The Acts of Peter and the Twelve Apostles

1THE ACTS OF PETER AND THE TWELVE APOSTLES (VI,7) Introduced by D ouglas M. Parrott Translated by D ouglas M. Parrott and R. McL. W ilson The title appears only at the conclusion of the tractate. At first glance it gives the impression of referring to thirteen apostles (Peter plus the twelve). But a read­ ing of the text makes it clear that the title probably has to do with two different “ acts” : an act of Peter (1,30-5,5) and an act of the apostolic group (5,5-12,19). The title, however, must nonetheless be secondary, since the number twelve con­ tradicts the explicit statement of the text that the disciples numbered eleven (9,20-21). The tractate can be divided into four major units: 1. An introductory section, which sets the stage for the tractate. The first seven lines probably contained some indication of initial setting and purpose. The nar­ rator is Peter (1,30) and the time is after the crucifixion, since the apostles under­ take their journey on their own immediate initiative, and Jesus is not with them. The fact that there are only eleven disciples, however, suggests the preascension period. Having decided to undertake their ministry together, the apostles find a ship and set sail (1,16-26). They appear to leave their destination to the Lord. The ship arrives at an island city called Habitation, and Peter goes to learn about lod­ gings. 2. Peter meets a pearl merchant and sees the response o f the rich and the poor to him (2,10-5,18). He observes that the rich turn away from him when he hawks his wares because they think he really has none. The poor, however, flock to him, although they lack the means to buy what he offers. They would be content to see a pearl. But the merchant says he will give them one w ithout cost, if they would go to his city. The poor ask Peter about the hazards of the way to the city. Peter tells them what he has heard and turns to the merchant, asking about his name and the hardships of the way. The merchant tells him his name is Lithargoel, which is interpreted in the text as a lightweight, gazelle-like (i.e., gleaming like a gazelle’s eyes) stone, presumably a pearl. 3. The journey o f Peter and his friends to LithargoeVs city (5,19-8,1 \), follow­ ing instructions by Lithargoel. The only way to prepare for the journey to the city of “ nine gates” is complete renunciation of possessions and a regimen of fasting, so that one will have nothing predators might want (5,19-6,8). All that is needed is the name of Jesus (6,9-19). Then Peter sees a vision of the walls of the city surrounded by waves. The meaning of this is interpreted in a brief dia­ logue between Peter and an old man. Peter and the disciples then make the jour­ ney to the city.

22 8 8 4. The appearance o f Lithargoel as a physician, his revelation o f himself as Je­ sus Christ, and the commissioning o f the eleven disciples (8,11-12,19). Lithargoel comes out of the city disguised as a physician and says that he will show them where Lithargoel lives (8,11-35). Instead of doing that, however, he reveals that he is Jesus Christ (9,1-19), in a dialogue with Peter that has been traced to Mat­ thew 16,13-19. After the disciples prostrate themselves in worship and indicate their willingness to do his will, Christ, who is henceforth called the Lord, gives them a box and pouch of medicine and commissions them to return to Habita­ tion, the city from which they came. They are to teach and minister to the faith­ ful, with special emphasis on the poor (9,1-10,13). Peter objects that they have nothing to give the poor, since they have renounced everything, but the Lord points out that they have his name, which is of more value than anything else (10,13-30). After further discussion, the dialogue concludes with the injunction to avoid the rich. The disciples accept the commission and the Lord departs. The text is composite. This can be seen by the awkward relationship among the various sections. For example, between sections 2 and 3, the reader expects the poor to go to the pearl merchant’s city, but only the disciples do; two differ­ ing explanations are given for Peter’s request about the way; the reader is unpre­ pared for Peter’s asking about the merchant’s name; the reader is surprised that journey from the island city can be undertaken by foot. Examples of problems between 4 and the earlier sections are these: the sudden shift to third person nar­ rative; the information that the disciples are expected to continue a ministry to Christians (10,4-6) (one had the impression at the start that the disciples were em­ barking on a mission to a non-Christian world), and the presence of explicit rules regarding church life at the conclusion of the tractate. Four originally independent accounts seem to have been brought together by an editor. Three probably began as parables or allegories, somewhat resembling those found in The Shepherd o f Hermas : the story of the pearl merchant who is rejected by the rich and accepted by the poor; the account of a city surrounded by walls (in part three, above) called Habitation; and the stofy of a journey whose successful completion required giving up food and possessions, rather than having enough of them. The fourth is the account of Christ’s commission­ ing of the disciples to undertake a ministry of preaching and healing among poor and sick Christians. These accounts are related to each other by the common presence of Peter and the other disciples, and by the name Lithargoel, which serves to connect the pearl merchant, in section 2, with the one who gives instruc­ tions about the way, in section 3, and, then, also, with Christ, in section 4, who commissions the disciples. The narrative intention of the final editor appears to have been to depict the disciples’ preparation for apostolic activity. In the course of the account, he shifts the time frame from the earliest apostolic period to that of his own time. The result is that, at the conclusion of the final segment, it is not really the original disciples who are being commissioned, but their latter day representa­ tives. In view of the shift, it appears that the editor wished to remind contem­ porary church leaders about their true mission. Lithargoel may originally have been a non-Christian deity. But since no record of a Lithargoel cult has come down to us, it seems more reasonable to think that identification of Lithargoel with Jesus Christ (9,8-15) was the intention when the

