The G. R. S.

Mead Collection
Fragments of a Faith Forgotten
by G.R.S. Mead
1900
Title Page
Synopsis of Contents
Illustrations
Index
Introduction
Introduction
Prolegomena
Some Rough utlines of the !ac"ground of the Gnosis
Preliminary Considerations
Greece
Egypt
Philo on the Contemplative Life
Jewry
le!andria
General and Gnostic Christianity
"he Evolution of Catholic Christianity
"he E#ionites
"he Essenes
"he "endencies of Gnosticism
"he Literature and $ources of Gnosticism
The Gnosis #ccording to its Foes
"he Gnosis ccording to its %oes
$ome Gnostic %ragments &ecovered from the Polemical 'ritings of the Church %athers
"he (($imonians((
)ositheus
(($imon *agus+((
*enander
$aturninus
"he ((,phites((
n nonymous $ystem %rom Iren-us
n Early ((,phite(( $ystem
"he .aasseni
"he Perat-
"he $ethians
"he )ocet-
*ono/mus
"he $o0Called Cainites
"he Carpocratians
((Epiphanes((
Cerinthus
.icolaus
Cerdo
*arcion
pelles
"he 1asilidian Gnosis
"he 2alentinian *ovement
2alentinus
i+ %rom a Letter
ii+ %rom a Letter
iii+ %rom the Letter to gath3pus
iv+ %rom a 4omily
v+ few $entences preserved in the Controversial *atter of Clement+++
vi+ %rom the Letter on the Community of %riends
vii+ very dou#tful %ragment from Eulogius of le!andria writing at the end of the
$i!th Century
viii+ "he *yth which 2alentinus made
i!+ %rom a Psalm
$ome ,utlines of 5onology
4ippolytus6 account of ,ne of the 2ariants of the $ophia0*ythus
"he .um#er0$ym#olism of *arcus
Ptolemy
4eracle3n
1ardesanes
"he 4ymn of the &o#e of Glory
Some Traces of the Gnosis in the $ncanonical #cts
%oreword
%rom "he cts of "homas
%rom "he cts of John
%rom "he cts of ndrew
%rom "he "ravels of Peter
The Gnosis #ccording to Its Friends
"he Gnosis ccording to Its %riends
"he s7ew and 1ruce Codices
$ummary of the Contents of the $o0Called Pistis $ophia "reatise
$ummary of the E!tracts %rom the 1oo7s of the $aviour
$ummary of the %ragments of the 1oo7 of the Great Logos ccording to the *ystery
$elections from the 8ntitled pocalypse of the Code! 1rucianus
.otes on the Contents of the 1ruce and s7ew Codices
"he 7hm9m Code!
$ome %orgotten $ayings
Conclusion
#fter%ord
!ibliographies
FRAGMENTS OF A FAITH FORGOTTEN
by George Robert Sto% Mead
SM& S'RT S(&TC'&S #M)G T'& G)STICS* M#I)+, F T'& FIRST
T- C&)T$RI&S . # C)TRI!$TI) T T'& ST$/, F C'RISTI#) RIGI)S
!#S&/ ) T'& MST R&C&)T+, R&C0&R&/ M#T&RI#+S.
Theosophical Publishing Society. +ondon
123445
.,"ICE ,% ""&I18"I,.
$canned at sacred0te!ts+com: June ;00<+ Proofed and formatted #y John 1runo 4are+ "his te!t is in the
pu#lic domain in the 8nited $tates #ecause it was pu#lished prior to January 1st: 19;=+ "his te!t is now in
the pu#lic domain in the E8 and 8> #ecause G&$ *ead died in 19==+ "hese files may #e used for any
non0commercial purpose: provided this notice of attri#ution is left intact in all copies+
"his online edition has #een reformatted: edited and corrected for inclusion in the Gnosis rchive
?www+gnosis+org@+
$o understand the Light: 4e answered: and
ma7e friends with it+
00 4E&*E$ "4E "4&ICE0G&E"E$"+
p+ v
Synopsis of Contents
PGE
I."&,)8C"I,. 101A=
P&,LEG,*E. =0;B
"he Creed of Christendom =
"he .ew Era "wo "housands Cears ago D
"he .ew 4ope of "o0day A
,ur Present "as7 A
"he ,ne &eligion <
"he $unshine of its )octrine E
"he Comparative $cience of &eligion B
"he "rue $cholar of &eligion 9
"he Just *ethod of Comparison 9
"he nalysis of &eligion 10
"he 1eginnings of Christianity 11
"he %irst "wo Centuries 1;
"he F4igher CriticismF 1D
FProvidentissimus )eusF 1D
Its Immediate &esult 1<
"he %orce of &eaction 1E
"he %orce of Progress 1B
"he .ature of Criticism 1B
"he &esultant 19
p+ vi

PGE
.ineteen Centuries go and .ow ;1
"he &eturn of $ouls ;=
"he Conditions of the Comparison ;=
"he Intensified Present ;D
,ccident and ,rient ;A
"he &econciliation of $cience and "heology ;A
"he Coming and Going of $ouls ;<
"he 1irth and )eath of &aces ;E
"he *anhood of the 'estern 'orld B
$,*E &,8G4 ,8"LI.E$ ,% "4E 1C>G&,8.) ,% "4E
G.,$I$ ;901;0
P&ELI*I.&C C,.$I)E&"I,.$ ;90=<
"he Greatest $tory in the 'orld ;9
"he .eed of a 1ac7ground =0
"he *ain *eans to a &ecovery of the ,utlines =0
"he Gnostic $chools =;
'here to loo7 for their ,rigins =;
"he .ature of the %ield to #e $urveyed ==
"he $oil of the %ield =D
"hree *other $treams =A
G&EECE =<0AE
"he Greece of <00 1+C+ =<
"he Precursors of Pythagoras =E
"he ,rphic "radition =9
Primitive 4ellas =9
"he 'avelets of ryan Immigration D1
"he ,rphic Line D;
"he Greece of 4omer D=
,rpheus returns to Greece DD
"he *ysteries D<
"heir Corruption DE
"he &eason of it DE
p+ vii

PGE
"he 2arious "raditions DB
"he Political *ysteries D9
"he Private *ysteries D9
"he ,rphic Communities A0
"he Philosophic *ysteries A1
Pythagoras and Plato A1
ristotle and $cepticism A=
East and 'est AD
&ome AA
"he *ysteries of *ithras AA
EGCP" AE0<A
"he 'isdom of Egypt AE
"he 1lendings of "radition AB
"he *ystic Communities <0
"he "herapeuts <0
"he Earliest Christians of Euse#ius <1
"he Pseudo0Philo "heory <;
Its )eath #low <=
n Interesting Guestion of )ate <D
"he "itle and Conte!t <A
P4IL, ,. "4E C,."E*PL"I2E LI%E <<0B<
"he Ess-ans <<
"he .ame "herapeut <<
"heir #andonment of the 'orld <E
"heir &etreats <B
"he *are3tic Colony <9
"heir )wellings <9
"he ,riginal *eaning of the "erm *onastery E0
"heir Prayers and E!ercises E0
"he .ature of their 1oo7s E1
"heir *ode of *eeting E1
"he $anctuary E;
"heir &ule E;
p+ viii

PGE
%asting E=
"he $eventh0day Common *eal E=
4ousing and Clothing E=
"heir $acred %easts ED
"he 1anHuet on the %iftieth )ay EA
$eniority EA
"he 'omen )isciples EA
"he Plain Couches E<
"he $ervers E<
"he %rugal %are EE
"he President EB
"he Instruction EB
"he Interpretation of $cripture E9
"he $inging of 4ymns E9
1read and $alt B0
"he $acred )ancing B0
"he *orning Prayer B;
.ote on the $acred .um#ers B;
Philo(s Connection with the "herapeuts BD
"he Lay )isciples BA
"he 2ariety of Communities BA
JE'&C B<09A
"he Influence of 1a#ylon B<
"he 'riting of $cripture0history BB
"he *ythology of 4istory BB
4onest $elf0delusion 90
"he $piritualiIing of Judaism 91
Jealotism 91
Pharisaism 9;
"he Chassidim and Essenes 9=
"he Inner $chools 9D
LEK.)&I 9A01;0
1ird(s0eye 2iew of the City 9<
p+ i!

PGE
"he Populace 100
"he Li#rary 10;
"he *useum 10<
"he $chools of the $ophists 109
"he )awn0land 110
"he .ew &eligion 11=
Jewish and Christian $chools 11<
GE.E&L .) G.,$"IC C4&I$"I.I"C 1;101A=
"4E E2,L8"I,. ,% C"4,LIC C4&I$"I.I"C 1;101;A
"he Canon 1;1
"he Gospels 1;;
"he Letters of Paul 1;=
"he GentiliIation of Christianity 1;D
"4E E1I,.I"E$ 1;<01=0
"he .aIor-ans 1;<
"he Poor *en 1;E
"he E#ionite "radition of Jesus 1;B
"4E E$$E.E$ 1=101=<
"heir *anner of Life 1=;
"he )egrees of 4oliness 1==
Points of Contact with Christianity 1=D
"4E "E.)E.CIE$ ,% G.,$"ICI$* 1=<01D;
"he F$eculariIingF of Christianity 1=<
Cahweh not Fthe %atherF of Jesus 1=B
"he Inner "eaching 1=B
2arious Classes of $ouls 1=9
"he Person of Jesus 1D0
"he *ain )octrines 1D1
"4E LI"E&"8&E .) $,8&CE$ ,% G.,$"ICI$*+ 1D=01A=
Literature 1D=
Indirect $ources 1D<
)irect $ources 1A1
p+ !

PGE
"4E G.,$I$ CC,&)I.G ", I"$ %,E$ 1AA0DD9
$,*E G.,$"IC %&G*E."$ &EC,2E&E) %&,* "4E
P,LE*ICL '&I"I.G$ ,% "4E C48&C4 %"4E&$ 1AE0D1D
.o Classification possi#le 1AE
"4E F$I*,.I.$F 1<001<1
"he ,rigin of the .ame 1<0
),$I"4E8$ 1<;01<D
%ollower of John the 1aptist 1<;
"he Pre0Christian Gnosis 1<=
F$I*,. *G8$F 1<D01ED
"he E#ionite F$imonF 1<A
"he F$imonianF Literature 1<E
"he F$imonianF $ystem of Iren-us 1<B
"he Great nnouncement 1E0
"he 4idden %ire 1E1
"he %ire "ree 1E;
"he 5ons 1E=
*E..)E& 1EA01EE
4is )ate 1EA
4is )octrines 1EA
Lin7 with Joroastrianism 1EE
$"8&.I.8$ 1EE01B0
"he Chain of "eachers 1EE
sceticism 1EB
$ummary of )octrines 1EB
"he *a7ing of *an 1B0
"4E F,P4I"E$F 1B101BB
"he ,#scurity of the $u#Lect 1B1
p+ !i

PGE
"he "erm F,phiteF 1B;
"he $erpent $ym#ol 1B=
"he *yth of the Going0forth 1B<
Pseudo0philology 1BE
. .,.C*,8$ $C$"E* %&,* I&E.58$ 1BB019=
"he $piritual Creation 1BB
Cahweh Ialda#a3th 1B9
,+ "+ E!egesis 1B9
Christology 191
Jesus 191
. E&LC F,P4I"EF $C$"E* 19=019E
Justinus 19=
"he 1oo7 of 1aruch 19D
1aruch 19<
Christology 19E
"4E .$$E.I 19B0;0<
"heir Literature 19B
"heir *ystical E!egesis 199
"he ssyrian *ysteries ;00
"he Egyptian ;01
"he Gree7 ;01
"he $amothracian ;0;
"he Phrygian ;0;
"he *ysteries of the Great *other ;0=
"he %ragment of a 4ymn ;0A
"4E PE&"5 ;0<0;1;
"he $ource of their "radition ;0<
"he "hree 'orlds ;0E
)irect Guotation ;0B
"he *eaning of the .ame ;09
Psychological Physiology ;10
"he Lost 1oo7s of 4ippolytus ;1;
p+ !ii

PGE
"4E $E"4I.$ ;1=0;1<
$eth ;1=
n ,utline of their $ystem ;1D
"he *ysteries ;1A
"4E ),CE"5 ;1E0;;1
God ;1B
"he 5ons ;1B
Cosmos and *an ;19
"he $aviour ;;0
*,.,M*8$ ;;;0;;=
.um#er "heories ;;;
4ow to $ee7 after God ;;=
"4E $,0CLLE) CI.I"E$ ;;D0;;9
"he ,#scurity of the $u#Lect ;;D
"he Enemies of Cahweh the %riends of God ;;A
Judas ;;<
$crap of 4istory ;;B
"4E C&P,C&"I.$ ;;90;==
"heir Idea of Jesus ;=0
&eincarnation ;=1
FEPIP4.E$F ;==0;=<
"he *oon god ;=D
Communism ;=D
"he *onadic Gnosis ;=<
CE&I."48$ ;=E0;=B
"he $cape0Goat for the FPillar0postlesF ;=E
"he ,ver0'riter of the pocalypse ;=B
.IC,L8$ ;=90;D0
F'hich "hings I hateF ;=9
CE&), ;D00;D1
"he *aster of *arcion ;D0
p+ !iii

PGE
*&CI,. ;D10;D9
"he $pread of *arcionism ;D1
"he F4igher CriticismF ;D;
"he Gospel of Paul ;DD
EIni7 ;D<
*arcionite $ystem ;DE
"he "itle ChrNstos ;D9
PELLE$ ;A00;A;
4is 'ide "olerance ;A0
PhilumNnN ;A0
4er 2isions ;A1
"4E 1$ILI)I. G.,$I$ ;A=0;BD
1asilides and his 'ritings ;A=
,ur $ources of Information ;AA
"he )ivinity #eyond 1eing ;A<
8niversality #eyond 1eing ;AE
E! .ihilo ;A9
"he $onship ;<0
"he 4oly $pirit ;<1
"he Great &uler ;<;
"he 5therial Creation ;<=
"he $u#0lunary $paces ;<D
$oteriology ;<A
"he *ystic Gospel ;<E
"he $ons of God ;<B
"he %inal Consummation ;E0
Jesus ;E;
>arman and &eincarnation ;ED
"he "heory of FppendagesF ;E<
*oral &esponsi#ility ;EE
"race of Joroastrianism ;EB
"he $purious $ystem ;B0
#rasa! ;B;
p+ !iv

PGE
"4E 2LE."I.I. *,2E*E." ;BD0;9=
"he FGreat 8n7nownF of Gnosticism ;BD
F"hey of 2alentinusF ;BA
"he $o0called Eastern and 'estern $chools ;BE
"he Leaders of the *ovement ;BE
"he $yntheticiIing of the Gnosis ;B9
$ources of Information ;91
2LE."I.8$ ;9D0=11
1iography ;9D
)ate ;9<
'ritings ;9E
"he %ragments that &emain ;9B
Concerning the Creation of the %irst &ace of *an7ind ;99
,n the Pure in 4eart =00
Concerning ,ne of the Powers of the Perfect *an =0;
Ce are $ons of God =0=
"he %ace of God =0=
Concerning the People of the 1eloved =0A
"he Galil-ans =0<
"he 'isdom of the FLittle ,neF =0<
"he Chain of 1eing =0E
"he riadne(s "hread out of the *aIe =09
$,*E ,8"LI.E$ ,% 5,.,L,GC =110==A
"owards the Great $ilence =11
"he )epth #eyond 1eing =1;
"he 5on 'orld =1=
"he Platonic $olids =1D
Living $ym#olism =1<
"he F%ourth )imensionF =1B
"he Eternal tom =;0
"he Law of $yIygy =;1
p+ !v

PGE
"he Law of )ifferentiation =;;
"he "hree and the $even =;=
"he "welve and "en =;=
"he )odecahedron =;A
"he )ecad =;<
Chaos =;B
"heos =;9
Cosmos ==1
*ythology ==;
"he $ophia0*ythus ===
"he *other of *any .ames ==D
4IPP,LC"8$6 CC,8." ,% ,.E ,% "4E 2&I."$ ,% "4E
$,P4I0*C"48$ ==A0=AE
"he %ather of ll ==A
"he Parents of the 5ons ==<
"he .ames of the 5ons ==B
"he 'orld0*other ==9
"he #ortion =D0
"he "erm F,nly0#egottenF =D1
"he Cross =D;
"he Last Limit =D=
"he *ystic or Cosmic Jesus =DA
"he Grief of $ophia =D<
"he $ensi#le 'orld =DE
Its )emiurge =DB
F'ordsF or *inds =A1
$ouls =A1
1odies =A;
"he .ew *an =A=
"he *ystic 1ody of the Christ =AD
$oteriology =AA
"4E .8*1E&0$C*1,LI$* ,% *&C8$ =AB0=B;
$ources =AB
p+ !vi

PGE
.um#er0letters =A9
>a#alism =<1
"he Great .ame =<=
"he Echo of the .ame =<A
"he $ym#olic 1ody of the *an of "ruth =<<
"he .um#ers =<9
Gospel E!egesis =E0
"he Creation of the $ensi#le 'orld =E;
"he "etra7tys =E=
"heological rithmetic =EA
Jesus the *aster =E<
"he F*oving Image of EternityF =EB
%rom the *arcosian &itual =B0
P",LE*C =B=0=90
"he Letter to %lora =B=
"he F4igher CriticismF =BA
"he $ource of *oses6 Inspiration =BE
"he Proem to the %ourth Gospel =BB
4E&CLE,. =910=9;
4is Commentary on the %ourth Gospel =91
1&)E$.E$ =9;0D0A
1iography =9;
'ritings =9=
Indirect $ources =9A
%rom 4is 4ymns =9<
"he 1oo7 of the Laws of Countries =9B
>arman =99
%ortune and .ature D00
"he &ight and Left D01
"he 4ymn of the $oul D0=
"4E 4C*. ,% "4E &,1E ,% GL,&C D0<0D1D
p+ !vii

PGE
$,*E "&CE$ ,% "4E G.,$I$ I. "4E 8.C.,.ICL C"$ D1A0DD9
%,&E',&) D1A0D1B
"he Gnostic cts D1A
Catholic ,ver0'or7ing D1<
Early Collectors D1E
%&,* "4E C"$ ,% "4,*$ D190D;<
4ymn to 'isdom D19
Its *eaning D;1
"wo $acramental Invocations D;;
.ote thereon D;=
"he Palace that "homas #uilt D;D
%&,* "4E C"$ ,% J,4. D;<0DDD
&ecently0pu#lished %ragment D;<
"he &ationale of )ocetism D;<
"he Evolution of "radition D;E
*ystic $tories of Jesus D;B
"he Christ spea7s with Jesus D;9
n Early %orm of ,ne of the Great *iracles D=0
&itual from the *ysteries D=1
"he )o!ology D=D
"he *ystery of the Cross D=A
"he Interpretation thereof D=E
"he Initiation of the Cross D=B
"he 4igher and Lower $elves D=9
Prayer of Praise to Christ DD0
John(s %arewell ddress to his Community DD1
John(s Last Prayer DD;
"he $tory of John and the 1ugs DD=
%&,* "4E C"$ ,% .)&E' DDA0DD<
ddress to the Cross DDA
p+ !viii

PGE
%&,* "4E "&2EL$ ,% PE"E& DD<0DD9
"he )escent of *an DD<
"he *ystic &edemption through the Cross DDE
fterword DD9
"4E G.,$I$ CC,&)I.G ", I"$ %&IE.)$ DA10<0;
$,*E G&EE> ,&IGI.L ',&>$ I. C,P"IC "&.$L"I,. DA=0A9;
"4E $>E' .) 1&8CE C,)ICE$ DA=0DAB
"he s7ew Code! DA=
"he 1ruce Code! DAD
"ranslations DAA
"he )ifficulty of the $u#Lect DA<
Programme DAE
$8**&C ,% "4E C,."E."$ ,% "4E $,0CLLE) PI$"I$
$,P4I "&E"I$E DA90A0<
"he "eaching of the Eleven Cears DA9
"he *ystic "ransfiguration and scent in the "welfth Cear DA9
"he *aster &eturns to 4is )isciples D<0
"he *ystic Incarnation of the "welve D<0
"hat the $oul of Elias is 1orn in John the 1aptist D<1
,f 4is ,wn Incarnation D<1
Concerning the &o#e of Glory D<1
"he 4ymn of 'elcome FCome unto 8sF D<;
"he "hree 2estures of Light D<=
"he Journey into the 4eight D<D
"he *aster &o#s the 5ons of a "hird of "heir Light D<A
"he Guestions of *ary D<<
'hy the &ulers have #een &o##ed D<<
p+ !i!

PGE
"he $hortening of the "imes D<B
"he 4eaven0Lourney Continued D<B
"he *yth of Pistis $ophia D<9
"he Enmity of rrogant D<9
"he %all into *atter DE0
"he )escent of the $oul DE1
Its &epentance and &edemption DE1
"he )egrees of Purification DE;
"he Light0crown DE=
"he %inal 2ictory DE=
n ,therwise0un7nown $tory of the Infancy DED
,f the Glory of them of the "hirteenth 5on DE<
"he $cale of Light DEE
"he Perfect shall #e 4igher than the Emanations of Light in the
>ingdom DEE
"he FLastF shall #e F%irstF DEB
"he "hree $upernal $paces of the Light DEB
"he Inheritance of Light DE9
"he *ystery of the %irst *ystery DE9
"he Gnosis of Jesus: the *ystery of the Ineffa#le DE9
"he )isciples lose Courage in maIement at the Glories of the
Gnosis DB0
"he 4ighest *ystery is the $implest of them ll DB1
Concerning the ,ne 'ord of the Ineffa#le DB1
"he Glory of 4im who &eceiveth the *ystery DB=
,f the "hrones in the Light07ingdom DBD
"here are ,ther Logoi DBD
"he )egrees of the *ysteries DBD
"he 1oons they Grant DBA
"he Lim#s of the Ineffa#le DBA
"he "housand Cears of Light DB<
"he 1oo7s of Ieou DBE
p+ !!

PGE
Ce are Gods DBE
,f $ouls in Incarnation DBB
"he Preaching of the *ysteries DB9
"he 1urden of the Preaching DB9
"he 1oundary *ar7s of the Paths of the *ysteries D90
"he fter0death $tate of the 8ninitiated &ighteous D90
,f those who &epent and again %all 1ac7 D91
"he dded Glories of the $aviours of $ouls D9;
Concerning the Irreconcila#les D9;
,f the Infinite Compassion of the )ivine D9=
,f "hose who *imic the *ysteries D9=
Can the Pains of *artyrdom #e voided D9D
"he *ystery of the &esurrection of the )ead D9D
"he "ransport of the )isciples D9A
"hat this *ystery is to #e >ept $ecret D9A
"he Constitution of *an D9<
"he Evil )esire which Constraineth a *an to $in D9E
"he fter0death $tate of the $inner D9E
nd of the Initiated &ighteous D9B
Fgree with "hine EnemyF D99
"he $tamping of the $ins on the $ouls D99
"he 1urning up of the $ins #y the %ires of the 1aptism0*ysteries A00
"he Infinite %orgiveness of $ins A01
1ut )elay .ot to &epent A0;
%or at a Certain "ime the Gates of the Light will #e $hut A0;
FI 7now not whence ye areF A0=
"he )ragon of ,uter )ar7ness A0=
"he )raught of ,#livion A0D
p+ !!i

PGE
"he Parents we are to Leave A0D
"he 1oo7s of Ieou gain A0A
"he Christ the %irst of this 4umanity to Enter the Light A0<
6"is 4e 'ho 4olds the >eys of the *ysteries A0<
$8**&C ,% "4E EK"&C"$ %&,* "4E 1,,>$ ,% "4E
$2I,8& A0E0A1E
"he Immanent Lim#s of the Ineffa#le A0E
"he Christ is the Ineffa#le A0E
"he Gnosis of the Christ A0B
"he Initiation of the )isciples on the *ount A0B
"he %irst 2eil is )rawn side A09
"hey Enter the 'ay of the *idst A10
"he ,rdering of the %ate0sphere is )escri#ed A10
ll *ysteries up to the Light0treasure are Promised them A11
"he Punishments of the 'ays of the *idst A1;
"he )uration of the Punishments A1;
"he )isciples Pray for *ercy to $inners A1=
"hey Enter an tmosphere of E!ceeding Great Light A1D
"he 2ision of the 1aptism0*ysteries A1D
"hey &eturn to Earth A1A
"he Cele#ration of the *ystic Eucharist A1A
"he *ysteries that are to #e &evealed A1A
"he Punishment of $inners in the Lower &egions and the Evil
1odies they &eceive when &e#orn A1<
"he Cup of 'isdom A1<
"he .ote of a $cri#e A1E
$8**&C ,% "4E %&G*E."$ ,% "4E 1,,> ,% "4E
G&E" L,G,$ CC,&)I.G ", "4E *C$"E&C A1B0AD<
p+ !!ii

PGE
"he 1oo7 of the Gnoses of the invisi#le God A1B
"he 4idden 'isdom A1B
)ar7 $aying is E!plained A19
"he %lesh of Ignorance A;0
"he *ysteries of the "reasure of Light A;0
"o #e &evealed to the 'orthy lone A;1
"he Lesser *ysteries A;;
"he Good Commandments A;;
"he Greater *ysteries A;=
"he Powers they Confer A;=
"he *ystic &ite of the 1aptism of the 'ater of Life A;D
"he 1aptism of %ire A;<
"he 1aptism of the 4oly $pirit A;<
"he *ystery of 'ithdrawing the Evil of the &ulers A;E
"he Powers the Lesser *ysteries Confer A;E
"he *ystery of the %orgiveness of $ins A;B
"he Powers it Confers A;B
"he ,rdering of the Light0treasures A;9
"he Great Light A;9
Invocation to the "rue God A=0
Invocation to the 8napproacha#le A=1
"he *ystery of the "welve 5ons A=1
"he "hirteenth 5on A=;
"he %ourteenth 5on A=;
"he "hree Great &ulers A=;
Concerning Ieou the Emanator of the *iddle Light world A==
"he "etragrammaton A=D
"he "ype of the "reasures A=A
"he "ype of the "rue God Ieou A=A
"he *ystic )iagrams A=<
Cosmic Em#ryology A=<
p+ !!iii

PGE
"he $eal on the %orehead of Ieou A=E
General Characteristics of the )iagrams A=E
"he "welve the ,rder of Jesus A=B
4ymn to the %irst *ystery sung in the "hirteen 5ons A=9
"he "hirteenth 5on A=9
"he $i!ty "reasures AD0
"he Little Idea AD1
"he .ame of the Great Power AD;
4ymn to the 8napproacha#le God sung in the $eventh "reasure AD=
"he Great Logoi according to the *ystery ADD
"he 8niversal Idea ADA
4ymn to the OP %irstQ *ystery ADA
"he 'ay of the *idst AD<
$ELEC"I,.$ %&,* "4E 8."I"LE) P,CLCP$E ,% "4E
C,)EK 1&8CI.8$ ADE0A<<
"he %irst 1eing ADE
"he $econd 1eing ADE
"he $upernal Cross ADB
"he "welve )epths ADB
"he Primal $ource AD9
"he 8nmanifested AA0
"he *anifested: the PlNr3ma AA0
"hree0faced and "wo0faced $pace AA1
"he 2iew of the Commentator AA;
*arsanNs: .icotheus: and Ph3silampNs AA=
"he Creative Logos AA=
"he )escent of the Light0spar7 AAD
"he $piritual tom AAD
4ymn to the Logos AAA
"he Christ AAA
"he Glorified of the Logos AA<
p+ !!iv

PGE
"he t0one0ment AA<
$oteriology AAE
"he Ineffa#le 2esture AAE
"he Purification of the Lower .ature AAB
"he 'orld0$aviour AAB
"he Promise AA9
"he Powers of the Light vesture AA9
"he *others of *en A<0
"he $ong of Praise of the *other #ove A<1
"he 4idden 'orlds A<1
"he *an A<;
"he Lord of $plendour A<;
4is Promise to "hem who 1elieve A<=
"he Prayer of the Earth0#orn A<D
"he Powers of )iscrimination are Given them A<D
"he Ladder of Purification A<A
"he $on of God A<A
4ymn to the Light A<<
.,"E$ ,. "4E C,."E."$ ,% "4E 1&8CE .) $>E'
C,)ICE$ A<E0AEB
"he >inship of the "itled "reatises A<E
)ate A<B
uthorship A<B
"he "itles A<9
"he 1oo7s of Ieou A<9
"he Pro#a#le uthor AE0
"he ,#scurity of the $u#Lect AE0
"he ,riginal Pistis $ophia "reatise AE;
"he Coptic "ranslation AE;
"he 1oo7s of the $aviour AE=
"he Copyist AE=
"he $cheme Pre0supposed in these "reatises AED
p+ !!v

PGE
n ppreciation of the 8ntitled "reatise AE<
.ot to #e ttri#uted to a $ingle uthor AEE
Its pocalyptic 1asis AEE
"he ,ver0wor7ing AEB
"4E >4*R* C,)EK AE90A9;
"he *$+ and its Contents AE9
"he Gospel of *ary AB0
"he 'isdom of Jesus Christ AB;
Iren-us Huotes from "he Gospel of *ary AB;
n E!amination of his $tatements AB=
"he %ather AB=
"he *other ABD
"he Pentad ABD
"he )ecad AB<
"he Christ ABE
"he Egyptian ,rigin of the "reatise ABB
"he ,pinion of 4arnac7 AB9
"he Importance of the *$+ A91
$,*E %,&G,""E. $CI.G$ A9=0<0;
&eLected Logoi A9=
"he ,!yrhynchus Papyri <00
C,.CL8$I,. <0=0<==
%"E&',&) <0A0<0E
1I1LI,G&P4IE$ <0B0<==
GE.E&L 1I1LI,G&P4C <090<;=
Early 'or7s <09
Critical $tudies prior to 1BA1 <10
'or7s su#seHuent to the Pu#lication of the Philosophumena in
1BA1 <1=
p+ !!vi

PGE
"4E C,P"IC G.,$"IC ',&>$ <;D0<;E
&E2IE'$ .) &"ICLE$ I. E.GLI$4 .) *E&IC.
PE&I,)ICL$ <;B0<=0
8.C.,.ICL C"$ <=0
G.,$"IC ?P@ GE*$ .) 1&K$0$"8)IE$ <=1
G.,$"IC ',&>$ *E."I,.E) 1C .CIE." '&I"E&$ <=1
"4E *,$" &ECE." "EK"$ ,% "4E 45&E$I,L,GICL
C48&C4 %"4E&$ .) "4EI& E.GLI$4 "&.$L"I,.$ <=10<==
p+ !!vii
I++$STR#TI)S
"etramorph ?nthropos sym#ol@ standing on two wheels: sym#ol of the
,ld and .ew "estaments+ From the Vatopedi Monastery, Mt. Athos.
13th century+
%igure 1
"he Funion of irreconcila#les:F marriage of water and fire Each figure
has four hands to sym#oliIe their multitudinous capa#ilities+ From an
Indian painting in Nikolaus Mueller, Glauben, issen and !unst der
Alten "indus, Main# 1$%%+
%igure ;
Gnostic Gem: 4arpocrates on the lotus+ From &. . !ing, 'he Gnostics
and 'heir (emains, )ondon 1$*++
%igure =
8nicorn and his reflection: depicting the motto F)e moy Le
m6epouvante+F From ,acobus -oschius, .ymbolographia, Augsburg
1/0%+
%igure D
*ercurius standing on the glo#e+ "he caduceus and horns of plenty 1
sym#oliIe the richness of his gifts+ From V. &artari, )e Imagini de i dei
de gli antichi, )yons 11$1+
Communion ta#le with seven fish+ &hristian earthen2are lamp 3rom
&arthage+
=
p+ !!viii

"wo dragons forming a circle: and: in the four corners: signs of the four
elements+ From Abraham 4lea#ar 5Abraham the ,e26, 7raltes
chymisches erk, )eip#ig 1/*0+

4ermes conLuring the winged soul out of an urn+ Attic 3uneral lekythos,
,ena+
1;1
4ermes on Gree7 vase painting+ In the "amilton &ollection+ 1AA
*elusina+ From Abraham 4lea#ar 5Abraham the ,e26, 7raltes
chymisches erk, )eip#ig 1/*0+
1AE
"he 8ro#oros as sym#ol of the -on+ From "orapollo, .electa
hieroglyphica, 118/+

%ermentatio: sym#olic representation of the conLunctio spirituum+ "he
lines reactS F1ut here >ing $ol is tight shut in T nd *ercurius
philosophorum pours over him+F From the (osarium, Frank3ort 1110+
DA1
Crowned dragon as tail0eater+ In the four corners signs of the four
elements+ From Abraham 4lea#ar 5Abraham the ,e26 7raltes
chymisches erk, )eip#ig 1/*0+
DA=
Christ as nthropos: standing on the glo#e: flan7ed #y the four elements+
%rom 1artholomew de Glanville: Li#er de proprietati#us rerum
1artholomew nglici: $tras#ourg 1DBA+
<0=
nima *undi+ From 'hurneisser #um 'hurn, 9uinto essentia, )eip#ig,
11/++

"he *ercurial spirit of the prima materia: in the shape of a salamander:
frolic7ing in the fire+ From Michael Maier, .crutinium chymicum,
Frank3ort, 1*$/+
<0B
.,"ES "hese illustrations are from the 19<0 8niversity 1oo7s edition+ "hey are all #elieved to #e in the
pu#lic domain+00J14+
p+ !!i!
INDEX
#
#dias: D1B+
#eramenth3: A1D: A19+
#iram: ;;<+
#ortion: ;;A: ;<9: =;9: =D0: =A<+
#oulfatah: 1<;: 1<=+
#rasa!: ;B0: ;B1: ;B;: ;B=+
#yss: 1BB: =0B: =1;+
ccretions: ;E<+
cem#es: ;0B+
cham3th: ==D+
cts: Gnostic: 1A=: D1A+
cts: Leucian: D1E+
Acts o3 Apostles: 1;B: A<B+
Acts o3 Andre2: DDA+
Acts o3 ,ohn: D;<: D=D: DD=: DDA+
Acts o3 :eter: 1A;: D1E: AB0+
Acts o3 'homas: D0=: D19: D;;: D;D+
dam: 1B9: 190: ;DE: ;99: DD<: DDE: AA1U sons of: A99+
Adam, -ook o3: 1;<+
damant: ;EE: D0<: D1=+
damas: D<A: DED: A10: A1;U $a#a3th: A;1: A;E+
dem#es: ;0B+
dityVs: =;E+
5on: ;0EU divine: =90U fourteenth: A=;U incorrupti#le: 191U living: =11: =;9: =DD: =<AU
perfect: ;1BU of -ons: ;0=U of night: ;0BU thirteenth: =;A: D<<: D<B: DE<: A11: A1A: A;0:
A;;: A;B: A=1: A=;: A=9+
5ons: 1E=: ;1B: =1=U names of: ==BU parents of: ==<U seat of: DD0U ten: ==EU treasures of:
19;U triacontad of: =D1U twelve: ==E: D<A: A11: A=1+
5on0world: =1=+
5therial: creation: ;<=U Jesus: A<A+
Ethers: ;0B+
fter0death state: D90: D9E: A1<+
gape: ;=A: D;=+
gath3pus: =0;+
Agrapha: D1;: A9=+
Fgree with thine adversary:F ;=1: D99+
grippa Castor: 1DE: ;EB+
huramaIda: 1EE+
W7Vsha: ;0D+
7hm9m Code!: 1A;: AE9+
le!ander: =9: 9E: 99: ;E9: =AE+
le!andria: ;D: A=: <0: <9: 91: 9A: ;9A+
ll0%ather: D1: =BA: AD9: AB=+
ll0*other: ==D: =EA+
Fll things depending:F =0E+
llegories: E1: E9+
lone0#egotten: ;1B: =D1: =BB: =90: AA=: AAD: AAA: AB<+
lone0#orn: AA1+
lpha: A=0+
nVgVmin: =E0+
nanias: AB0+
natolic: ;BE: ;BB: =AD+
na!agoras: <B+
na!imander: =E+
ncestral heart: =01+
p+ !!!
ncient: of days: =DBU of eternity: =9E+
ndrew: DDA: DBE: AB1+
ni: =9=+
Announcement, Great: 1<A: 1<E: 1E0: 1E=: 1ED+
ntioch: 1EA: 1EB: ;BB+
ntitheses: ;;<+
m#rose: <D+
men: =<A: D=1U first: A;E+
mens: seven: A;9U three: A;=: A;B+
mru: 10<+
mshaspends: 1EE: ==9+
pelles: ;A0+
phrNd3n: AA1+
phrodite: A11: A1;+
pocalypse: untitled: ADE+
pocalypses: 9D+
pocrypha: 9D+
pollonius of "yana: AA+
pology: =B1: D=9: DB=: DB<: D99: A;E: <00+
ppendages: ;E<: ;EE: =01+
Appended .oul, ;n an: ;EE+
Apostle, 'he: ;DA+
rahat: =E1+
rarad: A0A+
rchimedes: 10B+
rdesianes: =AA+
rNs: A10+
rian: ;<1+
rithmetic: ;;=: ==A: =EA+
risto#ulus: 11E+
ristophanes: 109+
ristotle: A=: 10D: 10E+
rrogant: D<B: D<9: DE0+
scension of plNr3ma: DEB+
sceticism: 1EB: 1BD: ;DB: ;ED+
s7ew Code!: 1A1: =D=: D;=: DA=: A;9+
As ;thers sa2 "im: D1;: A9D+
strology: ;0E: ;09:+ ;B=: =9E+
thos: *ount: ;1;: ;E=+
tlantic Island: =9: D0+
tom: ;;;: ;;=: =1<: =1B: =19: =;0: ==1: AAD+
t0one0ment: =B9: AA<+
ttalus: 10D+
ugustine: ;A1+
ugustus: #irthday of: =+
uthentic: =0D: =<A: A0D: A09: A1;: AD1: AD;+
!ionicus: ;BB: =AA+
!
1a#e: ;ED: =0E+
1a#el: D0E: D10: D11+
1a#ylon: B<: B9: ;0D+
1acchi: 10+
1acchic mysteries: <E: B1+
1acchus: A=D+
1alance: A1;+
1aptism: 1E<: ;=B: =EEU mysteries of: D99: A==: ?vision of@ A1D: ?fires of@ A00U myth of
dove: =E1U of fire: A;;: A;<U of incense: A1AU of Jesus: ;EBU of 4oly $pirit: A1A: A;;:
A;<U of midst: A11U of right: A11U of water: A1A: A;;: ?of life@ A;D+
1aptismal consecration: =B0+
1ar#Nl3: 1EB: ==D: A1D: A1A: A=1: AB=: ABD: ABA: AB<+
1ar#Nl30Gnostics: 1<E: A<B: AB=: AB9+
1arca##as and 1arcoph: ;EB+
1ardesanes: ;BB: =AA: =9;: D1D: D;0+
1ardesanites: =9A+
1ar0*anu: =9=+
-aruch, -ook o3: 19=: 19<+
1asilides: ;A=+
1asilis7: DED+
1aur: 1<<+
1eelIe#oul: =D9: =A0+
1eloved: people of: =0A+
1e0with0us: day: =D=+
1ird: great: DE=+
1irth: new: ;0=U of 4orus: <0U second: 191: A19U of spiritual man: <0+
p+ !!!i
1irths of Loy: AA0U of matter: A<=+
1itter: ;1A: A9B+
1lossoms: DD;+
1ody: D9<+
-ook o3 Adam: 1;<+
-ook o3 -aruch: 19=+
-ook o3 the <ead: =01: =D=+
-ook o3 Gnoses o3 In=isible God: A1B+
-ook o3 Great )ogos according to the Mystery: 1A;: DAA: DAE: A<E+
-ook o3 )a2s o3 &ountries: =9D: =9B+
-ooks o3 Ieou: DAA: DBE: A0A: A==: A<9+
-ooks o3 the .a=iour: 1A1: =ED: A0E: AD<: A<E: AE=+
1osom: #raham(s: =A1+
1oundary ?see Limit@ =0E: =D;: =D=U great: =1=: =E9U highest: =1=+
1rahmarandhra: ;0A+
1rain: ;11+
1reath: great: ==0U of their mouths: D<E+
1ridal cham#er: D19: D;1+
1roo7e: =91+
1rothel: 1<9+
1rother: Jesus my: DEAU Paul our: A<B+
1ruchion: 9B: 100: 10=: 10A+
1u#astis: A1;+
1uddha: E: =E+
1ugs: story of John and the: DD=+
1urton: 1DA+
1ythus: =1;: =;1: =;=: =;A: =;E+
C
Caduceus: 1BA+
Cain: 190: ;;D: ;;<+
Cainites: 19B: ;;D+
Called: DE: 199+
Calligraphists: 10=+
Callimachus: 109+
Canon: 1;1: ;D1: ;D=+
Canopus: 9E: 10=+
Capernaum: ;DD+
Capparatea: 1EA+
Caracalla: =9=+
Caravanserai ?see Inn@: =01: DD=+
Carpocrates: ;;9+
Cave: D=A+
FCease not to see7:F DB9+
Cecrops: D1+
Cel#es: ;0B+
Celsus: 1A0: 1B=: ;==: AB9+
Cerdo: ;D0+
Cere#ellum: ;11+
Cerinthus: ;=E+
Chald-an: influence on Jewry: 9=U logia: 1E;U mysteries: A1: AB: B9U star0cult: ;0<U
tradition: D=: 9D+
Chaos: 1BB: ;0B: =;B: D<9: DE0: DE1: D9EU child of: 1B9+
Charinus: Lucius: D1E+
Charis: ABB: A9A+
Charismatic: 1;D+
Chassidim: 9=: 9D+
Child: little: D0<U of chaos: 1B9U of the child: A;=: A;B+
Children: little: A9BU of life: =0=U of the fulness: A;DU of light: A;1U of true mind: A19+
Chiliasm: 1;D+
Cho9c: 199+
Ch3riIantes: 10D+
Chosen: of God: 90: 9;U people: BE: 1;B+
ChrNstos: ;D9+
Chrism: ;0A: =B;: A1A: A;;+
Christ: ;;E: ;E=: =;E: =EB: DDB: AD;: AA<: AB<: ABEU a: DBDU a#ove: 190U and 4oly $pirit:
=D1U distinguished from Jesus: D;EU historic gnosis of: A0BU invocation to: =B0U is the
word: DDBU Jesus: =<BU mystic #ody of: =ADU name of: D;;U the: A0E: AAAU the great
master: D=0+
p+ !!!ii
&hristliche elt, <ie: D+
Christs: 1E<: =D=: A9A: A99+
Circuits ?"ours@: DD<+
City: D19: D;1: ADE: AAE: A<<: <0;+
CitiIens of heaven: B;+
Claps of hands: E9+
Claudius: 109+
Clay: ;0B: =A1+
Clement of le!andria: 119: 1DB: D1B+
Clementine literature: pseudo: 1<;: 1<D: 1<<+
Cleo#ius: 1<D+
Cleopatra: 9B: 99: 10<: 110+ Closet: E0+
Coats of s7in: 190+
Code!: 7hm9m: 1A;: AE9U s7ew: 1A1: =D=: D;=: DA=: A;9U 1rucianus: 1A1: 19;: ;1=:
=0=: =1;: =ED: =B;: D;1: DAD: A1A: A;9: A91+
FCome unto us:F D09: D<;U day of: =D=+
Commandments: good: A;;+
Commodus: ;A0+
Common fruit: ==1: =DA: =D<: =D9: =A1: =A;+
Communism: ;=D+
Communities: =0U mystic: <0U ,rphic: A0U variety of: BA+
Community: *areotic: BAU of friends: =0A+
Compendium: 1DBU of 4ippolytus: 1D: 1D9U of Justin: 1EBU of "heodoret: 1A0+
Conception: 1<9: 1E=+
&oncerning Fate: =9D+
&oncerning the ;33spring o3 Mary: 19B+
Confucius: =E+
Conglomeration of seed0mi!ture: ;<;: ;<A: ;E;: ;E<+
Consummation: final: ;E0U of first mystery: A0=U gnostic: D0A+
Conversion: DDB: DD9U of spheres: D<A: D<<: D<E+
Cony#eare: <1+
Coran: ;;<+
Corners: four: A;A: AD;+
Cory#antic mysteries: <E+
Counterfeit spirit: ;E<: DE1: D9<: D9B: D99: A00: A0D: A0A+
Couch: D==U couches: E<+
Cratylus: ;00+
Critias: =9+
Cross: ;;1: ==0: =D;: =D=: =A;: =E1: DDA: DD<: DDE: ADB: AA0: AA9U address to: DDAU #ush
of: D=AU initiation of the: D=BU mystery of: D=AU of light: D=AU redemption of: DDEU of
wood: D=<U salvation of: ;;9U supernal: ADB+
Crotona: A0+
Crucified in space: ==0+
Crucifi!ion: ;;E+
Crucify the world: =0=: A1B+
Cu#e: ;;;: =1E: =;D+
Cumont: ;E9+
Cup: of life0giving water: ;1AU of wisdom: A1<+
Cureton: =9D+
Cyprus: ;9<+
Cyrus: B9+
/
)-monian hierarchies: A1;U powers: 190+
)aemons: A9: =01+
)aevos: A9+
)aisan: =9;+
)ance: B0: D==: D=EU circular: 19AU of initiation: D=1+
<aniel, -ook o3: ;A+
)ar7ness: 1BB: =90U dragon of: D90: D9;: A0=U outer: D90: A0=: AD<+
<arkness, 'he )ight and the: =9D+
)athan: ;;<+
)aveithe: ABB+
p+ !!!iii
)avid: ABB+
)ay 1e0with0us: =D=U great: D<;U of light: DBEU of perfect forms: =D9U si!th: =E1+
)ead: ;0=U prayers for: =B1: D9DU resurrection of: D9D: D9AU raised him from: =ADU rise
from: 1E<+
)eath: face of: =0D+
)ecad: B;: =;=: =;D: =;<: =EB: AA1: AB<+
)ecans: A10: A=9+
)eficiency: ;;A: ;<A: =;B: =D=: =E9+
<e )egatione: <A+
)elights of world: D9<+
)emiurge ?see 'or7man@: 1B0: ;<;: ;<D: =0E: =DB: =D9: =AA: =E;: =B1: A==+
)emocritus: <B+
)epth: =1=: =A;: ADEU #eyond #eing: =1;U unuttera#le: 1BB+
)epths: twelve: ADB+
)esert: 1B<+
)estiny: D9<: D9E: D9B+
<estruction o3 False <octrines: ;D<+
)eucalion: flood of: D0+
)evas: A9: =<=+
)ev9: =<=+
)ia#olus: ;=;: =D9: =A0: =BD+
)iagram of man of truth: =<EU of ,phites: AB9+
)iagrams: A=<: A=E+
<ialogues against the Marcionites: =9D+
)iaspora or )ispersion: 91: 1=A: =<1+
)idascaleion: 119: 1;0+
)ionysus: D;: D9+
)ocetism: ;1E: =0;: =;B: D;<: D;E+
)odecad: =;=: =;D: D=;: A=<: AA1+
)odecahedron: ;09: ;;;: =1E: =;AU rhom#ic: =;A+
)Xllinger: <D+
)oor: D==: D=<+
)ositheus: 1<;+
)ove: =EE: D;=: D;D: DA9U #aptism0myth of: =E1U father in form of: ;=B: ;EB: =AD: A1A+
)ragon: great: D90U of dar7ness: D90: D9;: A0=: A10+
)ry: shame of: D;D+
)warf: D=9: A9B+
&
Eagle: ;<;: D10+
Earth: most #eautiful: 19D+
E#ion: 1;E: ;=E+
E#ionism: 1;<: 1<A: ;;<: ;=E+
Echo: =<A: =E=+
Economy: =E=: =EB+
Eden: 19D: ;0D: ==D+
Edessa: =9;+
Egg: 1BA: ;1D: =;0: ==1+
Egypt: D0E: D<<U #efore flood: D0: A<9U Persian conHuest of: A9U plagues of: ;;;U the
#ody: 1B<U wisdom of: =B: AE+
Egyptian: discipline: ;=EU mysteries: A1: AB+
Elect: 9=: 199: ;EA: =0=: =<A: D<B+
Eleleth: ABB+
Element: scheme of the one: =<E+
Eleven years: DA9+
Eleusinia: D9: A0: A1: ;0;+
Eleutherus: ;9<+
Elias: soul of: D<1U to come: ;;0+
El7esai: 1;E+
Eloh9m: 1B9: 190: 19D+
Em#ryology: ;B1: A0A: A=<+
Encratism: 1EB+
Energies: D=<+
Enformation according to su#stance: =;9: =E<U to 7nowledge: =;9: =E<+
Ennads: AA1+
p+ !!!iv
EnnYa: =;1: =;=: =;A+
Enoch: DBE: A0A: A<9+
Ephemereuts: EA+
Ephraim: =9A+
Epiphanes: 1;E: ;==+
Epiphanius: 1A0: AB9+
Epiphany: ;=D+
Epopteia: =AA+
Erani: A0+
Eratosthenes: 10B+
Erectheus: D1+
Esau: ;;<+
Essenes: <<: BD: 9=: 9D: 101: 1=1: 1<;: ;;E: ;E9+
Eta: A=;+
Euclid: 10B: =1D+
Eucharist: ;DB: D;=: A1A: A;<+
Eud-monistic eschatology: 1D;+
Eulogius: =0<+
Eumenes: 10D+
Euphrates: ;0D: ;0B+
Euse#ius: <1: <;: <D: 1A0+
Eve: 1B9: 190: ;DE: =A1+
FE!cept a man #e #orn of water:F ;;1+
E!communication: ;D1: ;9A+
4>egetica: ;AD: ;AA: ;ED+
E! .ihilo: ;A9+
E!odus ?see Going0forth@ myth: 1B<+
E!terior of e!teriors: D<;: A0<+
4>cerpts 3rom 'heodotus: ;BE: ;9;: ==;: =A<+
EIe7iel: vision of: 9D+
EIni7: ;D<+
F
%ace: 1E<: =0=: =0D: D;;: ADB+
%aces: authentic: A0D+
%all: into matter: DE0U of $ophia: =0AU of the soul: ==D+
%ate: =9A: =9E+
Fate, &oncerning: =9D+
%ate0sphere: ;09: D<A: DEE: D9B: A0A: A10+
%ather: alone good: =01U Fhe who shall leave:F A0D: A09U language of my: A==U 0mother:
==<: ==E: ==B+
%atherhood: =<B+ %atherhoods: si!ty: ADD+
%ear: =<1U mystery of their: AD<U of the Lord: ;<E: =DB+
%ifteenth year of C-sar: ;EB+
%iftieth day: ED: EA+
%ifty: B;+
%ig0tree: ;1B+
%ilioHue: ;<1+
%ire: 1E1: D<B: D90U at le!andria: 10A: 109U #aptism of: A;;: A;<U finger of: =;9U
flower of: 1E;U hidden: 1E1U life0giving: ;19U mist: 1BAU tree: 1E;+
%irmament: ;<;: ;<=: ;<<: =11: D<D+
%irst: #orn: A<0: ?sons of $atan@: 1=: =;: 1EDU last shall #e: DEBU man: 1BB: 190: 191: =E1:
DDE: DDB: D9B: ABD: ABAU statute: D<=: D<AU woman: 1BB+
%ish: ;<1: ;E0+
%ive: #oo7s: =BAU impressions: A;9U lim#s: D;;: D;=U supporters: A;9U trees: A;=: A;9:
ADDU years6 silence: ;EB: ;B;+
%lesh: of ignorance: A;0U perfect: AB;U of rulers: D<BU of unrighteousness: A19U tongue
of: D=B: AA;: AEBU word made: =90+
%lood: D0: A0A: A<9+
Flora, )etter to: =B=+
%ore7nowledge: ABA+
%orethought: AA0: ABA+
%orgiveness of sins: A01: A;=: A;E: A=0: A=1: A==+
%ormlessness: ;<B: ;E0: =;9+
F%or this cause I #ow my 7nees:F =A;+
%ortune: =9B: =99: D00+
p+ !!!v
%orty0nine: D<D: D<A: DE1: A0<: A;=+
%our: =EDU great lights: ABBU holy ones: =EEU Huarters: A09: A;A: AD;U primal passions:
=D<U supernal: =<=+
Four 9uarters o3 the orld: 1<E+
%our and twenty invisi#les: DE<+
%our and twentieth mystery: D<;+
%ourteenth -on: A=;+
%ourth: dimension: =1BU gospel: ;<0: =BB: =91+
%reewill: =99+
%ruits of spirit: ==B+
G
Ga#riel: =EE: DE=+
Galileans: =0<+
Galilee: A;D: AB;U mount of: A1A+
Garment: one: D;AU wedding: D0A+
Gate: Canopic: 10=U FI am the true:F ;0;U of the heavens: ;0=U of the lord: ;0;U of truth:
;0D+
Gates: A=BU of light: A0;: A0=U of the powerful: ===U of the treasure: DED+
GaIIah: D0<+
Gennesaret: D=0+
FGeometriIes: God:F =1D+
Gifts of spirit: DD1+
Gitta: 1<D+
Glad tidings: ;D=: ;A<: A1E+
Glaucias: ;AD+
Glorified of Logos: AA<+
Glory: hymn of the ro#e of: D0<: D19U 7ing of: D;1U ro#e of: D<0: D<1: D<D: A;0U vestures
of: DE;+
Gnosis: ;<<: DD<U 1asilidian: ;AD: AEE: ?ethical side of@: ;E=U definition of: =;U glories
of: DB0U Jewish: 11BU monadic: ;=<U outlines of #ac7ground of: 9DU pre0christian: 1<=:
1B=U supreme: DB0U synthesiIing of: ;B9: ;9AU $yrian: 1EEU of all the gnoses: DBDU of
Christ: A0BU of gnosis of ineffa#le: A0BU of Jesus: DE9U of mystery of ineffa#le: DB0U of
plNr3ma: DB1: DBD: A0=U of things that are: =;: A;+
FGods: Ce are:F DBE+
Going0forth: myth of the: 1BA: ;10+
Good: <E: ;01U commandments: A;;U deity: 19AU God: ;0=: ;D=: ;DE: DD1U land: =D0U
F'hy callest thou me:F ;01+
Gorth-us: 1<D+
Gospel: ;<<: ;<B+
Gospel according to 4gyptians: 19B: ;00: ;==: ;D9+
Gospel according to "ebre2s: 1;<+
Gospel according to Mary: AB0+
Gospel according to 'homas: 19B: ;01+
Gospel o3 4=e: 19B: D=9+
Gospel o3 ,udas: ;;<: ;;B+
Gospel o3 Mary: 1A;: 1<A: 199: D;=+
Gospel o3 :aul: ;DD+
Gospel o3 :er3ection: 19B+
Gospel o3 :hilip: 19B: D=9: AD0+
Governors: =99: D01+
Grace: =90: D=;: D=D: D=<: DD0: AAD: AAA: AAB+
Grasshoppers: E=+
GrZtI: =D;+
Great: #ird: DE=U #ody: =<<U #oundary: =1=: =E9U #reath: ==0U consummation: D;1U day:
D<;U deep: =1;U dragon: D90U elements: 1BBU firmament: ;<=: =11U harvest:
p+ !!!vi
=0BU Iao: A;9U ignorance: ;E0: ;E1U invisi#le: A=;U invisi#le forefather: D<9U Jordan: ;0;U
Lust one: A=;U 7ing: A;9U light: DED: A;=: A;9: ABEU lights: 1BBU limit: ;E0: ;E;U logoi
according to the mystery: ADDU logos: ADDU man himself: A;9U master: D=0U mercy: ;E0U
mind: ;0AU mother: 191U name: =<=: A1D: A;=: AD;: A99U one: =EB: D;0U peace: 1D;U
power: 1<D: 1E1: 1E=: 1BA: AD=U receiver: D<EU ruler: ;<;: ;<<: ;<E: ;E;U $a#a3th: A1=:
A;9U sea: D0U silence: =11U soul: D<EU supporters: DE9U teacher: AU thought: 1E=U
un7nown: =09U wedding feast: =9E+
Greatness: =A;: =<=: =E;: D;=: D;D: DD0+
Greatnesses: =<B: A=E+
Grief: =D<+
FGree7s are #ut children:F 111+
Grenfell and 4unt: <00: <0;+
Guardians: A;=: A;B: A=B+
'
4ades: DDE+
4air of his head: ADB+
4anging on the tree: =D=+
4armogen: ABB+
4armony: =<A: D=<+
4armoIel: ABB+
4arnac7: D: 1DD: AB9+
4arpocratians: ;==+
4arvest: great: =0B+
4ealers: <1: DD;+
4eart: ancestral: =01U of eternities: =1EU pure in: =00+
4eaven: citiIens of: B;U Lourney: D<BU 7ingdom of: ;01: ;0;: ;0=: A1D: <0;U man from:
=E1U wars in: ;0BU world: =DE+
4eavens: seven: =9<+
4eavenly man: ;01: ;0;: ;;;: =00: =;9: ==0: =DD: D;=: D=9: A<<+
4e#domad: ;<D: ;<<: ;<B: ;<9: ;E1: ;E;: ;E=: ;B0: =0E: =;=: ===: =DB: =D9: =E1+
4egesippus: 1<D+
4ell: ;DE+
4elen: D=U myth of: 1<B+
4elena: 1<=: 1<B+
4ellenists: 11E+
4eph-stus: D0+
4eracleon: ;BB: =91+
4ercules: 19D: 19<+
"eresies, ;n: ;A1+
4ermes: AE: ;01: ;;;: A11U first: AE0U thrice0greatest: DD0U shepherd of: D=B+
4ermetic schools: AE+
4erodotus: D0+
4esiod: =B: D=+
4esychius: =BB+
4igher criticism: 1D: ;A: ;D;: =BAU ego: DE1U self: D==U selves: D;1+
4ipparchus: 10B: ;11+
4ippolytus: 1D9: ;1;: ;9=: A90+
4iraya0gar#ha: =;0+
4istoriciIed legends of initiation: ;EB+
4istoriciIing of mythology: BB+
4ittites: 101+
4oliness: degrees of: 1==+
4oly: holy: holy: AADU of holies: =ED: AA1U one: D=DU ones: =EEU F$pirit shall come upon
thee:F ;<9U ta#le: B0U women: ;A1+
4omer: DD+
4onestas: AA+
4ormuI: ==9+
4orn: of plenty: ;0A: ;;;U one: ;;;+
4oros ?1oundary@: =0B+
p+ !!!vii
4orus: ;==U #irth of: <0+
4ort: 1DD: ;A0+
F4our hath not yet come: *y:F ;E1+
F4ow hath the lord of the plNr3ma changed us:F D<D+
F4ow long shall I #ear with you:F DBE+
4y7s3s: AB: ;1=+
4ylN: 1=9: ;10: ;D<: D<<: DE1: DE;: DED+
4ylics: 19=+
4ymn: D=1U .aassene: ;0AU of Jesus: D=1U of praise: D<;U of the powers: D<DU of the ro#e
of glory: D0<: D19U of the soul: D0=U of welcome FCome unto us:F D<;U to light: A<<U to
first mystery: A=9: ADAU to logos: AAAU to unapproacha#le god: AD=U to wisdom: D19+
4ymns: =9DU against heresies: =9AU of 1ardaisan: D1D: D;0U of Ephraim: =9AU ,rphic:
DAU penitential: DE1U singing of: E9+
4ypatia: 9<: 100+
4yrcania: D1;+
4ystera: ;;A+
4ysterNma: ;;A+
4yssop: E=: EE: B0: =D;+
I
FI am a wanderer:F ;;0+
FI am that man:F DB=+
FI am that mystery:F A0;+
FI am the god of #raham:F ;<<+
FI am the true gate:F ;0;+
FI am thou:F D=9: A9B+
FI #ecome what I will:F ;01+
FI came not to call the righteous:F D90+
FI have recognised myself:F AD0U Fmy sin:F ;<B+
FI have torn myself asunder:F DBB+
FI 7now myself:F =B;+
FI 7now thee who thou art:F DD0+
FI recognised myself:F <00+
FI will go into that region:F DE0+
Ia#e ?Iave@: A=D+
Ia#ra3th: A10: A;E: AD0+
Iacchus ?Cach@: A=D+
Ialda#a3th: 1B9: 191: 19;: DE0+
Ia3: =B1: A09: A=DU great: A;9+
Ice: D90+
Icosahedron: ;;;: =1E+
Idea: little: A=E: AD1: AD=: ADA+
Ideas: ==DU greatnesses or: A=E+
Idolatry: ;DE+
Idols: things sacrificed to: ;=9+
Idol0worship: =00+
Ieou: D<A: A0D: A0A: A10: A1;: A1=: A;D: A;9: A==: A=D: A=A: AD0: ADDU #oo7s of: DAA:
DBE: A0A: A==: A<9U seal on forehead of: A=E: A=BU first man: D9BU type of true god: A=A+
Ieous: A=E: ADD+
Iess-i: 1;<+
FIf ye drin7 not my #lood:F ;0;+
FIf ye ma7e not right li7e as left:F DDB+
Ignorance: =EE: DE;U flesh of: A;0U great: ;E0: ;E1U nature of: A;0+
Illumination: =EE+
Illusionists: ;1E+
Illusory: D;E+
Image: 1B0: =0D: =1=: =D9: =BE: D;D: DE1: ADE: ABDU images: =0A: =;B+
Imaging forth: 1E;+
Immova#les: A;9+
Impassa#les: A;9: ADA: AAA+
Impressions: five: A;9+
p+ !!!viii
FIn the place where I shall #e:F DBD+
Incense: #aptism of: A1A+
Incorrupti#le -on: 191U treasure of: 19;U mystery0names: A11+
Incorrupti#ility: DD0: ABA+
India: AA+
Indian religion: =9=+
Individuitatis: principium: =DD+
Indivisi#le: AA;: AAD+
Indweller of light: DEB+
Ineffa#le: D<;: D<=: D<D: DB<U chrism: ;0AU first mystery of: DE9U gnosis of gnosis of:
A0BU lim#s of the: DB=: DBA: A0EU mysteries of vestures of: A01U mystery of: DB1: DB;:
D9D: A00: A0EU name: AD=U one word of: DB1U space of: DEE: DE9U tongue of: DB;U vesture:
AAE+
Ineffa#les: A<<+
Infancy: story of: D1;: DED+
Inheritance of light: DEE: DEB: DE9: DB=: DBE+
IniHuity: seed of: A0DU wrath of their: A1;+
Initiation: =AA: =E0: =EA: =B0: D11: D;=: D;E: D<;U ceremonies: =ABU dance of: D=1U
grades of: 1B;U historiciIed legends of: ;EBU mountain of: A9BU of the cross: D=BU of the
disciples: A0BU ro#e of: D0A+
Initiations: =B;+
Inn: =A;+
Intercourse: mystery of: D<9: A10U with males: A01+
Interior of interiors: D<0: D<;: D<D: A0<+
Investiture: D<;+
Ion: D1: D=+
I3ta: ;;;+
Iren-us: 1DE: ;91: AB;U unrelia#ility of: ;B0+
Isidorus: ;E=: ;EE: =01: =0<+
Isis: ;01: =;=+
Italic: ;BE: =AD+
RthyN: D0=+
6
Jaco#: ;0;: ;;A+
Jam#lichus: AE: AB+
James: AB0+
Jehovah: A=D+
Jerome: 1A0+
Jerusalem: AAEU a#ove: =D9: =A1: =9<: D;1U #elow: D=A: DDEU celestial: =D0U church of:
119U destruction of: 9;+
Jesus: 1B<: 199: ;0D: ;;1: ;E;: =0;: =EA: =A=: =<B: =E<: =EB: DE;: AD=: A<AU a shepherd
#oy: 19EU the name a su#stitute: =<BU #aptism of: ;EBU Christ distinguished from: D;E:
cosmic: =DAU E#ionite tradition of: 1;BU hymn of: D=1U *ary: mother of: DEDU my
#rother: DEAU mysteries of: A=;U our God: DD;U person of: 1D0U portrait of: ;==U son of
*ary: ;<9U stories of: D;BU the master: =E<U mystery of gnosis of: DE9U si!0lettered
name: =<9U twin of: D;D+
Je[ ?see Ieou@: A=D+
John: ;=E: AB0: AB1U Apocryphon o3: 1A;: AB0U farewell address: DD1U last prayer of:
DD;U the virgin: DBDU the #aptist: 1<;: D<1+
Jonah myth: DDE+
Jordan: 1BA: 1B<: ;0;: ;0D: ;;1+
Joseph: DEA+
Josephus: 11B+
Joshua: 1B<+
Joy: D19U #irths of: AA0+
Judas: ;;D: ;;<+
p+ !!!i!
Judas "homas: D19: D;DU Acts o3: D0=+
Julian: 9E+
Just: god: ;D=: =BDU one: great: A=;+
Justin *artyr: 1DB: 1EB: A90+
Justinus: 19=: ;D<+
(
>a#alism: 9D: 1==: =<1+
>alapataur3th: A0A+
>arman: ;=;: ;<A: ;ED: =9D: =9E: =99+
>en3ma: =0E: =1=+
>ingdom: of heaven: ;01: <0;U of light: DB1: A0<U of heavens: ;0;: ;0=: ?7eys of@: A1DU
of midst: =0BU of mysteries: D91+
F>in to me:F D=E+
F>nees: %or this cause I #ow my:F =A;+
>nowledge: Ffalsely so called:F =BDU motions of: D1=U of supermundane things: ;AD:
;AAU tree of: DBE: A0A+
>nowledges: D1=+
>olar#asus: 1;E+
>Xstlin: AED+
>iha: E+
>ronos: A10+
>ualin9: ;0D+
>ushVn: D0<+
+
La7e *arYa: <9: 9E+
Lamp: D==+
Land: mil7 and honey: =D0U god0#earing: AAAU good: =D0U promised: 1B<U $iriadic: AB+
LaotIe: =E+
FLast shall #e first:F DEB+
Left: ==D: =DB: D=<: DDE: DDB: DD9: D<A: D<<: DEE: A1=: A1A: A;=: A;B: ADB+
Lei#nitI: =;0+
FLet there #e light:F ;A9+
Leucian cts: D1E: D;<+
Levi: AB1+
Li#rary: of le!andria: 9<: 9B: 10;U of ristotle: 10DU of Persepolis: ;E9+
Life: =B9: A<DU #reath: =;0U children of: =0=U divine: =E;U everlasting: ABAU face of: =0DU
father of: D0DU giving fire: ;19U giving water: 19EU of the father: A1BU spar7: 1B0U tree of:
DD<: DBE: A0AU virgin of: A;<U water of: ;01: A<AU word and: =ED+
)ight and the <arkness: =9D+
Light: =;0: =B0: =BE: D=D: DD<: A<DU atmosphere of: A1DU #eams: EAU #oundless: A09:
A;AU children of: A;1U collector of: D<EU cross of: D=AU crown: DE=U flames: A0DU day of:
DBEU fluid: 1B9U gates of: A0;: A0=U great: DED: A;=: A;9: ABEU hymn to: A<<U image of:
DE1: ADDU indweller of: DEBU inheritance of: DEE: DEB: DE9: DB=: DBEU 7ingdom of: DB1:
DBD: A0<U maiden: =9EU mysteries DE9 of the treasure: A1;U overseer of: D<AU power: DE0:
DE=: D9<: A0AU ray: ;1<U realm: D<0U receivers of: D91U ro#e: =B;: D0D: D<0U seven
virgins of: A;AU sons of: =E1: A11U spar7: 1E9: 1B0: 1B9: 190: =0=: =0A: =;9: D<A: ADB:
AAD: A<;: ABD: AB<: A99U spar7s: ;1D: D<1: <00U sphere: =;;U spirit: AB<U stream: DE=:
DB=U streams of: A0DU three spaces of the: DEBU third of their: D<AU treasure: D<<: D<B:
A;=: A=0U treasure of: DEE: DEB: A09: A11: A1D:
p+ !l
Oparagraph continuesQ A;0: A;;: A;A: A;EU vesture: 191: D<B: AA9U vesture of: D<0: D<=: DB=: D99U
virgin of: DE<: D91: D9E: D9B: D99: A1EU water of pure: ABDU world: 19A: =11: =;0: =;;:
D;1: DA9: DEE: AD0+
Lights: great: 1BB: A1;: ABB+
Lim#s: =<<: D=E: D=9: DDA: D<;: DB;: AD0: ADE: AA<: <00U five: D;;: D;=U of heavenly
man: A<<U of ineffa#le: DB=: DBA: A0E+
Limit ?see 1oundary@: great: ;<E: ;E0: ;E;: =D=: D<;: D<=+
Limitary spirit: ;<;: ;<<: ;<E: ;<9: ;E;: =D=+
Linus: D1B: DD<+
Lipsius: 1A0: ;91: D1A+
Little: child: D0<U children: A9BU idea: A=E: AD1: AD=: ADAU man: D=9U midst: A=1U one:
=0<U $a#a3th: A1;: A1<+
Liturgi: A=9+
Living one: =B0: =B1: =B;: A1B: A;0: A=D: AAD: <0;+
Logia: Chald-an: 1E;+
Logoi: or logia: ;9D: DBD: A0E: A0B: A9=U reLected: A9=+
Logos ?see 'ord@: A<: ;01: ;0E: ;1<: ==0: =DD: =<B: =E;: =E=: =BD: =BB: D1;: D==: DDA:
A=A: A=E: ADDU creator: AA=: AA<U doctrine of: ABU glorified of: AA<U great: ADDU hymn to
the: AAAU mind0#orn: A<<U ,siris the: A9U perfect man or: ;1AU second aspect of: ;<1+
Lot: ;;A+
Luminaries: ABB+
M
*agdalene: D<<: DBD+
*agi: ;E1: ;E9+
*agic: 1<E: 1EA: =1B: D<<+
*agna 2orago: ==1+
*agus: 1<E+
*ahV0pralaya: ;E0+
*aiden: D19: D;1+
*aimonides: 1D=+
*ainandros: 1EE+
*aishVn: D0E: D11+
*ale0female: 1E=: 1ED: 199: ;00: ;1B+
*alice: mystery of: A;;+
*an: ;E=: D;;: D==: D=B: D=9: DD<: ADE: ADB: AA0: AA9: A<;: A<<U dam the: AA1U and
church: =;=: ==E: =EDU constitution of: D9<U descent of: DD<U doctrine: 1BBU first: 1BB:
190: 191: =E1: D9B: ABD: ABAU from heaven: =E1U heavenly: ;01: ;0;: ;;;: =00: =;9:
==0: =DD: D;=: D=9 ?lim#s of@: AB<U himself: great: A;9U FI am that:F DB=U inner: =A1:
=A;U last: =E1U little and great: D=9U new: =A=U of truth: =<<: =<EU perfect: D;EU perfected:
=ADU powers of: =0;U second: 1BBU son of: 1B9: 199: ;0;: =EB: AB1U son of this: ;;;U sons
of: =E;U spiritual: ;E1U thy: DD0U way of the first: DDBU woman: ==D: ABD+
*anda9tes: 1;<+
*anetho: D0: A<9+
*anich-ism: =9;: =9A: D1<+
*ansel: 1DA+
*any: Fcalled: few chosen:F DEU Fmem#ers: one #ody:F A0EU Fthyrsus0#earers: few
#acchi:F 10+
*arcians: 1EE: ;BB+
*arcion: ;A: 1EA: ;D0: ;D1+ *arcionite: antitheses: ;;<U churches ;D;U movement: ;D0+
*arcionites: )ialogues against the: =9D+
p+ !li
*arcellina: ;==+
*arcosian ritual: =B0+
*arcosians: ;BB+
*arcus: ;BE: A90U num#er0sym#olism of: =AB+
*are3tic community: <9: BAU la7e: <9: 9E+
*ariamne: 199+
*arriage: ;E=U sacred: D;0+
*arsanNs: AA=+
*artha: AB9+
*artyrdom: ;EAU pains of: D9D+
*artyrs: ;D9: ;EDU of Lyons: ;9;+
Mary, &oncerning the ;33spring o3: 19B+
Mary, Genealogy o3: AB9+
Mary, Gospel o3: 1A;: 1<A: 199: D;=+
Mary, Gospel according to: AB0+
Mary, 9uestions o3: 19B: DAD: D<<+
Mary, Greater and )esser 9uestions o3: 199: AB9+
*ary: =A=: D<1: A0<: A11: AB1: AB9U the #ody: ;<9U Jesus: son of: ;<9U *agdalene: D<<:
DBDU mother of Jesus: DED+
*as#otheus: 1<D+
*athematicians: ;0E: =<1+
*athNsis: ;9D: =1A+
*atri!: ==D+
*atter: D<<: DE1: AAD: AAE: AAB: A<0: AE<U #irths of: A<=U fall into: DE0U devour their
own: D<EU purgations of: DB9U virgin of: A<D+
*atthias: ;AD+
*a! *\ller: B+
*VyV0vVdins: ;1E+
*VyVvi0r]pa: D;B+
*edulla: ;11+
*elchiIedec: D<E: A1;: A1=: A;<+
*em#ers: A=9: AA0+
*emoirs of the postles: 1<;+
*enander: 1EA+
*ercury: rod of: 1BA +
*ercy: great: ;E0U perfect: D;;: D;=+
*erinthians: ;=E+
*etempsychosis: ;19+
*etensomatosis: ;;0+
*etropolis of lone0#egotten: AA=+
*ichael: DE=+
*iddle space: 1E=: 1BB: ==D: =DB: AD0+
*idst: =0B: ===: DBB: A1<U #aptism of: A11U earth #ecometh: A19U little: A=1U way of:
D90: A10: A11: A1=: A1D: AD<+
*iltiades: ;91+
*ind: 1E=: 1BA: ;0A: ==D: =BB: A1B: A19: AA1: A<1+
*ind and truth: =;=: ==<+
*ineral nature of soul: ;EE+
*iriam: B1+
*irror: D==+
Miscellanies, 'he: ;BE+
*ithras: AA: A<: ;E9+
*i!ture: DBB: D9<+
*oist essence: ;0D: ;0B+
*ohammed: E+
*onad: <E: ;;;: =1B: ==A: =E=: ADB: AD9: AA0: AA1: AAA: AAE+
*onadic gnosis: ;=<+
*onadity: =ED+
*onadology: =;0+
*onastery: E0: E1+
*oney0changers: A9<+
*ono/mus: ;;;+
*ontanist: ;A1+
*oon: ;<=: DE=: A10+
*oses: B1: 1BA: 19<: ;;;: ;;A: ;<<: =BEU of ChorNnN: =9=+
*osheim: ;=D+
*other: a#ove: 191: =9<: A<1U #reath: ==0U mysteries of great: ;0=U of all: 1<9: 1BAU of
compassion: D;;U of many names: ==DU of living: ==DU of thirty names: =E9U of
p+ !lii
your mother: =B;U shining: ==DU virgin: AB+
*ount: =E0: D;9: D=0: D=A: D=9: A0B: A9BU thos: ;1;: ;E=U of Galilee: A1AU of ,lives:
D=A: DA9+
Mountain, .ecret .ermon on the: DD0+
*ysteries: D<: D11: D=1: D==U ssyrian: ;00U 1acchic and Cory#antic: <EU #oundary
mar7s of: D90U Chald-an: A1: ABU degrees of: DBDU Egyptian: A1: AB: ;01U Eleusinian: A1U
greater: ;0=: A;;U Gree7: ;01U 7eys of: A0<U 7ingdom of: D91U lesser: ;0=: ;1A: A;;:
A;EU mimics of: D9=U *ithriac: AA: A<: ;E9U of #aptism: D99: A1D: A==U of em#ryology:
;B1U of Jesus: A=;U of $eth: ABU of se!: 1BDU of great mother: ;0=U ,rphic: A1: ;1<U
philosophic: A0: A1U Phrygian: ;01: ;0;U preaching of: DB9U private: D9U political: D9U
ritual from: D=1U $amothracian: ;0;U state: D9U "hracian: ;0;U twelve: DBA+
*ystery: =A<: D=EU according to the: 1A;: DAA: DAE: ADD: A<EU cultus: D9U drama: D==U
fires of #aptism: A00U first: DA9: D<0: D<1: D<;: D<=: D<D: D<A: DE;: DE=: DED: DEE: DEB:
DE9: DB;: D9=: A00: A0;: A0=: A0<: A0E: ?hymn to@ A=9: ADA: ?mystery of@ DE9: ?outer
space of@: DE9U four0and0twentieth: D<;U FI am that:F A0;U 7ept secret: D9AU last: D<;:
D<=U loo7ing within: DB<U myths: 191U names: A11U of #rea7ing of seals: D9BU of every
nature: DDEU of intercourse: D<9: A10U of cross: D=AU of forgiveness of sins: A;=: A;E:
A=0: A=1: A==U of ineffa#le: DE9: DB0: DB1: DB;: D9D: A00: A0EU of light of thy father:
A1AU of resurrection of dead: D9D: D9AU of spiritual chrism: A;;U of twelve -ons: A=1U of
their fear: AD<U of withdrawing evil: A;;: A;EU relative of the: AA;U that was un7nown:
;<9: =A=U type of race: DE1U world #eyond: D<;U 6twi!t heaven and earth: D=9U wisdom
declared in: ;<B+
*yrrh: D;0+
*yrtle: D;0+
*ystic- voces: =<A+
*yth: E!odus: 1BA: 1B<: ;10U Jonah: DDEU of 4elen: 1<BU of Pistis $ophia: D<9U of
2alentinus: =0<+
*ythologiIing of history: BB+
*ythology: ==;+
*uNsis: =AA+
*]lapra7riti: ;AB+
)
.aas: 19<+
.aasseni: 19B+
.aassene: document: 19BU hymn: ;0A+
.Vi(s: A9E+
.ahashirama: =9;+
.ail of discipline: DD9+
.ame: =00: =0D: =EE: =B1: DD0: D<;: A1<: A<AU authentic: AD1: AD;U echo of: =<AU great:
=<=: A1D: A;=: AD;: A99U ineffa#le: AD=U FJesusF a su#stitute: =<9U of Christ: D;;U of
great power: AD;U of power: ;B;U of the father: A09U of truth: =B0U si!0lettered: =<B+
.ames: =ED: AA0U authentic:
p+ !liii
Oparagraph continuesQ =<A: A09: A1;U imperisha#le: ADA: AD<U mother of many: ==D: ?of thirty@:
=E9U of -ons: ==B+
.arrow place: A<0: A<D+
.ativity: D00: D0;+
.ature: =99: D00U seven0ro#ed: ;10U upper: D=E+
F.aught was:F ;AE+
.aIar-an: AB0+
.aIar-ans: 1;<+
.eander: 1DD: ;=<+
.et: DD0+
F.ever grow old:F 1E<+
.icola/tans: ;1=: ;=9+
.icopolis: 100+
.icotheus: AA=+
.ight: ;0B+
.ile: heavenly: ;0D+
.ine times greater: DE<+
.inefold: ADB: AA9+
.ineveh: DDE+
.irvVa: 1D;: ;=<: DED+
.irvVic: atom: =19U ocean: ==0+
.itrian valley: 101+
.oah: 190+
.ocha/t-: 19B+
.o^tic world: =;0+
.omina #ar#ara: ==9+
.o0num#er: =E=: =ED+
.orton: 1DA+
.oughtness: =E=+
.uhama: =9;+
.um#er: letters: =A9U nuptial: B=U of perfect souls: D<E: DB<: A0;: A0=U permutations:
=EAU sym#olism: =ABU theories: ;;;+
.um#ers: B;: A1<+

