273.1 P6?
fistis sophia
?istis sophia
63-15989
PISTIS SOPHIA
A GNOSTIC GOSPEL (WITH EXTEACTS FEOM
THE BOOKS OF THE SAVIOUE APPENDED)
OEIGINALLY TEANSLATED FEOM GEEEK INTO
COPTIC AND NOW FOE THE FIEST TIME
ENGLISHED FEOM SCHWAETZE'S LATIN VEE-
SION OF THE ONLY KNOWN COPTIC MS. AND
CHECKED BY AMELINEAU'S FEENCH VEESION
WITH AN INTBODUCTION BY G. E. S. MEAD
B.A. M.E.A.8.
London
The Theosophical Publishing Society
26 Charing Cross, S.W.
NEW YOBK: THE THEOSOPHICAL PUBLISHING SOCIETY, 65 FIFTH
AVENUE
BENARES: THE THEOSOPHICAL PUBLISHING SOCIETY
MADRAS: "THE THEOSOPHIST" OFFICE, ADYAR
1896
ABERDEEN UNIVEBSITY PEE8S
TABLE OF SUMMARIES.
INTRODUCTION.
PAGE
The documents and general literature of Gnosticism . xvii
The method of the best Gnostic doctors .... xxiii
Description and criticism of the MS xxv
General analysis of contents xxix
The date and authorship of the Greek original . . xxx
The Books of the Saviour xxxi
The probable history of the treatise xxxiii
The translator's apologia .......
The work that has been previously done ....
THE FIRST BOOK OF PISTIS SOPHIA.
Jesus hitherto instructeth his disciples only up to the region
of the first mystery ........ 1
What the first mystery surroundeth .....
The regions of the great invisible 2
The treasure of light
The light-world 3
Jesus and his disciples are seated on the Mount of Olives . 4
A great light-stream descendeth on Jesus ....
It surroundeth him entirely 5
Jesus ascendeth into heaven
The confusion of the powers and the great earthquake . . 6
The dismay of the disciples
Jesus descendeth again
The nature of his glory 7
Jesus addresseth them ........
He draweth his light unto himself ...... 8
He promiseth to tell them all things
How the vesture of light was sent unto him .... 9
Of the souls of the disciples and their incarnation ... 10
Of the incarnation of John the Baptist . . . . .11
That John was Elias in a former birth 12
IV CONTENTS.
PAGE
Of his own incarnation through Mary 13
More concerning the light-powers in the disciples .
Why they should rejoice that the time of his investiture had
come 14
The mystery of the five words on the vesture .... 15
The interpretation thereof 16
The three robes of light
The first vesture 17
The second vesture
The third vesture
The day of " Come unto us " 18
Jesus putteth on his vesture 19
He entereth the firmament
The powers of the firmament are amazed and fall down and
worship him 20
He entereth the first sphere
The powers of the first sphere are amazed and fall down and
worship him
He entereth the second sphere 21
The powers of the second sphere are amazed and fall down
and worship him
He entereth the aeons 22
The powers of the aeons are amazed and fall down and wor-
ship him
Adamas and the tyrants fight against the light ... 23
He taketh from them a third of their power .... 24
He changeth the motion of their spheres ....
Mary asketh and receiveth permission to speak ... 25
Mary interpreted the above from the words of Isaiah . . 26
Jesus commendeth Mary. She further questioneth him on
the changing of the spheres 28
Jesus oxplaineth further the conversion of the spheres . . 29
Philip questioneth Jesus 31
Why the path of the aeons was changed 32
Mary questioneth him again 33
The coming of Melchisedcc 34
Of the fabrication of the souls of men
The rulers devour their matter so that souls may not be fabri-
cated 36
Adamas and the tyrants battle against the light-vesture . . 37
Jesus taketh from them a third of their power and changeth
their course 38
They no more have the power of devouring their matter . 39
The powers adore the light-vesture 40
CONTENTS. V
PAGE
The tyrants become as the dead 41
Jesus entereth the thirteenth aeon and findeth Pistia Sophia 42
Sophia and her fellow-powers behold the light
Mary desireth to hear the story of Sophia .... 48
The rulers hate her for ceasing in their mystery ... 44
Arrogant uniteth himself with the rulers of the twelve seons
and emanateth a lion-faced power to plague Sophia . . 45
Sophia taketh the lion-faced power of Arrogant for the true
light 46
She descendeth to the twelve aeons and thence into chaos
The emanations of Arrogant squeeze the light-powers out of
Sophia 47
The first repentonce of Sophia
Mary interpreted the first repentance from Psalm Ixviii. . 52
The second repentance of Sophia 55
Peter complaineth of Mary 57
Peter interpreteth the second repentance from Psalm Ixx. . 58
Jesus promiseth to perfect the disciples in all things . . 59
The third repentance of Sophia 60
Martha asketh and receiveth permission to speak .
Martha interpreteth the third repentance from Psalm Ixix. . 61
The fourth repentance of Sophia 62
John asketh and receiveth permission to speak ... 64
John interpreteth the repentance^from Psalm ci. . . 65
Jesus cominendeth John ........ 66
The emanations of Arrogant again squeeze the light out of
Sophia 67
The fifth repentance of Sophia
Philip, the scribe, complaineth 69
Jesus explaineth that the appointed scribes are Philip and
Thomas and Matthew 70
Mary interproteth the words of Jesus concerning the three
witnesses
Philip is now given permission to speak 71
Philip interproteth the fifth repentance from Psalm xlvii. . 72
Philip is commended and continueth writing .... 73
The sixth repentance of Sophia 74
Andrew interpreteth the sixth repentance from Psalm cxxix. . 75
Jesus cominendeth Andrew. He promiseth that the tyrants
shall be judged and consumed by the fire of wisdom
Mary interpreteth the words of Jesus 76
The repentance of Sophia is not yet accepted. She is mocked
by the aeons 77
The seventh repentance of Sophia 78
VI CONTENTS.
PAGE
Thomas interpreteth the seventh repentance from Psalm
xxiv 80
Jesus commendeth Thomas 82
Jesus leadeth Sophia to a less confined region, hut without
the command of the first mystery
The emanations of Arrogant cease for a time to constrain
Sophia 83
The eighth repentance of Sophia 84
The emanations of Arrogant constrain her again ... 85
She continueth her repentance
Matthew interpreteth the repentance from Psalm xxx. . . 87
Jesus commendeth Matthew, and promiseth his disciples that
they shall sit on thrones with him 88
Mary interpreteth the words of Jesus 89
The ninth repentance of Sophia
James interpreteth the repentance from Psalm xxxiv. . . 93
Jesus commendeth James, and promiseth the first place unto
the disciples 95
Mary interpreteth the words of Jesus 96
The repentance of Sophia is accepted. Jesus is sent to help
her
The tenth repentance of Sophia 98
Peter interpreteth the repentance from Psalm cxix.
Jesus commendeth Peter 99
The eleventh repentance of Sophia
Arrogant aideth his emanations, and they again constrain
Sophia 102
The twelfth repentance of Sophia 103
Andrew interpreteth the repentance from Psabn cviii. . . 105
The thirteenth repentance of Sophia 108
Martha interpreteth the repentance from Psalm 1. . . . 109
Jesus sendeth forth a light-power to aid Sophia
Sophia uttereth a song of praise 110
Salome interpreteth the song of Sophia from the Odes of
Solomon 112
The power sent by Jesus formeth a crown of light on Sophia's
head . . -
Sophia uttereth another song of praise 113
Mary, the mother, asketh and receiveth permission to speak . 114
Mary, the mother, interpreteth the song of Sophia from the
nineteenth Ode of Solomon 115
Jesus commendeth his mother
The statute of the first mystery is fulfilled for taking Sophia
entirely out of chaos
CONTENTS. Vll
PAGE
The first mystery and Jesus send forth two streams of light-
powers to help Sophia 116
Mary interpreteth the mystery
Mary, the mother, further interpreteth the scripture . . 118
The story of the phantom spirit
Of the spiritual and material hodies of Jesus .... 119
The other Mary further interpreteth the same scripture from
the baptism of Jesus 121
Mary, the mother, again further interpreteth the same
scripture from the meeting of herself with Elizabeth,
mother of John the Baptist 122
Of the incarnation of Jesus
THE NOTE OF A SCRIBE.
A note by a later hand 128
THE SECOND BOOK OF PISTIS SOPHIA.
John further explaineth the same scripture .... 125
Of Saba6th, Barb&o, labraoth and the light-vesture . . 126
Gabriel and Michael are summoned to help Pistis Sophia . 127
The light-stream rostoreth the light-powers into Sophia . . 128
The light-stream, having accomplished its purpose, departeth
from Sophia 129
Peter interpreteth the narrative from the Odes of Solomon . 130
The emanations of Arrogant cry aloud to him for help . . 134
He sendeth forth another more violent power, like unto a
winged arrow 135
The creation of the serpent, basilisk and dragon powers .
The dffimonial power of Adamas dasheth Sophia to the ground 186
Sophia again crieth to the light 137
Gabriel and Michael and the light-stream again go to her aid .
The transfiguration of Sophia 138
Jesus, the first mystery, looking without, causeth Sophia to
triumph 139
James interpreteth the narrative from Psalm xc. . . . 140
Sophia bingeth a song of praise 147
Thomas interpretcth the song of Sophia from the Odes of
Solomon 149
Sophia singeth another song of praise 153
Matthew interpreteth the song of Sophia from the Odes of
Solomon 155
Sophia continueth to sing 160
Vlll CONTENTS.
PAGE
Mary is afraid of Peter 160
Mary interpreted the song of Sophia from the Psalms . . 161
Sophia continueth her song 162
Martha interpreteth from the Psalms
Sophia continueth her song
Mary iuterpreteth from the Psalms 163
Sophia is led to a region below the thirteenth 83on and given
a new mystery 164
She continueth her song
Andrew interpreteth from the Psalms 166
The conversation of Sophia and the Light .... 166
The Light promiseth to seal the regions of Arrogant . . 167
How Sophia shall know that the time of her final deliverance
hath como
What shall come to pass at that time 168
The time for the final deliverance of Sophia is fulfilled . . 169
Adanias sondeth forth two emanations of darkness to plague
Sophia 170
Sophia again singcth a song to the Light . . . .171
James interpreteth the song from Psalm vii 173
Sophia addresseth Adamas and his rulers .... 174
Sophia yet again singeth to the Light 175
Martha interpreteth the words of Sophia from Psalm vii. . 176
Jesus bringeth Sophia again to the thirteenth a?on .
Sophia singeth the praises of the Light to her fellow-invisibles 177
Philip interpreteth the song from Psalm cvi 180
Mary questioneth Jesus 182
Of the four and twenty invisibles ...... 184
Of the twelve aeons 186
Of the thirteenth jpon ........
Of the midst 187
Of the right
Of the treasure
Of the inheritance 188
Mary again questioneth Jesus 189
Of the twelve saviours and their regions in the inheritance . 190
Of the ascension of them of the treasure into the inheritance . 192
Of their respective ranks in the kingdom 193
Of the powers of the light and their emanation and ascension
Of the powers of the midst and their ascension . . . 194
But this shall not take place till the end of the aeon . . 195
Of the ascension of the souls of the perfect . . . .196
Of the rank of the souls of the perfect 197
Mary interpreteth the narrative from the Scriptures . . 198
CONTENTS. IX
PAGE
Of the last supporter 199
That the region beyond the supporters is indescribable . . 200
Mary further questioneth Jesus 201
Of the second supporter
Of the third, fourth, and fifth supporters 202
Mary again questioneth Jesus
Of them that receive the mystery in the last supporter . . 203
John questioneth Jesus 204
Of the first statute
Of the first space 205
Of the second space
Of the third space
Of the tri'-spirituals in the third space, i.e., the first space of
the ineffable 206
Of the absolute mystery
Of the gnosis of the absolute mystery 207
The gnosis of the mystery of the ineffable continued . . 210
Of the hierarchies of powers 212
The disciples lose courage 215
Jesus cxplaineth that that mystery is really simpler than all
mysteries 216
Of the fission and emanation of the powers of the pleroma . 218
Of them of the second space of the ineffable ....
Of them of the first space of the ineffable . . . .221
Jesus promise th to explain further all in detail . . . 223
Of the mystery succinctly
Of the one and only word of the ineffable .... 224
Of the ascension of the soul of him who shall receive the abso-
lute mystery 225
Of tho rank of such a soul 226
Such souls are " christs," and shall be kings in the kingdom 228
Of the dignity of the thrones in the kingdom .... 229
Of the gnosis of the word of the ineffable .... 230
Of the distinction between the absolute gnosis and the mys-
teries of light 231
Of the ascension of the souls of them that receive the twelve
mysteries of the first mystery 233
Mary questioneth Jesus 235
Of the three mysteries and five mysteries ....
Of tho first of the three mysteries 236
Of the second of the three mysteries
Of its efficacy with regard to the uninitiated . . . .237
Of the third of the three mysteries 238
Of its efficacy with regard to the uninitiated .... 239
X CONTENTS.
PAGE
Further concerning the three and five mysteries . . . 239
Of the one and only mystery 240
Of the mysteries of the second space 241
Of the mystery of the third space, the first from without
Of the reign of a thousand years of light 242
What is a year of the light
Of them of the first space in the kingdom of the thousand
years 248
Of them of the second space 244
Of them of the third space, the first from without .
Of the Books of leou 245
Andrew questioneth Jesus 246
That all men are potentially all powers 247
As to how men differ from the powers
Of the purifying mysteries 248
That all who are purified shall be saved 250
That finally they shall be higher than all powers ,
Jesus pardoneth the ignorance of Andrew .... 251
EXTRACT FROM THE BOOKS OF THE SAVIOUR.
Of the members of the ineffable 252
Jesus the great initiator is all the mysteries ....
Of the dignity of them who are initiated into the mysteries . 253
THE SECOND BOOK OF PISTIS SOPHIA (CONTINUED).
Of the preaching of the disciples 254
What men should avoid
What men should practise 259
Unto such the mysteries of light are to be given . . . 260
The mysteries are for the remission of sins .... 261
Mary again questioneth Jesus
Of the soul of the righteous man who is not initiated when it
passeth from the body
John questioneth Jesus 263
Of the initiated who sinneth and repcnteth until seven times 265
A former saying explained
Of the reward of the savers of souls
John continueth his questioning 266
That the mysteries shall be given unto a repentant brother
even up to the three of the second space ....
The limit of the power of the disciples to remit sins . , 268
A former saying explained
CONTENTS. xi
PAGE
Of the absolute mystery of the remission of sins . . . 269
John contimieth his questioning
The teaching with regard to sinners who receive the mysteries
further extended 270
John continueth his questioning 272
Of hypocrites who receive the mysteries 273
A former saying explained 274
Mary again questioneth Jesus 275
How the souls of them that have passed from the body may
be helped by those on earth 276
Mary continueth her questioning 277
How an initiate can escape from the death of the body with -
out pain
Mary continueth her questioning 279
The mystery of the resurrection of the dead ....
The disciples became frenzied at the sublimity of the teaching 280
How the disciples shall preach
What mysteries they shall give 281
The mystery of the resurrection not to be given to any .
Of the constitution of man 282
Of the counterfeit of the spirit 283
The state of the sinful soul after death 284
How a sinful soul is brought back to rebirth .... 285
Of the glorious ascension after death of the righteous soul
that hath received the mysteries 286
Of the state after death of one that hath received the mysteries
and yet hath transgressed 288
The apology of the rulers of the midst 290
The apology of the rulers of the fate
Of the ascension of that soul into the inheritance . . . 291
Mary interpreteth the teaching from former sayings . . 292
The piece of money that was brought unto Jesus . . . 293
A baying of Paul 294
The foes of one's own house
A saying concerning rebirth 295
Mary continueth to question Jesus 297
Of the workmen of wrath 298
How the soul of the sinner is stamped with its sins . . 299
How the baptisms purify sins
The separation of the " principles " by the mystery of baptism 300
Mary interpreteth the same from a former saying .
Mary further questioneth Jesus 302
Of the remission of sins according to the mysteries
Mary interpreteth the same from the Psalms .... 303
Xll CONTENTS.
PAGE
Of the forgiveness oven unto twelve times of them who have
received the mystery of the first mystery .... 304
Of such initiated who die without repentance .... 305
Of the unending forgiveness of them that have received the
mystery of the ineffable 306
Of such initiated who die without repentance .... 307
Mary interpreteth the same from a former saying .
Of the absolute compassion of the absolute mystery . . 309
That the initiated are watched over in passing from the body
Mary intcrpreteth the same from a former saying . . . 310
If even men on earth are compassionate, how much more then
the highest mystery 311
Jesus trieth Peter 312
Mary interpreteth the incident from a former saying . . 313
In the case of repentance only higher mysteries than those
previously received can remit sins 314
There is no limit to the number of mysteries the faithful may
receive .......... 315
The fate of the initiated who sinneth is more terrible than that
of the ignorant sinner ....... 31G
Mary interpreteth the same from a former saying .
Of them who procrastinate, saying they have many births
before them 317
They who procrastinate are excluded from the light . . 318
Their entreaties at the gates of light
Mary interpreteth the same 319
Of the dragon of outer darkness ...... 320
Of the rulers of the twelve dungeons and their names
Of the doors of the dungeons 322
The angels that watch at the doors ......
What souls pass into the dragon, and how ....
The nature of the names of the dragons ..... 323
Of the severity of the torments of the dragon .... 324
Of the various degrees of the fires of the torments .
The disciples bewail the fate of sinueis ..... 325
Mary further questioneth Jesus
How to save the souls of the uninitiated after death . . 326
How the mystery will even save them that have no more
chance of rebirth ........ 327
Of the light-streams 329
Mary pleadeth for them who have neglected the mysteries . 330
Of the efficacy of the names of the twelve rulers of the dun-
geons 332
The souls who know the names escape from the dragons and
are taken to leou 333
CONTENTS.
Of their subsequent fate
Mary interpreted the same from a former saying , . . 335
Of the light of the sun and the darkness of the dragon
Of the rulers of the fate and the draught of oblivion . . 336
The meaning of the term " counterfeit of the spirit " . . 337
Of the fashioning of a new soul ......
Of the inbreathing of the power ...... 333
Jesus promiseth to reveal all in detail ..... 339
The teaching as to the light-power and counterfeit of the
spirit summarised ........ 340
Who are the " parents " we are to abandon .... 341
Salome is in doubt as to the matter ......
Mary removeth the doubt of Salome ..... 342
Of the charge given unto the counterfeit of the spirit . . 343
Of the charge given unto the builders ..... 344
Of the embryonic stages of incarnation ..... 345
Of the karmic compulsion of the parents ..... 346
The occult process of gestation .......
Of the incarnation of the " principles " ..... 347
Occult physiognomy .........
Of the nature of the destiny ....... 349
Of how a man comcth by his death ......
There is no escape from destiny ...... 350
Of the nature of the mysteries .......
The mysteries are for all men ....... 351
A prophecy of John the Baptist ...... 352
The criterion of orthodoxy ....... 353
The Books of leou .........
Few only will really comprehend the mysteries . . . 354
No soul had entered into the light before the coming of the
first mystery ......... 355
None of the prophets had been initiated .....
The patriarchs have not yet entered into the light . . . 356
Of the souls of the righteous from Adam to Jesus .
The disciples know of a surety that Jesus is the Great
Initiator .......... 357
EXTEACT FROM THE BOOKS OF THE SAVIOUR.
The disciples ask a boon of Jesus 359
The prayer of Jesus
The grouping of the disciples
The interpretation of the word ia& 359
He prayeth for a boon to be given to his disciples .
XIV CONTENTS.
PAGE
He commandeth the veils of the heavens to be withdrawn . 359
The figure of the disk of the sun 360
The figure of the disk of the moon
Jesus and the disciples are transported to the ways of the
midst
Of the repentant and unrepentant rulers
Of the hierarchies of the rulers and the names of their five
regents 361
Of the powers that leou infused into the five regents . . 362
Of the functions of Zeus, the chief regent ....
The mystery names of the regents 363
Mary questioneth Jesus on the ways of the midst .
Of the mysteries which Jesus will give unto his disciples . 364
Of the constitution of the ways of the midst .... 365
Of the regent of the first dsemonial hierarchy ....
Of leou and Melchisedec 366
How the dsemonial rulers carry off souls 367
The length of their torments
Of the time when souls are freed from the torments of their
rulers 368
The regent of the second dsemonial hierarchy ....
The length of their torments 369
Of the time when souls are freed from their torments
The regent of the third dasmonial hierarchy ....
The length of their torments 370
Of the time when souls are freed from their torments
The regent of the fourth dcemonial hierarchy .... 371
The length of their torments
Of the time when souls are freed from their torments
The regent of the fifth daemonial hierarchy .... 372
The length of their torments
Of the time when souls are freed from their torments . . 373
The disciples beseech Jesus to have mercy upon sinners
Jesus encourageth his disciples 374
Jesus and his disciples ascend higher
He breatheth on their eyes
Their eyes are opened 375
Jesus explaineth the vision of fire and water, and wine and
blood
The same further explained from former sayings . . . 376
Jesus and his disciples descend to the earth ....
Jesus promiseth to give them the mystery of remission . . 377
The mystic sacrament
The sacramental invocation 378
CONTENTS. XV
PAGE
The rite is consummated 379
Directions as to the future use of the rite .... 880
Of three other great rites
Of the highest of all mysteries and of the great name
Of the efficacy of that name 381
The punishment of him that curseth ..... 382
Of the punishment of the slanderer 383
The punishment of the murderer ...... 385
Peter protesteth against the women 386
The punishment of the contemptuous ..... 387
The'.punishment of the blasphemer 389
The punishment of him that hath intercourse with males
The punishment of a foul act of sorcery ..... 390
Of the after-death state of the righteous 391
The cup of wisdom ......... 392
A man suffereth for each separate sin
Even the greatest of sinners, if he repent, shall inherit the
kingdom 393
Of the time favourable for the birth of thorn who shall find
the mysteries
The disciples beseech Jesus to have mercy upon them . . 394
The preaching of the disciples .......
INTRODUCTION.
IT is with somewhat of the feelings of one setting forth
on a forlorn hope that the writer ventures to T ^ do
plunge into the chaos of syncretism generally ments
classified under the vague term Gnosticism. a ^ cral
Indeed no subject connected with the history literature
of religion is fraught with greater difficulty, as f s ^ nosti "
may be seen from the comparative paucity of
general works on Gnosticism from the pens of European
scholars. In fact the English reader, outside of a few
translations, must content himself with Burton's Bampton
Lectures, MansePs Gnostic Heresies, Norton's History of the
Gnostics, King's Gnostics and their Remains, and an article
by Salmon.
Not only did the persecution of the early Gnostics cause
the loss of nearly all their documents, but also some of the
most important writings of the Fathers, which might have
thrown more light on the subject, have disappeared ; among
these may be mentioned the Syntagma of Justin, and the
Syntagma of Hippolytus.
Our chief authorities among the Fathers are Justin Martyr,
Irenfeus, Clement of Alexandria, Tertullian, Origen, Hippo-
lytus, Thilastcr, Epiphanius, Jerome and Theodoret. But
as all, with the solitary exception of Hippolytus, quote the
Gnostic documents in the briefest possible manner, and
devote almost all their space to the refu tation of heretical
opinions, it is exceedingly difficult to make out from such
controversial writings what the real views of the various
Gnostic schools were ; and this in spite of the immense
labour and acumen which have been brought to the task
b
XV111 INTEODUCTION.
by such raen as Massuet, Beausobre and Mosheim in the
last century, and in the present by Neander, Matter, Baur,
Moller, Lipsius and others who will be mentioned later.
(The general literature of the subject consists of the
Church Histories of Neander, Baur and Sehaff ; Neander :
Genet. Entw. d. Gnost, Tub., 1831 ; Burton : Banipton
Lectures on Heresies of the Apost. Age, Oxf., 1830; Mohler:
Ursprung d. Gnost., Tub., 1831 ; Baur : D. christl. Gnosis,
Tub., 1835; Norton: Hist, of the Gnostics, Boat., 1845;
Moller : Gesch. d. Kosmologie, Halle, 1860 ; Lipsius : D.
Gnosticismus, Leip., 1860; Harnack : Zur Quellcncritik d.
Gesch. d. Gnost., Leip., 1873^ Mansel : Gnostic Heresies,
Lond., 1875.)
In fact, research into this obscure subject has given
rise to one of the most brilliant feats of scholarship on
record. This was achieved by R. A. Lipsius, the learned
professor of divinity in the university of Jena, in his
Quellencritik des Epiphanios (1865). From the accounts
of Epiphanius and Philaster he reconstructs to some ex-
tent the lost Syntagma of Hippolytus, of which a description
is given by Photius. This treatise was founded on certain
discourses of Ireiueus. By comparing Philaster, Epiphanius,
and the Pseudo-Tortullian, he recovers Hippolytus ; and by
comparing his restored Hippolytus with Irenams he infers
a common authority, probably the lost Syntagma of Justin,
or, as I ventured to suggest in my essay on Simon Magus
(1892 ; p. 41), the work from which Justin obtained his
information.
This brilliant attempt was owing to the revival of interest
in Gnostic studies aroused by a lucky find. In 1842
Minoides Mynas, a learned Greek, sent on a literary mission
by the French government, discovered what is said to be a
fourteenth century MS. in one of the monasteries on Mount
Athos. This purported to be a Refutation of all Heresies
in ten books, the first three and a half of which were un-
fortunately missing. Emmanuel Miller published the first
edition of this literary treasure at Oxford in 1851,
INTRODUCTION. XIX
erroneously attributing it to Origen. Further research,
however, demonstrated beyond a doubt that the author was
Hipppljtus Romanus, Bishop of Ostia, in the first quarter
of the third century. (See Bunsen, Hippolytus and His Age,
1852 ; Dollinger, Hippolytus und Kallistus, 1853, of which
there is an English translation by Plummer ; and Words-
worth, St. Hippolytus and the Church of Rome, 1880, 2nd
ed.) As this treatise, entitled Philosophumena or the Refu-
tation of all Heresies, iw by far the most important work on
Gnosticism from the pen of any Church Father, owing to
its lengthy quotations from original Gnostic documents, it
may be useful to state hei^ that in 1859 Duncker, after
Schneidewin's death, edited and published his colleague's
excellent text and moderate Latin translation at Gottingen \
in 1860 Cruice published a less reliable text and Latin
translation at Paris ; and that the English reader will find
a passable translation by J. H. Macmahon in the Aute-
Niceiie Christian Library entitled The Writings of Hippo-
lytuis, vol. i., 1868.
Curiously enough it was in the same year in which the
text of the Philosophumena was published, 1851, that our
present document, Pistis Sophia, was first brought into
general notice.
Of Gnostic works that have come down to us, undoubtedly
the most valuable is the Coptic codex, of which we are
treating in the present work. In fact, the only other im-
portant relic of the Gnosis which is so far known to have
withstood the ravages of time and escaped the destruction
of Christian and Mohammedan vandalism, is the Coptic
papyrus, known as the Codex Brucianus and preserved in the
Bodleian at Oxford, to which reference will be made later on.
In the same library there is also another Coptic MS., a
small quarto of 236 pages, entitled Treatise on the Mysteries
of the Greek Letters, to which an Arabic translation is
appended. The author was a priest called Atasius, who,
somewhat in the fashion of the Gnostic doctor Marcus,
deduces from the form of the letters of the Greek alphabet
XX INTBODUCTION.
and the meaning of their names, the development of the
dogmas of creation, providence and redemption, as Dulaurior
tells us (op. inf. cit., p. 538). Dulaurier in 1847 promised to
publish the text and a French translation of this work, but
his labours have never seen the light.
To this may be added, as connected with the magical side
of the subject, some Greek Papyri mostly in fragments.
Two of the Leyden Papyri of the third century have
recently been edited, translated, and commentated upon
by A. Dieterich (Abraxas : Studien zur Religionsgeschichte
des Spatorn Altertums ; Leipzig, 1891); the London and
Parisian Papyri, of the third or fourth century, have been
edited by Wessely ; in 18. r >2 C. W. Goodwin also did some
good work on the subject (Fragment of a Gra?co-Kgyptian
Work upon Magic from a Papyrus in the British Museum,
Cambridge Antiquarian Society, Octavo Scries, No. 2;
Goodwin edited, translated and annotated this fragment).
Aim'linoiu (P. S., Intr. iv.) says that Rossi (F.), the
Egyptologist of Turin, has published a papyrus containing
an invocation similar to those in the Pistis Sophia, but I
have not been able to find this work. It is not in I Papyri
Copti del Museo Egi/io di Torino which Rossi transcribed
and translated (Turin, 1887-1892).
There is also a short Hebrew treatise, The Sword of
Moses (CM., Oxford, 1531, C; Cod. Heb., Caster, 178; see
(Master's text and translation, Journal of Royal Asiatic
Society, 1896, i. and ii.).
The above magical works, however, arc more connected
with the superstitions of sorcery than with magic proper,
and when attached to Gnosticism characterise its degrada-
tion in the hands of the superstitious and ignorant.
We may also mention the Codex Nazarams, although it
is said at earliest to be post-Mohammedan, of which there
are no less than four MS, copies, dated respectively 15GO,
1632, 1688 and 1730, in the Bibliothcuue Nationale alone.
This Codex is the scripture of the so-called Sahacana, or
Christians of St. John, or Mandaites, and is known aa
INTEODUCTION. xxi
Sidra Adam or The Book of Adam. The text, in a strange
Chald30-Syrinc idiom, was first published at Lund (1815,
1816), by Matth. Norberg, the learned Swede, together
with a vocabulary and a Latin translation, in four quarto
volumes. There is also a French translation by F. Tempes-
tini in Mignc's Dictionnaire des Apocryphes (185G). Compare
also the thesis, Stclkc Nasaneorum /Eoncs ex Sacro Gent is
Codice, by Olof Svanander, presumably a pupil of Norberg
(Lund, 1811).
Finally we may mention the .Ethiopic Enochian litera-
ture. In 1773 Bruce brought back from Abyssinia three
copies of the /Ethiopia version of The Book of Enoch.
Archbishop Laurence issued a translation in 1821 (2nd ed.,
1833 ; 3rd, 1838), under the title The Book of Enoch.
Hoffman published a German translation, Das Buch Henoch
(Jena, 1838), Gfn'uvr a Latin version of no value (Stuggart,
1840) ; Dillmann a critical text and also a German version
(Leip/ig, 1S51 ; 2nd ed., 1853); Migne's Dictioimahv des
Apocryphes (1856) contains an anonymous French transla-
tion ; there is also an anonymous reprint of Laurence's
translation, with a controversial introduction (London,
1883); and finally Charles recently (1893) published an
English translation from Dillmann's text. This year Charles
has also published The Book of the Secrets of Enoch (Oxford),
a translation from Slavonic, which presents us with a new
tradition entirely, namely, the Slavonic Enoch, from a Greek
original which he places from B.C. 30 to A.D. 70, the Greek
having in its turn a Hebrew background of a still earlier
date. In an Appendix is a translation from the Slavonic of
a fragment of Melchisedecian literature. For more than
1200 years this version of Enoch has been unknown save in
Russia, and in Western Europe >\as not known to exist
even in Kussia till 1892.
Outside of apocryphal scriptures and the ^ orld-biblcs,
these arc all the documents connected directly or indirectly
with the Gnosis, which, to my knowledge, we possess ; and,
in spite of the good work that has been done since 1850,
INTRODUCTION.
the chaos of Gnosticism still remains to a large extent in-
tractable, refusing to submit to the ordering of even the
most praiseworthy and painstaking industry .
Nor is the reason of this ill-success mostly due to the
paucity of material, but rather to the intrinsic difficulty of
the subject itself, which is not only replete with the most
involved mysticism, but also bound up with magic and
mystery and occasionally sorcery of every kind. It is,
therefore, not a matter of gre"at surprise, when we remember
thefabsojute disbelief of scholarship in magic of any kind,
and the distaste of the present age for everything connected
with mysticism, to find that no single writer on the subject,
except perhaps King in a very feeble fashion, has really
grappled with the problem. The point of view of the most
liberal-minded scholars with regard to this tabooed subject
may be seen from the remarks of Dr. (taster, who would
have magic treated after the fashion of folklore. The
translator of The Sword of Moses in the second paragraph
of his introduction Hoc. sup. cit.) writes : " it is remarkable
that we do not possess a good work, or exhaustive study,
on the history and development of magic. It is true that
we find allusions to it, and sometimes special chapters
devoted to the charms and incantations and other super-
stitious customs prevailing among various nations in books
dealing with such nations. But a comprehensive study
of magic is still a pious (or impious) wish." And, even
were such a task attempted by some venturesome scholar,
the result, we may venture to suggest, would at best be
merely a guess-work compilation, and of no real value,
unless the compiler in addition to his scholarship had not
only a belief in but also a knowledge of the art.
To treat of Gnosticism, then, in a really comprehensible
manner, requires not only a writer who at least believes
in the possibilities of magic, but also a mystic or at least
one who is in sympathy with mysticism a person difficult
to find nowadays, when the very names of magic and
mysticism evoke nothing but a smile of contempt and
INTRODUCTION . xxiii
a frown of disapproval from the world of science and
letters.
The present Introduction, however, is only concerned
with the purely historical and critical side of the subject,
and even this is restricted to the consideration of one
document.
Though it would be highly presumptuous to endeavour
to define Gnosticism without a previous analysis The
and classification of the various schools, sects method of
and offshoots which have been grouped under Gnostic
this vague heading, we may nevertheless venture doctors,
to suggest the probable point of view which led the best
of the Gnostic doctors, pre-eminently Valentinus, to compile
their various treatises. Let us then consider the movement
about the year 150 A.D. By that time the original Logia
or the Urevangelmm of Christianity had disappeared, and
the Synoptic Gospels were all set, in the framework of the
traditional life of the great Master of the Faith. The
popular tidal-wave of the new religion had come exclusively
from the ocean of Jewish tradition, and was engulfing
a more universal view of Christianity in the same flood of
intolerance and exclusiveness which had characterised the
Hebrew nation throughout the whole of its previous
history.
This startling phenomenon was now attracting the
attention of minds which were not only skilled in the
philosophy of the schools, but also imbued with the eclectic
spirit of a universal theosophy and a knowledge of the
inner doctrines of the ancient religions, Such men
thought that they saw in the Christian Gospel a similarity
of doctrine and a uni versalism which was consanguineous
with these inner teachings of the ancient faiths, and set to
work to endeavour to check the exclusive and narrowing
tendencies which they saw so rapidjy developing among
the less instructed, who made faith superior to knowledge,
even to such an extent as to openly cojnclemn eyjery other
form of religion and scoff at all philosophy and education.
INTRODUCTION.
It is true that about this time such meii arose as Clement
of Alexandria and Origen who voiced much more liberal
views and laid the foundations of Christian theology, but
they were exceptions to the rule.
The Gnostic doctors could not believe that the Jews were
the only nation in the past to whom God had revealed
himself, and that the scriptures of the nations were to be
cast on the dustheap of falsehood and error. And yet they
saw that the old order of things had received a rude shock,
and that the fierce faith which had been aroused among the
people in the personality of Jesus, and the social revolution
which was rushing along with leaps and bounds under their
very eyes, could never be dammed back again. All they
could hope to do was to turn the energy generated into a
more universal channel. Accordingly they used the tradi-
tional story of Jesus which had roused such mighty enthu-
siasm, as the framework into which they wove the u wisdom"
of the great religions. Believing, as they did, that truth
was one, and at no time a respecter of persons or nations ;
that all the nations had received of that truth in proportion
to their needs and capacities, they wove these ideas into
the Christian tradition, and compiled gospels and apocalypses
of that veiled and mysterious wisdom which had been
guarded so carefully in the temples throughout the ages,
and into which they believed Jesus had been initiated and
was in his turn an initiator. Nor did they so much invent
these things out of their own heads as it would appear, but
rather compiled them from, existing scrijjtures, many of
which have since disappeared. Tliey drew from the wisdom
of Egypt, Chaldtea, Babylonia, Assyria, Phoenicia, ^Ethiopia,
the books of Orpheus, Pythagoras and Plato, of the Magi
and Zorojister ; and even perhaps in some indirect way from
those of the Brfihnmns. Their source of information was for
the most part the Orient. : "' '''-*- ^ . / '
Believing as they did, that the orthodox life of Jesus was
legendary and allegorical, and finding many other legends
current which were not included in the Synoptic account ;
INTRODUCTION. XXV
devoted to the mystic life, and making light of the historical
side of religion, with faith alone in the watchword " now
and within," it is evident that their views met with little
favour among the orthodox who clung above all things to
what they held to be the greatest fact of all history. The
ancient wisdom, however, proved far too difficult for
popular comprehension, and being also misunderstood even
by the followers of the great doctors themselves in many
cases, often degenerated into superstition and the wildest of
speculations.
But, as we are not attempting to trace the evolution of
the movement, but simply presenting one of the better
sides of the endeavour, we will proceed to a consideration of
the document we are especially interested in, at the same
time reminding the reader that in this Introduction only a
brief outline of the MS. will be attempted, and all further
considerations will be postponed for a further Commentary
which the writer has the intention of undertaking.
The only MS. of the Pistis Sophia known to exist was
bought by the British Museum from the heirs of
Dr. Askew at the end of the last century, and is t j on ai ,<j
now catalogued as MS. Add. 5114. The title on criticism
the back of the binding is Piste Sophia Coptice,
and below is printed Mus. Brit. Jure Emptionis. On the
top of the first page of the MS. is the signature A. Askew,
M.I). On the first page of the binding is the following note,
probably in Woide's hand : "Codex dialecti Supcrioris ^Egypti,
quam Sahidicam seu Thebaidicam vocant, en jus titulus
exstat pagina 115: Pinch suaou ntomos htpiste Sophia
Touios secundus fidelis Sapient he Deest pagina 337-344."
The title Piste Sophia is incorrect ; nowhere is this form
found in the book, and the suggested emendation of
Dulaurier and Renan from Pistis Sophia to Piste Sophia
" La fidele Sagessc," has received no support from other
scholars.
Where Askew found it or bought it, I cannot discover.
It is not mentioned in his biography, and the reference
XXVI INTRODUCTION.
given by Kostlin (v. i.) is unverifiable. When the Museum
bought it is not stated. It was evidently before the great
sale of the Askew library which lasted twenty days in 1785,
for the Pistis Sophia is not mentioned in the catalogue
(Bibliotheca Askeviana Manuscripta, etc., 1785; v. Askew,
A., Cat. B.M.). The MS. is written on vellum in Greek
uncial letters, and is in the Upper Egyptian dialect, called
Thebaidic or Sahidic. It consists of 346 quarto pages
written in double column, and for the most part is in an
excellent state of preservation ; several pages, however, are
badly defaced, and a number faint. Perhaps the most
competent expert who has yet given a decided opinion as
to its date is Woide, whose knowledge of such matters was
very extensive, and cannot be easily surpassed. It was by
Woidc that the New Testament, according to the text of
the famous Codex Alexandrinus, was edited, in uncial types
cast to imitate those of the MS., in 1786. In an Appendix
to this great undertaking, in 1799, he added certain frag-
ments of the New Testament in the Thebaico-Coptic dialect,
together with a dissertation on the Coptic version of the
New Testament. The date of the Codex Alexandrinus is
pretty generally assigned to the fifth century, and with the
exception of the Codex Vaticanus and the Codex Sinaiticus,
which are sometimes assigned to the fourth century, is the
oldest extant MS. of the New Testament. This being
the case, it is of interest to read Woidc's description
and opinion of the MS. of Pistis Sophia, which was lent to
this ripe scholar by Dr. Askew and his heirs long enough
for him to copy it out from the first word to the last.
Woide was, therefore, eminently fitted in every way to form
an opinion ; in fact, no one of equal fitness seems to have
appeared in the field since his time. In Cramer's Beytrage
(op. inf. cit., pp. 82 sq.), Woide wrote as follows in 1778 :
"It [P. S.J is a very old MS. in 4 to on parchment in Greek
uncial characters, which are not so round as those in the
Alexandrine MS. in London, and in the Claromontain MS.
in Paris [Codex Regius Parisiensis, also an Alexandrine text].
INTEODUCTION. XXV11
The characters of the MS. [P. S.] are somewhat longer and
more angular, so that I take them to be older than both the
latter MSS., in which the letters eta, theta, omicron, rho
and sigma are much rounder. There are no capital letters
in the whole book ; the letters are all equal, only at the end
of the lines there are sometimes smaller letters to bring the
word in. There are no other marks of distinction than a
full stop or colon. The words are not separated from each
other ; the paragraphs arc not distinguished by breaks, but
by full stops. At the beginning of the book, of the second
part and of the two appendices, the first letter is not in
advance of the line. If the paragraph begins with the line,
1 have sometimes, though seldom, remarked that the first
letter is in advance of the line. If the paragraph begins in
the middle of a line sometimes, but not often, the first letter
of the following line is somewhat advanced. Here and
there also a section is noted on the edge by a mark that
looks almost like a Greek zeta, or by a line from the edge
to above the word. If the paragraph begins at the
beginning of the line, the marks arc on the same line ; if
it begins in the middle of the line, they are at the beginning
of the following line. The folios are numbered in Greek
letters."
Thus we see that Woide places the date of the MS. at
latest about the latter end of the fourth century. It is also
quite evident that the whole MS. from first to last is by the
same hand, and that it is a copj\of another MS. There
are also a few corrections at the top or bottom of the
columns by a hand of the same date. An inspection of its
contents reveals the further indisputable fact that the Coptic
text was not only a translation from a Greek original, but
that it has preserved an enormous quantity of the original
Greek terms without any attempt at translation. This
may at once be seen from Schwartze's Latin version, in
which he has also preserved these innumerable Greek
words without translation.
The whole style of the work, moreover, is foreign to
XXV111 INTRODUCTION.
the Coptic idiom, as may be seen from Amelineau's Intro-
duction to his French version (p. x), where he writes :
"Whoever has any knowledge of the Coptic language
knows that this idiom is foreign to long sentences ; that
it is a tongue eminently analytic and by no means syn-
thetic ; that its sentences are composed of small clauses
exceedingly precise, and almost independent of each other.
Of course all Coptic authors are not equally easy, some of
them are even exceedingly difficult to understand ; but this
much is certain, that never under any circumstances in
Coptic do we come across those periods with complicated
incidental sentences, of three or four different clauses,
whose elements are synthetically united together so that
the sense of the entire sentence cannot be grasped before
we arrive at the last clause. Nevertheless, this is just
what the reader meets with in this work. The sentences
are so entangled with incidental and complicated propo-
sitions, that often, indeed very often, the Coptic translator
has lost the thread, so to say, and made main propositions
out of incidental clauses, so that we find the continuation
of the first proposition three or four pages further on.
This peculiarity is not calculated to facilitate the trans-
lation of a work, the ideas in which are in themselves very
difficult to comprehend ; the one thing that it conclusively
proves is that the book w;is originally written in a learned
language ; that consequently none of the idioms spoken in
the Orient could have been the original language in which
the work in question was conceived and written ; that we
must accordingly choose between Greek and Latin ; that
only one of these languages at this period, the second
century [the date assigned to the original by Amelineau] ,
is at all likely in Egypt, namely, Greek."
Amelineau makes rather too much of the abstruse nature
of the subject ; for, though many passages are transcendent-
ally mystical, nevertheless the whole is conceived in a
narrative or descriptive style. There is no attempt at
philosophical argument, no involved logical propositions ;
INTEODUCTION.
there may also be another reason, as we shall suggest later
on, for the " losing of the thread." Nevertheless the main
argument of this learned Coptic scholar is unanswerable.
And not only is it evident that we are dealing with a
translation into Coptic from Greek, but also that
^ i i- . i . , , General
we are not dealing with a single work, but at analysis
least with two treatises, fragments of one of which of con '
have been in two places inserted in the body of
the main treatise, and a larger fragment appended at the
end of the MS. The main narrative also is broken by
several important lacuna;, due in one case to the loss of
several leaves of the MS., and generally to the carelessness
of the scribe ; the MS. is, moreover, evidently incomplete.
A general analysis of the contents reveals the following
general outline of contents, the references being to the
pagination of the MS. adopted in Schwartze's text, which
is retained between brackets in the present translation.
Pistis Sophia, Book I 1-124
Pistis Sophia, Book II. . . . 126-357
From the Books of the Saviour . . 357-390
There is, however, no title to Book 1., nor does there
seem to be any reason why the title " The Second Book of
Pistis Sophia " should be inserted where it is, right in the
middle of the narrative.
Book II. ends halfway down page 357, and the whole
subject abruptly changes with the heading, " Extract from
the Books of the Saviour."
In addition to these three main divisions of the MS., two
pages (253-254:), with the same heading, " Extract from the
Books of the Saviour/' are inserted at haphazard in the
middle of Book II. They have no reference to what goes
before or what follows ; nor are they quite of the same
nature as the lengthier Extract at the end of the MS.
There is, moreover, a note which occupies the last column
of Book I., and which has not the slightest reference to the
rest of the narrative ; why it is inserted in this place is a
XXX INTRODUCTION.
mystery. It was probably copied in by mistake, or the
Coptic translator for some reason or other added a note
from some other book, most probably one of the Books of
the Saviour.
At the end of the MS., and after the conclusion of the
narrative, there is an extra loaf which has only the left-hand
column partially filled with writing. The subject is here
again completely changed, and leads us to suppose that
some leaves are missing before it.
Finally, at page 379 eight pages or four leaves of the
MS. have disappeared.
A general view of the nature of the subjects treated of
may be seen from the contents table, which consists of the
indented summaries I have added to the text.
The question that next arises is what was the original
Greek work from which the Coptic translation of
and a C the Pistis Sophia was made. I am convinced that
author- ^ or jg ma i W as no other than the famous Apoca-
thc P Greek lypse of Sophia, composed by Valentinus, the most
origiual. ] earnec i doctor of the Gnosis, who lived for thirty
years in Egypt in the latter half of the second century, and
was also a master of the Greek language, in which he wrote
hi* treatises. But the further consideration of this point
must be postponed for the Commentary I propose to write,
and in which a comparison between the Pistis Sophia and
the rest of the fragments of the writings of Valentinus
which have come down to us, will be attempted. It is
sufficient to state here that this view is supported by
Woide, Jablonski, La Croze, Scholtze, Dulaurier, Schwartze,
Renan, Revaillaiit, Usener, and Amclineau, the last of whom,
in his Essay on Egyptian Gnosticism and in the introduction
to his translation of the Pistis Sophia, has dealt at length
with the matter. The guarded opinion of Harnack also
allows for the date of Valentinus. In his essay on the
subject in 1891 (op. inf. cit., pp. 95 sq.), the famous Biblical
critic gives the terminus a quo as 140, and the terminus
ad quern as 302. He bases the earliest limit on the fact
INTRODUCTION. XXXI
that the Gospels and Pauline Epistles are regarded in the
text as Holy Scripture, and even a passage from the Epistle
to the Romans is quoted by the author as a saying of Jesus
by the mouth of Paul. Now, the Pauline writings \yere
never spoken of as Holy Scripture before the time of
Antoninus Pius (138). The latest limit is arrived at by the
passage about persecution on page 277, which leads Harnack
to conjecture that the author was writing at a time when
the Christians were still lawfully persecuted ; but on the
other hand the author does not seem to have written in a
persecution he had gone through. Thus Harnack eliminates
the persecution of Maximin and arrives at the 302 limit.
But all this is very unsatisfactory ; and deductions made
from internal evidence, though an essential part of the
higher criticism, arc in this case based on too slender
premises. The method of Ameliueau, who compares the
known fragments of Valeiitinus with the text of Pistis
Sophia, is the only really satisfactory test.
But what of the fragments from the Books of the
Saviour which have been iiisertgd in and added _to
the text of the Pistis Sophia proper ? On pages Books
246 and 354 mention is made of certain Books f t l ie
Saviour.
of leou, which Jesus promises to give to his disciples
when he has finished the teaching on which he is engaged.
In the first case, a fevs pages later on (253) the lirst short
extract is inserted in the text, and in the second,
almost immediately after, the Pistis Sophia treatise is
concluded (page 357), and we find the rest of the MS.
devoted to a far longer extract from the Books of the Saviour.
These extracts bear a remarkable similarity to the contents
of the Coptic Papyrus, which the famous Scottish traveller
Bruce brought to England in 1769 from Upper Egypt,
and bequeathed to the care of the Bodleian Library. This
Papyrus consists of 78 leaves, each containing from 27
to 34 lines, 29 centimetres high by 17 wide, not in roll
but in book form. It is written in Greek characters and
is in the Thebaico-Coptic dialect like the Pistis Sophia.
XXX11 INTBODUCTION.
Some twenty leaves at least are missing, and even when
Bruce found it it was in a very dilapidated condition.
It was further injured by neglect and damp in the
Bodleian, when Woide found it and carefully copied it.
Woide considered that it was the Egyptian form of the
Pistis Sophia written by Valentinus in Coptic. It is, how-
ever, evidently a translation like the Pistis Sophia from
the Greek, and like the Pistis Sophia is crammed full of
the Greek original technical terms. Schwartze also copied
it. Tn 1891 Amelineau published a text and a French
translation at Paris, and in 1892 Schmidt published a text
and a German translation at Leipzig.
Schmidt has sorted out this puzzling chaos of leaves
with the following results :
The Codex consists of two treatises quite distinct in
matter and character. The first is divided into two parts,
the two Books of Icon, under the general title, The Book
of the Great Logos according to the Mystery [? of IcouJ.
The second treatise has no title, and is followed by a long
Hymn to the Gnosis, also without title. The First Book of
leou opens with the title, "This is the Book of the Know-
ledge of the Invisible God."
One thing is abundantly clear on every page, namely,
that we are dealing with a MS. which contains the ideas
of the same school as that to which the Pistis Sophia and
the Books of the Suviour belong. In fact, the longer Extract
from the Books of the Saviour practically gives the same
account of the three baptisms as that found in far greater
fulness in the Codex Brucianus.
Whether or not the Extracts from the Books of the
Saviour appended to the MS. of the Pistis Sophia belong
to the miswing portions of the Codex Brucianus, or
whether the translator from the Greek abridged some
portion of the Books of Icon to give his readers an idea of
these books to which the text of the Pistis Sophia had
just made reference, it is impossible to say ; this much is
certain, that the Books of the Saviour and the treatises of
INTRODUCTION. XXxiii
the Codex Brucianus are united by the closest ties of con-
sanguinity, and that a commentator on the one mast be
intimately acquainted with the contents of the other.
The frequent mention of the name Melchisedec through-
out the text of the Pistis Sophia reminds us of the frag-
ment of Melchisedecian literature translated by Charles
(v. s.), and its close connection with the Enochian literature,
and points perhaps to one of the sources of the Greek
original of the Books of the Saviour, and also of Pistis
Sophia.
The disconnected column at the end of Book I. un-
doubtedly belongs to the same collection of writings
as the Books of the Saviour, and also the two pages (253,
254) inserted in the middle of Book II. Finally the odd
column at the end of the MS. may either come from the
same source or be an unaided effort of the translator or
scribe.
Let us now run over the probable history of our
treatise, and suggest the accidents which may have The pro-
befallen it before it reached the hands of Antony t^of the
Askew. treatise.
The original Greek treatise of the Pistis Sophia was
compiled by Valentinus in the latter half of the second
century, perhaps in Alexandria. By "compiled" I mean
that the Apocalypse of Sophia, or whatever its title may
have been, was not invented from first to last by Valentinus.
The traditional framework of the narrative, the selection of
texts and passages from qtl^er scriptures, Hebrew, Christian,
Egyptian, Chaldrean, ^Ethiopic, etc., or whatever they may
have been, and the adaptation of nomenclature, were his
share of the task ; but it is evident that in many places he
was translating or paraphrasing himself, and that he had
great difficulty in turning some of the Oriental terms into
Greek, the original of the name Pistis Sophia being not
the least difficult of such n[ \\ i\y hj'mg left in its
present barbaric and un-Greek form.
Of this original of Valentinus doubtless several copies
XXXiv INTRODUCTION.
were made, and mistakes may have crept in. One of these
copies was carried up the Nile and translated into the
vernacular, Greek being but little understood so high up
the river. The translator was evidently not a very accurate
person, as may be seen from his casual insertion of scraps
from other books ; moreover, his knowledge of the subject
was so superficial that he had to leave many terms in the
original, and doubtless made guesses at others. It is also
probable that he added some things and subtracted others
on the score of orthodoxy, as may be seen by an inspection
of the rest of the fragments of Valentinus. The wearisome
length of the Psalms, for instance, which Pistis Sophia
recites in her repentances, followed by the shorter excerpts
from the Salornonic Odes, leads one to suppose that Valen-
tinus quoted only a few striking verses from each Psalm ;
and that the more orthodox translator, with that love of
wearisome repetition so characteristic of monkish piety,
added the other less apposite verses, with which he was
very familiar, while he was compelled to leave the Salomonic
Odes as they stood owing to his lack of acquaintance with
the originals.
Moreover, the translator must have either translated, or
possessed a translation of, The Books of the Saviour and
The Books of Teou. These were also most probably a com-
pilation of Valentinus, or perhaps The Books of the Saviour
were a compilation of Valentinus from the older Books of
leou, which may have belonged to the vEthiopic Enochian
literature, for they are stated in the Pistiw Sophia (pages
246 arid 354) to have been written down in Paradise by
Enoch, and preserved from the Flood.
The MS. of the Coptic translator was copied towards the
end of the fourth century by some ignorant copyist, who
made many mistakes of orthography. It was copied by
one man, as a task, and hurriedly executed ; and I should
suggest that two copies were then made and occasionally
a page of one copy substituted for a page of the other ; and,
as the pages were not quite exact to a word or phrase,
INTRODUCTION. XXXV
we thus may account for some puzzling repetitions and for
equally puzzling lacunre.
What was the history of the MS. after that date is
almost impossible even to conjecture. Its history must,
however, have been exciting enough for it to have escaped
the hands of fanatics both Christian and Mohammedan, it
was during this period also that some of the pages, as we
have seen, were lost. May we not also hope that Abyssinia
and Upper Egypt may still preserve some MSS. that may
throw further light on this obscure but most interesting
subject? In fact, I was told in 1891 by Achinoff, chief of
the Free Cossacks, a resident in the country, that the
monasteries of Abyssinia do actually contain a mass of very
ancient MSS. which would be of exceeding great value to the
scholarship of Europe.
In presenting the following translation- to the English-
reading public, I may say that I should not have The
ventured on wiich an undertaking if any Coptic
scholur had undertaken the task, or I had heard apolo-
that such a task was contemplated. In a matter gia -
of such difficulty every possible liability to error should be
eliminated, and it stands to reason that the translation of a
translation must needs be but an apology for a first-hand
version. Nevertheless I am not without predecessors. The
Coptic MS. itself is in the first place a translation, so that
even Coptic scholars must give us the translation of a
translation. I am persuaded also that the anonymous and
imperfect French translation in the Appendix to Migne's
Dictionnaire des Apocryphes (vol. i.) is made from Schwartze's
Latin version and not from the Coptic text. C. W. King
in his Gnostics and their Remains has also translated a
number of pages of the Pistis Sophia from Schwartze.
Some three or four years ago Mr. Nutt, King's publisher,
sent out a notice for the publication of the whole of King's
translation, but the project fell through. Last year I
offered to edit this translation of King's, but was informed
that the literary legatee of the deceased scholar was of
XXXVI INTRODUCTION.
the opinion that it would be unfair to his memory to publish
a MS. that was in so incomplete a condition.
In 1890 I had already translated Schwartze's Latin
version into English and published pages 1 to 252, with a
commentary, notes, etc., in magazine form from April, 1890,
to April, 1891. But I hesitated to put it forward in book
form, and should not have done so, but for the appearance
of Ame'lineaii's French version in 1895. I then retranslated
the whole book again and checked it by Ani61incau's version.
1 was further induced to venture 011 this undertaking,
because the narrative, though dealing with mystical and
therefore obscure subjects, is in itself exceedingly simple,
and therefore mistakes cannot so readily creep in as into a
difficult philosophical work. I, therefore, present my trans-
lation with all hesitation, but at the same time think that
the English public, which is steadily increasing its interest
in mysticism and allied subjects, will be better satisfied with
half a loaf than with no bread.
In conclusion it only remains for me to append a brief
Thc summary of the work that has already been done
work on the subject. This may best be seen by treating
beenpre- ^ from a chronological point of view. In addition
viously to a few scattered articles in magazines which are
not of the first importance, the chief contributions
to the subject are :
a. 1770. Article in Brittnche Theol. Ma^azin; st-e Kostl in infra.
b. 1773. Woide (C. A.). Article in Journal <le .Savants.
c. 1778. Woide. Article in J. A. Cramer'n Beylriige zur 15efo-
(lei-ung theologisther und audrer wiclitigen Remit -
nisse (Kiel u. Hamburg, pp. H2 sq.
d. 1799. Woide. Appendix ad Editionem Novi Testament!
Grajci e Cudice MS. Alexandnno a Carol o God-
fredo Wuide Description qua conthientur Fragmenta
Novi Testament! juxta interpretationem Dialccti
Superior-is ^Egypti qua* Thcbaulica vel Saludica
appellatur e Codicibus Oxoniensibus maxima ex
parte Desumpta. cum Dissertatione de Vereione
INTRODUCTION. XXXvii
Bibliorum ^E^yptiaca quibua subjictur Codicis
Vatican! Collatio (Oxonii) p. 137.
Woide not only carefully copied the whole of the MS.
but also the Codex Brucianus at Oxford. He gives the date
of the MS. as about the fourth century, and considers the
writer to have been Valcntinus. He, however, published
no work on the subject.
e. 1812. Milliter (F.). CM*, Gnosticre Salomoni Tiibuta?, The-
buice et Latine, Prefatione et Adnotatiouibus Philo-
logicis Illustrate* (Hafnisp).
Bishop Munter, a learned Dane, probably got his text
from Woide's copy ; his brief pamphlet is of no particular
importance, nevertheless it was solely upon these few brief
selections, the seven Odes of Solomon, that, with the ex-
ception of Dulaurier, scholars formed their opinion of the
Pistis Sophia up to the time of the publication of Schwartze's
work in 1851. Munter believes that the original treatise
belongs to the second century.
/. 1843. Matter (J.). Histuire Critique du Gnosticism^ et de son
Influence zur le^ Series religieiiHes et philosophises
ties six premier* Sieeles de 1'fere cliretienne (Paris)
2nd ed. ii. 41 t<q., 350 sq. The tirst edition appeared
in 1828 and contains no reference to P. S. In Dor-
ner's German tran^lat ion llie references tire, n. CD w|.
and 1<>3 sq.
Matter rejects the idea of Valentinus, but he had no
acquaintance whatever with the text and bases himself
entirely on Woide. He states that the MS. can scarcely
be prior to the fourth century, and (p. 352) places the date
of the original treatise between the end of the second and
the end of the fifth. He gives no opinion as to the school
to which it belongs.
g. 1838. Dulaurier (E). Article in the Moniteur (27th Sept.).
h. 1847. Dulaurier. Article in the Journal Asiatique, Quatneme
Serie, Tome ix., juin, pp. 534-548 ; entitled 4t Notice
XXXV111 INTBODUCTION .
pur le Manuscript copte-thebain, intituld La Fiddle
Sagesse ; et sur la Publication projet^e du Texte et
de la Traduction franchise de ce Manuscript."
On page 542 Dulaurier tells us that he had made a
French translation from the Coptic in the following words :
" The translation of the Pistis Sophia and the glossary
which forms a complement to it are finished, and will be
sent to the printers, when I have convinced myself that I
have fulfilled the requirements that this task imposes, taking
into consideration the present state of science and my own
capabilities. The MS. from which I have made my transla-
tion is a copy which I have taken from the original, during
my stay in England in 1838-1840, when I was charged by
MM. de Salvandy and Villemaiu, successive ministers of
public instruction, with the commission of proceeding to
London to study this curious monument." Dulaurier,
how r ever, did not publish his labours, nor have I as yet
come across any record of the fate of his MSS. He ascribes
the treatise to Valentino*.
i. 1851. Schwartze (M. G.). Pisti^ Sophia, Opus Gnosticnm
Valentino adjudication, e Codice Manuscripto
Coptico Londmensi descriptum, Latine vertit
M. (T. Schwartze, edidit J. II. Peterinann (Bero-
lini).
Schwartze died at an early age before the completion of
his labours on the Pistis Sophia, and the MS. translation
he left behind contained a number of blanks and passages
which he intended to fill up and correct. Petermaim has
confined himself in his notes strictly to verbal corrections
and suggestions as to variee lectiones. The consequence
is that we have a translation without the notes of the trans-
lator, and without a word of introduction, Petermann
says the task of editing was so severe that he frequently
suffered from fits of giddiness. Schwartze copied out the
whole of the Coptic MS. of Pistis Sophia and also the
Oxford Codex Brucianus. He considers the original treatise,
INTRODUCTION. XXXIX
as we see from the title of his work, to be written by
the hand of Valentinus ; but Petermann is of the opinion
that it is the work of an Ophite, and promises to set forth
his reasons at length in a treatise, which has unfortunately
never seen the light. Kostlin and Schmidt also hold this
view, and as far as the Extracts from the Books of the
Saviour are concerned, I see no reason why there should not
be some truth in the idea. For we may connect these
Books closely with the Books of leou, and the latter connect
us at once with the Enochian literature. The Ophites
were pre-Valentinian and mostly Syrian. They were the
first to take the distinct name of Gnostics. Some of their
books were translated into Greek. This fits in with the
hypothesis put forth above that Valentinus compiled the
Books of the Saviour from a prior set of Gnostic writings.
The Melchisedecian ideas would also come through the
Syrian Gnosis, and be cognate to the Enochian tradition.
A review of Schwartze's work appeared in the Journal des
Savants of 1852 (p. 333).
j. 1852. Bunsen (C. C. J.). Hippulytus und .seine Zeit, Anfange
und Aussichten des Christenthums und der Men&ch-
heit (Leipzig), i. 47, 48. Hippulytus and hit? Age
(London, 185'J), i. Gl, G2.
"Great, therefore, were my hopes in 1842, that the
ancient Coptic manuscript of the British Museum, inscribed
Sophia, might be a translation, or at least an extract, from
that lost text-book of Gnosticism [the work quoted by
Hippolytus, sub Valent.] : but unfortunately the accurate
and trustworthy labours of that patient and conscientious
Coptic scholar, Dr. Schwartzc, so early taken away from
us, have proved to me (for 1 have seen and perused his
manuscript, which I hope will soon appear), that this
Coptic treatise is a most worthless (I trust, purely Coptic)
offshoot of the Marcosian heresy, of the latest and stupidest
mysticism about letters, sounds, and words." Bunsen
stands absolutely alone in this opinion, and we doubt
whether he could have read Schwartze's MS. with any care.
Xl INTBODUCTION.
k. 1853. Baur (F. C.). Dae Christenthum und die christliche
Kirche der drei ersten Jahrlmnderte (Ttibingen)
notes on pp. 185, 186, and 205, 206.
Baur evidently added these notes at the last moment
before publication. On page 206 n., he leans to the idea
of an Ophite origin.
/. 1854. Kostlin (K. R.). Two articles in Baur and Zeller's
Theologische Jalirbucher (Tubingen), xiii. 1-104 and
137-196 ; entitled " Das gnostische System des
Buches Pistis Sophia."
Kostlin was the first to make an exhaustive analysis of
the contents of the treatise, and his labours are used by
Lipsius in his article in Smith and Waco's Dictionary of
Christian Biography. He assigns its date to the first half
of the third century, and assumes that it is of Ophite
origin.
In a note to page 1, Kostlin writes :
" The MS. from which the work is published belongs
to the collection of MSS. collected by Dr. Askew of London
during his travels in Italy and Greece, of which the
British Theological Magazine (das Brittischc theol. Magazin)
for the year 1770 (vol. i. part 4, p. 223) gives more particu-
lars."