3THE ACTS OF PETER AND THE TWELVE APOSTLES (V I,7 ) 2 8 9 word was first coined. (See Acts o f Peter 20 and Rv 2:17.) The image of Christ as a physician may have been a way of dealing with the popularity of the cult of Asclepius. It has sometimes been assumed that this tractate is gnostic. But that view has been based more on its presence in the Nag Hammadi library than on the text itself. As has been discussed elsewhere (see introduction to Asclepius 21-29 [VI,8]), the codex in which it is found is not itself gnostic, but rather a miscella­ neous collection of spiritual writings reflecting on the ultimate fate of the soul. If one examines the tractate by itself, little is found that would have offended de­ veloping orthodoxy. The Christology is that of the divine sonship; the crucifixion and death of Jesus, although not mentioned, may be implied (see 2,14). The theme of apostolic poverty is found in the Gospels, as is the polemic against the rich. A moderate encratite emphasis may be seen in the prohibition on the eating of meat, but there is nothing said about sexual activity or marriage. The tractate, then, does not appear to have sprung from or be directed to a sectarian group within early Christianity. The editor rather seems to be standing within the broad church and to be appealing for a return to apostolic practice on the part of the leaders. It seems unlikely that this tractate would have been part of the lost portion of the apocryphal Acts o f Peter, as has been proposed (see introduction to The Act o f Peter [BG,4], for discussion). The Acts o f Peter and the Twelve Apostles is to be grouped with the apo­ cryphal Acts of the second and third centuries, rather than with the later ones, with which it has little in common. The similarity of portions of it to The Shepherd o f Hermas suggests a second-century date for them. THE ACTS OF PETER AND THE TWELVE APOSTLES VI 1, 1-12, 22 [... ] which [... ] 1 purpose [... : 1 after ... ] 1 us [... ] 5 apostles [...]. 1 We sailed [...] 1 of the body. [Others] were not 1 anxious in [their 1 hearts]. And in our hearts, we were 10 united. We agreed to ful­ fill 1 the ministry to which 1 the Lord appointed us. And we made 1 a covenant with each other. 1 We went down to the sea at 15 an opportune moment, which came 1 to us from the Lord. We 1 found a ship moored at the shore 1 ready to embark, 1 and we spoke with the sailors o f 20 the ship about our coming aboard with them. 1 They showed great 1 kindliness toward us as 1 was ordained by the Lord. 1 And after we had embarked, 25 we sailed a day 1 and a night. After that, 1 a wind came up behind the ship and 1 brought us to a small city 1 in the midst of the sea. 30 And I, Peter, inquired about the name 1 of this city from residents 1 who were 1 standing on the dock. 2 [A man] among [them] answered,