,aths of secrecy: D1<+

,#livion: D9<U draught of: A0D: A1<+
,cean: 1B<: ;0;: =;<: ==0: A09: ADA+
,ctahedron: ;;;: =1E: =;D+
,de to $ophia: D19+
,des: of 1asilides: ;AAU of $olomon: DE0: AE;+
,gdoad: ;<<: ;<B: ;<9: ;E1: ;B0: =0E: =;;: =;=: =;D: ===: =DD: =DA: =D9: =A0: =E<: =9<:
D=;: ABE+
,mar: 10<+
,mega: A=0: A=;+
,mphalN: 19E+
;n an Appended .oul: ;EE+
;n "eresies: ;A1+
;n ,ustice: ;=D+
;n the .oul: ;A1+
,ne: <E: =EDU and all: =;1U and only one: DB<: A=1: AA<: A<1: A<;: A<AU word: DB;U
garment: D;AU great: =EB: ?Lust@: A=;U holy: D=DU horn: ;;;U in a thousand: ;B;: A0<U
little: =0<U living: =B0: =B1: =B;: A1B: A;0: A=D: AAD: <0;U virgin: ;1BU word: DB1+
,neness: =E=+
,nly0#egotten: =D1+
,namacritus: =B+
F,pen unto us:F A0=+
,phiani: 1B=+
,phites: 1B1: 19=U diagram of: AB9+
,phitism: 1AB+
,rgeones: A0+
,rigen: 1D9+
_roiael: ABB+
,rpheus: D;: DD: ==1+
,rphic: D9: 19;U communities: A0: ADU hymns: DAU life: A0U line: D;U mysteries: A1: ;1<:
D11U poems: =BU songs: DAU tradition: =9+
,siris: A9: ;01: =;=: D=B+
,sirified: <00+
,symandyas: 10=+
,utline of face: ADB+
;utlines, 'he: ;9;+
p+ !liv
,verseer: ADE: AA1U of light: D<A+
,vum: ==1: A=<+
,!yrhynchus: <00+
P
Pallas thene: D1+
Pant-nus: ;9D+
Paradise: 1B9: 190: ;DE: ==D: =9<: DBE: A0A+
:araphrase o3 .eth: ;1=+
ParaplN!: A1=+
Parchment: 10D+
Parents: of -ons: ==<U we are to leave: A0D+
Parentless: ==E: A;D: A;9+
Passion: =E1: =EB: =90: D=D: D=B: DD<+
Passions: =D<: =DE+
FPass0not:F ring: =11+
Pastos: D;1+
Paul: 1E<: ;DB: ;A;: D99U Ascent o3: ;;<U Apocalypse o3: ;;EU churches of: 1<AU gospel
of: ;DDU letters of: 1;=U our #rother: A<BU Vision o3: ;;E+
Pearl: D0E: DD0+
Pelasgi: D0+
Pentad: D;=: AA1: ABD+
Pentateuch: =BB+
Perat-: 1B<: 19B: ;0<+
Perfect: -on: ;1BU deity: =BEU flesh: AB;U freedom: AAEU man: ;1A: =0;: =AD: D;EU mercy:
D;;: D;=U mind: AA1U num#er of: D<E: DB<: A0;: A0=U triangle: ED: B;+
Perfection: god of: D9AU Gospel o3: 19BU seal of: D;=+
Pergamus: 10A: ;=9+
Persepolis: ;E9+
Person: ;10U of Jesus: 1D0+
Peter: 1E<: A01: AB1U Acts o3: 1A;: D1E: AB0U &ircuits o3: 1<D: 1<<U interpreter of: ;ADU
Martyrdom o3: DD<+
Petro0Pauline controversy: 1;B: 1<<: ;DA+
Petro0$imonian controversy: 1<<+
Pharisaism: 9;: 9=+
Pharos: 9E+
Pherecydes: =E+
Philaster: 1A0+
Philip: D<<U Gospel o3: 19B: D=9: AD0+
Philo: AA: 11EU and wisdom0lovers: <0: BDU auto#iography: BDU ;n the &ontemplati=e
)i3e: <1U pseudo: <;+
Philosophumena: ;E=+
Philo!enus: =9E+
PhilumNnN: ;A0+
Phlium: ;1<+
Ph3silampNs: AA=+
Phronesis: ABB+
Phrygian mysteries: ;01: ;0;+
Pineal gland: ;11+
Pistis $ophia ?%aith0'isdom@: ==9: D<B: DE0: A<AU myth of: D<9+
:istis .ophia: 1A1: 199: ;0B: ;B1: ;B=: ;90: ;9E: =0=: =1;: =D=: =ED: =B;: =9E: =9B:
D0A: D09: D1;: DD9: DAD: A;9: A=B: A<E: AE1: AEB: A91U system of: 19;: AEDU translation
of: DA<U treatise: original: AE;+
Plagiarism #y anticipation: 11E+
Plagues of Egypt: ;;;+
Plain: cities of: ;;<U of truth: ;=0+
Plato: =9: DA: D9: A1: A=: =1D+
:lato, Nuptial Number o3: B=+
Platonic solids: ;;;: =1D+
PlNr3ma: ;0E: ;;A: =11: =B9: D<1: ADE: AA0: A<<U ascension of: DEBU #oundary of: =D;U
common fruit of: ==1: =DA: =D<: =D9: =A1: =A;U configuration of: AA1U drama: =;EU
emanation of: D99: A0AU gnosis of: DB1: DBD: A0=U lord of: D<DU lords of: A01U seed of:
=EEU sons of: A11+
p+ !lv
PlNr3mata: =0A: =<A+
Plough: DD0+
Plutarch: AA: A<: AE+
Pneumatics: 1=9: D;1: D<B+
Point: ;1B+
Polarity: =;1+
Polyhedra: =1D+
Polyhedric origin of species: =;;+
Poor men: 1;<: 1;E: 1<<: ;;E: D;E+
Porphyry: ;A: =9=+
Portrait of Jesus: ;==+
Poseidon: D0: 99+
Power: ADEU a#ove: ==D: DDEU #oundless: 1E=U d-monian: 190U demiurgic: =D9: =E;U
great: 1<D: 1E1: 1E=: 1BA: AD;: AD=U name of: ;B;U of highest: ;<9: =A=: =EEU ro#e of:
=D=: =DDU super0celestial: =B1+
Powers: D<;U cruel: crafty: DEDU forty0nine: A1<: A;=U of perfect man: =0;U song of the:
D09: D<DU triple: D<B: D<9+
Pralaya: =DD+
Prayer: John(s last: DD;U morning: B;U of the earth0#orn: A<D+
Prayers of "herapeuts: E0U for dead: =B1: D9DU sacramental: D;;+
Pre0Christian gnosis: 1<=: 1B=+
Preuschen: A<E+
Principalities: D=<+
:roasteioi up to ?ther: ;09: ;B0+
Proclus: =1D+
Proculus: ;91+
Prodigal son: para#le of: D0A+
Prophets: schools of the: B<: 9D+
Prounei7os: ==D+
Providence: ;ED: ;EA+
FProvidentissimus )eus:F 1D+
Pseudepigraphs: BA: 9D+
Pseudo0Clementines: 1<;: 1<D: 1<<+
Ptolem-us: ;BB: A90U to %lora: ;9=+
Ptolemies: AE+
Ptolemy: 10B: =B=U I+ ?$oter@: 9B: 10;: 10DU II+ ?Philadelphus@: 10D: 11<U III+ ?Euergetes@:
10A+
Pullulation: ;A9+
PurVas: ;0D+
Purgations of matter: D<B: DBB: DB9+
Purgatorial spheres: =B1+
Purification: degrees of: DE;U ladder of: A<A+
Puruha: =01+
FPut not off:F A0;+
Pythagoras: =E: =9: DA: A1: =1D+
Pythagor-an communities: A0: ADU triangle: B;+
Pythagor-ans: A1: B;: BD+
7
Gueen of East: D0A: D11
9uestions o3 Mary: 19B: 199: DAD: D<<: AB9+
R
&a##is of south: 9D+
&ace: <9: D=E: DDE: A<DU elect: =0=U mystery type of: DE1U of mind: A1BU righteous: A19+
&agadouah: 99+
&aguel: ABB+
(easonings: ;A0+
&e#irth: ;0A: ;;0: ;=0: =AD: =E1: =B1: D0E: A0D: ADB+
&eceiver: great: D<E+
&eceivers: DB<: D9B: D99: A11: A;1U of light: D91U of wrath: D91: D9E+
F&ecognised myself: I have:F AD0: <00+
&ed $ea: B1: 1B<+
p+ !lvi
&edemption: ;<A: =B1: DE1U angelic: =B0U of $ophia: ==DU of cross: DDE+
&eflections: self0#orn: A<A+
(e3utatorii .ermones: 1<E+
&egeneration: =E1: =E;: =E<: DDA+
&eign of 1000 years: 9;+
&eincarnating entity: =01+
&eincarnation: 1<E: 19;: ;=1: ;=;: ;ED: ;E<: D0D: A1<+
&elative of mystery: AA;+
F&emedy of $oul:F 10=+
&eminiscence: ;=0: ;=<: DED+
&enunciation of world: DB1: DBA: DB9+
F&epent: )elay not to:F A0;+
&epentance: DD<: DD9: DE1U place of: A<AU songs of: DE0+
&epentances: DE0: DE1+
&esch: D1;: A9=+
&estitution of all things: =<D+
&estoration: ;<A: ;<B: ;E0: ;E1: ;E=: =B0+
&esurrection: ;AD: D0D: DD0: ADBU of #ody: 1E<U of dead: D9D: D9A+
&hacotis: 99: 100+
&hapsodists: =B+
&heinhardt: AE9+
&hodon: ;A0: ;A1+
&ight: ;<D: ==D: =DB: =AE: D01: D11: D=<: DDE: DDB: DD9: D<A: D<<: DEE: DEB: DB=: DBB:
A11: A1;: ADB: A<=+
F&ight li7e as the left:F DDB+ &ighteous: D90: D9B: A19: AA1+ &itual: from mysteries: D=1U
*arcosian: =B0+
&ivers of Eden: 19D+
&o#e: of glory: D<0: D<1: D<D: A;0: ?hymn of@: D0<: D19U of initiation: D0AU of power:
=D=: =DD+
&od: ;01: ;;;U *oses6 ;;;U of *ercury: 1BA+
&oot: -ons: ;1BU lower: D=<U of deathlessness: DD0U universal: 1E1+
&udras: =;E+
&uler: ;<D: D=9: D9BU great: ;<;: ;<<: ;<E: ;E;+
&ulers: ;=0: D<E: D<9: D9E: D9BU evil of A;<U flesh of the: D<BU seventy0two evil: A;;U
three great: A=;+
S
$a#a3th: damas: A;1: A;EU great: A1=: A;9U little: A1;: A1<+
$acrifices: 9=+
$adducees: 1<=+
$a/s: =9+
$a7adagVmin: =E0+
$almon: ;=<: ;D<: D;D: DD=+
$alomN: ;==: A9B+
$alt: E=: EE: B0: DD0U #read and: B0U with: D;A+
$amaritan Chronicle: 1<;+
$amN: ;=D+
$amothracian mysteries: ;0;+
$amVra: 19E: =0=: =B1+
$ar#[g: D0E: D10+
$atan: D=<U sons of: 1=: =;: 1ED+
$aturninus: 1EE+
$aviour: AB: ;0E: ;E1: ;E=: A0AU -ooks o3 the: =ED: DAD: A0E: AD<: A<E: AE=U first: DBAU
of truth: =B1U words of: =BA+ $aviours: 1E<U of souls: D9;U twelve: D<1U twin: A;9+
$chmidt ?Carl@: 1A9: A=B: ADA: AA;: A<E: AED: AEE: AE9: ABB+
$chwartIe: 1D<: ;B1+
$eals: ;1D: ;19: =1E: D;=: D9B: D99: A=E: A=B+
$eculariIing of Christianity: 1=<+
$ecundus: ;BE: =AE+
$eed0mi!ture: ;<=U conglomeration of the: ;<;: ;<AU of all universes: ;ABU of iniHuity:
A0DU of plNr3ma: =EE+
p+ !lvii
$elNnN: 1<=: 1<B+
$eniority: EA+
$eptuagint: 10D+
F$epulchres: Ce are whitened:F ;0=+
$erapeum: 9E: 99: 10A: 10<+
.ermon on the Mountain, .ecret: DD0+
$erpent: 1B9: ;0<: ;1AU and egg: 1BA: ==1U flying: ==1U formed: 1B9: 190U legend: 1<EU
rod: 1BAU sym#ol: 1B=+
$erpentine force: 1BA: ;;;+
$ervant: dress of a: ;1A: ;1<U form of a: ;DE+
$ervers: E<+
$eth ?or $et@: AB: A9: ;1=U mysteries of: AB: A9U :araphrase o3: ;1=+
$etheus: ;1=: AA1: AA=+
$ethians: ;1=+
$even: ED: B;: =;=: D;;U amens: A;9U Elohim: 190U heads: DEDU heavens: =9<U num#ered
greatness: =E;U pillars: ===U ro#ed Isis: =;=: ?nature@: ;01U spheres: =E9: =9<U stars: =9BU
times: D91U virgins of light: A;AU voices: A1<: A;=: A;D: A;<: A;9U women disciples: AB;U
years: ;01+
$eventh day common meal: E=+
$eventy: 11<: =EA: A;;+
$everians: ;A1+
$ha7ti: =<=: D=;: A9A+
$hame: of the dry: D;DU vesture of: A9B+
$heep: ;E0U lost: 1<9+
$heol: DDE+
$hepherd #oy: Jesus a: 19E+
.ibylline ;racles: 1;<+
$iddhis: =0;+
$igN: =;E+
$ilence: 1E=: =1=: ==<: =D1: =EE: =EB: D;=: ADB: A<DU great: =11U of five years: ;EB: ;B;+
$ilences: A;D: A;9+
$imon: AB=U *agus: 1AB: 1<DU of Cyrene: ;B=+
$imonian literature: 1<E+
$imonians: 1<0: D;=+
F$inned: 4e has not:F ;EA+
$inopN: ;D1+
$ins on souls: stamping of: D99+
$iriadic land: AB+
$irius: AB+
$ithians: 19B+
$i!ty: fatherhoods: ADDU treasures: AD0+
$7emmut: A0A+
$7in: coats of: 190+
$lime: a#ysmal: ;0B+
$mith and 'ace: 1DD+
$olomon: AAEU odes of: DE0U seal of: =1EU isdom o3: ;9B+
$olon: =9: D0+
$on: alone0#egotten: =90U of God: ;<9: A<AU of man: 1B9: 191: 199: ;0;: =EB: AB1U of
father: <0U of living: D0DU
$ons: of dam: A99U God: A: ;<<: ;<B: =0=: =A=: =ADU light: =E1: A11U $atan: 1EDU the
man: =E;U the plNr3ma: A11+
$onship: ;A9: ;<0: ;<D: =AD: AAAU saviour of the: ;<;U second: ;<1U third: ;<;: ;<=: ;<A:
;E;: =0=+
$ophia: 1BB: 1B9: ;9B: =0D: ==9: A<1U fall of: =0AU grief of: =D<U mythus: =0<: ===: ==A:
D<9U ode to: D19U redemption of: ==D+
$oria y *ata: =1D: =;;+
$oteriology: =AAU of 1asilides: ;<A+
$othis: AB+
$oul: ;EE: =BE: D9<U clothed with a proper: ;E;U descent of: ==D: DE1U great: D<EU hymn
of the: D0=U of Elias:
p+ !lviii
Oparagraph continuesQ D<1U ;n an Appended: ;EEU ;n the: ;A1U plantal nature of: ;EEU mineral
nature of: ;EE+
$ouls: #reathed out: ;19U classes of: 1=9U coming and going of: ;<U frenIied: D9AU in
incarnation: DBBU return of: ;=U saviours of: D9;+
$pace: #lessed: ;<1U crucified in: ==0U first: D9;U limit: ;<EU middle: 1E=: ==D: =DBU of
first mystery: inner: DEB: DE9U of ineffa#le: DEE: DE9U of twelve -ons: D<AU sun: ;<=+
$paces: of light: three supernal: DEBU three: A;9U three0faced and two0faced: AA1U twin:
D<=: DEEU su#lunary: ;<D: ;<B+
$permatoIoon: ==1: A=<+
$phere: fate: ;09U first: D<DU second: D<A+
$pheres: conversion of: D<A: D<<: D<EU purgatorial: =B1U seven: =E9: =9<+
$pider: ;A9+
$piral: ==1+
$pirit: D=D: DEAU #aptism: A1A: A;;U counterfeit: ;E<: D9<: D9B: D99: A00: A0D: A0AU
e!cellent: =0AU fruits of: ==BU gifts of the: DD1U holy: ;<0: ;<1: ;<;: ;EB: =;E: =A=: =EE:
=EB: =9E: D;;: A;<U li7e a dove: =ADU limitary: ;<<: ;<E: ;<9: ;E;: =D=U living: D;0U
Fshall come upon thee:F ;<9U virginal: ;0=: A=1: AB=: ABD+
$pirits: ;E<U mind0#orn: A<=U mundane: ;=<+
$plendour: lord of: A<;+
$rotVpanna: =E0+
$tanding one: 1<=+
$tatute: DD0: A<D: A<AU first: D<=: D<A+
$u#lunary regions: ;<=U spaces: ;<D: ;<B+
$un: DE=U dis7 of: A10U in its true form: DE<U light of: D9B: A10U space: ;<=U worship of
the: AA+
$uperfluity of naughtiness: A;D+
$upersu#stantial: A<<+
$upplementary development: ;A9+
$uppliant: <A+
$upplication: =D<+
$upporters: A;AU five: A;9U great: DE9+
$ynesis: ABB+
$yrian gnosis: 1EE+
$yIygy: =0A: D;=: D<B: DE;U law of: =;1+
$weat of #odies: D<E+
T
"a#or: A9E+
F"a7e courage:F D<0+
"antra: =<E+
"au: D=B+
"ears of their eyes: D<E+
euti ?"hoth@: AE+
"en: =;=U -ons: ==EU tri#es: B9+
"ertullian: 1D9: ;9=: A90U pseudo: 1D9+
"etrad: =;=: =EA: =EE+
"etrads: =AE: =EB+
"etragrammaton: 1=;: A=D+
"etrahedron: ;;;: =1E+
"etra7tys: =A0: =E=: =90+
"halatth ?"iVmat@: ;09+
"hales: =E+
"hat0which0is: AA=+
"he#aid: 101+
"he#es: 10=+
"helesis: ABB+
"heocritus: 109+
"heodas: ;9D+
"heodoret: 1A0+
"heodotus: ;BB: ;9;: ;9D: =AEU
p+ !li!
Oparagraph continuesQ 4>tracts 3rom: ;BE: ;9;: ==;: =A<+
"heophrastus: 10D: ;;=+
"heos: =;9+
"herapeut: name: <<U order: <;+
"herapeut-: <;: <<: 101+
"herapeutrides: <<+
"herapeuts: <0: <=: <DU #oo7s of the: E1U lay0pupils of the: BDU Philo(s connection with:
BDU prayers: of E0U rule: E;+
"heudas: ;9D+
"hiasi: A0+
"hieves and ro##ers: =A=+
"hird: of their light: D<AU ventricle: ;11+
"hirteenth -on: =;A: D<<: D<B: DE<: A11: A1A: A;0: A;;: A;B: A=1: A=;: A=9+
"hirty hours: D<0U two: D19U -ons: D;1+
"hirtyfold: =;B+
"homas: <0;U Acts o3: D19: D;;: D;DU palace of: D;DU Gospel according to: 19B: ;01U
Judas: D19: D;D+
"hoth: AE+
"housand: one in a: A0<U years of light: DB<+
"hrace: D;+
"hracian mysteries: ;0;+
"hree times accomplished: DED+
"hrice0spiritual: A;D: A;9+
"hrones: DBD+
"hyrsus: 1BAU #earers: 10+
'im@us: =9: ;99+
"itus: 9;+
"o#e ?see "y#i@: ;EB+
"one: ADE+
"ongue: of flesh: D=B: AA;: AEBU of the ineffa#le: DB;U wisdom(s: D;1+
"orments: A0D+
F"orn myself asunder:F DBB: A0A+
"ranscendentalists: 1B<: ;09+
"ransfiguration: DA9U story: =E0+
"ransmigration: 1<9: ;E<: DBB: D99: D9B: A0=+
"reasure: ;<EU gates of: DEDU house: 1E;U light of the: A1;U of light: DEE: DEB: A09: A11:
A1D: A;0: A;;: A;AU veil of: D<B: D<9U purgations of: DBBU second light: A=0+
"reasurers: D1;+
"reasures: 1E;U of light: A;EU of incorrupti#le: 19;U si!ty: AD0U type of: A=A+
"reasury: D0<+
"ree: ;;1U fig: ;1BU fire: 1E;U hanging on: =D;U life0giving: DD<U of 7nowledge: DBE: A0AU
of life: DBE: A0A+
"rees: 1E;: 19D: 19<U five: A;=: A;9: ADD+
"riangle: ;0EU perfect: ED: B;+
"rismegistic literature: AE: AB: ;;=: DD1+
"rismegistus: 4ermes: AB: DD0+
"roLan war: D=: DD: 1<B+
"rue God: A=0: A==: A=D: A=A: A=E: AD;: AA9: ABEU gods: AD=+
"rue 'ord: 1A0: 1B=+
"ruth: D19: AD9U #ody of: =<<U diagram of: =<EU father of: =EEU gate of: ;0DU god of: =0D:
=<E: DBA: DB<: A0BU name of: =B0U plain of: ;=0U saviour of: =B1+
"welve: =;=: D;0: D;;: D<1: A00U -ons: ==E: D<A: A11: A=1U depths: ADBU incarnation of
the: D<0U mysteries: DBAU saviours: D<1U the: A=B: AD;U tri#es: ;0;U years: A;=+
"win: of Jesus: D;DU saviours: A;9U spaces: D<=: DEE+
"wins: D;=+
"y#i: ;EB: DA9+
p+ l
"yphon: A9+
"yrants: DED: D<A: D<B+
"\#ingen school: 1<<+
"urmoil: ;E<+
$
8napproacha#le: AD=: ADDU god: A;1: A;BU god: hymn to the: AD=U one and only: A=1+
8ncontaina#les: A;1: A;9: A=0: ADA: AAA: A<<+
8nder0meaning: E1: E9+
8nguent: ;<1: ;<;+
8n7nowa#le: invisi#le: A<A+
8n7nown: great: =09+
8niversality #eyond #eing: ;AE+
8nstaina#les: A;9: A<D+
8ntitled pocalypse: ADE+
8nuttera#le depth: 1BB+
8panishads: ;0D: =01: =0;: =0E: =;0: D=9+
0
2alentinianism: ;BA: ;B<U schools of: ;BE+
2alentinus: ;BD: ;B9: ;90: ;9D: AE0: AEBU gospel of: ;9BU myth of: =0<U Fthey of:F ;BA:
AE1U isdom o3: ;9BU writings of: ;9E+
2asus: =;E+
2eil: =;;U first: A09+
2eils: A=BU of thirteenth -on: D<BU of treasure: D<B: D<9+
2entricle: third: ;11+
2esture: ADE: A<<U ineffa#le: AAEU of light: D<0: DB=: D99U of shame: A9BU of power: AAB+
2estures: A<;U of glory: DE;U of light: D<=U of ineffa#le: A01+
2ine: true: DD<+
2ineyard: DEA+
2irgin: 191: =EE: AABU John the: DBDU made #ody: ;;1U mother: ABU of life: A;<U of light:
DE<: D91: D9E: A1E: ?the Ludge@: D9B: D99U matter: A<DU one: ;1BU with child: ;0=U wom#:
;1A: ;;A+
2irginal spirit: ;0=: A=1: AB=: ABD+
2irginity: EA: A;0+
2irgins: ;A1U of light: seven: A;A+
2ision: =;BU of EIe7iel: 9DU of Jaco#: ;0;U o3 :aul: ;;EU of #aptism mysteries: A1D+
2oice: D=A: DDBU and name: 1E1+
2oices: seven: A1<: A;=: A;D: A;<: A;9U three: A=<: AD1+
2ol7mar: ;=D+
2orte!: =;9: ==1+
-
F'a7e thou that sleepest:F ;01+
F'anderer: I am a:F ;;0+
'ater: ;10U a#ove: living: ;00U #aptism of: A1A: A;;U FE!cept a man #e #orn of:F ;;1U
image of: D;DU life0giving: 19E: ;1<: A1AU of life: ;01: A<A: ?#aptism of@: A;DU of pure
light: ABDU whirl: =;=+
'aters of Jordan: 1BA: ;0D+
'ay: D==: DDBU of error: DDBU of the first man: DDBU of midst: D9B: A10: A11: A1=: A1D:
AD<U to god: =: =;: ;;=+
'edding: feast: great: =9EU garment: D0A+
F'hen two shall #e one:F A9A+
F'here is hePF DEA+
F'here: then: , Egypt:F D<<+
F'hich things I hate:F ;=9+
'hirlpool: vast: ==1+
'hirlwind: mighty: 1BA+
F'hy callest thou me Good:F ;01+
'iedemann: =01+
p+ li
'ine: Lars of: A;D+
F'ing or thought:F ;<0+
'inged glo#e: DE=+
'ings: ;<0+
'isdom: ;E: =E: 1<9: ;;<: ==1: ===U a#ove: =EA: =9<U #elow: =E<: =9<U Chald-an: B9:
9DU cup of: A1<U declared in a mystery: ;<BU god of: AEU goddess of: D1U harmony of:
D=<U hymn to: D19U lovers: <0U of deity: 9U of Egypt: =B: AEU o3 ,esus &hrist: 1A;: AB0:
AB;: AB9U o3 .olomon: ;9BU o3 Valentinus: ;9BU
'ithin: loo7ing: DE=: DED: DB<+
'om#: impure: ;1AU virgin: ;1A: ;;AU world: ;;A+
'omen disciples: EA: ;A1: AB;+
'ord ?see Logos@: =<=: =<B: D=D: D=A: D=B: DDB: ABEU and life: =;=: ==<: =EDU Christ is
the: DDBU made flesh: =90U one and only: DB;+
'ords: =AD: DD;: A0E: A0BU of the Lord: 1=BU of $aviour: =BAU of truth: DBAU or angels:
=A;U or minds: =A1U unspea7a#le: ;<9+
'or7man ?see )emiurge@: =D9: =A0: =A1: =A=+
'orm: 1B0: 1B9+
'rath: D=<U of their iniHuity: A1;U receivers of: D91: D9EU wor7men of: D9E+
'reath: DD;: AAA: AAE+
'reaths: AA<+
8
Ker!es: =B+
,
Cahoo: A=D+
Cahweh: 9;: 1=B: 1E9: A=DU friends of God: enemies of: ;;A+
Cantras: =<E+
Chvh: A=D+
Coga: =0;+
Cogins: D;9+
Cod: ;;;+
9
Jahn: D1E+
Jama: Iama: D<;+
Jealot: 9D+
Jealotism: 91: 9;: 9E+
Jeus: A11: A1;U all0father: D1+
Jodiac: signs of: ;09: =;A: =E9: DDB+
Joroaster: E+
Joroasters: last of the: =E+
Joroastrian logia: 1E;U tradition: BE+
Joroastrianism: 91: 1EE: ;EB+
Joro7othora ?*elchiIedec@: A1;: A;A: A;<+
p+ 1
INTRODUCTION
p+ ;
"he whole creation groaneth and travaileth together
waiting for the manifestation of the $ons of God+
P8L ?according to Gnostic tradition+@
p+ =
Prolegomena
*C$"E&I,8$ "ime is once more #ig with child and la#ouring to #ring forth her
twentieth #a#e: as the "he Creed of Christendom+ 'estern world counts her progenyU for:
according to the #oo7s: Lust nineteen children of her centenarian #rood have lived and
died since 4e appeared to whom all Christians loo7 as "eacher of the 'ay to God+ "he
common conscience of the General Church flows not only from the fact that all #elieve
4e is the "eacher of the 'ay: #ut from the faith: 4e is that 'ay itself+ "his is the
common #ond of Christians the world over: and this has #een the sym#ol of their union
throughout the centuries+ $ome nineteen hundred years ago the Illuminator appeared
and light streamed forth into the world00such is the common creed of the adherents of
the great religion of the 'estern world+
s the honorific inscriptions said of the #irthday of the &oman Emperor ugustus: so
said after them all Christians of the natal day of JesusS
p+ D
F"his day has given the earth an entirely new aspect+ "he world would have gone to
destruction "he .ew Era "wo "housand Cears go+ had there not streamed forth from him
who is now #orn a common #lessing+
F&ightly does he Ludge who recognises in this #irth0day the #eginning of life and of all
the I powers of lifeU now is that time ended when men pitied themselves for #eing #orn+
F%rom no other day does the individual or the community receive such #enefit as from
this natal day: full of #lessing to all+
F"he Providence which rules over all has filled this man with such gifts for the salvation
of the world as designate him as $aviour for us and for the coming generationsU of wars
he will ma7e an end: and esta#lish all things worthily+
F1y his appearing are the hopes of our forefathers fulfilledU not only has he surpassed
the good deeds of earlier time: #ut it is impossi#le that one greater than he can ever
appear+
F"he #irth0day of God has #rought to the world glad tidings that are #ound up in him+
F%rom his #irth0day a new era #egins+F
$o runs the most perfect of a num#er of inscriptions lately found in sia *inor and set
up to commemorate the introduction of the Julian Calendar #y the Emperor ugustus+ It
#ears a date corresponding to our 1+C+ 9 ?$ee 4arnac7(s article in <ie christliche elt:
)ec+ 1B99@+
"he hope of the adherents of the Emperor0cult was speedily shatteredU the e!pectation
of
p+ A
Oparagraph continuesQ Christendom remains in great part unfulfilled: for the nineteen centuries
which have passed away have "he .ew 4ope of "o0day+ severally grown old in years of
#itter strife: of internecine and most #loody wars: of persecution and intolerance in
things religious which no other period in the world(s 7nown history can: parallel+ 'ill
the twentieth century witness the fulfilment of this so great e!pectationU can it #e said of
the present time that Fthe whole nature travaileth together waiting for the manifestation
of the $ons of GodFP
Can any who 7eenly survey the signs of the times: dou#t #ut that now: at the dawn of
the twentieth century: among Christian nations: the general nature of thought and
feeling in things religious is #eing Huic7ened and e!panded: and as it were is la#ouring
in the pains of some new #irthP nd if this #e so: why should not the twentieth century
witness some general realiIation of the long deferred hope #y the souls that are to #e
#orn into itP .ever in the 'estern world has the general mind #een more ripe for the
#irth of understanding in things religious than it is to0dayU never have conditions #een
more favoura#le for the wide holding of a wise view of the real nature of the Christ and
the tas7 4e is wor7ing to achieve in the evolution of 4is world0faith+
,ur present tas7 will #e to attempt: however imperfectly: to point to certain
considerations which ,ur Present "as7+ may tend to restore the grand figure of the Great
"eacher to its natural environment in history and tradition: and disclose the intimate
points of
p+ <
contact which the true ideal of the Christian religion has with the one world0faith of the
most advanced souls of our common humanity00in #rief: to restore the teaching of the
Christ to its true spirit of universality+ .ot for one instant would we try to lessen the
reverence and the love of any single soul for that Great $oul who watches over
ChristendomU our tas7 will rather #e to point to a soil in which that love can flourish
ever more a#undantly: and ever more confidently open its heart to the rational rays of
the $piritual $un+ "hat soil is rich enough for the full growth of the man0plantU it is part
of the original soil: and gives nourishment to every #ranch of man(s nature: emotional
and moral: rational and spiritual+
'ith many others we hold there is #ut ,ne "he ,ne &eligion+ &eligion for humanityU the
many faiths and creeds are all streams or streamlets of this great river+ "his may perhaps
seem a hard saying to some: #ut let us #riefly consider its meaning+ "he $un of "ruth is
one+ 4is rays stream forth into the minds and hearts of menU surely if we #elieve
anything at all: we hold this faith in the %atherhood of God` *ust we not then #elieve
that our common %ather is no respecter of persons and that at all times: in all lands: 4e
has loved and loves and will love 4is childrenP 'e should #e dull scholars indeed if
nineteen hundred years of the teaching of the Christ had not taught us this+ nd yet how
few really #elieve itP "he whole history of the Churches g of Christendom is a record of
dis#elief in this
p+ E
fundamental dogma of universal religion: and no greater foe has dogged the footsteps of
Christianity than the evil genius of Jewish particularism: which has ever instigated it to
every out#rea7 of intolerance and persecution+ "his same spirit also infused itself into
*ohammedanism: and we can trace the results in the #loody pages of its history+
It may possi#ly #e that this crude particularism and e!clusiveness in religion is a
necessary factor "he $unshine of its )octrine+ in the development of certain classes of souls:
and that it is used for ultimate good purpose #y the 'isdom that guides the worldU #ut is
not a greater portion of our %ather(s #lessing possi#le to us nowP Can we not see that it
matters not whether a man have learned of the Path from the teaching of >rishna or of
the 1uddha: of *ohammed or Joroaster: or of the Christ:00provided he #ut set his foot
upon that Path: it is all one to our common %atherP 4e it was who sent "hem all forth
and illumined "hem: that all might through "hem have the spiritual food suited to their
needs+ 'ords fail even to hint at the su#limity of this conception: at the glorious
glimpse into the stupendous reality of God(s providence which this illuminating doctrine
opens up+ nd to realise this00not to #elieve it in some half0hearted way and practically
deny it #y our other #eliefs00how great the growth of the heart` It is in the sunshine of
this most #lessed doctrine of all the world0saviours that we would as7 our readers to
approach the consideration of the many forms of faith of earliest Christendom with
which we shall have to deal in these pages+ In this sunshine
p+ B
Oparagraph continuesQ FheresyF and Ffalse religionF freHuently wear so changed an aspect that
they seem Huite #eautiful alongside of the Forthodo!yF and Ftrue religionF of their
unsympathetic opponents+
1ut let us #e on our guard against all e!aggeration and strive to get things in their true
proportions: "he Comparative $cience of &eligion+ for it is only thus that we can realise the
eternal providence of God: who #y 4is *essengers in 4is own good time ever adLusts
the #alance+ It has #een said #y Professor *a! *\ller that we should not spea7 of the
comparative science of religion: #ut should rather employ the phrase: comparative
science of theology+ "his is Huite true of the wor7 that has so far #een done: and done
well: #y official scholarshipU the main effort has #een to discover differences: and
e!aggerate the analysis of details+ $o far there has #een: outside of a small circle of
writers: little attempt at synthesis+
'e are not: however: prepared to a#andon the term comparative science of religionU we
#elieve there is such a science00the no#lest perchance to which any man can set his
hand+ 1ut it is one of the most difficult+ It reHuires not only an intimate e!perience of
human nature as well as a wide 7nowledge of history: #ut also a deep sympathy with the
hopes and fears of the religious conscience: and a#ove all things an unsha7a#le faith in
the unwin7ing providence of God in all human affairs+
$upposing it possi#le that a man could love and revere all the great "eachers 7nown to
history as deeply and earnestly as each e!clusive religionist reveres and loves his own
particular *asterU
p+ 9
supposing that he could really #elieve in the truth of each of the great religions in as full
"he "rue $cholar of &eligion+ measure: though without e!clusiveness: as the orthodo! of
each great faith #elieves in the truth of his own revelationU supposing finally he could
sense the 'isdom of )eity in active operation in all these manifestations:00what a
glorious &eligion would then #e his` 4ow vast and strong his %aith when supported #y
the evidences of all the world0#i#les and the e!hortations of all the world0teachers`
Persuaded of the fact of re0#irth: he would feel himself a true citiIen of the world and
heir presumptive to all the treasures of the sacred #oo7s+ Little would he care for the
gi#es of FeclecticF or FsyncretistF flung at him #y the analysers of e!ternals and see7ers
after difference: for he would #e #athing in the life0stream of &eligion: and would
gladly leave them to survey its #ed and channels: and scrutiniIe the mud of its #ottom
and the soil of its #an7sU least of all would he notice the cry of FhereticF hurled after him
#y some paddlers in a pool on the shore+ .ot: however: that he would thin7 little of
analysis or less of orthodo!y: #ut his analysis would #e from within as well as from
without: and he would find his orthodo!y in the life of the stream and not in the shape
of the #an7s+
"he ,ne &eligion flows in the hearts of men and the Light0stream pours its rays into the
"he Just *ethod of Comparison+ soil of human nature+ "he analysis of a religion is therefore
an analysis of human07ind+ Every great religion has e!pressions as manifold as
p+ 10
the minds and hearts of its adherents+ "he manifestation of its truth in the life and words
of a great sage must differ widely from the fee#le reflection of its light which is all the
dull intellect I and unclean life of the ignorant and immoral can e!press+ It is true that its
light and life are free for allU #ut as there are grades of souls: all at different stages of
evolution: how can it #e that all can eHually reflect that lightP 4ow unwise is it then to
compare the most enlightened views of one set of religionists with the most ignorant
#eliefs and most superstitious practices of another set` nd yet this is a very favourite
pastime with those who see7 to gratify themselves with the persuasion that their own
faith is superior to that of every other creature+ "his method will never lead us to a
comprehension of true &eligion or an understanding of our #rother man+
nalyse any of the great religions: and you find "he nalysis of &eligion+ the same factors
at wor7: the same pro#lems of human imperfection to #e studied: the many who are
FcalledF and the few who are Fchosen:F00there are in each religion: as there ever have
#een: Fmany "hyrsus0#earers #ut few 1acchi+F "o compare the 1acchi of one religion
with the "hyrus0#earers of another is mere foolishness+ ll 4indus: for instance: are not
unintelligent worshipers of idols and all Christians fervent imitators of the Christ+ If we
compare the two at all: let us put the image0adoration of the &oman Church or ei7on0
worship of the Gree7 Church alongside of the worship of four0faced
p+ 11
Oparagraph continuesQ 1rahmV and the rest of the figures of the pantheonU #ut if we would find
the proper parallel to the holy life and #est theology of Christendom: then we must go to
the #est theology and holiest livers among the 1rahmans+
$o then if we analyse a religion: we find that the lowest of the people 7now little of it
and cling desperately to many misconceptions and superstitions: and that from this
travesty of what it really is: rises grade after grade of higher intelligence and less
erroneous e!pression of it: until we arrive at that class of souls who consciously see7 to
welcome the light in all its fulness and ma7e this the one o#Lect of their lives+ It is
within this class of minds that we must see7 for the true nature of a religion+ 4ere then
we e!pect to find the real points of contact #etween the religion and its sister0faiths: and
here we sense the presence of the glorious $piritual $un: the parent of all the &ays of
Light poured into the world+
.ow of all the great religions none can #e of greater interest to any student of the
comparative "he 1eginnings of Christianity+ science of religion in the 'est than the
Christian %aith+ It presses on him at every turnU it is a pro#lem he cannot escape+ 4e is
amaIed at the general ignorance of everything connected with its history and origins+
4ow few are there who have ever really studied the su#Lect: outside of the
comparatively small #ody of scholars whose profession is to deal with such researches00
and even among them how few have thrown any real light on the su#Lect: in spite of
their admira#le industry+
p+ 1;
Indeed it is difficult for any one possessed of "he %irst "wo Centuries+ the ideas we have
endeavoured to e!press a#ove: filled with enthusiasm for the unity of religion and with
a living faith in the truly universal nature of the Christ(s teaching: to gain much real help
from the studies of either rationalists or apologists+ %or long he is confronted with
li#raries of #oo7s filled with mutually contradictory opinions: and only valua#le as a
means of sifting out material for future use+ 4e finds as he prosecutes his studies: that
every one of his preconceptions as to early times has to #e considera#ly modified: and
most of them indeed to #e entirely reLected+ 4e gradually wor7s his way to a point
whence he can o#tain an unimpeded view of the remains of the first two centuries: and
gaIes round on a world that he has never heard of at school: and of which no word is
#reathed from the pulpit+
Is this the world of the Primitive Church of which he has read in the accepted manuals
and #een told of #y pastors and mastersP Is this the picture of the single and simple
community of the followers of JesusU this the one doctrine which he had #een led to
#elieve has #een handed down in un#ro7en succession and in one form since the
#eginningsP 4e gaIes round on a religious world of immense activity: a vast upheaval
of thought and a strenuousness of religious endeavour to which the history of the
'estern world gives no parallel+ "housands of schools and communities on every hand:
striving and contending: a vast freedom of
p+ 1=
thought: a mighty effort to live the religious life+ 4ere he finds innumera#le points of
contact with other religionsU he moves in an atmosphere of freedom of which he has
previously had no e!perience in Christian tradition+ 'ho are all these people00not
fishermen and slaves and the poor and destitute: though those are striving too00#ut these
men of learning and ascetic life: saints and sages as much as many others to whom the
name has #een given with far less reasonP "hey are all heretics: say later Church
writers: very pestilent fol7 and enemies of the "rue %aith which we have now
esta#lished #y our decrees and councils+
1ut the student prefers to loo7 to the first two centuries themselves instead of listening
to the opinions and decisions of those who come after: who: as farther away from the
origins: can hardly #e e!pected to 7now more of them than those they anathematised
after their death+
.ow it is remar7a#le that: though such a#undantly minute and la#orious research has
#een e!pended on the pro#lem of the origins of Christianity #y the analysis of canonical
documents: so little critical attention has #een #estowed on the writings of these
Fheretics:F although #y their means great light may #e thrown on many of the o#scure
pro#lems connected with the history of the #eginningsU it is only of comparatively late
years that the utility of their evidence has #een recognised and that attempts have #een
made to #ring them into court+ "he Fgeneral voiceF of the Catholic Church since its
ascendancy has stigmatised these FhereticsF as the Ffirst0#orn
p+ 1D
sons of $atan:F and the faithful have #elieved unHuestioningly that that voice was
F.ancto .piritu suggerente+F 1ut for Protestantism at least such crude opinions can no
longer satisfy the li#eral mind in things religious at the #eginning of the twentieth
century+
%or upwards of one hundred years li#eral the Christendom has witnessed the most
strenuous and "he F4igher Criticism+F courageous efforts to rescue the 1i#le from the hands
of an ignorant o#scurantism which had in many ways degraded it to the level of a
literary fetish and deprived it of the light of reason+ "his policy of o#scurantism is really
one of despair: of want of confidence in the living and persisting presence of inspiration
in the Church: a tacit confession that inspiration had ceased in the infancy of the %aith+
s is well 7nown: the dogma of the ver#al and literal inspiration #y the 4oly Ghost: in
the fullest sense of the terms: of every canonical document was #ut lately universally
held: and is still held #y the maLority of Christians to0day+ "he famous encyclical of Leo
KIII+ ?FProvidentissimus )eus F1B9=@ formulates the orthodo!y of &oman Catholic
Christendom in the following counsel of despairS
FIt is a#solutely wrong and for#idden: either to FProvidentissimus )eus+F narrow inspiration
to certain parts only of 4oly $cripture: or to admit that the sacred writer has erred+ %or
the system of those who: in order to rid themselves of these difficulties: do not hesitate
to concede that )ivine inspiration regards the things of faith and morals: and nothing
#eyond: #ecause ?as they wrongly thin7@ in
p+ 1A
the Huestion of the truth or falsehood of a passage: we should consider not so much
what God has said as the reason and purpose which 4e had in mind in saying it00this
system cannot #e tolerated: for all the #oo7s which the Church receives as sacred and
canonical are written wholly and entirely: with all their parts: at the dictation of the
4oly GhostU and so far is it from #eing possi#le that any error can co0e!ist with
inspiration: that inspiration not only is essentially incompati#le with error: #ut e!cludes
and reLects it as a#solutely and necessarily as it is impossi#le that God 4imself: the
supreme truth: can utter that which is not true+ "his is the ancient and unchanging faith
of the Church: solemnly defined in the Councils of %lorence and "rent: and finally
confirmed and more e!pressly formulated #y the Council of the 2atican+ + + + 4ence
#ecause the 4oly Ghost employed men as 4is instruments: we cannot therefore say that
it was these inspired instruments who: perchance: have fallen into error: and not the
primary author+ %or: #y supernatural power: 4e so moved and impelled them to write00
4e was so present to them00that the things which 4e ordered: and those only: they: first
rightly understood: then willed faithfully to write down: and finally e!pressed in apt
words and with infalli#le truth+ ,therwise it could not #e said that 4e was the author of
the entire $cripture+ $uch has always #een the persuasion of the %athers+ + + + It follows
that those who maintain that an error is possi#le in any genuine passage of the sacred
writings: either pervert the Catholic notion
p+ 1<
of inspiration: or ma7e God the author of such error+F
"his encyclical is not a curious literary relic of medi-valismU it is the most solemn and
authoritative voice of the 4ead of #y far the largest and most powerful Church of
Christendom: #inding on all the faithful: and circulated #roadcast at the end of the
nineteenth century: in which we #oasted ourselves to #e so much #etter than our fathers+
It is: of course: perfectly patent that such a pronouncement is unavoida#le #y the 4ead
of a Its Immediate &esult+ Church which has given in its adhesion to the dogma of
infalli#ility: and whose life depends on the maintenance of its unHuestioned authority+
"he conseHuence: however: is that in order to reconcile this dogma with reason: its
scholars have to resort to a casuistical method which is e!ceedingly distasteful to those
who are nurtured in the free air of scientific research: and which unfortunately renders
the writings of &oman Catholic critics open to the charge of insincerity+ 'e need not:
however: necessarily: dou#t their sincerity: for in the domain of religion the commonest
phenomenon is faith doing violence to reasonU as students of life: therefore: we watch
with 7eenest interest this tragedy of the human reason struggling in the #onds of a self0
imposed authority: and as #elievers in Providence have confidence that the force thus
generated will eventually #e used for good: though at present it seems to many of us an
unmi!ed evil+
"his is one side of the picture: and indeed a
p+ 1E
most interesting one for the student of human nature+ Indu#ita#ly many millions still
#elieve "he %orce of &eaction+ most firmly as they are #idden to #elieve #y the 4oly
%ather: and with a slight difference of contents and edition many millions of Protestants:
who spurn the Pope(s authority far from them: #elieve as #lindly in this view of
inspiration and are even more fervent #i#liolaters than their &oman Catholic #rethren+
"his conservative and reactionary force is apparently still necessaryU it is the pressure
which insists on ever greater and greater thoroughness from those who are clearing a
way for the acceptance of a living doctrine of inspiration: to replace what for an ever0
growing num#er appears to #e the fossil of a lifeless dogma+ "his conservatism: we
#elieve: will not prove an evil for Christendom in the long run: for it is largely dictated
#y a faith00though a #lind one00in the reality of inspiration: in the su#limity of the
Fthings not seen:F which refuses to have its positive place in the human heart filled #y
what seems to it at present+ a negation of its most cherished convictions+ 1ut could such
#elievers open the eyes of their understanding: they would see that the #usy souls who
are clearing away the o#scurations of centuries of misunderstanding: are filled with as
lively a faith as their own0000and #y their devotion to truth are doing God(s wor7 in
preparing the way for a fuller realiIation of 4is eternal 'isdom and a deeper
understanding of human nature+ "rue: in order to achieve this tas7 these energetic souls
are filled with an enthusiasm for criticism which is perhaps e!aggerated: #ut which
nevertheless is the necessary
p+ 1B
yo7e0fellow of #lind conservatism+ It is the child of these twain that will #ring light+
%or if we turn to the other side of the picture: we find the 7een and trained mind of the
scientific "he %orce of Progress+ intellect scrutiniIing every word and letter of $cripture to
test the assertions of #lind faith+ "e!tual or the Lower Criticism has for ever shattered
the pretension of the Council of "rent: to settle the Huestion of a F"e!tus &eceptus+F "he
&eceived "e!t is proved to have suffered in its tradition so many misfortunes at the
hands of ignorant scri#es and dogmatic editors that the human reason stands amaIed at
the spectacle+ Can it #e possi#le: it as7s: that any soul possessed of God(s good gift of
reason can #elieve the literal inspiration of such a collection of protean changes of
wordsP
It is perhaps a mista7e to have given the name Criticism to such research: #ecause the
ordinary "he .ature of Criticism+ person loo7s on the term as implying something hostile
and inimicalU the original meaning of the word: however: did not convey such an idea:
#ut simply the sense of e!amining and Ludging well+ 1ut the wise man will not #e
dismayed #y a termU he will loo7 at the thing itself: and so far from finding anything
impious in so admira#le an art as that of te!tual criticism: will regard it as a most potent
means for removing human error+
1ut Criticism does not end with the investigation of the te!tU it proceeds to a higher
#ranch and #usies itself with research into the date and history of the sacred #oo7s: the
analysis and comparison of their several contents: and their relations with other
p+ 19
writingsU in #rief: it surveys the whole field of 1i#lical literature as to contents in all its
parts+ "he results of this investigation are so stupendous: that we seem to enter a new
religious land+ 1ut #efore we enter the sun0lit waters of the har#our of this new country:
we must have #attled through many storms which no #ar7 of #lind faith will ever
surviveU the only vessel that can live through them( is the ship of a rational faith+
In #rief: the method of criticism is rational: it is that of private LudgmentU though indeed
I dou#t if there #e any class of men who have sought more earnestly for help and
guidance in their tas7 than the great Critics of Christendom+ It is this fact: the high
moral worth of our Critics and their deep religious sense: which ma7es their wor7 so
valua#le+ It is the #est in Christendom criticising itself00not a #and of enemies without:
trying to compass its discomfiture+ religion whose adherents can do this: is alive: and
so long as this spirit e!ists cannot die+ "his spirit is as much the inspiration of the 4oly
Ghost as is the conviction of #lind faith in the Fcredo Auia absurdumF of the &oman
tradition of ver#al inspiration+
1ut we must not suppose that Criticism is an end in itselfU it is #ut a means towards a
new definition of the eternal pro#lems of religion00a "he &esultant+ most potent means
indeed: #ecause these pro#lems can now #e defined with an intelligence and a
7nowledge of human nature which infinitely adds to their interest: and demands more
pressingly than ever their solutionU #ut Criticism cannot solve
p+ ;0
them: their solution depends on a still higher faculty: a faculty that will pass #eyond the
science of things seen to the gnosis of things unseen+ "his is the child that will come to
#irth from the congress of the two great forces of progress and reaction of which we
have #een spea7ing+
%or: granting that the 1i#le is a li#rary of #oo7s for the most part composed of scraps of
other documents: of very various dates edited and re0editedU that the older deposits of
the Jewish portion draw largely from the mythology of other nations and falsify history
to an incredi#le e!tentU are in their oldest deposits profuse in unmoral doctrine and
patent a#surdities: and paint the picture of a God that revolts all thin7ing mindsU that the
more recent deposits of the 4e#rew $criptures: though #reathing a far loftier spirit: are
still open to many o#LectionsU and that the #oo7s of the Christian portion are eHually
called in Huestion on numerous pointsU00still there is so much of #eauty and lofty
conception in the teachings of the 1i#le: and it has for so many centuries #een regarded
as the vehicle of God(s revelation to man: that the pro#lem of inspiration: instead of
#eing lessened #y these facts: #ecomes all the more pressing for solution+
'hat is the nature of this higher faculty which transcends the reasonU and why are the
records of its activity marred with imperfection and a#surdities which the reason can so
clearly detectP
"his the scientist as scientist: the scholar as scholar: can never fully e!plain+ EHually so
the mystic as mystic cannot throw full light on the pro#lem
p+ ;1
Oparagraph continuesQ 'hat is reHuired is the nature #orn of the union of the two00a nature so
hard to find that it may almost #e said to #e non0e!istent+ "he mystic will not su#mit
himself to the discipline and training of scienceU the scholar refuses to attach any
validity to the methods of the mystic+ nd yet without the union of the two the child of
understanding cannot #e #orn+
%or some three hundred years the 'estern world has #een evolving a wonderful
instrument .ineteen Centuries go and .ow+ of natural research: a su#tle grade of mind
trained in what we call the scientific methodU it has #een developing in this instrument
numerous new senses: and chief among them the sense of history+ Its conHuests are so
#rilliant that men are disposed to #elieve that never have such things #een #eforeU we
are scornful of the past: impatient of its methods: unsympathetic to its ideas: and little
inclined to profit #y the lessons it can teach+ s has ever #een the case with nations in
their prime: we thin7 that Fwe are the people: and wisdom will die with us+F ll this is
perfectly natural and even necessary for the proper development of this 7een intellectual
instrument: this grade of mind of which we are all so proud+ 1ut the student of human
nature and the scholar of the science of life 7eeps loo7ing to the past in order that he
may the #etter forecast the futureU his sense of history e!tends #eyond the domain of the
F4igher CriticismF and strives to #ecome clairvoyant+
'e have had three hundred years or so of
p+ ;;
cataloguing and criticism: analysis and scepticism: of most #rilliant physical research in
all departmentsU the pious have feared for the overthrow of religion: and positivists have
longed for the downfall of superstition+ 'hat has it all meantU for what good purpose is
this siftingU how does the strife e!emplify the wise providence of GodP
Perhaps it may not #e so difficult as it appears at first sight: to point to the direction in
which the answers to these Huestions may #e to some e!tent anticipated+ "hat similar
phenomena recur in the natural world is the unvarying e!perience of man7indU that time
is the ever0moving image of eternity: and that the wheel of genesis is ever turning: is
testified to #y the wiser minds of humanity+ 'hither: then: should we loo7 in the history
of human affairs for phenomena similar to the happenings of these last three hundred
yearsP 'hither else more certainly than to the history of the times which witnessed the
#irth of the religion of the ChristP "he many stri7ing parallels #etween the social and
religious aspects of the civiliIation of that critical epoch and of our own times have
#een already s7etched #y a few writers: #ut no general notice has #een ta7en of their
endeavours: least of all has any practical lesson #een learned from the review of this
e!perience of the past+ %or the e!perience of humanity is our own e!perience: if we
have #ut wit enough to understand+
"he soul of man returns again and again to learn the lessons of life in this great world0
school:
p+ ;=
according to one of the great doctrines of general religion+ If this #e so: it follows that
when similar "he &eturn of $ouls+ conditions recur a similar class of souls returns to
continue its lessons of e!perience+ It may well #e even that many of the identical souls
who were em#odied in the early centuries of Christianity are continuing their
e!perience among ourselves to0day+ %or why otherwise do the same ideas recur: why do
the same pro#lems arise: the same ways of loo7ing at thingsP "hey cannot fall into our
midst from the F42igkeitFU must it not #e that they have #een #rought #ac7 #y minds to
whom they have already #een familiarP
It would of course #e e!ceedingly unwise to stretch even a single one of our parallels
into an "he Conditions of the Comparison+ identityU we must #ear in mind that though many
of the conditions are stri7ingly resem#lant: some factors in great prominence in the
civiliIation of the Gr-co0&oman world are only very faintly outlined in our present
civiliIation: while some strongly mar7ed features of our own times are #ut imperfectly
tracea#le in that age+
'e must further remem#er that the records of that time are freHuently very imperfect:
while the history of our own is inscri#ed in painful detailU and that though we can
review the main outlines of the whole of that phase of civiliIation: we can only survey a
portion of our own: for its cycle is not ended and the records of the future are not yet
open to our understanding+
%inally: we must remem#er that the general Huality of the life and mind0te!ture of our
own age
p+ ;D
is generally far more su#tle than it was nineteen hundred years ago00for humanity
evolves+
ll these considerations must #e 7ept in mind if we would anticipate the future from a
survey of the history of the past+ 1ut indeed it reHuires no great effort of the imagination
for even the most superficial student of history to see a mar7ed similarity #etween the
general unrest and searching after a new ideal that mar7ed the period of #rilliant
intellectual development which preceded the #irth of Christianity: and the uncertainty
and eager curiosity of the pu#lic mind in the closing years of the nineteenth century+
"he tendency is the same in 7ind though not in "he Intensified Present+ degreeU the
achievements of the scientists and scholars of le!andria ?to ta7e the most conspicuous
e!ample@ during the three hundred years which preceded the Christian era: have #een
vastly transcended #y the conHuests of their successors in our own time+ "o0day life is
more intense: thought more active: e!perience more e!tended: the need of the solution
of the pro#lem more pressing+ "he modern mind too7 #irth in Greece some two
thousand five hundred years ago: and developed itself #y intimate contact with the
ancient East: a contact made physically possi#le #y the Fworld0conHuestF of le!ander:
and su#seHuently #y the organising genius of &ome+
1ut to0day it is not the conHuests of an le!ander or the power of &ome which have
#uilt the ways of communication #etween the nationsU it is the conHuests of physical
science which have in truth
p+ ;A
united the ends of the earth: and #uilt up an arterial and nervous system for our common
,ccident and ,rient+ mother which she has never previously possessed+ It is no longer the
speculative mind of Greece and the practical genius of &ome that meet together: it is not
even the mind of the then confined ,ccident meeting with the enthusiasm and
mysticism of the then ,rientU it is the meeting of the great waters: the developed
thought and industrious o#servation of the whole 'estern world of to0day meeting with
the old slow stream of the ancient and modern East+
"he great impetus which the study of oriental languages and tongues long since dead
has received "he &econciliation of $cience and "heology+ during the last hundred years: has
led to the initiation of a comparative science of ancient literature00of the world0#i#les00
and of religion which is slowly #ut surely modifying all our preconceptions+ "o0day it is
not a Porphyry who disproves the authenticity of the 1oo7 of )aniel or a *arcion who
ma7es havoc of what afterwards #ecame the .ew "estament canon: #ut it is the F4igher
CriticismF which has struc7 the death #low to unreasoning #i#liolatry+ "he conflict
#etween religion ?or: if you will: theology@ and science has produced a generation that
longs and searches for a reconciliation+ "hat reconciliation will comeU 4eaven and Earth
will once more 7iss each other+ It came in the past for those souls who were searching
for it: and it will come for those who see7 it to0day+ If the human heart see7 the Light
the Light will pour into it+ It was so nineteen hundred
p+ ;<
years agoU men sought for the Light and the Light came in answer to their prayers+ nd
if this view may at first appear strange to those who have #een taught to regard the state
of affairs #efore the coming of the Christ as one of unmi!ed depravity: the reading of
these pages may perhaps lead them to a more reasona#le view of the conditions which
called for the coming of so great a $oul for the helping of man7ind+
"he Light was received #y men in proportion to their capacity to understand it: and the
Life was poured into them as their natures were capa#le of e!pansion+ nd if the
su#seHuent history of the times: when the dar7 cloud of ignorance and intolerance
settled down on Christendom for so many centuries: ma7es it appear as if that Life had
#een poured out in vain: and that Light radiated to no purpose: we should remem#er that
they were lavished on souls and not on #odiesU that the path of individual souls is not to
#e traced in the evolution of racial #odies+ "he souls incarnated into the civilisation of
Greece and &ome who were capa#le of receiving the Light: were far different from the
souls who were incarnated into the half #ar#arous hordes which destroyed that
civiliIation: and out of which the new races were to #e developed+ "he old races which
supplied the conditions for the e!perience of the more advanced souls: were to
disappear gradually: and new races were to #e developed: which in their childhood
could not supply the necessary conditions for the incarnation of such su#tle intellects:
#ut which in their
p+ ;E
manhood would attract to them still higher souls perchance+ "his of course did not ta7e
place with suddenness: it was all very gradual: there was much overlapping of races: as
the old units and atoms were slowly replaced #y new ones+
1ut how is it to #e e!pected that 2andal and Goth could understand the great pro#lems
which "he 1irth and )eath of &aces+ delighted the minds of the philosophers and mystics of
Greece and &omeP nd further: must it not all have #een foreseen and provided for #y
the 'isdom that watches over human affairsP
&aces and nations are #orn: and die: as men are #orn and dieU they may #e long0lived or
short0lived: they may #e good: #ad: or indifferent+ 1ut whatever their characters and
characteristics as compared with other races: their early period is that of childhood: their
middle period that of manhood: and their later period that of old age+
It follows then that as a general rule the class of souls which see7s e!perience in them in
their childhood: is not the same as the grade of souls which incarnates in them in their
middle age: or in their old age+ ,f course there are numerous individual e!ceptions: for
the a#ove is the merest outline of the elements of the pro#lemU the details are so
complicated: the permutations and com#inations so innumera#le: that no mind can fully
grasp them+
*oreover races and nations so overlap and #lend: their origins and disappearings so
shade off into other nations and races: that the analogy of their
p+ ;B
lives with the lives of men must not #e overstrained+ "he moment of #irth and the
moment of death is very hard to detect in the case of a race: and the em#ryonic period
and stages of disintegration cannot #e clearly defined+ .evertheless we can trace the
main moments of their evolution and perceive the differences in their main periods of
age+
,ur 'estern world: the vehicle of the modern "he *anhood of the 'estern 'orld+ mind: has
had its period of childhoodU it was #orn of the from the wom# of Gree7 and &oman
civilisation: and its lusty childhood was a natural period of ignorance and passion+ $uch
considerations will ena#le us #etter to understand the otherwise sad spectacle of the
dar7 and middle ages in EuropeU they were the natural concomitants of childhood: and
were followed #y the intellectual development of youth and early manhood+ "he
'estern world is apparently Lust coming of age: and in the future we may hope it will
thin7 and act as a man and put away childish things+
"he pro#lems which will in future occupy the attention of its developed intelligence
were foreshadowed in the wom# of its parent: and our more immediate tas7 will #e to
deal with some of the outlines of that foreshadowing+
p+ ;9
SOME ROUGH OUTLINES OF THE BACKGROUND OF
THE GNOSIS
PR&+IMI)#R, C)SI/&R#TI)S.
"4E familiar story of the origins of Christianity which we have all drun7 in as it were
with our "he Greatest $tory in the 'orld+ mothers6 mil7: may #e said to #e almost a part of
the consciousness of the 'estern world+ It is interwoven with our earliest recollectionsU
it has #een stamped upon our infant consciousness with a solemnity which has repressed
all HuestioningU it has #ecome the Fthing we have grown used to+F It has upon its side
that stupendous power of inertia: the force of custom: against which #ut few have the
strength to struggle+ 1ut once let the ordinary man desire to 7now more a#out the
greatest story in the world: as all its tellers assert: and he must #egin the struggle+
Previously he has #een led to #elieve not only that the story is a#solutely uniHue: #ut
that it is entirely supernatural+ In #rief: if he analyses his own understanding of the story
he finds it violently divorced from all historical environment: a thing of
p+ =0
itself: standing alone: in unnatural isolation+ 4is picture has no #ac7ground+
*oreover he will find it very difficult to fill in "he .eed of a 1ac7ground+ that #ac7ground:
no matter how industriously he may la#our+ 4e may read many #oo7s on the FLife and
"imes of our Lord:F only to find that for the most part the environment has #een made
to fit the story and its main features have #een ta7en from itU in #rief: he does not feel
that he has #een put in contact with the natural environment for which he is see7ing+
"here are of course a few wor7s which are not of this nature: #ut the general reader
seldom hears of them: for they are generally regarded as FdangerousF and Fdistur#ing+F
1ut even if we go deeper into the matter and ma7e a special study of the history of the
origins: with the largest of li#raries at our disposal: we find that no writer has as yet
given us a really sufficient s7etch of the environment: and without this it is impossi#le
to have a real comprehension of the nature of infant Christianity and the full scope of its
illuminationU without it we shall never understand its real naturalness and its vast power
of adaptation to that environment+
%or if we loo7 #ac7 to the evidence of the first two "he *ain *eans to a &ecovery of the
,utlines+ centuries of our era ?and to our mind no evidence with regard to the origins
su#seHuent to this period is of any validity@ for an understanding of the actual state of
affairs: instead of one Church and one form of faith: we find innumera#le communities
and innumera#le modes of e!pression00communities united for
p+ =1
the living of a Life and systems striving to e!press the radiance of a Light+ In many of
these communities and these e!pressions we find intimate points of contact with the life
and faith of the #est in universal religion: and a means that will help us to fill in the
outlines of the #ac7ground of the origins with a greater feeling of confidence than we
had previously thought possi#le+
$o far from finding the sharp divorcement #etween science ?or philosophy@ and religion
?or theology@ which has characterised all later periods of the Christian era up to our own
day: it was Lust the #oast of many of these communities that religion was a scienceU they
#oldly claimed that it was possi#le to 7now the things of the soul as definitely as the
things of the #odyU so far from limiting the illumination which they had received to the
comprehension of the poorest intellect: or confining it to the region of #lind faith: they
claimed that it had supplied them with the means of formulating a world0philosophy
capa#le of satisfying the most e!acting intellect+ .ever perhaps has the world witnessed
more daring efforts to reach a solution of the world0pro#lem than were attempted #y
some of these mystic philosophers and religio0scientists+ "hat their attempts are for the
most part incomprehensi#le to the modern mind is partly owing to the fact that our
record of them is so imperfect: and partly due to the natural impossi#ility of e!pressing
in human language the stupendous realities to which they aspiredU nevertheless their
Fheaven0storming:F when
p+ =;
we can understand its nature: is a spectacle to move our admiration and ?if we cast aside
all preLudice@ ma7e us #ow our heads #efore the Power which inspired their efforts+
"hey strove for the 7nowledge of God: the science "he Gnostic $chools+ of realities: the
gnosis of the things0that0areU wisdom was their goalU the holy things of life their study+
"hey were called #y many names #y those who su#seHuently haled them from their
hidden retreats to ridicule their efforts and anathematise their doctrines: and one of the
names which they used for themselves: custom has selected to #e their present general
title+ "hey are now generally referred to in Church history as the Gnostics: those whose
goal was the Gnosis:00if indeed that #e the right meaningU for one of their earliest
e!isting documents e!pressly declares that Gnosis is not the end00it is the #eginning of
the path: the end is God00and hence the Gnostics would #e those who used the Gnosis as
the means to set their feet upon the 'ay to God+
"he Huestion which at once presses itself upon 'here to Loo7 for their ,rigins+ the attention
of the student of history isS 'hence did these men comeP )id they arise suddenly in the
midst of a world that cared not for these thingsU were they entirely out of touch with the
pastU had they no predecessorsP 1y no meansU those who so #itterly opposed them:
who00#oasting themselves to #e the only legitimate inheritors of the illumination of the
Christ00in their most angry mood: stigmatised the Gnostics as Fthe first0#orn of $atan:F
may help us to set our feet in the
p+ ==
direction where we shall find some materials on which to #ase an answer+ In less #itter
mood: the Church %athers tell us that the doctrines of the Gnosis are of Plato and
Pythagoras: of ristotle and of 4eracleitus: of the *ysteries and Initiations of the
nations: and not of Christ+ Let us then try for a #rief space to follow this lead and fill in
some rough outlines of the #ac7ground of the GnosisU we shall then #e #etter a#le to say
whether or no we Loin our voices to the hue and cry of the heresy0hunters+
In what follows we shall only attempt the vaguest indications of the vast field of
research "he .ature of the %ield to #e $urveyed+ in which the student of the Christian origins
has to la#our: #efore he can really appreciate the nature of the soil in which the seed was
sown+ "he political history and social conditions of the time have to #e carefully studied
and continually #orne in mind: #ut the most important field to #e surveyed is the nature
of the religious world: especially during the three centuries prior to our era+ 4ow is it
possi#le: we as7 ourselves: as we gaIe upon the #lendings of cult: the syncretism of
theogonies and cosmogonics and the mi!tures of faith which a#ounded in these
centuries: to separate them into their original elementsP "he pro#lem seems as hopeless
as the endeavour to trace the mi!tures of races and su#0races: of nations and families:
which were the material means of these #lendings of cult and religion+ 'here can we
#eginP %or if we #egin where 7nown history fails ?as is usually the case@: and imagine
that we have here
p+ =D
reached a state of things primitive: we are forced to #e ever revising our hypotheses #y
each new arch-ological and ethnological discovery+ "ri#es which we have regarded as
primitive savages are found to #e the decaying remnants of once great nations: their
superstitions and #ar#arous practices are found #lended with the remnants of high ideas
which no savagery could evolveU where shall we seiIe a #eginning in this material of
protean changeP $urely we cannot trace it on the lines of material evolution aloneP *ay
it not #e that there is the Fsoul of a peopleF as well which has to #e rec7oned withP
Just as the #odies of men are #orn from other "he $oil of the %ield+ #odies: so are nations
#orn from nations+ 1ut if the physical heredity of a man is difficult to trace ?since the
farther it is pushed #ac7 the more it ramifies@: far more difficult is the heredity of a
nation: for whereas a man has #ut two parents a nation may have many: and whereas the
#odies of a man(s parents at death are hidden away to decay in the earth: Othe #odies of
nations decay in the sight of all: and persist mingled with their children and grand0
children: and all the family0tree which they share with other nations+ .ations may have
certain distinguishing characteristics: #ut they are not individualised in the same way as
a man is individualisedU and the pro#lem of their inner heredity is more difficult to solve
than even that of the nature of the animal soul: for it is on a vaster scale+
$uch then #eing the nature of the physical vehicle of the general religious
consciousness: it is not
p+ =A
surprising to find that the history of the evolution of religious ideas is one of the most
difficult of studies+
If we #ear all these presuppositions in mind: it reHuires the greatest courage to venture
on any attempt at generaliIationU we feel that every statement ought to #e Hualified #y
so many other considerations that we are almost disgusted with its crudity: and 7now
that we are only tracing the #ones of s7eletons when we ought to #e clothing them with
flesh: and ma7ing them vi#rant with life+
1ut to return to the antecedents of the special period and movement we have in view+
"hree main streams mingle their waters together in the tum#ling torrent that swirls
through the land in these critical centuries+
"hree main elements are com#ining their su#stance and transmuting their natures in the
seething cruci#le of the first centuries of the Christian era+
Greece: Egypt: and Jewry receive the child in their arms: suc7le the #ody of the new
#orn #a#e: and "hree *other $treams+ watch round its cradle+ "he irrational soul of it is li7e
to the animal souls of its nursesU its rational soul is of li7e heredity with their minds: #ut
the spirit within it is illumined #y the Christ+ It is the heredity of its rational and spiritual
soul: however: to which we shall pay the greatest attentionU for in this is to #e found the
inner side of the religions of Jewry: Egypt: and Greece+
'e have then to search most carefully in the direction in which this can #e foundU we
shall not find it in the cult and practice of the people: #ut in the religion and discipline
of the philosopher and
p+ =<
sage: of the prophet and priest+ %or antiHuity: there were as many degrees in religion as
there were grades in human natureU the instruction in the inner degrees was reserved to
those who were fit to comprehendU mystery0institutions and schools of initiation of
every degree were to #e found in all great nations: and to them we must loo7 for the #est
in their religions00not infreHuently: alas: for the worst as well: for the worst is the
corruption of the #estU #ut of this we will spea7 elsewhere+
Let us then first turn our attention to the religion of the intelligence of Greece+
GR&&C&.
I% we turn to the Greece of the si!th century prior "he Greece of <00 1+C+ to our era: we
can perceive the signs of the #irth of a new spirit in the 'estern world: the #eginning of
a great intellectual activityU it is: so to spea7: the age of pu#erty of the Gree7 genius:
new powers of thought are coming into activity: and the old0time myths and ancient
oracular wisdom are receiving new e!pression in the infant science of empirical physics
and the #irth of philosophy+
"his activity is part and parcel of a great Huic7ening: an outpouring of power: which
may #e traced in other lands as wellU it is an intensification of the religious
consciousness of the nations: and it intensified the religious instinct of Greece in a
remar7a#le manner+ Its most mar7ed characteristic
p+ =E
is the application of the intellect to things religious: owing to the accelerated
development of this faculty in man+
"he greatest pioneers of this activity were men whose names still live in the temple of
fame+ In the far East we have Confucius and LaotIe: in India Gautama the 1uddha: in
Persia the last of the Joroasters: in Greece PythagorasU there were others dou#tless
elsewhere who acted as messengers of the Light: #ut our e!isting records are too
imperfect to permit us to trace their paths+
Can any who #elieve in the providence of 'isdom in human affairs: dou#t #ut that this