There is 110 such magazine in the catalogue of the
British Museum. The Theological Repository for 1770
contains no information on the subject; and no permutation
of names solves the mystery. There were very few
magazines published at that early date, so that the choice
is limited.
ra. 1856. An anonymous translation in Migne's Dictionnaire
des Apocryphes, torn. i. app. part ii. coll. 1181-
1286 ; this tome forms vol. xxiii. of his third
Encyclopedic
The translation is a sorry piece of work, more frequently
a mere paraphrase from Schwartze's version than a trans-
lation ; there are also frequent omissions, sometimes as
INTRODUCTION. xli
many as 40 pagesof the Coptic Codex; e.g., pp. 18, 19,
36 sq., 50, 51, 72, 73, 86-90, 108-135, 139, 157-160, 162,
171, 179, 180, 184-186, 221-243, 245-255, 281-320, 324-
342. These are some of the omissions ; but there are many
more. It is, therefore, entirely useless to the student. The
anonymous writer vaguely suggests a late date for the
treatise because of the complicated nature of the system.
71. 1860. Lipsius(R. A.). Article " Gnosticism us " in Erach and
Gruber's Encyclopaedic, separately published at
Leipzig, 1860, pp. 9,5 sq. and 157 sq. ; also Article
" Pistis Sophia " in Smith and Wace's Dictionary
of Christian Biography (London), vol. iv., 1887.
Lipsius considers Pistis Sophia an Egypto-Ophite treatise,
and with Kostlin assigns its date to the first half of the
third century.
o. 1877. Jacobi. Article " Gnosis " in Herzog's Theolog. Real
Enryclopadie (Leipzig) ; 2nd ed., 1888 ; Translation,
New York ; 1882, 1883.
Jacobi believes in an Ophite origin.
p. 1875-1883. The Palaeograpliical Society, Facsimiles of MSS.
and Inscriptions, Oriental Series, ed. by William
Wright (London).
Plate xlii. The editor, or whoever is responsible for the
letter-press, says that the original is later than Valentinus,
and places the MS. in the seventh century. There is a care-
ful analysis of the text from the technical standpoint, and
the facsimile is of f . 11 a.
q. 1887. King(C. W.). The Gnostics and their Remains, Ancient
and Medieval (London), 2nd ed. The first ed.
appeared in 1864, but contains no reference to
P. S.
King regards the Pistis Sophia as the most precious
relic of Gnosticism. Besides many references scattered
throughout the volume, there are translations from
C*
Xlii INTRODUCTION.
Schwartze ofvpages 227-239, 242-244, 247-248, 255-259,
261-263, 282-^298-308, 341, 342, 358, 375 of the Codex.
King, who was moreNrf a numismatologist and antiquarian
than a critic, does not venture an opinion either on the date
or author.
r. 1887. Amelineau (E.). Essai aur lo Gnosticisme gyptien,
ses D6veloppementa et son Origitie c*gyptienne, in
the Annals du MustSe Quiinet (Paris), torn. xiv. Of.
especially the third part for system of Valeutinus
and Pirtis Sophia, pp. 166-322.
s. 1880. Amelineau. Article "Lea Trait*** gnostiques d'Oxford ;
iStude critique," in the Revue dc 1'Hiatoire des
Religions (Paris, edited by Rdville), an essay of 72
pp., 8vo.
t. 1891. Ame'lineau. Notice sur les Papyrus gnostique Bruce,
Texte et Traductiun (Paris), 305 pp., 4to.
u. 1895. Amliiieau. Pistis Sophia, Ouvrage gnostique de
Valentin, traduit du copte en fraucois, avec urie
Introduction (Paris), pp. xxxii. and 204, 8vo.
Amelineau goes thoroughly into the Valentinian origin
of the treatise, but leans almost exclusively to an Egyptian
origin of the ideas. The MS. itself, however, he places very
late, writing on page xi. of his Introduction as follows:
" After an examination of the enormous faults which the
scribe has committed, I cannot attribute to the MS. which
has preserved the Pistis Sophia to us, a date later than the
ninth or tenth century, and that too the minimum. For
this 1 have several reasons. Firstly, the MS. is written on
parchment, and parchment was hardly ever commonly used
in Egypt before the sixth or seventh century. Secondly,
the writing, which is uncial, though passable in the first
pages of the MS., becomes bastard in a large number of
leaves, when the scribe's hand is fatigued ; no longer is it
the beautiful writing of the Egyptian scribes of the great
periods, but slack, inconsistent, almost round and hurried.
Thirdly, the faults of orthography in the use of Greek words
INTRODUCTION. xliii
evidently show that the scribe belonged to a period when
Greek was almost no longer known."
In a footnote Amelineau says that he is perfectly aware
that this opinion of his will " raise a tempest," and begs
for a suspension of judgment till he has published his
reasons as to the late use of parchment, at greater length.
Now it was Ptolemy II. (Philadelphia), King of Egypt
from 283-247 B.C., who forbade the exportation of papy-
rus from Egypt, and forced the rival bibliophiles at
Pergamus to copy their books on parchment. The library
of Pergamus was bequeathed to the Senate of Rome, and
Antony handed it over to Cleopatra somewhere about 35
B.C. ; this library, consisting for the most part of parchment
rolls and books, was placed in the new Bruchei6n at
Alexandria, to replace the old Library which was totally
destroyed by the fire of Caesar's fleet in 47. Parchment,
then, was common enough as a book-fabric in Alexandria,
at least 600 years before Amolineau's limit.
An examination of the MS. does not entirely substantiate
the strictures of Amelineau on the careless writing of the
scribe ; the writing though hurried is fairly consistent,
while the first dozen pages are most admirably written.
The faults of spelling only prove that this particular scribe
did not know Geeek, a likely enough thing if the copy was
made in Upper Egypt and not at Alexandria. I am, there-
fore, far from convinced by any one of the reasons Ame"-
lineau brings forward.
v. 1891. Hfirnack (A.). Ub<;r das gnostische Buch Pistis
Sophia
T have already given Haruack'a views on the date ; he
attributes the authorship to a modified Ophite origin. He
suggests that Book I. only is properly Pistis Sophia ; Book
II. should be called the Questions of Mary (p. 94).
w. 1892. Schmidt (C.). Gnostische Scbriften in koptischer
Sprache aus dem Codex Bruciauus, herausgegeben,
ubersetzt und bearbeitet, pp. 680, 8vo ; in von
xliv INTBODUCTION.
Gebhardt and Harnack'sTexte und Uiitersuchungen
zur Geschichle der alt christlichen Literatur (Leip-
zig), viii. Band.
Schmidt agrees with Harnack as to date, and thinks that
the Pistis Sophia may be attributed to an Ophite school.
In the works of the three writers referred to above there is a
mass of information with regard to the Pistis Sophia, but as
only the date and to some extent the authorship are being
dealt with in this Introduction, the further consideration of
their views must be postponed until a Commentary to form
a complement to the present translation is attempted.
[THE FIRST BOOK OF PISTIS SOPHIA.]
(l) IT came to pass, when Jesus had risen from
the dead, that he passed eleven years
. Jesus
speaking with his disciples, and in- hitherto
. . . . instructed
structing them up to the regions of hisdis-
j_i_ r* * , . , i i j_ ciples only
the first statutes only, and up to up to the
the regions of the first mystery, the thirst
mystery within the veil, within the mys ery '
first statute, which is the four and twentieth
mystery, and below those which are in the
second space of the first mystery, which is
before all mysteries the father in the likeness
of a dove.
And Jesus said to his disciples : "I am come
from that first mystery, which is also what the
the last mystery, the four and twen- ^|S"
tieth mystery." For his disciples knew roundeth -
not that mystery, nor did they understand that
there was anything within that mystery ; but
they thought that that mystery indeed was the
chief of the pleroma, and the head of all that
exists ; and they thought it was the end of all
ends, for Jesus had said to them concerning
2 PISTIS SOPHIA.
that mystery : " It surroundeth the first statute,
(2) and the five impressions, and the great
light, and the five supporters, and even the
whole treasure of light."
Moreover, Jesus had not told his disciples the
The regions whole distribution of all the regions of
of the great . . M , , , ,
invisible, the great invisible, and of the three
triple powers, and of the four and twenty in-
visibles, with all their regions, their seons, and
their orders, according to the manner of their
distribution, for they are the emanations of the
great invisible ; nor of their ungenerated, self-
generated, and generated, their light-givers and
unpaired, their rulers and authorities, their lords
and archangels, their angels and decans, their
workmen and all the habitations of their
spheres, and all the orders of each one of them.
Nor had Jesus told his disciples the whole
The tna- distribution of the emanations of the
sure of light, treasure, nor their orders, according to
which they are distributed ; nor had he told
them their saviours, according to the orders of
each as they are ; nor had he told them what
are the guardians which are beside each [gate]
of the treasure of light ; nor had he told them
the region of the saviour of the twins, (3) who
is the child of the child ; nor had he told them
the regions of the three amens, in what regions
they are distributed ; nor had he told them in
FIRST BOOK. 3
what region are the five trees, or the seven
amens, which are also the seven voices, what
is their region, according to the manner of their
distribution.
Nor had Jesus told his disciples of what type
are the five supporters, or from what The light-
region they were brought forth; nor world>
had he told them how the great light had
emanated, or from what region it had been
brought forth ; nor had he told them of the five
impressions, nor of the first statute, from what
region they had been brought forth ; but he
simply spoke of them, and taught them that
they existed, without speaking of their emana-
tion and the order of their regions. And this
is why they did not know that there were other
regions within that mystery.
Nor had he told his disciples : " I pass through
such or such a region until I enter that mystery,
or [when] I leave it " ; but, in instructing them,
he merely said : " I have come from that mys-
tery." And this is why they thought concern-
ing that mystery, that it was the end of ends, (4)
and that it was the chief of the pleroma, and
even that it was the pleroma itself. For Jesus
said to his disciples : " It is that mystery which
surroundeth all the pleromas of which I have
spoken, from the day on which I first met with
you even unto this day." And this is, there-
4 PISTIS SOPHIA.
fore, why the disciples thought there was nothing
within that mystery.
It came to pass, therefore, that the disciples
Jesus and were sitting together on the Mount of
aresiate 9 ] 68 0^ ves j speaking of these things, re-
Mount of J icin g with s reat Jy> and bein g ex -
oiives. ceeding glad and saying one to another :
" Blessed are we before all men who are on the
earth, for the saviour hath revealed this unto
us, and we have received all fulness and all
perfection." And while they were saying these
things the one to the other, Jesus sat a little
removed from them.
It came to pass, therefore, on the fifteenth
A great da 7 ^ ^6 month of Tobe, the day of
de^cendetlb 1 t^e ^ u ^ m IJ > on that day, when the
on Jesus. sun ^ad r j gen j n jt s going, that there
came forth after it a great stream of light
shining exceedingly ; there was no measure to
the light with which it was surrounded, for it
came forth from the light of lights, and it
came forth from the last mystery, (5) that is to
say, the four and twentieth mystery, from the
interiors to the exteriors which are in the orders
of the second space of the first mystery. And
this stream of light poured over Jesus, and
surrounded him entirely. He was seated apart
from bis disciples, and was shining exceedingly ;
there was no measure^o the light in which he was.
FIRST BOOK.
But the disciples saw not Jesus because of
the great light in which he was, or i t8Ur .
which proceeded from him ; for their im en* h
eyes were blinded by the great light tirely>
in which he was. They saw the light only,
shooting forth great rays of light. And the
rays of light were not equal together, but the
light was of every kind, and of every type,
from the lower to the higher part thereof ; each
[ray] more admirable than its fellow, in in-
finite manner, in a great glory of immeasurable
light, which stretched from the earth to the
heavens. And when the disciples saw the light,
they were in great fear and great confusion.
(6) It came to pass, therefore, when this stream
of light had come upon Jesus, and had Jesus as _
gradually surrounded him, that Jesus ^t^
was borne upward or soared aloft, heaven -
shining exceedingly in an immeasurable light.
And the disciples gazed after him, none of them
speaking, until he had entered into the heaven.
They were all in great silence. These things
then .came to pass on the fifteenth day of the
moon, the day on which it is full in the month
of Tobe.
It came to pass, when Jesus had ascended into
heaven, after the third hour, that all the powers
of the heavens were confused, and all were
thrown one on another in turn, they and all
6 PISTIS SOPHIA.
their seons, all their regions, and all their orders,
^ and the whole earth was shaken, and
The confu-
sion of the a ll the inhabitants thereof. And con-
the great fusion was upon all men in the world,
earthquake. * . in
and also upon the disciples, and all
thought that the world would surely be
destroyed.
And all the powers which are in the heavens
did not cease to be in confusion, they and the
whole world, and all were shaken the one on the
other in turn, from the third hour of the fifteenth
day of the moon of Tobe, until the ninth hour
of the morrow.
And all the angels with their archangels, and
The dismay all the powers of the height, (7) all
ofthedis- r , . . - ,
cipies. sang from the interior of the interiors,
so that the whole world heard their voice ; they
ceased not till the ninth hour of the morrow.
But the disciples sat together in fear, and were
in the greatest possible distress. They feared
because of the great earthquake which was
taking place, and they wept together, saying :
" What will be ? Surelv the saviour will riot
v
destroy all the regions?" Thus saying, they
wept together.
On the ninth hour of the morrow, the heavens
Jesus de- were opened, and they saw Jesus de-
soendeth . . ,. , ,
again. scendmg, shining exceedingly ; there
was no measure to the light which surrounded
PIBST BOOK. 7
him, for he shone more brightly than when he
had ascended to the heavens, so that it is
impossible for any in this world to describe the
light in which he was. He shot forth rays
shining exceedingly ; his rays were without
measure, nor were his rays of light equal to-
gether, but they were of every figure and of
every type, some being more admirable than
the others in infinite manner. And they were
all pure light in every part at the The nature
same time. It was of three degrees, Ofhi8 g lor y-
one surpassing the other in infinite manner. The
second, which was in the midst, excelled the
first which was below it, and the third, the most
admirable of all, surpassed the two below it.
The first glory was placed below all, like to the
light which came upon Jesus (8) before he as-
cended into the heavens, and was very regular
as to its own light. And the three degrees of
light were of every variety of light and type,
each excelling the others in infinite manner.
It came to pass, when the disciples had seen
these things, that they feared exceed-
ingly, and were troubled. But Jesus, them.
the compassionate and merciful-minded, when
he saw that his disciples were troubled with
great confusion, spake unto them, saying:
"Take courage. It is I, be not afraid."
It came to pass, when the disciples heard
8 PISTIS SOPHIA.
these words, that they said : " Master, if it be
thou, withdraw thy glorious light that we may
be able to stand, so that our eyes be not blinded.
We have been dismayed, and the whole world
hath been dismayed, by the greatness of the light
which is in thee."
Then Jesus drew to himself the glory of his
He draweth tight ; and when this was done, all the
untoMm- disciples took courage and came to
self> Jesus, and cast themselves together at
his feet and worshipped him, rejoicing with great
joy. They said unto him : " Master, whither
didst thou go ? or on what ministry wentest
thou ? or wherefore are all these confusions and
shakings which have taken place ? "
Then Jesus, the compassionate, said unto them:
He pro- "Rejoice and be glad from this hour,
tSuhem f r I h ave gone to the regions whence
ail things, i came forth ( 9 ) F rom t hi s day
forth, therefore, will I speak with you freely,
from the beginning of the truth unto the com-
pletion thereof; and I will speak to you face to
face without parable. From this hour will I
hide nothing from you of the things which
pertain to the height, and of those of the region
of truth ; for authority hath been given me by
the ineffable and by the first mystery of all
mysteries to speak to you, from the beginning
to the end, from the interiors to the exteriors,
FIEST BOOK. 9
and from the exteriors to the interiors.
Hearken, therefore, that I may tell you all
things.
" It came to pass, as I was sitting a little re-
moved from you on the Mount of Olives, medi-
tating on the duties of the ministry for which I
was sent, which they said was completed, and
[how] the last mystery had not yet sent me my
vesture it is the four and twentieth mystery
from the interiors to the exteriors, of those
which are in the second space of the first mys-
tery, in the orders of that space it came to
pass, therefore, when I understood that the duty
of the ministry for which I had come was ful-
filled, and that that mystery had not yet sent
me my vesture, which I had placed in it, until
its time should be fulfilled I was meditating
on this on the Mount of Olives, a little removed
from you it came to pass, when the sun rose
in the place of its rising, that then through the
first mystery, which was from the beginning, on
account of which the universe hath been created,
(10) from which also now 1 am come, now and
not formerly before they had crucified me ; it
came to pass, by order of that mystery,
, . -. ,. , How the
that this vesture of light was sent vesture of
me, which he had given me from the sent unto
beginning, and which I had placed lim "
in the last mystery, which is the four and
10 PI8TIS SOPHIA.
twentieth mystery, from the interior of those
which are in the orders of the second space of
the first mystery. This is the vesture, then,
which I had left in the last mystery, until the
time should be fulfilled when I should take it
again, and should begin to speak to the human
race, and reveal to them all things from the
beginning of the truth to its completion, and
speak to them from the interiors of the interiors
to the exteriors of the exteriors, and from the
exteriors of the exteriors to the interiors of the
interiors. Rejoice, therefore, and be glad and
rejoice more than greatly, for it is to you that it
hath been given, that I first speak from the
beginning of the truth to its completion.
"For this cause have I chosen you from the
beginning through the first mystery.
Ofthesouls * . 6 . . . . ; , ,
of the disci- Rejoice, therefore, and be glad, in that
their incar- when I came into the world, (11) from
the beginning, I brought with me
twelve powers, as I told you from the begin-
ning. I took them from the hands of the
twelve saviours of the treasure of light, accord-
ing to the command of the first mystery. These
powers, therefore, 1 cast into the wombs of your
mothers, when I came into the world, and they
are those which are in your bodies this day.
For these powers have been given unto you
before the whole world, for it is ye who are to
FIBST BOOK. 11
save the whole world, and that ye may be able
to bear the threat of the rulers of the world,
and the calamities of the world, and their
dangers, and all the persecutions which the
rulers of the height must bring upon you.
Many times have I said unto you, the power which
is in you, I have brought it from the twelve
saviours which are in the treasure of light. For
which cause I said unto you from the beginning
that ye were not of this world. And I also am
not of this world, for all men who are of this
world have taken their soul from the rulers of
the seons. But the power which is in you is
from me. Ye are souls which pertain to the
height, which I have brought from the twelve
saviours of the treasure of light, and which I
have received as a share of my power, which I
received from the beginning. (12) And when
I set forth to come into this world, I passed
through the midst of the rulers of the sphere ;
I assumed the likeness of the angel Gabriel, in
order that the rulers of the seons might not
recognise me, but think that I was the angel
Gabriel.
" It came to pass, when 1 had passed through
the midst of the rulers of the aeons,
that I looked down on the world of
men, by order of the first mystery ; Ba P tist -
I found Elizabeth, mother of John the Baptist,
12 PISTIS SOPHIA.
before she had conceived him ; I cast into her a
power which I had received from the hand of
,the little Ia6, the good, who is in the midst,
that he might preach before me and prepare my
way, and baptise in the water of the remission
of sins. This power, then, is in the body of
John.
"Moreover, in the region of the soul of the
That John rulers, destined to receive it, I found
Holder 5 in the soul of the prophet Elias, in the
birth. aeons of the sphere, and I took him,
and receiving his soul also, I brought it to the
virgin of light, and she gave it to her receivers ;
they brought it to the sphere of the rulers, and
cast it into the womb of Elizabeth. Wherefore
the power of the little lao, who is in the midst,
and the soul of Elias the prophet, are united
with the body of John the Baptist. (13) For
this cause have ye been in doubt aforetime,
when I said unto you, 'John said, I am not
the Christ ' ; and ye said unto me, ' It is written
in the Scripture, that when the Christ shall
come, Elias will come before him, and prepare
his way/ And I, when ye had said this unto
me, replied unto you, ' Elias verily is come,
and hath prepared all things, according as it
is written ; and they have done unto him what-
soever they would/ And when I perceived that
ye did not understand that I had spoken con-
FIRST BOOK. 13
cerning the soul of Elias united with John the
Baptist, I answered you openly and face to face
with the words, ' If ye will receive it, John the
Baptist is Elias who, I said, was for to come.' "
And Jesus continued his conversation, and
said: "It came to pass, after these O f his own
things, that I looked down again into ^^ xm '
the world of men ; I found Mary, who Mar y-
is called my mother, after the material body ; I
spoke to her also in the form of Gabriel ; and
when she had betaken herself into the height
towards me, I implanted in her the first power
which I had received from the hands of Barbelo,
that is to say, the body which I bore in the
height, and instead of the soul, I implanted
in her the power which I had received from
the hands of the great Sabaoth, the good, (14)
who is in the region of the right.
" And the twelve powers of the twelve saviours
of the treasure of light, which I had More con-
received from the twelve ministers of
the midst, I cast into the sphere of
the rulers ; and the decans of the P les -
rulers, with their workmen, thought that they
were the souls of the rulers ; and the workmen
brought them, and I bound them into the bodies
of your mothers. And when your time was full,
ye were brought forth into the world, no soul
of the rulers being in you. Ye have received
14 PISTIS SOPHIA.
your portion from the power which the last
supporter breathed into the mixture, which
[power] was blended with all the invisibles and
rulers, and all the seons. Once only was it blended
with the world of destruction, which is the mix-
ture. This [power] I brought out from myself
from the beginning; I cast it into the first
statute, and the first statute cast a portion
thereof into the great light, and the great light
cast a portion of that which it received into the
five supporters, and the last supporter took a
portion of that which it received, and cast it
into the mixture. (15) And this [power] dwelleth
in all those who dwell in the mixture, in the
manner in which I have just told you."
When Jesus, therefore, had said these things
, , , to his disciples on the Mount of
Why they r
should re- Olives, he continued in his conversa-
joice that . ... -^
the time of tion to his disciples, and said : " Re-
his invest!- . . .
turehad joice, and be glad, and add joy to
joy, for the times are fulfilled for me
to put on my vesture, which hath been prepared
for me from the beginning; the same which I
laid up in the last mystery, until the time of
its completion. The time of its completion is
the time when I shall receive commandment
from the first myster)* to speak to you from
the beginning of the truth to the end thereof,
and from the interiors of the interiors, for the
FIEST BOOK. 15
world is to be saved by you. Rejoice, therefore,
and be glad, for ye are more blessed than all
men who are on the earth, for it is ye who shall
save the whole world."
It came to pass, when Jesus had finished
speaking these things to his disciples, that he
again continued in his conversation, and said
unto them : " Lo, I have put on my vesture,
and all power hath been given me by the first
mystery. Yet a little while and I will tell you
the mystery of the pleroma and the pleroma of
the pleroma ; I will conceal nothing from you
from this hour, but in perfectness will I perfect
you in the whole pleroma, and all perfection,
and every mystery, (16) which things, indeed,
are the perfection of all perfections, the pleroma
of all pleromas, and the gnosis of all grioses,
which are in my vesture. I will tell you all
mysteries from the exterior of the exteriors, to
the interior of the interiors. Hearken, I will
tell you all things which have befallen me.
"It came to pass, when the sun had risen in
the regions of the east, that a great
stream of light descended in which teryofthe
five words
was my vesture, the same which 1 had on the
vesture.
laid up in the four and twentieth
mystery, as I have said unto you. And I
found a mystery in my vesture, written in
these five words which pertain to the height,.
16 PISTIS SOPHIA.
zama zama ozza racharna $zai. And this is
the interpretation thereof:
" The mystery which is beyond the world,
The inter- that whereby all things exist : It is
pretation . in- -, .
thereof. all evolution and all involution ; it
projected all emanations and all things therein.
Because of it all mysteries exist and all their
regions.
" ' Come unto us, for we are thy fellow -mem-
bers. We are all one with thee. We are one
and the same, and thou art one and the
same. This is the first mystery, (17) which
hath existed from the beginning in the in-
effable, before it came forth ; and the name
thereof is all of us. Now, therefore, we all live
together for thee at the last limit, which also is
the last mystery from the interior. That also is
a part of us. Now, therefore, we have sent thee
thy vesture, which, indeed, is thine from the be-
ginning, which thou didst leave in the last limit,
which also is the last mystery from the interiors,
until its time should be fulfilled, according to
the commandment of the first mystery. Lo, its
time being fulfilled, I will give it thee.
" 'Come unto us for we all stand near to clothe
The three thee with the first mystery and all his
robes of
light. glory, by commandment of the same,
in that the first mystery gave us two vestures
to clothe thee, besides the one we have sent
FIRST BOOK. 17
thee, since thou art worthy of them, and art
prior to us, and came into being before us.
For this cause, therefore, the first mystery hath
sent for thee through us the mystery of all his
glory, two vestures.
" c The first hath in it the whole glory of all
the names of all the mysteries, and of The ^^
all the emanations of the orders of the vesturo -
spaces of the ineffable.
(18) "'And the second vesture hath in it
the whole glory of the name of all the The Becond
mysteries, and of all the emanations vesture -
which are in the orders of the two spaces of the
first mystery.
" ' And in this [third] vesture, which we have
now sent thee, is the glory of the The third
name of the mystery, the revealer, vesture -
which also is the first statute, and the mystery
of the five impressions, and the mystery of the
great legate of the ineffable, which is this
great light, and also the mystery of the five
leaders, which are the five supporters. There
is also in the vesture the glory of the name
of all the orders of the emanations of the
treasure of light, with their saviours and the
orders of their orders, to wit, the seven amens,
which are the seven voices, and the five trees
and the three amens, and the saviour of the
twins, which is the child of the child; and
2
18 PISTIS SOPHIA.
also the mystery of the nine guardians of
the three gates of the treasure of light. There
is also therein all the glory of every name which
is on the right, and of all those which are in
the midst. Moreover, there is also therein all
the glory of the great invisible, (19) that is to
say, of the great forefather, and all the mystery
of the three triple powers, and the mystery
of their whole region, and also the mystery of
all their invisibles and of all those who are in
the thirteenth aeon, and the name of the twelve
*eons, with all their rulers, all their archangels,
all their angels, and all who are in the twelve
aeons, and every mystery of the name of all
those who are in the [sphere of] fate, and in all
the heavens, and the whole mystery of the name
of those in the spheres and their firmaments, and
all that they contain, and their regions.
" ' Lo, therefore, we have sent thee this ves-
The day of ture, without any knowing it from
unto us." the first statute downwards, because
the glory of its light was hidden in it [the
first statute], aod the spheres with all their
regions from the first statute downwards [knew
it not]. Make haste, therefore, clothe thyself
with this vesture. Come unto us ; for ever,
until the time appointed by the ineffable was
fulfilled, have we been in need of thee, to clothe
thee with two of the vestures, by order of the
FIRST BOOK. 19
first mystery. (20) Lo, then, the time is ful-
filled. Come, therefore, to us quickly, that we
may put them on thee, until thou hast accom-
plished the full ministry of the perfections of
the first mystery, the ministry appointed for
thee by the ineffable. Come, therefore, to us
quickly, in order that we may clothe thee, ac-
cording to the commandment of the first mys-
tery ; for yet a little while, a very little while,
and thou shalt come to us, and shalt leave
the world. Come, therefore, quickly, that thou
mayest receive the whole glory, the glory of the
first mystery/
" It came to pass, therefore, when I saw the
whole mystery of those words in the Jesus
vesture which had been sent me, that MS vesture.
I at once clothed myself therewith. I became
exceedingly radiant, and soared into the height.
" I drew nigh to the gate of the firmament,
shining exceedingly; there was no He enter-
measure to the light in which I was. firmament.
The gates of the firmament were shaken one
above the other in turn, and all were thrown
open together.
"And all the rulers, all the powers, and all
the angels therein, were at once thrown into
confusion because of the great light which was in
me. They gazed at the vesture of light with
which I was clothed, and which was brilliantly
20 PISTIS SOPHIA.
shining ; they saw the mystery which contained
The powers their names ; they feared exceedingly;
mentw' ( 21 ) and a11 tlie bonds with which ^^
amazed, were bound were loosed ; each left his
and fall
down and ran k and they bowed down before me,
worship ' J
him - and worshipped me, saying, 'How
hath the lord of the pleroma changed us without
our knowing ? ' And they sang together to the
interior of the interiors, but me they saw not; but
they saw only the light, and they were in great
fear, and were exceedingly troubled, and sent
forth their song to the interior of the interiors.
"And having left that region behind me, I
He enter- came unto the first sphere, shining
first sphere, exceedingly, far more brightly than 1
shone in the firmament, forty and nine times.
It came to pass, therefore, when I had come to
the gate of the first sphere, that its gates were
shaken, and opened of themselves all together.
" I entered into the mansions of that sphere,
The powers shining exceedingly; there was no
of the first measure to the light that was in me.
sphere are
"T!^' And all the rulers, with all those who
and lall
down and were [ u that sphere, were in confusion
worship Jr
M- one with another ; they saw the great
light that was in me, and they gazed upon my
vesture ; they saw in it the mystery of their
name, and were more and more distressed. And
they were in great fear, saying, ' How hath the
FIRST BOOK. 21
lord of the pleroma changed us without our
knowing?' (22) And all their bonds were un-
loosed, as well as their regions and their orders ;
and each abandoned his order, they bowed them-
selves all together, they worshipped before me or
before my vesture, and they all sang together to
the interior of the interiors, being in great fear
and great confusion.
"And having left that region behind me, I
came unto the second sphere, which He enter-
is the fate. All its gates were thrown ^cond
into confusion, and opened one after 3 P here -
another in turn ; and I entered into the man-
sions of the fate, shining exceedingly ; there was
no measure to the light that was in me, for I
shone in the fate more than in the sphere forty
and nine times.
" And all the rulers and all those who were in
the fate were thrown into confusion ; The powerg
they fell on one another, they were
in exceeding great fear on seeing the
great light that was in me. They gazed
on my shining vesture, they saw the him -
mystery of their names on my vesture, and were
more and more confused, and were in great fear,
saying, ' How hath the lord of the pleroma
changed us without our knowing?' And all
the bonds of their regions, of their orders, and
of their mansions were unloosed ; they drew
22 PISTIS SOPHIA.
nigh all together, they bowed themselves, they
worshipped before me, and sang all together to
the interior of the interiors, (23) being in great
fear and great confusion.
" And having left that region behind me, I
Heenteroth ascended to the great aeons of the
theaxms.
their gates, shining exceedingly ; there was no
measure to the light which was in me. It came
to pass when I came unto the twelve aeons, that
their veils and their gates were shaken one on
another; their veils were drawn aside of their
own accord, and their gates opened of them-
selves. And I entered into the aeons, shining
exceedingly ; there was no measure to the light
that was in me, which was brighter than the
light with which I shone in the regions of the
fate, forty and nine times.
" And all the angels of the aeons, their arch-
angels, their rulers, their gods, their
The powers o > > & >
of the seons lords, their authorities, their tyrants,
are amazed, . . J
and fail their powers, their sparks, their light-
down and . , . i i - .i,
worship givers, their unpaired, their invisibles,
their forefathers, and their triple
powers, saw me, shining exceedingly ; there was
no measure to the light which was in me. They
were thrown into confusion the one on the other ;
great fear fell upon them when they saw the
great light that was in me. And their great
FIRST BOOK. 28
confusion (24) and great fear reached to the
region of the great invisible forefather, and of
the three great triple powers. Because of the
great fear of their confusion, the great forefather
himself, and the three triple powers, began to
run hither and thither in their region, and they
could not close all their regions because of the
great fear in which they were. They threw into
confusion all their aeons together, with all their
spheres and orderings, fearing and being greatly
troubled because of the great light that was in
me far different from what it was when I was
on the earth of human kind, when my shining
vesture came upon me, for the earth could not
have borne the light such as it was in reality,
else would the world be resolved and all upon it
at the same time. But the light which was in
me in the twelve aeons was . . . myriad,
and seven thousand and eight hundred times
greater than when I was in the world among
you.
" It came to pass, therefore, when all those
who are in the twelve aeons had seen
the great light which was in me, that
they were all thrown into confusion ^Lt the
one on another, and ran from one side li % hi '
to the other in the aeons ; and all the aeons,
with all their regions and all their ordering,
were shaken on account of the great fear
24 PISTIS SOPHIA.
which came upon them, (25) because they
knew not the mystery which had taken place.
And Adamas, the great tyrant, and all the
tyrants which are in all the aeons, began to fight
in vain against the light, and they knew not
with what they fought, for they saw nothing be-
yond the exceeding great light. It came to pass,
when they fought against the light, that they
expended their strength one against the other,
they fell down in the aeons, they became as the
inhabitants of the earth who are dead, and who
have no breath in them.
" And I took from all of them a third of their
power, in order that they should no
Hetaketh r ' . m J
from them more prevail in their evil doings ; and
a third of f , . , ,
their in order that, if the men who are in
the world should invoke them in
their mysteries which the transgressing angels
brought down from above that is to say, their
magic rites in order that, therefore, if they
should be invoked in evil practices, they should
not accomplish them.
" And the fate and sphere of which they are
the lords I changed, and I brought
changeth it to pass that for six months they
the motion *
of their should turn to the left and accom-
plish their influences, and for six
months turn to the right and accomplish their
influences. For by order of the first statute, and
FIBST BOOK. 25
by order of the first mystery, (26) leou, the over-
seer of the light, had placed them facing the left
for all time, accomplishing their influences and
actions. It came to pass, therefore, that when
I had entered into their regions, they rebelled
and fought against the light. I took from them
the third part of their power, in order that they
should not accomplish their evil actions. And
the fate and sphere over which they rule I
changed, and set them facing the left for six
months, accomplishing their influences, and set
them to turn six months to the right, accom-
plishing their influences."
And when he had spoken these things unto
his disciples, he said unto them : " He that hath
ears to hear, let him hear."
It came to pass, when Mary had heard the
words which the saviour said, that she gazed,
as one inspired, into the air for the space of an
hour. She said unto him : " Master, give com-
mandment unto me to speak freely."
And Jesus, the compassionate, answered and
said unto Mary : " Speak freely, Mary,
thou blessed one, whom I will perfect asketh and
receiveth
in all the mysteries of the dwellers on permission
high, thou, whose heart is right for the
kingdom of the heavens more than all thy
brethren."
Then said Mary to the saviour : " Master,
26 PISTIS SOPHIA.
the word that thou hast spoken, to wit, (27)
' he that hath ears to hear, let him hear/ thou
hast said it unto us, in order that we may
understand the word which thou hast spoken.
Give ear, therefore, Master, that I may
speak freely.
"The word which thou hast spoken, to wit,
' I changed their fate and their
Mary inter-
preteth the spheres over which they rule, in order
same from * .
the words that, if the race of men should invoke
of Isaiah. . . .
them, in the mysteries which the
transgressing angels taught them for the accom-
plishing of their evil deeds, and all that is un-
lawful in the mystery of their magic ' in order
[then], that they might no more from this hour
accomplish their impious works, (for thou hast
taken from them their power, and their or-
dainers of the hour, and diviners, and those who
teach the men of the world all that shall come
to pass,) in order that they should no more from
this hour have a mind for teaching them what
will come to pass, (for thou hast changed their
revolution, and thou hast made them turn to
the left for six months, accomplishing their
influences, and thou hast made them face to
the right for the six remaining months, accom-
plishing their influences) concerning this word,
Master, the power which was in Isaiah, the
prophet, spake as follows, and delivered it in a
FIRST BOOK. 27
spiritual parable, at the time when he spake of
the vision of Egypt, saying, * Where, then,
Egypt, where are thy diviners and ordainers of
the hour, (28) and those whom they evoke from
the earth, and those whom they evoke from
themselves ? Let them show thee from this
hour the deeds which the lord Sabaoth shall
do!'
"Thus then the power which was in Isaiah,
the prophet, prophesied before thy coming ; it
prophesied concerning thee that thou shouldst
take away the power of the rulers of the aeons ;
that thou shouldst change their sphere and
their fate, in order that they might know no-
thing from henceforth. This is why it said,
' Ye shall know nothing of that which the lord
Sabaoth shall do ' ; that is to say, none of the
rulers shall know what thou wilt do unto them
henceforth from this hour ; that is to say, with
' Egypt,' for they are the inefficacious matter.
The power, therefore, which was in the prophet
Isaiah, prophesied concerning thee aforetime,
saying, 'Henceforth, from this hour, ye shall
not know what the lord Sabaoth shall do unto
them/ because of the light-power which thou
didst receive from the hand of Sabaoth, the
good, who is in the region of the right, the
power which is in thy material body to-day. For
this cause, therefore, Jesus, my master, thou
28 PISTIS SOPHIA.
hast said unto us, 'He that hath ears to hear, let
him hear,' since thou wouldst know whose heart
is earnestly set on the kingdom of the heavens."
It came to pass, when Mary had finished
saying these things, that Jesus said unto her:
" Well said, Mary, since thou art blessed before
all women who are on the earth, (29) for thou
shalt be the pleroma of all pleromas, and the
perfection of all perfections."
When Mary heard the saviour speak these
Jesus com- words, she rejoiced greatly, and came
Mary. et she to J esus > an( ^ bowed herself before him,
anc * worshipped his feet, and said unto
him " Master, give ear unto me, that
the spheres, j ma y question thee on this matter,
before that thou tellest us the regions whither
thou hast gone."
And Jesus answered and said unto Mary :
" Speak freely, and fear not. All things thou
seekest, I will reveal unto thee."
Mary said : " Will all men who know the
mystery of the magic of all the rulers of all the
aeons of the fate, and of those of the sphere, in
the way in which the transgressing aiigels have
taught them ; if they invoke them in their
mysteries, that is to say, in their evil magic
rites, to the hindering of good deeds will they
accomplish them, henceforth from this hour, or
not?"
FIRST BOOK. 29
And Jesus answered and said unto Mary :
"They will not accomplish them as j esuaex .
they accomplished them from the be-
ginning, for I have taken from them
the third of their power; but they 8 P heres -
will make use of those who know the mysteries
of the magic of the thirteenth aeon ; (30) they
will accomplish them perfectly and at their
ease, for I have not taken away the power in
that region, according to the command of the
first mystery."
It came to pass, when Jesus had finished
saying these words, that Mary insisted further,
and said : " Master, surely the ordainers of the
hour, and diviners, will no more tell men what
will come to pass, henceforth from this hour ? "
But Jesus answered and said unto Mary :
" If the ordainers of the hour chance upon the
fate, and the sphere, turning towards the left,
according to their first emanation, their words
shall come to pass, and they will say what is
to take place ; but if they chance on the fate, or
the sphere, turning to the right, they cannot
obtain any truth, since I have changed their
influences, their four angles, their three angles,
and their eight configurations; for originally
their influences were constant, then when they
turned to the left, as well as their four angles,
their three angles, and their eight configura-
30 PISTIS SOPHIA.
tions ; but now that I have made them turn to
the left for six months and turn to the right for
six months, he who, verily, shall find their
numbering from the time when I changed
them, and when I set them for six months to
face their left hand, and for six months to
face their right hand course, (31) he who,
verily, shall thus observe them, will discover
their influences with certainty ; he will fore-
tell all that a man shall do. In the same way,
also, the diviners, if they invoke the name of
the rulers, if they meet with them facing the left,
all things which they shall ask of their decans,
the latter will tell them with accuracy. But if
the diviners invoke their names at the time
when their revolution is to the right, they will
not give ear unto them, because they are facing
in another way from the first figure in which
leou had placed them ; for other are their names
when they turn to the left, and other are their
names when they turn to the right ; and if they
are invoked when they turn to the right, the
truth will not be obtained, but confusion will
seize upon them, and with threatening they will
threaten them. Those, therefore, who do not
know their revolution, when they turn to the
right, their three angles, and their four angles,
and all their configurations, will find no truth,
but will be greatly confused, and will be in
PIEST BOOK. 31
great error, 'because the operations which they
were accustomed formerly to effect in their
four angles, at the time when they turned to
the left, and in their three angles, and in their
eight configurations, the operations in which
they were constant, at the time when they
turned to the left these I have now changed,
and I have caused them to make all their con-
figurations turning to the right for six months,
in order that they may be confused in all their
extent; (32) on the other hand, I have made
them turn to the left for six months, accom-
plishing the actions of their influences and of
all their configurations, in order that they may
be thrown into confusion, and wander in error
the rulers who are in the aeons, in their
spheres, in their heavens, and in all their
regions, so that they may not, even them-
selves, understand their path."
It came to pass, that when Jesus had said
these words Philip was sitting writ- Philip
Q| *- -
ing all the words that Jesus spake it J<
came to pass, therefore, after this, that Philip
drew nigh, bowed himself, and worshipped the
feet of Jesus, saying : " Master and saviour,
grant me permission to speak before thee and
to question thee on this word, before that thou
tellest us of the regions whither thou didst go
for thy ministry."
uostioneth
esus.
32 PISTIS SOPHIA.
The saviour, the compassionate, answered and
said unto Philip : " Permission is given thee to
speak what thou wilt."
And Philip answered and said unto Jesus :
"Master, on account of what mystery hast thou
changed the manner in which were bound the
rulers, their aeons, and their fate, their sphere,
and all their regions ; and why hast thou
plunged them into dire confusion in their path ;
and why do they wander in their course ? Hast
thou done this unto them for the salvation of
the world, or hast thou not ? "
And Jesus answered and said unto Philip,
Why the and to all the disciples together: (33)
^wa? 6 "! have changed their path for the
changed. salvation of all souls. Amen, amen, I
say unto you, if I had not changed their path,
they would have destroyed a host of souls, and
a long period would have elapsed before the
rulers of the aeons would have been dissolved,
together with the rulers of the fate and of
the sphere, of all their regions, and of all
their heavens, with those of all their aeons ;
and the souls would have continued without
this region a long period of time, and the
number of perfected souls would have been
kept back from its accomplishment, of those
souls which shall be counted in the heritage
of the height, by means of the mysteries, and
FIRST BOOK. 33
shall dwell in the treasure of light. For this
cause, therefore, I changed their path that they
might be disturbed and thrown into confusion,
so that they might lose their power, which is
in the matter of their world, which they make
into souls, in order that they might be quickly
purified ; that those who are to be saved, they
and all their power, might be carried on high,
while those who are not to be saved, might be
quickly resolved."
It came to pass, when Jesus had said
these things unto his disciples, that
11 Mary ques-
Mary, the fair in speech and the tionethhim
blessed one, drew nigh, she bowed
herself at the feet of Jesus, saying : (34)
"Master, suffer me to speak in thy presence,
and be not wroth with me, if I distress thee
with frequent questioning."
The saviour answered with compassion, and
said unto Mary : " Speak the word thou desirest,
and I will explain it to thee in all freedom."
Mary answered and said unto Jesus : " Master,
how would the souls have delayed outside tliis
region; and how will they be speedily purified?"
And Jesus answered and said unto . Mary :
"Well said, Mary; thou questionest fairly with
a fair question, and thou approachest every-
thing with diligence and precision. Now,
therefore, henceforth from this hour, I will
3
34 PISTIS SOPHIA.
conceal nothing from you, but I will reveal
everything unto you with certainty and all
freedom. Hearken, then, Mary, and ye all, my
disciples, give ear. Before I had published [the
tidings] to all the rulers of the aeons, to all the
rulers of the fate and of the sphere, they were
all bound in their bonds, in their spheres, and
in their seals, as leou, the overseer of the light,
had bound them from the beginning ; each of
them remained in his order, and each of them
went in his course, as leou, the overseer of the
light, had placed them. And when
The coming .
ofMeichiso- the time of the number of Melchise-
cLoc
dec, the great receiver of the light,
had come, he came into the midst of the
aeons and of all the rulers, (35) bound in
the sphere and in the fate ; he took away the
bright light of all the rulers of the aeons, and
of all the rulers of the fate, and also of those
of the sphere for he took away that which
troubled them and he roused up the caretaker
who was over them, to make their circles turn
swiftly, and he took away the power which was
in them, the breath of their mouth, the tears of
their eyes, and the sweat of their bodies.
" And Melchisedec, the receiver of light, puri-
Of the ^ e d a ll these powers, in order to carry
S b the a so^ their tig* 1 * into the treasure of light,
of men. while the workmen of all the rulers
FIRST BOOK. 35
gathered together all their matter, and the
workmen of all the rulers of the fate, with
the rulers of the sphere, they who are be-
neath the aeons, took it to make therefrom the
souls of men, of cattle, of reptiles, of beasts, or
of birds, and send them into the world of men.
The receivers of the sun and the receivers of the
moon also, having observed the heaven, and
having seen the configurations of the paths of
the aeons, and the configurations of the fate,
and those of the sphere, then took from them
the power of the light, and the receivers pre-
pared to set it apart, (36) until they should hand
it over to the receivers of Melchisedec, the puri-
fier of light ; and their material purgation they
carried into the sphere, which is below the aeons,
that they might make thence the souls of men,
and make also the souls of reptiles, or of cattle, or
of beasts, or of birds, according to the cycle of
the rulers of this sphere, and according to all the
configurations of its revolution, in order to cast
them into this world of men, so that they
might be souls in this region, as I have just
told you.
" These things they accomplished persever-
ingly, before their power diminished in them
and they became feeble, without energy, and
powerless. It came to pass, therefore, that
when they were without power, when their
86 PISTIS SOPHIA.
power began to diminish in them, and they
became feeble in their power, that the light which
was in their region, ceased, their kingdom was
dissolved, and all quickly passed through it ; it
came to pass, therefore, when they began to
understand these things in the course of time,
and when the number of the reckoning of
Melchisedec, the receiver, was accomplished,
that he came again, he entered into the midst
of the rulers of all the seons, and into the midst
of all the rulers of the fate, as well as of those of
the sphere, and he threw them into confusion,
and caused their circles to be quickly abandoned.
(37) And forthwith they were constrained, and
cast forth their power from themselves by the
breath of their mouth, by the tears of their eyes
and the sweat of their bodies.
" And Melchisedec, the receiver of light, puri-
The rulers fied them, as he had constantly done ;
matter^so 11 he carried their light into the treasure
may notbe f Mght ; and as tO the matter of pur-
fabricated. gatioilj a u t j ie ru i ers O f t h e 8eons> thie
rulers of the fate, and those of the sphere, sur-
rounded it and devoured it. They did not let it
go, to become souls in the world, for they had
devoured their matter, so that they might not
become without power, without energy, and
that their power might not cease to be in them,
and their kingdom might not be dissolved ; but
FIRST BOOK. 37
they devoured it, in order that they might not
be destroyed, but that they might linger, and
cause a long delay to the completion of the
number of perfected souls, who shall dwell in
the treasure of light.
" It came to pass, therefore, as the rulers of
the aeons, and those of the fate, with those of
the sphere, persevered in so doing, in turning
on themselves, in devouring the purgation of
their matter, and in preventing the birth of souls
into the world of men, in order that they might
be kings for a longer period, and that the powers,
which are the powers in them, might be for a
long time excluded from this world they con-
tinued to do this persistently for two cycles it
came to pass, therefore, when I set forth to ac-
complish the ministry, (38) to which I had been
called by commandment of the first mystery,
that I passed through the midst of the tyrants
of the rulers of the twelve aeons, my vesture of
light being on me, and shining exceedingly,
there being no measure to the light which was
in me.
"It came to pass, therefore, when these
tyrants had seen the great light which Adamasand
i ^ *. A j ^ the t
was in me, that great Adamas, the battle
tyrant, and all the tyrants of the
twelve aeons, all began to battle
against the light of my vesture, desiring
38 PISTIS SOPHIA.
to keep it with them, in order to remain
the longer in their kingdom. And this they
did, not knowing then against whom they
fought.
"Then, when they had rebelled, fighting
against the light, then, by command-
takethfrom ment of the first mystery, I changed
third of the path and course of their aeons,
their
power, and the path of their fate and of their
their sphere ; I caused them to face for six
course.
months their three angles to the left,
their four angles, and those in front of them,
and their eight configurations, as they had
formerly been; but their manner of turning, and
their manner of facing, I changed to another order,
and caused them for the other six months to face
the actions of their influences by the four
angles of the right, and their three angles, and
by them which are before them, and by their
eight configurations. And I caused them to be
in great confusion, (39) and to wander in great
error, the rulers of the aeons, and all the rulers
of the fate, with those of the sphere, and I
greatly distressed them. And from that hour,
they have not had the power to turn towards the
purgation of their matter to devour it, in order
that their regions should endure permanently,
and they should still reign for a long
period.
FIRST BOOK. 39
" But when I had taken away the third part
of their power, I changed their re- They
volution, so that for a period they
faced the left, and for another period
they faced the right; I changed the matter *
whole of their path and the whole of their
course, and I caused the path of their course to
be hastened, so that they might be quickly
purified, and they might speedily rise. And I
shortened their circles, and I caused their path
to be lightened, and they were greatly hurried,
and were thrown into confusion in their path.;
and from that hour, they have no more had the
power of devouring the matter of the purgation
of the brilliancy of their light. Moreover, their
times and their periods were shortened, in order
that the perfect number of souls who shall re-
ceive the mysteries, and dwell in the treasure of
light, should be speedily completed. For had I
not changed their course, had I not shortened
their times, they would not have permitted any
soul to come into the world, because of the matter
of their purgation, which they devoured, (40)
and they would have destroyed a host of souls.
For this cause I said unto you before, c I have
shortened the times because of my elect/ for
there would not have been a soul that could
have been saved, if I had not shortened the
times and the periods, because of the perfect
40 PISTIS SOPHIA.
number of souls who -shall receive the mysteries,
that is to say, the 'elect'; and had I not
shortened their times, there would not have
been a single material soul saved, but they
would have perished in the fire which is in the
flesh of the rulers. Such, then, is the matter on
which thou hast questioned me straitly."
It came to pass, when Jesus had finished speak-
ing these things unto his disciples, that they
bowed themselves together, and worshipped
him, saying : " Blessed are we among all men,
for unto us thou hast revealed these sublime
immensities."
And Jesus continued in his conversation, and
The powers sa ^ unto ^ 8 disciples : "Give ear and
Sght-v^ e hearken concerning the things which be-
ture. f e ii me am id the rulers of the twelve
aeons, amid all their rulers, their lords, their
authorities, their angels, and their archangels.
When, then, they had seen the vesture of light
which was on me, they and their unpaired, each
of them, saw the mystery of their name, which
was in my vesture of light, with which I was
clothed ; (41) they bowed themselves together,
they adored the vesture of light, which was on me,
and cried out all together saying, ' How hath the
lord of the pleroma changed us without our know-
ing?' And they all sang together to the interior
of the interiors. And all their triple powers, their
FIRST BOOK. 41
great forefathers, their ungenerated, their self-
generated, their generated, their gods, their
sparks, their light-bearers, in a word, all their
great ones, saw the tyrants of their region with
their power diminished in them, and become
feeble ; and they also were in great and bound-
less fear, and they saw the mystery of their
name in my vesture, and they strove to draw
nigh to adore the mystery of their name, which
was in my vesture, but they could not because
of the great light that was with me ; but they
adored a little removed from me, they wor-
shipped the light of my vesture, and they all
cried out together, singing to the interior of
the interiors.
" It came to pass, when this was done
to the tyrants, who are amid the
aeons, that they lost courage, they become*^ 8
fell down in their seons, and became the dead '
as the men of the world who are dead, who have
not in them any breath, (42) just as when
I took from them their power. It came
to -pass, therefore, after this, when I had
left these aeons, that every one of those who
were in the twelve aeons was bound to his order,
and they accomplished their works as it had
been appointed them; so that they spent six
months turning to the left, accomplishing their
actions in their four angles, their three angles,
42 PISTIS SOPHIA.
and those in front of them, and that they spent
also six months facing the right, [facing] their
three angles, their four angles, and those in front
of them. This, therefore, will be the path of
those who are in the fate and in the sphere.
" It came to pass, after these things, that I
Jesus en- came into t ' ie height, to the veils
thirteen^ of the thirteenth aeon. It came to
P ass > when * kad arrived at its
tis Sophia. ve il Sj that they were withdrawn of
their own accord ; they opened before me ; I
entered into the thirteenth aeon, I found Pistis
Sophia below the thirteenth aeon, quite alone,
no one being near her ; she was sitting in that
region, grieving and mourning, because she had
not been brought into the thirteenth aeon, her
proper region in the height. And she was
grieving because of the vexations which she
had been made to suffer by Arrogant, who is
one of the three triple powers. When I come
to tell you of their emanation, I will tell you the
mystery, how that that had come about.
(43) " It came to pass, therefore, when
Pistis Sophia had seen me shining
Sophia and
her fellow exceedingly, there being no measure
powers be- . . ,
hold the to the light which was in me, that she
was in great distress, and gazed into
the light of my vesture ; she saw the mystery
of her name in my vesture, and all the glory of
FIRST BOOK. 43
her mystery, for formerly she had been in the
region of the height, in the thirteenth seon ; so
she began to sing a song to the light which is
in the height, which she had seen in the veil of
the treasure of light. It came to pass, therefore,
when she had finished singing her song to the
light which is in the height, that all the rulers,
who were near the two great triple powers, and
her invisible paired with her, gazed [upon my
vesture], as well as the two and twenty re-
maining invisible emanations ; for Pistis Sophia
and her consort, together with the two and
twenty remaining emanations, make up the four
and twenty emanations, which were emanated by
the great invisible forefather and the two great
triple powers."
It came to pass, when Jesus had spoken
these things unto his disciples, that Mary a e sir-
Mary came forward and said : " Master, ^^^
I have heard thee say formerly that of Sophia.
Pistis Sophia was also one of the four and
twenty emanations. How, then, was she not in
their region ? For thou hast said, (44) c I
found her below the thirteenth aeon/"
And Jesus answered and said unto his dis-
ciples : "It came to pass, when Sophia de-
Pistis Sophia was in the thirteenth t^e 0611 "
seon, in the region of all her brother u * ht - world -
invisibles, who are the four and twenty
44 PISTIS SOPHIA.
emanations of the great invisible; it came to
pass, therefore, by order of the first mystery,
that Pistis Sophia gazed into the height, she
saw the light of the veil of the treasure of
light, and she desired to go into that region, but
she could not. She ceased to do the mystery
of the thirteenth aeon, and began to sing a song
to the light of the height, which she had seen in
the light of the veil of the treasure of light.
" It came to pass, therefore, when she began
to sing her song to the region of the
height, that all the rulers who are in
the twelve seorfls, those who are below,
mystery. hated h er> because she had ceased in
their mysteries, and because she had desired
to go into the height and be above them all.
For this cause, therefore, they were enraged
against her and hated her. And the great triple
power Arrogant, that is to say, the third triple
power, who is in the thirteenth seon, the dis-
obedient one, who had not emanated the purity
of the power which was in him, and had not
given the purity qf his light at the time when
the rulers gave their purity, for he wished to
rule over all the thirteenth aeon, and those who
are below it
(45) " It came to pass, therefore, when the
rulers of the twelve aeons were enraged against
Pistis Sophia, who is above them, and hated
PIBST BOOK. 45
her exceedingly, that the great triple power
Arrogant, of whom I have just been
telling you, joined himself to the
number of the twelve aeons ; he also
became enraged against Pistis Sophia,
and hated her exceedingly, because she
had thought to go towards the light
which was above him, so he emanated E la fc
bopJb
from himself a great lion-faced power ;
and from the matter which was in him, he eman-
ated a host of other material emanations, very
violent ; he sent them into the lower regions,
into the parts of the chaos, in order that they
might lie in wait for Pistis Sophia, and take
away the power that was in her, because she
had thought to go to the height which is above
them all ; because she had ceased to do their
mystery, and continued to lament, seeking the
light which she had seen. And the rulers who
stand, or remain, in the mystery which they
do, hated her, and so also all the guardians
who are at the gates of the aeons.
" It came to pass, therefore, after these things,
by commandment of the first statute, that this
great arrogant triple power, who is one of the
three triple powers, (46) pursued Sophia in the
thirteenth seon, to cause her to gaze into the
lower parts, in order that she might there see
his light-power which hath the face of a lion,
46 PISTIS SOPHIA.
and that she might long after it, that she might
betake herself to that region [of chaos], and
that it might take from her the light which was
in her.
" It came to pass, therefore, after these things,
Sophia that she gazed below; she saw the
takeththe .. . * A ^-^.1.1
lion-faced light-power of Arrogant in the lower
Arrogant parts, and she knew not that it
true light, belonged to this triple power Arro-
gant, but thought that it came from the light
which she had seen from the beginning in the
height, which came from the veil of the treasure
of light ; and she thought to herself, ; I will go
into that region, without my consort, to take
the light, which the aeons of light have produced
for me, so that I may go to the light of lights,
which is in the height of heights/
"Thus pondering, she went forth from her
shede- own region, the thirteenth ason, and
came into the twelve aeons. The
ru l ers f ^e aeons pursued after her ;
chaos. they were enraged against her, in
that she had thought to come into the great-
ness. Thence she went forth from the twelve
seons, and came into the regions of the chaos ;
she drew nigh to that lion-faced light-power to
devour it. (47) But all the material emanations
of Arrogant surrounded her, and the great lion-
faced light-power devoured all the light-powers
FIKST BOOK. 47
which were in Sophia ; it expelled her light
and swallowed it, and as to her matter, The eman-
they cast it into the chaos. So it Arrogant
became a lion-faced ruler in chaos, light- 26
of which the one half is fire and the
other darkness that laldabaoth of which I have
spoken to you many times. Now, when this was
done, Sophia was most exceedingly weakened,
and that lion-faced light-power began to take
away from Sophia all her light-powers ; and
all the material powers of Arrogant surrounded
Sophia at the same time, and constrained her ;
and Pistis Sophia cried out exceedingly, she
cried on .high to that light of lights, which she
had seen from the beginning, in which she had
trusted, and recited this repentance, saying :
" ' light of lights, in whom I have trusted
from the beginning, hearken now, The first
repentance
therefore, light, unto my repent- of Sophia.
ance. Save me, light, for evil thoughts
have come upon me. I gazed, light, into
the lower parts ; I saw a light there, and
I thought, (48) I will go into that region,
to take that light. And I went forth, and
[fell] into the midst of the lower chaos, and
I can no more leave it to go to my region, for
I am oppressed by all the emanations of this
Arrogant, and this lion-faced power hath taken
away the light which was in me. And I have
48 PISTIS SOPHIA.
cried for help, but my voice ascended not in the
darkness. And I have gazed into the height,
that the light, in which I had trusted, might
help me; and when I looked into the height,
I saw all the rulers of the aeons in great number,
angered against me, rejoicing over me, although
I had done them no ill ; but they hated me
without a cause. And when the emanations of
Arrogant had seen the rulers of the aeons rejoic-
ing over me, they knew that the rulers of the
aeons would not aid me ; they took courage, those
emanations which constrained me with violence,
and the light which I had not taken from them,
they took from me. Now, therefore, Q light of
truth, thou knowest that I have done these
things in my foolishness, believing that this
lion-faced light-power belonged unto thee ; and
the sin which I have done is clear in thy sight.
Suffer me no more to be weakened, lord, for
I have trusted in thy light from the beginning.
lord, light of powers, suffer me no more to
lack my light, for it is because of thy induce-
ment and light that I am in this agony, and
shame hath covered my face. (49) And because
of thy light, I am a stranger to my brethren,
the invisibles, and also to the great emanations
of Barbelo. These things have befallen me,
light, because I have ardently longed for thy
dwelling ; and the wrath of Arrogant is fallen
FIEST BOOK. 49
upon me, of him who would not give ear to thy
command to send forth the emanation of his
power, for I dwelt in his aeon, without doing its
mystery, and all the rulers of the seons have
held me in derision. And I am in this region,
grieving, seeking after the light, which I saw
in the height. And the guardians of the gates
of the seons have questioned me, and all those
who keep to their mystery have mocked me.
But as for me, I gazed into the height, towards
thee. light of lights, I am oppressed in the
darkness of this chaos, until it be thy good
pleasure to come and save me. Great is thy
mercy ; hear me in truth, and preserve me, save
me from the matter of this darkness, that I may
no longer be plunged therein, that I may be
saved from the emanations of god Arrogant
which constrain me, and from their evil doings.
Let not this darkness cover me, and this lion-
faced power, suffer it not to devour the whole
of my power entirely, and let not this chaos
hide my power.
(50) " ' Hear me, light, for thy mercy is
good, and look upon me according to the great
mercy of thy light ; turn not thy face from me,
for I am exceedingly tormented. Haste thee
hearken unto me, and preserve my power. Save
me from the rulers which hate me, for thou
knowest my afflictions, and my danger, and the
4
50 PISTIS SOPHIA.
peril of my power which they have taken from
me. They who have set me in all these evils
are in thy sight. Do unto them according
to thy good pleasure. My power looketh forth
from the midst of the chaos, and from the midst
of the darkness I have gazed after my consort,
to see if he would come and battle for me, and
he came not, and I looked that he should come
and give me power, and I found him not, and
when I asked for light, they gave me darkness ;
and when I asked for my power, they gave me
matter. Now, therefore, light of lights, let the
darkness and the matter, which the emanations of
Arrogant have brought upon me, be snares for
them, and let them be ensnared therein ; recom-
pense them, and let them meet with stumbling-
blocks, in order that they may not come into the
region of their own Arrogant. Let them remain
in darkness, and let them not see the light ; let
them ever behold the chaos and look not into
the height. Bring upon them their [own] ven-
geance, and let thy judgment seize upon them,
(51) let them not henceforth enter into their
region near their god Arrogant ; let his emana-
tions no longer enter into their region, for their
god is impious and arrogant, and thought that
he had brought these evils upon me of himself,
not knowing that, hadst thou not humbled me
by thy commandment, he would not have pre-
FIRST BOOK. 51
vailed against me. But when thou hadst hum-
bled me, they pursued the more after me, and
their emanations added pains to my humiliation ;
they took from me of my light-power, and began
again to be hostile to me ; they have constrained
me mightily to take away all the light which
was in me. Because, therefore, of the evils in
which they have planted me, suffer them not
to enter into the thirteenth seon, the region of
righteousness. Let them riot be reckoned in
the number of those whose light is purified,
let them not be reckoned in the number
of those who will quickly repent, that they
may speedily receive the mystery in the light ;
for they have taken my light from me.
My power hath begun to cease in me, and
I am destitute of my light.
" ' Now, therefore, light [light] which is
with thee and is [also] with me I sing thy name
in glory. May my song please thee, light,
as an excellent mystery, which Icadeth to the
interior of the gates of light, and of which they
will tell who shall repent, and whose light shall
be purified. Now, therefore, let all matter rejoice.
(52) Seek ye all the light, that the power of
the stars which is in us may be revealed, for
the light hath heard the matters, nor will it leave
any without purging them. Let all souls and
matters praise the lord of all the aeons, and all
52 PISTIS SOPHIA.
that is therein, for God shall save their soul
from all matter, and they shall prepare a city in
the light, and all the souls that shall be saved
shall dwell in that city, and shall inherit it.
And the soul of them that shall receive the
mystery shall dwell in that region, and they
that shall have received the mystery in its name
shall dwell therein/ "
It came to pass, when Jesus had spoken
these things unto his disciples, that he said unto
them : " This is the song which Pistis Sophia
uttered in her first repentance, when she repented
of her sin, reciting all things which had befallen
her. Now, therefore, he that hath ears to hear,
let him hear."
And Mary came forward and said : " Master,
my indweller of light hath ears, and I hear in
my light-power, and thy spirit which is with
me is sober. Hearken, therefore, I will speak
concerning the repentance, (53) which Pistis
Sophia made, speaking of her sin and all that
befell her. Thy light-power hath prophesied of
old on this matter through the prophet David,
in the sixty-eighth Psalm, saying :
" ' Save me, God, for the waters are come
Mary inter- ^ even unto m j sou l- I Stick fast, Or
sink > in the mire of the abyss, and I
have no power. I am come into the
lrviii - depths of the sea, a tempest hath over-
FIBST BOOK. 53
whelmed me. I am a- wearied with crying, my
throat is hoarse. My eyes failed me, when I
set my heart on God. They that hate me with-
out a cause are more than the hairs of my head.
