(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.

(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.

(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)]

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

(410) 719 To say: O Busirite, thou dd, he who is in his Grg.w-b.f, 719 N. is a wrw.t.k; N. will be a wrw.t.k. 719 N. finds thee, sitting on that fortress of ti, 719 in which the gods sit (live), to which the lords of kas are drawn. 719 Comes -----------------

(17) Chapter X. Although there are still certain powerful persons who oppose and hinder us--because of which we must remain concealed--we exhort those who would become of our Fraternity to study unceasingly the Sacred Scriptures, for such as do this cannot be far from us. We do not mean that the Bible should be continually in the mouth of man, but that he should search for its true and eternal meaning, which is seldom discovered by theologians, scientists, or mathematicians because they are blinded by the opinions of their sects. We bear witness that never since the beginning of the world has there been given to man a more excellent book than the Holy Bible. Blessed is he who possesses it, more blessed he who reads it, most blessed he who understands it, and most godlike he who obeys it.

(1) HERE I must encounter with the proud and seeming conceited Wise, who does but grope in the Dark, and knows or understands nothing of the Spirit of God, and must comfort both him, and also the desirous longing Reader who loves God, and must show them a little Door to the heavenly Essence; and show them in what Manner they should understand these Writings, before I come to the Chapter itself.

(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."

(31) It is evident also that the mispaginations in the Shakespearian Folios and other volumes are keys to Baconian ciphers, for re-editions--often from new type and by different printers--contain the same mistakes. For example, the First and Second Folios of Shakespeare are printed from entirely different type and by different printers nine years apart, but in both editions page 153 of the Comedies is numbered 151, and pages 249 and 250 are numbered 250 and 251 respectively. Also in the 1640 edition of Bacon's The Advancement and Proficience of Learning, pages 353 and 354 are numbered 351 and 352 respectively, and in the 1641 edition of Du Bartas' Divine Weeks pages 346 to 350 inclusive are entirely missing, while page 450 is numbered 442. The frequency with which pages ending in numbers 50, 51, 52,53, and 54 are involved will he noted.

(405) 703 To say: O R`, O w-ti, O w-ti, O pnd.ti, O pnd.ti, 703 N. is thou, thou art N. 704 Praise be to N.; praise be to the ka of N. 704 Cause N. to be well, f or N. causes thee to be well; 704 cause N. to be well, for N. causes thee to be well. 704 Cause N. to be refreshed, for N. causes thee to be refreshed. 705 N. is that eye of thine which was on the horn of Hathor, 705 which repeats the repeating (successive) years for (or, upon) N., 705 while N. is conceived in the night and born every day.