42 9 0 [saying, 1 “ The name] of this [city is 1 Habitation, that is], Foundation [...] 1 endurance.” And 5 the leader [among them 1 holding] the palm branch at the edge of [the dock]. 1 And after we had gone ashore [with the] 1 baggage, I [went] 1 into [the] city, to seek [advice] 10 about lodg­ ing. A man came out 1 wearing a cloth 1 bound around his waist, 1 and a gold belt girded [it]. 1 Also a napkin was tied over [his] 15 chest, extend­ ing over 1 his shoulders and covering his head 1 and his hands. I was staring at the 1 man, because he was beautiful in his 1 form and stature. There were four 20 parts of his body that 1 I saw: the soles of his 1 feet and a part of his 1 chest and the palms of his 1 hands and his vi­ sage. 25 These things I was able to see. 1 A book cover like (those of) my 1 books was in his left hand. 1 A staff of styrax wood was in 1 his right hand. His 30 voice was resounding as he slowly spoke, 1 crying out in the city, 1 “ Pearls! Pearls!” I, 1 indeed, thought he was a man [of] 1 that city. I said 35 to him, “ My brother and my friend!” 3 [He answered] me, [then, saying, 1 “ Rightly] did you say, ‘[My brother 1 and] my friend.’ What is it you [seek] 1 from me?” I said to him, “ [1 5 ask] you [about] lodging for me 1 [and the] brothers also, because we 1 are strangers here.” He said [to] me, 1 “ For this reason have I myself just said, 1 ‘My brother and my friend,’ 10 because I also am a fellow stranger 1 like you.” And 1 having said these things, he cried out, 1 “ Pearls! Pearls!” 1 The rich men of that 15 city heard his voice. 1 They came out of their hidden storerooms. 1 And some were 1 looking out from the storerooms 1 of their houses. Others 20 looked out from their 1 upper windows. And they did not see (that they could gain) 1 anything from him, because 1 there was no pouch on his back nor 1 bundle inside his cloth 25 and napkin. And because of their 1 disdain they did not 1 even acknowledge him. 1 He, for his part, did not reveal himself to them. 1 They returned to their 30 storerooms, saying, 1 “ This man is mocking us.” 1 And the poor [of that city] heard 4 [his voice, 1 and they came to] the man [who sells 1 this pearl. They said], 1 “ Please take the trouble to [show us 5 the] pearl [so that we may], then, [see] 1 it with our (own) eyes. For we are [the poor]. 1 And we do not have this [...] price 1 to pay for it. But [show us] 1 that we might say to our friends that [we saw] 10 a pearl with our (own) eyes.” He 1 answered, saying to them, “ If 1 it is possible, come to my city, 1 so that I may not only show it 1 before your (very) eyes, but give it to 15 you for nothing.” And indeed they, 1 the poor of that city, heard 1 and said, “ Since we

5THE ACTS OF PETER AND THE TWELVE APOSTLES (VI, / ) 1 are beggars, we surely 1 know that a man does not give a pearl 20 to a beggar, but (it is) bread 1 and money that is usually received. 1 Now then, the kindness which we want to receive 1 from you (is) that you show 1 us the pearl before our eyes. 25 And we will say to our friends 1 proudly that we saw a 1 pearl with our (own) eyes” - because 1 it is not found among the poor, especially 1 such beggars (as these). He an­ swered 30 (and) said to them, “ If it is 1 possible, you yourselves come 1 to my city, so that I may not only 1 show you it, but give it 1 to you for nothing.” 35 The poor and the beggars rejoiced because of 5 the man [who gives for] nothing. [The men 1 asked Peter] about the hardships. 1 Peter answered [and 1 told] those things that he had heard about the [hardships] 5 of [the] way. Because they are [interpreters of the] 1 hardships in their ministry. 1 He said to the man who sells this 1 pearl, “ I want 1 to know your name and the hardships of 10 the way to your city because we 1 are strangers and servants of 1 God. It is necessary for us to spread 1 the word of God in 1 every city harmoniously.” He 15 answered and said, “ If you 1 seek my name, Lithargoel 1 is my name, the interpretation of which is, 1 the light, gazelle-like stone. 1 “ And also (concerning) the road to the city, 20 which you asked me about, I will tell you 1 about it. No man is able to go 1 on that road, ex­ cept one 1 who has forsaken everything that 1 he has and has fasted 25 daily from stage to stage. 1 For many are the robbers and 1 wild beasts on that road. 1 The one who carries bread with him 1 on the road, the black dogs 30 kill because of 1 the bread. The one who carries a costly garment 1 of the world with him, 1 the robbers kill 6 [because of the] garment. [The one who carries] water 1 [with him, the wolves kill be­ cause 1 of the water], since they were thirsty [for] it. 1 [The one who] is anxious about [meat] and 5 green vegetables, the lions eat 1 because of the meat. [If] he evades 1 the lions, the bulls 1 devour him because of the green vegetables.” 1 When he had said [these] things to me, I sighed 10 within myself, say­ ing, “ [Great] 1 hardships are on the road! If only 1 Jesus would give us power to walk it!” 1 He looked at me since my face was sad, and I 1 signed. He said to me, “ Why 15 do you sigh, if you, indeed, know 1 this name ‘Jesus’ and believe him? 1 He is a great power for giving strength. 1 For I too believe in the Father 1 who sent him.” I replied, 20 asking him, “ What is the name 1 of the place to which you go, 1 your city?” He said to me, 1 “ This is the name of my city, 1 ‘Nine Gates.’ Let us praise God 25 as we are mindful that the tenth 1 is the head.” After this I went away 1 from him in peace.