My foes have prevailed against me, they who
pursued after me with violence. They asked
me for that which I never took from them.
God, thou knowest my simpleness, and my
faults are not hid from thee. Let not them that
wait on thee, lord, be ashamed for my sake.
lord of powers, let not those who seek thee
be confounded through me, lord, God of
Israel, lord of powers ; for it is for thy sake
that I have suffered reproach, that shame hath
covered my face, that I am become a stranger
unto my brethren, even an alien unto my
mother's children ; for the heat of thy mansion
hath devoured me, and the reproaches of them that
reproached thee have fallen upon me. I bowed
my soul with fasting, and that was turned to
my reproach. I put on sackcloth ; I became a
bye-word among them. They who sat at the
gates mocked at me, and the drunkards made a
song about me.
" ' But as for me, I prayed in my soul to thee,
lord. (54) The time is thine, God. In
the greatness of thy mercy, give ear unto my
salvation, in truth. Take me out of this mire,
that I sink not ; let me be delivered from them
54 PISTIS SOPHIA.
that hate me, and from the pit of the waters.
Let not the water-flood drown me, neither let
the deep devour me, let not the pit seize me
with its mouth. Hear me, lord, for thy
mercy is sweet. According to the multitude of
thy mercies look upon me. Turn not thy face
from thy servant, for I am oppressed. Hear me
speedily. Give heed to my soul and save it.
Save me from my enemies, for thou hast known
my rebuke, my shame, and my affliction. All
they who afflict me are in thy sight. My heart
gazeth on rebuke and misfortune. I looked for
him who should sorrow with me, but I found him
not; for him who should comfort me, and I
found him not. They have given me gall for
meat ; and in my thirst they gave me vinegar to
drink. Let their table be unto them a snare, a net,
a retribution and a stumbling-block. Bend their
back for all time. Trample them under foot in
thy auger, let the wrath of thy displeasure seize
hold upon them. Let their habitation be deso-
late, let no one dwell in their realm ; for they
have persecuted him whom thou hast smitten.
They have added bitterness to their pain.
They have added iniquity to their iniquities.
Let them not come into thy righteousness ; (55)
let them be wiped out of the book of the living.
Let them not be inscribed among the righteous.
I am poor, an endurer of grief. The salvation
FIRST BOOK. 55
of thy countenance hath received me unto itself.
I will bless the name of God in a song, and I
will magnify it with a benediction. This shall
please the lord better than a calf new-born that
putteth forth its horns, or than a young kid. Let
the poor see and be glad. Seek ye God, that
your souls may live ; for the lord hath heard the
poor, and despiseth not them who are in the
bands of brass. Let heaven and earth bless the
lord, the sea and all that is therein. For God
will save and preserve in Sion, and they will
build the cities of Judaea, that they may dwell
in them, and find in them their inheritance.
The seed of his servants shall possess it, and
they who love his name shall dwell therein/ "
It came to pass, when Mary had spoken
these words unto Jesus, in the midst of the
disciples, that she said unto him : " Master, this
is the interpretation of the mystery of the re-
pentance of Pistis Sophia."
(56) It came to pass, when Jesus had heard
Mary speak these words, that he said unto
her : " Well said, Mary, thou blessed one, the
perfection of women, the most blessed of perfec-
tions, thou whom they shall beatify in every
generation."
And Jesus continued in his conversation, and
said : " Pistis Sophia then sang her The second
r repentance
second repentance, saying: 'Light of of Sophia.
56 PISTIS SOPHIA.
lights, in whom I have trusted, leave me not in
the darkness until the end of my time. Aid
me, and save me, in thy masteries. Incline
thine ear unto me, and save me. May the
power of thy light protect me, and carry me to
the seons of the height ; for it is thou who shalt
save me, and take me into the height of thy
aeons. Preserve me, light, from the hand of
this lion-faced power, and from the hands of the
emanations of god Arrogant ; for thine is the
light in which I have trusted ; I have trusted in
thy light from the beginning, I have trusted in
it from the hour when it sent me forth ; thou it
is, who causedst me to emanate. As for me, I
have trusted in thy light from the beginning.
And when I trusted in thee, the rulers of the
seons mocked at me, saying,' " She hath ceased in
her mystery." Tis thou who shalt save me,
(57) thou my saviour, thou my mystery,
light. My mouth hath been filled with
praise, that I may tell of the mystery of thy
greatness for all time. Now, therefore, light,
leave me not in chaos, until the end of all my
time. Leave me not behind thee, light, for
they have taken from me my light-power en-
tirely, and all the emanations of Arrogant have
surrounded me. They sought to take away the
whole of my light to the very exterior ; they
have set a watch on my power, saying one
FIEST BOOK. 57
to another, together for my light had aban-
doned me "Seize her, take from her all the
light which is in her." Therefore, light, go
not far from me ; save me, light, save me
from the hands of these pitiless ones. Let them
that would take away my power fall, and be
without strength. Let them that would take
away my light-power be clothed with darkness,
and let them be impotent/
" This is the second repentance which Pistis
Sophia spake, singing a song to the light."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that he
said unto them : "Do ye understand how I
speak unto you ? "
And Peter starting forward, said unto Jesus :
" Master, we cannot endure this woman _
Peter com-
to thus take our place from us, and not piaineth of
r Mary.
suffer us to speak, but she speaks
many times."
And Jesus answered and said unto his dis-
ciples : " Let him in whom the power of his
spirit seethes, to make him understand what 1
say, let him come forward and speak. (58) But
as for thee, Peter, I see that thy power in thee
understandeth the interpretation of the mystery
of the repentance which Pistis Sophia spake.
Now, therefore, Peter, expound the meaning of
her repentance in the midst of thy brethren."
58 PISTIS SOPHIA.
And Peter answered and said unto Jesus :
Peter inter- " Master, give ear that I may expound
second re- 6 the meaning of her repentance, of
fro^Psaim which of old thy power prophesied
lxx * through David the prophet, who spake
her repentance in the seventieth Psalm :
" ' In thee, God, my God, I have put ray
trust, let me not be put to confusion for ever.
Preserve me in thy righteousness, and save me.
Incline thine ear unto me to preserve me. Be
thou unto me a strong God, and a stronghold
to preserve me. For thou art my foundation
and my refuge. my God, save me from the
hand of the sinner, from the hand of the trans-
gressor of the law, and from the impious, for
thou art my support, lord, thou art my hope
from my childhood ; by thee have I been holden
up from the beginning, when thou causedst me
to come forth from my mother's womb. I will
call thee to mind for ever. (59) I was as one
of the foolish for the crowd. Thou art my help
and my support ; thou art my saviour, lord.
My mouth is filled with blessing, that I may
bless the glory of thy greatness all the day long.
Cast me not away in the time of age, and cause
not my soul to be without strength. Cast me
not behind thee, for mine enemies speak evil
against me ; and they who keep watch on my
soul have taken counsel together, saying, " God
FIBST BOOK. 59
hath forsaken him. Run and take him, for
there is no one to help him." God, haste
thee to my help. Let them be ashamed, let
them cease to accuse my soul, let them be
covered with shame and affliction who seek to
do me evil/
" This, then, is the interpretation of the second
repentance which Pistis Sophia made."
The saviour answered and said unto Peter :
"It is well, Peter ; that is the inter-
Jesus pro-
pretation of her repentance. Blessed misethto
i 11 i i perfect the
are ye beyond all men who are on the disciples in
:; . all things.
earth, in that I have revealed unto you
these mysteries. Amen, amen, I say unto you,
(60) I will perfect you in every perfection, from
the mysteries of the interior to the mysteries of
the exterior ; I will fill you with the spirit, so
that ye shall be called spiritual, perfect in all
perfections. And, amen, amen, I say unto you
I will give unto you all the mysteries of all the
regions of my father, and of all the regions
of the first mystery, so that he whom ye
shall receive on earth, shall be received in the
light of the height; and he whom ye shall
reject on earth, shall be rejected in the kingdom
of my father who is in the heavens. Hearken,
therefore, and give ear to all the repentances
which Pistis Sophia spake. She continued
and spake her third repentance, saying:
60 PISTIS SOPHIA.
" ' light of powers, give heed and save me.
Let them that seek to take away
repentance my light be destitute, and let them
of Sophia. J
dwell in the darkness. Let them
that seek to take my power be turned into
chaos, and let them be ashamed. Let them
descend speedily into the darkness, who constrain
me, saying, " We have mastered her." But let
all those who seek for the light, rejoice and be
glad ; let them that desire thy mystery, say ever,
"May the mystery be exalted." (61) Now,
therefore, light, preserve me, for 1 lack my
light which they have taken away ; and I am
destitute of my power which they have taken
from me. Thou, therefore, light, thou art my
saviour. Tis thou who preservest me, light.
Haste thee, save me from this chaos/ "
It came to pass, when Jesus had finished
speaking these words unto his disciples, saying,
" This is the third repentance of Pistis Sophia,"
that he said unto them : " Let him in whom a
perceptive mind is awakened, come forward, and
let him expound the meaning of the repentance
which Pistis Sophia spake."
It came to pass, when Jesus had finished
Martha speaking, that Martha came forward ;
asketh and * ,
receiveth she bowed herself at the feet of Jesus
to speak. and kissed them ; she cried aloud, and
wept with groaning and humbleness, saying :
FIRST BOOK. 61
" Master, have mercy upon me, and be com-
passionate unto me, and suffer me to expound
the interpretation of the repentance which Pistis
Sophia spake."
And Jesus, taking Martha by the hand, said
unto her : " Blessed is every one who humbleth
himself, for on him they shall have mercy. Now,
therefore, Martha, thou art blessed. Expound,
therefore, the interpretation of the meaning of
the repentance of Pistis Sophia."
And Martha answered and said unto Jesus,
in the midst of the disciples : (62) Martha in.
" Concerning the repentance uttered the P third h
by Pistis Sophia, O Jesus, my master, j^pE^
thy light-power of old prophesied lxix "
through David, in the sixty-ninth Psalm, say-
ing :
" ' lord, my God, haste thee to my help.
Let them be ashamed and confounded that seek
after my soul ; let them be turned backward
and be put to shame, who say unto me, " There,
there." But let all those that seek thee be
joyful ; let them rejoice for thy sake ; let ail
them that love thy salvation, say ever, " The lord
be exalted." But as for me, I am poor, I am
destitute ; lord, be thou my help. Thou art
my help and protection, lord, make no long
tarrying/
" This, then, is the interpretation of the third
62 PISTIS SOPHIA.
repentance spoken by Pistis Sophia, when she
sang a song to the height."
It came to pass, when Jesus had heard Martha
speak these words, that he said unto her : " Well
said, Martha ; it is well."
And Jesus continued in his conversation, and
said unto his disciples : " Pistis Sophia con-
tinued with a fourth repentance, reciting it be-
fore they had constrained her a second time, so
that they might once more take away all the
light that was in her that lion-faced power,
and all the material emanations which were with
it, those which Arrogant had sent into the
chaos (63) she recited then her repentance as
follows :
" ' light, in whom I have trusted, hear my
The fourth repentance, and let my voice come
repentance r ' J
of Sophia. i n t thy dwelling-place. Turn not
thy image of light from me, but regard me. If
they constrain me, haste thee, arid save me,
when I shall cry unto thee, for my time passeth
away as vapour, and I am become as matter.
They have taken away my light, and my power
is dried up. I have forgotten my mystery
which 1 performed in the beginning ; because of
the din of the fear and power of Arrogant, my
power hath failed in me. I am become as a
mere daemon dwelling in matter ; I am become
like the counterfeit of the spirit, which is in a
FIBST BOOK. 63
material body, in which there is no light-power ; I
am become like as a mere decan of the air.
The emanations of Arrogant have constrained
me mightily, and my consort hath said to him-
self, " Instead of the light which was in her, they
have filled her with chaos." 1 have myself de-
voured the sweat of my matter, and the anguish
of the tears of the matter of my eyes, that they
who were constraining me might not take what
remains. (64) All these things have been done
unto me, light, by thy order and command-
ment, and it is thy commandment that I am
therein. Thy commandment hath brought me
below, and I am descended like a power of
chaos, my power hath grown cold in me.
" ' But thou, lord, thou art the light eternal,
and thou dost visit them whom they constrain,
at all times. Now, therefore, light, arise, seek
my power and the soul which is in me. Thy
commandment is accomplished, which thou
didst decree for me in my afflictions. My time
is come for thee to visit my power and my soul.
This is the time which thou didst decree that
thou wouldst visit me, so that the saviours
should seek for the power which is in my soul
(for its number is accomplished), and that they
should also save the matter thereof. At that time,
then, all the rulers of the material aeons shall fear
thy light, and all the emanations of the thir-
64 PISTIS SOPHIA.
teenth material seon shall fear the mystery of thy
light, and thus cause the others to put on the
glory of their light, for the saviour shall visit
the power of their soul. He hath revealed his
mystery, for he will regard the repentance of
them who inhabit the lower regions, nor will he
disregard their repentance. This, then, is that
mystery which hath become the type for the
race which shall be engendered ; and the race
which shall be engendered will sing a song
to the height, for the light hath regarded from
the height of its light. (65) It will regard
every matter, to hear the sighs of them that
are bound, to unloose the power of the souls
whose power is bound, and to place his name in
the soul, and his mystery in the power/ "
It came to pass that when Jesus had spoken
these words unto his disciples, saying
John ask- . . P /
eth and re- unto them, " This is the fourth repent-
ceivethper- -11 n* n i
mission to ance recited by ristis Sophia ; now,
therefore, let him who understandeth,
understand " it came to pass when Jesus had
spoken these words, that John came forward ;
he adored the breast of Jesus, and said unto
him : " Master, give commandment to me also,
and suffer me to utter the explanation of the
fourth repentance recited by Pistis Sophia."
And Jesus said unto John : "I give thee
commandment, and I bid thee expound the in-
FIRST BOOK. 65
terpretation of the repentance recited by Pistis
Sophia."
And John answered and said : " My master,
and saviour, concerning this repentance recited
by Pistis Sophia, thy power of old which was in
David hath prophesied, in the one hundred and
first Psalm, saying :
" * Hear my prayer, lord, and let my crying
come unto thee. Turn not thy face
. . John inter-
from me ; incline thine ear unto me preteth the
T , , Tint repentance
in the day when 1 shall be constrained. fromPsaim
Haste thee, and hear me, in the day
when I shall cry unto thee, for my days are
consumed like smoke, (66) and my bones are
parched like stone. I am mowed down like the
grass, and my heart is withered, for I have for-
gotten to eat my bread. Because of the sound
of my groaning, my bones have cleaved to my
flesh. I am become like the pelican in the
wilderness ; like the owl in a house. I have
passed the night long in watching ; I am become
as the sparrow alone upon the house-top. My
enemies revile me all the day long, and they
who honoured me, cursed me ; for I have eaten
ashes as though it were bread, and mingled my
drink with tears, before thy indignation and thy
wrath ; for thou hast lifted me up and cast me
to the earth. My days have declined like a
shadow, and I am dried up like the grass.
66 PISTIS SOPHIA.
" ' But thou, lord, thou art for ever, and thy
remembrance is from generation to generation.
Arise, therefore, and have mercy upon Sion, for
the time hath come to have mercy upon her,
yea, thy time hath come. Thy servants have
sought her stones, and will take pity on her soil,
that the nation may fear the name of the lord,
and the kings of the earth thy glory ; for the
lord shall build Sion to reveal himself in his
glory. He hath regarded the prayer of them
that are humble, and hath not despised their
supplication. Let them write this in another
book, and the people that will be engendered
shall bless the lord, for he hath looked down
from his holy height. The lord hath gazed
upon the heaven and the earth, to hear the sighs
of them that are bound ; (67) to unloose the
children of them whom they have killed, that
they may utter the name of the lord in Sion
and his praise in Jerusalem/
" This, Master, is the interpretation of the
mystery of the repentance, recited by Pistis
Sophia."
It came to pass, when John had finished
Jesus com- speaking these words to Jesus, in the
mendeth
John. midst of the disciples, that Jesus said
unto him : " Well said, John, the virgin, who
shall rule in the kingdom of light."
And Jesus continued his conversation, and
FIRST BOOK. 67
said unto his disciples : " It came to pass again
that the emanations of Arrogant once Theemana-
more constrained Pistis Sophia in the tionsof
A Arrogant
chaos, and the commandment had not
'
squeeze the
yet come from the first mystery, to light out of
J J Sophia.
set her free from chaos. It came to
pass, therefore, when the material emanations of
Arrogant constrained her, that she cried out
reciting this fifth repentance, saying :
61 ' Light of my salvation, I send forth a song
unto thee in the region of the height, and The fifth
repentance
also in chaos. I will hymn thee in my of Sophia.
song which I sang in the height ; which I have
sung too in chaos. Let it come into thy
presence. Give heed, light, to my repent-
ance, (68) for my power is filled with darkness,
and my light hath come into chaos. I am
become, also, like as the rulers of chaos, they
who go into the lower darkness. I have become
as a material body, which hath no one to save it in
the height. I am become also like matter from
which the power hath been taken ; [matter] cast
into chaos, which thou hast not preserved,
which hath perished by thy commandment.
Now, therefore, 1 have been set in the lower
darkness ; in darkness, and in dead matter, in
which there is no power. Thou hast brought
thy commandment upon me, and upoji every-
thing as thou hast decreed. Thy spirit hath
68 PISTIS SOPHIA.
departed, and left me. Moreover, by thy com
mandment, the emanations of my seon have not
come to my aid. They have held me in detesta-
tion, and kept themselves from me. Yet am I
not utterly ruined, though my light is diminished
in me. I have cried to the light with all the
light that was in me, and I have stretched forth
my hands unto thee.
" c Now, therefore, light, surely thou wilt
fulfil thy commandment in chaos. Surely the
saviours, who should come by thy command,
surely they will arise in the darkness and come
to learn of thee ? Surely they will utter the
mystery of thy name in chaos ? Surely, at
least, they will utter thy name in the matter of
chaos, [the name] whereby thou wilt illuminate
it?
" ' But, as for me, I send forth a song unto
thee, light, and my repentance shall reach
unto thee in the height. (69) Let thy light
come upon me, for they have taken away my
light, and I am in affliction because of the light
from the time I was made to emanate ; when I
gazed into the height towards the light, and I
gazed below towards this light-power which is in
chaos ; when I rose up and fell down. Thy
commandment hath come upon me, and the
terrors, which thou didst decree, have thrown
me into confusion ; they have surrounded me in
PIBST BOOK. 69
numbers like water, they have seized upon me
by thy commandment, and thou hast not suffered
my fellow-emanations to help me, nor hast thou
permitted my companion to save me in my
tribulations. 1
"This is the fifth repentance which Pistis
Sophia recited in the chaos, when all the material
emanations of Arrogant began [again] to con-
strain her."
Jesus, therefore, having spoken these words
unto his disciples, said unto them : "He that
hath ears to hear, let him hear ; and let him in
whom his mind seethes, come forward, and
expound the interpretation of the meaning of
the fifth repentance of Pistis Sophia."
And when Jesus had finished speaking, Philip
started forward, and rose up, and left phiiip the
on the ground the book which had p t h m "
been in his hands ; for it was he who recorded
all the discourse which Jesus uttered, and all
that he did. Philip, therefore, came forward
and said unto him : (70) " Master, surely it is
not on me alone that thou hast imposed the task
of taking care of this world, to write all that
we shall say and do, and hast not suffered me to
come forward and interpret the mysteries of the
repentance of Pistis Sophia. My spirit hath
seethed in me many a time and oft; it hath
revealed the interpretation, it hath constrained
70 PISTIS SOPHIA.
me mightily to come forward to expound the in-
terpretation of the repentance of Pistis Sophia ;
but I have not been able to do so, for it is I
who write down all the words."
It came to pass, when Jesus had heard Philip,
Jesus ex- that he said unto him : " Hearken,
plainoth
that the Philip, thou blessed one, while I speak
appointed _
scribes are unto thee, for tis thou, and Ihomas,
Thomas and Matthew, who have been charged,
thew. by the first mystery, to write down
every word which I shall speak, and everything
which I shall do, and everything which ye shall
see. But as for thee, the tale of the words
which thou hast to write, is not completed.
But when it shall be completed, thou shalt come
forward, thou shalt utter that which thou shalt
desire. Now, therefore, it is ye three who shall
write every word which I shall speak, and
everything which I shall do and see, and I will
bear witness to you of all things which are in the
kingdom of the heavens." And when Jesus had
spoken these words, he said unto his disciples :
" He that hath ears to hear, let him hear."
(71) And Mary started forward again, she
., . . came into the midst, she stood by
Mary inter- J
preteth the Philip, and said unto Jesus : " Master,
words of r '
Jesus con- m y in-dweller of light hath ears, and I
cernmg the J ~
three wit- am ready to hear in my power, and I
have understood the discourse which
FIRST BOOK. 71
thou hast uttered. Now, therefore, my Master,
hearken that I may speak in freedom. Thou
hast said unto us, ' He that hath ears to hear,
let him hear/ Concerning the discourse which
thou hast uttered unto Philip, 'It is to thee,
and Thomas, and Matthew, to whom it hath been
entrusted to you three by the first mystery,
to write down every word of the kingdom of
light, in order that ye may bear witness thereof ;
hearken, therefore, while I expound the inter-
pretation of this word, which thy light-power
prophesied of old through Moses, saying, ' By
two or three witnesses everything shall abound/
The three witnesses are Philip, Thomas, and
Matthew."
It came to pass, therefore, when Jesus had
heard these words, that he said : Philip is
-Well said, Mary, this is the inter- %*^
pretation of the word. Now, therefore, to speak<
do thou, Philip, come forward, expound the in-
terpretation of the mystery of the fifth repent-
ance of Pistis Sophia, and afterward, take thy
seat, and write down every word which I shall
utter until thou hast accomplished the number
which hath fallen to thy lot, and which thou
hast to write in the words of the kingdom of
light. Afterwards, thou shalt come forward,
and expound what thy spirit shall have under-
stood. (72) Now, therefore, expound the in-
72 PISTIS SOPHIA.
terpretation of the mystery of the fifth repent-
ance of Pistis Sophia."
And Philip answered and said unto Jesus :
" Master, give ear, while I expound the inter-
pretation of her repentance, for thy power hath
prophesied of old concerning this through David,
in the forty-seventh Psalm, saying :
" c lord, God of my salvation, I have cried
Philip in- unto fc* 166 day anc * Big* 1 *- Let my
^fifthfre- P ra 7 er enter i nto *hy presence. In-
From a p^Lm cline ttline ear > lor(1 ' UUt my
xivii. supplication, for my soul is full of
evil, and my life draweth nigh unto hell. I am
counted among them that go down into the pit.
I have become as a man who hath no help.
Free among the dead, like unto the wounded,
stretched out and sleeping in the tombs, of
whom thou, in truth, thinkest not, and who have
been laid low by thy hands. They have left me
in a pit below, in darkness and in the shadow
of death. Thy wrath is hard upon me, and all
thy disquietude hath come upon me. (Dia-
psalma.) Thou hast put away mine acquaint-
ance far from me ; they have looked on me as
an abomination. They have abandoned me,
and I cannot get forth. My eye hath become
feeble in my poverty, and I have cried unto thee,
lord, the whole day long; I have stretched
forth my hands unto thee. Wilt thou riot show
FIRST BOOK. 73
thy wonders among the dead? Shall not the
physicians arise to confess thee? Shall they
not utter thy name in the tombs ; (73) and thy
righteousness in a land which thou hast for-
gotten ?
" c But as for me, I have cried unto thee,
lord, and my prayer shall reach thee early
in the morning ; turn not thy face far from
me. For, as for me, I am poor, I am in misery
from my childhood. When I exalted myself, I
was abased ; but I have risen up again. Thy
wrath is come upon me, and thy fears have
troubled me. They have surrounded me like
water, they have seized upon me the whole day
long. My comrades hast thou put away from
me, and also my acquaintances, in my misery/
" This is the interpretation of the mystery of
the fifth repentance, recited by Pistis Sophia,
when she was constrained in chaos."
It came to pass, therefore, when Jesus had
heard the words which Philip had phm . g
spoken, that he said : " Well said, commended
r and con-
Philip, thou well -beloved. Now, tinueth
r writing.
therefore, go and take thy seat, and
write thy portion of all the words which I shall
speak, and of all things which I shall do, and of
all that thou shalt see." And immediately
Philip sat down and wrote.
It came to pass again, after that, that Jesus
74 PISTIS SOPHIA.
continued to speak. He said unto his disciples :
"Then did Pistis Sophia cry to the light, in
order that her sin might be forgiven her, in
leaving her region and going into the darkness.
She recited her sixth repentance, saying :
(74) " ' I sing a song unto thee, light,
in the darkness of the lower regions ;
The sixth fe '
repentance give ear to my repentance, and may thy
of Sophia. f . / , , . i J
light give heed to the voice of my
prayer. light, if thou bearest in mind my
sin, I shall not be able to come nigh thee, and
thou wilt abandon me ; for thou, light, thou
art my saviour, because of the light of thy name.
I have trusted in thee, light, and my power
hath trusted in thy mystery, and also my power
hath trusted in the light which is in the height ;
it hath trusted also in the chaos below. Let all
the powers which are in me, trust in the light,
while I am in the lower darkness ; may they also
trust in the light, if they go into the region of
the height, for it is [the light] which shall see
and save us, and there is a great mystery of
salvation in it. It is the light that shall save
all the powers of chaos because of my trans-
gression, for I have left my region. I am come
into chaos.'
u Now, therefore, he whose mind is exalted,
let him understand."
It came to pass, therefore, when Jesus had
FIBST BOOK. 75
finished speaking these words unto his dis-
ciples, that he said: "Understand ye how I
speak ? "
And Andrew came forward and said : " Master,
concerning the sixth repentance of Pistis Sophia,
thy power hath prophesied of old through
David, in the one hundred and twenty-ninth
Psalm, saying :
(75) " ' I have cried unto thee, lord, from
the depth of the abyss. Hear my Andrew in-
voice. Let thine ears give heed to th?s?xth
the voice of my prayer. lord, if foomTsafm
thou remarkest my sins, who will be CXX1X<
able to stand? For pardon is in thy hands.
Because of thy name, I have waited, lord. My
soul hath waited for thy words ; my soul hath
trusted in the lord, from morning until evening.
Let Israel trust in the lord from the morning
until the evening, for mercy is in the hand of
the lord, and there is great salvation in him ;
and he shall redeem Israel from all his sins/ "
Jesus said unto him : " Well said, Andrew,
thou blessed one. That is the inter-
pretation of her repentance. Amen,
amen, I say unto you, I will perfect
you in all the mysteries of light, and
all the ffnoses. from the interior of judged and
& ' consumed
the interiors to the exterior of the by the fire
of wisdom.
exteriors, from the ineffable to the
76 PISTIS SOPHIA.
darkness of darknesses, and from the light of
lights to the depths of matter, from all the gods
to all the daemons, from all the lords to all the
decans, from all the powers to all the workmen,
from the creation of men to beasts, cattle and
reptiles, in order that you may be called perfect,
perfected in every perfection. (76) Amen, amen,
I say unto you, in the region where I shall be
in the kingdom of my father, there shall ye be
also with me. And when the number of the
perfect shall be completed, so that the mixture
may be resolved, I shall give order for them to
bring all the tyrant gods, who refused to give
the glory of their light, and shall give command-
ment to the fire of wisdom, through which the
perfect pass, to consume to the interior those
tyrants until they shall have yielded up the last
glory of their light."
It came to pass, when Jesus had spoken these
Mary inter- words unto his disciples, that he said
wo e rd e s^f the unto them : " Understand ye how I
Jesus - speak unto you ? "
And Mary said unto him : " Yea, Master, I
have understood the word which thou hast
spoken. Concerning, then, that which thou
hast said, namely, that in the dissolution of the
whole mixture, thou shouldst take thy seat on a
light-power, and thy disciples, that is to say,
ourselves, should sit at thy right, that thou
FIKST BOOK. 77
shouldst judge the tyrant gods, those who have
not given the glory of their light, and that the
fire of wisdom should devour them, until they
should have yielded the last light which is in
them concerning this word, thy light-power
prophesied of old through David, in the
eighty-first Psalm, saying, 'God shall sit in
the congregation of the gods, to judge the
gods.' "
(77) Jesus said unto her : " Well said, Mary/'
And Jesus continued to speak unto his The repent .
disciples, saying: "It came to pass,
when Pistis Sophia had finished recit-
ing the sixth repentance for the remis- She 1 is , ,
* mocked by
sion of her sin, that she turned [again] the aw>n8 -
toward the height, to see if they had par-
doned her sin, and to see whether they would
lead her upwards from chaos. But, by com-
mandment of the first mystery, not yet had they
heard her, so that her sin should be pardoned,
and she should be raised from chaos. And when
she turned to see whether her repentance were
accepted, she saw all the rulers of the twelve
aeons, mocking at her, and rejoicing that her
repentance had not been accepted. When,
therefore, she saw them mocking at her, she
was in great tribulation, and raised her face
to the height, saying, in her seventh repent-
ance :
78 PISTIS SOPHIA.
"'0 light, I have lifted up my face unto
rp^ thee. light, I have trusted in thee.
Repentance Suffer me not to be put to confusion ;
of Sophia. } et not t k e ru i ers O f the twelve aeons,
who hate me, rejoice over me; for whosoever
trusteth in thee shall not he ashamed. Let
them that have taken away my power, dwell in
darkness. They shall get from it no profit, but
it shall be taken from their hands. (78) light,
teach me thy paths, and I shall be preserved in
them. Teach me thy ways, that I may be pre-
served from the chaos, and guide me in thy light.
Let me know, light, that it is thou who wilt
be my saviour. I will trust in thee for all my
time. Apply thyself to my salvation, light,
for thy mercy is eternal. As to the transgres-
sion which I have committed, from the begin-
ning, through my ignorance, impute it not to
me, light, but save me in thy great mystery
that remitteth sins, because of thy goodness,
light, for thou art good and righteous,
light. For this cause, will [the light] show me
my path, that I may be saved from my trans-
gression ; and my powers which were weakened
through fear of the material emanations of Arro-
gant, shall be collected from them, by its com-
mandment. My powers, which were weakened
because of these merciless ones, shall be instructed
in its gnosis ; for all the gnoses of the light are
FIRST BOOK. 79
means of salvation and mysteries for those who
seek the region of its inheritance and its mys-
teries, because of the mystery of thy name,
light. Remit my transgression, for it is great.
Whoever trusteth in the light, to him will it give
the mystery that it will ; and his soul shall be
in the region of the light, and his power shall
have its portion in the treasure of light. (79)
It is the light which giveth power to them that
believe in it; and the name of its mystery is
with them that trust in it. It shall instruct
them concerning the region of the inheritance
which is in the treasure of light.
" ' As for me, I have for ever trusted in thy
light, for it is [the light] which shall preserve
my feet from the bonds of the darkness. Give
hoed unto me, light, and save me, for they
have taken my name from me in chaos. Be-
cause of all the emanations, my tribulations and
my affliction are multiplied exceedingly. Save
me from my transgression and from this dark-
ness, and look upon the grief of my affliction.
Remit my transgression. Give heed to the
rulers of the twelve aeons who have hated me
through jealousy; watch over my power and
save me. Leave me not to dwell in this darkness,
for I have trusted in thee, O light. Now, there-
fore, light, save my powers from the emana-
tions of Arrogant, whereby I am constrained/
80 PISTIS SOPHIA.
" Now, therefore, he that is sober, let him be
sober."
And when Jesus had spoken these things to
his disciples, Thomas came forward and said :
" Master, I am sober, I am more than sober, and
my mind is quick in me, and I rejoice greatly
that thou hast revealed these things unto us.
Now, therefore, I have endured my brethren
unto this moment, for I have felt no wrath
against them, but I have endured that each of
them should come to thee and expound the in-
terpretation of the repentance of Pistis Sophia.
. . . (80) Now, therefore, my Master, concerning
the interpretation of the seventh repentance of
Pistis Sophia, thy light-power hath prophesied
through David, the prophet, in the twenty-
fourth Psalm, saying :
" ' Unto thee, lord, have I lifted up my
Thomas in. soul. My God, I have placed my
heart in thee. let me not be asham-
Q &> an( ^ 1* not m i ne enemies mock
at me ; for whosoever hopeth in thee
shall not be ashamed. Let them who do
iniquity without a cause, be ashamed. Show
me thy path, lord, and teach me thy ways.
Lead me in the way of truth, and teach me, for
thou art my God, and my saviour. I will hope
in thee all the day long. Call to remembrance,
lord, thy mercies, and thy loving-kindnesses
FIRST BOOK. 81
which have been ever of old. remember not
the sins of my childhood and my ignorance.
But think upon me according to the abundance
of thy mercy, because of thy goodness, lord.
The lord is gracious and righteous ; therefore
shall he teach sinners in the way. (81) He will
guide the gentle with judgment, he will teach
the gentle his ways. All the ways of the lord
are good, in sooth, for them that seek his
righteousness and his testimonies. For thy
name's sake, lord, pardon my sin, for it is
very great. What man is he who feareth the
lord, with him shall he establish a law in the
way he shall choose. His soul shall dwell at
ease, and his seed shall inherit the land. The
lord is the support of them that fear him ; and
the name of the lord is with them that fear
him, to teach them his covenant. Mine eyes
gaze upon the lord for ever, for it is he who
shall pluck my feet out of the snare. Look
upon me, have mercy upon me, for I am an only
son, 1 am a beggar, I. The sorrows of my heart
are enlarged ; bring me out of my constraints.
Look upon my abasement, my misery, and for-
give me all my sin. Consider mine enemies,
how many they are, and they hate me with
cruel hatred. guard my soul, and save me ;
let me not be ashamed, for I have hoped in thee.
(82) The simple and the righteous clung to me,
6
S2 PISTIS SOPHIA.
for I hoped in thee. lord God, preserve
Israel from all her troubles/ "
And when Jesus had heard the words of
Jesus com- Thomas, he said unto him : " Well
ThomL. said, Thomas ; it is well. This is the
interpretation of the seventh repentance of Pistis
Sophia. Amen, amen, I say unto you, all the
families of the world shall proclaim you blessed
on the earth, because I have revealed unto you
these things, and that ye have received of my
spirit, and have become understanding and
spiritual, comprehending that which I have said
unto you. Beyond this, I will fill you with all
the li^ht and all the power of the spirit, in
order that ye may understand from this hour
all that shall be said unto you, and which ye
shall see. Yet a little while and I will tell you
all that pertains to the height from the exterior
to the interior, and from the interior to the
exterior. "
And Jesus continued in his conversation, and
Jesus lead- said unto his disciples : " It came to
pass, therefore, when Pistis Sophia had
uttered her seventh repentance in the
cliaos > tlmt although the commandment
had nOt COme tO m6 fr m the firSt
tery- mystery to save her, (83) and lead her
upwards in the chaos, nevertheless, I, of myself,
in pity, without commandment, 1 conducted her
FIB8T BOOK. 83
into a region slightly less confined in chaos. And
when the material emanations of Arrogant saw
that I had conducted her into a region slightly
less confined in chaos, they ceased for a time to
constrain her, thinking that she would be taken
out of chaos entirely. Now, when this was
done, Pistis Sophia knew not that it was I who
was bringing her help, and she did not recognise
me at all, but she continued singing a song to
the light of the treasure, which she had seen of
old, and in which she had trusted, thinking that
it was the light of truth, and that it was
because she had trusted in the light which
belongeth to the truth of the treasure, that there-
fore she had been taken up in the chaos, and
her repentance would be accepted. But the
commandment of the first mystery was not yet
fulfilled for her repentance to be accepted.
"But hearken while I tell you all things that
happened unto Pistis Sophia. It came
to pass, when I had led her to a region nations of
r 7 m Arrogant
slightly less confined in chaos, that the cease for a
to . time to
emanations of Arrogant ceased to con- constrain
. . Sophia.
strain her exceedingly, thinking that
she would be taken out of chaos entirely. (84)
It came to pass, therefore, when the emanations
of Arrogant discovered that Pistis Sophia had
not been taken out of chaos, they returned all
together constraining her exceedingly. And,
84 PISTIS SOPHIA.
therefore, she uttered her eighth repentance, in
that they had ceased to constrain her, and that
they had returned, and again constrained her
mightily. And she spake this repentance,
saying :
" ' I have placed my heart on thee, light,
The eighth leave me not in the chaos. Save me
repentance . .. .
of Sophia, and deliver me by thy gnosis. Give
heed unto me and save me. Be unto me a
saviour, light, and preserve me ; lead me
unto thy light, for thou art my fcaviour, and
thou shalt lead me unto thee. Because of the
mystery of thy name, lead me ; give unto me
thy mystery. Thou shalt save me from this
lion-faced power, with which they have lain in
wait for me, for tliou art my saviour ; and I will
give the glory of my light into thy hands.
Thou shalt have set me free, light, by thy
gnosis. Thou art wroth with them that watch
over me, who could not possess themselves of
me entirely. But as for me, I have trusted in
the light, I will rejoice ; I will sing a song, for
thou hast been compassionate unto me, and thou
hast considered the affliction in which I am,
and shalt save me. Moreover, thou shalt deliver
my power from chaos, and thou hast not left
me in the hands of the lion-faced power, but
thou hast led me into a region where I am not
constrained/ "
FIRST BOOK. 85
And when Jesus had said these things unto
his disciples, he continued in his con-
r The ema-
versation, and said : " It came to pass, nations of
L Arrogant
therefore, when that lion-faced power constrain
her again.
discovered that Pistis Sophia had not
been taken entirely out of chaos, (85) that it
came again with all the other material emanations
of Arrogant. They constrained Pistis Sophia
anew. It came to pass, therefore, when they
had constrained her, that she cried out in the
same repentance, saying :
" ' Have mercy upon me, light, for they
have constrained me anew. By thy S he con-
commandment, the light which is in *^ lm
me, hath been troubled, and so also anoe -
my power and mind. My power hath begun
to cease, while 1 am in these afflictions, and the
number of my time is in chaos. My light is
enfeebled, for they have taken away my power,
and all the powers which were in me have been
tossed about. I am become without power
before all the rulers of the aeons, who hate me,
and before the four and twenty emanations in
whose region I dwell. And my brother, my
consort, feared to help me, because of those
among whom I have been set ; and all the rulers
of the height have regarded me as matter in which
there is no light. I am become like a material
power which hath fallen from the rulers, and
86 PISTIS SOPHIA.
of whom all they who dwell in the aeons have
said, "She hath become chaos." And then all
the pitiless powers surrounded me together,
and plotted to take away all the light which was
in me. But as for me, I have trusted in thee,
light, and I have said, " Thou art my saviour,
and the commandment which thou hast decreed
for me is in thy hands." Save me from the
hands of the emanations of Arrogant, who con-
strain me, and persecute me. Send thy light
upon me, for I am as nothing before thee, (86)
and save me by thy mercies. Let me not be
ashamed ; for it is to thee that I sing my song,
light. Let chaos cover the emanations of
Arrogant, let them be led down into the dark-
ness. Let the mouth of them that wish to
devour me with guile, who say, "Let us take
all the light that is in her/ 7 although I have
done them no ill, [let their mouth] be stopped.'"
Arid when Jesus had spoken these things,
Matthew came forward, and said : " Master, thy
spirit hath roused me, and thy light moveth me
to reveal this eighth repentance of Pistis Sophia,
for thy power hath prophesied thereof of old
through David, in the thirtieth Psalm, saying :
" ' On thee, Lord, have I set my heart, let
me never be ashamed ; save me in thy righteous-
ness. Incline thine ear unto me, haste thee,
save me. Be thou unto me a strong God,
FIRST BOOK. 87
and a house of refuge to save me, for thou art
my support and my refuge. For thy Matthew
name's sake thou shalt guide me, and
thou shalt feed me, and thou shalt draw
me out of this snare, which they xxx>
have laid privily for me; for thou art my
strength. I will place my spirit in thy hands ;
thou hast preserved me, lord, God of truth.
(87) Thou hatest them that hold to vanity with-
out a cause. But as for me, I have trusted, and
1 shall rejoice in my saviour. I shall be glad in
thy spirit, for thou hast regarded my humble-
ness, and thou hast saved my soul from my con-
straints. Thou hast not closed my mouth, in
the hands of the wicked, thou hast planted my
feet steadily in a spacious region. Have mercy
upon me, lord, for I am in tribulation. My
eye is confused because of their anger, and also
my heart ; for my years have been spent in
sadness of heart, and my life is spent in groan-
ing. My strength is enfeebled in poverty, and
my bones are troubled. I am become an object
of derision for all my enemies and them that
draw nigh unto me. (88) I am become an object
of fear for them who knew me, and they who have
seen me, have fled far from me. They have
forgotten me in their heart as a corpse, and I
have been as a vessel that is lost. For I have
heard the cursing of the hosts that surrounded
88 PISTIS SOPHIA.
me, when they all massed themselves together
against me ; they laid plots to take away my
soul. But as for me, I have trusted in thee,
lord, I have said, "Thou art my God, my lot
is in thy hands." Save me from the hand of
mine enemies, and deliver me from them that
persecute me. Show thy face unto thy servant,
and save me in thy mercy, lord. Let me
not be ashamed, for I have cried unto thee.
Let the unrighteous be ashamed, and let them
descend into hell. Let the crafty lips be put
to silence, which speak iniquity against the
righteous with pride and cursing/"
And when Jesus had heard these words, he
Jesus com- said: "Well said, Matthew. (89)
Matthew, Now, therefore, amen, I say unto you,
when the number of the perfect shall be
fulfilled, and when the pleroma shall
rise upwards, I shall take my seat in
with him. k e treasure of light, and ye also, ye
shall take your seats on twelve light-
powers, until ye shall have restored all the
orders of the twelve saviours in the region of the
inheritance pertaining to each of them." And
when he had spoken these things, he said :
" Understand ye what I say ? "
And Mary came forward again, and said :
" Master, on this matter thou hast spoken to
us aforetime in parable, 'Ye have endured
FIRST BOOK. 89
trials with me, and I will establish for you a'
kingdom, as my father established one Mary inter .
for me, that ye may eat and drink CdsV^
at my table in my kingdom ; and ye Jesus<
shall sit on twelve thrones, to judge the twelve
tribes of Israel/ " He said unto her : " Well
said, Mary."
And Jesus continued again and said unto his
disciples : " It came to pass, therefore, after
this, when the emanations of Arrogant had
constrained Pistis Sophia in chaos, that she
uttered her ninth repentance, saying :
" ' light, smite them that have taken away
my power, and take the power of them The ninth
. repentance
that have taken mine ; for I am thy of Sophia.
power and thy light. Come [unto me], and
save me. (90) Let the great darkness cover
them that constrain me. Say unto my power,
" I will set thee free/ 7 Let all them be deprived
of their power, who wish to take away my
light entirely. Let their power be as dust ; let
leou, thy angel, smite them. Arid if they shall
endeavour to go into the height, let the darkness
seize them ; let them fall, let them return into
the chaos. Let thy angel leou pursue them ; let
him cast them down into the lower darkness.
For they have set snares for me with a lion-faced
power, although I have done them no ill, [a
power] from which shall be taken the light that
90 PISTIS SOPHIA.
is in it. They have constrained the power that
is in me, and which they could not take. Now,
therefore, light, take away the glory of the
lion-faced power, without its knowing, and for
the thought which Arrogant hath had to take
my light, take from him also his [light]. Let
the light be taken from the lion-faced power,
which hath laid snares for me. My own power
shall rejoice in the light, it shall be glad ; for
[the light] shall preserve it, and all the rays of
my power shall say, "There is no saviour but
thee " ; for thou shalt save me from the hands
of this lion-faced power which hath taken my
power from me. Thou preservest me from them
that have taken away my power and my light ;
for they have risen against me, they have lied
against me, saying (91) that I know the mys-
tery of the light which is in the height, [the light]
in which I trusted ; and they have constrained
me, saying, " Tell unto us the mysteries of the
light which is in the height " [a thing] which
I knew nut. They have recompensed me with
all these evils, because I trusted in the light of
the height ; and they have deprived my power
of its light. As for me, when they constrained
me, I was seated in the darkness, my soul
humbled in mourning.
" ' But do thou, light, to whom I sing my
song, deliver me ; I know that thou wilt deliver
FIRST BOOK. 91
me, for I acted according to thy will, when I
was in my seon. I did according to thy will,
like those invisibles who are in my region, and
as my consort. And I was in grief, looking,
searching for the light. Now, therefore, all the
emanations of Arrogant have surrounded me,
they have rejoiced over me, and have mightily
constrained me in my ignorance. They fled
away, they left me, but they had no pity upon
me ; they returned, they tried me, they con-
strained me in great affliction ; they gnashed
their teeth against me, seeking to take away my
light completely. How long, therefore, light,
wilt thou suffer them to constrain me? Save
my power from their evil imaginations, and save
me from the hands of this lion-faced power ; for
I alone of the invisibles am in this region. (92)
I will sing a song unto thee, light, though I
am in the midst of all them that are massed
together against me ; I will cry unto thee
in the midst of them that constrain me.
Now, therefore, light, let not them that hate
me, and desire to take away my power, rejoice
over me them that hate me and flash their
eyes against me, though I have done nothing
unto them ; for they have spoken flattering
words unto me, asking for the mysteries of the
light which I knew not ; speaking unto me with
guile, and being enraged against me, because I
92 PISTIS SOPHIA.
trusted in the light which is in the height.
They have opened their mouth against me,
saying, " Yea, we will take from her her light."
Now, therefore, light, thou knowest their
guile ; suffer them not, and let not thy help be
far from me. Haste thee, light, bring about
my retribution and my vindication, and judge
me in thy goodness. Now, therefore, light
of lights, let them not take away my light, and
let them not say among themselves, " Our power
is glutted with her light." Let them not say,
" We have devoured her power." But let dark-
ness fall upon them, let them that desire to take
away my light, become without power ; let them
be clothed with chaos and darkness, who say,
" We will take away her light and her power."
Now, therefore, save me that I may rejoice, for
I long for the thirteenth aeon, the place of
righteousness, and I shall say for ever, (93)
" May the light of thy messenger leou shine
more and more," and my tongue shall sing a
song in thy gnosis all my time in the thirteenth
neon.' "
Arid when Jesus had said these words unto
his disciples, he said unto them : " Let him
who is sober among you, utter their interpreta-
tion."
And James came forward, and kissed the
breast of Jesus, and said : " Master, my spirit
FIRST BOOK. 93
hath moved me, and I am eager to pronounce
their interpretation. For this cause also thy
power hath prophesied of old, through David,
in the thirty-fourth Psalm, saying concerning
the ninth repentance of Pistis Sophia :
" ' Pronounce judgment, lord, against them
that do me violence ; and fight thou j ames m-
against them that fight against me. the P regent-
Lay hand on arm and buckler, and %%**
stand up to help me. Draw forth a anmv -
sword, and sheathe it in them that constrain me.
Say unto my soul, " 1 am thy salvation." Let
them be ashamed and confounded who seek
after my soul ; let them be turned backward
and put to shame who imagine evils against
me ; let them become as- dust before the wind,
(94) and let the angel of the lord pursue after
them. Let their way be dark and slippery, and
let the angel of the lord constrain them ; for
without cause have they privily set a snare for
me for their own hurt, and they have mocked
at my soul in vain. Let a snare come upon
them unawares, and let the nets that they have
privily laid for me, seize hold upon them ;
and they shall fall into this snare. But my
soul shall rejoice in the lord, and shall be joyful
in his salvation. All my bones shall say,
"Lord, who is like unto thee?" Thou pre-
servest the poor from the hand of him who is
94 PISTIS SOPHIA.
too strong for him, (95) and thou deliverest the
poor and him that is in misery from the hands
of them that spoil him. False witnesses did
rise up ; they asked me things that I never
knew. They rewarded me evil for good, to the
making sterile of my soul. But as for me,
when they were violent against me, I put on
sackcloth, and I humbled my soul in fasting,
and my prayer shall return unto my bosom.
1 did that which pleased thee, as though to one
of my kinsmen and my brother ; and I humbled
myself as one in mourning and one who is sad.
But they rejoiced over me, and they were not
ashamed. Evils have poured themselves upon
me unawares ; they held apart from me and
were not sad. They -have tried me and railed
at me with mocking; (96) they have gnashed
their teeth against me.
" ' Lord, when wilt thou look upon me ?
Cause my soul to stand out of their evil
deeds, and save my sweet offspriog from the
lions. I will confess thee, lord, in the great
assembly, and I will praise thee in the midst of
a countless people. let not them that are my
violent enemies, rejoice over me, them that hate
me without a cause and wink with their eyes; for
assuredly they have spoken unto me with words
of peace, and imagined wrath with guile. They
opened their mouths wide against me, saying,
FIRST BOOK. 95
" Ha, ha ! our eyes are filled with the sight of
him." Thou hast seen, lord. lord, keep
no longer silence ; go not far from me, lord.
(97) Arise, lord; give heed to my retribu-
tion ; give heed to my vindication, my God and
my lord. Let them not rejoice over me, my
God, and let them not say, " Well done, our
soul." Let them not say, " We have devoured
him." Let them be ashamed, and let them
be also confounded, who rejoice at my evils.
Let them be covered with shame and confusion
who speak great words against me. Let them
that favour my righteousness, rejoice and be
glad; let them say, "May the lord be great";
let them be exalted who desire the peace
of his servants. My tongue shall be joyful
in thy righteousness and praise all the day
long.' "
(98) And when James had spoken these
words, Jesus said unto him : " Well j es us com-
said ; it is well, James. This is the james, and
interpretation of the ninth repentance
of Pistis Sophia. Amen, amen, 1 say
unto you, ye shall be the first in the ciples '
kingdom of the heavens before all the invisibles
and all the gods, save only the rulers who are
in the thirteenth aeou, and they who are in the
twelfth aeon ; and not only ye, but also every
one who shall do my mysteries." And when he
96 PISTIS SOPHIA.
had thus spoken, he said unto them: " Under-
stand ye how I speak unto you ? "
And Mary came forward again and said :
Mary inter- "Yea, Master, this is what thou didst
wo e rd6 h of the Sa 7 to us aforetime, to wit, ' The last
Jesus. sha u b e g rst? an( j tlie firgt shal j be
last/ The first, they who were created before
us, therefore, are the invisibles, for they were
created before men, they and the gods, and the
rulers ; and the men who shall receive the
mystery shall be with them in the region of
the heavens."
Jesus said unto her : " Well said, Mary."
And Jesus continued and said unto his
The repent- disciples : "It came to pass, there-
ance of r ^ .
Sophia is f ore when Pistis Sophia had recited
accepted. r
Jesus is her ninth repentance, that this lion-
sent to L
help her. faced power compressed her again,
wishing to take from her the whole power which
was in her. She cried out again to the light,
saying : (99) ' light, in whom I have trusted
from the beginning, for thy sake have. I endured
this great affliction ; aid me.' And in this hour
her repentance was accepted, the first mystery
heard her, and I was sent by his commandment ;
I came and helped her ; I led her out of chaos,
in that she had repented and that she had also
trusted in the light ; that she had endured these
great tribulations and these great perils; that
FIRST BOOK. 97
they had tried to deceive her by the orders of
this god Arrogant, and had not been able to
deceive her in anything, save by a stream of
light, because of its resemblance to the light in
which she had trusted. For this cause was I
sent by order of the first mystery, to succour
her in secret, for I had not yet [openly] entered
the region of the aeons ; but I had passed
through the midst of them, without any power
knowing it, either those of the interior of the
interior, or those of the exterior of the exterior,
save only the first mystery.
" It came to pass, therefore, on my entering
into chaos to succour her, that she saw me, in-
asmuch as I was of an intellectual (noeric) nature,
and shone exceedingly; and I was full of com-
passion for her, for I was not arrogant like that
lion -faced power which had taken from Sophia
the power of her light, and which still constrained
her to take from her the whole light which was
in her. Sophia, therefore, saw me shining more
brightly than that power, tens of thousands of
times ; [she saw that I was] full of compassion
for her, (100) and she knew that I had come
forth from the height of the heights, from him
in whose light she had trusted from the begin-
ning. Pistis Sophia, therefore, took con-
fidence, and uttered her tenth repentance,
saying :
98 PISTIS SOPHIA.
" * I have cried unto thee, light of lights ;
The tenth save my power from the lips of the
of Sophia, unrighteous and impious, and from
the snares of guile. light, that which they
would have taken from me by perfidious snares,
they would not have brought unto thee ; for
the snares of Arrogant are scattered about, and
so are the traps of these merciless ones. Woe
is me, for my dwelling is far off, and I am in
the habitations of chaos. My power is in regions
which are not mine, and I have entreated them
that are without pity ; arid when I entreated
them, they fought against me without a cause.' "
And when Jesus had spoken these things unto
his disciples, he said unto them : " Now, there-
fore, let him whose spirit urgeth him, come
forward, and utter the interpretation of this
tenth repentance of Pistis Sophia."
And Peter answered and said : " Master,
concerning this, thy light-power prophesied of
old through David, in the one hundred and
nineteenth Psalm, saying :
" ' When I was in peril, I cried unto thee,
Peter inter- lord ; and thou hast heard me.
preteth the .
repentance (101) O lord, save my soul from
fromPsalm V . . ' .. _ . J . . ^ 1
cxix. violent lips and from a deceitful
tongue. What will they give unto thee, or
what will they add unto thee, like unto a de-
ceitful tongue ? The arrows of the powerful
PIBST BOOK. 99
have been whetted with coals of the desert.
Woe is me, for my dwelling is far off. I have
dwelt in the habitations of Kedar; my soul
hath been a stranger in many regions. I was
peaceful with them that hate peace ; if I spake
unto them, they fought against me without a
cause.'
" This, Saviour, is the interpretation of the
tenth repentance of Pistis Sophia, which she
uttered when the material emanations of Arro-
gant constrained her, they and his lion-faced
power, and when they mightily constrained her."
And Jesus said unto him : " Well said, Peter ;
it is well. This is the interpreta- Jesus com-
-n- mendeth
tion of the tenth repentance of Jristis Peter.
Sophia."
And Jesus continued in his conversation, and
said unto his disciples : "It came to pass, there-
fore, when this lion-faced power saw me draw
nigh unto Pistis Sophia, shining exceedingly, that
it became the more and more enraged, and cast
forth from itself other hosts of exceedingly evil
emanations. Arid when these were produced,
Pistis Sophia uttered her eleventh repentance,
saying :
" ' Why doth this mighty power boast itself
in evils ? It thought to take away my The
vi P n vi ^i JJL . eleventh
light for all time, like the iron that is rop entance
smitten ; they have taken away my op lft '
100 PISTIS SOPHIA.
power from me. (102) I chose rather to de-
scend into chaos than to dwell in the thirteenth
seon, the region of righteousness ; and they
desired to take me with guile, in order to de-
vour the whole of my light. For this cause,
therefore, the light shall take away the whole of
their light ; all their matter hath been in con-
fusion also ; and it will take away their light,
and not suffer it to dwell in the thirteenth seon,
their dwelling place. It shall not set their name
in the region of the living ; and the four and
twenty emanations shall see what hath befallen
thee, lion-faced power, that they may fear
and no longer be disobedient, but yield the
glory of their light. And they shall see thee ;
they shall rejoice over thee, they shall say,
"Lo, an emanation which hath not given the
glory of its light, that it may be saved ; but
boasteth itself in the abundance of the light of its
power, for it did not project in the power which
was in it, and hath said, * I will take away the
light of Pistis Sophia/ which [light] they will
now take from it." '
" Now, therefore, let him in whom his power
is aroused, come forward, and utter the inter-
pretation of the eleventh repentance of Pistis
Sophia."
Then Salome came forward, and said : " Mas-
ter, concerning this thy light-power prophesied
FIRST BOOK. 101
of old, through David, in the fifty-first Psalm,
saying :
" ' Why doth the mighty boast himself in his
iniquity? (103) Thy tongue hath im- Salome in.
agined violence all the day long, like th7repent-
the sharp razor of a barber. Thou hast Psahn u?
acted guilefully; thou lovedst evil more than
good ; thou lovedst violence more than to speak
righteousness ; thou hast loved all words that
bring about destruction, and a deceitful tongue.
Wherefore shall God destroy thee utterly, he
shall pluck thee forth and uproot thee from thy
dwelling, and he shall pluck up thy root to cast
it from among the living. (Diapsalma.) The
just shall see, and shall fear, and laugh at him ;
they shall say, " Lo, a man that took not God for
his help, but trusted unto the multitude of his
riches, and grew strong in his vanity." (104)
But as for me, I am like a green olive tree in
the house of the lord ; and I have trusted in
the mercy of the lord from eternity to eternity.
I will confess thee, for thou hast dealt with me,
and I will hope in thy name, for it is sweet in
the presence of thy holy ones.'
"This, then, Master, is the interpretation
of the eleventh repentance of Pistis Sophia,
which thy light-power hath prompted me [to
utter], and I have uttered it according to thy
will."
102 PISTIS SOPHIA.
It came to pass, when Jesus had heard the
mendeth m 8 P eec ^ which Salome had uttered, that
Salome. he said i "Well said, Salome. Amen,
amen, I say unto you, I will perfect you
in all the mysteries of the kingdom of
light."
And Jesus continued his conversation, and
Arrogant 8a> ^ un t o j^g disciples : "It came to
aideth his r
emanations, p ass after this that I approached nearer
again con- to chaos than formerly, shining ex-
strain J
Sophia. ceedingly, to take away the power
from that lion-faced power. And as I shone
exceedingly it feared and cried out to its god
Arrogant, that he should come and aid it. And
immediately, god Arrogant looked down from
the thirteenth aeon, he gazed downward into
chaos, in exceeding wrath, (105) desiring to aid
his lion-faced power. And in this hour, his
lion-faced power and all his emanations turned
on Pistis Sophia, desiring to take away the
whole of the light which was in Sophia. It
came to pass, therefore, when Sophia was con-
strained, that she cried on high, crying to me
that I should aid her. It came to pass, there-
fore, when she gazed on high, that she saw Arro-
gant mightily enraged, and she feared, she
uttered her twelfth repentance because of Arro-
gant and his emanations. She cried unto me,
saying :
FIRST BOOK. 103
" * Forget not my song, light, for Arrogant
and his lion-faced power have opened ^JjJjJJjJ
their mouths against me ; they have of s P hia -
acted with deceit towards me ; they have sur-
rounded me, seeking to take away my power,
and they have hated me, because I sang a song
unto thee ; instead of loving me, they have
accused me ; as for me, I sang a song. They
have plotted together to take my power, because
I sang to thee a song, light ; and they hated
me, because I loved thee. Let darkness fall on
Arrogant, and may the ruler of the outer dark-
ness remain at his right hand. When thou
passest sentence upon him, take from him his
power, and that which he thought to do unto
me, in taking away my light, [do thou unto
him,] and take away his. May all the light-
powers which are in him, cease ; (106) and may
another take his greatness among the three
triple powers ; may all the powers of his ema-
nations be without light, and may his matter
have no light in it ; suffer them not to enter into
their region. May their light cease in them ;
may they not be allowed to enter into the thir-
teenth reon, their region. Let the receiver, the
purifier of lights, purify all the light-powers that
are in Arrogant, and take them from them. May
the rulers of lower darkness have power over his
emanations. Let no one receive them into his
104 PISTIS SOPHIA.
region ; let no one give ear to the power of his
emanations which are in chaos. Let them take
away the light which is in his emanations, and
let them hide their name in the thirteenth aeon ;
aye,, let them blot out his name for ever in that
region.
" ' As for the lion-faced power, may the sin
of him who sent it forth before the light, fall
back upon him ; may the iniquity of the matter
which it hath produced, be never wiped away ;
nay, may their sin be ever before the light;
may they never see beyond [chaos] ; may their
name be removed from every region, for they
have not spared me ; (107) they have constrained
him from whom they have taken his light and
his power. Moreover, they among whom I have
been sent, desired to take away my light ;
they loved to descend into the darkness ; let
them remain there, and let them not be brought
forth therefrom from this hour. They sought for
a habitation in the region of righteousness, and
they shall no more be brought thither from this
hour. He is robed in darkness as with a vesture,
he hath entered into it as into water, and he is
entered into all his powers like oil. Let him
robe himself with chaos as a garment, and gird
himself with darkness as with a girdle of skin
for ever. Let this come upon them that have
brought these things upon me because of the
FIBST BOOK. 105
light, and on them that have said, " Let us
take from her all her light." But as for thee,
light, be merciful unto me, because of the
mystery of thy name, and save me in the good-
ness of thy mercy ; for they have taken from
me my light and my power, and my power hath
been shaken in me ; I could not stand in their
midst. I have been like matter that is fallen, I
have been driven this way and that like a
dsemon of the air. My power perished, because
1 had no mystery in that region ; and my matter
hath been bound, because of my light which
they have taken away. They have mocked at
me, they have winked upon me. Aid me ac-
cording to thy mercy/
(108) " Now, therefore, let him whose spirit
is active, come forward and utter the interpreta-
tion of the twelfth repentance of Pistis Sophia."
And Andrew came forward and said : " My
Master and saviour, thy light- power hath pro-
phesied of old through David, concerning this
repentance which Pistis Sophia uttered ; it spake
thereof in the one hundred and eighth Psalm,
saying :
" ' God, hold not my mouth from my praise,
for the mouth of the ungodly and de-
fo " Andrew in-
ceitful is opened against me. They terpreteth
, r . /the repent-
have spoken against me with a deceit- ance from
- , , -, , Psalm cviii.
ml tongue, and have surrounded me
106 PISTIS SOPHIA.
with words of hate. They have fought against
me without a cause ; instead of loving me they
have accused me. But as for me, I continued
in prayer. They have raised up evil against
me in return for good, and hate for love. Set
thou an ungodly one over him, and may the
accuser stand at his right hand. When sentence
is given upon him, let him be condemned, and
let his prayer be regarded as sin ; may his days
be shortened, and may another receive his over-
seership ; may his children be fatherless, and his
wife a widow. May the head of his children be
bowed, may they be transported, may they beg,
may they be cast out of their dwelling. May
the money-lender sweep away all that he hath,
and may strangers carry away all his labour.
(109) Let there be no man to give him a hand,
and let there be no one to take mercy on his
fatherless children. Let his children be blotted
out, and let them blot out his name in a single
generation. Let the sin of his fathers be remem-
bered before the lord, and let not the sin of
his mother be blotted out. Let them be ever
before the lord. Let his memory be destroyed
on the earth, in that he hath not thought of
mercy ; for he hath persecuted the poor and
helpless, he hath persecuted a wretched creature
to put him to death. He hath loved cursing ;
let him fall into the midst thereof. He hath
FIRST BOOK. 107
refused blessing, let it be far from him. He
hath clothed himself with cursing as with a
garment, and it hath entered into his bowels
like water, and like oil into his bones. Let it
be for him as a vesture with which he shall be
clothed, and like a girdle with which he shall
be girded for all time. This is the work of them
that accuse before the lord, and who speak in-
justice against my soul.
" c But as for thee, lord God, have pity on
me for thy name's sake. Save me, for I am
poor and in misery. My heart is troubled
within me; (110) they have carried me away
like a shadow that declineth, and they have
frightened me away like [a swarm of] locusts.
My feet have become feeble with fasting, and
my flesh is dried from [want of] oil. I have
become an object of derision unto them ; they
have gazed upon me, and wagged their heads.
Help, lord God, and save me according to
thy mercy. Let them know that it is thy hand,
and that thou hast created it, lord/
"This is the interpretation of the twelfth re-
pentance uttered by Pistis Sophia, when she
was in chaos."