(667) 1934 + 1 (Nt. J�quier, XXX 766). O N., take to thee thy head, 1934 + 2 (Nt. 766). to thee thy teeth, to thee thy hair; 1934 + 3 (Nt. 766). thou has opened the neighbouring doors of the people, enduring for ever and ever. 1935-1 (Nt. 766). O N., thou goest forth, thy face towards the sea; 1935-2 (Nt. 766). thou sittest chief of the great ones, with thee; 1935 (Nt. 767). thou hast preserved the sky, thou hast caused the earth to tremble, thou hast protected the imperishable stars. 1936a (N. IX 730). I am come to thee (in) secret places, seeking thee (even) to heaven, 11936b (Nt. 768). but (in) the secret (place) there is no spirit there, 1936b + 1 (Nt. 768). from the peace of heaven to, the peace of earth, 1936b + 2 (Nt. 768). the peace of the two lords (Horus and Set), the peace of high (heaven), the peace of peace. 11936b + 3 (Nt. 768). The mowing of corn (is) for thy wg-feast, 11936b + 4 (Nt. 768). the nri-corn (?) for thy years (livelihood, cf. 1950b); thy white bread, Anubis, for (thy) flat-cakes, and this its dough, 1936b + 5 (Nt. 768-769). thy drink, First of the Westerners, thy warm bread, 1937 (Nt. 769). N., (are) before the gods. 1938a (Nt. 769). O N., raise thyself up, 1938b (Nt. 769). raise thyself from thy left side, put thyself (lit. sit) on thy right side, 1938b + 1 (Nt. 769). sit thou on the seats of R`. 1939-1 (Nt. 769). Purify thy back, even to the vertebrae; let thy hand be upon thine altar, 1939-2 (Nt. 770). thy thousand of bread, thy thousand of beer, thy thousand of cattle, thy thousand of birds, 1939-3 (Nt. 770). thy thousand of all (kinds) of linen, thy thousand of every thing, which the god eats, 1939-4 (Nt. 770). thy thousand of clean (things), also within the dwelling, 1939 (Nt. 771). that thou mayest eat the leg (of meat), that thou mayest pass the cutlet (over thy mouth), that thou mayest devour the double rib, 1939+ 1 (Nt. 771). at the place of slaughter for ever and ever. 1940 (Nt. 771). O N., they defend thy name, with thee. 1940+ 1 (Nt. 771). Thou shalt not speak to them, crying out, 1940+ 2 (Nt. XXX 771). what, say they, is done to thee, 1940+3 (Nt. 772). by "the throne" it was done, sayest thou, 1940+4 (Nt. 772). ss, his grave, ruling his brick, sayest thou. 1940+ 5 (Nt. 772). An offering of his cake (?) in the castle (?). 1940+ 6 (Nt. 772). Hail, he himself (i.e. she herself, the queen)! 1941a (Nt. 772). O N., eat this for thyself alone; 1941b (Nt. 773). thou shalt not give (it) to those people; these by thy side. 1946 + 1 (Nt. 773). O N., this hour of the morning, of this third day, is come, 1941b + 2 (Nt. 773). when thou surely passest on to heaven, together with the stars, the imperishable stars. 1941b + 3 (Nt. 774). O N., be it said to thee: "in peace; 1942a (Nt. 774), thou art beautiful; great is that which thy position does for thee as First of the Westerners." 1942b (Nt. 774). The seated one is put near the king. 1942b + 1 (Nt. 774-775). Thou choosest among (?) the first of thy land those who will make thy halls. Utterance 667 A. 1943a-1 (Nt. 775). To say: It is beautiful to see, it is peaceful to hear that Osiris stands at the door of the gods. 1943a-2 (Nt. 775). Thy sanctuary, N., 1943a-3 (Nt. 775). is to thee as (?) a heart of secret places; 1943a (Nt. 775-776). it opens for thee the double doors of heaven, it opens for thee the double doors of the way; 1943b (Nt. 776). it makes for thee a way, that thou mayest enter there among the gods, 1943b + 1 (Nt. 776). that thou mayest live as thy soul. 1944a (Nt. 776). O N., thou art not like the dead, who art dead, 1944a + 1 (Nt. 776-777). thou art living, thou art alive, together with them, the spirits, the imperishable stars. 1944 + 2 (Nt. 777). The time of inundation comes, the wg-festival comes, to the uplands, it comes as Osiris. 1944a + 3 (Nt. 777). Horus is purified with the eye of his brother Set; 1944a + 4 (Nt. 777-778). Set is purified with the eye of his brother Horus; 1945b (Nt. 778). N. is purified from every evil thing; 1945c (N. X 736). the Watchers of Horus are purified in his reed-float. 1945c + 1 (Nt. XVII 487). Father Osiris dawned over the sea, upon his throne, named "brilliant" for him, like his spirit; 1946a-1 (Nt. XXX 779). he was warned against Hr.ti lest he be not given to Osiris, (so) 1946a-2 (Nt. 779). there was opened for him the opposing door; 1946a-3 (Nt. 779). there was done for him that which was done (for him) as an only (unique) star without its equal 1946a (Nt. 779). among them, the gods, thou who sittest upon thy great seat. 1946b (N. X 737). Thy bread is t-wr (bread); thy bread is in the broadhall (temple hall). 1947a (N. X 737). The Watchers dance for thee, 1947b (Nt. XXX 780). as the mourning-women of Osiris call for thee. 1947b + 1 (Nt. 780). Raise thyself up, N.; 11947b + 2 (Nt. XVII 489). collect to thee thy bones; 1947b + 3 (Nt. XXX 781). take to thee thy head--a command of the Ennead, 1947b + 4 (Nt. XVII 490). sit thou for thy great bread; 1947b + 5 (Nt. XXX 781). choose thou the leg of meat on the great place of slaughter; 1947b + 6 (N. X 738). let there be given to thee the double-rib piece on the place of slaughter of Osiris. 1948a (Nt. XVII 490). O N., raise thyself up like Min. 1948b (N. X 738). Thou fliest up to heaven; thou livest with them; 1948c (N. X 738). thou causest thy wings to grow; 1948c + 1 (Nt. XVII 491). thy feathers on thy head; thy feathers on thy two arms. 1948c + 2 (Nt. XXX 782). Thou hast made the sky clear; thou givest light to them, like a god; 1948c + 3 (Nt. XVII 491). thou remainest chief of heaven like Horus of the D.t. Utterance 667 B. 1948c + 4 (Nt. XVII 491-492). Vigilant (?) is this eye of Horus, which he gave to Osiris; 1948c + 5 (Nt. 492). he gave (it) to thee, that it may destroy thy face. 1948c + 6 (Nt. 492) -------------- smell 1948c + 7 (Nt. 492). this word of Horus is, for it, says Geb. Utterance 667 C. 1949-1 (Nt. XXX 783). To say: I am N. of secret places; 1949 (Nt. 783). I ascend (as) thy good messenger from b.w; 1950a (N. X 739). I have threshed the barley, I have reaped the spelt, 1950b (N. 739). that thy livelihood may be secured thereby. 1950c (Nt. 783). Thou ascendest; thou art complete, N. 1950c + 1 (Nt. 784). Thou art powerful in ----1950c + 2 (Nt. 784). I did not see thee, (it is) thou who seest me. 1951-1 (Nt. 784). This Great One has seen the face of that Great Onethe seeing of two eyes. 1951-2 (Nt. 784). 'Iw who binds hair is his avenger; 1951a (Nt. 785). he stands, like Horus, who is on the shores, 1951b (N. X 740). his two sisters, at his side--Isis and Nephthys. 1952 (Nt. XXX 785). Raise thyself up, N., 1952 + 1 (Nt. 785). unite thy bones, collect thy limbs. 1952 + 2 (Nt. 785-786). Raise thyself up, N., 1952 + 3 (Nt. 786). receive thy head --1952 +4 (Nt. 786) ------- thy face ------- born of Nwn.t, 1952 + 5 (Nt. 786). thy mother, who makes thee glad. 1952 + 6 (Nt. 786). She cleanses thee like a papyrus roll of the flesh (skin?) of Mrw. 1953a (N. X MI). Shu, Shu, he passes by the walls, 1953b (N. 741). he outdistances the walls, 1953c (Nt. 787). N. is enclosed in secret places. 1954. --------------------------------------------1955a-1 (Nt. 787). when she does not pass you by, (when) she does not outdistance you. 1955a-2 (N. 742) -----------------1955a-3 (N. 742) ----------- mw.t 1955a (N. 742). four ---------1955b (N. 742). they pass by the walls; they outdistance the walls; 1955c (N. 742). thou, N., art enclosed in secret places. 1956 (N. 742) --------------------------------------1956 + 1 (N. 742) -----------------------------------1956 + 2 (N. 742) ------------- nn.wt 1957a (N. 742). thy thousand of -------- of stone vessels, 1957b (N. 743). thy thousand of all (kinds) of linen, 1957c (N. 743). thy thousand of cattle, thy thousand of birds, thy thousand of all sweet things, 1958a (N. 743). that thou mayest carry thyself in a festive manner as a god ---- 1958b (N. 744) ---------------- by thee, w ------------1958b + 1 (N. 744) --------------------- to Pdw-s.

