Marsanes

1MARSANES (X,7) Introduced and translated by Birger A. P earson Codex X is extant only in fragments representing considerably less than half of its original content. Codices X and XII are the two Nag Hammadi manuscripts which have suffered the most loss. But, unlike Codex XII, the fragments of Codex X represent literature that is previously unknown; that is to say, there does not exist any other extant copy of the tractate(s) contained in it. We do not even know how large Codex X originally was, for the 68 inscribed pages to which the extant fragments are assigned represent an absolute minimum; the original codex could very easily have consisted of over 90 inscribed pages. We do not know for sure that Codex X contained only one tractate, though what can be determined of the content of the extant fragments suggests that this is the case. Letter-traces of a tractate title, with decorations, occur on a small fragment of the last inscribed page (68). The proper name “ Marsanes” has been restored from these letter-traces; hence the title Marsanes. Marsanes is the name of a gnostic prophet known from two other sources: the untitled tractate found in the Bruce Codex names Marsanes and Nikotheos as “ perfect men” who had seen visions of a divine being called “ the triple-powered one,” an emanation of the supreme Father (Cod. Bruc. Untitled, ch. 7). Epiphanius of Salamis mentions among the prophets honored by the “ Archon­ tic” Gnostics “ a certain Martiades and Marsianos, who had been snatched up into the heavens and had come down after three days” (Haer. 40.7.6). (“ Marsia­ nos” is simply a Greek variant of “ Marsanes.” ) It is quite possible that the author of the Bruce Codex tractate had access to Marsanes, and our tractate may also have circulated among the “ Archontics” discussed by Epiphanius. In terms of genre, our tractate is an apocalypse, specifically an “ apocalypse of Marsanes.” “ Marsanes” may be a name adopted by the gnostic author (mar means “ master” in Syriac). Alternatively, an anonymous author is attributing his writing to a well-known gnostic prophet. In either case, the text contains pur­ ported revelations and reports of visionary experiences. There are also passages of a paraenetic character with which the author exhorts and encourages his rea­ ders. The text is addressed to members of a gnostic community who have already been initiated (see e.g., 2,19-21; 3,4-9). The third-century Neoplatonist philosopher, Porphyry, in a biography of his great teacher, Plotinus, refers to certain “ sectarians who had abandoned the an­ cient philosophy” (i.e. Platonism). These sectarians were Gnostics, with whom members of Plotinus’ school had come in contact. Porphyry reports that these people “ produced apocalypses of Zoroaster and Zostrianos and Nikotheos and Allogenes and Messos and others of this sort” (Vit. Plot. 16). Two of the apoca­ lypses referred to by Porphyry are now available to us in Coptic versions in the Nag Hammadi corpus: Zostrianos (VIII,7) and Allogenes (XI,3). Marsanes, in terms of its content, is very closely related to these two tractates.

2MARSANES (X ,7 ) Too much of our tractate is now lost to allow us to give a full account of its content, or even to outline its structure. The first ten pages are relatively intact, however. This part of the tractate contains material relating to a gnostic ascent experience, and includes a discussion of the various levels of reality, symbolically referred to as “ seals.” These levels range from the “ worldly” and “ material,” characterized by corporeal existence (2,16-21), to the realms of the invisible Three-Powered One, the Non-being Spirit, and the unknown Silent One (4,12-23). The next-best preserved section is from the middle of the codex (pp. 24-42), and contains material on the mystical meaning of the letters of the alphabet and their relation both to the human soul and to the names of the gods and angels of the zodiacal realm and the other spheres of the heavens. The material at the end of the codex is extremely fragmentary, but there are indications of visionary experiences and a reference to heavenly intermediaries who “ spoke like the angels” (63,4). One of these is