(6) But, since you once asked me by letter, what in the world I consider the self-existent Being, the self-existent Life, the self-existent Wisdom, and said that you debated with yourself how, at one time, I call Almighty God, self-existent Life, and at another, Mainstay of the self-existent Life, I thought it necessary, O holy man of God, to also free you from this difficulty, so far as lay in my power. And first then, in order that we may now resume that which I have said a thousand times already, there is no contradiction in saying that Almighty God is self-existent Power, or self-existent Life, and that He is Mainstay of the self-existent Life or Peace or Power. For the latter, He is named from things existing, and specially from the first existing, as Cause of all existing things; and the former, as being above all, even the first existing of beings, being above superessentially. But you say, what in the world do we call the self-existent Being, or the self-existent Life, or whatever we lay down to be absolutely and originally and to have stood forth primarily from God? And we reply, this is not crooked but straight, and has a simple explanation. For we do not say that the self-existent Being, as Cause of the being of all things, is a sort of Divine or angelic essence (for the Superessential alone is Source and Essence and Cause of the existence of all things, and of the self-existent Being), nor that another Deity, besides the Super-divine, produces Life for all that live, and is a Life Causative of the self-existent Life; nor to speak summarily, that essences and personalities originate and make existing things, so that superficial people have named them both gods, and creators of existing things,--whom, to speak truly and properly, neither they themselves knew (for they are non-existent), nor their fathers,--but we call self-existent Being, and self-existent Life, and self-existent Deity, as regards at least Source, and Deity, and Cause, the One Superior and Superessential Source and Cause; but as regards Impartation, the providential Powers, that issue forth from God the unparticipating, (these we call) the self-existent essentiation, self-existent living, self-existent deification, by participating in which according to their own capacity, things existing, both are, and are said to be, existing, and living, and full of God--and the rest in the same way. Wherefore also, He is called the good Mainstay of the first of these, then of the whole of them, then of the portions of them, then of those who participate in them entirely, then of those who participate in them in part. And why must we speak of these things, since some of our divine instructors in holy things, affirm that the Super-good and Super-divine self-existent Goodness and Deity, is Mainstay even of the self-existent Goodness and Deity; affirming that the good-making and deifying gift issued forth from God; and that the self-existent beautifying stream, is self-existent beauty, and whole beauty, and partial beauty, and things absolutely beautiful, and things partially beautiful, and whatever other things are said and shall be said after the same fashion, which declare that providences and goodnesses issuing forth from God the unparticipating, in an ungrudging stream, are participated by existing things, and bubble over in order that distinctly the Cause of all may be beyond all, and the Superessential and Supernatural may, in every respect, be above things of any sort of essence and nature whatever. Next: Caput XII. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On Divine Names: C... Index Next: The Works of Dionysius the Areopagite: On Divine Names: C... » Sacred Texts | Christianity

(2) No doubt, as regards that message, which is said to pass through one angel to another, we may take it as a symbol of a perfecting completed from afar, and obscured by reason of its passage to the second rank. For, as men skilled in our sacred initiations say, the fulness of Divine things manifested directly to ourselves is more perfecting than the Divine contemplations imparted through others. Thus, I think, the immediate participation of the Angelic ranks elevated in first degree to God, is more clear than those perfected through the instrumentality of others. Wherefore by our sacerdotal tradition, the first Minds are named perfecting, and illuminating, and purifying Powers of the subordinate, who are conducted, through them, to the superessential Origin of all things, and participate, as far as is permissible to them, in the consecrating purifications, and illuminations, and perfections. For, this is divinely fixed absolutely by the Divine source of order that, through the first, the second partake of the supremely Divine illuminations. This you will find declared by the theologians in many ways. For, when the Divine and Paternal Love towards man whilst chastening, in a startling manner, His people Israel, for their religious preservation, after delivering them to terrible and savage nations for correction, by various leadings of His guided people to better things, both liberated them from their misery, and mildly led them back, through His compassion, to their former state of comfort; one of the theologians, Zechariah, sees one of the first Angels, as I think, and near God, (for the Angelic appellation is common, as I said, to them all), learning from God Himself the comforting words, as they are called, concerning this matter; and another Angel, of inferior rank, advancing to meet the first, as for reception and participation of enlightenment: then, by him instructed in the Divine purpose as from a Hierarch, and charged to reveal to the theologian that Jerusalem should be abundantly occupied by a multitude of people. And another theologian, Ezekiel, says that this was righteously ordained by the glorious Deity Itself, seated above the Cherubim. For Paternal Love towards man, conducting Israel as we have said through chastisement to better things, by a righteousness worthy of God, deemed right to separate the guilty from the guiltless. This is first revealed to one after the Cherubim; him who was bound about the loins with a sapphire, and wore displayed the robe coming down to the feet, as a Hierarchical symbol. But the Divine Government enjoins the other Angels, who bore the battle-axes, to be instructed from the former, as to the Divine judgment in this matter. For, to one, He said that he should go through the midst of Jerusalem, and place the sign upon the forehead of the innocent men, but to the others; "Go into the city after him and strike, and draw not back your eyes, but to every one upon whom is the sign draw not near." What would any one say concerning the Angel, who said to Daniel, "The word has gone forth?" or concerning him the first, who took the fire from the midst of the Cherubim, or what is more remarkable than this for shewing the good order amongst the Angels, that the Cherubim casts the fire into the hands of him who wears the sacred vestment; or concerning Him Who called the most divine Gabriel, and said to him, "Make this man understand the vision," or whatever else is recorded by the holy theologians concerning the Godlike order of the Heavenly Hierarchies; by being assimilated to which, as far as possible, the discipline of our Hierarchy will have the Angelic comeliness, as it were, in reflection, moulded through it, and conducted to the superessential Source of order in every Hierarchy. Next: Caput IX. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: On the Heavenly Hi... Index Next: The Works of Dionysius the Areopagite: On the Heavenly Hi... » Sacred Texts | Christianity

(1) IN the Theological Outlines, then, we celebrated the principal affirmative expressions respecting God--how the Divine and good Nature is spoken of as One--how as Threefold--what is that within it which is spoken of as Paternity and Sonship--what the Divine name of "the Spirit "is meant to signify,--how from the immaterial and indivisible Good the Lights dwelling in the heart of Goodness sprang forth, and remained, in their branching forth, without departing from the coeternal abiding in Himself and in Themselves and in each other,--how the super-essential Jesus takes substance in veritable human nature--and whatever other things, made known by the Oracles, are celebrated throughout the Theological Outlines; and in the treatise concerning Divine Names, how He is named Good--how Being--how Life and Wisdom and Power--and whatever else belongs to the nomenclature of God. Further, in the Symbolical Theology, what are the Names transferred from objects of sense to things Divine?--what are the Divine forms?--what the Divine appearances, and parts and organs?--what the Divine places and ornaments?--what the angers?--what the griefs?--and the Divine wrath?--what the carousals, and the ensuing sicknesses?--what the oaths,--and what the curses?--what the sleepings, and what the awakings?--and all the other Divinely formed representations, which belong to the description of God, through symbols. And I imagine that you have comprehended, how the lowest are expressed in somewhat more words than the first. For, it was necessary that the Theological Outlines, and the unfolding of the Divine Names should be expressed in fewer words than the Symbolic Theology; since, in proportion as we ascend to the higher, in such a degree the expressions are circumscribed by the contemplations of the things intelligible. As even now, when entering into the gloom which is above mind, we shall find, not a little speaking, but a complete absence of speech, and absence of conception. In the other case, the discourse, in descending from the above to the lowest, is widened according to the descent, to a proportionate extent; but now, in ascending from below to that which is above, in proportion to the ascent, it is contracted, and after a complete ascent, it will become wholly voiceless, and will be wholly united to the unutterable. But, for what reason in short, you say, having attributed the Divine attributes from the foremost, do we begin the Divine abstraction from things lowest? Because it is necessary that they who place attributes on that which is above every attribute, should place the attributive affirmation from that which is more cognate to it; but that they who abstract, with regard to that which is above every abstraction, should make the abstraction from things which are further removed from it. Are not life and goodness more (cognate) than air and stone? and He is not given to debauch and to wrath, more (removed) than He is not expressed nor conceived. Next: Caput IV. Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Mystic Theology: C... Index Next: The Works of Dionysius the Areopagite: Mystic Theology: C... » Sacred Texts | Christianity

(1) Jesus continued again and said unto his disciples: "Yet further, O my disciples and companions and brethren, let every one be sober in the spirit which is in him, let him understand and comprehend all the words which I shall say unto you; for from now on will I begin to discourse with you concerning all the gnoses of that Ineffable. "That mystery knoweth why the west hath arisen and why the east hath arisen. "And that mystery knoweth why the south hath arisen and why the north hath arisen. Yet further, O my disciples, hearken and continue to be sober and hearken to the total gnosis of the mystery of the Ineffable. "That mystery knoweth why the demons have arisen and why mankind hath arisen. "And that mystery knoweth why the heat hath arisen and why the pleasant air hath arisen. "And that mystery knoweth why the stars have arisen and why the clouds have arisen. "And that mystery knoweth why the earth became deep and why the water came thereon. "And that mystery knoweth why the earth became dry and why the water came thereon. "And that mystery knoweth why famine hath arisen and why superfluity hath arisen. "And that mystery knoweth why the hoar-frost hath arisen and why the healthful dew hath arisen. "And that mystery knoweth why the dust hath arisen and why the delightsome freshness hath arisen. "And that mystery knoweth why the hail hath arisen and why the pleasant snow hath arisen. "And that mystery knoweth why the west wind hath arisen and why the east wind hath arisen. ("And that mystery knoweth why the fire of the height hath arisen and why the waters have arisen. "And that mystery knoweth why the east wind hath arisen. [? miscopied.]) "And that mystery knoweth why the south wind hath arisen and why the north wind hath arisen. "And that mystery knoweth why the stars of the heaven and the disks of the light-givers have arisen and why the firmament with all its veils hath arisen. "And that mystery knoweth why the rulers of the spheres have arisen and why the sphere with all its regions hath arisen. "And that mystery knoweth why the rulers of the æons have arisen and why the æons with their veils have arisen. "And that mystery knoweth why the tyrant rulers of the æons have