THE APOCALYPSE OF THE CODEX BRUCIANUS
Schmidt Version
A transcript and English translation of the Untitled Text was made by C. A. Baynes in 1933 (Bibl, 9). She based her work on the original manuscript, using the published transcript by Schmidt and the copies of Woide and Schwartze for comparison. Her arrangement of the leaves differed from that of Schmidt, in that she placed his five final leaves at the beginning, The Untitled Text was photographed at this time, and photographic reproductions of the leaves were included in this edition of the text. The other manuscript was photographed later.
1. He set him up so that they should strive against the city in which was their image. And it is in that they move, and in it that they live. And it is the house of the Father, and the garment of the Son, and the power of the Mother, and the image of the Pleroma. This is the First Father of the All. This is the first eternity. This is the king of unassailables. This is he in whom the All is unconscious. This is he who gave form to it within himself. This is the self-originated and self-begotten place. This is the deep of the All, this is the great abyss, in truth. This is he to whom the All reached. There was silence concerning him. He was not spoken of, for he is an ineffable one, he cannot be understood. This is the first source. This is he whose voice has penetrated everywhere. This is the first sound until the All perceived and understood. This is he whose members make a myriad myriad powers to each of them. 2. The second place came into existence which will be called demiurge and father and logos and source and understanding mind and man and eternal and infinite. This is the column, this is the overseer, and this is the Father of the All. This is he upon whose head the aeons are a crown, casting forth rays. The circuit of his face is the unknown in the outer worlds, these who seek after his face at all times, wishing to know it, for his word has reached them, and they want to see him. And the light of his eyes penetrates to the places of the outer pleroma. And the word which comes from his mouth penetrates what is above and below. And the hair of his head is the number of the hidden worlds, and the boundary of his face is the image of the aeons.The hairs of his face are the number of the outer worlds.And the stretching out of his hands is the manifestation of the cross. The stretching out of the cross is the ennead on the right side and on the left. The sprouting of the cross is the incomprehensible man. This is the Father. This is the source, which wells up from the silence. This is he who is sought in every place. And this is the Father from whom, like a light-spark, the monad came forth, beside which all the worlds are as nothing. [. . .]. It is this which moved all things with its shining. And they received gnosis and life and hope and rest and love and resurrection and faith and rebirth and the seal. This is the ennead which came from the Father of those without beginning, who alone is Father and Mother unto himself, whose pleroma surrounds the twelve deeps: 1. The first deep is the all-wise from which all sources have come. 2. The second deep is the all-wise from which all the wise have come. 3. The third deep is the all-mystery from which, or out of which, all mysteries have come. 4. The fourth deep moreover is the all-gnosis out of which all gnoses have come. 5. The fifth deep is the all-chaste from which everything chaste has come. 6. The sixth deep is silence. In this is every silence. 7. The seventh deep is the insubstantial door from which all substances has come forth. 8. The eight deep is the forefather from whom, or out of whom, have come into existence all forefathers. 9. The ninth deep moreover is an all-father and a self-farther, that is, every fatherhood is in him and he alone is father to them. 10. The tenth deep is the all-powerful from which has come every power. 11. The eleventh deep moreover is that in which is the first invisible one, from which all invisible ones have come. 12. The Twelfth deep moreover is the truth from which has come all truth. This is the truth which covers them all. This is the image of the Father. This is the mirror of the All. This is the mother of all the aeons. It is this which surrounds all the deeps. This is the monad which is unknowable or is unknown. This characterless one in which are all characters, which is blessed for ever. This is the eternal Father. This is the ineffable Father: not understood, unthinkable, inaccessible. And they rejoiced, they were glad, they begot myriads upon myriads of aeons in their joy. They were called the births of joy because they rejoiced with the Father. These are the worlds within which the cross grew and Man came into existence out of these incorporeal members.This is the Father and the source of all, whose members are all complete. And every name came into existence from the Father whether unutterable, or imperishable, or unknowable, or invisible, or simple, or still, or power, or all-power, or every name which is in the silence, all of which came into existence from the Father. It is he whom the outside worlds all, like the stars of the firmament at night, see. As men desire to see the sun, in this way also the outside worlds desire to see him, on account of his invisibility that surrounds him. It is he who at all times gives life to the aeons, and through his word the indivisible one learned to know the monad. And through his word the holy Pleroma came into existence. 3. This is the Father, the second demiurge. Through the breath of his mouth, the forethought inspired those without existence. They came into being through the will of this one, because it is he who commands the All, so that it comes into existence. He created the holy Pleroma in this way: four gates with four monads within it, one monad to each gate and six helpers to each gate, and twelve dodecads to each gate, and five pentads of powers to each gate, making 24 helpers; and 24 myriad powers to each gate, and nine enneads to each gate, and ten decads to each gate, and twelve dodecads to each gate, and five pentads of power to each gate, and an overseer who has three aspects - an unbegotten aspect, a true aspect and an unutterable aspect - to each gate. One of his aspects looks forth from the gate to the outer aeons, the other looks inwards to the Setheus, and the other looks to the height, and the sonship is in each monad. And Aphrêdon is there with his twelve beneficent ones. The forefather is there; Adam is there, who is of the light, and his 365 aeons; and the perfect mind is there. And they surround a rule which is in immortality. The unutterable aspect of the overseer looks towards to the holy of the holies, that is, the infinite one who is the head of the sanctuary. He has two aspects: one is opened to the place of the deep, and then other is opened to the place of the overseer which is called: the Child. And there is a deep there which is called: the light or the light-giver. And an only-begotten one is concealed within it, who manifests three powers, who is mighty in every power. This is the indivisible one, this is he who has never divided. This is he to whom the All has opened, for to him the powers belong. He has three aspects: an invisible aspect, and an all-powerful aspect, and an Aphrêdon-aspect which is called Aphrêdon-Pêxos. And there is an only-begotten one concealed within him, namely the triple-powered one. When the thought comes forth from the deep, Aphrêdon takes the thought and brings it to the only-begotten one. The only-begotten one brings it to the Child, and they bring it forth to all the aeons as far as the place of the triple-powered one, and they are completed and taken to the five unbegotten ones. 4. There is again another place which is called: deep. There are three fatherhoods within it. The first father there is the covered one, who is the hidden God. In the second father there stands five trees, and there is a table in their midst. And an only-begotten word stands above the table, he having the twelve aspects of the mind of the All; and the prayer of each one is brought to him. This is he over whom the All rejoiced because he appeared. And this is he whom the invisible one strove to know. And this is he on account of whom the Man was manifested. In the third father there is the silence and the source; and twelve beneficent ones look upon it and see themselves in it. And in it is love and the mind of the All and five seals. And afterwards the all-mother, in whom the ennead was manifested, whose names are these: Prôtia, Pandia, Pangenia, Doxophania, Doxogenia, Doxokratia, Arsenogenia, Lôia, Iouêl.This is the first unknowable one, the mother of the ennead, which completes a decad from the monad of the unknowable one. 5. After these things there is another place which is broad, having hidden within it a great wealth which supplies the All. This is the immeasurable deep. There is a table there, to which are gathered three greatnesses : a still one, an unknowable one and an infinite one. There is a sonship in their midst, which is called Christ the Verifier. It is he who verifies each one, and he seals him with the seal of the Father as he sends them in to the first Father, who exists in himself. This is he because of whom the All came into existence, and without whom nothing existed. And this Christ bears twelve aspects: an infinite aspect, an incomprehensible aspect, an unutterable aspect, an simple aspect, an imperishable aspect, a still aspect, an unmoved aspect, an unbegotten aspect and a pure aspect. That place has twelve sources which are called: rational sources, which are filled with eternal life. They are called: deeps, and they are called: the twelve spaces, because they contain all the places of the fatherhood. And the fruit of the All, which they produce, this is the Christ who contains the All. 6. After all these things is the deep of Setheus which is within them all, and twelve fatherhoods surround him. It is he who is in their midst, and each one of them has three aspects. The first among them is the indivisible one. He has three aspects; an infinite aspect, an invisible aspect, and an unutterable aspect. And the second father has an incomprehensible aspect, an unmoved aspect, and an undefiled aspect. The third father has an unknowable aspect, an imperishable aspect, and an aphrêdon aspect. The fourth father has a silence aspect, a source aspect, and an unassailable aspect. The fifth father has a still aspect, an all-powerful aspect, and an unbegotten aspect. The sixth father has an all-father aspect, a self-father aspect, and a progenitor aspect. The seventh father has an all-mystery aspect, an all-wise aspect, and an all-source aspect. The eight father has a light aspect, a rest aspect, and a resurrection aspect. The ninth father has a covered aspect, a first-visible aspect, and a self-begotten aspect. The tenth father has a thrice-male aspect, an Adamas aspect, and a pure aspect. The eleventh father has a triple-powered aspect, a perfect aspect, and a light-spark or spark aspect. The twelfth father has a truth aspect, a forethought aspect and a thought aspect. These are the twelve fathers which surround the Setheus, making thirty-six in their number. And those that are outside them have received character from them, and because of this they give them glory at all times. Again another twelve surround his head and they have a diadem upon their heads. And they cast rays to the worlds which surround them from the light of the only-begotten one hidden within him, this one whom they seek after. 7. In order indeed that we should comprehend the subject through those that excel in speaking of these things - as far as we now are concerned - it is not possible that they should be understood in any other way, that is, by us. Indeed, to speak of him with a tongue of flesh, of the manner in which he exists, is an impossibility. For they are great ones who surpass the powers so that they hear through a concept and they follow him except they find a kinsman of theirs in one who can hear of the places from whence he came. For everything follows from its root, because indeed man is a kinsman of the mysteries, because of this he has heard of the mystery. The powers of all the great aeons have given homage to the power which is in Marsanes. They said: "Who is this who has seen these things before his face, that he has thus revealed concerning him?" Nikotheus spoke concerning him; he saw that he was that one. He said: "The Father exists, surpassing every perfection. He has revealed the invisible, triple-powered, perfect one." Each of the perfect men saw him, they spoke of him, giving glory to him, each one in his own way. This is the only-begotten one hidden in the Setheus; this is he whom they called the light-darkness. Because of excess of his light they of themselves alone became dark. This is he through whom the Setheus is king. This is the only-begotten one. There are twelve fatherhoods in his right hand in the type of the twelve apostles. And in his left there are thirty powers. Each one makes twelve, and each possesses two aspects in the type of the Setheus. One aspect looks to the deep within, the other looks at the triple-powered one. And each one of the fatherhoods in his right hand makes 365 powers according to the word which David spoke, saying: "I will bless the crown of the year in thy beneficence." Now all these powers surround the only-begotten one like a rown, giving light to the aeons in the light of the only-begotten one, as it is written: " In thy light will we see light." And the only-begotten one is raised above them, as it is written: "The Chariot of God is ten thousandfold"; and again; "Thousand rejoice, the Lord being in them." This is he who dwells in the monad which is in the Setheus. It is this which came forth from the place of which it is not possible to say where it is, which came forth from that which is before the All. This is the Only One. This is he from whom the monad came, like a ship laden with all good things, or like a city filled with every race of man and every king`s image. This is the manner in which they are all within the monad : there are twelve monads making a crown upon its head; each one makes twelve. And there are ten decads surrounding its shoulders. And there are nine enneads surrounding its belly. And there are seven hebdomads at its feet, and each one makes a hebdomad. And to the veil which surrounds it like a tower, there are twelve gates. There are twelve myriad powers at each gate, and they are called archangels and also angels. This is the mother-city of the only-begotten one. This is the only-begotten of whom Phosilampes spoke: "He exists before the All." It is he who came forth from the endless, characterless, patternless and self-begotten aeon who has begotten himself, who came forth from the ineffable and immeasurable one, who exists verily and truly. It is he in whom exists the truly existent one; that is to say, the incomprehensible Father exists in his only-begotten Son. The All rests in the ineffable and unutterable, unruled and untroubled one, of whose godhood which is itself no godhood, no one is able to speak. And when Phosilampes understood, he said: "Those things which verily and truly exist and those which do not exist are for his sake. This is he for whose sake are those that truly exist which are secret, and those that do not truly exist which are manifest." This truly is the only-begotten God. This is he whom the All knew. They became God, and they raised up his name: God. This is he of whom John spoke: "In the beginning was the Word and the Word was with God and the Word was God. This one without whom nothing exist, and that which has come into existence in him is life." This is the only-begotten one in the monad,. Dwelling in it like a city. And this is the monad which is in Setheus like a concept. This is Setheus who dwells in the sanctuary like a king, and he is as God. This is the creative Word which commands the All that they should work. This is the creative Mind, according to the command of God the Father. This is he to whom the creation prays as God, and as Lord, and as Saviour, and as one to whom they have submitted themselves. This is he at whom the All marvels because of his beauty and comeliness. This is he whom the All - those within being a crown upon his head, and those outside at his feet, and those of the midst surrounding him - bless, saying: "Holy, Holy, Holy art Thou, Thou art living within those that live, thou art holy within the holy ones, thou dost exist within those that exist, and thou art the father within the fathers, and thou art God within the gods, and thou art Lord within the lords, and thou art a place within all the places." And they bless him, saying: "Thou art the house, and thou art the dweller in the house." And they bless him again, saying to the Son who is hidden within him: "Thou art existent, thou art the only-begotten one, the light and the life and the grace." 