And Jesus continued, and said unto his dis-
ciples : "It came to pass after this that Pistis
Sophia cried unto me, saying : ' light of
lights, I have transgressed in the twelve aeons,
108 PISTIS SOPHIA.
I have descended from them. Therefore, have I
uttered these twelve repentances, [one] for each
aeon. Now, therefore, light of lights, forgive
me my transgression, for it is exceeding great,
for I have left behind me the regions of the
height, I have come to dwell in the regions of
chaos.' When Pistis Sophia had said this, she
continued to recite her thirteenth repentance,
saying :
" ' Hear me when I sing a song unto thee,
The thir- light of lights ; hear me when I make
perSance'of repentance for the thirteenth aeon, the
Sophia. region whence I came forth, in order
that the thirteenth repentance of the thir-
teenth aeon may be accomplished. (HI) I
have transgressed, I have descended from among
them ; now, therefore, light of lights, hear me
when I sing a song in the thirteenth aeon, the
region from which I came forth. Save me,
light, by thy great mystery ; pardon me my
transgression in thy remission ; give unto me the
baptism; remit my sins, and purify me from my
transgression. And my transgression is this
lion-faced power, which hath never been hidden
from thee ; for because of it am I descended.
Tis I alone who have transgressed among the
invisibles, in whose regions I was ; I have de-
scended into chaos, I have transgressed before
thee, that thy statute might be accomplished. 1
FIRST BOOK. 109
" This, then, Pistis Sophia said. Now, there-
fore, let him whose spirit urgeth him to under-
stand her words, come forward, and expound
their meaning."
And Martha came forward, and said : " Mas-
ter, my spirit urgeth me to expose the inter-
pretation of the things which Pistis Sophia hath
spoken ; thy power hath prophesied of old con-
cerning them, through David, in the fiftieth
Psalm, saying :
(112) "'Have mercy upon me, God,
according to thy great mercy ; and Martha in-
-,. / T . -, n terpreteth
according to the multitude of thy the repent-
, 1 . ~ ance from
mercies blot out my sin. Save me Psaimi.
throughly from my wickedness ; my sin is
before thee every day, that thou mayest be
justified in thy words, and mayest prevail when
thou shalt judge me. 1
61 This is the interpretation of the words which
Pistis Sophia spake."
Jesus said unto her : " Well said ; it is well,
Martha, thou blessed one."
And Jesus continued in his conversation, and
said unto his disciples : "It came to j es us
pass, when Pistis Sophia had said these forth 6 a
words, that the time was fulfilled to
draw her out of chaos; and of Sophia '
myself, without the first mystery, I produced
from myself a light-power ; I sent it forth into
110 PISTIS SOPHIA.
chaos to bring Pistis Sophia forth from the
depths of chaos, until the command should come
from the first mystery to take her entirely out
of chaos. And my light-power led Pistis Sophia
into the region which is above in the chaos.
It came to pass, when the emanations of
Arrogant discovered that Pistis Sophia had been
conducted into the higher region of chaos, that
they also sped after her into the height, seeking
to bring her again into the lower regions of
chaos ; and my light-power, which I had sent
unto Sophia in chaos, was shining exceedingly.
It came to pass, therefore, (113) when the
emanations of Arrogant pursued Sophia, when
she had been conducted into the higher region
of chaos, that she again sang a song, and cried
out unto me, saying.:
" c I will sing a song unto thee, light, for
Sophia I have desired to come unto thee ; I
rong r of ha wil1 sin g thee a son g kg* 1 *' for
praise. thou art my saviour ; leave me not
in chaos. Save me, light of the height, for unto
thee have I sung a song. Thou hast sent me
thy light from thyself, and thou hast saved me.
Thou hast brought me to the higher regions of
chaos. Let the emanations of Arrogant, which
pursue me, therefore, fall below into the lower
regions of chaos, and let them not come into the
higher regions of chaos to see me. Let great
FIEST BOOK. Ill
darkness cover them, and let the mighty gloom
of darkness come upon them, and let them not
see me in the light of thy power, which thou hast
sent unto me .to save me, that they may no
longer have any power over me. And let the
counsel which they have imagined against me,
to take away my power, no longer be accom-
plished for them ; and as they have spoken
about me to take away my light, take from them
theirs in place of mine. They have designed to
take away my light, and have not been able to
take it ; for thy light-power is with me, and they
have taken counsel together without thy com-
mandment, light. For this cause have they
not been able to take away my light, because
1 have trusted in the light. (114) I shall not
be afraid ; the light is my saviour, and I will
not fear.'
" Now, therefore, let him whose power is
exalted, utter the interpretation of the words
which Pistis Sophia spake."
It came to pass, when Jesus had finished
speaking those words unto his disciples, that
Salome came forward, and said : " Master, my
power constraineth me to utter the interpreta-
tion of the words which Pistis Sophia spake.
Thy power hath prophesied of old through
Solomon, saying :
"'I will confess myself unto thee, lord,
112 PISTIS SOPHIA.
for thou art my God. Leave me not, lord, for
. thou art my hope. Thou hast given
terpreteth m e justice for naught ; and I have been
the song of J G
Sophia saved by thy hand, Jjet them that
from the /.
Odes of persecute me fall, and let them not see
Solomon.
me. Let a cloud of darkness cover
their eyes, and a tempest of wind blind them.
Let them not see the day lest they should seize
upon me. Let their counsel be impotent, and
let their own conspiracy fall upon themselves.
They have designed a plot, and it hath failed
for them. The mighty have vanquished them,
and the evils which they have prepared are
fallen upon them. My hope is in the lord, and
I will not fear, for thou art my God and my
saviour/"
It came to pass when Salome had finished
speaking these words, that Jesus said unto her :
(115) "Well said, Salome; it is well. This is
the interpretation of the words which Pistis
Sophia spake."
And Jesus continued in his conversation, and
said unto his disciples : " It came to
The power f
sent by pass, when Pistis Sophia had finished
Jesus form- . /
ethacrown saying these words in the chaos, that
of light on J
Sophia's I caused the light-power, which I had
head.
sent to help her, to form a crown of
light on her head, in order that henceforth from
that hour the emanations of Arrogant should
FIRST BOOK. 113
not prevail against her. And when it had
made a crown of light on her head, all the matters
which were in her were shaken, and were all
purified in her. They perished and remained
in chaos, while the emanations of Arrogant
gazed upon them and rejoiced. And the glories
of pure light which were in Sophia, added
their power of light to my light-power, which
had become a crown upon her head. It came
to pass, therefore, again, when [my light-power]
surrounded the pure light, which was in
Sophia, and her pure light did not depart
from the crown of power, the brilliant flame, so
that the emanations of Arrogant should rob her
of it when this was done unto her, the power
of unmixed light which was in Sophia began to
sing a song. And she sang a song unto my
light-power which was a crown unto her head,
and she sang a song, saying :
44 ' light, be thou a crown unto my head; nor
shall I ever cause it to depart, so that
the emanations of Arrogant may as-
sail me ; and though all the matters be of P raise/
shaken, yet shall I not be shaken. (116)
And though all my matters be lost, and
remain in chaos, and the emanations of Ar-
rogant gaze upon them, yet shall I not perish,
for the light is with me, and I am with the
light.'
8
114 PISTIS SOPHIA.
"These words, then, were spoken by Pistis
Sophia. Now, therefore, let him who knoweth
the meaning of these words come forward, and
utter their interpretation."
Then Mary, the mother of Jesus, came forward,
Mary, his an( ^ sa ^ : " ^7 son, according to the
asketiT'and wor ld, m 7 Gd an d saviour, according
pemlssk>n to the height, bid me utter the inter-
to speak, pretation of the words which Pistis
Sophia spake."
And Jesus answered, and said unto her :
"Thou also, Mary, thou who didst receive
the form which is in Barbelo, according to
matter, and didst receive the similitude of the
regions of light, according to the light, thou and
the other Mary, the blessed one ; the darkness
hath existed because of thee, and moreover from
thee did come forth the material body in which I
dwell, and which I have purified now, there-
fore, I bid thee utter the interpretation of the
words spoken by Pistis Sophia."
And Mary, the mother of Jesus, answered,
and said : " My Master, thy light-power hath
prophesied of old concerning these words,
through Solomon, in his nineteenth Ode, say-
ing :
" ' The lord is above my head as it were a
garland, and I shall never be without it. The
garland of truth hath been woven for me ;
FIRST BOOK. 115
(117) and he hath caused its branches to
flourish in me, for it is not like unto Mary> the
a garland that withereth and flourish-
eth not. Thy branches are full [of
sap] ; they are perfect, filled with thy
salvation.' " mon -
It came to pass, when Jesus had heard these
words which Mary, his mother, had Jesus com -
* ' J mendeth
spoken, that he said unto her : " Well his mother.
said ; it is well. Amen, amen, I say unto thee,
they shall proclaim thee blessed from one end of
the earth to the other, for the covenant of the
first mystery hath dwelt in thee, and by this
covenant shall be saved all worlds and all
heights, and this covenant is the beginning and
the end."
And Jesus continued in his conversation, and
said unto his disciples; "It came to The statute
pass, when Pistis Sophia had uttered ^yS^S*
her thirteenth repentance, that in that ^^ d for
hour was fulfilled the statute of all the ^* u * n -
tribulations with which Pistis Sophia ofchaos -
had been disgracefully inflicted, for the consum-
mation of the first mystery, which is from the
beginning ; and the time had come to rescue her
from chaos, and lead her out of all the darkness,
for her repentance had been accepted by the
first mystery ; and moreover that mystery sent
me a mighty light-power from the height, that
116 PISTIS SOPHIA.
I might rescue Pistis Sophia and lead her out
The first O f c haos. And I gazed towards the
mystery
seift J forth h e igh ts f kh e ^ons, I saw that light-
two streams power which the first mystery had sent
powers to m e, that I might rescue Pistis Sophia
Sophia. from chaos. It came to pass, therefore,
when I had seen it, issuing forth from the aeons
and coming towards me, I being in chaos,
that another power of light-powers also went
forth from me, to aid Pistis Sophia. And the
light-power which had issued from the heights,
sent by the first mystery, descended upon the
light-power which had issued from me, and they
met together, and became a mighty stream of
light."
And when Jesus had spoken these things
unto his disciples, he said unto them : "Under-
stand ye how I speak unto you ? "
And Mary started forward again, and said :
Mary in- " Master, I understand that of which
th?m^s- h thou speakest. Concerning the inter-
tery * pretation of this word, thy light-power
hath prophesied of old through David, in the
forty -fourth Psalm, saying : ' Mercy and truth
are met together, tighteousness and peace have
kissed each other. Truth hath flourished on the
earth, and righteousness hath looked down from
heaven/ Mercy, therefore, is this light-power
which was sent by the first mystery ; for the
FIRST BOOK. 117
first mystery had heard Pistis Sophia, (119) he
had had mercy on her in all her tribulations.
Truth, also, is that power which issued from
thee, for that thou hast fulfilled the truth in
order to save me from chaos. Righteousness,
again, is that power which was sent by the first
mystery, which will guide Pistis Sophia. Peace,
also, is that power which issued from thee to
enter into the emanations of Arrogant to take
from them the light, which they had taken from
Pistis Sophia ; that is to say, in order that thou
mightest gather them together into Sophia, and
make them at peace with her power. Truth,
also, is the power which issued from thee, when
thou wast in the lower regions of chaos. For
this cause thy power hath said through David,
' Truth hath flourished on the earth,' for thou
wert in the lower regions of chaos. * Righteous-
ness also hath looked down from heaven ' ; this
is the power which issued from the height, [sent]
by the first mystery, [the power] which entered
into Sophia."
And when Jesus had heard these words, he
said : " Well said, Mary, thou blessed one, who
shalt inhabit every kingdom of light."
Then also Mary, the mother of Jesus, came
forward, and said : " My Master and my God,
bid me also utter this word of interpretation."
Jesus said unto her: "He whose spirit is
118 PISTIS SOPHIA.
intelligent, I will in no way prevent, but I the
more and more urge him to utter the meaning
(120) which prompteth him. Now, therefore,
Mary, my mother according to matter, thou in
whom I dwelt, I bid thee also utter the meaning
of the word."
And Mary answered and said : " My Master,
Mary, the concerning the word which thy power
Srther' prophesied through David, to wit,
e*hthe et ~ 'Mercy and truth are met together,
scripture, righteousness and peace have kissed
each other ; truth hath flourished on the earth,
and righteousness hath looked down from heaven/
thy power prophesied this word of old con-
cerning thee.
" When thou wert a child, before the spirit
The story h&d descended upon thee, when thou
phantom wert ^ n t^e V i ne 7 ar( l with Joseph, the
spirit. spirit came down from the height, and
came unto me in the house, like unto thee, and
1 knew him not, but thought that he was thou.
And he said unto me, ' Where is Jesus, my
brother, that T may go to meet him ? ' And
when he had said this unto me, I was in doubt,
and thought it was a phantom tempting me. I
seized him and bound him to the foot of the bed
which was in my house, until I had gone to find
you in the field, thee and Joseph ; and I found
you in the vineyard ; Joseph was putting up the
FIKST BOOK. 119
vine poles. It came to pass, therefore, when
thou didst hear me saying this thing unto
Joseph, that thou didst understand, and thou
wert joyful, and saidest, c Where is he, that I
may see him? Nay [rather], I am expecting
him in this place/ And it came to pass, when
Joseph heard thee say these words, that he was
disturbed. (121) We went together, we entered
into the house, we found the spirit bound to the
bed, and we gazed upon thee and him, and
found that thou wert like unto him. And he
that was bound to the bed, was unloosed, he
embraced thee and kissed thee, and thou also
didst kiss him ; ye became one and the same
being.
" This, then, is the word and its interpretation.
Mercy is the spirit which came from the height,
[sent] by the first mystery, to take pity on the
human race ; he sent his spirit to pardon the
sins of the whole world, that they might receive
the mystery, that they might inherit the king-
dom of light. Truth, also, is the power which
dwelt in thee, issued from BarMLd. It became
thv material body, and the herald below Of thespir-
J ' itualand
the region of truth. Righteousness is material
& m to bodies of
thy spirit which hath brought all the Jesus -
mysteries from on high, to give them to the
race of men. Peace, also, is the power which
dwelt in thy material body, according to the world,
120 PISTIS SOPHIA.
[the body] which hath baptised the human race,
to make it a stranger to sin, and at peace with
thy spirit, that they may be at peace with the
emanations of light, that is to say, that mercy
and truth may kiss each other. As to that
which hath been said, 'Truth hath flourished
on the earth,' truth is thy material body (122)
which germinated in me in the earth among
men, and is the herald below the place of
truth. Again, as to that which hath been said,
'Righteousness hath flourished out of heaven/
righteousness is the power which hath looked
down from heaven, [the power] which will give
the mysteries of light to the human race, and
men shall become righteous, they shall be good,
they shall inhabit the kingdom of life."
It came to pass, therefore, when Jesus had
heard these words which Mary, his mother, had
spoken, that he said : " Well said ; it is well,
Mary."
And the other Mary came forward, and said :
"Master, suffer me, and be not wroth with me,
nay, from the moment when thy mother uttered
the interpretation of these words, my power
hath urged me to come forward, and also ex-
pound their interpretation."
And Mary said : " Master, * Mercy and truth
are met together/ Mercy, then, is the spirit
which descended upon thee, when thou didst
FIRST BOOK. 121
receive the baptism of John. Mercy is the
spirit of divinity which descended
upon thee, which had pity on the thermter-
r 7 r J preteth the
human race ; it descended, it met with same 80ri P-
ture from
the power of Sabaoth which is in thee, ^ e ba P-
tism of
which is the herald below the regions Jesus.
of truth. It hath been said again, * Righteousness
and peace have kissed each other.' Righteous-
ness, then, is the spirit of light which came upon
thee, which hath brought the mysteries of the
height, (123) to give them unto the human
race. Peace, also, is the power of Sabaoth the
good, who is in thee, who hath baptised and
hath pardoned the human race ; it [the power]
hath made it at peace with the children of
light. And again, as thy power hath said,
through David, 'Truth hath flourished on
the earth/ this is the power of Sabaoth the
good.
" He hath said, c Truth hath flourished on the
earth/ [for] it hath flourished in Mary, thy
mother, who dwelleth on earth. Righteousness,
also, which ' hath looked down from heaven/ is
the spirit which is in the height, which hath
brought all the mysteries of the height, and
hath given them to the human race ; men
have become righteous, they have become
good, they have inherited the kingdom of
light."
122 PISTIS SOPHIA.
And it came to pass, when Jesus had heard
the discourse which Mary uttered, that he said :
" Well said, Mary, inheritor of light."
And again Mary, the mother of Jesus, came
forward, she bowed herself at his feet,
mother, and kissed them, saying: "My Master,
further in- my son, and my saviour, be not wroth
th?same against me but pardon me, that I may
fro^the' tell thee once more the interpretation
herself g f of these words. ' Mercy and truth are
Elizabeth, me t together/ 'tis I, Mary, thy mother,
John the with Elizabeth, mother of John, when
Baptist. j met her ( 124 ) Mercy theilj ig the
power of Sabaoth which is in me, [the power]
which went forth from my mouth, that is to
say, thyself. Thou hast had mercy on the
whole human race. Truth, also, is the power
which was in Elizabeth, that is to say, John,
who came, and was the herald before the truth,
that is to say, who was the herald before thee.
And again, ' Mercy and truth are met together,'
'tis thou, my saviour, when thou didst meet
John, on the day when thou wast to receive the
baptism. Again 'tis thou and John who are
righteousness and peace that kissed each other.
"'Truth hath flourished on the earth, and
righteousness hath looked down from
Of the
incarnation heaven,' this is the time when thou
of Jesus. . .
didst minister to thyself. Thou didst
FIRST BOOK. 123
take the form of Gabriel, thou didst look down
upon me from heaven, thou didst speak unto
me, and when thou hadst spoken unto me, thou
didst germinate in me. This is the truth, that
is to say, the power of Sabadth the good, which
is in thy material body, it is this truth which
hath flourished on the earth."
It came to pass, therefore, when Jesus had
heard these words which Mary, his mother,
spake, that he said : t Well said ; it is well.
This is the interpretation of all the words con-
cerning which my light-power prophesied of
old, through David, the prophet."
THE NOTE OF A SCRIBE.
These are the names which I will give from
the infinite downward. Write them
A note by
with a sign, that the sons of God may a later
hand.
manifest themselves from this region
downward. This is the name of the immortal
AAA flflfl. And this is the name of the voice,
by reason of which the perfect man is moved,
III. And here are the interpretations of the
names of these mysteries. The first is AAA ;
its interpretation is 4><M>. The second is MMM,
or flUfl ; its interpretation is AAA. The third
is ^^F ; its interpretation is 000. The fourth
124 PISTIS SOPHIA.
is 4>4>4> ; its interpretation is NNN. The fifth
is AAA ; its interpretation is AAA. He who
is on the throne is AAA. This is the interpre-
tation of the second AAAA AAAA AAAA.
This is the interpretation of the whole name.
THE SECOND BOOK OF PISTIS SOPHIA.
(126) AND John also came forward and said:
" Master, bid me as well expound the interpre-
tation of the words which thy light-power pro-
phesied of old through David."
And Jesus answered and said unto John :
" To thee also, John, I give commandment to
expound the interpretation of the words of which
my light-power prophesied by David, saying,
6 Mercy and truth have met together, righteous-
ness and peace have kissed each other. Truth
hath flourished on the earth, and righteousness
hath looked down from heaven/ "
John answered and said : " This is the
word which thou didst say unto us ^\m
* further
once on a time, ' I came forth from the expiaineth
the same
height, I entered into Sabaoth the scripture.
good ; I embraced the light-power which was in
him.' Now, therefore, mercy is thyself, who
wast sent from the regions of the height by thy
father, the first mystery, looking within, which
sent thee to have mercy on the whole world.
(127) Truth also is that power of Sabaoth the
good, which was implanted in thee, which thou
126 PISTIS SOPHIA.
hast sent forth to the left, thou the first mystery
looking within. And the little Sabaoth the
Of Sabadth g OO( ^> ^ a ^ received it ; he sent it forth
into matter and into Barbelo, and
became the herald of the regions of
ture. truth, in all the regions of those of
the left. The matter of Barb&o, then, is that
which is in thy body to-day.
" ' Righteousness and peace have kissed each
other.' Righteousness is thyself, who didst bring
all the mysteries, by order of thy father, the
first mystery looking within ; and thou didst
baptise this power of Sabaoth the good, and thou
didst go into the region of all the rulers ; thou
didst give them the mysteries of the height ;
they have become righteous, they have become
good.
" Peace is also the power of Sabaoth, which
indeed is thy soul, which entered into the
matter of Barbelo, and all the rulers of the six
aeons, or labraoth, made peace with the mystery
of the light.
" And c truth which hath flourished on the
earth ' is that power of Sabaoth the good, which
came forth from the region of the right, which
is without the treasure of light, and came into
the region of those of the left, it entered into
the matter of Barbelo, and proclaimed unto them
the mysteries of the region of truth.
SECOND BOOK. 127
(128) " Righteousness also which ' looked down
from heaven/ is thyself the first mystery looking
without, come forth from the spaces of the
height, with the mysteries of the kingdom of
light ; and thou didst descend upon this light-
vesture, which thou didst receive from the hands
of Barbelo, which [vesture] is Jesus, our saviour,
descending upon him like a dove/'
The first mystery, then, continued : "It came
to pass, therefore, that this power Gabriel and
which had come forth from the height,
that is to say, myself, whom my father
sent to rescue Pistis Sophia from chaos, s P hia -
[that] I, therefore, [as Jesus, the saviour] with
this other power which had issued from me, and
the soul which I had taken from the hands of
Sabaoth the good, we went all together, forming
but a single stream of light, which shone ex-
ceedingly. I summoned Gabriel from above,
from the aeons, and also Michael, by order of
my father, the first mystery looking within.
I gave unto them the light-stream, and made
them descend into chaos, (129) to rescue Pistis
Sophia, and seize upon the light-powers which
the emanations of Arrogant had taken from
her, in order to take them from them and give
them unto Pistis Sophia.
" And the moment that the light-stream was
led into chaos, it lit up mightily the whole of
128 PISTIS SOPHIA.
chaos, and extended itself in all their regions.
And the emanations of Arrogant, when they had
seen the great light of this stream, were terror-
stricken one after the other ; and the light-
stream drew forth from them all the light-powers
which they had taken from Pistis Sophia. The
emanations of Arrogant durst not possess them-
selves of this light-stream in dark chaos ; nor
could they possess themselves of it [even] with
the art of Arrogant, who rules over the emana-
tions.
"And Gabriel and Michael led the light-
The light- stream over the material body of Pistis
storethThe Sophia ; they infused into it all the
h owersinto light-powers which had been taken
Sophia. from her. And her material body be-
came shining throughout ; and also all the
powers which were in her, and from which the
light had been taken, became radiant; they
ceased to lack their light, for the light had
been taken back from those who had taken
it away, arid had been given back again
by my interposition. And Michael and Gabriel
they were in attendance upon me, and had
led the light-stream into chaos, to give them
the mysteries of light ; (130) for it was to them
that the light-stream had been entrusted, [the
same] which I gave unto them and brought into
chaos and Michael and Gabriel took no light
SECOND BOOK. 129
for themselves from the light-powers of Sophia
which they took from the hands of the emana-
tions of Arrogant.
" It came to pass, therefore, when the light-
stream had infused into Pistis Sophia all her
light-powers, which it had taken from the hands
of the emanations of Arrogant, that she became
entirely radiant; and the other light-powers
which were in Pistis Sophia, those which the
emanations of Arrogant had not taken away,
were also joyful, and full of light. And the
light-powers which had been infused into Pistis
Sophia vivified her material body, in which there
had been no light ; which was to perish, and
had perished. They vivified all her powers
which were not to perish. These powers also
became light-powers ; they became as they were
originally. They were also exalted in their
perceptions of the light, and all the light-powers
of Sophia knew one another by the intervention
of the light-stream ; they were saved by the
light of that stream. And when my The
light-stream had taken away the light-
powers from the hands of the emana-
tions of Arrogant, [the powers] which
they had taken away from Pistis
Sophia, (131) it infused them into Pistis Sophia,
and turned itself about and ascended in chaos."
This, then, is what the first mystery spake
9
130 PISTIS SOPHIA.
unto his disciples, concerning what had happen-
ed to Pistis Sophia in chaos. He continued,
and said : " Understand ye how I speak unto
you?"
And Peter came forward, and said : " Master,
concerning the interpretation of the words which
thou hast spoken, thy light-power hath pro-
phesied concerning them of old, through Solo-
mon, in his Odes, [saying] :
" ' A flood hath taken place ; it hath become a
Peter inter- g rea * stream, strong and wide ; it hath
preteth the carr i ec l a ll away. It hath turned to-
narrative J
from the wards the temple, nor could they hold
Solomon. ft j n w fth enclosures and structures.
The skill of them that check the waters could
not stop it ; it spread over the whole land, and
seized upon all of them. They that were in the
sand of the desert have drunk ; their thirst
departed and was quenched, when they had
received the draught from on high. Blessed are
the ministers of that draught, to whom hath
been entrusted the water of the lord. They
have refreshed the parched lips. They who
were perishing, have felt their heart rejoice ;
they who were breathing their last, have pluck-
ed up courage so as not to die. They have
raised up the limbs which were fallen ; they
have given power to their countenance, and
have given light to their eyes, for all of them
SECOND BOOK. 131
know each other in the lord, and have been
saved by the water of life everlasting.'
" Hearken, therefore, my Master, that I may
utter the word in freedom, as thy power pro-
phesied, through Solomon. (132) 'A flood hath
come forth ; it hath become a great stream,
strong and wide ' ; this is the light-stream
which spread itself in chaos, in all the region of
the emanations of Arrogant.
" And the word which thy power hath again
uttered through Solomon, ' It hath carried all
away ; it poured them over the temple ' ; that
is to say, it carried away all the light-powers
from the emanations of Arrogant, which they
had taken from Pistis Sophia, and it poured
them again into Pistis Sophia.
" And the word thy power again hath said,
' The enclosures and structures have not been
able to hold it in ' ; that is to say, the emana-
tions of Arrogant have not been able to hold the
light-stream within the walls of the darkness of
chaos.
" And the word which it also uttered, ' It
spread over the whole land, and filled every-
thing ' ; that is to say, when Gabriel and
Michael led it over the body of Pistis Sophia, it
poured into Sophia all the light-powers which
the emanations of Arrogant had taken from her,
and her material body became radiant.
132 PISTIS SOPHIA.
"And the word which it also spake, 'They
who were in the parched land have drunk ' ;
that is to say, all that were in Pistis Sophia
have been illuminated, [the powers] from which
the light had previously been taken away.
"And the word which it uttered, * Their
thirst hath departed and is quenched'; that is to
say, (133) her powers ceased to lack their light,
for they had had restored to them the light
which had been taken away.
" And, again, as to the utterance of thy
power, * They have given them a draught from
on high ' ; that is, the light hath been given
unto them by the light-stream 'which came
forth from myself, [who am] the first mys-
tery/
" And as to the saying of thy power, ' Blessed
are the ministers of that draught/ that is the
word which thou hast spoken, 'Gabriel and
Michael, they who were in attendance, led the
stream into chaos and also brought it forth
again/ The mysteries of light which had been
entrusted to the light-stream will be given unto
them.
"And as to the further utterance of thy
power, ' They have refreshed the parched lips ' ;
that is, Gabriel and Michael have taken nothing
for themselves from the light-powers of Pistis
Sophia, [the powers] which they had wrested
SECOND BOOK. 133
from the emanations of Arrogant, but infused
them into Pistis Sophia.
"And again the word which it spake, 'They
who were fainting, have felt their heart rejoice ' ;
that is, all the other powers of Pistis Sophia,
which had not been taken away by the emana-
tions of Arrogant, rejoiced greatly ; they were
filled with light by their light-fellows, for they
were infused into them.
"And the word which thy power again uttered,
(134) 'They have revived the souls which were
breathing their last, that they might not die ' ;
that is, when they had poured their light
into Pistis Sophia, they vivified her material
body from which the light had previously
been taken, but which was not destined to
perish.
" And again the word which thy power spake,
'They have raised up firmly the limbs which
were fallen, so that they might not perish ' ; that
is, when they had poured into her her light-
powers, they confirmed all the powers which
[otherwise] would have perished.
"And again as to the saying of thy light-
power, * They have had their light renewed, and
they have become what they were of old/
and also the word which it spake, 'They have
given light to their eyes ' ; that is, they have
gained perception in the light, and have known
134 PISTIS SOPHIA.
the light-stream, for it was [previously] hidden
in the height.
" And again the word which it spake, ' And
all knew each other in the lord ' ; that is, all
the powers of Pistis Sophia knew one another
through the light-stream.
" And again the word which it uttered, * They
have been saved by the water of life everlasting ;
it hath drawn them over the temple ' ; that is,
when the light-stream had taken all the light-
powers of Pistis Sophia, (135) and had wrested
them from the emanations of Arrogant, it poured
them into Pistis Sophia, and turned itself about,
and departed from the chaos; it came upon
thee, for thou art the temple.
"This is the interpretation of all the words
which thy light-power spake in the Ode of
Solomon."
It came to pass, therefore, when the first
mystery had heard all these words which Peter
had spoken, that he said unto him : " Well
said, blessed Peter ; this is the interpretation
of the words which have been spoken."
The first mystery continued, and said : "It
The eman- came to pass, therefore, as Pistis Sophia
Arrant ^ad no * 3^ [ en ti re ty] ascended out of
cry aloud chaos, because my father, the first
to him for ' J '
help. mystery, looking within, had not yet
given her commandment, that then, when the
SECOND BOOK. 135
emanations of Arrogant discovered that my
light-stream had taken unto itself the light-
powers, which they had taken from Pistis Sophia,
and had poured them again into Pistis Sophia,
when they saw again Pistis Sophia radiant as
she had been in former times, they were enraged
against Pistis Sophia, they cried out, moreover,
to Arrogant to make him come and help them,
that they might again take away all the powers
which were in Pistis Sophia.
" And Arrogant sent from on high, from the
thirteenth aeon, he sent another great Hesendeth
light-power. It descended into chaos other more
like a winged arrow, to help his eman-
ations, (136) that they might once
more take away the light-powers of
Pistis Sophia. And when this power had de-
scended, the emanations of Arrogant, which
were in chaos and had caused Pistis Sophia all
her woe, were mightily encouraged. They perse-
cuted Pistis Sophia afresh with great fears and
mighty pains ; and some of the emanations of
Arrogant constrained her. One of them The crea .
changed itself into the form of a monster
serpent ; another changed itself also in-
to the form of a seven-headed basilisk ; P wers -
another changed itself into the form of a dragon.
Moreover, the first power of Arrogant, the
lion-faced, and all his emanations, in mighty
arrow -
136 PISTIS SOPHIA.
multitude, assembled together ; they constrained
Pistis Sophia, they brought her again into the
lower regions of chaos, and harassed her afresh
exceedingly.
" It came to pass, thereafter, that there looked
he . . down from the height of the twelve
dteinomal e>
power of aeons, Adamas the tyrant, he who had
Adamas J
dasheth been enraged against Pistis Sophia,
Sophia to . .
theground. because she had desired to enter into
the light of lights, (137) which was above them
all, and therefore was he wroth against her. It
came to pass, therefore, when Adamas the tyrant
had looked down from the height of the twelve
aeons, that he saw the emanations of Arrogant
which were constraining Pistis Sophia until
they should take from her all the light-
powers which were in her. It came to pass,
when the power of Adamas descended into
chaos unto the emanations of Arrogant, it came
to pass, therefore, when this daemonial power
descended into chaos, that it dashed Pistis
Sophia to the earth ; and the lion-faced power,
and also the basilisk-headed one, and the dragon-
faced, and all the emanations of Arrogant, in
mighty multitude, surrounded Pistis Sophia
all together, seeking to take from her again the
powers which were in her; they mightily con-
strained Pistis Sophia, and threatened her. It
came to pass, therefore, when they constrained
SECOND BOOK. 137
her and harassed her mightily, that she cried
out to the light, and sang a song unto it,
saying :
" ' light, 'tis thou who didst rescue me.
Let thy light descend upon me, for Sophia
thou hast received me unto thyself, criethto
and I was -going unto thee, light. theli g ht -
I trust in thee, light; for thou art my
saviour against the emanations of Arrogant,
and against Adamas the tyrant. Thou shalt
relieve me from all his violent threats.'
" And when Pistis Sophia had said this, then,
by order of my father, the first mys- Gabriel and
tery looking within, (138) I sent again and the
Gabriel and Michael, and that great stream
light-stream, that they might rescue herald* 10
Pistis Sophia. I gave order to Gabriel and
Michael to bear Pistis Sophia in their hands,
so that her feet should not touch the lower
darkness ; and I gave them commandment
further to guide her in the regions of chaos,
from which they were taking her.
" It came to pass, therefore, when the
messengers descended into chaos, they and the
light-stream, when all the emanations of
Arrogant and the emanations of Adamas again
saw the light-stream which shone mightily,
there being no measure to the light therein,
that they became terror-stricken and left Pistis
138 PISTIS SOPHIA.
Sophia. And the great light-stream surrounded
Pistis Sophia on every side, on the right and on
the left, on every side, and became a crown of
light upon her head.
" It came to pass, therefore, when the light-
stream had surrounded Pistis Sophia, that she
took courage most exceedingly, and the stream
ceased not to surround her on every side ; and
Pistis Sophia no longer feared the emanations
of Arrogant, which were in chaos, nor did she
any more fear that new power of Arrogant,
which he had cast into chaos like a winged
arrow; (139) nor did she tremble before the
dsemonial power of Adamas, which had come
from the aeons.
" And again, by my order, [by order of] the
first mystery looking without, the light- The trans-
stream which had surrounded Pistis of Sophia.
Sophia on all sides, became most exceedingly
radiant ; and Pistis Sophia was tabernacled in
the midst of the light, a mighty light being on
her left and on her right, and on all sides,
forming a crown on her head. And all the
emanations of Arrogant could no longer change
their appearance, nor could they stand the
shock of the great light of the stream which
formed a crown on the head of Sophia ; and all
the emanations of Arrogant collapsed, a host of
them at its right, because of its mighty radiance,
SECOND BOOK. 139
and other hosts of them at its left. They could
no longer at all draw nigh unto Pistis Sophia
because of the great light ; but they fell all one
on the other, and could do no harm unto Pistis
Sophia, because she had trusted in the light.
" And by order of my father, the first mys-
tery looking, within. I also descended Jesus, the
J b ' ^ first mys-
into chaos, shining most exceedingly ; tery, look-
x T ' , , . ingwith-
(140) 1 directed my attack against out,causeth
\ n. i-i i - Sophia to
that lion-faced power, which was shin- triumph.
ing exceedingly, and took from it all its light ;
I prevented all the emanations of Arrogant from
entering from that hour into their region, which
is the thirteenth aeon ; I took away the power
of all the emanations of Arrogant, and they all
fell into chaos powerless. And I led forth Pistis
Sophia, who was on the right of Gabriel and
Michael ; and the great light-stream entered
into them. And Pistis Sophia gazed upon her
enemies, from whom 1 had taken their light-
power. And 1 led Pistis Sophia forth from
chaos, treading under foot the serpent-headed
emanation of Arrogant, and the seven-headed
basilisk emanation, the lion-faced power, and
the dragon-faced. I made Sophia stand upon
the seven-headed basilisk emanation of Arrogant,
which was more powerful than all of them in
his evil doings. And 1, the first mystery, stood
over it ; I took all the powers which were in
140 PISTIS SOPHIA.
it, and destroyed all its matter, so that no
seed should arise from it from that hour."
(141) The first mystery, having spoken these
things unto his disciples, continued, and said :
" Understand ye how I speak unto you ? "
And James came forward, and said : " Master,
concerning the interpretation of the words
which thou hast said, thy light-power pro-
phesied concerning them of old, through David,
in the ninetieth Psalm, saying :
" ' Whoso dwell eth under the defence of the
most high shall abide under the sha-
the narra. ^ow of the God of heaven. He will
tive from
Psalm xc. sa y unto the lord, "Thou hast re-
ceived me unto thyself; [thou art] my place
of refuge." He is my God in whom I have
trusted ; for he shall save me from the snares of
the hunters and from them that utter violent
words. He shall shelter thee beneath his
breast, and thon shalt take courage beneath his
wings. His truth shall surround thee like a
breast-plate ; thou shalt not be afraid for the
terror of the night nor for the arrow which flieth
by day, for the thing that strideth in darkness,
that proceedeth from the destruction of the
rlsemomal one at mid-day. (142) A thousand
shall fall on thy left, and ten thousand at thy
right hand ; but they shall not come nigh thee.
Thou shalt gaze upon them, thou shalt see them
SECOND BOOK. 141
receive the payment of sinners ; for thou, O
lord, art my hope. Thou hast established for
thyself places of refuge in the height ; no one
shall come nigh thee, no plague come nigh thy
dwelling ; for he hath given commandment to
his messengers concerning thee to keep thee in
all thy ways, to bear thee in their hands, lest
thou dash thy foot against a stone. Thou shalt
mount on the serpent and basilisk ; thou shalt
trample under foot the lion and the dragon.
Because he hath trusted in me, I will save him ;
I will shelter him, because he hath known my
name. He will cry unto me, and I shall hear
him ; I am with him in his afflictions, and I will
save him to glorify him, and increase him with
wealth of days, and teach him my salvation/
" This, my Master, is the interpretation of the
words which thou hast said. Hearken, there-
fore, that I may expound it unto thee in free-
dom.
"The word, then, which thy power spake,
through David, ' Who dwelleth under the de-
fence of the most high shall abide under the
shadow of the God of heaven ' ; that is, when
Sophia trusted in the light, she abode under the
light of the light-stream which came down from
the height from thee.
" And the word which thy power uttered,
through David, ' I will say unto the lord, " Thou
142 PISTIS SOPHIA.
hast received me unto thyself," and my place of
refuge is my God, in whom I have trusted'; this
is the word which Pistis Sophia spake in her
song, (143) 'Thou hast received me unto thyself,
and I was going unto thee.'
" And, again, the word which thy power
uttered, ' My God, I trusted in thee ; for thou
shalt save me from the snares of the hunters, and
from them that utter violent words ' ; this is
what Pistis Sophia said, '0 light, I have
trusted in thee; for thou shalt save me from
the emanations of Arrogant and from those of
tyrant Adamas ; thou, moreover, shalt save me
from all their violent threats/
"And, again, the word which thy power
spake through David, 'He shall shelter thee
under his breast, and thou shalt take courage
beneath his wings/ mearieth that Pistis Sophia
hath dwelt in the light of that light-stream
which came forth from thee, and she was as-
tonished in heart by the light which was on her
left, and that which was at her right, that is to
say, the wings of the light-stream.
" And the word which thy light-power pro-
phesied through David, 'Truth shall surround
thee like a breast-plate'; that is, the light
of the light-stream which surrounded Pistis
Sophia like a breast-plate.
"And the word which thy power uttered,
SECOND BOOK. 143
' He shall not be afraid for the terror of the night' ;
that is, that Pistis Sophia was not afraid before
the terrors and troubles into which she had been
sent in chaos, which is night.
"And the word which thy power spake,
(144) ' He shall not be afraid of the arrow which
flieth by day ' ; that is, that Pistis Sophia was
not afraid before that power which Arrogant had
sent from the top of the heights, and which
descended into chaos like a flying arrow, just as
thy light-power prophesied, ' Thou shalt not be
afraid of the arrow that flieth by day ' ; for this
power came forth from the thirteenth aeon which
is lord of the twelve seons ; he it is who is light
for all the aeons. Therefore he [David] hath
used the word ' day/
" And again the word which thy power
uttered, ' He shall not be afraid of the thing
that strideth in darkness ' ; that is, that Sophia
did not fear before the serpent-headed emana-
tion, which made her afraid in chaos, which is
' darkness/
" And the word which thy power spake, * He
will not fear for the destruction, the dsemonial
one at mid-day ' ; that is, that Pistis Sophia was
not afraid before the dsemonial emanation of
tyrant Adamas, which cast Pistis Sophia to the
earth in great destruction, that which came forth
from Adamas, from the twelfth aeon. (145)
144 PISTIS SOPHIA.
Therefore, thy power prophesied, ' He will not
fear the destruction of the dsemonial one at mid-
day ' ; mid-day, because it came forth from the
twelfth seon, which is mid-day [the twelfth hour] ;
and again because it descended into chaos, which
is night, or rather the night which descended from
the twelfth seon which is between the two.
Therefore, thy light-power spake of mid-day,
because the twelve aeons are between the thir-
teenth and chaos.
" And again the word which thy light-power
spake through David, ' A thousand shall fall on
thy left, and ten thousand at thy right hand,
but they shall not come nigh thee ' ; that is to
say, when the emanations of Arrogant, which
were very many in number, could not stand the
great light of the light-stream, a host of them
fell on the left hand of Pistis Sophia, and a host
at her right, and they could not at all come
nigh her to do her harm.
" And the word which thy power spake
through David, ' But thou shalt gaze upon them,
and thou shalt see the reward of sinners; for
thou, lord, art my hope ' ; that is, that Pistis
Sophia looked upon her enemies, which are the
emanations of Arrogant, who had fallen all the
one on the other; (146) and not only did she
gaze upon them in this state, but thou also, my
Master, the first mystery, thou didst take away
SECOND BOOK. 145
the light-power which was in that lion-faced
power, and further thou didst take away the
power of all the emanations of Arrogant, and
moreover thou didst prevent them from that
hour entering their own region from chaos.
Therefore did Pistis Sophia look on her enemies ;
that is to say, the emanations of Arrogant just
precisely as David prophesied concerning her,
saying, * But thou shalt look upon them, and
thou shalt see the payment of the sinners/ Not
only did she look upon them fallen the one on
the other, but she also beheld the payment
which they have received. Just as the emana-
tions of Arrogant thought to take away the
light which was in Pistis Sophia, so hast thou
recompensed them ; thou hast paid them their
payment, and thou hast taken the light-power
which was in them, instead of the light of Sophia
who had trusted in the light of the height.
" And as thy light-power spake through David,
' Thou hast established the height for thyself
as a place of refuge ; no evil shall come nigh
thee, no plague shall enter into thy house ' ;
that is to say, when Pistis Sophia trusted in
the light, and when she was in peril, she sang
unto it a song, and the emanations of Arrogant
could not do her any harm, (147) they could
not injure her, they could not at all come nigh
her.
10
146 PISTIS SOPHIA.
" And the word which thy light-power uttered
through David, ' He will give commandment to
his messengers concerning thee, to keep thee in
all thy ways, to bear thee in their hands, lest
thou dash thy foot against a stone ' ; that is to
say also, thou hast given commandment to
Gabriel and Michael to guide Pistis Sophia in
all the regions of chaos, to bear her in their
hands until they had helped her rise up, so that
her feet should not touch the lower darkness,
and they of the lower darkness should not seize
hold of her.
" And the word which thy light-power spake
through David, c Thou shalt trample on the
serpent and the basilisk, and thou shalt tread
under foot the lion and the dragon ; because he
hath had trust in me, I will save him, and I will
shelter him, because he hath known my name 7 ;
that is to say, when Pistis Sophia was just
leaving chaos, she trod under foot the emana-
tions of Arrogant ; she trampled on them that
had serpent heads, and basilisk heads, and seven
heads ; and she trod under foot that lion-faced
power, and that dragon-headed one, because she
had trusted in the light, and it had saved her
from them all.
" This, Master, is the interpretation of the
words which thou hast said."
It came to pass, when the first mystery had
SECOND BOOK. 147
heard these words, that he said: "Well said,
James, thou well beloved/'
(148) And the first mystery again continued
in his conversation, and said to his disciples :
" It came to pass, when I had led Pistis Sophia
out of chaos, that she cried out anew, say-
ing :
" ' I have been rescued from chaos ; I have
been loosed from the bonds of dark- Sophia
ness. I have come unto thee, light, |^S*
for thou hast been for me light on all praise -
sides, preserving and helping me. And the ema-
nations of Arrogant, which fought against me,
thou hast kept therefrom by thy light, and they
have not been able to draw nigh unto me ; for
thy light was with me and preserved me through
thy light-stream, because the emanations of
Arrogant constrained me, they took away my
power, and cast me into chaos deprived of my
light, and I became as gross matter before them.
Then came forth the power of the light-stream
unto me from thee to save me ; it shone on my
left and on my right, surrounding me on all
sides, so that no part of my being was without
light, and thou didst hide me in the light of thy
stream. Thou didst purge in me all my evil
matters, and I rose superior to all my matters,
because of thy light and of thy light-stream,
which hath raised me up, and hath kept far from
148 PISTIS SOPHIA.
me the emanations of Arrogant which constrained
me. (149) I became stout of heart in thy light,
and in the pure light of thy stream. And the
emanations of Arrogant which constrained me
withdrew themselves from me, and I became
radiant in thy great power. Thou hast saved
me and hast preserved me for ever/
"This is the repentance which Pistis Sophia
uttered, when she came forth from chaos and
was freed from the bonds of chaos. Now,
therefore, he that hath ears to hear, let him
hear."
It came to pass, therefore, when the first
mystery had finished saying these words unto
his disciples, that Thomas came forward, and
said : " Master, my light-dweller hath ears, and
my spirit understandeth the words which thou
hast said. Now, therefore, give commandment
unto me to expound clearly the interpretation of
the words."
The first mystery answered, and said unto
Thomas : " I give thee commandment to expound
the interpretation of the song which Pistis
Sophia sang in my honour."
Thomas answered, and said : " My Master,
concerning the song which Pistis Sophia uttered,
because she was preserved from chaos, thy light-
power prophesied of old concerning thee, through
Solomon, the son of David, in his Odes, saying :
SECOND BOOK. 149
(150) " ' I have been loosed from my bonds ; I
have run unto thee, lord, for thou Thomas
wert at my right hand preserving me,
preserving and helping me. Thou hast
prevented them that fought against
me, and. they did not show themselves Solomon,
because thy countenance was with me, preserv-
ing me by its beauty. I was despised before
the crowd, and have been cast out ; I was as
lead in their presence. But a power came forth
unto me from thee, helping me ; for thou hast
set lamps on my right hand and on my left,
so that no part of my being should be without
light. Thou didst shelter me under the shadow
of thy mercy, and I was placed above the coats
of skin. Thy right hand hath raised me up,
and hath taken my sickness from me. I have
become strong in thy truth, pure in thy
righteousness. They that fought against me
have withdrawn themselves from me, and I
have been justified by thy goodness, for thy
rest is from eternity to eternity/
" This, Master, is the interpretation of the
repentance which Pistis Sophia spake, when she
was preserved from chaos. Hearken, therefore,
while I expound it in freedom.
"The word, then, which thy power spake
through Solomon, 'I have been loosed from
bonds, I have run unto thee, lord ' ; this is
150 PISTIS SOPHIA.
the word which Pistis Sophia spake, *I have
been loosed from the bonds of darkness ; I have
come unto thee, light/
(151) "And the word which thy power
uttered, ' Thou wert at my right hand, preserv-
ing and helping me ' ; this is again the word
which Pistis Sophia spake, 'Thou hast been a
light for me on all sides, and thou hast helped
me/
" And the word which thy light-power spake,
c Thou hast prevented them that fought against
me, and they did not show themselves ' ; this
is the word which Pistis Sophia spake, 'And
the emanations of Arrogant, which fought against
me, thou hast prevented by thy light, and they
have not been able to draw nigh unto me/
" And the word which thy power spake, c Thy
countenance was with me, preserving me by its
beauty ' ; this is the word which Pistis Sophia
spake, 'Thy light was with me, preserving me
in thy light-stream/
" And the word which thy power spake, ' I
was despised before the crowd, and have been
cast out ' ; this is the word which Pistis Sophia
spake, f The emanations of Arrogant constrained
me, they took away my power, and I became
for them an object of derision ; they cast me
into chaos, deprived of my light/
" And the word which thy power spake, * I
SECOND BOOK. 151
was as lead in their presence ' ; this is the word
which Pistis Sophia spake, 'When they had
taken away my light-powers, I became as gross
matter before them.'
"And the word which thy power spake, ' But
a power came forth unto me from thee, helping
me'; (152) this is again the word which Pistis
Sophia spake, ' And then the power of the
light-stream came forth unto me from thee,
preserving me.'
"And the .word which thy power spake,
' Thou hast set lamps on my right hand and on
my left, so that no part of my being should be
without light ' ; this is the word which Pistis
Sophia spake, 'Thy power shone on my right
and on my left hand, surrounding me on all
sides, so that no part of my being was without
light/
"And the word which thy power spake,
c Thou didst shelter me under the shadow of thy
mercy ' ; this is again the word which Pistis
Sophia spake, ' And thou didst clothe me in
the light of thy stream/
" And the word which thy power spake, ' I
was placed above the coats of skin ' ; this is
again the word which Pistis Sophia spake, ' And
they have purged in me all my evil matters, and
I rose superior to them by thy light/
"And the word which thy power spake
152 PISTIS SOPHIA.
through Solomon, ' Thy right hand hath raised
me up, and hath taken my sickness from me ' ;
this is the word which Pistis Sophia said, ' And
thy light-stream hath raised me up in the light,
and hath removed from me the emanations of
Arrogant, who constrained me.'
(153) " And the word which thy power spake,
' I have become strong in thy truth, and pure
in thy righteousness ' ; this is the word which
Pistis Sophia spake, c I became stout of heart
in thy light, and I am become a pure light in
thy light-stream/
And the word which thy power spake, ' They
that fought against me, have withdrawn them-
selves from me ' ; this is the word which Pistis
Sophia spake, c And the emanations of Arro-
gant which constrained me, withdrew them-
selves from me.'
" And the word which thy power spake
through Solomon, c And I have been justified by
thy goodness, for thy rest is from eternity to
eternity ' ; this is the word which Pistis Sophia
spake, ' I have been preserved in thy goodness ;
for thou dost preserve the whole world/
"This, then, my Master, is the whole
interpretation of the repentance which Pistis
Sophia uttered, when she had been rescued from
chaos and freed from the bonds of darkness."
It came to pass, when the first mystery had
SECOND BOOK. 153
heard Thomas utter these words, that he said :
"Well said; it is well, Thomas, thou blessed
one. This is the interpretation of the song sung
by Pistis Sophia."
The first mystery continued in his conversa-
tion, and said unto his disciples : " Pistis Sophia
continued, and sung a song unto me, saying :
" ' I sing a song unto thee, unto thee, who,
(154) by thy commandment, hast led S ophia
me forth from a high seon which is ^^
above ; and thou hast made me come of P ralse -
into the lower regions; and again, by thy
commandment, thou hast preserved me from the
lower regions. By thy grace thou hast removed
the matter which was in my light-power, and I
have seen. Thou hast scattered far from me
the emanations of Arrogant, which constrained
me and were my enemies. Thou hast given me
power to unloose the bonds of the emanations of
Adamas ; and thou hast smitten the seven-
headed basilisk-serpent. Thou hast cast it far
from rny hands ; and thou hast set me above its
matter. Thou hast caused it to perish, so that
its seed should not arise from this hour forth.
Thou wert with me, giving me power in all
this [affliction]. And thy light hath surrounded
me in all the region. And of thyself thou didst
make all the emanations of Arrogant powerless ;
for thou hast taken away the light-power which
154 PISTIS SOPHIA.
was in them. Thou hast made straight my
path to lead me out of chaos. Thou hast carried
me far from this material darkness, and thou hast
taken from it all my powers, from which the light
had been taken. Thou hast infused into them
a pure light, (155) and unto my limbs, which
had no light, thou hast given a pure light from
the light of the height. Thou hast made
straight the way before them, and the light of
thy countenance hath become for me a life that
can never be destroyed. Thou hast brought me
forth from the higher part of chaos, the region
of chaos and of destruction, in order that all the
matters that were therein, might be scattered,
[the matters] which are in that region. And, in
order that all my powers might be renewed and
thy light be in them all, thou hast set the light
of thy stream in me; I have become a pure
light-power.'
" This is the second song which Pistis Sophia
uttered. Now, therefore, let him who under-
standeth the repentance come forward, and ex-
pound it."
It came to pass, when the first mystery had
finished speaking those words, that Matthew
came forward, and said : " 1 have understood
the interpretation of the song which Pistis
Sophia uttered. Now, therefore, give com-
mandment unto me, to expound it in freedom."
SECOND BOOK. 155
The first mystery answered, and said: "I
give thee commandment, Matthew, to ex-
pound the interpretation of the song which
Pistis Sophia uttered."
And Matthew answered, and said : " Con-
cerning the interpretation of the song which
Pistis Sophia spake, thy light-power pro-
phesied of old concerning it, through Solomon,
saying :
" ( He who hath made me to descend from
the lofty regions of heaven, (156) and Matthew
who hath led me into the regions which eti^tfie 6
are in the lower foundation ; who hath gophia
taken therefrom them that were in the j ^ Q
middle region, and who hath instruct- Solomon -
ed them ; who hath scattered my enemies and
my adversaries ; who hath given me power
against the bonds to unloose them ; who hath
smitten the seven-headed serpent in my hands,
and set me up upon his root, that I may blot
out his seed he is thyself who wert with me,
and helped me in every region. Thy name
hath surrounded me; thy right hand hath
destroyed the venom of the speaker of evils ;
thy right hand hath opened the path for thy
righteous ; thou hast preserved them in the
tombs, and hast borne them from the midst of
the corpses. Thou hast taken dead bones, and
hast clothed them with a body, and to them
156 PISTIS SOPHIA.
that stirred not thou hast given the energy of
life. Thy way is void of destruction, and so
also thy countenance. Thou hast led thine aeon
into destruction, that all might be destroyed
and be again renewed, and that thy light might
become a foundation for them all. Thou hast
poured out thy wealth upon them, and they
have become a holy place.'
" This is the interpretation, Master, of the
song which Pistis Sophia uttered. Hearken,
therefore, that I may expound it openly.
"The word which thy power spake through
Solomon, 'He who hath made me to descend
from the lofty regions of heaven, and who hath,
moreover, made me enter into the regions of the
lower foundation ' ; this is the word which Pistis
Sophia spake, (157) 'I sing a song unto thee,
thou, who, by thy commandment, hath made
me come forth from this high seon above the
heaven, and who hath led me into the lower
regions; and thou hast preserved me also by
thy commandment, thou hast made me rise up
from the lower regions.'
"And the word which thy power spake
through Solomon, ' Who hath taken therefrom
them that were in the middle region, and hath
instructed me ' ; this is the word which Pistis
Sophia spake, And also by thy commandment,
thou hast caused the matter which was in the
SECOND BOOK. 157
midst of my power to be purified ; and I have
seen it/
" And also the word which thy power spake
through Solomon, 'Who hath scattered my
enemies and my adversaries ' ; this is the word
which Pistis Sophia spake, ' Thou hast scattered
far from me the emanations of Arrogant, which
constrained me, and were my enemies/
" And also the word which thy power spake,
* Who hath given me wisdom over the bonds to
unloose them ' ; this is the word which Pistis
Sophia spake, 'He hath given me -wisdom to
unloose the bonds of these emanations/
"And the word which thy power spake,
' Who hath smitten the seven-headed serpent in
my hands, and set me up upon his root, that I
may blot out his seed ' ; this is the word that
Pistis Sophia spake, (158) 'Thou hast smitten
the seven-headed serpent by my hands, and
thou hast set me up above his tribes ; thou hast
caused it to perish, so that its seed should not
arise from this hour/
" And the word which thy power spake, ' But
thou wert with me, helping me ' ; this is the
word which Pistis Sophia spake, ' Thou wert
with me, giving me power in all this [affliction]/
" And the word which thy power spake,
' Thy name hath surrounded me in every
region ' ; this is the word which Pistis Sophia
158 PISTIS SOPHIA.
spake, 'And thy light hath surrounded me in
all the regions/
"And the word which thy power spake,
' Thy right hand hath destroyed the venom of
the speakers of evils ' ; this is the word which
Pistis Sophia spake, ' And of thyself thou didst
make all the emanations of Arrogant powerless ;
for thou hast taken from them their power/
"And the word which thy power hath said,
* Thy right hand hath opened the path for thy
faithful ' ; this is the word which Pistis Sophia
spake, ' Thou hast made straight my path to
lead me out of chaos, for I have trusted in
thee/
"And the word which thy power spake,
* Thou hast rescued them from the tombs, and
thou hast borne them from the midst of the
corpses ' ; this is the word which Pistis Sophia
spake, ' Thou hast rescued me from chaos, thou
hast carried me far from this material darkness
(159) which is the murky emanation of chaos,
from which thou hast taken away the light/
"And the word which thy power spake,
' Thou hast taken dead bones and hast clothed
them with a body, and to them that stirred no^
thou hast given the energy of life ' ; this is the
word which Pistis Sophia spake, 'And thou
hast taken all my powers which had no light
in them, and hast infused into them a pure
SECOND BOOK. 159
light, and unto all my limbs which had no light
in them, thou hast given a living light from on
high/
"And the word which thy power spake,
6 Thy way is void of destruction, and so also
thy countenance ' ; this is the word which Pistis
Sophia spake, e Thou hast made straight thy
way for me and the light of thy countenance ;
they have been a way void of destruction unto
me/
"And the word which thy power spake,
1 Thou hast led thine aeon into destruction, that
all might be destroyed and be again renewed ' ;
this is the word which Pistis Sophia spake, ' Thou
hast brought me, thy power, into chaos and
destruction, that all the matters which were in
that region might be dissolved, and all my
power be renewed in the light. '
"And the word which thy power spake,
* And thy light hath become a foundation for
them all ' ; this is the word which Pistis Sophia
spake, (160) 'And thy light hath been in them all. 1
" And the word which thy light-power uttered
through Solomon, 'Thou hast poured out thy
wealth upon him, and he hath become a place
of holy habitation ' ; this is the word which
Pistis Sophia spake, * Thou hast concentrated
the light of thy stream upon me, and I have
become a pure light-power/
160 PISTIS SOPHIA.
" This, then, my Master, is the interpretation
of the song which Pistis Sophia spake."
It came to pass, when the first mystery
had heard these words which Matthew had
uttered, that he said: " Well said, Matthew; it
is well, well-beloved. This is the interpreta-
tion of the song which Pistis Sophia spake."
And the first mystery continued in his con-
Sophia con- versation, and said : " ' I will declare
tinuetli to
sing. that it is thou, light most high,
that hast preserved ine, and hast brought
me unto thee ; who hast prevented the emana-
tions of Arrogant, which were my enemies, from
taking my light, light of light. I have sung
a song unto thee; thou hast preserved me,
light ; thou hast brought my power out of chaos ;
thou hast preserved me from them that descend
into the darkness.'
" These words Pistis Sophia uttered. Now,
therefore, let him who hath a comprehending
mind, and who hath understood the words
uttered by Pistis Sophia, come forward and
expound their interpretation."
It came to pass, therefore, when the first
Mary is mystery had finished speaking these
afraid of , , . ,. . , , ,r
Peter. words unto his disciples, that Mary
came forward, and said: (161) " Master, my
mind is ever comprehending, so that I could
come forward every time and expound the
SECOND BOOK. 161
interpretation of the words which she spake ;
but I fear Peter, for he hath threatened me, and
hateth our sex."
And when she had spoken these words, the
first mystery said unto her : " No one shall
prevent whosoever shall be filled with the
spirit of light from coming forward and expound-
ing the interpretation of what I say. Now,
therefore, Mary, expound the interpretation of
the words uttered by Pistis Sophia."
And Mary answered and said unto the first
mystery in the midst of the disciples : " Master,
concerning the interpretation of the words
uttered by Pistis Sophia, thy light-power pro-
phesied of old, through David, saying :
" ' I will magnify thee, lord, for thou hast
received me unto thyself, and thou Mary inter .
hast not let mine enemies rejoice over P retctl ? the
J song of
me. lord, my God, I have cried f r ^ he
unto thee, and thou hast healed me. Psalms -
lord, thou hast drawn my soul forth from
hell, thou hast saved me from them that de-
scend into the pit/ ''
When Mary had spoken these things, the first
mystery said unto her, " Well said ; it is well,
Mary, thou blessed one."
He continued in his conversation, and said unto
his disciples : (162) "And Sophia continued in
her song, and said :
11
162 PISTIS SOPHIA.
" * The light hath been a saviour unto me ; it
Sophia con- hath changed my darkness into light ;
song. it hath cleft the darkness that sur-
rounded me, and hath girded me with light/ "
It came to pass, therefore, when the first
mystery had finished speaking these words,
that Martha came forward, and said : " Master,
thy power hath prophesied of old through David,
concerning this word, saying :
" ' The Lord hath been my succour ; he hath
Martha in- changed my song of mourning into
fr e om e the h J O 7- He hath rent m y Sackcloth,
Psalms. an( j girded me with joy/ "
It came to pass, when the first mystery had
finished hearing the words which Martha had
uttered, that he said : " Well said ; it is well,
Martha/'
And the first mystery continued in his con-
versation, and said unto his disciples : " Pistis
Sophia further continued with her song, and
said :
" c Sing a song, my power, to the light, and
Irmeth^er ^ Or g et not a ^ *^ e %ht-powers which
Bon s- it hath given unto thee, and all the
powers which are in thee. Sing the name of
his holy mystery, which remitteth every trans-
gression ; [of him] who saveth thee from all the
afflictions with which the emanations of Arro-
gant have constrained thee ; who hath preserved
SECOND BOOK. 163
their light from all the emanations of Arrogant,
which are numbered for destruction; (163) who
hath bestowed a crown of light upon thy head
to preserve thee ; who hath filled thee with
pure light, and thy source shall be renewed as
an invisible of the heights.'
" These words Pistis Sophia said, in that she
had been preserved and remembered all things
which had been done unto her."
It came to pass, therefore, when the first
mystery had finished speaking these words unto
his disciples, that he said unto them : " Let him
who understandeth the interpretation of these
words come forward and expound it in free-
dom."
Then Mary came forward, and said : " My
Master, concerning the words which Pistis
Sophia uttered in her song, thy light-power
prophesied of old, through David, saying :
" ' Praise the lord, my soul ; let all that is
within me praise his holy name and Mary inter .
forget not all his recompenses ; [for he f^m the
it is] who remitteth all thy iniquities ; Psahns -
who healeth all thy infirmities ; who saveth thy
life from destruction ; who putteth on thy head
a crown of mercy and loving kindness; who
satisfieth thy desire with good things. Thy
childhood shall be renewed like an eagle's/
"That is to say, Sophia shall be like those
164 PISTIS SOPHIA.
invisibles who are in the heights, for he said,
'like an eagle/ for the dwelling of an eagle is
in the heights, and the invisibles are also in the
heights; (164) that is to say, that Pistis Sophia
shall become radiant like the invisibles, just as
she was in the beginning. "
It came to pass, therefore, when the first
mystery had heard these words which Mary
had spoken, that he said : " Well said, Mary,
thou blessed one."
It came to pass, therefore, after this, that
SPtoV 8 *ke ^ rst m y ster 7 continued again in
region be- ^[ s conversation, and said unto his
low the 9
thirteenth disciples : "I took Pistis Sophia, I led
SBon, and r r
given a h er i n to a region below the thirteenth
new mys-
tery. aeon, and I gave unto her a new mys-
tery which was not that of her own seon, [the
mystery of] the invisible region. And I gave
unto her also a song of light, so that from that
hour the rulers of the seons should not prevail
against her. And I left her in that region until
I should come again to find her, and bring her
into her region which is in the heights. It
came to pass, when I had left her in that region,
that she again uttered her song, saying :
" ' In faith have I trusted in the light ; it
She con- hath accomplished my desire, it hath
tinuethher
song. brought my power out of chaos and
from the lower darkness of every matter. It
SECOND BOOK. 165
hath led me on high, it hath set me in an
lofty and firm. It hath set me on the path
which leadeth to my region, and hath given
unto me a new mystery, which is not that of
my seon. It hath given unto me a song of
light. Now, therefore, light, the rulers shall
see what thou hast done ; (165) they shall fear,
and they shall believe in the light/
" This song, therefore, Pistis Sophia uttered,
rejoicing that she had been led out of chaos'and
brought into regions below the thirteenth aeon.