was part of some great plan for man(s advancementP If there #e a Providence Fthat
shapes our ends:F where can we see its hand more clearly than in such great
happeningsP
1ut to confine ourselves to GreeceU we must not suppose that Pythagoras was without
predecessorsU "he Precursors of Pythagoras+ for though his later followers would have us
thin7 that all philosophy flowed from him: we cannot #elieve in this so sudden
appearance of it: and we dou#t not that Pythagoras regarded himself as the enunciator of
old truths and #ut one of the teachers of a line of doctrine+ 4e had Pherecydes and
na!imander and "hales #efore him in sia *inor: and other teachers in Egypt and
Chald-a and elsewhere+ Indeed in these early days it is almost impossi#le to separate
philosophy from mythology and all the ancient ideas connected with it+ If we loo7 to the
times of "hales: who is regarded as the herald of the first elements of philosophy in the
Grecian world: and
p+ =B
who lived a century earlier than Pythagoras: we find a state of affairs somewhat as
follows+
"he educated and travelled of the Gree7s of the time regarded Egypt as the centre of all
learning and culture and their own for#ears as of no account in such matters+ "he
rhapsodists of the 4omeric poems flattered their vanity #y singing of the prowess of
their ancient heroes: #ut could tell the intelligent nothing of religionU as for 4esiod and
his theogony and the rest: they could ma7e #ut little of them+ 4e was dou#tless more
intelligi#le than the archaic fragments of the ,rphic poems which enshrined the most
ancient elements of the religious tradition of 4ellas+ 1ut he fell far short of the wisdom
of Egypt+ s for the ,rphic fragments: they were the relics of their #ar#arous ancestors:
and no one #elieved in them #ut the superstitious and ignorant+
1ut a nation that is to #e something of itself and not a mere copier of others must have
confidence in its past traditions: and we find a#out this time that there arose a growing
interest in these old fragments: which gradually led to their collection and translation
into the Gree7 of the period+ "his too7 place at the end of the si!th century: and the
name identified most closely with this activity to recover the fragments of the old
tradition was that of ,nomacritus+
It is interesting to notice how that this was done Lust prior to the period when Greece
cast #ac7 the invading hosts of Ker!es from the shores of Europe+ "he effort seems to
have #een to revive in Greece the memory of its past #y recovering the channel of its
ancient inspiration: and at the same time to
p+ =9
let her feel the strength of her peculiar genius in thin7ing out the old oracular wisdom in
terms of her fresh intellect: that so she might feel courage to hurl #ac7 the invading
forces of the East: and pave the way to her future conHuests of that same East in the
days of le!ander+
t this period: then: we notice the rise of philosophy and the revival of the ,rphic
tradition+ "he ,rphic "radition+ 1ut this is not allU the leaven is wor7ing within as well as
without: and we find an enormously increased activity in those most sacred institutions
of the religious life of Greece00the *ysteries+ 1ut #efore we proceed to consider #riefly
this perhaps the most important point of all: let us try to ta7e a hasty retrospect along the
line of the ,rphic traditionU for those who studied such matters in later Greece more
deeply than the rest: assert with one voice that the line of their descent was from
,rpheus through Pythagoras and Plato+
"he Gree7s 7nown to history seem to have formed part of one of the waves of
immigration Primitive 4ellas+ into Europe of the great ryan stoc7+ ,f the main wave
there were dou#tless many wavelets+
If we may venture to #elieve that some germ of history underlies the records of the
priests of $ais communicated to $olon and preserved to us #y Plato in his &ritias and
'im@usU according to them: so long ago as ten thousand years #efore our era: ttica was
occupied #y the long0forgotten ancestors of the 4ellenes+ "hen came the great flood
when the tlantic Island was destroyed: and the shores of the *editerranean rendered
p+ D0
uninha#ita#le #y seismic distur#ances of which the great cataclysm was #ut one of a
num#er: the third it is said #efore the F%lood of )eucalion+F It was the time of Egypt
F#efore the floodF of which we have mention in the writings of *anetho+
If this #e true: we can imagine how the wavelet of the conHuering ryan race which
then occupied 4ellas00the overlords of the FautochthonesF of the period00was driven
#ac7: and how the country was left for long to the occupation of these same
FautochthonesF whom 4erodotus calls FPelasgi+F "hey were to the Gree7s: what the
)ravidians were and are to the Indo0ryans: FautochthonesF if you will: #ut with a long
history of their own if we could recover their records+
"he polity of the ancient Gree7 inha#itants of ttica: according to the notes of $olon:
#ears a stri7ing resem#lance to the polity of the ancient ryans in India: and dou#tless
their primitive religious traditions came from a common stoc7+
s for the FPelasgi:F who 7nows their traditions: or the #lendings of races that had ta7en
place #efore the remains of them could #e classed as an indiscriminate massP 'e are
told: that they were ruled over #y chiefs from the tlantic Island who #usily pushed its
conHuests to the most distant shores of the Great $ea ?the *editerranean@: and that the
ancient 4ellenes disputed the lordship with this dominant race+ 'hat enormous
possi#ilities of cult0mi!tures myth0#lending: and theocrasia have we here` It was these
tlanteans who introduced the cults of Poseidon and 4eph-stus ?2ulcan@: the mighty
powers of the
p+ D1
sea and of su#terranean fire: which had destroyed their fathers+
%or the ryan 4ellenic stoc7 there was ll0father Jeus and the Goddess of 'isdom:
Pallas thene: who was also a warrior goddess: as #efitted a warli7e race+ 'hat the
Gree7 religion was at this period: who shall sayP 1ut it is not so wild a guess to suppose
that it may have #een of a #ardic nature00hymn0#ursts suited to warriors: of which we
have relics in the legends of )ruid and 1ard and in all those ancient traditions of the
Celt: in the mythology of the "euton and .orseman: and even in the legend0lore
preserved #y the ancient $lavs+
'e may imagine how in these early years: as the strong current of the ryan flood
swept them onward: "he wavelets of ryan Immigration+ wavelet overlapped wavelet: horde
fought with horde: and that the smiling land of 4ellas was a rich priIe for the strongest+
'e may imagine how when the effects of the FfloodsF had su#sided and in course of
many many years seismic distur#ances had lessened: the 4ellenic stoc7 reoccupied the
ground again: not only in Greece itself #ut also on the shores of sia *inor+ 1ut how
many wavelets of immigration flowed in until 4omeric times who shall sayP Perhaps
some day it may #e possi#le to sift out from the myths some deposit of history: and
perceive how a Cecrops: an Erectheus: and an Ion did not follow each other in rapid
succession: #ut were great leaders who esta#lished 7ingdoms separated #y long periods
of time+
*ay it not further #e that with these conHuering 7ings came #ards to advise and
encourage: and supply
p+ D;
what of religion was thought good for themP *ay we not see7 for the prototype of
,rpheus here: and to one of the later wavelets trace the archaic fragments of the most
ancient religious poemsP 'e may almost see some religious pomp of the time passing
down the $acred 'ay to Eleusis: ever the most sacred spot in Greece: with some
,rpheus of the time rousing the warriors to enthusiasm #y his songs: harp in hand: with
his grey loc7s streaming in the #reeIe: while the regular march of the warriors 7ept time
to the strain: and emphasiIed it #y the rhythmic clashing of their shields+
It would #e vain to loo7 for any intellectual "he ,rphic Line+ presentation of religion
along this lineU whatever it was: it must have #een inspirational: prophetical: and
oracularU and indeed this is the peculiar characteristic of the ,rphic tradition+
1ut even in these early days was the tradition a pure oneP $carcelyU the various races
must have fought their way through other races: and settled for a time among them
#efore they reached 4ellas: and the main line of their march seems to have #een round
the south shores of the 1lac7 $ea and through "hrace+
In "hrace they would meet with the cult of )ionysus and a#sor# some of its traditionsU
not that "hrace was the home of this cult: its origins appear to reach eastwards and #ac7
into time00a widespreading cultus with its roots in the soil of an archaic $emitism: the
traces of which are hard to discover in the o#scure and fragmentary records that we now
possess+ *oreover there is some mi!ture
p+ D=
of the Chaldean tradition in the ,rphic line: #ut whether it e!isted at this period or was
superadded later is hard to say+
'hat the precise religion of the earlier of these successive wavelets was li7e: when they
had settled in the rich lands of Greece: and #ecame more civiliIed: we can no longer
say: for we have no records: #ut dou#tless they were watched over and sufficient
inspiration given them for their needs+
If we now turn to the Greece of 4omer: and try to find traces of ,rpheus: we are
doomed to disappointmentU "he Greece of 4omer+ #ut this is not altogether ine!plica#le+
4omer sings of a Greece that seems to have entirely forgotten its ancient #ards: of
heroes who had left their religion at home: as it were+ "he yellow0haired Gree7s who
won the supremacy su#seHuent to Ion(s time: were a stoc7 that paid little attention to
religionU they give one the impression of #eing some sort of 2i7ing warriors who cared
little for the agricultural pursuits in which their predecessors were engaged: if we can
Ludge from the tradition preserved #y 4esiod+ 'e see a num#er of independent
chieftains occupying the many vales of Greece: whose idea of providing for an
increasing population is #y foray and conHuest+
"here may have #een a fic7le 4elen and a too gallant Paris who violated the hospitality
of his hosts: #ut the "roLan 'ar was more pro#a#ly a foray of these warriors to gain
new lands:00a foray not against an alien race: #ut against those of their own general 7inU
for the "roLans were Gree7s: somewhat orientalised in their customs perhaps: #y
settlement in
p+ DD
contact with the nations of sia: #ut for all that Gree7s:00dar70haired Gree7s: with a cult
li7e the cult of the fair0haired ones: and with perchance for the most part as little
understanding concerning it+
It is: however: Lust this a#sence of the priest: or the very su#ordinate position he holds:
which is an indication of the germ of that independence of thought which is the mar7ed
characteristic of the Gree7 mind that was su#seHuently developed: and of which the
Greece of history was the special and carefully watched depository: that it might evolve
for the world0purpose for which it was destined+ It was good for men to loo7 the gods
manfully in the face and #attle with them if need #e+
F4omerF was the #ard of these 2i7ing heroesU #ut the #ard of their predecessors ?who
were eHually Gree7s@ of the 4ellenic stoc7 which they had dominated: was F,rpheus+F
"he descendants of the heroes of "roy naturally loo7ed to F4omerF as the singer of the
deeds of their forefathers: and as the recorder of their customs and cultU they were too
proud to listen to F,rpheusF and the old FtheologersF who had #een the #ards of the
conHueredU so the old songs and sagas of this #ardic line: the lays and legends of this
older Greece: were left to the people and to conseHuent neglect and lac7 of
understanding+
$uch was the state of affairs when philosophy F,rpheusF returns to Greece+ arose in the
seventh centuryU it was then found #y the few that 4omer could not suffice for the
religious needs of thin7ing menU there was nothing in 4omer to compare with the
religious traditions of Egypt and Chald-aU the Gree7s apparently had nothing of
p+ DA
religion: their ancestors were #ar#arians+ "hen it occurred to some to collect and
compare the ancient oracles and religious myths of the people00the fragments of the
,rphic songs00and therein they found proofs of an ancient Gree7 tradition of things
unseen that could #e favoura#ly compared with much that Egypt and Chald-a could tell
them+ Greece had a religious traditionU their fore#ears were not #ar#arous+
"hose who #usied themselves with such matters at this critical period: we may #elieve:
were not left without guidanceU and poets and thin7ers were helped as they could
receive it+ "he fragments of this activity in ,rphic poesy which have come down to us:
show signs of this inspirationU we do not refer to the late F,rphic 4ymns:F some eighty
in num#er: which may #e read in English in "aylor(s translation: #ut to the ancient
fragments scattered in the wor7s of classical and patristic writers+
*any of these were #ased on the archaic fragments of the pre04omeric times: and
loo7ed #ac7 to this archaic tradition as their foundation+ 1ut the mystic and
mythological setting of these poems: their enthusiastic and prophetic character: though
all0sufficient for many: were not suited to the nascent intellectuality of Greece which
was asserting itself with such vigour+ "herefore the greatest leaders of that thought
sought means to clothe the ideas which were enshrined in myth and poesy: in modes
more suita#le to the intellectuals of the timeU and we have the philosophy of a
Pythagoras and su#seHuently of a Plato+
p+ D<
1ut alongside of the pu#lic cults and popular traditions there e!isted an inner organism
of religion "he *ysteries+ and channels of secret traditions concealed within the *ystery0
institutions+ If it is difficult to form any precise notion of the evolution of popular
religious ideas in Greece: much more difficult is it to trace the various lines of the
*ystery0traditions: which were regarded with the greatest possi#le reverence and
guarded with the greatest possi#le secrecy: the slightest violation of the oath #eing
punisha#le #y death+
"he idea that underlay the *ystery0tradition in Greece was similar to that which
underlay all similar institutions in antiHuity: and it is difficult to find any cult of
importance without this inner side+ In these institutions: in the inner shrines of the
temple: were to #e found the means of a more intimate participation in the cult and
instruction in the dogmas+
"he institution of the *ysteries is the most interesting phenomenon in the study of
religion+ "he idea of antiHuity was that there was something to #e kno2n in religion:
secrets or mysteries into which it was possi#le to #e initiatedU that there was a gradual
process of unfolding in things religiousU in fine: that there was a science of the soul: a
7nowledge of things unseen+
persistent tradition in connection with all the great *ystery0institutions was that their
several founders were the introducers of all the arts of civiliIationU they were either
themselves gods or were instructed in them #y the gods
p+ DE
in #rief: that they were men of far greater 7nowledge than any who had come afterU they
were the teachers of infant races+ nd not only did they teach them the arts: #ut they
instructed them in the nature of the gods: of the human soul: and the unseen world: and
set forth how the world came into e!istence and much else+
'e find the ancient world honey0com#ed with these institutions+ "hey were of all sorts
and "heir Corruption+ 7inds: from the purest and most no#le down to the most degradedU in
them we find the #est and worst of the religion and superstition of humanity+ .or should
we #e surprised at this: for when human nature is intensified: not only is the #etter in it
stimulated #ut also the worse in it finds greater scope+
'hen 7nowledge is given power is acHuired: and it depends on the recipients whether
or no they use it for good or evil+ "he teachers of humanity have ever #een opposed #y
the innate forces of selfishness: for evolution is slow: and man7ind waywardU moreover:
men cannot #e forced: they must come of their own free0will: Ffor love is the fulfilling
of the lawFU and so again though Fmany are the (called:( few are the (chosen+(F
It is said that these earliest teachers of humanity who founded the *ystery0institutions
as the most "he &eason of it+ efficient means of giving infant humanity instruction in
higher things: were souls #elonging to a more highly developed humanity than our own+
"he men of our infant humanity were children with minds #ut little developed: and only
capa#le of
p+ DB
understanding what they distinctly saw and felt+ In the earliest times: according to this
view: the *ysteries were conducted #y those who had a 7nowledge of nature0powers
which was the acHuisition of a prior perfected humanity not necessarily earth0#orn: and
the wonders shown therein such that none of our humanity could of themselves
produce+ s time went on and our humanity more and more developed the faculty of
reason: and were thought strong enough to stand on their own feet: the teachers
gradually withdrew: and the *ysteries were committed to the care of the most advanced
pupils of this humanity: who had finally to su#stitute sym#ols and devices: dramas and
scenic representations: of what had previously #een revealed #y higher means+
"hen it was that corruption crept in: and man was left to win his own divinity #y self0
conHuest and persistent struggling against the lower elements in his nature+ "he teachers
remained unseen: ever ready to help: #ut no longer moving visi#ly among men: to
compel their reverence and worship+ $o runs the tradition+
If: as we have seen: the origin and evolution "he 2arious "raditions+ of the popular cults of
Greece are difficult to trace: much more difficult are the #eginnings and development of
the Gree7 *ystery0cultus+ "he main characteristic of the *ysteries was the profound
secrecy in which their traditions were 7eptU we therefore have no adeHuate materials
upon which to wor7: and have to rely mainly on hints and veiled allusions+ "his much:
however: is
p+ D9
certain: that the *ystery0side of religion was the initiation into its higher cult and
doctrineU the highest praise is #estowed upon the *ysteries #y the greatest thin7ers
among the Gree7s: who tell us that they purified the nature: and not only made men live
#etter lives here on earth #ut ena#led them to depart from life with #righter hopes of the
future+
'hat the primitive *ystery0cultus traditions along the lines of ,rphic: )ionysiac: and
Eleusinian descent may have #een: it is unnecessary to speculate in this rough outline
s7etchU #ut if we come down to the days of Plato we find e!isting *ystery0institutions
which may #e roughly characterised as political: private: and philosophic+
"he political *ysteries00that is to say the $tate0*ysteries00were the famous Eleusinia:
with their "he Political *ysteries+ gorgeous e!ternal pageants and their splendid inner rites+
t this period almost every respecta#le citiIen of thens was initiated: and we can
easily see that the tests could not have #een very stringent: when so many were admitted
every year+ In fact: these $tate0*ysteries: though providing for a grade or several grades
of advancement along the path of right living and of right comprehension of life: had
#ecome somewhat perfunctory: as all departments of a $tate0religion are #ound to
#ecome in time+
longside of the Eleusinia there e!isted certain private *ysteries: not recognised #y the
$tate: the "he Private *ysteries+ num#er of which su#seHuently increased enormously: so
that almost every variety of ,riental *ystery0cultus found its adherents in Greece: as
may #e seen
p+ A0
from a study of the religious associations among the Gree7s 7nown as "hiasi: Erani: and
,rgeonesU among private communities and societies of this 7ind there were to #e found
naturally many undesira#le elements: #ut at the same time they satisfied the needs of
many who could derive no spiritual nourishment from the $tate0religion+
mong these private foundations were communities "he ,rphic Communities+ of rigid
ascetics: men and women: who gave themselves entirely to holy livingU such people
were said to live the F,rphic lifeF and were generally 7nown as ,rphics+ ,f course
there were charlatans who parodied them and pretended to their purity and 7nowledge:
#ut we are at present following the indications of those whose conduct sHuared with
their profession+
"hese ,rphic communities appear to have #een the refuges of those who yearned after
the religious life: and among them were the Pythagorean schools+ Pythagoras did not
esta#lish something entirely new in Greece when he founded his famous school at
CrotonaU he developed something already e!isting: and when his original school was
#ro7en up and its mem#ers had to flee they sought refuge among the ,rphics+ "he
Pythagorean schools disappear into the ,rphic communities+
It is in the Pythagorean tradition that we see the signs of what I have called the
philosophic *ysteriesU it is: therefore: in the #est of the ,rphic and Pythagorean
traditions that we have to find the indications of the nature of the real *ysteries: and not
in the political Eleusinia
p+ A1
or in the disorderly elements of the ,riental cults+
In fact the ,rphics did much to improve the Eleusinia and supported them as a most
necessary "he Philosophic *ysteries+ means for educating the ordinary man towards a
comprehension of the higher life+ It stands to reason: however: that the *ysteries which
satisfied the aspirations of ,rphics and Pythagoreans were somewhat higher than the
$tate0*ysteries of the ordinary citiIen+ "hese Pythagoreans were famous throughout
antiHuity for the purity of their lives and the loftiness of their aims: and the *ysteries
they regarded with such profound reverence must have #een something #eyond the
Eleusinia: something to which the Eleusinia were #ut one of the outer approaches+
'e have then to see7 for the innermost religious life of Greece in this direction: and to
remem#er Pythagoras and Plato+ that the inner e!periences of this life were 7ept a profound
secret and not paraded on the housetops+ Pythagoras is said to have #een initiated into
the Egyptian: Chald-an: ,rphic: and Eleusinian *ysteriesU at the same time he was one
of the chief founders of Gree7 philosophy+ 4is philosophy however: was not a thing of
itself: #ut the application of his intellect00especially of his mathematical genius00to the
#est in these *ystery0traditionsU he saw that it was necessary to attempt to lead the
rapidly evolving intellectuality of Greece along its own lines to the contemplation of the
inner nature of thingsU otherwise in the Loy of its freedom it would get entirely out of
hand and reLect the truths of the ancient wisdom+
p+ A;
Plato continued this tas7: though on somewhat different linesU he wor7ed more in the
world than Pythagoras: and his main effort was to clear the ground from
misconceptions: so that the intellect might #e purified and #rought into a fit state to
contemplate the things0that0are+ 4e spent his life in this tas7: #uilding up not so much a
system of 7nowledge: as clearing the way so that the great truths of the Gnosis of
things0that0are: as Pythagoras termed it: might #ecome apparent of themselves+
It is a mista7e to suppose that Plato formulated a distinctly new system of philosophyU
his main conceptions are part and parcel of the old wisdom handed down #y the seers of
the *ysteriesU #ut he does not formulate them so much as clear the ground #y his
dialectical method: so that the mind may #e #rought into a fit state to receive them+
"herefore are the conclusions of his dialogues nearly always negative: and only at the
end of his long life: pro#a#ly against his #etter Ludgment and in response to the
importunity of his pupils: does he set forth a positive document in the 'im@us:
composed of scraps from the unpu#lished writings of Pythagoreans and others+
8nfortunately most of those who immediately followed him: imagined that his
dialectical method was an end in itself: and so instead of living the life of philosophy
and see7ing the clear vision of true initiation: they degenerated into empty argument
and ended in negation+
ristotle followed with his admira#le method
p+ A=
of analysis and e!act o#servation of phenomena: and as he treated of the without rather
than of ristotle and $cepticism+ he within he was from one point of view #etter understood
than Plato: #ut from another more misunderstood: in that his method also was ta7en as
an end in itself rather than as a means simply+ nd so we come to the three centuries
prior to the present era: when the intellectual life of Greece was centred at le!andria+
It was a far more e!tended Greece than the 4ellas of PlatoU it was a Greece whose
physical prowess had conHuered the ,rient: and which #oasted itself that its intellectual
vigour would conHuer the world+ Everywhere it matched its vigorous intellect against
the ancient East: and for a time imagined that victory was with it+
Its independence of thought had given rise to innumera#le schools warring with each
other: and the spectacle it offers us is very similar to the spectacle of modern Europe
during the last three hundred years+
'e see there at wor7: though on a smaller scale00in germ as it were00the same
intellectual activity which has characteriIed the rise of the modern scientific method:
and with it the same #rea7ing down of old views: the same unrest: the same spirit of
scepticism+
If we loo7 to the surface of things merely: we might almost say that Greece had entirely
forgotten the *ystery0tradition and gloried solely in the unaided strength of her
intellect+ 1ut if we loo7 deeper we shall find that this is not the case+ In
p+ AD
the days of Plato the ,rient and Egypt were #rought to Greece so to spea7: whereas
later on Greece went to Egypt and the East+
.ow the ancient wisdom had its home in Egypt East and 'est+ and Chald-a and the
,rient generally: so that though the ,rphic and Pythagorean communities of Plato(s
time imported into Greece a modified ,rientalism which they adapted to the Gree7
genius along the lines of their own ancient wisdom0tradition: when the Gree7s in their
thousands went forth into the East: those of them who were prepared #y contact with
these schools: came into closer intimacy with the ancient wisdom of the East: and dran7
it in readily+
s for the generality: Lust as the introduction of ,rientalism into Greece among the
people #rought with it a#uses and enthusiastic rites of an undesira#le character: while at
the same time it intensified the religious life and gave greater satisfaction to the
religious emotions: so the Gree7 conHuest of the ,rient spread a#road a spirit of
scepticism and un#elief: while sharpening the intellectual faculties+
1ut all this was a very gradual process: and the more scepticism increased: the intenser
#ecame the desire of num#ers to withdraw from the warring clash of opinions: and see7
refuge in the contemplative life that offered them 7nowledge+ ,riental thin7ers and
mystics #ecame 4elleniIed along the lines of Pythagorean and Platonic philosophy: and
Gree7 philosophers #ecame ,rientaliIed #y contact with mem#ers of the many
communities that honeycom#ed not only Egypt and the rest of the
p+ AA
Oparagraph continuesQ F#ar#arianF nations su#Lect to Greece: #ut also sia *inor and even
4ellas herself+ 4ow numerous were these communities in the first century may #e seen
from a study of the writings of Philo Jud-us and the life of pollonius of "yana: and
from the picture of mystic Greece which may #e recovered from the ethical and
theosophical essays of Plutarch: and also from the many recently discovered
inscriptions relating to the innumera#le &eligious ssociations in Greece+
'hen the Gree7 7ingdoms of the $uccessors of le!ander were in their turn hum#led
#eneath &ome+ the conHuering power of &ome: the organiIing Italic genius policed the
world: somewhat in a similar way to the fashion of the present 1ritish occupation of
India+ "he legal mind and practical genius of &ome was never really at home in the
metaphysical su#tleties of Gree7 philosophy: or the mysticism of the East+ In literature
and art she could only copy GreeceU in philosophy she sought for a rule of conduct
rather than a system of 7nowledge: and so we find her: in the persons of her #est men:
the follower of $toic naturalism: which summed up its code of ethics in the ideal of
Fhonestas+F
.evertheless &ome could no more than Greece avoid religious contact with the East:
and we "he *ysteries of *ithras+ find her passing through the same e!periences as Greece:
though in much more modified form+ "he chief point of contact among the many
religions of the &oman Empire was in the common worship of the $un: and the inner
core of this most popular cult was: from a#out 1+C+ E0
p+ A<
onwards: to #e found in the *ysteries of *ithras+
F"he worship of *ithras: or of the sun0god: was the most popular of heathen cults: and
the principal antagonist of the truth during the first four centuries of our period+F $uch is
the statement of one who loo7s at it from the point of view of a Christian ecclesiastic:
and indeed the Church %athers from the time of Justin *artyr onward have declared that
the )evil: in the *ysteries of *ithras: had plagiariIed their most sacred rites #y
anticipation+
"he *ithriac *ysteries represented the esoteric side of a great international religious
movement: which the uniting together of many peoples into the Gr-co0&oman world
had made possi#le: and which resulted from the contact of Greece and &ome with the
thought of the East+
.ational and local cults were gradually influenced #y the form of sym#olism employed
#y the modified Chald-o0Persian traditionU the worship of the $piritual $un: the Logos:
with the natural sym#ol of the glorious or# of day: which was common in one form or
other to all great cults: and the rest of the solar sym#olism: gradually permeated the
popular indigenous forms of religion+ In course of time: *ithra: the visi#le sun for the
ignorant: the $piritual $un: the *ediator #etween the Light and )ar7ness: as Plutarch
tells us: for the instructed: caused his rays to shine to the uttermost limits of the &oman
Empire+ nd Lust as his outer cult dominated the restricted forms of national worship: so
did the
p+ AE
tradition of his *ysteries modify the *ystery0cultus of the ancient 'estern world+
&G,PT.
LE" us now turn to Egypt and cast a glance on the vista which has to #e surveyed:
#efore the outlines of this part of the #ac7ground of the Gnosis can #e filled in+
In spite of her reserve and immeasura#le contempt for the upstart Gree7 genius: Egypt
had: even in the "he wisdom of Egypt+ times of the earliest Ptolemies: given of her wisdom
to Greece+ "here had #een an enormous activity of translation of records and
documents: the origin of which is associated with the name of *anetho+ It is very
pro#a#le that Plutarch in his treatise on the *ysteries of Isis drew the #ul7 of his
information from *anetho: and it is very evident that the doctrines therein set forward
as the traditional wisdom of Egypt have innumera#le points of contact with the Gree7
"rismegistic literature: those mystic and theosophic treatises which formed the manuals
of instruction in the inner 4ermetic schools: mystic communities which handed on the
wisdom0tradition of "hoth: or "ehuti: the God of 'isdom: whose name: as Jam#lichus
tells us: was Fcommon to all priests:F that is to say: was the source of inspiration of the
wisdom0tradition in all its #ranches+
"he Gree7s: finding in their own 4ermes some points of similarity with the
characteristics of "ehuti: called him #y that name: with the added title
p+ AB
Oparagraph continuesQ "rismegistus: or "hrice0greatest: #ecause of his great wisdom+ "hat the
contents: though not the form: of the oldest treatises of this "rismegistic literature were
largely Egyptian is further evidenced #y Jam#lichus in his treatise on the *ysteries of
the Egyptians and Chald-ans+
long these lines of contact #etween Egypt and Greece we can proceed to inspect the
Egyptian wisdom on its own soil: and find in it many doctrines fully developed which
without this investigation we should have considered as entirely indigenous to purely
Christian soil+ Indeed: in the "rismegistic literature we find a num#er of the distinctive
doctrines of Gnostic Christianity #ut without the historic ChristU and all of these
doctrines are seen to have e!isted for thousands of years previously in direct Egyptian
tradition00especially the doctrines of the Logos: of the $aviour and 2irgin *other: of
the second #irth and final union with God+
1ut as in the case of Greece: so in the case of "he 1lendings of "radition+ Egypt: within the
Egyptian tradition itself there are all manners of conflation of doctrines: of syncretism
and #lendings: not only in the e!ternal popular cults #ut also in the inner traditions+
"o ta7e a single instance: there was a strong $emitic #lend dating from the line of the
4y7s3s ?;00001A00 1+C+@+ t that time $eth: perchance identical with the title of the
$upreme in the tongue of the $emitic conHuerors: was a name of great honour+ It was
identified with $othis: $irius: the guardian star of Egypt: the $iriadic LandU and the
*ysteries of $eth were dou#tless
p+ A9
#lended in some fashion with those of ,siris+ fter the hated 4y7s3s were e!pelled it is
true that $eth or $et was gradually identified with "yphon: the opponent of ,siris: the
LogosU #ut this no more affects the real doctrines of the *ysteries of $eth: than the fact
that the Iranian ryans used the name )aevos to designate evil entities: destroyed the
#eneficent nature of the )evas of the Indo0ryansU it simply registers a rivalry of cult
and race and points to a previous epoch when there was intimate contact #etween the
races and their religions+ EHually so the Christian use of the term )emon does not
dispose of the fact that the )aimones of the Gree7s were #eneficent #eingsU witness the
)aimon of $ocrates Fwho prevented him if he were a#out to do anything not rightly+F
"he ancient close political relations #etween Chald-a and Egypt disclosed #y
arch-ological research: and the later Persian conHuest of Egypt: must also have
discovered points of contact in the domain of religion: especially in the *ystery0
traditions: and future researches in the many hitherto unwor7ed fields of Egyptology
will dou#tless throw fresh light on the mi!ed heredity of religion in Egypt: which is
perhaps even more complicated than that of the cults of Greece+
In any case we cannot #ut feel the su#limity of many of the conceptions of the inner
religion of Egypt: in spite of our present ina#ility to classify them in a satisfactory
manner+ "he vast and mysterious #ac7ground of the cults of Egypt: the sonorous
phrases and grandiose titles which we sift
p+ <0
out from the present unintelligi#ility of myth and sym#ol: persuade us that there was
something great wor7ing within: and we find the innermost strivings of the mystics
devoted to the F1irth of 4orus:F a shadowing forth of that greatest of all mysteries: the
spiritual #irth of man: whence man #ecomes a god and a son of the %ather+
"he Egyptians themselves: according to Gree7 writers: loo7ed #ac7 to a time when their
initiated "he *ystic Communities+ priesthood was in possession of greater wisdom than was
theirs in later timesU they confess that they had fallen away from this high standard and
had lost the 7ey to much of their 7nowledge+ .evertheless the desire for wisdom was
still strong in many of the nation: and Egypt was ever one of the most religious
countries of the world+ "hus we find the Jew Philo: in writing of the wisdom0lovers
a#out + ;A: declaring that Fthis natural class of men is to #e found in many parts of the
inha#ited world: #oth the Grecian and non0Grecian world: sharing in the perfect good+
In Egypt there are crowds of them in every province: or nome as they call it: and
especially round le!andria+F
"hese wisdom0lovers Philo calls #y the common name of "herapeuts: either #ecause
they professed "he "herapeuts+ an art of healing superior to that in ordinary use: for they
healed souls as well as #odies: or #ecause they were ser=ants of God+ 4e descri#es one
of their communities: which evidently #elonged to the circle of mystic JudaismU #ut the
many other communities he mentions were also
p+ <1
devoted to the same ends: their mem#ers were strenuous searchers after wisdom and
devoted practisers of the holy life+ "hese secret #rotherhoods left no recordsU they 7ept
themselves apart from the world: and the world 7new them not+ 1ut it is Lust these
communities which were the immediate lin7s in the chain of heredity of the Gnosis+
'e must: therefore: ma7e the most we can of what Philo has to tell us of these 4ealersU
in order to do this thoroughly: it would of course #e necessary to search through the
whole of his voluminous wor7s and su#mit the material thus collected to a critical
e!amination00a tas7 outside the scope of these short s7etches+ 1ut as the matter is of
vital importance: we cannot refrain from presenting the reader with
a translation of the main source in Philo(s writings from which we derive our
information+ 1ut #efore giving this translation it is necessary to prefi! a few words #y
way of introduction+
"he appearance in 1B9A of Cony#eare(s admira#le edition of the te!t of Philo(s famous
treatise "he Earliest Christians of Euse#ius+ ;n the &ontemplati=e )i3e has at length set one of
the ingeniously inverted pyramids of the origins sHuarely on its #ase again+
"he full title of this important wor7 isS :hilo about the &ontemplati=e )i3e, or the
Fourth -ook o3 the 'reatise concerning the Virtues:00critically edited with a defence of
its genuineness #y %red C+ Cony#eare: *++ ?,!ford: 1B9A@+ "his #oo7 contains a most
e!cellent #i#liography of wor7s relating to the su#Lect+
"he survival of the voluminous wor7s of Philo through the neglect and vandalism of the
)ar7 and
p+ <;
Oparagraph continuesQ *iddle ges is owing to the fact that Euse#ius: in his efforts to construct
history without materials: eagerly seiIed upon Philo(s description of the e!ternals of the
"herapeut order: and #oldly declared it to #e the earliest Christian Church of
le!andria+
"his view remained unchallenged until the rise of Protestantism: and was only then
called in Huestion #ecause the Papal party rested their defence of the antiHuity of
Christian mon7dom on this famous treatise+
%or three centuries the whole of the #atteries of Protestant scholarship have #een turned
on this main position of the &oman and Gree7 Churches+ %or if the treatise were
genuine: then the earliest Church was a community of rigid ascetics: men and womenU
mon7dom: the bBte noire of Protestantism: was co^val with the origins+
"hese three centuries of attac7 have finally evolved a theory: which: on its perfection #y
GrZtI: "he Pseudo0Philo theory+ .icolas: and Lucius: has #een accepted #y nearly all our
leading Protestant scholars: and is claimed to have demolished the o#Lectiona#le
document for ever+ ccording to this theory: Fthe "herapeut- are still Christians: as
they were for Euse#iusU #ut no longer of a primitive cast+ %or the ascription of the wor7
to Philo is declared to #e false: and the ascetics descri#ed therein to #e in reality mon7s
of a#out the year =00 +)+U within a few years of which date the treatise is assumed to
have #een forgedF ?op. cit.: p+ vi+@+
"he conseHuence is that every recent Protestant Church history: dictionary: and
encyclopedia: when
p+ <=
treating of the "herapeuts: is plentifully #esprin7led with references to the ingenious
invention: called the FPseudo0Philo+F
"his pyramid of the origins was 7ept propped upon its ape! until 1B9A: when
Cony#eare(s wor7 Its )eath0#low+ was pu#lished: and all the props 7noc7ed from under it+
$trange to say: it was then and only then that a critical te!t of this so violently attac7ed
treatise was placed in our hands+ t last all the *$$+ and versions have #een collated+
'ith relentless persistence Cony#eare has marshalled his "estimonia: and with
admira#le patience paralleled every distinctive phrase and technical e!pression with
voluminous citations from the rest of Philo(s wor7s: of which there is so Fprevalent and
regretta#le an ignorance+F "o this he has added an e!tensive E!cursus on the Philonean
authorship of the tract+ If Philo did not write the <e Vita &ontemplati=a then every
canon of literary criticism is a delusionU the evidence adduced #y the sometime %ellow
of 8niversity College for the authenticity of the treatise is irresisti#le+ 'e have thus a
new departure in Philonean research+
"he danger to certain orthodo! presumptions which a thorough study of the rest of
Philo(s wor7s would threaten: is evidenced #y the concluding paragraph of Cony#eare(s
preface: where he writesS
FIt is #arely credi#le: and somewhat of a reproach to ,!ford as a place of learning: that
not a single line of Philo: nor any wor7 #earing specially on him: is recommended to #e
read #y students in our 4onour $chool of "heologyU and that: although this most
p+ <D
spiritual of authors is #y the admission: tacit or e!press: of a long line of Catholic
teachers: from Euse#ius and m#rose in the fourth century down to 1ull and )Xllinger
in modern times: the father not only of Christian e!egesis: #ut also: to a great e!tent: of
Christian dogmaticsF ?op. cit.: p+ !+@+
It is thus esta#lished that the <e Vita &ontemplati=a is a genuine Philonean tract+ s to
its date: we n Interesting Guestion of )ate+ are confronted with some difficultiesU #ut the
e!pert opinion of Cony#eare assures us that Fevery reperusal of the wor7s of Philo
confirms my feeling that the )+8+C+ is one of his earliest wor7sF ?op. cit.: p+ ;E<@+ .ow
as Philo was #orn a#out the year =0 1+C+: the date of the treatise may #e roughly
ascri#ed to the first Huarter of the first century+ ?F#out the year ;; or ;=F00op. cit.: p+
;90@+ "he Huestion naturally arisesS t such a date: can the "herapeuts of Philo #e
identified with the earliest Christian Church of le!andriaP If the accepted dates of the
origins are correct: the answer must #e emphatically: .o+ If: on the contrary: the
accepted dates are incorrect: then a vast pro#lem is opened up: of the first importance
for the origins of the Christian faith+ 1e this as it may: the contents of the <.V.&. are of
immense importance and interest as affording us a glimpse into those mysterious
communities in which Christians for so many centuries recogniIed their forerunners+
"he "herapeuts were not ChristiansU Philo 7nows a#solutely nothing of Christianity in
any possi#le sense in which the word is used to0day+ 'ho: then: were theyP "he answer
to this Huestion
p+ <A
demands an entire reformulation of the accepted history of the origins+
"he treatise #ears in some *$$+ the superscription: "he "itle and Conte!t+ F"he $uppliants:
or Concerning the 2irtues: 1oo7 I2+: or Concerning the 2irtue of the $uppliants: 1oo7
I2+F 1y F$uppliantF Philo tells us: he means Fone who has fled to God and ta7en refuge
with 4im+F ?<e .ac. Ab. et &.: i+ 1B<: ==@+ It is highly pro#a#le that our tract formed part
of the fourth #oo7 of Philo(s voluminous wor7 <e )egatione: fragments only of which
have survived+
F"ime and Christian editors have truncated the <e )egatione in a threefold way+ %irstly:
a good part of the second #oo7 has #een removed: perhaps #ecause it ran counter to
Christian tradition concerning Pontius Pilate+ $econdly: the entire fourth #oo7 was
removed: as forming a whole #y itselfU and the first part of it has #een lost: all e!cept
the scrap on the Essenes which Euse#ius has preserved to us in the :r@paratio
4=angelicaC while the account of the "herapeut- was put #y itself and preserved as a
separate #oo7+ + + "hirdly: the palinode which formed the fifth #oo7 has #een lostF ?op.
cit.: p+ ;BD@+
1ut to the tractate itself+
p+ <<
P'I+ ) T'& C)T&MP+#TI0& +IF&.
Fs I have already treated of Ess-ans who the assiduously practise the OreligiousQ life of
action: "he Ess-ans+ carrying it out in all: or: not to spea7 too presumptuously: in most of
its degrees: I will at once: following the seHuence of my su#Lect: proceed to say as much
as is proper concerning those who em#race Othe life ofQ contemplationU and that too
without adding anything of my own to #etter the matter00as all the poets and history0
writers are accustomed to do in the scarcity of good material00#ut artlessly holding to
the truth itself: for even the most s7ilful OwriterQ: I 7now: will fail to spea7 in
accordance with her+
F.evertheless the endeavour must #e made and we must struggle through with itU for the
greatness of the virtue of these men ought not to #e a cause of silence for those who
deem it right that no good thing should #e 7ept silent+
F.ow the purpose of our wisdom0lovers is immediately apparent from their name+ "hey
are "he .ame "herapeut+ called "herapeut- and "herapeutrides Omen and womenQ in the
original sense of the wordU either #ecause they profess an art of healing superior to that
in use in cities ?for that only heals ?abcdebfbg@ #odies: whereas this Oheals ourQ souls as
well when laid hold of #y difficult and scarce cura#le diseases: which pleasure and
desire: and grief and fear: selfishness and folly: and inLustice: and
p+ <E
the endless multitude of passions and vices: inflict upon them@: or else #ecause they
have #een schooled #y nature and the sacred laws to serve ?abcdebfbgh@ "hat which is
#etter than the Good and purer than the ,ne and more ancient than the *onad+F
Philo here indulges in a digression+: contrasting the unintelligent worship of e!ternals
#y the misinstructed in all religions with the worship of true )eity #y those who follow
the contemplative life+ "hose who are content to worship e!ternals are #lindU let them
then remain deprived of sight+ nd he adds significantly: that he is not spea7ing of the
sight of the #ody: #ut of that of the soul: #y which alone truth and falsehood are
distinguished from each other+
F1ut as for the race of devotees Othe "herapeutsQ: who are ever taught more and more to
see: let them strive for the intuition of "hat which isU let them transcend the sun which
men perceive Oand gaIe upon the Light #eyondQ: nor ever leave this ran7 Oorder: space:
or planeQ: which+ leads to perfect #lessedness+ .ow they who #eta7e themselves to Othe
divineQ service Odo soQ: not #ecause of any custom: or on some one(s advice or appeal:
#ut carried away with heavenly love: li7e those initiated into the 1acchic and
Cory#antic *ysteriesU they are afire with God until they #ehold the o#Lect of their love+
F"hen it is that: through their yearning for that deathless and #lessed Life: thin7ing that
their "heir #andonment of the 'orld+ mortal life is already ended: they leave their
possessions to their sons and daughters: or: may
p+ <B
#e: other relatives: with willing resolution ma7ing them their heirs #efore the timeU
while those who have no relatives Ogive their propertyQ to their companions and
friends+F
In a digression Philo points out the difference #etween the so#er orderly a#andonment
of property to follow the philosophic life: which he praises: and the wild e!aggerations
of the popular legends: which told how na!agoras and )emocritus: when seiIed with
the love of wisdom: allowed all their estates to #e devoured #y cattle+
F'henever then Oour wisdom0loversQ ta7e the step of renouncing their goods: they are
no longer enticed away #y any one: #ut hurry on without once turning #ac7: leaving
#ehind them #rethren: children: wives: parents: the multitudinous ties of relationship:
and #onds of friendship: their native lands in which they have #een #orn and rearedU for
the ha#itual is a drag and most powerful allurement+
F.or do they emigrate to some other city ?li7e illused or worthless slaves who: in
claiming purchase "heir &etreats+ from their owners: only procure for themselves a change
of masters and not freedom@: for every city: even the #est governed one: is full of
innumera#le tumults: forms of destruction: and disorders which would #e insupporta#le
to a man who has once ta7en wisdom as a guide+
F1ut they ma7e their a#ode outside the walls in Oshut inQ woods or enclosed lands in
pursuit of solitude: Oand thisQ not to indulge any feeling of churlish disli7e to their
fellow0men: #ut from a 7nowledge that continual contact with those of
p+ <9
dispositions dissimilar to their own is unprofita#le and harmful+
F.ow this natural class of men Olit+ raceQ is to #e found in many parts of the inha#ited
world: #oth the Grecian and non0Grecian world sharing in the perfect good+
FIn Egypt there are crowds of them in every province: or nome as they call it: and
especially "he *are3tic Colony+ round le!andria+ %or they who are in every way Oor in
every nomeQ the most highly advanced come as colonists: as it were: to the "herapeutic
fatherland: to a spot e!ceedingly well adapted for the purpose: perched on a fairly high
terrace Osmall plateau or group of small hillsQ overloo7ing La7e *area or La7e *are3tis
immediately south of le!andria: in a most favoura#le situation #oth for security and
mildness of temperature+ $ecurity Osci+ from ro##ersQ is ensured #y the #elt of
homesteads and villages Owhich surrounds the terraceQ: and the mildness of temperature
is due to the continual #reeIes sent up #y the la7e: which opens into the sea: and from
the pro!imity of the open sea itself+ "he #reeIes from the sea are light: while those from
the la7e are heavy: and their com#ination produces a most healthy condition Oof the
atmosphereQ+
F"he dwellings of the community are very simple: merely providing shelter against the
two "heir )wellings+ greatest necessities: the e!treme heat of the sun and the e!treme cold
of the air+ "he dwellings are not close together as those in towns: for neigh#ourhood is
ir7some and unpleasing to those
p+ E0
who are see7ing for solitudeU nor are they far apart: #ecause of the intercourse which is
so dear to them: and also for mutual help in case of attac7 #y ro##ers+
FIn each dwelling is a sacred place: called a shrine or monastery Oa small cham#er:
closet: or "he ,riginal *eaning of the "erm *onastery+ cellQ: in which in solitude they perform
the mysteries of the holy life: ta7ing into it neither drin7: nor food: nor anything else
reHuisite for the needs of the #ody: #ut only the laws and inspired sayings of prophets:
and hymns: and the rest: where#y 7nowledge and devotion grow together and are
perfected+
F"hus they preserve an un#ro7en memory of God: so that even in their dream0
consciousness nothing is presented to their minds #ut the glories of the divine virtues
and powers+ 4ence many of them give out the rhythmic doctrines of the sacred wisdom:
which they have o#tained in the visions of dream0life+
F"wice a day: at dawn and even: they are "heir Prayers and E!ercises+ accustomed to offer
up prayersU as the sun rises s+ praying for the sunshine: the real sunshine: that their
minds may #e filled with heavenly Light: and as it sets praying that their soul:
completely lightened of the lust of senses and sensations: may withdraw to its own
congregation and council0cham#er: there to trac7 out truth+
F"he whole interval from dawn to sunset they devote to their e!ercises+ "a7ing the
sacred writings they spend their time in study Olit+ philosophiseQ: interpreting their
ancestral code allegorically: for
p+ E1
they thin7 that the words of the literal meaning are sym#ols of a hidden nature which is
made plain OonlyQ #y the under0meaning+
F"hey have also wor7s of ancient authors who were once heads of their school: and left
#ehind "he .ature of their 1oo7s+ them many monuments of the method used in their
allegorical wor7sU ta7ing these as patterns: as it were: they imitate the practice of their
predecessors+ "hey do not then spend their time in contemplation and nothing else: #ut
they compose songs and hymns to God in all sorts of metres and melodies: outlined
necessarily upon Oa #ac7ground ofQ the more solemn num#ers Olit+ rhythmsQ+
F%or si! days on end every one remains apart in solitude with himself in his (monastery:(
as it "heir *ode of *eeting+ is called: engaged in study: never setting foot out of door: or
even loo7ing out of window+ 1ut every seventh day they come together as it were to a
general assem#ly: and ta7e their seats in order according to their (age( Othat is: the length
of their mem#ership in the orderQ: in the prescri#ed attitude: with their hands palms
downwards: the right #etween the #reast and chin: the left #y the side+ "hen he who is
the senior most s7illed in the doctrines comes forward and discourses: with steadfast
eyes and steadfast voice: with reason and thoughtfulness: not ma7ing a display of word0
cleverness: as the rhetoricians and sophists of today: #ut e!amining closely and
e!plaining the precise meaning in the thoughts: a meaning which does not merely light
on the tips of the ears: #ut pierces the ear and reaches the soul and steadfastly
p+ E;
a#ides there+ "he rest all listen in silence: signifying their approval merely #y a loo7 in
the eye or a nod of the head+
F.ow this general sanctuary in which they assem#le every seventh day consists of two
"he $anctuary+ enclosuresS one separated off for men: and the other for women+ %or
women too ha#itually form part of the audience: possessing the same eager desire and
having made the same deli#erate choice Oas the menQ+
F"he division: however: #etween the two halls is only partly #uilt up: some three or four
cu#its from the floor: li7e a #reast0wor7: the rest of it: to the roof: #eing left open: and
this for two reasonsS in the first place for the preservation of that modesty which so
#ecomes woman(s nature: and in the second that sitting within earshot they may hear
easily: since there is nothing in the way of the spea7er(s voice+
F.ow Oour "herapeutsQ first of all lay down continence as a foundation: as it were for
the soul: and then proceed to #uild up the rest of the virtues upon it+ ccordingly none
of them would thin7 of ta7ing food or drin7 #efore sundown: for they consider that the
practice of philosophy deserves the light: while the necessities of the #ody Omay content
themselves withQ dar7nessU hence they assign the day to the former: and a #rief portion
of the night to the latter+
F num#er of them: in whom the thirst for wisdom is implanted to a greater degree:
remind themselves of their food #ut once in three days:
p+ E=
while a few are so cheered and fare so sumptuously %asting+ at wisdom(s #anHuet of
teachings which she so richly and unstintingly sets #efore them: that they can last for
twice the time: and even after si! days #arely ta7e a mouthful of the most necessary
food: #eing trained to live on air: as they say the grasshoppers do OPlato: :haedr+Q: their
needs made light #y their singing methin7s+
F$ince then they regard the seventh day as all0hallowed "he $eventh )ay Common *eal+ and
high festival: they consider it worthy of special honour: and on it: after paying due
attention to the soul: they anoint the #ody: giving it: as also indeed they do their cattle:
respite from continual la#our+ $till they parta7e of no dainty fare: #ut plain #read with
salt for seasoning: which the gourmands supplement with an e!tra relish of hyssopU
while for drin7 they have water from the spring+ "hus in mollifying those tyrants which
nature has set over the mortal race00hunger and thirst: they offer them nothing to tic7le
their vanity: #ut only such #are necessities as ma7e life possi#le+ ccordingly they eat
only to escape hunger: and drin7 only to escape thirst: avoiding satiety as an enemy of
and a plotter against #oth soul and #ody+
F.ow there are two 7inds of covering00clothes and house+ s to their dwelling I have
already 4ousing and Clothing+ stated a#ove that it is anything #ut #eautiful to loo7 at: and
put together anyhow: #eing made to answer only its most a#solutely necessary purposeU
and as to their clothing: it is eHually of the plainest description: Lust to protect them from
cold
p+ ED
and heatU in winter a thic7 mantle instead of a woolly hide: and in summer a sleeveless
ro#e of fine linen+
F%or in everything they practise simplicity: 7nowing that vanity has falsehood for its
origin: #ut simplicity truth: each of them containing the innate power of its sourceU for
from falsehood stream forth the manifold 7inds of evils: while from truth come the
a#undant #lessings of good #oth human and divine+
FI would also touch upon the general meetings in which they pass the time in greater
festivity "heir $acred %easts+ than usual #anHueting together: contrasting them with the
#anHuets of others+F
Philo here indulges in a long digression in which he paints in the strongest colours the
de#auchery and e!travagance of the #anHuets of voluptuaries: in order to contrast them
as much as possi#le with the sacred feasts of the "herapeuts+
FIn the first place they all come together at the end of every seventh wee7: for they
reverence not only the simple period of seven days: #ut also the period of the power Oor
sHuareQ of seven: since they 7now that the (seven( is pure and ever0virgin+ "heir seventh
day festival then is only a prelude to their greatest feast: which is assigned to the fiftieth:
the most holy and natural of num#ers: Othe sumQ of the powers of the OperfectQ right0
angled triangle: which has #een appointed as the origin of the generation of the cosmic
elements+
F'hen then they have assem#led together: clad in white ro#es: with Loyous loo7s and
with the
p+ EA
greatest solemnity: at sign from one of the Ephemereuts for the day ?for this is the usual
name "he 1anHuet on the %iftieth )ay+ for those who are engaged in such duties@: and #efore
sitting down: standing one #eside the other in rows in a certain order: and raising their
eyes and hands to heaven00their eyes: since they are trained to gaIe on things worthy of
contemplationU and their hands: since they are pure of gain: unstained #y any pretence
of money0ma7ing affairs00they offer prayer unto God that their #anHuet may #e pleasing
and accepta#le+
Ffter prayers the seniors sit down to ta#le: following the order of their election+ %or
they do $eniority+ not regard as seniors merely those who are advanced in years and have
reached old age ?nay: they regard such as Huite young children if they have only lately
fallen in love with the higher life@: #ut such as have grown up and arrived at maturity in
the contemplative part of philosophy: which is unHuestiona#ly its fairest and most
divine portion+
Fnd women also share in the #anHuet: most of whom have grown old in virginity:
preserving their "he 'omen )isciples+ purity not from necessity ?as some of the priestesses
among the Gree7s@: #ut rather of their own free0will: through their Iealous love of
wisdom: with whom they are so 7eenly desirous of spending their lives that they pay no
attention to the pleasures of the #ody+ "heir longing is not for mortal children: #ut for a
deathless progeny which the soul that is in love with God can alone #ring forth: when
the %ather has implanted in it those spiritual light0#eams: with which it shall
p+ E<
contemplate the laws of wisdom+ "here is: however: a division made #etween them in
their places at ta#le: the men #eing apart on the right: and the women apart on the left+F
?It should #e remem#ered that it was the custom in the Greco0&oman world to recline at
ta#le: leaning on the left el#ow with a cushion under the arm+ "he person reclining to
the right of another was said to lie on the latter(s #reast ?idjbkadg i f jle@+ &3+
the canonical phrase: Fthe disciple who lay on 4is #reast at meat+F@
FPerhaps you suspect that cushions: if not lu!urious at any rate of tolera#le softness: are
provided "he Plain Couches+ for people well0#orn and well0#red and students of
philosophy: whereas they have nothing #ut mattresses of the more easily procura#le
material ?the papyrus of the country@: over which Othey throwQ the plainest possi#le
rugs: slightly raised at the el#ow for them to lean upon+ %or on the one hand they
somewhat rela! their OusualQ $partan rigour of life Oon such occasionsQ: while on the
other Oeven at the #anHuetsQ they always study the most li#eral frugality in everything:
reLecting the allurements of pleasure with all their might+
F.or are they waited upon #y slaves: since they consider the possession of servants in
general "he $ervers+ to #e contrary to nature+ %or nature has created all men freeU #ut the
inLustice and selfishness of those who strive after ineHuality ?the root of all evil@: have
set the yo7e of power on the nec7s of the wea7er and harnessed them to Othe chariots ofQ
the stronger+
p+ EE
F$o in this holy #anHuet there is no slave: as I have said: #ut it is served #y free men
who perform the necessary service: not #y compulsion: or waiting for orders: #ut of
their own free0will anticipating the reHuests Oof the guestsQ with promptitude and
eagerness+ %or they are not chance free men who are appointed for such service: #ut
Luniors of the order who have #een selected in+ order of merit with every possi#le care:
who ?as those no#le and well0#orn and an!ious to reach the summit of virtue should@
with affectionate rivalry: as though they were their legitimate children: wait upon these
fathers and mothers of theirs: regarding them as their common parents: #ound to them
with closer ties than their parents #y #loodS since: for those who thin7: there is no closer
tie than virtue and goodness+ nd they come in to serve ungirdled: with their ro#es let
down: so that no resem#lance to a slave(s dress may #e introduced+
FI 7now that some of my readers will laugh at such a #anHuet as thisU #ut such laughter
will #ring them weeping and sorrow+
F.or is wine #rought in on these occasions: #ut the clearest water: cold for the maLority:
and "he %rugal %are+ warmed for those of the older men whose tastes are delicate+ "he
ta#le moreover contains nothing that has #lood in it: for the food is #read with salt for
seasoning: to which hyssop is added as an e!tra relish for the gourmands+ %or Lust as
right reason #ids priests ma7e offerings free from wine and #lood: so does it #id these
sages live+ %or wine is a drug that #rings on madness: and costly
p+ EB
seasonings rouse up desire: the most insatia#le of #easts+ $o much: then: for the
preliminaries of the #anHuet+
F.ow: after the guests have ta7en their places "he President+ in the ran7s I have descri#ed:
and the waiters have ta7en their stand in order: ready to serve: when complete silence is
gained00?and when is there notP you may sayU #ut then there is deeper silence than
#efore: so that no one ventures to ma7e a sound or even #reathe at all hard@00the
president searches out some passage in the sacred scriptures or solves some difficulty
propounded #y one of the mem#ers: without any thought of display: for he does not aim
at a reputation for cleverness in words: #ut is simply desirous of getting a clearer view
of some points Oof doctrineQU and when he has done so: he unselfishly shares it with
those who: though they have not such 7een vision as himself: nevertheless have as great
a longing to learn+
F"he president for his part employs a somewhat "he leisurely method of imparting
instruction: pausing at "he Instruction+ intervals and stopping for freHuent recapitulations:
impressing the ideas on their souls+ ?%or when: in giving an interpretation: one continues
to spea7 rapidly without pausing for #reath: the mind of the hearers is left #ehind una#le
to 7eep up the pace: and fails to comprehend what is said+@ 'hile they: on their side:
fi!ing all their attention upon him: remain in one and the same attitude listing
attentively: showing their understanding and comprehension O of his words Q #y nod and
loo7U praise of the spea7er #y a pleased e!pression and
p+ E9
the thoughtful turning to him of their faces: and hesitation #y a mild sha7e of the head
and a motion of the forefinger of the right hand+ nd the Luniors who stand at service
are:Lust as attentive as the seniors at ta#le+
F.ow the interpretation of the sacred scriptures is #ased upon the under0meanings in the
allegorical "he Interpretation of $cripture+ narrativesU for these men loo7 upon the whole of
their law0code as #eing li7e to a living thing: having for #ody the spo7en commands:
and for soul the unseen thought stored up in the words ?in which thought the rational
soul Oof the studentQ #egins to contemplate things native to its own nature more than in
anything else@00the interpretation: as it were: in the mirror of the names: catching sight
of the e!traordinary #eauties of the ideas contained in them: unwrapping and unro#ing
the sym#ols from them: and #ringing to light the na7ed inner meanings: for those who
are a#le with a little suggestion to arrive at the intuition of the hidden sense from the
apparent meaning+
F'hen then the president seems to have discoursed long enough: and the discourse:
according to its range: to have in his case made good practice at the points aimed at: and
in theirs Oto have met with dueQ attention: there is a #urst of applause from the company:
as though they would offer their congratulations: #ut this is restricted to three claps of
the hands+
F"hen the president: rising: chants a hymn which has #een made in God(s honour: either
a new one "he $inging 4ymns+ which he has himself composed: or an old one of
p+ B0
the ancient poets+ %or they have left #ehind them many metres and tunes in trimetric
epics: processional hymns: li#ation odes: altar0chants: stationary choruses: and dance0
songs: OallQ admira#ly measured off in diversified strains+
Fnd after him the others also in #ands: in proper order: Ota7e up the chantingQ: while
the rest listen in deep silence: e!cept when they have to Loin in the #urden and refrainsU
for they all: #oth men and women: Loin in+
"hen when hymns are over: the Luniors #ring 1read and $alt+ in the ta#le: which was
mentioned shortly #efore: with the all0pure food upon it: leavened #read: with
flavouring of salt mingled with hyssop: out of respect to the holy ta#le set up in the holy
place of the temple+ %or on this ta#le are loaves and salt without seasoningU the loaves
are unleavened and the salt unmi!ed with anything elseU for it was fitting that the
simplest and purest things should #e allotted to the most e!cellent division of the
priests: the reward of their ministry: while the rest should strive after things of similar
purity: #ut a#stain from the same food Oas the priestsQ: in order that the more e!cellent
should have this privilege+
Ffter the #anHuet they 7eep the holy all0night "he $acred )ancing+ festival+ nd this is
how it is 7ept+ "hey all stand up in a #ody: and a#out the middle of the entertainment
they first of all separate into two #ands: men in one and women in the other: nd a
leader is chosen for each: the conductor whose reputation is greatest and the one most
suita#le for the post:
p+ B1
Oparagraph continuesQ "hey then chant hymns made in God(s honour in many metres and
melodies: sometimes singing in chorus: sometimes one #and #eating time to the
answering chant of the other: OnowQ dancing to its music: OnowQ inspiring it: at one time
in processional hymns: at another in standing songs: turning and returning in the dance+
F"hen when each #and has feasted Othat is: has sung and dancedQ apart #y itself:
drin7ing of God0pleasing OnectarQ: Lust as in the 1acchic rites men drin7 the wine
unmi!ed: then they Loin together: and one chorus is formed of the two #ands: in
imitation of the Loined chorus on the #an7s of the &ed $ea #ecause of the wonderful
wor7s that had #een there wrought+ %or the sea at God(s command #ecame for one party
a cause of safety and for the other a cause of ruin+F
?Philo here refers to the fa#led dance of triumph of the Israelites at the destruction of
Pharaoh and his host: when *oses led the men and *iriam the women in a common
danceU #ut the "herapeuts all over the world could not have traced the custom to this
myth+@
F$o the chorus of men and women "herapeuts: #eing formed as closely as possi#le on
this model: #y means of melodies in parts and harmony00the high notes of the women
answering to the deep tones of the men00produces a harmonious and most musical
symphony+ "he ideas are of the most #eautiful: the e!pressions of the most #eautiful:
and the dancers reverentU while the goal+ of the ideas: e!pressions: and dancers is piety+
p+ B;
F"hus drun7en unto morning(s light with this "he *orning Prayer+ fair drun7enness: with
no head0heaviness or drowsiness: #ut with eyes and #ody fresher even than when they
came to the #anHuet: they ta7e their stand at dawn: when: catching sight of the rising
sun: they raise their hands to heaven: praying for sunlight and truth and 7eenness of
spiritual vision+ fter this prayer each returns to his own sanctuary: to his accustomed
traffic in philosophy and la#our in its fields+
F$o far then a#out the "herapeuts: who are devoted to the contemplation of nature and
live in it and in the soul alone: citiIens of heaven and the world: legitimately
recommended to the %ather and Creator of the 8niverse #y their virtue: which procures
them 4is love: virtue that sets #efore it for its priIe the most suita#le reward of no#ility
and goodness: outstripping every gift of fortune: and the first coiner in the race to the
very goal of #lessedness+F