(609) 1703 To say: N., thy mother Nut has given birth to thee in the West; 1703 thou hast descended in the West in company with the lord of veneration (?); 1703 thy mother Isis has given birth to thee at Chemmis; 1703 thy hand which is (full of) the north wind takes (Possession) of thee 1703 overflowing thee, behind the north wind, father N. 1704 The Lake of Reeds is full; the Winding Watercourse is inundated; 1704 the mn`-canal of N. is open, 1704 whereby he may ferry over to the horizon, to the place where the gods will be born, 1704 and where thou wilt be born with them. 1705 The two reed-floats of heaven are placed for R`, 1705 that he may ferry over therewith to the horizon to the place where the gods will be born, 1705 and where he will be born with them. 1706 The two reed-floats of heaven are placed for N., 1706 that he may ferry over therewith to the horizon to the place where they will be born, 1706 and where he will be born with them. 1707 Thy sister is Sothis; thy mother (bearer) is the morning star; 1707 thou sittest between them on the great throne, 1707 which is at the side of the Two Enneads. 1708 Behold, let these four dwellers of the region (or, height) be brought, 1708 who sit upon their d`b-sceptres, who come forth on (or, from) the eastern side of the sky, 1708 that they may proclaim this thy goodly utterance to Nb-k.w, 1708 which thy daughter, (m.t), said to thee, and 1708 Nb-k.w shall proclaim this thy goodly utterance 1708 to the Two Enneads. 1709 It is Hpnti, he who lays hold of thy hand when thou descendest into the boat of R`, 1709 descending into the boat with an offering which the king gives; descending and ferrying over. 45. THE DECEASED KING ON EARTH AND IN HEAVEN