62 9 2 As I was 1 about to go and call my friends, I 1 saw waves and large 30 high walls surrounding 1 the bounds of the city. I 1 marveled at the great things I saw. 1 I saw an old man 1 sitting and I asked him if the name of the 35 city was really 7 [Habitation]. He [...], 1 “ Habitation . .. ] . ” 1 He said to me, “ [You 1 speak] truly, for we [inhabit] here 5 because [we] endure.’* [I 1 responded], saying, “ Justly 1 [...] have men named it 1 [...], be­ cause (by) everyone 1 [who] endures his trials, 10 cities are inhabited, 1 and a precious kingdom 1 comes from them, because 1 they endure in the midst of the 1 apostasies and the difficulties of the storms. 15 So that in this way, the city of everyone 1 who endures the burden of his yoke 1 of faith will be inhabited, 1 and he will be included in 1 the kingdom of heaven.” I hurried 20 and went and called my 1 friends so that we might go to the city 1 that he, Lithargoel, appointed for us. 1 In a bond 1 of faith we forsook 25 everything as 1 he had said (to do). We evaded 1 the robbers, because they did not 1 find their garments with us. 1 We evaded the 30 wolves, because they did not find the water 1 with us for which they thirsted. 1 We evaded the lions, 1 because they did not find the desire 1 for meat with us. 8 [We evaded the bulls ... 3 they did not find] green vegetables. 1 A great joy [came upon] us [and a] 5 peaceful carefreeness [like 1 that of] our Lord. We [rested 1 ourselves] in front of the gate, [and] 1 we talked with each other [about that] 1 which is not a distraction of this [world]. Rather we continued in contemplation 1 of the faith. As we discussed the 1 robbers on the road, whom we 1 evaded, behold 1 Lithargoel, having changed, came out to 15 us. He had the appearance of a physician, 1 since an unguent box was under 1 his arm, and a young disciple was 1 following him carrying a pouch 1 full of medicine. 20 We did not recognize him. 1 Peter responded and said to him, 1 “ We want you to do 1 us a favor, because we are 1 strangers, and take us to the house of 25 Lithargoel be­ fore evening comes.” 1 He said, “ In uprightness 1 of heart I will show it to you. 1 But I am amazed at how 1 you knew this good man. 30 For he does not reveal himself to 1 every man, because he himself 1 is the son of a great king. 1 Rest yourselves a little so 1 that I may go and heal this man 35 and come (back).” He hurried and came (back) 9 quickly. He said to Peter, 1 “ Peter!” And Peter was frightened, 1 for how did he know 1 that his name was Peter? 5 Peter responded to the Savior, 1 “ How do you know me, 1 for you called my name?” 1 Lithargoel an­

