, Eleleth. | [Each of these] we blessed by name. 20 [We] saw the self-controlled | [glory], the triple […] | triple-male | […] majesty, as we said | “You are one, you are 25 [one], you are one, child 52 of [the child] | Yato[…] | exist […] | […] 5 [… you are] | one, you […] | Semelel […] | Telmachae[…] | omothem[…] 10 male […] | […] he begets [… the] | self-controlled [glory …] | can desire him whom […] | all-perfect […] 15 all. Akron […] | the triple-male, a a […] | o o o o o b + i r e i s e […] | you are spirit from | spirit; you are light 20 from light; you are [silence …] | from silence; [you are] | thought from thought, | the son of [god] | the god, seven … […] 25 … let us speak […] 53 […] | […] | […] | […] word 5 […] the […] | […] and the […] | […] | […] not a time | […] invisible 10 Barbelo | […] the | […] the triple-male | Prones, and she who belongs to | all the glories, Youel.

15 [When I was] baptized the fifth | [time] in the name of the | Autogenes by | each of these powers, I | became divine. 20 [I] stood upon the fifth | aeon, a preparation of | all [these], (and) saw all those | belonging to the Autogenes | who really exist. 25 I was baptized five 54 times […] | and […] | of the […] | zareu[s;] 5 from […] | that […] | perfect […] | and the great […] | glory, she who belongs to […] 10 […] | god, the […] | appear […] | perfect which is doubled […] | she who belongs to all the species […] 15 male, the self-controlled | glory, the mother […] | [the] glories, Youel, and the | [four] Lights of [the] | [great] Protophanes, 20 Mind, Selmen, [and those] | with him, the | god-[revealers] Zach[thos] | and Yachthos, Sethe[us] | and Antiphan[te]s, [Sel-] 25 dao and Ele[n]nos […] 55 […] | […] go | […] the | […] their 5 […] likeness | [… exist] as | […] of the | […], for […] see […] | […] aeon 10 […] more | […] Light | […] more glories | […] the following are in accordance with | [each one] of the aeons: a 15 living [earth] and a | [living] water, and air made of | light and a blazing | fire which cannot | [burn], and living beings and 20 trees and souls | [and] minds and men | [and] all those who are | [with them], but (there are) no gods | [or] powers or 25 angels, for all these 56 are […] | and […] | and […] | exist […] 5 all […] | all […] | […] all […] | […] they being […] | and they being […]

10 […] and […] | [and] those […] | him, the Autogenes. [I] | received a likeness from [all] these. | The aeons [of the] Autogenes 15 opened (and) a [great Light] | came forth […] | from the aeons of the [triple-] | male, and they [glorified] | them. The four 20 aeons were desiring | within a […] aeon | the […] pattern […] | single one existing […] | Then E[phesek], the 25 child of the child […] 57 […] | […] | […] | […] 5 [… Yesseus] Maza | [reus Yessede]keus […] | […] of | […] seal […] upon him | […] and Gabriel 10 […] | […] seal | […] four races |

There came before me she who belongs to | [the glories], the male and 15 [virginal …] Yoel. | [I] deliberated about the crowns, | (and) she said to me, “Why | [has] your spirit deliberated | [about] the crowns and the 20 [seals] on them | […] are the crowns which strengthen | every [spirit …] and every soul, | and [the] seals which are | [upon] the triple races and 25 […] the invisible spirit 58 are […] | […] | […] | […] 5 and […] | [virgin …] | […] and […] | […] seek […] | […] in the […] 10 [in] them […] | […] and […] | […] he [strengthened] | and the seals […] | race are those belonging to the Autogenes 15 and the Protophanes | and the Kalyptos.

The [Invisible] | Spirit [is] a psychic | and intellectual power, | a knower and 20 a fore-knower. Therefore | he is with [Gabriel] | the spirit-giver [so that] | when he gives a | holy spirit he might 25 seal him with the crown and crown him, | [having] gods […] 59 […] | […] the | […] | […] 5 […] the | […] | […] | […] spirit | […] to one (fem.) 10 […] | […] they exist | […] and they were | not [in] them in order that they might | [become] simple 15 and [might] not be doubled | [according to] any pattern. | [These] then are the | simple, perfect individuals. | […] and all these 20 of the aeons | […] him, all these | […] who exist in a place | […] all-perfect it required a great | […] to see them, 25 for […] 60 […] | […] | […] | perfect […] 5 […] | […] | […] every […] | exist […] | he is […] 10 [hear] him […] | […] and […] | in thought […] | a first thought […] | since […] is in a power 15 she is perfect […] | it is fitting for you to […] | about everything, and […] | those to whom you will listen | through a thought 20 of those higher than perfect | and also those whom you will [know] | in a soul [of] | the perfect ones.” |