8. Then Setheus sent the light-spark to the indivisible one. And it shone, it gave light to the whole place of the holy pleroma. And they saw the light of the light-spark. They rejoiced and they gave myriads of myriads of glories to the Setheus and to the light-spark which had manifested, as they saw that all their likeness was in him. And they depicted the light-spark within them as a man of light and truth. They called him one assuming all forms, and pure one, and they called him unmoved one, and all the aeons called him all-powered one. This is the servant of the aeons and he serves the Pleroma. And the indivisible one sent the light-spark out of the pleroma. And the triple-powered one came down to the places of the self-begotten one. And they saw the grace of the aeons of the light which was granted to them. They rejoiced because he who exists came forth among them. Then the veils opened, and the light penetrated down to the matter below and to those who had no form and no likeness. And in this way they acquired the likeness of the light. Some indeed rejoiced because the light came to them and they became rich. Others wept because they became poor, and those things which they had were taken away. And this is the way it happened to the grace which came forth. Therefore captivity was taken captive. They gave honour to the aeons which had received the light-spark. Watchers were sent to them, namely Gamaliel, Strempsuchos, Agramas and those with him. They became helpers to those who believed in the light-spark. 9. And in the place of the indivisible one there are twelve springs, and upon them twelve fatherhoods, surrounding the indivisible one in the manner of the deeps or these veils. And there is a crown upon the indivisible one in which is every species of life: and every triple-powered species; and every incomprehensible species: and every endless species; and every unutterable species; and every silent species; and every unmoved species; and every first-visible species; and every self-begotten species; and every true species; all being within it. And in this is every species and every gnosis. And every power receives light from it. And every mind is revealed in it. This is the crown which the Father of the All gave to the indivisible one, in which there are 365 species, and they shine and fill the All with imperishable and inextinguishable light. This is the crown which gives power to every power. And this is the crown for which all the immortal ones pray. And from this will those who have first manifested in the will of the unknowable one, on the day of rejoicing give to the invisible one, namely the foremost one, the all-divine one, and the all-begetting one, they and their fellows. And after the invisible one, all the aeons will receive their crowns from it and hasten forth with the indivisible one. And the All will receive their completion through the imperishable one. And for this reason do those who have received bodies pray, wishing to leave their bodies behind, and to receive the crown which is laid up for them in the imperishable aeon. And this is the indivisible one which has created the contest for the All. And all things were granted to it through him who is superior to all things. And to it was granted the immeasurable deep, in which the fatherhoods cannot be numbered. And its enneads is without character. And the characters of the whole creation are in it, as its ennead makes twelve enneads, and a place is in its midst which is called the god-bearing or god-begetting land. This is the land of which it has been said: "He who tills his land shall be satisfied with bread, and shall enlarge his threshing floor" and also "The king of the filed that has been tilled is over all." And all these powers which are in this god-begetting land receive crowns upon their heads. By this means the Paralemptores are known, because of the crowns upon their heads, whether or not they are from the indivisible one. And moreover there is in it the all-mother. In it there are seven wisdoms and nine enneads and ten decads. And there is a great rule in their midst. And there is a great invisible one standing upon it, and a great unbegotten one and a great incomprehensible one. Each one has three faces. And the prayer and the blessing and the song of praise of the creation mount above that rule which is in the midst of the all-mother, and in the midst of the seven wisdoms, and in the midst of the nine enneads and the ten decads. And all these stand above the rule, fulfilled in the fruit of the aeons. This is what the only-begotten one hidden in the indivisible one, before whom there is a source which twelve beneficent ones surround, commands them. And each one has a crown upon his head, and he has twelve powers which surround him. And they bless the only-begotten king, saying: "For thy sake we have worn the glory, and through thee we have seen the Father of the All, [. . .] and the Mother of all things, who is hidden in every place who is the thought of every aeon. And she is the concept of every god and every lord. And she is the gnosis of every invisible one. And thy image is the mother of every incomprehensible one. And it is the power of every infinite one." And they bless the only-begotten one, saying: "Through thy image we have seen thee, we have fled to thee, we have stood with thee, we have received the unfading crown, which has been known through thee. Glory to thee for ever, O only begotten one" And they all said: "Amen" at once. And he became a light-body. He passed through the aeons of the indivisible one, until he reached the only-begotten one who is in the monad, who continues in quietness or in stillness. And he received the grace of the only-begotten one, which is his Christhood, and he received the eternal crown. This is the Father of all the light-sparks. And this is the head of every immortal body. And this is he for whose sake resurrection of the limbs were granted. 10. But outside the indivisible one and outside his characterless ennead, in which are all characters, there are three other enneads, and each one makes nine enneads. And within each one there is a rule, to which three fatherhoods are gathered: an infinite one, an unutterable one and an incomprehensible one. And in the midst of the second ennead there is a rule, and there are three fatherhoods in it: an invisible one, an unbegotten one and an unmoved one. Also in the third ennead there is a rule, and there are three fatherhoods in it: a still one, an unknowable one, and a triple- powered one. And through these the All has known God. And they fled to him and they begot a multitude of aeons which cannot be numbered. And according to each ennead they make myriads upon myriads of glories. And each ennead has a monad within it. And in each monad there is a place which is called imperishable, which is the holy land. In the land of each of these monads there is a source. And there are myriads upon myriads of powers receiving crowns upon their heads from the crown of the triple-powered one. And in the midst of the enneads and in the midst of the monads is the immeasurable deep. And the All, those within and those without, looks forth upon it. And twelve fatherhoods are 1. The first fatherhood is an infinite aspect, and thirty powers surround it which are infinite. 2. The second fatherhood is an invisible aspect, and thirty invisible ones surround it 3. The third fatherhood is an incomprehensible aspect, and thirty incomprehensible ones surround it. 4. And the fourth fatherhood is an invisible aspect. Thirty invisible powers surround it. 5. The fifth fatherhood is an all-powered aspect, and thirty all-powered ones surround it. 6. The sixth fatherhood is an all-wise aspect, and thirty all-wise ones surround it. 7. The seventh fatherhood is an unknowable aspect. And thirty unknowable powers surround it. 8. The eighth fatherhood is a still aspect, and thirty still powers surround it. 9. The ninth fatherhood is an unbegotten aspect, and thirty unbegotten powers surround it. 10. The tenth fatherhood is an unmoved aspect, and thirty unmoved powers surround it. 11. The eleventh fatherhood is an all-mystery aspect, and thirty all-mystery powers surround it. 12. The twelfth fatherhood is a triple-powered aspect, and thirty triple-powered powers surround it. And in the midst of the immeasurable deep there are five powers which are called by these unutterable names: 1. The first is called love, from which all love has come. 2. The second is called hope, through which the only-begotten Son of God was hoped in. 3. The third is called faith, through which the mysteries of the ineffable have been believed in. 4. The fourth is called gnosis, through which the first father has been known, he because of whom they exist, and through whom has been known the mystery of the silence, which speaks in all things, which is hidden - the first monad, for whose sake the All became insubstantial. This is the mystery on whose head the 365 substances are a crown like the hair of a man. And the holy pleroma is like these footstools under his feet. This is the door of God. 5. The fifth is called peace, through which peace was given to all those within and those without, because in it was the All created. This is the immeasurable deep in which are the 365 fatherhoods. And the year was divided by means of these. This is the deep which surrounds the holy pleroma from without. This is that upon which is the triple-powered one with its branches like these trees. And this is that over which is Musanios, with all those that belong to him. And Aphredon is there with his twelve beneficent ones. And a rule is in their midst to which are brought the blessings and the songs of praise and the supplications and the prayers of the mother of all things or the mother of the All, who is called Manifest. And they are given form through the twelve beneficent ones. They are sent forth by it to the pleroma of Setheus. They remember these things in the outer eon in which is the matter. This is the deep from which the triple-powered one received glory until he reached the indivisible one. And he received the grace of the unknowable one, from which he received the sonship of such greatness that the pleroma was not able to bear it, because of the abundance of its light and the shining within it. 11. And the whole pleroma was agitated, and the deep with all those within it moved, and they fled to the eon of the mother. And the mystery commanded that the veils of the aeons be drawn back until the overseer established the aeons again. And the overseer established the aeons again, as it is written: "He established the inhabited world and it shall not be moved"; and also: "The earth was dissolved with all those upon it." And then the triple-powered one in whom the Son was hidden came forth, and on his head was the crown of stability, making myriads upon myriads of glories, and those who cry out: "Make straight the way of the Lord and receive the grace of God. And he will fill all the aeons which belong to you with the grace of the only-begotten Son." And the holy Father, the all-perfect one, stood over the immeasurable deep. And it is he from whom is the whole fullness: "Out of his fullness have we received grace." Then the aeon was established, it ceased to move. The Father established it so that it should not move for ever. And the aeon of the mother remained filled with those things which were in it, until the command came forth through the mystery hidden in the first Father - from whom the mystery came forth - that his Son should establish the All once again in his gnosis, in which the All is contained. Then Setheus sent a creative word with which were many powers having crowns upon their heads. And their crowns sent forth rays, and the shining of their bodies enlivened the place to which they came. And the word which came forth from their mouths was eternal life. And the light which came forth from their eyes was to them rest. And the movement of their hands was their flight to the place from whence they came forth. And their looking into their faces was the gnosis in relation to themselves. And their journey to themselves was their turning inwards once again. And the stretching out of their hands was their setting up. And the hearing of their ears was the perception which is in their hearts. And the uniting of their members was the gathering together of the dispersed of Israel. And the holding of them was their fixing to the word. And the cipher which was in their fingers was the number or reckoning which came forth according to what is written: "He who numbers the multitudes of stars and gives names to them all." And the whole unity of the creative word happened with those that came in the movement which happened. And they all became one, as it is written: "They all became one in the one and only One." And then this creative word became a power of God, and Lord and Saviour and Christ and king and good and father and mother. This is he whose work was of worth. He received honour, and he became father of those who have believed. This became law in Aphredonia, and mighty. 