7THE ACTS OF PETER AND THE TWELVE APOSTLES (VI, / ) 2 9 3 swered, “ I 1 want to ask you who gave the 10 name Peter to you?” He 1 said to him, “ It was Jesus Christ, the 1 son of the living God. He 1 gave this name to me.” He answered 1 and said, “ It is I! Recognize me, 15 Peter.” He loosened the garment, 1 which clothed him - the one into which 1 he had changed himself because of us - 1 revealing to us in truth that 1 it was he. We prostrated ourselves 20 on the ground and worshipped him. We 1 comprised eleven disciples. 1 He stretched forth his hand 1 and caused us to stand. We spoke with 1 him humbly. Our heads were 25 bowed down in unworthiness 1 as we said, “ What you 1 wish we will do. But 1 give us power to do 1 what you wish at all times.” 20 He gave them the unguent box 1 and the pouch 1 that was in the hand of the young disciple. 1 He commanded them like this, 10 saying, “ Go into [the] 1 city from which you came, 1 which is called Habitation. 1 Continue in endurance as you 5 teach all those who have believed 1 in my name, because I have endured 1 in hardships of the faith. I 1 will give you your reward. To the 1 poor of that city give 10 what they need in order to live 1 until I give them what is better, 1 which I told you that I will give 1 you for nothing.” Peter answered 1 and said to him, 15 “ Lord, you have taught us to 1 forsake the world and 1 everything in it. We have renounced them 1 for your sake. What we are concerned about (now) 1 is the food for a single day. 20 Where will we be able to find the needs that you ask 1 us to pro­ vide for the poor?” 1 The Lord answered and said, 1 “ O Peter, it was necessary 1 that you understand the parable 25 that I told you! Do you not understand 1 that my name, which you teach, 1 surpasses all riches, 1 and the wisdom of God 1 surpasses gold, and silver 30 and precious stone(s)?” 1 He gave them the pouch 1 of medicine and said, 1 “ Heal all the sick 1 of the city who believe 11 [in] my name.” Peter was afraid 1 [to] reply to him for the second time. 1 He signaled to the one who was beside 1 him, who was John: “ You 5 talk this time.” 1 John answered and said, 1 “ Lord, before you we are afraid 1 to say many words. 1 But it is you who asks us 10 to practice this skill. We have not been 1 taught to be physicians. How then 1 will we know how to heal bodies 1 as you have told us?” 1 He answered them, “ Rightly have you 15 spoken, John, for I know 1 that the physicians of this world 1 heal what belongs to the world. 1 The physicians of souls, however, 1 heal the heart. Heal 20 the bodies first, therefore, so 1 that through the 1 real powers of healing 1 for their

82 9 4 bodies, without medicine of 1 the world, they may believe in you, 25 that you have power to heal 1 the illnesses of the heart also. “ The 1 rich men of the city, however, those 1 who did not see fit 1 even to acknowledge me, but who 30 reveled in their 1 wealth and pride - 1 with such as these, therefore, 12 do not dine in [their] houses 1 nor be friends with them, 1 lest their partiality 1 influence you. For many in the churches have 5 shown partiality to the rich, because 1 they also are sinful, 1 and they give occasion for 1 others to sin. But judge 1 them with uprightness, so 10 that your ministry may 1 be glorified, and that 1 my name also, may be glorified in the 1 churches.” The disciples 1 answered and said, “ Yes, 15 truly this is what is fitting 1 to do.” They prostrated themselves on the ground 1 and worshipped him. He caused them 1 to stand and departed from 1 them in peace. Amen. 20 The Acts of Peter 1 and the Twelve 1 Apostles

9THE THUNDER: PERFECT MIND (VI,2) Introduced and translated by George W. M acRae Edited by D ouglas M. Parrott The title appears to be double: “ The Thunder” is not syntactically related to “ Perfect Mind” but is separated by a mark of punctuation (:). It is nowhere re­ ferred to in the body of the work (unless one should reconstruct “ [perfect] mind” at 18,9). In content Thund. is virtually unique in the Nag Hammadi library and very un­ usual. It is a revelation discourse by a female figure who is, except possibly for the title, otherwise not specifically identified. The work has no apparent struc­ tural divisions but is written throughout in the first person, interweaving and combining three types of statement: self-proclamation in the “ I am” style, ex­ hortations to heed the speaker, and reproaches for failures to heed or love, etc. The most distinctive feature is that the self-proclamations are most often anti­ thetical or even paradoxical. The parallelism of form suggests that originally these may have been part of a hymnic structure. Parallels for this revelatory genre can be adduced from a variety of sources. In Orig. World (11,5) 114,7-15, the heavenly Eve utters a hymnic self­ proclamation that is very similar to Thund. 13,19-14,9, and a trace of the same material, though not in the form of self-proclamation, occurs in a similar context in Hyp. Arch. (11,4) 89,14-17. It may be significant that the Thund. passage thus paralleled is not repeated in the work, whereas many of the other selfproclamations occur more than once in Thund., sometimes in varying forms. In such other Nag Hammadi works as Trim. Prot. (XIII,7) and the longer ending of Ap. John (11,7:30,11-31,25), there are examples of the “ I style” of proclama­ tion by a revealer figure, but without the antithetical context. There are three in­ teresting parallels to Thund., in content or in style or in both, outside the Nag Hammadi corpus. One is the well-known “ Hymn of Christ” in the Acts o f John 94-96, in which Christ sings of himself in a succession of antitheses and contrasts, without, however, the use of “ I am” formulas. The second example is a passage in the Mandaean Ginza R, Book VI, the so-called “ Book of Dinanukht,” which is generally thought to be one of the older sections of the Ginza. There the spirit Ewath recites a formula which contains antitheses similar to, but for the most part not identical with, those in Thund. : “ I am death, I am life. I am darkness, I am light. I am error, I am truth, etc.” The third example is a series of passages in ancient Indian literature in which contrasting or contradictory assertions are made of the Deity either in the “ I am” form (Bhagavad-Gita IX, 16-19) or in the second or third person (Atharva-Veda X, viii,27-28; Svetasvatara Upanishad

