Sekretna Księga Jana (5 J)

 

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Apokryf Jana

http://www.wtl.us.edu.pl/pdf/Nag_Hammadi/kodeks_02/01_apokryf_jana_tlumaczenie_dla_www_biblioteki_teologicznej.pdf

(Nag Hammadi Codex (= NHC) II,1, p.1,1-32,10)

(tłumaczenie: Wincenty Myszor, Śląskie Studia Historyczno Teologiczne 35,1 (2002), s. 73-89)

(NHC III, 1, p. 1,1 – 32,10)

Rozdział 1 (5 J 1)

(1) Nauka [zbawcy] i objawienie [tajemnic oraz] spraw ukrytych w milczeniu [tych właśnie], o których nauczał jego uczeń Jan.

(2) Stało się pewnego dnia, gdy przyszedł Jan, brat Jakuba – byli synami Zebedeusza – i wszedł do świątyni, że zbliżył się do niego pewien faryzeusz o imieniu Arimanios i rzekł do niego: „Gdzie jest twój nauczyciel, którego naśladujesz?”

(3) Odrzekł mu wtedy: „odszedł na to miejsce, z którego przyszedł”. Rzekł mu faryzeusz: „Przez oszustwo wprowadził was w błąd ów Nazaraios i napełnił wasze [uszy kłamstwami] i zamknął wasze [serca] i odwrócił je od przekazów [waszych ojców]”.

(4) Gdy ja, Jan, to usłyszałem, odwróciłem się od świątyni ku miejscu górzystemu i pustynnemu i zasmuciłem się bardzo w moim sercu, mówiąc: dlaczego [zbawca został ustanowiony] i dlaczego [został wysłany na świat] przez swego ojca i kto jest jego ojcem, który go [wysłał i w jaki sposób] istnieje tamten eon, do którego mamy pójść?

(5) I co powiedział [o nim, gdy nam mówił] „eon, do którego mamy iść, jest z rodzaju eonu [niezniszczalnego” i pouczył] nas o nim, jaki on jest.

(6) W chwili gdy o tym pomyślałem, oto [niebiosa się otwarły] i rozjaśniało światłością całe stworzenie, które jest poniżej nieba, a świat się poruszył.

(7) Przestraszyłem [się. I oto] zobaczyłem w światłości chłopca, który stanął przede mną, ale gdy mu się przyjrzałem, stał się jakby starym i zmienił [swoją] postać, jeszcze raz stając się sługą.

(8) Nie było ich wielu w mojej obecności, ale była [to postać] mająca wiele kształtów w światłości i podobieństw, które się objawiały jedna po drugiej.

(9) I oto osoba ta przybrała trzy postacie. Rzekł do mnie:” „Janie, Janie, dlaczego się dziwisz i dlaczego się trwożysz, czyż jesteś obcy wobec takiej postaci?

(10) A więc nie bądź małoduszny, to ja jestem z wami cały czas, to ja jestem ojcem, ja jestem matką i ja jestem (synem i ja jestem nieskalany i bez zmazy.

(11) Teraz zaś przyszedłem, aby cię pouczyć o tym, co jest, co było i co ma się stać, abyś poznał rzeczy, które (jeszcze) nie są objawione i rzeczy, które są (już) objawione, i abym cię pouczył o niezachwianym pokoleniu doskonałego człowieka.

(12) Teraz zaś podnieś swą twarz, abyś przyjął rzeczy, o których cię dzisiaj pouczę, abyś je przekazał twoim braciom duchowym, tym, którzy są z niezachwianego pokolenia doskonałego człowieka”.

(13) I pytałem więc, abym mógł to poznać. I odrzekł mi: „Monada jest władzą, ponad którą nie ma nikogo. [Ona to jest Bogiem] i ojcem pełni, jest niezniszczalny, bo istnieje ponad [pełnią, istniejąc] w niezniszczalności i jako światłość [czysta].

(14) On jest tym, [którego nie może żadne oko] oglądać, on jest duchem niewidzialnym, o którym nie można niczego pomyśleć, jakby był Bogiem, albo czymś podobnym.

(15) On jest bowiem czymś więcej niż Bogiem, nie ma nikogo ponad nim, ani nikogo, kto byłby nad nim panem. [Bo nie istnieje] nic, co byłoby mu podporządkowane, bo wszystko jest w nim: bo to on ustanowił siebie} samego. [On jest wieczny], bo nie potrzebuje niczego. On jest całkowitą doskonałością.

(16) Nie potrzebuje niczego, aby móc się udoskonalić, przeciwnie, jest zawsze doskonały w światłości. Jest [nieograniczony], bo nie ma nikogo, [kto byłby ponad nim], by go ograniczył. Jest niezgłębiony [bo nie ma nikogo], kto byłby ponad nim, [by go zgłębił]. Jest niezmierzony, bo nie ma nikogo, [kto byłby ponad nim], by go zmierzył.

(16) Jest niewidzialny, bo nie ma kogoś, kto by go widział. Jest wieczny, bo wiecznie [istnieje]. Jest niewymowny, bo nie ma nikogo, kto by go zrozumiał i mówił [ o nim]. Jest nienazwany, bo nie ma nikogo, [kto by istniał ponad nim] i kto by  nadał mu imię. Jest światłością niezmienną, która jest czysta, [święta i nieskalana]. Jest nie do wypowiedzenia, bo jest [doskonały w] niezniszczalności.

(17) (On) nie istnieje w doskonałości ani w błogosławieństwie, ani w bóstwie, bo jest czymś więcej. Nie jest ani cielesny, ani bezcielesny. Nie jest ani wielki, ani mały. [Nie istnieje] sposób, aby powiedzieć [o nim, jak jest wielki.

(18) Albo jakiego jest rodzaju], bo nikt nie jest w stanie [go poznać]. Nie jest kimś wśród istniejących (bytów), lecz jest czymś więcej, i to nie jakby wobec siebie był czymś więcej, ale jest tym, czym jest.

(19) Nie ma żadnego udziału w eonie ani w czasie. Ten bowiem, kto ma udział [w eonie], został najpierw przygotowany. Nie został rozdzielony w czasie, ponieważ nie otrzymał niczego od kogoś innego, bo otrzymałby to jako dar. Jednak nie odczuwa braku ten, który jest pierwszym tak, żeby miał [coś] otrzymać.

(20) On jest raczej tym, który z podziwem patrzy na siebie [samego] w światłości. Jest [wielkiego] majestatu. Ma nieskazitelną czystość. Jest wiecznością i daje wieczność. Jest życiem i daje życie.

(21) Jest błogosławiony i daje błogosławieństwo. Jest gnozą i daje wiedzę. Jest dobry i obdarza dobrocią. Jest miłosierny i obdarza miłosierdziem i zbawieniem. Jest łaską i daje łaskę. Nie dlatego, że jej sam doznaje, ale ponieważ daje niezmierzone i niepojęte światło.

(22) Jak mam mówić z tobą o nim? Jego eon jest niezniszczalny. Trwa w spokoju i istnieje w milczeniu, odpoczywa, gdyż zachowuje pierwszeństwo wobec pełni. To on jest głową wszystkich eonów i to on daje im moc i obdarza swą dobrocią.

(23) My sami bowiem nie znamy rzeczy nie do wypowiedzenia i nie rozumiemy rzeczy, które są niezmierzone, z wyjątkiem tego, który objawił się (występując) z niego, to jest z Ojca.

(24) On bowiem tylko nam samym opowiedział. Bo on tylko ogląda siebie samego w jego świetle, które go otacza, to jest w źródle wody żywej. I on daje (je) wszystkim eonom i w każdej postaci przyjmuje jego obraz, gdy tylko widzi go w źródle Ducha.

(25) To on chce jego [świetlistej wody], to jest źródła czystej wody światłości, która go otacza. I [jego Myśl (Ennoia)] dokonała się i ujawniła się, to jest ta, która objawiła się przed nim w [blasku] jego światłości.

(26) I to jest pierwsza [moc, która] wystąpiła na początku przed Pełnią i [która pojawiła się w] jego myśli. Jest to [Pronoia Pełni], jej światłość, która [świeci w odbiciu jego] światłości, to moc doskonała, która jest odbiciem niewidzialnego dziewiczego Ducha, który jest doskonały.

(27) [Jest pierwszą mocą], sławą Barbelo, doskonałą chwałą wśród eonów, chwałą objawienia. Ona oddała chwałę dziewiczemu Duchowi, to ona była tą, która go wychwala, bo to dla niego się objawiła.

(28) On jest pierwszą myślą jego obrazu. Ona zaś stała się łonem dla Pełni, bo ona jest pierwsza przed nimi wszystkimi.

(29) Stał się matko-ojcem (metropator), pierwszym człowiekiem, duchem świętym, po trzykroć męskim, po trzykroć potężnym, trzykrotnie nazwanym męsko-żeńskim i wiecznym eonem wobec Niewidzialnego, i to pierwszym, który wystąpił. Ona zaś – to jest Barbelo – prosiła niewidzialnego, dziewiczego ducha, aby udzielił jej pierwszej gnozy.

(30) I Duch się zgodził. A gdy się zgodził, wystąpiła pierwsza Gnoza (prognosis) i stanęła razem z Pronoią; ta zaś pochodziła z Myśli niewidzialnego i dziewiczego Ducha. Wychwalała go (i) jego doskonałą moc, (czyli) Barbelo, bo przecież dla niej powstała.

(31) I ponownie prosiła, aby dał jej [niezniszczalność] i zgodził się. A gdy się zgodził, [objawiła się] niezniszczalność, stanęła razem z Myślą i pierwszą Gnozą. Wysławiała Niewidzialnego i Barbelo, dla której powstały. Barbelo prosiła, aby dano jej życie wieczne. Niewidzialny Duch zgodził się.

(32) I gdy się zgodził, wystąpiło Życie wieczne i stanęło (razem z innymi). Wychwalali Niewidzialnego Ducha i Barbelo, bo dla niej powstały. Ta zaś prosiła ponownie, by udzielono jej Prawdy.

(33) I Niewidzialny Duch się zgodził. Gdy się zgodził, wystąpiła Prawda. Stanęły razem i wychwalały niewidzialnego, znakomitego Ducha i jego Barbelo, dla której powstały.

(34) I jest piątka eonów Ojca, która jest pierwszym człowiekiem, obrazem niewidzialnego Ducha. I to jest Pronoia – to znaczy Barbelo – Myśl, to jest pierwsza Gnoza i Niezniszczalność, Życie wieczne i Prawda. To jest męskożeńska Piątka eonów, która jest dziesiątką eonów, a ta jest Ojcem.

(35) (Ojciec) spojrzał na Barbelo w światłości nieskalanej, która otacza niewidzialnego Ducha i jego blask, a ona poczęła z niego.

(36) Spłodził (w ten sposób) płomień światła w światłości, w światłości na kształt błogosławieństwa, ale nie jest on równy jego wielkości.

(37) Jest on jedynym dzieckiem matko-ojca, które wystąpiło. Jest jedynym potomkiem, jedynym dzieckiem ojca, czystą światłością. Ucieszył się niewidzialny i dziewiczy duch ze światła, które powstało, które [wystąpiło] dzięki pierwszej mocy jego Pronoia, to jest przez Barbelo.

(38) Namaścił go (tj. potomka) swoją dobrocią, aż stał się doskonały, tak że nie miał żadnego braku w odniesieniu dobroci, bo namaścił go dobrocią niewidzialnego Ducha.

(39) I przystąpił do niego i wylał ją zaraz na niego. I gdy tylko otrzymał ją od Ducha, zaczął oddawać chwałę Duchowi świętemu i doskonałej Pronoia, dzięki której się objawił. Poprosił, aby dano mu współtowarzysza, którym jest Rozum, i (niewidzialny Duch) zgodził się na to (z radością).

(40) A gdy niewidzialny Duch zgodził się, Rozum objawił się, stanął razem z dobrocią oddając chwałę Barbelo. Wszyscy ci powstali w milczeniu.

(41) Rozum jednak postanowił dzięki Słowu niewidzialnego Ducha stworzyć dzieło i stała się jego wola dziełem i co objawiło się razem z Umysłem i światłem, które go wychwalało. Słowo nastąpiło za Wolą.

(42) Bo to z powodu Słowa stworzył wszystko Chrystus, boski Zrodzony z siebie (Autogenes). Życie wieczne razem z Wolą i Umysłem, razem z pierwszą Gnozą ustawili się i chwalili niewidzialnego Ducha i Barbelo, bo to z jej powodu powstali.

(43) Duch święty udoskonalił boskiego Autogenesa, swego syna razem z Barbelo, aby mógł stanąć obok wielkiego, niewidzialnego, dziewiczego Ducha bożego Autogenesa, Chrystusa, którego (Duch) wychwalał potężnym głosem.

(44) Objawił się dzięki Pronoia. Niewidzialny zaś i dziewiczy Duch ustanowił bożego Autogenesa na czele Pełni.

(45) Podporządkował mu całą moc i prawdę, która jest w nim, aby mógł rozpoznać Pełnię, on, który został nazwany imieniem, które jest ponad wszelkie imię. Imię to bowiem będzie wypowiedziane dla tych, którzy są go godni.

(46) Bo ze światłości, która jest Chrystusem, i z niezniszczalności przez dar Ducha czterech dawców światła bożego Autogenesa (to nastąpi?). Wyczekiwał więc, aby móc stanąć przy nim. Są więc trzy: WolaMyśl i Życie.

(47) Cztery zaś są moce: RozumŁaskaCzucie i Mądrość. Łaska należy do Eonu-Dawców światła (o imieniu) Armozel, który jest pierwszym aniołem. Są jednak trzy inne eony razem z tym eonem: ŁaskaPrawda i Postać.

(48) Czwartym Dawcą światła jest Oriael, który został ustanowiony nad drugim eonem. Z nim są trzy dalsze eony: Myślenie (Epinoia), Czucie i Pamięć. Trzecim Dawcą światła jest Davaithai. Został ustanowiony nad trzecim eonem.

(49) Są z nim trzy dalsze eony: RozumienieMiłość i Idea. Czwarty eon został ustanowiony nad czwartym Dawcą światła, Eleleth. Z nim są także trzy dalsze eony: DoskonałośćPokój i Mądrość.

(50) Są to cztery dawcy światła, którzy stanęli przy boskim Autogenesie, jest także dwanaście eonów, które stanęły przy Synu Potężnego Autogenesie, Chrystusie, dzięki Woli i przez Dar niewidzialnego Ducha.

(51) Dwanaście eonów należy do Syna, do Autogenesa, Pełnia zaś została umocniona według Woli świętego Ducha przez Autogenesa.

(52) Z pierwotnej Gnozy doskonałego Umysłu przez objawienie Woli niewidzialnego  Ducha i Woli Autogenesa (powstał) doskonały Człowiek, pierwsze Objawienie i Prawda. To on jest tym, którego dziewiczy Duch nazwał Pigera Adamas i którego ustanowił nad pierwszym eonem, z wielkim Autogenesem, Chrystusem, obok pierwszego Dawcy światła Armozela. Z nim są też jego moce.

(53) A Niewidzialny dał mu duchową niezwyciężoną moc. On zaś mówił i oddawał cześć i wychwalał niewidzialnego Ducha, mówiąc: Z twego powodu powstała Pełnia i ku tobie się Pełnia zwróci.

(54) Ja zaś będę cię błogosławił i wychwalał Autogenesa i trzy eony: Ojca, Matkę i Syna, doskonałą Moc. Ustanowił swego syna Setha nad drugim eonem, obok drugiego Dawcy światła Oriaela.

55) A w trzecim eonie zostało ustanowione potomstwo Setha, nad trzecim Dawcą światła, Daveithai. Także dusze świętych zostały tam ustanowione.

