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?

(41) Timaeus: and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. Now when all the gods, both those who revolve manifestly and those who manifest themselves so far as they choose, had come to birth, He that generated this All addressed them thus: “Gods of gods, those works whereof I am framer and father are indissoluble save by my will. For though all that is bound may be dissolved,

(19) Then Ochozias reigned a year. In his time Elisaeus continued to prophesy, and along with him Adadonaeus. After him the mother of Ozias, Gotholia, reigned eight years, having slain the children of her brother. For she was of the family of Ahab. But the sister of Ozias, Josabaea, stole Joas the son of Ozias, and invested him afterwards with the kingdom. And in the time of this Gotholia, Elisaeus was still prophesying. And after her reigned, as I said before, Joash, rescued by Josabaea the wife of Jodae the high priest, and lived in all forty years.

(22) "He was given great authority, and he ruled over the creation of poverty. He created gods and angels, archangels, myriads without number for retinue, from that Light and the tri-male Spirit, which is that of Sophia, his consort. For from this, God originated divinity and kingdom. Therefore he was called 'God of gods' and 'King of kings'.

(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."

(10) And Nymphodorus of Amphipolis, in the third book of the Institutions of Asia, says that the bull Apis, dead and laid in a coffin (soros), was deposited in the temple of the god (daimonos) there worshipped, and thence was called Soroapis, and afterwards Serapis by the custom of the natives. And Apis is third after Inachus. Further, Latona lived in the time of Tityus. "For he dragged Latona, the radiant consort of Zeus." Now Tityus was contemporary with Tantalus. Rightly, therefor, the Boeotian Pindar writes, "And in time was Apollo born;" and no wonder when he is found along with Hercules, serving Admetus "for a long year." Zethus and Amphion, the inventors of music, lived about the age of Cadmus. And should one assert that Phemonoe was the first who sang oracles in verse to Acrisius, let him know that twenty-seven years after Phemonoe, lived Orpheus, and Musaeus, and Linus the teacher of Hercules. And Homer and Hesiod are much more recent than the Trojan war; and after them the legislators among the Greeks are far more recent, Lycurgus and Solon, and the seven wise men, and Pherecydes of Syros, and Pythagoras the great, who lived later, about the Olympiads, as we have shown. We have also demonstrated Moses to be more ancient, not only than those called poets and wise men among the Greeks, but than the most of their deities. Nor he alone, but the Sibyl also is more ancient than Orpheus. For it is said, that respecting her appellation and her oracular utterances there are several accounts; that being a Phrygian, she was called Artemis; and that on her arrival at Delphi, she sang- "O Delphians, ministers of far-darting Apollo, I come to declare the mind of Ægis-bearing Zeus, Enraged as I am at my own brother Apollo."

(55) Ye †mighty kings† who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azâzêl, and all his associates, and all his hosts in the name of the Lord of Spirits.'

(43) Alexander of Macedon, having despatched this Darius, during this period, began to reign. Similarly, therefore, the times of the Macedonian kings are thus computed: Alexander, eighteen years; Ptolemy the son of Lagus, forty years; Ptolemy Philadelphus, twenty-seven years; then Euergetes, five-and-twenty years; then Philopator, seventeen years; then Epiphanes, four-and-twenty years; he was succeeded by Philometer, who reigned five-and-thirty years; after him Physcon, twenty-nine years; then Lathurus, thirty-six years; then he that was surnamed I Dionysus, twenty-nine years; and last Cleopatra reigned twenty-two years. And after her was the reign of the Cappadocians for eighteen days.

(9) But Zeus- ordering all, governor, guardian and disposer, possessor for ever of the kingly soul and the kingly intellect, bringing all into being by his providence, and presiding over all things as they come, administering all under plan and system, unfolding the periods of the kosmos, many of which stand already accomplished- would it not seem inevitable that, in this multiplicity of concern, Zeus should have memory of all the periods, their number and their differing qualities? Contriving the future, co-ordinating, calculating for what is to be, must he not surely be the chief of all in remembering, as he is chief in producing?

Even this matter of Zeus' memory of the kosmic periods is difficult; it is a question of their being numbered, and of his knowledge of their number. A determined number would mean that the All had a beginning in time ; if the periods are unlimited, Zeus cannot know the number of his works.

The answer is that he will know all to be one thing existing in virtue of one life for ever: it is in this sense that the All is unlimited, and thus Zeus' knowledge of it will not be as of something seen from outside but as of something embraced in true knowledge, for this unlimited thing is an eternal indweller within himself- or, to be more accurate, eternally follows upon him- and is seen by an indwelling knowledge; Zeus knows his own unlimited life, and, in that knowledge knows the activity that flows from him to the kosmos; but he knows it in its unity not in its process.

(4) And from the time of Inachus to the Trojan war twenty generations or more are reckoned; let us say, four hundred years and more. And if Ctesias says that the Assyrian power is many years older than the Greek, the exodus of Moses from Egypt will appear to have taken place in the forty-second year of the Assyrian empire, in the thirty-second year of the reign of Belochus, in the time of Amosis the Egyptian, and of Inachus the Argive. And in Greece, in the time of Phoroneus, who succeeded Inachus, the flood of Ogyges occurred; and monarchy subsisted in Sicyon first in the person of Ægialeus, then of Europs, then of Telches; in Crete, in the person of Cres. For Acusilaus says that Phoroneus was the first man. Whence, too, the author of Phoronis said that he was "the father of mortal men." Thence Plato in the Timaeus, following Acusilaus, writes: "And wishing to draw them out into a discussion respecting antiquities, he said that he ventured to speak of the most remote antiquities of this city respecting Phoroneus, called the first man, and Niobe, and what happened after the deluge."