102 9 6 IV,3). These examples include both personal categories (“ Thou art woman, Thou art man” ) and non-personal ones (“ Death am I and deathlessness, What is not and that which is” ). In terms of the religious traditions represented in the Nag Hammadi collection, Thund. is difficult to classify. It contains no distinctively Christian, Jewish, or gnostic allusions and does not seem clearly to presuppose any particular gnostic myth. There are resemblances to the tone and style of the wisdom hymns in the Biblical and intertestamental wisdom literature, and the self-proclamations are similar to the Isis aretalogy inscriptions. But if the multiple assertions in these works are intended to assert the universality of Isis or of God’s wisdom, perhaps the antithetical assertions of Thund. are a way of asserting the totally other­ worldly transcendence of the revealer. (George W. MacRae t) There has been a tendency among scholars to assume that Thund. is gnostic, in spite of George MacRae’s caution, expressed above. Accordingly it has been proposed that the female figure here is to be understood as a combination of the higher and lower Sophia figures found in gnostic literature. It has also been pro­ posed that the figure is Eve, as she is understood in gnostic writings found in the Nag Hammadi collection (see references above) and mentioned elsewhere. If one takes Thund. at face value and includes the title in consideration, the female figure who is the speaker throughout is named Thunder (feminine in Greek), a figure who must be understood in terms of the parallel phrase in the title: Perfect Mind. Thunder, in Greek myth, in the Hebrew Bible, and elsewhere, comes forth from the highest god (the Greeks sometimes called Zeus “ The Thundering One” ). It is the way in which the god makes his presence known on earth. In the tractate, Thunder is allegorized as Perfect Mind, meaning the exten­ sion of the divine into the world (1,1-2). The understanding of Perfect Mind ap­ pears to owe much to the Stoic notion of cosmic Pneuma, the active, intelligent element in all things, made up of air and fire. It was thought of as spanning all worldly divisions and dichotomies and at some level being responsible for every­ thing that occurs. In its manifestation as reason, it was also able to instruct those who listen about the way to true life. (For Thunder’s similar role, see 20,26-27; 21,20-32). The tractate as it stands, is not Stoic, since it speaks of a power above Perfect Mind (1,1). But with its conception of the immanence of the divine in all aspects of the world, neither is it gnostic. It still remains “ difficult to classify.” (Douglas M. Parrott)

11THE t h u n d e r : p e r f e c t m in d (v i,2 ) 2 9 7 THE THUNDER: PERFECT MIND VI 13, 1-21, 32 The Thunder: Perfect Mind 1 I was sent forth from 1 [the] power, and I have come to those who 1 reflect upon me, and I have been found 5 among those who seek after me. 1 Look upon me, you (pi.) who reflect upon me, 1 and you hearers, hear me. 1 You who are waiting for me, take me 1 to yourselves. And do not banish me 10 from your sight. 1 And do not make your voice hate 1 me, nor your hearing. 1 Do not be ignorant of me anywhere 1 or any time. Be on your guard! 15 Do not be ignorant of me. 1 For I am the first and the last. I 1 am the honored one and the scorned one. 1 I am the whore and the holy one. 1 I am the wife and the 20 virgin. I am <the mother) 1 and the daughter. I am the members 1 of my mother. I am the barren one 1 and many are her sons. I 1 am she whose wedding is great, and 25 I have not taken a husband. I am the midwife 1 and she who does not bear. I 1 am the solace of my labor pains. I 1 am the bride and the bridegroom, 1 and it is my husband who 30 begot me. I am the mother of 1 my father and the sister of my 1 husband, and he is my offspring. 1 I am the slave of him who 1 prepared me. I am the ruler 14 of my offspring. But he is the one who [begot me] 1 before the time on a birthday. 1 And he is my offspring [in] 1 (due) time,