[When] she has said this, she [baptized me] 61 […] | […] | […] | […] 5 […] | […] | […] the first | [… and] I received power | […] 10 [… I] received the form | […] received […] | […] existing upon my | […] receive a holy spirit | [I] came into being [really] existing. 15 Then, she brought me | into the great [aeon] | where the perfect | triplemale (is). | I saw 20 the invisible child | within an invisible | Light. Then | [she] baptized me again in 62 […] | […] | […] | […] 5 […] her […] | […] | [and] I […] | I was able to […] | […] the great one […] 10 and perfect […] |

Yoel who belongs to all [the glories] | said to me, | “You have [received] all the [baptisms] | in which it is fitting to [be] baptized, 15 and you have become [perfect] | […] the hearing of […] | all. Now [call] again | upon Salamex and […] | and the all-perfect Ar[…] 20 the Lights of the [aeon] | Barbelo and the immeasurable | knowledge. They | will reveal 63 […] | […] invisible | […] | […] 5 […] | […] which […] | [… virgin] Barbelo | [and] the Invisible | [triple] powerful Spirit.”

[When] 10 Youel who belongs to all the glories | [had said this] to me, she | [put me down] and went and stood | before the Protophanes. | Then, I was 15 […] over my spirit, | [while] praying fervently to the great | Lights in | thought. I began calling | upon Salamex and Se- 20 […]en and the all-perfect | […]e. I saw | glories which are | greater than powers, | [and] they annointed me. I was able 64 […] | in my […] | and […] | […]

5 […] | she covered […] | all […] | Salamex [and] | those [who] have revealed 10 everything [to me] saying, | “Zostrianos, [learn] | of those things | about which you asked. | […] | and [he is] a single one [who] 15 exists before [all] these | who really exist [in the] | immeasurable and undivided | Spirit […] | […] the All which [exists] 20 in him and the […] | […] and that one which […] | after him. It is he alone | who crosses it […]

65[…] | […] | […] | […] 5 […] all these | […] he is […] | […] first […] | [… of] thought | […] of every power 10 [… downward] | […] he is established | […] stand, he [passes] | into the pathway to a place | […] and infinite. 15 He is far higher than | every unattainable one, yet he gives | […] greater than any body | (and) is purer than every unembodied one, | entering every 20 thought and every body | [because he] is more powerful than everything, every race and species, | as their All. 66 […] exist | […] | […] | […] 5 […] | to a partial […] | […] part […] | [exist] in a […] | know her […] 10 [… he is] from him | […] which really exists, | who (is) from | the Spirit who [really] exists, | the one alone […] 15 for they are powers of | […] Existence […] | and Life and | Blessedness.

In | Existence he exists [as] 20 a simple head, | his [word] and species. | Let the one who will find | him come into existence. | Existing in 25 Life, he is alive […] 67 […] | […] | [he having] knowledge | […] know all these 5 […] him alone | […] for god […] | unless […] | […] alone, and he […] | […] in him […] 10 […] the single […] | […] for he exists as […] | [in] that which is his, which | [exists] as a form of a form, | […] unity of the 15 […]. He exists as [the] | […] since he is in | [the] mind. He is within | it, not coming forth to any | place because he is a single 20 perfect, simple spirit. | [Because] it is his place and | […], it is within him and the All | that he comes into being. | It is he who exists, he who 68 […] | […] and a […] | and a [protector] | in him.

Life […] 5 and activity of the | insubstantial […] the […] | which exists in him | [exists] in him […] | exists because of [him …] 10 blessed and a […] | perfect, and […] | which exist in […] | which really exists. | The form of the activity 15 which exists is blessed. | By receiving Existence, | he receives power, the […] | a perfection […] | separate forever. Then 20 he exists as a perfect one. Therefore, | he exists as a perfect one | because he is undivided | with his own region, | for nothing exists 25 before him except | the [perfect] unity.

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73 existence […] | […] she is salvation […] | [all …] and he […] | […] be able, nor does he […] 5 […] him, if he | […] him to him, all these […] | […] for he [who] | […] in existence | […] this one, he totally 10 [exists] as Life, and in | Blessedness he has knowledge. | If he apprehends the | [glories], he is perfect; | but if he apprehends 15 [two] or one, he is drunk, | as he has received | [from] him. It is because of [him] | that there exist those with souls | and those without souls; 20 because of him (exist) those who will be saved; | because of him (exist) those who will | [perish] since they have not [received] | from him; because of | [him] (exists) matter and 25 bodies; because of him (exist) non- 74 […] | [because of] him […] | every […] because of […] | […] this one […] who [pre-] 5 exists and he […] | […] a [simple] head, | [a] single spirit […] | he is […], and […] | existence, form, […] 10 […] of him.