(56) W czwartym eonie ustanowiono dusze tych, którzy nie poznali Pełni (pleroma), i ustanowiono tych, którzy się (odpowiednio) szybko nie nawrócili, ale na jakiś czas trwali (w zatwardziałości) i dopiero później się nawrócili. Znaleźli się obok czwartego Dawcy światła, Eleleth.

 

Rozdział 2 (5 J 2)

(1) I takie to są stworzenia, które wychwalają niewidzialnego Ducha. Mądrość (Sophia) Myślenia (Epinoia), ponieważ jest także eonem, myślała w swoim myśleniu razem z myślą niewidzialnego Ducha i pierwszej Gnozy (prognosis).

(2) Postanowiła objawić rodzaj obrazu siebie, jednak bez zgody Ducha, bo na to się nie zgodził, i bez jej partnera oraz bez jego zastanowienia.

(3) Strona jej męskiej osobowości nie zgodziła się (na to), nie znalazła swego partnera. Pomyślała więc bez zgody Ducha i wiedzy swego partnera i wyprowadziła (ów obraz).

(4) Z powodu niepokonanej mocy, która jest w niej, jej myśl nie pozostała bezczynna i objawił się z niej jej twór niedoskonały, był bowiem różny od jej postaci, bo stworzyła go bez (udziału) swego współtowarzysza.

(5) Był to twór niepodobny do wyglądu swej matki, miał inną postać. Gdy spojrzała na swą wolę, która się urzeczywistniła, jej (twór) odmienił swój wygląd na podobieństwo smoka o głowie lwa.

(6) Jego oczy były jak ogień, rzucając błyskawicami, wysyłały światłość. Odrzuciła go daleko od siebie, z dala od tych miejsc, aby nikt z nieśmiertelnych nie mógł go oglądać, bo stworzyła go w braku gnozy.

(7) Otoczyła go świetlistym obłokiem, ustawiła tron w środku obłoku, aby nikt nie mógł go widzieć, poza Duchem świętym, którego nazywa się „matką żyjących”.

(8) Nazwała go też jego imieniem Jaldabaoth. Ten to jest pierwszym archontem. To on otrzymał od swej matki wielką moc i oddalił się od niej.

(9) Przebywał zaś z dala od miejsc, na których został stworzony. Umocnił się i stworzył sobie inne eony z płomieni świetlistego ognia, który (jeszcze) istnieje teraz.

(10) Był zdumiewający w swoim obłędzie, jaki się w nim znalazł. I stworzył sobie moce. Pierwszą jest ta, której imię Athoth, nazywa się ją pokoleniem [żniwiarzy sierpem]. Drugą jest Harmas, którą jest [oko] pożądania, trzecią jest Kalila-Umbri, czwartą jest Jabel, piątą jest Adonaiu, którego nazywa się także Sabaoth, szóstą jest Kain, którego pokolenie ludzi nazywa „słońcem”, siódmą mocą jest Abel, ósmą Abrisene, dziewiątą Jobel.

(11) Dziesiątą mocą jest Armupiel, jdenastą jest Melcheir-Adonein, dwunstastą jest Belias, on jest tym, który jest nad głębią otchłani. Ustanowił siedmiu królów, odpowiednio (do liczby) firmamentów niebieskich, nad siedmioma niebiosami i pięciu nad głębokością otchłani, aby panowali. Rozdzielił wśród nich swój ogień, ale nie wysłał im mocy światła, którą otrzymał od swojej matki.

(12) Jest ona bowiem nie mającą wiedzy ciemnością. Światło zaś, gdy się miesza z ciemnością, sprawia, że ciemność świeci. Gdy zaś ciemność mieszała się ze światłem, sprawiła, że światło stało się ciemne.

(13) Nie pojawiło się wtedy ani światło, ani ciemność, a światłość stała się zamglona. Archont zaś, który jest chory, ma trzy imiona. Pierwszym imieniem jest Jaldabaoth, drugim Saklas, trzecim zaś Samael. Jest obłędny w swojej niewiedzy, która w nim jest. Bo powiedział: „Ja jestem Bogiem, i nie ma innego Boga poza mną”

(14) Był w stanie niewiedzy co do swojej mocy (oraz) miejsca, skąd przybył. Archonci stworzyli sobie siedem mocy, a moce stworzyły sobie sześciu aniołów dla każdego, aż powstało trzysta sześćdziesiąt pięć aniołów.

(15) Te zaś są według nazw ciała: pierwszym jest Athoth i ma twarz owcy, drugim jest Eloaiu i ma twarz osła, trzecim jest Astaphaios i ma [twarz hieny], czwartym jest Jao i ma twarz [smoka] o siedmiu głowach, piąty jest Sabaoth i ma twarz smoka, szósty jest Adonin i ma twarz małpy, siódmy jest Sabbede i ma twarz ognia, które świeci i jest to siódemka tygodnia.

(16) Jaldabaoth miał jednak mnóstwo postaci (prosopon), tkwi wśród nich wszystkich w takim stopniu, że jest w stanie wejść do jakiejkolwiek twarzy wśród nich wszystkich według swej woli, pozostając jednocześnie pośrodku serefinów.

(17) Podzielił wśród nich swój ogień, dlatego stał się ich władcą. Z powodu mocy chwały ma światłość swej matki. Dlatego nazwał siebie samego „Bogiem”.

(18) Nie był jednak posłuszny wobec miejsca, z którego przyszedł. Złączył się z potęgami, które przy nim były, z siedmioma mocami, (według) swojego myślenia.

(19) I według tego, co powiedział, stało się. I nadał imię każdej mocy z osobna. Rozpoczął od najwyższego. Pierwszą jest Dobroć (chrestos), przy pierwszej (mocy) Athoth. Drugą jest Opatrzność (pronoia) przy drugiej (mocy) Elolaio. Trzecią jest Bóstwo, przy trzeciej (mocy) Astrophaio.

(20) Czwartą jest Panowanie, przy czwartej (mocy) Jao. Piątą jest Królestwo, przy piątej (mocy) Sabaoth. Szóstą jest Pożądanie, przy szóstej (mocy) Adonein. Siódmą jest Mądrość przy siódmej (mocy) Sabbateon. (Moce) te mają firmament odpowiednio do nieba eonu.

(21) Zostały nazwane według wspaniałości tych, które są w niebie dla zniszczenia samych mocy. Imiona, które zostały im dane przez Archigenetora, same zawierały już moc.

(22) Imiona zaś, które zostały im nadane według wspaniałości tych, którzy są w niebie, stały się dla nich zamieszaniem i odebraniem ich mocy. Dlatego miały dwa imiona. Każdą rzecz uporządkował.

(23) Następnie, gdy wszystko stworzył, [uporządkował] według wzoru pierwszych eonów, które powstały, aby mógł je stworzyć według wzoru niezniszczalności. Ale nie dlatego, że widział niezniszczalność, ale dlatego, że moc, która w nim była, a którą przyjął od swej matki, wytworzyła w nim podobieństwo (owego wyższego) porządku.

(24) Gdy zobaczył stworzenie, które otaczało go i mnóstwo aniołów wokół niego, którzy wywodzili się z niego, rzekł do nich: „Ja tylko jestem Bogiem zazdrosnym i nie ma innego boga prócz mnie”.

(25) Ale gdy to (ogłosił, wskazał aniołom, który są przy nim, że istnieje inny Bóg. Bo jeśliby nie było innego, to wobec kogo miałby być zazdrosny?

(26) Matka zaczęła się poruszać tu i tam. Poznała błąd, gdy blask jej światła się zmniejszył. Stała się ciemna, bo jej partner się z nią nie zgadzał. Ja jednak zapytałem: „Panie, (co znaczy), poruszała się tu i tam”.

(27) Uśmiechnął się i rzekł: „Nie myśl, jak to powiedział Mojżesz, „ponad wodami”. Nie, ale gdy zobaczyła zło, które stało się, kradzież, którą dokonał jej syn, żałowała.

(28) A gdy spadła na nią niewiedza, w ciemności braku poznania, zaczęła się wstydzić. Nie miała odwagi} wrócić, w ruchu (takim) poruszała się tu i tam.

(29) I ruch ten odbywał się tu i tam. Samolubny (Authades) wziął moc od swej matki, (ale) był nieświadomy tego, bo myślał, że nie istnieje tam żadna inna (moc) poza tą siłą jego matki.

(30) A gdy zobaczył mnóstwo aniołów, które stworzył, wyniósł się ponad nich. Gdy matka poznała, że zasłona ciemności nie była doskonała, poznała również, że jej partner nie zgadzał się z nią.

(31) I żałowała  (swego błędu) w wielkim płaczu. Cała Pełnia (Pleroma) usłyszała jej modlitwę żalu (metanoia) i (wszyscy) wznieśli dziękczynie za nią, przed niewidzialnego dziewiczego Ducha. (Duch) się zgodził.

(32) A gdy niewidzialny Duch się zgodził} wylał na nią ducha świętego (pochodzącego) z całej Pełni (Pleroma).

(33) Bo jej partner nie przyszedł do niej (sam od siebie), ale przyszedł do niej przez Pełnię  (pleroma) po to, aby móc naprawić jej brak. Zabrano ją do góry, ale nie do jej własnego eonu, ale do nieba jej syna, aby pozostała w Dziewiątym aż do chwili, gdy naprawi swój brak.

(34) I rozległ się głos z wysokości wyniosłych eonów: „Istnieje człowiek i syn człowieczy”.

(35) A pierwszy archont, Jaldabaoth usłyszał to i sądził, że głos ten pochodzi od jego matki. I nie wiedział, skąd pochodzi.

(36) Zaś święty i doskonały Matko-ojciec (metropator) pouczył ich, także doskonała Pronoia, obraz Niewidzialnego, ten, który jest Ojcem wszystkiego, przez którego wszystko powstało, pierwszy człowiek, bo w postaci (typos) ludzkiej (adreos) objawił się jego obraz.

(37) Cały eon pierwszego archonta zadrżał a podstawy otchłani poruszyły się. A przez wody, te, które są nad materią (hyle), zabłysła ta strona przez objawienia jego odbicia, która została ujawniona.

(38) Gdy zaś wszystkie moce i pierwszy archont spojrzeli, ujrzeli całą część dolnej strony, która błyszczała. Poprzez światło zaś zobaczyli w wodzie postać odbicia.

(39) I rzekł do mocy, które przy nim były: „chodźcie, stwórzmy człowieka na obraz (eikon) boży i nasze podobieństwo, aby jego odbicie stało się dla nas światłością”.

(40) I stworzyli mocą wzajemnych odpowiednich znaków, jakie były im dane. I każda z mocy dała znak, według postaci (typos) obrazu (eikon), jaką każdy zobaczył w swej (postaci) psychicznej.

(41) Stworzył istotę (hypostasis według obrazu pierwszego, doskonałego człowieka. I rzekli: „Nazwijmy go Adamem, aby jego imię stało się dla nas mocą światłości”.

(41) I moce zaczęły (stwarzać): Pierwsza, Dobroć (chrestos), stworzyła duszę kości. Druga, Pronoia, stworzyła duszę nerwów. Trzecia, Bóstwo, stworzyła duszę ciała. Czwarta,

(42) Panowanie, stworzyła duszę szpiku kostnego. Piąta, Królestwo, stworzyła duszę krwi. Szósta, Żądza, stworzyła duszę skóry. Siódma, Mądrość, stworzyła duszę włosów. Mnóstwo aniołów przystąpiło do niego.

(43) Przejęli od Mocy siedem form (hypostasis) duszy. Tym samym mogli stworzyć zgodność członków i zgodność ciała oraz właściwe zestawienie poszczególnych członków. Pierwszy rozpoczął stwarzać głowę. Eteraphaope-Abron stworzył jego głowę. Meniggestroeth stworzył mózg. Asterechmen (stworzył) prawo oko.

(44) Thaspomocham (stworzył) lewe oko. Jeronumos (stworzył) prawe ucho. Bissoum (stworzył) lewe ucho. Akioreim (stworzył) nos. Banen-Ephroum (stworzył) wargi. Amen (stworzył) zęby. Ibikan (stworzył) zęby trzonowe.

(45) Basiliademe (stworzył) gardło. Achcha (stworzył) podniebienie. Adaban (stworzył) ścięgno. Chaaman (stworzył) kręgosłup. Dearcho (stworzył) szyję. Thebar (stworzył), prawy bark. N… (stworzył)} lewy bark. Mniarchon (stworzył) prawy łokieć {… (stworzył)} lewy łokieć. Abitrion (stworzył) prawe przedramię. Euanthen (stworzył) lewe przedramię. Krys (stworzył) prawą rękę. Beluai (stworzył) lewą rękę. Treneu (stworzył) palce prawej ręki. Balbel (stworzył) palce lewej ręki. Krima (stworzył) paznokcie u rąk. Astrops (stworzył) prawą pierś.

(46) Barroph (stworzył) lewą pierś. Baoum (stworzył) prawą pachę. Ararim (stworzył) lewą pachę. Arech (stworzył) wnętrzności. Phthave (stworzył) pępek. Senaphim (stworzył) części miękkie powyżej pępka. Archethopi (stworzył) prawą stronę. Zabedo (stworzył) lewą stronę Barias (stworzył) prawe biodro. Phnouth (stworzył)} lewe biodro. Abenlenarchei (stworzył) szpik. Chnoumeninorin (stworzył) kości.

(47) Gesole (stworzył) żołądek. Agromauma (stworzył) serce. Bano (stworzył) płuca. Sostrapal (stworzył) wątrobę. Anesimalar (stworzył) śledzionę. Thopithro (stworzył) jelita. Biblo (stworzył) nerki. Roeror (stworzył) nerwy.

(48) Taphreo (stworzył) kręgosłup ciała. Ipouspoboba (stworzył) żyły. Bineborin (stworzył) tętnice. Aatoimenpsephei to ci, do których należą duchy życia, które są we wszystkich członkach (melos). Entholleia (stworzył) całe ciało. Bedouk (stworzył) prawy pośladek (?). Arabeei (stworzył) lewy penis.

(49) Eilo (stworzył) jądra. Sorma (stworzył) genitalia. Gorma-Kaiochlabar (stworzył) prawe udo. Nebrith (stworzył) lewe udo. Pserem (stworzył) nerki prawej strony. Asaklas (stworzył) nerki po lewej stronie. Ormaoth (stworzył) prawą nogę. Ermenun (stworzył) lewą nogę. Knyx (stworzył) prawą goleń. Tupelo (stworzył) lewą goleń. Achiel (stworzył) prawe kolano. Phneme (stworzył) lewe kolano. Phiouthrom (stworzył) prawą stopę. Boabel (stworzył) jej palce. Trachoun (stworzył) lewą stopę. Phikna (stworzył) jej palce.

(50) Miamai (stworzył) paznokcie u stóp. Labernioum […] A tych zaś, którzy zostali ustanowieni nad tymi wszystkimi, jest siedem: Athoth, Armas, Kalila, Jabel: Sabaoth, Kain, Abel}.

(51) Ci zaś, którzy w poszczególnych członkach działają, są: głowa – Dioli- modraza, kark – Jammeax, prawy bark – Jakouib, lewy bark – Ouerton, prawa ręka – Oudidi, lewa – Arbao, palce prawej ręki – Lampno, palce lewej ręki – Leeka-phar, prawa pierś – Barbar, lewa pierś – Imae, klatka piersiowa – Pisandraptes, prawa pacha – Koade, lewa pacha – Odeor, prawa strona – Asphixix, lewa strona – Synogchouta, jama brzuszna – Arouph, łono – Sabalo, prawe udo – Charcharb, lewe udo – Chthaon, wszystkie genitalia – Bathinoth, prawa noga – Choux, lewa noga – Charcha, prawa goleń – Aroer, lewa goleń Toechtha, prawe kolano – Aol, lewe kolano – Charaner, prawa stopa – Bastan, jej palce – Archentechtha, lewa stopa – Marephnounth, jej palce – Abrana. Siedem, panuje nad tymi wszystkimi: Michael, Ouriel, Asmenedas, Sphasatoel, Aarmouriam, Richram, Amiorps.