mentioned by name; Gamaliel (64,19), an angel who appears in a number of Sethian Gnostic sources, including Melchizedek (IX,7:5,18). This part of the tractate also includes references to a kind of baptismal ceremony (55,20; 66,1-5). The tractate ends with a word of en­ couragement to “ those who will know [him]” (68,17, probably referring to the supreme Father; cf. 1,11-25). Marsanes has been classified as a Sethian writing, on the basis of features in it which relate to the Sethian Gnostic system (as delineated especially by HansMartin Schenke). Seth is nowhere mentioned in the extant fragments, but the revelatory role assigned to Marsanes in this tractate makes it possible for us to see in him an avatar of Seth the savior. There are no hints in our tractate of any Christian elements or influences, and such items of Jewish origin as are reflected must be assigned to its prehistory, i.e., to the Sethian Gnostic system lying behind the text. Marsanes is one of the Sethian Gnostic tractates in the Nag Hammadi corpus that have been profoundly influenced by Platonist philosophy. The others are The Three Steles of Seth (VII,5), Zostrianos (VIII,7), and Allogenes (XI,5). In fact, both in terms of its metaphysics and its ritual references, Marsanes repre­ sents a kind of Platonism which coheres well with that of the Syrian Neoplatonist philosopher, Iamblichus of Chalcis (ca. 250-325 C.E.). For Marsanes, as for Iamblichus, matter is not evil; indeed, it is capable of salvation (see esp. 5,14-26). Here we see a definite attenuation of the radical dualism characteristic of earlier gnostic texts. For Marsanes, as for Iamblichus, the descent of the soul into mat­ ter is not regarded as a fall but as a demiurgic function, a doctrine based on Plato’s discussion of the soul and its descent in the Timaeus (41a-42b). In Mar­ sanes, the descent of a figure called “ the Self-begotten One” (Autogenes) repre­ sents symbolically the descending soul in its demiurgic function (5,27-6,16). Similar ideas are expressed in Iamblichus’ famous treatise, On the Mysteries of Egypt (De mys ter i is VI11.3). In terms of its ritual allusions, Marsanes is comparable to that variety of late Platonism in which theurgy was cultivated. Theurgy (theourgia: “ the works [erga] of the gods [theoi]”) is religious ritual whose chief aim is to assist the human soul in its reascent. The Chaldaean Oracles, a second-century collection

34 6 2 of revelatory poetry, is the classic authority for theurgy, but Iamblichus is prob­ ably the greatest exponent and theorist of theurgy among the philosophers. Study of his great work on religious ritual (De mysteriis, referred to above) opens up some interesting possibilities for understanding the enigmatic ritual allusions in Marsanes. One can thus view Marsanes as a text in which gnostic theurgy plays a crucial role. Examples of Marsanes* preoccupation with ritual include the material on the “ thirteen seals” (2,12-4,23), which is probably related to a gnostic ritual of as­ cent. (Cf. Steles Seth, which contains prayers and invocations used in such a ritual.) The material on the letters of the alphabet and the nomenclature of the gods and the angels (pp. 19-40) also is related to the ascent ritual, and probably involves ritual chant and special instructions expected to assist the soul in its as­ cent. An enigmatic reference to “ wax images” and “ emerald likenesses” (35,1-3) reminds us of Iamblichus’ discussion of the use of stones, plants, etc., in theurgic ritual (De mysteriis V.23). Even the baptismal references already mentioned (55,20; 66,1-5) could be understood in association with an ascent ritual. (This is probably the case with the references to baptism in Zostrianos; see e.g., VIII 5,14-7,22.) The tractate Marsanes was probably written sometime in the third century. There are strong indications of a Syrian background for its gnostic author, but this person could have been active in any number of places in the Mediterranean world, such as Rome or Egypt, though Syria is probably the best guess. From there the original Greek version would have been brought to Egypt and translated into Coptic. MARSANES X 1, 1-68, 18 [...] 