It is [in accordance with] | Activity, that is […] Life, | and in accordance with perfection, | that is intellectual | power, that she is a […] Light. 15 It is at one time that the three stand, | at one time they move. | It is in every place yet | not in any place that the ineffable | unnameable one […] 20 and produces | them all. […] | exist from him[…] | resting in him[…] | in her perfection 25 he has not received from [every] form 75 because of him | […] | […] | […] anything […] 5 […] | […] | […] in existence | […] dwell in the | […] of life. But in 10 perfection and | [knowledge] (is) Blessedness. |

All [these] dwell | [in the] indivisibility of | [the] Spirit. Because of 15 knowledge […] is | [divinity] and […] | and blessedness | and life and | knowledge and goodness 20 and unity | and singleness. | In short, all these (are) the | purity of barrenneacutess | […] pre-exists him 25 […] all these and the 76 […] his […] | […] in […] | […] | […] 5 […] | […] | aeon, a […] | in a […] | barrenness, he […] 10 he always […] | him when he saw him […] | It is because he [is] one that he is | simple. Because he is | Blessedness in 15 perfection […] one, | perfect and [blessed]. | It is because she was in need of his […] | that she was in need of this from him, | because he followed [her] 20 with knowledge. | It is outside of him that | his knowledge dwells; | it dwells with the one who | examines himself, 25 a reflection and a […] 77 […] be in need of […] | […] | […] simple | […] 5 […] and | […] he […] | […] this, she […] | […] the pleroma | […] which she did not desire 10 for herself.

She has | […] him outside of the | [perfection], she has divided, | for she is [the] all-perfection | [of] perfection, 15 existing as thought. | With respect to him | [she] is a begetting which follows | him, and as one from | his ineffable power 20 she has | a first power and | the first barreness | after him, | because with respect to all the 25 rest a first aeon 78 […] | […] | […] | [all …] 5 […] | […] of the […] | […] and him […] | know him, he really | exists as an aeon […] 10 and in Activity […] | power and a […] | she did not begin […] | time, but she [appeared] | from eternity, 15 having stood before | him in eternity. | She was darkened by the | majesty of his […] | She stood 20 looking at him and rejoicing | because she was filled with his | kindness, […] | but when she had […] 79 […] | […] | […] | […] 5 […] | […] she […] | […] first existence | […] insubstantial and | that […] 10 It is [from] the undivided one | that [it] moves toward Existence | in activity and [intellectual] | perfection and intellectual life, | which was 15 Blessedness and | Divinity.

The [whole] Spirit, | perfect, simple | and invisible, | has become singleness 20 in Existence and | activity and a | simple triple-[power], | an invisible spirit, an | image of that which 25 really exists, the one 80 […] | […] | […] | […] 5 […] | of the really [existing] one […] | [he] exists in a […] | she being an image […] | in a turning […] 10 power to join with his […] | she having seen the […] | which existed […] | all-perfection […] | that one, because he […] 15 pre-exist and

[…] | rest upon all these, he […] | pre-exist being known | as triple-powerful.

The | Invisible Spirit has not 20 ever [been] ignorant. He always | knew, but he was always | perfection [and] | blessedness [….] 81 She became ignorant […] | and she […] | body and […] | promise […] 5 light […] | […] she exists […] | […] in order that | she might not come forth anymore | nor come into existence apart 10 from perfection. She | knew herself and him. | Having made herself stand, | she was at rest | because of him, 15 since she was | [from] him who really exists, | {she was from him who | really exists} and all | those. (Thus), she knows herself 20 and him who pre-exists. |