Now, therefore, let him whose mind is stirred,
and who understandeth the interpretation of
the meaning of the song, which Pistis Sophia
uttered, come forward and expound it."
And Andrew came forward and said : " My
Master, this is what thy light-power prophesied
of old concerning thee through David, saying :
" ' With tarrying I waited for the lord, and
he hath inclined his ear unto me, and An( j rew i n -
hath heard my prayer. He hath f*^f
brought my soul out of the pit of PsahnB -
wretchedness, and from the mire of the mud ; he
hath stablished my feet on a rock, and hath
directed my steps. He hath put in my mouth a
new song and benediction for our God. Many
shall see and shall fear, and shall hope in the
lord/ "
It came to pass, when Andrew had expounded
166 PISTIS SOPHIA.
the meaning [of the song] of Pistis Sophia, that
the first mystery said unto him : " Well said,
Andrew, thou blessed one."
He continued again in his conversation, and
said unto his disciples : " These are all the things
which befell Pistis Sophia. (166) It came to
pass, therefore, when I had brought her to the
region which is below the thirteenth aeon, that
I was about to enter into the light and cease
to busy myself concerning her. She said unto
me :
" ' light of lights, thou art about to go
The con- to *^ e light and to cease to busy thyself
So r phiaand concerning me, and tyrant Adamas
the light. wi]1 know that thou hagt cease d to
busy thyself on my behalf ; he will know that he
who should preserve me, is no longer [here],
and he will come again to this region, he and
all his rulers who hate me, and Arrogant will again
give power unto his lion-faced emanation ; they
will all come and will constrain me together to
take away all the light which is in me, that I
may become powerless and again without light.
Now, therefore, light of my light, take from
them their light, that they may no longer from
this hour be able to constrain me/
"It came to pass, when I had heard these
words which Pistis Sophia spake unto me, that
I answered her, and said : ' My father, who caused
SECOND BOOK. 167
me to emanate forth, hath not yet given me
commandment to take their light from
T MI 11 - /- The light
them ; but I will seal the regions of promiseth
Arrogant and of all his rulers who hate regions of
thee. And I will also seal the regions rrogan
of Adamas and of his rulers, so that none of
them may be able to fight against thee until
their time is fulfilled, and until even the time
hath come when my father shall give me com-
mandment to take away their light/
"Then I further said unto her: (167)
* Hearken that I may tell unto thee their time,
when that which I have just said unto thee
shall come to pass. It shall come to pass when
three times shall be accomplished/
" Pistis Sophia answered and said unto me :
*0 light, how shall I know that three times
are accomplished, so that I may rejoice, and be
in gladness in that my time shall be nigh for
thee to bring me into my region? Moreover,
I shall rejoice when thou shalt take the light-
power from all them that hated me, for I have
trusted in thy light/
" And I answered and said unto her : ' When
thou shalt see the gate of the treasure How
of the great light it openeth in the
thirteenth seon, and is to the left
when this gate shall be opened, then
will the three times be accomplished/
168 PISTIS SOPHIA.
" Pistis Sophia continued and said : ' light,
how shall I know in this region, that that gate
is opened ? '
" And I answered and said unto her : ' When
What shall thab gate shall be opened, all who are
paM 6 at i n *^ e 8eons w iH know thereof, because
that time. Q f the great jj^ ^^ wil ] stre am
into all their regions. Lo, then, I have set
them so, that none shall venture any ill against
thee, until the three times are accomplished.
And thou shalt have the power of going into
their twelve aeons, whenever thou mayest wish,
(168) and also of returning into thy [own] region,
which is below the thirteenth aeon, and in which
thou now art ; but thou shalt not have the
power of passing through the gate of the height,
which is in the thirteenth aeon, to come into
thy region whence thou didst come forth [in the
beginning]. Moreover, when the three times;
shall be fulfilled, Arrogant and all his rulers
shall constrain thee, to take away " the light
that is in thee, being enraged against thee,
thinking that it is thou who hast kept his power
in chaos, and also that it is thou who didst take
away the light which was in it. He will be
enraged against thee to take from thee thy
light and cast it into chaos, and give it to his
emanation, in order that it may have the power
to come forth from chaos and go into its own
SECOND BOOK. 169
region. And Adamas will aid it in this ; but
I will take away all the light-powers which are
in him, and I will give them unto thee ; and I
will come to take them away. Now, therefore,
when they shall constrain thee at that time,
sing a song to the light ; I will hasten unto thy
help ; I will quickly come unto thee from the
regions below thee ; 1 will come to this region
where I shall have left thee, and which is below
the thirteenth aeon, until I shall make thee
once more quickly enter into thy region, whence
thou didst come forth/
(169) " It came to pass, therefore, when Pistis
Sophia had heard these words which I spake,
that she rejoiced with great rejoicing. And so
I left her in the region below the thirteenth
aeon ; I passed into the light, and ceased to busy
myself about her."
All these things, therefore, the first mystery
spake unto his disciples, for they had happened
unto Pistis Sophia ; he was seated on the Mount
of Olives, narrating all these things in the midst
of his disciples. He continued, therefore, in his
conversation, and said unto them : " It came to
pass, therefore, after all these things, when I
was in the world of men, sitting beside the way,
that is to say, in the place which is The time
. for the final
the Mount of Olives, before they had deliverance
r _ _ of Sophia ifi
sent unto me my [first] vesture, which fulfilled.
170 PISTIS SOPHIA.
I had placed in the four and twentieth mystery
of the interior, which is the first of the exterior,
that is to say, the great uncontainable, from
which I came forth, and before I had entered
into the height, to receive my other two vestures,
when I was seated near you in this place, which
is the Mount of Olives, that the time of which I
had spoken unto Pistis Sophia ' Adamas with
all his rulers will constrain thee ' was fulfilled.
" It came to pass, therefore, when this time
was fulfilled, that I was in the world of men,
(170) sitting near you, on this hill, which is the
Mount of Olives. Adamas looked down from
the height of the twelve aeons ; he saw his
dsemonial power, which was in chaos, without
any light at all in it ; for I had taken from it
its light. He saw that it was dark, and had not
the strength to come to its own region, which
sendeth * s *ke twelfth 8eon - [Then] Adamas
forth two thought again on Pistis Sophia ; he be-
emanations . .
of darkness came most mightily enraged against her,
Sophia. thinking that it was she who had kept
his power in chaos, thinking that it was she
who had taken away its light; and he was
exceedingly wroth, he piled rage on rage, he
sent forth from himself an emanation of dark-
ness, and also a little chaos exceedingly malig-
nant, to plague Pistis Sophia therewith. And
he created a region of darkness in his region, in
SECOND BOOK. 171
order to constrain Pistis Sophia therein. He
assembled the hosts of his rulers ; they pursued
after Pistis Sophia to make her enter into the
dark chaos which [Adamas] had created, and to
constrain her in that region, in order that the
two emanations of darkness, which Adamas had
created, might plague her, until they had
taken from her all the light which was in her,
and until Adamas should take the light from
Pistis Sophia, and give it unto his two dark and
malignant emanations, that they might carry it
into the great lower chaos which is the darkness,
(171) and cast it into his power which is there,
thinking that so it might come into its own
region, for it was [now] exceedingly dark, be-
cause I had taken from it its light.
" It came to pass, therefore, when they pur-
sued after her, that Pistis Sophia cried aloud,
she sang a song to the light, for I had said unto
her, * If thou art constrained, sing unto me a
song, and I will come in haste to aid thee.' It
came to pass, therefore, when they constrained
her I was seated near you in this place, that
is to say, on the Mount of Olives that she
sang a song to the light, saying :
" ' light of lights, I have trusted in thee,
save me from all these rulers who
pursue after me, and preserve me, lest ^
they should take from me my light, as
172 PISTIS SOPHIA.
that lion-faced power [once did] ; for thy light
is no longer with me, nor thy light-stream to
preserve me. Nay, Adamas is enraged against
me, saying, "Tis thou who hast kept my
power in the chaos/' Now, therefore, light
of lights, if I have done so, if I have kept it
there, if I have done the least violence to that
power, or if I have constrained it as it con-
strained me, let all these rulers which pursue
after me, take away my light, let them leave
me empty ; let Adamas my foe pursue after
my power, let him seize upon it, let him take
from me my light, let him cast it into his dark
power, which is in chaos, let him put my power
in chaos. (172) Now, therefore, light, raise
thou me up in thy [just] wrath, lift up thy
power above mine enemies, who have raised
themselves up against me unto the end. Haste
thee. restore me, as thou saidst unto 'me, " I will
help thee." ' "
It came to pass, therefore, when the first
mystery had finished speaking these words unto
his disciples, that he said : " Let him who hath
understood the words which I have spoken,
come forward and expound their interpretation."
And James came forward, and said : " Master,
concerning this song which Pistis Sophia sang,
thy light-power prophesied of old, through
David, in the seventh Psalm, saying:
SECOND BOOK. 173
" c lord, my God, in thee I have put my
trust ; save me from them that perse- ^ am r e e s te i ^j
cute me. and deliver me, lest they J he S( J?g
J from Psalm
should tear my soul in pieces, like vii -
lions ; for there is no saviour and no deliverer.
lord, my God, if I have done any such thing,
if there hath been any malice in my hands, if I
have exacted retribution from them that have
recompensed me with evils ; [then] let me fall
beneath my enemies, and be empty ; let mine
enemy persecute my soul, let him seize it, let
him trample down my life on the earth, and lay
my glory in the dust. (Diapsalma.) Arise,
lord, in thy wrath ; raise up thy power above
my enemies ; arise in the statute which thou
hast decreed.' "
(173) It came to pass, therefore, when the
first mystery had heard the words which James
had spoken, that he said unto him : " Well said,
James, thou well-beloved."
The first mystery continued again in his
conversation, and said unto his disciples : " It
came to pass, therefore, when Pistis Sophia
had finished uttering the words of her song,
that she turned herself round to see whether
Adamas and his rulers had turned themselves
back to re-enter their aeon ; and she saw them
pursuing after her. So she turned unto them
and said :
174 PISTIS SOPHIA.
" ' Why run ye after me, saying that I have
no help to be preserved from you ?
Sophia ad- * * -,.,,.,
dresseth Now, therefore, my judge is the light,
Adamas . .
and his and he is strong. He waiteth patiently
filers. ., .
until the time of which he said unto
me, " I will come to thy help." Shall he not
pour out his wrath upon you in this very hour ?
Now is the time of which he spake unto me.
Now, therefore, if ye turn not back, if ye cease
not to pursue after me, the light will prepare
his power, he will make ready with all his powers,
he will be ready in his power to take from you
all that is light in you, and ye shall be dark.
He hath created his powers to take from you
your power which is in you, that ye may perish.'
" When Pistis Sophia had said these words,
she turned her gaze towards the region of
Adamas ; she saw the region of darkness and of
chaos which he had created ; (174) she saw also
the two exceedingly malignant emanations of
darkness, which Adamas had sent forth to seize
upon Pistis Sophia and cast her into the chaos
which he had created, to constrain her in that
region and plague her until they had taken from
her her light. It came to pass, therefore, when
Pistis Sophia had seen these two emanations of
darkness and the dark region which Adamas
had created, that she feared exceedingly, and
cried aloud to the light, saying :
SECOND BOOK. 175
" ' light, Adamas, the worker of in-
justice, is enraged against me; he S ophiayet
hath created an emanation of darkness, Jg^ ^ g "
and he hath also sent forth another Li ht -
chaos ; he hath created another region of dark-
ness and of chaos, and hath made it ready.
Now, therefore, light, in the [very] chaos
which he hath created in order to cast me therein
and then take from me my light, take from him
his own ; and for the plan that he devised to
take away my light, his own shall be taken from
him ; and for the injustice of which he spake, to
take away the light-powers which are in me,
all of his shall be taken from him/
" These are the words which Pistis Sophia
uttered in her song. Now, therefore, let him
who is sober in mind come forward, and ex-
pound the interpretation of Pistis Sophia in her
song."
And Martha came forward and said: (175)
" I am sober in my mind, and I understand
the words which thou hast said. Now, there-
fore, give unto me commandment to expound
their interpretation in freedom."
The first mystery answered, and said unto
Martha : "I give unto thee commandment,
Martha, to expound the interpretation of the
words which Pistis Sophia uttered in her song."
And Martha answered and said : " My Master,
176 PISTIS SOPHIA.
these are the words which thy light-power pro-
phesied of old through David, in the seventh
Psalm, saying :
"'Gkxl is a righteous judge, strong and
Martha in- patient, who showeth not his wrath
tho p words ever y da y- But if y e wil1 not turn >
fr S p hii im he shall w het his sword, he shall bend
vii - his bow ; he hath made it ready, he
hath made ready therefor instruments of death.
He hath created his arrows to burn them up.
Behold, injustice hath been in labour, she hath
conceived pain, she hath brought forth mischief.
She hath digged a pit, she hath digged it deep.
She shall fall into the pit which she hath
digged ; her pains shall fall on her own head,
and her injustice on the midst thereof/ "
And when Martha had uttered these words,
the first mystery looking without said unto
her: "Well said; it is well, Martha, thou
blessed one."
It came to pass, therefore, when Jesus had
Jegug finished narrating to his disciples all
Sophia* the things wllic k had befallen Pistis
Kenth 6 Sophia when she was in chaos, (176)
8eon - and how she had sung a song to the
light until it had rescued her, and brought her
forth from chaos, and led her into the twelve
aeons, and also how she had been preserved from
all the afflictions with which the rulers of chaos
SECOND BOOK. 177
had constrained her, because she had sought to
go to the light, that Jesus continued in his
conversation and said unto his disciples : "It
came to pass, after these things, that I took
Pistis Sophia, and led her into the thirteenth
aeon, shining most exceedingly, there being no
measure to the light which was in me. I entered
into the region of the four and twentieth in-
visible, shining most exceedingly. They were
distressed with great perturbation ; they looked
and saw Sophia, who was with me. Her they
recognised, but they knew not who I was, they
thought that I was some emanation of the light-
world.
"It came to pass, therefore, when Pistis
Sophia saw her fellow invisibles, that she rejoiced
with great joy, and was exceedingly glad. She
longed to tell them of the wonderful things
which I had done for her below in the world of
men, until I had rescued her ; [and so] she came
forward into the midst of the invisibles, and in
their midst she sang a song unto me, saying :
(177) " ' I will confess thee, light, for thou art
a saviour, thou art a deliverer for all Sophia
time. I will utter this song to thy e
light, for it hath rescued me, and freed
me from the hand of the rulers, mine invisibles -
enemies. Thou hast preserved me in all the
regions, thou hast preserved me in the heights
12
178 PISTIS SOPHIA.
and in the depths of chaos, and in all the aeons
of the rulers of the sphere. And when I came
forth from the heights, I gazed into regions
where there is no light ; nor could I return to
the thirteenth seon, my abode, because there
was no light in me, and no power, for my power
was utterly afflicted ; but the light hath pre-
served me in all my afflictions. I sang a song
unto the light ; it heard me when I was con-
strained, it guided me in the world of the aeons,
to bring me into the thirteenth seon, my abode.
" ' I will confess thee, light, for thou hast
preserved me, and thy wonderful works in the
race of men. When I had need of my power,
thou didst give my power unto me ; and when I
had need of my light, thou didst fill me with
pure light. I have been in the darkness and
the shadow of chaos, bound in the hard bonds
of chaos, without light in me, for I had pro-
voked the statute of light ; I had transgressed, I
had made wroth the statute of light, because I
had come forth from my own region. (178)
And when I had descended, I was destitute of
my light, and became without light, and there
was no one to rescue me. And when they con-
strained me, I cried out unto the light, and it
preserved me from all my afflictions. It also
broke asunder all my bonds, and brought me
forth from darkness and the anguish of chaos.
SECOND BOOK. 179
" ' I will confess thee, then, light, for thou
hast preserved me, and thy wonders have been
wrought in the race of men ; thou hast shattered
the proud gates of darkness and the hard bolts
of chaos, and thou hast turned me away from
the region where I had transgressed, and when
they had taken my light away from me, because
I had transgressed and had ceased to perform
my mystery. I have come forth from the gates
of chaos, and when I was constrained, I sang a
song to the light. It hath preserved me from
all my afflictions. Thou hast sent unto me thy
stream ; it hath given me power, and hath saved
me from all my anguish.
" c I will confess thee, light, for thou hast
preserved me, and thy wonders have been done
in the race of men/
" This, then, is the song which Pistis Sophia
uttered, in the midst of the four and twenty
invisibles, desiring to tell them of all the
wonderful things which I had done with her,
that they might know that I had descended
into the world of men, and had given unto them
the mysteries of the height. Now, therefore,
let him who is exalted in his understanding,
come forward, and expound the interpretation of
the song which Pistis Sophia uttered."
(179) It came to pass, therefore, when Jesus had
finished speaking these words, that Philip came
180 PISTIS SOPHIA.
forward and said : " Jesus, my Master, my under-
standing is exalted, and I have understood the
interpretation of the song which Pistis Sophia
uttered, and David, the prophet, prophesied
concerning it of old, in the one hundred and
sixth Psalm, saying :
" ' Confess ye the lord, for he is gracious, for
Philip in- his mercy endureth for ever ; let them
terpreteth .. ..
the song speak it forth whom the lord hath
ovi. a preserved, for it is he who hath pre-
served them from the hand of their enemies.
He hath gathered them together into their own
land, from the east, from the west, from the
north, and from the sea. They wandered in the
desert, in a place where there is no water ; they
found not the way to the city where was their
abode. They were hungry and thirsty, their
soul fainted in them; he hath saved them
from their constraints. They cried unto the
lord, and he hath heard them in their danger.
He hath led them into a straight way that they
might come to the place of their abode.
" c Let them confess the lord in his mercies,
and his wonders among the children of men ; for
he satisfieth the hungry soul ; he hath filled
the hungry soul with good things. They who
sat in darkness and the shadow of death, they
who were bound in misery and chains, (180)
because they had provoked the word of the
SECOND BOOK. 181
lord, and had made wroth the counsel of the
highest their heart is humbled in their suffer-
ing, they have become powerless, and there was
no one to help them. They cried unto the
lord when they were in peril, and he hath
saved them out of their constraints ; he hath
brought them forth from darkness and the
shadow of death, and hath broken their chains.
" c Let them confess the lord in his mercies
and his wonders among the children of men ;
for he hath broken the gates of brass, he hath
smitten the bolts of iron asunder. He hath
received them unto himself in the way of their
iniquity. For when they had been brought low
because of their iniquities, their heart abhorred
all nourishment, they were near to the gates of
death. They cried unto the lord in their peril,
he preserved them from their afflictions.
" ' Let them confess the lord in his mercies,
and his wonders among the children of men/
"This, then, my Master, is the interpreta-
tion of the song, which Pistis Sophia uttered.
Hearken, therefore, Master, that I may expound
it clearly. The word, verily, which David
spake, ' Confess ye the lord, for he is gracious,
for his mercy endureth for ever ' ; this is the
word which Pistis Sophia spake, ' 1 will confess
thee, light, for thou art a saviour and a
deliverer for all time/
182 PISTIS SOPHIA.
(181) "And the word which David spake,
1 Let them whom the lord hath preserved say,
" He hath preserved us from the hand of our
enemies " ' ; this is the word which Pistis Sophia
spake, ' I will utter this song to the light, for
it hath preserved me and freed me from the
hand of the rulers, mine enemies/ And so for
the rest of the Psalm.
" This, then, my Master, is the interpretation
of the song which Pistis Sophia uttered in the
midst of the four and twenty invisibles, desiring
to tell them of all the wonders which thou hadst
done for her, and that they might know that
thou hast given thy mysteries to the race of
men."
It came to pass, therefore, when Jesus had
heard these words which Philip had spoken,
that he said: "Well said, Philip, thou blessed
one ; this is the interpretation of the song
uttered by Pistis Sophia."
It came to pass, therefore, after these things,
Mary ques- that Mary came forward : she wor-
tioneth
Jesus. shipped the feet of Jesus, and said
unto him : " Master, be not wroth with me
questioning thee, for we question concerning
everything with earnestness and confidence.
For thou hast said unto us aforetime, ' Seek
that ye may find, knock that it may be opened
unto you ; for every one that seeketh shall
SECOND BOOK. 183
find, and to whomsoever knocketh, it shall be
opened/ Now, therefore, Master, from whom
shall we seek, or at whose door shall we knock ?
Who hath the power to give out the revelation
of the words on which we question thee ? (182)
Who knoweth the power of the words concern-
ing which we make the questioning? For 'tis
thou who has given us in our minds a mind
of light ; thou hast given unto us the highest
perception and conception. Therefore, is there
no one in the world of men, there is no one in
the height of the asons, who can give out the
revelation of the words on which we make our
questionings, save thee alone, who knowest all,
who art perfect in all ; for I put not my ques-
tions like the men of the world, but we seek in
the science of the height, which thou hast given
unto us ; and we frame our questions on the
type of the excellent questioning which thou
hast taught us, that we might frame our ques-
tions thereon. Now, therefore, Master, be not
wroth with me, but reveal unto me the matter
on which I question thee."
It came to pass, when Jesus had heard the
words which Mary Magdalene had spoken, that
he answered and said unto her : " Ask what thou
wilt, and I will reveal it unto thee with earnest-
ness and confidence. Amen, amen, I say unto
you, rejoice with great rejoicing, and be in
184 PISTIS SOPHIA.
exceeding great gladness, questioning me con-
cerning everything with diligence ; and I shall
be in exceeding great gladness, because ye ques-
tion me on every matter with earnestness, and
that ye question in the manner in which ye
ought to question. Now, therefore, ask what
thou wilt, and I will reveal it unto thee with
joy."
(183) It came to pass, when Mary had heard
the words which the saviour spake, that she
rejoiced with great joy, and was in exceeding
great gladness ; she said unto Jesus : " My
Master and saviour, how, then, are the four
and twenty invisibles ; of what type, of what
quality ; or of what quality is their light ? "
And Jesus answered arid said unto Mary :
Of the four " What is there in this world which is
and twenty . . . i ,
invisibles, comparable to them ; or what region
in this world is like unto them ? Now, there-
fore, to what shall 1 liken them ; or what shall
I say concerning them ? for there is nothing in
this world with which I can compare them ; nor
is there a single form to which I can liken them.
Indeed, there is nothing in this world which is
of the quality of heaven. Amen, I say unto
you, every one of the invisibles is nine times
greater than the heaven and the sphere above it,
and the twelve aeons all together, as I have
already told you on another occasion. [Again]
SECOND BOOK. 185
there is no light in this world which is superior
to that of the sun. Amen, amen, I say unto
you, the four and twenty invisibles are more
radiant than the light of the sun which is in
this world, ten thousand times, (184) as I have
told you before on another occasion ; for the
light of the sun in its true form is not of this
world, since its light has to pierce through a
host of veils of [various] regions. But the light
of the sun in its true form, which is in the
region of the virgin of light, is more radiant
than the four and twenty invisibles, and the
great invisible forefather, and also the great
triple-powered god, ten thousand times more
radiant, as I have already told you on another
occasion.
"Now, therefore, Mary, there is no form
in this world, nor any light, nor any shape, like
unto the four and twenty invisibles, and with
which I could compare them. Yet a little
while and I will bring thee and thy fellow dis-
ciples, thy brethren, into the three spaces of
the first mystery, but only as far as the space
of the ineffable, and ye shall see all their con-
figurations as they really are and without simili-
tude.
" And when I bring you into the height, you
shall see the glory of them in the height ; and
ye shall be in most mighty wonderment.
186 PISTIS SOPHIA.
u And when I bring you into the regions of
Of the glory *^ e rulers of the fate, ye shall see the
of the fate. gj or y i n which they are, and compared
with their greatly superior glory, ye will regard
this world as the darkness of darkness; (185)
and when y<e gaze down on the whole world of
men, it will be as a speck of dust for you,
because of the enormous distance by which [the
fate-sphere] will be distant from it, and because
of the enormous superiority of its quality over
it.
"And when I shall have brought you into
Of the the twelve aeons, ye shall see the glory
ons. in which they are ; and compared with
their greatly superior glory, the region of the
rulers of the fate will appear to you as the
darkness of darkness, and will become as a speck
of dust for you, because of the enormous dis-
tance it will be distant from you, and because
of the enormous superiority of the quality of
the aeons over it, as I have already said unto
you on another occasion.
" And, again, when I shall have brought you
Ofthethir- ^ nto *^ e thirteenth aeon, there shall
teenthaeon. ye see ^ g l ory i n ^hick p to i n _
habitants] are ; the twelve seons shall appear to
you like the darkness of darkness, and ye shall
gaze down upon the twelve aeons, and they will
seem to you like a speck of dust because of the
SECOND BOOK. 187
enormous distance they will be separated from
you, because of the enormous superiority of
its quality over them
" And when I shall have brought you to the
region of them of the midst, ye shall Of the
see the glory in which they are ; the midst -
thirteen seons shall seem to you like the dark-
ness of darkness, and ye shall moreover look
down on the twelve aeons; and all the fate, (186)
and all the ordering, and all the spheres, and all
the others which are in them all, shall be for
you as a speck of dust, because of the enormous
distance they will be distant, and because of the
enormous superiority of its quality.
" And when I shall have brought you into
the region of them of the right, ye O fthe
shall see the glory in which they are ; nght *
the region of them of the midst shall seem to
you like the night in this world of men ; and
when ye look down on the midst, it will seem
to you like a speck of dust because of the
enormous distance which the region of them of
the right is distant from it.
" And when I shall have brought you to the
light-world, which is the treasure of Qfthe
light, ye shall see the glory of them treasure -
that dwell there ; the region of them of the
right shall seem to you like the mid-day light in
the world of men, when there is no sun ; and
188 PISTIS SOPHIA.
when ye look down on the region of them of the
right, it shall seem to you like a speck of dust
because of the enormous distance it is distant
from the treasure of light.
"And when I shall have brought you into
Of the in- *^ e re gi n f them that -have received
heritanco. fae inheritance, of them that have re-
ceived the mysteries of light, ye shall see the
glory of the light in which they are ; the light-
world shall seem to you like the light of the
sun which is in the world of men; (187) and
when ye look down on the light- world, it will
seem to you like a speck of dust because of the
enormous distance the light-world is distant,
and because of the magnitude with which it
transcends it."
It came to pass, when Jesus had finished
speaking these things unto his disciples, that Mary
Magdalene came forward, and said : " Master,
be not wroth with me if I question thee, for we
question concerning every matter with earnest-
ness."
And Jesus answered and said unto Mary :
" Ask what thou wilt, and I will reveal it to
thee freely, without parable; and everything
which thou askest, I will tell unto thee with
earnestness and certainty. I will perfect you
in every power and every perfection, from the
interior of the interiors, to the exterior of the
SBOOND BOOK. 189
exteriors, from that ineffable to the darkness of
darkness, that ye may be called perfections
perfected in every wisdom. Now, therefore,
Mary, ask what thou wilt, and I will reveal it
to thee with great joy and great gladness."
It came to pass, when Mary had heard these
words which the saviour had said, that Mary again
she rejoiced exceedingly and was glad, Jesus.
and said : " Master, will the men of this world,
who have received the mysteries of light, (188)
be higher than the emanations of the treasure
in thy kingdom ? For I have heard thee say,
c When I shall have brought you to the region
for receiving the mysteries, the region of the
light- world will seem to you like a speck of dust,
because of the great distance that it will be
[from you], and because of the great light which
is in it' [far greater than that of] the world
of the treasure of light, the region in which
are the emanations. Will, then, my Master,
the men who shall have received the mysteries,
be higher than the light-world, and will they
be any higher than them in the kingdom of
light?"
Jesus answered and said unto Mary : " Ex-
cellently, indeed, dost thou question concerning
every matter with earnestness and confidence.
But hearken, Mary, that I may explain unto
thee the completion of the aeon and the ascension
190 PISTIS SOPHIA.
of the pleroma. There would be no place for
this, had I not said unto you, * When I shall
have brought you into the region of the in-
heritances of those who shall have received the
mystery of the light of the treasure of light,
(189) the region of the emanations shall seem
to you like a speck of dust, and like the simple
light of the day sun/
" It hath been said, ' These things shall come
Of th * P ass a
twelve o f the aeon and of the ascension of the
saviours
and their pleroma.' The twelve saviours of the
regions in x
the inherit- treasure, and the twelve orders of each
ance.
of them, which are the emanations of
the seven voices and of the five trees, shall be
with me in the region of the inheritance of light ;
they shall be kings with me in my kingdom,
each being king over his emanations, and each
being king according to his glory, the great
according to his greatness, and the little accord-
ing to his littleness.
" And the saviour of the emanations of the
first voice shall be in the region of the souls
which shall have received the first mystery of
the first mystery in my kingdom.
" And the saviour of the emanations of the
second voice shall be in the region of the souls
which shall have received the second mystery
of the first mystery.
SECOND BOOK. 191
" In like manner, the saviour of the emana-
tions of the third voice shall be in the region
of the souls of them who shall have received
the third mystery of the first mystery (190)
in the inheritance of light.
"And the saviour of the emanations of the
fourth voice of the treasure of light shall be in
the region of the souls which shall have received
the fourth mystery of the first mystery in the
inheritance of the light.
"And the fifth saviour of the fifth voice of
the treasure of light shall be in the region of the
souls who shall have received the fifth mystery
of the first mystery in the inheritance of the light.
" And the sixth saviour of the emanations of
the sixth voice of the treasure of light shall be
in the region of the souls which shall have re-
ceived the sixth mystery of the first mystery.
" And the seventh saviour of the emanations
of the seventh voice of the treasure of light
shall be in the region of the souls which shall
have received the seventh mystery of the first
mystery in the treasure of light.
" And the eighth saviour, that is to say the
saviour of the emanations of the first tree of the
treasure of light, shall be in the region of the
souls which shall have received the eighth mys-
tery of the first mystery (191) in the inheritance
of light.
192 PISTIS SOPHIA.
" And the ninth saviour, who is the saviour of
the emanations of the second tree of the treasure
of light, shall be in the region of the souls which
shall have received the ninth mystery of the
first mystery in the inheritance of light.
"And the tenth saviour, who is the saviour
of the emanations of the third tree of the
treasure of light, shall be in the region of the
souls which shall have received the tenth mys-
tery of the first mystery in the inheritance of
light.
" In the same manner, again, the eleventh
saviour, who is the saviour of the fourth tree of
the treasure of light, shall be in the region of
the souls which shall have received the eleventh
mystery of the first mystery in the inheritance
of light.
" And the twelfth saviour, who is the saviour
of the emanations of the fifth tree of the trea-
sure of light, shall be in the region of the souls
of them that shall have received the twelfth
mystery of the first mystery in the inheritance
of light.
(192) "And the seven amens, and the five
Of the as- voices, and the three amens, shall be
?hemo n f the n J right, being kings in the inherit-
to e the^n- in ~ ance f li g ilt ' An(1 the saviour f
heritance. t j ie twins, that is to say, the child of
the child, and the nine guardians shall remain
SECOND BOOK. 193
also at my left, being kings in the inheritance of
light.
"And each of the saviours shall be king over
the orders of his emanations in the of their re-
inheritances of light, in the manner in
which they are also in the treasure of dom.
light.
"And the nine guardians of the treasure of
light shall be higher than the saviours in the in-
heritance of light. And the twin saviours shall
be higher than the nine guardians in the kingdom
[of light]. And the three ameris shall be higher
than the twin saviours in the kingdom [of light].
And the five trees shall be higher than the three
amens in the inheritance of light.
"And leou, with the guardian of the veil of
the great light, and the receivers of
light, and the two great leaders, and powers of
the great Sabaoth, the good, [all] shall and their
. . . . f emanation
be kings in the first saviour of the first and ascen-
voice of the treasure of light, (193)
who shall be in the region of them that shall
have received the first mystery of the first mys-
tery ; for leou, and the guardian of the region
of them that are to the right, and Melchisedec,
the great receiver of light, and the two great
leaders emanated from the select and ever ex-
ceedingly pure light of the first tree up to the
fifth.
13
194 PISTIS SOPHIA.
" leou is the overseer of the light, who
emanated from the beginning from the pure
light of the first tree ; the guardian also of them
that are on the right emanated from the second
tree ; the two leaders emanated also from the
pure and select light of the third and fourth
trees in the treasure of light ; Melchisedec also
emanated from the fifth tree ; Sabaoth, the
good, also, whom I have called my father,
emanated from leou, the overseer of the light.
"These six, then, by the command of that
first mystery, the last of the supporters made to
dwell in the region of those of the right, ac-
cording to the regulation of the assembly in the
light which is above the aeons of the rulers, in
the worlds and in every race which they include,
of each of which I will tell you the mystery
[lit., thing] which hath been placed above his
head, in the emanation of the pleroma. Be-
cause, therefore, of the sublimity of the mys-
tery which hath been placed in each, (194)
they shall be fellow kings in the first mystery
of the first voice of the treasure of light, which
shall be in the region of the souls which shall have
received the first mystery of the first mystery.
" And the virgin of light, and also the great
Of the leader of the midst, whom the rulers
the midst of the seoris have named the grea,t lao,
ascension, after the name of the great ruler who
SECOND BOOK. 195
is in their region he and the virgin of light
and the twelve ministers from whom ye received
your form, and from whom ye received your power,
shall all also be kings with the first saviour of
the first voice in the region of souls which shall
have received the first mystery of the first mys-
tery in the inheritance of light.
"And the fifteen supporters of the seven
virgins of light, who are in the midst, shall
ascend from the [present] regions of the twelve
saviours, with the rest of the angels, each ac-
cording to his glory, that they may be kings
with me in the inheritance of light. And I
shall be king over them all in the inheritances
of light.
" All this, however, which I have narrated
unto you, shall not be at this time, ^ u * this A
J ' ' shall not
but it shall come to pass in the com- take place
r till the end
plotion of the aeons, which is the as- f the aeon,
cension of the pleroma ; this is the complete
ascension of the number of perfect souls of the
inheritances of light.
(195) "Before the completion of the seons,
therefore, that which I have narrated unto you
shall not take place, but each shall be in his own
region where he hath been set since the be-
ginning, until the number of the assembly of
perfect souls shall be accomplished.
"The seven voices, the five trees, the three
196 PISTIS SOPHIA.
amens, the twin saviours, the nine guardians,
the twelve saviours, they of the regions of the
right, and they of the regions of the left, each
shall dwell in the region in which he shall have
been placed, until all have arrived to make the
perfect number of souls of the inheritance of
light.
" And all the rulers who shall have repented
shall moreover dwell in the region where they
have been set, until all have arrived to make up
the number of souls of the light.
" They will all come, each in his proper time,
Of the as- when he shall receive the mystery.
the S souLsof And all will be carried through the
the perfect. rulerg wh() ^j j^ repented> and
they will come to the region of those of the
midst ; and they of the midst will baptise them,
and will give unto them the spiritual unction ;
they will seal them with the seals of their
mysteries. And they shall be carried through
those of all the regions of the midst, and they
shall be carried through the regions of them of
the right, and the region of the nine guardians,
and the region of the twin saviours, arid the
region of the three amens, and of the twelve
saviours, (196) and the region of the five trees
arid of the seven voices. Each will give them
the seal of its mystery, and they shall enter into
all to come to the regions of the inheritance of
SECOND BOOK. 197
light, that each may dwell in the region of
which he shall have received the mystery in the
inheritances of light.
" In a word, all the souls of men who shall
have received the mystery of light O f the rank
shall take precedence of all the rulers $ ^"J^
who shall have repented, shall take fect -
precedence of all them of the region of those of
the midst, and of all the region of them that are
on the right ; they shall take precedence of all
the region of the treasure of light. In a word,
they shall take precedence of all those of [that]
region, and they shall take precedence of all
them of the regions of the first statute. They
shall all come in ; they shall pass into the in-
heritance of light into the region of their mys-
tery, that each may dwell in the region of which
he shall have received the mystery. And so
also they of the region of the midst, and they of
the right, and they of the whole region of the
treasure, each in the region of the order in which
he hath been set from the beginning, until the
pleroma should ascend ; each of them accom-
plishing the regulation in which he hath been
set, because of the assembly of the souls which
have received the mystery, because of this
regulation, (197) that their seal should be
given to all the souls which shall have re-
ceived the mystery, and shall have passed
198 PISTIS SOPHIA.
through their interior towards the inheritance
of light.
" Now, therefore, Mary, this is the matter
on which thou didst question me with earnest-
ness and confidence. Now, then, moreover, he
that hath ears to hear, let him hear."
It came to pass, therefore, when Jesus had
finished speaking these words, that Mary Mag-
dalene came forward and said :
" Master, my indweller of light hath ears, and
Ma t 7 th 1 th r ^ comprehend every word which thou
from a the s P ea kest. Now, therefore, Master,
scriptures, concerning the word which thou hast
spoken, to wit, 'All the souls of human kind
which shall receive the mysteries of light, shall,
in the inheritances of light, take precedence of
all the rulers who shall repent, and all them of
the region of those who are on the right, and
the whole region of the treasure of light ' ; con-
cerning this word, my Master, thou hast said
unto us aforetime, 'The first shall be last and
the last shall be first/ that is, the c last ' are
the whole race of men who shall be first in the
light-kingdom ; so also they that are in the
region of the height are the 'first/ For this
cause, therefore, Master, didst thou say unto
us, ' He that hath ears to hear, let him hear/
that is to say, (198) that thou wouldst know
whether we comprehended all the words which
SECOND BOOK. 199
thou hast spoken unto us. Thus, then,
Master, stands the matter."
It came to pass, therefore, when Mary had
finished saying these words, that the saviour
was greatly astonished at the exposition of the
words which she had given, for she had become
pure spirit entirely. And Jesus answered again
and said unto her : " Well said, spiritual
and pure Mary ; this is the interpretation of
the word."
It came to pass, therefore, after all these
things, that Jesus continued in his conversation,
and said unto his disciples : " Hearken, while I
speak unto you concerning the glory of them
that are in the height, how they are, just as I
have spoken to you concerning them up to this
day.
" Now, therefore, when I shall have brought
you to the region of the last supporter, Of the last
who encircles the treasure of light, su PP rter -
when I shall have brought you to the region of
this last supporter, in order that ye may see
the glory in which he is, the region of the in-
heritance of light will seem to you simply like a
city of this world, because of the magnitude of
the last supporter, and because of the mighty
light in which he is.
"Hereafter I will speak unto you further
concerning the glory of the supporter who is
200 PISTIS SOPHIA.
above the little supporter ; but I will not tell
That the y ou f *h e region of them that are
yond n the e ' above all the supporters; (199) for
i ? 8 U Fnde rters there is no ki & d of language for them
scnbable. j n f^fe wor ] ( J ? nor an y similitude 1U
this world like unto them, to compare them
therewith ; there is neither quality nor light
which resembleth them, not only in this world,
but also no comparison in those of the height of
righteousness from their lowest region upwards.
For this cause, therefore, it is not possible to
describe them in this world, because of the
stupendous glory of them of the height, and
because of their transcendently immeasurable
quality. Therefore, indeed, there is no possi-
bility of speaking of them in this world."
It came to pass, therefore, when Jesus had
finished speaking these words unto his disciples,
that Mary Magdalene came forward, and said
unto Jesus : " Master, be not wroth with me if
I question thee, for I importune thee many a.
time and oft. Now, therefore, Master, be not
wroth with me if I question thee on every
matter with earnestness and confidence ; for my
brethren will preach it unto the race of human
kind, that they may hear and repent, (200) and
be saved from the harsh judgments of the evil
rulers, that they may enter into the height and
inherit the kingdom of light ; for, my Master,
SECOND BOOK. 201
not only are we compassionate among ourselves,
but we are also merciful minded to the whole
race of human kind, that they may be saved
from these harsh judgments. Now, therefore,
O Master, this is why we question on every
matter with earnestness and confidence, that my
brethren may tell it forth to the whole human
race, that they may not fall into the hands of
the malignant rulers of the outer diirkness."
It came to pass, when Jesus had heard the
word which Mary spake, that the saviour
answered with great compassion for her, and
said unto her : " Ask what thou wilt, and I
will reveal it unto thee with earnestness and
certainty, and without parable."
It came to pass, therefore, when Mary had
heard these words which the saviour Maryfur .
spake, that she rejoiced with great re- J^e^ 68 "
joicing, and was in exceeding gladness ; Jesus -
she said unto Jesus : " Master, by how much,
then, is the second supporter greater than the
first supporter ? By what distance is the former
separated from the latter? Or, again, how
many times is the former more radiant than the
latter?"
Jesus answered and said unto Mary in the
midst of the disciples : " Amen, amen,
I say unto you, the second supporter is second sup-
,* i porter.
removed from the first supporter by an
202 PISTIS SOPHIA.
immeasurable distance, both with regard to
height above and depth below, with regard to
length and breadth ; for he is enormously re-
moved by a mighty distance which is not to be
measured either by angels, or archangels, or
gods, or invisibles. (201) And the former is
greater than the latter most exceedingly, by a
measure which is not to be reckoned either by
angels, or archangels, or gods, or invisibles. And
the former is more radiant than the latter by a
measure utterly impossible to compute ; for
there is no means of measuring the light which
is in him, no possibility of computing it either
by angels, or archangels, or gods, or invisibles, as
I have already said unto you on another occasion.
" In like manner, the third supporter and the
Of the third, fourth and the fifth are greater the
fitt^Bup^ ne than the other an infinite number
porters. Q f ti mes . they are more radiant the
one than the other, and are removed the one
from the other by a stupendous distance, im-
measurable by angels, and archangels, by gods
and all invisibles, as I have already said unto
you on another occasion. Moreover, I will tell
unto you the type of each of them in their
emanation."
It came to pass, when Jesus had finished
Mary again speaking these words unto his dis-
Jesus! ne ciples, that Mary Magdalene came for-
SECOND BOOK. 203
ward again, she continued [in her questioning]
and said unto Jesus : " Master, of what type in
the midst of the last supporter, will be they
that shall have received the mystery of light ? "
And Jesus answered and said unto Mary in
the midst of the disciples : " They who shall
have received the mystery of light, when they
shall have quitted the body of the 2L* h ^ ive
matter of the rulers, (202) each of the mystery
7 x ' in the last
them shall be in his order, according supporter.
to the mystery which he shall have received.
They who shall have received a high mystery,
shall be in a high order; and they who shall
have received a low mystery, in a low order ;
in a word, of whatever regions each shall have
received the mystery, he shall dwell in its order
in the inheritance of light. For which cause I
said unto you aforetime, ' In the region where is
your heart, there also shall your treasure be ' ;
that is to say, in the region of which each shall
have received the mystery, there shall he rest."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that
John came forward, and said unto Jesus : " My
Master and saviour, give me also commandment
to speak in thy presence, and be not wroth with
me if I question thee on every matter with
earnestness and confidence ; for, Master, thou
hast promised to reveal unto us all that we
204 PISTIS SOPHIA.
should ask. Now, therefore, Master, hide
nothing from us at all of that on which we
question thee."
And Jesus answered with great compassion,
and said unto John : " To thee, also, blessed
John, the well-beloved, I give commandment
to speak the word which thou desirest, and I
will reveal it unto thee face to face, without
parable, and I will tell thee all that thou askest
me with earnestness and certainty."
And John answered and said unto Jesus :
John ques- "Master, concerning the region, then,
tioneth ^ ' & r>
Jesus. i n which each shall have received the
mystery and where he will have to rest, will
there be no power of quitting it for other higher
orders; (203) and will there be no power of
entering lower orders ? "
And Jesus answered and said unto John :
" Well, indeed, do ye question on every matter
with earnestness and confidence ; now, therefore,
John, hearken while I speak unto thee. Who-
soever shall have received the mystery of the
light, every one will remain in the region where
he shall have received the mystery, and will
not have the power of going into the heights,
into the higher orders.
" Thus he who shall have received the mys-
Of the first ^ er 7 m *^ e ^ rst ' statute, shall have the
statute. power of going into the lower orders,
SECOND BOOK. 205
which are all the orders of the third space ; but
will not have the power of going towards the
height into the higher orders.
" And he who shall have received the mystery
of the first mystery looking without, Of the firgt
which is the four and twentieth mvs- space *
./
tery and the head of the first space towards the
exterior he, then, shall have the power of
going into all the exterior orders ; but he will
not have the power of going into the higher
regions or of exploring them.
" And they who shall have received the mys-
tery in the orders of those four and Of th , e
J second
twenty mysteries, each shall enter into s P ace -
the region where he shall have received the
mystery, and each will have the power of explor-
ing all the exterior orders and spaces ; but will
not have the power of going into the higher
orders or of exploring them.
(204) " And he who shall have received the
mystery in the orders of the first mys- of the third
tery which is in the third space, shall space<
have the power of going into all the lower
orders, and of exploring them all, but he will
not have the power of going into the higher
regions or of exploring them.
" And he who shall have received the mystery
of the first trispiritual, which is above the four
and twenty mysteries, one after the other, which
206 PISTIS SOPHIA.
belong to the space of the first mystery, of which
Of the tri- j w yj t e }j y OU the regions in the
spirituals J
in the third emanation of the pleroma he, then,
the first ' who shall have received the mystery of
space of the .11111 i
ineffable. this trispmtual , shall have the power
of descending into all the lower orders ; but he
will not have the power of going into the height,
to the higher orders, which are all the orders of
the space of the ineffable.
" And he who shall have received the mystery
of the second trispiritual, shall have the power
of going into all the orders of the first trispirit-
ual, and of exploring them all and all the orders
that are therein ; but he will not have the power
of going into the orders of the height of the
third trispiritual.
(205) " And lie who shall have received the
mystery of the third trispiritual, which leadeth
to the three trispirituals and the three spaces of
the first mystery, one after the other [shall
enter therein] ; but he will not have the power of
going into the height, to the higher orders,
which are the orders of the space of the inef-
fable.
" But he who shall have received the absolute
Of the ah- m ystery of the first mystery of the
solute mys- J J j j
ter y- ineffable, that is to say, the twelve
mysteries of the first mystery, one after another,
which bring him into the spaces of the first
SECOND BOOK. 207
mystery he, then, who shall have received this
mystery, shall have the power of exploring all
the orders of the spaces of the three trispirituals
and of the three spaces of the first mystery, and
also all their orders ; and he shall have the
power of exploring all the orders of the inherit-
ance of light, of exploring from without within,
and from within without, from above below, and
from below above, from the height to the depth,
and from the depth to the height, from the
length to the breadth, and from the breadth to
the length ; in a word, (206) he shall have the
power of exploring all the regions of the inherit-
ances of light, and he shall have the power of
remaining in the region which he shall choose,
in the inheritance of the light-kingdom.
" Amen, I say unto you, this man, in the
dissolution of the world, shall be king over all
the orders of the inheritance of light ; and he
who shall have received the mystery of the
ineffable, that man is myself.
" That mystery knoweth why there
is darkness, and why light.
"That mystery knoweth why there ter y-
is the darkness of darknesses, and why the light
of lights.
" That mystery knoweth why the chaos exist-
eth, and why the treasure of light.
" That mystery knoweth why there are judg-
208 PISTIS SOPHIA.
ments, and why the light-world hath been
created together with the region of the inherit-
ances of light.
" That mystery knoweth why are all the
punishments of sinners, and why the rest of the
kingdom of light.
" That mystery knoweth why there are sin-
ners, and why inheritances of light.
(207) "That mystery knoweth why there are
unrighteous, and why there are good.
" That mystery knoweth why there are sen-
tences of punishment, and why are all the
emanations of light.
" That mystery knoweth why sin existeth,
and why there are baptisms and mysteries of
light.
" That mystery knoweth why the fire of
punishment existeth, and why there are seals of
light to escape the burning of the fire.
" That mystery knoweth why blasphemy ex-
isteth, and why there are songs to the light.
" That mystery knoweth why there are prayers
to the light.
" That mystery knoweth why cursing ex-
isteth, and why blessing.
" That mystery knoweth why killing existeth,
and why the enlivening of souls.
(208) " That mystery knoweth why adultery
and fornication exist, and why there is purity.
SECOND BOOK. 209
"That mystery knoweth why there is inter-
course, and why continence.
"That mystery knoweth why there is pride
and boasting, and why humility and gentle-
ness.
" That mystery knoweth why there are tears,
and why laughter.
" That mystery knoweth why there is slander,
and why good conversation.
" That mystery knoweth why there is readi-
ness to hear, and why disregard.
" That mystery knoweth why there is murmur-
ing, and why simpleness and holiness.
" That mystery knoweth why there is sin, and
why purity.
" That mystery knoweth why there is strength,
and why weakness.
" That mystery knoweth why there is bodily
impropriety, and why decency.
(209) " That mystery knoweth why there is
poverty, and why riches.
" That mystery knoweth why there is wealth
in the world, and why bondage.
" That mystery knoweth why there is death,
and why life."
It came to pass, therefore, when Jesus had
finished saying these words unto his disciples,
that they rejoiced with great joy, and were in
gladness on hearing his words. And Jesus con-
14
210 PISTIS SOPHIA.
tinned further in his conversation, and said unto
them :
" Hearken, therefore, now further, my dis-
ciples, while I tell you the whole gnosis of the
mystery of the ineffable.
The h gnosis "That mystery of the ineffable
tery of the knoweth why there is pitilessness,
ineffable J r '
continued, and why compassion.
"That mystery knoweth why there is de-
struction, and why everlasting increase.
" That mystery knoweth why there are rep-
tiles, and why they shall be destroyed.
(210) "That mystery knoweth why there are
wild beasts, and why they shall be destroyed.
" That mystery knoweth why there are beasts
of burden, and why birds.
" That mystery knoweth why there are moun-
tains, and why there are precious stones therein.
"That mystery knoweth why there is the
matter of gold, and why that of silver.
"That mystery knoweth why there is the
matter of brass, and why that of iron and steel.
"That mystery knoweth why there is the
matter of lead.
"That mystery knoweth why there is the
matter of glass, and why the matter of wax.
" That mystery knoweth why there are herbs
and plants, and why all matters exist.
"That mystery knoweth why there are waters
SECOND BOOK. 211
on the earth, and why all the things that are in
them, and why there is also earth.
(211) "That mystery knoweth why there are
the seas with their waters, and why the wild
denizens in the seas.
"That mystery knoweth why there is the
matter of the world, and why it shall be utterly
resolved."
And Jesus continued further in his conversa-
tion, and said unto his disciples :
" Yet again, my disciples, my comrades and
my brethren, let each be sober in mind, let him
hear and understand all the words which I shall
say unto you ; for, from this hour henceforth, I
shall begin to speak with you concerning the
gnosis of that ineffable.
" That mystery knoweth why there is a west,
and why an east.
" That mystery knoweth why there is a south,
and why a north.
" Yet again, my disciples, hearken and con-
tinue to be sober, that ye may hear the entire
gnosis of the mystery of that ineffable.
" That mystery knoweth why there are de-
mons, and why men.
"That mystery knoweth why there is heat,
and why the cool breeze.
" That mystery knoweth why there are stars,
and why clouds.
212 PISTIS SOPHIA.
(212) "That mystery knoweth why the earth
is dug out, and why the waters have come over
it.
"That mystery knoweth why the earth is
dried up, and why the rain falleth upon it.
" That mystery knoweth why there is famine,
and why abundance.
"That mystery knoweth why there is white
frost, and why healthful dew.
"That mystery knoweth why there is dust,
and why delightsome freshness.
"That mystery knoweth why there is hail,
and why pleasant snow.
" That mystery knoweth why there is a west
wind, and why an east wind.
" That mystery knoweth why there is a south
wind, and why a north wind.
"That mystery knoweth why there are the
Of the hie- pl ane ts of heaven and the disks of
rarcmes of L
powers. the light-givers, (213) and why there
is the firmament with all its veils.
"That mystery knoweth why there are rulers
of the spheres, and why the sphere with all its
types.
" That mystery knoweth why there are rulers
of the aeons, and why the aeons and their veils.
" That mystery knoweth why there are rulers
of the tyrant aeons, and why there are repentant
rulers.
SECOND BOOK. 213
" That mystery knoweth why there are ser-
vants, and why decans.
"That mystery knoweth why there are
angels, and why archangels.
" That mystery knoweth why there are lords,
and why gods.
" That mystery knoweth why there hath
been rivalry in the height, and why there hath
been lack of rivalry.
" That mystery knoweth why there is hate,
and why love.
" That mystery knoweth why there is discord,
and why concord.
" That mystery knoweth why there is avarice,
(214) and why renunciation of all things.
" That mystery knoweth why there hath been
love of possessions.
" That mystery knoweth why there is love of
fattening, and why satiety.
" That mystery knoweth why there are paired,
and why unpaired.
"That mystery knoweth why there is impiety,
[and why love of deity].
" That mystery knoweth why there are light-
givers, and why sparks.
" That mystery knoweth why there are triple-
powers, and why invisibles.
" That mystery knoweth why there are fore-
fathers, and why purities.
214 PISTIS SOPHIA.
"That mystery knoweth why is the great
Arrogant, and why his faithful.
"That mystery knoweth why there is the
great triple-power, and why the great invisible
forefather.
"That mystery knoweth why there is the
thirteenth aeon, (215) and why the region of
them of the midst.
" That mystery knoweth why there are the
receivers of the midst, and why the virgins of
light.
"That mystery knoweth why there are the
ministers of the midst, and why the angels of
the midst.
"That mystery knoweth why there is the light-
world, and why the great receivers of the light.
" That mystery knoweth why there are the
guardians of the region of them of the right, and
why the leaders of these [guardians].
" That mystery knoweth why there is the
gate of life, and why Sabaoth, the good.
" That mystery knoweth why there is the
region of them of the right, and why the light-
world, which is the treasure of light.
" That mystery knoweth why there are the
emanations of light, and why the twelve saviours.
"That mystery knoweth why there are the
three gates of the treasure of light, and why the
nine guardians.
SECOND BOOK. 215
"That mystery knoweth why there are the
twin saviours, (216) and why the three amens.
"That mystery knoweth why there are the
five trees, and why the seven amens.
"That mystery knoweth why there is the
mixture which once did not exist, and why it
hath been purified."
And Jesus continued further in his conversa-
tion and said unto his disciples : " Be sober still,
my disciples, and let each of you bring the power
of sensing the light before him, that ye may
hear with earnestness ; for henceforth from this
time I will describe for you the entire region of
the truth of the ineffable, and of the manner in
which it is."
It came to pass, therefore, when the disciples
had heard the words which Jesus had
spoken, that they were cast down and
lost courage entirely. Mary Magdalene came
forward, she bowed herself at the feet of Jesus,
and worshipped them ; she cried aloud and wept,
eaying : " Have mercy upon me, Master ; for
Lave not my brethren heard and lost all courage
because of the words which thou hast spoken ?
Now, therefore, Master, concerning the gnosis
of all the things which thou hast said are in the
mystery of that ineffable, (217) I heard thee say,
* Henceforth from this time I shall begin to tell
unto you the entire gnosis of this mystery of
216 PISTIS SOPHIA.
that ineffable ' well then, as to these words thou
hast not brought us to a perfect understanding
thereof. Wherefore my brethren have heard;
they have lost courage, they have ceased to
sense the meaning of thy speech, and [that] be-
cause of the words thou hast employed. Now,
therefore, Master, if the gnosis of all these
things is in that mystery, who is the man in this
world who shall be able to understand that
mystery and all its gnoses, and the fashion of all
the words which thou hast spoken concerning it? "
It came to pass, therefore, when Jesus had
heard the words which Mary said, that he under-
stood that the disciples had heard, but that they
were beginning to lose courage. Therefore, he
encouraged them, saying: " Grieve not, my
disciples, concerning the mystery of that ineffable,
thinking that ye will not understand it. Amen,
I say unto you, that mystery is yours, and every
one's who shall give ear unto you, and shall
renounce the whole of this world, and all the
matter therein, who shall renounce all the evil
thoughts that are therein, and shall renounce all
the cares of this aeon.
(218) " Now, therefore, will I tell you : Whoso-
jesusex- ever shall renounce the whole world
that that and all therein, and shall submit him-
reaiiy simp- self to the divinity, to him that mystery
mysteries, shall be far more easy than all the
SECOND BOOK. 217
mysteries of the kingdom of light ; it is far
simpler to understand than all the rest, and it is
far clearer than them all. He who shall arrive
at a knowledge of that mystery, hath renounced
the whole of this world and all its cares. For
this cause have I said to you aforetime, ' Come
unto me all ye that are oppressed with cares and
labour under their weight, and I will give you
rest, for my burden is light and my yoke easy/
Now, therefore, he who shall receive that mystery,
hath renounced the whole world, and all the
material cares that are therein.
" Wherefore, my disciples, grieve not, thinking
that ye will never understand that mystery.
Amen, I say unto you, that mystery is far simpler
to understand than all mysteries ; and amen, I
say unto you, that mystery is yours and also his
whosoever shall renounce the whole world and
all the matter that is therein.
" Now, therefore, hearken, my disciples, my
friends and my brethren, that I may impel you
to the understanding of that mystery of the in-
effable. (219) These things I say unto you,
because I have already instructed you in every
gnosis in the emanation of the pleroma ; for the
emanation of the pleroma is its gnosis.
" Now, therefore, that I may speak with you
further for your understanding of these
mysteries.
218 PISTIS SOPHIA.
"That mystery knoweth why the five sup-
porters rent themselves asunder, and why they
emanated from the parentless.
Ofthefissi- "That mystery knoweth why the
great light of lights rent itself asun-
der > and wh 7 the y emanated from the
parentless.
" That mystery knoweth why the first statute
rent itself asunder, and why it separated itself
from the seven mysteries, and why they ema-
nated from the parentless.
" That mystery knoweth why the great light
and the impression of light rent themselves
asunder, and why they remained without emana-
tion, and why they came forth from the parent-
less.
" That mystery knoweth why the first mystery
rent itself asunder, that is to say, the four and
twentieth mystery from the exterior, and why it
equalled in itself the twelve mysteries (220)
according to the number of the uncontainable
impassables, and why it emanated from the
parentless.
" That mystery knoweth why the twelve im-
Of them of moveables rent themselves asunder,
8ja e ce e oUhe and why they were established with
ineffable. a jj ^eir or( jers, an( j w ^y they ema-
nated from the parentless.
" That mystery knoweth why the unshakeables
SECOND BOOK. 219
rent themselves asunder, and why they were
established, separated from the [or into] twelve
orders, and why they emanated from the parent-
less which pertain to the orders of the space of
the ineffable.
" That mystery knoweth why the ineoneeiv-
ables which pertain to the two spaces [? second
space] of that ineffable rent themselves asunder,
and why they emanated from the parentless.
" That mystery knoweth why the twelve
unmanifestables rent themselves asunder, and
why they were established after all the orders of
the unrevealables, which are also uncontainable
impassables, and why they emanated from the
parentless.
" That mystery knoweth why these unreveal-
ables rent themselves asunder [they] which
did not reveal themselves, nor bring themselves
into manifestation, according to the regulation of
the one and only ineffable, (221) and why they
emanated from the parentless.
" That mystery knoweth why the super-depths
rent themselves asunder, and why they set
themselves in one order, and why they emanated
from the parentless.
" That mystery knoweth why the twelve orders
of the unspeakables rent themselves asunder,
and why they were divided into three divisions,
and why they emanated from the parentless.
220 PISTIS SOPHIA.
"That mystery knoweth why all the inde-
structibles in their twelve orders rent themselves
asunder, and why they were set in a single
order, emanating one after the other, and why
they were divided and formed separated orders,
being also uncontainable impassables, and why
they emanated from the parentless.
" That mystery knoweth why the impassables
rent themselves asunder, and why they emanated
from the parentless.
" That mystery knoweth why the impassables
rent themselves asunder, and why they were
formed into twelve impassable spaces, and were
set in three orders of spaces, according to the
regulation of the one and only ineffable, and
why they emanated from the parentless.
" That mystery knoweth why the twelve un-
containables which belong to the orders of the
one and only ineffable, (222) rent themselves
asunder, and why they emanated from the parent-
less, until they reached the space of the first
mystery which is the second space.
" That mystery knoweth why the four and
twenty myriads of the laudables rent themselves
asunder, and why they separated beyond the
veil of the first mystery, which is the twin
mystery, looking within and without, of the
one and only ineffable, and why they also
emanated from the parentless.
SECOND BOOK. 221
"That mystery knoweth why all the uncon-
tainables which I have just enumerated they
which are in the regions of the second space of
the ineffable, that is to say, the space of the
first mystery why they rent themselves asun-
der, and why these uncontainables and im-
passables emanated from the parentless.
"That mystery knoweth why the four and
twenty mysteries of the first trispirit- O f them of
ual rent themselves asunder, and why gpac^of the
they are called the four and twenty ineffable -
spaces of the first trispiritual, and why they
emanated from the second trispiritual.
" That mystery knoweth why the four and
twenty mysteries of the second trispiritual rent
themselves asunder, (223) and why they ema-
nated from the third trispiritual.
"That mystery knoweth why the four and
twenty mysteries of the third trispiritual rent
themselves asunder they which are the four
and twenty spaces of the third trispiritual and
why they emanated from the parentless.
" That mystery knoweth why the five trees of
the first trispiritual rent themselves asunder,
and why they developed in orderly sequence
and mutual connection, they and all their orders,
and why they emanated from the parentless.
"That mystery knoweth why the five trees
of the second trispiritual rent themselves asun-
222 PISTIS SOPHIA.
der, and why they emanated from the parent-
less.
"That mystery knoweth why the five trees
of the third trispiritual rent themselves asunder,
and why they emanated from the parentless.
"That mystery knoweth why the foreun-
containables of the first of the three trispirituals
rent themselves asunder, and why they ema-
nated from the parentless.
"That mystery knoweth why the foreun-
containables of the second trispiritual rent them-
selves asunder, and why they emanated from
the parentless.
(224) "That mystery knoweth why all the
foreuncontainables of the third trispiritual rent
themselves asunder, and why they emanated
from the parentless.
"That mystery knoweth why the first tri-
spiritual below, of them that pertain to the
orders of the one and only ineffable, rent itself
asunder, and why it emanated from the second
trispiritual.
"That mystery knoweth why the third tri-
spiritual, which is the first trispiritual from
above, rent itself asunder, and why it emanated
from the twelfth protrispiritual, which is in the
last region of the parentless.
"That mystery knoweth why all the regions
which are in the space of the ineffable were
SECOND BOOK. 228
emanated, together with all them which are in
them, and why they emanated from the last of
the limbs of the ineffable.
" That mystery knoweth why he himself also
rent himself asunder to emanate from the in-
effable to wit, he who commands them all ;
he who caused them all to emanate according
to their orders.
(225) "All this will I explain unto you when
speaking of the emanation of the Jc pspro-
r miseth to
pleroma. In a word, all that I have ex P J ain
* further all
said unto you, both that which shall in detail.
be, and that which shall come, they that are
emanating, and they which have emanated, they
which are without them, and they that act in
them, they which shall be contained in the
region of the first mystery, and they which
shall be in the space of the ineffable all
these I will explain unto you, by region and
order, when treating of the emanation of the
pleroma; and I will reveal unto you all the
mysteries which command them with their
protrispirituals and supertrispirituals which
command their mysteries and their orders.
"Now, therefore, it is the mystery of the
ineffable which knoweth why all of ?*
which I have spoken unto you hath cinctl y-
come into existence; of a truth all this hath
existed because of it. He is the mystery which
224 PISTIS SOPHIA.
is in them all ; he is the emanation of them all,
the re-absorption of them all, and the support of
them all.