11 and a [reward]. They [came to know]; they 1 found him with a pure heart, 1 (and) they are not afflicted by him 1 with evils. Those who have received 15 you (pi.) will be given their 1 choice reward for 1 endurance, and he will 1 ward off [the] 1 evils from them. [But] let none 20 of us be distressed [and] 1 think [in] his 1 heart that the great 1 Father [...]. 1 For he looks upon the All [and] 25 takes care of them all. 1 And [he] has shown to them 1 his [ ...] . 1 Those that [. . .] 2 11 at first. 1 But as for the thirteenth 1 seal, I have established it, 1 together with [the] summit of 15 knowledge and the certainty 1 of rest. The first 1 [and the] second and the 1 [third] are the worldly 1 and the material. I have 20 [informed] you concerning these, that you should 1 [...] your bodies. And 1 [a] sense-perceptible [power] 1 will [...] those who will rest, 1 and they will be kept 25 [from] passion and division 1 [of the] union. The fourth 1 [and the] fifth which are above, 1 [these] you have come

4MARSANES (X ,7 ) 4 6 3 to know 1 [... divine]. 3 He exists after the [...] 1 and the nature of the [ . . . ]' that is, the one who [...] 1 three. And [I have 5 informed] you of [...] 1 in the three [...] 1 by these [two. I have 1 informed] you con­ cerning [it, that it] 1 is incorporeal [...] 11 and after [...] 1 within [...] 1 every [...] which [...] 1 your [...]. The [fifth, 15 concerning the] con­ version [of] 1 those that are within me, and 1 concerning those who dwell in that place. 1 But the sixth, 1 concerning the self-begotten ones, 20 concerning the incorporeal being 1 which exists partially, 1 together with those who ex­ ist in 1 the truth of the All [...] 1 for understanding and 25 assurance. And the [seventh], 1 concerning the self-begotten power, 1 which [is the] 1 third [perfect . ..] 4 fourth, concerning salvation 1 [and] wisdom. And the eighth, 1 concerning the mind which is 1 [male, which] appeared 5 [in the beginning], and (concerning) the being 1 [which is incorporeal] and the 1 [intelligible] world. The ninth, 1 [...] of the power 1 [which] ap­ peared [in the 10 beginning. The] tenth, [concerning 1 Barbelo, the] virgin [...] 1 of the Aeon. 1 [The eleventh] and [the 1 twelfth] speak of the 15 Invisible One who possesses 1 three powers 1 and the Spirit which does not 1 have being, belonging to 1 the first Unbegotten (fem.). The 20 thirteenth speaks concerning 1 [the] Silent One who was not 1 [known], and the primacy of 1 [the one who] was not distinguished. 1 For I am he who has 25 [understood] that which truly exists, 1 [whether] partially or 1 [wholly], according to difference 1 [and same­ ness], that they exist from the 1 [beginning in the] entire place which is 5 eternal, <i.e.) all those that have come into 1 existence whether with­ out being 1 or with being, those who are 1 unbegotten, and the divine aeons5 together with the angels, and the 1 souls which are without guile, 1 and the soul-[garments], 1 the likenesses of [the] 1 simple ones. And [afterwards they] 10 have been mixed with [...] 1 them. But still [... the] 1 entire being [. . . which] 1 imitates the [incorporeal being] 1 and the unsubstantial (fem.). [Finally] 15 the entire defilement [was saved] 1 together with the immortality of 1 the former (fem.). I have deliberated 1 and have attained to the boundary of the sense-perceptible 1 world, <1 have come to know) part by p art20 the entire place 1 of the incorporeal being, and 1 <I) have come to know the intelligible world. 1 <1 have come to know), when <I) was deliberating 1 whether in every respect the sense-perceptible 25 world is [worthy] 1 of being saved entirely. [For] 1 I have not ceased speaking [of the] 1 Self-begotten One, O [. . .] 1 became [. ..] 6 part by part the entire place. 1 He descended; again he descended 1 <from) the Unbegotten One 1 who does not have