By following him | they came into being existing (they | came into being existing) and | appearing through those 82 [who pre-]exist. And | […] through the | […] they having appeared | […] two 5 […] they appeared | [… the one] who | knows him beforehand, as | an eternal space, | since he had become 10 his second knowledge, | once again the knowledge of | his knowledge, the unborn | Kalyptos. [They] | stood upon him 15 who really exists, | for she knew about him, | in order that those who follow | her might come into being having | a place and that 20 those who come forth (from her) | might not be before her but | might become holy | (and) simple. She is the | comprehension of god 83 who pre-[exists. She] | rested […] | to the simple […] | salvation 5 salvation […] | […] he […] | […] light which was fore- | [known]. She was called | Barbelo because (of her being) 10 thought; the triple [race] | (which is) male, virginal | (and) perfect and her | knowledge through which she came | into being in order that they might not 15 […] her down and that | she might not come forth anymore | through those | in her and those who follow | her. Rather, she is 20 simple in order that she might | be able to know the god | who pre-exists because | she came into being as a good (product) | of him since she 25 […] 84 […] barrenness | […] third | […] two | […] of this way […] 5 […] and male […] | […] | […] and the | […] barrenness […] | […] she is a second […] 10 she stood […] | first of the reality [which] | really exists […] | […] the blessedness […] | of the Invisible [Spirit], 15 the knowledge […] the first | existence in the | simplicity of the | Invisible Spirit | in the unity. It is in 20 that pure singleness that | he is similar and […] | species. And he who […] | exist […] 85 […] | […] | […] | […] 5 […] | […] | […] and knows | […] and the | […] and the [perfection] 10 and […] produces and | […] the first Kalyptos | […] them all, | existence and activity, | divinity, race 15 and species.

But are powers | one? In what way | (is it) that he is one, that is, | not a partial one, but | (one of) those of the All? What 20 is the unity which is unity? | Is he from | […] activity […] life | and […] of | […]. And […] 86 […] | […] | […] | […] 5 […] | […] | […] | power […] | as […]

10 […] perceptible […] | […] all-perfect […] | […] she having spoken, […] | “You are great, Aphr [edon]. | You are perfect, Neph [redon].’ 15 To his existence she says, | “You are great, Deipha […]. | She [is] his activity and life | and divinity. | You are great, Harmedon […], 20 who belongs to all the glories, Epiph[a- | and his blessedness and | the perfection [of] the | singleness […] | all […]” 87 […] | […] | […] | […] 5 […] | […] | […] forever | […] intellectual | […perfect] 10 [the virgin Barb]elo | through the simplicity | of the blessedness | of the triple powerful | Invisible Spirit. She 15 who has known him | has known herself. And he, being | one everywhere, being | undivided, having | […] has […] and she has known 20 [herself as] his activity | […] and he has known | […] knowledge | […] within 88 […] | […] | […] | […] 5 […] | […] | […] | […] | bless[…] 10 […] Be[ritheus, Erignaor], | Or[imeni]os, Ar[amen], | Alphl[ege]s, Elilio[upheus], | Lalamenu[s], Noetheus […] | great is your name […] 15 it is strong. He who knows (it) | knows everything. You are | one, you are one, Siou, E[…], | Aphredon, you are the [aeon] | of the aeons of the 20 perfect great one, the first | Kalyptos of the […] | activity, and […] | he is […] | his image […] 25 of his, he […]

89 […] | […] | […] | […] 5 […] | […] | […] | […] | [… existence] 10 […] and he | […] | […] | […] in | [… the glory] 15 […] glories | […] a | […] in | […] | […] 20 […] | […] aeon | […] | […] | […] 90 […] | […] | […] | […] 5 […] | […] | […] | […] | exist […] 10 […] | […] | [and | […] | […] 15 […] | [blessed …] | […] | [perfect …] | […] 20 […] | […] | […] | […] | […] 25 […] 91 […] | […] | […] | […] 5 […] | […] | […] | […] | […] god 10 […] | […] | […] | […] first | […] and powers 15 [… all-perfect] | they are […] | of all these and a | cause of [them] all, a | […] Barbelo | […] 20 […] him and | […] all these | […] he not having | […] and his | […] become 25 […] but 92 […] | […] | […] | […] 5 […] | […] | […] | […] | […] 10 of […] | […] | [and …] | […] | […] 15 and a […] | in a […] | according to the [thought] which | really [exists …] which exists as […] | name […] 20 […] | Kalyptos […] | the […] | triple […] | […] 25 but […] 93 name him.