'ith regard to the mystic num#ers E and A0 mentioned in the te!t a#ove: it may #e of
interest to .ote on the $acred .um#ers+ remar7 that Philo elsewhere ?)eg. Alleg.: i+ D<@ tells
us that the Pythagoreans called the num#er E the ever0virgin: #ecause Fit neither
produces any of the num#ers within the decad Oi.e.: from 1 to 10Q nor is produced #y
any of them+F "he power or sHuare of E is D9: and the great feast therefore too7 place
every fiftieth day+ "he num#er A0 is #ased on the proportioned of the sides of the
FperfectF right0angled triangle: the famous Pythagorean triangle:
p+ B=
so often referred to #y Plato+ ?&3+ 'he Nuptial Number o3 :lato: #y James dam: *++:
Cam#ridge: 1B91U the #est wor7 on the su#Lect+@ "he sides of this triangle #ear the
proportions of =: D: and A: and =; m D;nA;: or 9 m 1<n;AU and 9 m 1< m ;A n A0+
In another treatise ?9u. in Gen.: iii+ =9@ we get some further interesting information
concerning the A0+ Philo spea7s of two series: which he calls triangles and sHuares:
namely 1: =: <: 10: and 1: D: 9: 1<+ t first sight it is difficult to discover why Philo
should call the first series of num#ers triangles: #ut it has occurred to me that he had in
mind some such arrangement as the following+
*any interesting correspondences may #e made out from the study of the apparently
simple ordering of these points: monads: or atoms: #ut we are at present only engaged
on the consideration of the num#er A0+
'ith regard to the triangular series: 1: =: <: 10: it is to #e noticed that 1 n 1U = n 1 m ;U <
n 1 m ; m =U and 10 n 1 m ; m = m D+
'ith regard to the sHuare series: 1: D: 9: 1<: we see at once that 1 n 1
;
U D n ;
;
U 9 n =
;
U
and 1< n D
;
+ *oreover 1 m = m < m 10 n ;0U and 1 m D m 9 m 1< n =0U and finally ;0 m =0
n A0+
p+ BD
*uch more could #e saidU #ut our space is limited: and those who are interested in the
matter can easily wor7 out details for themselves+
In reading this treatise and the rest of the Philo(s Connection with the "herapeuts+ references to
the "herapeuts scattered through Philo(s writings: the chief Huestions that naturally arise
areS 'hat was Philo(s connection with themU and how far can we rely on his accountP
"here is an important passage in his writings which gives us the critical point of
departure in see7ing an answer+ Philo ?)eg. Alleg.: i+ B1@ writesS
FI too have ofttimes left my 7indred and my friends and country: and have gone into the
wilderness Oor into solitudeQ in order to comprehend the things worthy to #e seen: yet
have profited nothingU #ut my soul was scattered or stung with passion: and lapsed into
the very opposite current+F
'e learn from this interesting item of auto#iography that Philo had himself enLoyed no
success in the contemplative life+ "his accounts for his great reverence and high respect
for those who had succeeded in comprehending the things Fworthy to #e seen+F .ow as
Philo never a#andoned his property: he could therefore not have #een a full accepted
mem#er of one of these #rotherhoods+ In all pro#a#ility he #elonged to one of their
outer circles+ s was the case with the Pythagoreans and Essenes: the "herapeuts had
lay0pupils who lived in the world and who perhaps resorted to the community now and
again for a period of Fretreat:F and then returned again to the world+
"hat these lay0disciples were men of great a#ility
p+ BA
and insight is amply shown #y the wor7s of Philo "he Lay )isciples+ himself: #ut that there
was a large literature of a still loftier and more inspired character is also evident from
what Philo has to say of his teachers+ 'hat has #ecome of all these wor7s:
commentaries: interpretations: hymns: sermons: e!positions: apocalypses00wor7s which
aroused the admiration of so distinguished a writer as PhiloP It seems to me that though
we may have some scraps of them em#edded in the Jewish Pseudepigrapha which have
come down to us: many of them #elonged to the now lost precursors of the fragments of
the Gnostic literature which have survived+
1ut were the "herapeuts Jews: as Philo would lead us to #elieve in his apology for that
nationP It is evident from his own statements that the community which he descri#es:
and with which he was pro#a#ly connected as lay0pupil: was #ut one of a vast num#er
scattered all over the world+ Philo would have us #elieve that his particular community
was the chief of all: dou#tless #ecause it was mainly Jewish: though not orthodo!ly so:
for they were Fsun0worshippers+F
It is therefore reasona#le to conclude that there were at this time numerous communities
of mystics "he 2ariety of Communities+ and ascetics devoted to the holy life and sacred
science scattered throughout the world: and that Philo(s *areotic community was one of
these+ ,thers may have #een tinged as strongly with Egyptian: or Chald-an: or
Joroastrian: or ,rphic elements: as the one south of le!andria was tinged with
Judaism+ It is further not incredi#le
p+ B<
that there were also truly eclectic communities among them who com#ined and
synthesiIed the various traditions and initiations handed down #y the doctrinally more
e!clusive communities: and it is in this direction therefore that we must loo7 for light on
the origins of Gnosticism and for the occult #ac7ground of Christianity+ "hese
communities did not at this time propagandiIe: though they may have indirectly #een at
the #ac7 of some of the greatest propagandist efforts: as in the case of Philo+ I also thin7
that the later+ Gnostic communities did not propagandiIe directly: and that whatever
wor7s they may have put forward for lay0pupils or #y lay0pupils were only a small part
of their literature+ %or the people there were the Law and the Prophets and the GospelU
for the lay0pupils: the intermediate literatureU and for those within: those most highly
mystical and a#struse treatises that none #ut the trained mystics could possi#ly
understand or were e!pected to understand+
6&-R,.
"4E third stream which poured into the matri! of the Christian origins: was that of
Jewry+ Even "he Influence of 1a#ylon+ #efore the E!ile the undisciplined tri#es composing
this peculiar nation had had their F$chools of the Prophets:F small communities holding
themselves apart and recruited #y seers and visionaries+ 8p to this time the traditions of
the Jews and their
p+ BE
conceptions of religion had #een mostly of a very crude nature compared to those of the
more highly civiliIed nations which surrounded them: although of course they were
distinguished #y the particularism of a nascent e!clusive monotheism and a growing
detestation of idolatry+
In 1a#ylon: however: they came into intimate contact with a great and very ancient
civiliIation: and the impression it made upon them can #e clearly traced in the history of
their su#seHuent religious development+
*ost of the nation remained contentedly in 1a#ylon: while the leaders of those who
returned set to wor7 to rewrite their old traditions and reformulate their religious
conceptions: #y the light of the wider views they had a#sor#ed00all of which is to #e
clearly traced in the various stages of evolution of their national scripture: the various
deposits of which are revealed to us #y the patient researches of scientific 1i#lical
scholars and the ever new discoveries of arch-ology+
"he Jewish writers appropriated to themselves the traditions of the great $emitic race
and of the nations of Chald-a and of 1a#ylon: and used them for the glorification of
their own origins and history: in the strange conviction that they all applied to them as
the Fchosen peopleF of God+ "he ela#orate doctrine of purity on which the Persian
Joroastrian tradition laid such stress was eagerly adopted #y their priesthood: and we
perceive in their li#rary of religious #oo7s the gradual elimination of the cruder ideas of
)eity and the gradual development of far
p+ BB
higher conceptions in ?at times@ most wonderful poetic out#ursts+
It must not #e supposed: however: that the re0writers and editors of the old traditions
were "he 'riting of $cripture 4istory+ forgers and falsifiers in any ordinary sense of the
word+ ntiHuity in general had no conception of literary morality in its modern
meaning: and all writing of a religious character was the outcome of an inner impulse+
"he wealth of technical terms #estowed on these ancient writers and their methods #y
modern 1i#lical critics forces the student almost unconsciously to read into those times
ideas and standards that had then no e!istence+ gain: a common fault is to endow these
ancient worthies of the Jews with motives of action and refinements of #elief which
only #elong to the #est in ChristendomU and so we not only do grave inLustice to their
memories: #ut we read into their history an atmosphere of too great refinement for the
actual Jew of the period to have lived in+ It should also #e remem#ered that the
mythologiIing of history and the historiciIing of mythology were not peculiar to the
Jews: #ut common to the timesU what was peculiar to them was their fanatical #elief in
)ivine favouritism and their egregious claim to the monopoly of God(s providence+
.ow the Jews: as all children of the desert: had ingrained in them an invinci#le longing
for "he *ythology of 4istory+ freedom: and at the same time they had the innate poetic
imagination of all those who live in close contact with nature+
"he two F7ingdomsF that were always fighting
p+ B9
among themselves and with their neigh#ours: FIsraelF and FJudah:F were successively
deported #y the ssyrian authorities: to remove a centre of perpetual distur#ance+
"he Ften tri#esF who were the first to #e deported: consisting as they did of elements
more adapta#le to their surroundings than the Jud-ans: settled down in 1a#ylonia and
gradually adapted themselves to their new environmentU it would #e interesting to 7now
what development occurred in the schools of their prophets in contact with the ancient
Chald-an wisdom: and the su#seHuent history of that FIsraelF which not only thus
settled in 1a#ylon: #ut remained there+
'hen the more tur#ulent Jud-an tri#es were su#seHuently in their turn deported: some
of them followed the e!ample of their 7insfol7U #ut most of the Jud-ans refused to
adapt themselves to the new conditions: they pined for their freedom: and in spite of
their #eing surrounded #y the monuments of a great civilisation: loo7ed #ac7 to their
poor settlement of Jerusalem as though it had #een in the land of Paradise: and its
meagre homes the palaces of 7ings+ "he fathers wove for the children stories of the
#eauty and richness of their native land: of the glories of its palaces: and the great deeds
of their ancient shei7sU a#ove all things they insisted on their peculiar destiny as men
who had made a compact with a God who had promised them victory over all foes+ "he
fathers: who had gradually grown to #elieve their own stories: died #efore the conHueror
Cyrus: in gratitude for their help against the ssyrian power: granted the return of the
Jud-an
p+ 90
fol7+ "hose who returned were of the ne!t generation: and they reoccupied the ruins of
Jerusalem with ideas of a former greatness which e!isted in the poetic imagination and
love of freedom of their sires rather than in actual history+
%illed with an enthusiasm for the past: they wrote what their fathers had told them:
e!panding the old records into a splendid Fhistory:F and #ringing into it all that they had
developed of religion #y controversy with the 1a#ylonians and Persians00a controversy
which consisted in persistently maintaining that their religion was #etter than their
opponents6: claiming the #est in their opponents6 position or tradition as their own: and
ever asserting that they had something still higher as well+
.ow the Jew had such a firm conviction that 4onest $elf0delusion+ he was the Chosen of
God that he pro#a#ly really #elieved all his assertionsU in any case the sense of history
did not e!ist in those days: and there was no one to chec7 the enthusiasm of these early
scri#es+
"hey pro#a#ly arguedS 'e are the chosen people of GodU our religion is #etter than any
other religion: in fact all other religions are false: all other Gods falseU the palmy days of
our religion were #efore the CaptivityU those times must have #een greater than the #est
times in other nations: our temple must have #een grander: our sacrifices greater than
any other in the worldU our fathers have said it and we feel it is true+ In such a frame of
mind and with the innate poetic fervour
p+ 91
of their nature they felt impelled to write: and #y their writing transformed the old
records out of all historic recognition: and from such #eginnings gradually evolved a
literature which future generations received without Huestion: not only as a precise
record of fact #ut as a divinely written scripture ver#ally inspired+
"he development of this literature was a natural growth: though the distinct factors
which played a part in it are somewhat difficult to disentangleU #ut there are distinct
signs of repeated modifications of cruder conceptions: and of the leavening of the nation
#y a steadily developing spiritual force+ 'hence came this persistent spiritualiIing of
the old conceptionsP
In see7ing for an answer to this Huestion: the point of departure may #e found in the fact
that the "he $piritualiIing of Judaism+ maLority of the nation did not returnU and not only this:
#ut that the maLority of the Jews in course oftime preferred to live among the Gentiles+
In fact the mem#ers of the nation gradually #ecame the great traders of the ancient
world: so that we find colonies of them scattered a#road in all the great centresU for
instance: shortly after the founding of le!andria we hear of a colony of no fewer than
D0:000 Jews planted there+ "hese Jews of the )iaspora or )ispersion were in constant
contact with their Palestinian co0religionists on the one side: and on the other in intimate
contact with the great civiliIations in which they found a home+
"he e!pectation of the salvation of the race and of a $aviour of the race: which the Jews
Jealotism+ a#sor#ed from Joroastrianism: they adapted to
p+ 9;
their own needs and to the conviction that Israel was the Chosen of God+ "his
e!pectation was for long entirely of a material natureU they loo7ed for a 7ing who
should restore them to freedom and tread under foot the nations of the world: when he
would reign for one thousand years in Jerusalem+ ll this was to #e effected #y the
direct interposition of Cahweh: their God+ %or some four hundred years: up to the final
destruction of Jerusalem #y "itus: we are presented with the spectacle of a most
determined struggle for freedomU for the Jews were ever disappointed of their hopes:
and had to su#mit to the successive overlordship of Greece and &ome+ 1ut hope ever
sprang up again and again after every new disappointment: and we find in their
literature the record of a determined opposition to the conHueror: fanned into fever heat
#y the fiery e!hortations and denunciations of a pseudoprophetical character which has
no parallel in the history of the world+ If in the Gree7 genius was centred the struggle
for the freedom of the intellect: in the Jewish nation was centred the struggle for
personal freedomU and in the &oman Empire: after the destruction of Jerusalem: Jewry
finally #ecame the centre of all disaffection and revolutionary ideas+
t the #ac7 of all of this was the peculiarly Pharisaism e!clusive faith which the Jew had
evolved: and which from a &oman point of view constituted him Fthe hater of
man7ind+F 1ut this fanatical Jealotism: although it was directly nourished #y the more
un#alanced pronouncements of the religious writers and prophets: #ecame more and
more distasteful
p+ 9=
to the #etter elements in the nation+ "hese #etter elements we find represented #y the
more spiritual views that #y degrees wor7ed into the sacred literature: and the nation
was gradually leavened #y Pharisaism: which: though running to the e!treme of minute
ceremonial and the most ela#orate rules of e!ternal purity: was nevertheless a most
potent factor in the widening of the religious horiIon+ "he e!ternal side of Pharisaism is
fairly well 7nown to usU #ut the inner side of this great movement: to which all the most
learned of the Jews #elonged: is #ut little understood+
Pharisaism was in course of time divided into numerous schools: the strictest of which
led the life of rigid internal purity+ Leading such a life: it could not #ut #e that their
ideas #ecame of a more spiritual natureU indeed Pharisaism had its origin in 1a#ylon:
and it represented the main stream of Chald-an and Persian influence on Jewry+
long this line of tradition we find gradually evolved a far more spiritual view of the
*essiah0 doctrineU "he Chassidim and Essenes+ Israel was not the physical nation of the
Jews: #ut the Elect of God chosen out of all nationsU the servants of God were those
who served 4im with their hearts and not with their lipsU the God of this Israel a#horred
their #lood sacrifices+
1ut such views as these: although they indirectly influenced the pu#lic scripture of the
nation: could not #e #oldly declared among a people that had ever stoned its prophets
and delighted in #lood0sacrifice+ $uch views could only #e safely discussed in private:
and we find numerous records of the
p+ 9D
e!istence of schools of Chassidim and those whom Josephus calls Essenes: among
whom were the most pure and learned of the Jews: the F&a##is of the $outh:F living
apart and in retirement+
"hese schools and communities seem to have loo7ed #ac7 to the stern physical
discipline of the $chools of the Prophets on the one hand: and to have #een in contact
with the spiritual ideas of the 1a#ylonian wisdom0discipline on the other+
In 1a#ylon we see how one of the nation(s seers "he Inner $chools+ contacted part of the
Chald-an wisdom0tradition: and the famous F2ision of EIe7ielF was su#seHuently
invo7ed as canonical authority for all that range of ideas which we find revived so many
hundreds of years later in *edi-val >a#alism+ 1ut in order to understand the nature of
the studies and inner e!periences of the mem#ers of these mystic schools of Chassidim
and their imitators: it is necessary to have a critical acHuaintance with non0canonical
Jewish writings: especially the wisdom0literature and those numerous apocrypha: and
apocalypses: and apologies for unfulfilled prophecy00a mass of pseudepigraphs which
were so #usily produced in the last centuries preceding our era and in its earliest
centuries+ It is true we possess only the fragmentary remains of this once enormous
literature: most pro#a#ly only the wor7s that were written for general circulation: and
principally #y those mem#ers of these communities who were still o#sessed #y the
Jealot conception of IsraelU #ut enough remains to fill in some very necessary outlines
of the #ac7ground of the Gnosis: and to ena#le us to realise how
p+ 9A
earnestly men were striving for a purer life and greater 7nowledge of God in those early
days+
"hese mystic schools of Jewish theosophy had an enormous influence on nascent
ChristianityU the innermost schools influenced the inner schools of Christendom: and the
general literature of the intermediate circles left a deep mar7 on general Christianity+
*ost of these mystic schools and communities: whether of Gree7 or Egyptian or Jewish
descent: when they came in contact with each other: gave and received+ "rue that some
of them refused to mi! in person or doctrine: and there were rigidly conservative mystic
schools of all three lines of descentU others: however: if not in their corporate capacity:
at any rate in the persons of their individual mem#ers: gave and received: and so
modified their preconceptions and enlarged their horiIon+ Indeed: in the last two
centuries prior to and first two centuries of our era there was an enormous enthusiasm
for syncretism and syntheticism among the mem#ers of such schools: the effects of
which are plainly tracea#le in the fragments of the Gnosis preserved to us #y the
polemical citations of the heresiologists of later orthodo!y+
#+&8#)/RI#.
"he rough outlines of the #ac7ground of the Gnosis which we have endeavoured to
s7etch: are of necessity of the vaguest: for each of the many
p+ 9<
su#Lects touched upon is deserving of a volume or several volumes+ ,ur intention has
only #een to give some general idea of the manifold lines along which its complicated
heredity has to #e traced+ 1ut our s7etch is so vague that perhaps it may #e as well:
#efore proceeding further: to give the reader some notion of the more immediate outer
conditions in which the Christian Gnosis lived and00we will not say died: #ut00
disappeared+ Insistence upon some of the points already touched upon and a few more
details may serve to ma7e the matter clearerU and the #est spot from which to ma7e our
o#servation is le!andria: and the #est time for a retrospect is the epoch when General
Christianity had definitely won its victory and driven the Gnosis from the field+
It should #e remem#ered that in the following s7etch we shall attempt to depict only the
outer appearances of thingsU within: as we have already suggested and as we shall show
in the seHuel: there was a hidden life of great activity+ If there was an enormous pu#lic
li#rary at le!andria: there were also many private li#raries of the inner schools dealing
with the sacred science of unseen things+ It was precisely from these private circles that
all mystic writings proceeded: and we can see from the nature of the Gnostic and other
wor7s of this 7ind which have reached us: that their authors and compilers had access to
large li#raries of mystic lore+
Let us then carry our minds forward to the 1ird(s0eye 2iew of the City+ last Huarter of the
fourth century of the present era: when 4ypatia was a girl: after the hopes
p+ 9E
of the $chool that traced its descent through Plato and Pythagoras from ,rpheus: had
received so rude a shoc7 from the early death of Julian: the emperor0philosopherU Lust in
time to see the $erapeum still standing: unviolated #y the iconoclastic hands of a
fanaticism that was the immediate progeny of Jewish Jealotism and entirely foreign to
the teaching of the Christ+ Let us ascend the great lighthouse: D00 feet high: on the
island off the mainland: the world0famous Pharos: and ta7e a #ird(s0eye view of the
intellectual centre of the ancient 'estern world+
"he city lies out #efore us on a long ri##on of land or isthmus: #etween the sea front
and the great la7e towards the south: La7e *areotis+ %ar away to the left is the most
westerly mouth of the .ile: called the Canopic: and a great canal winds out that way to
Canopus: where is the sacred shrine of $erapis+ long it: if it were festival0time: you
would see crowds of pilgrims: hastening: on gaily decorated #arges: to pay their homage
to certain wise priests: one of whom a#out this time was a distinguished mem#er of the
later Platonic $chool+
"he great city with its teeming populace stretches out #efore us with a sea0frontage of
some four or five milesU in shape it is o#long: for when le!ander the Great: hundreds
of years ago: in ==1 1+C+: mar7ed out its original walls with the flour his *acedonian
veterans carried ?perhaps according to some national rite@: he traced it in the form of a
chlamys: a scarf twice as long as it was #road+ "wo great streets or main arteries: in the
form
p+ 9B
of a cross: divide it into four Huarters+ "hese thoroughfares are far wider than any of our
modern streets: and the longer one: parallel to the shore: and e!tending through the
outlying su#ur#s: has a length of three leagues: so that the le!andrians consider it
Huite a Lourney to traverse their city+
'here these streets cross is a great sHuare surrounded with handsome #uildings: and
adorned with fountains: statues and trees+ "here are many other sHuares and forums
also: #ut none so vast as the great sHuare+ *any pillars and o#elis7s adorn the cityU the
most conspicuous of them #eing a flat0topped pillar of red stone: on a hill near the
shore: and two o#elis7s on the shore itself: one of which is the present Cleopatra(s
.eedle+
"he island on which we are standing is Loined to the main0land #y a huge mole almost a
mile long: with two water0ways cutting it: spanned with #ridges: and defended with
towers+ "his mole helps to form the great har#our on our right: and the smaller and less
safe har#our on our left+ "here is also a third huge doc7: or #asin: in the north0west
Huarter of the city: closed also #y a #ridge+
"he two main thoroughfares divide le!andria into four Huarters: which together with
the first su#ur# of the city were originally called #y the first five letters of the alpha#et+
"he great Huarter on our left is: however: more generally 7nown as the 1ruchion:
perhaps from the palace Ptolemy $oter set aside to form the nucleus of the great li#rary+
It is the Gree7 Huarter: the most fashiona#le: and architecturally very magnificent+ "here
you see the vast
p+ 99
mausoleum of le!ander the Great: containing the golden coffin in which the #ody of
the world0conHuering hero has #een preserved for hundreds of years+ "here: too: are the
splendid tom#s of the Ptolemies: who ruled Egypt from the time of the division of
le!ander(s empire till the latter part of the first century 1+C+ when the &omans wrested
the 7ingdom from Cleopatra+ ,#serve ne!t the great temple of Poseidon: god of the sea:
a favourite deity of the sailor populace+ "here: too: is the *useum: the centre of the
university: with all its lecture rooms and halls: not the original *useum of the
Ptolemies: #ut a later #uilding+ 1aths: too: you see everywhere: thousands of them:
magnificent #uildings where the lu!urious le!andrians spend so much of their time+
,n the right is the Egyptian Huarter: the northwestern: called &hacotis: a very old name
dating #ac7 to a time when le!andria did not e!ist: and an old Egyptian #urg: called
&agadouah: occupied its site+ "he difference in the style of architecture at once stri7es
you: for it is for the most part in the more som#re Egyptian styleU and that great #uilding
you see in the eastern part of the Huarter is the far0famed $erapeumU it is not so much a
single #uilding as a group of #uildings: the temple of course #eing the chief of them+ It
is a fort0li7e place: with plain heavy walls: older than the Gree7 #uildings: gloomy and
severe and suited to the Egyptian characterU it is the centre of the F4eathenF schools:
that is to say: the 1ar#arian or non0Gree7 lecture halls+ Cou will always remem#er the
$erapeum #y its vast flights of steps #ordered with
p+ 100
innumera#le sphin!es: #oth inside and outside the great gate+
If you could see underneath the #uildings: you would #e struc7 with the networ7 of
vaults and crypts on which the whole city seems to have #een #uiltU these vaults are
used mostly as underground cisterns for the storage of water00a most necessary
provision in so poorly rain0fed a country as Egypt+
"he south0eastern Huarter: #ehind the 1ruchion: is the centre of the Jewish colony:
which dates #ac7 to the days of le!ander himself: and has never num#ered less than
D0:000 4e#rews+
"he great open space to the left of the 1ruchion is the 4ippodrome or race0course: and
further east still along the shore is the fashiona#le su#ur# of .icopolis: where perchance
4ypatia lives+ ,n the other side of the city: #eyond &hacotis: is a huge cemetery
adorned with innumera#le statues and columns: and 7nown as .ecropolis+
"he Populace+1ut the various styles of architecture and distinct characteristics of the
various Huarters can give #ut little idea of the mi!ed and heterogeneous populace
assem#led on the spot where Europe: sia: and frica meet together+ %irst you have the
#etter class Egyptians and Gree7s: mostly e!tremely refined: haughty and effeminateU of
&omans #ut a few00the magistrates and military: the legionaries of the guard who
patrolled the city and Huelled the freHuent riots of religious disputantsU for all of whom:
Jew or Christian: Gnostic or 4eathen: they had a #luff and impartial contempt+
In the more menial offices you see the lower0class
p+ 101
mi!ed Egyptians: the descendants of the a#original populace: perchance: crowds of
them+ "housands of Ethiopians and negroes also: in the #rightest possi#le colours+
"here: too: you see #ands of mon7s from the "he#aid: many from the .itrian 2alley:
two or three days6 Lourney south into the desert: #eyond the great la7eU they are easily
distinguisha#le: with their tangled un7empt loc7s: and s7ins for sole clothing00for the
most part at this time a violent: ignorant: and ungoverna#le set of fanatics+ *i!ed with
them are people in #lac7: ecclesiastics: deacons and officers of the Christian churches+
)own #y the har#ours: however: we shall come across many other types: difficult to
distinguish for the most part #ecause of the inter#lending and mi!ture+ "housands of
them come and go on the small ships which crowd the har#ours in fleets+ *any are a7in
to the once great nation of the so0called F4ittitesFU PhYnician and Carthaginian sailor0
fol7 in num#ers: and traders from far more distant ports+
Jews everywhere and those a7in to Jews: in all the trading partsU some resem#ling
fghansU ascetics: too: from $yria: descended from the Essenes: perchance: or
"herapeut-: paying great attention to cleanliness+ lso a few tall golden0haired people:
Goths and "eutons perchance: e!tremely contemptuous of the rest: whom they regard as
an effeminate crowd00#ig: tall: strong: rough fellows+ few Persians also: and more
distant ,rientals+
Perhaps: however: you are more interested in the
p+ 10;
Oparagraph continuesQ Christian populace: a most mi!ed crowd without and within+ "he city
ecclesiastics are #usied more with politics than with religionU the rest of the faithful can
#e divided into two classes: offering widely different presentments of Christianity+
,n the one hand: the lowest classes and many of the mon7s: #igoted and ignorant:
contemptuous of all education: devoted to the cult of the martyrs: thirsting for the #lood
of the Jews: and wild to overthrow every statue and raIe every temple to the ground+ ,n
the other hand: a set of refined disputants: philosophical theologians: arguing always:
eager to enter the lists with the Pagan philosophers: spending their lives in pu#lic
discussions: while the crowds who come to hear them are mostly indifferent to the right
or wrong of the matter: and applaud every de#ating point with contemptuous
impartiality: enLoying the wrangle from the point of view of a refined scepticism+
"he Li#rary+1ut we must hasten on with our tas7: and complete our s7etch of the city with
a #rief reference to two of its most famous institutions: the Li#rary and *useum+ Even
if most of us have had no previous acHuaintance with the topography of le!andria: and
are perfectly ignorant of the history of its schools: we have at any rate all heard of its
world0famed Li#rary+
'hen the 7ingdom of le!ander was divided among his generals: the rich 7ingdom of
Egypt fell to the lot of Ptolemy I+: called $oter: the $aviour+ 1elieving that Gree7
culture was the most civilising factor in the 7nown world: and Gree7 methods the
p+ 10=
most enlightened: $oter determined not only to ma7e a small Greece in Egypt: #ut also
to ma7e his court at le!andria the asylum of all the learning of the Grecian world+
%ired with this no#le am#ition he founded a *useum or 8niversity: dedicated to the arts
and sciences: and a Li#rary+ 4ad not ristotle the philosopher taught his great leader:
le!ander: the art of governmentU and should not the chief of his generals therefore
gather together all the wor7s that dealt with so useful a scienceP %ortunately: however:
the original plan of a purely political li#rary was speedily a#andoned and more
universal views prevailed+ It is: however: not unli7ely that Ptolemy: as an Egyptian
ruler: did #ut found a new li#rary for his capital in emulation of the many li#raries
already e!isting in that ancient land+ 'e have only to recall the vast collection of
,symandyas at "he#es: the F&emedy of the $oul:F to #e persuaded of the fact+
"herefore: though the le!andrian Li#rary was the first great pu#lic Grecian li#rary: it
was #y no means the first in Egypt+ .or was it even the first li#rary in GreeceU for
Polycrates of $amos: Pisistratus and Eucleides of thens: .icocrates of Cyprus:
Euripides the poet: and ristotle himself: had all large collections of #oo7s+
"o #e #riefU the first collection was placed in the part of the royal palaces near the
Canopic Gate: the chief of these palaces #eing called the 1ruchion: close to the
*useum+ li#rarian and a staff were appointed00an army of copyists and calligraphists+
"here were also scholars to revise and correct the
p+ 10D
te!ts: and ch3riIontes ?opcqrhfbs@ to select the authentic and #est editionsU also ma7ers
of catalogues: categories and analytics+
8nder the first Ptolemies the collecting of #oo7s #ecame Huite a mania+ Ptolemy $oter
had letters sent to all the reigning sovereigns #egging for copies of every wor7 their
country possessed: whether of poets: logographers: or writers of sacred aphorisms:
orators: sophists: doctors: medical philosophers: historians: etc+ Ptolemy II+
?Philadelphus@ commissioned every captain of a vessel to #ring him *$$+: for which he
paid so royally that many forgeries were speedily put on the mar7et+ ttalus and
Eumenes: 7ings of Pergamus: in north0west sia *inor: esta#lished a rival li#rary in
their capital: and prosecuted the search for #oo7s with such ardour that the li#rary of
ristotle: #eHueathed to "heophrastus and handed on to .eleus of $cepsis: had to #e
#uried to escape the hands of their rapacious collectors: only to find its way: however:
to le!andria at last+ Philadelphus accordingly issued an order against the e!portation
of papyrus from Egypt: and thus the rival collectors of Pergamus had to #e content with
vellumU hence: some say: pergamene: parchemin: parchment+ "he commerce of *$$+
was carried on throughout all Greece: &hodes and thens #eing the chief marts+
"hus le!andria #ecame possessed of the most ancient *$$+ of 4omer and 4esiod and
the Cyclic poetsU of Plato and ristotle: of 5schylus: $ophocles and Euripides: and
many other treasures+
*oreover: large num#ers of translators were
p+ 10A
employed to turn the #oo7s of other nations into Gree7+ "he sacred #oo7s of the nations
were translated: and the $eptuagint version of the 4e#rew 1i#le was added to the
num#er: not without miracle: if we are to #elieve the legend recounted #y Josephus+
Even #y the time of Ptolemy III+ ?Euergetes@ the 1ruchion could not contain all the
#oo7s: and a fresh nucleus was esta#lished in the #uildings of the $erapeum: on the
other side of the city: #ut not in the temple itself with its four hundred pillars: of all of
which Pompey(s Pillar alone remains to us+
'hat a wealth of #oo7s in so short a time` Even in the times of the first three Ptolemies:
we read of D00:000 rolls or volumes+ 'hat then must have #een the num#er in later
yearsP $ome say they e!ceeded a million rolls and papyri+ Let us: however: remem#er
that a F#oo7F or FrollF was generally not a volume as with us: #ut rather the chapter of a
wor7+ 'e read of men writing Fsi! thousand #oo7sF` "he rolls had to #e comparatively
small: for the sa7e of convenience: and a wor7 often had as many rolls as it contained
#oo7s+ 'e must: therefore: #earing this in mind: #e on our guard against e!aggerating
the siIe of the great Li#rary+
"he $erapeum: however: soon contained as many #oo7s as the 1ruchion: and all went
well till DE 1+C+: when the great fire which destroyed Caesar(s fleet: #urnt the 1ruchion
to the ground+ n imaginative versifier: Lucian: asserts that the glow of the
conflagration could #e seen as far as &ome`
$o they had to re#uild the 1ruchion: and put into the new #uilding the famous li#rary of
Pergamus:
p+ 10<
which the city had #eHueathed to the $enate: and which the infatuated *ar7 ntony
handed over to Cleopatra: last of the Ptolemies+
'hen the glory of le!andria #egan to depart: its li#rary #egan to share its fate+ Julian:
the emperor ?=<00=<=@: too7 many volumes to enrich his own li#raryU when the
FChristianF fanatics in =BE stormed the $erapeum: they raIed the temple to its
foundation: and nothing of the li#rary was left #ut the empty shelves+ %inally in <D1
mru: general of ,mar: second in succession to the Prophet: fed the furnaces of the
D000 #aths of le!andria for full si! months with the 1ruchion(s priceless treasures+ If
what the rolls contained were in the >orVn: they were useless: if what they taught were
not in the >orVn: they were perniciousU in either case: #urn them` $ome *ohammedan
apologists have lately tried to whitewash ,mar and deny the whole storyU #ut perhaps
he is as little to #e e!cused as the FChristianF #ar#arians who devastated the shelves of
the $erapeum+
"he *useum+$uch was the written material on which the scholars: scientists and
philosophers of le!andria had to wor7+ nd not only was there a li#rary: #ut also a
7ind of university: called the *useum: dedicated to the arts and sciences: and
em#racing among other things an o#servatory: an amphitheatre of anatomy: a vast
#otanical garden: an immense menagerie: and many other collections of things useful
for physical research+
It was an institution conceived on a most li#eral plan: an assem#ly of savants lodged in
a palace:
p+ 10E
richly endowed with the li#erality of princes: e!empt from pu#lic charges+ 'ithout
distinction of race or creed: with no imposed regulations: no set plan of study or lecture
lists: the mem#ers of this distinguished assem#ly were left free to prosecute their
researches and studies untrammelled and unhampered+ In their ran7s were innumera#le
poets: historians: geometricians: mathematicians: astronomers: translators: critics:
commentators: physicians: professors of natural science: philologists: grammarians:
arch-ologistsU in #rief: savants of all sorts laying the first foundations of those
researches which have once more in our own time: after the lapse of centuries: claimed
the attention of the world+ "rue: the *useum of le!andria made #ut faltering steps
where we to0day stride on with such assuranceU #ut the spirit and method were the same:
fee#le compared to our strength: #ut the same spirit now made strong #y palingenesis+
2ery li7e was the temper then: in the last three centuries #efore the Christian era: to the
temper that has mar7ed the last three centuries of our own time+ &eligion had lost its
hold on the educatedU scepticism and FscienceF and misunderstood ristotelian
philosophy were alone worthy of a man of genius+ "here were Femancipated womenF
too: Fdialectical daughters:F common enough in those latter days of Greece+
4ad not: thought these schoolmen: their great founder: le!ander: conHuered the
political world #y following the advice of his master ristotleP "hey
p+ 10B
also: would follow the teaching of the famous $tagirite: who had mapped out heaven
and earth and all things therein: and soon they too would conHuer what else of the world
there was to #e conHuered: #oth natural and intellectual+ It seemed so pro#a#le then: so
simple and logical+ It seems to #e pro#a#le even now00to some minds`
$o they set to wor7 with their commenting: and criticiIing: their philologiIing: their
grammar: and accentuation: their categoriIing and cataloguing+ "hey set to wor7 to
measure thingsU #eing pupils of Euclid: they attempted to measure the distance of the
sun from the earthU and Eratosthenes: #y copper armill-: or circles for determining the
eHuino!: calculated the o#liHuity of the ecliptic: and #y further researches calculated the
circumference of the earthU he also mapped out the world from all the #oo7s of travel
and earth07nowledge in the great Li#rary+ In mechanics: rchimedes solved the
mysteries of the lever and hydrostatic pressure which are the #asis of our modern statics
and hydrostatics+ 4ipparchus too thought out a theory of the heavens: upside down in
fact: #ut correct enough to calculate eclipses and the restU and this: three hundred years
later: under the ntonines: was revamped #y a certain Ptolemy: a commentator merely
and not an inventor: the patent now standing in his name+ 4ipparchus was also the
father of plane and spherical trigonometry+
1ut enough has already #een said to give us an idea of the temper of the times: and it
would #e too long to dwell on the long list of famous names in
p+ 109
other departments00encyclop-dists and grammarians li7e Callimachus and
ristophanesU poets such as "heocritus+
"hus with the destruction of the #uilding in the fire of C-sar(s fleet and with the &oman
conHuest the first *useum came to an end+ It is true that a new *useum was esta#lished
in the reign of Claudius ?D10A0 +)+@: #ut it was a mere shadow of its former self: no
true home of the *uses: #ut the official auditorium of the wearisome writings of an
emperor0scri##ler+ Claudius had written in Gree7: magis inepte Auam ineleganter: as
$uetonius remar7s: eight #oo7s of a history of Carthage: and twenty #oo7s of a history
of Etruria+ 4e would: therefore: esta#lish a *useum and have his precious writings read
to sycophant professordom once a year at least+ "hus passed away the glory of that
incarnation of scholarship and scienceU it was a soulless thing at #est: mar7ing a period
of un#elief and scepticism: and destined to pass away when once man wo7e again to the
fact that he was a soul+
nd what of the outer schools of so0called philosophy during that periodP "hey: too:
were"he $chools of the $ophists+ #arren enough+ "he old sages of Greece were no more+
Pythagoras: $ocrates: Plato: and ristotle had passed from the sight of mortals+ "he men
who followed them were for the most part word splitters and phrase0weavers+ )ialectic
arguers of the *egaran school: Eristics or wranglers: Pyrrhonists or dou#ters: Cyrenaics
who #elieved in the senses alone as the only avenues of 7nowledge: pessimists and
annihilationists: a host of later
p+ 110
Oparagraph continuesQ $ceptics: Cynics: Epicureans: cademics: Peripatetics and $toics00
Epicureans who sought to live comforta#lyU $toics who: in opposition to Plato(s doctrine
of social virtues: asserted the solitary dignity of human individualism+
fter the three great reigns of the first Ptolemies: le!andria fell morally: together with
its rulersU for one hundred and eighty years Fsophists wrangled: pedants fought over
accents and readings with the true odium grammaticum:F till Cleopatra: li7e 4elen:
#etrayed her country to the &omans: and Egypt #ecame a tri#utary province+ $o far
there had #een no philosophy in the proper sense of the wordU that did not enter into the
curriculum of the *useum+
"he )awn0Land+4itherto le!andria had had no philosophy of her own: #ut now she is
destined to #e the cruci#le in which philosophic thought of every 7ind will #e fused
togetherU00and not only philosophy: #ut more important still: religio0philosophy and
theosophy of every 7ind will #e poured into the melting pot: and many strange systems
and some things admira#ly good and true will #e moulded out of the matter cast into
this seething cruci#le+ $o far the Grecian genius has only thought of airing its own
methods and views #efore the East+ Into Egypt: $yria: Persia: into India even: it has
flitted and sunned itself+ It has ta7en many a year to convince Gree7 complacency that
the period of world0genius is not #ounded on one hand #y 4omer and on the other #y
ristotle+ $lowly #ut remorselessly it is #orne in upon 4ellenic ingenuity that there is an
antiHuity in the world #eside which
p+ 111
it is a mere par=enu+ "he Gree7 may despise the ,rientals and call them mere F#ar#erF
or 1ar#arians: #ecause they are strangers to the ttic tongueU #ut the 1ar#arian is to
laugh last and laugh #est after all: for he has a carefully guarded heirloom of wisdom:
which he has not yet Huite forgotten+ "he Gree7s have had the tradition: too: and have
even revived it: #ut have now forgotten againU the sceptics have replaced ,rpheus #y
4omer: and Pythagoras and the real Plato #y ristotle+ "heir *ysteries are now
masonic and no longer real00e!cept for the very very few+
nd if the Gree7 despised the 1ar#arian: the 1ar#arian: in his turn: thought #ut little of
the Gree7+ FCou Gree7s are #ut children: , $olon:F said the wise priest of $a/s to the
ttic law0giver+ Cou Gree7s misunderstand and change the sacred myths you have
adopted: fic7le and careless: and superficial in things religious+ $uch was the criticism
of the ancient 1ar#arian on the young and innovating Gree7+
$lowly #ut surely the wisdom of the Egyptians: of the 1a#ylonians and Chald-ans: and
its reflection in some of the Jewish doctors: of Persia: too: and perhaps even of India:
#egins to react on the centre of Grecian thought: and religion and all the great pro#lems
of the human soil #egin to oust mere scholasticism: beau> arts and belles lettres: from
the schoolsU le!andria is no longer to #e a mere literary city: #ut a city of philosophy
in the old sense of the termS it is to #e wisdom0lovingU not that it will eventually succeed
even in this: #ut it will try to succeed+
p+ 11;
"here is to #e a new method too+ "he concealed and hidden for so many centuries will
#e discussed and analyIedU there will #e eclecticism: or a choosing out and
synthesiIingU there will #e syncretism and a mingling of the most heterogeneous
elements into some sort of patchwor7U there will #e analogeticism or comparison and
correspondencingU efforts to discover a world0religionU to reconcile the irreconcila#leU to
synthesiIe as well science: philosophy and religionU to create a theosophy+ It will
apparently fail: for the race is nearing its endU it is the searching for truth at the end of a
long life with an old #rain: with too many old tendencies and preLudices to eradicate+
"he race will die and the souls that ensouled it will go out of incarnation: to reappear in
due time when the wheel has turned+ "he old race is to #e replaced with new #lood and
new physical vigourU #ut the mind of the new race is incapa#le of grasping the pro#lems
of its predecessorsS Goths: "eutons: 2andals: 4uns: Celts: 1ritons: and ra#s are #odies
for a far less developed #atch of souls+ "rue the new race will also grow and develop
and in its turn reach to manhood and old age: and far transcend its predecessor in every
wayU #ut when a child it will thin7 as a child: when a man as a man: and when aged as
the aged+ 'hat could the #ar#arian 4uns and Goths and ra#s ma7e of the great
pro#lems that confronted the highly civilised le!andriansP
%or the new race a new religion therefore: suited to its needs: suited perchance to its
genius: suited to its age+ 'hat its actual historic origins were are so far shrouded in
impenetra#le o#scurityU what
p+ 11=
the real history of its %ounder was is impossi#le to discover+
"his much: however: is certain: that a new 7eynote was struc7 for the tuning up of the
new "he .ew &eligion+ instrument+ It is always a dangerous thing to generaliIe too freely:
and paint the past in too staring splashes of colour: for in human affairs we find nothing
unmi!edU good was mi!ed with evil in the old method: and evil with good in the new+
"he new method was to force out into the open for all men a portion of the sacred
*ysteries and secret teachings of the few+ "he adherents of the new religion itself
professed to throw open FeverythingFU and many #elieved that it had revealed all that
was reveala#le+ "hat was #ecause they were as yet children+ $o #right was the light to
them that they perforce #elieved it came directly from the God of all gods00or rather
from God alone: for they would have no more of godsU the gods were straightway
transmuted into devils+ "he FmanyF had #egun to play with psychic and spiritual forces:
let loose from the *ysteries: and the FmanyF went mad for a time: and have not yet
regained their sanity+ Let us dwell on this intensely interesting phenomenon for a few
moments+
It is true that in the &oman Empire: which had now reduced the FworldF to its sway: and
thus politically united so many streams of ancient civilisation and #ar#arism into one
ocean: things were in a very parlous state: morally and socially+ "he ancient order was
#eginning to draw to an end+ Political freedom and independence were of the past: #ut
p+ 11D
intellectual and religious tolerance were still guaranteed: for so far the ancient world
7new not the meaning of intolerance+
$tates were politically su#ordinated to the control of the Caesars: #ut the religious
institutions of such states: on which their social life and national e!istence depended:
were left in a#solute freedom+ .evertheless the spirit of reality had long left the ancient
institutionsU they were still maintained as part and parcel of statecraft: and as necessary
for the people: who must have a cult: and festivals: and religious shows: then as nowU
#ut few too7 the matter really seriously+ %or the educated there was philosophy: and the
shadow of the ancient *ysteries+
1ut these things were not for the people: not for the uneducatedU the priestly orders had
forgotten their duties: and: using their 7nowledge for self0aggrandisement: had now
almost entirely forgotten what they once had 7nown+ It is an old: old story+ "he ancient
church was corrupt: the ancient state enslaved+ "here must #e a protest: partly right:
partly wrong: as usual good and evil protesting against evil and good+
It is true that the *ysteries are free and open to all00who are worthy+
It is true that morals and virtues are a#solutely essential pre0reHuisites00#ut not these
alone+
It is true that there is ,ne God00#ut Cahweh is not that )eity+
It is true that there are grades of #eing and intelligence #etween the $upreme and man00
#ut
p+ 11A
the gods are not the wor7 of men(s hands or devils: while the angels are creatures of
light+
It is true that philosophy alone cannot solve the pro#lem00#ut it must not #e neglected+
It is true that all men will #e FsavedF00#ut not rather the poor than the rich: the: ignorant
than the learned+
In protestantism in things religious there is no middle ground among the uninstructed+
"hey fly to the opposite pole+ "herefore: when the new impulse seiIes on the people: we
are to have a #rea7ing down of old #arriers and a striving after a new order of things:
#ut at the same time a wild intolerance: a glorification of ignorance: a wholesale
condemnationU a social upheaval: followed #y a political triumph+ ,ne thing: however:
is acHuired definitely: a new lease of life for faith+
It was good for the people to #elieve with all their heart after so much dis#eliefU it was
good for them to ma7e virtue paramount as the first all0necessary step to a 7nowledge of
God+ It was good to set aside the things of the #ody and love the things of the soulU it
was good to #ring reality of life once more into the hearts of men+
'hat might have #een if more temperate counsels had prevailed: who can sayP
"he main fact was that one race was dying and another #eing #orn+ "he memories of the
past crowded into the old #rain: #ut the new #rain was una#le to register them e!cept in
their cruder forms+ "he memory which succeeded in eventually impressing itself with
most distinctness on the new #rain: was
p+ 11<
perchance the most suited to the vigorous and warli7e races that were to replace the old
races of the &oman EmpireU this memory was the tradition of the Jew+
Jewish and Christian $chools+'e are of course in this only loo7ing at the popular and outer
side of the great movement which transformed the general religious consciousness of
the ancient world+ 'ithin was much of great e!cellence: only a portion of which could
#e understood #y the young #rain of the new race+ 1ut now that the race is growing into
manhood it will remem#er more of itU it has already recovered its memory of science
and philosophy: and its memory of religion will dou#tless ere long #e #rought through+
'e are still: however: loo7ing at the outer conditions among which the Gnosis was
wor7ing+ t le!andria: ever since its foundation: the Jews had #een an important
element in the life of the city+ "hough the translation of the 4e#rew scriptures #y the so0
called F$eventyF had #een #egun in the reign of Ptolemy Philadelphus: it does not seem
to have attracted the attention of the Gree7 official savants+ Jewish ideas at le!andria
were at that time confined to Jews:00and naturally so: for in the #eginning these most
e!clusive and intolerant religionists 7ept their ideas to themselves and guarded them
Lealously from the Gentiles+ Later on the Jewish schools at le!andria were so esteemed
#y their nation throughout the East: that the le!andrian &a##is were 7nown as the
FLight of Israel:F and continued to #e the centre of
p+ 11E
Oparagraph continuesQ Jewish thought and learning for several centuries+ 'ithin these it was that
the Jews perfected their theories of religion and wor7ed out what they had gleaned of
F7a#alisticF lore from the Chald-ans and 1a#ylonians: and also from the wisdom0
traditions of Egypt+
*any of the 4e#rew doctors: moreover: were students of Grecian thought and literature:
and are therefore 7nown as 4ellenists+ $ome of these wrote in Gree7: and it was chiefly
through their wor7s that the Grecian world derived its information on things Jewish+
risto#ulus: whose date is un7nown: #ut is conLecturally a#out 1+C+ 1A0: had
endeavoured to maintain that the Peripatetic philosophy was derived from *oses00a
wild theory that was su#seHuently developed and e!panded to a ludicrous e!tent: and
?Plato #eing su#stituted for ristotle@ was in the greatest favour even among such
enlightened Church %athers as Clement of le!andria and ,rigen+ "his theory of
risto#ulus was the forerunner of the still more fantastic theory: invented #y Justin
*artyr: that the wisdom of antiHuity: wherever found: was a Fplagiarism #y
anticipationF of the )evil: in order to spite the new religionU and this pitiful hypothesis
has #een faithfully reproduced #y Christian apologists almost down to our own time+
Philo ?circa 1+C+ ;A00+)+ DA@: however: is the most renowned of the 4ellenists+ 4e was
a great admirer of Plato: and his wor7 #rings out many similarities #etween &a##inical
religious thought and Gree7 philosophy+ It is true that Philo(s method of allegorical
p+ 11B
e!egesis: where#y he reads high philosophical conceptions into the crude narratives of
the myths of Israel: is no longer regarded as legitimateU #ut his writings are nevertheless
of great value+ Philo #elieved not only that the ,ld Covenant documents were inspired
in every part: #ut also that every name therein contained a hidden meaning of highest
import+ In this way he strove to e!plain away the crudities of the literal narrative+
1ut though Philo(s method00where#y he could invo7e the authority of F*osesF for the
ideas of his school00is scientifically inadmissi#le: when the 1i#le documents are
su#mitted to the searching of historic and philological criticism: nevertheless his
numerous tractates are of great importance as supplying us with a record of the ideas
which were current in the circles or schools with which Philo was in contact+ "hey are a
precious indication of the e!istence of communities who thought as Philo thought: and a
valua#le means of #ecoming acHuainted with the scope of the Jewish Gnosis in a
propagandist form+
Josephus ?+)+ =E0100@: the famous historian: also wrote in Gree7: and so made 7nown
his nation far and wide throughout the Gr-co0&oman world+
4ere: therefore: we have indications of the direct points of contact #etween Gree7 and
propagandist Jewish thought+ .ow Christianity in its popular origins had entirely
entangled itself with the popular Jewish tradition of religion: a tradition that was
innocent of all philosophy or 7a#alistic mysticism+ "he Gentiles who were admitted into
the new faith:
p+ 119
however: soon grew restive at the imposition of the rite of circumcision: which the
earliest propagandists insisted uponU and so the first FheresyF arose: and the FChurch of
Jerusalem:F which remained essentially Jewish in all things: speedily resolved itself into
a narrow sect: even for those who regarded + Judaism as the only forerunner of the new
faith+ s time went on: however: and either men of greater education Loined their ran7s:
or in their propaganda they were forced to study themselves to meet the o#Lections of
educated opponents: wider and more li#eral views o#tained among a num#er of the
Christians: and the other great religious traditions and philosophies contacted the
popular stream+ ll such views: however: were loo7ed upon with great suspicion #y the
Forthodo!:F or rather that view which finally #ecame orthodo!+ nd so as time went on:
even the very moderate li#eralism of Clemens and ,rigen was regarded as a grave
dangerU and with the triumph of narrow orthodo!y: and the condemnation of learning:
,rigen himself was at last anathematiIed+
It was the le!andrian school of Christian philosophy: of which the most famous
doctors were the same Clemens and ,rigen: which laid the first foundations of General
Christian theologyU and that school owed its evolution to its contact with Grecian
thought+ "here is a pleasant story of its first #eginnings to which we may #riefly refer+
"owards the end of the first century the Christians esta#lished a school in le!andria:
