(135) For his circumference, conception or chief mother, was the Son of God, and there he stood as a king or prince of God.

(7) At first he made three kingly governments or dominions, answerable to the number of the Holy Trinity, and each kingdom had the order or ordinance, power and quality of the divine being.

(133) His name was not so at the beginning: for he was a creaturely prince or king of the heart of God in the bright light, even the brightest among the three kings of angels. Of his Creation.

(130) Therefore he has set upon him the crown of honour, of might, power and authority, so that there is in heaven no higher nor more excellent nor mightier than he is, except God himself in his Ternary. And this is one king, rightly described, with a true ground in the knowledge of the spirit. Of the second King LUCIFER, now so called, because of his Fall.

(12) Through Immortal Man appeared the first designation, namely, divinity and kingdom, for the Father, who is called 'Self-Father Man' revealed this. He created a great aeon for his own majesty. He gave him great authority, and he ruled over all creations. He created gods and archangels and angels, myriads without number for retinue.

(140) And as the light of God reigneth in all the powers of the Father, so he also reigned in all his angels, as a mighty king of God, and wore on his head the fairest crown of heaven.

(59) The person or the body of a king of angels is generated out of all the qualities, and out of all the powers of his whole kingdom, through the moving, welling-up spirit of God; and therefore such a one is their king, in that his power reacheth into all the angels of his whole kingdom, and he is the head and general or leader, the most beautiful and most powerful Cherubim or throne angel. Such a one was lord Lucifer also before his fall. [60. "This also is more fundamentally described in our second and third books; viz. in the Three Principles of the Divine Being, and in the Threefold Life of Man."] Of the Ground or Foundation, and Mystery.

Afterward he created an angelic assembly —thousands, myriads without number belong to it—that was like the assembly in the eighth heaven, and a first-born called Israel, that is, the one who sees god, and also another called Jesus Christ, who is like the savior above in the eighth heaven and who sits at his right upon an excellent throne. But at his left the virgin of the holy spirit sits upon a throne praising him. And the seven virgins stand before her, with thirty lyres and harps and trumpets in their hands, glorifying him. And all of the armies of angels glorify him and praise him. But he sits on a throne concealed by a great light-cloud. And there was no one with him in the cloud except Sophia, the daughter of Pistis, teaching him about all those that exist in the eighth heaven, so that the likeness of those might be created, in order that his kingdom might continue until the consummation of the heavens of chaos and their powers. Now, Pistis Sophia separated him from the darkness and summoned him to her right, but the chief creator she put at her left. Since that day right has been called justice, but left has been called injustice. Moreover, because of this they all received a realm in the assembly of justice, and injustice is set over all their creations.

(9) Over all the archons he appointed an Archon with no one commanding him. He is the lord of all of them, that is, the countenance which the Logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every which a representation of him, since he is characterized by every property and glorious quality. For he too is called "father" and god" and "demiurge" and "king" and "judge" and "place" and "dwelling" and "law."

(9) And God-the-Mind, being male and female both, as Light and Life subsisting, brought forth another Mind to give things form, who, God as he was of Fire and Spirit, formed Seven Rulers who enclose the cosmos that the sense perceives. Men call their ruling Fate.

(42) But God created and made him a king of light, and when he became disobedient, and would be above the whole or total God, then God spewed him out of his seat, and in the midst or centre of our time created another king out of the same Deity out of which lord Lucifer was created; (understand it aright, out of the Salitter, which was without, distinct from the body of king Lucifer), and set him on the royal throne of Lucifer, and gave him might, authority and power, as Lucifer had before his fall.

(1) He caused and produced Beth, predominant in wisdom, crowned, combined, and formed the Moon in the Universe, the first day of the week, and the right eye, of man.

(45) He ruleth over Egypt, and the gods are in his service. He hath carried off endless generations, and given life to endless generations with his Eye; the sole one of its Lord, the Inviolate one

(11) But now seeing he was so beauteously and gloriously imaged or formed as a king in nature, his beauteous form and feature tickled him, and so he thought with himself, I am now God, and formed or framed out of God, who can vanquish me? Or who can alter or change me? I myself will be lord, and with my sharpness rule in all things, and my body shall be the image which shall be worshipped; I will prepare and erect for myself a new kingdom: for the whole circumference, extent or region is mine, I alone am God, and none else.

(99) But when the mighty, potent prince and king Lucifer was created, he would not do so, but elevated and swelled himself, and would alone be God, and kindled the wrath-fire in himself, and so did all his angels also.