All these come, | as it were, | from him who is pure. | If you give glory 5 because of him, and if you | […] existence | […] his | […] a | […] simple 10 […] | […] | […] he will | […] | […] that one 15 [… know] him | […] | […]perfect | he being [… perfect] | and […] 20 […] perfect | […] | […]his | […] | […] him 25 […] to the | […] 94 he was not able to see her. | Therefore, it is impossible to receive | him in this way in | majestic purity 5 as a perfect head of | [him who] is in […] | […] which | [… know] him | concerning […] say 10 it […] | […] | […] | which […] | […] 15 […] | which […] for | […] | [… exist] together | […] and […] 20 […] | […] | […] | […] | […] 25 nor […] 95 differences between these and | angels, and differences | between these and men, | and differences between 5 these and existence. | And […] | […] | […] and [perception] | […] 10 […] | […] really | […] | for […] the [perceptible] | world […] like 15 […] | existence […] | for […] | and […] | […] (lines 20ff do not survive) 96 will approach him in knowledge. | He receives power, but he who is | far from him is humbled.” |

And I said, “Why 5 then have the judges come | into being? What […] is the [suffering] of | the […] for | […] | and […] 10 […] | […] | but […] | […] | through […] who […] 15 suffering […] through […] | the […] | […] exists | […] she | dwells […] 20 […] | […] (lines 22ff, ca. 4 lines, do not survive) 97 male, since she is knowledge [of] | the triple powerful invisible | great Spirit, the image of | [the first] Kalyptos, the 5 [blessedness] in the | [invisible] Spirit, […] the | […] | […] for | […] he knows 10 […] | […] | […] | […] fill | […] she 15 appears […] | knowledge […] she | stands […] | […] | […] 20 […] (lines 21ff, ca. 6 lines, do not survive) 98 […] a perfect unity of | a complete unity, and | when she divided the All […] | from the All […] 5 existence and […] | […] the thoughts […] | […] | […] | [perception] 10 […] | […] | […] | […] | […] 15 […] | […] | […] | […] | […] 20 […] | […] (lines 22ff, ca. 5 lines, do not survive) 99 […] | [existence …] | […] in […] which | […] 5 knowledge | […] | […] | […] | […] she blesses 10 […] | […] | […] | […] | […] which 15 […] | […] and | […] | […] | […] 20 […] (lines 21ff, ca. 6 lines, do not survive)

100 […] | […] | […] | […] 5 […] | Arm[ozel | […] | […] | is the […] 10 [through …] | power […] | […] | […] | […] 15 which […] | […] | […] | […] | […] 20 […] | […] (lines 22ff, ca. 4 lines, do not survive) 101 […] invisible […] | […] that one […] | [… this] is the […] | […] 5 […] form | […] | […] | […] of a | […] 10 […] | […] | […] Kalyptos | […] undivided | […] 15 […] | […] | […] | […] | […] (lines 20ff, ca. 4 lines, do not survive) 102 […] which exist […] | […] the […] | […] | and […] 5 […] | […] | […] | […] | he […] 10 […] | […] | […] | and […] | those […] 15 a […] | […] | […] | […] | some […] 20 […] | […] (lines 22ff, ca. 4 lines, do not survive) 103 […] origin […] | [which] really exists […] | […] exist … essence] | […] in 5 [… this] is | […] the | […] | […] | […] 10 […] | […] | […] they | […] not | […] 15 […] this | […] | […] | […] | […] (lines 20ff, ca. 6 lines, do not survive)

104 […] she appears | […] of those who […] | […] of the […] | and […] 5 this […] | the […] | […] | see […] | […] 10 […] | […] | […] | […] | he […] 15 really […] | […] | that […] | and […] | […] 20 […] | […] | […] | […] (lines 24ff, ca. 4 lines, do not survive) 105 are those who [stand …] | the aeon of […] | come up to […] | […] which 5 exist in […] he | on the one hand […] | […] he | […] one | […] an origin 10 […] | […] and | […] he | […] matter | […] single 15 […] | […exist] | […] | […] | […] which 20 […] and | […] (lines 22ff, ca. 4 lines, do not survive) 106 […] and he exists | […] he is […] and | […] mark of a […] | […] an 5 […] nor of […] | […] he […] | which […] | […] | […] 10 and […] | […] | number […] | live […] | according to […] 15 which […] | […] | […] | […] | […] 20 which […] | […] | […] (lines 23ff, ca. 4 lines, do not survive) 107 them […] | […] and […] | existence […] | […] and the […] exist 5 as […] | reflection […] first | […] | […] first | […] of the 10 […] | […] | […] he | […] | […] 15 […] | […] | […] | […] | […] 20 […] | […] (lines 22ff, ca. 6 lines, do not survive) 108 […] not, they giving […] | […] he who exists […] | […] all and | he […] a multitude 5 […] creation | […] | and […] | […] | […] 10 the […] | […] | in the […] | these […] | the […] 15 of […] | alive […] | […] | […] | […] 20 […] | in […] | […]

(Pages 109–112 do not survive)

113 and angels and | daimons and minds and | souls and living beings and | trees and bodies and 5 those which are before them: those | of the simple elements | of simple origins, and | those which are in | […] and unmixed confusion, air 10 [and] water and earth | and number and yoking | and movement and […] | and order and breath and | all the rest. They are 15 fourth powers which are | [in] the fourth aeon, those | which are in the […] and | […] perfect of […] powers | […] powers […] of 20 […] of | […] angels | [of the] angels, souls | [of the] souls, living beings | [of the] living beings, trees [of] 25 [the trees …] | […] and […] | […] | […] 114 his own.

