"This is the paraphrase : For you did not remember that it is from the firmament that your race has been protected. Elorchaios is the name of the great light, the place from which I have come, the word that has no equal. And the likeness is my honored garment. And Derdekeas is the name of his word in the voice of the light. And Strophaia is the blessed glance, which is the spirit. And Chelkeach is my garment, who has come from the astonishment, who was in the cloud of the hymen that appeared as a cloud with three forms. And Chelkea is my garment that has two forms, he who was in the cloud of silence. And Chelke is my garment that was given him from every region; it was given him in a single form from the greatness, and he was in the cloud of the middle region. And the star of the light that was mentioned is my invincible garment, which I wore in Hades; this, the star of the light, is the mercy that surpasses the thought and the testimony of those who bear witness. And the testimony was mentioned: the first and the last, faith, the mind of the wind of darkness. And Sophaia and Saphaina are in the cloud of those who have been separated from the chaotic fire. And the righteous spark is the cloud of light that has shone in your midst. For in the cloud of light my garment will go down to chaos. But the impure light, a power, appeared in the darkness and belongs to dark nature. And the upper air and the lower air, and the powers and the authorities, the demons and the stars, these possessed a particle of fire and a light from the spirit. And Moluchthas is a wind, for without it nothing is brought forth upon the earth. He has a likeness of a serpent and a unicorn. His protrusions are manifold wings. And the remainder is the womb that has been disturbed.

(2) "And my garment of fire, according to the will of the majesty, went down to what is strong, and to the unclean portion of nature that the power of darkness was covering. And my garment rubbed nature in her covering. And her unclean femininity was strong. And the wrathful womb came up and made the mind dry, resembling a fish that has a drop of fire and a power of fire. And when nature had cast off the mind, she was troubled and wept. When she was hurt and in her tears, she cast off the power of the spirit and remained as I am. I put on the light of the spirit and rested with my garment on account of the sight of the fish. And that the deeds of nature might be condemned, since she is blind, manifold animals came out of her, in accordance with the number of the fleeting winds. All of them came into being in Hades, searching for the light of the mind that took shape. They were not able to stand up against it. I rejoiced over their ignorance.

(2) "And by the will of the greatness my equality was revealed, that what is of the power might become apparent. You are the great power that came into being, and I am the perfect light that is above the spirit and the darkness, the one who puts to shame the darkness for the intercourse of impure rubbing. For through the division of nature the majesty wished to be covered with honor up to the height of the thought of the spirit. And the spirit received rest in his power. For the image of the light is inseparable from the unconceived spirit. And the lawgivers did not name him after all the clouds of nature, nor is it possible to name him. For every likeness into which nature had divided is a power of the chaotic fire, which is the material seed. The one who took to himself the power of the darkness imprisoned it in the midst of its members. And by the will of the majesty, in order that the mind and the whole light of the spirit might be protected from every burden and from the toil of nature, a voice came forth from the spirit to the cloud of the hymen. And the light of the astonishment began to rejoice with the voice that was granted to him. And the great spirit of light was in the cloud of the hymen. He honored the infinite light and the universal likeness, who I am, the son of the majesty, saying, 'Anasses Duses, you are the infinite light who was given by the will of the majesty to establish every light of the spirit upon the place, and to separate the mind from the darkness. For it was not right for the light of the spirit to remain in Hades. For at your wish the spirit arose to behold your greatness.'

(615) who had been great criminals: they were just, as they fancied, about to return into the upper world, but the mouth, instead of admitting them, gave a roar, whenever any of these incurable sinners or some one who had not been sufficiently punished tried to ascend; and then wild men of fiery aspect, who were standing by and heard the sound, seized and carried them off; and Ardiaeus and others they bound head and foot and hand, and threw them down and flayed them with scourges, and dragged them along the road at the side, carding them on thorns like wool, and declaring to the passers-by what were their crimes, and that 8 they were being taken away to be cast into hell.’ And of all the many terrors which they had endured, he said that there was none like the terror which each of them felt at that moment, lest they should hear the voice; and when there was silence, one by one they ascended with exceeding joy. These, said Er, were the penalties and retributions, and there were blessings as great. Now when the spirits which were in the meadow had tarried seven days, on the eighth they were obliged to proceed on their journey, and, on the fourth day after, he said that they came to a place where they could see from above a line of light, straight as a column, extending right through the whole heaven and through the earth, in colour resembling the rainbow, only brighter and purer; another day’s journey brought them to the place, and there, in the

(2) "And I appeared in the cloud of the hymen, in silence, without my holy garment. With my will I honored my garment, which has three forms in the cloud of the hymen. And the light that was in silence, the one from the rejoicing power, contained me. I wore it. And its two parts appeared in a single form. Its other parts did not appear on account of the fire. I became unable to speak in the cloud of the hymen, for its fire was frightful, lifting itself up without diminishing. And so that my greatness and the word might appear, I placed likewise my other garment in the cloud of silence. I went into the middle region and put on the light that was in it, that was sunk in forgetfulness and that was separated from the spirit of astonishment, for he had cast off the burden. At my wish, nothing mortal appeared to him, but they were all immortal things that the spirit granted to him. And he said in the mind of the light, 'AI EIS AI OU PHAR DOU IA EI OU, I have come in great rest in order that he may give rest to my light in his root, and may bring it out of harmful nature.'