(485) 1025 To say: [The two doors of heaven] are open, [the two doors of bw are open]. 1025 ------------------------------------------- 1025 ------------------------------------------- 1025 [take N. to heaven to the house] of Horus, which is in heaven. 1026 Each god who will take N. to heaven, living, enduring, 1026 for him oxen shall be slaughtered, to him legs shall be offered, 1026 and he shall ascend to the house of Horus, which is in heaven. 1027 Each god who will not take him to heaven, 1027 he shall not be respected, he shall have no ba-loin-cloth, he shall smell (taste) no p-cake, 1027 he shall not ascend to the house of Horus, which is in heaven, on the day of the hearing of the word (trial). 1028 ------------------------------------------- 1028 ------------------------------------------- 1028 ------------------------------------------- 1029 [N. has come] to thee, R`, 1029 calf of gold, born of heaven, 1029 fattened (calf) of gold, created by the s.t-cow. 1030 Horus, take N. with thee, living, enduring; 1030 Horus, let not N. be without a boat. 1030 N. comes to thee, father; N. comes to thee, Geb. 1030 Give thine arm to N., that N. may ascend to heaven to his mother Nut. 1031 -------------------------------------------- 1031 -------------------------------------------- 1031 -------------------------------------------- 1032 that we, the Two Enneads, may find an avenger beside him (lit. at his hand), 1032 although we, the Two Enneads, did not find him who (seized him) from behind (lit. on his hinder part). 1032 Geb comes, (his) lion-helmet on his head, his two (angry) eyes (lit. yellow eyes) in his face, 1033 that he may smite you and count (search) foreign lands in search of Osiris. 1033 He found him lying on his side in G.ti. 1033 Osiris, stand up for thy father, Geb, that he may protect thee against Set. 1034 Nun ---------------------------------------- 1034 -------------------------------------------- 1035 -------------- [I have protected] Osiris against his brother, Set. 1035 I am that which bound his feet, bound his hands, 1035 which laid him on his side in T-rw. 1036 Horus who is over the sdsd of heaven, give thou thine arm to N., 1036 that N. may ascend to heaven to Nut; (Nut) give thine arm to N., in life and satisfaction, 1036 that thou mayest unite his bones and collect his limbs. 1037 Thou unitest his bones [to] ----------------------- 1037 --------------------------------------------- 1037 -------------------------------------------- 1037 [There is not a limb to N] which is without a god, 1038. when he ascends, when he lifts himself up to the sky as the great star which is in the east.