54 6 4 being, who 5 is the Spirit. That one who exists 1 before all of them reaches 1 [to the divine] Self-engendered One. 1 The one having 1 [being] searches 10 [...] and he exists 1 [... and] he is like 1 [...] and from 1 [. . .] dividing 1 [...] I became 15 [...] for many, as it is manifest 1 that he saved a multitude. 1 But after all of these things 1 I am seeking the kingdom 1 of the Three-Powered One, 20 which has no beginning. Whence 1 did he ap­ pear and 1 act to fill the 1 entire place with his power? And 1 in what way did the unbegotten ones25 come into existence, since they were not begot­ ten? And 1 what are [the] differences among the [aeons? 1 And] as for those who are unbegotten, 1 how many [are they]? And in what respect 1 [do they differ] from each other? 7 When I had inquired about these things 1 I perceived that he had worked 1 from silence. He exists 1 from the beginning among those that 5 truly exist, that belong to the One who 1 exists. There is another, ex­ isting 1 from the beginning, belonging to the One who 1 works within the Silent One. 1 And the silence [...] 10 him works. 1 For as much as this one [...] 1 that one [works from] 1 the [silence which belongs to the] 1 Unbegotten One among [the aeons, and from] 15 the beginning he does not have [being]. 1 But the energy of 1 that One <is> the ThreePowered One, 1 the One unbegotten [before] 1 the Aeon, not having [be­ ing]. 20 And it is possible to behold the supremacy of the 1 silence of the Silent One, 1 i.e. the supremacy 1 of the energy of the 1 Three-Powered. And the One who 25 exists, who is silent, [who is] 1 above the [heaven ...], 1 revealed [the 1 Three-Powered, First]-Perfect 1 One. [When he ...] 8 to the powers, they rejoiced. 1 Those that are within me were perfected 1 together with all the 1 rest. And they all blessed 5 the Three-Powered, 1 one by one, who 1 is [the] First-Perfect One, 1 [bless­ ing] him in purity, [everywhere] 1 praising the Lord 10 [who exists] before the All, 1 [... the] Three-Powered. 1 [...] their worship 1 [...] myself, 1 [and I will still go on 15 inquiring] how they had 1 become silent. I will understand a 1 power which I hold 1 in honor. The third 1 power of the Three-Powered, 20 when it (fem.) had per­ ceived him, 1 said to me, “ Be silent 1 in order that you might know; run, 1 and come before me. But 1 know that this One was 25 [silent], and ob­ tain understanding.” 1 For [the power] is attending 1 [to me, leading] me into 1 [the Aeon which] is Barbelo, 1 [the] male [Virgin]. 9 For this reason the 1 Virgin became male, 1 because she had been di­ vided from the male. The 1 Knowledge stood outside of him, 5 because it belongs to him. 1 And she who exists, she who sought, 1 possesses (it),

6MARSANES (X ,7 ) 4 6 5 just as 1 the Three-Powered One possesses. 1 She withdrew 10 from them, from [these] two [powers], 1 since she exists [outside of] 1 the Great One, as she [...] 1 who is above [...] 1 who is silent, [who has] 15 this [commandment] 1 to be silent. His knowledge 1 and his hyposta­ sis 1 and his activity 1 are those things of which the power 20 of the Three-Powered spoke, <saying), 1 We all have 1 withdrawn to our­ selves. We have [become] 1 silent, [and] 1 when we came to know [him, that is], 25 the Three-Powered, [we] 1 bowed down; we [...; we] 1 blessed him [...] 1 upon us.” [...]. 1 [... the] invisible [Spirit] 10 ran up 1 to his place. The whole place 1 was revealed; the whole place unfolded 1 <until) he reached the upper region.5 Again he departed; he caused the 1 whole place to be illuminat­ ed, and the whole 1 place was illuminated. And [you] (pi.) have been given 1 the third part of 1 [the spirit] of the power of the One 10 [who possesses] the three 1 [powers]. Blessed is [...]. He said, “ O [you 1 who dwell in these] places, it is necessary 1 [for you to know] those that are higher 15 than these, and tell them to the 1 powers. For you (sg.) will be­ come 1 [elect] with the elect ones 1 [in the last] times, 1 [as] the invisible Spirit 20 [runs] up above. And you 1 [yourselves], run with him 1 [up above], since you have 1 [the] great crown which 1 [...]. But on the day 25 [... ] will beckon 1 [... ] run up above 1 [... ] and the sense-perceptible 1 [...] visible 1 [...] and they [...] (pp. 11-12 missing) 13 15 the perception. He is for 1 ever, not having being, 1 in the One who is, who is silent, 1 the One who is from the beginning, 1 [who] does [not] have being 20 [...] part of [...] 1 indivisible. The [...] 1 con­ sider a [... 24 ninth ...] 