(52) Ci, którzy mają nadzór nad zmysłami, to Archendekta. Ten zaś, który ma nadzór nad postrzeganiem, to Deitharbathas, ten, który ma nadzór nad wyobraźnią, Oummaa, ten zaś, który ma nadzór nad zgodnością, to Aachiaram. Ten, który ma nadzór nad ruchem, to Riaramnacho.

 

Rozdział 3 (5 J 3)

(1) Źródło dla demonów, które są w całym ciele, oznaczone jest w czterech (miejscach): ciepłocie, zimnie, wilgoci i suchości. Matką zaś wszystkich jest materia (hyle).

(2) Ten, który jest panem nad ciepłotą, to Phloxopha, ten zaś, który jest panem nad zimnem, to Oroorrothos, ten, który jest panem nad tym, co jest suche, to Erichacho, ten zaś, który jest panem nad wilgocią, to Athuro.

(3) Matka ich wszystkich stoi pośrodku, to Onorthochras, gdyż tylko ona jest bez ograniczenia i jest zmieszana z nimi wszystkimi. To ona jest w istocie materią, oni mają być przez nią karmieni. Cztery demony przywódcze to: Ephememphi, który należy do przyjemności (hedone), Joko, który należy do żądzy (epithymia), Nentophni, który należy do smutku (lype), Blaomen, który należy do lęku. Matką ich wszystkich jest Esthensis-Ouch-Epi-Ptoe.

(4) Z tych czterech demonów powstały namiętności. Ze smutku – zazdrość, zawiść, cierpienie, zamęt, bezduszność, nieczułość, niepokój, ból i inne pozostałe.

(5) Z przyjemności zwykle powstaje wiele złości i pusta pycha i inne podobne do nich. Z żądzy jest gniew, wściekłość i oburzenie, gorzka namiętność (eros) i nienasycenie i temu podobne, z lęku (wywodzi) się przerażenie, pochlebstwo, strach i wstyd.

(6) Wszystkie są tego rodzaju, że są zarówno pożyteczne, jak i złe. Jednak Ennoia jest w swoim prawdziwym charakterze Anaro, jest głową materialnej duszy, pozostając z 7 odczuciami, Ouch-Epi-Ptoe.

(7) Jest to liczba aniołów; razem jest ich trzysta sześćdziesiąt pięć. Wszyscy pracowali dla niego, każdy członek po członku, aż ciała (soma) psychiczne i hyliczne zostały przez nich ukończone. Są jeszcze inni, którzy nadzorują nad resztą namiętności.

(8) Nie wymieniłem ich. Jeśli chcesz je poznać, to opisano to w w księdze Zoroastra. Aniołowie i demony, wszyscy pracowali aż ciało (soma) psychiczne zostało utworzone.

(9) Ale ich dzieło było całkowicie bezczynne i niezdolne do ruchu przez dłuższy czas.

(10) Gdy matka chciała odzyskać moc, którą przekazała pierwszemu archontowi, poprosiła Matko-ojca (metropator) pełni, tego, który ma wielkie miłosierdzie.

(11) Ten wysłał pięciu dawców światła, stosownie do świętego postanowienia, na miejsce aniołów i pierwszego archonta. Ci poradzili mu, żeby mogli wyprowadzić moc matki, i rzekli do Jaltabaotha: „Tchnij w jego twarz coś z twego ducha i jego ciało podniesie się”.

(12) I tchnął w jego oblicze swego ducha, którym była moc jego matki. Nie wiedział o tym, bo egzystuje w niewiedzy. Moc matki wyszła z Jaltabaotha do psychicznego ciała, które przygotowali według obrazu tego, który istnieje od początku.

(13) Ciało to poruszyło się i otrzymało siłę i zaczęło świecić. W tej samej chwili stały się zazdrosne pozostałe moce, gdyż powstał on dzięki nim wszystkim, a przekazały swą moc człowiekowi.

(14) Jego umysł był mocniejszy od (umysłu) tych, którzy go stworzyli, nawet bardziej niż (umysł) pierwszego archonta.

(15) Gdy (archonci) spostrzegli, że (człowiek) świeci i myśli lepiej od nich i że jest wolny od zła, wzięli go i wrzucili na dół, w rejon dolnej strony całej materii (hyle).

(16) Jednak błogosławiony Matko-ojciec (metropator), dobry i litościwy, zlitował się nad mocą matki, która została wydobyta z pierwszego archonta, gdyż (inaczej archonci) mogli uzyskać przewagę nad ciałem psychicznym i zdolnym do doznań (aistheton).

(17) I wysłał przez swojego dobroczynnego ducha i przez swoje wielkie miłosierdzie wspomożyciela dla Adama Epinoię światłości, jedną z (tych istot), które z niego pochodzą, którą nazywa się „Życie” (Zoe).

(18) Jest ona pomocna dla całego stworzenia, troszcząc się o niego (tj. Adama), wprowadzając go do jego Pełni (pleroma), pouczając o zstąpieniu jego pokolenia i pouczając go o drodze wstępowania, drodze, po której zstąpił.

(18) A Epinoia światłości jest ukryta w Adamie, żeby archonci nie mogli (jej) rozpoznać, lecz żeby Epinoia była pomocna w naprawie błędu matki.

(19) Człowiek objawił się zatem z powodu osłony światłości, która w nim była. Jego myśl była wyższa od (myśli) tych, którzy go stworzyli. Gdy spojrzeli (na niego), zobaczyli, że jego myśl była wyższa. I powzięli postanowienie z orszakiem archontów (archontike) i aniołów (aggelike).

(20) Wzięli ogień, ziemię i wodę i zmieszali je razem z czterema wiatrami ognia. Stopili je razem i spowodowali wielki niepokój. Doprowadzili go (tj. Adama) do cienia śmierci, aby mogli (go) ponownie stwarzać z ziemi, wody, ognia i ducha, który pochodzi od materii, a którym jest niewiedza ciemności i żądz (epithymia) i przeciwstawnego ducha.

(21) I to jest otchłań (spelaion) ponownego formowania (anaplasis) ciała, do której bandyci zaciągnęli człowieka, to więzy zapomnienia.

(22) I ten człowiek stał się istotą podległą śmierci. Ten jest pierwszym, który zstąpił, i pierwszym, który jest podzielony.

(23) Ale Epinoia światła, która w nim była, była tą, która obudziła jego myślenie.

(24) A archonci wzięli go i umieścili go w raju (paradeisos) i rzekli mu: „Jedz” – to znaczy (jedz) stale, bo i ich delikatność jest gorzka, a ich piękność bezprawna.

(25) Ich delikatność jest oszustwem, a ich drzewa są bezbożnością, ich owoc jest nieuleczalną trucizną, ich obietnica śmiercią.

(26) Drzewo ich życia ustawili w środku raju. Ale ja was pouczę, co jest tajemnicą ich życia, jaki jest zamiar, jaki razem powzięli, jaki jest obraz ich ducha.

(27) Jego korzeń jest gorzki, a jego gałęzie śmiertelne, jego cieniem jest nienawiść, kłamstwo jest w jego liściach, jego odrośl jest namaszczeniem zła, a żądza jest jego nasieniem, (które) wyrasta ku ciemności.

(28) Ci, którzy z niego kosztują – to ich miejscem pobytu jest otchłań, a ciemność miejscem ich spoczynku.

(29) To drzewo, które zostało nazwane przez nich drzewem poznania dobra i zła, a jest nim Epinoia światłości – (archonci) trwali przy nim, aby (Adam) nie spojrzał w kierunku Pełni (pleroma), aby nie poznał swojej nagości i się zawstydził. To ja jednak postawiłem (je), aby z niego jeść.

(30) Rzekłem więc do Zbawiciela: „Panie, czy to nie wąż był tym, który pouczył Adama, aby jadł?”.

(31) Zbawca uśmiechnął się i rzekł: „Wąż pouczył ich, aby jedli przy pomocy zła (kakia) żądzy (epithymia) płodzenia (spora), aby w ten sposób (Adam) stał się dla niego (tj. archonta lub węża) pożyteczny.

(32) Wiedział bowiem (tj. pierwszy archont), że był mu nieposłuszny z powodu światła Epinoi, która w nim (tj. Adamie) jest, która czyni bardziej poprawnym jego myślenie od (myślenia) pierwszego archonta.

(33) Chciał wydobyć moc, która w nim była, a którą sam (20) mu przekazał.

(34) I sprowadził zapomnienie na Adama”. Rzekłem do Zbawiciela: „Czym jest zapomnienie?”.

(35) On odpowiedział: „Nie jest to tak, jak Mojżesz napisał i jak słyszałeś. Napisał w swej pierwszej księdze: „sprowadził na niego sen”.

(36) Raczej (tak stało się) w jego doznaniu (aisthesis), (tj. zdawało mu się, że śpi). Bo powiedział przez proroka: „Uczynię ich serca ciężkimi, aby nie byli uważni i nie widzieli”.

(37) Po to Epinoia światłości ukryła się w nim (tj. Adamie). Pierwszy archont chciał ją wydobyć z jego boku.

(38) Jednak Epinoia światłości jest nie do uchwycenia. Gdy ścigała ją ciemność, to jej nie pochwyciła. Wydobył jednak część jego mocy z niego. I uczynił (z tego) jeszcze jeden twór (plasis) w postaci kobiety, według obrazu Epinoii, która się mu objawiła.

(39) Wziął więc część, którą wydobył z mocy człowieka, dla stworzenia kobiecości, a nie, jak to powiedział Mojżesz, „jego żebro”.

(40) I (Adam) zobaczył kobietę obok siebie. W tej samej chwili wystąpiła Epinoia światłości.

(41) Odsłoniła welon, który był na jego umyśle. I (Adam) wytrzeźwiał od upojenia ciemności. Rozpoznał swoje podobieństwo i rzekł: „To jest kość z moich kości i ciało z mojego ciała”

(42) Dlatego mężczyzna opuści swego ojca i swoją matkę i przyłączy się do swej żony i staną się obydwoje jednym ciałem

(43) Dlatego jego towarzyszka zostaje mu wysłana, a on opuszcza swego ojca i swą matkę.

(44) Nasza siostra Sophia jest tą, która zstąpiła w niewinności, aby naprawić swój błąd. Dlatego została nazwana „Życie” („Zoe”), to znaczy matka żyjących przez Pronoia absolutnej władzy niebios i [przez Epinoię, która się objawiła] jemu}.

(45) Przez nią zakosztowali doskonałej gnozy (gnosis teleios). Ja objawiłem się w postaci orła na drzewie poznania, którym jest Epinoia z Pronoii światłości czystej, aby ich pouczyć  i obudzić  z  głębokiego  snu.

(46) Byli bowiem  obydwoje  w  stanie  upadku i rozpoznali swoją nagość. Epinoia objawiła się im jako światłość i naprostowała ich myślenie.

(47) Gdy Jaldabaoth poznał, że się od niego oddalili, przeklął swoją ziemię.

(48) Zabrał kobietę, gdy przygotowywała się dla swojego męża. On (tj. Jaldabaoth) był panem nad nią, chociaż nie znał tajemnicy (mysterion), jaka powstała za przyczyną świętego postanowienia. Oni (tj. Adam i Ewa) bali się robić mu wyrzuty.

(49) On zaś pokazał swoim aniołom swój brak wiedzy, jaki w nim istniał.

(50) I wyrzucił ich z raju i ubrał ich w czarną ciemność. Pierwszy archont (protarchon) zobaczył dziewicę  (parthenos), która stała razem z Adamem, i (widział), jak objawiła się w niej Epinoia światłości życia.

(51) On zaś, Jaldabaoth, był pełen niewiedzy. Gdy Pronoia Pełni (to) zauważyła, wysłała niektórych, a ci wyrwali „Życie” („Zoe”) z Ewy.

(52) Pierwszy archont splamił ją i spłodził z nią dwu synów, pierwszego i drugiego Elohim i Jahve. Elohim miał twarz niedźwiedzia, Jahve zaś twarz kota.

(53) Jeden był sprawiedliwy, drugi zaś niesprawiedliwy. {IV, 38,4-6: Jahve był sprawiedliwy, Elohim zaś niesprawiedliwy}.

(54) Jahve ustanowił nad ogniem i wiatrem zaś Elohim ustanowił nad wodą i ziemią. I nazwał ich imionami Kain i Abel, gdy spostrzegł swoją przebiegłość (panourgia). Aż do dzisiejszego dnia podtrzymuje to współżycie (synousia) pierwszy archont i zasiewa pożądanie płodzenia w tej, która należy do Adama. I wzbudza przez współżycie (synousia) obrazy ciała i prowadzi ją przez swego nieprzyjaznego ducha (pneuma). Dwu archontów ustanowił nad mocami, aby panowali nad otchłanią.

(55) Gdy Adam rozpoznał obraz swej własnej pierwszej gnozy (prognosis), zrodził obraz Syna człowieczego. Nazwał go Sethem, według sposobu rodzenia wśród eonów. Podobnie matka zesłała znów swego ducha, który jest w jej obrazie i odbiciem (antytypos) tej, która jest w Pełni (pleroma).

(56) Ma ona przygotowywać miejsce pobytu dla tych eonów, które zstąpią. On (tj. duch) dał im pić wodę zapomnienia (przygotowaną) przez pierwszego archonta, żeby nie poznali, skąd przybyli.

 

Rozdział 4 (5 J 4)

(1) I tak ustanowiono to pokolenie przez jakieś czas, podczas gdy on pracował nad tym by, gdy duch zstąpi ze świętego eonu, on mógł się wznieść i móc go uleczyć z braku,  aby cała  Pełni (pleroma) (znów) była  święta  i  bez  braku.

(2) A  ja powiedziałem do zbawiciela: „Panie, czy wszystkie dusze będą zbawione i będą doprowadzone do czystej światłości?”.

(3) On odrzekł mi i powiedział: „Wielkie sprawy podniosły  się w twojej myśli, bo trudno je wyjaśnić innym, poza tymi, którzy pochodzą z pokolenia niezachwianego.

(4) Ci, na których zstąpi duch (pneuma) życia i będzie z nimi (jego) moc zostaną zbawieni i zostaną doskonałymi. I staną się godni  wielkości. I  zostaną oczyszczeni w tamtym  miejscu od wszelkiego  zła i niepokojów złośliwości.

(5) Nie będą o nic innego się troszczyć jak tylko o samą niezniszczalność, zabiegając o nią na tym właśnie miejscu, bez gniewu lub żądzy albo zazdrości czy pożądania, czy chciwości.

(6) Nie będą niczym innym zajęci poza samą substancją (hypostasis) ciała, które noszą, podczas gdy spoglądają za tym czasem, w którym będą poszukiwani przez tych, od których otrzymali (ciała?).

(7) Są więc godni życia nieprzemijającego i powołania. Bo znieśli wszystko i przetrzymali wszystko, aby mogli udoskonalić dobro (agathon) walkę (athlon)} i odziedziczyć życie wieczne”.

(8) Rzekłem do niego: „Panie, dusze tych, którzy tych rzeczy nie robią, tych, na których moc Ducha (pneuma) życia zstępuje zostaną [odrzuceni]?”. On odpowiedział i odrzekł mi: „Jeśli Duch (pneuma), zostaną w każdym przypadku (pante pantos) zbawieni i przejdą dalej. Moc (dynamis) bowiem zstąpi na każdego człowieka, gdyż bez niej nikt nie może powstać.