the city of schools+ It was a $unday0school for children: called the )idascaleion+ 'ith
courageous faith it was esta#lished hard #y the
p+ 1;0
door of the world0famous *useum: from whose chairs the general Christians: owing to
their ignorance of art and science and philosophy: were e!cluded+ %rom that same
$unday0schoolU however: arose the vast fa#ric of Catholic theologyU for the teachers of
the )idascaleion were forced to loo7 to their laurels: and they soon num#ered in their
ran7s men who had already received education in the Grecian schools of thought and
training+
$uch is a #rief s7etch of le!andria and her schools: and it was in outer contact with
such a seething world of thought and endeavour: that some of the greatest of the Gnostic
doctors lived+ "hey were found of course elsewhere in the world00in $yria: sia *inor:
and Italy: in Gaul and $painU #ut the #est picture of the ancient world with which they
were in outer contact: is to #e s7etched in the city where Egypt and frica: &ome and
Greece: $yria and ra#ia met together+
p+ 1;1
Genera an! Gnosti" C#ristianity
T'& &0+$TI) F C#T'+IC C'RISTI#)IT,.
"4E historical origins of Christianity are hidden in impenetra#le o#scurity+ ,f the
actual history of "he Canon+ the first half of the first century we have no 7nowledge+ ,f
the history of the ne!t hundred years also we have for the most part to rely on
conLecture+ "he now universally received canonical account was a selection from a mass
of tradition and legendU it is only in the second half of the second century that the idea
of a Canon of the .ew "estament ma7es its appearance: and is gradually developed #y
the Church of &ome and the 'estern %athers+ "he early le!andrian theologians: such
as Clement: are still ignorant of a precise Canon+ %ollowing on the lines of the earliest
apologists of a special view of Christianity: such+ as Justin: and using this evolving
Canon as the sole test of orthodo!y: Iren-us: "ertullian and 4ippolytus: supported #y
the &oman Church: lay the foundations of Fcatholicity:F
p+ 1;;
and #egin to raise the first courses of that enormous edifice of dogma which is to0day
regarded as the only authentic view of the Church of Christ+
"he first two centuries: however: instead of confirming the #oast of the later orthodo!:
Fone church: one faith: always and everywhere:F on the contrary present us with the
picture of many lines of evolution of #elief: practice: and organisation+ "he struggle for
life was #eing fiercely waged: and though the Fsurvival of the fittestF resulted as usual:
there were freHuent crises in which the final FfittestF is hardly discerni#le and at times
disappears from view+
"he Gospels+"he view of the Christian origins which eventually #ecame the orthodo!
tradition #ased itself mainly upon Gospel0documents composed: in all pro#a#ility: some
time in the reign of 4adrian ?+)+ 11E01=B@+ "he s7eleton of three of these Gospels was
presuma#ly a collection of $ayings and a narrative of )oings in the form of an ideal
life: a s7etch composed #y one of the FpostlesF of the inner communities and designed
for pu#lic circulation+ &ound this nucleus the compilers of the three documents wove
other matter selected from a vast mass of myth: legend: and traditionU they were
evidently men of great piety: and their selection of material produced narratives of great
dignity: and cast aside much in circulation that was foolish and fantastic: the remains of
which we have still preserved in some of the apocryphal Gospels+ "he writer of the
fourth document was a natural mystic who adorned his account with a #eauty of
conception
p+ 1;=
and a charm of feeling that reflect the highest inspiration+
t the same time the canonical selection most fortunately preserved for us documents of
far greater historic value+
In the Letters of Paul: the maLority of which are in the main: I #elieve: authentic: we
have the earliest "he Letters of Paul+ historic records of Christianity which we possess+ "he
Pauline Letters date #ac7 to the middle of the first century: and are the true point of
departure for any really historic research into the origins+ ,n reading these Letters it is
almost impossi#le to persuade ourselves that Paul was acHuainted with the statements of
the later historiciIed account of the four canonical GospelsU all his conceptions #reathe a
totally different atmosphere+
Instead of preaching the Jesus of the historiciIed Gospels: he preaches the doctrine of
the mystic Christ+ 4e not only seems to #e ignorant of the )oings #ut even of the
$ayings in any form 7nown to usU nevertheless it is almost certain that some collection
of $ayings must have e!isted and #een used #y the followers of the pu#lic teaching in
his time+ "hough innumera#le opportunities occur in his writings for reference to the
canonical $ayings and )oings: where#y the power of his e!hortations would have #een
enormously increased: he a#stains from ma7ing any+ ,n the other hand: we find his
Letters replete with conceptions and technical terms which receive no e!planation in the
traditions of General Christianity: #ut are fundamental with the handers0on of the
Gnosis+
p+ 1;D
"he picture which the letters of Paul give us of the actual state of affairs in the middle
of the first century is that of an independent propagandist: with his own illumination: in
contact with the ideas of an inner school on the one hand: and with outer communities
of various 7inds on the other+ 'hatever the inner schools may have #een: the outer
communities among which Paul la#oured were Jewish: synagogues of the orthodo!
Jews: synagogues of the outer communities of the Essenes: communities which had
received some tradition of the pu#lic teaching of Jesus as well: and understood or
misunderstood it as the case may have #een+
"he Gentilisation of Christianity+Paul(s mission was to #rea7 down Jewish e!clusiveness and
pioneer the way for the gentiliIation of Christianity+ "he century which followed this
propaganda of Paul ?A001A0@ is: according to 4arnac7: characterised #y the following
featuresS
?i@ "he rapid disappearance of Jewish ?that is to say: primitive and original@ OpopularQ
Christianity+
?ii@ Every mem#er of the community was supposed to have received the F$pirit of GodFU
the teaching was Fcharismatic:F that is to say: of the nature of Fspiritual gifts+F
?iii@ "he e!pectation of the approaching end of the age: and the reign of Christ on earth
for a thousand years00FchiliasmF00was in universal favour+
?iv@ Christianity was a mode of life: not a dogma+
?v@ "here were no fi!ed doctrinal forms: and accordingly the greatest freedom in
Christian preaching+
p+ 1;A
?vi@ "he $ayings of the Lord and the ,ld "estament were not as yet a#solute authoritiesU
the F$piritF could set them aside+
?vii@ "here was no fi!ed political union of the ChurchesU each community was
independent+
?viii@ "his period gave rise to Fa Huite uniHue literature: in which were manufactured
facts for the past and for the future: and which did not su#mit to the usual literary rules
and forms: #ut came forward with the loftiest pretensions+F
?i!@ Particular sayings and arguments of assumed Fpostolic "eachersF were #rought
forward as #eing of great authority+
t the same time: #esides this gentiliIing tendency: which was always really
su#ordinated to the Jewish original impulse: though flattering itself that it had entirely
sha7en off the fetters of the Fcircumcision:F there was a truly universaliIing tendency at
wor7 in the #ac7groundU and it is this endeavour to universaliIe Christianity which is
the grand inspiration underlying the #est of the Gnostic efforts we have to review+ 1ut
this universaliIing does not #elong to the line of the origins along which General
Christianity su#seHuently traced its descent+
p+ 1;<
T'& &!I)IT&S.
"he .aIor-ans+Epiphanius would have it that the Christians were first called Iess-i: and
says they are mentioned under this name in the writings of Philo+ "he followers of the
earliest converts of Jesus are also said to have #een called .aIor-i+ Even towards the
end of the fourth century the .aIor-ans were still found scattered throughout CYle0
$yria: )ecapolis: Pella ?whither they fled at the destruction of Jerusalem@: the region
#eyond Jordan: and far away to *esopotamia+ "heir collection of the logoi was called
'he Gospel according to the "ebre2s: and differed greatly from the synoptic accounts
of the Canon+ Even to this day a remnant of the .aIor-ans is said #y some to survive in
the *anda/tes: a strange sect dwelling in the marshes of $outhern 1a#ylonia: #ut their
curious scripture: 'he -ook o3 Adam: as preserved in the &ode> Nasar@us: #ears no
resem#lance whatever to the 7nown fragments of "he Gospel according to the 4e#rews:
though some of their rites are very similar to the rites of some communities of the
F&ighteousF referred to in that strange Jewish pseudepigraph 'he .ibylline ;racles+
'ho the original Iess-ans or .aIor-ans were: is wrapped in the greatest o#scurityU
under another of their designations: however: the E#ionites or FPoor *en:F we can
o#tain some further information+ "hese early outer followers of Jesus were finally
ostraciIed from the orthodo! fold: and so completely
p+ 1;E
were their origin and history o#scured #y the su#seHuent industry of heresy0hunters: that
we finally find them fathered on a certain E#ion: who is as non0e!istent as several other
heretics: such as Epiphanes: >olar#asus and El7esai: who were invented #y the Ieal and
ignorance of fourth0century h-resiologists and Fhistorians+F Epiphanes is the later
personification of an unnamed FdistinguishedF ?epiphanes@ teacherU >olar#asus is the
personification of the Fsacred fourF ?kolDarba@: and El7esai the personification of the
Fhidden powerF ?elkesai@+ $o eager were the later refutators to add to their list of
heretics: that they invented the names of persons from epithets and doctrines+ $o with
E#ion+
"he E#ionites were originally so called #ecause they were FpoorFU the later orthodo!
su#seHuently "he Poor *en+ added Fin intelligenceF or Fin their ideas a#out Christ+F nd
this may very well have #een the case: and dou#tless many grossly misunderstood the
pu#lic teaching of Jesus: for it should not #e forgotten that one of the main factors to #e
ta7en into account in reviewing the su#seHuent rapid progress of the new religion was
the social revolution+ In the minds of the most ignorant of the earliest followers of the
pu#lic teaching: the greatest hope aroused may well have #een the near approach of the
day when the FpoorF should #e elevated a#ove the Frich+F 1ut this was the view of the
most ignorant onlyU though dou#tless they were numerous enough+
.evertheless it was E#ionism which preserved the tradition of the earliest converts of
the pu#lic teaching: and the E#ionite communities dou#tless
p+ 1;B
possessed a collection of the pu#lic $ayings and #ased their lives upon them+
It was against these original followers of the pu#lic teaching of Jesus that Paul
contended in his efforts to gentiliIe Christianity+ %or many a long year this Petro0
Pauline controversy was waged with great #itterness: and the Canon of the .ew
"estament is thought #y some to have #een the means adopted to form the #asis of a
future reconciliationU the Petrine and Pauline documents were carefully edited: and
#etween the Gospel portion and the Pauline letters was inserted the new0forged lin7 of
the Acts o3 the Apostles: a carefully edited selection from a huge mass of legendary Acts:
welded together into a narrative and em#ellished with speeches after the manner of
"hucydides+
"he E#ionite "radition of Jesus+4ow then did the original E#ionites view the person and
teaching of JesusP "hey regarded their leader as a wise man: a prophet: a Jonas: nay
even a $olomon+ *oreover: he was a manifestation of the *essiah: the nointed: who
was to come: #ut he had not yet appeared as the *essiahU that would only #e at his
second coming+ In his #irth as Jesus: he was a prophet simply+ "he .ew )ispensation
was #ut the continuation of the ,ld LawU all was essentially Jewish+ "hey therefore
e!pected the coming of the *essiah as literally prophesied #y their men of old+ 4e was
to come as 7ing: and then all the nations would #e su#Lected to the power of the Chosen
People: and for a thousand years there would #e peace and prosperity and plenty on
earth+
p+ 1;9
Jesus was a man: #orn as all men: the human son of Joseph and *ary+ It was only at his
#aptism: at thirty years of age: that the $pirit descended upon him and he #ecame a
prophet+ "hey: therefore: guarded his $ayings as a precious deposit: handing them down
#y word of mouth+ "he E#ionites 7new nothing of the pre0e!istence or divinity of their
revered prophet+ It is true that Jesus was Fchrist:F #ut so also would all #e who fulfilled
the Law+ "hus they naturally repudiated Paul and his new doctrine entirelyU for them
Paul was a deceiver and an apostate from the Law: they even denied that he was a Jew+
It was only later that they used 'he Gospel according to the "ebre2s: which Jerome
says was the same as 'he Gospel o3 the '2el=e Apostles and 'he Gospel o3 the
Na#arenes: that is to say: of the .aIor-ans+ It should #e remem#ered that these
.aIor-ans 7new nothing of the .aIareth legend: which was su#seHuently developed #y
the Fin order that it might #e fulfilledF school of historiciIers+
"he E#ionites did not return to Jerusalem when the emperor permitted the new colony
of 5lia Capitolina to #e esta#lished in 1=B: for no Jew was allowed to return+ "he new
town was Gentile+ "herefore: when we read of Fthe re0constitution of the mother
churchF at 5lia Colonia: in Church historians: little reliance can #e placed upon such
assertions+ "he Fmother church:F #ased on the pu#lic teaching: was E#ionite and
remained E#ionite: the community at 5lia Colonia was Gentile and therefore Pauline+
p+ 1=0
Christianity: as understood #y the E#ionites: #eing an essentially national doctrine:
Paulinism was a necessity if any pu#lic attempt at universality was to #e madeU
therefore it was that the true historical side of popular Christianity ?the original E#ionite
tradition@ #ecame more and more o#scured: until finally it had so completely
disappeared from the area of such tradition: that a new FhistoryF could with safety #e
developed to suit the dogmatic evolution inaugurated #y Paul+
"he later forms of E#ionism: however: which survived for several centuries: were of a
Gnostic nature: and reveal the contact of these outer communities of primitive
Christendom #ased on the pu#lic teaching with an inner Jewish tradition: which
evidently e!isted contemporaneously with Paul: and may have e!isted far earlier+
p+ 1=1
T'& &SS&)&S.
1$I.G themselves on the $ayings preserved in the canonical Gospels and on the
description of the communities given in the Acts: many have supposed that Jesus was a
mem#er of or intimately acHuainted with the doctrines and discipline of the Essene
communities+ 'ho then were these Essenes or 4ealersP
%or centuries #efore the Christian era Essene communities had dwelt on the shores of
the )ead $ea+ "hese Essenes or Ess-ans: in the days of Philo and Josephus: were
im#ued with the utmost reverence for *oses and the Law+ "hey #elieved in God: the
creator: in the immortality of the soul: and in a future state of retri#ution+ %inding it
impossi#le to carry out in ordinary life the minute regulations of the laws of purity: they
had adopted the life of ascetic communism+ "heir chief characteristic was the doctrine
of love00love to God: love of virtue: and love of man7ind00and the practical way in
which they carried out their precepts aroused the admiration of all+
"heir strict o#servance of the purificatory discipline enacted #y the Levitical institutions
thus compelled them to #ecome a self0supporting communityU all wor7ed at a trade:
they cultivated their own fields: manufactured all the articles of food and dress which
they used: and thus in every way avoided contact with those who did not o#serve the
same rules+ "hey also appear in their inner circles to have #een strict celi#ates+
p+ 1=;
"heir *anner of Life+"heir manner of life was as followsS they rose #efore the sun: and no
word was uttered until they had assem#led together and: with faces turned towards the
dawn: offered up prayers for the renewal of the light+ Each then went to his appointed
tas7 under the supervision of the stewards or overseers ?F#ishopsF@ elected #y universal
suffrage+ t eleven o(cloc7 they again assem#led and: putting off their wor7ing clothes:
performed the daily rite of #aptism in cold waterU then clothing themselves in white
linen ro#es: they proceeded to the common meal: which they regarded as a sacramentU
the refectory was a Fholy temple+F "hey ate in silence: and the food was of the plainest00
#read and vegeta#les+ 1efore the meal a #lessing was invo7ed: and at the end than7s
were rendered+ "he mem#ers too7 their seats according to seniority+ "hey then went
forth to wor7 again until the evening: when they again assem#led for the common meal+
Certain hours of the day: however: were devoted to the study of the mysteries of nature
and of revelation: as well as of the powers of the celestial hierarchies: the names of the
angels: etc+U for they had an inner instruction: which was guarded with the utmost
secrecy+
"his was the rule for the wee70days: while the $a##ath was 7ept with e!treme rigour+
"hey had: however: no priests: and any one who was FmovedF to do so: too7 up the
reading of the Law: and the e!position of the mysteries connected with the
"etragrammaton: or four0lettered mystery0name of the Creative Power: and the angelic
worlds+ "he
p+ 1==
Oparagraph continuesQ Essenes: therefore: were evidently in contact with Chald-an F7a#alismF
and the Joroastrian tradition of the discipline of purityU logic and metaphysics:
however: were eschewed as inLurious to a devotional life+
"here were four degrees in the communityS ?i+@ novicesU ?ii+@ approachersU ?iii+@ new full
mem#ers: or associatesU ?iv+@ old mem#ers: or elders+
?i+@ fter the first year the novice gave all his possessions to the common treasury: and
received a copy of the regulations: a spade ?for the purpose descri#ed in *oses6 camp0
regulations@: and a white ro#e: the sym#ol of purityU #ut the novice was still e!cluded
from the lustral rites and common meal++
?ii+@ fter two years more: the novice shared in the lustral rites: #ut was still e!cluded
from the common meal+
?iii+@ "he associates were #ound #y the most solemn assurances: and in case of any
delinHuency could only #e Ludged #y the Fassem#ly:F consisting of one hundred
mem#ers+
Essenism is said #y some to have #een an e!aggerated form of PharisaismU and it may
#e a "he )egrees of 4oliness+ matter of surprise to those whose only 7nowledge of the
Pharisees is derived front canonical documents: to learn that the highest aim of this
enlightened school of Judaism was to attain to such a state of holiness as to #e a#le to
perform miraculous cures and to prophesy+ "he Fdegrees of holinessF practised #y the
Pharisees are said to have #eenS ?i+@ the study of the Law and circumspectionU ?ii+@ the
noviciate: in which the apron was the sym#ol of purityU ?iii+@ e!ternal
p+ 1=D
purity: #y means of lustrations or #aptismsU ?iv+@ celi#acyU ?v+@ inward purity: purity of
thoughtU ?vi+@ a higher stage still: which is not further definedU ?vii+@ mee7ness and
holinessU ?viii+@ dread of every sinU ?i!+@ the highest stage of holinessU ?!+@ the stage
which ena#led the adept to heal the sic7 and raise the dead+
'e should: however: remem#er that the 4ealers a#solutely refused to have anything to
do with the #lood0sacrifices of the "emple0worship: and refused to #elieve in the
resurrection of the physical #ody: which the rest of the Pharisees held as a cardinal
doctrine+
In this #rief s7etch it is of course impossi#le to point out the stri7ing similarities
#etween the discipline of the Essenes and that of the "herapeut- of Egypt and of the
,rphic and Pythagorean schools+ Every su#Lect referred to in these essays reHuires a
volume or several volumes for its proper treatmentU we can only set up a few finger0
posts: and leave the reader to ma7e his own investigations+
1ut #efore leaving this most interesting theme: it will #e necessary to point to the
identity #etween many of the Essene regulations and the Gospel teachings and
traditions+
Points of Contact with Christianity+Converts were reHuired to sell their possessions and give
to the poor: for the laying up of treasure was regarded as inLurious to a spiritual life+ .ot
only did the Essenes despise riches: #ut they lived a life of self0imposed poverty+ Love
of the #rotherhood and of one(s neigh#our was the soul of Essene life: and the #asis of
all actionU and this characteristic of
p+ 1=A
their discipline called forth universal admiration+ "he mem#ers lived together as in a
family: had all things in common: and appointed a steward to manage the common #ag+
'hen travelling they would lodge with #rethren whom they had never seen #efore: as
though with the oldest and most intimate friendsU and thus they too7 nothing with them
when they went on a Lourney+ ll mem#ers were set on the same level: and the authority
of one over another was for#iddenU nevertheless mutual service was strictly enLoined+
"hey were also great lovers of peace: and so refused to ta7e arms or manufacture
warli7e weaponsU moreover they proscri#ed slavery+ %inally: the end of the Essenes was
to #e mee7 and lowly in spirit: to mortify all sinful lusts: to #e pure in heart: to hate evil
#ut reclaim the evildoer: and to #e merciful to all men+ *oreover: their yea was to #e
yea: and their nay: nay+ "hey were devoted to the curing of the sic7: the healing of #oth
#ody and soul: and regarded the power to perform miraculous cures and cast out evil
spirits as the highest stage of discipline+ In #rief: they strove to #e so pure as to #ecome
temples of the 4oly $pirit: and thus seers and prophets+
"o these inner communities were attached outer circles of pupils living in the world:
and found in all the main centres of the )iaspora+
Philo distinguishes the Essenes from the "herapeuts #y saying that the former were
devoted to the FpracticalF life: while the latter proceeded to the higher stage of the
FcontemplativeF life: and devoted themselves to still higher pro#lems of
p+ 1=<
religion and philosophy: and it is in this direction that we must loo7 for the #est in
Gnosticism+
T'& T&)/&)CI&S F G)STICISM.
"he F$eculariIingF of Christianity+18" here again accurate historical data are out of the
Huestion: and we have for the most part to deal with what the Germans call F'enden#+F
4arnac7 spea7s of the tendency: which #y long convention is generally called Gnostic:
as the Facute seculariIing of Christianity+F 'hat then is the meaning of this phraseP
Catholic dogma is said to #e the outcome of the gradual helleniIing of general
Christianity: that is to say: the modification of popular tradition #y the philosophical and
theological method+ ll evolution of popular #eliefs ta7es time: and the results arrived
at #y the general mind only after centuries: are invaria#ly anticipated #y minds of
greater instruction generations #efore+ "he Galileos of the world are invaria#ly
condemned #y their contemporaries+ "he Gnostic mind rapidly arrived on the one hand
at many conclusions which the Catholics gradually adopted only after generations of
hesitation: and on the other at a num#er of conclusions which even to our present
generation seem too premature+ ll theosophic students are: in matters of religion:
centuries #efore their time: for the simple reason that they are endeavouring #y every
means in their power to shorten the time of normal evolution and reach the mystic goal:
which at every moment of time is near at hand 2ithin: #ut
p+ 1=E
for the maLority is far distant along the normal path of e!ternal evolution+
"he phrase Facute seculariIing of Christianity:F then: represents the rapid theologiIing
and systematiIing of ChristianityU #ut I dou#t whether this altogether accounts for the
facts+ "he Gnosis was pre0ChristianU the Christ illumined its tradition: and #y 4is pu#lic
teaching practically threw open to all what had previously #een 7ept Fsecret from the
creation of the worldF00to spea7 more accurately: the intermediate grades of the
*ysteries+ "he leaven wor7ed: and in course of time much that had #een previously
7ept for the FworthyF alone: was forced into pu#licity and made common property+ It
was forced out #y the stress of circumstances: inaugurated #y the propaganda of Paul:
and intensified #y su#seHuent h-resiological controversy+ "he Gnostics claimed that
there were two lines of tradition00the pu#lic sayings: and the inner teachings which dealt
with things that the people in the world could not understand+ "his side of their teaching
they 7ept at first entirely to themselves: and only gradually put forth a small portion of
itU the rest they 7ept in closest secrecy: as they 7new it could not possi#ly #e
understood+
"he Gnostics were: then: the first Christian theologists: and if it is a cause for
reprehension that the real historical side of the new movement was o#scured in order to
suit the necessities of a religion which aspired to universality: then the Gnostics are the
chief culprits+
Catholicism finally: #y accepting the ,ld "estament
p+ 1=B
Oparagraph continuesQ Cahweh not Fthe %atherF of Jesus+Canon in its literal interpretation: adopted the
#eliefs of popular Judaism and the Cahweh0cult: #ut in the earlier years it had #een
inclined to see7 for an allegorical interpretation+ Gnosticism: on the contrary: whenever
it did not entirely reLect the ,ld Covenant documents: invaria#ly adopted not only the
allegorical method: #ut also a canon of criticism which minutely classified the
FinspirationF and so sifted out most of the o#Lectiona#le passages from the Jewish
Canon+
"hus: in pursuit of a universal ideal: the tri#al God00or rather: the crude views of the
uninstructed Jewish populace as to Cahweh00was: when not entirely reLected: placed in
a very su#ordinate position+ In #rief: the Cahweh of the Eloh9m was not the %ather of
JesusU the )emiurgos: or creative power of the world: was not the *ystery God over all+
"he Inner "eaching+nd Lust as this idea of the true God transcended the popular notions of
deity: so did the true teaching of the Gnosis illumine the enigmatical sayings or
para#les+ "he ethical teachings: or F'ords of the Lord:F and the para#les: reHuired
interpretationU the literal meaning was sufficient for the people: #ut for the truly spiritual
minded there was an infinite vista of inner meaning which could #e revealed to the eye
of the true Gnostic+ "hus the plain ethical teaching and the unintelligi#le dar7 sayings
were for the uninstructedU #ut there was a further instruction: an esoteric or inner
doctrine: which was imparted to the worthy alone+ *any gospels and apocalypses were
thus
p+ 1=9
compiled under the inspiration of the F$pirit:F as it was claimed00all purporting to #e the
instruction vouchsafed #y Jesus to 4is disciples after the Fresurrection from the dead:F
which mystical phrase they mostly represented as meaning the new #irth or Gnostic
illumination: the coming to life of the soul from its previous dead state+ 1ut even these
Gnostic treatises did not reveal the whole matterU true: they e!plained many things in
terms of internal states and spiritual processesU #ut they still left much une!plained: and
the final revelation was only communicated #y word of mouth in the #ody: and #y
vision out of the #ody+
"hus it was a custom with them to divide man7ind into three classesS ?a@ the lowest: or
2arious Classes of souls+ Fhylics:F were those who were so entirely dead to spiritual things
that they were as the hylE: or unperceptive matter of the worldU ?b@ the intermediate class
were called Fphychics:F for though #elievers in things spiritual: they were #elievers
simply: and reHuired miracles and signs to strengthen their faithU ?c@ whereas the
Fpneumatics:F or spiritual: the highest class: were those capa#le of 7nowledge of
spiritual matters: those who could receive the Gnosis+
It is somewhat the custom in our days in e!treme circles to claim that all men are
FeHual+F "he modern theologian wisely Hualifies this claim #y the adver# Fmorally+F
"hus stated the idea is #y no means a peculiarly Christian view00for the doctrine is
common to all the great religions: seeing that it simply asserts the great principle of
Lustice as one
p+ 1D0
of the manifestations of )eity+ "he Gnostic view: however: is far clearer: and more in
accord with the facts of evolutionU it admits the Fmorally eHual:F #ut it further asserts
difference of degree: not only in #ody and soul: #ut also in spirit: in order to ma7e the
morality proportional: and so to carry out the inner meaning of the para#le of the talents+
"his classification o#tained not only among men: #ut also among powersU and the
prophets of the ,ld "estament as instruments of such powers were: as stated a#ove: thus
sorted out into an order of dignity+
"he Person of Jesus+"he personality of Jesus: the prophet of the new tidings proved:
however: a very difficult pro#lem for the Gnostic doctors: and we can find e!amples of
every shade of opinion among them00from the original E#ionite view that he was simply
a good and holy man: to the very antipodes of #eliefU that he was not only a descent of
the Logos of God00a familiar idea to ,riental antiHuity00#ut in deed and in his person
very God of very God: a necessity forced upon faith #y the #oastful spirit of an
enthusiasm which sought to transcend the claims of every e!isting religion+
"he person of Jesus was thus made to #ear the #urden of every possi#ility of the occult
world and every hidden power of human nature+ In their endeavours to reconcile the
ideas of a suffering man and of a triumphant initiator and 7ing of the universe ?#oth
sensi#le and intellectual@: they had recourse to the e!pedient of )ocetism: a theory
which could cover every phase of contradiction in the sharp Lu!taposition of the divine
and human natures of their ideal+ "he
p+ 1D1
docetic theory is the theory of Fappearance+F sharp distinction was made #etween
Christ: the divine -on or perfected Fman:F and Jesus the personality+ "he God: or rather
God: in Christ: did not suffer: #ut appeared to sufferU the lower man: Jesus: alone
suffered+ ,r again: Christ was not really incarnated in a man Jesus: #ut too7 to himself a
phantasmal #ody called Jesus+ 1ut these were su#seHuent doctrinal developments on the
ground of certain inner factsS ?a@ that a phantasmal #ody can #e used #y the Fperfect:F
#e made to appear and disappear at will: and #ecome dense or materialised: so as to #e
felt physicallyU and ?b@ that the physical #ody of another: usually a pupil: can #e used #y
a master of wisdom as a medium for instruction+ $uch underlying ideas occur in Gnostic
treatises and form an important part of their christology: especially with regard to the
period of instruction after the Fresurrection+F
In fact no pro#lem appeared too lofty for the intuition of the Gnostic philosopherU the
whence: "he *ain )octrines+ whither: why: and how of things: were searched into with
amaIing daring+ .ot only was their cosmogony of the most su#lime and comple!
character: #ut the limits of the sensi#le world were too narrow to contain it: so that they
sought for its origins in the intellectual and spiritual regions of the immanent mind of
deity: wherein they postulated a transcendent -onology which pourtrayed the
energiIings of the divine ideation+ EHually comple! was their anthropogony: and
eHually su#lime the potentialities which they postulated of the human soul and spirit+
p+ 1D;
s to their soteriology: or theory of the salvation or regeneration of man7ind: they did
not confine the idea to the crude and limited notion of a physical passion #y a single
individual: #ut e!panded it into a stupendous cosmical process: wrought #y the volition
of the Logos in 4is own nature+
"heir eschatology: or doctrine of the Flast things:F again painted for man7ind at the end
of the world0cycle a future which gave Fnir=FaF to the FspiritualF and -onian #liss to
the Fpsychic:F while the FhylicF remained in the o#scuration of matter until the end of
the FGreat PeaceF00a picture somewhat different from the crude e!pectation of the good
feasting time on earth of the FPoor *en:F which 4arnac7 technically refers to as a
Fsensuous eud-monistic eschatology+F
%inally: the whole of their doctrine revolved round the conception of cyclic law for #oth
the universal and the individual soul+ "hus we find the Gnostics invaria#ly teaching the
doctrine not only of the pre^!istence #ut also of the re#irth of human soulsU and though
a chief feature of their dogmas was the main doctrine of forgiveness of sins: they
nevertheless held rigidly to the infalli#le wor7ing out of the great law of cause and
effect+ It is somewhat curious that these two main doctrines: which e!plain so much in
Gnosticism and throw light on so many dar7 places: have #een either entirely
overloo7ed or: when not unintelligently slurred over: despatched with a few hurried
remar7s in which the critic is more at pains to apologiIe for touching on such ridiculous
superstitions as FmetempsychosisF and Ffate:F than to elucidate tenets which are a 7ey to
the whole position+
p+ 1D=
T'& +IT&R#T$R& #)/ S$RC&S F G)STICISM.
"4E study of Gnosticism has so far #een almost entirely confined to specialists: whose
wor7s cannot #e understanded of the peopleU the ordinary reader is deterred #y the
wealth of detail: #y the difficulty of the technical terms: #y the o#scurity of theological
phraseology: and #y the feeling that he is e!pected to 7now many things of which he
has never even heard+ It is to #e hoped that ere long some competent English scholar:
endowed with the genius of lucid generaliIation: may #e induced to write a popular
s7etch of the su#Lect: in order that thin7ing men and women who have not enLoyed the
advantages of a technical training in Church history and dogmatics: may understand its
importance and a#sor#ing interest+
*eantime our present essay may: perhaps: to some e!tent serve as a Fguide to the
perple!ed:F yet not conceived on the plan or carried out with the a#ility of a
*aimonides: #ut rather the mere Lotting down of a few notes and indications which may
spare the general reader the years of la#our the writer has spent in searching through
many #oo7s+
%irst: then: as to #oo7sU what are the #est wor7s on GnosticismP "he #est #oo7s without
e!ception Literature+ are #y German scholars+ 4ere: then: we are confronted with our first
difficulty: for the general reader as a rule is a man of one language only+ %or the
ordinary English reader: therefore: such wor7s are closed #oo7s: and he must have
recourse to
p+ 1DD
translations: if such e!ist+ 8nfortunately only two of such wor7s are procura#le in
English dress+
"he second volume of the translation ?1ohn: new ed+: 1B90@ of .eander(s &hurch
"istory ?1B;A: etc+@: deals with the Gnostics: #ut the great German theologian(s wor7 is
now out of date+
"he #est general review of Gnosticism #y the light of the most recent researches: is to
#e found in 4arnac7(s admira#le "istory o3 <ogma: in the first volume: translated in
1B9D+
%or a more detailed account: $mith and 'ace(s <ictionary o3 &hristian -iography
?1BEE01BBE@ is a#solutely indispensa#le+ "he scheme of this useful wor7 contains a
general article: with lengthy articles on every Gnostic teacher: and shorter articles on a
num#er of the technical terms of the Gnosis+ Lipsius: $almon: and 4ort are responsi#le
for the wor7: and their names are a sufficient guarantee of thoroughness+
"he last two wor7s are all that are necessary for a preliminary grasp of the su#Lect: and
are the outcome of profound scholarship and admira#le critical acumen+ It is a pleasure
to su#scri#e one(s tri#ute of praise to such wor7: although the point of view assumed #y
these distinguished scholars is not sufficiently li#eral for one who is deeply convinced
that the inspiration of every honest effort to formulate the inner truth of things is really
from a#ove+
,f other English wor7s we may mention >ing(s Gnostics and their (emains ?;nd ed+:
1BBE@: a wor7 intended for the general reader+ >ing strongly
p+ 1DA
insists on a distinct Indian influence in Gnosticism: and deals with a num#er of
interesting pointsU #ut his wor7 lac7s the thoroughness of the specialist+ 4e is: however:
far removed from Forthodo!y:F and has an e!ceeding great sympathy for the Gnostics+
"he wea7est point of >ing(s wor7 is the side he has #rought into chief prominenceU the
so0called FremainsF of the Gnostics: amulets: talismans: etc+: in which >ing as a
numismatologist too7 special interest: are now stated #y the #est authorities to have had
most pro#a#ly no connection with our philosophers+ .evertheless >ing(s #oo7 is well
worth reading+
*ansel(s posthumous wor7: 'he Gnostic "eresies o3 the First and .econd &enturies
?1BEA@: is not only unsympathetic: #ut for the most part does grave inLustice to the
Gnostics: #y insisting on treating their leading ideas as a metaphysic to #e Ludged #y the
standard of modern German philosophical methods: the )ean having himself once held
a chair of philosophy+
.orton: in his 4=idences o3 the Genuineness o3 the Gospels ?1BDE@: devotes his second
volume to the Gnostics: #ut the value of his wor7 is small+
1urton(s InAuiry into the "eresies o3 the Apostolic Age ?1B;9@ might have #een written
#y an early Church %ather+ "he 1ampton lecturer(s effort and .orton(s are now #oth out
of dateU moreover their #oo7s and that of *ansel are only procura#le in the second0hand
mar7et+
$o much for wor7s in English dealing directly with Gnosticism+
p+ 1D<
"he student will find in 4arnac7 #rief #ut discriminating #i#liographies after each
chapter: in which all the #est wor7s are given: especially those of German scholarsU in
$mith and 'ace(s )ictionary each article is also followed #y a fair #i#liography+
short general #i#liography: and also a list of nearly all the latest wor7 done on the only
direct documents of Gnosticism which we possess: is to #e found in the Introduction to
my translation of the Gnostic treatise :istis .ophia ?1B9<@U and a classified #i#liography
of all the most important wor7s is appended to this essay+ "he student will #e surprised
to see how unfavoura#ly the paucity of information in English compares with the mass
of encyclop-dic wor7 in German: and how %rance also in this department of Church
history and theological research runs England very close+ 1ut the consideration of these
wor7s does not fall into the plan of this short essay+
Indirect $ources+$o much: then: for the general literature of the su#Lect in EnglishU we have
now to consider #riefly the indirect and direct documents of Gnosticism+ 1y FindirectF
documents I mean the polemical writings of the %athers of what su#seHuently
esta#lished itself as the orthodo! Catholic Church+ "hese indirect documents were
practically the only sources of information until 1BA=: when $chwartIe(s translation of
the :istis .ophia was pu#lished+ 1y FdirectF documents I mean the few Gnostic treatises
which have reached our hands through the medium of Coptic translation+
,ur indirect sources of information: therefore:
p+ 1DE
come through the hands of the most violent opponents of the GnosisU and we have only
to remem#er the intense #itterness of religious controversy at all times: and especially in
the early centuries of the Church: to ma7e us profoundly sceptical of the relia#ility of
such sources of information+ *oreover: the earlier and more contemporaneous: and
therefore comparatively more relia#le: sources are to #e found mostly in the writings of
the %athers of the 'estern Church: who were less capa#le of understanding the
philosophical and mystical pro#lems which agitated the Eastern communities+ "he
&oman and occidental mind could never really grasp Gree7 and oriental thought: and
the 'estern %athers were always the main champions of Forthodo!y+F
'e should further remem#er that we have e!tant no contemporary FrefutationF of the
first century ?if any ever e!isted@: or of the first three Huarters of the second+ "he great
Fstore0house of GnosticismF is the &efutation of Iren-us: who wrote at Lyons in Gaul:
far away from the real scene of action: in a#out the penultimate decade of the second
century+ ll su#seHuent refutators #ase themselves more or less on the treatise of
Iren-us: and freHuently copy the wor7 of the Gallic #ishop+ If: then: Iren-us can #e
shown to #e unrelia#le: the whole edifice of refutation is endangered #y the insecurity
of its foundation+ "his important point will #e considered later on+
Prior to Iren-us a certain grippa Castor: who flourished late in the reign of 4adrian:
a#out 1=A +)+:
p+ 1DB
is said #y Euse#ius to have #een the first to write against heresies+ 4is wor7 is
unfortunately lost+
Justin *artyr: the apologist: also composed a wor7 against heresiesU this $yntagma or
Compendium is also unfortunately lost+ Judging from Justin(s account of the Gospel0
story in his e!tant wor7s: it would appear that the F*emoirs of the postlesF to which
he repeatedly refers: were not identical with our four canonical Gospels: though it may
well #e that these Gospels were assuming their present shape at this period+ It may
therefore #e supposed that his wor7 upon heresies threw too strong a light on pre0
canonical controversy to ma7e its continued use desira#le+ "his may also #e the reason
of the disappearance of the wor7 of grippa Castor+ Justin flourished a#out 1D001<0
+)+
Clement of le!andria: whose greatest literary activity was from a#out 1900;0= +)+:
lived in the greatest centre of Gnostic activity: and was personally acHuainted with some
of the great doctors of the Gnosis+ 4is wor7s are for the most part free from those
wholesale accusations of immorality with which the general run of Church %athers in
after years loved to #espatter the character of the Gnostics of the first two centuries+ ll
the critics are now agreed that these accusations were unfounded calumnies as far as the
great schools and their teachers were concerned: seeing that the maLority were rigid
ascetics+ 1ut this point will come out more clearly later on+
Clement is supposed to have dealt with the higher pro#lems of Gnosticism in his lost
wor7: 'he ;utlines:
p+ 1D9
in which he endeavoured to construct a complete system of Christian teaching: the first
three #oo7s of which #ore a strong resem#lance to the three stages of the PlatonistsS ?i+@
Purification: ?ii+@ Initiation: ?iii+@ )irect 2ision+ "his wor7 is also unfortunately lost+ It
was the continuation of his famous Miscellanies: in which the Christian philosopher
la#oured to show that he was a true Gnostic himself+
"ertullian of Carthage ?fl+ ;000;;0 +)+@: whose intolerance: Ffiery Ieal:F and violently
a#usive language are notorious: wrote against heresies: mostly copying Iren-us+ %or the
*arcionites: however: he is an independent authority+ Part of the treatise against
heresies ascri#ed to "ertullian is written #y some un7nown refutator: and so we have a
Pseudo0"ertullian to ta7e into consideration+
4ippolytus: 1ishop of Portus at the mouth of the "i#er: was the disciple of Iren-us+ 4e
wrote a Compendium against all heresies: #ased almost entirely on Iren-us: which is
lostU #ut a much larger wor7 of the same %ather was in 1BD; discovered at *ount thos+
"his purported to #e a (e3utation o3 All "eresies: and adds considera#ly to our
information from indirect sourcesU for the wor7 is not a mere copy of Iren-us: #ut adds
a large mass of new matter: with Huotations from some Gnostic *$$+ which had fallen
into 4ippolytus( hands+ "he composition of this wor7 may #e dated somewhere a#out
;;; +)+
#out this time also ?;;A0;A0@ ,rigen: the great le!andrian %ather: wrote a refutation
against a
p+ 1A0
certain Celsus: who is supposed to have #een the first opponent of Christianity among
the philosophers: and who lived some seventy0five years #efore ,rigen(s time+ In this
there are passages referring to some of the Gnostics+ If then we include ,rigen(s wor7
against 'he 'rue ord of Celsus: we have mentioned all the %athers who are of any real
value for the indirect sources of Gnosticism in the first two centuries
Philaster: #ishop of 1rescia in Italy: Epiphanius: #ishop of $alamis in Cyprus: and
Jerome: fall a#out the last Huarter of the fourth century: and are therefore ?unless: of
course: they Huote from earlier writers@ too late for accuracy with regard to the things of
the first two centuries+ Philaster: moreover: is generally put out of court owing to his
overweening credulityU and the relia#ility of Epiphanius is often open to grave
suspicion: owing to his great faculty of inventing or retailing scandals and all 7inds of
foulness+
Euse#ius is fifty years earlier: #ut there is little to #e gleaned from him on the su#Lect:
and his reputation for accuracy has #een called into Huestion #y many independent
historical critics+
"heodoret(s Compendium: #ased on his predecessors and dating a#out the middle of the
fifth century: is far too late to add to our 7nowledge of the first two centuries+
"he study of these indirect documents has e!ercised the ingenuity of the critics and
resulted in a marvellously clever feat of scholarship+ Lipsius has demonstrated that
Epiphanius: Philaster: and
p+ 1A1
Oparagraph continuesQ Pseudo0"ertullian all draw from a common source: which was the lost
$yntagma or Compendium of 4ippolytus: consisting mainly of notes of the lectures of
Iren-usU that is to say: in all pro#a#ility: of the polemical tractates which the #ishop
read to his community: and on which he #ased his larger wor7+ "hus reconstructing the
lost document: he compares it with Iren-us: and infers for #oth a common authority:
pro#a#ly the lost $yntagma of Justin+
'e thus see that our main source is Iren-us+ "he (e3utation of Iren-us is the Fstore0
house of GnosticismF00according to the %athers00for the first two centuries+ Iren-us
lived far away in the wilds of GaulU is his evidence relia#leP $etting aside the general
presumption that no ecclesiastical writer at such a time could: in the nature of things:
have #een fair to the views of his opponents: which he perforce regarded as the direct
product of the prince of all iniHuity: we shall shortly see that fate has at length00only a
few years ago00placed the final proof of this presumption in our hands+
1ut meantime let us turn our attention to our )irect $ources+ direct sources of information+
'e have now no less than three Codices containing Coptic translations of original
Gree7 Gnostic wor7s+
?i+@ "he s7ew Code!: vellum: 1ritish *useum: LondonS containing the :istis .ophia
treatise and e!tracts from 'he -ooks o3 the .a=iour+
?ii+@ "he 1ruce Code! ?consisting of two distinct *$$+@: papyrus: 1odleian Li#rary:
,!fordS containing a series of lengthy fragments under the general
p+ 1A;
title 'he -ook o3 the Great )ogos according to the MysteryC another treatise of great
su#limity #ut without a titleU and a fragment or fragments of yet another treatise+
?iii+@ "he 7hm9m Code!: papyrus: Egyptian *useum: 1erlinS containing 'he Gospel
o3 Mary ?or Apocryphon o3 ,ohn@: 'he isdom o3 ,esus &hrist: and 'he Acts o3 :eter+
"he 7hm9m Code! was only discovered in 1B9<+ Prior to 1BA=: when the s7ew
Code! was translated into Latin: nothing of a practical nature was 7nown of its contents:
while the contents of the 1ruce Code! were not 7nown till 1B9101B9;: when
translations appeared in %rench and German+ 'e have to reflect on the indifference
which allowed these important documents to remain: in the one case ?Cod+ s7+@ for
eighty years without translation: and in the other ?Cod+ 1ruc+@ one hundred and twenty
years` "he first attempt at translation in English appeared only in 1B9< in my version of
:istis .ophia+
It will thus #e seen that the study of Gnosticism from direct sources is Huite recent: and
that all #ut the most recent research is out of date+ "his new view is all the more forced
upon us #y the latest discovery which in the 7hm9m *$+ places in our hands the
means of testing the accuracy of Iren-us: the sheet0anchor of h-resiologists+ 'he
Gospel o3 Mary is one of the original sources that Iren-us used+ 'e are now ena#led in
one case to control the Church %ather point #y point00and find that he has so condensed
and paraphrased his original that the consistent system of the school of Gnosticism
which
p+ 1A=
he is endeavouring to refute: appears as an incomprehensi#le Lum#le+
"his recent activity among specialists in Gnostic research: at a time when a widespread
interest in a revival of theosophic studies has prepared the way for a reconsideration of
Gnosticism from: a totally different standpoint to that of pure criticism or refutation: is a
curious coincidence+
%rom the a#ove considerations it is evident that so far are the Gnostics and their ideas
from #eing #uried in that o#livion which their opponents have so fervently desired and
so #usily striven to ensure: that now at the opening of the twentieth century: at a time
when 1i#lical criticism is wor7ing with the reincarnated energy and independence of a
*arcion: the memory of these universaliIers of Christianity is coming once more to the
front and occupying the attention of earnest students of religion+
In addition to these indirect and direct sources there is also another source that may
yield us some valua#le information: when su#mitted to the searching of an enlightened
criticism+ "he legends and traditions preserved in the Gnostic Acts deserve closer
attention than they have hitherto received: as we shall hope to show in the seHuel #y
Huotations from several of them+
p+ 1AD p+ 1AA
T#e Gnosis A""or!in$ to its Foes
p+ 1A<
,h that mine adversary had written a #oo7`
,ob ?according to the uthorised 2ersion@+
p+ 1AE
Some Gnostic Fragments Reco:ered from the Polemical -ritings of the
Church Fathers
'E shall now proceed to introduce the reader to the chief teachers and schools of
Gnosticism: as far .o Classification Possi#le+ as they are 7nown to us from the polemical
writings of the Church %athers+ 8nfortunately we are not in a position to present the
student with a satisfactory classification of the Gnostic schoolsU every classification
previously attempted has completely #ro7en down: and in the present state of our
7nowledge we must #e content to sift the different phases of development out of the
heap as #est we can+ Clement of le!andria: at the end of the second century: tried the
rough e!pedient of dividing these schools of Christendom into ascetic and licentious
sectsU .eander at the #eginning of the present century endeavoured to classify them #y
their friendly or unfriendly relations to JudaismU 1aur followed with an attempt which
too7 into consideration not
p+ 1AB
only how they regarded Judaism: #ut also their attitude to 4eathenismU *atter adopted a
geographical distri#ution into the schools of $yria: sia *inor: and EgyptU and Lipsius
followed with a more general division into the Gnosticism of $yria and of le!andria+
ll these classifications #rea7 down on many important pointsU and we are thus
compelled to follow the imperfect indications of the earliest Patristic h-resiologists:
who vaguely and uncritically ascri#ed the origin of Gnosticism to F$imon *agus+F It is:
however: certain that the origin of Gnostic ideas: so far from #eing simple and tracea#le
to an individual: was of a most comple! natureU some have thought that it has to #e
sought for along the line of so0called F,phitism:F which is a general term among the
h-resiologists for almost everything they cannot ascri#e to a particular teacher+ 1ut the
medley of schools and tendencies which the %athers indiscriminately Lum#le together as
,phite: contains the most heterogeneous elements: good and #ad+ "he name ,phite: or
Fserpent0worshipper:F is simply a term of a#use used solely #y the refutators: while the
adherents of these schools called themselves generally FGnostics:F and were apparently
the first to use the term+
'e shall: therefore: first of all follow the so0called F$imonianF line of descent until the
first Huarter of the second centuryU then plunge into the indefinite chaos of the
FGnosticsFU ne!t retrace our steps along a Gnostic phase of the E#ionite traditionU and
finally treat of the most #rilliant epoch of Gnosticism 7nown
p+ 1A9
to us00when 1asilides: 2alentinus: and 1ardesanes lived and wor7ed and thought: and
*arcion amaIed infant orthodo!y with a Fhigher criticismF which for #oldness has
perhaps not yet #een eHualled even in our own day+ It was an epoch which gave #irth to
wor7s of such e!cellence that: in the words of )r+ Carl $chmidt ?in the Introduction to
his edition of the Code! 1rucianus@: Fwe stand amaIed: marvelling at the #oldness of
the speculations: daIIled #y the richness of thought: touched #y the depth of soul of the
authorF00Fa period when Gnostic genius li7e a mighty eagle left the world #ehind it: and
soared in wide and ever wider circles towards pure light: towards pure 7nowledge: in
which it lost itself in ecstasy+F
'e should: however: in studying the lives and teachings of these Gnostics always #ear
in mind that our only sources of information have hitherto #een the caricatures of the
h-resiologists: and remem#er that only the points which seemed fantastic to the
refutators were selected: and then e!aggerated #y every art of hostile criticismU the
ethical and general teachings which provided no such points: were almost invaria#ly
passed over+ It is: therefore: impossi#le to o#tain anything #ut a most distorted portrait
of men whose greatest sin was that they were centuries #efore their time+ It should
further #e remem#ered: that the term FheresyF in the first two centuries: did not
generally connote the narrow meaning assigned to it later on+ It was simply the usual
term for a school of philosophyU thus we read of the heresy of Plato: of Jeno: of
ristotle+ "he Gnostics: and the rest of Christendom also: were thus divided into a
p+ 1<0
num#er of schools or Fheresies:F which in those early times were more or less of eHual
dignity and authenticity+
T'& ;SIM)I#)S.;
"he ,rigin of the .ame+"4E&E is no reason to suppose that the Gnostics whom the Church
%athers call F$imoniansF would have themselves answered to the name: or have
recogniIed the line of descent imagined for them #y their opponents as founded on any
#asis in fact+ s early as Justin *artyr ?c+ 1A0 +)+@: F$imonF assumed a prominence out
of all proportion to his place in history+ Evidently Justin regarded him with great
detestation: and accused the &omans of worshipping him as a god: on the strength of an
inscription on a statue at &ome+ Justin gives the inscription as F.imoni <eo
.anctoF00F"o $imon: the holy God+F 1ut ?alas` for the reputation of Justin(s accuracy
when engaged in controversy@ arch-ology has discovered the statue00and finds it
dedicated to a $a#ine deity: F$emo $ancusF` Justin(s assertion: however: was received
without Huestion #y su#seHuent h-resiologists: as all such assertions were in that
uncritical age+
.ow it is very pro#a#le that Justin: in his innumera#le controversies in defence of his
particular view of Christianity: was met with some argument in which $imon was
Huoted as an e!ample+ It may have #een that Justin argued that the
p+ 1<1
miracles of Jesus proved all that Justin claimed on 4is #ehalf: and was met #y the
counter0argument that $imon also was a great wonder0wor7er: and made great claims:
so that miracles did not prove Justin(s contentions+ "hus it may have #een that Justin
grew to detest the memory of $imon: and saw him and his supporters everywhere: even
at &ome in a statue to a $a#ine godling+
It may well have #een that some wonder0wor7er called $imon may have astonished
people in $amaria with his psychological tric7s: and that stories were still in Justin(s
time told of him among the people+ 1ut what did most to stereotype the legend that
$imon was the first heretic: was the insertion of his name in one of the stories included
in the su#seHuently canonical Acts o3 the Apostles+ "his too7 place later than Justin: and
so we have the first moments in the evolution of the legend of the origin of heresy ?and
therefore: according to the %athers: of Gnosticism@+ 'hat then is told us a#out F$imonF
and the F$imonians:F is only of interest for a recovery of some of the ideas which the
su#seHuently Catholic party was striving to controvertU it has no value as history+
p+ 1<;
/SIT'&$S.
%ollower of John the 1aptist+"he legendary #ac7ground of the Pseudo0Clementine polemic
informs us that the precursor of F$imon *agusF was a certain )ositheus+ 4e is
mentioned in the lists of the earliest h-resiologists: in a $amaritan Chronicle: and in the
Chronicle of #oulfatah ?fourteenth century@U the notices: however: are all legendary:
and nothing of a really relia#le character can #e asserted of the man+ "hat however he
was not an unimportant personage is evidenced #y the persistence of the sect of the
)ositheans to the si!th centuryU #oulfatah says even to the fourteenth+ 1oth )ositheus
and F$imon *agusF were: according to tradition: followers of John the 1aptistU they
were: however: said to #e inimical to Jesus+ )ositheus is said to have claimed to #e the