14 151 [was dwelling] 1 among the aeons which have 1 been begotten. As I was permitted, [I] have 1 come to be among those that were not [begotten]. 1 But I was dwelling] 1 among the aeons which have 1 been begotten. As I was permitted, [I] have 1 come to be among those that were not [begotten]. 1 But I was dwelling in the [great] 20 Aeon, as I [...]. 1 And [... 1 the] three powers [...] 1 the One who [possesses] 1 the [three] powers. The [three 25 powers ... 15 the] Silent One and the 1 Three-Powered One [... 1 the] one that does not have breath. 1 We took our stand [...] 5 in the [. ..] 13 we entered [...] 1 breath [... 16 who] does not have breath, 1 [and he] exists in a [... 1 completely]. And I saw 1 [...] him to the great (fem.)5 [...] they knew [him ...] 12 limit [...] 1 and [I ...] 1 alone [...] 17 is active 1 [...] why, [again], (does) knowledge 1 [...] ignorant, and [...] 1 he runs the risk 5 [...] that he become [... 9 on account of ...]. 15 Those 1 [...]. But it is necessary that a 1 [...] does not have form 1 [...] to this one

74 6 6 1 [. ..] exists before 20 [...] the thought 1 [... from] the beginning 1 [...] the one that [...] 18 these [...] 1 look(ed) at [...] in nine [... the] 1 cosmic hebdomad [...] 1 in a day of [...] 5 for ever [...] 14 and [. . . after] 1 many [years ...] 1 when I saw the [Father I came to] 1 know him, and [... ] 1 many [... ] 1 partial [... ] 20 for ever [... ] 1 the material ones [. ..] 1 worldly [...] 1 above [...] 1 in addition [...] 19 13 he [...] 15 out of [...] 1 into those that [...] 1 them into [...] 1 name 1 [them. And] (as for) their nomenclature, 20 [bear] witness yourselves 1 [that you are] inferior to [their 1 ...] and their [hypostasis]. 1 But [in addition, when ...] 2014 hidden [... 1 the] third 1 [power]. The blessed Authority (fem.) 1 said [...] 1 among these and [...] 1 i.e. she who [does not have ...]. 20 For there is not glory [...] 1 nor even the one who [...]. 1 For indeed the one who [...]. 24 For [...] 2114 and the [signs of the Zodiac ...] 1 and the [...] 1 and [...] 1 which do not have [...] 1 acquire for [... 1 revolution ...]. 20 But [the] soul(s) [...] 1 there [...] 1 body(s) of this 1 [...] soul(s) of heaven [...] 1 around [...] 25 shape [...] 1 which is [...] 2215 those that [...] 1 there [... 19 all the likenesses ...] 1 them [...] 1 all the forms [...] 1 shape(s), so that [they ... 1 and] become [...] 1 themselves [...] 25 and the [...] 1 the animals [...] 1 and the [...] (pp. 23-24 missing) 25 there. But their 1 powers, which are the angels, 1 are in the form of 1 beasts and animals. 5 Some among them are 1 [polymorphous], and contrary to 1 [nature] they have 1 for their names which [...]. 1 They are [divid­ ed] and [...] 10 according to the [... 1 and ...] in [form ...]. 1 But these that are 1 [aspects] of sound according to the third 1 originate from being. 15 And concerning these, all of 1 these (remarks) are suffi­ cient, 1 since we have (already) spoken about them. For [this] 1 division takes place 1 again in these regions in [the man­ ner] 20 we have mentioned from the [beginning]. 1 However the soul, on the 1 other hand, [has] 1 different shape<s>. 1 The shape of the soul ex­ ists [in 25 this] form, 1 i.e. (the soul) that came into 1 existence of its own accord. The shape 1 is [the second] 26 spherical part 1 while the first allows [it], 1 eeiou, the self-begotten soul, 1 aeeiouo. 5 [The] second schema, 1 eeiou, ... by those [having] 1 two sounds (diphthongs), the first being 1 placed after them [...] 12 the light. [Control] 1 yourselves, receive [the] 1 imperishable seed, 15 bear fruit, and 1 do not become 1 attached to your possessions. 1 But know that the oxytones 1 exist among the vowels 20 and the 1 diphthongs which are 1 next to them. But the [short] 1 are inferior, and the [...] 1 are [...] 25 by them. Those that [...] 1 since they are inter­