" This mystery of the ineffable is in all those
of which I have spoken, and of which I shall
speak in treating of the emanation of the pleroma.
He is the mystery which is in them all, and he
is the one mystery of the ineffable. (226) And
the gnosis of that which I have said unto you,
and of what I have not yet spoken unto you, but
of all of which I shall speak when treating of the
emanation of the pleroma, and the whole gnosis
of each of them, one after another, that is to say,
why they exist all this is the one word of the
ineffable.
" And I will tell unto you the emanation of
all their mysteries, the types of each of them and
the manner of perfecting them in all their con-
figurations. And I will tell unto you the
mystery of the one and only ineffable, and all its
types, all its configurations and all its regulation ;
and why also it emanated from the last of the
limbs of the ineffable, for this mystery is the
support of them all.
" And the mystery of the ineffable is also the
Of the one one an( l on ty word, but there is another
Sonhe [ word J on the ton g ue of the ineffable ;
ineffable. it ig ^ rule Q f ^ interpretation of all
the words which I have spoken unto you.
SECOND BOOK. 225
" And he who shall receive the one and only
word of that mystery which I shall now tell unto
you, with all its types, and all its configurations,
and the manner of accomplishing its mystery for
ye are all perfect perfect ones, and ye shall achieve
all the gnosis of this mystery with all its regulation
and its utterance, for unto you all mysteries are
entrusted. Hearken, then, now, while I tell you
that mystery, which is this .... (227) He, there-
fore, who shall receive the one and only word of
that mystery, of which I have told you, when
he shall have come forth from the body of the as-
of the matter of the rulers, when the re- the S souiof
ceivers of wrath shall come and set
him free from the body of matter of the
seons for the receivers of wrath are m y sfcer y-
they who set free every soul which shall go forth
from the body when, then, the receivers of
wrath shall have set free that soul which shall
have received this absolute mystery of the in-
effable, which I have just told unto you, then, in
that hour when it shall be set free from the body
of matter, it shall become a great light-stream
in the midst of those receivers, and the receivers
shall fear exceedingly before the light of that
soul, they shall be thrown into consternation,
and shall sink down, and desist entirely, for fear
of the great light which they shall have seen.
" And the soul which shall have received the
15
226 PISTIS SOPHIA.
mystery of the ineffable, shall soar into the
height as a great light-stream, and the receivers
shall not be able to take hold upon it, nor will
they know the way which it goeth, for it hath
become a radiant stream, and flieth into the
height, and no power shall be able to restrain
it at all in any way, nor be able to come
nigh it.
(228) " It shall pass through all the regions
of the rulers and all the regions of the light-
emanations ; it shall give no explanation in
any region, nor any apology, nor any symbol,
for no power of the rulers, no power of the light-
emanations, shall be able to come nigh that soul.
But all the regions of the rulers, and all the
regions of the light-emanations, each of them in
its own region, shall sing a song unto it, in fear
of the light of the stream that shall clothe that
soul, until it hath passed through all of them,
and entered into the region of the inheritance of
the mystery which it hath received the mystery
of that one and only ineffable and become one
with the limbs [of the ineffable]. Amen, I say
unto you, it shall be in all the regions during
the time a man can shoot an arrow.
" Amen, I say unto you, every man who shall
receive that mystery of the ineffable,
Of the rank J J > .
of such a and shall accomplish it in all its types
and all its configurations, though he be
SECOND BOOK. 227
a man in the world, yet is he higher than all
angels, and shall far surpass them all.
" Though he be a man in the world, yet is he
higher than all archangels, and shall far surpass
them all.
(229) "Though he be a man in the world,
yet is he higher than all tyrants, and shall be
exalted above them all.
" Though he be a man in the world, yet is he
higher than all lords, and shall be exalted above
them all.
" Though he be a man in the world, yet is he
higher than all gods, and shall be exalted among
them all.
" Though he be a man in the world, yet is he
higher than* all light-givers, and shall be exalted
above them all.
" Though he be a man in the world, yet is he
higher than all purities, and shall be exalted
above them all.
" Though he be a man in the world, yet is he
higher than all triple powers, and shall be ex-
alted above them all.
" Though he be a man in the world, yet is he
higher than all forefathers, and shall be exalted
above them all.
" Though he be a man in the world, yet is he
higher than all invisibles, and shall be exalted
above them all.
228 PISTIS SOPHIA.
" Though he be a man in the world, yet is he
higher thao all them of the midst, and shall be
exalted above them all.
" Though he be a man in the world, yet is he
higher than the emanations of the treasure of
light, and shall be exalted above them all.
"Though he be a man in the world, yet is he
higher than the mixture, and shall be exalted
above the whole of it.
(230) " Though he be a man in the world, yet
is he higher than the whole region of the
treasure, and shall be exalted above the whole
of it.
"Though he be a man in the world, yet shall
he be king with me in my kingdom. He is a
man in the world, but a king in the light.
" Though he be a man in the world, yet is he
a man who is not of the world.
" Amen, I say unto you, that man is myself,
and I am that man.
" And in the dissolution of the world, that is
Such souls to say, when the pleroma shall achieve
11 christs," its ascension, when the number of all
be kings in the perfect souls shall have ascended,
dom. mg and when I shall be king in the
midst of the last supporter, king over all the
light-emanations, king over the seven amens,
the five trees, the three amens, and the nine
guardians, king over the child of the child, that
SECOND BOOK. 229
is to say, over the twin saviours, king over the
twelve saviours and the whole number of perfect
souls which shall have received the mystery in
the light then, all those men who shall have
received the mystery in that ineffable, shall be
fellow-kings with me, they shall sit on my right
hand and on my left in my kingdom.
" Amen, I say unto you, those men are my-
self, and I am these men.
" Wherefore I said unto you aforetime, c Ye
shall sit on my right hand and on my left in
my kingdom, and ye shall reign with me.'
(231) "For this cause, therefore, I have not
hesitated, nor have I been ashamed to call you
brethren and friends, for ye shall be fellow-
kings with me in my kingdom. These things,
then, I said unto you, knowing that I would
give unto you the mystery of that ineffable ;
and that mystery is myself, and I am that
mystery.
" Now, therefore, not only shall ye reign with
me in my kingdom, but all men who ^t^of tie
shall receive the mystery of that in-
effable, shall be fellow-kings with me dom -
in my kingdom, and I am they and they are
myself, but my throne shall be more excellent
than theirs. And because ye shall suffer griefs
in this world beyond all men, until ye shall
have heralded forth all the words which I shall
230 PISTIS SOPHIA.
speak unto you, your thrones shall be close to
mine in my kingdom.
"Wherefore have I said unto you aforetime,
'In the place where I shall be, there will be
also my twelve ministers, but Mary Magdalene
and John, the virgin, shall be higher than all
the disciples. 1
" And all men who shall receive the mystery
in that ineffable, shall be on my left hand and
on my right, and I am they, and they are my-
self.
" They shall be your equals in all things, and
yet your thrones shall be more excellent than
theirs, and my throne shall be more excellent
than yours (232) and [than those of] all men
who shall have found the word of that inef-
fable.
" Amen, I say unto you, the man who shall
f osisof know this word, shall know the gnosis
the word of o f a }j the W0 rds which I have said unto
the inef-
fable. y OU> both with regard to depth and
height, with regard to length and breadth ; in a
word, they shall possess the gnosis of all the
words which I have said unto you, and of those
which I have not spoken unto you, but which I
will tell unto you, region by region and order
by order, as I explain the emanation of the
pleroma.
" Amen, I say unto you, they shall know how
SECOND BOOK. 231
the world is constituted, and they shall know
why all them of the height are constituted in
such or such type, and they shall know where-
fore the pleroma existeth."
And when the saviour had said these things,
Mary Magdalene came forward and said : " Mas-
ter, bear with me, and be not wroth with me, if
I question on every matter with earnestness and
confidence. Now, therefore, my Master, surely
there is no other word of the mystery of that
ineffable, nor any other word of the whole
gnosis ? "
The saviour answered and said : " Yea, verily ;
there is another mystery of that ineffable and
another word of the whole gnosis."
And Mary answered again and said unto the
saviour : " Master, bear with me if I question
thee, and be not wroth with me. Now, there-
fore, Master, if we tarry not in life until we
know the gnosis of the whole word of that in-
effable, shall we not inherit the light-king-
dom?"
(233) The saviour answered and said unto
Mary : " Yea, verily ; every one of qf the dis-
those who shall receive a mystery of between
the light, shall enter therein to inherit
in the region of which he hath received
the mystery; but he shall not know oflighfct
the whole gnosis, wherefore all things come into
232 PISTIS SOPHIA.
existence, unless he knoweth the only word of
that ineffable, that is to say, the gnosis of the
pleroma ; further and in all openness, I am the
gnosis of the pleroma. Nor is there any pos-
sibility of knowing the one and only word of
gnosis, without receiving the first mystery of
that ineffable ; but all the men who shall receive
a mystery of light, each shall enter therein to
inherit up to the region of which he shall have
received the mystery.
" Wherefore have I said unto you aforetime,
c He that believeth on a prophet, shall receive a
prophet's reward, and he that believeth on a just
man, shall receive a just man's reward.' He shall
enter into the region of which he shall receive
the mystery. He who receiveth a lower mystery,
shall inherit a lower region ; and he who re-
ceiveth a higher mystery, shall inherit the region
of the height. And each shall dwell in his region
in the light of my kingdom, each shall have
power over the lower orders, but he will riot
have power to enter into the higher orders ; he
shall dwell in the region of the inheritance of
the light of my kingdom, (234) in stupendous
light which cannot be measured either by gods
or all the invisibles ; he shall be in great joy
and great gladness.
" Now, therefore, also, hearken, I will speak
with you concerning the glory of those also
SECOND BOOK. 233
who shall receive the mysteries of the first
mystery.
"He, therefore, who shall receive the [first]
mystery of that first mystery, when Of * he as ;
j J ** * cension of
the time cometh for him to depart the souls of
r them that
from the body of the matter of the receive
J the twelve
rulers, the receivers of wrath shall mysteries
' of the first
come to lead the soul of that man out mystery,
of the body, but his soul shall be a mighty light-
stream, and these receivers shall be in terror
before the light of that soul. That soul shall
enter into the height, that it may pass through
all the regions of the light- emanations, and it
shall give neither explanation, nor apology, nor
symbol, in any of the light-regions, but it shall
pass through all, and be higher than them all,
so that it shall enter and reign over all the
regions of the first saviour.
" In like manner, also, he who shall receive
the second mystery of the first mystery, and the
third, and the fourth, up to the twelfth mystery
of the first mystery, (235) when the time cometh
for him to depart from the body of the matter
of the rulers, the receivers of wrath shall ap-
proach him, to conduct his soul out of the body
of matter ; and those souls shall become mighty
light-streams in the hands of the receivers of
wrath, and these receivers will become terror-
stricken before the light of those souls, they will
234 PISTIS SOPHIA.
be in consternation, they will sink down on their
faces; and those souls shall straightway enter
into the height, that they may be carried above
all the regions of the rulers and all the regions
of the light-emanations ; they shall give neither
explanation, nor apology, in any region whatever,
nor any symbol, but they shall pass through all
the regions, they shall enter into all and shall
reign over all the regions of the twelve saviours,
so that they who shall have received the second
mystery of the first mystery, shall reign over all
the regions of the second saviour in the inherit-
ances of light.
" In like manner, also, they who shall have
received the third mystery of the first mystery,
and also the fourth, the fifth, the sixth, up to
the twelfth, each shall be king over all the
regions of the saviour of which he shall have
received the mystery. And he who shall have
received, after the others, the twelfth mystery
of the first mystery, that is to say, the authentic
mystery, concerning which I will speak with you
(236) he, then, who shall have received those
twelve mysteries which pertain to the first mys-
tery, when he shall depart from the world, shall
pass through all the regions of the rulers and all
the regions of the light, as a mighty light-stream,
and he also shall be king over all the regions
of the twelve saviours. [Such souls,] however,
SECOND BOOK. 235
shall not be equal to them who shall have re-
ceived this one mystery of that ineffable. But
he who shall have received this mystery shall
dwell in those orders, in that they are excellent,
and he shall dwell in the orders of the twelve
saviours."
It came to pass, when Jesus had finished
speaking these words unto his disciples, Mary ques-
r to tioneth
that Mary Magdalene came forward, Jesus.
and kissed the feet of Jesus, and said unto him :
" Master, bear with me and be not wroth witli me,
if I question thee ; but have mercy upon us,
Master, and reveal unto us the matter on which
we shall question thee. Now, therefore,
Master, how is it that the first mystery hath
twelve mysteries, whereas that ineffable hath
but one mystery ? "
Jesus answered and said unto her : " Indeed,
it hath but one mystery ; yet that O f the three
mystery maketh three mysteries, al- ^fi^ 68
though it is only one mystery; but m y stenes -
the type of each of them is different. It also
maketh five mysteries, while still remaining one ;
but the type of each is different, so that these
five mysteries are equal to one another (237)
in the mystery of kingship in the inheritance of
light, but the type of each of them is different,
and their kingdom is higher and more exalted
than all the kingdoms of the series of twelve
236 PISTIS SOPHIA.
mysteries of the first mystery ; but they are
not equal in the kingdom of the one and only
mystery of the first mystery in the kingdom of
light.
"In like manner, also, the three mysteries
are not equal in the kingdom which is in the
light, but the type of each of them is different,
and they also are not equal in the kingdom of
that one and only mystery of the first mystery
in the kingdom of light.
" Different, moreover, is the type of each of
these three ; and the types of the configuration
of each of them are different from one another.
" For when thou shalt have accomplished the
Of the first first mystery [of these three], after
mysteries, passing through the other [twelve], if
thou shalt establish thyself, and accomplish it
properly in all its configurations, then dost thou
depart from thy body at the proper time, thou
becomest a great flame of light, a light-stream
thou passest through all the regions of the rulers
and all the light-regions, which became terror-
stricken before such a soul, until it shall have
come into the region of its kingdom.
(238) "When also thou shalt have properly
Of the accomplished the second mystery of
?hethree the first mystery, in all its configura-
mysteries. t j ong ^ man> ^en, W J 1Q Qfaall aC-
complish its mystery, if he uttereth the mystery
SBCONL BOOK. 237
over the head of any man who shall be on the
point of departing out of the body, if he speaketh
it into his two ears, even though the man who
is on the point of departure should receive the
mystery a second time, and though he should
already be a partaker in the word of truth
amen, I say unto you, when that man shall
depart from the body of matter, his soul shall
become a great light-stream, it shall pass through
every region until it hath come into the king-
dom of that mystery.
" But if that man hath not received the mys-
tery, and if he is not a participator in ^^^
the words of truth when he who per- regard to
r the unin-
formeth that mystery, uttereth those itiated.
mysteries over the head of a man on the point of
departure from the body, [even] of him who hath
not received the mystery of light, and is not a
participator in the words of truth amen, I say
unto you, that man, when he shall depart from
the body, shall not be judged in any region
whatever, he shall not be punished in any region
at all, the fire shall not touch him because of the
great mystery of that ineffable, which is with
him.
" But they shall make great haste to pass him
from one to the other in turn, to conduct him
throughout the regions and throughout the
orders, (239) until he be brought before the
238 PISTIS SOPHIA.
virgin of light, all regions being terror-stricken
before the mystery and the symbol of the king-
dom of that ineffable, which is with him.
" And when he shall have been brought unto
the virgin of light, the virgin of light will see
the symbol of the mystery of the kingdom of
that ineffable which shall be with him; the
virgin of light will be amazed and will prove
him, but he will not be brought unto the light
until he have performed the whole polity of the
light of that mystery, that is to say, the strict
observance of the renunciation of the world and
also of all the matter that is therein.
"The virgin of light will seal him with an
excellent seal, which is this .... And no
matter in what month he departed from the
body of matter, she will have him sent into a
righteous body, which shall find the divinity of
truth and the higher mysteries, that he may
receive them as his inheritance and that he may
receive the light for ever, that is to say, the
boon of the second mystery of the first mystery
of that ineffable.
"And the man who shall perform this third
Of the third m y S tery of that ineffable, not only
of the three J J - j
mysteries. w h en he [himself] shall have departed
from the body, shall he inherit the kingdom
of the mystery ; but when he shall complete
that mystery, (240) and when he shall perform
SECOND BOOK. 239
it with all its configurations, that is to say,
when he shall have created that mystery for
himself, and shall have properly accomplished
it, [then] when he shall have pronounced the
name of that mystery over a man, departing
from the body with a knowledge of
that mystery, such an one, whether he r ?s ard to
J J the unin-
have delayed or have not delayed, itiatea.
[even if] he pass through the dire punishments
of the rulers, their harsh judgments and their
various fires amen, I say unto you, on depart-
ing from the body, when this mystery shall
have been uttered over him, they shall make
great haste to pass him on and hand him from
one to the other, until he be brought to the
virgin of light, and the virgin of light shall seal
him with an excellent seal, which is this . . . :
And no matter in what month he departed from
the body, she will have him sent into a righte-
ous body, which shall find the divinity of truth
and the higher mystery, in order that he may
inherit the kingdom of light. This, then, is the
boon of the third mystery of that ineffable.
"Now, therefore, whosoever shall have re-
ceived one of the five mysteries of that Further
concerning
ineffable, when he departeth from the the three
body, he shall inherit up to the region mysteries.
of that mystery. The kingdom of the five
mysteries is higher than the kingdom of the
240 PISTIS SOPHIA.
twelve mysteries of the first mystery, and higher
than every mystery below them. (241) And
the five mysteries of that ineffable are equal to
one another in their own kingdom, but they are
not equal to the three mysteries of that ineffable.
"And he that receiveth one of these three
mysteries of that ineffable, on departing from
the body shall inherit up to the kingdom of
that mystery. And these three mysteries are
equal to one another in the kingdom, and are
higher than the five mysteries of the ineffable
in the kingdom, and more exalted than them ;
but they are not equal to the one and only mys-
tery of that ineffable.
" He that receiveth also the one arid only
Of the one mystery of that ineffable, shall inherit
mystery. the region of the whole kingdom ac-
cording to its glory of which I have already
spoken unto you on another occasion. Whoso-
ever shall receive the mystery which is in the
whole space of that ineffable, and also all the
other sweet mysteries which are in the limbs of
that ineffable, of which I have not yet spoken
unto you, both concerning their emanation, and
the manner in which they are constituted, and
the type of each of them as it is I have not
told you why it is called the ineffable, or why
it lies stretched out with all its limbs, (242) or
how many limbs there are therein, or what are
SECOND BOOK. 241
all its regulations, nor will I say this unto you
immediately, but only when I come to speak of
the emanation of the [whole] pleroma; [then]
will I tell you every detail, one by one, for it
hath emanated together with its own word, just
as it is in itself, together with the sum total
of all its limbs which belong to the regulation
of the one and only one, the changeless god of
truth in the region, therefore, of which each
shall receive the mystery in the space of that
ineffable, there shall he inherit up to the region
which he shall have received, and also [as far as]
the whole region of the space of that ineffable ;
nor shall he give explanation throughout the
regions, nor apology, nor symbol, for [such souls]
are without symbol and have no receivers, but
they shall pass through all the regions until
they arrive at the region of the kingdom of the
mystery which they have received.
" In like manner also, they who shall receive the
mystery of the second space, they [also] Of the mys .
require neither explanation, nor apology, l^? OI l the
nor symbol, for they have no symbol in space>
that world ; it is the space of the first mystery.
" But of those of the third space towards the
exterior, that is to say, the third space
from the interior, (243) every region
in this space hath its receivers, its from with -
r ' out.
explanations, its apologies, and its symbols, [all
16
242 PISTIS SOPHIA.
of] which I will tell you when I come to speak
of this mystery, that is to say when I shall
have finished explaining the emanation of the
pleroma.
"But when the pleroma is completed, that
Of the reign * s to Sa 7> when the number of per-
sLd yea fect souls slia11 be reached, and the
of the light. m ygte r y shall be accomplished accord-
ing to which the pleroma is the pleroma, I shall
pass a thousand years, according to the years
of the light, reigning over all the emanations
of the light and the whole number of perfect
souls who shall have received all the mys-
teries."
It came to pass, when Jesus had finished
speaking these words unto his disciples, that
Mary Magdalene came forward and said :
" Master, how many years in years of the world
is a year of the light ? "
Jesus answered and said unto Mary : " A day
what is a of the light is a thousand years in the
year of the . .
light. world, so that thirty-six myriads of
years and a half myriad of years of the world
make a single year of the light.
" I shall, therefore, pass a thousand years
of the light reigning in the midst of the last
supporter over all the emanations of the light,
over the total number of the souls who shall have
received the mysteries of the light.
SECOND BOOK. 243
"And ye, my disciples, and whosoever shall
have received the mystery of that in- of them of
effable, (244) shall rest with me, on
my right hand and on my left, reign-
ing with me in my kingdom. sand years.
"And they also who shall receive the three
mysteries of the five mysteries of that ineffable,
shall be fellow-kings with you, in the kingdom
of light ; they shall not be equal with you, with
you and with them who shall have received the
[one and only] mystery of that ineffable, but
they shall be after you, and yet shall be
kings.
" And they who shall have received the five
mysteries of that ineffable, shall be after [them
of] the three mysteries, and yet shall be kings.
" And they who shall have received the
twelve mysteries of the first mystery, shall
also be after [them of] the five mysteries of
that ineffable, and they shall be kings also,
according to the order of each one of them.
" And they who shall have received the mys-
tery in all the regions of the space of that in-
effable, shall also be kings, but they shall be
after those who shall have received the mystery
of the first mystery, distributed according to
the glory of each of them, so that they who
shall have received a higher mystery, shall be in
the higher regions, and they who shall have
244 PISTIS SOPHIA.
received a lower mystery shall be in a lower
region, reigning in the light of my kingdom.
" These only constitute the inheritance of the
kingdom of the first space of that ineffable.
(245) " They also who shall have received all
Of them of ^he mysteries of the second space,
the second J
space. which is the space of the first mys-
tery, shall be also in the light of my kingdom,
distributed according to the glory of each of
them, and each shall be in the mystery which
he shall have received ; and they who shall have
received a higher mystery, shall be in the higher
regions, and they who shall have received a
lower mystery, shall be in the lower regions in
my kingdom of light.
" This is the inheritance of the second king,
for them who shall have received the mystery of
the second space of the first mystery.
" They also who shall receive all the mysteries
Of them of of the second space [of the first mys-
space, the tery], which is the first space from the
without. exterior, they also shall be after the
second king, distributed also in the light of my
kingdom, according to the glory of each of them,
each being in the region of which he shall have
received the mystery, so that they who shall
have received higher mysteries, shall be in
higher regions, and they who shall have re-
ceived lower mysteries, shall be in lower regions.
SECOND BOOK. 245
" These are the three inheritances of the king-
dom of light.
"Now the mysteries of these three inherit-
ances of light are exceedingly numerous. Ye
shall find them in the two great Books of leou ;
but I will give you and tell you the great
mysteries of each inheritance, (246) those which
are higher than all their regions, that is to say,
those which are chief over all their regions and
orders, those which can bring the whole human
race into the higher regions, from space to space
of the inheritance.
" But as for the rest of the lower mysteries,
ye have no need thereof, but ye shall Of the
J Books of
find them in the two Books of leou, leou.
which Enoch wrote when I spoke with him from
the tree of knowledge, and from the tree of life,
which were in the Paradise of Adam.
" Now, therefore, when I shall have finished
explaining the whole of the emanation, I will
give you and tell you the great mysteries of the
three inheritances of my kingdom, those which
are chief of the mysteries which I will give you.
I will tell them unto you in all their configura-
tions, in all their types, and in all their numbers,
together with the seals of the third space, which
is the first space from the exterior ; and I will
tell you the explanations, apologies, and symbols
of that space.
246 PISTIS SOPHIA.
" As to the second space towards the interior,
they [who reach thereto] have no need either of
explanation, or apology, or symbol, or number,
or seal ; but only of types and configurations."
(247) When the saviour had finished saying
these words unto his disciples, Andrew came
forward and said : " Master, be not wroth with
me, but have mercy upon me, and reveal unto
me the mystery of the word concerning which I
shall question thee, for it hath been hard for me,
and I have not understood it."
The saviour answered and said unto him :
"Ask concerning that which thou desirest to
question and I will reveal it unto thee face to
face without parable."
And Andrew answered and said : "I am in
Andrew great wonderment and amazement, how
Jesus. men of this world and in bodies of
matter when they depart from this world, shall
pass through all those firmaments, and those
rulers, all lords, all gods, all those great invisibles,
and all those of the region of them of the midst,
and those of the whole region of them that are
on the right, and all the great emanations of
them that are on the right, so that they pass
through them and inherit the kingdom of light.
This matter, then, is hard for me."
When Andrew had said these words, the spirit
of the saviour was moved in him, and he cried
SECOND BOOK. 247
out and said : " How long shall I bear with
you, how long shall I suffer you ? Do That ail
ye still not know and are ye ignorant ? ^ten^iaiiy
Know ye not, and do ye not under- all P wers -
stand that ye are all angels, all archangels, gods
and lords, all rulers, all the great invisibles, all
those of the midst, (248) those of every
region of them that are on the right, all the
great ones of the emanations of the light with
all their glory ; that ye are all, of yourselves and
in yourselves in turn, from one mass and one
matter, and one substance ; ye are all from the
same mixture.
" And by the commandment of the first mys-
tery, the mixture is constrained until all the
great light-emanations with all their glory are
purified, until they are cleansed from the mixture,
till they are purified not of themselves, but of
necessity, according to the regulation of that
one and only ineffable.
" They indeed have not at all [in reality] under-
gone sufferings, nor changes of region, nor have
they at all torn themselves asunder, nor poured
themselves into different bodies, nor have they
been in any affliction. /
" Whereas ye others, ye are the purgations of
the treasure, ye are the purgations of Aa to how
the region of them that are on the e
right, ye are the purgations of all the P wers -
248 PISTIS SOPHIA.
invisibles and of all the rulers ; in a word, ye
are the purgations of all of them. And ye have
been in great afflictions and great tribulations,
in your pourings into different bodies of this
world. (249) And after all these afflictions
which came from yourselves, ye have struggled
and fought, renouncing the whole world and all
the matter that is in it ; and ye have not held your
hands in the fight, until ye found all the mys-
teries of the kingdom of light, which have puri-
fied you, and transformed you into refined light,
most pure, and ye have become pure light itself.
" For which cause have I said unto you afore-
time, * Seek, that ye may find/ I said, there-
fore, unto you, ' Ye shall seek out the mysteries
of light, which purify the body of matter, and
they will transform you into light of exceeding
great purity.'
" Amen, I say unto you, the race of human
pf thepuri- ki n d i s o f matter. I tore myself asun-
lyiug mys- *
teries. (j er> j brought unto them the mys-
teries of light, to purify them, for they are the
purgations of all the matter of their matter ;
otherwise, no soul in the whole of human kind
would have been saved ; nor could it have in-
herited the kingdom of light, unless I had
brought unto them the purifying mysteries.
"Now the light-emanations have no need of
any mystery, for they are pure ; but the human
SECOND BOOK. 249
race hath need of purification, for all men are
purgations of matter. For this cause I said
unto you aforetime, ' They that are whole, need
no physician, but they that are sick ' ; (250)
that is to say, they that are of the light have
no need of the mysteries, for they are pure
light-powers, but the human race hath need of
them, for [men] are purgations of matter.
" For this cause, therefore, preach ye to the
whole human race, saying, ' Cease not to seek
day and night, until ye have found the purify-
ing mysteries '; and say unto them, 'Renounce
the whole world, and all the matter therein/ for
he who buyeth arid selleth in this world, he who
eateth and drinketh of his own matter, who liveth
in his own cares and in all his own associations,
amasses ever fresh matter from his matter, in
that the whole world, and all that is therein,
and all its associations, are exceedingly material
purgations, and they shall make enquiry of
every one concerning his purity.
" For which reason, then, I said to you afore-
time, ' Renounce the whole world and all the
matter therein/ that ye may not add other
matter to the matter which is already in you.
Therefore, preach ye this to the whole human
race, saying, ' Renounce the whole world and all
its associations, (251) that ye may not add fresh
matter to the matter which is already in you ' ;
250 PISTIS SOPHIA.
and say unto them, 6 Cease not to seek day and
night, and stay not your hands until ye have
found the purifying mysteries which shall
cleanse you, and will transform you into pure
light, that ye may enter into the height and
inherit the light of my kingdom/
"Now, therefore, thou, Andrew, and all
That ail thy brethren and co-disciples, because
who are .
purified of your renunciations, and all the
shall be . , . , _ .
saved. sufferings which ye have endured
in every region, because of your repourings
into different bodies, and because of all your
tribulations, ye have, after all, received the
purifying mysteries, and are become pure light
exceedingly refined. For this cause, therefore,
ye shall enter into the height, ye shall come to
the interior of all the regions of all these great
emanations of the light, ye shall be kings in
the kingdom of light for ever. This is the
explanation of the words on which ye question
me.
"Now, therefore, Andrew, still art thou in
Thatfinaiiy unbelief and ignorance ; but when ye
shall have departed from your bodies,
powers. and shall have entered into the height,
and arrived at the region of the rulers, all the
rulers shall be ashamed before you, in that ye
are the purgations of their matter and yet have
been transformed into purer light than all of
SECOND BOOK. 251
them. And when ye shall have come into the
region of the great invisible, (252) and into
the region of them of the midst, of them of the
right, and into the regions of all those great
emanations of the light, ye shall receive glory
in the presence of all of them, in that ye are
the purgations of their matter and are trans-
formed into light purer than them all. And
all the regions shall sing a song before you,
until ye have entered into the region of the
kingdom."
When the saviour had said these things,
Andrew knew clearly, and not only Jesus
pardoiiethi
he but also all the other disciples, that the ignor-
1 1 1 I 1 I i n r> ftnCe f
they should inherit the kingdom of Andrew,
light. Then they all cast themselves on the
ground, side by side, at Jesus 1 feet, they cried
aloud, and wept, and besought the saviour,
saying : " Master, forgive our brother the sin
of ignorance."
And the saviour answered and said : "I
forgive and will forgive ; for this cause hath
the first mystery sent me, that 1 may forgive
every one his sins."
EXTRACT FROM THE BOOKS OF THE
SAVIOUR.
"AND they that are worthy of the mysteries
of the which lie in that ineffable, that is to
members ga ^ ^y fa&t have not emanated
ineffable. they ftre ^^ ^ ^ firgt m y gtery
To use a similitude and correspondence of speech
that ye may understand, they are the members
of that ineffable ; and each is according to the dig-
nity of its glory, the head according to the dignity
of the head, the eye according to the dignity of
the eye, (253) the ear according to the dignity of
the ear, and the rest of the members [in like
fashion] ; so that it is manifest that there are many
members but only one body. Of this I speak to
you in a paradigm, a correspondence, and a simili-
tude, but not in the reality of its configuration ;
I have not revealed the [whole] word in truth.
" But the mystery of that ineffable and
Jesus, every member which is in it> that
the great . .
initiator, is to sav, they that dwell in the
is all *
mysteries, mystery of that ineffable, and they
that dwell in [that ineffable] and also the
three spaces which follow after them, mystery
by mystery, in truth and verity, all that [is
myself]. I am the treasure of all of them, apart
THE BOOKS OP THE SAVIOUR. 253
from which there is no treasure, apart from
which there is no individuality in the world ;
but there are other words [besides the word of
this world], other mysteries, other regions.
" Now, therefore, blessed is he [among men]
who hath found the mysteries of the Of the
dignity
space towards the exterior. He is a of them
god, who hath found the words of the initiated
mysteries of the second space in the mysteries.
midst. He is a saviour and free of every
space, who hath found the words of the
mysteries, the words of the third space towards
the interior. He is the very pleroma itself
the object of desire of all who are in that third
space who hath found the mystery (254) in
which they [all] are and in which they are [all]
set. Wherefore is he equal to [all of them].
He hath found also the words of the mysteries,
which I have written down for you by a simili-
tude, namely the members of the ineffable.
Amen, I say unto you, he who hath found the
words of these mysteries in the truth of God,
that man is chief in the truth, he is its peer,
because of these words and mysteries. The
pleroma verily oweth its being to that mystery.
For which cause, he who hath found the words
of these mysteries, is equal to the chief [of all].
It is the gnosis of the gnosis of the ineffable,
concerning which I speak unto you this day."
THE SECOND BOOK OF PISTIS SOPHIA.
(CONTINUED.)
JESUS continued in his conversation and said
Of the unto his disciples : " When I shall
of e the hmg have gone unto the light, preach unto
disciples. j.] ie w h o l e world and say unto them,
c Cease not day and night to seek until ye have
found the mysteries of the kingdom of light,
which will purify you and transform you into
pure light, that ye may be brought to the
kingdom of light/
" Say unto them, c Renounce the whole world
What men and all the matter that is in it, all
should . .
avoid. its cares, all its sins, in a word, all the
associations that are in it, (255) that ye may
be worthy of the mysteries of light, and be
saved from all the torments which are in the
judgments/
"Say unto them, * Renounce murmuring,
that ye may be worthy of the mysteries of
light, and be saved from the fire of the dog-
faced one/
" Say unto them, ' Renounce superstition,
SECOND BOOK. 255
that ye may escape the judgment of that
dog-faced one/
" Say unto them, ' Renounce all spells, that
ye may be worthy of the mysteries of light,
and escape the torments of Ariel/
" Say unto them, ' Renounce calumny, that
ye may be worthy of the mysteries of light, and
escape the rivers of fire of the dog-faced one/
" Say unto them, ' Renounce false witness,
that ye may become worthy of the mysteries
of light, and escape, and be preserved from the
rivers of fire of the dog-faced one/
" Say unto them, ' Renounce boasting and
pride, that ye may be worthy of the mysteries
of light, and escape the pits of fire of Ariel/
" Say unto them, ' Renounce gluttony, that
ye may be worthy of the mysteries of light, and
escape the judgments of Amenti/
" Say unto them, ' Renounce garrulity, that
ye may be worthy of the mysteries of light,
and preserved from the fires of Amenti/
(256) " Say unto them, * Renounce evil
caresses, that ye may be worthy of the mysteries
of light, and preserved from the torments which
are in Amenti/
" Say unto them, ' Renounce the desires of
avarice, that ye may be worthy of the mysteries
of light, and escape from the rivers of fire of
that dog-faced one/
256 PISTIS SOPHIA.
" Say unto them, * Renounce the loves of the
world, that ye may be worthy of the mysteries
of light, and escape from the coats of pitch and
fire of the dog-faced one/
" Say unto them, ' Renounce robbery, that
ye may be worthy of the mysteries of light,
and escape the rivers of fire of Ariel/
" Say unto them, * Renounce evil words, that
ye may be worthy of the mysteries of light, and
saved from the torments of the rivers of smoke/
" Say unto them, ' Renounce wickedness,
that ye may be worthy of the mysteries of
light, and saved from the seas of fire of Ariel/
" Say unto them, * Renounce pitilessness, that
ye may be worthy of the mysteries of light,
and saved from the judgments of the dragon-
faced one/
" Say unto them, ' Renounce wrath, that ye
may be worthy of the mysteries of light, and
saved from the rivers of smoke of the dragon-
faced/
" Say unto them, ' Renounce reviling, that
ye may be worthy of the mysteries of light,
and saved from the fire of the seas of the
dragon-faced/
(257) " Say unto them, ' Renounce pillage,
that ye may be worthy of the mysteries of
light, and saved from the seething seas of the
dragon- faced/
SECOND BOOK. 257
" Say unto them, ' Renounce robbery, that
ye may be worthy of the mysteries of light,
and saved from laldabaoth/
" Say unto them, ' Renounce slandering, that
ye may be worthy of the mysteries of light, and
saved from the rivers of fire of that lion-faced.'
" Say unto them, c Renounce quarrelling and
broiling, that ye may be worthy of the mysteries
of light, and saved from the seething rivers of
laldabaoth/
c< Say unto them, ' Renounce all ignorance,
that ye may be worthy of the mysteries of
light, and saved from the workmen of lalda-
baoth and the fires of his seas/
" Say unto them, ' Renounce villainy, that
ye may be worthy of the mysteries of light, and
saved from all the demons of laldabaoth and all
his judgments/
" Say unto them, ' Renounce sloth, that ye
may be worthy of the mysteries of light, and
saved from the seething seas of pitch of lalda-
baoth. 1
" Say unto them, ' Renounce adultery, that
ye may be worthy of the mysteries of the king-
dom of light, and saved from the seas of sulphur
and pitch of the lion-faced.'
" Say unto them, * Renounce murder, that
ye may be worthy of the mysteries of light,
and saved from the crocodile-faced ruler, who
17
258 PISTIS SOPHIA.
dwelleth in ice, (258) the first creation of the
outer darkness/
" Say unto them, c Renounce hardness of
heart, and impiety, that ye may be worthy of
the mysteries of light, and saved from the
rulers of the outer darkness/
" Say unto them, ' Renounce atheism, that
ye may be worthy of the mysteries of light, and
saved from the weeping and gnashing of teeth/
" Say unto them, ' Renounce [magic] potions,
that ye may be worthy of the mysteries of
light, and saved from the great frost and hail
of the outer darkness/
" Say unto them, ' Renounce blasphemy, that
ye may be worthy of the mysteries of light, and
saved from the great dragon of the outer dark-
ness/
" Say unto them, ' Renounce the doctrines of
error, that ye may be worthy of the mysteries
of light, and saved from all the punishments
of the great dragon of the outer darkness/
" Say unto them who teach the doctrines of
error, and to them who are taught by them,
* Woe unto you, for if ye repent not, and
abandon not your errors, ye shall come into
the torments of the great dragon of the in-
exorable outer darkness, and ye shall not be
set free from the world for the eternity, ye
shall be without existence until the end/
SECOND BOOK. 259
(259) " Say unto them that abandon the
doctrines of truth of the first mystery, c Woe
unto you, for your torment shall be worse than
that of all men, for ye shall dwell in the great
ice, and frost, and hail, in the midst of the
dragon and the outer darkness, and ye shall not
be set free from the world henceforth for the
eternity, ye shall be frozen up in that region,
and in the ascension of the pleroma, ye shall
be lost, ye shall be non-existent for the eternity/
" Say also unto the men of the world, c Be
diligent, that ye may receive the what men
P T i i i should
mysteries of light, and enter into the practise.
height of the kingdom of light/
" Say unto them, ' Be ye loving unto men,
that ye may be worthy of the mysteries of
light, and enter into the height, into the king-
dom of light/
" Say unto them, * Be ye gentle, that ye
may receive the mysteries of light, and enter
into the height, into the kingdom of the light/
" Say unto them, * Be ye peacemakers, that
ye may receive the mysteries of light, and
enter into the height, into the kingdom of
light/
" Say unto them, ' Be ye merciful, that ye
may receive the mysteries of light, and enter
into the height, into the kingdom of light/
" Say unto them, ' Be ye compassionate, that
260 PISTIS SOPHIA.
ye may receive the mysteries of light, and
enter into the height, into the kingdom of
light/
" Say unto them, ' Minister unto the poor and
sick and afflicted, (260) that ye may receive
the mysteries of light, and enter into the height,
into the kingdom of light/
" Say unto them, ' Be ye loving unto God,
that ye may receive the mysteries of light, and
enter into the height, into the kingdom of light/
" Say unto them, c Be ye righteous, that ye
may receive the mysteries of light, and enter
into the height, into the kingdom of light/
" Say unto them, ' Renounce everything, that
ye may receive the mysteries of light, and enter
iu to the height, into the kingdom of light/
"These are all the boundary marks of the
paths of them that are worthy of the mysteries
of light.
" Unto them, therefore, who shall have made
Unto such this renunciation, give ye the mysteries
the xnys-
teries of of light ; hide them not from them
light are to . ,
be given. at all. Should they nave been
sinners, should they have been in all the sins
arid all the iniquities of the world, of which I
have spoken unto you, nevertheless, if they turn
themselves, and repent, and have made the
renunciation which I have just described unto
you, give ye unto them the mysteries of the
SECOND BOOK. 261
kingdom of light ; hide them not from them at
all.
"It is because of sin that I have brought
these mysteries into the world, for the Them ys-
J teries are
remission of all the sins which they for the re-
J mission of
have committed from the beginning. sins -
Wherefore have I said unto you aforetime, ' I
came not to call the righteous.' (261) Now,
therefore, I have brought the mysteries that the
sins of all men may be remitted, and they be
brought into the kingdom of light. For these
mysteries are the boons of the first mystery for
the destruction of the sins and iniquities of
all sinners."
It came to pass, when Jesus had finished
speaking these words unto his dis- Ma *y again
. 1 questioneth
ciples, that Mary came forward and Jesus,
said to the saviour : " Master, surely, then, the
righteous perfect in all righteousness, the man
in whom there is no sin at all, such a man will
not be chastised in the torments and judgments ?
Will they not surely bring him into the kingdom
of the heavens ? "
The saviour answered and said unto Mary :
" A righteous man who is perfect in all of the soul
L B of the right-
righteousness, who hath committed no eous man
m who is not
sin at any time, should such a one not initiated,
_ when it
have received the -mystery of light, passeth
i * f - from the
when the time cometh for him to pass hody.
262 PISTIS SOPHIA.
out of the body, the receivers of light of the one
great triple power, who is the great one among
them, shall immediately rescue the soul of that
man from the hands of the receivers of wrath.
Three days shall they journey round with it in
all the creatures of the world, and after the three
days they shall bring it from above into chaos,
to pass it through the torments of the judgments,
that they may instruct it in the torments. (262)
The fires of chaos, however, will not trouble it
greatly ; but they will trouble it somewhat for a
short space.
" Quickly and with haste will they take pity
on it, to bring it forth from chaos, and set it in
the way of the midst of the rulers ; they shall
not torment it with their harsh judgments, but
the fire of their regions shall trouble it some-
what. [So that] though they shall bring it into
the region of these pitiless Achthanabas, they
shall nevertheless not torment it in its harsh
judgments, but [only] keep it there a short space,
the fire of its torments troubling it [only] some-
what.
" And again with haste will they take pity on
it, to bring it forth from the regions which
belong to those rulers, and in like manner they
will cause it to pass through all the torments.
" They shall take it out of the aeons entirely,
lest the rulers of the aeons should carry it off and
SECOND BOOK. 263
ravish it ; they shall lead it along the way of
the sunlight, to bring it to the virgin of light.
And she will prove it, to find it free of all sin,
but will not have it brought to the light, because
the sign of the kingdom of the mysteries is not
with it. But she will seal it with an excellent
seal that it may be carried into a righteous
body of the aeons. (263) And [that man] shall
be good so that he may find the signs of the
mysteries of light, and inherit the kingdom of
light for ever.
" And if a man have sinned once, or twice, or
thrice, he shall be sent back into the world
according to the type of the sins he hath com-
mitted ; I will tell you these types when I shall
come to explain the emanation of the pleroma.
"But amen, amen, I say unto you, even
though a righteous man have not committed any
sin at all, it is impossible to take him into the
kingdom of light, because the sign of the king-
dom of the mysteries is not with him. In a
word, it is not possible to bring a soul into the
light without the mysteries of light."
It came to pass, therefore, when Jesus had
finished speaking these words unto his John ques-
r tioneth
disciples, that John came forward and Jesus,
said : " Master, if a man is a sinner, a trans-
gressor, steeped in every iniquity, but hath left
all this for the sake of the kingdom of the
264 PISTIS SOPHIA.
heavens, and hath renounced the whole world
and all the matter therein, and we should give
him the first of the mysteries of light which are
in the first space from the exterior, and if a
short time after he have received the mysteries,
he should return to his transgression, and yet
once again should repent and cease from all sin,
(264) and should renounce the whole world and
all the matter therein, and if he should come
[unto us], and be in great contrition, and if we
should know really in truth that God willeth that
we should give unto him the second mystery of
the first space from the exterior ; should he
moreover in like manner turn again and trans-
gress, and be in the sins of the world, and yet
once more again repent and cease from the sins
of the world, and again renounce the whole
world and all the matter therein, and be in great
contrition, and we should know it with certainty,
and he is not a hypocrite, and we should again
give him the mysteries of the first [space] ;
should he further, moreover, in like manner,
turn again, and commit sin, and plunge into
every type [of sin], wilt thou or not that we
remit [his transgressions] unto seven times, and
give him the mysteries which are in the first
space from the exterior unto seven times ? "
The saviour answered again and said unto
John : " Remit ye his siri not only unto seven
SECOND BOOK. 265
times, but amen, I say unto you, remit ye it unto
him many times seven times, and each Of the in _
time give ye him the mysteries from
the beginning, [the mysteries] which
are in the first space from the ex- times>
terior ; perchance ye will win the soul of that
brother, so that he may inherit the kingdom of
light.
" For this cause, when ye questioned me afore-
time 1 , saying, (265) * If our brother sin A former
against us, wilt thou that we forgive explained,
him unto seven times ? ' I answered and said
unto you, ' Not only unto seven times, but unto
seventy times seven/
" Now, therefore, remit ye his sin many times,
and every time give unto him the external
mysteries, those which are in the first space ;
perchance ye shall win the soul of that brother,
so that he may inherit the kingdom of light.
" Amen, I say unto you, he who shall give
life unto a single soul, and shall save Of the
it, in addition to his own proper light
in the kingdom of light, he shall further souls '
receive an additional glory for the soul which he
shall have saved, so that he who shall save a
host of souls, in addition to his own proper
glory in the glory, he shall receive a host of ad-
ditional glories for the souls which he shall have
saved."
266 PISTIS SOPHIA.
When, therefore, the saviour had spoken these
John con- words, John came forward and said :
Jue U stion hiS " Master, bear with me if I question
ing * thee, for I will begin from this hour
to question thee on every matter, concerning
the way in which we are to preach to human
kind.
" If, then, such a brother, after I shall have
given him one of the mysteries of the beginning,
which are in the first space from the exterior,
after I have given him a number of mysteries
[if, I say, such a brother] hath not become worthy
of the kingdom of the heavens, wilt thou
that we pass him on to the mysteries of the
second space ? Perchance we shall win the soul
of that brother, he might repent, and be in
contrition, and inherit the kingdom of the
heavens ; (266) wilt thou or not that we pass him
on to the mysteries which are in the second
space ? "
The saviour answered and said unto John :
That the " If that brother is not a hypocrite, but
longeth for God in truth, if ye shall
have iven bim man times
Unt ave g ven m man 7
even h up to mysteries of the beginning, and yet be-
the second f cause ^ the necessity of the elements
space. O f t k e f ate> h e k^k not p rove( j worthy
of the mysteries of the kingdom of light, [never-
theless] continue to remit his transgressions, puss
SECOND BOOK. 267
him on, and give unto him the first mystery of
the second space. Perchance ye shall win the
soul of that brother.
"[Even then] if he be not worthy of the
mysteries of light, if he commit transgression
and any kind of sin, and then again should re-
pent and be in great contrition, and renounce the
whole world, and cease from all the sins of
the world, and ye know with certainty that
he is not a hypocrite, [then] turn ye [to him]
again, and remit his sin, pass him on, give unto
him the second mystery of the second space of
the first mystery. (267) Perchance, indeed, ye
shall win the soul of that brother, that he may
inherit the kingdom of the heavens.
" Yet again, if he show himself not worthy of
the mysteries, but commit transgression and any
kind of sin, and yet again repent and be in great
contrition, and renounce the whole world and
all the matter therein ; and cease from the sin
of the world, and ye know truly that he is not
a hypocrite, but longeth for the truth, turn ye
again [unto him], remit his sin and accept his
repentance, for the first mystery is compassion-
ate and merciful-minded ; yet again pass him on,
and give him, one after another, the three
mysteries of the second space of the first mys-
tery.
268 PISTIS SOPHIA.
" [But] if that man [again] transgresseth, and
The limit * s * u aI1 7 kind of sin, ye shall not remit
power of his sin again from that hour, nor any
cipies S to HQore accept his repentance ; let him be
remit sms. or y OU as a stumbling-block and trans-
gressor.
" For, amen, I say unto you, those three
mysteries shall witness against his last repent-
ance, and there is no more repentance for him
from that hour. Amen, I say unto you, (268)
the soul of that man shall have no more pro-
bation for the world of the height henceforth
from that hour, but it shall dwell in the habita-
tions of the dragon of outer darkness.
" It is because of the souls of men of this kind
A former that j S p a k e unto you aforetime in
saying ex- x J
plained. parable, saying unto you, ' If thy
brother sin against thee, reprove him alone ; if
he hearken unto thee, thou shall have won thy
brother ; if he hearken not unto thee, take with
thee another [brother] ; if he still will not hear
thee or that other [brother], bring him before
the assembly ; if he hearken not unto the rest
[of the brethren], let him be for you as a trans-
gressor and a stumbling-block/
" If he prove not worthy in the first mystery,
give him the second ; and if he prove unworthy
in the second, give him the three, one after
the other that is to say, the ' assembly ' and
SECOND BOOK. 269
if he prove unworthy in the third mystery, let
him be for you as a stumbling-block and a trans-
gressor.
" And the word which I spake to you afore-
time, * By the mouth of two or three Of , * he ab -
' J solute mys-
witnesses every word shall be estab- ter y of the
J remission
lished,' signifieth that thesej three fsin -
mysteries shall witness against his last repent-
ance. (269) Amen, I say unto you, [even]
should that man repent, there is no mystery
which can remit his sins and accept his repent-
ance, there is not the least possibility of any
mystery at all listening unto him, save only the
first mystery of the first mystery and the mys-
teries of that ineffable. They alone will accept
the repentance of that man and will remit his
sins, for those mysteries are compassionate and
merciful-minded, arid grant remission at any
time."
When the saviour had said these words, John
continued [his questioning], and said John oon .
to the saviour : " Master, if a brother,
who is a very great sinner, hath re- mg *
nounced the whole world and all the matter
therein, all its sins and all its interests, and we
shall prove him, and know that he is not a de-
ceiver and a hypocrite, but that he hath a real
desire to be in the truth, and we should know
that he is worthy of the mysteries of the second
270 P1STIS SOPHIA.
space or [even] the third, wilt thou or not that
we give him of the [mysteries] of the second
space and even of the third, before he have re-
ceived any mystery at all of the inheritance of
light ; wilt thou that we give them unto him
or no ? "
And the saviour answered and said unto John
The teach- i n th midst of the disciples : " If ye
l know with certainty (270) that that
man h&th renounced the whole world,
further 1 ex- a ^ ^ s i n terests, all its associations, and
tended. a }j ^ s g j ng) ft y e know of a certainty
that he is not a deceiver or a hypocrite, or merely
curious to know what kind of things the rites of
the mysteries are, but that he desireth God in
truth, ye shall not hide [the mystery] from this
man, but ye shall give him the mysteries of the
second space and [even] of the third ; after ye
have proved him to find out of what mystery
he is worthy, then give him that mystery
and hide it not from him, for should ye hide
it from him, ye will be subject to a great
judgment.
" [Even] if, after ye have once given him [of
the mysteries] of the second space or of the third,
he should return again to his transgression,
[nevertheless] ye shall again give them unto him
a second time, and also a third time ; but if he
still transgress, ye shall no longer give him them,
SECOND BOOK. 271
for then these mysteries shall be witnesses
against him in his last repentance. Amen, I
say unto you, he who shall give the mysteries
again unto such a man in the second or in
the third space, is subject to a great judgment.
But let that man be for you as a transgressor
and a stumbling-block.
" Amen, I say unto you, for the soul of that
man there is no salvation in the world from that
hour ; (271) his habitation shall be in the midst
of the jaws of the dragon of outer darkness, the
place of weeping and gnashing of teeth, and
in the dissolution of the world, his soul shall
be frozen up, and shall be lost in the pitiless ice
and inexorable fire, and shall cease to exist for
the eternity.
" Even should he again repent and renounce
the whole world, all its interests, and all its sins,
and be in severe penitential discipline and great
contrition, [nevertheless] no mystery shall accept
his repentance, none shall give ear unto him to
accept hisrepentance, and grant him the remission
of his sins, save only the mystery of the first
mystery and the mystery of that ineffable. These
alone will accept repentance from such a man,
and grant him the remission of his sins, for these
mysteries are compassionate and merciful-
minded, and grant remission of sins at any
time."
272 PISTIS SOPHIA.
When the saviour had said these words, John
John con- continued [his questioning] further, and
que u stion hi8 said unto him : " Master, bear with me,
mg -. for I question thee on every matter
with earnestness and confidence, as to the man-
ner in which we are to preach to the men of the
world."
The saviour answered and said unto John :
" Ask concerning every matter as thou wilt, and
I will reveal it unto thee, face to face, with
freedom, and without parable, and with cer-
tainty."
(272) And John answered and said : " Master,
when we go forth to preach, -and enter into a
city or a town, and the people of that city come
to meet us, and we know not who they are, if
they employ great deception and hypocrisy, and
receive us, and take us into their houses, wishing
to make trial of the mysteries of light ; if they
are hypocrites with us in their submission, and
we think that they love God, and we should give
them the mysteries of the kingdom of light, and
afterwards we should discover that they have
not acted in a manner worthy of the mysteries,
and we should find out that they have been
hypocrites with us, and have deceived us and
have afterwards made a [mere] mock of the
mysteries of the several regions, mimicking us
and [making forgeries of] our mysteries also,
SECOND BOOK. 273
what, then, will happen to people of this
kind?"
The saviour answered and said unto John :
"When ye shall have entered into a ofhypo-
city or a town, unto the house into ^elvethe
which ye shall enter and in which ye m y steries -
shall be received, give ye one of the mysteries ;
if they be worthy of it, ye shall surely win their
souls and they shall inherit the kingdom of
light ; but if they be not worthy of it, but have
deceived you, and have made a [mere] mock of
the mysteries, mimicking you and the mysteries,
(273) [then] shall ye appeal to the first mystery
of the first mystery who hath compassion on all
the world, saying, * The mystery which we have
given unto these impious and iniquitous souls,
they have not performed in a manner worthy of
thy mystery, but they have [merely] copied
[what we did]; give back [therefore] that
mystery unto us, and make them for ever
strangers to the mystery of thy kingdom/
Shake ye off the dust of your feet as a testimony
against them, and say unto them, ( May your
souls be as the very dust of your house/ Amen,
I say unto you, in that hour all the mysteries
which ye have given unto them shall return
unto you ; every word and every mystery of
which they shall have received the form shall be
taken from them.
18
274 PISTIS SOPHIA.
"Concerning people of this kind, verily, have I
A^ former aforetime spoken unto you in parable,
explained, saying, ' Into whatsoever house ye
enter, and ye shall be received, say unto them,
" Peace be with you," and if they are worthy,
your peace shall rest upon them, and if they are
not worthy, it shall return unto you again ' that
is to say, if these people act in a manner worthy
of the mysteries of the kingdom of light ; but
if they behave hypocritically and with deception
towards you, without your being aware thereof,
(274) and ye give unto them the mysteries of
the kingdom of light, and afterwards they make
a mock of the mysteries, and mimic you and
my masteries, [then] ye shall celebrate the first
mystery of the first mystery, and he will give
back unto you every mystery that ye shall have
given unto them, and will make them strangers
to the mysteries of light for ever.
" Men of this kind shall have no more pro-
bation given them in this world from that
hour ; but, amen, I say unto you, their habita-
tion shall be in the midst of the jaws of the
dragon of outer darkness. And should they
even have again a time of repentance, and should
they renounce the whole world, and all the
matter therein, and all the sins of the world, and
should then make entire submission to the mys-
teries of the light, no mystery will give ear unto
SECOND BOOK. 275
them or grant them remission of their sins, save
only the one and only mystery of that ineffable,
who hath compassion on the whole world and
granteth the remission of the sins of the whole
world."
It came to pass, when Jesus had finished
speaking these words unto his disci- Mary again
. questioneth
pies, that Mary worshipped the feet Jesus.
of Jesus, and kissed them and said unto him :
" Master, bear with me, if I question thee, and
be not wroth with me."
The saviour answered and said unto Mary :
" Ask what thou wilt, and I will reveal it unto
thee with freedom."
(275) And Mary said : " Master, well then,
supposing that a brother is good and righteous,
and we have perfected him with all the mysteries
of light, and that this brother hath a brother or
a kinsman or some connection or other, and the
latter is a sinner and impious or even if he be
not a sinner and on this person's passing from
the body, the heart of the good brother grieves
and mourns over him, in that [his friend] is in
the judgments and torments ; now, then,
Master, what shall we do to carry him out of the
harsh torments and judgments ? "
The saviour answered and said unto Mary :
" I have already spoken unto you on this subject
on another occasion, but hearken while I tell you
276 PISTIS SOPHIA.
again, that ye may be perfected in every perfec-
tion.
" Now, therefore, with regard to all who com-
of m ** s * n > or t ^ lose w h do not commit
have 1 sed
from the taken back out of the harsh judgments
body may J G
be helped an( j torments, but also that they should
by those on ' J
earth. be carried into a righteous body, which
shall find the mysteries of the godhead, so as to
enter into the height and inherit the kingdom of
light [then] celebrate the third mystery of that
ineffable, saying, (276) ' Set ye free the soul of
the man of whom we think in our hearts, set ye
it free from all the torments of the rulers ; haste
ye speedily to bring him unto the virgin of
light ; in this very month let the virgin of light
seal him with an excellent seal, in this very
month let the virgin of light cast him into a
body that shall be righteous and good, that he
may enter into the height, and inherit the king-
dom of light.'
" And if ye say these words, amen, I say unto
you, all those that are in service in all the orders
of the judgments of the rulers, will set to work
to pass that soul from one to the other, until
they bring it unto the virgin of light. And the
virgin of light shall seal it with the sign of the
kingdom of that ineffable, and give it unto her
receivers, and the receivers will cast it into a
SECOND BOOK. 277
righteous body, and it will find the mysteries
of light, and become good, and enter into the
height and inherit the kingdom of light. This is
the matter on which ye have questioned me."
Mary continued and said : " Now, then,
Master, hast thou not brought the mys- Mary
teries into the world (277) that men
may not be distressed by the death that mg>
shall come upon them from the rulers of the
fate ? For if it bef alleth any one to die by the
sword, or die by water, by tortures and question-
ing and the violence of the law, or by any
other evil death, surely hast thou not brought
the mysteries into the world that men may not
thus die at the hands of the rulers of the fate,
but may die by a sudden death, and not be tor-
tured by such kinds of death ? For they are in
exceeding great number who persecute us be-
cause of thee, and multitudes pursue us because
of thy name, so that if we be submitted to the
torture, we shall utter the mystery, that we may
immediately depart from the body without
suffering any pain."
The saviour answered and said unto his disci-
ples : " Concerning the matter on which How an
ye question me, I have spoken unto you
on another occasion ; but hearken once
more that I may tell it you again.
Not only ye, but all men who shall P ain '
278 PISTIS SOPHIA.
accomplish that first mystery of the first mystery
of that ineffable ; [only] while a man is [still]
engaged in completing that mystery in all its
configurations and all its types and all its states,
he shall not depart from the body [under such
circumstances] ; but after the perfect accom-
plishment of that mystery in all its configura-
tions and all its types, (278) [then] after this at
any moment when he shall name that mystery,
he shall be saved from all that might have be-
fallen him at the hands of the rulers of the fate.
In that moment he shall depart from the body
of the matter of the rulers, and his soul shall be-
come a great light-stream, it shall soar into the
height, and shall pass through all the regions of
the rulers and all the regions of the light, until
it come into the region of its kingdom, without
presenting explanation or apology in any region,
for it is free of [all] symbol."
And when Jesus had spoken these words,
Mary again hastened to cast herself at Jesus' feet,
and kissed them, saying : " Master, I will question
thee [yet] again ; reveal it unto us and hide no-
thing from us."
Jesus answered and said unto Mary : " Ask
on whatever matter thou wilt, and I will reveal
it unto thee with freedom, without parable."
Mary answered and said : " Well, then,
Master, hast thou not [also] brought the mysteries
SECOND BOOK, 279
into the world because of poverty and riches,
of weakness and strength, of sickness
and health, in a word because of all
things of this kind, so that when ing -
we come into the regions of a country, and
they do not believe in us or give ear to our
words, we should perform these mysteries in
those regions, in order that they may know
truly that we preach the words of the perfec-
tion ? "
(279) The saviour answered and said unto
Mary in the midst of the disciples : " The
mystery on which ye question me, [behold] I
gave it unto you on another occasion ; but I
will answer again and explain unto you the
matter.
" Now, therefore, Mary, not only ye, but all
men who shall achieve the mystery of
the resurrection of the dead which f? 8ur1 ??;
tion of the
healeth from demonial possessions, and dead -
sufferings and every disease, [which also healeth]
the blind, the lame, the halt, the dumb, and the
deaf, [the mystery] which I gave unto you afore-
time whosoever shall receive of these mysteries
and achieve them, if he ask for anything what-
ever hereafter, poverty or riches, weakness or
strength, disease or health, or the whole healing
of the body, and the resurrection of the dead,
the power of healing the lame, the blind, the deaf
280 PISTIS SOPHIA.
and the dumb, of every disease and every
suffering in a word, whosoever shall achieve
this mystery, if he ask any of the things which
I have just told unto you, they shall at once be
granted unto him."
When, therefore, the saviour had said these
words, the disciples came forward and cried out
Thedis- all together, saying: "0 saviour, thou
came 8 e excitest us with exceeding great frenzy
because of the transcendent height
which thou hast revealed unto us;
mg - and thou exaltest our souls, and they
have become paths on which we travel to come
unto thee, (280) for they came forth from thee.
Now, therefore, because of the transcendent
heights which thou hast revealed unto us, our
souls have become frenzied, and they travail
mightily yearning to go forth from us into the
height to the region of thy kingdom."
And when the disciples had said these words,
HOW the *hz saviour again continued his con-
8haii ples versation, and said unto his disciples :
preach. jf y e en t er into cities, or princi-
palities, or countries, preach ye first unto them,
saying : * Seek ye ever, and cease not, until ye
have found the mysteries of the light, which
will bring you unto the kingdom of light/ Say
unto them, 'Beware of the doctrines of error/
for many shall come in my name, saying, ' It is
SECOND BOOK. 281
I,' and it shall not be so, and they shall lead
astray many.
" Now, therefore, to every one that cometh
unto you, and shall believe in you, ^ r ^ t J s ~
and hearken unto my words, and act shaU & VQ -
worthily of the mysteries of light, unto him shall
ye give the mysteries of light, and hide them
not from him. Unto him that is worthy of the
higher mystery, give ye thereof, and to him that
is worthy of the lower mystery, give ye thereof,
and hide nothing from him.
" But as to the mystery of the resurrection of
the dead, and of the healing of disease, The mys _
give it unto none and teach it not, for
that mystery pertaineth to the rulers,
it and all its namings. (281) For this any '
cause, therefore, give it unto none, and teach it
not until ye have established the faith in the
whole world, in order that, when you enter into
cities or countries, and they do not receive you,
nor believe on you, nor give ear unto your words,
ye may then raise the dead in those regions, and
heal the lame, the blind, and all kinds of diseases
in those regions, and by all such means, they
will believe on you, that ye preach the God of
the perfection, and will have faith in all your
words. For this cause have I given unto you
this mystery, until ye shall have established the
faith in the whole world."