12. And the all-visible one came forth wearing the crown, and gave crowns to those who have believed. And the mother, the virgin and the power of the aeons, gave rank to her worlds according to the ordinance of the inner. And she laid therein the light-spark according to the type of the monad. And she placed the covering surrounding it, and she placed the forefather in the type of the indivisible one and the twelve beneficent ones surrounding him. There were crowns upon them, and a seal of glory on their right, and a source in their midst. And a triple-powered aspect in the source, and a rule with twelve fathers and a sonship hidden within them surrounding it. And she set up the self-father in the type of the characterless ennead. And she gave to him authority over everyone, he being father to himself alone. And she crowned him with every glory. And she gave to him love and peace and truth, and myriads of powers, so that he should gather together those that were scattered in the agitation which happened at the time when the triple-powered one came forth, with the joy and the Lord of the All, who has power to give life and to destroy. And she set up the protogenitor son in the type of the triple- powered one. And she gave to him a ninefold ennead. And she gave ten times five decads, so that he should be able to complete the contest which was given to him. And she gave to him the first-fruits of the sonship in which he was able to become triple- powered. And he received the promise of the sonship whereby the All was given over to him. And he received the contest which was entrusted to him. And he raised up all the purity of the matter, and made it a world and an aeon and a city which is called imperishability and Jerusalem. And it is also called "the new earth." And it is also called "self-complete." And it is also called "unruled." And furthermore that earth is a god-bearing and a life-giving one. It is this for which the mother asked, that it be set up. Because of this she placed ordinance and rank, and she placed forethought and love in this earth. This is the earth about which it has been written: "The earth which drinks rain-water many times ", that is, which increases light in itself many times from its going forth to its coming in. This is what has been written concerning the man with sense-perception: "And he was typified and created in the type of this land." This it is that the protogenitor saved by means of his own power. Because of this work, the Father of the All, the indescribable one, sent a crown in which is the name of the All, whether endless, or unutterable, or incomprehensible, or imperishable, or unknowable, or still, or all-powered, or indivisible. This is the crown of which it is written: "It was given to Solomon on the day of the joy of his heart." The first monad furthermore sent him an ineffable garment which was all light and all life and all resurrection, and all love and all hope and all faith and all wisdom, and all gnosis, and all truth, and all peace, and all-visible, and all-mother, and all-mystery, and all-source, and all-perfect, and all invisible, and all unknowable, and all endless, and all unutterable, and all deep, and all incomprehensible, and all pleroma, and all silence, and all unmoved, and all unbegotten, and all still, and all monad, and all ennead, and all dodecad, and all ogdoad, and all decad, and all hebdomad, and all hexad, and all pentad, and all tetrad, and all triad, and all dyad, and all monad. And the All is in it, and also all found themselves in it, and knew themselves in it. And it gave light to them all with its ineffable light. Myriads upon myriads of powers were given to it, so that at one and the same time it should establish the All. It gathered its garments and made them into the form of a veil which surrounded it on all sides. And it poured itself over them all, it raised them all. And it divided them all according to rank and according to ordinance and according to forethought. 13. And then the existent separated itself from the non-existent. And the non-existent is the evil which has manifested in matter. And the enveloping power separated those that exist from those that do not exist. And it called the existent "eternal", and it called the non-existent "matter". And in the middle it separated those that exist from those that do not Exist, and it placed veils between them. And it placed purifying powers so that they should purify and cleanse them. And it gave ordinance to those that exist in this way. And it placed the mother as head. And it gave to her ten aeons, there being a myriad powers in each aeon, and a monad and an ennead in each aeon. And it placed in her an all-womb, And it gave to her a power so that she should place it hidden within her, so that no one should know it. And it placed in her a great rule with three powers standing by it: an unbegotten one, an unmoved one, and the great pure one. And it gave to it twelve others which were crowned and surrounded it. And it gave to it seven other commanders who had the all-perfect seal, and a crown upon their heads with twelve adamantine stones in it, which were from Adamas, the Man of Light. And it set up the forefather in the aeons of the mother of all things. It gave to him all the authority of fatherhood, and it gave to him powers that they should obey him as father, and as first father of all that had come into existence. And it placed on his head a crown of twelve species. And it gave to him a power which is triple-powered and all-powered. And it gave to him the sonship, and myriads upon myriads of glories. And it gave them to him. And it surrounded him with the pleroma. And it gave to him the authority to make all things live and perish. And it gave to him a power out of the aeon which is called Solmistos, him whom all the aeons seek, whence he manifested. And myriads upon myriads of glories were given to him and the aeons with him. Moreover the power that was given to the forefather is called first-visible because it is he who was first manifest. And he was called unbegotten because no one had created him. And he was called the ineffable and the nameless one. And he was also called self-begotten and self-willed because he had revealed himself by his own will. And he was called self-glorified because he was manifest with the glories which he possessed. He was called invisible because he is hidden and is not seen. And it gave to him another power, which from the beginning had revealed the light-spark in this same place, and which was called by holy and all-perfect names. The first is protia, that is, the foremost. It is called pandia, namely that which exists in all things. It is called pangenia, namely that which has begotten all things. It is called doxogenia because it is the begetter of glory. Furthermore it is called doxophania because it is the revealer of glory. It is also called doxokratia because it rules over the glory. It is also called arsenogenia which is the begetter of males. It is also called loia, of which the interpretation is: God with us. It is also called iouel, of which the interpretation is: God for ever. But that which commanded these powers to manifest is called phania, of which the interpretation is: the revelation. And the angel which was revealed with them is called by the glories doxogenes and doxophanes, of which the interpretation is: the begetter of glory and the revealer of glory, because he is one of these glories which stand surrounding the great power. And he is called doxokrator, that is, at his manifestation he ruled over great glories. 14. These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him. And he was given authority over all things. And he :created a great aeon for himself. And he placed in it a great pleroma and a great sanctuary. And he placed within it all the powers which he had received. And he rejoiced with them, as he begot his creations once again, in accordance with the command of the Father hidden in the silence who had sent to him these riches. And the crown of fatherhood was given to him, because he had set him up as Father of those who had come into existence after him. And then he cried out, saying; "My children with whom I am in travail until the Christ take form in you." And again he cried out: "For I am ready now to place a single husband, Christ, beside a holy Virgin." But since he saw the grace which the hidden Father gave to him, he, the forefather, wished to turn the All towards the hidden father, for his wish is this, that the All should turn to him. And when the mother saw these great things that were given to her forefather, she rejoiced greatly. And she was glad. Because of this she said: "My heart has rejoiced and my tongue has been glad." Afterwards she cried out to the endless power which stands with the hidden aeon of the Father, which belongs to the great powers of glory and which is called among the glories thrice-born, that is, the one who was begotten three times, which is also called thrice-begotten and is also called Hermes. And she also prayed to the one hidden from all things, that he send to the mother what she needed. And the hidden Father sent to her the mystery which covers all the aeons and all the glories, which has an all-perfect, that is, a complete crown. And he placed it on the head of the great invisible one who was hidden within her, who is imperishable and is unbegotten and the great power with him which is called begetting-males, which will fill all the aeons with glory. And in this way the All will receive the crown through him. 15. And afterwards she set up the eternal self-father. And she gave to him the aeon of the covered ones in which is the All: the species with the forms, and the likenesses with the forms, and the changes, and the differences with the four changes, and the number with the numbered, and the knower with the known. And she placed him so that he should cover over all things that are within him, and so that he should give to him that asks him. And she gave to him ten powers and nine enneads and a pentad of aeons. Luminaries were given to him. And authority was given to him over all the hidden things, so that he would give grace to those who had striven. And they fled from the matter of the aeon, leaving it behind them. And they fled to the aeon of the self-father and they received the promise which was made to them through him who said: "He who will leave father and mother and brother and sister and wife and child and possessions, and bear his cross and follow me, will receive the promised things which I have promised to him. And I will give to them the mystery of my hidden Father because they have loved what is theirs, and they have fled from him who persecutes them with violence." And he gave to them praise and joy and gladness and pleasure and peace and hope and faith and love and truth which does not change. And this is the ennead which was granted to those who fled from the matter. And they became blessed and they became perfect, and they knew the true God. And they understood the Mystery which became Man, why he was revealed, until they saw him who is indeed an invisible one; and that he wrote his Word concerning him until they knew him, and fled to him and became divine and perfect. 16. Afterwards the mother established her first-born son. She gave to him the authority of the sonship. And she gave to him hosts of angels and archangels. And she gave to him twelve powers to serve him. And she gave to him a garment in which to accomplish all things. And in it were all bodies: the body of fire, and the body of water, and the body, of air and the body of earth, and the body of wind, and the body of angels, and the body of archangels, and the body of powers, and the body of mighty ones, id the body of gods, and the body of lords. In a word, within it ere all bodies so that none could hinder him from going to the :eight or from going down to the abyss. And this is the protogenitor, to whom those within and those without promised all that he would desire. And this is he who divided all matter. And in the manner in which he spread himself out over it "like a bird which stretches forth its wings over its eggs," thus he, the protogenitor, did to the matter. And he raised up myriads upon myriads of kinds or species. When the matter became warm it released the multitude of powers which were with him. And they grew like vegetation, and they were divided according to species and according to kinds. And he gave law to them to love one another and to honour God and to bless him, and to seek him - who he is and what he is - and that they should marvel at the place from which they came, that it is narrow and difficult, and that they should not return to it again, but follow after him who gave law to them. And he brought them forth from the darkness of the matter which was mother to them, and be said to them that light existed because they did not yet know light, whether it existed or not. Then he gave to them the commandment not to do harm to one another. He went forth from them to the place of the mother of the All with the forefather and the self-father, so that they should give ordinance to those that came forth from the matter. 