promised prophet: Fli7e unto *oses:F and F$imonF to have made a still higher claim+ In
fact: li7e so many others in those days: #oth were claimants to the *essiaship+ "he
)ositheans followed a mode of life closely resem#ling that of the EssenesU they had also
their own secret volumes: and apparently a not inconsidera#le literature+
)ositheus ?)ousis: )usis: or )osthai@ was apparently an ra#: and in ra#ia: we have
every reason to #elieve: there were many mystic communities allied to those of the
Essenes and "herapeuts+ ,ne of the Gospels used #y Justin: under the general title
F*emoirs of the postles:F states that the Fwise
p+ 1<=
menF came from ra#ia+ ,ne legend even claims )ositheus as the founder of the sect of
the $adducees` Later tradition assigned to him a group of thirty disciples: or to #e more
precise twenty0nine and a0half ?the num#er of days in a month@: one of them #eing a
woman+ "hat is to say: the system of )ositheus turned on a lunar #asis: Lust as
su#seHuent systems ascri#ed to Jesus turned on a solar #asis: the twelve disciples
typifying the solar months or Iodiacal signs: or rather certain facts of the wisdom0
tradition which underlie that sym#olism+ )ositheus is said to have claimed to #e a
manifestation of the F$tanding ,neF or unchanging principle: the name also ascri#ed to
the supreme principle of the F$imonians+F "he one female disciple was 4elena ?the
name of the moon or month: $elene: in Gree7@: who appears also in the legend of
$imon+
,n the dim screen of )osithean tradition we can thus see shadows passing of the
sources of a "he Pre0Christian Gnosis+ pre0Christian Gnosis00ra#: PhYnician: $yrian:
1a#ylonian shadows+ *ore interesting still: we can thus: perhaps: point to a source to
which may #e traced: along another line of descent: the su#seHuent thirty -ons of the
2alentinian plNr3ma or ideal world: with the divided thirtieth: $ophia ?within and
without: a#ove and #elow@: the lower aspect of which constituted the 'orld0soul or the
primordial su#stance of a world0system+
It is also to #e o#served that #oulfatah places )ositheus 100 years 1+C+ ,f course only
very Hualified credence can #e given to this late chronicler: #ut still it is possi#le that he
may have drawn from sources
p+ 1<D
no longer accessi#le to us+ "he statement is interesting as showing that the chronicler
recogniIed the fact of a pre0Christian GnosisU though how he reconciles this John the
1aptist date with the orthodo! chronology is a puIIle+ Can he have #een influenced #y
the "almudic tradition of the date of Jesus: which places him a century prior to our eraP
"ogether with )ositheus and F$imon:F 4egesippus ?according to Euse#ius@ also
mentions Cleo#ius: Gorth-us: and *as#otheus as prominent leaders of primitive
Christian schools+
;SIM) M#G$S.;
F$I*,. *G8$:F as we have already said: is mentioned in the Acts o3 the Apostles: a
document of the .ew "estament collection: said not to #e Huoted prior to 1EE +)+
Iren-us and his successors repeat the Acts legend+ Justin *artyr ?c+ 1A0@ spea7s of a
certain $imon of Gitta whom nearly all the $amaritans regarded with the greatest
reverenceU this $imon: he said: claimed to #e an incarnation of the FGreat Power:F and
had many followers+ Justin: however: ma7es no reference to the Acts story: and so some
have assumed two $imons: #ut this does not seem to #e necessary+ "he Justin account is
the nucleus of the huge $imonian legend which was mainly developed #y the cycle of
Pseudo0Clementine literature of the third century: #ased on the second century &ircuits
o3 :eter+
4ippolytus alone: at the #eginning of the third
p+ 1<A
century: has preserved a few scraps from the e!tensive literature of the F$imoniansFU the
#ishop of Portus Huotes from a wor7 entitled 'he Great Announcement: and so we are
a#le to form some idea of one of the systems of these Gnostics+ "he scheme of the
Gnosis contained in this document: so far from presenting a crude form: or mere germ:
of Gnostic doctrine: hands on to us a highly developed phase of Gnostic tradition:
which: though not so ela#orated as the 2alentinian system: nevertheless is almost as
mature as the 1ar#Nl3 scheme: referred to so cursorily #y Iren-us: and now partly
recovered in the newly0discovered Gospel o3 Mary+
In the earliest times to which Catholic Christians su#seHuently traced the origin of their
traditions: "he E#ionite F$imon+F there were: as we 7now from various sources: numerous
movements in and a#out Palestine of a prophetical and reformatory nature: many
prophets and teachers of ethical: mystical: religio0philosophical: and Gnostic doctrines+
"he E#ionite communities found themselves in conflict with the followers of these
teachers on many points: and E#ionite tradition handed on a gar#led account of these
doctrinal conflicts+ #ove all things: the E#ionites were in #itterest strife with the
Pauline churches+ Later on General Christianity set itself to wor7 to reconcile the
Petrine and Pauline differences: principally #y the Acts documentU and in course of time
E#ionite tradition was also edited #y the light of the new view: and the name of $imon
su#stituted for the great FhereticF with whom the E#ionites had striven+
nd so the modified E#ionite tradition: which was
p+ 1<<
presuma#ly first committed to writing in the &ircuits o3 :eter: gradually evolved a
romance: in which the conflicts #etween $imon Peter the E#ionite: and $imon the
*agician: are graphically pourtrayed: the magical arts of the $amaritan are foiled: and
his false theology is e!posed: #y the doughty champion of the FPoor *en+F "he latest
recension of this cycle of romance gave the whole a &oman setting: and so we find
$imon finally routed #y Peter at &ome ?to suit the legend of the &oman Church that
Peter had come to &ome@: #ut in earlier recensions Peter does not travel #eyond the
East: and $imon is finally routed at ntioch+
close inspection of the Pseudo0Clementine literature reveals a num#er of literary
deposits or strata of legend: one of which is of a very remar7a#le nature+ 1aur was the
first to point this out: and his followers in the "\#ingen school ela#orated his views into
the theory that $imon *agus is simply the legendary sym#ol for Paul+ "he remar7a#le
similarity of the doctrinal points at issue in #oth the Petro0$imonian and Petro0Pauline
controversies cannot #e denied: and the scholarly reputation of the "\#ingen school puts
out of court mere G priori impossi#ility+ lthough: of course: it would not #e prudent to
ta7e the e!treme view that wherever $imon *agus is mentioned: Paul is meant:
nevertheless we may not unclearly distinguish this identity in at least one of the strata of
the legend+
"he F$imonianF systems: as descri#ed #y the %athers: reveal the main features of the
GnosisS the %ather over all: the Logos0idea: the -on0world:
p+ 1<E
or ideal universe: its emanation: and its positive and negative aspects represented as
pairs or "he $imonian Literature+ syIygiesU the world0soul represented as the thought or
female aspect of the LogosU the descent of the soulU the creation of the sensi#le world #y
the #uildersU the doctrines of reincarnation: redemption: etc+
"he main characteristic of the F$imoniansF is said to have #een the practice of Fmagic:F
which F$imonF is reported to have learned in Egypt: and which gave rise to most of the
fantastic stories invented #y their opponents+ 1ut it is very pro#a#le that the title *agus
covers much more than the story of the $amaritan wonder0wor7er: and puts us in touch
with a Gnostic lin7 with Persia and the *agiU and indeed the fire0sym#olism used in the
*$+ Huoted from #y 4ippolytus amply confirms this hypothesis+
In other respects the F$imonianF Gnosis was on similar lines to the 1ar#Nl30Gnostic and
1asilido02alentinian developmentsU this is to #e clearly seen in the fragments of 'he
Great Announcement preserved #y 4ippolytus+
"he rest of the F$imonianF literature has perishedU one of their chief documents:
however: was a #oo7 called 'he Four 9uarters o3 the orld: and another famous
treatise contained a num#er of controversial points ?(e3utatorii .ermones@ ascri#ed to
F$imon:F which su#mitted the idea of the God of the ,ld "estament to a searching
criticism: especially dealing with the serpent0legend in Genesis+
"he main sym#olism: which the evolvers of the
p+ 1<B
Oparagraph continuesQ $imon0legend parodied into the myth of $imon and 4elen: appears to
have #een siderealU thus the Logos and his "hought: the 'orld0soul: were sym#oliIed
as the $un ?$imon@ and *oon ?$elNnN: 4elen@U so with the microcosm: 4elen was the
human soul fallen into matter and $imon the mind which #rings a#out her redemption+
*oreover one of the systems appears to have attempted to interpret the "roLan legend
and myth of 4elen in a spiritual and psychological fashion+
"his is interesting as showing an attempt to invo7e the authority of the popular Gree7
F1i#le:F the cycle of 4omeric legend: in support of Gnostic ideas+ It was the e!tension
of the method of the Jewish allegoriIers into the domain of Gree7 mythology+
"he detractors of the F$imonians:F among the Church %athers: however: evolved the
legend: that 4elen was a prostitute whom $imon had pic7ed up at "yre+ "he name of
this city presuma#ly led 1aur to suggest that the $imon ?
t
tut
t
: $un@ and 4elen ?vblwhx:
*oon@ terminology is connected with the PhYnician cult of the sun and moon deities
which was still practised in that ancient city+ )ou#tless the old PhYnician and $yrian
ideas of cosmogony were familiar to many students of religion at that period: #ut we
need not #e too precise in matters so o#scure+
"he F$imonianF $ystem of Iren-us+Iren-us gives the following outline of the system he
ascri#es to the F$imonians+F It is the dramatic myth of the Logos and the 'orld0soul:
the $ophia: or 'isdom+ Iren-us: however: would have it that it was the personal claim
of $imon concerning
p+ 1<9
Oparagraph continuesQ 4elenU he evidently #ases himself on a *$+ in which the Christ: as the
Logos: is represented as spea7ing in the first person: and we shall therefore endeavour
to restore it partially to its original form+
F('isdom was the first Conception ?or "hought@ of *y *ind: the *other of ll: #y
whom in the #eginning I conceived in *y *ind the ma7ing of the ngels and
rchangels+ "his "hought leaping forth from *e: and 7nowing what was the will of her
%ather: descended to the lower regions and generated the ngels and Powers: #y whom
also the world was made+ nd after she had generated them: she was detained #y them
through envy: for they did not wish to #e thought the progeny of any other+ s for
*yself: I am entirely un7nown to them+(
Fnd "hought:F continues Iren-us: summarising from the *$+: Fwas made prisoner #y
the Powers and ngels that had #een emanated #y her+ nd she suffered every 7ind of
indignity at their hands: to prevent her reascending to her %ather: even to #eing
imprisoned in the human #ody and transmigrating into other female OPQ #odies: as from
one vessel into another+ + + + $o she: transmigrating from #ody to #ody: and there#y also
continually undergoing indignity: last of all even stood for hire in a #rothelU and she was
the (lost sheep+(
F('herefore: also: am I come to ta7e her away for the first time: and free her from her
#ondsU to ma7e sure salvation to men #y *y Gnosis+(
F%or as the ngels:F writes the Church %ather:
p+ 1E0
Oparagraph continuesQ Fwere mismanaging the world: since each of them desired the
sovereignty: 4e had come to set matters rightU and 4e had descended: transforming
4imself and #eing made li7e to the Powers and Principalities and ngelsU so that 4e
appeared to men as a man: although 4e was not a manU and was thought to have
suffered in Jud-a: although 4e did not really suffer+ "he prophets: moreover: had
spo7en their prophecies under the inspiration of the ngels who made the world+F
ll of these doctrines proceeded from circles who #elieved in the mystical Christ: and
are common to many other systemsU if Iren-us had only told us the history of the
document which he was summariIing and glossing: if he had #ut copied it ver#ally: how
much la#our would he have saved posterity` "rue: he may have #een copying from
Justin(s controversial writings: and Justin had already done some of the summariIing
and commentingU #ut in any case a single paragraph of the original would have given us
a #etter ground on which to form a Ludgment than all the paraphraIing and rhetoric of
these two ancient worthies who so cordially detested the Gnostics+
"he Great nnouncement+%ortunately 4ippolytus: who came later: is more correct in his
Huotations: and occasionally copies ver#ally portions of the *$$+ which had come into
his hands+ ,ne of these he erroneously attri#utes to F$imonF himself: presuma#ly
#ecause he considered it the oldest Gnostic *$+ in his possessionU most critics:
however: consider it a later form of the Gnosis than the system summariIed #y Iren-us:
#ut there is nothing to warrant this assumption+ 1y this time
p+ 1E1
the legend that F$imonF was the first heretic had #ecome FhistoryF for the
h-resiologists: and no dou#t 4ippolytus felt himself fully Lustified in ascri#ing the
contents of the *$+ to one whom he supposed to #e the oldest leader of the Gnosis+
"he title of the *$+ was 'he Great Announcement: pro#a#ly a synonym for "he Gospel:
in the 1asilidian sense of the termU and it opened with the following wordsS F"his is the
'riting of the &evelation of 2oice0and0.ame from "hought: the Great Power: the
1oundless+ 'herefore shall it #e sealed: hidden: concealed: laid in the )welling of
which the 8niversal &oot is the %oundation+F
"he )welling is said to #e man: the temple of the 4oly $pirit+ "he sym#ol of the
1oundless "he 4idden %ire+ Power and 8niversal &oot was %ire+ %ire was conceived as
#eing of a twofold nature00the concealed and the manifestedU the concealed parts of the
%ire are hidden in the manifested: and the manifested produced #y the concealed+ "he
manifested side of the %ire has all things in itself which a man can perceive of things
visi#le: or which he unconsciously fails to perceiveU whereas the concealed side is
everything which one can conceive as intelligi#le: even though it escape sensation: or
which a man fails to conceive+
1efore we come to the direct Huotation: however: 4ippolytus treats us to a lengthy
summary of the Gnostic e!position #efore him: from which we may ta7e the following
as representing the thought of the writer of the *$+ less erroneously than the rest+
F,f all things that are concealed and manifested:
p+ 1E;
"he %ire "ree+the %ire which is a#ove the heavens is the treasure0house: as it were a great
"ree from which all flesh is nourished+ "he manifested side of the %ire is the trun7:
#ranches: leaves: and the outside #ar7+ ll these parts of the great "ree are set on fire
from the all0devouring flame of the %ire and destroyed+ 1ut the fruit of the "ree: if its
imaging has #een perfected and it ta7es shape of itself: is placed in the store0house ?or
treasure@: and not cast into the %ire+ %or the fruit is produced to #e placed in the store0
house: #ut the hus7 to #e committed to the %ireU that is to say: the trun7: which is
generated not for its own sa7e #ut for that of the fruit+F
"his sym#olism is of great interest as revealing points of contact with the F"reesF and
F"reasuresF of the ela#orate systems recovera#le from the Coptic Gnostic wor7s: and
also with the line of tradition of the Chald-an and Joroastrian Logia: which were the
favourite study of so many of the later Platonic school+ "he fruit of the %ire0tree and the
F%lower of %ireF are the sym#ols of ?among other things@ the man immortal: the
garnered spiritual consciousness of the man0plantU #ut the full interpretation of this
graphic sym#olism would include #oth the genesis of the cosmos and the diviniIing of
man+
*an ?teaches the Gnosis we are endeavouring to recover from 4ippolytus@ is su#Lect to
generation and suffering so long as he remains in potentialityU #ut: once that his
Fimaging forthF is accomplished: he #ecomes li7e unto God: and: freed from the #onds
of suffering and #irth: he attains perfection+ 1ut to our
p+ 1E=
Huotation from 'he Great Announcement: ta7en apparently from the very #eginning of
the treatise: immediately following the superscriptionS
F"o you: therefore: I say what I say: and write what I write+ nd the writing is thisS
F,f the universal 5ons there are two growths: without #eginning or end: springing from
one "he 5ons+ &oot: which is the Power $ilence invisi#le: inapprehensi#le+ ,f these one
appears from a#ove: which is the Great Power: the 8niversal *ind: ordering all things:
maleU and the other from #elow: the Great "hought ?or Conception@: female: producing
all things+
F4ence matching each other: they unite and manifest the *iddle $pace:
incomprehensi#le ir O$piritQ: without #eginning or end+ In this OirQ is the OsecondQ
%ather who sustains and nourishes all things which have #eginning and end+
F"his O%atherQ is 4e who has stood: stands and will stand: a male0female power: li7e the
pre0e!isting 1oundless Power: which has neither #eginning nor end: e!isting in
oneness+ It was from this 1oundless Power that "hought: which had previously #een
hidden in oneness: first proceeded and #ecame twain+
F4e Othe 1oundlessQ was oneU having her in 4imself: 4e was alone+ Cet was 4e not
(first:( though (pre0e!isting:( for it was only when 4e was manifested to 4imself from
4imself that there was a (second+( .or was 4e called %ather #efore O"houghtQ called
4im %ather+
Fs: therefore: producing 4imself #y 4imself: 4e manifested to 4imself 4is own
"hought: so
p+ 1ED
also 4is manifested "hought did not ma7e the Omanifested00the secondQ %ather: #ut
contemplating 4im hid him00that is: 4is power00in herself and is male0female: Power
and "hought+
F4ence they match each other: #eing oneU for there is no difference #etween Power and
"hought+ %rom the things a#ove is discovered Power: and from those #elow "hought+
F"hus it comes to pass that that which is manifested from them: though one: is found to
#e two: male0female: having the female in itself+ EHually so is *ind in "houghtU they
really are one: #ut when separated from each other they appear as two+F
$o much for 'he Great Announcement of F$imon+F "hat some document may yet #e
discovered which will throw fresh light on the su#Lect is not an impossi#ilityU in the
meantime we can reserve our Ludgment: and regard all positive statements that F$imonF
was the Ffirst0#orn son of $atanF as foreign to the Huestion+
p+ 1EA
M&)#)/&R.
,.E of the teachers of the F$imonianF Gnosis who was singled out #y Justin for special
mention: #ecause 4is )ate+ of his having led FmanyF away: even as *arcion was gaining
an enormous following in Justin(s own time: is *enander: a native: we are told: of the
$amaritan town Capparatea+ "he notice in Justin shows us that *enander was a man of
a past generation: and that he was specially famous #ecause of his numerous following+
'e 7now that the dates of this period are e!ceedingly o#scure even for Justin: our
earliest authority+ %or instance: writing a#out 1A0 +)+: he says that Jesus lived 1A0
years #efore his time+ 4is F$imonF and *enander dates are eHually vagueU *enander
may have lived a generation or four generations #efore Justin(s time: or still earlier+
"he centre of activity of *enander is said to have #een at ntioch: one of the most
important commercial 4is )octrines+ and literary cities of the Gr-co0&oman world: on the
highway of communication #etween East and 'est+ 4e seems to have handed on the
general outlines of the GnosisU especially insisting on the distinction #etween the God
over all and the creative power or powers: the Fforces of nature+F 'isdom: he taught:
was to #e attained #y the practical discipline of transcendental FmagicFU that is to say:
the Gnosis was not to #e attained #y faith alone: #ut #y definite endeavour and
conscious striving along the path of cosmological and psychological science+ *enander
professed to teach a 7nowledge of the powers of
p+ 1E<
nature: and the way where#y they could #e su#Lected to the purified human willU he is
also said to have claimed to #e the $aviour sent down #y the higher Powers of the
spiritual world: to teach men the sacred 7nowledge where#y they could free themselves
from the dominion of the lower ngels+
It is: however: almost certain that *enander made no more claim to #e the $aviour ?in
the Catholic meaning of the term@ than did F$imon+F "he $aviour was the Logos: as we
have seen a#ove+ "he claim of the Gnostics was that a man might so perfect himself that
he #ecame a conscious wor7er with the LogosU all those who did so: #ecame FChrists:F
and as such were $aviours: #ut not in the sense of #eing the Logos 4imself+
"he neophyte on receiving F#aptism:F that is to say: on reaching a certain state of
interior purification or enlightenment: was said to Frise from the deadFU thereafter: he
Fnever grew old and #ecame immortal:F that is to say: he o#tained possession of the
un#ro7en consciousness of his spiritual ego+ *enander was especially opposed to the
materialistic doctrine of the resurrection of the #ody: and this was made a special
ground of complaint against him #y the Patristic writers of the su#seHuent centuries+
"he followers of *enander were called *enandrists: and we can only regret that no
record has #een left of them and their writings+ s they seem to have #een centraliIed at
ntioch00seeing that tradition assigns the founding of the Church of ntioch to Paul:
and assigns to it Peter as its first #ishopU seeing again that the Fwithstanding to the
p+ 1EE
faceF incident is placed #y the Acts tradition in the same city00it may #e that their
writings would have thrown some light on these o#scure traditions+
I would: however: suggest that *ainandros should #e placed far earlier than F$imon:F
and that we Lin7 with Joroastrianism+ should see in him one of the earliest lin7s #etween
Gnosticism and the *agian tradition+ It may #e even that the Gnostics traced the
tradition of their -on0lore to this disciple of the *agi: for the root of their -onology is
to #e found in the Joroastrian mshaspends: the personal emanations of huramaIda:
as *ills and others have shownU though I myself would see7 the origin of the -on0
doctrine in Egypt+
S#T$R)I)$S.
$"8&.I.8$: or more correctly $atornilus: is generally regarded as the founder of
the $yrian Gnosis: #ut "he Chain of "eachers+ there is every reason to suppose that
Gnosticism was widespread in $yria prior to his time+ Justin *artyr ?'rypho: !!!v+@:
writing #etween 1A0 and 1<0: spea7s of the $atornilians as a very important #ody: for
he #rac7ets them with the *arcians ?P *arcionites@: 1asilidians and 2alentinians: the
most important schools of the Gnosis in his time+ $aturninus: 1asilides and 2alentinus
were separated from each other respectively #y at least a generation: and $aturninus
may thus #e placed somewhere a#out the end of the first and the #eginning of the
second centuryU #ut this assignment of date rests entirely upon the Patristic statements
that *enander was the
p+ 1EB
teacher of $aturninus: $aturninus of 1asilides: and 1asilides of 2alentinus+ It is:
however: not impro#a#le that: with regard to the first two: a general similarity of
doctrine alone was sufficient reason for the h-resiologists to father the origin of
$aturninus6 system upon *enander himself: whereas in reality a generation or two may
have elapsed #etween them: and they may have never as a matter of fact met face to
face+
$aturninus is said to have taught at ntioch: #ut sceticism+?as is almost the invaria#le
case with the Gnostic doctors@ we have no information as to his nationality or the
incidents of his life+ 4e was especially distinguished for his rigid asceticism: or
encratism+ 4is followers a#stained from marriage and from animal food of all 7inds:
and the rigidity of their mode of life attracted many Iealous adherents+ $almon says that
$aturninus seems to have #een the first to have introduced encratism Famong those who
called themselves Christians+F Protestant theologians especially regard encratism as a
heretical practiceU #ut there seems no sufficient reason for assuming that so common a
feature of the religious life can #e traced to any particular teacher+
,ur information as to the $aturninian system$ummary of )octrines+ is unfortunately
e!ceedingly defectiveU the short summary of Iren-us is presuma#ly #ased on: or a copy
of: the lost Compendium of Justin+ "his is all the more regretta#le as fuller information
would have pro#a#ly ena#led us to trace its connection with the F,phiteF and F1ar#Nl3F
developments: and to define the relations of all three
p+ 1E9
to the Gnosticism of 1asilides and 2alentinus+ "he main features are of the same nature
as those of the F$imonianF and *enandrian GnosisU we should: however: always #ear in
mind that these early systems: instead of #eing germinal: or simple e!pressions: may
have #een ela#orate enough+ "he mere fact that Iren-us gives a summary which
presents comparatively simple features: is no guarantee that the systems themselves
may not have #een full and carefully wor7ed out e!positions+ 'e may with safety
regard the summary of the #ishop of Lyons as a rough indication of heads of doctrine:
as a catalogue of su#Lects deprived of their content+ "hus we learn that $aturninus
taught the 8n7nown %atherU the great intermediate hierarchies: archangels: angels: and
powersU the seven creative spheres and their rulersU the #uilders of the universe and the
fashioners of man+ "here were numerous inimical hierarchies and their rulers: and a
scheme of regeneration where#y a 'orld0saviour in the apparent form of man: though
not really a man: #rings a#out not only the defeat of the evil powers: #ut also rescues all
who have the light0spar7 within them: from the powers of the creative hierarchies:
among whom was placed the Cahweh of the Jews+ "he Jewish scriptures were imperfect
and erroneousU some prophecies #eing inspired #y the creative angels: #ut others #y the
evil powers+
"he most interesting feature of the system which Iren-us has preserved for us: is the
myth of the creation of man #y the angels: or rather the fa#rication
p+ 1B0
of man(s e!ternal envelope #y the hierarchies of the #uilders+
"he *a7ing of *an+"he ma7ing of man was on this wise+ shining image or type was
shown #y the Logos to the demiurgic angelsU #ut when they were una#le to seiIe hold
upon it: for it was withdrawn immediately: they said to one anotherS FLet us ma7e man
according to OthisQ image and li7eness+F "hey accordingly endeavoured to do so: #ut the
nature0powers could only evolve an envelope or plasm: which could not stand upright:
#ut lay on the ground helpless and crawling li7e a worm+ "hen the Power #ove: in
compassion: sent forth the life0spar7: and the plasm rose upright: and lim#s developed
and were 7nit together: that is to say: it hardened or #ecame denser as race succeeded
raceU and so the #ody of man was evolved: and the light0spar7: or real man: ta#ernacled
in it+ "his light0spar7 hastens #ac7 after death to those of its own nature: and the rest of
the elements of the #ody are dissolved+
4ere we have in rough suggestion the same theory of the evolution of the #odies of the
early races as we find advanced: from totally different sources and an entirely different
standpoint: #y a num#er of modern writers on theosophic doctrines00and: therefore: we
all the more regret that the orthodo! preLudices of Iren-us or his informant have treated
$aturninus and his FheresyF with so scant notice+
p+ 1B1
T'& ;P'IT&S.;
"4E tas7 we have now to attempt is #y far the most difficult which can #e underta7en
#y the student "he ,#scurity of the $u#Lect+ of Patristic Gnosticism+ 'hen we have the
name of an individual teacher to guide us: there is at least a point round which certain
ideas and statements may #e groupedU #ut when we have no such indications: #ut only
scraps of information: or summaries of Fsome sayF and Fothers maintain:F as in Iren-usU
or vague designations of widespread schools of various periods: as in 4ippolytusU when
further we reflect that among such surroundings we are face to face with one of the
main streams of evolving Gnosticism: and realiIe the complete a#sence of any definite
landmar7s: where all should have #een carefully surveyed00a feeling almost of despair
comes over even the most enthusiastic student+
It has #een supposed that up to the time of Iren-us Gnostic documents were freely
circulatedU #ut that #y the time of 4ippolytus ?that is to say: after the lapse of a
generation or more@ orthodo!y had made such headway that the Gnostic documents
were withdrawn from circulation and hidden: and that this accounts for the glee of
4ippolytus: who taunts the Gnostics with his possession of some of their secret *$$+ I
am: however: convinced that the most recondite and technical treatises of the Gnostics
were never circulatedU the adherents of the Gnosis were too much im#ued with the idea
p+ 1B;
of a Fsecret doctrineF and grades of initiation to #laIon their inner tenets forth on the
house0tops+
lso I dou#t e!ceedingly whether these intertwined schools and phases of doctrine were
separated from one another in any very precise fashion: or that the 1asilidians:
2alentinians: and the rest: distinguished themselves #y such designations+ Gnosticism
was a living thing: no crystalliIed system or dead orthodo!yU each competent student
thought out the main features of the Gnosis in his own fashion: and generally phrased it
in his own terms+
In treating this part of our essay also another difficulty presents itselfU we are writing for
those who are presuma#ly #ut slightly acHuainted with the su#Lect: and who would only
#e confused #y a mass of details+ It is: however: precisely these details which are of
interest and importance: and therefore a summary must at #est #e e!ceedingly imperfect
and lia#le to misconstruction+ 'e have thus to set up our finger0posts as #est we may+
"he "erm F,phiteF+s stated a#ove: the term F,phiteF is e!ceedingly erroneousU it does
not generally descri#e the schools of which we are treatingU it was not used #y the
adherents of the schools themselves: who mostly preferred the term GnosticU even
where the sym#olism of the serpent enters into the e!position of their systems: it is #y
no means the characteristic feature+ In #rief: this term: which originated in the fallacy of
ta7ing a very small part for the whole00a favourite tric7 of the h-resiologist: whose
main weapon was to e!aggerate a minor detail into a main characteristic00has #een used
as a vague designation
p+ 1B=
for all e!position of Gnostic doctrine which could not #e ascri#ed to a definite teacher+
It is in this foundling asylum: so to say: that we must loo7 for the general outlines which
form the #asis of the teachings of even 1asilides and 2alentinus: each of whom: li7e the
rest of the Gnostics: modified the general tradition in his own peculiar fashion+
"his F,phiteF Gnosticism is said #y Philaster to #e pre0ChristianU Iren-us: after
detailing a system: which "heodoret when copying from him calls F,phite:F says that it
was from the 2alentinian school+ Celsus: the Pagan philosopher: in his 'rue ord:
writing a#out the third Huarter of the second century: ma7es no distinction #etween the
rest of the Christian world and those whom ,rigen: almost a century afterwards: in his
refutation of Celsus: calls F,phiani+F
"he latest criticism is of opinion that Philaster has #lundered: #ut the statement is
sufficient evidence that there was a #ody of pre0Christian Gnosis: that the stream flowed
un#ro7enly and in ever0increasing volume during the first two centuries: and that the
erroneous designation F,phiteF still mar7s out one of its main channels+
"he serpent0sym#ol played a great part in the *ysteries of the ancients: especially in
Greece: Egypt: "he $erpent $ym#ol+ and PhoeniciaU thence we can trace it #ac7 to $yria:
1a#ylonia: and farther East to India: where it still survives and receives due
e!planation+ It figured forth the most intimate processes of the generation of the
universe and of man: and also of the mystic #irth+ It was the glyph of the creative
power: and in its
p+ 1BD
lowest form was de#ased into a phallic em#lem+ Physical procreation and the processes
of conception are lower manifestations of the energiIing of the great creative will and
the evolutionary world0process+ 1ut the one is as far removed from the other: as man(s
#ody is from the #ody of the universe: as man(s animal desire from the divine will of
deity+
"he mysteries of se! were e!plained in the adyta of the ancient templesU and naturally
enough the attempt to get #ehind the great passion of man7ind was fraught with the
greatest peril+ 7nowledge of the mystery led many to asceticismU a mere curious
prying into the matter led to a#use+ Illumination: seership: and spiritual 7nowledge:
were the reward of the pure in #ody and mindU se!ual e!cess and depravity punished the
prying of the unfit+ "his e!plains one of the most curious phenomena in religious
historyU the #right and dar7 sides are almost invaria#ly found togetherU whenever an
attempt is made to shed some light on the mystery of the world and of man: the whole
nature is Huic7ened: and if the animal is the stronger: it #ecomes all the more
uncontrolled owing to the Huic7ening+ "hus we find that some o#scure groups of
da##lers in the mystery0tradition fell into grave errors: not only of theory #ut of
practice: and that Patristic writers of the su#seHuent centuries tried #y every means to
e!aggerate this particular into a general charge against FerrorFU whereas: as a matter of
fact: it is in the writings of the Gnostics themselves that we find the severest
condemnation of such a#uses+
p+ 1BA
s man was generated in the wom# from a FserpentF and an Fegg:F so was the universeU
#ut the serpent of the universe was the Great Power: the *ighty 'hirlwind: the 2ast
2orte!: and the egg was the ll0Envelope of the world system: the primordial Ffire0
mist+F "he serpent was thus the glyph of the )ivine 'ill: the )ivine &eason: the *ind
of )eity: the Logos+ "he egg was the "hought: the Conception: the *other of ll+ "he
germinal universe was figured as a circle with a serpent lying diagonally along its field:
or twined a certain num#er of times round it+ "his serpentine force fashioned the
universe: and fashioned man+ It created himU and yet he in his turn could use it for
creation: if he would only cease from generation+ "he Caduceus: or &od of *ercury:
and the "hyrsus in the Gree7 *ysteries: which conducted the soul from life to death:
and from death to life: figured forth the serpentine power in man: and the path where#y
it would carry the FmanF aloft to the height: if he would #ut cause the F'aters of the
JordanF to Fflow upwards+F
"he serpent of Genesis: the serpent0rod of *oses: and the uplifting of the #raIen serpent
in the wilderness: were promptly seiIed upon #y Jewish Gnostics as mythological ideas
similar to the myths of the *ysteries+ "o give the reader an insight into their methods of
mystical e!egesis: which loo7ed to an inner psychological science: we may here append
their interpretation of what may #e called F"he *yth of the Going0forth+F
"he *yth was common to a num#er of schools: #ut 4ippolytus ascri#es it to an
otherwise un7nown
p+ 1B<
school called the Perat-: supposed to mean "ranscendentalists: or those who #y means
of the Gnosis had Fpassed #eyondF or Fcrossed over+F "he *yth of the Going0forth+ "hus
then they e!plained the E!odus0myth+ Egypt is the #odyU all those who identify
themselves with the #ody are the ignorant: the Egyptians+ "o Fcome forthF out of Egypt
is to leave the #odyU and to pass through the &ed $ea is to cross over the ocean of
generation: the animal and sensual nature: which is hidden within the #lood+ Cet even
then they are not safeU crossing the &ed $ea they enter the )esert: the intermediate state
of the dou#ting lower mind+ "here they are attac7ed #y the Fgods of destruction:F which
*oses called the Fserpents of the desert:F and which plague those who see7 to escape
from the Fgods of generation+F "o them *oses: the teacher: shows the true serpent
crucified on the cross of matter: and #y its means they escape from the )esert and enter
the Promised Land: the realm of the spiritual mind: where there is the 4eavenly Jordan:
the 'orld0soul+ 'hen the 'aters of the Jordan flow downwards: then is the generation
of menU #ut when they flow upward: then is the creation of the gods+ Jesus ?Joshua@ was
one who had caused the 'aters of the Jordan to flow upwards+
*any of the ancient myths had a historico0legendary #ac7ground: #ut their use as
myths: or religious and mystic romances: had gradually effaced the traces of history+
"hose instructed in the *ysteries were practised in the science of mythology: and thus
the learned Gnostics at once perceived the
p+ 1BE
mythological nature of the E!odus and its adapta#ility to a mystical interpretation+ "he
a#ove instance is a very good e!ample of this method of e!egesisU a great deal of such
interpretation: however: was e!ceedingly strained: when not decidedly silly+ "he
religious mind of the times loved to e!ercise its ingenuity on such interpretations: and
the difference #etween Gnostic e!egesis and that of the su#seHuent ,rthodo!: is that the
former tried to discover soul0processes in the myths and para#les of scripture: whereas
the ,rthodo! regarded a theological and dogmatic interpretation as alone legitimate+
Judged #y our present 7nowledge of language: the FsilliestF element which entered into
such pious Pseudo0philology+ pastimes was the method of word0play: or pseudo0philology:
which is found everywhere in the writings of the 1a#ylonians: Egyptians: Indians: Jews:
and Gree7s+ mong the Gnostic and Patristic writers: therefore: we find the most
fantastic derivations of names: which were put forward in support of theological
doctrines: #ut which were destitute of the most rudimentary philological accuracy+ *en:
such as Plato: who in many other respects were giants of intellect: were content to resort
to such methods+ It is: however: pleasant to notice that the nature of the soul and the
truths of the spiritual life were the chief interest for such ancient Fphilologists:F and not
the gru##ing up of FrootsFU nevertheless: we should #e careful when detecting the
limitation of such minds in certain directions: to guard against the error of closing our
eyes to the limitations of
p+ 1BB
our own modern methods in directions where the ancients have done much good wor7+
'e will now proceed to give a #rief s7etch of the main outlines of one of the
presentations of general Gnostic ideas preserved #y Iren-us+
#) #)),M$S S,ST&M FRM IR&)<$S.
"he $piritual Creation+I. the 8nuttera#le )epth were two Great Lights: the %irst *an: or
%ather: and his $on: the $econd *anU and also the 4oly $pirit: the %irst 'oman: or
*other of all living+ 1elow this triad was a sluggish mass composed of the four great
Felements:F called 'ater: )ar7ness: #yss: and Chaos+ "he 7ni=ersal *other #rooded
over the 'atersU enamoured of her #eauty: the %irst and $econd *an produced from her
the third Great Light: the ChristU and 4e: ascending a#ove: formed with the %irst and
$econd *an the 4oly Church+ "his was the right0hand #irth of the Great *other+ 1ut a
)rop of Light fell downwards to the left hand into chaotic matterU this was called
$ophia: or 'isdom: the orld0*other+ "he 'aters of the 5ther were thus set in
motion: and formed a #ody for $ophia ?the Light05on@: =i#+: the 4eaven0sphere+ nd
she: freeing herself: left her #ody #ehind: and ascended to the *iddle &egion #elow her
*other ?the 7ni=ersal *other@: who formed the #oundary of the Ideal 8niverse+
1y her mere contact with the $pace0'aters she had already generated a son: the chief
Creative Power of the $ensi#le 'orld: who retained some of the
p+ 1B9
Oparagraph continuesQ Light0fluidU this son was Ialda#a3th ?said #y some to mean the Child of
Chaos@: who in his turn produced a son: and he another: until there were seven in all: the
great %ormative Powers of the $ensi#le 8niverse+ nd they were Ffighters:F and
Huarrelled much with their fathers+ nd #y means of this interplay of forces on matter
came forth the Fmind:F which was Fserpent0formed:F and Fspirit:F and Fsoul:F and all
things in the world+
nd Ialda#a3th was #oastful and arrogant: and e!claimedS FI am %ather and God: and
#eyond me is Cahweh Ialda#a3th+ none other+F 1ut $ophia hearing this cried out to her sonS
FLie not: Ialda#a3th: for a#ove thee is the %ather of ll: the %irst *an: and *an the $on
of *an+F nd all the Powers were astonished at the wordU #ut Ialda#a3th: to call off
their attention: cried outS FLet us ma7e (man( after our image+F $o they made Fman:F and
he lay li7e a worn on the ground: until they #rought him to Ialda#a3th: who #reathed
into him the F#reath of life:F that is to say the Light0fluid he had received from $ophia:
and so emptied himself of his Light+ nd FmanF receiving it: immediately gave than7s
to the %irst *an and disregarded his fa#ricators ?the Eloh9m@+
'hereupon Ialda#a3th ?Cahweh@ was Lealous and planned to deprive dam of the
Light0spar7 #y ,+ "+ E!egesis+ forming Fwoman+F nd the si! creative powers were
enamoured of Eve: and #y her generated sons: namely: the angels+ nd so dam again
fell under the power of Ialda#a3th and the Eloh9mU then $ophia or 'isdom sent the
FserpentF ?FmindF@ into the Paradise of Ialda#a3th: and dam and Eve
p+ 190
listened to its wise councils: and so once more FmanF was freed from the dominion of
the Creative Power: and transgressed the ordinance of ignorance of any power higher
than himself imposed #y Ialda#a3th+ 'hereupon Ialda#a3th drove them out of his
Paradise: and together with them the FserpentF or FmindFU #ut $ophia would not permit
the Light0spar7 to descend: and so withdrew it to avoid profanation+ nd FmindF ?the
lower mind@ the serpent0formed: the first product of Ialda#a3th: #rought forth si! sons:
and these are the Fd-monialF powers: which plague men #ecause their father was cast
down for their sa7e+
.ow dam and Eve #efore the fall had spiritual #odies: li7e the FangelsF #orn of this
EveU #ut after their fall: down from the Paradise of Ialda#a3th: their #odies grew more
and more dense: and more and more languid: and #ecame Fcoats of s7in:F till finally
$ophia in compassion restored to them the sweet odour of the Light: and they 7new that
they carried death a#out with them+ nd so a recollection of their former state came
#ac7 to them: and they were patient: 7nowing that the #ody was put on only for a time+
"he system then goes on to grapple with the legends of Genesis touching Cain and
.oah: etc+: and the ,ld "estament record generally: with moderate successU the main
idea #eing that the prophets were inspired #y one or other of the seven Eloh9m: #ut
occasionally $ophia had succeeded in impressing them with fragmentary revelations
a#out the %irst *an and the Christ a#ove+
p+ 191
"he rest of the system is devoted to the Huestion of the scheme of regeneration and the
interpretation Christology+ of the *ystery0myths+ $ophia: or 'isdom: finding no rest in
heaven or earth: implored the help of the Great *other: and she in compassion #egged
of the %irst *an that the Christ should #e sent to help her+ nd then 'isdom: 7nowing
that her #rother and spouse was coming to her aid: announced his coming #y John: and
#y means of the F#aptism of repentanceF Jesus was made ready to receive him: as in a
clean vessel+ nd so the Christ descended through the seven spheres: li7ening himself
unto the &ulers: and draining them of their power: the Light they had retained all
flowing #ac7 to him+ nd first of all the Christ clothed his sister $ophia with the Light0
vesture: and they reLoiced together: and this is the mystical FmarriageF of the
F#ridegroom and the #ride+F .ow Jesus: having #een #orn of a FvirginF #y the wor7ing
of God ?in other words: after the spiritual Fsecond #irthF had #een attained #y the ascetic
Jesus@: Christ and $ophia: the one enfolding the other: descended upon him and he
#ecame Jesus Christ+
"hen it was that he #egan to do mighty wor7s: to heal: and to proclaim the 8n7nown
%ather: and Jesus+ profess himself openly the $on of the %irst *an+ 'hereupon the
Powers and especially Ialda#a3th too7 measures to slay him: and so Jesus: the man: was
FcrucifiedF #y them: #ut Christ and $ophia mounted aloft to the Incorrupti#le 5on+ 1ut
Christ did not forget the one in whom 4e had ta#ernacled: and so sent a power which
raised up his #ody: not
p+ 19;
indeed his gross physical envelope: #ut a psychic and spiritual #ody+ nd those of his
disciples who saw this #ody: thought he was risen in his physical frame: #ut to certain
of them who were capa#le of receiving it: he e!plained the mystery: and taught them
many other mysteries of the spiritual life+ nd Jesus now sits at the right hand of his
father: Ialda#a3th: and receives the souls who have received these mysteries+ nd in
proportion as he enriches himself with souls: in such measure is Ialda#a3th deprived of
powerU so that he is no longer a#le to send #ac7 holy souls into the world of
reincarnation: #ut only those of his own su#stanceU and the consummation of all things
will #e when all the Light shall once more #e gathered up and stored in the treasures of
the Incorrupti#le 5on+
$uch is the account of this #y no means a#surd scheme of the Gnosis preserved to us in
the #ar#arous Latin translation of Iren-us6 summary+ "hat the original system was far
more ela#orate we may assume from the now 7nown method of Iren-us to ma7e a very
#rief summary of the tenets he criticiIed+ "he main features of the christological and
soteriological part of the system is identical with the main outlines of the system of the
:istis .ophia: and of one of the treatises of the Code! 1rucianus+ "his is a very
important point: and indicates that the dates of these treatises need not necessarily #e
later than the time of the #ishop of Lyons: #ut the consideration of this important
su#Lect must #e reserved for the seHuel+ Interesting again is it to remar7 the influence of
the ,rphic:
p+ 19=
Oparagraph continuesQ Pythagor-an: Platonic: and 4ermetic tradition in the cosmological part:
and to o#serve how #oth the 4ellenic and Jewish myths find a common element in the
Chald-an tradition+
#) &#R+, ;P'IT&; S,ST&M.
4IPP,LC"8$ devotes the fifth #oo7 of his &efutation to the F,phites:F who: however:
all call themselves Justinus+ followers of the Gnosis: and not F,phites:F as e!plained
a#oveU he seems to regard them as the most ancient stream of the Gnosis+ fter treating
of three great schools: to which we shall su#seHuently refer: he specially singles out for
notice a certain Justinus: who is mentioned #y no other h-resiologist+ "his account of
4ippolytus is all the more important: seeing that the system with which the name of
Justinus is associated: represents apparently one of the oldest forms of the Gnosis of
which we have record+ "his has #een disputed #y $almon: #ut to my mind his
arguments are unconvincingU the fact that the Justinian school: in its mystical e!egesis:
ma7es no reference to the te!ts of the .ew "estament collection: although freely
Huoting from the ,ld: should decide the point+ ,ne short saying is referred to Jesus: #ut
it is nowhere found in the canonical te!ts+
"his circle had a large literature: from which 4ippolytus selects a single volume: 'he
-ook o3 -aruch: as giving the most complete form of the system+ "he mem#ers were
#ound #y an oath of
p+ 19D
secrecy not to reveal the tenets of the school: and the form of the oath is given+ "he
cosmogony is #ased on a $yrian creation0myth: a variant of which is preserved #y
4erodotus ?iv+ B010@: in which 4ercules ?the $un0god@ plays the principal part: and a
stratum of which is also found in Genesis+ "he myth has intimate points of contact with
Chald-an and ancient $emitic traditions+ "he following is the outline of the system+
"he 1oo7 of 1aruch+"here are three principles of the 8niverseS ?i+@ "he Good: or all0wise
)eityU ?ii+@ the %ather: or $pirit: the creative power: called Eloh9mU and ?iii+@ the 'orld0
$oul: sym#oliIed as a woman a#ove the middle and a serpent #elow: called Eden+ %rom
Eloh9m ?a plural used as a collective@ and Eden twenty0four cosmic powers or angels
come forth: twelve follow the will of the %ather0$pirit: and twelve the nature of the
*other0$oul+ "he lower twelve are the 'orld0"rees of the Garden of Eden+ "he "rees
are divided into four groups: of three each: representing the four &ivers of Eden+ "he
"rees are evidently of the same nature as the cosmic forces which are represented #y the
4indus as having their roots or sources a#ove and their #ranches or streams #elow+ "he
name Eden means Pleasure or )esire+
"hus the whole creation comes into e!istence: and finally from the animal part of the
*other0$oul are generated animals: and from the human part men+ "he upper part of the
Garden is called the Fmost #eautiful EarthFU that is to say: Cosmic Earth: and the #ody
of man is formed of the finest+ *an having thus
p+ 19A
#een formed: Eden and Eloh9m depute their powers unto himU the 'orld0$oul #estows
on him the soul: and the 'orld0$pirit infuses into him the spirit+ "hus were men and
women constituted+
nd all creation was su#Lected to the four groups of the twelve powers of the 'orld0
$oul: according to their cycles: as they move round as in a circular dance
1ut when the man0stage was reached: the turning0point of the world00process: Eloh9m:
the $pirit: ascended into the celestial spaces: ta7ing with him his own twelve powers+
nd in the highest part of the heaven he #eheld the Great Light shining through the
Gate ?P the physical sun@: which led to the Light0world of "he Good+ nd he who had
hitherto thought himself Lord of Creation: perceived that there was one a#ove him: and
cried aloudS F,pen me the gates that I may ac7nowledge the OtrueQ LordU for I
considered myself to #e the Lord+F nd a voice came forth: sayingS F"his is the Gate of
the LordU through this the righteous enter in+F nd leaving his angels in the highest part
of the heavens: the 'orld0%ather entered in and sat down at the right hand of the Good
,ne+
nd Eloh9m desired to recover #y force his spirit which was #ound to men: from further
degradationU #ut the Good )eity restrained him: for now that he had ascended to the
Light0realm he could wor7 no destruction+
nd the $oul ?Eden@ perceiving herself a#andoned #y Eloh9m: tric7ed herself out so as
to entice him #ac7U #ut the $pirit would not return to the arms of
p+ 19<
Oparagraph continuesQ *other .ature ?now that the middle point of evolution was passed@+
"hereupon: the spirit that was left #ehind in man: was plagued #y the soulU for the spirit
or mind desired to follow its %ather into the height: #ut the soul: incited #y the powers
of the *other00$oul: and especially #y the first group who rule over se!ual passion and
e!cess: gave way to adulteries and even greater viceU and the spirit in man was there#y
tormented+
.ow the angel: or power: of the 'orld0$oul: which 1aruch+ especially incited the human
soul to such misdeeds: was the third of the first group: called .aas ?4e#+ Nachash@: the
serpent: the sym#ol of animal passion+ nd Eloh9m: seeing this: sent forth the third of
his own angels: called 1aruch: to succour the spirit in man+ nd 1aruch came and stood
in the midst of the "rees ?the powers of the 'orld0$oul@: and declared unto man that of
all the "rees of the Garden of Eden he might eat the fruit: #ut of the "ree .aas: he might
not: for .aas had transgressed the law: and had given rise to adultery and unnatural
intercourse+
nd 1aruch had also appeared to *oses and the prophets through the spirit in man: that
the people might #e converted to the Good ,neU #ut .aas had invaria#ly o#scured his
precepts through the soul in man+ nd not only had 1aruch taught the prophets of the
4e#rews: #ut also the prophets of the uncircumcised+ "hus: for instance: 4ercules
among the $yrians had #een instructed: and his twelve la#ours were his conflicts with
the twelve powers of the 'orld0$oul+ Cet 4ercules also had finally failed:
p+ 19E
for after seeming to accomplish his la#ours: he is vanHuished #y ,mphalN: or 2enus:
who divests him of his power #y clothing him with her own ro#e: the power of Eden
#elow+
Last of all 1aruch appeared unto Jesus: a shepherd #oy: son of Joseph and *ary: a child
of Christology+ twelve years+ nd Jesus remained faithful to the teachings of 1aruch: in
spite of the enticements of .aas+ nd .aas in wrath caused him to #e Fcrucified:F #ut
he: leaving on the FtreeF the #ody of Eden00that is to say: the psychic #ody or soul: and
the gross physical #ody00and committing his spirit or mind to the hands of his %ather
?Eloh9m@: ascended to the Good ,ne+ nd there he #eholds Fwhatever things eye hath
not seen and ear hath not heard: and which have not entered into the heart of manFU and
#athes in the ocean of life0giving water: no longer in the water #elow the firmament: the
ocean of generation in which the physical and psychic #odies are #athed+ "his ocean of
generation is: of course: the same as the 1rVhmanical and 1uddhistic sasFra: the
ocean of re#irth+
4ippolytus tries to ma7e out that Justinus was a very vile person: #ecause he fearlessly
pointed out one of the main o#stacles to the spiritual life: and the horrors of animal
sensualityU #ut Justinus evidently preached a doctrine of rigid asceticism: and ascri#ed
the success of Jesus to his triumphant purity+
p+ 19B
T'& )##SS&)I.
P&I,& to the section on Justinus: 4ippolytus treats of three schools under the names
.aasseni: Perat-: and $ethians or $ithians+ ll three schools apparently #elong to the
same cycle: and the first two present features so identical as to ma7e it highly pro#a#le
that the .aassene wor7 and the two Peratic treatises from which 4ippolytus Huotes:
pertain to the same Gnostic circle+
lthough the name .aassene is derived from the 4e#rew Nachash: a serpent:
4ippolytus does not call the .aassenes ,phites: #ut GnosticsU in fact: he reserves the
name ,phite for a small #ody to which he also gives ?viii+ ;0@ the names Cainites and
.ocha/t- ?P .acha/t- from Nachash@: and considers them of not sufficient importance
for further mention+
"heir Literature+"he .aassenes possessed many #oo7s: and also regarded as authoritative
the following scripturesS 'he Gospel o3 :er3ection: 'he Gospel o3 4=e: 'he 9uestions o3
Mary: &oncerning the ;33spring o3 Mary: 'he Gospel o3 :hilip: 'he Gospel according
to 'homas: and 'he Gospel according to the 4gyptians+ ,ne of their *$$+ had fallen
into the hands of 4ippolytus+ It was a treatise of a mystical: psychological: devotional:
and e!egetical character: rather than a cosmological e!position: and therefore the
system is somewhat difficult to ma7e out from 4ippolytus6 Huotations+ Indeed: the
.aassene )ocument: when analysed into its sources: is found to #e the Christian
overwor7ing
p+ 199
of the Jewish overwor7ing of a Pagan commentary on a 4ymn of the *ysteries+ "he
date of the Christian overwriter may #e placed a#out the middle of the second century:
and the document is especially valua#le as pointing out the identity of the inner
teachings of Gnostic Christianity with the tenets of the *ysteries00Phrygian: Eleusinian:
)ionysian: $amothracian: Egyptian: ssyrian: etc+
"he Christian writer claimed that his tradition was handed down from James to a certain
*ariamne+ "his *iriam: or *ary: is somewhat of a puIIle to scholarshipU it seems:
however: pro#a#le that the treatise #elonged to the same cycle of tradition as 'he
Greater and )esser 9uestions o3 Mary: 'he Gospel o3 Mary: etc+: in the frame of which
the :istis .ophia treatise is also set+
"he main features of the system are that the cosmos is sym#oliIed as the ?4eavenly@
*an: male0female: of three natures: spiritual ?or intelligi#le@: psychic and materialU that
these three natures found themselves in perfection in Jesus: who was therefore truly the
$on of *an+ *an7ind is divided into three classes: assem#lies: or churchesS the elect:
the called: and the #ound ?or in other words: the spiritual or angelic: the psychic: and the
cho/c or material@: according as one or other of these natures predominates+
fter this #rief outline: 4ippolytus proceeds to plunge into the mystical e!egesis of the
writer and "heir *ystical E!egesis+ overwriters ?whom he of course regards as one person@
and their interpretation of the *ysteries: which is mi!ed up here and there with
specimens of
p+ ;00
the pseudo0philological word0play so dear to the heart of Plato(s &ratylus: as remar7ed
a#ove+ "he system is supposed to underlie all mythologies: Pagan: Jewish and Christian+
It is the old teaching of macrocosm and microcosm: and the $elf hidden in the heart of
all+
"he technical character of this e!egesis and the nature of our essay compel us to give
only a #rief summary of the main ideasU #ut the su#Lect is important enough to demand
a special study in itself+
"he spirit or mind of man is imprisoned in the soul: his animal nature: and the soul in
the #ody+ "he nature and evolution of this soul were set forth in 'he Gospel according
to the 4gyptians: a wor7 which is unfortunately lost+
"he ssyrian *ysteries+.ow the ssyrians ?following the Chald-ans: who: together with