282 PISTIS SOPHIA.
And when the saviour had spoken these words
Of the con- ^ continued further in his conversa-
stitutiou of
man - tion, and said unto Mary : " Now, there-
fore, give ear, Mary. Concerning the word
on which thou hast questioned me, to wit, ' Who
constraineth a man to sin ? ' now, therefore,
[will I tell it thee]. When the babe cometh into
the world, the power is feeble in it, the soul also
is feeble in it, and the counterfeit of the spirit is
also feeble in it ; in a word, the three are all of
them feeble. None of them hath sense enough
for any work, whether good or evil, because of
the exceeding great weight of oblivion ; and the
body too is feeble. And the babe eateth of the
delights of the world of the rulers, (282) and the
power absorbeth from the portion of the power
which is in the delights, and the soul absorb-
eth from the portion of the soul which is in
the delights, and the counterfeit of the spirit
absorbeth from the portion of the evil which is
in the delights and their desires, and the body
also absorbeth the unperceptive matter which
is in the delights. As to the destiny, it taketh
nothing from the delights, for it is not mingled
with them, but it continueth of the same quality
with which it came into the world.
" And little by little the power, the soul and
the counterfeit of the spirit develop, and each
of them senseth according to its nature. The
SECOND BOOK. 283
power senseth after the light of the height ; the
soul also senseth after the region of mixed
righteousness, which is the region of the mixture ;
the counterfeit of the spirit seeketh after all
vices, and desires, and sins ; but the body hath
no power of sensing unless it be an impulse to
gain strength from matter.
" And so forthwith the three develop sensa-
tion, each according to its nature. And the
receivers of wrath also give order unto their
workmen to follow them, and be witness to all
the sins that they commit, with a view to the
manner in which they shall punish them in the
judgments.
" Thereupon the counterfeit of the spirit de-
viseth and senseth after all the sins ofthe
and evils (283) which the rulers of the of rfeit
fate have decreed against that soul, spirlt<
arid it bringeth them into operation against that
soul.
" And so the power within impelleth the soul
to seek after the region of light and the whole
godhead ; whereas the counterfeit of the spirit
draggeth down the soul and persistently con-
straineth it to commit every kind of iniquity
and mischief and sin, and persisteth as some-
thing foreign to the soul, and is its enemy, and
maketh it commit all these sins and evils.
" It spurreth on the workmen of wrath,
284 PISTIS SOPHIA.
moreover, to bear witness to all the sins which
it will constrain the soul to commit. And even
when [the soul] sleepeth by night or by day, it
plagueth it in dreams with the desires of the
world, and causeth it to long after all the things
of this world. In a word, it bindeth it to all
the actions which the rulers have decreed for it,
and is the enemy of the soul, causing it to do
what it would not.
" Now, therefore, Mary, this thing is the
enemy of the soul ; this is the one that con-
straineth it to commit all kinds of sin.
" Now, therefore, when the life period of that
The state man * s fulfilled, (284) first there cometh
fui^uf 11 " the destiny, and leadeth that man to
after death. ki s death, by means of the rulers and
the bonds in which they have been bound by
the fate. Next come the receivers of wrath, to
lead that soul out of the body.
" And for three days the receivers of wrath
travel round with that soul through all the
regions, taking it through all the aeons of the
world, and the counterfeit of the spirit and
destiny accompany that soul, but the power
withdraws itself to the virgin of light.
" And after three days, the receivers of wrath
take that soul down into the depth of the hell of
chaos, and when they have brought it to the
depth of chaos, they hand it over to them that
SECOND BOOK. 285
administer punishment, and the receivers return
unto their own regions according to the regu-
lation of the operations of the rulers concerning
the going forth of the souls.
" And the counterfeit of the spirit becometh
the receiver of that soul, and haunteth it, re-
buking it in every punishment because of the
sins which it hath caused it to commit ; it is in
exceeding great enmity to that soul.
" And when the soul hath endured the punish-
ments in chaos according to the sins which it
hath committed, (285) the counterfeit of the
spirit leadeth it forth from chaos, and haunteth
it, confronting it in every region with the sins
which it hath committed, and it bringeth it forth
into the way of the rulers of the midst. And
when it hath come unto them, [the rulers] con-
front it with the mysteries of the destiny, and if
it have not discovered them, then they examine
their destiny. And [then] these rulers punish
that soul according to the sins of which it is
guilty. I will tell you the type of their punish-
ments in explaining the emanation of the
pleroma.
" When, then, it cometh to pass that the period
of torment of that soul in the judgments
of the rulers of the midst is fulfilled,
the counterfeit of the spirit leadeth the rebirth -
soul out of all the regions of the rulers of the
286 PISTIS SOPHIA.
midst, and bringeth it into the light of the sun,
according to the commandment of the first man
leou, and taketh it before the judge, that is to
say, the virgin of light. And she proveth that
soul ; she findeth that it is a sinning soul, and
casteth into it her light-power, to unite it with a
body and common sensory. And I will tell you
the type of all this in explaining the emanation
of the pleroma. And the virgin of light sealeth
that soul, and liandeth it over to one of her
receivers, and will have it carried into a body,
(286) which is the record of the sins which it
hath committed.
" Amen, I say unto you, she will not suffer
that soul to escape from transmigrations into
bodies until it hath given signs of [being in] its
last cycle according to its record of demerit.
And concerning all this I will tell you the types
and also the types of bodies into which souls
shall be cast according to their sins ; all this will
I tell you when I come to explain to you the
emanation of the pleroma."
And Jesus continued further in his conversa-
of the tion and said : " But [in the case of] a
consign* **" soul w &ch hath not hearkened unto the
of f the rig*- counterfeit of the spirit in all its works,
? u ! OI ?l' but hath become righteous, and hath
that natn
received received the mysteries of the light
the mys- J
teries. which are in the second space, or even
SECOND BOOK. 287
those which are in the third space towards the
interior ; when the time of that soul is come for
its passing from the body, then the spiritual
counterfeit followeth after that soul, and also the
destiny. They follow after it in the way whereby
it shall pass into the height.
" And before it getteth far into the height, it
uttereth the mystery of the breaking of the seals
and all the bonds of the counterfeit of the spirit
whereby the rulers bind it to the soul ; and when
[the mystery] is uttered, the bonds of the coun-
terfeit of the spirit are broken, so that it ceaseth
to shackle that soul, arid letteth the soul go,
according to the injunctions which the rulers of
the great fate have given unto it, saying, (287)
' Let not that soul go until it hath told thee the
mystery of the breaking of all the seals where-
with thou hast been bound to it.'
" It shall come to pass, therefore, when a soul
hath uttered the mystery of the breaking of the
seals and all the bonds of the counterfeit of the
spirit, that the latter shall [at once] cease to
impede that soul, and shall cease to be bound to
it.
" [So then] it uttereth the mystery and
causeth the destiny to depart to its own region
with the rulers who are in the way of the midst ;
and uttering the mystery, it dismisseth the
counterfeit of the spirit unto the rulers of the
288 PISTIS SOPHIA.
fate, in the region in which it was bound to
it.
" And forthwith that soul becometh a mighty
light-stream, exceedingly radiant, and the receiv-
ers of wrath, who have led it forth from the body,
are terror-stricken before the light of that soul,
and fall down upon their faces. Forthwith that
soul becometh a mighty light-stream, it becometh
entirely wings of light, and passeth through all
the regions of the rulers and all the orders of
light, until it arriveth at the region of its king-
dom, of which it hath received the mystery.
" [Again in the case of] a soul which hath
received the mystery in the first space
Of the state .
alter death towards the exterior, and after receiv-
of one that
hath re- ing the mysteries and perfecting them,
mysteries, (288) it then turneth back and com-
andyet ...
hath trans- mitteth sin once more even after the
perfecting of the mysteries ; when the
time hath come for that soul to depart, the re-
ceivers of wrath come to lead that soul out of
the body.
"Then the destiny and the counterfeit of the
spirit pursue after that soul, for the counterfeit
of the spirit, being bound to it by the bonds
of the rulers, followeth after that soul as it
travelleth on the ways of the counterfeit of the
spirit.
" It uttereth the mystery of the breaking of
SECOND BOOK. 289
all the bonds and all the seals with which the
rulers have bound the counterfeit of the spirit to
the soul ; and when the soul hath uttered the
mystery of the breaking of the seals, forthwith
the bonds of the seals are broken, which bind
the counterfeit of the spirit to the soul within ;
and when the soul hath uttered the mystery of
the breaking of the seals, then, forthwith, the
counterfeit of the spirit is unbound and ceaseth
to war against the soul. In that hour [then],
the soul uttereth a mystery, which shall domin-
ate the counterfeit of the spirit and the destiny,
and suffer them [simply] to follow after it, so
that they have no strength, while it hath all
its strength.
(289) " And in that hour the receivers of that
soul and of the mysteries it hath received, come
and wrest that soul from the receivers of wrath,
and those receivers go back to the operations of
the rulers according to the regulation of the
leading forth of souls.
" But the receivers of that soul, who pertain
to the light, become wings of light for that soul,
and will be a vesture of light for it ; they will
not lead it into chaos, for it is not lawful to bring
into chaos a soul that hath received the mys-
teries ; but they will set it in the way of the
rulers of the midst, and when it hath come unto
the rulers of the midst the rulers advance to
19
290 PISTIS SOPHIA.
meet that soul, in mighty fear and terrible
burning, in many forms, in a word, in mighty
terror to which there is no measure.
"And in that hour the soul utteretb the
mystery of their apology, and they are stricken
with exceeding great fear, and fall on their faces,
in terror of the mystery which it hath uttered
and of their apology. (290) And that soul
Theapo- dismisseth their destiny, saying unto
ri¬* tbem > ' Take y e UIito y urselves y ur
the midst. Destiny ; I will not set foot in your
region henceforth from this hour. I will be a
stranger unto you for all time, for I go unto the
region of my inheritance/
" When the soul hath finished speaking these
words, the receivers of light will fly up with it
into the height, and bring it into the aeons of
the fate, where it will pronounce the apology of
that region and present its seals, all of which I
will explain to you in the emanation of the
pleroma. And it will present the counterfeit of
the spirit to the rulers, and pronounce for them
the mystery of the bonds whereby they have
The apo- bound it to it, saying unto them, ' Take
riderfof 16 y e unto yourselves your counterfeit of
the fate. fae S pi r it . j w j}} no t se t f oo t in your
region henceforth from this hour ; I will be a
stranger unto you for all time.' And it will
present unto each his seal and his apology.
SECOND BOOK. 291
"And when the soul hath finished speaking
these words, the receivers of light will Of tho as _
fly with it into the height, and take it
out of the seons of the fate, and carry
it up into the rest of the aeons. (291) ance -
It will present the apology of every region
the apology of all the regions and seals and
tyrants of king Adamas. It will present the
apology of all the rulers of all the regions of the
left, of whom I will tell you all the apologies
and seals when I shall explain the emanation of
the pleroma.
"And then the receivers will bring that soul
unto the virgin of light, arid then that soul
presenteth unto the virgin of light the seals and
the glory of its songs ; and the virgin of light
and also the seven virgins of light all examine
that soul, that they may all find their signs in it,
their seals, their baptisms and chrisms. And
the virgin of light sealeth that soul, (292) and
the receivers of light baptise that soul to give it
the spiritual chrism. And each of the virgins of
light sealeth it with her seal.
" And then the receivers of light mount up
unto the great Sabaoth, the good, who is beside
the gate of life in the region of them of the right,
whom they call father ; and that soul ofiereth
unto him the glory of its songs, and also his
seals and his apologies. And the great Sabaoth
292 PISTIS SOPHIA.
sealeth it with his seals, and the soul presenteth
its gnosis and the glory of its songs and the
seals to every region of them that are on the
right. And all seal it with their seals ; and
then Melchisedec, the great receiver of light,
who inhabiteth the region of them of the right,
sealeth that soul, and all the receivers of Mel-
chisedec seal that soul, and [Melchisedec]
bringeth it into the treasure of light.
" And it presenteth the glory and worship and
honour of its songs, with all the seals of all the
region of the light ; and all they of the region
of the treasure of light seal it with their seals,
and it cometh unto the region of the inherit-
ance."
When, then, the saviour had spoken these
things unto his disciples, he said unto them :
(293) " Understand ye how I speak unto you ? "
And Mary came forward again and said :
Mary inter- " ^ ea Master, I understand how thou
speakest unto me, and I comprehend
a ^ ^ ese things. Now, therefore, con-
cerning the words which thou hast said
unto us, my mind hath had four intuitions ; my
indweller of light impelleth me, and blissfully
seetheth within me, longing to come forth from
me and enter into thee. Now, therefore,
Master, hearken while I tell thee the four intui-
tions which have come unto me.
SECOND BOOK. 293
" The first intuition hath come unto me con-
cerning the word which thou hast spoken, ' Now,
therefore, the soul presenteth the apology and
seal unto all the rulers who are in the region of
king Adamas, and it presenteth the apology and
honour and glory of all their seals and of the
songs of the region of the light' concerning
this word, thou didst speak unto us aforetime,
when that piece of money was brought The iece
unto thee, thou didst see that it was of * money
that was
silver and brass, and didst ask, c Whose brought
unto Jesus.
is this image ? ' and they answered,
' It is the king's/ And when thou didst see
that it was of silver and brass, thou saidst,
* Render unto the king that which is the king's,
and unto God that which is God's ' ; that is to
say, when the soul hath received the mystery,
(294) it presenteth an apology to all the rulers
and to the region of king Adamas, it offereth
also honour and glory to all them of the region
of the light. And the word, c It shineth,' when
thou didst see that it was of silver and brass,
this is the type of the man in whom is both
the light-power, that is to say refined silver, and
also the counterfeit of the spirit, that is to say
the brass of matter. This, Master, is the first
intuition.
"The second intuition is concerning what
thou hast just said unto us about the soul which
294 PISTIS SOPHIA.
hath received the mysteries, to wit, * When it
hath come into the region of the rulers of the
way of the midst, then they advance to meet it in
exceeding great terror, and the soul presenteth
the mystery of fear unto them, and they are in
terror before it ; it dismisseth the destiny to its
own region and dismisseth the counterfeit of the
spirit to its own region, and it presenteth their
apology and seals to each of the rulers who are
in the ways, and proffereth the honour and glory
and worship of the seals, and its songs to all
them of the region of light ' concerning this
word, Master, thou didst say unto us afore-
time by the mouth of Paul, our brother, ' Give
A saying of revenue to whom revenue [is due],
Paul fear to whom fear, tribute to whom
tribute, honour to whom honour, worship to
whom worship ; leave no account unpaid ' ;
(295) that is to say, the soul that hath
received the mysteries giveth apology in every
region. This, Master, is the second intuition.
" The third intuition is concerning the word
which thou hast just now spoken unto us, ' The
counterfeit of the spirit is the enemy of the soul,
and constraineth it to commit every kind of sin
The foes of and mischief, and rebuketh it in the
one's own
house. torments because of all the sins which
it hath caused it to commit ; in a word, it is the
foe of the soul in every way ' concerning this
SECOND BOOK. 295
word, therefore, thou hast spoken unto us afore-
time, saying, ' The foes of a man are the. dwellers
in his own house ' ; that is to say, the dwellers in
the house of the soul are the counterfeit of the
spirit and the destiny, who are ever the foes of the
soul, and cause it to commit every kind of sin and
iniquity. This, Master, is the third intuition.
" The fourth intuition is concerning the word
which thou hast said, ' When the soul hath come
forth from the body and goeth on its way with
the counterfeit of the spirit, if it hath not found
the mystery of the breaking of all the bonds and
the seals which are bound to the counterfeit of
the spirit, so that it may cease to haunt it
if, then, it hath not found it, the counterfeit of
the spirit bringeth the soul before the virgin of
light who is the judge, and the virgin of light
examineth the soul, (296) to see if it hath
sinned and to find out also if it hath with it
the mysteries of light. [The virgin of light then]
handeth it over to one of her receivers, and her
receiver leadeth it forth and casteth it into a
body, and it is not set free from transmigration
into bodies before it hath given [signs of being
in] its last cycle * concerning this word, then,
O Master, thou hast said unto us aforetime,
* Agree with thine enemy whilst thou ^J^Lg
art in the way with him, lest at any rebirtil -
time thine enemy deliver thee to the judge, and
296 PISTIS SOPHIA.
the judge deliver thee to the officer, and the
officer cast thee into prison; thou shalt not come
out thence till thou hast paid the uttermost
farthing.'
" Manifestly is thy word concerning this.
Every soul which shall come forth from the
body, and shall go on its way with the counter-
feit of the spirit, and which hath not found the
mystery of breaking all the seals and all the
bonds, that it may be set free from the counter-
feit of the spirit which is bound unto it ; well,
then, that soul which hath not received the
mystery of light, and hath not found the
mystery of detaching the counterfeit of the
spirit which is bound to it within if, then,
that soul hath not found it, the counterfeit of
the spirit bringeth that soul unto the virgin of
light, and the virgin of light, the judge, handeth
over that soul to one of her receivers, (297) and
her receiver casteth it into the spheres of the
aeons, and it is not set free from transmigrations
into bodies, until it giveth signs of being in its
last cycle. This, then, Master, is the fourth
intuition."
It came to pass, when Jesus had heard the
words which Mary had spoken, that he said :
"Well said, Mary, most blessed and spiritual.
These are the interpretations of the words which
I have spoken."
SECOND BOOK. 297
And Mary answered and said : " Yet again,
Master, do I question thee, for hence- Mary con-
forth from this hour I will begin to ^question
question thee on every matter with Jesu8 '
precision. Wherefore, then, Master, be patient
with us, reveal every matter on which we ques-
tion thee as concerning the manner in which my
brethren shall preach to the whole race of human
kind." This she said to the saviour.
And the saviour answered, in great compassion
unto her, and said : " Amen, amen, I say unto you,
not only will I reveal unto you every matter on
which ye shall question me, but henceforth I
will reveal unto you other matters of which ye
think not to question me, matters which have
not yet dawned upon the heart of man, of which
even all the rest of the gods who are among
men are ignorant. Now, therefore, Mary, ask
what thou wilt, and I will reveal it face to face,
without parable."
Mary answered and said: (298) "Well, then,
Master, of what type are the baptisms which
remit sins ? I have heard thee say, ' The work-
men of wrath follow the soul, bearing witness to
all its sins, that they may rebuke it in the judg-
ments/ Now, therefore, Master, do the mys-
teries of the baptisms cause the sins which are in
the hands of the workmen of wrath to disappear
so that they forget them ? Now, therefore,
298 PISTIS SOPHIA.
Master, tell unto us the types of the remission
of sins ; nay, we would know them with pre-
cision."
The saviour answered and said unto Mary :
Of the "Well hast thou spoken. Assuredly
workmen of r J
wrath. the workmen [of wrath] are those who
bear witness of all sins ; they are ever in the judg-
ments, seizing the souls, rebuking every soul
that sinneth and hath received no mystery ; they
keep them in chaos and chastise them ; but
these receivers of wrath cannot go beyond chaos,
so as to enter into the orders which are higher
than chaos, to rebuke the souls which leave those
regions. Now, therefore, it is not lawful to do
violence unto the souls which have received the
mysteries, or to bring them into chaos so that
the workmen of wrath may rebuke them. The
workmen of wrath rebuke [only] the souls of
sinners ; (299) they seize upon those which have
not received the mysteries and which have been
brought into chaos. But as for the souls which
have received the mysteries,, they have no need
of rebuking them, for they do not go into their
regions, and even if they should go into their
regions, they would not be able to keep them
there ; least of all have they the power of taking
them into chaos.
" [But] hearken again that I may teU you the
word in truth, of what type is the mystery of
SECOND BOOK. 299
baptism which remitteth sins. Now, therefore,
when souls have committed sin while HOW the
still in the world, yea, verily, the work-
men of wrath come to bear witness of ^h HS
every sin which a soul hath committed, sms '
lest souls should escape from the region of chaos,
and in order that they may rebuke the soul in
the judgments which are within chaos ; and the
counterfeit of the spirit beareth witness to every
sin which the soul hath committed, that it also
may rebuke it in the judgments which are with-
out chaos ; not only doth it bear witness con-
cerning the sins of the souls, but it sealeth every
sin that it may be stamped on the soul, so that
all the rulers of the torments of sinners may
know that it is the soul of a sinner, and may be
informed of the number of sins which it hath
committed, by the number of seals which the
counterfeit of the spirit hath stamped upon it,
so that they may chastise it according to the
number of sins which it hath committed. (300)
This is the fashion in which they treat the soul
of the sinner.
" Now, therefore, when a man receiveth the
mysteries of the baptisms, those mys- ^tianw
teries become a mighty fire, exceedingly P urif y sins -
fierce, wise, which burneth up sins ; they enter
into the soul occultly and devour all the sins which
the spiritual counterfeit hath implanted in it.
300 PISTIS SOPHIA.
"And when [the fire] hath purified all the
The separa- s ^ ns w hich the counterfeit of the spirit
J^ fthe hath implanted in the soul, [the
ttom "ste 7 m y ster i es ] enter into the body occultly,
of baptism, tf,^ ^he fire] may secretly pursue after
the pursuers and cut them off with the body.
They chase after the counterfeit of the spirit and
the destiny, to separate them from the power
and the soul, and place them with the body, so
that the spiritual counterfeit, the destiny and the
body may be separated into one group, and the
soul and power into another. And the mystery
of baptism remaineth between the two, and
separateth the one from the other, in order that
it may cleanse them and make them pure, that
[the soul and power] may not be fouled in
matter.
" Now, therefore, Mary, this is the way in
which the mysteries of the baptisms remit sins
and every iniquity."
(301) And when the saviour had spoken these
words he said unto his disciples : " Understand
ye how I speak unto you ? "
And Mary came forward and said : " Yea,
Caster, in truth I understand thorough-
same from ly all that thou hast said. As to the
a former J
saying. word, therefore, concerning the re-
mission of sins, thou didst speak unto us in
parable aforetime, saying, ' I am come to cast fire
SECOND BOOK. 301
on the earth, and how can I not will that it
should burn ? ' nay, thou didst explain it openly,
saying, c I have a baptism with which to baptise,
and how shall I endure until it be perfected?
Think ye that I have come to bring union on the
earth ? Nay, but I am come to bring separation ;
for, from this hour, five shall be in one house,
three shall be separated against two, and two
against three/ This, my Master, is the word
which thou didst speak openly.
" And the word which thou spakest, *I am come
to cast fire on the earth, and how can I not will
that it should burn ? ' that is to say, Master, that
thou hast brought the mysteries of the baptisms
into the world, and how canst thou not will that
it should burn up all the sins of the soul, and
purify them ? And afterwards thou didst explain
it openly saying, ' I have a baptism with which
to baptise, (302) and how shall I endure until it
be perfected?' that is to say, thou shalt not
remain in the world until the baptisms are
perfected and have made the souls perfect.
" And again the word which thou didst speak
unto us aforetime, ' Think ye that I am come to
bring union on the earth ? Nay, but I am come
to bring separation ; for, from this hour, five
shall be in one house, three shall be separated
against two, and two against three ' ; that is to
say, that the mystery of the baptisms which thou
302 PISTIS SOPHIA.
hast brought into the world, hath brought about
a division in the body of the world, for it hath
separated the counterfeit of the spirit, the body
and the destiny into one group, and the soul
with the power it hath separated into another ;
that is to say, that three shall be against two
and two against three."
When Mary had spoken these words, the saviour
said : " Well said, Mary, the spiritual one of pure
light, that is the interpretation of the word."
And Mary answered again and said : " Master,
Mary ^ w ^ continue further to question thee ;
f u?s h tioneth now > therefore, Master, bear with
Jesus. me ^ j q ues tion thee. We now know
openly the type according to which the baptisms
remit sins. Now, also, as to the mystery of those
three spaces, the mysteries of that first mystery,
and the mysteries of that ineffable, according
to what type do they remit sins? Do they
grant remission after the type of the baptisms or
not?"
(303) The saviour answered and said : " Nay
Of the re- rather, all the mysteries of the three
mission of J
sins accord- spaces remit to the soul, in every
ing to the v . .
mysteries, region of the rulers, all the sins which
the soul hath committed from the beginning.
All these they remit, and also they remit unto it
the sins which it shall hereafter commit until
the time when every one of these mysteries shall
SECOND BOOK. 303
be in its complete possession. I will tell you
the time when each of the mysteries shall be
in its complete possession when I treat of the
emanation of the pleroma.
" The mystery also of that first mystery and
the mystery of that ineffable remit unto the
soul, in every region, all the sins and every
iniquity, which the soul shall have committed ;
and not only shall all be remitted unto it, but
no sin shall be imputed unto it from that hour
until the [end of] the aeon of the seons, because
of the boon of that great mystery and its exceed-
ing great glory."
When, then, the saviour had spoken these
words, he said unto his disciples : " Understand
ye how I speak unto you ? "
And Mary answered and said : " Yea, Master,
already have I seized on all the words Mary inter-
which thou hast spoken. Now, there- same from 6
fore, my Master, as to the word which e sa m8 '
thou hast said, (304) ' All the mysteries of the
three spaces remit sins, they cover their trans-
gressions ' ; David, the prophet, hath prophesied
aforetime concerning this word, saying, ' Blessed
are they whose sins have been pardoned, and
whose iniquities have been covered/ Thus, then,
he prophesied aforetime concerning this word.
" And the word which thou hast spoken, ' As
to the mystery of that first mystery and the
304 PISTIS SOPHIA.
mystery of that ineffable, every one who shall
receive those mysteries, not only shall the sins
which he hath committed from the beginning,
be remitted, but also they shall not be imputed
to him henceforth from that hour for ever ' ;
concerning this word David prophesied aforetime,
saying, ' Blessed are they to whom the lord shall
not impute their sins/ that is to say, their sins
shall not be imputed from that hour to them
who shall have received the mysteries of the
first mystery, and to them that shall have
received the mystery of that ineffable."
He said : " Well said, Mary, thou spiritual
one of pure light. That is the interpretation of
the word."
And Mary continued further and said : " Well,
then, Master, if a man receive th the mystery
in the mysteries of the first mystery, (305) and
turneth back once more, and committeth sin, and
then turneth again and repenteth, and offereth
prayers unto that mystery whatsoever [he have
received], shall his sin be remitted or not ? "
The saviour answered and said unto Mary :
of the for- "Amen, amen, I say unto you, who-
giveness ' ' J J '
even unto soever shall receive the mysteries
twelve J
times of of the first mystery, and then shall
them who ""
have received turn back and trail egress twelve times
the mys-
teryofthe [even], and then should again re-
first mys- . .
tery. pent twelve times, offering prayer in
SECOND BOOK. 305
the mystery of the first mystery, he shall be
forgiven.
"But if he should transgress after twelve
times, should he turn back and transgress, it
shall not be remitted unto him for ever, so that
he may turn again unto his mystery, whatever
it be. For him there is no means of repentance
upless he have received the mysteries of that
ineffable, which hath compassion at all times and
remitteth sins for ever and ever."
Mary continued further and said : " If even
they who have received the mysteries of
the first mystery turn back and commit sin,
and if they pass out of the body without
repentance, shall they inherit the kingdom or
not ? "
The saviour answered and said unto Mary :
41 Amen, amen, I say unto you, every ^ hini ~
one that shall have received the mys- who die
J without
teries in the first mystery, (306) and repentance,
.shall have transgressed for the first, second or
third time, if he pass out of the body without
repentance, his judgment is more severe than
every other ; for his dwelling is in the midst of
the jaws of the dragon of the outer darkness, and
last of all he shall be frozen up in the torments
and shall be lost for ever, in that he hath re-
ceived the boon of the first mystery and hath
not continued therein."
20
306 PISTIS SOPHIA.
Mary answered and said : " Well, then,
Of the un- Master, if a man shall receive the mys-
ending for- ' J
giveness of ^ er y i n the mystery of that ineffable,
them that J J J >
have re- an( j shall transgress and fall away in
ceived the J
mystery of his faith, and afterwards, during his
the inef-
fable. life, shall turn and repent, how many
times will his sin be remitted ? "
The saviour answered and said unto Mary :
" Amen, amen, I say unto you, every one who
shall receive the mysteries of that ineffable, not
only if he transgress once and turn again and
repent, shall his sin be remitted, but also if he
transgress any number of times, and then, while
still in life, turn again and repent, and should
he not be a hypocrite, but turn again and repent
and offer prayers in each of his mysteries, it shall
be forgiven him every time, in that he hath
received the boon of the mysteries of that in-
effable, (307) and in that those mysteries are
compassionate and ever give pardon."
And Mary answered again and said unto
Jesus : " Well, then, Master, as to those that
receive the mysteries of that ineffable, and again
turn back and commit sin, and fall away in their
faith, and who also pass from the body without
repentance, what will happen to men of that
kind ? "
The saviour answered and said unto Mary :
" Amen, amen, I say unto you, all men who shall
SECOND BOOK. 307
receive the mysteries of that ineffable, blessed
indeed are the souls that shall receive ^^^"
those mysteries, but if they turn back ^ e ^ t thout
and sin, if they pass out of the body anoe -
without repentance, for such men their judgment
is worse than any, other, nay is the severest of
all ; even should such souls be new and it should
be their first coming into the world, they shall
not pass back into the transmigration of the
world of bodies from that time forth, and
shall have no further field for action, but they
shall be cast forth without into the outer dark-
ness, and they shall perish and be non-existent
for the eternity."
And when the saviour had said these things,
he said unto his disciples : " Understand ye how
I speak unto you ? " (308) Mary answered and
said: "Yea, Master, I have seized upon the
words which thou hast said. Now, Jgt-
therefore, Master, this is the word ^^ m
which thou hast said, ' They who shall Baying,
receive the mysteries of that ineffable, blessed
indeed are those souls ; but if they turn back
and sin, and if they fall away in their faith, and
pass out of the body without repentance, from
that moment, they are no more fit to pass back
into the transmigrations of body, nor for any-
thing else ; but they shall be cast forth without
into the outer darkness, they shall perish in
308 PISTIS SOPHIA.
that region, and be non-existent for the
eternity.'
" Concerning this word thou hast spoken unto
us aforetime, saying, ' Salt is good ; but if the
salt have lost its savour, wherewith shall it be
salted ? It is fit neither for the dunghill nor for
the earth ; they cast it away ' ; that is to say,
the soul that shall receive the mysteries of that
ineffable, is [indeed] blessed, but should it once
transgress [without repentance], it is no longer
fit to come back into the body henceforth from
that hour, nor [is it fit] for anything else, but it
is cast out into the outer darkness, that it may
perish there."
And when she had spoken these words, the
saviour said : " Well said, Mary, thou spiritual
one of pure light ; that is the interpretation of
the saying."
(309) And Mary continued and said : " Again,
Master, as to them that shall have received
the mysteries of the first mystery and the
mystery of that ineffable, and who have not
yet transgressed, whose faith in the mysteries
is true without hypocrisy, but who by the
necessity of fate shall come to sin again, and
shall again turn and make repentance, and offer
prayer anew in all the mysteries [they have
received], how often shall it be remitted unto
them?"
SECOND BOOK. 309
The saviour answered and said unto Mary in the
midst of his disciples : " All those who O f theab-
shall have received the mysteries of the
ineffable and also the mysteries of the , the abs -
J lute mys-
first mystery, should they by the ne- ter y-
cessity of the fate sin no matter how many times,
but, while still in life, should turn and repent,
and should continue each in his several mysteries,
it shall be remitted unto them no matter how
many times, for those mysteries are compassion-
ate and ever give pardon. For those mysteries
shall not only remit the sins which they shall have
committed from the beginning, but they shall
not impute [sin] to them henceforth from that
hour, [for] I have said unto you that they ever
receive repentance, and that they give remission
for sins that are committed again and again.
(310) "If, also, they who shall have received
the mystery of that ineffable and the That the
J . J initiated
mysteries of the first mystery, turn are watched
. J J over in
back and commit sin, and if they pass passing
from the
out of the body without repentance, body.
[then] they too shall be like those that have
transgressed and have not repented. Their
habitation also shall be in the midst of the jaws
of the dragon of outer darkness, they shall perish,
they shall be non-existent for ever. For this
cause have I said unto you that every man who
shall receive the mysteries, and who shall not
310 PISTIS SOPHIA.
know the time of his passing from the body, he
shall receive guidance that he may not sin, and
that he may inherit the kingdom of light for
ever."
When, then, the saviour had thus spoken
unto his disciples, he said unto them : " Under-
stand ye how I speak unto you ? "
Mary answered and said : " Yea, Master,
Mary in- accurately and thoroughly have I seized
th?same h ever 7 wor ^ which thou hast uttered,
fomersa Concerning this saying, then, thou hast
to* spoken unto us aforetime, ' If the master
of the house should know at what hour the thief
will come in the night to break into the house,
he would keep awake and not suffer the fellow
to break into his house/ "
And when Mary had said these things the
saviour said : " Well said, Mary, thou spiritual
one ; that is the word."
The saviour then continued and said unto
his disciples : " Now, therefore, preach ye unto
every man who shall receive the mysteries in
the light, and speak unto them, saying, (311)
1 Beware of falling back into sin, lest ye be cast
from one into another, and pass from your
body without repentance, and be strangers to
the kingdom of light for ever/"
And when the saviour had said these words
Mary answered and said : " Master, great is the
SECOND BOOK. 311
compassion of those mysteries which ever remit
sins."
The saviour answered and said unto Mary in
the midst of the disciples : "If even if ev enmen
a king of to-day, a man of the world,
granteth boons unto them who are like
unto him, if he moreover granteth
pardon unto murderers, and them
that are guilty of intercourse with males, and
other horrible and capital crimes ; if, I say, it is
in the power even of one who is a man of the
world to act thus, much more then have that
ineffable and that first mystery, who are the lords
of the whole pleroma, power over everything to
do as they will, and grant remission of sin unto
every one who shall have received the mystery.
" Again, if even a king of to-day investeth a
soldier with the royal mantle, and sendeth him
to foreign regions, and the soldier there com-
mitteth murders and other grave offences, worthy
of death, and yet they are not brought home to
him, because he weareth the royal mantle, how
much more, then, [is it the case with] them
who are mantled in the mysteries of the vestures
of that ineffable and those of the first mystery,
that are lords over all them of the height and
all them of the depth ? "
After this Jesus saw a woman, who drew near
to make repentance; (312) he had baptised her
312 PISTIS SOPHIA.
already three times, and yet she was not worthy
Jesus trieth of the baptisms. And the saviour de-
eter * sired to try Peter, to see if he were com-
passionate and would grant remission, as he had
given commandment unto them ; he said unto
Peter ; " Lo, thrice have I baptised this soul,
and yet after three times is she not worthy of
the mysteries of light ; therefore hath she
rendered her body unfit for baptism. Now,
therefore, Peter, do thou perform the mystery
which cutteth off souls from the inheritance
of light ; celebrate the mystery which cutteth off
this woman from the inheritance of light."
When, therefore, the saviour had said these
words, he tried Peter to see whether he were
compassionate and would grant remission. And
when the saviour had spoken these words, Peter
answered and said : " Master, pardon her yet
once again this time, so that we may give unto
her the higher mysteries ; and, if she prove her-
self fit [for receiving them], thou wilt have her in-
herit the kingdom of light, but if she prove unfit^
thou wilt cut her off from the kingdom of light/'
When, therefore, Peter had thus spoken, the
saviour knew that Peter was compassionate like
unto himself and would give pardon. And when
all this was done, the saviour said unto his dis-
ciples : " Have ye understood all these words
and also the type of this woman ? "
SECOND BOOK. 313
(313) And Mary answered and said: "0
Master, I have understood the mys- Mary inter-
teries of the words which have been Fncident the
spoken concerning this woman. Of fomersay-
the things, therefore, which have been mg '
done unto her thou didst speak unto us afore-
time in parable, saying, ' A certain man had a
fig-tree in his garden, and came to find if
there were any fruit thereon, and found
none. He said to the gardener, " Lo three
years that I come to find fruit on this fig-
tree, and I find none thereon ; therefore cut
it down, for it wasteth the soil." But he
answered and said unto him, " Master, let it
remain one more year, until I dig about it, and
manure it ; and if it bear fruit next year, thou
shalt let it remain, but if thou [still] find none
thereon, thou shalt cut it down."' This,
Master, is the interpretation of the saying."
The saviour answered and said unto Mary :
" Well said, thou spiritual one ; that is [the
interpretation of] the saying,"
And Mary continued and said unto the
saviour : " Again, Master, as to the man, who
hath received the mysteries, and hath not acted
in a manner worthy of them, but hath turned
back and sinned, and then again hath repented
in great contrition, is it lawful for my brethren
to give him once more the mystery which he
314 PISTIS SOPHIA.
hath received ; and if not, may they give him
one of the lower mysteries ? "
(314) The saviour answered and said unto
in the case Mary : " Amen, amen, I say unto you,
ancefoniy neither the mystery which he hath
mysteries received, nor any lower mystery can
than those J.LI / i > t
previously grant the remission of his sins ; it must
mysteries higher than those
sms * which he hath received, which can give
ear unto him and grant the remission of his sins.
Now, therefore, Mary, let thy brethren give
him a higher mystery than that which he hath
received, and his repentance shall be heard and
his sins be forgiven him. The mystery which
he may receive a second time or any number of
times, will not grant him the remission of his
sin, but only a higher mystery to the one he
hath [previously] received will grant him re-
mission. But if he have [already] received the
three mysteries in the two spaces or in the third,
and [then] turneth back and transgresseth,
no mystery can give ear unto him to help him
in his repentance, neither mysteries higher
nor lower than the one he hath received, save
only the mystery of the first mystery and the
mystery of that ineffable. It is these that
shall give ear unto him and receive his repent-
ance".
And Mary answered and said : " Again,
SECOND BOOK, 315
Master, as to the man who hath received the
mysteries twice or thrice (315) in the two spaces
and in the third, and hath not transgressed, but
continueth in his faith truly and without
hypocrisy, [what of him] ? "
The saviour answered and said unto Mary :
" Every one who hath received the
mysteries in the two spaces or in the number of
J r mysteries
third, and who hath not transgressed. the faithful
' & ' may re-
but remaineth in his faith without
hypocrisy, it is lawful for such to receive the
mysteries in any [of the rest of the] spaces they
will, from the first to the last, for they have not
transgressed."
And Mary continued and said : " Again,
Master, [as to] the man who hath known the
godhead and hath received one of the mysteries
of light, and [then] hath turned back and trans-
gressed and done iniquity, and hath not turned
again and repented, and also [as to] the man
who hath not found the godhead, and hath not
known it, and who is a sinner, and still an im-
pious person ; both of these men come to pass
out of the body, which of the two, [then,] will
suffer most in the judgments ? "
The saviour answered again and said unto
Mary : " Amen, amen, I say unto thee, the man
who hath known the godhead, who hath received
the mysteries of light, who hath sinned without
316 PISTIS SOPHIA.
turning again and repenting, he shall suffer in
the e inu? f ^ torments of the judgments, in
atedwho pains and judgments (316) far more
more numerous and far more terrible than
terrible
than that of the impious and sinning man who
the ignor-
ant sinner, hath not known the godhead. Now,
therefore, he that hath ears to hear, let him hear."
When the saviour had spoken these words,
Mary in- Mary came forward and said : " Master,
th?saml h m y indweller of light hath ears and I
former have understood every word which thou
saying. fo^ S p O ken. Concerning this saying
thou didst speak unto us aforetime in parable,
saying, ' The servant who knoweth the will of
his master, and yet hath not made ready nor
done the will of his master, shall receive many
stripes, but he who hath not known and hath
not done [the will of his master], shall receive
but few. For to whom more hath been en-
trusted, of him more shall be asked, and to
whom many things have been committed, of him
many shall be required.' That is to say,
Master, he who knoweth the godhead and hath
found all the mysteries of the light, and [then]
hath transgressed, he shall be punished with
greater chastisements than him who hath not
known the godhead. This, Master, is the
interpretation of the word."
And Mary continued further and said unto
SECOND BOOK. 317
the saviour : " Master, if the faith and mysteries
become generally known, now, therefore, if souls
return to [birth in] the world for many cycles,
and are indifferent so that they do not receive
the mysteries, in the belief that when they
return to the world in another cycle, they will
receive them, shall they not, then, suffer misery
in order that they may be brought to receive
the mysteries ? "
(317) The saviour answered and said unto his
disciples : " Preach ye unto the whole Of them
r J who pro-
WOrld, saying unto men, c Strive to- crastmate,
. . saying they
gether that ye may receive the mys- have many
. births be-
tenes of light in this time of stress, lore them.
and enter into the kingdom of light. Put not
off from day to day, and from cycle to cycle,
in the belief that ye will succeed in obtaining
the mysteries when ye return to the world in
another cycle/
" Such men know not when the number of
perfect souls shall [be filled up] ; for when the
number of perfect souls shall be completed, I
will then shut the gates of the light, and from
that time none will be able to come in thereby,
nor will any go forth thereafter, for the number
of perfect souls shall be [completed], and the
mystery of the first mystery is perfected [the
mystery] whereby all hath come into existence,
and I am that mystery.
318 PISTIS SOPHIA.
" From that hour no one shall any more enter
Of the time ^ n * *^ e ^g^ an( l none shall come forth,
of the end. j n fo^ t ^ e time Q f ^ num ber of
perfect souls shall be fulfilled, [only just] before
I set fire to the world, that it may purify the
aeons, and veils, the firmaments and the whole
world, and also all the matters that are still in
it, the race of human kind being still upon it.
(318) "At that time, then, the faith will
They who show itself forth more and more,
procrastin-
ate are ex- an( j a l so the mysteries in those
eluded from J
the light, days. And many souls shall pass
through the cycles of transmigrations of body
and come back into the world in those days ;
and among them shall be some who are now
alive and hear me teach concerning the con-
summation of the number of perfect souls, [and
in those days] they shall find the mysteries of
light, and shall receive them. They shall mount
up to the gates of the light, and shall find that
the number of perfect souls is complete, which is
the consummation of the first mystery and the
gnosis of the pleroma ; they will find that 1 have
shut the gates of the light, and that from that
hour no one can come in or go forth thereby.
" These souls then will cry within through the
Their en- g ates f the ^g^' Sa 7 in g 'Master,
the^esof P ei1 UntO US *' ^ n( * * W ^ an SWer
light. unto them, saying, ' I know not whence
SECOND BOOK. 319
ye are.' And they will say unto me, 'We
have received the mysteries, and we have
fulfilled all thy doctrine; thou didst teach us
on the high ways/ And I will answer unto
them saying, ' I know not who ye are, ye who
have practised iniquity and evil even unto this
day. Wherefore go [hence] into the outer
darkness/ (319) Forthwith they will depart to
the outer darkness, where there is weeping and
gnashing of teeth.
" For this cause, therefore, preach ye to the
whole world, saying, 'Strive ye together; re-
nounce the whole world and all the matter
therein ; receive the mysteries of light before
the number of perfect souls is completed,
that ye may not be left before the gates
of the light and sent away into the outer
darkness/
" Now, therefore, he that hath ears to hear,
let him hear."
When the saviour had said these words, Mary
came forward again and said: "0 Jg*"-
Master, not only hath my indweller of the same -
light ears, but my soul also hath heard and
understood all the words which thou hast
spoken. Now, therefore, Master, concerning
the words which thou hast spoken, to wit,
'Preach ye to the men of the world and say
unto them, " Strive ye together, receive ye the
320 PISTIS SOPHU.
mysteries of the light, in this time of stress,
that ye may inherit the kingdom of light, . . .
And Mary continued further and said unto
Jesus : " Again, Master, of what type is the
outer darkness ? How many regions of punish-
ment are there therein?"
And Jesus answered and said unto Mary :
Of the " The outer darkness is a huge dragon,
outKrk. with its tail in its mouth ; it is outside
ness> the world and surroundeth it com-
pletely. There are many regions of punishment
therein, for there are in it twelve [main] dungeons
of horrible torment.
(320) " In each dungeon there is a ruler ;
ofthe and the faces of the rulers are all
thl e tweive different from one another.
firSt
names. geon, is crocodile-faced, and it hath its
tail in its mouth. From the jaws of this dragon
there come forth cold of every kind and freez-
ing, and all diseases of every kind : it is called
by its authentic name, in its region, Enchthonin.
" And the ruler in the second dungeon ; its
authentic face is a cat's : it is called, in its
region, Charachar.
" And the ruler in the third dungeon ; its
SECOND BOOK. 321
authentic face is a dog's: it is called, in its
region, Achardch.
"And the ruler in the fourth dungeon; its
authentic face is a serpent's : it is called, in its
region, Achrochar.
" And the ruler in the fifth dungeon ; its
authentic face is a black bull's : it is called, in
its region, Marchour.
"And the ruler in the sixth dungeon; its
authentic face is a boar's : it is called, in its
region, Lamchamdr.
(321) " And the ruler in the seventh dungeon ;
its authentic face is a bear's : it is called, in its
region, by its authentic name, Louchar.
" And the ruler in the eighth dungeon ; its
authentic face is a vulture's : it is called, in its
region, Laradch.
"And the ruler in the ninth dungeon; its
authentic face is a basilisk's : it is called, in its
region, Archeoch.
" And in the tenth dungeon are many rulers ;
each of them, in its authentic face, hath seven
dragons' heads : and that which is above them
all, in their region, is called, Xarmaroch.
" And in the eleventh dungeon, in this region
also, are many rulers; each of them, with
authentic faces, hath seven cats' heads : and the
great one that is over them, is called, in their
region, Rhochar.
322 PISTIS SOPHIA.
" And in the twelfth dungeon there are also
many rulers exceedingly numerous, each of them
in its authentic face, hath seven dogs' heads:
and the great one that is over them, is called in
their region, Chremaor.
" These rulers, then, of these twelve dungeons,
which are in the inside of the dragon of outer
darkness, each hath a name for every hour, (322)
and each of them changeth its face every hour.
"And each of these dungeons hath a door
Of the which openeth to the height, so that
doors of the r .
dungeons, the dragon of outer darkness contameth
twelve dungeons of darkness, each of which hath
a door that openeth to the height ; and an angel
of the height watcheth at each of the doors of
the dungeons.
"These leou, the first man, the overseer of
The angels the light, the ancient of the first statute,
at a thr atch h ath set to watc k over t^e dragon, lest
doors. .^6 dragon arid its rulers should turn
the dungeons that are in it upside down."
And when the saviour had thus spoken, Mary
Magdalene answered and said : " Master, are the
souls, then, that are brought into that region,
led into it by these twelve doors, by each accord-
ing to the judgment they have merited ? "
The saviour answered and said unto Mary :
What souls " No soul is brought into the dragon
the 8 draon, t>7 tliese d rs 5 but the SOuls f blaS "
and how. phemers, and of them that remain in
SECOND BOOK. 323
the doctrines of error, and of those who teach
such doctrines, and also of them that have inter-
course with males, of the polluted and impious,
atheists, murderers, adulterers, sorcerers, all
souls, then, of this kind, if they have not re-
pented while still in life, and have remained
persistently in their sin, (323) and all the other
souls which have remained without [the light-
world], that is to say, who have exhausted the
number of the cycles apportioned to them in the
sphere without repenting they take hold of
those souls, in their last cycle, them and all the
souls which I have just enumerated for you, and
carry them through the opening in the tail of
the dragon into the dungeons of the outer dark-
ness. And when they have finished bringing
those souls into the outer darkness by the open-
ing in its tail, it putteth back its tail again into
its mouth and shutteth them in. This is the
way in which souls are brought into the outer
darkness.
" And the dragon of the outer darkness hath
twelve authentic names which are The nature
written on its doors, a name for the f j? f
' UnilJLlCD OI
door of every dungeon ; and these the dra s n -
twelve names are all different from one another,
but all twelve are contained one in the other, so
that he who uttereth one name will utter all.
And these will I tell you, when I explain the
324 PISTIS SOPHIA.
emanation of the pleroma. This, then, is the
way in which is the outer darkness, which is also
the dragon."
When the saviour had spoken these things, Mary
answered and said unto the saviour : (324)
" Master, are the torments of this dragon terrible
beyond the punishment of all the judgments ? "
The saviour answered and said unto Mary :
severft of " ^ Ot OI1 ^ ar6 ^7 more
the tor- a ii the chastisements of the judgments,
the dragon, but every soul that shall be carried into
that region shall be imprisoned in relentless ice,
in the hail and scorching fire which are therein.
And in the dissolution of the world, that is to
say in the ascension of the pleroma, these souls
shall perish in the relentless ice and scorching
fire, and shall be non-existent for the eternity."
Mary answered and said : " Woe for the souls
of sinners ! Now, therefore, Master, whether
is the fire in the world of human kind or the fire
in Amenti the fiercer ? "
The saviour answered and said unto Mary :
Ofthevari- "Amen, I say unto thee, the fire in
ous degrees ' J '
of the fires Amenti scorcheth far more than the fire
of the tor-
ments. among men, nine times more.
" And the fire which is in the punishments of
the great chaos is nine times fiercer than the
fire in Amenti.
" And the fire which is in the judgments of
SECOND BOOK. 325
the rulers who are in the way of the midst, is
nine times fiercer than the fire of the punish-
ments which are in the great chaos.
(325) " And the fire which is in the dragon of
outer darkness, and all the torments which it
containeth, are fiercer far than the fire which is
in the chastisements and judgments of the rulers
who are in the way of the midst this fire is
fiercer than they seventy times."
And when the saviour had said this unto
Mary, she smote her breast, she cried T^edis-
J ciples be-
out aloud, with tears, and all the dis- il ^ e
7 fate of
ciples with her, saying : " Woe for the sinners.
sinners, for their torments are exceedingly
great."
And Mary came forward, she threw herself at
the feet of Jesus and worshipped them, saying :
" Master, bear with me if I question thee, and
be not wroth with me for troubling thee many
times, for from this moment I will question thee
on every matter with precision."
The saviour answered and said unto Mary :
" Ask on every matter that thou wilt, and I will
reveal it unto thee in openness without parable."
Mary answered and said : " Again, Master,
[supposing] a righteous man, who hath M ary fur-
accomplished all the mysteries, and he ticket 8
hath a kinsman, in a word some [dear] Jesus<
one, and this one is impious, and hath committed
326 PISTIS SOPHIA.
sins which deserve the outer darkness, and hath
not repented, or if he have exhausted the number
of the cycles of transmigration into body, and
hath not done one useful action, and hath passed
from the body, and if we know for certain that
he hath deserved the outer darkness, (326) what,
then, shall we do to save him from the torments
of the dragon of outer darkness, and have him
carried into a righteous body which shall find
the mysteries of the kingdom of light, that he
may continue righteous and enter into the height
and inherit the kingdom of light ? "
The saviour answered and said unto Mary :
HOW to rj n the case of] a sinner who hath
save the L J
souls of the deserved the outer darkness, or again
uninitiated
after death. o f one w h o hath committed sin deserv-
ing any of the punishments of the rest of the
punishments, and hath not repented, or [in the
case of] a sinner who hath exhausted the num-
ber of cycles in the transmigration into body,
and hath not repented in the case of such men
whom I have mentioned, when they pass out of
the body, they are taken into the outer dark-
ness ; now, therefore, if you will have them
taken out of the torments of the outer darkness
and every judgment, and have them brought
into a righteous body which shall find the mys-
teries of the light, that they may enter into the
height and inherit the kingdom of light, cele-
SECOND BOOK. 327
brate the one and only mystery of that ineffable
which ever remitteth sins, and when ye have
finished the celebration of that mystery, say,
* May the soul of such or such a man of whom
I think in my heart' if it be in the region of
the torments of the dungeons of outer darkness
or in the other torments of the dragons (327)
' be taken out of these [torments] ' or if it have
exhausted the number of its cycles of trans-
migrations, c may it be brought unto the virgin
of light,' that the virgin of light may seal it
with the seal of the ineffable, and no matter
what month it be, pour it into a righteous body,
which shall find the mysteries of light, that it
may become good, and enter into the height,
and inherit the kingdom of light.
" And if it have exhausted the cycles of trans-
migration, that soul shall be brought HOW the
unto the seven virgins of light who wuisave
. -. T . , i , j i even. them
preside over baptism, that they may that have
baptise that soul, and seal it with the
sign of the kingdom of that ineffable, re ' birtl1 -
and bring it into the orders of the light. This
then will ye say when ye have celebrated the
mystery.
" Amen, I say unto you, if the soul for which
ye shall pray, is in the dragon of outer darkness,
[the dragon] shall take its tail out of its jaws
and let that soul escape ; and if it be in any
328 PISTIS SOPHIA.
region whatever of the judgments of the rulers,
amen, I say unto you, the receivers of Mel-
chisedec shall speedily take charge of it, whether
the dragon have let it escape, or it be in the
judgment of the rulers, in a word, the receivers
of Melchisedec shall take charge of it, no matter
in what region it be, (328) and will bring it into
the region of the midst unto the virgin of light,
and the virgin of light will examine it to see if
the sign of the kingdom of that ineffable is in
that soul.
" And if it hath not yet completed the num-
ber of the cycles of changes of soul or of em-
bodiments, the virgin of light will seal it with
an excellent seal and will have it poured in that
very month into a righteous body which shall find
the mysteries of light, and it shall become good,
that it may enter into the height into the king-
dom of light.
" And if that soul hath exhausted the number
of the cycles, the virgin of light will test it, but
will not suffer it to be chastised, although it
have completed the number of its cycles, but
will hand it over to the seven virgins of light,
and the seven virgins of light will examine that
soul, and will baptise it in their baptisms, they
will give it the spiritual chrism, and will bring
it into the treasure of light, to set it in the
last order of the light, until the ascension of
SECOND BOOK. 329
the whole number of perfect souls. And when
they shall be about to draw aside the veils of
the region of them of the right, they shall cleanse
that soul anew and will purify it, they will
make it pure so as to set it in the orders of the
first saviour in the treasure of light."
(329) It came to pass when the saviour had
finished speaking these words unto his disciples,
that Mary answered and said unto Jesus:
"Master, I have heard thee say, 'He who shall
receive the mysteries of that ineffable or who
shall receive the mysteries of the first mysteries,
they will become flames of light, or streams of
light, that they may pass through all the regions
until they come into the region of the inherit-
ance.' "
The saviour answered and said unto Mary :
"When they shall have received the f jj e
mystery during their lifetime, and streams.
have passed from the body, they will become
flames of light and streams of light, that they
may pass through every region until they enter
the region of the inheritance.
"But if they be sinners who have passed
from the body without repentance, and if ye
celebrate the mystery of that ineffable for them,
to have them taken out of every punishment,
and poured into a righteous body which shall be
good, and shall inherit the kingdom of light, or
330 PISTIS SOPHIA.
even be set in the last order of the light, [still]
they will not be able [of themselves] to pass
through the regions, for they have not celebrated
the mystery themselves ; but the receivers of
Melchisedec shall come to find them, and shall
bring them unto the virgin of light, (330) and
the workmen of the judge-rulers shall make
exceeding great haste to hand them from one to
the other in turn, until they bring them unto
the virgin of light."
And Mary continued further and said unto
Mary , the saviour : " Again, Master, in the
pleadoth
for them case of a man who hath received the
who have
neglected mysteries of light, which are in the
themys- J " ' .
teries. first space towards the exterior, and
when the period for which those mysteries are
efficacious is at an end, that man proceedeth to
receive the mysteries which are in all the mys-
teries within the mysteries which he hath
already received, and yet that man is negligent,
and hath not uttered the prayer which removeth
the evil of the delights which he hath eaten and
drunk, and so by the evil of the delights he is
bound to the wheel of the fate of the rulers, and
by the necessity of the elements he hath again
transgressed, after the period for which the
mysteries were efficacious for him is at an end,
in that he hath neglected to utter the prayer
which removeth the evil of souls and purifieth
SECOND BOOK, 331
them ; [supposing] such a man passeth out of
the body without again repenting, and without
again receiving the mysteries in the mysteries
which are within the mysteries which he hath
previously received, [the mysteries] which are
received again when a man .repenteth in order that
his sins may be remitted ; (331) when [then] such
a man passeth out of the body, and we know for
certain that he hath been cast into the belly of
the dragon of outer darkness because of the sins
he hath committed, and he hath no help in the
world, nor any one who in compassion may cele-
brate the mystery of that ineffable, to have him
taken out of the belly of the dragon of outer
darkness, and bring him unto the kingdom of
light now, then, Master, what shall he do to
be saved from the torments of the dragon of
outer darkness ? Abandon him not, Master,
for he hath endured pains in the persecutions,
and because of the godhead in which he hath
been.
" Now, therefore, saviour, have pity upon
me, that none of our kin may be of such a kind ;
and have mercy upon all the souls who shall be
of this kind, for thou art the key that openeth
the pleroma and shutteth the pleroma, and
thy mystery containeth all. Have mercy upon
such souls, Master, for [even though] it were
only for one day, they pronounced the mysteries,
332 PISTIS SOPHIA.
and really believed them and were not hypocrites.
Yea, Master, grant them a boon in thy goodness,
and give them rest in thy mercy."
And when Mary had said these things, the
saviour proclaimed her many many times blessed,
because of the words which she had spoken ;
(332) and the saviour was in great compassion,
and said unto Mary : " Unto all who shall be of
the type of which thou hast spoken, unto them
while still in life, give ye the mystery of one of
the twelve names of the dungeons of the dragon
of outer darkness, which I will give unto you when
I shall come to explain unto you the emanation
of the pleroma from the interior to the exterior,
and from the exterior to the interior.
" And all those who shall obtain the mystery
Oftheeffi- O f one O f the twelve names of that
cacy of the
names of dragon of outer darkness, even though
the twelve & &
rulers of they be sinners, and though they
the dun- J . J
geons. should have previously received the
mysteries of the light and then have transgressed,
or even if they should not have performed any
mystery at all, such men when they shall have
come to the end of their cycles of transmigra-
tions such men, [then,] if they pass out of the
body without again repenting, and if they have
been carried into the torments which are in the
belly of the dragon of outer darkness, and re-
main in its cycles, remain in the torments in the
SECOND BOOK. 333
belly of the dragon, such [souls, I say,] if they
know the mystery of one of the twelve names of
the angels, during their life, while they are in
the world, and then pronounce one of their
names when they are in the midst of the tor-
ments of the dragon, then, the moment they shall
pronounce it, the whole dragon will be shaken and
will be thrown into the greatest possible distress,
and the door of the dungeon in which the souls of
such men are, (333) will open above, and the
ruler of the dungeon in which they are, will cast
the souls of such men out of the belly of the
dragon of outer darkness, in that they have dis-
covered the mystery of the name of the dragon.
"And when the ruler hath cast out those
souls, one of the angels of leou, the The 80ulB
first man, those that watch over the ^J^B
dungeons of that region, instantly ^om the
hasteneth to take charge of such souls dra s? and
are taken
and bring them unto leou, the first to Ieou *
man, the legate of the first order ; and leou, the
first man, inspecteth the souls, and testeth them,
and findeth that they have exhausted their
cycles it is not lawful to bring them again into
the world, for every soul that hath been cast
into the outer darkness may not again be
brought into the- world the receivers hand
them over to leou, if they have exhausted the
cycles of transmigrations into bodies, until the
334 PISTIS SOPHIA.
mystery of that ineffable is performed for them
and they are put into a good body, which shall
find the mysteries of light, that it may inherit
the kingdom of light.
" If, then, after examining them, leou findeth
Of their that they have exhausted their cycles,
subsequent J J
fate. an( j ft is not lawful for them to go
back again into the world, (334) and that the
sign of that ineffable is not with them, then
leou hath compassion 'upon them, and bringeth
them unto the seven virgins of light, who bap-
tise them in their baptisms, but do not give
them the spiritual chrism ; they lead them into
the treasure of light, but do not set them in the
orders of the inheritance, because there is not in
them the sign and seal of that ineffable. But
they preserve them from every chastisement and
set them in the treasure, separated and apart,
until the ascension of the plerorna. And when
the time cometh for drawing together the veils
of the treasure of light, these souls shall be
cleansed again and made exceedingly pure, they
shall have the mystery given them again that
they may be set in the last of the orders in the
treasure, and these souls shall be preserved from
all the chastisements of the judgments."
And when the saviour had thus spoken, he
said unto his disciples : Cl Understand ye how I
speak unto you ? "
SECOND BOOK. 335
Mary answered and said : " Master, this is
the word which thou didst speak unto Mary m-
us aforetime, in parable, saying, ' Make
to yourselves friends of the mammon former
of iniquity, (335) that when ye are 8aymg<
abandoned, it may bring you into everlasting
habitations.' What, then, is the mammon of
iniquity, if not the dragon of outer darkness?
That is to say, whosoever shall understand the
mystery of one of the names of the dragons of
outer darkness, if he is abandoned in the outer
darkness, or if he hath exhausted the cycles of
transmigration, and if he pronounceth the name
of the dragon, he shall be saved, and come forth
from the darkness, and receive the light of the
treasure. This is the word, Master."
The saviour answered again and said unto
Mary : " Well said, thou pure and spiritual one ;
that is the interpretation of the word."
Mary continued further and said : " Master,
doth the dragon of outer darkness come into
this world or not ? "
The saviour answered and said unto Mary :
"When the light of the outer sun gJJ^^
shineth, it hideth the darkness of the sun and the
7 ( darkness of
dragon ; but if the sun is below this the dragon.
worM, the darkness of the dragon veileth the
sun and the exhalation of the darkness entereth
this world like to smoke in the night ; that is to
336 PISTIS SOPHIA.
say, that were the sun to withdraw its rays, it
would not be possible for the world to endure
the darkness of the dragon in its true form,
without being dissolved and perishing."
(336) And when the saviour had spoken these
things, Mary continued further and said to the
saviour : " Yet further do I question thee ; and
hide it not from me. Now, therefore, Master,
who forceth a man to sin ? "
The saviour answered and said unto Mary :
"It is those rulers of the fate who force a man
to sin."
Mary answered and said unto the saviour :
" Master, surely the rulers do not descend into
the world to force a man to sin ? "
The saviour answered and said unto Mary :
Of the "No, they do not descend into the
ttellte world in that fashion. But the rulers
draught of ^ ^ e f ate > w ^ en an ^ SOul paSSeth
oblivion. through their hands and descendeth
into the world, the rulers of that great fate
[-sphere], who are in the region of the head of
the aeons and this region is called the region
of the kingdom of Adamas, and this region is
before the virgin of light the rulers of the
region of that head give unto that old soul a
draught of oblivion composed of the seed of
iniquity, filled with all manner of desire and all
forgetfulness. And the moment that that soul
SECOND BOOK. 337
drinketh of that draught, it forgetteth all the
regions (337) through which it hath travelled,
and all the chastisements through which it hath
passed ; and that deadly draught of oblivion
becometh a body external to the soul, The mean .
like unto the soul in every way, and
its perfect resemblance, and hence they fei
call it the counterfeit of the spirit. spirit."
" But if it be a new soul they fashion [such
tsoulsl from the sweat of the rulers or 9M hefash -
ioning of
from the tears of their eyes, or from the a new soul -
breath of their mouths in a word, if it be a
new soul, one of the souls of this kind, [say] one
fashioned out of sweat, the five great rulers of
the great fate take of the sweat of all the rulers
of their aeons, and knead their sweatings together,
and mix in a portion of each, and fashion it into
a soul ; or even if it be a purgation from the
purified light which Melchisedec hath taken from
the rulers, the five great rulers of the great
fate knead this purgation together one after the
other, and mix in a portion of each, and fashion
it into a soul in such a way that every one of
the rulers of the aeons may mix his portion into
that soul. They knead all together in order
that each may have a share therein.
" And when the five great rulers have fash-
ioned them into souls from the sweat of the
rulers in proper proportion, (338) or in the case of
22
338 PISTIS SOPHIA.
a soul [fashioned] from the purgation of the puri-
fied light, which MelchLsedec, the great receiver
of light, hath taken from the rulers, or in the
case of a soul [fashioned] from the tears of their
eyes or the breath of their mouths, in a word, in
any of these cases, when the five rulers have
portioned [the matter] out so as to fashion any
soul of this kind, or also if it be an old soul, the
ruler himself that [ruleth] over the heads of the
aeons, mixeth the draught of oblivion from the
seed of iniquity, mixeth it with each of the new
souls at the time when it is in the region of the
head, and this draught of oblivion becometh the
counterfeit of the spirit, and continueth without
the soul as a vesture, like unto it in every way,
being the envelope of the outer vesture.