17. And the mother of the All and the forefather and the self- father and the protogenitor and the powers of the aeon of the mother sang a great song of praise, blessing the One Alone, saying: "Thou alone art the infinite one, thou alone art the deep, and thou alone art the unknowable one. And thou art he for whom everyone seeks, and they do not find thee, for none can know thee without thy will, and none can bless thee without thy will. And thy will alone is that which became place for thee, for none can become place for thee because to all thou art their place. I pray thee to give ranks to those of the world, and to give ordinances to my offspring according to thy pleasure. And do not cause sorrow to my offspring, because no one has ever been made sorrowful through thee, and no one has known thy counsel. Thou art he whom all those within and those without lack. For thou alone art an incomprehensible one, thou alone art the invisible one, and thou alone art the insubstantial one, and thou alone art he who has given character to all creation. Thou hast manifested them in thyself. Thou art the demiurge of those that have not yet manifested - these which thou alone knowest, and we do not know them. Thou alone art he who gives signs of them to us, so that we should ask of thee concerning them, that thou shouldst manifest them, and we should know them through thee alone. Thou alone didst bring thyself to the measure of the hidden worlds, until the knew thee. It is thou who hast given to them to know that it I thou who hast borne them in thy incorporeal body. And thou ha! created them, for thou hast begotten Man in thy self-originate mind, and in the thought and the perfect idea. This is Man, begotten of mind, to whom thought gave form. It is thou who hast given all things to Man. And he has worn them like garment. And he has put them on like clothing, and he has wrapped himself in the creation like a mantle. This is Man whom the All prays to know. Thou alone hast commanded Man that he be revealed so that they know thee through him, that thou hast begotten him. And thou wast revealed according to thy will. Thou art he to whom I pray, 0 Father of all fatherhoods, and God of all. gods, and Lord of all lords. Thou art he whom I beseech to give ranks to my kinds and my offspring, these to whom I gave abundance in thy name and in thy power. Thou only Sovereign and thou only changeless one, give me power and I will cause my offspring to know thee, that thou art their Saviour." 18. And when the mother ceased praying to the infinite an unknowable one who fills the All and gives life to them all, he heard her and all those with her who belong to her. And he sent to her a power from the Man whom they desire to see. And from the infinite one came the infinite light-spark, at which the aeons wondered where he was hidden before he revealed himself through the infinite Father. This one who had revealed the All in himself, where was he hidden? And the powers of the hidden aeons followed him until they came to him who is revealed, and until they reached the holy pleroma. And he concealed himself in the powers of those who came forth from the hidden one. And he made them into a world. He wore it in the holy place. And the powers of the pleroma saw him, they loved him. They blessed him in songs of praise which were ineffable and unutterable by tongues of flesh, and which were reflected on by the Man within himself. And he received their song of praise, he made it into a veil for their worlds, surrounding them like a wall. And he came forth to the limits of the mother of the All. He stood upon the universal aeon. 19. And the All was moved in the presence of the Lord of the whole earth. And the aeon was agitated and it remained so because it saw him whom it did not know. And the Lord of Glory lowered himself. He separated the matter. He made it into two parts and two lands. And he set boundaries to each land. And he told them that they were from one father and one mother. And those that fled to him worshipped him. He gave to them the land on the right side of him, and he granted to them eternal life and immortality. And he called the land on the right side "the land of life," and that on the left "the land of death." And he called the land on the right side "the land of light," and that on the left "the land of darkness." And he called the land on the right side "the land of rest," and the land on the left "the land of toil." And he set boundaries between them, and veils between them, so that they should not see one another. And he placed watchers upon their veils. And he gave many honours to those who had worshipped him. And he exalted them over those who had opposed him and withstood him. And he spread out the land on the right side into many lands. And he made them each into ranks, and each into aeons, and each into worlds, and each into heavens, and each into firmaments, and each into heavens, and each into places, and each into places, and each into spaces. And he appointed laws for them. He gave to them commandments: "Abide in my word and I will give to you eternal life. And I will send you powers. And I will strengthen you with spirits of power, and I will give you authority as you will. And no one will prevent you in what you wish. And you will beget for yourselves aeons and worlds and heavens, so that the intelligible spirits come and dwell in them. And you will become gods, and you will know that you are from God, and you will see him, that he is God within you, And he will dwell in your aeon." And the Lord of the All said these words to them. And he withdrew from them and concealed himself from them. 20. And those begotten of matter rejoiced because they were remembered. And they rejoiced that they had come forth from what is narrow and painful, and they begged the hidden mystery: "Give authority to us so that we make for ourselves aeons and worlds, according to thy word which thou 0 Lord hast established with thy servant. For thou alone art the unchanging one. And thou alone art the infinite one. And thou alone art the incomhensible one. And thou alone art the unbegotten one, and the self-begotten one and the self-father. And thou alone art the unmoved one and the unknowable one. And thou alone art the silence and the love and the source of the All. And thou alone art the immaterial and the undefiled one; and the ineffable one with regard to his generation, and the unthinkable one with regard to his revelation. Now hear me, 0 imperishable Father and immortal Father, thou God of the hidden things and thou only light and life, thou alone invisible and thou alone unutterable and thou alone undefiled, and thou alone invincible, and thou alone the first- existent, the One before whom there is none, Hear our prayer with which we have prayed to him who is hidden in all places. Hear us and send to us incorporeal spirits that they may dwell with us and teach us those things which thou hast promised to us, and that they may dwell in us and that we become bodies to them. Because it is thy will that this should happen, let it happen. And give ordinance to our work and set it up according to thy will and according to the ordinance of the hidden aeons. And thou only art ordinance to us, for we are thine." And he heard them, he sent powers of discernment which know the ordinance of the hidden aeons. He sent them forth according to the ordinance of the hidden ones. And he established ranks according to the ranks of the height, and according to the hidden ordinance. They began from below upwards, in order that the building should join together; And he created the land of air, the dwelling-place of those that come forth, that they should remain upon it until the establishment of those below them. Next is the true dwelling-place. Within this the place of repentance. Within this the antitypes of erodes. Next the sojourning as stranger, the repentance.Within this the self-begotten antitypes. In that place they are immersed in the name of the self-begotten one who is God over them. And in that place over the source of living water were put powers which were brought forth as they came. These are the names of the powers which are over the living water: Michar and Micheu. And they are purified through Barpharanges. And within these are the aeons of the Sophia. Within these is truth in verihood, The Pistis Sophia is there, and the pre-existent living Jesus, and the aerodioi and the twelve aeons. In that place were put Sellao, Eleinos, Zogenethles, Selmelche, and the self-begotten one of the aeons. And within it were placed four lights Eleleth, Daveide, Oroiael, Harmozel [. . .]. (lacuna) (From this point until the end, several unplaced leaves are appended to the text:) 21. [. . .] incomprehensible, they have not comprehended him as Father of the All and also as [. . .] of the All and as [. . .] of all these, and insubstantial, invisible, unknown, infinite and unknowable, incomprehensible in his unattainable, unapproachable image. And his boundary is within it the image. [. . .] in it in this way that it sets bounds to them all in its incorporeality. It sets bounds to them all in incorporeality and in insubstantiality. This is the ineffable, unutterable, unknowable, invisible, immeasurable and infinite Father. He, of himself within himself, has brought himself to the measure of those within him. And he has brought the thought of his greatness to the measure of insubstantiality, until he has made them insubstantial. For he is an incomprehensible one. Through his members he has, of himself, made a place for his members, that they should dwell in it and know that he is their Father, and that it is he who has emanated them in his first concept: this which became a place for them, and made them insubstantial so that they should know him. For he was unknown by all. This became his [. . .] of light in the form of a [. . .] and in the form of a [. . .] and in the form of a [. . .] giving [. . .] to them in the thought of his greatness. He has brought them forth in his thought. His members became insubstantial, But they were incomprehensible to this place. Each one of them made a myriad in his members, and each one of them saw him as the Son that he was completed in him. And the Father sealed him as his Son within them, so that they should know him within themselves. And the name moved them within themselves to make them see the invisible and unknowable one. And they gave glory to the Only One and to the concept within him, and to the intelligible word. And so they gave glory to the three which are one, because through him they have become insubstantial. And the Father took their whole likeness. He made it into a city or a man. He portrayed the All in him, namely all these powers. Each one of them knew him in this city. Each one gave myriads of glories to the man or the city of the Father who is in the All. And the Father took the glory. He made it into a garment outside the man who [. . .]. (lacuna of one page) [. . .] within him. And he made his belly in the type of the holy pleroma. And he made his nerves going out from one another in the type of a hundred myriad of powers, less four myriads. And he made the twenty digits in the likeness of the two decads: the hidden decad and the manifest decad. And he made the navel of his belly in the likeness of the monad hidden in the Setheus. He made the large intestine in the likeness of the Setheus who is lord over the pleroma. And he made the small intestine in the likeness of the ennead [. . .] of the Setheus. And he made his womb in the type of the interior of the holy pleroma [. . .]. (lacuna of two lines) [. . .] and he made his knees in the type of the still one and the unknowable one who serve the All, and they rejoice with those who will be saved. And he made his members in the type of the deep in which are 365 fatherhoods, according to the type of the fatherhoods [. . .] and he made the hair of his body in the type o the worlds of the pleroma. And he filled him with wisdom like the all-wise one. And he filled him with mysteries within, in the manner of the Setheus. And he filled him outwardly in the manner of the indivisible one. And he made him incomprehensible in the type of the incomprehensible one who is in every place, who is the Only One in the All and who is not comprehended. And he made him surrounding another in the type of the covering which clothes the hidden mysteries. And he made his right foot the type of the indivisible one, and it was called right foot. And he made the four corners in the type of the four gates. And he made the two thighs in the type of the myriarchs which are on the right and on the left. And he made his necessities in the type of those that go forth and those that come in. And he made his two hips in the type of the silence [. . .]. [. . .] and he made the [. . .] within it, one in the type of Aphredon, the other in the type of Musanios. And he made [. . .] his feet, the right foot in the type of the all-visible one, and the left foot in the type of the mother beneath all things. 22. And this is the Man who was made according to each aeon. And this is he whom the All desired to know. This is the all-perfect one, and this is the God-man who himself is a god. And he is an invisible one, and an unknowable one, and an all- still one, and an incomprehensible one and an unmoved one. He whom it is not possible to curse, it is only possible to bless, saying: "I bless thee, 0 Father of all fathers of light. I bless thee, 0 infinite one of light, who surpassest all that is infinite. I bless thee, 0 incomprehensible one of light, who art above all that is incomprehensible. I bless thee, 0 unutterable one of light who art before all that is unutterable. I bless thee, 0 imperishable one of light who surpassest all that is imperishable. I bless thee 0 source of light whence is all light. I bless thee, 0 ineffable one of light. I bless thee, 0 unthinkable one of light itself. I bless thee, 0 unbegotten one of light. I bless thee, 0 self-existent one of light. I bless thee, 0 forefather of light, who surpassest all forefathers. I bless thee, 0 invisible one of light, who art before all that is invisible. I bless thee, 0 thought of light, who surpassest all thoughts. I bless thee, 0 God of Light, who art before all gods. I bless thee, 0 gnosis that art light to all gnoses. I bless thee, 0 unknowable one of light, who art before all that is unknowable. I bless thee, 0 still one of light, who art before all that is still. I bless thee, 0 all-powered one of light, who surpasseth all that is all-powered. I bless thee, triple-powered one of light, who surpassest all that is triple- powered. I bless thee, 0 indivisible one of light, but thou art he who divides all light. I praise thee, 0 pure one of light, who surpassest all the pure ones. I bless thee [. . .]. (lacuna of three lines) as thou speakest [. . .] I bless thee, thou who understandest all, while no one understands thee. I bless thee, thou who enclosest: All, while no one encloses thee. I bless thee, thou who begotten hast begotten all because no one has begotten thee. I bless thee, 0 source of the All and of all things. I bless thee, 0 truly self-begotten one of light, who art before all the self-begotten ones. I bless thee, 0 truly unmoved one of light, thou light to those who have moved in thy light, I bless thee, 0 silence of all silences of the light. I bless thee, 0 Saviour of all saviours of the light, I bless thee, 0 only incomprehensible one of light. I bless thee, who alone art place of all places of the All. I bless thee, who alone art wise and who alone art wisdom. I bless thee, 0 only all-mystery. I bless thee, 0 only all-perfect one of light. I bless thee, 0 only unattainable one [. . .]. (lacuna of two lines) [. . .]. I bless thee, 0 good one, who dost manifest all good things, I bless thee, 0 light, who alone dost manifest all lights. I bless thee, thou who arousest all understanding, who givest life to all souls. I bless thee, 0 rest of those [. . .]. I bless thee, thou who dwellest in every fatherhood from the beginning until now. They seek for thee, for thou art their quest. 0 hear the prayer of the man in every place who prays with his whole heart. This is the Father of every father, and the God of every god, and the Lord of every lord, and the Son of all sons, and the Saviour of all saviours, and the invisible one of all that is invisible, and the silence of all silences, and the infinite one of all that is infinite, and the incomprehensible one of all that is incomprehensible, and the abyss-dweller of all abyss-dwellers, and a place of all places. The one and only intelligible one who exists before all mind; and furthermore, is mind before all mind, and is an incomprehensible one who comprehends all, and one without likeness, who is before all likenesses; who is [. . .] [. . .] beginning, and [. . .] to whom belong all [. . .] within him. And all lights are in him, and all life is in him, and all rest is in him, and all [. . .] is in him, and [. . .] and the Mother and the Son are in him. This is the blessed one alone. For All have need of him, for because of him they all live. It is he who knows the All within him, who contemplates the All within himself. He is an incomprehensible one, but it is he who comprehends All. He receives them to himself. And nothing exists outside of him. But All exist within him. And he is boundary to them all, as he encloses them all, and they are all within him. It is he who is Father of the aeons, existing before them all. There is no place outside of him. There is nothing intelligible or anything at all, except the Only One. They look at his Incomprehensibility which is within them all, for he sets a boundary to them all. But they do not comprehend him, they marvel at his because he sets a boundary to them all. They strive [. . .]. |