(9) Gdy jednak się już urodzili, wówczas jeśli Duch życia przyjdzie i jeśli siła przyjdzie i umocni daną duszę, to nikt nie może wprowadzić jej w błąd przez dzieła przewrotności (poneria). Przeciwnie, ci, na których zstępuje duch przeciwstawienia, będą przez niego prowadzeni i pobłądzą”.

(10) Ja zaś powiedziałem: „Panie, dusze tych (ludzi), gdy wyjdą już ze swego ciała, dokąd pójdą?”.

(11) On uśmiechnął się i powiedział mi: „Dusza, w której moc będzie silniejsza do pogardzanego ducha – ta bowiem jest mocna i przepędza przewrotność – dzięki nawiedzeniu niezniszczalności będzie uratowana i wstąpi do odpoczynku (anapausis) eonów (aion)”.

(12) Ja znów powiedziałem: „Panie, ci, którzy nie poznają, do kogo należą, gdzie znajdą się ich dusze?”. I powiedział mi: „W nich pogardzany duch okazał się mocniejszy, gdy pobłądzili.

(13) On obciąża duszę i pociąga ją ku uczynkom przewrotności i wrzuca ją w zapomnienie. A następnie, gdy wyszła (z ciała), zostaje oddana mocom, tym, które powstały przez archonta.

(14) Te krępują ją więzami i wrzucają ją do więzienia i pozostają z nią aż się obudzi z zapomnienia i otrzyma poznanie. Jeśli w ten sposób okazuje się doskonała, to jest uratowana”.

(15) Ja zaś powiedziałem: „Panie, w jaki sposób dusza mogła się stać mniejsza i powrócić do natury swej matki albo do człowieka?”. Ucieszył się, gdy go o to zapytałem i powiedział mi: „Rzeczywiście jesteś błogosławiony, bo zrozumiałeś.

(16) Tamta dusza mogła być prowadzona tylko przez inną (duszę, przez taką), w której jest duch życia. Jest zbawiona dzięki niemu. Nie zostanie ponownie wrzucona do innego ciała”.

(17) Powiedziałem znów: „Panie, a ci, którzy poznali i (potem) odwrócili się, dokąd pójdą ich dusze?”.

(18) Wtedy odrzekł mi: „Na to miejsce, na które udają się aniołowie ubóstwa, zostaną i one dostarczone, na miejsce, gdzie nie ma już pokuty.

(19) I tam będą pilnowane na ten dzień, w którym biczuje się tych, którzy bluźnili przeciw Duchowi (pneuma) i zostaną ukarani karą wieczną”.

(20) Ja zaś rzekłem: „Panie, skąd przyszedł pogardzany duch (pneuma)?”. Na to odpowiedział mi: „Matkoojciec (metropator), który bogaty jest w miłosierdzie, Duch święty w każdej postaci, który jest pełen litości i który troszczy się o was, to Epinoia światłości Pronoia, on wzbudził nasienie pokolenia doskonałego i swoje myślenie oraz wieczną światłość człowieka.

(21) Gdy pierwszy archont zauważył, że oni są wyżsi od niego na wysokości i że przewyższają go w myśleniu, postanowił opanować ich rozumowanie, przy czym nie widział, że przewyższają go w myśleniu i że nie jest w stanie ich podporządkować.

(22) Podjął naradę ze swoimi potęgami i mocami, które były jego siłami, i popełnili cudzołóstwo z Mądrością (Sophia) jeden po drugim i spłodzili gorzkie fatum (heimarmene), które jest ostatnim zmiennym węzłem.

(23) Jest ono (tj. fatum) tego rodzaju, że zmienia się jedno po drugim. I jest uciążliwe a jednocześnie mocniejsze od tego, z którym związali się bogowie, aniołowie i demony i wszystkie pokolenia aż do dnia dzisiejszego.

(24) Z tego fatum (heimarmene) powstały wszelka bezbożność i niesprawiedliwość, i bluźnierstwo, i węzeł zapomnienia, i niewiedza, i wszelkie uciążliwe rozkazy (paraggelia) z poważnymi grzechami i wielkim strachem.

(25) I tak całe stworzenie (ktisis) stało się ślepe, żeby nie rozpoznało Boga, który jest ponad wszystkim. A z powodu więzów zapomnienia ich grzechy były ukryte.

(26) Bo byli uwięzieni miarami i chwilami i danymi momentami czasu (kairos), podczas gdy fatum (heimarmene) było panią nad wszystkim.

(27) I pożałował wszystkiego, co powstało przez niego. I znów postanowił sprowadzić potop na stworzenie człowieka. Ale wielkość światła Pronoia powiedziała o tym Noemu.

(28) Ten zaś ogłosił całemu swemu potomstwu, to jest tym, którzy byli synami ludzkimi.

(29) Ale ci, którzy byli obcy wobec niego, nie posłuchali go. I nie jest tak, jak powiedział Mojżesz: „Ukryli się w arce”, ale ukryli się w pewnym miejscu, nie tylko Noe, ale wielu innych ludzi z pokolenia niezachwianego.

(30) Poszli do owego miejsca i ukryli się w świetlistym obłoku. (Noe) poznał jednak jego (tj. archonta) autorytet, była jednak z nim ta, która należy do światłości i która oświetliła ich, ponieważ on (tj. arochont) zaprowadził ciemność na całej ziemi.

(31) I naradził się (tj. archont) razem ze swymi mocami. Wysłał swoich aniołów do córek ludzkich, aby wzięli niektóre z nich dla siebie i aby wzbudzili potomstwo dla ich przyjemności. Za pierwszym razem im się nie powiodło.

(32) Gdy im się nie powiodło, zebrali się ponownie i powzięli razem pewien plan. Stworzyli pogardzanego ducha, podobnego do Ducha, który zstąpił z góry, aby w ten sposób przez niego zanieczyścić dusze.

(33) I aniołowie zmienili swój wygląd odpowiednio do wyglądów ich partnerek, przy czym napełnili je duchem ciemności, który przewodniczył także ich zmieszaniu, także (ducha) przewrotności (poneria).

(34) I sprowadzili złoto i srebro, i podarki, miedź i żelazo, i wszelkiego rodzaju sztuki. I doprowadzili ludzi, którzy poszli za nimi, do wielkich kłopotów, przy czym prowadzili ich przez błędy do wielu pomyłek (Ludzie) zestarzeli się, choć nie było to konieczne. Umierali, chociaż nie poznali prawdy i chociaż nie poznali Boga prawdy.

(35) I w ten sposób całe stworzenie zostało zniewolone na wieki, od założenia świata (katabole, kosmos) aż do dnia dzisiejszego.

(36) Brali sobie kobiety, rodzili dzieci w ciemności według obrazu ich ducha.

(37) I zamknęli swoje serca i obciążyli siebie przez zatwardziałość pogardzanego ducha aż do obecnego czasu”.  „A więc ja – doskonała Pronoia pełni, zamieniłam się w moje pokolenie (sperma), bo ja byłam pierwsza i kroczyłam na każdej drodze wędrówki.

(38) Ja jestem bogactwem światłości. Ja bowiem jestem myślą pełni (pleroma). I ja poszłam ku wielkości ciemności i wytrzymałam, dotarłam aż do środka więzienia. Fundamenty chaosu zostały poruszone.

(39) To ja ukryłam się przed nimi z powodu ich zła i nie rozpoznali mnie. Ponownie powróciłam po raz drugi i wędrowałem, wyszłam spośród tych, którzy należą do światła, bo to ja jestem, Myśl Pronoia.

(40) Poszłam do środka ciemności i do wnętrza otchłani. Chciałam moje zadanie (oikonomia) (wypełnić). A fundamenty chaosu zostały poruszone, aby mogły upaść na tych, którzy są w chaosie, aby ich zniszczyć.

(41) I ponownie pobiegłam w górę do mojego korzenia światłości, aby nie zostali zniszczeni przed końcem czasu. I po raz trzeci poszłam.

(42) Ja jestem światłością, która istnieje w światłości. Ja jestem myślą Pronoia, abym zeszła do środka ciemności i do wnętrza otchłani.

(43) I napełniłam moje oblicze w światłości wypełnienia ich eonu. I poszłam do środka ich więzienia, a jest to więzienie ciała”.  „I  rzekłam: Ty, który słyszysz, powstań z twego snu głębokiego”. (Powstał)

(44) I płakał i wylewał łzy. Gorzkie łzy obcierał z siebie i powiedział: „Kim jest ten, który wzywa moje imię?

(45) Skąd przyszła do mnie ta nadzieja , gdy ja tkwię w więzach więzienia”. I rzekłam: „Ja jestem Pronoia czystego światła.

(46) Ja jestem Myślą dziewiczego ducha, który postawił cię na miejscu w pełni czcigodnym. Powstań i przypomnij sobie, bo ty jesteś tym, który posłuchał, naśladuj swój korzeń, a to ja jestem, Zmiłowanie.

(47) I wystrzegaj się aniołów ubóstwa i demonów chaosu i tych wszystkich, którzy cię zatrzymują, wystrzegaj się głębokiego snu i wchodzenia za wewnętrzną stronę otchłani.

(48) Ja go obudziłam i opieczętowałam (sfragizein) światłością wody w siedmiu pieczęciach, aby śmierć nie miała mocy nad nim od tej chwili.

(49) I oto wejdę do doskonałego eonu”.  „Dopełniłem dla ciebie wszystkie sprawy, jeśli chodzi o twoje słuchanie (dosłownie twoje ucho).

(50) Powiedziałem ci wszystko, abyś to spisał i przekazał twoim współtowarzyszom ducha w sposób poufny.

(51) Jest to bowiem tajemnica (mysterion) niechwiejącego się pokolenia”. I Zbawca dał mu je, aby je mógł spisać i przekazać potajemnie.

(52) A potem powiedział do niego: „Przeklęty jest każdy, kto wyda je za podarunek albo za jedzenie, albo za picie, albo za szatę, albo za jakąkolwiek inną rzecz”.

(53) I tego rodzaju sprawy zostały mu przekazane w tajemnicy (mysterion).

(54) I natychmiast (zbawca) stał się w jego obecności niewidzialny. (Jan) zaś poszedł do swoich współuczniów i pouczył ich, co mu zbawca powiedział. Isus Chrystus. Niech tak się stanie.


 

 

The Apocryphon of John

(The Secret Book of John  — The Secret Revelation of Jon)


Short Version
Berlin Codex (BG 8502,2) & Nag Hammadi Codex  III,1

Translated  by Michael Waldstein and Frederik Wisse
Edited and Formatted by Lance Owens


The Apocryphon of John is commonly referenced by two other names: The Secret Book of John and The Secret Revelation of John,  each depending upon how the word „Apocryphon” is translated. The two surviving Coptic manuscripts of  the shorter version of The Apocryphon of John — found in the Berlin Codex and Nag Hammadi Library Codex III — are very similar, but they are not identical. In this edition prepared for the Gnostic Society Library both manuscripts have been edited together. Where the reading of NHL Codex III,1 varies from the Berlin Codex BG 8502,2, the variant version of the passages from Codex III are shown with blue text enclosed in brackets {}.

Sectional numbering has been added following the system proposed by Karen King — for details, see Karen King, The Secret Revelation of John.  In Dr. King’s system, sectional numbers are based on the texts from all four existing manuscripts.  In the two „Short Version” manuscripts combined here, Berlin Codex and NHC III, some sections found in the „Long Version” are absent.  For example, the introductory text in section 1 appears only in the long versions, and not in the short version. Thus the short version manuscripts begins with section 2.

This internet resource has been edited and formatted by Lance Owens and is based on the Waldstein and Wisse translations:  Michael Waldstein and Frederik Wisse, The Apocryphon of John: Synopsis of Nag Hammadi Codices II,1;III,1; And IV,1 With BG 8502,2 (Nag Hammadi and Manichaean Studies), Brill Academic Pub, 1995.  Also see:  Karen King, The Secret Revelation of John , Harvard University Press, 2006.

For purposes of academic citation, please always refer to the print editions of the texts.


2 Now it happened one day when John the brother of James, the sons of Zebedee, was going up to the temple, a Pharisee named Arimanios approached him. And he said to him, „Where is your teacher, the one whom you used to follow?”

He said to him, „He returned to the place from which he came.” The Pharisee said to me, „This Nazorene deceived you (pl.) with error. [He filled [your (pl.) ears with lies], and he shut [your hearts]. He turned you (pl.) [from] the traditions of your fathers.” When I heard these things, I turned from the temple to the mountain which was a place of desert. And I grieved greatly in my heart, saying, „How was the Savior appointed? Why was he sent into the world by his father who sent him? Who is his father? And of what sort is that aeon to which we will go? He told us that the aeon is modeled on that indestructible aeon, but he did not teach us about what sort the latter is.”

3 Just then, while I was thinking these things, the heavens opened, and the whole creation below the heaven was illuminated with light [below] heaven. And the [whole] world [quak]ed.

I was afraid an[d I watch]ed. And behold a child [appeared to] me. Then [he changed himself] into the form of an old man [who had flight existing within him. [Although I was watch]ing him, I did not [understand this wonder, whether it is a [likeness] having numerous forms [in the flight—for its forms [appea]red through each oth[er—or] if it is one [likeness th]at has three aspects.

[He sa]id [to me], „John, wh[y] are you doubting and [fearful]? For you are not a stranger [to this like]ness. Do not be faint[hearted]! I am the one who dwells with [you (pl.) al]ways. I am the [Father.] I am the Mother. [I] am [the S] on. I am the one who exists for ever, undefil[ed and un]mixed.

N[ow I have come] to instruct you [about what] exists and what [has come] into being and what mu[st] come into being, so that you will [understand] the things which are invisible a[nd those which] are visible, and to t[each you] about the perfe[ct Human].

Now then lift up your [face to] me and listen. [Receive the things that I] will tell you toda[y so that] you yourself will tell the[m to your fel]low spirits who are [from] the im[mov]able generation [of the] perfect Human.”

4 And [I asked] to know.

He said to me, „[The Unit]y is a monarchy [with nothing] ruling over it. [It is] the Gold and] Father of the All, the [h]oly, the invisible, [who ex]ists over the All, the one who [. . .] incorruption, [exist­ing as] pure light, into which it is not possible for any light of the eye to gaze.

It is the Spirit.

It is not appropriate to think about It as god or that It is something similar. For It surpasses divinity. It is a dominion having nothing to rule over It. For there is nothing existing before It nor does It have need of them.

It does not need life. For It is eternal. It does not need anything. For It cannot be made perfect as though It were deficient and only required perfecting. Rather It is always totally perfect.

It is light. It cannot be limited because there is nothing before It to limit It. It is inscrutable for there is no one before It to scrutinize It.

It is immeasurable because there is no other to measure It as though (anything) exists before It. It is invisible because there is no one to see It. (It is) an eternity existing forever. (It is) ineffable because no one has comprehended It in order to speak about It. (It is) the one whose name cannot be spoken because no one exists before It to name It.

It is the immeasurable light, the pure one who is holy and unpolluted, the ineffable one who is incorruptibly perfect. It is neither perfection nor blessedness nor divinity, but It is a thing far superior to these. It is not boundless nor is It limited, but It is a thing far superior to these.

For It is neither corporeal nor incorporeal. It is neither large nor small. It is not a quantity. It is not a creature. Neither is it possible for anyone to know It. It is not something pertaining to the All which exists, rather It is a thing which is better than these—not as being superior (to others as though It is comparable to them) but as that which belongs to Itself.