the Egyptians: were regarded #y antiHuity as the sacred nation par e>cellence@ first
taught that man was threefold and yet a unity+ "he soul is the desire0principle: and all
things have souls: even stones: for they increase and decrease+
"he real FmanF is male0female: devoid of se!U therefore he strives to a#andon the
animal nature and return to the eternal essence a#ove: where there is neither male nor
female #ut a new creature+
1aptism was not the mere sym#olical washing with physical water: #ut the #athing of
the spirit or mind in the Fliving water a#ove:F the eternal world: #eyond the ocean of
generation and destructionU and the anointing with oil was the introduction of the
candidate into unfading #liss: thus #ecoming a Christ+
p+ ;01
"he 7ingdom of heaven is to #e sought for within a manU it is the F#lessed nature of all
things which were: and are: and are still to #e:F spo7en of in the Phrygian *ysteries+ It
is of the nature of the spirit or mind: for: as it is written in 'he Gospel according to
'homasH F4e who see7s me shall find me in children from the age of seven yearsFU and
this is the representative of the Logos in man+
mong the Egyptians: ,siris is the 'ater of Life: the $pirit or *ind: while Isis is
Fseven0ro#ed nature: surrounded #y and ro#ed in seven -thereal mantles:F the spheres
of ever0changing generation: which metamorphose the ineffa#le: unimagina#le:
incomprehensi#le mother0su#stanceU while the *ind: the $elf: ma7es all things #ut
remains unchanged: according to the sayingS FI #ecome what I will: and I am what I amU
wherefore: say I: immova#le is the over of all+ %or 4e remains what 4e is: ma7ing
things: and is naught of the things which are+F "his also is called "he Good: hence the
sayingS F'hy callest thou *e GoodP ,ne only is Good: *y %ather in the heavens+F
mong the Gree7s: 4ermes is the Logos+ 4e is the conductor and reconductor ?the
psychagogue and "he Gree7+ psychopomp@: and originator of souls+ "hey are #rought
down from the 4eavenly *an a#ove into the plasm of clay: the #ody: and thus made
slaves to the demiurge of the world: the fiery or passionate god of creation+ "herefore
4ermes Fholds a rod in his hands: #eautiful: golden: wherewith he spell0#inds the eyes
of men whomsoever he would: and wa7es them again from sleep+F "herefore the sayingS
F'a7e thou that sleepest: and rise: and Christ shall
p+ ;0;
give thee light+F "his is the Christ: the $on of the *an: in all who are #ornU and this was
set forth in the Eleusinian rites+ "his is also ,cean: Fthe generation of gods and the
generation of men:F the Great Jordan: as e!plained in the *yth of the Going0forth:
given a#ove+
"he $amothracian+"he $amothracians also taught the same truthU and in the temple of their
*ysteries were two statues: representing the 4eavenly *an: and the regenerate or
spiritual man: in all things co0essential with that *an+ $uch a one was the Christ: #ut
4is disciples had not yet reached to perfection+ 4ence the sayingS FIf ye drin7 not *y
#lood and eat not *y flesh: ye shall #y no means enter into the >ingdom of the
4eavensU #ut even if ye drin7 of the cup which I drin7 of: whither I go ye cannot come+F
nd the Gnostic writer addsS F%or 4e 7new of what nature each of 4is disciples was:
and that it needs must #e that each of them should go to his own nature+ %or from the
twelve (tri#es( 4e chose twelve disciples: and through them 4e spa7e to every (tri#e+(
'herefore ?also@ neither have all men hear7ened to the preaching of the twelve
disciples: nor if they hear7en can they receive it+F
"he Phrygian+"he mysteries of the "hracians and Phrygians are then referred to: and the
same ideas further e!plained from the ,ld "estament documents+ "he vision of Jaco# is
e!plained as referring to the descent of spirit into matter: down the ladder of evolution:
the $tream of the Logos flowing downward: and then again upward: through the Gate of
the Lord+ 'herefore the sayingS FI am the true gate+F "he Phrygians
p+ ;0=
also called the spirit in man the Fdead:F #ecause it was #uried in the tom# and sepulchre
of the #ody+ 'herefore the sayingU FCe are whitened sepulchres: filled within with the
#ones of the dead:F00Ffor the living man is not in you+F nd againS F"he dead shall leap
forth from the tom#sFU that is to say: Ffrom their material #odies: regenerated spiritual
men: not carnal+F %or Fthis is the resurrection which ta7es place through the gate of the
heavens: and they who pass not through it: all remain dead+F
*any other interpretations of a similar nature are given: and it is shown that the Lesser
*ysteries pertained to Ffleshly generation:F whereas the Greater dealt with the new
#irth+ F%or this is the Gate of 4eaven: and this is the 4ouse of God: where the Good
God dwells alone: into which no impure man shall come: no psychic: no fleshly manU
#ut it is 7ept under watch for the spiritual alone: where they must come: and: casting
away their garments: all #ecome #ridegrooms made virgin #y the 2irginal $pirit+ %or
such a man is the virgin with child: who conceives and #rings forth a son: which is
neither psychic: animal: nor fleshly: #ut a #lessed -on of -ons+F
"his is the >ingdom of the 4eavens: the Fgrain of mustard seed: the indivisi#le point:
which is the primeval spar7 in the #ody: and which no man 7noweth save only the
spiritual+F
"he school of the .aasseni: it is said: were all initiated into the *ysteries of the Great
*other: "he *ysteries of the Great *other+ #ecause they found that the whole mystery of
re#irth was taught in these ritesU they
p+ ;0D
were also rigid ascetics+ "he name .aasseni was given them #ecause they represented
the F*oist EssenceF of the universe00without which nothing that e!ists: Fwhether
immortal or mortal: whether animate or inanimate: could hold togetherF00#y the sym#ol
of a serpent+ "his is the cosmic 7Vsha of the 8panihads: and the >ualin9: or
serpentine force in man: which when following animal impulse is the force of
generation: #ut when applied to spiritual things ma7es of a man a god+ It is the 'aters
of Great Jordan flowing downwards ?the generation of men@ and upwards ?the
generation of gods@U the 7Vsha0gangV or 4eavenly Ganges of the PurVas: the
4eavenly .ile of mystic Egypt+
F4e distri#utes #eauty and #loom to all who are: Lust as the OriverQ (proceeding forth out
of Eden and dividing itself into four streams+(F In man: they said: Eden is the #rain
Fcompressed in surrounding ventures li7e heavens:F and Paradise the man as far as the
head only+ "hese four streams are sight: hearing: smell: and taste+ "he river is the Fwater
a#ove the firmament Oof the #odyQ+F
"hus: to use another set of sym#olic terms: Fthe spiritual choose for themselves from the
living waters of the Euphrates Othe su#tle worldQ: which flows through the midst of
1a#ylon Othe gross world or #odyQ: what is fit: passing through the gate of truth: which
is Jesus: the #lessed:F i.e.: the Fgate of the heavens:F or the sun: cosmicallyU and
microcosmically the passing out of the #ody consciously through the highest centre in
the head: which 4indu mystics cal
p+ ;0A
the 1rahmarandhra+ "hus these Gnostics claimed to #e the true Christians #ecause they
were anointed with the Fineffa#le chrism:F poured out #y the serpentine Fhorn of
plenty:F another sym#ol for the spiritual power of enlightenment+
'e will conclude this #rief s7etch of these most interesting mystics #y Huoting one of
their hymns+ "he %ragment of a 4ymn+ "he te!t is unfortunately so corrupt that parts of it
are hopeless: nevertheless sufficient remains to FsenseF the thought+ It tells of the
'orld0*ind: the %ather: of Chaos: the Cosmic *other: and of the third mem#er of the
primordial trinity: the 'orld0$oul+ "hence the individual soul: the pilgrim: and its
sorrows and re#irth+ %inally the descent of the $aviour: the first#orn of the Great *ind:
and the regeneration of all+ 1ehind all is the Ineffa#le: then comes first the %irst0#orn:
the LogosS
F*ind was the first: the generative law of allU
$econd was Chaos diffused: OspouseQ of the first0#ornU
"hirdly: the toiling $oul received the lawU
'herefore surrounded with a watery form
It weary grows: su#dued #y death+ + + +
.ow holding sway: it sees the lightU
non: cast into piteous plight: it weeps+
'hiles it weeps: it reLoicesU
.ow wails and is LudgedU
nd now is Ludged and dies+
nd now it cannot pass + + + +
Into the la#yrinth Oof re#irthQ it has wandered+
OJesusQ saidS %ather
searching after evil on the earth
p+ ;0<
*a7es OmanQ to wander from thy $pirit+
4e see7s to shun the #itter Chaos:
1ut 7nows not how to flee+
'herefore: send me: , %ather`
$eals in my hands: I will descendU
"hrough every -on I will tread my wayU
ll mysteries will I reveal:
nd show the shapes of godsU
"he hidden secrets of the 4oly Path
$hall ta7e the name of Gnosis:
nd I will hand them on+F
T'& P&R#T<.
"he $ource of their "radition+4IPP,LC"8$ says that the mysteries sym#oliIed #y the
serpent are at the root of all GnosticismU and though the Church %ather himself has not
any idea what these mysteries really are: as is amply proved #y all his remar7s: we
agree with him: as we have endeavoured to show a#ove+ 4e then proceeds to treat of the
system of the Perat-: to whom we have already referred: and whose *ysteries
?4ippolytus calls them their F#lasphemy against ChristF@ had #een 7ept secret Ffor many
years+F 'e 7now from other sources that the school was prior to Clement of le!andria+
"he system of the Perat- was #ased on an analogy with sidereal considerations: and
depended on the tradition of the ancient Chald-an star0cult+ In 1oo7 iv+: 4ippolytus has
already endeavoured to refute the Chald-an system of the star0spheresU #ut though he
ma7es some good points against the vulgar
p+ ;0E
astrology of the time: he does not affect the mysterious doctrine of the septenary
spheres: of which the empirical horoscopists had long lost the secret: and for which they
had su#stituted the physical planets+ 4ippolytus had the Peratic school especially in
mind in his attempted refutation of the art of the astrologers and mathematicians: of
which: however: he admits he had no practical 7nowledge: #ut space compels us simply
to refer the student to the fourth #oo7 of his :hilosophumena for the outline of astrology
which the Church %ather presents+
ccording to the Peratic school: the universe was sym#oliIed #y a circle enclosing a
triangle+ "he "he "hree 'orlds+ triangle denoted the primal trichotomy into the three or
worlds: ingenera#le: self0genera#le: and genera#le+ "hus there were for them three
aspects of the Logos: or: from another point of view: three Gods: or three Logoi: or
three *inds: or three *en+ 'hen the world0process had reached the completion of its
devolution: the $aviour descended from the ingenera#le world or -onU the type of the
$aviour is that of a man perfected: Fwith a threefold nature: and threefold #ody: and
threefold power: having in himself all Ospecies ofQ concretions and potentialities from
the three divisions of the universe+F ccording to the Pauline phraseU FIt pleased 4im
that in him should dwell all fulness ?plNr3ma@ #odily+F
It is from the two higher worlds: the ingenera#le and self0genera#le: that the seeds of all
7inds of potentialities are sent down into this genera#le or formal world+
4ippolytus here #rea7s off: and: after informing
p+ ;0B
us that the founders of the school were a certain Euphrates ?whom ,rigen calls the
founder of those ,phites to whom Celsus referred a#out 1EA +)+@ and Cel#es: whom he
elsewhere calls cem#es and demes: proceeds to tell us something more of the
Chald-an art+ 4e then says that he will Huote from a num#er of Peratic treatises to show
that their ideas were similar to those of the Chald-ans+
"he $aviour has not only a human #ut a cosmic tas7 to performU the cosmic tas7 is to
separate the good from the #ad among the sidereal powers and influencesU the same
peculiarity of soteriology is #rought into prominence in the :istis .ophia treatise: to
which we shall refer later on+ "he Fwars in heavenF precede the conflict of good and
evil on earth+
)irect Guotation+"he treatise from which 4ippolytus proceeds to Huote is evidently a
Gnostic commentary on an old 1a#ylonian or $yrian cosmogonic scripture: which the
commentator endeavours to e!plain in Gree7 mythological terms+ "he #eginning of this
mysterious treatise runs as followsS
FI am the voice of awa7ening from slum#er in the peon ?world@ of night+ 4enceforth I
#egin to strip na7ed the power that proceed eth from Chaos+ It is the power of the
a#ysmal slime: which raiseth up the clay of the imperisha#le vast moist OprincipleQ: the
whole might of convulsion of the colour of water: ever moving: supporting the steady:
chec7ing the tottering: + + + the faithful steward of the trac7 of the -thers: reLoicing in
that which streameth forth from the twelve founts of the Law: the power which
p+ ;09
ta7eth its type from the impress of the power of the invisi#le waters a#ove+F
"his power is called "halassa: evidently the "halatth ?"iVmat@: or 'orld0*other: of the
1a#ylonians+ "he twelve sources are also called twelve mouths: or pipes: through which
the world0powers pour hissing+ It is the power which is surrounded #y a dodecagonal
pyramid or dodecahedron00a hint which should persuade astrologers to reconsider their
Fsigns of the Iodiac+F
4ippolytus6 Huotations and summary here #ecome very o#scure and reHuire a critical
treatment which has not yet #een accorded themU we are finally told that the matter is
ta7en from a treatise dealing with the formal or genera#le world: for it is denominated
'he :roasteioi up to the ?therC that is to say: the hierarchies of powers as far as the
-ther: which were pro#a#ly represented diagramatically #y a series of concentric
circles: a FproasteionF #eing the space round a city(s walls+
4ippolytus here again points out the correspondence #etween astrological sym#olism
and the teaching of this school of GnosticismU it is: he says: simply astrology
allegoriIed: or rather we should say cosmogony theologiIed+ "hese Peratics: or
"ranscendentalists: derive their name from the following considerations+
"hey #elieved that nothing which e!ists #y generation can survive destruction: and thus
the "he *eaning of the .ame+ sphere of generation is also the fate0sphere+ 4e then who
7nows nothing #eyond this: is #ound to the wheel of fateU #ut Fhe who is conversant
with the
p+ ;10
compulsion of generation OsasFraQ: and the paths through which man has entered into
the Ogenera#leQ world:F can proceed through and pass #eyond ?transcend@ destruction+
"his destruction is the F'aterF which is the Fgeneration of men:F and which is the
element in which the hierarchies of generation hold their sway: and have their #eing+ It
is called water #ecause it is of that colour: namely: the lower ether+
"he treatise from which 4ippolytus Huotes: again dives into the depths of mythology:
and among other things adduces the *yth of the Going0forth: and its mystical
interpretationU finally: the Gnostic commentator e!plains the opening verses of the
proem to the fourth canonical Gospel+ 4ippolytus: however: is #eginning to #e #affled
#y the amaIing intricacy of the system: as he tells us: and thus #rea7s off: and
apparently ta7es up another treatise from which to Huote+ "he new treatise is of an
e!ceedingly mystical character: and seemingly deals with the psychological physiology
of the school+
Psychological Physiology+"he universe is figured forth as tripleS %ather: $on: and *atter
?4ylN@: each of endless potentialities+ "he $on: the fashioning Logos: stands midway
#etween the immova#le %ather and moving *atter+ t one time 4e is turned to the
%ather and receives the powers in 4is dis7 ?face: or FpersonF@: and then turning casts
them into *atter: which is devoid of formU and thus the *atter is moulded and the
formal world is produced+
'e here see an attempt to graft a higher teaching: of the same nature as the Platonic
doctrine of types
p+ ;11
and ideas: on to the primitive sym#olism of imperfectly o#served natural phenomena+
"he sun is the %ather: the moon is the $on: and the earth is *atter+ "he moon is figured
as a serpent: owing to its serpentine path: and its phases are imagined as the turning of
its face towards the sun: and again towards the earth+ If this is correct: however: the
immo#ility of the sun and the motion of the earth give us reason to #elieve that the
Chald-ans were #etter acHuainted with astronomy than the followers of the far later
4ipparcho0Ptolem-ic geocentricism+ "he Gnostic writer has also a correct theory of
magnetic and other influences: which he Huaintly sets forth+ 'e can: moreover:
distinguish three strata of interpretationS ?i+@ metaphysical and spiritual00the ideal world:
the intermediate: and the visi#le universeU ?ii+@ the world of generation00with its sun:
moon and earth0forcesU and ?iii+@ the analogical psycho0physiological process in man+
"he last is thus e!plained+ "he #rain is the %ather: the cere#ellum the $on: and the
medulla *atter or 4ylN+ F"he cere#ellum: #y an ineffa#le and inscruta#le process:
attracts through the pineal gland the spiritual and life0giving essence from the vaulted
cham#er OP third ventricleQ+ nd on receiving this: the cere#ellum OalsoQ in an ineffa#le
manner imparts the (ideas:( Lust as the $on does: to *atterU or: in other words: the seeds
and the genera of things produced according to the flesh flow along into the spinal
marrow+F nd: adds 4ippolytus: the main secrets of the school depend on a 7nowledge
of these correspondences: #ut it would #e impious for him
p+ ;1;
to say anything more on the matter00a scruple which is surprising to find in a Church
%ather: and especially in 4ippolytus: who devoted the second and third #oo7s of his
&efutation to an e!position of the *ysteries+
"he Lost 1oo7s of 4ippolytus+.ow it is a curious fact that these two #oo7s have #een #odily
removed from the *$+ )id 4ippolytus: then: reveal too much of the Fplagiarism #y
anticipationF of the rites and doctrines of the Church: and did those who came after him
consider it unwise to 7eep such evidence on recordP %or one would have thought that
a#ove all things the orthodo! %athers would have delighted in parading the possession
of such information #efore the heathen and heretics: and would have specially preserved
these two #oo7s from destruction+ 1ut indeed it is altogether strange that this: the most
important &efutation of all the h-resiological documents which we possess: was made
no use of #y the successors of 4ippolytus+ "he only *$+ 7nown to the western world
was #rought from *ount thos in 1BD;: and its contents ?#ecause of the num#er of
direct Huotations@ have revolutioniIed our ideas on Gnosticism on many points+ 4ad the
two #oo7s on the *ysteries #een preserved: we might perchance have had our ideas
even further revolutioniIed+
p+ ;1=
T'& S&T'I#)S.
CL,$ELC connected with the Gnostics a#ove descri#ed are the $ethians: to whom
4ippolytus ne!t devotes $eth+ his attention+ 4e spea7s of their Finnumera#le
commentaries:F and refers his readers especially to a certain treatise: called 'he
:araphrase o3 .eth: for a digest of their doctrines+ 1ut whether or not 4ippolytus Huotes
from this document himself: or from some other treatise or treatises: is not apparent+
"he title: :araphrase o3 .eth: is e!ceedingly puIIlingU it is difficult to say what is the
e!act meaning of the term Fparaphrasis:F and the doctrines set forth #y 4ippolytus have
no connection with the $eth0legend+
"he term $ethians: as used #y 4ippolytus: is not only puIIling on this account: #ut also
#ecause his summary differs entirely from the scraps of information on the system of
the $ethites supposed to have #een mentioned in his lost $yntagma: and allied to the
doctrine of the .icola/tans #y the epitomiIers+ In the latter fragments the hero $eth was
chosen as the type of the good man: the perfect: the prototype of Christ+
Can it possi#ly #e that there is a connection #etween the name F$ethF and the
mysterious F$etheusF of the Code! 1rucianusP nd further: are we to loo7 for the origin
of the $ethians along the Egyptian line of tradition of the 4y7s3s0cult: the $emitic
#ac7ground of which made $eth the *ystery0GodP
p+ ;1D
n ,utline of their $ystem+"he $ethians of whom we are treating #egin with a trinityU Light:
$pirit and )ar7ness+ "he $pirit is not: however: to #e thought of as a #reath or wind: #ut
as it were a su#tle odour spreading everywhere+ ll three principles then are
intermingled one with another+ nd the )ar7ness strives to retain the Light and the
$pirit: and imprison the light0spar7s in matterU while the Light and the $pirit: on their
side: strive to raise their powers aloft and rescue them from the )ar7ness+
ll genera and species and individuals: nay the heaven and earth itself: are images of
FsealsFU they are produced according to certain pre0e!istent types+ It was from the first
concourse of the three original principles or powers that the first great form was
produced: the impression of the great seal: namely: heaven and earth+ "his is
sym#oliIed #y the world0egg in the wom# of the universe: and the rest of creation is
wor7ed out on the same analogy+ "he egg is in the waters: which are thrown into waves
#y the creative power: and it depends on the nature of the waves as to what the various
creatures will #e+ 4ere we have the whole theory of vi#rations and the germ0cell idea in
full activity+
Into the #odies thus #rought into e!istence #y the waves of the waters ?the vehicles of
su#tle matter@ the light0spar7 and the fragrance of the $pirit descend: and thus Fmind or
manF is Fmoulded into various species+F
Fnd this Olight0spar7Q is a perfect god: who from the ingenera#le Light from a#ove:
and from the $pirit: is #orne down into the natural man: as into a
p+ ;1A
shrine: #y the tide of nature and the motion of the wind Othe creative power which
causes the wavesQ+ + + + "hus a minute spar7: a divided splinter from a#ove: li7e the ray
of a star: has #een mingled in the much compounded waters O#odies of various 7inds of
su#tle matterQ of many ?e!istences@+ + + + Every thought: then: and solicitude actuating
the Light from a#ove is as to how and in what manner mind may #e set free from
death00the evil and dar7 #ody00from the (father( #elow: the Ogenerative impulseQ wind:
which with agitation and tumult raised up the waves: and OfinallyQ produced a perfect
mind: his own son: and yet not his own in essence+ %or he Othe mindQ was a ray from
a#ove: from that perfect Light: overpowered in the dar7 and fearsome: and #itter: and
#lood0stained waterU he also is a light0spirit floating on the water+F
"he generative power is called not only Fwind:F #ut also F#east:F and Fserpent:F the
latter #ecause of the hissing sound it produces: Lust li7e the whirling wind+ .ow the
impure wom#: or sphere of generation: can only produce mortal men: #ut the virgin or
pure wom#: the $phere of Light: can produce men immortal or gods+ It is the descent of
the Perfect *an or Logos into the pure man that alone can still the #irth0pangs of the
carnal man+
"his natural and spiritual process is shown forth in the *ysteriesU after passing through
the Lesser "he *ysteries+ *ysteries: which pertain to the cycle of generation: the
candidate is washed or #aptised: and stripping off the dress of a servant: puts on a
heavenly garment: and drin7s of the cup
p+ ;1<
of life0giving water+ "hat is to say: he leaves his servile form: the #ody which is
su#Lected to the necessity of generation and is thus a slave: and ascends in his spiritual
#ody to the state where is the ocean of immortality+
"he $ethian school supported their theosophic tenets #y analogies drawn from natural
philosophy: and #y the allegorical interpretation of the ,ld "estamentU #ut: says
4ippolytus: their system is nothing else than the tenets of the ,rphic *ysteries: which
were cele#rated in ch-a at Phlium: long #efore the Eleusinian+ .o dou#t the $ethians
#ased their theories on one or more of the traditions of the *ystery0cult: #ut we need
not follow 4ippolytus in his selection of only one tradition: and that too in its grossest
and most ignorant phase of vulgar phallicism+
"he school seems also to have had affinities with the 4ermetic tradition: and used the
analogy of natural and FalchemicalF processes for the e!planation of spiritual matters+
%or instance: after citing the e!ample of the magnet: one of their #oo7s continuesS F"hus
the light0ray Ohuman soulQ: mingled with the water Oanimal soulQ: having o#tained
through discipline and instruction its own proper region: hastens towards the Logos
Odivine soulQ that comes down from a#ove in servile form O#odyQU and along with the
Logos #ecomes Logos there where the Logos has 4is #eing: more speedily than iron
OhastensQ to the magnet+F
p+ ;1E
T'& /C&T<.
s previously remar7ed: the remains of the ancient #ed of the stream of the Gnosis
which we are endeavouring to survey: are so fragmentary: that nothing can #e
attempted: #ut a most imperfect outline: or rather a series of rough s7etches of certain
sections that some day further discovery may ena#le us to throw into the form of a map+
Chronological indications are almost entirely wanting: and we can as yet form no idea
of the correct seHuence of these general Gnostic schools+ 'e must therefore proceed at
haphaIard somewhat: and will ne!t turn our attention to a school which 4ippolytus ?17+
viii+@ calls the )ocet-: seeing that their tenets are very similar to those of the three
schools of which we have Lust treated+ "here is nothing: however: to show why this
name is especially selected: e!cept the o#scure reason that it is derived from the attempt
of these Gnostics to theorise on Finaccessi#le and incomprehensi#le matter+F It may:
therefore: #e possi#le that they #elieved in the doctrine of the non0reality of matterU and
that the name )ocet- ?FIllusionistsF@ is of similar derivation to the *VyV0vVdins of the
4indus+ "he system of this Gnostic circle #ears a strong family li7eness to the doctrines
of the 1asilidian and 2alentinian schoolsU #ut the doctrine of the non0physical nature of
the #ody of the Christ: which is the general characteristic of ordinary )ocetism: is not
more prominent with them than with many other
p+ ;1B
schools+ "he outline of their tenets given #y 4ippolytus is as follows+
God+"he Primal 1eing is sym#oliIed as the seed of a fig0tree: the mathematical point:
which is everywhere: smaller than small: yet greater than great: containing in itself
infinite potentialities+ 4e is the Frefuge of the terror0stric7en: the covering of the na7ed:F
and much else as allegorically set forth in the $criptures+ "he manner of the infinite
generation of things is also figured #y the fig0tree: for from the seed comes the stem:
then #ranches: and then leaves: and then fruit: the fruit in its turn containing seeds: and
thence other stems: and so on in infinite mannerU so all things come forth+
"he 5ons+In this way: even #efore the sensi#le world was formed: there was an
emanation of a divine or ideal world of three root0-ons: each consisting of so many
su#0-ons: male0femaleU that is to say: worlds: or #eings: or planes: of self0generating
powers+ nd this -on0world of Light came forth from the one ideal seed or root of the
universe: the ingenera#le+ "hen the host of self0genera#le -ons uniting together produce
from the ,ne 2irgin ?ideal cosmic su#stance@: the lone0#egotten ?0generated@ one: the
$aviour of the universe: the perfect anonU containing in 4imself all the powers of the
ideal world of the -ons: eHual in power in all things to the original seed of the universe:
the ingenera#le+ "hus was the $aviour of the ideal universe produced: the perfect -on+
nd thus all in that spiritual world was perfected: all #eing of the nature of "hat which
transcends intellect: free from all deficiency+ "hus
p+ ;19
was accomplished the eternal and ideal world0process in the spaces of the -ons+
.e!t with regard to the emanation of the ideal world into the sensi#le universe+ "he
third root0-on: Cosmos and *an+ in its turn: made itself threefold: containing in itself all
the supernal potentialities+ "hus: then: its Light shone down upon the primordial chaotic
su#stance: and the souls of all genera and species of living #eings were infused into it+
nd when the third -on: or Logos: perceived that 4is ideas and impressions and types
or seals ?odcdfcbs@00the souls00were seiIed upon #y the dar7ness: 4e separated the
light from the dar7ness: and placed a firmament #etweenU #ut this was only done after
all the infinite species of the third -on had #een intercepted in the dar7ness+ nd last of
all the resem#lance of the third -on himself was impressed upon the lower universe:
and this resem#lance is a Flife0giving fire: generated from the light+F .ow this fire is the
creative god which fashions the world: as in the *osaic account+ "his fa#ricating deity:
having no su#stance of his own: uses the dar7ness ?gross matter@ as his su#stance: out of
which he ma7es #odies: and thus perpetually treats despitefully the eternal attri#utes of
light which are imprisoned in the dar7ness+ "hus until the coming of the $aviour: there
was a vast delusion of souls: for these FideasF are called souls ?yiod@ #ecause they have
#een #reathed out ?eryizbkdg@ from the ?-ons@ a#ove+ "hese souls spend their lives
in dar7ness: passing from one to another of the #odies which are under the ward of the
creative power or world0fa#ricator+
p+ ;;0
In support of this the Gnostic author refers to the sayingS Fnd if ye will receive it: this
is Elias that was for to comeU he that hath ears to hear: let him hearFU and also to Jo# ii+
9S Fnd I am a wanderer: changing place after place and house after house+F "he latter
passage is found in the version of the $eventy: #ut is omitted in the English translation+
"he $aviour+It is #y means of the $aviour that souls are set free from the circle of re#irth
?metensomatosis@: and faith is aroused in men that their sins should #e remitted+ "hus:
then: the lone0#egotten $on gaIing upon the soul0tragedy00the FimagesF of the
supernal -ons changing perpetually from one #ody to another of the dar7ness00willed to
descend for their deliverance+
.ow the individual -ons a#ove were not a#le to endure the whole fullness of the divine
world: i.e.: the $onU and had they #eheld it they would have #een thrown into confusion
at its greatness and the glory of its power: and would have feared for their e!istence+ $o
the $aviour indrew 4is glory into 4imself: as it were the vastest of lightning0flashes
into the minutest of #odies: or as the sudden cessation of light when the eyelids close:
and so descended to the heavenly domeU and reaching the star0#elt there: again indrew
4is glory: for even the apparently most minute light0giver of the star0sphere is a sun
illuminating all spaceU and so the $aviour withdrew 4is glory again and entered into the
domain of the third sphere of the third -on+ nd so 4e entered even into the dar7nessU
that is to say: was incarnated in a #ody+
p+ ;;1
nd 4is #aptism was in this wiseS 4e washed himself in the Jordan ?the stream of the
Logos@: and after this purification in the water 4e #ecame possessed of a spiritual #ody:
a copy or impression of his virgin0made physical #odyU so that when the world0ruler
?the god of generation@ condemned his own plasm ?the physical #ody@ to death: i.e.: the
cross: the spiritual #ody: nourished in the virgin physical #ody: might strip off the
physical #ody: and nail it to the Ftree:F and thus the Christ would triumph over the
powers and authorities of the world0ruler: and not #e found na7edU for 4e would put on
4is new spiritual #ody of perfection instead of another #ody of flesh+ "hus the sayingS
FE!cept a man #e #orn of water and of the spirit he cannot enter into the 7ingdom of the
heavensU that which is #orn of the flesh is flesh+F
s to Jesus Christ: the Gnostic writer wisely remar7s that this ideal can #e seen from
many sidesU that each school has its own view: some a low: some a high viewU and that
this is in the nature of things+ %inally none #ut the real Gnostics: that is those who have
passed through initiations similar to those of Jesus: can understand the mystery face to
face+
It would seem hardly necessary to point out to the student of Gnosticism the stri7ing
similarity #etween the general outlines of this system and the leading ideas of the
contents of the 1ruce and s7ew CodicesU and yet no one has previously remar7ed
them+
p+ ;;;
M)=M$S.
4IPP,LC"8$ devotes his ne!t section to a certain *ono/mus: who is only mentioned
#y one other h-resiologist: namely "heodoret: in a #rief paragraph+ *ono/mus was an
ra#ian and lived somewhere in the latter half of the second century+ 4is system is
#ased on the idea of the 4eavenly *an: the universe: and the $on of this *an: the
perfect man: all other men #eing #ut imperfect reflections of the one ideal type+
.um#er0theories+4is general ideas attach themselves to the cycle of Gnostic literature of
which we are treating: and are ela#orated #y many mathematical and geometrical
considerations from the Pythagor-an and Platonic traditions+ "he theory of num#ers
and the geometrical composition of the universe from elements which are sym#oliIed
#y the five Platonic solids00namely: the tetrahedron: cu#e: octahedron: dodecahedron
and icosahedron00are developed+ ll these geometrical sym#ols are produced #y the
monad: which he calls the i3ta: the yod: and the Fone horn+F It is our old friend the
serpentine force: the horn of plenty: the rod of *oses and of 4ermesU in other words: it
is the atom which is said #y seers to #e a FconicalF swirl of forces+ "his monad is in
num#ers the decad: the perfect num#er and completion of the first series of num#ers:
after which the whole process #egins again+
.ow it was *oses6 rod which #rought to pass the plagues of Egypt according to the
myth+ "hese
p+ ;;=
Oparagraph continuesQ FplaguesF are nothing else #ut transmutations of the matter of the physical
#ody: e.g.: water into #lood: etc+: all of which is Huaintly wor7ed out #y the writer+
"he whole of this system: indeed: opens up a num#er of important considerations which
would lead us far #eyond the scope of the present essay+ *ono/mus was undou#tedly a
contemporary of the 2alentinian school: if not a pupil of 2alentinus: and the gar#led
version of his system as preserved #y 4ippolytus can #e made to yield many important
points which will throw light on the Ftheological arithmeticF of the Gnostic doctors+
"his may #e proved some day still to preserve a seed which may grow into a tree of real
mathematical 7nowledge+
'e will conclude our s7etch of the tenets of
*ono/mus #y Huoting his opinion on the way to see7 4ow to see7 after God+ for God+ In a
letter to a certain "heophrastus: he writesS FCease to see7 after God ?as without thee@:
and the universe: and things similar to theseU see7 4im from out of thyself: and learn
who it is: who once and for all appropriateth all in thee unto 4imself: and sayethS (*y
god: my mind: my reason: my soul: my #ody+( nd learn whence is sorrow and Loy: and
love and hate: and wa7ing though one would not: and sleeping though one would not:
and getting angry though one would not: and falling in love though one would not+ nd
if thou shouldst closely investigate these things: thou wilt find 4im in thyself: one and
many: Lust as the atomU thus finding from thyself a way out of thyself+F
ll of this re0echoes very distinctly the teaching of the earlier "rismegistic literature+
p+ ;;D
T'& S>C#++&/ C#I)IT&S.
"he ,#scurity of the $u#Lect+1E%,&E returning again towards the time of the origins along
another line of tradition: of which one or two o#scure indications still remain00the
Carpocrates0Cerinthus trace00we will #riefly refer to the o#scure chaos of tendencies
classed together under the term FCainiteF and its variants+ ,ur sources of information
are scanty: and ?if we e!clude the mere mention of the name@ are confined to Iren-us
and EpiphaniusU the latter: moreover: copies from Iren-us: and with the e!ception of his
own reflections and lucu#rations: has only a scrap or two of fresh information to add+
"his line of tradition is again generally classed as F,phite:F and as usual we find that its
adherents called themselves simply Gnostics+ "hey were distinguished #y the honour
they paid to Cain and JudasU which fact: ta7en #y itself: was sufficient to overwhelm
them with the e!ecrations of the orthodo!: who ascri#ed the perpetration of every
iniHuity to them+ "hus we find that Epiphanius: who wrote two hundred years after
Iren-us: em#roiders considera#ly on the account of the 1ishop of Lyons: even where he
is in other respects simply copying from his predecessor+ 'e will now proceed to see
the reason why these Gnostics entertained an apparently so strange #elief+
If the reader will #ear in mind the systems of Justinus and of the $ethians: he will #e in
a #etter position to comprehend what follows+ "he main
p+ ;;A
features of the system of these Gnostics: then: is as follows+
"he creator of the world was not the God over allU the a#solute power from a#ove was
stronger than the wea7er ?kf{cd00hystera@ power of generation: which was sym#oliIed
as the power of the impure world0wom#: containing heaven and earth within it00the
sensi#le world+ 1ut this sensi#le world was: as it were: an after0#irth ?kfbcd00hystera@:
compared with the true #irth from the virgin spiritual wom#: the ideal world of the -ons
a#ove+ Epiphanius has made a great muddle of this part of the systemU it is evidently
consanguineous with the 2alentinian FdeficiencyF ?kf{cx|d00hysterNma@: or
Fa#ortion:F the sensi#le world: without or e!ternal to the ideal fullness or perfection
?elwcp|d00plNr3ma@: or world of the -ons+
"he inferior power: therefore: was the God of generation: the superior the God of
enlightenment "he Enemies of Cahweh the %riends of God+ and wisdom+ "he ,ld "estament
idea of God went no further than o#edience to the commands of the inferior power+
"hose who had o#eyed its #ehests were regarded as the worthies of old #y the followers
of the E!ternal Law: who: seeing no further: had in their traditions vilified all who
refused to follow this law: the commands of the inferior power of generation+ "hus #el
and Jaco# and Lot and *oses were praised #y the followers of the law of generationU
whereas in reality it was the opponents of these who ought to #e praised: as followers of
the 4igher Law who despised the laws of the powers of generation: and were thus
p+ ;;<
protected #y 'isdom and ta7en to herself: to the -on a#ove+ "hey therefore claimed
that Cain and Esau: and the inha#itants of the Cities of the Plain: and Coran: )athan and
#iram: were types of those individuals or nations who had followed a higher law: and
who: apparently: were calumniated #y the followers of Cahweh+
'e can here see very plainly the traces of the same antitheses as those wor7ed out #y
JustinusU the influence of the psychic powers or angels #eing tracea#le along the #el
line of descent: and that of the spiritual powers along the Cain line+ #el was the offerer
of #lood0sacrifices: while Cain offered the fruits of the field+ "his antithetical device: in
one form or other: was common enough00as for instance: the later E#ionite antitheses of
superior and inferior men ?Isaac0Ishmael: Jaco#0Esau: *oses0aron@: or the *arcionite
antitheses of the God of freedom and the God of the law: the God of the Christ and the
Cahweh of the ,ld "estament00#ut the school whose tenets we are descri#ing: seem: in
their contempt for Cahweh: to have pushed their theories to the most e!travagant
conclusion of any+ "his is especially #rought out in their ideas of .ew "estament
history: which: in spite of their strangeness: may nevertheless contain a small trace of
the true tradition of the cause of Jesus6 death+
Judas+"his Gnostic circle had a num#er of writings: chief amongst which were two small
summaries of instruction: one called 'he Gospel o3 ,udas: and the other 'he Ascent o3
:aul+ "o ta7e the latter firstU 'he Ascent o3 :aul purported to:
p+ ;;E
contain the record of the ineffa#le things which Paul is reported to have seen when he
ascended into the third heaven+ 'hether this was the same as 'he Apocalypse o3 :aul
referred to #y ugustine is uncertainU in any case it is lost+ more orthodo! version of
one of the documents of the same cycle has come down to us in 'he Vision o3 :aul: a
translation of which may #e read in the last volume of the nte0.icene Christian
Li#rary ?1B9E@+ If we can rely on this title: for which Epiphanius alone is responsi#le:
the school of the Cainites is conseHuently post0Pauline+
1ut the strangest and: from one point of view: the most interesting development of their
theory: was the view they too7 of Judas+ "he FPoor *en(sF ?E#ionite@ tradition had
consistently handed over Judas to universal e!ecrationU there was: however: apparently
another tradition: presuma#ly Essene in the first place: which too7 a different view of
the matter+ ,#scure traces of this seem to #e preserved in the unintelligent Iren-us0
Epiphanius account of the Cainite doctrines+
"his circle of students loo7ed upon Judas as a man far advanced in the discipline of the
Gnosis: and one who had a very clear idea of the true+ God as distinguished from the
God of generationU he conseHuently taught a complete divorcement from the things of
the world and thus from the inferior power: which had made the heaven: the world and
the flesh+ *an was to ascend to the highest region through the crucifi!ion of the Christ+
"he Christ was the spirit which came down from a#ove: in order that the
p+ ;;B
stronger power of the spiritual world might #e perfected in manU and so Jesus triumphed
over the wea7er power of generation at the e!pense of his #ody: which he handed over
to death: one of the manifestations of the God of generation+ "his was the christological
doctrine of the school: and it was apparently: Ludging from the Fhe saysF of Epiphanius:
ta7en from 'he Gospel o3 ,udas+
$crap of 4istory+1ut #esides this general mystical teaching: there was also a historical
traditionS that Jesus: after #ecoming the Christ and teaching the higher doctrine: fell
away: in their opinion: and endeavoured to overset the law and corrupt the holy
doctrine: and therefore Judas had him handed over to the authorities+ "hat is to say:
those to whom Jesus originally taught the higher doctrine considered that his too open
preaching to the people was a divulging of the *ysteries: and so finally #rought a#out
his condemnation for #lasphemy #y the orthodo! Jewish authorities+
Cet another more mystical tradition: preserved in one of their #oo7s: declared that: on
the contrary: the Christ had not made a mista7e: #ut that all had #een done according to
the heavenly wisdom+ %or the world0rulers 7new that if the Christ were #etrayed to the
cross: that is to say: were incarnated: the inferior power would #e drained out of them
and they would ascend to the spiritual -on+ .ow Judas 7new this: and: in his great faith:
used every means to #ring a#out 4is #etrayal: and in this way the salvation of the world+
"hese Gnostics conseHuently praised Judas as #eing one of the main
p+ ;;9
factors in the scheme of salvationU without him the mystic Fsalvation of the crossF
would not have #een consummated: nor the conseHuent revelation of the realms a#ove+
"he Cainite circle: therefore: from their doctrines appear to have #een rigid ascetics+
1ut: says Epiphanius: em#roidering on Iren-us: they were very dreadful people: and:
li7e Carpocrates: taught that a man could not #e saved without going through every 7ind
of e!perience+ 'e will therefore now ta7e a #rief glance at the views of the
Carpocratians+
T'& C#RPCR#TI#)S.
,8& main source of information is Iren-usU "ertullian: 4ippolytus and Epiphanius
simply copy their predecessor+ Carpocrates: or Carpocras: was ?according to Euse#ius@ a
Platonic philosopher who taught at le!andria in the reign of 4adrian ?+)+ 11E01=B@U
he was also the head of a Gnostic circle: whom the Church fathers call Carpocratians:
#ut who called themselves simply Gnostics+ 'ith regard to the charge which
Epiphanius #rings against them two hundred and fifty years afterwards: it is evidently
founded on a complete misunderstanding of the Lum#led account of Iren-us: if not of
malice prepenseU for the 1ishop of Lyons distinctly says: that he #y no means #elieves
that they did the things which he thin7s they ought to have done: if they had consistently
carried out their teachings` s a matter of fact: the whole confusion arises through
p+ ;=0
the incapacity of the latter Church %ather to understand the elements of the doctrine of
re#irth+ "he main tenets of the school were as follows+
"heir Idea of Jesus+"he sensi#le world was made #y the fa#ricating powers: or #uilders: far
inferior to the ineffa#le power of the un7nown ingenera#le %ather+ Jesus was the son of
Joseph and *ary: and was #orn li7e all other menU he differed from the rest in that his
soul: #eing strong and pure: remembered what it saw in its or#it round ?or conversation
with@ the ineffa#le %ather+ "his is also the idea ?lying #ehind the Pythagorean: Platonic
and 4ermetic traditions@ of the orderly course of the soul in harmonious circuit round
the $piritual $un: in the Plain of "ruth: when it is in its own nature+ In conseHuence of
this reminiscence ?which is the source of all wisdom and virtue@ the %ather clothed him
with powers: where#y he might escape from the dominion of the rulers of the world:
and passing through all their spheres: and #eing freed from each: finally ascend to the
%ather+ In li7e manner all souls of a li7e nature who put forth similar efforts: shall
ascend to the %ather+ "hough the soul of Jesus was #rought up in the ordinary Jewish
views: he soared a#ove them: and thus #y the powers he received from a#ove: he
triumphed over human passions+
1elieving: then: that all souls which rise a#ove the constraints of the world0#uilding
rulers: will receive similar powers and perform li7e wonders: these Gnostics still further
claimed that some of their num#er had actually attained to the same degree of perfection
as Jesus: if not to a higher
p+ ;=1
degree: and were stronger than Peter and Paul: and the other postles who had attained
similar powers+
In fact they #oldly taught that men could reach higher degrees of illumination than
JesusU it is not: however: clear whether they made the usual distinction #etween Jesus
and the Christ+ "hese powers were of a FmagicalF nature: and the ne!t paragraph of
Iren-us puts us strongly in mind of the tenets of the F$imonianF school+ $uch ideas
seem to have #een very prevalent: so much so that Iren-us complains that outsiders
were induced to thin7 that such views were the common #elief of Christianity+
"he ne!t paragraph deals with the doctrine that there is no essential evil in the universe:
&eincarnation+ #ut that things are #ad and good in man(s opinion only+ Let us: therefore:
see how Iren-us: from his summary of their doctrine of re#irth: arrives at this
generalisation+
"he soul has to pass through every 7ind of e!istence and activity in its cycle of re#irth+
Iren-us is apparently drawing his information from a *$+ which asserted that this could
#e done in one lifeU that is to say: apparently: that some souls then e!isting in the world
could pay their 7Vrmic de#t in one life+ %or the *$+ Huotes the saying: Fgree with thine
adversary Huic7ly whiles thou art in the way with him: lest at any time thine adversary
deliver thee to the Ludge: and the Ludge deliver thee to his officer: and thou #e cast into
prison+ men: I say unto thee: thou shalt not come forth thence till thou has paid the
uttermost
p+ ;=;
farthing+F .ow: the adversary is the accuser ?dia#olus@: that is to say the 7armic record
in the man(s own natureU the Ludge is the chief of the world0#uilding powersU the officer
is the #uilder of the new #odyU the prison is the #ody+ "hus the *$+ e!plains the te!t00
precisely the same e!egesis as is given to it in the :istis .ophia treatise: which e!plains
all in the fullest manner on the lines of reincarnation and what Indian philosophers call
7arma+
1ut not so will Iren-us have it+ 4e asserts that the doctrine means that the soul must
pass through all e!perience good and #ad: and until every e!perience has #een learned:
no one can #e set free+ "hat some souls can do all this in one life` "hat the
Carpocratians: therefore: must have indulged in the most unmentiona#le crimes #ecause
they wished to fill full the tale of all e!perience good and #ad: and so come to an end of
the necessity of e!perience+
Iren-us: however: immediately afterwards adds that he does not #elieve the
Carpocratians actually do such things: although he is forced to deduce such a logical
conseHuence from their #oo7s+ It is: however: evident that the whole a#surd conclusion
is entirely due to the stupidity of the 1ishop of Lyons: who: owing to his ina#ility to
understand the most elementary facts of the doctrine of reincarnation: has started with
entirely erroneous premises: although the matter was as clear as daylight to a #eginner
in Gnosticism+
"he circle of the Carpocratians is said to have esta#lished a #ranch at &ome: a#out 1A0:
under a
p+ ;==
certain *arcellina+ "hey had pictures and statues of many great teachers who were held
in honour #y their school: such as Pythagoras: Plato: and ristotle: and also a portrait of
Jesus+
It is curious to remar7 that Celsus: as Huoted #y ,rigen ?c+ <;@: in referring to these
*arcellians: also mentions the 4arpocratians who derived their tenets from $al3mN+ Is
it possi#le that this is the correct form of the name: and not CarpocratiansP 4arpocrates
was the Gr-cised form of 4orus: the *ystery0God of the EgyptiansU and $al3mN: we
7now: was a prominent figure in the lost Gospel according to the 4gyptians+
;&PIP'#)&S.;
'E ne!t pass on to the contradictory and manifestly a#surd legends: which Patristic
writers have woven round the second #est07nown name of the Carpocratian circle+ 'e
have already referred to the e!traordinary #lunder of Epiphanius: who has ascri#ed a
whole system of the Gnosis: which he found in Iren-us assigned simply to a
Fdistinguished teacherF ?pro#a#ly the 2alentinian *arcus@: to this EpiphanesU the Gree7
for FdistinguishedF #eing also Feiphanes+F
"his is e!cusa#le in a certain measure: seeing that Epiphanius wrote at the end of the
fourth century ?at least ;A0 years after the time of the actual Epiphanes@ when any
means of discrediting a heretic were considered Lustifia#leU #ut what shall we say of
Clement
p+ ;=D
of le!andria: who is generally fair: and who lived in the same century as EpiphanesP
4is #lunder is even more e!traordinary+ "his is his legend+ Epiphanes was the son of
Carpocrates and le!andria: a lady of Cephallenia+ 4e died at the early age of
seventeen: and was worshipped as a god with the most ela#orate and lascivious rites #y
the Cephallenians: in the great temple of $amN: on the day of the new moon+
$uch an e!traordinary legend could not long escape the penetrating criticism of modern
scholarship: and as early as *osheim the 7ey was found to the mystery+ 2ol7mar has
wor7ed this out in detail: showing that the festival at $amN was in honour of the moon0
god: and accompanied with licentious rites+ It was called the Epiphany ?f eg}~hgd@ in
honour of Epiphanes ? eg}dhws@: the Fnewly0appearing one:F the new moon+ "his
moon lasted some seventeen days+ "hus Clement of le!andria: deceived #y the
similarity of the names and also #y the story of licentious rites: #eHueathed to posterity
a scandalous li#el+ It is almost to #e dou#ted whether any Epiphanes e!isted+ Clement
further asserts that among the Carpocratians one of their most circulated #oo7s was a
treatise ;n ,ustice: of which he had seen a copy+ 4e ascri#es this to Epiphanes: #ut it is
scarcely possi#le to #elieve that a #oy of seventeen or less could have composed an
a#stract dissertation on Lustice+
Communism+'e thus come to the conclusion that the Carpocratians: or 4arpocratians:
were a Gnostic circle in le!andria at the #eginning of the second century: and that
some of their ideas were
p+ ;=A
set forth in a #oo7 concerning Lustice: a copy of which had come into the hands of
Clement+ "his Gnostic community was much e!ercised with the idea of communism as
practised #y the early Christian circlesU #eing also students of Plato: they wished to
reduce the idea to the form of a philosophical principle and carry it out to its logical
conclusion+ "he false ideas of meum and tuum were no longer to e!istU private property
was the origin of all human miseries and the departure from the happy days of early
freedom+ "here was: therefore: to #e community of everything: wives and hus#ands
included00thus carrying out in some fashion that most curious idea: of Plato(s as set forth
in 'he (epublic+ 'e have: however: no relia#le evidence that our Gnostics carried these
ideas into practiceU it is also highly impro#a#le that men of education and refinement: as
the Gnostics usually were: who came to such views through the Pythagorean and
Platonic discipline: and through the teachings of Jesus00the sine AuI non condition of
such ideal communities #eing that they should consist of FgnosticsF and #e ruled #y
FphilosophersF00should have turned their meetings into orgies of lasciviousness+ $uch:
however: is the accusation #rought against them #y Clement+ "his has already #een in
part refuted #y what has #een said a#oveU #ut it is not impro#a#le that there were
communities at le!andria and elsewhere: calling themselves Christian: who did
confuse the gap- or Love0feasts of the early times with the orgies and feasts of the
ignorant populace+ "he Pagans #rought such accusations against the Christians
indiscriminately:
p+ ;=<
and the Christian sects against one anotherU and it is Huite credi#le that such a#uses did
creep in among the ignorant and vicious+
"he *onadic Gnosis+"he Carpocratian school has #een sometimes claimed: though I thin7
improperly: as the originator of the so0called *onadic Gnosis+ "his idea has #een
wor7ed out in much detail #y .eander+ "he following summary #y $almon will:
however: #e sufficient for the general reader to form an idea of the theory+
F%rom one eternal *onad all e!istence has flowed: and to this it strives to return+ 1ut
the finite spirits who rule over several portions of the world counteract this universal
striving after unity+ %rom them the different popular religions: and in particular the
Jewish: have proceeded+ Perfection is attained #y those souls who: led on #y
reminiscences of their former conditions: soar a#ove all limitation and diversity to the
contemplation of the higher unity+ "hey despise the restriction imposed #y the mundane
spiritsU they regard e!ternals as of no importance: and faith and love as the only
essentialsU meaning #y faith: mystical #rooding of the mind a#sor#ed in the original
unity+ In this way they escape the dominion of the finite mundane spiritsU their souls are
freed from imprisonment in matter: and they o#tain a state of perfect repose
?corresponding to the 1uddhist .irvVna@ when they have completely ascended a#ove
the world of appearance+F
p+ ;=E
C&RI)T'$S.
C,."I.8I.G to pic7 our way #ac7 along this trace towards the times of the origins:
we ne!t come upon the circle of the Cerinthians ?or the *erinthians: according to the
variant of Epiphanius@+ "hey are said to derive their name from a certain Cerinthus: who
is placed in Fapostolic times:F that is to say the latter half of the first century+
Epiphanius has #usied himself e!ceedingly over Cerinthus: and cleverly made him a
scapegoat for the "he $capegoat for FPillar0apostles+F Fpillar0apostles6F antagonism to Paul+
*ost writers the have followed his lead: and e!plained away a num#er of compromising
statements in the cts and Pauline Letters #y this device+ Impartial criticism: however:
has to reLect the lucu#rations of the late Epiphanius: and go #ac7 to the short account of
Iren-us: from whom all later writers have copied+ Iren-us: who was himself a full
century after Cerinthus: has only a #rief paragraph on the su#Lect+
Cerinthus is the strongest trace #etween E#ionism: or the original e!ternal non0Pauline
tradition: and the #eginning of the second century+ 4e is supposed to have come into
personal contact with John: the reputed writer of the fourth GospelU #ut the same story is
told of the mythic E#ion: and it must therefore #e dismissed as destitute of all historical
value+
Cerinthus is said to have #een trained in the FEgyptian discipline:F and to have taught in
sia *inor+ "he Egyptian discipline is supposed to mean
p+ ;=B
"he ,ver0writer of the pocalypse+the Philonic school: #ut this is a mere assumption+ In any
case the importance of Cerinthus: whom some Gnostics claimed to have #een the writer
of the pocalypse orthodo!ly ascri#ed to John: is that his name has preserved one of the
earliest forms of Christian tradition+ Its cosmogony declared the stupendous e!cellence
of the God over all: #eyond the su#ordinate power: the 'orld0fashioner+ Its christology
declared that Jesus was son of Joseph and *aryU that at his F#aptismF the Christ: the
F%ather in the form of a dove:F descended upon him: and only then did he #egin to
prophesy and do mighty wor7s: and preach the hitherto un7nown %ather ?un7nown to