8MARSANES (X ,7 ) mediate 1 [...]. The sounds of 1 [the semivowels] are 27 superior to the voiceless (consonants). 1 And those that are double are superior 1 to the semivowels which 1 do not change. But the aspirates 5 are better than the inaspirates (of) 1 the voiceless (consonants). 1 And those that are in­ termediate will [accept] 1 their combination in which they are; 1 they are ignorant [of] 10 the things that are good. They (the vowels) 1 are com­ bined with the [intermediates] 1 which are less. [Form] by [form], 1 <they constitute) the nomenclature of the [gods] 1 and the angels, [not] because 15 they are mixed with each other 1 according to every form, but 1 only (because) they have 1 a good function. 1 It did not happen 20 that (their) will was revealed. 1 Do not keep on [sinning], 1 and do not dare to 1 make use of sin. But [I] 1 am speaking to you (sg.) [concerning the 1 three ... shapes] 1 of the soul. [The] 1 third [shape of the soul] 1 is [...] 28 is a spherical one, put 1 after it, from the 1 simple vowels: 1 eee, iii, ooo, uuu, ooo. 5 The diphthongs were 1 as follows: ai, au, 1 ei, eu, eu, ou, ou, oi, ei, 1 ui, oi, auei, eueu, oiou, 1 ggg, ggg, ggg, aiau, 10 [eieu], eu, oiou, ou, ggg, ' [ggg]> aueieu, oiou, eu, 1 three times for a male soul. 1 The third 1 shape is spherical. 15 The second shape, being 1 put after it, has 1 two sounds. The male soul’s 1 third shape 1 (consists) of the 20 simple vow­ els: 1 aaa, eee, eee, iii, ooo, 1 uuu, 000, 000, 000. 1 [And] this shape is different 1 [from] the first, but 25 [they resemble] each other 1 [and they] make some 1 [ordinary sounds] of 1 [this sort: aee]oo. And 29 from these (are made) the diphthongs. 1 So also the 1 fourth and the fifth. 1 With regard to them, they were not allowed to 5 reveal the whole topic, 1 but only those things that are apparent. 1 You (pi.) were taught 1 about them, that you should per­ ceive them 1 in order that they, too, might 10 all seek and find [who] 1 they are, either 1 by themselves alone [...] 1 or by each other, 1 or to reveal [destinies] 15 that have been determined from the beginning, 1 either with reference to themselves alone [or] 1 with reference to one another, just as [they] 1 exist with each other [in] 1 sound, whether par­ tially 20 or formally. [They are] 1 commanded [to] 1 submit or their 1 [part] is generated and 1 formal. Either (they are commanded) by [the 25 long] (vowels) or [by] 1 those of [dual time value, or] 1 by [the short (vowels)] 1 which are small [...] 30 or the oxytones or the 1 intermediates or the barytones. 1 And <the) consonants 1 exist with the vowels, 5 and individually 1 they are commanded, 1 and they submit. 1 They constitute the nomen­ clature 1 [of] the angels. And 10 [the] consonants are 1 self-existent, 1

9[and] as they are changed 1 <they> submit 1 to the hidden 15 gods by means of 1 beat and 1 pitch and 1 silence and impulse. 1 [They] summon the semivowels, 20 all of which 1 submit to them with 1 one [accord]; since it is only 1 the [unchanging] double (consonants) 1 that coexist with the semivowels. 25 But the aspirates 1 [and the inaspirates] and the 1 [intermediates] con­ stitute 1 [the voiceless (consonants). Again 1 ... they] are combined 1 [with each other, and] they are separate 31 from one another. They are 1 commanded, and they submit, 1 and they constitute an 1 ignorant no­ menclature. 5 And they become one or 1 two or three or [four] 1 or five or six up to 1 seven having a 1 [simple] sound, (together with) these which [have] 1 two [sounds], ... the place [of the 1 seventeen conso­ nants. Among] 1 the first names [some] are 1 less. And 1 since [these] do not have being, 15 either [they] are an aspect [of] 1 being [or] they divide 1 the nature [of] the mind 1 which [is masculine] (and) which is [interme­ diate]. 1 And you (sg.) [put] in 20 those that resemble each other [with] 1 the vowels [and] 1 the consonants. Some 1 are: bagadazatha, 1 begedezethe, [begede]25zethe, [bigidizithi, bogo] 1 dozotho, [buguduzuthu], 1 bogodozotho. [And] 1 the rest [...] 1 ba[bebebibobubo]. 32 But the rest are 1 different: abebebi'bob, in order that you (sg.) might [collect] 1 them, and be separated from the 5 angels. And there 1 will be some effects. 1 The first (fem.), 1 which is good, is from 1 [the] triad. It [...] 10 has need of [...] 12 their shapes. <The> dyad 1 and the monad 1 do not resemble anything, but 15 they are first to exist. 1 The dyad, being divided, 1 is divided [from the] monad, [and 1 it] belongs to the hypostasis. 