It does not participate in an aeon (as a constitutive part of it). Time does not exist with regard to It. For whoever participates in an aeon would have to have had it prepared for It by others. And time was not delimited for It since It does not receive from another who sets limits. And It does not need (anything).

Nothing from the All exists before It.

All It asks for is Itself alone within the perfect light. It will contemplate the unmixed light, the immeasurable vastness.

(It is) the eternity who gives eternalness, the light who gives light, the life who gives life, the blessed one who gives blessedness, the understanding which gives understanding, the ever good one who gives good, the one who does good-not such that It possesses but such that It gives—the mercy which gives mercy, the grace which gives grace.

5 What shall I say to you about the immeasurable light?

What is incomprehensible (can only be expressed as) the likeness of the light. In this manner, I will speak to you as far as I will be able to know It—for who could know It infinitely?

His aeon is indestructible, being in a state of tranquility, at rest in silence. (It is) the one that exists before the All, for It is the head of all the aeons {(It is) the head of all the aeons because its goodness provides for all the aeons} —if another thing does exist with It.

For none of those among us understood the things which belong to the immeasurable one except the one who appeared in It. It is he who told these things to us.

(It is) the one who knows Itself alone in the light-water that surrounds It, which is the spring of living water, the light which is full of purity. The spring of the Spirit flowed from the living water of the light and it abundantly supplied all the aeons and the worlds. {and the spring of the Spirit from which the [living] water flows. It abundantly supplied all the aeons and their worlds.} In every way It perceived Its own image, seeing It in the pure light-water which surrounds It.

And Its thinking become a thing. She appeared. She stood in Its presence in the brilliance of the light; she is the power which is before the All. It is she who appeared, she who is the perfect Pronoia of the All, the light, the likeness of the light, the image of the Invisible, she who is the perfect power, Barbelo, the perfect aeon of the glory.

She glorifies It because she appeared through It and she perceived It. {the glory who glorifies It because she appeared through] It. And she glorified [It].} She is the primal Thought (Protennoia), Its image.

She became a primal Human, which is the virginal Spirit, the triple male, the one belonging to the triple power, the triple na[med], the triple begotten one, the androgynous aeon which does not grow old, who came from Its Pronoia. {[the triple male, the triple] hymned, the [triple named, the tri]ple po[wer, the] androgynous aeon which does not grow o]ld, [which ca]me forth fr[om Its Pronoia].}

6 And Barbelo requested It to give to him Foreknowledge. It assented. When It had assented, Foreknowledge appeared. He stood with Thought, who is Pronoia.

She glorified the Invisible one and the perfect power, Barbelo, for they came into being through her.

Again, this power requested (It) to give her Incorruption. And It assented. When It had assented, Incorruption appeared and she stood with Thought and Foreknowledge, glorifying the Invisible one and Barbelo since she had come into being because of her. {They glorified the invisible Spirit and Barbelon for they had come into being because of her.}

She requested (It) to give her Eternal Life. It assented. When It had assented, Eternal Life appeared. And they stood {And he stood}, glorifying It and Barbelo for they had come into being because of her from the revelation of the invisible Spirit.

This is the pentad of the Aeons of the Father, who is the primal Human, the image of the Invisible one, namely: Barbelo, Thought, Foreknowledge, Incorruptibility, and Eternal Life. This is the androgynous pentad which is the decad of the Aeons, the Father from the unbegotten Father. {This is the androgynous pentad which is the decad of the Aeons of the Father.}

7 Barbelo gazed intently into It, the pure light. She turned herself toward It. She gave birth to a spark of blessed light, but it was not equal to her in greatness. {She gave birth to a spark of light resembling the blessed light } This is the Only-begotten who appeared from the Father, the divine Autogenes, the first-born son of the All of the Spirit of pure light.

The invisible Spirit rejoiced over the light which had come into being, the one who was the first to appear from the primal power, which is Its Pronoia, Barbelo. And It anointed him with Its goodness/ Christhood so that he became perfect. There was no lack of good/ Christ within him because he was anointed in the invisible Spirit’s goodness/Christhood which It poured out for him. And he received the anointing through the virgi[nal Spirit. He stood in [Its pre]sence, glorying the invisible Spirit and the perfect Pronoi[a], from whom he had appeared. {He stood in Its presence, glorying the invisible Spirit and the one because of whom he had appeared.}

And he asked to be given one single thing, Mind. {And he asked to be given a fellow worker, Mind.} The invisible Spirit assented. Mind appeared. He stood with Christ, glorifying him and Barbelo, for all these had come into being in silence and thought.

The invisible Spirit willed to perform a work. {The invisible Spirit willed to perform a work through the Word.} Its will became a work. He appeared. He stood with Mind and Light, glorifying It. The Word followed the Will. For through the Word, Christ created everything. The divine Autogenes, Eternal Life and Will, Mind and Foreknowledge stood, glorifying the invisible Spirit and Barbelo since they had come into being through her.

Through the Spirit, he perfected the divine eternal Autogenes, the son of Barbelo, so that he stood before the eternal virginal invisible Spirit. {The great invisible Spirit perfected the divine Autogenes, the son of Barbelon} It was the divine Autogenes Christ that It honored with great honor, namely he who had come into being from Its primal Ennoia. That one is the one whom the invisible Spirit appointed as god over the All, the true god. It gave to him all authority and It caused the truth which is in It to be subject to him in order that he might know the All.

(He is) that one whose name they will speak among those who are worthy of it.

8 For from the light, which is the Christ, and Immortality, through the divine [Spirit], {For from the light, which is the Christ, and immortality, through the gift of the invisible Spirit} the four great Lights appeared from the divine Autogenes so that they might stand before him.

The three (are): Will [and] Thought and Life. And the four are: Grace, Understanding, Perception, and Prudence. Grace (belongs to) the primal Light Harmozel {Armozel}, who is the angel of light in the primal Aeon; with him are three Aeons: Grace, Truth, Form. The second Light Oroiael is the one he placed over the second Aeon; with him are three Aeons: Pronoia, Perception, Memory The third Light Daveithe is the one he placed over the third Aeon; with him are three Aeons: Understanding, Lov[e, Likeness]. The fourth Light Eleleth is the one he placed over the fourth Aeon; with him are three Aeons: Perfection, Peace, Wisdom. These are the four Lights which stand before the divine Autogenetor, the twelve Aeons which are placed beside the Child, the great Autogenetor Christ, through the approval of the divine invisible Spirit. {These are the four Lights which stand before the divine Autogenes, the twelve Aeons which stand before the Child through the gift and approval of the great Autogenetor Christ, through the gift and the approval of the invisible Spirit.} The twelve Aeons belong to the Son of Autogenetos.

9 All things were firmly founded through the will of the holy Spirit, through Autogenes. And from the first Understanding and the perfect Mind, through God, through the approval of the great invisible Spirit and the approval of Autogenes, It named the true perfect Human, the primal revelation, Adam. {From the first Understanding and the perfect Mind through the gift and the approval of the great invisible Spirit in the presence of Autogenes, the perfect, true, holy Human, the first who appeared—he was called Adamas.}

It set him over the primal Aeon beside the great divine Autogenetor Christ, being the primal Aeon of Harmozel and Its powers with him.

And the invisible Spirit gave him an unconquerable intellectual power. {And the Invisible one gave him an unconquerable intellectual power.} He said, ‚I glorify and I praise the invisible Spirit for it is because of you that all things came into being and all things (are) in you. And I praise you and Autogenes and the three Aeons: the Father and the Mother and the Child, the perfect power.’ {„I praise you and Autogenes and the aeon the triad: the Father and the Mother and the Child, the perfect power.”}

And It placed his Child Seth over the second Light Oroiael. {And his son Seth was placed in the second aeon with the second light Oroiael.}

And in the third Aeon was placed the seed of Seth, the souls of the saints who dwell forever in the third Light Daveithe. {And in the third Aeon was placed the seed of Seth, the souls of the saints who dwell in the aeon with the third Light Daveithe.}

And in the fourth Aeon were placed the souls who did understand their perfection yet they did not repent immediately but they persisted a while. In the end, however, they repented. They will remain in the fourth Light Eleleth, the one who yoked them to himself, glorifying the invisible Spirit. {having been gathered to that place, glorifying the invisible Spirit}.

10 Our fellow sister, Sophia, being an Aeon, thought a thought from within herself and in the thought of the Spirit and the Foreknowledge.

She freely willed the likeness to appear from within herself although the Spirit had not agreed with her nor had It consented nor had her partner approved, the male virginal Spirit. {She freely willed the likeness to appear from within herself. Her thought was not idle and her product came forth imperfect, for it was not patterned in her form for she had made it without her partner, (and) it was not patterned in the likeness of the Mother.} But she did not find her concord. As she was about to acquiesce without the approval of the Spirit or the understanding of her own concord, she swelled out {she was complete}.

Because of the audacity within her, her thought was not able to be idle and her product came forth, being imperfect, ugly in his appearance, because she had made it without her partner {and her product came forth, being imperfect, not being formed in her form, for she had made him without her partner}. And he did not resemble the likeness of the Mother, for he had another form. As she deliberated, she saw that he had become modeled after a different likeness, „having the face of a serpent and the face of a lion. His eyes were shining with fire. She cast him away from her outside of those places so that none of the immortals might see him, because she had given birth to him in ignorance.

She united a luminous cloud with him. She placed a throne in the midst of the cloud so that no one might see him except the holy Spirit who is called Life, the mother of everyone {except the holy Spirit who is called the Mother of all the living}. And she named him Yaldabaoth. He is the Chief Ruler, the one who attained a great power from the Mother.

11 He removed himself from her. He abandoned the place in which he had been born. {He moved from place to place away from the place in which he had been born.} He seized another place. He created for himself an aeon, which blazes with a shining fire, in which he now dwells. {He created for himself an aeon of fiery, luminous flame, in which he now dwells.}

And he copulated with Madness, who is in him {He copulated with Ignorance, who is in him}. He begat authorities who are under him, the twelve angels, each one of them to his own aeon following the model of the immortal Aeons. And he created for each one of them seven angels each and for the angels three powers-these are all under him, 360 angelic beings with his third power, following the likeness of the primal model which is prior to him.

Now when the authorities appeared from the chief begetter, the chief ruler of the darkness, these were their names from the ignorance of he who had begotten them: The first is Yaoth. The second is Hermas, who is the eye of the fire. {The authorities who appeared from the chief begetter, the Chief Ruler of the darkness and ignorance, together with the authorities were in ignorance of the one who had begotten them. These are their names: the first is Haoth. The second is Harmas, who is the eye of the fire.} The third is Galila. The fourth is Yobel. The fifth is Adonaios. The sixth is Sabaoth. The seventh is Kainan and Kae, who is named Cain, who is the sun. The eighth is Abiressine. The ninth is Yobel. The tenth is Harmoupiael. {The seventh is Kainan Kasin, who is called the sun. The eighth is Abiressia. The ninth is Yobel. The tenth is Armoupiael.} The eleventh is Adonin. The twelfth is Belias. They all have double names: one set of names from desire and wrath, but yet other names which are given to them by the glory of heaven. The (latter) are the ones which reveal their nature in truth.

Saklas called them by the names which are from illusion and their power. {Saklas called them by the names which are from illusion and their powers.} On the one hand, through (the names given by the glory of heaven), they are reproved and weakened, like the seasons, while on the other hand, through those (of Saklas) they grow strengthened and increase. And he commanded that seven kings should rule over the heavens and five over the chaos of Hades. {And he commanded that seven should rule over the heavens and five over the chaos of Hades.}

12 The names of the glories who are over the seven heavens are these: The first is Iaoth, the lion-faced {The first is Aoth, the lion-faced}. The second is Eloaios, the donkey-faced. The third is Astaphaios, the hyena-faced. The fourth is Iao, the snake-faced with seven heads {The fourth is Yaw, the serpent-faced and lion-faced}. The fifth is Adonaios, the serpent-faced. The sixth is Adoni the monkey-faced {The sixth is Adonin, the monkey-faced. The seventh is Sabbadaios, whose face is a shining fire}. The seventh is Sabbataios, whose face is a flame of fire that shines. This is the hebdomad of the week. These are those who rule the world. Yaldabaoth-Saklas (is) the one whose forms are without number such that he can appear with any face at will.

13 He allotted them (portions) out of his own fire, but he did not give them any of his power from the pure light of the power which he had drawn from the Mother. Because of the glory which is in him from the power of the light of the Mother, he became Christ to them. Because of that, he made them call him God, {Because of the glory which is in him from the power of the light of the Mother, he was lord over them. Because of this, he called him­self God over them} thus being disobedient to the reality from which he had come into being.

And he joined with the authorities. When he spoke, the seven powers came into being, and he named them. {And he joined the powers with the authorities. When he spoke, they came to be.} Beginning with the highest, he placed authorities (as follows): The first, then, is Pronoia with the first (authority) Yaoth. The second is Divinity with the second one Eloaios. The third is Goodness/Christhood with the third one Astaphoios. The fourth is Fire with the fourth one Yao. The fifth is Kingship with the fifth one Sabaoth. The sixth is Understanding with the sixth one Ad[oni. The] seven[th] is Sophia [wi]th the seventh one Sabbataios. These are the ones who have a firmament corresponding to each heaven and aeon according to the likeness of the Aeon which exists from the beginning, in the model of the indestructible ones.

14 He saw the creation below him and the multitude of angels which are below him who came into being from him. And he said to them, `I am a jealous God; without me there is nothing.’ —already indicating to the angels who are below him that another God does exist. For if there were no other (god) over him, of whom would he be jealous? Then the Mother began to move to and fro as she understood her deficiency. It was her own perfection that had caused her to be blamed, because her partner had not been in concord with her.”

But I said, „Christ, what does it mean `to move to and fro?’

He smiled and said, „You think it happened like Moses said ‚upon the water.’ But in fact, she saw the evil and rebellion which would happen through her offspring. She repented, and as she was coming and going in the ignorant darkness, she began to be ashamed and she did not dare to return but she continued coming and going. Now her coming and going is ‚to move to and fro.’

Now when the Arrogant one got a power from the Mother, he was ignorant of many beings who were superior to his Mother, for he said about his Mother that she alone existed. He saw the great multitude of angels that he had created. He was mighty over them. And when the Mother understood that the untimely birth of the darkness was not perfect because her partner had not been in concord with her, she repented. She wept great tears.

And It heard the entreaty of her repentance and the brothers prayed for her. The holy invisible Spirit assented. When the invisible Spirit had assented, It poured upon her a Spirit from the perfection. When her partner came down to her to put right her deficiencies {her partner came down to put right their deficiencies}, it was through Pronoia that he willed to put right her deficiencies. She was not, however, conveyed to her own Aeon, but, because of the great ignorance which had appeared in her, she dwelled in the Ninth until she puts right her deficiency.

15 A voice came to her, ‘The Human exists and the Child of the Human.’ The chief ruler Yaldabaoth heard, but he did not think that the voice had come [from the exalted height above].

The holy, perfect Father, the first Human of human form, taught them about himself. The Blessed one revealed his likeness to them.

And the whole dominion of the seven authorities bent down.

They saw the pattern of the image in the water. They said to each other, ‚Let us create a human in the image of God and with the likeness.’ They created out of each other and all their powers.

They molded a form out of themselves and each one of (their) powers created from its power a soul. They created by imitating the image which they had seen, the image of the one who exists from the beginning, the perfect Human.