arisen and why the rulers who have repented have arisen. "And that mystery knoweth why the servitors have arisen and why the decans have arisen. "And that mystery knoweth why the angels have arisen and why the archangels have arisen. "And that mystery knoweth why the lords have arisen and why the gods have arisen. "And that mystery knoweth why the jealousy in the height hath arisen and why concord hath arisen. "And that mystery knoweth why hate hath arisen and why love hath arisen. "And that mystery knoweth why discord hath arisen and why concord hath arisen. "And that mystery knoweth why avarice hath arisen and why renunciation of all hath arisen and love of possessions hath arisen. "And that mystery knoweth why love of the belly hath arisen and why satiety hath arisen. "And that mystery knoweth why the paired have arisen and why the unpaired have arisen. "And that mystery knoweth why impiety hath arisen and why fear of God hath arisen. "And that mystery knoweth why the light-givers have arisen and why the sparks have arisen. "And that mystery knoweth why the thrice-powerful have arisen and why the invisibles have arisen. "And that mystery knoweth why the fore-fathers have arisen and why the purities have arisen. "And that mystery knoweth why the great self-willed hath arisen and why his faithful have arisen. "And that mystery knoweth why the great triple-powerful hath arisen and why the great invisible forefather hath arisen. "And that mystery knoweth why the thirteenth æon hath arisen and why the region of those of the Midst hath arisen. "And that mystery knoweth why receivers of the Midst have arisen and why the virgins of the light have arisen. "And that mystery knoweth why the ministers of the Midst have arisen and why the angels of the Midst have arisen. "And that mystery knoweth why the light-land hath arisen and why the great receiver of the light hath arisen. "And that mystery knoweth why the guards of the region of the Right have arisen and why the leaders of them have arisen. "And that mystery knoweth why the gate of life hath arisen and why Sabaōth, the Good, hath arisen. "And that mystery knoweth why the region of the Right hath arisen and why the light-land, which is the treasury of the light, hath arisen. "And that mystery knoweth why the emanations of the light have arisen and why the twelve saviours have arisen. "And that mystery knoweth why the three gates of the treasury of the light have arisen and why the nine guards have arisen. "And that mystery knoweth why the twin-saviours have arisen and why the three Amēns have arisen. "And that mystery knoweth why the five Trees have arisen and why the seven Amēns have arisen. "And that mystery knoweth why the Mixture which existeth not, hath arisen and why it is purified."

(1) At length I send a word to thee, O Love of my heart, and recall to thy memory the many anxieties and solicitudes, which I have formerly undergone on thy account." For thou rememberest with what a mild and benevolent disposition I have been accustomed to rebuke thy obstinacy in error, although with scant reason, in order that I might uproot those vain opinions with which thou wast deceived. But now, adoring the supreme toleration of the Divine long-suffering towards thee, I offer thee my congratulations, O part of my soul, now that you are turning your eyes to your soul's health. For, even the very things which formerly you delighted to spurn, you now delight to affirm; and the things that you used to reject with scorn, you now delight to enforce. For, often have I set before you, and that with great precision, what even Moses committed to writing, that man was first made by God, from mud, and the sins of the world were punished by the flood, and in process of time, that the same Moses, united in friendship with God, - performed many wonders, both in Egypt and the exodus from Egypt, by the power and action of the same God. Nor Moses only, but other divine prophets subsequently, published similar things, not infrequently, who long before foretold that God should take the nature of man from a Virgin. To which statement of mine, not once, but often, you replied, that you did not know whether these things were true, and that you were entirely ignorant, even who that Moses was, and whether he was white or black. Further, that you rejected with scorn the Gospel of Jesus Christ, Who is God of all Majesty--which you used to call mine. Further, that Paul, the globe trotter, and a scatterer of words, who was calling people from things terrestrial to things celestial, you were unwilling to receive. Lastly, you reproach me, as a turncoat, who had left the customs of my country's religion, and was leading people to iniquitous sacrilege, and urged me to unlearn the things in which I was placing my trust; or, at least, that I should put away other people's things, and deem it sufficient to keep what was my own, lest I should be found to detract from the honour due to divine deities, and the institutions of my fathers. But, after the supernal light of the paternal glory of His own will sent the rays of His own splendour upon the darkness of your mind, at once He put into my inmost heart, that I should recall to your mind the whole counsel of God. How, for instance, when we were staying in Heliopolis (I was then about twenty-five, and your age was nearly the same as mine), on a certain sixth day, and about the sixth hour, the sun, to our great surprise, became obscured, through the moon passing over it, not because it is a god, but because a creature of God, when its very true light was setting, could not bear to shine. Then I earnestly asked thee, what thou, O man most wise, thought of it. Thou, then, gave such an answer as remained fixed in my mind, and that no oblivion, not even that of the image of death, ever allowed to escape. For, when the whole orb had been throughout darkened, by a black mist of darkness, and the sun's disk had begun again to be purged and to shine anew, then taking the table of Philip Aridaeus, and contemplating the orbs of heaven, we learned, what was otherwise well known, that an eclipse of the sun could not, at that time, occur. Next, we observed that the moon approached the sun from the east, and intercepted its rays, until it covered the whole; whereas, at other times, it used to approach from the west. Further also, we noted that when it had reached the extreme edge of the sun, and had covered the whole orb, that it then went back towards the east, although that was a time which