Lamplugh Version
In 1918 an English translation of the manuscript known as the Untitled Text was published by F. Lamplugh (Bibl. 23) This was based on Amelineau's French version.
This is the Father of all Fathers, the God of all [. . .] Gods, Lord of all Lords, Sonship of all Sons, Saviour of all Saviours, Invisible of all Invisibles, Infinity of all Infinities, Uncontainable of all Uncontainables, Beyond-the-Deep of all Beyond-the-Deeps, Space of all Spaces. This is the Spiritual Mind which existed before all Spiritual Minds, the Holy Place comprehending all Holy Places, the Good comprehending all Goods. This is the Seed of all good things. It is He who has brought them all forth, this Autophues or Being who has produced Himself, who existed before all the beings of the Plêrôma which He Himself has brought forth, Who is in all time. This is that Ingenerable and Eternal One who has no name and who has all names; who was the first to know those of the Universe, who has looked upon those of the Universe, who has heard those of the Universe. He is mightier than all might, upon whose incomprehensible Face no one is able to gaze. Beyond all mind does He exist in His own Form, Solitary and Unknowable. The Universal Mystery is He, the Universal Wisdom, of all things the Beginning. In Him are all Lights, all Life, and all Repose. He is the Beatitude of which all in the Universe are in need, for that they might receive Him they are. All beings of the Universe does He behold within Himself, that One Uncontainable, who parts those of the Universe and receives them all into Himself. Without Him is nothing, for all the worlds exist in Him, and He is the boundary of them all. All of them has He enclosed, for in Him is all. No Space is there without Him, nor any Intelligence; for without that Only One there exists nothing. The Eternities contemplate His incomprehensibility which is within them all, but understand it not. They wonder at it because He limits them all. They strive towards the City in which is their Image. In this City it is that they move and live and have their true being; for it is the House of the Father, the Robe of the Son, and the Power of the Mother, the Image of the Plêrôma. He is the First Father of all things, the First Eternal, the King of those that None can Touch; He in whom all things lose themselves, He who has given all things form within Himself; the Space which has grown from Itself, He who is born of Himself, the Abyss of all being, the Great and True One who is in the Deep; He in whom the Fullnesses did come, and even they are silent before Him. They have not named Him, because Unnamable and beyond thought is He, that First Fount whose Eternity stretches through all Spaces, that First Tone whereby all things hearken and understand. He it is whose limbs make a myriad, myriad Powers, and every Power is a being in itself. The Second Space is that which is called Creator, Father, Word, Source, Mind, Man, Eternal, Infinite. He is the Pillar, the Overseer, the Father of all. He it is upon whose Head the æons form a crown, darting forth their rays. The Fullness of His Countenance is unknown to the external worlds who seek His Face, for evermore yearning to know It; for unto them His Word has run forth and to behold It is their desire. The Light of His Eyes pierces to the spaces of the external Plêrôma and the Word goes forth from His Mouth to those who dwell in Heaven and to those who dwell beneath it. The hairs of His Head are the number of the Hidden Worlds, and the Features of His Face are the type of the Eternities; the hairs of His Beard are the number of the External Worlds. The stretching out of His Hands is the manifestation of the Cross. The strain of the Cross is the Ennead, the Ninefold Being. He who springs up to the right and to the left of the Cross is the Man whom no man can comprehend. He is the Father, the Fount whence Silence wells, He for whom the Quest is everywhere. The Father is He from whom went forth the Monad and the Spark of Light, and before this all the Worlds were dark nothings. For it is that Spark of Light which has placed all things in the rays of Its Splendour, so they have received Knowledge, Life, Hope, Peace, Faith, Love and Resurrection, the Second Birth and the Seal. Now these things are the Ennead, the Ninefold Being, which has come forth from the Father without beginning, who alone has been His own Father and His own Mother, whose Plêrôma surrounds the twelve Deeps. The First Deep is the Universal Fount, from whom all fountains have gone forth. The Second Deep is the Universal Wisdom, from whom all wisdoms have gone forth. The Third Deep is the Universal Mystery, from whom all mysteries have gone forth. The Fourth Deep is the Universal Gnôsis, from whom all Gnôses have gone forth. The Fifth Deep is the Universal Purity, from whom all purity has gone forth. The Sixth Deep is the Silence that contains all silences. The Seventh Deep is the Universal Super-essential Essence, from whom all essences have gone forth. The Eighth Deep is the Forefather from whom and by whom all forefathers exist. The Ninth Deep is the All-Father, Self-Father, in whom is the All-Paternity of those who are Self-Fathers of the all. The Tenth Deep is the All-Power, from whom all powers have gone forth. The Eleventh Deep is that in which there is the First Invisible, from whom have gone forth all invisibles. The Twelfth Deep is the Truth, from whence all truths have sped forth. Now the Truth which envelops all things is the Image of the Father, the End of all things. She is the Mother of all Eternities, who surrounds all Deeps, the Monad beyond knowledge who cannot be known, without seal-mark and having all seal-marks within, blessed for ever and ever. To the Father Ineffable, Inconceivable, Unthinkable, Unchangeable, all things have been made like in their being. They rejoiced and have been filled with life-giving powers. They engendered myriads and myriads and myriads of æons, and in Joy, because they rejoiced with the Father. These are the worlds from which the Cross upsprang, and from their incorporeal limbs the Man has come forth. It is the Father and Fount of all being who has produced the limbs. Now from the Father are all names, whether Ineffable One, or Incorruptible One, or Invisible One, or Simple One, or Solitary One, or Powerful One, or Triple-powered One, or the names that in Silence alone are named. In the Father are they all, and He it is whom the Outer Worlds behold as men behold the starry sky at night. Even as men so gazing into the night desire to see the Sun, so do the Outer Worlds desire to see Him because of the very Invisibility which surrounds Him. He it is who to the æons gives life perpetually, and by His Word hath the Indivisible [. . .] the Monad in order to know it. For it is by His Word that the Holy Plêrôma exists. This is the Father, the Second Creator, by the breath of whose Mouth Providence has been in travail of those who were not, and it is by His Will that they are [. . .]. This is the Father, Ineffable, Unspeakable, Beyond Knowledge, Invisible, Immeasurable, Infinite. He has produced those that are in Him within Himself. The Thought of His Greatness has He brought forth from non-being that He might make them to be. Incomprehensible is He in His limbs. A Space has He made for His limbs that they might dwell in Him and know Him for their Sire. From His First Thought has He made them come forth, and she has become a Space for them and given them being [. . .]. In this wise has He created the Temple of the Plêrôma. At the four gates of the Temple of the Plêrôma are four Monads, a Monad at each gate, and six Supporters at each gate, in all four and twenty Supporters, and four and twenty myriads of powers at each gate, nine Enneads at each gate, ten Decads at each gate, twelve Dodecads at each gate, and five Pentads of Powers at each gate. At each gate there is an Overseer of triple aspect having countenances Ingenerable, True, and Ineffable. Of these faces one gazes upon the external æons without the gate; another beholds Sêtheus, and the third looks upward to the Sonship contained in every Monad. There it is that Aphrêdon is discovered with his twelve Holy Ones and the Forefather, and in that Space abides also Adam, the Man of the Light, with his three hundred æons. There also is the Perfect Mind. All these surround a Basket that knows no death. The Ineffable face of the Overseer, who is the Warden of the Holy Place, gazes into the Holy of Holies upon the Boundless One. Now this Warden has faces twain. One is disclosed from the side of the Deep, the other from the side of the Overseer called the Child. For there is a Deep within the Holy of Holies which is named "Light," or "He who gives the Light," and in this Abyss there is concealed an Alone-begotten Son. He it is who manifests the Three Powers, who is mighty amongst all Powers. This is the Indivisible One, the atom—Body or Church, that can never be divided, in whom the All is discovered, because all powers are hers. He who is the Triple Power has three faces, an Aphrêdonian face that is called Aphrêdon Pêxos, in which is found a latent Only-begotten One. When the Idea comes out of the Deep, Aphrêdon takes the Thought to conduct her to the Alone-begotten of Alone-begottens, to lead her to the Child, so that she may be brought to the Space of the Triple Power for self-perfecting, and be escorted in the Space of the Five Ingenerables. There is also another Space called the Deep, where there are three Paternities. In the first thereof is Kaluptô, the Hidden God. In the Second Paternity there are Five Trees, and in the midst of them an altar. An Alone-begotten Word stands upon the altar, having the twelve countenances of the Mind of all things, and before him are the prayers of all beings placed. The Universe rejoices over him because he has manifested himself. He it is that the Invisible World has struggled to know, and it is on his account that the Man has appeared. In the Third Paternity is Silence and the Fount which twelve Anointed Ones contemplate, beholding themselves therein. In him are also found Love and the Universal Mind and furthermore the Universal Mother from whom has gone forth that Ennead whose names are Prôtia, Pantia, Pangenia, Loxophania, Loxogenia, Loxokrateia, Lôia, and Iouêl. She is the First Beyond Knowledge, the Mother of the Ennead, who completes a Decad, come forth from the Monad of the Unknowable. Following there is another Space, more stretched out, where is hidden a great treasure which the Universe surrounds. This Space is the Immeasurable Deep where is an altar whereon three Powers are gathered: a Solitary being, an Unknowable being, and an Infinite being, in the midst of whom is revealed a Sonship called the Anointed Glorifier. This is he who glorifies everyone and impresses upon him the seal of the Father, who brings everybody into the eternity of the First Father who is the One, He for whose sake all is and without whom nothing is. Now this Anointed One has twelve faces, visages Unbounded, Uncontainable, Ineffable, Simple, Imperishable, Solitary, Unknowable, Invincible, Thrice-powerful, Unshakable, Ingenerable, and Pure. These Spaces, where are these twelve founts, named Founts of Reasons, full of eternal life, are called Deeps as well as the Twelve Countenances, because they have received in them all Spaces of Paternity on behalf of the Plêrômata and the Fruit which the Plêrôma emanated, who is Christ who has received the Plêrôma in Himself. Beyond all these Spaces comes the Deep of Sêtheus. This he who is in them all and is surrounded by twelve Paternities, even in the midst of these is he. Each Paternity has three faces. The first of them is an Indivisible One, and three faces has he, Infinite, Invisible, and Ineffable faces. The Second Father has Uncontainable, Unshakable, and Incorruptible faces. The Third Father has faces Beyond Knowledge, Imperishable, and Aphrêdonian. The Fourth Father has a countenance of Silence, a face of Founts, and a visage Impalpable. The Fifth Father has Solitary, Omnipotent, and Ingenerable faces. The Sixth Father has the face of an All-Father, the face of a Self-Father, and the face of a Forefather. The Seventh Father has countenances of Universal Mystery, of Universal Wisdom and Universal Origin. Visages has the Eighth Father of Light, Repose, and Resurrection. The Ninth Father has faces Knowable, First Visible, and [. . .]