There are those | who are as begotten, and | those who are in an unborn | begetting, and there are those 5 who are holy and eternal, | and the immutable ones | in death and | destruction in indestructibility; | and there are those who are as 10 All; there are those [who are] | races and those who are [in] | a world and order; there are | those in [indestructibility], | and there are the first [who stand] 15 and the second [in] | all of them. [All] those [who] | are from them and [those who] | are [in] them, and [from] | these who [follow] them […] 20 […] | these […] | and [the] fourth aeons | stood […] | […] they existing […] 25 […] | […] 115 in them, he being scattered abroad. | They are not crowded against one another, | but to the contrary they are alive, | existing in themselves and 5 agreeing with one another, as | they are from a single | origin. They are reconciled | because they are all | in a single aeon of Kalyptos, 10 […] being divided in power, | for they exist in accord with each | of the aeons, standing in | relationship to the one which has reached them. |

But Kalyptos is [a] single aeon; 15 [he] has four different | aeons. In accord with | each of the aeons | they have powers, not | like first and second (powers), 20 for all these [are] | eternities, [but] they are different | […] and order and glory | […] which exists | [in …] four aeons and- 25 […] who pre–exists | […] god […] | […] they are […] | […]

116 All of them exist | in one, dwelling together | and perfected individually | in fellowship and 5 filled with the aeon which | really exists. There are | those among them (who stand) | as dwelling in essence | and those (who stand) as essence 10 in conduct or [suffering] because | they are in a second, for | the unengenderedness of the ungenerated | one who really exists | is among them. When the ungenerated 15 have come into being, their power | stands; there is an | incorporeal essence with [an] | imperishable [body]. The | [immutable one] is [there] 20 who [really] exists. | Because it transforms [through] | change, the […] in destructible fire | stands with [all] | [these …] 25 […] one […] 117 he stands. It is there that | all living beings dwell, | existing individually (yet) all | joined together. The knowledge 5 of the knowledge is there | together with a setting up of ignorance. | Chaos is there | and a perfect place | for all of them, and they are strange. 10 True Light (is there), | also enlightened darkness together with the one | who does not really exist – | [he] does not really exist. | […] the non-being who does 15 not exist at all. But it is he, the | Good, from whom derives | the good and what is pleasant | and the divine; (it is he) from | [whom] comes God and he who 20 […], he who is great. | For […] in part | […] form and God | that […] and the one […] | […] a god […] 25 […] all these […] | […] darkness […] | […] 118 and a race. He has | not mixed with anything, but he remains | alone in himself and | rests himself on his 5 limitless limit. | He is [the] God of those who | really exist, a seer | and a revealer of God. |

When she had strengthened him who [knew her], 10 the aeon Barbelo, the | knowledge of the Invisible Triple | Powerful Perfect Spirit, in order to […] | her, said, “He […] | a life. I am alive in […] 15 You, the One, are alive. He is alive, [he] | who is three. It is you who are [the] | three who are three [doubled …] | e e e. The first of seven […] | the third […] 20 the second […] | e e e e a a a a a a a […] | […] two, but he [four …] | […] knowledge […] | […]

25 […] 119 a part? What kind of mind, and | what kind of wisdom? What kind of understanding, | what kind of teaching? His | Lights are named (as follows): the first 5 [is Arme]don and she who is with him, | […]; the second is | Diphane [… and] she who is with him, Dei– | ph[a …]; the third is | [Malsed]on and she who is with him 10 […]; the fourth is | […]s and she who is with him, Olmis. |

Kalyptos exists having | […] with his Form. | He is invisible to all 15 these so that they all might be | strengthened by him […] | […] he exists in | […] all–perfect because | [he has] four existing 20 […] | […] nor according to a | […] alone | […B]arbelo […] | […] 25 […] 120 know him and the one who is set | over a second. The first | of the aeons is Harmedon, | the father–glory. The second 5 Light (is) one whom [he does] not [know], | but all the [individuals], | wisdom […] exist | in the fourth aeon | who has revealed [himself] 10 and all the glories. [The third] | Light (is) he […] | not him, as the word of all | [the forms] and that other | [glory], understanding, [who is] 15 in the third [aeon]. | There are four in | Malsedon and […] | nios. The fourth | Light is the one who […] 20 of all the forms | existing […] | a teaching and glory […] | and the truth of the [four aeons], | Olmis, […] and the […] 25 […] | […] 121 fifth.