called neither for the presence of the moon, nor for the conjunction of the sun. I therefore, O treasury of manifold learning, since I was incapable of understanding so great a mystery, thus addressed thee--"What thinkest thou of this thing, O Apollophanes, mirror of learning?" "Of what mysteries do these unaccustomed portents appear to you to be indications?" Thou then, with inspired lips, rather than with speech of human voice, "These are, O excellent Dionysius," thou saidst, "changes of things divine." At last, when I had taken note of the day and year, and had perceived that, that time, by its testifying signs, agreed with that which Paul announced to me, once when I was hanging upon his lips, then I gave my hand to the truth, and extricated my feet from the meshes of error. Which truth, henceforth, I, with admiration, both preach and urge upon thee--which is life and way, and true light,--which lighteth every man coming into this world,--to which even thou at last, as truly wise, hast yielded. For thou yieldedst to life when thou renounced death. And surely thou hast, at length, acted in the best possible manner, if thou shalt adhere henceforth to the same truth, so as to associate with us more closely. For those lips will henceforth be on our side, by the splendour of whose words, as blunting the edge of my mind, thou hast been accustomed by pretexts brought from various quarters, and by a gorgeous glow of eloquence, to vex the innermost recesses of our breast;--yea, even sometimes to probe us sharply by occasional stings of malice. Wherefore as formerly, as thou thyself used to say, the knowledge of Christian doctrine, although savoury, was not savoury to thee, but when you had brought yourself to it, merely to taste, it shrank from your mental palate, and as it were, disdained to find a resting-place in your stomach; so now, after you have acquired a heart, intelligent and provident, elevate thyself to things supernal, and do not surrender, for things that are not, things which really are. Therefore in future, be so much more obstinate against those who have urged you to the false, as you showed yourself perverse towards us, when we invited you, with all our force, to the truth. For thus, I, in the Lord Jesus, Whose Presence is my being and my life, will henceforth die joyful, since thou also livest in Him. End of Dionysius the Areopagite. May his prayer be with us! Next: Preface Sacred Texts | Christianity « Previous: The Works of Dionysius the Areopagite: Letters: Letter X.... Index Next: The Works of Dionysius the Areopagite: Liturgy: Preface » Sacred Texts | Christianity

(2) "'1. O Light, forget not my praise-singing. "'2. For Self-willed and his lion-faced power have opened their chops against me and have acted craftily against me. "'3. They have surrounded me, desiring to take away my power, and have hated me, because I have sung praises unto thee. "'4. Instead of loving me they slandered me. But I sang praises. "'5. They plotted a plot to take away my power, because I have sung to thee praises, O Light; and hated me, because I have loved thee. "'6. Let the darkness come over Self-willed, and let the ruler of the outermost darkness abide at his right hand. "'7. And when thou passest sentence, take from him his power; and the deed which he hath plotted, to take from me my light,--mayest thou take his from him. "'8. And may all his powers of his light in him finish, and let another of the three triple-powers receive his sovereignty. "'9. May all the powers of his emanation be lightless and may his matter be without any light in it. "'10. May his emanations remain in the chaos and not dare to go to their region. May their light in them die away and let them not go to the thirteenth æon, their region. "'11. May the Receiver, the Purifier of the lights, purify all the lights which are in Self-willed, and take them from them. "'12. May the rulers of the lower darkness rule over his emanations, and let no one give them shelter in his region; and let no one hearken to the power of his emanations in the chaos. "'13. Let them take away the light in his emanations and blot out their name from the thirteenth æon, yea rather take his name for ever out of that region. "'14. And on the lion-faced power let them bring the sin of him who emanated it, before the Light, and not wipe out the iniquity of the matter which hath brought him [ sc. Self-willed] forth. "'15. And may their sin be altogether before the Light eternally, and may they let them not look beyond [the chaos] and take their names out of all regions; "'16. Because they have not spared me and have oppressed him whose light and whose power they have taken away, and also conformably with those who set me therein, they desired to take away my whole light from me. "'17. They loved to descend to the chaos; so let them abide therein, and they shall not be brought up [therefrom] from now on. They desired not the region of Righteousness for dwelling-place, and they shall not be taken thither from now on. '"18. He put on darkness as a garment, and it entered into him as water, and it entered in into all his powers as oil. "'19. Let him wrap himself into the chaos as into a garment, and gird himself with the darkness as with a leathern girdle for ever. "'20. Let this befall them who have brought this upon me for the Light's sake and have said: Let us take away her whole power. "'21. But do thou, O Light, have mercy upon me for the sake of the mystery of thy name, and save me in the goodness of thy grace. "'22. For they have taken away my light and my power; and my power hath inwardly tottered, and I could not stand upright in their midst. "'23. I am become as matter which is fallen; I am tossed hither and thither as a demon in the air. "'24. My power hath perished, because I possess no mystery; and my matter hath become dwindled because of my light, for they have taken it away. "'25. And they mocked me; they looked at me, nodding at me. "'26. Help me according to thy mercy.' "Now, therefore, let him whose spirit is ready, come forward and utter the solution of the twelfth repentance of Pistis Sophia."

(21) Afterwards, Aûharmazd recited the Ahunavar thus: Yathâ ahû vairyô ('as a heavenly lord is to be chosen'), &c. once, and uttered the twenty-one words; He also exhibited to the evil spirit His own triumph in the end, and the impotence of the evil spirit, the annihilation of the demons, and the resurrection and undisturbed future existence of the creatures for ever and everlasting.