They said, ‚Let us give him the name Adam so that that name and its power might illumine us.’ And the powers began (creating their respective souls) from (the image) below: The first is Divinity; it is a soul of bone. The second is Christhood/Goodness {The second is [Lor]dship]}; it is a soul of sinew. The third is Fire; it is a soul of flesh {[The third is bo]th Christhood/Goodness and Fire, it is a so[ul] of [fle]sh [and the whole foundation of the b]od[y]}. The fourth is Pronoia; it is a soul of marrow which is the whole foundation of the body. The fifth is Kingdom; it is a soul [of blood]. The sixth is Understanding it is a soul of skin. {The sixth is [Understanding]; it is a soul of tooth with the whole body.} The seventh is Wisdom; it is a soul of hair.

And they set the whole body in order. {And they set the whole human in order.} And their angels stood before them. They created a substantial soul out of the things which had first been prepared by the authorities, the harmony of the joined parts.

17 {And he blew into it from his spirit, which is the power from the, Mother, out of the Chief Ruler into the body.} And they created the whole body, which was joined together by the multitude of angels.

18 And it remained inactive a long time because neither the seven authorities nor the 360 angels who had forged [the links of the chain] were able to awaken it.

And (the Mother) wanted to retrieve the power which she had given to the ruler from (her) audacity. She went in innocence and entreated the Father of the All, whose mercy is great, and the luminous God. Following a holy design, he sent Autogenes and his four lights in the shape of angels of the Chief Ruler. They advised him with the goal of extracting the power of the Mother from within him.

They said to him, ‚Blow into his face from the spirit which is in you and the object will arise: And he blew into it from his spirit, which is the power from the Mother, into the body.

And [at that moment] he moved.

Immediately [the rest of the] authorities became jealous because he had come into being through them all and they had given the powers that existed within them to the human and he possessed the souls of the seven authorities and their powers. His wisdom was greater than them all and greater even than the Chief Ruler. And they knew that he was naked of evil because he was wiser than they and he had entered into the light. They lifted him and brought him down into the lowest region of all matter.

But the blessed Father is a merciful benefactor. He had mercy on the [Mother’s] power that had been taken [from] the [Chief] Ruler lest they might have power over the body. He and his mercy sent the good Spirit as a helper to the primal one who had gone down, who was named Adam. (His helper is) the Epinoia of the light, the one whom he named Life.

It is she who labors for the whole creation by toiling with him, by setting him right in his own perfect temple {[by setting him] right [in his own] fullness}, and by teaching him about the descent of his deficiency and instructing him about his ascent.

And the Epinoia of the light was hidden within him so that the rulers might not know but our sister Sophia, who is like us, would set right her deficiencies through the Epinoia of the light.

19 And the human shone because of the shadow of the light which is in him. And his thinking was superior to those who had made him. {And his thinking was superior to those who had made him and, the [whole] host of rulers of authorities.} And they bent down. They saw that the human was superior to them. They took counsel with the whole angelic host of the rulers and the rest of their powers. Then they mixed fire and earth with water and flame. They seized them and the four winds, blowing with fire, joining them with each other, [making a] great disturbance; they brought him down into the shadow of death.

Yet again they made another form from earth, water, fire, and spirit which is from matter, darkness, desire, and the adversarial spirit. This is the chain. This is the tomb of the molded body with which they clothed the human, the fetter of the flesh. He is the primal one who came down and the primal partition. But it is the Thought of the primal light who dwells in him who awakens his thinking. {This is the chain. This is the tomb of the molded body with which the robbers clothed the human, the chain of oblivion. And in this way, the human become mortal. This is the primal desc[ent] and his Primal partition. But it is the Thought of the pre-existent light who dwells in him who awakens his thinking.}

20 The Chief Ruler took him and placed him in paradise, of which he said, ‚It is [a] delight for him’ but really so that he might deceive him. For their delight is bitter and their beauty is licentious. Their delight is a deception and their tree is iniquity. Their fruit is an incurable poison and their promise is death to him. {For [their flood was bitter and their [beauty] is licentious. Their food was a deception and their trees were [iniquity. Their fruit was an incurable poison] an[d their promise] is [death] to them. } Their tree which they planted is the tree of life.

For my part, I will teach you about the mystery of their life. It is their counterfeit spirit which dwells in them, whose purpose is to make him wander so that he does not know his perfection.

That tree is of this sort: Its root is bitter. Its branches are shadows of death. its leaves are hate and deception. Its fragrance is an ointment of evil. And its fruit is the desire for death. Its seed drinks from darkness {[an]d its seed sprouted [from] darkness.} The dwelling place of those who taste it is Hades. But the tree which they call ‚knowledge of good and evil’ is the Epinoia of the light. Concerning her they commanded, ‚Do not taste (of it),’ which means ‚do not listen to her.’ They issued this commandment against him so that he might not look up to his per­fection and realize that he was naked of his perfection.

But as for me, I set them right so that they would eat.”

I said to him, „Christ, was it not the serpent who instructed her?”

He laughed and said, „The serpent is the one who instructed her about the sowing of desire, pollution, and destruction because they are useful to it. Yet it knew that she would not obey it because she is wiser than it. {and [he said], „the serpent appeared to them [. .] sowing of desire, which is the pollution […] darkness so that he might be useful [to it]. [For] it knew [that] he was disobedient to it because he was [wiser] than it.}

21 And he wanted to bring out the power which had been given to him. And he cast a trance upon Adam.”

I said to him, „Christ, what is the trance?”

He said, „It is not like Moses said that he caused him to sleep but it was his sensibility that he covered with a shroud. He weighed him down with insensibility. {„Are you thinking that it is as Moses said, ‚He caused him to sleep’? No, but it was his sensibility that he covered with insensibility. } For indeed it is said by the prophet, ‚I will make the ears of their hearts heavy so that they might not understand and might not see.’

Then the Epinoia of the light hid herself in him.

And according to his will, he wanted to bring her from the rib. But the Epinoia of the light is ungraspable. The darkness pursued her, but it was not able to lay hold of her.

He wanted to bring the power from him (Adam) to make another kind of molded form in a woman’s shape.

And he stood her up before him – not ‚He took a rib’ as Moses said.

He created the woman beside him.

Immediately he became sober from the drunkenness of the darkness. The Epinoia of the Light uncovered the shroud from his understanding. Immediately when he recognized his essence {Immediately he recognized his fellow essence who is like him}, he said, `Now this is bone from my bone and flesh from my flesh. Because of this man will leave his father and his mother and he will cling to his wife, and from two they will become a single flesh.’ For the Mother’s partner will be sent forth and she will be set right{For the Mother’s consort was sent forth to rectify her deficiencies}. Because of this, Adam named her the mother of all the living by the authority of the exalted height and the revelation.

Epinoia taught him about knowledge. From the tree in the form of an eagle, she taught him to eat of knowledge so that he might remember his perfection {[so that they might] remember their Fullness} for both were in a fallen state of ignorance.

22 Yaldabaoth knew that they had withdrawn from him. He cursed them. Moreover, he adds concerning the female that the male should rule over her for he does not understand the mystery which came to pass from the design of the Holy Height. But they were afraid to curse him, thereby revealing his ignorance. All his angels cast them out of paradise {And he threw them out of paradise}. He clothed him with a dark gloom.

Then Yaldabaoth saw the virgin who stood beside Adam. He was full of senseless folly, desiring to sow a seed in her. He defiled her.

He begat the first son, Yawe {Yawai } the bear face, and similarly the second, Eloeim the cat face. The one is righteous, while the other is unrighteous. Eloim is righteous; Yawe is unrighteous. He set the righteous one over fire and spirit, while (he set) the unrighteous one over water and earth. Among the generations of all humanity, these are called Cain and Abel.

Up to the present day, marital intercourse came about from the Chief Ruler. He planted a desire for seed in Adam so that from this essence (of desire) a likeness from their counterfeit spirit might be begotten. {And to the present day sex[ual intercourse continues, re­maining fro[m] the Chief Archon. And [He planted] in Adam a seed of desire so that through this essence their likeness could be begotten through the counterfeit spirit.} He set two rulers over the principalities so that they might rule over the tomb. He recognized his essence which is like him {He recognized his own lawlessness}.

Adam begot Seth just as it is in the generation which is above in the aeons. Likewise the Mother sent what belongs to her {Likewise they sent to the Mother her own Spirit to awaken those who are like it}; the Spirit came down to it (the generation) to awaken the essence that is like it (the Spirit) following the model of the perfection, to awaken them from forgetfulness and the wickedness of the tomb.

And it (the Spirit) remained like this for a while: it labored on behalf of her seed {And [thus] they re[mained for] a while, while she labored on behalf of the seed } so that when the Spirit from the holy aeon should come, it will set right the deficiency by (establishing) the uprightness of the aeon so that it might become a holy perfection; thus it would come to pass that there would be no deficiency in it.”

23 I said, „Christ, will the souls of everyone live in the pure light?” {Then [I] said, Lord, „Will the souls of every one be saved [for the pu]re light?”}

He said to me, „You have arrived at an insight of great things such as are difficult to disclose to any others except those who are from that immovable generation. Those upon whom the Spirit of the Life descends, having been yoked with the power, they will be saved and become perfect. And they will be worthy to enter these realms of the great Lights. For they will be worthy to be purified there from all evil and the enticements of wickedness. {And they will be worthy of these great Lights. For there they are purified from all wickedness and the chains of evil.}

For they do not give themselves to anything else except this incorruptible congregation and they attend to it without anger or envy or fear or desire or overindulgence. They are not restrained by any of these nor by anything else in them except only the flesh {and they attend to it without anger or envy or jealousy or desire or overindulgence. They are not restrained [by] any of these (except only the flesh] } to which they are subject while they are waiting fervently for (the time) when they will be brought forth and those who receive (them) will admit them into the honor of the imperishable eternal life and the calling, enduring all things, bearing all things so that they might complete the contest and inherit eternal life.”

I said, „Christ, what will the souls do, upon whom the power and the Spirit of Life descended but who did not do these things, in order that they might also be saved?” {And I said to him, Lord, „Where are the souls of those who do not do these things or where will those go into whom the Spirit of Life and the power entered? Will they be saved or not?}

He said to me, „Those upon whom that Spirit comes will live in any case and come out from evil. {He said to, „Those into whom the Spirit of Life enters will be saved in any case, these ones flee from evil.”} For the power enters into every human being—for without it, it is not possible for them to stand upright. After it (the soul) is born, then the Spirit of Life is brought to it. If the powerful Spirit of Life comes, it strengthens the power, which is the soul, and it is not led astray into wickedness. {After the human is born, the Spirit of Life brings the counter­feit spirits. If the Spirit of Life [comes], since it is strong, it [str]engthens [the soul], which is the power, and it is not led astray into wickedness.} But those into whom the counterfeit spirit enters are drawn by it and they are led astray.”

I said, „Christ, {I said, Lord,} when the souls [of those] leave the flesh, where will they go?”

He laughed and said to me, „To a place of the soul, which is the power that is greater than the counterfeit spirit. This (soul) is powerful. It flees from the works of wickedness and it is saved by the incorruptible oversight and brought up to the repose of the aeons.”

I said, „Christ, {I said, „Lord, } what about those who do not know the All—what are their souls or where will they go?”

He said to me, „In those, a counterfeit spirit proliferated by causing them to stumble. {He said to me, „It is these that the counterfeit spirit has burdened when they stumbled.} And in that way he burdens their soul and draws it into works of wickedness, and he leads it into forgetfulness. After it has become naked in this way, he hands it over to the authorities who came into being from the Ruler. And again they cast them into fetters. {And in this way after becoming [na]ked of the body, they are handed over to the authorities who came into being through the Ruler. Again [they cast] them into (bodily) parts.} And they consort with them until they are saved from forgetfulness and it receives some knowledge. And in this way, it becomes perfect and is saved.”

I said, „Christ, how does the soul become smaller and enter again into the nature of the mother or the human?”

He rejoiced when I asked this, and he said, „Blessed are you for paying close attention! Because of this they submit themselves to another who has the Spirit of Life in it. By following and obeying him, it is saved, and of course it does not enter another flesh.”

I said to him, „Christ, where are the souls of those who understood but turned away?” {I said, „Lord, those who did understand yet they turned back, where are their souls or where will they withdraw?”}

He said to me, „Those to whom repentance did not come will go to the place to which the angels of poverty will withdraw. And they will be guarded for the day when all those who blasphemed against the holy Spirit will be punished. They will be tortured in eternal punishment.” {And [they] will be guarded for the day when all those who blasphemed against the holy Spirit with an eter[nal blasphemy] will be pun­ished.}

24 I said, „Christ, where did the counterfeit spirit come from?”

He said to me, „(It all began) when the Mother whose mercy is great and the holy Spirit, the compassionate, who troubles herself with us—the seed that is, the Epinoia of the light awakened the thinking of human beings of the generation of the eternal, luminous, perfect Human. Then the Chief Ruler knew that they surpassed him in the excellence of their wisdom. He wanted to restrict their plan for he was ignorant. He did not understand [that] they were wiser than he. He made a plan with his powers. {He made a plan and begot Fate.}

They begot Fate and they bound the gods of heaven and angels and demons and human beings with measures and seasons and times in order to keep them all in its fetter—for it was lord over them all.

He had a wicked and perverted thought, and he had regrets about all the things which had come into being through him. He planned to bring a flood over the whole erection of humanity.

And the greatness of Pronoia, who is the Epinoia of light, instructed Noah. {And the greatness of Pronoia produced a Thought, which is Epinoia. She appeared to [Noah].} He preached to people, but they did not believe him. It is not like Moses said, that he hid himself in an ark, but she sheltered him somewhere not Noah more (than others) but also some people from the immovable generation.

They entered a place. They were sheltered by a luminous cloud. And he recognized his sovereignty along with those who were with him in the light which illumined them, {And they recognized the sovereignty above [an]d those who were with him when the light illumined them} for darkness flowed out over everything upon the earth.

25 He made a plan with his angels. Their angels were sent to the daughters of men so that they might raise offspring from them, to be a respite for them. But at first they did not succeed. They all came together to make a plan to create the counterfeit spirit—for they remembered the Spirit which had descended.

And the angels altered their appearance into the likeness of their husbands and their ‚husbands’ sated them with the spirit, which molested them in the darkness out of wickedness.

„They brought them gold, silver, gifts, and metals of copper, iron, and every sort. They beguiled them into temptation {And they [be]guiled them into distractions} so that they would not remember their immovable Pronoia.

They took them and begot children out of darkness through their counterfeit spirit. It closed their hearts. They became hard by the hardening of the counterfeit spirit until now.

26 So again the blessed Mother Father, whose mercy is great, takes form in her seed.

27 First I went up to this perfect aeon. And it is to you ( John) that I speak these things so that you might write them down and give them in secret to your fellow spirits. For this mystery belongs to the immovable generation.

The Mother had come another time before me. These are also the things which she did in the world. She set her seed upright {She was [rectifying] her deficiency.} I will teach you about what will happen. For indeed I gave these things to you so that you might write them down and keep them secure.”

Then he said to me, „Cursed be anyone who will exchange these things for a gift, whether for food or drink or clothing or anything else like these.” {Then he said to me, „[Cur]sed be every one who will give these in exchange for a gift, whether silver or [gold or] in exchange for drink or for [things to] eat or clothing or anything else like these.}

He handed over this mystery to him. Immediately he disappeared from him.

And he ( John) went to his fellow disciples. He began telling them about the things which had been said to him by the Savior.

The Secret Revelation of John.

2 Apokryf Jana

http://www.gailallen.com/rel/writings/nhl/nhlApocryphonOfJohn.html

The Apocryphon of John

 (The Secret Book of John – The Secret Revelation of John)


Translated by Frederik Wisse


The Apocryphon of John is commonly referenced by two other names: The Secret Book of John and The Secret Revelation of John,  depending upon how the word „Apocryphon” is translated. There are four surviving Coptic manuscripts of  this text: two shorter version  found in the Berlin Codex; and Nag Hammadi Codex III, and two longer version, found in Nag Hammadi Codex II and IV. This translation prepared by Dr. Wisse  for the Nag Hammadi Library in English uses all four manuscripts to produce a single text.


The teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught John, his disciple.

And it happened one day, when John, the brother of James – who are the sons of Zebedee – had come up to the temple, that a Pharisee named Arimanius approached him and said to him, „Where is your master whom you followed?” And he said to him, „He has gone to the place from which he came.” The Pharisee said to him, „With deception did this Nazarene deceive you (pl.), and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers.”

When I, John, heard these things I turned away from the temple to a desert place. And I grieved greatly in my heart, saying, „How then was the savior appointed, and why was he sent into the world by his Father, and who is his Father who sent him, and of what sort is that aeon to which we shall go? For what did he mean when he said to us, ‚This aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is.”

Straightway, while I was contemplating these things, behold, the heavens opened and the whole creation which is below heaven shone, and the world was shaken. I was afraid, and behold I saw in the light a youth who stood by me. While I looked at him, he became like an old man. And he changed his likeness (again), becoming like a servant. There was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms.

He said to me, „John, John, why do you doubt, or why are you afraid? You are not unfamiliar with this image, are you? – that is, do not be timid! – I am the one who is with you (pl.) always. I am the Father, I am the Mother, I am the Son. I am the undefiled and incorruptible one. Now I have come to teach you what is and what was and what will come to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect Man. Now, therefore, lift up your face, that you may receive the things that I shall teach you today, and may tell them to your fellow spirits who are from the unwavering race of the perfect Man.”

And I asked to know it, and he said to me, „The Monad is a monarchy with nothing above it. It is he who exists as God and Father of everything, the invisible One who is above everything, who exists as incorruption, which is in the pure light into which no eye can look.

„He is the invisible Spirit, of whom it is not right to think of him as a god, or something similar. For he is more than a god, since there is nothing above him, for no one lords it over him. For he does not exist in something inferior to him, since everything exists in him. For it is he who establishes himself. He is eternal, since he does not need anything. For he is total perfection. He did not lack anything, that he might be completed by it; rather he is always completely perfect in light. He is illimitable, since there is no one prior to him to set limits to him. He is unsearchable, since there exists no one prior to him to examine him. He is immeasurable, since there was no one prior to him to measure him. He is invisible, since no one saw him. He is eternal, since he exists eternally. He is ineffable, since no one was able to comprehend him to speak about him. He is unnameable, since there is no one prior to him to give him a name.

„He is immeasurable light, which is pure, holy (and) immaculate. He is ineffable, being perfect in incorruptibility. (He is) not in perfection, nor in blessedness, nor in divinity, but he is far superior. He is not corporeal nor is he incorporeal. He is neither large nor is he small. There is no way to say, ‚What is his quantity?’ or, ‚What is his quality?’, for no one can know him. He is not someone among (other) beings, rather he is far superior. Not that he is (simply) superior, but his essence does not partake in the aeons nor in time. For he who partakes in an aeon was prepared beforehand. Time was not apportioned to him, since he does not receive anything from another, for it would be received on loan. For he who precedes someone does not lack, that he may receive from him. For rather, it is the latter that looks expectantly at him in his light.

„For the perfection is majestic. He is pure, immeasurable mind. He is an aeon-giving aeon. He is life-giving life. He is a blessedness-giving blessed one. He is knowledge-giving knowledge. He is goodness-giving goodness. He is mercy and redemption-giving mercy. He is grace-giving grace, not because he possesses it, but because he gives the immeasurable, incomprehensible light.

„How am I to speak with you about him? His aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. For he is the head of all the aeons, and it is he who gives them strength in his goodness. For we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from him, namely (from) the Father. For it is he who told it to us alone. For it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. And it is he who gives to all the aeons and in every way, (and) who gazes upon his image which he sees in the spring of the Spirit. It is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him.

„And his thought performed a deed and she came forth, namely she who had appeared before him in the shine of his light. This is the first power which was before all of them (and) which came forth from his mind, She is the forethought of the All – her light shines like his light – the perfect power which is the image of the invisible, virginal Spirit who is perfect. The first power, the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the first man, the holy Spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth.

„<She> requested from the invisible, virginal Spirit – that is Barbelo – to give her foreknowledge. And the Spirit consented. And when he had consented, the foreknowledge came forth, and it stood by the forethought; it originates from the thought of the invisible, virginal Spirit. It glorified him and his perfect power, Barbelo, for it was for her sake that it had come into being.

„And she requested again to grant her indestructibility, and he consented. When he had consented, indestructibility came forth, and it stood by the thought and the foreknowledge. It glorified the invisible One and Barbelo, the one for whose sake they had come into being.

„And Barbelo requested to grant her eternal life. And the invisible Spirit consented. And when he had consented, eternal life came forth, and they attended and glorified the invisible Spirit and Barbelo, the one for whose sake they had come into being.

„And she requested again to grant her truth. And the invisible Spirit consented. And when he had consented, truth came forth, and they attended and glorified the invisible, excellent Spirit and his Barbelo, the one for whose sake they had come into being.

„This is the pentad of the aeons of the Father, which is the first man, the image of the invisible Spirit; it is the forethought, which Barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. This is the androgynous pentad of the aeons, which is the decad of the aeons, which is the Father.

„And he looked at Barbelo with the pure light which surrounds the invisible Spirit, and (with) his spark, and she conceived from him. He begot a spark of light with a light resembling blessedness. But it does not equal his greatness. This was an only-begotten child of the Mother-Father which had come forth; it is the only offspring, the only-begotten one of the Father, the pure Light.

„And the invisible, virginal Spirit rejoiced over the light which came forth, that which was brought forth first by the first power of his forethought, which is Barbelo. And he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible Spirit. And it attended him as he poured upon it. And immediately when it had received from the Spirit, it glorified the holy Spirit and the perfect forethought, for whose sake it had come forth.

„And it requested to give it a fellow worker, which is the mind, and he consented gladly. And when the invisible Spirit had consented, the mind came forth, and it attended Christ, glorifying him and Barbelo. And all these came into being in silence.

„And the mind wanted to perform a deed through the word of the invisible Spirit. And his will became a deed and it appeared with the mind; and the light glorified it. And the word followed the will. For because of the word, Christ the divine Autogenes created everything. And the eternal life <and> his will and the mind and the foreknowledge attended and glorified the invisible Spirit and Barbelo, for whose sake they had come into being.

„And the holy Spirit completed the divine Autogenes, his son, together with Barbelo, that he may attend the mighty and invisible, virginal Spirit as the divine Autogenes, the Christ whom he had honored with a mighty voice. He came forth through the forethought. And the invisible, virginal Spirit placed the divine Autogenes of truth over everything. And he subjected to him every authority, and the truth which is in him, that he may know the All which had been called with a name exalted above every name. For that name will be mentioned to those who are worthy of it.

„For from the light, which is the Christ, and the indestructibility, through the gift of the Spirit the four lights (appeared) from the divine Autogenes. He expected that they might attend him. And the three (are) will, thought, and life. And the four powers (are) understanding, grace, perception, and prudence. And grace belongs to the light-aeon Armozel, which is the first angel. And there are three other aeons with this aeon: grace, truth, and form. And the second light (is) Oriel, who has been placed over the second aeon. And there are three other aeons with him: conception, perception, and memory. And the third light is Daveithai, who has been placed over the third aeon. And there are three other aeons with him: understanding, love, and idea. And the fourth aeon was placed over the fourth light Eleleth. And there are three other aeons with him: perfection, peace, and wisdom. These are the four lights which attend the divine Autogenes, (and) these are the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit. And the twelve aeons belong to the son of the Autogenes. And all things were established by the will of the holy Spirit through the Autogenes.

„And from the foreknowledge of the perfect mind, through the revelation of the will of the invisible Spirit and the will of the Autogenes, <the> perfect Man (appeared), the first revelation, and the truth. It is he whom the virginal Spirit called Pigera-Adamas, and he placed him over the first aeon with the mighty one, the Autogenes, the Christ, by the first light Armozel; and with him are his powers. And the invisible one gave him a spiritual, invincible power. And he spoke and glorified and praised the invisible Spirit, saying, ‚It is for thy sake that everything has come into being and everything will return to thee. I shall praise and glorify thee and the Autogenes and the aeons, the three: the Father, the Mother, and the Son, the perfect power.’

„And he placed his son Seth over the second aeon in the presence of the second light Oriel. And in the third aeon the seed of Seth was placed over the third light Daveithai. And the souls of the saints were placed (there). And in the fourth aeon the souls were placed of those who do not know the Pleroma and who did not repent at once, but who persisted for a while and repented afterwards; they are by the fourth light Eleleth. These are creatures which glorify the invisible Spirit.

„And the Sophia of the Epinoia, being an aeon, conceived a thought from herself and the conception of the invisible Spirit and foreknowledge. She wanted to bring forth a likeness out of herself without the consent of the Spirit, – he had not approved – and without her consort, and without his consideration. And though the person of her maleness had not approved, and she had not found her agreement, and she had thought without the consent of the Spirit and the knowledge of her agreement, (yet) she brought forth. And because of the invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. And it was dissimilar to the likeness of its mother, for it has another form.

„And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth.

„This is the first archon who took a great power from his mother. And he removed himself from her and moved away from the places in which he was born. He became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. And he joined with his arrogance which is in him and begot authorities for himself. The name of the first one is Athoth, whom the generations call the reaper. The second one is Harmas, who is the eye of envy. The third one is Kalila-Oumbri. The fourth one is Yabel. The fifth one is Adonaiou, who is called Sabaoth. The sixth one is Cain, whom the generations of men call the sun. The seventh is Abel. The eighth is Abrisene. The ninth is Yobel. The tenth is Armoupieel. The eleventh is Melceir-Adonein. The twelfth is Belias, it is he who is over the depth of Hades. And he placed seven kings – each corresponding to the firmaments of heaven – over the seven heavens, and five over the depth of the abyss, that they may reign. And he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness.

„And when the light had mixed with the darkness, it caused the darkness to shine. And when the darkness had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim.

„Now the archon who is weak has three names. The first name is Yaltabaoth, the second is Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said, ‚I am God and there is no other God beside me,’ for he is ignorant of his strength, the place from which he had come.

„And the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. And these are the bodies belonging with the names: the first is Athoth, a he has a sheep’s face; the second is Eloaiou, he has a donkey’s face; the third is Astaphaios, he has a hyena’s face; the fourth is Yao, he has a serpent’s face with seven heads; the fifth is Sabaoth, he has a dragon’s face; the sixth is Adonin, he had a monkey’s face; the seventh is Sabbede, he has a shining fire-face. This is the sevenness of the week.

„But Yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. He shared his fire with them; therefore he became lord over them. Because of the power of the glory he possessed of his mother’s light, he called himself God. And he did not obey the place from which he came. And he united the seven powers in his thought with the authorities which were with him. And when he spoke it happened. And he named each power beginning with the highest: the first is goodness with the first (authority), Athoth; the second is foreknowledge with the second one, Eloaio; and the third is divinity with the third one, Astraphaio); the fourth is lordship with the fourth one, Yao; the fifth is kingdom with the fifth one, Sabaoth; the sixth is envy with the sixth one, Adonein; the seventh is understanding with the seventh one, Sabbateon. And these have a firmament corresponding to each aeon-heaven. They were given names according to the glory which belongs to heaven for the destruction of the powers. And in the names which were given to them by their Originator there was power. But the names which were given them according to the glory which belongs to heaven mean for them destruction and powerlessness. Thus they have two names.

„And having created […] everything, he organized according to the model of the first aeons which had come into being, so that he might create them like the indestructible ones. Not because he had seen the indestructible ones, but the power in him, which he had taken from his mother, produced in him the likeness of the cosmos. And when he saw the creation which surrounds him, and the multitude of the angels around him which had come forth from him, he said to them, ‚I am a jealous God, and there is no other God beside me.’ But by announcing this he indicated to the angels who attended him that there exists another God. For if there were no other one, of whom would he be jealous?

„Then the mother began to move to and fro. She became aware of the deficiency when the brightness of her light diminished. And she became dark because her consort had not agreed with her.”

And I said, „Lord, what does it mean that she moved to and fro?” But he smiled and said, „Do not think it is, as Moses said, ‚above the waters.’ No, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. And she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. And she did not dare to return, but she was moving about. And the moving is the going to and fro.

„And the arrogant one took a power from his mother. For he was ignorant, thinking that there existed no other except his mother alone. And when he saw the multitude of the angels which he had created, then he exalted himself above them.

„And when the mother recognized that the garment of darkness was imperfect, then she knew that her consort had not agreed with her. She repented with much weeping. And the whole pleroma heard the prayer of her repentance, and they praised on her behalf the invisible, virginal Spirit. And he consented; and when the invisible Spirit had consented, the holy Spirit poured over her from their whole pleroma. For it was not her consort who came to her, but he came to her through the pleroma in order that he might correct her deficiency. And she was taken up not to her own aeon but above her son, that she might be in the ninth until she has corrected her deficiency.

„And a voice came forth from the exalted aeon-heaven: ‚The Man exists and the son of Man.’ And the chief archon, Yaltabaoth, heard (it) and thought that the voice had come from his mother. And he did not know from where it came. And he taught them, the holy and perfect Mother-Father, the complete foreknowledge, the image of the invisible one who is the Father of the all (and) through whom everything came into being, the first Man. For he revealed his likeness in a human form.

„And the whole aeon of the chief archon trembled, and the foundations of the abyss shook. And of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. And when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. And through the light they saw the form of the image in the water.

„And he said to the authorities which attend him, ‚Come, let us create a man according to the image of God and according to our likeness, that his image may become a light for us.’ And they created by means of their respective powers in correspondence with the characteristics which were given. And each authority supplied a characteristic in the form of the image which he had seen in its natural (form). He created a being according to the likeness of the first, perfect Man. And they said, ‚Let us call him Adam, that his name may become a power of light for us.’

„And the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. And the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts.

„The first one began to create the head. Eteraphaope-Abron created his head; Meniggesstroeth created the brain; Asterechme (created) the right eye; Thaspomocha, the left eye; Yeronumos, the right ear; Bissoum, the left ear; Akioreim, the nose; Banen-Ephroum, the lips; Amen, the teeth; Ibikan, the molars; Basiliademe, the tonsils; Achcha, the uvula; Adaban, the neck; Chaaman, the vertebrae; Dearcho, the throat; Tebar, the right shoulder; […], the left shoulder; Mniarcon, the right elbow; […], the left elbow; Abitrion, the right underarm; Evanthen, the left underarm; Krys, the right hand; Beluai, the left hand; Treneu, the fingers of the right hand; Balbel, the fingers of the left hand; Kriman, the nails of the hands; Astrops, the right breast; Barroph, the left breast; Baoum, the right shoulder joint; Ararim, the left shoulder joint; Areche, the belly; Phthave, the navel; Senaphim, the abdomen; Arachethopi, the right ribs; Zabedo, the left ribs; Barias, the right hip; Phnouth the left hip; Abenlenarchei, the marrow; Chnoumeninorin, the bones; Gesole, the stomach; Agromauna, the heart; Bano, the lungs; Sostrapal, the liver; Anesimalar, the spleen; Thopithro, the intestines; Biblo, the kidneys; Roeror, the sinews; Taphreo, the spine of the body; Ipouspoboba, the veins; Bineborin, the arteries; Atoimenpsephei, theirs are the breaths which are in all the limbs; Entholleia, all the flesh; Bedouk, the right buttock (?); Arabeei, the left penis; Eilo, the testicles; Sorma, the genitals; Gorma-Kaiochlabar, the right thigh; Nebrith, the left thigh; Pserem, the kidneys of the right leg; Asaklas, the left kidney; Ormaoth, the right leg; Emenun, the left leg; Knyx, the right shin-bone; Tupelon, the left shin-bone; Achiel, the right knee; Phnene, the left knee; Phiouthrom, the right foot; Boabel, its toes; Trachoun, the left foot; Phikna, its toes; Miamai, the nails of the feet; Labernioum – .