(649) 1830 To say: Osiris N., Geb has given thee all the gods, 1830 that they may unite with thee. Thou hast power over them; 1830 and they fraternize with thee, in their name of "n.wt"; 1830 they have not rejected thee in their name of ["The two 'itr.tpalaces"]. 1831 Osiris N., Horus has assigned them to thee, united (them). 1831a + 1. He has encircled for thee all the gods in the embrace of thy two arms, 1831a + 2. together with their lands, together with all their possessions, 1831a + 3. that they may do service of courtier, as thy "bodyguard." 1831a + 4. O N., thou art a great god; 1831a + 5. thou art great, thou art bent around like the "Circle which encircles the nb.wt." 1831 Osiris N., behold, thou art avenged, thou livest; thou movest daily. 1831 Osiris N., there is no discord in thee. 1831 d. Osiris, N., thou art the ka of all the gods. 1832 Horus has avenged thee; thou art become his ka. 1832a + 1. O Osiris N., thou art a god, the power of all the gods. 1832 An eye has gone forth from thy head like the "Great-in-charms" of Upper Egypt. 1832b + 1. He has given to thee as his eye in thy forehead as the "Great-in-charms" of Upper Egypt. 1832b + 2. An eye has gone forth from thy head (in) Lower Egypt. 1832b + 3. Thou dawnest as Horus, king of Lower Egypt; they are fraternizing with thee, 1832b + 4. in alliance with Horus, king of Lower Egypt. 1832b + 5. Thou dawnest as king of Upper and Lower Egypt. 1832b + 6. Thou art powerful over the gods, also their kas. 1832b + 7. O Osiris N., thou art the two souls, thou shalt not die; 1832b + 8. Osiris N., thou hast spoken; thou hast rejoiced, Osiris N. 1832b + 9. Thou hast a ba, Osiris N.; thou hast life, Osiris N.; 1832b + 10. thou art powerful; thou destroyest thine enemies, Osiris N. 1832b + 11. Horus, thou hast made peace (to be) with Osiris N.- 1832b + 12. peace be upon her. 1832b + 13. Thou hast put thy regard upon her. 1832b + 14. May peace be to thee, which he gives to thee, (to) thy head.

(24) After Joas, Amasias his son reigned as his successor thirty-nine years. He in like manner was succeeded by his son Ozias, who reigned for fifty-two years, and died a leper. And in his time prophesied Amos, and Isaiah his son, and Hosea the son of Beeri, and Jonas the son of Amathi, who was of Gethchober, who preached to the Ninevites, and passed through the whale's belly.

(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.

(110) "O warlike Trojans," says the lyric poet, - "High ruling Zeus, who beholds all things, Is not the cause of great woes to mortals; But it is in the power of all men to find Justice, holy, pure, Companion of order, And of wise Themis The sons of the blessed are ye In finding her as your associate."

(101) Again, Aeschylus the tragedian, setting forth the power of God, does not shrink from calling Him the Highest, in these words: "Place God apart from mortals; and think not That He is,, like thyself, corporeal.

(6) I saw Electra with companions many, 'Mongst whom I knew both Hector and Aeneas, Caesar in armour with gerfalcon eyes; I saw Camilla and Penthesilea On the other side, and saw the King Latinus, Who with Lavinia his daughter sat; I saw that Brutus who drove Tarquin forth, Lucretia, Julia, Marcia, and Cornelia, And saw alone, apart, the Saladin. When I had lifted up my brows a little, The Master I beheld of those who know, Sit with his philosophic family. All gaze upon him, and all do him honour. There I beheld both Socrates and Plato, Who nearer him before the others stand; Democritus, who puts the world on chance, Diogenes, Anaxagoras, and Thales, Zeno, Empedocles, and Heraclitus;

(52) Of those, too, who at one time lived as men among the Egyptians, but were constituted gods by human opinion, were Hermes the Theban, and Asclepius of Memphis; Tireseus and Manto, again, at Thebes, as Euripides says. Helenus, too, and Laocoon, and OEnone, and Crenus in Ilium. For Crenus, one of the Heraclidae, is said to have been a noted prophet. Another was Jamus in Elis, from whom came the Jamidae; and Polyidus at Argos and Megara, who is mentioned by the tragedy.

(80) Now when we speak or write of the three Persons in the Deity, you must not conceive that therefore there are three Gods, each reigning and ruling by himself, like temporal kings on the earth.

(2) Of the kingly office one kind is divine, - that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added." And there is a second kind of royalty, inferior to that administration which is purely rational and divine, which brings to the task of government merely the high mettle of the soul; after which fashion Hercules ruled the Argives, and Alexander the Macedonians. The third kind is what aims after one thing - merely to conquer and overturn; but to turn conquest either to a good or a bad purpose, belongs not to such rule.

(383) Your thoughts, he said, are the reflection of my own. You agree with me then, I said, that this is the second type or form in which we should write and speak about divine things. The gods are not magicians who transform themselves, neither do they deceive mankind in any way. I grant that. Then, although we are admirers of Homer, we do not admire the lying dream which Zeus sends to Agamemnon; neither will we praise the verses of Aeschylus in which Thetis says that Apollo at her nuptials ‘Was celebrating in song her fair progeny whose days were to be long, and to know no sickness. And when he had spoken of my lot as in all things blessed of heaven he raised a note of triumph and cheered my soul. And I thought that the word of Phoebus, being divine and full of prophecy, would not fail. And now he himself who uttered the strain, he who was present at the banquet, and who said this—he it is who has slain my son 15 .’ These are the kind of sentiments about the gods which will arouse our anger; and he who utters them shall be refused a chorus; neither shall we allow teachers to make use of them in the instruction of the young, meaning, as we do, that our guardians, as far as men can be, should be true worshippers of the gods and like them. I entirely agree, he said, in these principles, and promise to make them my laws.