(2) The whole greatness of the fatherhood of the spirit was at rest in its places. And I was with him, since I have a thought of a single emanation from the eternal ones and the unknowable ones, undefiled and immeasurable. I placed the small thought in the world, having disturbed them and frightened the whole multitude of the angels and their ruler. And I was visiting them all with fire and flame because of my thought. And everything pertaining to them was brought about because of me. And there came about a disturbance and a fight around the seraphim and cherubim, since their glory will fade, and there was confusion around Adonaios on both sides and around their dwelling, up to the world ruler and the one who said, "Let us seize him." Others again said, "The plan will certainly not materialize." For Adonaios knows me because of hope. And I was in the mouths of lions. And as for the plan that they devised about me to release their error and their senselessness, I did not succumb to them as they had planned. And I was not afflicted at all. Those who were there punished me, yet I did not die in reality but in appearance, in order that I not be put to shame by them because these are my kinsfolk. I removed the shame from me, and I did not become fainthearted in the face of what happened to me at their hands. I was about to succumb to fear, and I suffered merely according to their sight and thought so that no word might ever be found to speak about them. For my death, which they think happened, happened to them in their error and blindness, since they nailed their man unto their death. Their thoughts did not see me, for they were deaf and blind. But in doing these things, they condemn themselves. Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. It was another upon whom they placed the crown of thorns. But I was rejoicing in the height over all the wealth of the rulers and the offspring of their error, of their empty glory. And I was laughing at their ignorance.

(8) "And at the commandment of my Father, the First Mystery which looketh within, I myself went down into the chaos, shining most exceedingly, and approached the lion-faced power, which shone exceedingly, and took its whole light in it and held fast all the emanations of Self-willed, so that from now on they went not into their region, that is the thirteenth æon. And I took away the power of all the emanations of Self-willed, and they all fell down in the chaos powerless. And I led forth Pistis Sophia, she being on the right of Gabriēl and Michaēl. And the great light-stream entered again into her. And Pistis Sophia beheld with her eyes her foes, that I had taken their light-power from them. And I led Pistis Sophia forth from the chaos, she treading under foot the serpent-faced emanation of Self-willed, and moreover treading under foot the seven-faced-basilisk emanation, and treading under foot the lion- and dragon-faced power. I made Pistis Sophia continue to stand upon the seven-headed-basilisk emanation of Self-willed; and it was more mighty than them all in its evil doings. And I, the First Mystery, stood by it and took all the powers in it, and made to perish its whole matter, so that no seed should arise from it from now on."

(4) "And the light that was in the hymen was disturbed by my power, and it passed through my middle region. It was filled with the universal thought. And through the word of the light of the spirit it returned to its rest. It received form in its root and shone without deficiency. And the light that had come forth with it from silence went in the middle region and returned to the place. And the cloud shone. And from it came an unquenchable fire. And the portion that separated from the astonishment put on forgetfulness. It was deceived by the fire of darkness. And the shock of its astonishment cast off the burden of the cloud. It was evil, since it was unclean. And the fire mixed with the water so that the waters might become harmful.

(255) 295 To say: The Horizon burns incense to Horus of Nn; provisions for the lords. 295 The horizon burns incense to Horus of Nn, 295 the heat of its flaming breath is against you who surrounded the chapel, 295 the poison of its flaming breath is against you who wear the Great (Lower Egyptian crown). 296 The horizon burns incense to Horus of Nn; provisions for the lords. 296 O the ugly, the ugly of form (speech?), the ugly of form, 297 remove thyself from thy place, lay down on the ground the dignity for N. 297 If thou removest not thyself from thy place and layest (not) down on the ground thy dignity for N.; 297 then will N. come, his face like the Great One, lord of the .thelmet, 297 mighty through that in which he is, injured; 298 then will he impart heat to his eye, which will surround you, 298 and will let go a tempest on those who did wrong, 298 and will let loose an inundation over the Ancients; 299 then will he strike away the arms of Shu under Nut, 299 and then will N. put his arm on the wall (protection) on which thou leanest. 300 The Great (R`) stands tip in the interior of his chapel, 300 and lays down to the ground his dignity for N., 300c, after N. had taken command (w) and had laid hold of knowledge (i).