„And those who were appointed over all of these are: Zathoth, Armas, Kalila, Jabel, (Sabaoth, Cain, Abel). And those who are particularly active in the limbs (are) the head Diolimodraza, the neck Yammeax, the right shoulder Yakouib, the left shoulder Verton, the right hand Oudidi, the left one Arbao, the fingers of the right hand Lampno, the fingers of the left hand Leekaphar, the right breast Barbar, the left breast Imae, the chest Pisandriaptes, the right shoulder joint Koade, the left shoulder joint Odeor, the right ribs Asphixix, the left ribs Synogchouta, the belly Arouph, the womb Sabalo, the right thigh Charcharb, the left thigh Chthaon, all the genitals Bathinoth, the right leg Choux, the left leg Charcha, the right shin-bone Aroer, the left shin-bone Toechtha, the right knee Aol, the left knee Charaner, the right foot Bastan, its toes Archentechtha, the left foot Marephnounth, its toes Abrana.

„Seven have power over all of these: Michael, Ouriel, Asmenedas, Saphasatoel, Aarmouriam, Richram, Amiorps. And the ones who are in charge over the senses (are) Archendekta; and he who is in charge over the receptions (is) Deitharbathas; and he who is in charge over the imagination (is) Oummaa; and he who is over the composition Aachiaram, and he who is over the whole impulse Riaramnacho.

„And the origin of the demons which are in the whole body is determined to be four: heat, cold, wetness, and dryness. And the mother of all of them is matter. And he who reigns over the heat (is) Phloxopha; and he who reigns over the cold is Oroorrothos; and he who reigns over what is dry (is) Erimacho; and he who reigns over the wetness (is) Athuro. And the mother of all of these, Onorthochrasaei, stands in their midst, since she is illimitable, and she mixes with all of them. And she is truly matter, for they are nourished by her.

„The four chief demons are: Ephememphi, who belongs to pleasure, Yoko, who belongs to desire, Nenentophni, who belongs to grief, Blaomen, who belongs to fear. And the mother of them all is Aesthesis-Ouch-Epi-Ptoe. And from the four demons passions came forth. And from grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. And from pleasure much wickedness arises, and empty pride, and similar things. And from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. And from fear (comes) dread, fawning, agony, and shame. All of these are like useful things as well as evil things. But the insight into their true (character) is Anaro, who is the head of the material soul, for it belongs with the seven senses, Ouch-Epi-Ptoe.

„This is the number of the angels: together they are 365. They all worked on it until, limb for limb, the natural and the material body was completed by them. Now there are other ones in charge over the remaining passions whom I did not mention to you. But if you wish to know them, it is written in the book of Zoroaster. And all the angels and demons worked until they had constructed the natural body. And their product was completely inactive and motionless for a long time.

„And when the mother wanted to retrieve the power which she had given to the chief archon, she petitioned the Mother-Father of the All, who is most merciful. He sent, by means of the holy decree, the five lights down upon the place of the angels of the chief archon. They advised him that they should bring forth the power of the mother. And they said to Yaltabaoth, ‚Blow into his face something of your spirit and his body will arise.’ And he blew into his face the spirit which is the power of his mother; he did not know (this), for he exists in ignorance. And the power of the mother went out of Yaltabaoth into the natural body, which they had fashioned after the image of the one who exists from the beginning. The body moved and gained strength, and it was luminous.

„And in that moment the rest of the powers became jealous, because he had come into being through all of them and they had given their power to the man, and his intelligence was greater than that of those who had made him, and greater than that of the chief archon. And when they recognized that he was luminous, and that he could think better than they, and that he was free from wickedness, they took him and threw him into the lowest region of all matter.

„But the blessed One, the Mother-Father, the beneficent and merciful One, had mercy on the power of the mother which had been brought forth out of the chief archon, for they (the archons) might gain power over the natural and perceptible body. And he sent, through his beneficent Spirit and his great mercy, a helper to Adam, luminous Epinoia which comes out of him, who is called Life. And she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent, (which is) the way he came down. And the luminous Epinoia was hidden in Adam, in order that the archons might not know her, but that the Epinoia might be a correction of the deficiency of the mother.

„And the man came forth because of the shadow of the light which is in him. And his thinking was superior to all those who had made him. When they looked up, they saw that his thinking was superior. And they took counsel with the whole array of archons and angels. They took fire and earth and water and mixed them together with the four fiery winds. And they wrought them together and caused a great disturbance. And they brought him (Adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. This is the tomb of the newly-formed body with which the robbers had clothed the man, the bond of forgetfulness; and he became a mortal man. This is the first one who came down, and the first separation. But the Epinoia of the light which was in him, she is the one who was to awaken his thinking.

„And the archons took him and placed him in paradise. And they said to him, ‚Eat, that is at leisure,’ for their luxury is bitter and their beauty is depraved. And their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. And the tree of their life they had placed in the midst of paradise.

„And I shall teach you (pl.) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. The root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. The dwelling place of those who taste from it is Hades, and the darkness is their place of rest.

„But what they call the tree of knowledge of good and evil, which is the Epinoia of the light, they stayed in front of it in order that he (Adam) might not look up to his fullness and recognize the nakedness of his shamefulness. But it was I who brought about that they ate.”

And to I said to the savior, „Lord, was it not the serpent that taught Adam to eat?” The savior smiled and said, „The serpent taught them to eat from wickedness of begetting, lust, (and) destruction, that he (Adam) might be useful to him. And he (Adam) knew that he was disobedient to him (the chief archon) due to light of the Epinoia which is in him, which made him more correct in his thinking than the chief archon. And (the latter) wanted to bring about the power which he himself had given him. And he brought a forgetfulness over Adam.”

And I said to the savior, „What is the forgetfulness?” And he said „It is not the way Moses wrote (and) you heard. For he said in his first book, ‚He put him to sleep’ (Gn 2:21), but (it was) in his perception. For also he said through the prophet, ‚I will make their hearts heavy, that they may not pay attention and may not see’ (Is 6:10).

„Then the Epinoia of the light hid herself in him (Adam). And the chief archon wanted to bring her out of his rib. But the Epinoia of the light cannot be grasped. Although darkness pursued her, it did not catch her. And he brought a part of his power out of him. And he made another creature, in the form of a woman, according to the likeness of the Epinoia which had appeared to him. And he brought the part which he had taken from the power of the man into the female creature, and not as Moses said, ‚his rib-bone.’

„And he (Adam) saw the woman beside him. And in that moment the luminous Epinoia appeared, and she lifted the veil which lay over his mind. And he became sober from the drunkenness of darkness. And he recognized his counter-image, and he said, ‚This is indeed bone of my bones and flesh of my flesh.’ Therefore the man will leave his father and his mother, and he will cleave to his wife, and they will both be one flesh. For they will send him his consort, and he will leave his father and his mother … (3 lines unreadable)

„And our sister Sophia (is) she who came down in innocence in order to rectify her deficiency. Therefore she was called Life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. And through her they have tasted the perfect Knowledge. I appeared in the form of an eagle on the tree of knowledge, which is the Epinoia from the foreknowledge of the pure light, that I might teach them and awaken them out of the depth of sleep. For they were both in a fallen state, and they recognized their nakedness. The Epinoia appeared to them as a light; she awakened their thinking.

„And when Yaltabaoth noticed that they withdrew from him, he cursed his earth. He found the woman as she was preparing herself for her husband. He was lord over her, though he did not know the mystery which had come to pass through the holy decree. And they were afraid to blame him. And he showed his angels his ignorance which is in him. And he cast them out of paradise and he clothed them in gloomy darkness. And the chief archon saw the virgin who stood by Adam, and that the luminous Epinoia of life had appeared in her. And Yaltabaoth was full of ignorance. And when the foreknowledge of the All noticed (it), she sent some and they snatched life out of Eve.

„And the chief archon seduced her and he begot in her two sons; the first and the second (are) Eloim and Yave. Eloim has a bear-face and Yave has a cat-face. The one is righteous but the other is unrighteous. (Yave is righteous but Eloim is unrighteous.) Yave he set over the fire and the wind, and Eloim he set over the water and the earth. And these he called with the names Cain and Abel with a view to deceive.

„Now up to the present day, sexual intercourse continued due to the chief archon. And he planted sexual desire in her who belongs to Adam. And he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit.

„And the two archons he set over principalities, so that they might rule over the tomb. And when Adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. He called him Seth, according to the way of the race in the aeons. Likewise, the mother also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the aeons which will come down. And he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. Thus, the seed remained for a while assisting (him), in order that, when the Spirit comes forth from the holy aeons, he may raise up and heal him from the deficiency, that the whole pleroma may (again) become holy and faultless.”

And I said to the savior, „Lord, will all the souls then be brought safely into the pure light?” He answered and said to me, „Great things have arisen in your mind, for it is difficult to explain them to others except to those who are from the immovable race. Those on whom the Spirit of life will descend and (with whom) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be purified in that place from all wickedness and the involvements in evil. Then they have no other care than the incorruption alone, to which they direct their attention from here on, without anger or envy or jealousy or desire and greed of anything. They are not affected by anything except the state of being in the flesh alone, which they bear while looking expectantly for the time when they will be met by the receivers (of the body). Such then are worthy of the imperishable, eternal life and the calling. For they endure everything and bear up under everything, that they may finish the good fight and inherit eternal life.”

I said to him, „Lord, the souls of those who did not do these works (but) on whom the power and Spirit descended, (will they be rejected?” He answered and said to me, „If) the Spirit (descended upon them), they will in any case be saved, and they will change (for the better). For the power will descend on every man, for without it no one can stand. And after they are born, then, when the Spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. But those on whom the counterfeit spirit descends are drawn by him and they go astray.”

And I said, „Lord, where will the souls of these go when they have come out of their flesh?” And he smiled and said to me, „The soul in which the power will become stronger than the counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible one, it is saved, and it is taken up to the rest of the aeons.”

And I said, „Lord, those, however, who have not known to whom they belong, where will their souls be?” And he said to me, „In those, the despicable spirit has gained strength when they went astray. And he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. And after it comes out of (the body), it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. And if thus it becomes perfect, it is saved.”

And I said, „Lord, how can the soul become smaller and return into the nature of its mother or into man?” Then he rejoiced when I asked him this, and he said to me, „Truly, you are blessed, for you have understood! That soul is made to follow another one (fem.), since the Spirit of life is in it. It is saved through him. It is not again cast into another flesh.”

And I said, „Lord, these also who did not know, but have turned away, where will their souls go?” Then he said to me, „To that place where the angels of poverty go they will be taken, the place where there is no repentance. And they will be kept for the day on which those who have blasphemed the spirit will be tortured, and they will be punished with eternal punishment.”

And I said, „Lord, from where did the counterfeit spirit come?” Then he said to me, „The Mother-Father, who is rich in mercy, the holy Spirit in every way, the One who is merciful and who sympathizes with you (pl.), i.e., the Epinoia of the foreknowledge of light, he raised up the offspring of the perfect race and its thinking and the eternal light of man. When the chief archon realized that they were exalted above him in the height – and they surpass him in thinking – then he wanted to seize their thought, not knowing that they surpassed him in thinking, and that he will not be able to seize them.

„He made a plan with his authorities, which are his powers, and they committed together adultery with Sophia, and bitter fate was begotten through them, which is the last of the changeable bonds. And it is of a sort that is interchangeable. And it is harder and stronger than she with whom the gods united, and the angels and the demons and all the generations until this day. For from that fate came forth every sin and injustice and blasphemy, and the chain of forgetfulness and ignorance and every severe command, and serious sins and great fears. And thus the whole creation was made blind, in order that they may not know God, who is above all of them. And because of the chain of forgetfulness, their sins were hidden. For they are bound with measures and times and moments, since it (fate) is lord over everything.

„And he (the chief archon) repented for everything which had come into being through him. This time he planned to bring a flood upon the work of man. But the greatness of the light of the foreknowledge informed Noah, and he proclaimed (it) to all the offspring which are the sons of men. But those who were strangers to him did not listen to him. It is not as Moses said, ‚They hid themselves in an ark’ (Gn 7: 7), but they hid themselves in a place, not only Noah, but also many other people from the immovable race. They went into a place and hid themselves in a luminous cloud. And he (Noah) recognized his authority, and she who belongs to the light was with him, having shone on them because he (the chief archon) had brought darkness upon the whole earth.

„And he made a plan with his powers. He sent his angels to the daughters of men, that they might take some of them for themselves and raise offspring for their enjoyment. And at first they did not succeed. When they had no success, they gathered together again and they made a plan together. They created a counterfeit spirit, who resembles the Spirit who had descended, so as to pollute the souls through it. And the angels changed themselves in their likeness into the likeness of their mates (the daughters of men), filling them with the spirit of darkness, which they had mixed for them, and with evil. They brought gold and silver and a gift and copper and iron and metal and all kinds of things. And they steered the people who had followed them into great troubles, by leading them astray with many deceptions. They (the people) became old without having enjoyment. They died, not having found truth and without knowing the God of truth. And thus the whole creation became enslaved forever, from the foundation of the world until now. And they took women and begot children out of the darkness according to the likeness of their spirit. And they closed their hearts, and they hardened themselves through the hardness of the counterfeit spirit until now.

„I, therefore, the perfect Pronoia of the all, changed myself into my seed, for I existed first, going on every road. For I am the richness of the light; I am the remembrance of the pleroma.

„And I went into the realm of darkness and I endured till I entered the middle of the prison. And the foundations of chaos shook. And I hid myself from them because of their wickedness, and they did not recognize me.

„Again I returned for the second time, and I went about. I came forth from those who belong to the light, which is I, the remembrance of the Pronoia. I entered into the midst of darkness and the inside of Hades, since I was seeking (to accomplish) my task. And the foundations of chaos shook, that they might fall down upon those who are in chaos and might destroy them. And again I ran up to my root of light, lest they be destroyed before the time.

„Still for a third time I went – I am the light which exists in the light, I am the remembrance of the Pronoia – that I might enter into the midst of darkness and the inside of Hades. And I filled my face with the light of the completion of their aeon. And I entered into the midst of their prison, which is the prison of the body. And I said, ‚He who hears, let him get up from the deep sleep.’ And he wept and shed tears. Bitter tears he wiped from himself and he said, ‚Who is it that calls my name, and from where has this hope come to me, while I am in the chains of the prison?’ And I said, ‚I am the Pronoia of the pure light; I am the thinking of the virginal Spirit, who raised you up to the honored place. Arise and remember that it is you who hearkened, and follow your root, which is I, the merciful one, and guard yourself against the angels of poverty and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of Hades.

„And I raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on.

„And behold, now I shall go up to the perfect aeon. I have completed everything for you in your hearing. And I have said everything to you that you might write them down and give them secretly to your fellow spirits, for this is the mystery of the immovable race.”

And the savior presented these things to him that he might write them down and keep them secure. And he said to him, „Cursed be everyone who will exchange these things for a gift or for food or for drink or for clothing or for any other such thing.” And these things were presented to him in a mystery, and immediately he disappeared from him. And he went to his fellow disciples and related to them what the savior had told him.

Jesus Christ, Amen.

The Apocryphon According to John

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