The first (is the one) | who is the second, that is, it is | the all–perfect Kalyptos, | for the four Lights 5 exist. It is Kalyptos who has | divided again, and they exist together. | All who know those who | exist as glories | are perfect. This one 10 […] knows everything about | them all is all–perfect. | From him is every | power, every one and | their entire aeon, because they all 15 come to him and | they all come from him, | the power of them | all (and) the origin of them all. | When he learned 20 [of them], he became a | […] aeon and a | ingenerateness. | […] other aeons | [in …] a […] 25 […] | […] 122 become a Barbelo, he | becomes a first aeon | because of the eternity of the | Invisible Spirit, the second 5 ingenerateness.

These are all | the glories: the limitless | Aphredons, […] the | ineffables, the revealers, | all the […] immutables, 10 the glory–revealers, | the twice–revealed | Marsedons, the limitless Solmises, | the self-revealers | who are [full] 15 of glory, those who [wait for] | glory, the blessers, the M[arse-] | dons, the Kalyptoi who […] | the limits […] | upon the limits […] 20 those who exist […] | […] | […] | […] (Lines 24ff, 1 or 2, do not survive) 123 ten thousand glories | in them.

Therefore, he is | a perfect glory so that whenever | he can join (another) and 5 prevail, he exists as perfect. | Thus, even if he enters | into a body and a death (coming) from | matter, they do not | receive greater honor because of 10 their all-perfectness from whom | came all these, being perfect, together with | those who are with him. Indeed, each | of the aeons has | ten thousand aeons 15 in himself, so that by existing together | he may become a perfect | aeon.

He exists in the | [Blessedness] of the Triple | [Powerful] Perfect Invisible 20 [Spirit…] silence | […] who became first | […] and the knowledge | […] | […] 25 […] 124 whole, a silence of the second | knowledge, the first thought | in the will of the Triple | Powerful, because he commanded it 5 to know him, so that he might become | all-perfect and perfect | in himself. By simplicity | and blessedness he is | known. [I received] 10 goodness through that | follower of the Barbelo aeon | who gives being to himself. | […] is not the power, but she is the one who | belongs to him.

The aeons which really 15 exist do so in silence. | Existence was inactivity, | and knowledge of the self-established | Kalyptos was ineffable. | Having come [from the] 20 fourth, the […] | thought, the Proto[phanes], | as (the) Perfect Male [Mind] | […] | […] 125 he is his image, equal to | him in power and glory but | with respect to order higher than | him, (yet not higher) in aeon. 5 Like him he has all | these (parts) living (and) dwelling together | in one. Together with the aeon | in the aeons he has | a fourfold difference 10 with all the rest who | are there.

But | Kalyptos really exists, | and with him is located she who belongs to | all the glories, Youel, the male 15 virgin glory, through | whom are seen the | all-perfect ones. Those | who stand before him are the triple | […] child, the triple 20 […], the Autogenes | […] He has | […] in one | [… the one] again who prevails over the | […] existing in […] 25 126 of ten thousand-fold.

The | first aeon | in him, from whom is | the first Light, (is) Solmis 5 and the god revealer, | since he is infinite according to the | type in the Kalyptos aeon | and Doxomedon. | The second aeon (is) Akremon 10 the ineffable together with | the second Light | Zachthos and Yachtos. The | third aeon is | Ambrosios the virgin together with 15 the third Light | Setheus and Antiphantes. | The fourth aeon | is the blesser […] | race with [the] 20 fourth Light [Seldao] | and Elenos.

The […] | him […] | […] Arm[edon] | […] 127 phoe zoe zeoe ze[…] zosi | zosi zao zeooo zesen zes- | en – the individuals and the four | who are eight-fold are alive. 5 eoooo eaeo – you who are before | them, and you who are in them | all. They are within | the perfect male Armedon | Protophanes 10 of all those who dwell together. | Since all the individuals were | existing as perfect ones, | the Activity of all the | individuals appeared again 15 as the divine Autogenes.