1 But the tetrad received (the) [elements], 20 and the pentad 1 received concord, and the 1 [hexad] was perfected by 1 itself. The 1 [hebdomad] received beauty, 25 [and the] ogdoad 1 [re­ ceived ...] 1 ready [...] 29 greatly. 33 And the [decad revealed] 1 the whole place. 1 But the eleven and the 1 [twelve] have traversed 5 [...] not having [...] 1 it [is higher ...] 1 seven [... 15 name(s) ...] 17 prom­ ise that [.. .] 1 begin [to separate] 1 them by means of 20 a mark [and] 1 a point, the [one which 1 quarrels] from the one which is [an enemy]. 1 Thus [...] 1 of being [...] 26 the [letters ...] 1 in [a 34 holy] or ac­ cording to a [bond] 1 existing separately. 1 [And] <they> exist with each 1 [other] in generation or [in 5 birth. And] according to [...] 1 genera­ tion] they do not have 1 [...] these [...] 18 one [...] speaking 1 [the] riddle. Because within 20 [the] sense-perceptible world 1 there exists the temMARSANES (X ,7 ) 4 6 9 pie 1 [which measures] seven hundred 1 [cubits], and a river which 1 [...] within 25 [... for] ever, they 1 [...] three 1 [...] to the four 1 [...] seals 1 [...] clouds 35 [and the] waters, and the [forms 1 of the] wax im­ ages, 1 [and] some emerald likenesses. For the rest, I will5 [teach you (sg.)] about them. This is 1 [the] gener­ ation of the names. That (fem.) which [was not] 1 generated [... from the] 1 beginning [...] 15 with regard to [...] 18 time(s), when [con­ fined], when 1 spread out, when [diminished]. 20 But there exists the gentle [word], 1 and there exists another 1 word which [approaches] 1 be­ ing [ . . . ] ' in this [manner ...]. 26 And he [ . . . ] ' the difference [ . . . ] ' and the [...] 36 the all and a [...] 1 the [undivided] beings 1 and the power [...] 1 having [a] 5 share in [the joy] 1 separately and [...] 1 whether [...] 15 power 1 [... he] exists 1 [in] every place [...] 1 them al­ ways. 1 [He] dwells with the corporeal 20 and the incorporeal ones. 1 This is the word of the hypostases 1 that one should 1 [...] in this way. If 1 [...] with their 25 [...] helping 1 [those who stir up] the 1 [...] manifest 1 [...] if one 37 knows him, he will 1 [call] upon him. 1 But there are words, some 1 of which are [two 5 but others] existing 1 [separately ... 13 and] they [...] 15 or those which [...] 17 or according to [those that] have 1 duration. And [these] 1 either are separate from [them] 20 or they are joined to one another, 1 or with themselves, either [the] 1 diphthongs, or the 1 simple [vowels], or every [...] 1 or [...] 25 or [... 1 exist] just as [... 1 exist ...] 1 the [consonants ...] 38 they ex­ ist individually 1 until they are divided 1 and doubled. Some 1 have the power 5 [...] according to the [letters 1 that are consonants ...] 12 become [...] 15 by themselves 1 [...] and three (times) 1 [for the] vow­ els, 1 and twice 1 [for] the consonants, 20 [and] once for 1 the entire place, and with 1 ignorance for 1 [those which] are subject to change 1 [... which] became 25 [...] together with the [entire 1 place ...] finally. And 1 [. . .] they all 1 [. . . they] are 39 hidden, but they were pro­ nounced 1 openly. They did not 1 stop without being revealed, 1 nor did they stop without 5 naming the angels. 1 The vowels 1 [join] the 1 [con­ sonants, whether] without 1 [or] within, 10 [...] they 1 said [... 1 teach you (sg.) ...] 1 again [for ever. They were counted] 1 four times, (and) they were [engendered] 15 three times, and they became [...]. 18 For these reasons we have acquired 1 sufficiency; for it is fitting that 20 each one acquire 1 power for himself to bear fruit, 1 and that we 1 never cast 1 aspersions [on] the mysteries 25 [...] the [...]. 1 For [...] which [is ... 1 the] souls [...] 1 the] signs of the Zodiac [.. .] 40 a new hypostasis. 1