. The Tenth Father has Triple-fleshed, Adamic, and Pure faces. The Eleventh Father has faces Triple-powered, Perfect, and Sparkling. The Twelfth Father has a face of Truth, a face of Fore-thought, and a face of After-thought. These are the twelve Paternities which encircle Sêtheus. Their faces make in all a mystic number thirty-six. These are they from whom those of the exterior have received a seal-mark, that is why they glorify them for evermore. In that Space there are yet twelve other paternities who encircle the head of Sêtheus and support a crown there. They dart out rays upon the surrounding worlds by the Grace of the Alone-begotten Word, concealed in him, He that is sought for. (The passage enclosed within brackets has been so mutilated by the Coptic scribe that what follows is of the nature of a paraphrase rather than of a translation:) [As to the mysteries of the Word that are so much beyond us, it is not possible to describe them otherwise than as follows. Not possible for us, that is. It is impossible to describe Him as He really is with a tongue of flesh. There are glories too exalted for descriptions moved by thought and for intuition that comes through symbols, except one finds a master who is a kinsman of the deathless race yonder. From such an one can be learned something of the Spaces from whence he came; for he finds the root of all things. The mighty powers of the great æons of the Power that was in Marsanes have said in adoration, "Who is he who hath seen aught in the presence of His Face?" That is because thus does He manifest Himself, the Alone to the Alone, Nicotheos has spoken of Him and seen Him, for he is one of these. He said, "The Father exists exalted above all the perfect." Nicotheos has revealed the Invisible and the perfect Triple-power. All perfect men have seen Him, they have declared Him and have given Him glory with their own lips]. That is the Alone-begotten Word hidden in Sêtheus, He who is called the Dark Ray, for it is the excess of His light alone that is darkness. Sêtheus reigns by Him. The Alone-begotten holds in His right hand twelve Paternities, the types of the twelve Apostles, while in His left hand are thirty Powers. Each of them emanates twelve two-faced æons after the type of Sêtheus. One of these faces beholds the Deep which is in the Interior of the Temple of the Plêrôma; the other looks without upon the Triple-Power. Each of the Paternities in His right hand emanates three hundred and sixty-five powers, according to the word that David spake, saying, "I will cherish the crown of the year in Thy Righteousness." For all these Powers encircle the Alone-begotten Son as a crown, illuminating the æons with the light of the Alone-begotten, as it is written, "In Thy light shall we see light." And the Alone-begotten is lifted up upon the powers, as again it is written, "The Chariot of God is a myriad of multiplications"; and again, "There are millions of beings who rejoice; the Lord is in them." This is He who dwells in the Monad in Sêtheus, which comes from the place concerning which one does not ask, "Where is it?" She comes from Him who is before these Fullnesses. From the One and Only, even from Him has come forth the Monad, as a ship laden with all good things, or as a full field planted with every manner of tree, or as a city filled with men of every race and with all the statues of the king. Thus it is with the Monad where the Whole is found. Upon her head twelve Monads form a crown; each has emanated another twelve. Ten Decads encircle her neck, nine Enneads are about her heart, and seven Hebdomads are under her feet, and each has emanated a Hebdomad. The firmament which surrounds her is like a tower with twelve gates, and at every gate are twelve myriads of powers; archangels are they called, or angels. This is the metropolis of the Alone-begotten Son. Now it is of the Alone-begotten that Phôsilampes has said, "Before all things is He." He it is who has come forth from the Infinite; He who has engendered Himself there and has no seal nor form and has given birth to Himself. This is He who is come forth from the Ineffable One, the Immeasurable One, who truly is, and in whom is found all that truly is, who is the Father Incomprehensible. He is in His Alone-begotten Son, while the All reposes in the Ineffable and Unspeakable King, whom none can move and whose Divinity no one can declare, whose kingdom is not of this world. Meditating upon Him, Phôsilampes has said, "Through Him is That-which-really-is and That-which-really-is-not, through which the Hidden-which-really-is and the Manifest-which-really-is-not exists." He is the true Alone-begotten God, and all the Fullnesses know that it is by Him that they have become gods and that they have become rulers in this name—God. This is He of whom John has said, "In the beginning was the Word, and the Word was in God and the Word was God, and without Him was not anything made. That which was made in Him was Life." The Alone-begotten is found in the Monad, dwelling in her as in a city, and the Monad is in Sêtheus as a concept, and Sêtheus dwells in the Temple as King and as God. He is the Word creative, who has commanded the Fullnesses to labour; the Creative Mind after the order of God the Father, whom all creation worships as God and Lord, to whom all is subjected. The Fullnesses wonder at Him because of His beauty and grace. Around His head those of the Inner Spaces of the Universe form a crown; those of the external spaces are beneath His feet, while those of the middle spaces encircle Him, all praising Him and saying, "Holy, Holy, Holy, AAA, HHH, EEE, III, OOO, YYY, ΩΩΩ"—that is to say, "Thou art the Living One of Living Ones, Holy of Holies, Being of Beings, Father of Fathers, God of Gods, Lord of Lords, Space of Spaces." They praise Him, saying, "Thou art the House and the Dweller in the House." They praise Him, saying unto the Son concealed in Him, "Thou art: Thou art, O Alone-begotten, Light and Life and Grace." When Sêtheus sent the Light-Spark from the Indivisible Body, it burned and gave light to all the Space of the Temple of the Plêrômata. And they, beholding the light of the Spark, rejoiced and uttered myriads and myriads of praises in honour of Sêtheus and of the Light-Spark which was manifested, seeing that in it were all their images, and they fashioned the Spark among themselves as a Man light-giving and true. They named Him "Pantomorphos," and Pure, and Unshakable, and all the eternities also called him "All-powered." He is the Servant of the Æons and serves the Fullnesses. And the Father sealed the Man His Son in their interior so that they might know Him interiorly, and the Word moved them to contemplate the Invisible One beyond knowledge, and they gave glory to this One and Only One, to the Concept which is in Him and to the Intelligible Word, praising these Three who are One, because by Him have they been made essential beings. The Father took their total image and made of it a City or a Man and figured in Him all those of the Plêrôma, that is to say, all the powers. Each one of them knew his image in the City, for everyone of the myriads of glories found himself in the Man or City of the Father which is in the Plêrôma. The Father took His radiant glory and made thereof an outer vesture for the Man [. . .]. He created in Him the type of the Temple of the Plêrôma. He made His shoulders, which came out one from the other, after the type of those hundred myriads of powers, less four myriads. He created His fingers and toes like the two Decads, the hidden Decad and the manifest Decad. He created His organ like the Monad concealed in Sêtheus. He created the great reins like Sêtheus. He made His breast like the Interior of the Temple and His feet after the type of the Solitary and Unknowable Ones who serve the Plêrôma, rejoicing with those that rejoice. He made His limbs after the type of the Deep which encloses three hundred and sixty-five Paternities after the type of the Paternities. He fashioned His hair after the type of the Worlds of the Plêrôma and filled Him with wisdom like the Universal Wisdom, and filled Him with interior mystery like Sêtheus and with exterior mystery like the Indivisible Body. Incomprehensible created He Him like the Incomprehensible One, who is in every Space, unique in the Plêrôma. His sides created He after the type of the Four Gates and His two thighs after the type of the Myriarchs who are to the right and left, and His members after the type of those who go forth and those who enter. He created companions surrounding Him after the type of concealed mysteries [. . .]. [This was the Man or City that the Plêrômata beheld in the Light-Spark and saw their likenesses therein. They fashioned the Man called Pantomorphos in His likeness, or clothed the Light-Spark in the Star-body.] The Indivisible Point sent the Light-Spark without the Plêrôma, and He descended as the Triple-Power into the Spaces of Autogènes, the Self-generated One, and these Spaces beheld the grace of the Eternities of Light which had been given unto them, and they rejoiced because that-which-is had come among them. Then they opened the firmaments and the Light descended below to the lower regions and to those who were without form, having no true likeness. It was thus that they got the likeness of the Light for themselves. Some rejoiced because the Light had come to them, and that they had been made rich thereby. Others mourned because they were made poor and that which they thought they had was taken away from them. Thus came He, who went forth full of grace, and was taken captive with a captivity. A light of glory was given to the æons who had received the Spark, and guardian spirits were sent to them who are Gamanêl, Etrempsouchos, and Agramas, and those who are with them. They bring help to those who have believed in the Spark of Light. Now in the Space of the Indivisible Atom are twelve Founts, above which are the twelve Paternities who surround the Indivisible Queen like Deeps or like Skies and make for Her a crown in which is every kind of life: all modes of Triple-powered life, of Uncontainable life, of Infinite life, of Ineffable life, of Silent life, of Unknown life, of Solitary life, of Unshakable life, of First-manifested life, of Self-born life, of True life. All is therein. Every species is in it, all Gnôses and every power which has received the Light, yea, all Mind manifests itself therein. This is the Crown which the Father of the Universe has placed upon the Indivisible Queen with three hundred and sixty-five kinds in it, brilliant and filling the Universe with an incorruptible and unfailing light. This is the Crown which crowns all dominion, the Crown that the Deathless pray for, and by it and in it they will become Invisible Ones in the world beyond manifestation on the Day of Joy, who by the Will of the Inscrutable One have from the first been manifested, that is to say, Prôtia, Pantia, Pangenia, and their company. Then shall all the Invisible Eternities receive from Him their crown, so that they may cast themselves among the Invisibles, who shall receive there their crown in the Crown of the Indivisible Queen, and the Universe shall receive its perfection of incorruption. Because of this it is that those who have taken bodies pray, desiring to abandon the body that they may receive the crown laid up for them in the Incorruptible Eternity. This is the Indivisible Queen and Mother, the first æon of all, who has been given all good things by Him who is above all good things, and she has been given the Immeasurable Deep, wherein are found innumerable Paternities, whereof is the Ennead without seal-mark and having in her the seal-marks of all creatures, and by whom the Ennead emanates twelve Enneads. She, the Indivisible Mother it is, who has in the midst a Space called "The Land productive of Gods," or "The Land which gives birth to the Gods." This is the land of which it has been said, "He who ploughs his soil shall be satisfied with bread and he shall make large his threshing floor," and also, "The Master of the Field, when they shall plough it, shall possess all good things." And all those Powers which are in this land which brought forth the God have received the Crown. That is why they know, because of the Crown upon their heads, if the Inheritors of the Kingdom of Light have in truth been born from the Indivisible Body or not: that is, from Her who is the Universal Mother. She has within Her seven Wisdoms, nine Enneads, ten Decads, and in the midst a great Basket is revealed. A mighty Invisible Hierarch stands above it with a mighty Ingenerable Hierarch and a mighty Unbounded Hierarch, each one triple-countenanced, and the prayer, the blessing, and the hymn of creatures are given place in this Basket which is in the midst of the Universal Mother, in the midst of the seven Wisdoms, in the midst of the nine Enneads, and in the midst of the ten Decads. For all these creatures stand upright in the Basket, made perfect by the Fruit of the Æons, He who has been ordained for them by the Alone-begotten concealed in the Indivisible Atom. He has a Fount before Him surrounded by twelve Holy Ones, each one wearing a Crown on his head and having twelve powers, who surround Him within, praising the Alone-begotten king and crying, "It is because of Thee that we ray forth glory, and it is by Thee that we behold the Father of the Universe, AAA, ΩΩΩ, and the Mother of all the good, She who is hidden in every space"—that is to say, the contriving thought of all the Eternities, the conceiving thought of all gods and of all lords—"She is the Gnôsis of all the Unseen beings, and Thy Image is the Mother of all the Boundless Ones, the Power of all the Infinites." Praising the Alone-begotten, they cry, "It is because of Thy Image that we have seen Thee, that we have run to Thee, that we have clung to Thee, that we have received the Incorruptible Crown which is known through Her. Glory be to Thee, O Alone-begotten, for ever and ever." Then together do they all say Amen. For Jesus, the Fruit of the Æons became a Body of Light, He crossed the Æons of the Indivisible Body until He came to the Alone-begotten who is in the Monad and who dwells in Peace and Solitude. He received the Grace of the Alone-begotten—that is to say, His Christhood or His Perfecting. Also He received the Eternal Crown. He is the Father of all Light-Sparks, the chief of all Immortal bodies, and this is He for whose sake resurrection is given to the body. But besides the Indivisible Queen and besides her Ennead without seal-mark, in which is found all seal-marks, there are three other Enneads, of which each emanates nine Enneads. In the first of these is revealed a Basket round which three Fathers are gathered: an Infinite Father, an Ineffable Father, and an Uncontainable Father. In the middle of the second Ennead is a Basket, and three Fathers are there: an Invisible Father, an Ingenerable Father, and an Unshakable Father. In the third Ennead is also revealed a Basket which encloses three Paternities: a Solitary Father, an Unknown Father, and a Triple-Powered Father. It is through these that the Universe has known God. They ran towards Him and have engendered an innumerable multitude of æons, and in each Ennead they offered myriads and myriads of praises. In each of these Enneads there is a Monad, and in each Monad a Space called "Incorruptible": that is to say, "Holy ground." There is a Fount in the ground of each of these Monads, and myriads and myriads of Powers who have received on their heads a crown of the Crown of the Triple-Power. In the middle of these Enneads and of these Monads is an immeasurable Deep towards which all the Universe looks, those that are internal as well as those that are external, having above it twelve Paternities, each surrounded by thirty Powers. The First Paternity is a face of the Infinite One, and thirty infinite powers surround him. The Second paternity is a face of the Invisible One and thirty invisible powers surround him. The Third paternity is a face of the Uncontainable One, and thirty uncontainable powers surround him. The Fourth paternity is a face of the Invincible One and thirty invincible powers surround him. The Fifth Paternity is a face of the All-powerful One and thirty 1ll-powerful powers surround him. The Sixth paternity is a face of the All-Wise One and thirty all-wise powers surround him. The Seventh paternity is a face of the Unknown One and thirty unknown powers surround him. The Eighth paternity is a face of the Solitary One and thirty solitary powers surround him. The Ninth paternity is a face of the Ingenerable One, and thirty ingenerable powers surround him. The Tenth paternity is a face of the Unshakable One and thirty unshakable powers surround him. The Eleventh Paternity is a face of the Universal Mystery, and thirty universal mysteries surround him. The Twelfth Paternity is a face of the Triple-Powered One, and thirty triple-powers surround him. And in the midst of the Immeasurable Deep there are five Powers which are called by these ineffable names: The first is called Love, and from her comes all love. The second is called Hope, and it is by her that we hope in the Alone-begotten, the Son of God. The third is called Faith, and it is by her that we believe the mysteries of the Ineffable One. The fourth is called Gnôsis, and it is by her that we know the First Father, Him because of whom we live that we may know Him. Gnôsis, the Mystery of Silence, who spake before all things, that which is hidden, the First Monad, for whom the Universe became being. It is upon the head of this Mystery that the three hundred and sixty-five substances form a crown like the hair of human kind, and the Temple of the Plêrôma is as a stairway beneath her feet. This is the Gate of God. The fifth is called Peace, and it is by her that we give Peace to all, to those within and to those without, for it is in her that all things have been created. This is that Abyss Immeasurable in which is found three hundred and sixty-five Paternities, thanks to whom they have devised the year. This is the Abyss which surrounds the Temple of the Plêrôma, where is revealed the Triple-Power with his branches and his trees, and Mousanios and those which belong to him. There also is Aphrêdon and his twelve Holy Ones, and a Basket is in the midst of them. They come to carry in it the praises, the hymns, the prayers and supplications of the Mother of the Universe, the Mother of the manifested worlds who is called Phanerios, and to give them a form, thanks to the twelve Holy Ones. They send them into the Plêrôma of Sêtheus, by which act they call to mind those of the external world in which there is matter. This is the Deep where the Triple-Power rayed out the splendours of His glory, after He had been to the Indivisible Mother and had received the Grace of the One Beyond Knowledge, by which He had gotten such a Sonship that the Fullnesses were not able to stand upright before Him because of the excess of His light and brilliancy thereof. The whole Plêrôma was troubled, the Abyss and all it contained was moved, and the æons fled to the world of the Mother, and the Mystery ordained that the veils of the æons should be drawn until the Overseer had established them once more. And the Overseer established the æons once more, as it is written, "He has established the Earth, and it shall not be moved," and again, "The Earth has been dissolved and all that therein is." Then the Triple-Power went forth: the Son was concealed in him, and the crown of confirmation was upon his head, making myriads and myriads of glories. They cried, "Make straight the way of the Lord and receive the grace of God: every æon which is empty shall be filled with the grace of the Alone-begotten Son." The Father holy and all-perfect stood above the Deep Immeasurable. It is in Him that all perfection is found, and in His fullness have we received grace. Then the world was established; it ceased to shake; the Father fashioned it so that it might nevermore be shaken, and the æon of the Mother remained full of those that were in it until the ordering came from the Mystery concealed in the First Father, He from whence came the Mystery; when His Son re-established the Universe once more in His Gnôsis, that which re-enforms the Universe. Then Sêtheus sent the Logos Dêmiourgos, having with him a multitude of Powers, wearing the crowns on their heads; and their crowns darted forth rays. The brilliancy of their bodies is as the life of the Space into which they are come; the word that comes out of their mouths is life Æonian, and the light that comes from their eyes is a rest for them; the movement of their hands is their flight to the place from whence they have come, and their gazing on their own faces is Gnôsis of their interior nature; their going towards them is their return once more within; the stretching forth of their hands establishes them; the hearing of their ears is the intuition in their hearts; the union of their limbs is the regathering of the dispersal of Israel; their self-understanding is their contemplation of the Logos; the writing upon their fingers is the number which has gone forth, even as it is written, "He counteth the number of the Stars and calleth them all by their names." And the whole union was made by the Logos Dêmiourgos with those who had come out of the turmoil that had been: altogether they became one and the same body, as it has been written, "They have all become one and the same body in this One and Only One." Then this Logos Dêmiourgos became a mighty God, Lord, Saviour, Christ, King, the Good, Father, Mother. This is He whose work was good: He was glorified and became Father to those that believed: He became Law in Aphrêdonia and mighty. Then went forth Pandêlos; she had a crown on her head, and she placed it upon them who had believed. The Power of the Æons, the Indivisible Queen, the Mother within the Plêrôma, ordered the Hierarchy of the World of the Virgin Mother according to the Order of the Inner Space. She placed in it the Light-Spark after the pattern of the Monad and placed therein the concealment which surrounds Him. She ordained the Propatôr after the Order of the Indivisible Body and the twelve Holy Ones which surround it, having crowns on their heads and seals of glory in their right hands, after the type found in the Indivisible Point. In the midst of these is Love; a face of the Triple-Power is in the Fount, and there is a Basket which twelve Paternities surround, in whom a Sonship is concealed. She ordained the Autopatôr according to the order of the Ennead without seal-mark and gave him authority over all that is only self-fathered, and gave him a crown of all-glory and love, and Peace, Truth, and myriads of powers, so that he might gather together those who had been dispersed by the troubling which had taken place when the Light Spark went forth with joy. As for the Prince of the Universe, he who has the triple-power to make alive and to destroy, she ordained the Son Prôtogennêtôr after the order of the Triple-Power. She gave him a ninefold Ennead and five tenfold Decads, and that he might have power to accomplish the warfare imposed upon him, she gave him the first-fruits of the Sonship concealed in her that he might be able to become a Triple-Power. He received the Vow of the Sonship because the Universe had been sold into slavery, and took upon him the warfare entrusted to him and made arise all that was pure in matter. A world made he, an æon, a town; the world which is called "Incorruptibility" and "Jerusalem." It is also called "The New Earth," and "Self-Perfect," and "Without King." This earth is an earth that brings forth gods, a life-giving earth indeed. This is the earth that the Mother asked to have established. That is why she has placed orders or hierarchy in this earth and has placed in it Providence and Love. This is the earth of which it has been written, "The earth which drank the rain a multitude of times": that is to say, which has multiplied the light in her multitudes and multitudes of times, since the light went forth until its return; that is to say, it is that from which the Man is named "Sensible." He is fashioned, He has been created according to the type of this earth, He who has been saved from His Self dispersion by the Prôtogennêtôr. Because of that, the Father of all those of the Universe, He who has no bridal bed has sent Him, a crown bearing the names of all those of the Universe, whether Infinite or Ineffable, or Uncontainable, or Incorruptible, or Unknown, or Solitary, or All-powerful, or Indivisible. This is the crown of which it is written, "They gave it unto Solomon on the day of his exultation of heart." The First Monad sent Him an ineffable vesture which is all Light, all Life, all Love, all Hope, all Faith, all Wisdom, all Gnôsis, all Truth, all Peace, all Witness, all Universal Mother, all Universal Mystery, all Fount, all Universal Perfection, all Invisible, all Unknown, all Infinite, all Ineffable, all Abyss, all Uncontainable, all Fullness, all Silence, all Unshakable, all Unengendered, all Universal Solitary, all Monad, all Ennead, all Dodecad, all Ogdoad, all Decad, all Hebdomad, all Hexad, all Pentad, all Tetrad, all Triad, all Dyad, all Monad. The whole Universe is in it, and the Universe has found itself therein and knows itself therein. It gave light to all in its ineffable light, and it was given myriads and myriads of powers, so that the Universe might be established once and for all. It gathered together its skirts and gave them the form of a veil which surrounded it on every side. It poured itself over all things, raised them up and divided them according to the Hierarchies, according to the orders, and according to Providence. Then that-which-was separated itself from that-which-was-not, and that-which-was-not was the evil manifested in matter; and the Robe of Power severed that-which-was from that-which-was-not. That-which-was it called Æonian, and that-which-was-not it called Hyle. It separated by the Midst that-which-was from that-which-was-not, and placed veils between these twain. It placed purifying powers, so that they might purge them and make them clean. It gave in this manner an order to that-which-is and made of the Mother the chief. It gave it ten æons, and each æon has a myriad powers; there is also a Monad and an Ennead in each æon. The Robe of Power placed in her an Universal Motherhood and therewith a Power that had hitherto been concealed therein, so that none knew thereof. The Robe placed a great Basket, above which stand three Powers, an Ingenerable One, an Unshakable One, and the Great Pure One. It gave to the world order the twelve other Powers who have received the crown and who surround it. It gave it also the Seven Stratelatai, who have the seal of the All-completing Panteleios, and have on their heads crowns in which there are twelve stones of Adamant, which come from Adam, the Man of Light. The Robe of Power established the Propatôr in all the æons of the Mother of the Manifestation of all things, and gave him the full power of Paternity, and Powers to obey him as Father and as First Father of all that exists. It placed upon his head a crown of twelve kinds; it gave him a Power which is Triple-powered and All-powered; it gave him Sonship and myriads and myriads of Glories. It turned the Plêrôma towards him and gave him power to make live and to destroy. It gave him a power of the æon so that he might manifest it, with the myriads and myriads of out-rayed Glories, like the other æons that were with him. The Power which has been given to the Propatôr is called Prôtophanes, because he is the first to be manifested, and Agennêtos, because no one has engendered him. Also Ineffable and "Without Name" is he called, and also Autogênes and Autotheletos, because he has manifested himself by his own will. Yet again is he named Autoloxastos, for he manifested himself with the Glories that were his. Yet again is he termed Invisible, for he is hidden and none can see him. Now the Robe of Power gave unto the Propatôr another Power, that which since the beginning has caused the Light-Spark to appear in this Space, and who is named with names Holy and All-perfecting. Who is Prôtia, that is to say, the First, and is also called Pantia—she who is found in all—and Pangenia—she who has brought forth all in the world—and Loxogenia—she who has brought Glory to birth—and Loxophania—Manifester of Glory—and Loxokrateia—she who has dominion over Glory—and Arsenogenia—she who brings forth males—and Lôia—of which the interpretation is God with us—and Jouêl—of which the interpretation is God for ever—she it is who has ordained that these Powers should appear whose name is called Phaneia, of which the translation is Manifestation. The angel who has appeared with them is he whom the Glories name Loxogenes and Loxophanes, of which the interpretation is "He who engenders Glory" and "He who manifests Glory," for he is one of those Glories who stand about that mighty power called Loxokrator, because in his manifestation he has had dominion over the great Glories. Such are the Powers that were given to the Propatôr when he was placed in the æon of the Mother, and myriads and myriads of Glories, Angels, Archangels, and Liturgies were bestowed upon him, so that they might serve him, those of matter. They gave him power over everything. He made for himself a mighty æon and placed therein a mighty Plêrôma and a great temple and all the Powers that he had taken and placed within himself, and he rejoiced with them, bringing forth his creatures again according to the commandment of the Father hidden in the Silence, Who had sent him these riches; and the Crown of Fatherhood was given to him because he had been made the Father of all those who came after him. Then he cried out and said, "My children, with whom I travail again until Christ be formed in you"; and again he cried, "Yea, I would set beside a holy virgin an only husband, Christ." But when he had seen the Grace that the Father in secret had given unto him, that is Himself a Propatôr, he wished to turn the Universe to the Father in secret, for it is His will that the Universe should turn to