(Pages 1 to 6 of the manuscript, containing chapters 1 - 3, are lost. The extant text starts on page 7...)

(16) Chapter IX. We have a magic writing, copied from that divine alphabet with which God writes His will upon the face of celestial and terrestrial Nature. With this new language we read God's will for all His creatures, and just as astronomers predict eclipses so we prognosticate the obscurations of the church and how long they shall last. Our language is like unto that of Adam and Enoch before the Fall, and though we understand and can explain our mysteries in this our sacred language, we cannot do so in Latin, a tongue contaminated by the confusion of Babylon.

(9) German translations, which required nearly three years, were generously undertaken by Mr. Alfred Beri, who declined all remuneration for his labor. The Latin, Italian, French, and Spanish translations were made by Prof. Homer P. Earle. The Hebrew text was edited by Rabbi Jacob M. Alkow. Miscellaneous short translations and checking also were done by various individuals.

(66) Thus I also, what I do not enough describe in one place concerning this great Mystery, that you will find in another place; and what I cannot describe in this book, in regard of the largeness of the Mystery, and my incapacity, that you will find in the others following.

(27) And then God confounded their Language, that they might yet see that they had only confounded Senses [or Thoughts,] and should turn them to God; that they also might see that they did not understand the Language of the Saints [or holy People,] of the Stock of Shem; and that they must be scattered abroad over the whole World, so that a holy Seed might be preserved, and that all might not perish; but it availed not, they were wicked.

(47) But that in some things I write otherwise than they, I do it not out of selfwill or conceit and supposition, doubting whether it be so or no. I dare not make any doubt herein, neither can any man instruct me herein.

(5) Therefore I would have the Reader warned that he be diligent in the reading hereof, and patient so long till he cometh to the reading of the creation and of the government of this world, then he will find it plainly and clearly demonstrated from nature. Now observe:

(30) Therefore I seriously exhort the Reader, and would have him faithfully warned, as it were with a Preface to this great Mystery, that if he do not understand it, and yet longeth and would fain have the meaning or understanding thereof, that he would pray to God for his Holy Spirit, and that he would enlighten him with the same.

(30) Here the Learned of the Schools [or Universities] of this World must stand still, and the Scholar (born of God) must here begin to a learn concerning this Birth; for the Spirit of this World apprehends no more here, this is Foolishness to it; and though he goes very far b, yet he is but in Babel, in his own Reason.

(11) And let no one fancy that we honour the Name of Love beyond the Oracles, for it is, in my opinion, irrational and stupid not to cling to the force of the meaning, but to the mere words; and this is not the characteristic of those who have wished to comprehend things Divine, but of those who receive empty sounds and keep the same just at the ears from passing through from outside, and are not willing to know what such a word signifies, and in what way one ought to distinctly represent it, through other words of the same force and more explanatory, but who specially affect sounds and signs without meaning, and syllables, and words unknown, which do not pass through to the mental part of their soul, but buzz without, around their lips and ears, as though it were not permitted to signify the number four, by twice two, or straight lines by direct lines, or motherland by fatherland, or any other, which signify the self-same thing, by many parts of speech. We ought to know, according to the correct account, that we use sounds, and syllables, and phrases, and descriptions, and words, on account of the sensible perceptions; since when our soul is moved by the intellectual energies to the things contemplated, the sensible perceptions by aid of sensible objects are superfluous; just as also the intellectual powers, when the soul, having become godlike, throws itself, through a union beyond knowledge, against the rays of the unapproachable light, by sightless efforts. But, when the mind strives to be moved upwards, through objects of sense, to contemplative conceptions, the clearer interpretations are altogether preferable to the sensible perceptions, and the more definite descriptions are things more distinct than things seen; since when objects near are not made clear to the sensible perceptions, neither will these perceptions be well able to present the things perceived to the mind. But that we may not seem, in speaking thus, to be pushing aside the Divine Oracles, let those who libel the Name of Love (Ἔρωτος) hear them. "Be in love with It," they say, "and It will keep thee--Rejoice over It, and It will exalt thee--Honour It, in order that It may encompass thee,"--and whatever else is sung respecting Love, in the Word of God.

(45) But thou earthly Babel, what shall I write much of thee for? Indeed I must show thee the Ground, that thy Hypocrisy may be brought to Light, and that the Devil may not continue (in such a Manner) to stand in an angelical Form, and in the voluptuous Kingdom of this World (in Man) be a God, which is his highest Endeavour.