(14) The Sepher Yetzirah, according to Adolph Franck, differs from other sacred books in that it does not explain the world and the phenomena of which it is the stage by leaning on the idea of God or by setting itself up as the interpreter of the supreme will. This ancient work rather reveals God by estimating His manifold handiwork. In preparing the Sepher Yetzirah for the consideration of the reader, five separate English translations have been compared. The resulting form, while it embodies the salient features of each, is not a direct translation from any one Hebrew or Latin text. Although the purpose was to convey the spirit rather than the letter of the ancient document, there are no wide deviations from the original rendition. So far as known, the first translation of the Sepher Yetzirah into English was made by the Rev. Dr. Isidor Kalisch, in 1877. (See Arthur Edward Waite.) In this translation the Hebrew text accompanies the English words. The work of Dr. Kalisch has been used as the foundation of the following interpretation, but material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme.

(251) 269 To say: O ye, who are (set) over the hours, who are (go) before R`, make (ready) the way for N., 269 that N. may pass through in the midst of the border guard of hostile mien. 270 N. is on the way to his throne, (like) one whose places are in front, who is behind the god, with bowed head, 270 adorned with a sharp (and) strong antelope's horn, 270 like one in possession of a sharp knife, which cuts the throat. 270 The driver-away (?) of suffering from the bull, the punisher of those in darkness, 270 (is) the strong antelope's horn, which is behind the Great God. 271 N. has reduced them to punishment; N. has crushed their head. 271 The arm of N. will not be resisted in the horizon.

(205) 120 To say: O ye who preside over food, ye who are attached to plentifulness (gb) 120 commend N. to Ftk.t, the cup-bearer of R`, that he may commend him to R` himself, 120 that R` may commend him to the chiefs of the provisions of this year, 120 that they may seize and give him, that they may take and give him barley, spelt, bread, beer. 121 a. For as to N., it is his father who gives, to him; it is R` who gives to him barley, spelt, bread, beer. 121 For he (N.) is indeed the great bull which smote Kns.t. 121 For to N. indeed belong the five portions of bread, liquid, cake, in the mansion, 121 of which three are in heaven with R`, and two on earth with the Ennead. 122 For he is one who is unbound, he is indeed set free; for he is one who is seen, he is one who is indeed observed. 122 O R`, he (N.) is better to-day than yesterday. 123 N. has copulated with Mw.t; N. has kissed Sw-.t; 123 N. has united with Nbw.t. 123 N. has copulated with his beloved, deprived of tbtb (grain?, seed?) and of ss. 123 But as to the beloved of N., she gives bread to N.; 123 she did well by him in that day.

(608) 1702 To say: N., stand up for thy father, the Great One; be seated for thy mother, Nut. 1702 Give thy hand to thy son, Horus; behold, he is come; he approaches thee.

(375) 660 To say: N. is he whom TW will protect; N. is he whom Tsii will deliver. 660 Bring thy message, messenger of Tsii; bring thy message while it is fresh, messenger of Tsii. 660 Mayest thou not come against N., son of a Great One, (as) a knife which castrates.

(16) Let us conclude this second book of the Stromata at this point, on account of the length and number of the chapters.

(407) 710 To say: N. is pure, so that he can receive for himself his pure place which is in heaven. 710 N. will remain, the beautiful places, of N. will remain. 710 N. receives for himself his pure place which is in the bow of the boat of R`. 711 And the sailors who row R`, 711 they also will row N.; 711 and the sailors will take R` round about the horizon., 711 they also will take N. round about the horizon. 712 N.'s mouth is opened for him, N.'s nose is opened for him, 712 N.'s ears are opened for him, 712 that N. may judge words, that he may separate the two contenders, 713 that he may command words to him who is greater than he. 713 R` purifies N.; R` protects N. against the evil which is done against him.