Him. And when the Mother saw all the grandeurs which had been given unto her Propatôr, she rejoiced greatly, she exulted; that is why she said, "My heart has rejoiced and my tongue has been in exultation." Then she cried to the Power Infinite who stands hard by the æon of the Father, that mighty Power of Glory that the Glories call Trigenielos, that is to say, Three Engendered, and who is named also Trigenes and also Harmes. She prayed also unto Him who is concealed in every Space that He would send him the Mother of Him who has withdrawn Himself. The Father in secret sent him the Mystery who reclothes all the æons like the Glories who form the Crown Panteles, that is to say, of Perfection, so that he might place the Crown upon the head of the Indivisible Body hidden within her, Incorruptible and Unengendered. With her He sent the mighty Power which is in her company, she who is called Arsenogenia, who replenishes all the æons of Glory. Thus from him shall the Universe receive the Crown. Then she established the Autopatôr Father and Æonian One; and gave unto him the æon of the Concealed One in which are found all things, such as species, faces, images, forms, questions, dissemblances, and changes, that which counts and that which is counted, that which thinks and that which is thought. She made a vesture thereof over all which is in him, so that he might give to him who asked him. She gave unto him ten Powers, and nine Enneads, five Æons, and she gave unto him Light; and that gave him power over all secret things, so that he might show mercy to those who had fought, who had towards the æon fled from matter, leaving it behind them. They have fled to the æon of the Autopatôr; they have made their own the promise which has been promised by Him who said, "He who forsakes father, mother, brother, sister, wife, children, and riches, and takes up his cross and follows Me, shall receive the promises that I have promised unto him, and I will give unto them the Mystery of the Father in Secret, because they have loved that which was truly theirs and have fled from him who pursues them with injustice." And he gave them Glory, Joy, Exaltation, Jubilation, Peace, Hope, Faith, Love, and the Truth which changes not. This is the Ennead with which he rewarded those that fled from matter; they became happy, they became perfect, they knew God and the Truth, they comprehended the Mystery which works in the Man; for what cause He has revealed Himself, that they might see Him, for He is in truth Invisible; and for their sakes He has revealed in words His Logos, so that they might know Him and become gods and perfect. When the Mother established the Prôtogennêtôr as her son, she gave unto him the Power of the Sonship; she gave unto him armies of Angels and Archangels; she gave unto him twelve Powers who served him; she gave unto him a robe to consummate all things in him, for in it is revealed every kind of body: the body of fire, the body of water, the body of air, the body of earth, the body of wind, the body angelic, the body archangelic, the body of Powers, the body of Dominions, the body of Gods, the body of Lords—in a word, every kind of body, so that nothing might hinder him from mounting into the heights or descending into the depths of Noun. This is the Prôtogennêtôr to whom those of the internal and external Spaces have promised all things that please him, and it is he who separates all matter; for he brooded over it like a bird who stretches her wings over her eggs. Even thus did the Prôtogennêtôr unto matter, and made myriads and myriads of species and kinds come forth. When Matter was warmed she produced the multitudes of Powers that were in her, and he separated them into species and kinds. He gave them a law to love one another, to honour God and to praise Him, and to seek for Him, who He is and what He is, and to wonder at the place from whence they had come forth, so narrow and so sad, and not to return thither again, but to follow him who had given them a law and made them come out of the darkness; of Matter, their Mother. He had said to them, "Let there be light." For they did not know if there were such a thing as light or not. Then he gave them the command not to hurt one another, and left them to go to the Space of the Mother of the Universe beside the Propatôr and the Autopatôr, so that together they might draw up those who had come forth from matter. Then the Mother of the Universe, the Propatôr, the Autopatôr, the Prôtogennêtôr, and the Powers of the æon of the Mother sang a great hymn to the One and Only God, praising Him and saying: "Thou alone art Boundless, Thou only art the Deep, Thou only art the Incomprehensible One, for Thou art He whom all beings seek and without Thy grace find Thee not, for none can know Thee against Thy will, and none can praise Thee against Thy will. For Thy will only is a Space for Thee, for nothing can contain Thee who art the Space for all. Thee I pray that Thou mayest give an holy ordering to those of the World, that Thou mayest dispose my offspring according to Thy will. Grieve not my offspring, for never has anything been grieved by Thee; yet no one knows Thy Counsel. Of Thee all beings of the Inner and the Outer Worlds have need, Thou only Incomprehensible, Thou only beyond All vision, beyond All mind. Thou only hast given character to all creatures and hast manifested them in Thyself. Of that which is not yet manifested art Thou the Creator, and Thou alone dost know these things, for we know them not of ourselves. Thou alone revealest them unto us through Symbols and Images, so that we may supplicate Thee on their behalf, so that Thou mayest make them manifest, and we may know them as they are in themselves apart from all Symbols by Thy Grace alone. Thou alone hast raised up the Secret Worlds to Thyself, so that they might know Thee, for Thou hast given unto them the boon of knowing Thee, for Thou hast given birth unto them from Thy Incorporeal Body and hast taught them that from Thy Self-productive Mind Thou hast the Man brought forth in Contemplation and in a perfect Concept, yea, even the Man brought forth by Mind to whom Contemplation has given a form. Thou it is who hast bestowed all good things upon the Man, and He weareth them like vestures. He putteth them on like garments and wrappeth Himself with Creation as with a robe. This Man is He whom all the Universe yearneth to know, for Thou alone it is who hast ordained unto the Man to manifest Himself, so that in Him Thou mightest be known and that all might learn that it is Thou who hast brought Him forth and that Thou art manifested according to Thy Will. "Thee do I invoke, and I pray Thee, O Father of all Fatherhood, Lord of all Lords, to give an holy ordering unto my kinds and to my offspring, that I may rejoice in Thy Name and in Thy goodness, O Thou Sole King, O Thou who changest not. Bestow upon me from Thy goodness, and I will make known unto my children that Thou art their Saviour." When the Mother had finished praying to the Boundless One Beyond Knowledge, who fills the whole Universe and gives life unto all, He heard her and those with her, for all of them were His own, and He sent unto her a Power who came forth from the Man whom they desired to behold. From Being Unbounded came forth the Infinite Spark of Light, at whom all the æons wondered, asking themselves where He had been concealed before manifesting Himself from the Infinite Father, He from whom the Universe was manifested and who was latent therein. The Powers of the Secret Worlds followed Him when they were manifested and came into the Temple of the Plêrôma. He hid Himself amidst the Powers who came forth from the Father in Secret. He made a world and bore it into the Temple. Then the Powers of the Plêrôma beheld Him and loved Him and praised Him in hymns ineffable, unspeakable to tongues of mortal flesh, and good to dream of in the heart of man. He received their hymn and made a veil surrounding their world like a wall; then went He to the borders of the Universal Mother without and stood above the Universal Æon. The Universe was moved at the presence of the Lord of the whole Earth; the Æon was troubled and in suspense because it had seen that which it knew not. The King of Glory was seated, He divided matter into two halves and into two parts. He fixed the borders of each part and taught them that they came from One Father and from One Mother. To those who ran unto Him and adored Him He gave the place at the right hand, and gave them Life for ever and ever and Immortality. He named the place on the right "The Land of Life," and the place on the left "The Land of Death"; He named the Earth on the right "The Earth of Light," and the Earth on the left "The Earth of Darkness"; He named the Earth on the right "The Earth of Repose," and the Earth on the left "The Earth of Sorrow." He placed boundaries between them and veils, so that they might not see each other; He gave many Glories to those who had adored Him and gave them dominion over those who had resisted and opposed Him. He extended the World of the Right into many places and placed them who followed Him in each hierarchy, in each æon, in each world, in each heaven, in each firmament, in many heavens, in each region, in each space, in each receptacle. He gave them who had followed Him laws and delivered unto them commandments, saying, "Keep My sayings and I will give unto you eternal life; I will send Powers unto you, yea, I will strengthen you with mighty spirits, and will give unto you the dominion of your desire: no one shall hinder your will, and you shall bring forth æons, worlds, and heavens. When the intellectual spirits come to dwell in you then shall ye become gods, then shall ye know that ye came forth from God, and then shall ye behold Him within yourselves, in your eternities shall He dwell." These words spake the Lord of the Universe unto them; then He withdrew Himself from them and hid Himself from them. And those who had been the births of matter rejoiced that their thought had been accomplished; they rejoiced because they had come forth from the narrow and the sad. They prayed unto the Hidden Mystery, saying, "Give us power to create æons and worlds according to the word which Thou hast sworn unto Thy servants, for Thou alone art He who changest not, Thou alone art the Infinite and Boundless One, Thou only art unengendered, born of Thyself, Self-Father, Thou only art Unmoved and Unknowable, Thou only Silence art and Love and Fount of the Universe, Thou only art immaterial and hast no stain, ineffable in Thy generation and inconceivable in Thy manifestation. Hear us, then, O Father Incorruptible, Father Immortal, God of Hidden Beings, sole Light and Life, Alone beyond Vision, only Unspeakable, only Unstainable, only Foundation stone of Adamant, sole Primal Being, for before Thee nothing was. Hearken unto this prayer which we make unto Him who is concealed in every place. Hear us, send unto us incorporeal spirits that they may dwell with us and teach us that which Thou hast promised unto us; that they may dwell in us and that we may become bodies for them, for it is Thy will that it should thus be. So may it be. Give law unto our work and strengthen it according to Thy will and according to the order of the hidden æons; dispose us according to Thy will, for we are Thine." And He heard them and sent unto them discerning Powers which knew the order of those who are hidden. He established the Hierarchy like the Hierarchies above and according to the concealed order. They began from the base to the summit, so that the building might unite them to their companions. He created the aerial earth as a place of habitation for those who had come forth, so that they might dwell therein until the strengthening of those who are below them; then created He the true habitation in the interior of that, the place of repentance in the interior of that, the antitype of Aerodios; then the place of repentance in the interior of that, the antitype of Autogênes: in this place they baptise themselves in the name of Autogênes, who is God over them, and there are Powers placed in this place over the Fount of the Waters of Life which they make go forth. These are the names of the Powers who are over the Waters of Life: Michar and Micheu; and they baptise in the name of Barpharanges. In the interior of these Spaces are the æons of Sophia; in the interior of these Spaces is the True Truth, and Pistis Sophia is found there and also the pre-existent Jesus the Living, Aerodios and his twelve æons. There are placed in this space Sellaô, Eleinos, Zogenethêles, Selmelche, and the Autogênes of the æons. There are placed in him four lights: Èlêlthêth, Daueithe, Ôroiaêl [. . .]. He saith: O Alone-begotten of Light, I praise Thee. O Light unengendered, I praise Thee. O Light self-begotten, I praise Thee. O Forefather of Light, more excellent than every Forefather, I praise Thee. O Light Invisible, who art before all those beyond vision, I praise Thee. O Thought of Light surpassing all Thought, I praise Thee. O God of Light above all gods, I praise thee. O Gnôsis of Light passing all knowledge, I praise Thee. O Unknowable One of Light, who art beyond all that is unknown, I praise Thee. O Hermit of the Light, who art above all solitaries, I praise Thee. O All-mighty of the Light, more excellent than the all-powered ones, I praise Thee. O Thou Thrice-mighty of the Light, greater than them of Triple-might, I praise Thee. O Light that none can separate, for Thou dividest all light, I praise Thee. O Thou Pure Light, surpassing all purity, I praise Thee. O Thou who hast begotten Thyself in the absence of all generation, Whom none has engendered, I praise Thee. O Fount of the Universality of Æons, I praise Thee. O True Self-born of Light, who art before all those self-born, I praise Thee. O Thou True Unmoved One of Light, who by Thy Will movest all things, I praise Thee. O Silence of all things, Silence of Light, I praise Thee. O Saviour of all things, Saviour of Light, I praise Thee. O Thou Unconquerable One of Light, I praise Thee. O Thou Sole Space of all the places of the Universe, I praise Thee. O Thou Only Universal Mystery, I praise thee. O Thou Only All-perfect Light, I praise Thee. O Thou Only Wise One and Sole Wisdom, I praise Thee. O Thou Only Intangible, I praise Thee. O Thou True Goodness, who hast made appear all good things, I praise Thee. O Thou True Light, who hast made all lights to shine, I praise Thee. O Thou who sustainest all light and givest life to every soul, I praise Thee. O Thou Repose of them who seek repose, I praise Thee. O Thou Father of all Paternity from the beginning unto this day, I praise Thee. They search for Thee because Thou art their Father. Hear the prayer of Thy children, for Thou art He who is hidden in every place, He who is the Desire of all hearts. |