(1) And when the First Mystery said this unto his disciples, he answered and said: "Understand ye in what manner I discourse with you?" James came forward and said: "My Lord, concerning then the solution of the words which thou hast said, thus hath thy light-power prophesied thereon aforetime through David in the ninetieth Psalm: "'1. Whoso then dwelleth under the help of the Most High, will abide under the shadow of the God of heaven. "'2. He will say unto the Lord: Thou art my succour and my place of refuge, my God, in whom I trust. "'3. For he will save me out of the snare of the hunters and from mighty word. "'4. He will shade thee with his breast, and thou shalt have trust beneath his wings; his truth shall surround thee as a shield. "'5. Thou wilt not be afraid of terror by night nor of an arrow which flieth by day, "'6. Of a thing which slinketh in the darkness, of a mischance and a demon at mid-day. "'7. A thousand will fall on thy left, and ten thousand at thy right hand; but they shall not come nigh thee. "'8. Nay rather with thine eyes wilt thou behold, thou wilt see the requital of the sinners. "'9. For thou, O Lord, art my hope. Thou hast established the Most High for thyself as refuge. "'10. Harm will not come nigh unto thee; scourge will not come nigh thy dwelling. "'11. For he will give commandment to his angels on thy behalf that they guard thee on all thy ways, "'12. And bear thee on their hands, that thou mayest never strike with thy foot against a stone. "'13. Thou wilt stride over the serpent and basilisk and tread on lion and dragon. "'14. Because he hath trusted in me, I will save him; I will overshadow him, because he hath known my name. "'15. He will cry unto me and I shall hearken unto him; I am at his side in his tribulation and will save him and honour him, "'16. And increase him with many days and show him my salvation.' "This, my Lord, is the solution of the words which thou hast said. Hearken therefore, that I may say it in openness. "The word then which thy power hath spoken through David: 'Whoso then dwelleth under the help of the Most High, will abide under the shadow of the God of heaven,'--that is: When Sophia had trusted in the Light, she abode under the light of the light-stream, which through thee came out of the Height. "And the word which thy power hath spoken through David: 'I will say unto the Lord: Thou art my succour and my refuge, my God, in whom I trust,'--it is the word with which Pistis Sophia hath sung praises: 'Thou art my succour, and I come unto thee.' "And again the word which thy power hath spoken: 'My God, in whom I trust, thou wilt save me out of the snare of the hunters and from mighty word,'--it is what Pistis Sophia hath said: 'O Light, I have faith in thee, for thou wilt save me from the emanations of Self-willed and from those of Adamas, the Tyrant, and thou wilt save me also from all their mighty threats.' "And again the word which thy power hath spoken through David: 'He will shade thee with his breast, and thou wilt have trust beneath his wings,'--that is: Pistis Sophia hath been in the light of the light-stream, which hath come from thee, and hath continued in firm trust in the light, that on her left and that on her right, which are the wings of the light-stream. "And the word which thy light-power hath prophesied through David: 'Truth will surround thee as a shield,'--it is the light of the light-stream which hath surrounded Pistis Sophia on all her sides as a shield. "And the word which thy power hath spoken: 'He will not be afraid of terror by night,'--that is: Pistis Sophia hath not been afraid of the terrors and alarms into which she had been planted in the chaos, which is the 'night.' "And the word which thy power hath spoken: He will not be afraid of an arrow which flieth by day,'--that is: Pistis Sophia hath not been afraid of the power which Self-willed hath sent last of all out of the height, and which hath come into the chaos as it were a flying arrow. Thy light-power therefore hath said: 'Thou wilt not be afraid of an arrow which flieth by day,' for that power hath come out of the thirteenth æon, it being that which is lord over the twelve æons, and which giveth light unto all the æons; wherefor hath he [David] said 'day.' "And again the word which thy power hath spoken: 'He will not be afraid of a thing which slinketh in the darkness,'--that is: Sophia hath not been afraid of the lion-faced emanation, which caused fear for Pistis Sophia in the chaos, which is the 'darkness.' "And the word which thy power hath spoken: 'He will not be afraid of a mischance and of a demon at mid-day,'--that is: Pistis Sophia hath not been afraid of the demon emanation of Tyrant Adamas, which hath cast Pistis Sophia to the ground in a great mischance, and which hath come forth out of Adamas out of the twelfth æon; wherefor then hath thy power said: 'He will not be afraid of the demon mischance at mid-day,'--'mid-day,' because it hath come out of the twelve æons, which is 'mid-day'; and again ['night,' because] it hath come out of the chaos, which is the 'night,' and because it hath come out of the twelfth æon which is in the midst between both; therefore hath thy light-power said 'mid-day,' because the twelve æons lie in the midst between the thirteenth æon and the chaos. "And again the word which thy light-power hath spoken through David: 'A thousand will fall on his left, and ten thousand at his right hand, but they shall not come nigh him,'--that is: When the emanations of Self-willed, which are exceedingly numerous, could not bear the great light of the light-stream, many of them fell on the left hand of Pistis Sophia and many at her right, and they could not come nigh her, to do her [harm]. "And the word which thy light-power hath spoken through David: 'Nay rather with thine eyes wilt thou behold, and wilt see the requital of the sinners, for thou, O Lord, art my hope,'--that is the word: Pistis Sophia hath with her eyes beheld her foes, that is the emanations of Self-willed, who all have fallen one on another; not only hath she with her eyes beheld this, but thou