122 9 8 and my power 5 is from him. I am the staff 1 of his power in his youth, [and] 1 he is the rod of my 1 old age. And whatever he wills 1 happens to me. I am the silence 10 that is incomprehensible and the idea 1 whose remembrance is frequent. 1 I am the voice whose sound is 1 manifold and the word whose appearance 1 is multiple. I am the utterance of 15 my name. Why, you who hate me, 1 do you love me and 1 hate those who love me? 1 You who deny me, confess 1 me, and you who confess 20 me, deny me. You who tell 1 the truth about me, lie about me, and you 1 who have lied about me, tell the truth about me. 1 You who know me, be ignorant 1 of me, and those who have not 25 known me, let them know me. 1 For I am knowledge and 1 ignorance. I am 1 shame and boldness. 1 I am shameless; I am 30 ashamed. I am strength and 1 I am fear. I am 1 war and peace. Give heed 1 to me. I am the one who is disgraced 1 and the great one. Give heed to my 15 poverty and my wealth. 1 Do not be arrogant to me when I am 1 cast out upon the earth, [and] 1 you will find me in [those 5 that] are to come. And do not look 1 [upon] me on the dung-heap nor go 1 and leave me cast out, 1 and you will find me in 1 the kingdoms. And do not look 10 upon me when I am cast out among those who1 are disgraced and in the least 1 places, nor laugh at me. 1 And do not cast me out among those who 1 are slain in violence. 15 But I, I am compassionate 1 and I am cruel. Be on your guard! 1 Do not hate my obedience 1 and do not love my self-control. 1

13In my weakness, do not 20 forsake me, and do 1 not be afraid of my power. 1 For why do you despise 1 my fear and 1 curse my pride? 25 But I am she who exists in 1 all fears and strength 1 in trembling. I am she who is 1 weak, and I am well in a 1 pleasant place. I am 30 senseless and I am wise. 1 Why have you hated me 1 in your counsels? For I shall be 1 silent among those who are silent, 1 and I shall appear and speak. 16 Why then have you hated me, you Greeks? 1 Because I am a barbarian among [the] 1 barbarians? For I am the wisdom 1 [of the] Greeks and the knowledge of [the] 5 barbarians. I am the judgment of [the] 1 Greeks and of the barbarians. [I] 1 am the one whose image is great in Egypt 1 and the one who has no image among the 1 barbarians. I am the one who has been hated 10 everywhere and who has been loved 1 everywhere. I am the one whom they call 1 Life, and you have 1 called Death. I am the one whom 1 they call Law, 15 and you have called Lawlessness. 1 I am the one whom you have pursued, 1 and I am the one whom you have seized. 1 I am the one whom you have scattered, 1 and you have gathered me together. 20 I am the one before whom you have 1 been ashamed, and you have been 1 shameless to me. I am she who does not keep festival, 1 and I am she whose festivals are many. 1 I, I am godless, and 25 I am the one whose God is great. 1 I am the one whom you have reflected upon, 1 and you have scorned me. I am 1 unlearned, and they learn from 1 me. THE t h u n d e r : p e r f e c t m in d (VI,2 )

143 0 0 I am the one whom you have 30 despised, and you 1 reflect upon me. I am the one 1 whom you have hidden from, and you 1 appear to me. But whenever 1 you hide yourselves, 35 I myself will appear. 17 For [whenever] you 1 [appear], I myself 1 [will hide] from you. Those who have [... ] 1 to it [... ] 5 senselessly [...]. 1 Take me [... 1 understanding] from grief, 1 and take me 1 to yourselves from understanding 10 [and] grief. And take 1 me to yourselves from places 1 that are ugly and in ruin, 1 and rob from those 1 which are good even though in ugliness. 15 Out of shame, take me 1 to yourselves shamelessly; 1 and out of shamelessness 1 and shame, upbraid my members 1 in yourselves. And 20 come forward to me, 1 you who know me and you who 1 know my members, and 1 establish the great ones among the small 1 first creatures. Come 25 forward to childhood, 1 and do not despise it 1 because it is small and it is little. 1 And do not turn away 1 greatnesses in some parts from 30 the smallnesses, for 1 the smallnesses are known 1 from the greatnesses. Why 1 do you curse me 1 and honor me? 35 You have wounded and you have 1 had mercy. Do not separate me from the first 18 ones whom you have [known]. [And] 1 do not cast anyone [out nor] 1 turn anyone away [...] 1 turn you away and [... 5 know] him not. [...]. 1 What is mine [...]. 1 I know the [first ones] and 1 those after them [know] me. 1 But I am the mind of [...] 10 and the rest of [...]. 1 I am the knowledge of my inquiry, and 1 the finding of those who seek after me, and 1 the command of those who ask of me, 1 and the power of the powers in my knowledge 15 of the angels, who have been 1 sent at my word,