(2) "This is the spirit of light who has come in them. And by the will of the majesty the spirit gazed up at the infinite light, that his light may be pitied and the likeness may be brought up from Hades. And when the spirit had looked, I flowed out—I, the son of the majesty—like a wave of light and like a whirlwind of the immortal spirit. And I blew from the cloud of the hymen upon the astonishment of the unconceived spirit. The cloud separated and cast light upon the clouds. These separated so that the spirit might return. Because of this the mind took shape. Its rest was shattered. For the hymen of nature was a cloud that cannot be grasped; it is a great fire. Similarly, the afterbirth of nature is the cloud of silence; it is an august fire. And the power that was mixed with the mind—it, too, was a cloud of nature that was joined with the darkness that had aroused nature to unchastity. And the dark water was a frightful cloud. And the root of nature, which was below, was crooked, since it is burdensome and harmful. The root was blind to the bound light, which was unfathomable because it had many appearances.

(2) Look thou upon me and exalt me, impart to me Terror, and rouse in me Might, so that the gods of the Tuat may fear me, that their battlements war in my behalf there; and that he may not assail and slay me in the house of darkness, who enwrappeth the dead; the god who hideth his name; or that the like be done by them

(5) Then, in Jerusalem, the holy city, on a pinnacle of the temple, the devil saith unto Jesus, If thou be the Son of God, cast thyself down from hence: for it is written, He shall give his angels charge concerning thee, to keep thee: and in their hands they shall bear thee up, lest at any time thou dash they foot against a stone.

(15) Thy proud Horse [or Beast,] thou shameful Whore, shall ride no longer alone over the bended Knees; in that Time it will no more be said, The Power [Might or Authority] sticks in my Chest of Money; that Mineral [or Metal] becomes a Blossom in the Light; and the Tincture stands in the Blossom of the Lily; Stones are of as much worth [as that Metal is;] the Clothing of the Virgin is brighter than thy Pride. How finely does the Ornament of this World stand on Modesty and the Fear of God, if the Heart be humble? How does thy silken and golden Clothes adorn thee? Dost thou not appear in God's Deeds of Wonder? Who will call thee a false Woman, if thou be so very chaste? Dost thou not stand to the Honour of the Great God? Art thou not his Work of Wonder? Is there not a friendly laughter before thee? Who can say that thou art a wrathful Woman? Thy modest Countenance shines over Mountains and Valleys. Art thou not at the End of the World, and [will not] thy Glance [or Luster] be espied in Paradise? Wherefore stands thy Mother in Babel, and so very malicious? O! thou shameful Whore; get thee out, for Babel is % on Fire, or else thou wilt be burnt thyself.

(16) Now this King was promised of God, that he should possess the Gates of his Enemies, and should lead his Enemies captive; and the Devils are these Enemies. Now dost thou conceive, that when this Creature bound the Devils at Jerusalem, and as a confined Creature that did reach no further, did lead them captive, who then bound them at Rome? Thou sayest; his Deity. O no! that was not its Office; the Devils are however in the Father's most internal Root; in his Anger. A Creature must only do it, who was so great as could be every where with the Devils.

(25) Isidore also, his son, resembled Basilides. He also [...] many, and he [...], but he did not [...] this [...] other disciple(s) [...] blind [...], but he gave them [...] pleasures ... ... (lines 16 through end-of-page unrecoverable) ... they do not agree with each other. For the Simonians take wives (and) beget children; but the [...] abstain from their [...] nature [...] a passion [...] the drops of [...] anoint them ... ... (1 line unrecoverable) ... which we [...] they agree with each other [...] him [...] they ... ... (lines 14 through end-of-page unrecoverable) ... judgment(s) [...] these, on account of the [...] them [...] the heretics [...] schism(s) [...] and the males [...] are men [...] will belong to the world-rulers of darkness ... ... (1 line unrecoverable) ... of the world ... ... (1 line unrecoverable) ... they have [...] the archons [...] power(s) ... ... (1 line unrecoverable) ... judge them [...]. But the [...] word(s) of ... ... (lines 20 through end-of-page unrecoverable) ... speak, while they [...] become [...] in a fire unquenchable [...] they are punished.