also thyself, my Lord, the First Mystery, hast taken the light-power which is in the lion-faced power, and hast moreover taken the power of all the emanations of Self-willed and moreover thou hast imprisoned them in that chaos, [so that] from henceforth they have not gone forth to their own region. Therefore then hath Pistis Sophia with her eyes beheld her foes, that is the emanations of Self-willed, in all which David hath prophesied concerning Pistis Sophia, saying: 'Nay rather with thine eyes wilt thou behold, and thou wilt see the requital of the sinners.' Not only hath she with her eyes beheld, how they fall one on another in the chaos, but she hath also seen the requital with which it was requited them. Just as the emanations of Self-willed have thought to take away the light of Sophia from her, so hast thou requited them and repaid them in full, and hast taken the light-power in them instead of the lights of Sophia, who hath had faith in the Light of the Height. "And as thy light-power hath spoken through David: 'Thou hast established the Most High for thyself as refuge; harm will not come nigh unto thee, scourge will not come nigh thy dwelling,'--that is: When Pistis Sophia had had faith in the Light and was afflicted, she sang praises unto it, and the emanations of Self-willed could not inflict on her any harm, nor could they [injure] her, nor could they at all come nigh her. "And the word which thy light-power hath spoken through David: 'He will give commandment to his angels on thy behalf, that they guard thee on all thy ways and bear thee on their hands, that thou mayest never strike with thy foot against a stone,'--it is again thy word: Thou hast given commandment to Gabriēl and Michaēl, that they guide Pistis Sophia in all the regions of the chaos, until they lead her forth and that they uplift her on their hands, so that her feet do not touch the darkness beneath, and [that] on the other hand they of the lower darkness do not seize hold of her. "And the word which thy light-power hath spoken through David: 'Thou wilt tread on serpent and basilisk and tread on lion and dragon; because he hath trusted in me, I will save him and I will overshadow him, because he hath known my name,'--that is the word: When Pistis Sophia was on the point of coming forth out of the chaos, she trod on the emanations of Self-willed, and she trod on the serpent-faced ones and on the basilisk-faced ones, which have seven heads; and she trod on the lion-faced power and on the dragon-faced one. Because she had had faith in the Light, is she saved from all of them. "This, my Lord, is the solution of the words which thou hast spoken."

(2) After them eighteen rivers flowed forth from the same source, just as the remaining waters have flowed forth from them in great multitude; as they say that they flowed out so very fast, one from the other, as when a man recites one Ashem-vohû of a series (padîsâr). All of those, with the same water, are again mingled with these rivers, that is, the Arag river and Vêh river. 4. Both of them continually circulate through the two extremities of the earth, and pass into the sea; and all the regions feast owing to the discharge (zahâk) of both, which, after both arrive together at the wide-formed ocean, returns to the sources whence they flowed out; as it says in revelation, that just as the light comes in through Albûrz and goes out through Albûrz, the water also comes out through Albûrz and goes away through Albûrz. 5. This, too, it says, that the spirit of the Arag begged of Aûharmazd thus: 'O first omniscient creative power! from whom the Vêh river begged for the welfare that thou mightest grant, do thou then grant it in my quantity!' 6. The spirit of the Vêh river similarly begged of Aûharmazd for the Arag river; and on account of loving assistance, one towards the other, they flowed forth with equal strength, as before the coming of the destroyer they proceeded without rapids, and when the fiend shall be destroyed they will again be without rapids. 7. Of those eighteen principal rivers, distinct from the Arag river and Vêh river, and the other rivers which flow out from them, I will mention the more famous: the Arag river, the Vêh river, the Diglat river they call also again the Vêh river, the Frât river, the Dâîtîk river, the Dargâm river, the Zôndak river, the Harôî river, the Marv river, the Hêtûmand river, the Akhôshir river, the Nâvadâ river, the Zîsmand river, the Khvegand river, the Balkh river, the Mehrvâ river they call the Hendvâ river, the Spêd river, the Rad river which they call also the Koir, the Khvaraê river which they call also the Mesrgân, the Harhaz river, the Teremet river, the Khvanaîdis river, the Dâraga river, the Kâsîk river, the Sêd ('shining') river Pêdâ-meyan or Katru-meyan river of Mokarstân. 8. I will mention them also a second time: the Arag river is that of which it is said that it comes out from Albûrz in the land of Sûrâk, in which they call it also the Âmi; it passes on through the land of Spêtos, which they also call Mesr, and they call it there the river Niv. 9. The Vêh river passes on in the east, goes through the land of Sînd, and flows to the sea in Hindûstân, and they call it there the Mehrâ river. 10. The sources of the Frât river are from the frontier of Arûm, they feed upon it in Sûristân, and it flows to the Diglat river; and of this Frât it is that they produce irrigation over the land. 11. It is declared that Mânûskîhar excavated the sources, and cast back the water all to one place, as it says thus 'I reverence the Frât, full of fish, which Mânûskîhar excavated for the benefit of his own soul, and he seized the water and gave to drink,' 12. The Diglat river comes out from Salmân, and flows to the sea in Khûgîstân. 13. The Dâîtîk river is the river which comes out from Aîrân-vêg, and goes out through the hill-country; of all rivers the noxious creatures in it are most, as it says, that the Dâîtîk river is full of noxious creatures. 14. The Dargâm river is in Sûde. 15. The Zend river passes through the mountains of Pangistân, and flows away to the Haro river. 