15THE t h u n d e r : p e r f e c t m in d (v i,2 ) and of gods 1 in their seasons by my counsel, 1 and of spirits of every man who 1 exists with me, and of women 20 who dwell within me. I am the one who 1 is honored, and who is praised, 1 and who is despised 1 scornfully. I 1 am peace, and war 25 has come because of me. And I 1 am an alien and a citizen. 1 I am the substance and the one who 1 has no substance. Those who are 1 without association with me are ignorant30 of me, and those who are in my 1 substance are the ones who know me. 1 Those who are close to me have been ignorant 1 of me, and those who are far 1 away from me are the ones who have known 35 me. On the day when I am close to 19 [you], [you] are far away 1 [from me], [and] on the day when I 1 [am far away] from you, [I am 1 close] to you. [I am 5 ...] within. [I am 1 ...] of the natures. I am 1 [...] of the creation of the [spirits]. 1 [...] request of the souls. 1 [I am] control and the uncontrollable. 10 I am the union and 1 the dissolution. I am the abiding 1 and I am the dissolution. I 1 am the one below, and they come 1 up to me. I am the judgment 15 and the acquittal. I, I 1 am sinless, and the root 1 of sin derives from me. 1 I am lust in (outward) appearance, 1 and interior self-control 20 exists within me. I 1 am the hearing which is attainable to 1 everyone and the speech which cannot be 1 grasped. I am a mute 1 who does not speak, and great 25 is my multitude of words. Hear 1 me in gentleness, and 1 learn of me in roughness. 1 I am she who cries out, 1

163 0 2 and I am cast 30 forth upon the face of the earth. 1 I prepare the bread and 1 my mind within. I am the 1 knowledge of my name. I am the one 1 who cries out, and I listen. 20 I appear and [...] 1 walk in [...] 1 seal of my [...]. 5 I am [...] 1 the defense [...]. 1 I am the one who is called 1 Truth, and iniquity [...]. 1 You honor me [...] 10 and you whisper against [me]. You [who] 1 are vanquished, judge them (who vanquish you) 1 before they give judgment against you, 1 because the judge and partiality 1 exist in you. If you are condemned 15 by this one, who will 1 acquit you? Or if you are acquitted 1 by him, who will be able to 1 detain you? For what is 1 inside of you is what is outside of you, 20 and the one who fashions you on the outside 1 is the one who shaped 1 the inside of you. And what 1 you see outside of you, 1 you see inside of you; 25 it is visible and it is your garment. 1 Hear me, you hearers, 1 and learn of my words, 1 you who know me. I am 1 the hearing that is attainable to everything; 30 I am the speech that cannot 1 be grasped. I am 1 the name of the sound and the sound 1 of the name. I am the sign 1 of the letter and the designation 35 of the division. And I [. . .]. [...] 214 light [...]. [... ] 6 hearers [... ] 1 to you [...] 1 the great power. And [...] 1 will not move the name. 10 [...] to the one who created me. 1 And I will speak his name. 1

17THE t h u n d e r : p e r f e c t m in d (v i,2 ) 3 03 Look then at his words and all 1 the writings which have been completed. Give 1 heed then, you hearers and 15 you also, the angels 1 and those who have been sent, 1 and you spirits who have arisen from 1 the dead. For I am the one who 1 alone exists, and I have no one 20 who will judge me. For many 1 are the pleasant forms which 1 exist in numerous sins, 1 and incontinencies, 1 and disgraceful passions, 25 and fleeting pleasures, 1 which (men) embrace 1 until they become sober and 1 go up to their resting-place. 1 And they will find 30 me there, and they will 1 live, and they will not die 1 again.