(1) "'2. Its plotting taketh away the light from me all the time, and as sharp iron have they taken away power from me. "'3. I chose to descend into the chaos rather than to abide in the thirteenth æon, the region of Righteousness. "'4. And they desired to lead me craftily, in order to consume my whole light. "'5. For this cause then will the Light take away their whole light, and also their whole matter will be made naught. And it will take away their light and not suffer them to abide in the thirteenth æon, their dwelling-place, and will not have their name in the region of those who shall live. "'6. And the four-and-twenty emanations will see what hath befallen thee, O lion-faced power, and will be afraid and not be disobedient, but give the purification of their light. "'7. And they will see thee and will rejoice over thee and say: Lo, an emanation which hath not given the purification of its light, so that it may be saved, but boasted itself in the abundance of the light of its power, because it did not emanate from the power in it, and hath said: I will take away the light from Pistis Sophia, which will now be taken from it.' "Now, therefore, let him in whom his power is raised, come forward and proclaim the solution of the eleventh repentance of Pistis Sophia." Then Salome came forward and said: "My Lord, concerning this thy light-power prophesied aforetime through David in the fifty-first Psalm, saying:

(41) "Full in the midst of this infernal Road, An Elm displays her dusky Arms abroad; The God of Sleep there hides his heavy Head And empty Dreams on ev'ry Leaf are spread. Of various Forms, unnumber'd Specters more; Centaurs, and double Shapes, besiege the Door: Before the Passage horrid Hydra stands, And Briareus with all his hundred Hands: Gorgons, Geryon with his triple Frame; And vain Chimæra vomits empty Flame. The Chief unsheath'd his shining Steel, prepar'd, Tho seiz'd with sudden Fear, to force the Guard. Off'ring his brandish'd Weapon at their Face, Had not the Sibyl stop'd his eager Pace, And told him what those empty Phantoms were; Forms without Bodies, and impassive Air."

(1) "I know not if thou art a moon or an idol, I know not what service to pay thee, Thou art not apart from me, yet, strange to say, I know not where I am, or where thou art. I know not wherefore thou art dragging me, Now embracing me, and now wounding me!" That wine of God is gained from that minstrel, Both of these have one and the same name in speech, Men's bodies are like pitchers with closed mouths; Beware, till you see what is inside them.

(3) He continued and said: "The fourth order is called Parhedrōn Typhōn, who is a mighty ruler, under whose authority are two-and-thirty demons. And it is they which enter into men and seduce them to lusting, fornicating, adultery and to the continual practice of intercourse. The souls then which this ruler will carry off in ravishment, pass one-hundred-and-twenty-and-eight years in his regions, while his demons torment them through his dark smoke and his wicked fire, so that they begin to be ruined and destroyed. "It cometh to pass then, when the sphere turneth itself and the little Sabaōth, the Good, he of the Midst, who is called Zeus, cometh, and when he cometh to the ninth æon of the sphere which is called the Archer, and when Boubastis, who is called in the world Aphroditē, cometh, and she cometh to the third æon of the sphere which is called the Twins, then the veils which are between those of the Left and those of the Right, draw themselves aside, and there looketh forth Zarazaz, whom the rulers call with the name of a mighty ruler of their regions 'Maskelli,' and he looketh on the dwellings of Parhedrōn Typhōn, so that his regions are dissolved and destroyed. And all the souls which are in his chastisements are carried and cast back anew into the sphere, because they are reduced through his dark smoke and his wicked fire."

(470) 910 To say: N. knows his mother; N. forgets not his mother; 910 the white crown, the shining, the broad, which dwells in el-K�b, the lady of the great house, 910 the lady of the land worthy of honour, the lady of the secret land, 910 the lady of the marsh of fishermen, the lady of the valley of tp.tiw, 911 the red-coloured, the red crown, the lady of the lands of Buto. 911 "Mother of N.," so said I, 911 "give thy breast to N., that N. may suck therewith." 912 "(My) son N.," so said she, "take to thee my breast; that thou mayest suck it" said she, 912 "that thou mayest live again," so said she, "that thou mayest be (again) small," so said she. 913 "Thou shalt ascend to heaven as a falcon, 913 thy feathers shall be as those of a goose," so said she. 913 Hdhd, bring this to N.; 913 he is the great wild-bull. 914 "Bull of offerings, bow thy horn, 914 let N. pass by; it is N." 914 "Where goest thou?" "N. goes to heaven, in possession of life and joy, 915 that N. may see his, father; that N. may see R`." 915 "Thou are on the way to the high places, to the places of Set." 916 The high places will put him on the places of Set; 916 (even) on that high sycamore cast of the sky, it having bent down, on which the gods sit; 917 for N. is indeed the living falcon, who has explored b.w; 917 for N. is indeed the great helmsman, who has voyaged over the two t-parts of heaven; 917 for N. is indeed he of the great foot, with long stride. 918 N. purifies himself in the Marsh of Reeds; 918 N. dresses himself in the field of Khepri; 918 N. finds R` there. 919 If R` comes forth in the East, he finds N. in the horizon; 919 if R` comes to the West, he finds N. in the possession of life and endurance; 919 every beautiful place where R` goes, he finds N. there.