(1) Of language put into other people's mouths, nine tenths will succeed. Of language based upon weighty authority, seven tenths. But language which flows constantly over, as from a full goblet, is in accord with God. When language is put into other people's mouths, outside support is sought. Just as a father does not negotiate his son's marriage; for any praise he could bestow would not have the same value as praise by an outsider. Thus, the fault is not mine, but that of others. To that which agrees with our own opinions we assent; from that which does not we dissent. We regard that which agrees with our own opinion as right. We regard that which differs from our opinion as wrong. Language based on weighty authority is used to bar further argument. The authorities are our superiors, our elders in years. But if they lack the requisite knowledge and experience, being our superiors only in the sense of age, then they are not our superiors. And if men are not the superiors of their fellows, no one troubles about them. And those about whom no one troubles are merely stale. Language which flows constantly over, as from a full goblet, is in accord with God. Because it spreads out on all sides, it endures for all time. Without language, contraries are identical. The identity is not identical with its expression: the expression is not identical with its identity. Therefore it has been said, Language not expressed in language is not language. Constantly spoken, it is as though not spoken. Constantly unspoken, it is not as though not spoken.

(24) The heading of this Chapter appears to have no relation to its contents, while it perfectly suits the latter half of Chapter xxii, which has nothing corresponding to it in the heading of that chapter. As however the heading of Chapter xxiv. is common both to the Wurtzburg MS. and Luther’s editions, the translator has no option but to retain it in its present position.

(5) 'Twas not to know the number in which are The motors here above, or if 'necesse' With a contingent e'er 'necesse' make, 'Non si est dare primum motum esse,' Or if in semicircle can be made Triangle so that it have no right angle. Whence, if thou notest this and what I said, A regal prudence is that peerless seeing In which the shaft of my intention strikes. And if on 'rose' thou turnest thy clear eyes, Thou'lt see that it has reference alone To kings who're many, and the good are rare. With this distinction take thou what I said, And thus it can consist with thy belief Of the first father and of our Delight. And lead shall this be always to thy feet, To make thee, like a weary man, move slowly Both to the Yes and No thou seest not; For very low among the fools is he Who affirms without distinction, or denies, As well in one as in the other case; Because it happens that full often bends Current opinion in the false direction, And then the feelings bind the intellect.

(38) I do not say that I cannot err at all. For there are some things which are not sufficiently explained, but are described, as it were, from a glimpse of the great God, when the wheel of nature whirled about too swiftly, so that man, with his half-dead and dull capacity or apprehension, cannot sufficiently comprehend it; though what thou findest not sufficiently explained in one place thou wilt find it done in another; if not in this book, then in the others. Now thou wilt say, It does not become me to ask such questions; for the Deity is a Mystery, which no man can search into. Answer.

(97) Therefore it is very hard to know Babel; every one supposes that he is not in it; and yet the Spirit shows me, that Babel incloses the whole Earth; therefore let every one look to his own Ways, and not hunt after Covetousness, for the Driver destroys it, and the Stormer eats it up and consumes it; the Council of the wise Man will not help then; all the Wisdom of this World is Folly; for that oFire is from the Anger of God; your Wisdom will turn to your Hurt and Scorn. Of Christ's Ascension into Heaven.

(4) For ye (are) confusing our thoughts , whereby men, giving forth the worst deeds, will speak , as of the Demon-gods beloved, forsaken by the Good Mind , (far) astray from the understanding of the Great Creator, the Living Lord, and (far astray) from His Righteousness!

(34) [pages 109 and 110 are missing in NHC III, replaced here by the corresponding section in the Berlin Gnostic Codex, the beginning of which is somewhat different from the final partial sentence of NHC III 108 (the broken off sentence)]

(3) "And that mystery of the Ineffable is moreover also a one and only word, which existeth in the speech of the Ineffable, and it is the economy of the solution of all the words which I have spoken unto you. "And he who will receive the one and only word of that mystery which I shall now say unto you, and all its types and all its figures, and the manner of accomplishing its mystery,--for ye are perfect and all-perfect and ye will accomplish the whole gnosis of that mystery with its whole economy, for unto you all mysteries are entrusted,--hearken, therefore, now, that I may tell you that mystery, which is [ . . .?].

(44) "I will not represent unto you that which was written in good and intelligible Latin in all the other written leaves, for God would punish me, because I should commit a greater wickedness, than he who (as it is said) wished that all the men of the World had but one head that he might cut it off with one blow. Having with me therefore this fair book, I did nothing else day nor night, but study upon it, understanding very well all the operations that it showed, but not knowing with what matter I should begin, which made me very heavy and solitary, and caused me to fetch many a sigh. My wife Perrenella, whom I loved as myself, and had lately married was much astonished at this, comforting me, and earnestly demanding, if she could by any means deliver me from this trouble. I could not possibly hold my tongue, but told her all, and showed this fair book, whereof at the same instant that she saw it, she became as much enamoured as myself, taking extreme pleasure to behold the fair cover, gravings, images, and portraits, whereof notwithstanding she understood as little as I: yet it was a great comfort to me to talk with her, and to entertain myself, what we should do to have the interpretation of them."