16. The Haro river flows out from the Apârsên range. 17. The Hêtûmand river is in Sagastân, and its sources are from the Apârsên range; this is distinct from that which Frâsîyâv conducted away. 18. The river Akhôshir is in Kûmîs. 19. The Zîsmand river, in the direction of Soghd, flows away towards the Khvegand river. 20. The Khvegand river goes on through the midst of Samarkand and Pargâna, and they call it also the river Ashârd. 21. The Marv river, a glorious river in the east, flows out from the Apârsên range. 22. The Balkh river comes out from the Apârsên mountain of Bâmîkân, and flows on to the Vêh river. 23. The Spêd river is in Âtarô-pâtakân; they say that Dahâk begged a favour here from Aharman and the demons. 24. The Tort river, which they call also the Koir, comes out from the sea of Gîklân, and flows to the sea of Vergân. 25. The Zahâvayi is the river which comes out from Âtarô-pâtakân, and flows to the sea in Pârs. 26. The sources of the Khvaraê river are from Spâhân; it passes on through Khûgîstân, flows forth to the Diglat river, and in Spâhân they call it the Mesrkân river. 27. The Harhaz river is in Taparîstân, and its sources are from Mount Dimâvand. 28. The Teremet river flows away to the Vêh river. 29. The Vendeses river is in that part of Pârs which they call Sagastân. 30. The Kâsak river comes out through a ravine (kâf) in the province of Tûs, and they call it there the Kasp river; moreover, the river, which is there the Vêh, they call the Kâsak; even in Sînd they call it the Kâsak. 31. The Pêdâk-mîyân, which is the river Katru-mîyân, is that which is in Kangdez. 32. The Dâraga river is in Aîrân-vêg, on the bank (bâr) of which was the dwelling of Pôrûshasp, the father of Zaratûst. 33. The other innumerable waters and rivers, springs and channels are one in origin with those; so in various districts and various places they call them by various names. 34. Regarding Frâsîyâv they say, that a thousand springs were conducted away by him into the sea Kyânsîh, suitable for horses, suitable for camels, suitable for oxen, suitable for asses, both great and small; and he conducted the spring Zarînmand (or golden source), which is the Hêtûmand river they say, into the same sea; and he conducted the seven navigable waters of the source of the Vakaêni river into the same sea, and made men settle there.

(553) 1353 To say: Geb has raised thee up; this thy spirit has been guarded for thee. 1353 Thy mns-jar remains; thy mns-jar is caused to remain. 1353 Thou art more exalted than Shu and Tefnut in the house of tmw.t (the destroyer), N., 1354 for thou art verily a spirit who wast nursed by Nephthys with her left breast. 1354 Osiris has given to thee the spirits; take the eye of Horus to thee. 1355 These thy four ways which are before the grave of Horus 1355 are those whereon one goes (lit. goes a going) to the god as soon as the sun sets (or, as far as the setting of the sun). 1356 He takes hold of thine arm, after Seker, chief of Pdw-s purified thee, 1356 (and he conducted thee) to thy throne which is in b.w. 1357 Raise thyself up, spirit of N.; sit, eat thou; 1357 let thy ka be seated, that he may eat bread and beer with thee without ceasing for ever and ever. 1358 Thy going is as a representative of Osiris; 1358 thy feet hit thine arms; 1358 they bring thee to thy feasts, 1358 to thy white teeth, (to) thy fingernails, (to) the Dw.f-nome. 1359 Thou ferriest over as the great bull to the green fields, 1359 to the pure places of R`. 1360 Raise thyself up, spirit of N.; thy water belongs to thee, thine abundance belongs to thee; 1360 thine efflux belongs to thee, which issued from the secretion of Osiris. 1361 The double doors of heaven are open for thee; the double doors of b.w are undone for thee; 1361 the double doors of the tomb are open for thee; the double doors of Nut are unfastened for thee. 1362 "Greeting," says Isis; "ferry on in peace," says Nephthys, 1362 after she had seen thy father, Osiris, on the day of the mm.tfeast (or, of feasting him who is in need ?). 1362 Elevated is the ddb.t-chapel of the double 'itr.t-palace of the North, thy Grg.w-b. 1363 Raise thyself up; shake off thy dust; 1363 remove the dirt which is on thy face; loose thy bandages. 1363 They are indeed not bandages; they are the locks of Nephthys. 13 64 Travel over the southern regions; travel over the northern regions; 1364 be seated on thy firm throne. 1364 Anubis, who is chief of the s-ntr, commands that thy spirit be behind thee, that thy might be in thy body, 1364 that thou remain Chief of the mighty ones (or, spirits). 1365 Thou purifiest thyself with these thy four nm.t-jars, 1365 (with) the spn.t and `t-jar, which come from the s-ntr for thee, that thou mayest become divine. 1365 The sky weeps for thee; the earth trembles for thee; 1366 the mnt.t-woman laments for thee; the great min.t mourns for thee; 1366 the feet agitate for thee; the hands wave for thee, 1366 when thou ascendest to heaven as a star, as the morning star. 1367 N. is come to thee, his father; he is come to thee, Geb; 1367 he is united with your dead, O gods. 1367 Let him sit on the great throne, on the lap of his father Mnti'irti; 1368 let him purify his mouth with incense and natron; let him purify his nails upper and lower. 1368 Let one do for him what was done for his father, Osiris, on the day of assembling the bones, 1368 of making firm (or, adjusting) the sandals, of crossing the feet (i.e. when ferrying over). 1369 To thee come the wise and the understanding; 1369 to thee comes the southern 'itr.t-palace, 1369 to thee comes the northern 'itr.t-palace, with a salutation, 1369 (thou) who endurest eternally at the head of the mighty ones. 31. TEXTS OF MISCELLANEOUS CONTENTS,