He | stands within an | aeon because there are within him | four different | self-begotten aeons. The 20 first aeon in him | as the first Light | (is) [Harmoze]l-Orneos-Euthrou- | nios. [He] was called | […] 25 [… The] second [aeon as] | [the second Light is] | [Oraiael …]- udas[…]os, Ap[…] 128 Arros[…]. The third (aeon) | of the third Light (is) | Daveithe-Laraneus- | Epiphanios-Eideos. The fourth 5 (aeon) as the fourth Light | (is) Eleleth-Kodere- | Epiphanios-Allogenios. But as | for all the rest who are in | matter, they were all left (there). 10 It was because of knowledge of | greatness, audacity and power that | they came into existence and | comforted themselves. Because they did not | know God, they shall pass away. 15 Behold, Zostrianos, you have heard | all these things of the gods | are ignorant and (which) seem | infinite to angels.” |

I took courage and said, 20 “I am [still] wondering about the Triple | Powerful Invisible Perfect Spirit: | how he exists for himself, [how he causes] | everything […] who | really exist […] 25 what is the […] | […] and […] | […] of […] 129 very […] they set [me] down (and) left. |

Apophantes and Aphropais, | the Virgin-light, came before me | and brought me into Protophanes, 5 (the) great male perfect | Mind. I saw all of them | as they exist | in one. I joined | with them all (and) blessed the 10 Kalyptos aeon, the | virgin Barbelo and the Invisible | Spirit. I became all-perfect | and received power. I was written | in glory and sealed. 15 I received there | a perfect crown. I came | forth to the perfect individuals, | and all of them were questioning | me. They were listening to the 20 loftiness of my knowledge. They | were rejoicing and | receiving power. When I again | came down to the aeons of | Autogenes, I received a true 25 image, pure (yet) suitable for | the perceptible (world).

I came | down to the aeon copies | and came down here 130 to the airy-earth. I wrote | three tablets (and) left them | as knowledge for those who would | come after me, the living elect. 5 Then I came down to the perceptible | world and put on | my image. Because it was ignorant, | I strengthened it (and) went about | preaching the truth to everyone. 10 Neither the angelic beings of | the world nor the archons | saw me, for I negated a multitude | of [judgments] which brought me near death. |

But an erring multitude 15 I awakened saying, | “Know those who are alive and the holy | seed of Seth. Do not [show] | disobedience to me. [Awaken] | your divine part to God, and 20 as for your sinless elect soul, | strengthen it. Behold | death here and | seek the immutable | ingenerateness, the [Father] of 25 everything. He invites you, | while they reprove you. Although they ill-treat 131 you, he will not abandon you. |

Do not baptize yourselves with death | nor entrust yourselves to those | who are inferior to you instead of to 5 those who are better. Flee from the madness | and the bondage of femaleness | and choose for yourselves the salvation | of maleness. You have | not come to suffer; rather, you have 10 come to escape your bondage.

Release | yourselves, and that which has bound | you will be dissolved. Save | yourselves so that your soul | may be saved. The kind Father 15 has sent you the Savior | and given you strength. Why | are you hesitating? Seek when you are | sought; when you are invited, | listen, for time is 20 short.

Do not be led | astray. The aeon of the | aeons of the living ones is great, | yet (so also is) the [punishment] | of those who are unconvinced. 25 Many bonds and chastisers | surround you. 132 Flee quickly | before death reaches you. | Look at the Light. Flee | the Darkness. Do not be led 5 astray to your destruction. |

Zostrianos |

Oracles of Truth of | Zostrianos |

God of Truth |

Teachings of Zoroaster

[ Square brackets indicate a lacuna in the manuscript. When the text cannot be reconstructed, three dots are placed within the brackets, regardless of the size of the lacuna; a fourth dot, if appropriate, may function as a period. An exception to this rule is the occasional use of a different number of dots to estimate the extent of the missing portion of a proper noun. In a few instances the dots are used without brackets to indicate a series of Coptic letters which do not constitute a translatable sense unit. A bracket is not allowed to divide a word, except for a hyphenated word or a proper noun. Other words are placed entirely inside or outside the brackets, depending on the certainty of the Coptic word and the number of Coptic letters visible.

| Small strokes above the line indicate line divisions. Every fifth line a small number is inserted in place of a stroke; the frequency of these numbers, however, may vary in tractates which are quite fragmentary. A new page is indicated with a number in bold type. When the beginning of a new line or page coincides with the opening of a paragraph, the line divider or number is placed at the end of the previous paragraph.

( Parentheses indicate material supplied by the editor or translator. Although this material may not directly reflect the text being translated, it provides useful information for the reader.

{ Braces indicate superfluous letters or words added by the scribe.

Robinson, James McConkey ; Smith, Richard ; Coptic Gnostic Library Project: The Nag Hammadi Library in English. 4th rev. ed. Leiden; New York : E.J. Brill, 1996, S. 402

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