(16) He established in his place images of the light which appeared and of those things which are spiritual, though they were of his own essence. For, thus they were honored in every place by him, being pure, from the countenance of the one who appointed them, and they were established: paradises and kingdoms and rests and promises and multitudes of servants of his will, and though they are lords of dominions, they are set beneath the one who is lord, the one who appointed them.

(21) The God of Pythagoras was the Monad, or the One that is Everything. He described God as the Supreme Mind distributed throughout all parts of the universe--the Cause of all things, the Intelligence of all things, and the Power within all things. He further declared the motion of God to be circular, the body of God to be composed of the substance of light, and the nature of God to be composed of the substance of truth.

Yaldabaoth is the first ruler, who took great power from his mother. Then he left her and moved away from the place where he was born. He took control and created for himself other realms with luminous fire, which still exists. He mated with the mindlessness in him and produced authorities for himself: The name of the first is Athoth, whom generations call the reaper. The second is Harmas, who is the jealous eye. The third is Kalila-Oumbri. The fourth is Yabel. The fifth is Adonaios, who is called Sabaoth. The sixth is Cain, whom generations of people call the sun. The seventh is Abel. The eighth is Abrisene. The ninth is Yobel. The tenth is Armoupieel. The eleventh is Melcheir-Adonein. The twelfth is Belias, who is over the depth of the underworld. Yaldabaoth stationed seven kings, one for each sphere of heaven, to reign over the seven heavens, and five to reign over the depth of the abyss. He shared his fire with them, but he did not give away any of the power of the light that he had taken from his mother. For he is ignorant darkness. When light mixed with darkness, it made the darkness shine. When darkness mixed with light, it dimmed the light and became neither light nor darkness, but rather gloom. This gloomy ruler has three names: the first name is Yaldabaoth, the second is Sakla, the third is Samael. He is wicked in his mindlessness that is in him. He said, I am god and there is no other god but me, since he did not know where his own strength had come from. The rulers created seven powers for themselves, and the powers created six angels apiece, until there were 365 angels. These are the names and the corresponding appearances: The first is Athoth and has the face of sheep. The second is Eloaios and has the face of a donkey. The third is Astaphaios and has the face of a hyena. The fourth is Yao and has the face of a snake with seven heads. The fifth is Sabaoth and has the face of a snake. The sixth is Adonin and has the face of an ape. The seventh is Sabbataios and has a face of flaming fire. This is the sevenfold nature of the week. Yaldabaoth has many faces, more than all of these, so that he could show whatever face he wanted when he was among the seraphim. He shared his fire with them and lorded it over them because of the glorious power he had from his mother’s light. That is why he called himself god and defied the place from which he came. In his thought he united the seven powers with the authorities that were with him. When he spoke, it was done. He named each of the powers, beginning with the highest: First is goodness, with the first power, Athoth. Second is forethought, with the second power, Eloaios. Third is divinity, with the third power, Astaphaios. Fourth is lordship, with the fourth power, Yao. Fifth is kingdom, with the fifth power, Sabaoth. Sixth is jealousy, with the sixth power, Adonin. Seventh is understanding, with the seventh power, Sabbataios. Each has a sphere in its own realm. They were named after the glory above for the destruction of the powers. While the names given them by their maker were powerful, the names given them after the glory above would bring about their destruction and loss of power. That is why they have two names. Yaldabaoth organized everything after the pattern of the first realms that had come into being, so that he might create everything in an incorruptible form. Not that he had seen the incorruptible ones. Rather, the power that is in him, that he had taken from his mother, produced in him the pattern for the world order. When he saw creation surrounding him, and the throng of angels around him who 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 suggested to the angels with him that there is another god. For if there were no other god, of whom would he be jealous?

(47) And Parmenides the great, as Plato says in the Sophist writes of God thus: "Very much, since unborn and indestructible He is, Whole, only-begotten, and immoveable, and unoriginated." Hesiod also says: "For He of the immortals all is King and Lord. With God none else in might may strive." Nay more, Tragedy, drawing away from idols, teaches to look up to heaven. Sophocles, as Hecataeus, who composed the histories in the work about Abraham and the Egyptians, says, exclaims plainly on the stage: "One in very truth, God is One, Who made the heaven and the far-stretching earth, The Deep's blue billow, and the might of winds.

(28) From his concurrence with his thought, the powers appeared who where called 'gods'; and the gods from their considerings revealed divine gods; and the gods from their considerings revealed lords; and the lords of the lords from their words revealed lords; and the lords from their powers revealed archangels; the archangels revealed angels; from the semblance appeared, with structure and form for naming all the aeons and their worlds.