" And the five great rulers of the great fate
Of the in- ^ the 8Bons > an d the ruler of the disk
StiS* 118 of the sun > and the ruler of the disk of
power. foe moon, breathe within into the heart
of that soul, and there cometh forth therefrom
a portion of my power which the last supporter
cast into the mixture, (339) and the portion of
this power remaineth apart in the soul, though
at the same time retaining full power over itself,
according to the regulation that hath been placed
upon it, to give [a higher] sense unto the soul
whereby it may seek after the works of the
light of the height at any time.
SECOND BOOK. 339
" And this power resembleth the configura-
tion of the soul in every way, though while
resembling it is in no way external to the soul,
but remaineth within it, as I gave commandment
unto it from the beginning ; for when I cast it
into the first statute, I gave it commandment to
dwell within souls, according to the regulation
of the first mystery.
" And so I will explain all this to you when
I come to speak of the emanation, both j e sus pro-
,1 -, miseth to
concerning the power and concern- reveal ail
ing the soul, after what type they m detai1 '
fashion it, or again what is the ruler that
fashioneth it, or what are all the dif-
ferent kinds of souls ; so will I tell you in [the
revelation of] the emanation of the pleroina how
many they are that have fashioned the soul, and
I will tell you the name of all them that have
fashioned the soul, and I will tell you the types
according to which they have created the counter-
feit of the spirit and the destiny, and I will tell
you the name of the soul before it is purified, and
its name after it hath been purified and hath
become pure, and I will tell you the name of the
destiny, and I will tell you the name of all the
bonds (340) whereby the rulers have bound the
counterfeit of the spirit to the soul, and I will
tell you the name of all the decans that work
upon the soul in the bodies which the soul hath in
340 PISTIS SOPHIA.
the world, and I will tell you how they work on
the soul, and I will tell you the type of every
soul ; I will tell you the type of the souls of
men, of those of birds, of those of wild beasts, and
of reptiles ; and I will tell you the type of all the
souls and of those of the rulers who send them
into the world, that ye may be perfect in every
gnosis, that ye may be called perfect in every
gnosis. All this will I tell you in explaining the
emanation of the pleroma. And after that I will
tell you the reason of the existence of all these
things.
" Hearken, therefore, while I speak with you
The teach- concerning the soul as to how I have
theHght- said that the five great rulers of the
counterfeit great fate of the seons, and the rulers
s5mma pirit of the disk of the sun, and the rulers
rised ' of the disk of the moon, breathe into
that soul, and that there issueth therefrom a
portion of my power, as I have just said unto
you, and the portion of this power dwelleth
within the soul so that it can endure, (341) and
the counterfeit of the spirit is stationed without
the soul, watching over it and dogging it, and
that the rulers bind it to the soul with their
seals and their bonds, they seal it to it that it
may force it at all times to commit its mischiefs
and iniquities unremittingly, that it may be
their slave for ever, and be under their subjection
SECOND BOOK. 341
for ever in the transmigrations into bodies ; and
they seal it to it that it may be in every kind of
sin and all the desires of the world.
"It is because of things of this kind, then,
that I have brought the mysteries into ^^< ar
this world, [mysteries] which break all rents "we
3 L J J are to
the bonds of the counterfeit of the abandon,
spirit and all the seals which are attached to the
soul, which make the soul free, and ransom it
from the hands of its parents, the rulers, and
transform it into pure light, to bring it into the
kingdom of the true father, the first father, the
first everlasting mystery.
" For this cause have I said unto you afore-
time, ' He who shall not leave father and mother
to follow after me is not worthy of me.' What
I said then was, ' Ye shall leave your parents the
rulers, that ye may be all children of the first
everlasting mystery/ "
(342) And when the saviour had said these
words, Salome came forward and said : Salome is
" How, then, Master, since the rulers * bt as
are our parents, is it written in the matfcer *
Law of Moses, ' He who shall leave his father or
mother, let him die the death ' ? Surely the
Law doth not, then, speak of the same matter ? "
And when Salome had said these words, the
light-power which was in Mary Magdalene,
seethed in her, and she said to the saviour :
342 PTSTIS SOPHIA.
" Master, bid me speak with my sister Salome,
to tell her the interpretation of the word which
she hath uttered."
It came to pass, therefore, when the saviour
had heard the words which Mary had said, that
he proclaimed her blessed again and again. The
saviour answered and said unto Mary : " I bid
thee, Mary, utter the interpretation of the
word which Salome hath spoken."
And when the saviour had said these words,
Mary re- Mary hastened to Salome, and kissed
too* of the her, saying : " Salome, sister, concern-
Salome. -^ ^e saying which thou hast uttered,
to wit, that it is written in the Law of Moses,
' He who shall leave his father and mother, let
him die the death ' ; now, therefore, sister
Salome, the Law hath spoken this neither con-
cerning the soul, nor concerning the body, nor
concerning the counterfeit of the spirit, (343) all
of which are the children of the rulers, and come
forth from them ; but the Law hath spoken it
concerning the power which came forth from the
saviour, and which is the indweller of light in
[each of] us unto this day. The Law hath
further said, ' Whoever shall remain without the
saviour and his mysteries which are all his
parents, let him die the death, nay let him be
lost in utter destruction/ "
And when Mary had said these words, Salome
SECOND BOOK. 343
threw her arms round Mary and kissed her
again. Salome said : " May the saviour make
me illumined like unto thee ! "
It came to pass when the saviour had heard
the words of Mary, that he proclaimed her
blessed again and again. And the saviour con-
tinued again in his conversation, and said unto
Mary in the midst of his disciples : " Hearken,
therefore, Mary, who [it is that] forceth a
man to sin.
" Now, therefore, the rulers seal the counter-
feit of the spirit to the soul, not that of the
it may agitate it every moment and
i - , , T the ooun-
make it commit every sin and every terfeitof
iniquity. But they have given com- thes P intt
mandment unto the counterfeit of the spirit,
saying, ' If the soul passeth out of the body, do
not agitate it, dogging it, reproaching it in all
the regions of the judgments, region by region,
because of all the sins which thou hast caused it
to commit, that it may be chastised in all the
regions of the judgments, and not be able to go
on high towards the light, (344) and be made
to come back into transmigrations into bodies/
" In a word, they give commandment to the
counterfeit of the spirit, saying, ' Do not agitate
it at all at any time, unless it hath not received
the breaking of all the seals and of all the bonds
with which we have bound thee to it. But
344 PISTIS SOPHIA.
if it receiveth the mysteries, if it breaketh all
the seals, all the bonds, with the apology of the
region, and if it pass out, let it go, for it per-
taineth to those of the light of the height, it
hath become a stranger unto us and thee, thou
canst not seize hold of it from that hour. But
if it hath not received the mysteries of the
breaking of thy bonds and of thy seals with the
apologies of the region, seize hold upon it, and
let it not go, rebuke it in the torments and all
the regions of the judgments, because of all the
sins which thou hast caused it to commit. After
this, then, bring such souls unto the virgin of
light, and she will send them round the cycle
another time.' These are [the orders] which the
rulers of the great fate have given unto the
counterfeit of the spirit.
"Then the rulers summon the workmen of
Of the th^ geong to the number of three
charge 7
given unto hundred and sixty-five, and hand over
the build- * '
era. to them the soul and counterfeit of the
spirit bound together, the one to the other, the
counterfeit of the spirit being outside the soul,
and the compound of the power within the soul
being inside both, that they may hold together,
for the power holds the two together. (345)
And the rulers give commandment to the work-
men, saying, c This is the type which ye shall set
in the body of the matter of the world. Set ye
SECOND BOOK. 345
the compound of the power which is in the soul
within all of them, that they may hold together,
for it is their support, and outside the soul place
the counterfeit of the spirit/ This is the order
which they have given to their workmen, that
they may set the antitypes in bodies.
" Following this plan the workmen of the
rulers bring the power, the soul, and ^^ em "
the counterfeit of the spirit, and pour stages of
x * incarna-
them all three into the world, passing tio .
through the world of the rulers of the midst.
The rulers of the midst also inspect the counter-
feit of the spirit and also the destiny. The
latter, whose name is the destiny, leadeth on a
man until it hath him killed by the death which
is destined for him. This the rulers of the great
fate have bound to the soul. And the work-
men of the sphere bind the soul with the power,
with the counterfeit of the spirit and with the
destiny. And the whole is divided so as to
form two parts, to surround the man and also
the woman in the world, in whom the sign hath
been set for them to be sent unto them. (346)
And they give one part to the man and the
other to the woman in the food of the world,
either in the aery, or watery, or etheric sub-
stance which they imbibe.
" All this 1 will tell unto you, and the class of
every soul, and the type whereby they come into
346 PISTIS SOPHIA.
bodies, either as men, or birds, or cattle, or wild
beasts, or reptiles, or any other species that
existeth in the world. I will tell you the type
of [all of] them, and also how they enter into
men, when I speak of the emanation of the
pleroma.
" Now, therefore, when the workmen of the
rulers have cast one part into the woman and
the other into the man in the manner which I
have just related, even though [the pair] be
removed a great distance from one another, the
Thekarmic workmen compel them secretly to be
ofTife Ulsl n united together in the union of the
parents. WQrli Then t ^ counterfeit of the
spirit which is in the male cometh unto the part
[of itself] which hath been sent into the world
in the matter of the body [of the man], and
sacrificcth it and casteth it into the womb of
the woman, a deposit of the seed of iniquity.
And forthwith the three hundred and sixty-five
workmen of the rulers enter into her, to take up
their abode in her. The workmen of the two
parts are all there together.
(347) " And the workmen check the blood that
The occult cometh from all the nourishment that
process of
gestation, the woman eateth or drinketh, and
keep it in the womb of the woman for forty
days. And after forty days, they work the
blood [that cometh] from the essence of all the
SECOND BOOK. 347
nourishment, and work it together carefully in
the woman's womb.
" After forty days, they spend another thirty
days in building its members into the likeness
of the body of a man ; each buildeth a member,
I will tell you of the decans who thus build [the
body] ; 1 will tell them unto you, when I explain
the emanation of the pleroina.
66 Afterwards, when the workmen have com-
'pleted the body entirely with all its Of the in-
r J J carnation
members in seventy days, they summon f t]l ? e
into the body which they have builded, cipies."
first the counterfeit of the spirit, next they
summon the soul within these, and finally they
summon the compound of the power within
the soul, and the destiny they place outside all,
for it is not blended with them, but followeth
after and accompanieth them.
" And then the workmen seal them one to
the other with all the seals which the Q ^
physiog-
rulers have given unto them. So they nom y-
seal them. The day on which they took up
their abode in the womb of the woman, they
seal on the left hand of the plasm ; (348) the
day when they finished the body, they seal on
the right hand ; the day on which the rulers
handed [the three] over into their hands, they
seal on the top of the head of the plasm ; the
day on which the soul came forth from the
348 PISTIS SOPHIA.
rulers, they seal on the [left side of] the head of
the plasm ; the day when they kneaded the
members and divided them out for the soul,
they seal on the right side of the head of
the plasm ; the day on which they bound the
counterfeit of the spirit to the soul, they seal
on the back of the head of the plasm ; the day
when the rulers breathed the power into the
body, they seal on the brain which is within
the head of the plasm, and also within the
heart of the plasm ; and also the number of
years which the soul shall pass in the body,
they seal on the forehead of the plasm ; and
so they seal all these seals on the plasm. Of
all these seals I will tell you the names when
I speak of the emanation of the pleroma, that
is to say, why every thing hath come into exist-
ence ; and if ye would know it, I am that
mystery.
" Now, therefore, when the workmen have
finished the man entirely, and have set all these
seals on his body, (349) the workmen take note
of the peculiarity [of the seals] and bring it unto
the receivers of wrath who preside over all the
punishments of the judgments, and they hand
it over to their receivers so that they may be
able to take the souls apportioned to them out
of their bodies ; [that is to say] those to whom
the peculiarity of the seals is given that they
SECOND BOOK. 349
may know the time when those souls shall be
taken out of body, and also know the time when
the body shall be born, so as to send their work-
men to keep themselves near, and follow the
soul, to bear witness of all sins it shall commit
through the counterfeit of the spirit, to know
how to punish it in the judgments.
"And when the workmen have given the
peculiarity .of the seals to the rulers of of the
wrath, they withdraw to the adminis- the destiny.
tration of the works which have been imposed
upon them by the aeons of the great fate, and
when the number of months of the child's con-
ception is full, the babe is born, the compound
of the power being small in it, the soul being
small in it, and the counterfeit of the spirit
being small in it; whereas the destiny, being
vast, is not mingled with the body, according to
the regulation of the three, (350) but followeth
after the soul, the body, and the counterfeit of
the spirit, until the soul passeth from the body
according to the type of death whereby he shall
die, according to what hath been decreed unto
him by the rulers of the great fate.
" If he have to die by a wild beast, the des-
tiny leadeth on that wild beast against of how a
him to slay him ; or if he have to die cometh by
by a serpent, or if he have to fall into
a pit to his destruction, or if he have to strangle
350 PISTIS SOPHIA.
himself, or if he have to be drowned in the
water, or [die] by any death of this kind, or by
one worse or better than any of the above, in a
word, it is the destiny which forceth his death
upon him. This is the work of the destiny, and
it hath no other work but this. So the des-
tiny followeth after a man until the day of his
death."
Mary answered and said : " Surely every jot
which is set down in the account of every man
in the world by the fate, whether good or bad,
or sin, or death, or life, in a word, every jot
which is set down in a man's account by the
rulers of the fate, will not be worked out ? "
The saviour answered and said unto Mary :
That is no "Amen, I say unto you, every jot
from* 6 *bat * s se * down in the account of
destiny. every man by the fate, be it every
good, or be it every evil, in a word, every jot
that hath been set down, will be worked out.
"For this cause, therefore, (351) have I
Of the brought the key of the mysteries of
the mys- f *^ e kmgdorn o f the heavens, without
tones. which no flesh could have been saved
in the world ; for without the mysteries no one
shall enter into the kingdom of light, be he
righteous or a sinner.
" For this cause, therefore, have I brought the
keys of the mysteries into the world, that I
SECOND BOOK. 351
may save the sinners who shall believe on me,
and shall give ear unto me, that I may loose
them from the bonds and seals of the aeons of the
rulers, and bind them to the seals and vestures
and orders of the light ; so that every one that
I should set free in the world from the bonds
and seals of the aeons of the rulers should also
be loosed in the height from the bonds and
seals of the aeons of the rulers, and every one
that 1 should bind in the world to the seals
and vestures and orders of the light, should
be bound in the light-land to the orders of the
inheritances of the light.
" It is for the sake of sinners, therefore, that I
have torn myself open, at this time, and have
brought unto them the mysteries, that I might
free them from the aeons of the rulers, and bind
them unto the inheritances of light ; and not only
for the sake of sinners, but also of the just, to
give them the mysteries and bring them unto
the light, for without the mysteries they cannot
be brought thither.
(352) "For this cause, therefore, I have
hidden nothing, but I have cried
aloud, I have not separated out the
sinners, but I have cried aloud, and have spoken
to every man, unto sinners and unto the
righteous, I have said, * Seek that ye may find,
knock that it may be opened unto you ; for every
352 PISTIS SOPHIA.
one that seeketh in truth, shall find, and to him
that knocketh, it shall be opened.' For I have
spoken unto all men, that they may seek out
the mysteries of the kingdom of the light, which
shall cleanse them and make them pure, that
they may be brought unto the light.
" For this cause, therefore, John the Baptist
ofJofa^the P r phesied concerning me, saying, 'I
Baptist. indeed baptise you with water unto
repentance and the remission of your sins. But
he who cometh after me, is before me, whose
fan is in his hand, and he shall purge his floor ;
the chaff he shall burn with fire unquenchable,
but the wheat he shall gather into his garner/
The power which was in John, [thus] prophesied
concerning me, knowing that I should bring the
mysteries into the world, to cleanse the sins of
those sinners who should believe in me, and give
ear unto me, that I might transform them into
pure light and bring them unto the light/'
And when Jesus had thus spoken, Mary
answered and said : " Again, Master, if men
begin to seek, and come upon the doctrines of
error, (353) how will they know whether they
are thine or not ? "
The saviour answered and said unto Mary :
" I have said unto you aforetime, ' Be ye as
wise money-changers/ that is to say, take ye
what is good, but reject that which is evil.
SECOND BOOK. 353
" Now, therefore, say ye unto every one that
seeketh the godhead, ' When the wind J-JJ o c f rite '
cometh from the north, ye know that orthodox y-
there will be cold ; when the wind cometh from
the south, ye know that there will be burning
and heat/
" Now, therefore, say ye unto them, ' If
[then] ye know the face of the heaven and of
the earth from the winds, if any [then] shall
come unto you, to preach unto you the godhead,
be very certain that their words unite and
couple with all the words which we have spoken
unto you according to the witness of two or of
three, and agree in the constitution of the air, and
heavens, and cycles, and stars and constellations,
and of the whole earth and all that is therein '
say ye [then] unto them, ' All who come unto
you, so that their words couple and unite with
all the gnosis which hath been given unto you,
receive ye them, they belong unto us.' This,
then, is what ye shall say unto men, preaching
unto them that they may keep themselves aloof
from the doctrines of error.
(354) "Now, therefore, for the sake of
sinners have I torn myself asunder The Books
and come into the world, to save ofleou -
them, and also because it is necessary that the
righteous, who have never done evil, and have
never committed sin, should find the mysteries
23
354 PISTIS SOPHIA.
which are in the Books of leou, which I made
Enoch write down in Paradise, when I spoke
to him from the tree of knowledge, and from
the tree of life, and which I made him deposit
in the rock of Ararad ; and I set Kalapatauroth,
the ruler that is over Skemmut, on whose head
is the foot of leou the latter surroundeth all
the seons and the fate [-sphere] I set [then]
this ruler to preserve the Bojks of leou from the
flood, and [also] lest any of the rulers out of
enmity should destroy them. Those [books]
will I give unto you, when I have finished
telling you the emanation of the ploroma."
When, then, the saviour had thus spoken,
Mary answered and said : " Master, what man
is there in the world who hath not committed
sin, who is entirely spotless of any transgression'?
For if one is pure, will not another also be pure,
so as to find the mysteries which are in the
Books of leou? I, indeed, say that no man in
this world will be pure of sin, for if one is pure,
then why should not another be pure also ? "
The saviour answered and said unto Mary :
" I tell you that there shall be found one in
a thousand and two in ten thousand for the
Few only consummation of the mvstery of the
will really * J
compre- first mystery. (355) These things
hendthe , T T n
mysteries, will I tell unto you when I have fin-
ished explaining the emanation of the pleroma.
SECOND BOOK. 355
For this cause, therefore, I have torn myself
asunder and brought the mysteries into the
world, for all are under sin, and all have need
of the boon of the mysteries."
Mary answered and said unto the saviour :
" Master, had no soul entered into the light,
before thou didst come into the region of the
rulers and before thou didst come into the world?"
The saviour answered and said unto Mary :
" Amen, amen, I say unto you, before NO soul
I came into the world, no soul had
entered into the light. But, now that
I am come, 1 have opened the gates
of the light, I have thrown open the
ways that lead to the light ; and now, there-
fore, he who acteth worthily of the mysteries,
shall receive the mysteries, that he may enter
into the light."
And Mary answered again and said : " But,
Master, I have heard it said that the prophets
are entered into the light."
The saviour answered and said unto Mary :
" Amen, amen, I say unto you, no None of
prophet hath entered into the light, but phets had
the rulers of the wous who spake to itiated.
them out of the peons, have given unto them the
mysteries of the reons. And when I went into
the region of the reons, I turned back Elias
and despatched him into the body of John the
356 PISTIS SOPHIA.
Baptist, and the others also I turned back into
righteous bodies, which will find the mysteries
of the light, (356) and mount into the height
and inherit the kingdom of light.
" Unto Abraham himself, and Isaac, and
Thepatri- J aco b I have remitted all their sins
arcns have '
not yet en- an( j their iniquities ; I gave them the
tered into ^ * ' o
the light. mysteries of the light in the aeons, and
placed them in the region of labraoth and of
all the rulers who have repented, and when I
ascend into the height, that moment when I
shall enter into the light, I will take with me
their souls into the light.
16 But, amen, I say unto you, Mary, he
[Abraham] shall not enter into the light, before
I shall have taken thy soul and those of thy
brethren into the light.
" As to the rest of the patriarchs and of the
A? e -Tl 8 righteous from the time of Adam unto
of the right-
eousfrom this present time who arc in the aeons,
Adam to r '
Jesus. and all the orders of the aeons, when I
shall ascend into the region of the aeons, the
region of light will sec that all are sent back
into bodies which will be righteous, arid find the
mysteries of the light, and enter into and inherit
the kingdom of the light."
Mary answered and said : " Blessed are we
before all men because of these great [truths]
which thou hast revealed unto us."
SECOND BOOK. 357
The saviour answered and said unto Mary
and all his disciples : " I will also reveal unto
you all the grandeurs of the height, from the
interior of the interiors to the exterior of the
exteriors, (357) that ye may be perfect in every
gnosis, and in every pleroma, in every height
of the heights and every deep of the depths."
And Mary answered and said to the saviour :
" Now we know, O Master, freely, The dis-
ciplos know
surely, plainly, that thou hast brought of a surety
r i j
the keys of the mysteries of the king- is the
dom of light which remit the sins of initiator.
souls, that they may be cleansed, and be trans-
formed into pure light and be brought unto the
light.-
EXTRACT FROM THE BOOKS OF THE
SAVIOUR.
IT came to pass, therefore, after they had cruci-
Thc dis- tied Jesus, our Master, that he rose
a boon of from the dea<l on the third day. And
esus< the disciples came together unto him
and besought him, saying : " Master, have mercy
upon us, for we have left- father and mother, and
the whole world, and have followed thce."
Then Jesus stood bv the sea of the Ocean,
The prayer with his disciples, and made invocation
ofjesus - with this prayer, saying: "Hear me,
O father, father of all fatherhood, boundless
light : (tevioiio iao ctoi old p^iuotlter thernops
Hopxitlter zrtyourv pw/oure net It i now ft 61 h> itepsio-
m<t 6tlt in a 1 *(i(:lt adt tit a tit olxt ) v i lt (ibaii tit aruack -
aclmn z< > robot It ora, ieoti naltabtli"
(358) And while Jesus was reciting this,
The group. Thomas, Andrew, James, and Simon,
iiig of the ' ' '
disciples. the Canaanite, stood 011 the west, with
their faces turned towards the east ; Philip and
Bartholomew stood on the south, facing towards
the north ; the rest of the disciples with all the
women disciples stood behind Jesus.
BOOKS OF THE SAVIOUB. 359
But Jesus stood at the altar. And Jesus
cried aloud, turning towards the four _, . ,
' Tho inter-
aiigles of the world, together with his P rotati n of
m m . . tllc worci
disciples all clad in linen robes, saying : ^-
" iao iad lad. This is the interpretation thereof :
idta, The pleroma hath gone forth ; alpha, They
shall return within ; omega, There shall be an
end of ends."
And when Jesus had thus spoken, he said :
" iaphtka iaphtha mottuadr moanaer Heprayeth
* L for a boon
ennanouer enwmouvr. That is to say. to be 8 iven
J ' to his dis-
U father of every fatherhood of the ci P les -
boundless [spaces], hear me because of ray dis-
ciples whom I have brought into thy presence,
that they may believe in all the words of thy
truth ; grant unto them all things for which I
have cried unto thee, for 1 know the name of
the father of the treasure of light."
Yet again did Jesus, that is to say Aber-
amenthd, cry aloud, invoking the
narae of the father of the treasure of
light, and saying: "Lot all the
mysteries of the rulers, authorities, drawn -
angels, archangels, and all the powers and all
the works of the invisible gods, (359) Agram-
machamareg and Barbelo Bdelle, withdraw them-
selves, and roll themselves on to the right."
And in that hour all the heavens moved to the
west ; all the aeons, the spheres and their rulers
360 PISTIS SOPHIA.
and all their powers sped to the west to the left
of the disk of the sun and the disk of the moon.
And the disk of the sun was a vast dragon
T h ^ fig ^ e i whose tail was in its mouth, mounted
of the disk '
of tho sun. on seven powers of the left, drawn by
four powers which bore the likeness of white
horses.
But the car of the moon was like a ship,
The figure whose helms were a male dragon and a
of tho disk female dragoll) j rawn b y two w } lite
moon ' oxen. The figure of a babe was on
the poop steering the dragons who seized the
light from the rulers ; and at the prow was the
face of a cat.
And the whole world, with its mountains and
seas, sped to the west to the left.
And Jesus and his disciples remained in the
f an < ier i^l region, in the paths
pies are o f the way of the midst, which is below
transported J
to the ways the sphere. And they came to the first
of the r J
midst. order, on the way which is in the
midst. And Jesus halted in the atmosphere' of
that region with his disciples.
The disciples said unto Jesus : " What is this
region in which we are ? "
(360) Jesus said unto them : " These are the
Of the re- regions of the way of the midst. It
pentant J
and unre- h^h come to pass, that the rulers of
pentant r '
rulers. Adamas, being in sedition, have per-
BOOKS OF THE SAVIOUR. 361
sisted in congress and procreated rulers, and arch-
angels, and angels, and workmen and decans. [So]
leou, the father of my father, came forth from the
right, arid bound them to the fate of the sphere.
" For there are twelve aeons, Sabaoth Adamas
ruling over six of them and his brother labraoth
ruling over the remaining six. But labraoth and
his rulers have believed in the mysteries of the
light, and practising the mysteries of the light
they have abandoned the mystery of congress.
Whereas Sabaoth Adamas and his rulers have
continued to practise [the mystery of] congress.
" Arid when leou, the father of my father, saw
that labraoth had believed, he took him up with
all the rulers that had believed with him. Re-
ceiving [his soul] in the sphere, he brought him
unto a pure atmosphere, near the light of the
sun, between the regions of them of the midst
and the regions of the invisible god. Thus he
set him with the rulers that had believed.
" But he took Sabaoth Adamas with his rulers,
who had riot practised the mysteries of the light,
but had persisted in practising the mysteries of
congress, and bound them to the sphere.
" He bound eighteen hundred rulers in every
seon, and set three hundred and sixty Of tho
\ -i r/ i n r> hierarchies
over them, (361) and [further] set five of the
, 111 rulers and
other great rulers to rule over the three the names
hundredand sixty and all the other rulers regents.
362 PISTIS SOPHIA.
that are bound. The [five] they call in the
world of human kind by these names : the first
is called Krouos ; the second, Ares ; the third,
Hermes ; the fourth, Aphrodite ; the fifth, Zeus."
And Jesus continued in his conversation and
Ofth , said: k ' Hearken further, that I may
powers that J
leou infused e }} y ou their mystery. It came to pass,
five regents, therefore, when leou had thus bound
them, that lie drew forth a mighty power from
the great invisible, and bound it to him that
is called Kronos ; and he drew another power
out of Ipsantachoundiuinrhoucheoch, who is one
of the three triple-powered gods, arid bound it
to Ares ; and he drew u power out of (Jhai'n-
cliooodi, who is also one of the three triple-
powered gods, and bound it to Hermes ; and
again he drew a power out of Pistis Sophia,
daughter of Barbelo, and bound it to Aphrodite.
" Moreover, reflecting that they had need of a
of the f unc- helm to steer the world and the reons
tions of
Zeus, the of the spheres, that they might not
Cllicfr - ! l I ,,...'". ,
gent. wreck them through their iniquity, he
ascended into the midst, and drew out a power
from the little Sabaoth, the good, who is in the
midst, and bound it to Zeus, for he is good, so
that he might direct them by his goodness.
And he set the revolution of his order, (362) so
that he passeth three months in each [of the
remaining four aeons], establishing it, so that
BOOKS OF THE SAVIOUR. 363
every ruler into which he cometh is freed from
the evil of his iniquity. And he [leou] gave
him [Zeus] two peons for his habitation, near
those of Hermes.
" I have first told you the names of these five
great rulers, which the men of the world Tho mys .
employ. Hearken further, I will now ^ r { h ^ ames
tell you their incorruptible names also : re s enU
Orimouth is [the name] of Kronos; Mouniclioua-
phor, of Ares ; Tarpetunouph, of Hermes ; Uhosi,
of Aphrodite ; Chonbal, of Zeus. These are
their incorruptible names."
When the disciples had heard these things,
they bowed down, and worshipped Jesus, saying:
"Blessed are we beyond all men, for thou hast
revealed unto us these mighty wonders."
They continued further, and besought him,
saying : " We beseech thoe, reveal unto us why
these ways exist."
And Mary came unto him, she bowed herself,
and worshipped his feet, and kissed J^ t U6B "
his hands, say in 5- ; -'Yea, Master, fcsuson
' J & ' ' the ways of
reveal unto us the need for the ways the midst.
of the midst ; for we have heard thee say that
they are set over great torments. How, then,
Master, shall we go forth from them, or how
shall we escape from them? (363) Or how do
they seize hold of souls ? And how long are
[souls] in their torments ? Have mercy upon
364 PISTIS SOPHIA.
us, Master and saviour, lest the receivers carry
off our souls to the judgments of the ways of the
midst, and lest we be condemned in their evil
torments, that we, too, may inherit the light of
thy father, and may not be wretched and starv-
ing without thee."
And when Mary had spoken these words in
Ofthemys- tears, Jesus answered in great com-
which passion and said unto them : "Of very
Jesus will
give unto truth, my brethren and well-beloved,
ye who have left father and mother
for my name's sake, unto you will I give all the
mysteries arid every gnosis.
" I will give unto you the mystery of the
twelve aeons of the rulers, their seals, their
numbers, and the manner of invocation to enter
into their regions.
" I will give unto you, moreover, the mys-
tery of the thirteenth aeon, and the manner of
invocation to enter into their regions ; I will
give unto you their seals and their numbers.
"And I will give unto you the mystery of
the baptism of them of the midst, and the
manner of invocation to enter into their regions ;
and I will teach you their numbers and their seals.
" And I will give unto you the baptism of them
of the right, its numbers and its seals, and the
manner of invocation to enter into its region.
" And I will give unto you the great mystery
BOOKS OF THE SAVIOUR. 365
of the treasure of light, and the manner of
invocation for entering therein.
(364) " I will give unto you all the mysteries
and every gnosis, that ye may be called the
sons of the pleroma, perfect in every gnosis and
every mystery. Blessed indeed are ye, beyond
all men, who are on the earth, for the sons of
light have come in your time."
And Jesus continued in his conversation and
said : " It came to pass, therefore, * ^ con -
* ' ' stitution
after these things, that the father of f {t ^ wa y
my father the same is leou de- midst -
scended and took further three hundred and
sixty rulers of the rulers of Adamas, who had
not believed in the mystery of the light, and
bound them in these aerial regions, in which
we are now, below the sphere. He established,
moreover, five great rulers over them, who are
those who are in the way of the midst.
" The first ruler of the way of the midst is
called Paraplex. She is a ruler of The regent
female form, whose hair reacheth unto aLmonia?
her feet. Under her authority are hicrarch >'-
five and twenty arckcUemons, which rule over
other hosts of daemons. These daemons enter
into men and make them rage and curse and
slander ; and these also hurry off and ravish
souls and cast them into the smoke of their
darkness and their evil torments."
366 PISTIS SOPHIA.
(365) Mary said : " Shall I behave un-
seemly in questioning thee ? Be not wroth
with me searching out all things."
Jesus said unto her : " Ask what thou wilt."
Mary said unto him : " Master, reveal unto
us how they hurry off and ravish souls, that
my brethren also may know thereof."
Jesus, that is to say, Aboramentho, said :
andMoi- " Wiien thc father of m J T father the
chisedec. same is Teou who is the providence
of all the rulers and gods and powers, which
are in the matter of the light of the treasure,
and Zorokothora Melohisedetj, who is the legate
for all the light-powers which are purified
among thc rulers, to bring them into the
treasure of light these two alone are the great
lights, and their appointed task is to descend
below among thc rulers and purify them, and
then Zorokothora Melchisedec taketh away the
pure radiance of their light from them whom
they have cleansed among the. rulers, that they
may bring it unto the treasure of light.
" [This is done] when thc number and time
of their task come to pass for them to de-
scend among the rulers and cast them down
and constrain them, taking away their radiance
from the rulers.
" But when the time cometh for them [leou
and Melchisedec] to cease from casting them
BOOKS OF THE SAVIOUR. 367
down and constraining them, and for them to
return to the regions of the treasure of light,
it cometh to pass, when they come unto the
region of the midst, that Zorokothora Mel-
chisedec benreth away the light-radiances and
bringeth them unto the gate of them of the
midst, (366) to carry them into the treasure of
light. leou, also, withdraweth into the regions
of them of the right, until the time of the
number ooracth for them again to descend.
" Forthwith, then, the rulers rebel because of
the wrath of their iniquity, and march H owthe
against the light-powers [of the souls], ^1'?* >
because they [leou and Melchisedec] of!souls -
are then no longer among them, and the}' hurry
off [all] the souls they can harry and ravish, to
destroy them in the smoke of their darkness and
their evil fire.
" Then it is that this power, the same Paraplex,
with the daemons over which she rules, hurrieth
off the souls of the passionate, blasphemers, and
slanderers, that she may send them into the
smoke of her darkness, and destroy them in her
malignant fire, that they may bt'gin to be un-
done and dissolved. Thirty and three The leu s th
J of their tor-
years and nine months do they pass ments.
in the punishments of her regions, while she
tormenteth them in the fire of her malignancy.
" It cometh to pass after these years, when
368 PISTIS SOPHIA.
the sphere of little Sabaoth, [that is to say] Zeus,
Of the time revolveth so as to come into the first
& ou of the sphere, which is called in
the worl(1 fche Ram of Boubastis, that
theirruiers. j s to sa y Aphrodite ; when, then, she
[Aphrodite] shall have come into the seventh
house of the sphere, which is the Balance, [it
cometh to pass that] the veils between them of
the right and them of the left are drawn aside,
and there glanceth forth from the height, among
them of the right, the great Sabaoth, the good,
(367) [lord] of the whole world and of all the
sphere. But before he glanceth forth, he gazeth
down on the regions of Puraplex, that they may
be dissolved and perish, and that all the souls
which are in her torments, may be brought forth
and again led into the sphere, for they are
perishing in the torments of Paraplex."
He continued further in his conversation and
The regent said i " The second order [of the five
second d- daemouial rulers], called -^Ethiopic Ari-
hierarchy. outh, is a female ruler, entirely black ;
and under her are fourteen [arch]daemons,
ruling over other hosts of daemons. And these
daemons, under the sway of ^Ethiopic Ariouth,
are they who enter into strife-makers, to stir up
wars, so that there may be slaughter; who
harden their hearts and inflame them for
slaughter.
BOOKS OF THE SAVIOUR. 369
"And the souls, which this power hurrieth
off and ravisheth, will pass one him- The length
1 * of their tor-
dred and thirteen years in her regions, naents.
while she torments them by the smoke of her
darkness and her malignant fire, so that they
are brought nigh unto destruction.
" And then, when the sphere shall turn, and
the little Sabaoth, the good, who is ^^5
called in the world Zeus, when he are freed
' from their
shall come to the fourth aeon of the torments,
sphere, that is to say the Crab, and when
Boubastis shall come, who is called in the world
Aphrodite, when she shall come into the tenth
aeon of the sphere, which is called the Goat,
(368) then the veils which are between them
of the left and them of the right, are drawn
apart, that leou may gaze forth from the right,
that the whole world may be troubled and con-
fused, and all the aeons of the sphere ; and he
will gaze on the habitations of ^Ethiopic Ariouth,
so that her regions are dissolved and perish, and
that all the souls which are in her torments may
be restored to the sphere, for they are perishing
in the smoke of her darkness and her malignant
fire."
He continued further in his conversation and
said : " Of the third order, called The reg e nt
triple-faced Hekate, there are also dLmoniai r
under her authority seven and twenty hierarch y-
24
370 PISTIS SOPHIA.
[archjdsemons. . . . These are they who enter
into men to cause them to commit perjury and
speak lies, and covet what doth not belong to
them.
" The souls, then, which Hekate will hurry off
oUhefrTo^ anc * ravis h> she will hand over to the
ments. daemons under her [sway], that they
may be tormented by the smoke of the darkness,
and its malignant fire, that they may be mightily
constrained by the daemons. One hundred and
five years and six months do they spend in this
region, chastised in its malignant torments, and
they come nigh unto destruction and dissolu-
tion.
"After this, when the sphere shall revolve
Of the time and the little Sabaoth, the good, shall
when souls
are freed come, he of the midst, whom they call
from their 1
torments, in the world Zeus, when he shall come
into the eighth aeon of the sphere, (369) called
the Scorpion, and when Boubastis, whom they call
Aphrodite, shall come and enter into the second
aeon of the sphere called the Bull, [then] the
veils which are between them of the right and
them of the left are drawn aside, that Zoroko-
thora Melchisedec may look down from on high,
and the world be thrown into confusion, and its
mountains, and the aeons be troubled, that he
may look down on all the regions of Hekat6,
that her regions may be dissolved and perish,
BOOKS OF THE SAVIOTJB. 371
and that all the souls in her torments may be
brought forth, and restored again to the spheres,
for they are being undone in the fire of her
torments."
He continued further in his conversation and
said : " The fourth order is called The regent
Typhon, the assessor. He is a powerful fourth dse-
ruler, having under his authority two hierarchy.
and thirty daemons. These are they who enter
into men and make them lust, and commit
fornication and adultery, and be ever engaged
in intercourse. The souls, then, which this
ruler will take and ravish, pass one The length
hundred and twenty-eight years in his torments.
region, while his daemons torment them with
the smoke of the darkness and its malignant
o
fire, so that they come nigh to dissolution and
destruction.
"But it cometh to pass, when the sphere
turneth, and the little Sabaoth, the good, of the time
(370) he of the midst, whom they call w^lT 5
Zeus, cometh, when he shall have torment^
entered into the ninth *eon of the sphere, called
the Bowman, and Boubastis, whom they call
in the world Aphrodite, shall have come into
the third of the aeons of the sphere, called the
Twins, that [then] the veils which are between
them of the left and them of the right, are
drawn aside, that Zarazaz, whom the rulers call
372 PISTIS SOPHIA.
Maskelli after the name of a powerful ruler of
their own regions, may gaze down on the
regions of the habitations of Typh6n, the
assessor, so that his regions may be dissolved
and perish, and that all the souls which are in
his torments may be brought forth, and again
restored to the sphere, for they are being un-
done in the smoke of his darkness and his
malignant fire."
Again he continued further in his conversation
The regent an( l sa ^ unto h* 8 disciples : " Of the
dLmo'nfaf fift]l order tlie 7 Cal1 the ruler
hierarchy. thanabas. He is a powerful ruler, having
under him other hosts of daemons. These are
they who enter into men and make them corrupt
treating the just with injustice, favouring the
cause of sinners, taking money for a just judg-
ment, and then upsetting it, forgetting the poor
and needy, increasing the forgetfulness of their
own souls, and of anything of which there is no
profit [to be made] (371) so that they should
do nothing worthy of record in their lives,
in order that when they have passed out of
their bodies they may be hurried off bank-
rupt.
" The souls, then, which this ruler shall carry
T r h l l ? ngth off bankrupt, shall continue in his
of their r '
torments, torments one hundred and fifty years
and eight months, that he may destroy them by
BOOKS OF THE SAVIOUE. 373
the smoke of his darkness and his malignant fire,
that they may be mightily constrained by the
flames of his fire.
"And when the sphere turneth and there
cometh the little Sabaoth, the good, Of the time
' when souls
whom they call in the world Zeus, are freed
J from their
when he cometh into the eleventh aeon torments.
of the sphere, called the Waterer, and Boubastis
cometh into the fifth aeon of the sphere, called
the Lion, then the veils which are between them
of the left and them of the right, are drawn
aside, that the great lao. the- good, he of the
midst, who presideth over the region of lach-
thanabas, may gaze forth, that his regions may
be dissolved and perish, and that all the souls
which arc in his torments rnay be brought forth
and again restored to the sphere, for they are
perishing in his torments.
" These then are the operations of the ways of
the midst concerning which ye have questioned
me."
And when the disciples had heard this, they
bowed down and adored him saying : The dis .
" Save us, Master, have mercy upon ^ecif Jesus
us, that we may be preserved from J^ e upon
these malignant torments which are 8lnners -
prepared for sinners. (372) Woe unto them !
woe unto the children of men ! for they are like
the blind feeling in the darkness, and seeing not.
374 PISTIS SOPHIA.
Have mercy upon us, Master, in the great
blindness in which we are ; and have mercy
upon the whole race of human kind, for they lie
in wait for their souls, as lions for their prey, to
tear them in pieces and make food for their tor-
ments, because of the forgetfulness and ignorance
in which they are. Have mercy, therefore, upon
us, Master, our saviour, have mercy upon us,
preserve us from this great stupor."
Jesus said unto his disciples : " Have courage,
Jesus en- f ear not > f r 7 e are blessed ; nay, I
wil1 make y u lorrls over a11 thcse >
an( j pj acc them in subjection' under
your feet. Ye remember, that I have already
said unto you before my crucifixion, ' I will give
unto you the keys of the kingdom of the
heavens/ Now again I say unto you, I will give
them unto you."
When, then, Jesus had thus spoken, he chanted
jesus and an invocation in the great name, and
hisdis-
cipies as- the regions of the ways of the midst
cend B m *
higher. were hidden from view, and Jesus and
his disciples remained in an atmosphere of
exceeding great light.
Jesus said to his disciples : " Come unto me."
He breath- ^nd ^hey came unto him. He turned
eth on their J
eyes. towards the four angles of the world ;
he uttered the great name over their heads, and
blessed them and breathed on their eyes.
BOOKS OF THE SAVIOUR. 375
Jesus said unto them : " Look up, and mark
what ye see ! "
And they raised their eyes unto the height,
(373) and saw a great light, exceed- Theireye8
ingly brilliant, which no man in the are P ned -
world could describe.
He said unto them a second time : " Look
into the light, and mark what ye see ! "
They said : " We see fire and water, and wine
and blood."
Jesus, that is to say Aberamentho, said unto
his disciples : " Amen, I say unto you, Jesus ex-
i i T , , , plaineth
1 nave brought nothing into the world the vision
, . n -, of fire and
when I came, save this fire and water, water, and
this wine arid blood, I brought down Mood. n
the water and fire from the region of the light
of light, from the treasure of light ; I brought
down the wine and the blood from the region of
Barbelo. And shortly after my father sent
unto me the holy breath in the form of a
dove.
" The fire, the water, and the wine are for
cleansing all the sins of the world ; the blood
I had as a sign of the body of human kind,
and I received it in the region of Barbelo, the
great power of the divine invisible ; while the
breath draweth all souls and bringeth them unto
the region of light.
376 PISTIS SOPHIA.
The same " ^ or *kis cause have I said unto
plained ^ y U > ' ^ am come to cast re on
' \ that is to say, I am come to
ings. purify the sins of the whole world with
fire.
"For this cause I said to the Samaritan
woman, ' If thou hadst known of the gift of
God, and who hath said unto thee, " Give me
to drink/' (374) thou wouldst have asked him
to give thee living water, that thou mightest
have had a fountain welling up in thee for life
eternal.'
" For this cause, also, 1 took a cup of wine,
and blessed it, and gave it unto you, saying,
c This is the blood of the covenant which shall
be poured out for you, for the remission of
your sins/
" For this cause, also, they pierced my side
with a spear, and there came forth water and
blood.
" These are the mysteries of the light which
remit sins ; that is to say, these are the appella-
tions and names of [these mysteries of] the
light/'
It came to pass after this, that Jesus gave
jesus and the command, " Let all the powers of
his dis- ' r
cipies de- the left return to their regions." And
scend to the m
earth. Jesus and his disciples were [once
more] on the Mount of Galilee. And the dis-
BOOKS OF THE SAVIOUR. 377
ciples continued further and besought him :
"How long, then, will it be before thou shalt
cause the sins and iniquities which we have com-
mitted, to be remitted, that we may be worthy
of the kingdom of thy father ? "
And Jesus said unto them : " Amen, I say
unto you, not only will I purify your j e8 us pro-
sins, but I will also make you worthy
of the kingdom of my father ; and I ^
will give unto you the mystery of the sion *
remission of sins on the earth, so that he to
whom ye shall remit on earth, shall be pardoned
in the heavens, and he whom ye shall bind on
earth, shall be bound in the heavens. 1 will
give unto you the mystery of the kingdom of
the heavens, that ye also may give it unto
men."
(375) And Jesus said : " Bring me some fire
and vine branches."
They brought them unto him. He set out
the offering, placing two vessels of Themys tic
wine, the one on the right and the sacrament -
other on the left thereof. The offering was
set in front [of the vessels]. He placed a cup
of water in front of the vessel of wine on the
right, and a cup of water in front of the vessel
of wine on the left. Between the cups he set
pieces of bread according to the number of the
disciples. The cups were behind the bread.
378 PISTIS SOPHIA.
Jesus stood before the offering and grouped
his disciples behind him, all clad in linen gar-
ments, holding in their hands the number of
the name of the father of the treasure of light.
The sacra- jj e cr j e( 3 aloud, saying : " Hear me,
mental in- J
vocation. father, father of all fatherhood, bound-
less light ; iad ioud iad adi dia pszndt/wr
t/ferdpsin dpsither nephthomadth nephiomadth
marackach tha manna rack tha idanamenaman
amandi of heaven israi //amen hamSn soubaibal
appaap liamen hamdn deraarai hapahou liamen
hamdn samrsartou hamdn hamen koukiamin
mia'i hamen hamen ial ial touap hamen hamen
hamdn hamen mainmari marie marei hamen
hamSn hamen.
" Hear me, father, father of all fatherhood.
(376) I invoke you also, ye who remit sins and
purify iniquities. Remit the sins of the souls of
these my disciples who have followed me, and
purge their iniquities ; make them fit to be
reckoned in the kingdom of my father, the
father of the treasure of light, for they have
followed me and kept my commandments.
" Now, therefore, father, father of all father-
hood, let them approach who remit sins ; for
these are their names : siphirepsnichieu zenei
berimou sochabricMr euthari nanai dieisbal-
mSrich meunipos tftirie entair mouthiour smour
peuchSr oouschous minionor isochobortha.
BOOKS OF THE SAVIOUR. 379
" Hear me, I invoke you, remit the sins of
these souls, and blot out their offences. Let
them be fit to be counted in the kingdom of iny
father, the father of the treasure of light.
" For I know the great powers and invoke
them : auSr bebrd athroni eoureph Sone souphen
knitousochredph maudnbi mnenor soudni choche-
tedph chdcheetedph memdch anemph.
" Remit the sins of these souls, blot out their
offences, both those which they have committed
knowingly, and those they have committed un-
knowingly, and those which they have committed
in fornication and adultery even unto this day,
remit them unto them, and make them fit to
be counted in the kingdom of my father, and
worthy to receive of this offering.
"Holy father, my- father, if then thou hast
heard me, (377) if thou hast remitted the sins
of these souls, and blotted out their offences,
and made them fit to be reckoned in thy king-
dom, give unto me the sign in this offering."
And the sign of which Jesus spake, was
given.
Jesus said unto his disciples : " Rejoice and
be glad, for your sins are remitted, ^ S1 J^ 1S
your offences blotted out, and ye have mated -
been numbered in the kingdom of my father."
And when he had thus spoken, the disciples
rejoiced with great joy.
380 PISTIS SOPHIA.
Jesus said unto them : " This is the rite and
Directions ^is is the mystery which ye shall
future h u e se celebrate for them who believe in you.
of the rite. J there be nQ deceit in ^^ tf they
hearken unto you in every good thing, their
sins and their offences shall be blotted out
up to the very day on which ye shall have
celebrated for them this mystery. But hide ye
this mystery, give it not unto every man, but
unto him [only] who shall do all things which I
have said unto you in my commandments.
" This then is the mystery of the reality of the
baptism of them whose sins shall be remitted
and their offences blotted out. This is the
baptism of the first offering, which leadeth to
the region of truth and into the region of light."
After this the disciples again said unto him :
othtr'great " ^ aster > reveal unto us the mystery
rites. O f the iigh t O f thy father, for we have
heard thee say, ' There is a baptism of incense ;
there is a baptism of the holy breath of the
light ; and there is a spiritual chrism ; (378)
these bring souls into the treasure of light.'
Reveal unto us, therefore, their mystery, that
we also may inherit the kingdom of thy father."
Jesus said unto them : " As to these mys-
ughestof teries which ye seek after, there is no
*eriS y and m 7 ster y which is higher than them.
of the great They will bring your souls into the
BOOKS OF THE SAVIOUR. 381
light of lights, into the regions of truth and
righteousness, into the region of the holy of all
holies, into the region where there is neither
female nor male, nor form in that region, but
only light, unceasing, ineffable. No mystery is
higher than these mysteries which ye seek
after, save only the mystery of the seven voices
and their nine and forty powers and numbers ;
the name which is higher than them all, the
name which sums up all their names, all their
lights and all their powers.
" If, then, a man knoweth that name, when
he shall have passed from the body l the
* J emcacy of
of matter, no smoke, no darkness, no that name,
authority, no ruler of the sphere of the fate,
no angel, no archangel, no power, shall be able to
hold back the soul that knoweth that name ;
but when it shall have passed out of the world,
if it uttereth that name to the fire, it is
quenched and the darkness retireth.
(379) " If it uttereth it to the daemons and
the receivers of the outer darkness, to their
rulers, their authorities, or their powers, they
shall all be destroyed, so that their flames con-
sume [them], and they shall cry aloud, 'Thou
art holy, thou art holy, most holy of all holies/
"And if a man uttereth that name to the
receivers of the malignant torments, to their
authorities and all their powers, and also to
382 PISTIS SOPHIA.
Barbeld, to the invisible deity and the three
triple-powered gods, the instant he shall utter
that name in those regions, they shall all fall
on their faces, and be dissolved and perish, and
cry aloud, ' light of lights, that are in the
boundless lights, remember us also and purify
us/ "
When Jesus had finished speaking these
words, all the disciples cried aloud, with great
sobs, saying :
The pun- * n 01> der that they may chastise it for
Mi^foat * s ^ x more months and eight days, and
curseth.
midst, that each of the rulers of the way of the
midst may chastise it in Ins torments for six
more months and eight days, and then bring it
unto the virgin of light who judgeth the good
and the evil, that she may judge it. And when
the sphere shall turn, she will hand it over to
her receivers, that they may cast it into the
reons of the sphere. And the workmen of the
sphere will cast it into the lake which is below
the sphere, so that this [lake] becometh a seeth-
ing fire and eateth into it, (380) until it hath
mightily purified it.
" Then cometh laluham, the receiver of
Sabaoth Adamas, who giveth the draught of
BOOKS OF THE SAVIOUR. 383
oblivion unto the souls, to bring a draught full
of the water of oblivion and give it unto the
soul, that it may drink, and forget every place
and every region through which it hath passed,
so that it be cast into a body which shall live
out its time in constant sorrow.
"'This is the punishment of him that curseth."
Mary continued further and said : " Again,
Master, as to the man that persisteth in slander,
when he passeth out of the body, whither shall
he go, and what will be his punishment ? "
Jesus said : " When the time [marked] by the
sphere cometh for a man that persisteth Of the
in calumny to pass out of the body, ^t^the
Abiout and Charmdn, the receivers of slajlderer -
Ariel, come to draw that soul out of the body,
and for three days travel round with it in-
structing it concerning the creatures of the
world.
" Then they take it below into Amenti unto
Ariel, that he may chastise it in his torments
eleven months and one and twenty days.
"And then they bring it into chaos unto
laldabaoth and his nine and forty daemons, that
each of his daemons may assail it for eleven
more months and one and twenty days, scourging
it with whips of smoke.
" And then they cast it into rivers of smoke
(381) and boiling seas of fire, to chastise it
384 PISTIS SOPHIA.
therein for eleven more months and one and
twenty days.
" After that, they carry it into the way of the
midst, that each of the rulers who are in the
way of the midst, may chastise it in his tor-
ments for eleven months and one and twenty
days.
" After that, they take it unto the virgin of
light, who judgeth the righteous and sinners,
that she may judge it, and, when the sphere
turneth, hand it over to her receivers, who will
cast it into the aeons of the sphere, and the
workmen of the sphere will carry it into the
lake below the sphere, so that this [lake]
becometh a seething fire and eateth into it until
it hath mightily purified it,
"And then laluham, the receiver of Sabaoth
Adamas, bringeth a draught of oblivion, that it
may drink it and forget every place and every
region through which it hath passed, so that it
may be put into another body which shall pass
all its time in affliction.
"This is the punishment of the slanderer."
Mary said: "Woe, woe, unto sinners!"
And Salome spake and said : " Jesus,
Master, [in the case of] a murderer, who hath
committed no other sin but that of murder, when
he shall pass from the body, what will be his
punishment ? "
BOOKS OF THE SAVIOUB. 385
Jesus answered and said : (382) " [In the
case of] a murderer, who hath commit- Thepunish-
ted no other sin but that of murder, murderer,
when the time is fulfilled by the sphere for him
to pass out of the body, the receivers of lalda-
badth come to lead his soul out of the body,
and bind it by the feet to a great daemon with
the face of a horse, to gallop round with it three
days in the world.
"And then it is carried into the regions of
ice and snow, to be there chastised for three
years and six months.
" And then it is brought into chaos unto
laldabaoth and his forty and nine daemons, that
each of his daemons may scourge it for another
three years and six months.
" After that it is brought into the chaos unto
Persephone, to be punished in her torments
another three years and six months.
" After that it is brought into the way of the
midst, that each of the rulers of the midst may
punish it in the torments of its regions another
three years and six months.
" After that it is brought unto the virgin of
light, who judgeth the righteous and sinners,
and, when the sphere turneth, she ordereth it
to be cast into the outer darkness, until the
darkness of the midst shall be removed, so that
it may cease to exist and be dissolved.
25
386 PISTIS SOPHIA.
" This is the punishment of murderers."
Peter pro- Peter said : "Master, let the women
the come to an en d f their questions,
(333) ^^ we a ] so may q Ues ti O n thee."
Jesus said unto Mary and the [other] women :
" Give place to your brethren, that they also
may question/'
Peter answered and said : " Again, Master,
[in the case of] a thief, that stealeth secretly,
and persisteth in his sin, when he passeth out
of the body, what is his punishment ? "
Jesus said : "[In the case of] such a man, when
h- his time shall be accomplished by the
the thief. sphere, the receivers of Adonis come
after him, to lead his soul out of the body, and
travel round with it three days instructing it in
the creatures of the world.
" Then it is carried below into Amenti unto
Ariel, that he may chastise it in his torments
three months, eight days and two hours.
"Then it is brought into chaos unto lalda-
baoth and his nine and forty daemons, in order
that each of his daemons may chastise it for
another three months, eight days and two hours.
" After that, it is brought into the way of the
midst, that each of the rulers of the way of the
midst may chastise it with the smoke of his
darkness and his malignant fire for another
three months, eight days and two hours.
BOOKS OF THE SAVIOUB. 387
" After that, it is brought unto the virgin of
light, who judgeth the righteous and the sinners,
that she may judge it, and, when the sphere
turneth, she handeth it over unto her receivers
that they may cast it into the aeons of the
sphere, and bring it unto the lake below the
sphere, so that this [lake] becometh a seething
fire, which eateth into it, (384) until it is
mightily purified.
"Then corneth laluham, the receiver of Saba-
6th Adamas, to bring it the draught of oblivion,
and give it unto the soul, that it may drink
thereof and forget every place and every region
through which it hath passed, and be cast into
a body lame, halt and blind.
" This is the punishment of the thief."
Andrew spake and said : " [In the case of]
one proud and contemptuous, when he shall
have passed out of the body, what shall be
done unto him ? "
Jesus said : " In the case of such a man,
when his time is accomplished by the
sphere, the receivers of Ariel come
after him to lead out his soul, and OUSt
travel round the world with it for three days,
instructing it in the creatures of the world.
"Then it is brought below into Amenti unto
Ariel, that it may be chastised in his torments
for twenty months.
388 PISTIS SOPHIA,
"After that, it is brought into the chaos of
Ialdaba6th and his nine and forty daemons, and
he and his daemons, each of them, chastise it
another twenty months.
" After that, it is carried into the way of the
midst, that each of the rulers of the way of
the midst may chastise it for another twenty
months.
" And after that, it is brought unto the virgin
of light, that she may judge it, and, when the
sphere turneth, she handeth it over to her re-
ceivers to cast it into the aeons of the sphere,
and the workmen of the sphere bring it unto
the lake below the sphere, (385) so that this
lake becometh a seething fire, which eateth
into it, until it hath purified it.
"And laluham, the receiver of Sabaoth
Adamas, cometh to bring it the draught of
oblivion and give it to the soul, that it may drink,
and forget everything and every region into
which it hath entered, and be cast into a body,
lame and contemptible, that every one may
ever despise it.
"This is the punishment of the proud and
contemptuous man."
Thomas said : "[In the case of] a man that
blasphemeth persistently, what is his punish-
ment ? "
Jesus said : " [In the case of] such a man
BOOKS OF THE SAVIOUK. 389
when his time is accomplished by the spheres,
the receivers of laldabaoth come to
bind him by the tongue to a great
horse-faced daemon, and travel round P hemer -
with [that soul] through the world for three
days, and punish him.
"Then it is brought into the region of ice
and snow, to be punished there for eleven years.
"Then it is carried below into chaos unto
laldabaoth and his nine and forty daemons,
that each of his daemons may chastise it for
another eleven years.
" Then it is carried into the outer darkness,
until the day when the great dragon-faced ruler
(386) who encircleth the darkness, shall be
judged. And that soul becometh hard frozen,
it perisheth and is dissolved.
"This is the punishment of the blasphemer."
Bartholomew said : " [In the case of] a man
that lieth with a man, what is his punishment ? "
Jesus said : " [In the case of] the The punish-
man that lieth with a man, and the
man with whom he lieth, their sentence
is the same as that of the blasphemer. males -
" When the time is fulfilled by the sphere,
the receivers of laldabaoth come to find their
souls, that he and his daemons may torment
them for eleven years.
" Then they are carried into the rivers of fire
390 PISTIS SOPHIA.
and seas of seething pitch, full of pig-faced
daemons that eat into them, and . . . them in
the rivers of fire another eleven years.
" Then they are carried into the outer dark-
ness until the day of judgment when the great
darkness shall be judged ; and then they shall
be dissolved and perish."
Thomas said : " We have heard that there are
men on the earth who take the sperm of men and
the flux of women, and mix them with lentils
and eat them, saying, (387) ' We believe in Esau
and Jacob/ Surely this is an unseemly deed ? "
Then was Jesus wroth with the world and
Thepunish- sa ^ unto Thomas : " Amen, I say, this
foul ***<> s * n * s more heinous than all sins and
sorcery. a jj i n iq U iti es . [As for] men of that
kind, they shall be instantly taken into the
outer darkness, nor shall they ever be brought
back to the sphere, but they shall be destroyed,
they shall perish in the outer darkness, in the
region where there is no mercy and no light, but
weeping and gnashing of teeth. And every
soul that shall be [thus] carried into the darkness,
shall never again return, but shall perish and be
dissolved."
John answered [and said] : " Again, [in the
case of] a man who hath committed no sin, but
who hath done righteousness persistently, with-
out finding the mysteries, so as to be able to
BOOKS OF THE SAVIOUR. 391
pass through the rulers, when he shall pass out
of the body, what will be done unto him ? "
Jesus said : " [In the case of] such a man,
when his time is accomplished by the of the after-
sphere, the receivers of Chainchoooch, ofthe 8tate
who is one of the three triple-powered
gods, come to find his soul, to lead
forth his soul with joy and gladness, tiated '
and travel round with it three days, instructing
it in the creations of the world with joy and
gladness.
" Then they bring it below into Amenti to
instruct it in the punishments that are in
Amenti ; they do not chastise it therein, but
merely instruct it concerning them. The heat
from the fire delayeth it only a little.
(388) "Then it is carried into the way ofthe
midst, to be instructed in the punishments of
the ways of the midst ; the heat from the fire
delaying it a little.
"Then it is brought unto the virgin of light,
that she may judge it, and set it near the little
Sabaoth, the good, him of the midst, until the
sphere turneth, and Zeus and Aphrodite come
before the virgin of light, while Kronos and
Ares are behind her.
" Then she taketh the soul of that righteous
person to entrust it to her receivers, for them to
cast into the seons of the sphere, and for the
392 PISTIS SOPHIA.
workmen of the sphere to bring it into a lake
below the sphere, so that this [lake] may become
a seething fire, and eat into it until it be
mightily purified.
" Then cometh laluham, the receiver of Sabaoth
Adamas, who giveth the draught of oblivion unto
the souls ; he bringeth the draught of oblivion and
giveth it unto it, that it may forget everything
and every region through which it hath passed.
" Then there cometh a receiver of the little
The cup of Sabaoth, the good, him of the midst ;
wisdom. he brings a CU p f u ii O f intuition and
wisdom, and also prudence, and giveth it to
the soul, casteth the soul into a body which
will not be able to fall asleep or forget because
of the cup of prudence which hath been given
unto it, (389) but will be ever pure in heart
and seeking after the mysteries of light, until
it hath found them, by order of the virgin of
light, in order [that that soul] may inherit the
light for ever."
Mary said : " Again, [in the case of a man]
who hath committed all [these] sins and all
[these] iniquities, will he suffer all these punish-
ments together ? "
A l?^ Jesus answered : " Yea, he shall
suSereth
for each puffer them : if he have committed
separate
sin - three sins, he shall suffer three punish-
ments."
BOOKS OF THE SAVIOUR. 393
John said : " Again, [in the case of] a man
who hath committed every sin and every in-
iquity, but at last hath found the mysteries of
light, can he be saved ? "
Jesus said : " Such a man, who hath com-
mitted every sin and every iniquity, Even the
and hath found the mysteries of light, sinners, if
J he repent,
and hath performed them and accom- shall in-
x herit the
plished them, and hath not fallen away kingdom,
and committed sin [again], he shall inherit the
treasure of light."
Jesus said unto his disciples : " When the
sphere shall turn and Kronos and of the time
Ares shall come behind the virgin of
light, and Zeus and Aphrodite shall
come before her, circling in their own
{eons, the veils of the virgin shall be tcries -
drawn aside. In that hour she shall be filled
with joy seeing these two stars of light before
her, and every soul which at that time she shall
cast into the cycle of the aeons of the sphere,
to descend into the world, (390) shall be
righteous ami good, and shall find the mysteries
of light in that birth, and even if it have to
return to birth again, it shall find the mysteries
of light.
" But if Ares and Kronos are before the virgin,
and Zeus and Aphrodite behind her, so that she
doth not see them, then every soul which she
25*
394 PISTIS SOPHIA.
casteth into the creatures of the sphere at that
time, shall be evil and wrathful and incapable of
finding the mysteries of light."
Jesus spake these words unto his disciples in
the midst of Amenti; the disciples cried aloud
TLedis- w ^' j so ^ s sa yi n g : " Woe, woe unto
seech 8 Jesus sinners, on whom the indifference and
mere n forgetfulriess of the rulers lie heavily,
them. until they pass out of the body to
suffer these torments ! Have mercy upon us,
have mercy upon us, son of holiness, that we
may be saved from these torments and these
judgments which are prepared for sinners, for
we also have sinned, Master, our light."
. . . the righteous. They went forth three by
Thopreach- three to the four points of heaven ; they
ing of the l .
apostles. preached the gospel of the kingdom in
the whole world, the Christ being active with
them in the words of confirmation and the signs
and wonders which accompanied them. And
thus was known the kingdom of God in all the
land and in all the world of Israel, [and this king-
dom] is a testimony for all the nations which are
from the east even unto the west.
THE END.
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