104 7 0 And the reward which will 1 be provided for such a one 1 is salvation. 5 But the opposite will 1 happen there to the one 1 who commits sin. [The one who commits] sin 1 by himself [...] will be 1 [in a ... in a ...] 12 in order that 1 before you (sg.) examine 1 the one who <. . .) , one 15 might [tell] another 1 [about an] exalted power 1 and a divine knowledge 1 and a might which 1 cannot be resisted.20 But you shall examine 1 who is worthy that he should 1 reveal them, knowing 1 that [those] who com­ mit sin [... ] 1 down to [... ] 25 as they [... 1 the Father ... ] 41 that which is fitting. Do not desire 1 to give power to the sense-perceptible world. 1 Are you (pi.) not attending to me, 1 who have received sal­ vation 5 from the intelligible world? 1 But (as for) these <words) - watch yourselves - 1 do not [...] them as a(n) 1 [... 12 understand ...] and he takes [... 1 the rest], 1 I [will speak of] them. The [perfection 15 ...] in order that 1 it might increase [...] who commit sin [...] 18 the embodied souls did not understand 1 them. Those that are upon 20 the earth as well as those outside of 1 the body, those in heaven, are 1 more than the angels. The place 1 which we [talked] about in 1 [every] discourse, these [...] 25 stars [...] 27 book(s) [...] 1 whether already [... ] 1 into the [... ] 30 blessed is [... ] 42 whether he is gazing at the 1 two or he is gazing at 1 the seven planets 1 or at the twelve 5 signs of the Zodiac or at 1 the thirty-[six] Decans [...] 12 are [... 1 these reach up] 1 to [...] 16 and 1 [these] numbers, whether [those in heaven] 1 or those upon the earth, 1 together with those that are under the [earth], 20 ac­ cording to the relationships and 1 the divisions among 1 these, and in the rest 1 [... ] parts 1 [according to kind and] according to 1 [species ... 27 they] will [submit 1 since] she has power 1 [... ] above 30 [... they exist] apart [... ] 436 every [... ] 20 body(s) [... 1 a] place [... divine Barbelo ...] 444 reveal them [...] 1 in this [manner ...] 1 this [... 20 intelligible angels], as she [...] 1 intelligible [... 1 above ...] 1 save(d) from [.. .] 27 them [...] 453 world [...] 1 and [... 6 world ...] 21 they came [.. .] 24 those who [... ] 465 is [... ] 1 like [... ] 20 the voice of 1 [... ] name(s) [and ... 23 for] ever [... 1 name(s) 1 ...]. (pp. 47-54 missing) [.. .] 5517 (after) I was silent, [I said], 1 “ Tell [me, ...] 1 what is the [power ...] 20 will wash [... 1 entire generation ...] 5617 greatly, the 1 [.. .] much 1 [...] he is [...], and 20 [...] all [...] 1 in the [... 5718 knowledge ...] 20 persevere [...] 1 the great [...] 1 for I [became ...] 5820 bone(s) of the 1 [...] in the [worldly ... (pp. 59-60 missing) 61 which is] under [...] your daughters [...] 3 for just as 1 [... the] king­ dom of [...]. 5 But this one [... ] 12 every [... ] 62 in the one who [... ] 1 not. [And ...]. 1

11MARSANES (X ,7 ) For it is [.. .] who [... 1 you (pi.) did not] know the [...] 5 for the [... 10 partially ...] 63 in 1 [...] remainder 1 down [... the] earth. And they 1 [spoke] like the angels 5 [...] he was like the 1 wild [animals]. And he said, [... 8 for] ever [...] 17 from [...] 1 the number [...] 1 I saw [...] 21 and his [...] a [voice ...] 1 and [...] his 64 I [...] 1 be­ cause I [saw] all of [the lights] 1 around [me, blazing 1 with] fire. [And ...] 5 me in their midst [...] 16 angel(s) [who ...] 1 beside me. [And ...] 1 the [one ...] 1 Gamaliel, 20 [the one] who is in command of [the spirits] which [...] 65 the angels 1 [...] which receive 1 [all of them ...] 1 with those whom they [... 5 and] he [took] me 1 [... he finished ... 10 her] members [...] 14 the [invisible ... 17 judgment ...] 1 thrown 1 [...] every [... which is placed ... 21 fountain] of 1 [immortality ...] living 1 [...] the two 1 [... silent 25 ... god(s)] 66 wash it (fem.) from [... 1 of God ... ] 1 the one whom they [sealed] 1 has been adorned [with the 5 seal of] heaven. [...] 11 to his [...] 1 great [...]. 17 And I [saw ... 19 unmixed ...] 1 those who [...] 67 they will become 1 [... ] of God 1 [... ] a woman 1 [... ] while she is in [travail 5 ... ] when she gives birth, [...] 10 with [...] 12 all of [...] 1 thing 1 [...] men [...] and 15 [...] women [and men 1 of this kind ... 1 no one] <of> those [that are upon the] earth 1 [knew] that [...] 1 every [...] them, 20 [and they will] take pity on these, [together with the] 1 home- [born], for these will [pay 1 ...] God [...] 24 aeon(s) [...] 68 with those who will [...] 1 who have [...] 1 God [...] 1 from the [beginning ...] 5 in [the ...] 1 fear [... 8 name(s) ... 12 mysteries] 1 in [...] 1 God [...] 16 manifest [...] 1 those who will know [him]. 1 [M]arsanes