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(1) It came to pass then, when the First Mystery had finished saying these words, that Matthew came forward and said: "I have understood the solution of the song which Pistis Sophia hath uttered. Now, therefore, give commandment unto me, that I speak it in openness." And the First Mystery answered and said: "I give commandment unto thee, Matthew, to set forth the interpretation of the song which Pistis Sophia hath uttered." And Matthew answered and said: "Concerning the interpretation of the song which Pistis Sophia hath uttered, thus thy light-power prophesied aforetime thereon through the Ode of Solomon: "'1. He who hath led me down out of the higher regions which are above, hath led me up out of the regions which are in the bottom below. "'2. Who hath there taken those in the midst, he hath taught me concerning them. "'3. Who hath scattered my foes and my adversaries, he hath bestowed power on me over the bonds, to unloose them. "'4. Who hath smitten the serpent with the seven heads with my hands, he hath set me up above its root, that I may extinguish its seed. "'5. And thou wert with me, helping me; in all regions thy name surrounded me. "'6. Thy right hand hath destroyed the venom of the slanderer; thy hand hath cleared the way for thy faithful. "'7. Thou hast freed them out of the tombs and hast removed them from the midst of the corpses. "'8. Thou hast taken dead bones and hast clothed them with a body and to them who stirred not, hast thou given the activity of life. "'9. Thy way is become indestructibleness and thy face [also]. "'10. Thou hast led thy æon above decay, so that they all may be loosed and renewed and thy light become a foundation for them all. "'11. Thou hast piled thy riches upon them and they have become a holy dwelling-place.' "This then, my Lord, is the solution of the song which Pistis Sophia hath uttered. Hearken, therefore, that I may say it in openness. "The word which thy power hath spoken through Solomon: 'Who hath led me down out of the higher regions which are above, he hath also led me up out of the regions which are in the bottom below,'--it is the word which Pistis Sophia hath spoken: 'I sing praises unto thee; through thy commandment hast thou led me down out of this higher æon which is above, and hast led me to the regions below. And again through thy commandment thou hast saved me and led me up out of the regions which are below.' "And the word which thy power hath spoken through Solomon: 'Who hath there taken those in the midst and hath taught me concerning them,'--it is the word which Pistis Sophis hath spoken: 'And again through thy commandment hast thou caused the matter in the midst of my power to be purified, and I have seen it.' "And moreover the word which thy power hath spoken through Solomon: 'Who hath scattered my foes and my adversaries,'--it is the word which Pistis Sophia hath spoken: 'Thou hast scattered far from me all the emanations of Self-willed which constrained me and were hostile to me.' "And the word which thy power hath spoken: 'Who hath bestowed on me wisdom over the bonds, to unloose them,'--it is the word which Pistis Sophia hath spoken: 'And he hath bestowed on me wisdom to loose myself from the bonds of those emanations.' "And the word which thy power hath spoken: Who hath smitten the serpent with the seven heads with my hands, he hath set me up above its root, that I may extinguish its seed,'--it is the word which Pistis Sophia hath spoken: 'And thou hast smitten the serpent with the seven heads through my hands and set me up above its matter. Thou hast destroyed it, so that its seed may not raise itself up from now on.' "And the word which thy power hath spoken: 'And thou wert with me, helping me,'--it is the word which Pistis Sophia hath spoken: 'And thou wert with me, giving me power in all this.' "And the word which thy power hath spoken: 'And thy name surrounded me in all regions,'--it is the word which Pistis Sophia hath spoken: 'And thy light surrounded me in all their regions.' "And the word which thy power hath spoken: 'And thy right hand hath destroyed the venom of the slanderers,'--it is the word which Pistis Sophia hath spoken: 'And through thee the emanations of Self-willed became powerless, for thou hast taken from them the light of their power.' "And the word which thy power hath spoken: Thy hand hath cleared the way for thy faithful,'--it is the word which Pistis Sophia hath spoken: 'Thou hast made straight my way to lead the out of the chaos, because I have had faith in thee.' "And the word which thy power hath spoken: 'Thou hast freed them out of the tombs and hast removed them from the midst of the corpses,'--it is the word which Pistis Sophia hath spoken: 'Thou hast freed me out of the chaos and removed me out of the material darknesses, that is out of the dark emanations which are in the chaos, from which thou hast taken their light.' "And the word which thy power hath spoken: 'Thou hast taken dead bones and hast clothed them with a body, and to them who stirred not, thou hast given activity of life,'--it is the word which Pistis Sophia hath spoken: 'And thou hast taken all my powers in which was no light, and hast bestowed on them within purified light, and unto all my limbs, in which no light stirred, thou hast given life-light out of thy Height.' "And the word which thy power hath spoken: Thy way is become indestructibleness, and thy face [also],'--it is the word which Pistis Sophia hath spoken: 'And thou hast made straight thy way for me, and the light of thy face hath become for me life indestructible.' "And the word which thy power hath spoken: 'Thou hast led thy æon above decay, so that all might be loosed and renewed,'--it is the word which Pistis Sophia hath spoken: 'Thou hast led me, thy power, up above the chaos and above decay, that all the matters in that region may be loosed and all my powers renewed in the Light.' "And the word which thy power hath spoken: 'And thy light hath [become] foundation for them all,'--it is the word which Pistis Sophia hath spoken: 'And thy light hath been in them all.' "And the word which thy light-power hath spoken through Solomon: 'Thou hast put thy riches over him, and he hath become a holy dwelling-place,'--it is the word which Pistis Sophia hath spoken: 'Thou hast stayed the light of thy stream over me, and I have become a purified light.' "This then, my Lord, is the solution of the song which Pistis Sophia hath uttered."