the Jews@: the God over all+ "hat the Christ then left himU and then Jesus suffered: and
rose again ?that is: appeared to his followers after death@+
$uch is the account of Iren-us: which seems to #e straightforward and relia#le enough
as far as it goes+ "he scripture of the Cerinthians was not the recension of the $ayings
ascri#ed to F*atthew:F #ut a still earlier collection in 4e#rew+ ll other collections and
recensions were reLected as utterly apocryphal+ "he Gree7 writer of the fourth canonical
Gospel is said to have composed his account in opposition to the school of Cerinthus:
#ut this hypothesis is not #orne out #y any evidence+
p+ ;=9
)IC+#$S.
F'hich things I hate+F'E have now got #ac7 to such early times that even the faintest
glimmer of historical light fails usU we which are deep down in the som#re region of
legend and things I hate+ speculation+ 'e will: therefore: plunge no farther into the dar7
depths of the cave of the origins: #ut once more retrace our steps to the mouth of the
cavern: where at least some fitful gleams of daylight struggle through+ 1ut #efore doing
so: we must call the reader(s attention to a Lust discerni#le shadow of early Gnosticism:
the circle of the .icola/tans+ "hese Gnostics are of special interest to the orthodo!:
#ecause the over0writer of the pocalypse has twice gone out of his way to tell us that
he hates their doings+ Encouraged #y this phrase: Iren-us includes the .icola/tans in the
writer(s condemnation of some of the mem#ers of the church of Pergamus: who
apparently Fate things sacrificed to idols and committed fornication+F $u#seHuent
h-resiologists: in their turn encouraged #y Iren-us: added further em#ellishments: until
finally Epiphanius ma7es .icolaus the father of every enormity he had collected or
invented against the Gnostics+ nd then: with all this FevidenceF of his iniHuity #efore
him: Epiphanius proceeds rhetorically to address the shade of the unfortunate GnosticS
F'hat: then: am I to say to thee: , .icolausPF %or ourselves we are surprised that so
inventive a genius as the 1ishop of $alamis should have drawn #reath even to put so
rhetorical a Huestion+
p+ ;D0
"radition claims .icolaus as an ascetic: and relates an e!aggerated instance of his
freedom from passion+ Even granted that he taught that the eating of sacrificial viands
was not a deadly sin: there seems no reason why we to0day should follow these Church
%athers in their condemnation of everything #ut their own particular view of the Christ(s
doctrine+
C&R/.
"he *aster of *arcion+LE" us now return to the historical twilight of the second century:
and turn our attention to the great 1asilidian and 2alentinian developments+ 1ut #efore
doing so: it will #e convenient to give a #rief s7etch of the great and contemporaneous
*arcionite movement: which at one time threatened to a#sor# the whole of
Christendom+ "he method of this school was the direct prototype of the method of
modern criticism+ Its conclusions: however: were far more sweepingU for it not only
reLected the ,ld "estament entirely: #ut also the whole of the documents of the Fin order
that it might #e fulfilledF school of Gospel0compilation+
"he predecessor of *arcion is said to have #een a certain Cerdo: of $yrian e!traction:
who flourished at &ome a#out 1=A +)+ 1ut the fame of *arcion so eclipsed the name
of his preceptor: that Patristic writers freHuently confuse not only their teachings #ut
even the men themselves+ It is interesting to note that: though Cerdo(s relationship with
the Church of &ome was unsettled: no distinct sentence of
p+ ;D1
e!communication is recorded against himU it would: therefore: appear that the idea of a
rigid canon of orthodo!y was not yet developed even in the e!clusive mind of the
&oman pres#ytery+ It was no dou#t the success of *arcion that precipitated the
formulation of the idea of the canon in the mind of the &oman church: the pioneer of
su#seHuent orthodo!y+
M#RCI).
*&CI,. was a rich shipowner of $inopN: the chief port of Pontus: on the southern
shore of the 1lac7 $eaU he was also a #ishop and the son of a #ishop+ 4is chief activity
at &ome may #e placed somewhere #etween the years 1A0 and 1<0+ t first he was in
communion with the church at &ome: and contri#uted handsomely to its fundsU as:
however: the pres#yters could not e!plain his difficulties and refused to face the
important Huestions he set #efore them: he is said to have threatened to ma7e a schism
in the churchU and apparently was finally e!communicated+ 1ut as a matter of fact the
origin of *arcionism is entirely wrapped in o#scurity: and we 7now nothing of a
relia#le nature of the lives of either Cerdo or *arcion+
"he Church writers at the end of the second century: who are our #est authorities:
cannot tell "he $pread of *arcionism+ the story of the #eginning of the movement with any
certainty+ %or all we 7now: *arcion may have developed his theories long #efore he
p+ ;D;
came to &ome: and may have #ased them on information he gleaned and opinions he
heard on his long voyages+ "his much we 7now: that the views of *arcion spread
rapidly over the Fwhole world:F to use the usual Patristic phrase for the Gr-co0&oman
dominionsU and as late as the fifth century we hear of "heodoret converting more than a
thousand *arcionites+ In Italy: Egypt: Palestine: ra#ia: $yria: sia *inor and Persia:
*arcionite churches sprang up: splendidly organised: with their own #ishops and the
rest of the ecclesiastical discipline: with a cult and service of the same nature as those of
what su#seHuently #ecame the Catholic Church+ ,rthodo!y had not declared for any
party as yet: and the *arcionite view had then as good a chance as any other of
#ecoming the universal one+ 'hat then was the secret of *arcion(s successP s already
pointed out: it was the same as that of the success of modern criticism as applied to the
pro#lem of the ,ld "estament+
"he F4igher Criticism+F*arcion(s view was in some respects even more moderate than the
Ludgment of some of our modern thin7ersU he was willing to admit that the Cahweh of
the ,ld "estament was Lust+ 'ith great acumen he arranged the sayings and doings
ascri#ed to Cahweh #y the writers: and compilers: and editors of the heterogeneous
#oo7s of the ,ld "estament collection: in parallel columns: so to say: with the sayings
and teachings of the Christ00in a series of antitheses which #rought out in startling
fashion the fact: that though the #est of the former might #e ascri#ed to the idea of a
p+ ;D=
Oparagraph continuesQ Just God: they were foreign to the ideal of the Good God preached #y the
Christ+ 'e 7now how in these latter days the #est minds in the Church have reLected the
horri#le sayings and doings ascri#ed to God in some of the ,ld "estament documents:
and we thus see how *arcion formulated a protest which must have already declared
itself in the hearts of thousands of the more enlightened of the Christian name+
s for the .ew "estament: in *arcion(s time: the idea of a canon was not yet or was
only Lust #eing thought of+ *arcion: too: had an idea of a canon: #ut it was the antipodes
of the views which afterwards #ecame the #asis of the orthodo! canon+
"he Christ had preached a universal doctrine: a new revelation of the Good God: the
%ather over all+ "hey who tried to graft this on to Judaism: the imperfect creed of one
small nation: were in grievous error: and had totally misunderstood the teaching of the
Christ+ "he Christ was not the *essiah promised to the Jews+ "hat *essiah was to #e an
earthly 7ing: was intended for the Jews alone: and had not yet come+ "herefore the
pseudo0historical Fin order that it might #e fulfilledF school had adulterated and gar#led
the original $ayings of the Lord: the universal glad tidings: #y the unintelligent and
erroneous glosses they had woven into their collections of the teachings+ It was the most
terrific indictment of the cycle of .ew "estament FhistoryF that has ever #een
formulated+ *en were tired of all the contradictions and o#scurities of the innumera#le
and mutually destructive variants of
p+ ;DD
the traditions concerning the person of Jesus+ .o man could say what was the truth: now
that FhistoryF had #een so altered to suit the new *essiah0theory of the Jewish converts+
"he Gospel of Paul+s to actual history: then: *arcion started with PaulU he was the first
who had really understood the mission of the Christ: and had rescued the teaching from
the o#scurantism of Jewish sectarianism+ ,f the manifold versions of the Gospel: he
would have the Pauline alone+ 4e reLected every other recension: including those now
ascri#ed to *atthew: *ar7: and John+ "he Gospel according to Lu7e: the Ffollower of
Paul:F he also reLected: regarding it as a recension to suit the views of the Judaising
party+ 4is Gospel was presuma#ly the collection of $ayings in use among the Pauline
churches of his day+ ,f course the Patristic writers say that *arcion mutilated Lu7e(s
versionU #ut it is almost impossi#le to #elieve that: if he did this: so 7een a critic as
*arcion should have retained certain verses which made against his strong anti0
Judaistic views+ "he *arcionites: on the contrary: contended that their Gospel was
written #y Paul from the direct tradition: and that Lu7e had nothing to do with it+ 1ut
this is also a difficulty: for it is highly impro#a#le that Paul wrote any Gospel+
$o many orthodo! apologists wrote against *arcion after his death: that it is possi#le to
reconstruct almost the whole of his Gospel+ It #egins with the pu#lic preaching of the
Christ at CapernaumU it is shorter than the present Lu7e document: and some writers of
great a#ility have held that it was
p+ ;DA
the original of Lu7e(s version: #ut this is not very credi#le+ s for the rest of the
documents included in the present collection of the .ew "estament: *arcion would
have nothing to do with any of them: e!cept ten of the Letters of Paul: parts of which he
also reLected as interpolations #y the reconciliators of the Petro0Pauline controversy+
"hese ten Letters were called 'he Apostle+
"he longest criticism of *arcion(s views is to #e found in "ertullian(s invective Against
Marcion: written in ;0E and the following years+ "his has always #een regarded #y the
orthodo! as a most #rilliant piece of wor7U #ut #y the light of the conclusions arrived at
#y the industry of modern criticism: and also to ordinary common sense: it appears #ut a
sorry piece of angry rhetoric+ "ertullian tries to show that *arcion taught two Gods: the
Just and the Good+ *arcion: however: taught that the idea of the Jews a#out God: as set
forth in the ,ld "estament: was inferior and antagonistic to the ideal of the Good God
revealed #y the Christ+ "his he set forth in the usual Gnostic fashion+ 1ut we can hardly
e!pect a dispassionate treatment of a grave pro#lem: which has only in the last few
years reached a satisfactory solution in Christendom: from the violent "ertullian: whose
temper may #e gleaned from his angry address to the *arcionitesS F.ow then: ye dogs:
whom the apostle puts outside: and who yelp at the God of truth: let us come to your
various Huestions` "hese are the #ones of contention: which ye are perpetually
gnawing`F
p+ ;D<
EIni7+Enough has now #een said to give the reader a general idea of the *arcionite
position00a very strong one it must #e admitted: #oth #ecause of its simplicity and also
#ecause it formulated the protest of long slum#ering discontent among the outer
communities+ It is: however: difficult to deduce anything li7e a clear system of
cosmogony or christology from the onslaughts of the #est 7nown h-resiologists on
*arcionite doctrines+ It has even #een dou#ted whether *arcion should #e classed as a
Gnostic: #ut this point is set at rest #y the wor7 of EIni7 ?EInig or Esnig@: an rmenian
#ishop: who flourished a#out DA0 +)+ In his treatise 'he <estruction o3 False
<octrines: he devotes the fourth and last #oo7 to the *arcionites: who seem to have
#een even at that late date a most flourishing #ody+ lthough it is dou#ted whether the
ideas there descri#ed are precisely the same as the original system of *arcion: it is
evident that the *arcionite tradition was of a distinctly Gnostic tendency: and that
*arcion owed more to his predecessors in Gnosticism than was usually supposed prior
to the first translation of EIni7(s treatise ?into %rench@ in 1B==+
It will #e sufficient here to shorten $almon(s summary of this curious *arcionite myth:
calling the reader(s attention to the similarity of parts of its structure to the system of
Justinus+
"here were three 4eavensU in the highest was the Good GodU in the intermediate the
God of the LawU in the lowest: his ngels+ 1eneath lay 4ylN
p+ ;DE
or root0matter+ "he world was the Loint product of the God of the Law and 4ylN+ "he
Creative *arcionite $ystem+ Power perceiving that the world was very good: desired to
ma7e man to inha#it it+ $o 4ylN gave him his #ody and the Creative Power the #reath of
life: his spirit+ nd dam and Eve lived in innocence in Paradise: and did not #eget
children+ nd the God of the Law desired to ta7e dam from 4ylN and ma7e him serve
him alone+ $o ta7ing him aside: he saidS Fdam: I am God and #eside me there is no
otherU if thou worshippest any other God thou shalt die the death+F nd dam on
hearing of death was afraid: and withdrew himself from 4ylN+ .ow 4ylN had #een wont
to serve damU #ut when she found that he withdrew from her: in revenge she filled the
world with idolatry: so that men ceased to adore the Lord of Creation+ "hen was the
Creator wrath: and as men died he cast them into 4ell ?4ades00the 8nseen 'orld@: from
dam onwards+
1ut at length the Good God loo7ed down from 4eaven: and saw the miseries which
man suffered through 4ylN and the Creator+ nd 4e too7 compassion on them: and sent
them down 4is $on to deliver them: sayingS FGo down: ta7e on "hee the form of a
servant OP a #odyQ: and ma7e "hyself li7e the sons of the Law+ 4eal their wounds: give
sight to their #lind: #ring their dead to life: perform without reward the greatest miracles
of healingU then will the God of the Law #e Lealous and instigate his servants to crucify
thee+ "hen go down to 4ell: which will open her mouth to receive "hee: supposing
p+ ;DB
Oparagraph continuesQ "hee to #e one of the dead+ "hen li#erate the captives "hou shalt find
there: and #ring them up to *e+F
nd thus the souls were freed from 4ell and carried up to the %ather+ 'hereupon the
God of the Law was enraged: and rent his clothes and tore the curtain of his palace: and
dar7ened the sun and veiled the world in dar7ness+ "hen the Christ descended a second
time: #ut now in the glory of 4is divinity: to plead with the God of the Law+ nd the
God of the Law was compelled to ac7nowledge that he had done wrong in thin7ing that
there was no higher power than himself+ nd the Christ said unto himS FI have a
controversy with thee: #ut I will ta7e no other Ludge #etween us #ut thy own law+ Is it
not written in thy law that whoso 7illeth another shall himself #e 7illedU that whoso
sheddeth innocent #lood shall have his own #lood shedP Let me: then: 7ill thee and shed
thy #lood: for I am innocent and thou hast shed *y #lood+F
nd then 4e went on to recount the #enefits 4e had #estowed on the children of the
Creator: and how 4e had in return #een crucifiedU and the God of the Law could find no
defence: and confessed and saidS FI was ignorantU I thought "hee #ut a man: and did not
7now "hee to #e a godU ta7e the revenge that is "hy due+F
nd the Christ thereupon left him: and #etoo7 himself to Paul: and revealed the path of
truth+
"he *arcionites were the most rigid of ascetics: a#staining from marriage: flesh and
wine: the latter #eing e!cluded from their Eucharist+ "hey also
p+ ;D9
reLoiced #eyond all other sects in the num#er of their martyrs+ "he *arcionites have
also given us the "he "itle Chrestos+ most ancient dated Christian inscription+ It was
discovered over the doorway of a house in a $yrian village: and formerly mar7ed the
site of a *arcionite meeting0house or church: which curiously enough was called a
synagogue+ "he date is ,cto#er 1: +)+ =1B: and the most remar7a#le point a#out it is
that the church was dedicated to F"he Lord and $aviour Jesus: the GoodF00ChrNstos not
Christos+ In early times there seems to have #een much confusion #etween the two
titles+ Christos is the Gree7 for the 4e#rew *essiah: nointed: and was the title used #y
those who #elieved that Jesus was the Jewish *essiah+ "his was denied: not only #y the
*arcionites: #ut also #y many of their Gnostic predecessors and successors+ "he title
ChrNstos was used of one perfected: the holy one: the saintU no dou#t in later days the
orthodo!: who su#seHuently had the sole editing of the te!ts: in pure ignorance changed
ChrNstos into Christos wherever it occurredU so that instead of finding the promise of
perfection in the religious history of all the nations: they limited it to the Jewish
tradition alone: and struc7 a fatal #low at the universality of history and doctrine+
"here was naturally a num#er of su#0schools of the *arcion school: and in its ran7s
were a num#er of distinguished teachers: of whom: however: we have only space to
refer to pelles+
p+ ;A0
#P&++&S.
4is 'ide "olerance+'E owe our most relia#le information on this Gnostic to a certain
&hodon: who opposed his views some time in the reign of Commodus ?1B0019= +)+@U
an e!cerpt from this lost FrefutationF has fortunately #een preserved for us #y Euse#ius+
t this time pelles was a very old man and refused the controversy: saying that all
sincere #elievers would ultimately #e saved: whatever their theology might #e00a most
enlightened doctrine and worthy of the #est in Gnosticism+ s 4ort saysS F"he picture
which &hodon unwittingly furnishes of his Opelles6Q old age is pleasant to loo7 upon+
'e see a man unwearied in the pursuit of truth: diffident and tolerant: resting in #eliefs
which he could not reconcile: #ut studious to maintain the moral character of theology+F
pelles seems to have ta7en up a less e!clusive position than *arcion: though his #oo7
of &easonings: directed against the *osaic theology: seems to have #een drastic
enoughU and he is further said #y Euse#ius to have written a Fmultitude of #oo7sF of the
same nature+
PhilumNnN+4e was: however: specially ta7en to tas7 for his #elief in the clairvoyant
faculty of a certain PhilumNnN: whom he came across in his old age+ 4er visions were
recorded in a #oo7 called "he *anifestations: #y which pelles set great store+
$trangely enough: the man who pours on his head the greatest a#use for this:
accompanied
p+ ;A1
with the usual charges of immorality: is "ertullian: who: in his own treatise ;n the .oul:
following out his own *ontanist convictions: confesses his full #elief in the prophetical
power of a certain voyante of his own congregation: in a most entertaining and na/ve
fashion` &hodon: on the contrary: who 7new pelles personally at le!andria: says that
the old gentleman thought himself protected from such slanderous insinuations: #y his
age and well07nown character+
PhilumNnN seems to have enLoyed certain psychic faculties: and also to have #een a
FmediumF for physical phenomena: as a modern spiritist would say+ $he #elonged to the
class of holy women or Fvirgins:F who were numerous enough in the early Church:
though it is e!ceedingly dou#tful whether any of them were trained seeresses: e!cept in
the most advanced Gnostic circles+
"here is an entertaining account of PhilumNnN in a curious fragment of an anonymous
author: which was printed in the early editions of ugustine(s wor7 ;n "eresies: in the
section devoted to the $everians+ "he following is 4ort(s rendering of the passageS
F4e OpellesQ moreover used to say that a certain girl named PhilumNnN was divinely
inspired to 4er 2isions+ predict future events+ 4e used to refer to her his dreams: and the
pertur#ations of his mind: and to forewarn himself secretly #y her divinations or
presages+F O4ere some words appear to #e missing+Q F"he same phantom: he said:
showed itself to the same PhilumNnN in the form of a #oy+ "his seeming #oy sometimes
declared himself to #e Christ: sometimes
p+ ;A;
Paul+ 1y Huestioning this phantom she used to supply the answers which she
pronounced to her hearers+ 4e added that she was accustomed to perform some
wonders: of which the following was the chiefS she used to ma7e a large loaf enter a
glass vase with a very small mouth: and to ta7e it out uninLured with the tips of her
fingersU and was content with that food alone: as if it had #een given her from a#ove+F
ll of which is very mon7ish and very spiritistic: and Huite in 7eeping with the records
of phenomenalism+
'e should: however: remem#er that this account is not from the side of the Gnostics:
#ut from an unfriendly source+ 'e shall perhaps never 7now whether pelles had a
7nowledge of the sources of the phenomena he witnessedU or: li7e the vast maLority of
that time: as indeed of all times: ignorantly assumed that the fact of psychic powers
proved the truth of theological doctrines+
p+ ;A=
T'& !#SI+I/I#) G)SIS.
LE" us now return to the early years of the second century: and devote our attention to
1asilides and his 'ritings+ 1asilides and his followers ?Fthem of 1asilidesF@ who ela#orated
one of the most a#struse and consistent systems of the Gnosis: the outlines of which are
plainly recovera#le from the gar#led fragments that Patristic polemics have left us+
,f the life of this great doctor of the Gnosis we 7now nothing #eyond the fact that he
taught at le!andria+ 4is date is entirely conLecturalU he is: however: generally supposed
to have #een immediately prior to 2alentinus+ If: therefore: we say that he flourished
somewhere a#out +)+ 1;001=0: it should #e understood that a margin of ten years or so
either way has to #e allowed for+ ,f his nationality again we 7now nothing+ 1ut whether
he was Gree7: or Egyptian: or $yrian: he was steeped in 4ellenic culture: and learned in
the wisdom of the Egyptians+ 4e was also well versed in the 4e#rew scriptures as set
forth in the Gree7 version of the $eventy+ "he Gospel teaching was his delight: and he
wrote no fewer than twenty0four #oo7s of commentaries thereon: although he does not
appear to have used the su#seHuently canonical versions+ 4e also Huotes from several of
the Pauline Letters+
,f the writings of 1asilides the most important were the commentaries already referred
toU they were the first commentaries on the Gospel0teachings written #y a Christian
philosopherU and in this: as
p+ ;AD
in all other departments of theology: the Gnostics led the way+ 1asilides is further said
to have written a Gospel himself: and to have claimed to #e the disciple of a certain
Glaucias: who was an Finterpreter of Peter+F "here is also mention of certain "raditions
of *atthias: as held in great honour #y the school+ "hese purported to #e teachings
given to *atthias in secret #y Jesus after the Fresurrection+F It may: therefore: #e
supposed that the Gospel of 1asilides was not a new historical setting of the $ayings of
the Lord: #ut an e!position of that F7nowledge of supermundane things:F which was the
definition he gave to the Gospel+ 1asilides presuma#ly wrote a commentary on the
$ayings and )oings of the Lord: which were in general circulation in many traditions:
with or without the various historical settingsU and also his own ela#oration of certain
inner instructions that had #een handed down #y a secret tradition+ 'hether or not this
inner Gospel formed part of the twenty0four #oo7s of his 4>egetica is dou#tfulU most
critics: however: are in favour of this view+ In any case: it is to #e supposed that his
commentaries aimed at e!plaining the pu#lic $ayings and Para#les #y the light of this
secret Gospel+ 1ut there is another hypothesis: which: if true: would #e of intense
interest+ It is suggested that it was *atthias: one of the heads of the inner schools: who
wrote the original s7etch of $ayings and )oings underlying our $ynoptic accounts: and
that these accounts were e!pansions #y various pres#yters of the outer churches in
Egypt+ "he original draft was presuma#ly
p+ ;AA
a Life intended for pu#lic circulation: and designed to #e capa#le of an interpretation
according to the inner tenets of the Gnosis+
1asilides is also said to have written certain ,des: #ut of these no fragment has reached
us+
,ur main sources of information for recovering an outline of the 1asilidian Gnosis are
three in ,ur $ources of Information+ num#er: and consist of the very fragmentary HuotationsS
?i+@ of 4ippolytus in his later wor7: 'he :hilosophumenaC ?ii+@ of Clement of le!andria
in his MiscellaniesC and ?iii+@ presuma#ly in the first place ?either of the lost $yntagma
of Justin or@ of the lost wor7 of grippa Castor: who is said #y Euse#ius to have written
a refutation of the views of 1asilides in the reign of 4adrian ?c+ 1== +)+@: and whose
very unsatisfactory and inaccurate data were copied #y Iren-us: and the epitomators of
the earlier: smaller: and now lost wor7 of 4ippolytus+
"urning to the great wor7 of 4ippolytus: we come upon the most valua#le information
e!tant for the reconstruction of this most highly metaphysical system+ "he Church
%ather had evidently #efore him a treatise of 1asilides: #ut whether it was the 4>egetica
or not: is #y no means clearU what is certain: however: is that it set forth the Gospel: or
F7nowledge of supermundane things:F as 1asilides understood itU and we can only
regret that we have not the original te!t of the Gnostic doctor himself #efore us: instead
of a most faulty copy of the te!t of the Church %ather(s (e3utation: whose method is of
the most provo7ing+ 4ippolytus muddles up his own glosses and criticisms with
mutilated Huotations:
p+ ;A<
imperfectly summariIes important passages: which treat of conceptions reHuiring the
greatest su#tlety and nicety of languageU and in other respects does scant Lustice to a
thin7er whose faith in Christianity was so great: that: far from confining it to the narrow
limits of a dogmatic theology: he would have it that the Gospel was also a universal
philosophy e!planatory of the whole world0drama+
Let us then raise our thoughts to those su#lime heights to which the genius of 1asilides
soared so many centuries ago: when faith in the universal possi#ilities of the Glad
"idings was really living+ nd first we must rise to that stupendous intuition of )eity:
which transcends even 1eing: and which to the narrow minds of earth seems pure
nothingness: instead of #eing that which #eggars all fullness+ 1eyond time: #eyond
space: #eyond consciousness: #eyond 1eing itself00
"he )ivinity 1eyond 1eing+F"here was when naught wasU nay: even that (naught( was not
aught of things that are Oeven in the world of realityQ+ 1ut na7edly: conLecture and
mental Hui##ling apart: there was a#solutely not even the ,ne Othe Logos of the world
of realityQ+ nd when I use the term (was:( I do not mean to say that it was Othat is to say:
in any state of #eingQU #ut merely to give some suggestion of what I wish to indicate: I
use the e!pression (there was a#solutely naught+( %or that (naught( is not simply the so0
called Ineffa#leU it is #eyond that+ %or that which is really ineffa#le is not named
Ineffa#le: #ut is superior to every name that is used+
p+ ;AE
F"he names Owe useQ are not sufficient even for the OmanifestedQ universe Owhich is
outside the world of real #eingQ: so diversified is itU they fall short+F
*uch less: then: he continues to argue: can we find appropriate names for the #eings of
the world of reality and their operationsU and far more impossi#le: therefore: is it to give
names to "hat which transcends even reality+ "hus we see that 1asilides soared #eyond
even the ideal world of Plato: and ascended to the untranscenda#le intuition of the
,rient00the "hat which cannot #e named: to #e worshipped in silence alone+
'e ne!t come to the inception of the $eed of 8niversality: in this state #eyond #eing: a
8niversality 1eyond 1eing+ discrete stage: so to spea7: #eyond the unmanifested or
noumenal world even+
4ippolytus summariIes this condition of non0#eing: which transcends all #eing from the
original treatise as follows+
F.aught was: neither matter: nor su#stance: nor voidness of su#stance: nor simplicity:
nor impossi#ility0of0composition: nor inconcepti#ility: nor impercepti#ility: neither
man: nor angel: nor godU in fine: neither anything at all for which man has ever found a
name: nor any operation which falls within the range either of his perception or
conception+ $uch: or rather far more removed from the power of man(s comprehension:
was the state of non0#eing: when Oif we can spea7 of (when( in a state #eyond time and
spaceQ the )eity #eyond #eing: without thin7ing: or feeling: or determining: or
choosing: or
p+ ;AB
#eing compelled: or desiring: willed to create universality+
F'hen I use the term (will:(F writes 1asilides: FI do so merely to suggest the idea of an
operation transcending all volition: thought: or sensi#le action+ nd this universality
also was not OourQ dimensional and differentia#le universe: which su#seHuently came
into e!istence and was separated Ofrom other universesQ: #ut the $eed of all universes+F
"his is evidently the same concept as the *]lapra7riti of Indian philosophy: and the
most admira#le statement of the dogma of the Fcreation out of nothingF that has #een
put forward #y any Christian philosopher+
F"his universal $eed contained everything in itself: potentially: in some such fashion as
the grain of mustard seed contains the whole simultaneously in the minutest point00
roots: stem: #ranches: leaves: and the innumera#le germs that come from the seeds of
the plant: and which in their turn produce still other and other plants in manifold series+
F"hus the )ivinity #eyond #eing created universality #eyond #eing from elements
#eyond #eing: positing and causing to su#sist a single somethingF00which poverty of
language compels us to call a $eed: #ut which was really the potentiality of
potentialities: seeing that it was Fcontaining in itself the entire all0seed0potency of the
universe+F %rom such a F$eed:F which is everywhere and nowhere: and which treasures
in its #osom everything that was or is or is to #e: all things must come into
p+ ;A9
manifestation in their Fproper natures and cyclesF and times: at the will of the )eity
#eyond all+ 4ow this is #rought a#out is #y no means clear+ 1asilides seems to have had
some idea of a Fsupplementary developmentF ?jdf ecrkawjxh ddh|bhd@: which:
however: is #eyond definitionU one thing is clear: that he entirely repudiated every idea
of emanation: proLection: or pullulation ?ecrrlw@+
F%or of what sort of emanation is there need: or of what sort of matter must we ma7e
supposition: E! .ihilo+ in order that God should ma7e the universe: li7e as a spider
weaves its we# Ofrom itselfQ: or mortal+ man ta7es #rass or tim#er or other matter out of
which to ma7e somethingP 1ut (4e spa7e and it was:( and this is what is the meaning of
the saying of *oses: (Let there #e light: and there was light+( 'hence: then: was the
lightP %rom naught+ %or it is not written whence: #ut only from the voice of the $pea7er
of the word+ nd 4e who spa7e the word: was notU and that which was: was not+ %or the
$eed of the universe: the word that was spo7en: (Let there #e light:( was from the state
#eyond #eing+ nd this was what was spo7en in the Gospel: (It was the true light which
lighteth every man that cometh into the world+( *an #oth deriveth his principles from
that $eed and is also enlightened #y it+F "his primordial Light and Life is the source of
all things+
"he ne!t stage deals with the outcome: first0fruits: highest product: or su#limest
consummation: of universal potentiality: which 1asilides calls the $onship+
p+ ;<0
"he $onship+FIn the a#solute $eed there was a triple $onship in every way consu#stantial
with the God #eyond #eing: coming into #eing from the state #eyond #eing+ ,f this
triply divided $onship: one aspect was the su#tlest of the su#tle: one less su#tle: and one
still stood in need of purification+ "he su#tlest nature of the $onship instantly and
immediately: together with the depositing of the $eed of universality #y the God #eyond
#eing: #urst forth: rose aloft: and hastened from #elow upward: (li7e wing or thought:( as
4omer sings: and was with 4im #eyond #eing Oecs fh rj hfd00Fwith:( the very
same word as the mysterious preposition in the Proem now prefi!ed to the fourth
canonical GospelQ+ %or every nature striveth after 4im #ecause of 4is transcendency of
all #eauty and loveliness: #ut some in one way and others in another+
F"he less su#tle nature of the $onship: on the other hand: still remained within the
universal $eedU for though it would imitate the higher and ascend: it could not: seeing
that it fell short of the degree of su#tlety of the first $onship: which had ascended
through it Othe secondQ: and so it remained #ehind+ "he less su#tle $onship: accordingly:
had to find for itself as it were wings on which to soar: + + + and these wings are the 4oly
$pirit+F
Just as a #ird cannot fly without wings: and the wings cannot soar without the #ird: so
the second $onship and the 4oly $pirit are complementary the one to the other: and
confer mutual #enefits on one another+
p+ ;<1
'e here see that 1asilides is dealing with the second aspect of the Logos: the positive0
negative stateU we also perceive the anticipation of the ground of the great controversies
which su#seHuently arose generations later: such as the rian and the %ilioHue+F 1ut if
we enHuire whence was the 4oly $pirit: 1asilides will tell us: from the universal $eed:
from which all things came forth under the will of )eity+
F"he second $onship: then: #orne aloft #y the $pirit: as #y a wing: #ears aloft the wing:
that is the "he 4oly $prit+ $piritU #ut on drawing nigh to the first $onship and the God
#eyond #eing: who createth from the state #eyond #eing+ it could no longer 7eep the
$pirit with it: for it Othe $piritQ was not of the same su#stance with it: nor had it a nature
li7e unto that of the $onship+ 1ut Lust as a pure and dry atmosphere is unnatural and
harmful to fish: so to the 4oly $pirit was that state of the $onship together with the God
#eyond #eing00that state more ineffa#le than every ineffa#le and transcending every
name+
F"he $onship: therefore: left it Othe $piritQ #ehind near that 1lessed $pace: which can
neither #e conceived of: nor characteriIed #y any word: yet not entirely deserted nor yet
divorced from the $onship+ 1ut even as the sweetest smelling unguent poured+ into a
vessel: though the vessel #e emptied of it with the greatest possi#le care: nevertheless
some scent of the unguent still remains and is left #ehind00the vessel retains the scent of
the unguent: though it no longer holds the unguent itself00in such a way has
p+ ;<;
the 4oly $pirit remained emptied and divorced from the $onship: yet at the same time
retaining in itself as it were the power of the unguent: the savour of the $onship+ nd
this is the saying: (Li7e the unguent on the head which ran down unto aron(s #eard(00
the savour of the 4oly $pirit permeating from a#ove and #elow even as far as the
formlessness Ocrude matterQ and our state of e!istence: whence the OremainingQ $onship
received its first impulse to ascend: #orne aloft as it were on the wings of an eagle+ %or
all things hasten from #elow upward: from worse to #etter: nor is anything in the #etter
condition so #ereft of intelligence as to plunge downward+ 1ut as yet this third $onship
still remains in the great conglomeration of the seed0mi!ture: conferring and receiving
#enefits:F in a manner that will receive su#seHuent e!planation+
"he 4oly $pirit: which in reality permeates everything: #ut phenomenally separates the
sensi#le universe from the noumenal: constitutes what 1asilides terms the Limitary
$pirit: midway #etween things cosmic and supercosmic+ "his %irmament is far #eyond
the visi#le firmament whose locus is the moon(s trac7+
"he Great &uler+Ffter this: from the universal $eed and conglomeration of seed0mi!ture
there #urst forth and came into e!istence the Great &uler: the head of the sensi#le
universe: a #eauty and magnitude and potency that naught can destroy+F "his is the
demiurgeU #ut let no mortal thin7 that he can comprehend so great a #eing: Ffor he is
more ineffa#le than ineffa#les: more potent than potencies:
p+ ;<=
wiser than the wise: superior to every e!cellence that one can name+
FComing into e!istence he raised himself aloft: and soared upward: and was #orne
a#ove in all his entirety as far as the Great %irmament+ "here he remained: #ecause he
thought there was none a#ove him: and so he #ecame the most potent power of the
universe:F save only the third $onship which yet remained in the seed0mi!ture+ 4is
limit: therefore: was his own ignorance of the supercosmic spaces: although his wisdom
was the greatest of all in the cosmic realms+
F"hus thin7ing himself lord: and ruler: and a wise master0#uilder: he #etoo7 himself to
the creation of the creatures of the universe+F
"his is the supercelestial or -therial creation: which has its physical correspondence in
the spaces #eyond the moonU #elow the moon was our world and its Fatmosphere+F "his
atmosphere ?the su#lunary regions@ terminated at the visi#le heaven: or lower
firmament: its periphery: mar7ed #y the moon(s path+ In the sun0space lay the -therial
realms: which apparently no mortal eye has seen: #ut only the reflection of their
inha#itants: the stars: in the surface of the su#lunary waters of space+
"he -therial creation of the Great &uler proceeds on the theory of similarity and
analogy+
F%irst of all the Great &uler: thin7ing it not right that he should #e alone: made for
himself: and "he 5therial Creation+ #rought into e!istence from the universal $eed: a $on
far #etter and wiser than himself+ %or all this
p+ ;<D
had #een predetermined #y the God #eyond #eing: when 4e deposited the universal
$eed+
Fnd the Great &uler: on #eholding his $on: was struc7 with wonder and love and
amaIement at his marvellously great #eauty: and he caused him to sit at his right hand+F
nd this space where is the throne of the Great &uler they called the ,gdoad+ Fnd the
Great )emiurgos: the wise one: fa#ricated the whole -therial creation with his own
handU #ut it was his $on: who was wiser still: who infused energy into him and
suggested to him ideas+F
"hat is to say: that the Great &uler made the creatures of the -therial spaces: and these
evolved souls: or rather were ensouled+ nd thus it is that the son is: as it were: greater
than the father: and sits on his right hand: or a#ove himU the right hand in Gnostic
sym#olism signifying a higher condition+ "hey mutually confer #enefits also: one giving
the #ody and the other the mind or soul to -therial #eings+ ll -therial spaces then:
down to the moon: are provided for and managed #y the $on of the Great &uler: the
consummation or perfection of his evolution or creation+
"he $u#lunary $paces+F.e!t: there arose a second &uler from the universal $eed: far
inferior to the first: #ut greater than all #elow him: e!cept the $onship which still
remained in the $eed+F "his was the &uler of the su#lunary spaces: from the moon to the
earth+ "his &uler is called effa#le: #ecause men can spea7 of him with understanding:
and the space over which he rules is named the 4e#domad+ nd the second &uler also
F#rought
p+ ;<A
forth a $on far greater than himself from the universal $eed: in li7e manner to the first:F
and the lower creation was ordered in the same manner as the higher+ "his lower
creation is apparently still one of su#tle matter+
s to the earth: the conglomeration of the seed0mi!ture is still in our own stage or
space: and the things that come to pass in this state of e!istence: Fcome to pass
according to nature: as having #een primarily uttered #y 4im who hath planned the
fitting time and form and manner of utterance of the things that were to #e uttered+ ,f
things here on the earth: then: there is no special chief or manager or creator: for
sufficient for them is that plan which the God #eyond #eing laid down when 4e
deposited the universal $eed+F
"hat is to say: that the earth0stage is the moment #etween the past and future: the
turning0point of all choice: the field of new 7armanU here all things verily are in the
hand of God alone: in the highest sense+ "hus does 1asilides avoid the difficulties #oth
of fate and free0will a#solute+
'e ne!t come to the soteriology of 1asilides: the redemption and restoration of all
things+
F'hen: then: the supercosmic planes and the whole universe O-therial: su#lunary: and
terrestrialQ $oteriology+ were completed: and there was no deficiency:F that is to say: when
the evolutionary stream of creative energy #egan to return on itself: there still remained
#ehind in the universal $eed the third $onship: which #estows and receives #enefits+
F1ut it needs must #e that this $onship also
p+ ;<<
should #e manifested: and restored to its place a#ove: there #eyond the highest
%irmament: the Limitary $pirit of cosmos: with the most su#tle $onship: and the second
which followed the e!ample of its fellow: and the God #eyond #eing: even as it was
written: (nd the creation itself groaneth together and travaileth together: waiting for the
manifestation of the $ons of God(F00the third $onship+
"he $ons of God are the divine spar7s: the real spiritual men within: who have #een left
#ehind here in the seed0mi!ture: Fto order and inform and correct and perfect our souls:
which have a natural tendency downwards to remain in this state of e!istence+F
1efore the Gospel was preached: and the Gnosis came: the Great &uler of the ,gdoad
was considered even #y the most spiritual among men to #e the only God: nevertheless
no name was given to him: #ecause he was ineffa#le+
"he inspiration of *oses: however: came from the 4e#domad only: as may #e seen
from the words: FI am the God of #raham: Isaac and Jaco#: #ut the name of God I did
not ma7e 7nown unto them+F "his God to whom *oses and the Prophets gave names:
was of the 4e#domad: which is effa#le: and their inspiration came from this source+ 1ut
the Gospel was that *ystery which was ever un7nown: not only to the nations: #ut also
to them of the 4e#domad and the ,gdoad: and even to their &ulers+
F'hen: therefore: the time had come:F says the
p+ ;<E
Oparagraph continuesQ Gnostic doctor: Ffor the revelation of the children of God ?who are
ourselves@: for whom the whole "he *ystic Gospel+ creation groaneth and travaileth in
e!pectation: the Gospel Othe Glad "idings: the GnosisQ came into the universe: and
passed through every principality: and authority: and lordship: and every title that man
can use+ It (came( of very truth: not that anything (came down( from a#ove: or that the
#lessed $onship (departed from( that 1lessed God #eyond #eing: who transcends all
thought+ .ay: #ut Lust as the vapour of naphtha can catch fire from a flame a great way
off from the naphtha: so do the powers of men(s spirit pass from #elow from the
formlessness of the conglomeration up to the $onship+
F"he $on of the Great &uler of the ,gdoad: catching fire as it were: lays hold of and
seiIes on the ideas from the #lessed $onship #eyond the Limitary $pirit+ %or the power
of the $onship which is in the midst of the 4oly $pirit: in the Limit $pace: shares the
flowing and rushing thoughts of the OsupremeQ $onship with the $on of the Great &uler+
F"hus the Gospel first came from the $onship through the $on who sits #y the Great
&uler: to that &ulerU and the &uler learned that he was not the God over all: #ut a
genera#le deity: and that a#ove him was set the "reasure of the ineffa#le and
unnamea#le "hat #eyond #eing and of the $onship+ nd he repented and feared on
understanding in what ignorance he had #een+ "his is the meaning of the words: ("he
fear of the Lord is the #eginning of wisdom+( %or he #egan to grow wise through the
p+ ;<B
instruction of the Christ sitting #y him: learning what is "hat #eyond #eing: what the
$onship: what the 4oly $pirit: what the apparatus of the universe what the manner of its
restoration+ "his is the (wisdom: declared in a mystery:( concerning which $cripture uses
the words: (.ot in words taught of human wisdom: #ut in those taught of the $pirit+(
F"he great &uler: then: #eing instructed and taught and made afraid: confessed the sin
which he had done in #oasting himself+ "his is the saying: (I have recogniIed my sin:
and I 7now my transgression: and I will confess it for the eternity+(
Ffter the instruction of the Great &uler: the whole space of the ,gdoad was instructed
and taught: and the *ystery #ecame 7nown to the powers a#ove the heavens+
F"hen was it that the Gospel should come to the 4e#domad: that its &uler might #e
instructed and evangeliIed in li7e manner+ "hereupon the $on of the Great &uler lit up
in the $on of the &uler of the lower space: the Light which he himself had had 7indled
in him from a#ove from the $onshipU and thus the $on of the &uler of the 4e#domad
was illumined: and preached the Gospel to the &uler: who in his turn: li7e as the Great
&uler #efore him: feared and confessed Ohis sinQ+ nd then all things in the su#lunary
spaces were enlightened and had the Gospel preached unto them+
"he $ons of God+F"herefore the time was ripe for the illumination of the formlessness of
our own world: and for the *ystery to #e revealed to the $onship which had #een left
#ehind in the formlessness: as it
p+ ;<9
were to one #orn out of due time ?an a#ortion@00(the mystery which was not 7nown unto
former generations:( as it is written: (1y revelation was the mystery made 7nown unto
me:( and (I heard unspea7a#le words: which it is not lawful for man to utter+(
F"hus: from the 4e#domad: the Light00which had already come down from a#ove from
the ,gdoad unto the $on of the 4e#domad00descended upon Jesus: son of *ary: and he
was illumined: #eing caught on fire in harmony with the Light that streamed into him+
"his is the meaning of the saying: ("he 4oly $pirit shall come upon thee(00that is to say:
that which came from the $onship through the Limitary $pirit to the ,gdoad and
4e#domad: down as far as *ary Othe #odyQ00and ("he Power of the 4ighest shall
overshadow thee(00that is to say: the divine creative power which cometh from the
O-therialQ heights a#ove through the )emiurgos: which power #elongeth to the $on+F
"he te!t of 4ippolytus is here e!ceedingly involved: and he evidently did not seiIe the
thought of 1asilides+ "he F$onF apparently means the soul+ "he power #elongs to the
soul and not to *ary00the #odyU the divine creative power ma7ing of man a god:
whereas the #ody can only e!ercise the power of physical procreation+ *oreover: Jesus
seems to stand for a type of every mem#er of the $onship: every $on of God+
F%or the world shall hold together and not #e dissolved until the whole $onship00which
has #een
p+ ;E0
left #ehind to #enefit the souls in the state of formlessness: and to receive #enefits: #y
evolving forms for them Othe spirit reHuiring a psychic vehicle for conscious contact
with this planeQ00shall follow after and imitate Jesus: and hasten upward and come forth
purified+ O%or #y purificationQ it #ecometh most su#tle: so that it is a#le to speed aloft
through its own power: even as the first $onshipU for it hath all its power naturally
consu#sistent with the Light which shone down from a#ove+
"he %inal Consummation+F'hen: then: the whole $onship shall have ascended: and passed
#eyond the Great Limit: the $pirit: then shall the whole creation #ecome the o#Lect of
the Great *ercyU for it groaneth until now and suffereth pain and awaiteth the
manifestation of the $ons of God: namely that all the men of the $onship may ascend
#eyond it Othe creationQ+ nd when this shall #e effected: God will #ring upon the whole
universe the Great Ignorance O*ahV0pralayaQ: in order that all things may remain in
their natural condition: and nothing long for anything which is contrary to its nature+
F"hus all the souls of this state of e!istence: whose nature is to remain immortal in this
state of e!istence alone: remain without 7nowledge of anything different from or #etter
than this stateU nor shall there #e any rumour or 7nowledge of things superior in higher
states: in order that the lower souls may not suffer pain #y striving after impossi#le
o#Lects: Lust as though it were fish longing to feed on the mountains with sheep:
p+ ;E1
for such a desire would end in their destruction+ ll things are indestructi#le if they
remain in their proper condition: #ut su#Lect to destruction if they desire to overleap and
transgress their natural limits+
F"hus the &uler of the 4e#domad shall have no 7nowledge of the things a#ove him: for
the Great Ignorance shall ta7e hold of him also: so that sorrow and pain and lamentation
may go from him+ 4e shall desire naught of things impossi#le for him to attain: and thus
shall suffer no grief+
Fnd in li7e manner the Great Ignorance shall seiIe upon the Great &uler of the
,gdoad: and also upon all the O-therialQ creations which are su#Lect to him in similar
fashion: so that nothing may long after anything contrary to nature and thus suffer pain+
Fnd thus shall #e the restoration of all things: which have had their foundations laid
down according to nature in the $eed of the universe in the #eginning: and which will
all #e restored Oto their original natureQ in their appointed cycles+
Fnd that everything has its proper cycle and time: the $aviour is sufficient witness in
the saying: (*y hour hath not yet come:( and also the *agi in their o#servation of 4is
star+ %or 4e also was foreordained in the $eed to #e su#Lect to the nativity of the stars
and the return of the time0periods to their starting places+F
.ow the $aviour: according to the 1asilidian Gnosis: was the perfected spiritual Fman:F
within
p+ ;E;
the psychic and animal man or soul+ nd when a man reaches this stage of perfection:
the $onship in him leaves the soul #ehind here: Fthe soul #eing no longer mortal #ut
remaining in its natural state Othat is to say: having #ecome immortalQ: Lust as the first
$onship Oleft #ehindQ the 4oly $pirit: the Great Limit: in its proper space or regionFU for
it is only then on reaching perfection: that the real FmanF is Fclothed with a proper Oand
really immortalQ soul+F
Jesus+Every part of the creation goes up a stage: and the whole scheme of salvation is
effected #y the separating from their state of conglomeration the various principles into
their proper statesU and Jesus was the first0fruits: or great e!emplar: of this process+
F"hus his physical part down here00which #elongs to formless matter00alone suffered:
and was restored to the formless state+ 4is psychic vesture or vehicle00which #elongs to
the 4e#domad00arose and was restored to the 4e#domad+ "hat vehicle in him which
was of the nature of the height of the Great &uler he raised aloft: and it remained with
the Great &uler+ *oreover he raised still higher that which was of the nature of the
Great Limit: and it remained in the Limitary $pirit+ nd it was thus through him that the
third $onship was purified: the $onship left #ehind in the state of mi!ture Oor impurityQ
for the purpose of helping and #eing helped: and it passed upwards through all of these
purified principles unto the #lessed $onship a#ove:F
p+ ;E=
"he main idea at the #ac7 of this system is the separating forth: classification or
restoration of the various elements or principles confused in the original world0seed: or
universal plasm: into their proper natures: #y a process of purification which #rought
unto men the Gnosis or perfection of consciousness+ *an was the crown of the world0
process: and the perfected man: the Christ: the $aviour: was the crown of manhood: and
therefore the manifestation of )eity: the $onship+
$o far 4ippolytus: who in all pro#a#ility gives us the outline of the true 1asilidian
system+ It was only in 1BA1 that 'he :hilosophumena were pu#lished to the world: after
the discovery of the *$+ in one of the li#raries on *ount thos in 1BD;U prior to this
nothing #ut the short and gar#led s7etches of Iren-us and the Epitomators was 7nown
of this great Gnostic(s su#lime speculations+ 'he :hilosophumena account has
revolutioniIed all prior views: and changed the whole enHuiry: so that the
misrepresentations of Iren-us: or those of his prior authority: are now referred to as Fthe
spurious 1asilidian system+F "o this we shall refer later on+ *eantime let us turn to
Clement of le!andria: who deals purely with the ethical side of the 1asilidian Gnosis:
and therefore does not touch the FmetaphysicalF part00using the term FmetaphysicalF in
the ristotelian sense: namely: of things #eyond the 4e#domad: the things of the
4e#domad or su#lunary space #eing called FphysicsF or in the domain of physis or
nature+
s to marriage: 1asilides and his son Isidorus
p+ ;ED
taught that it was natural #ut not necessary: and seem to have ta7en a moderate ground
#etween the compulsory asceticism of some schools and the glorification of procreation
#y the Jews: who taught that Fhe who is without a wife is no man+F
s to the apparently undeserved sufferings of martyrs: 1asilides: #asing himself on the
doctrines of reincarnation and 7arman: writes as follows in 1oo7 !!iii+ of his
4>egeticaH
>arman and &eincarnation+FI say that all those who fall into these so0called tri#ulations: are
people who: only after transgressing in other matters without #eing discovered: are
#rought to this good end OmartyrdomQ #y the 7indness of Providence: so that: the
offences they are charged with #eing Huite different from those they have committed
without discovery: they do not suffer as criminals for proved offences: reviled as
adulterers or murderers: #ut suffer merely for #eing ChristiansU which fact is so
consoling to them that they do not even appear to suffer+ nd even though it should
happen that one comes to suffer without previously committing any outward
transgression00a very rare case00he will not suffer at all through any plot of any OevilQ
power: #ut in e!actly the same way as the #a#e who apparently has done no ill+
F%or Lust as the #a#e: although it has done no wrong previously: or practically
committed any sin: and yet has the capacity of sin in it Ofrom its former livesQ: when it
suffers: is advantaged and reaps many #enefits which otherwise are difficult to
p+ ;EA
gainU in Lust the selfsame way is it with the perfectly virtuous man also who has never
sinned in deed: for he has still the tendency to sin in himU he has not committed actual
sin Oin this lifeQ: #ecause he has not as yet #een placed in the necessary circumstances+
In the case even of such a man we should not #e right in supposing entire freedom from
sin+ %or Lust as it is the will to commit adultery which constitutes the adulterer: even
though he does not find the opportunity of actually committing adultery: and the will to
commit murder constitutes the murderer: although he may not #e actually a#le to effect
his purposeU for Lust this reason if I see such a (sinless( man suffering Othe pains of
martyrdomQ: even if he has actually done no sin: I shall say that he is evil in so far as he
has still the 2ill to transgress+ %or I will say anything rather than that Providence is
evil+F
*oreover: even if the e!ample of Jesus were to #e flung in his face #y those who
preferred miracle to law: the sturdy defender of the Gnosis says that he should answerS
FIf you permit: I will say: 4e has not sinnedU #ut was li7e a #a#e suffering+F nd if he
were pressed even more closely: he would sayS F"he man you name is man: #ut God
OaloneQ is righteousU for (no one is pure from pollution:(F as Jo# said+
*en suffer: says 1asilides: from their deeds in former livesU the FelectF soul suffers
Fhonoura#lyF through martyrdom: #ut souls of another nature #y other appropriate
punishments+ "he FelectF soul is evidently one that will suffer for an idealU in other
p+ ;E<
words it is possessed of faith: which is the Fassent of the soul to any of the things which
do not e!cite sensation such a soul: then: Fdiscovers doctrines without demonstration #y
an intellective apprehension+F
"he vulgar superstition of transmigration: the passing of a human soul into the #ody of
an animal00so often confused #y the uninstructed with the doctrine of reincarnation:
which denies such a possi#ility00received a rational e!planation at the hand of the
1asilidian school+ It arose from a consideration of the animal nature in man: the animal
soul: or #ody of desire: the ground in which the passions inhereU the doctrine #eing thus
summariIed #y ClementS
"he "heory of Fppendages+FF"he 1asilidians are accustomed to give the name of
appendages Oor accretionsQ to the passions+ "hese essences: they say: have a certain
su#stantial e!istence: and are attached to the rational soul: owing to a certain turmoil
and primitive confusion+F
"he word translated essences is literally FspiritsFU curiously enough the whole animal
soul is called the Fcounterfeit spiritF in the :istis .ophia treatise: and in 'he 'im@us of
Plato the same idea is called Fturmoil:F as may #e seen from the commentary of Proclus+
"he primitive confusion is of course the chaotic conglomeration of the universal seed0
mi!ture: and the differentiation of the Felemental essenceF of some modern writers on
theosophy+
F,n to this nucleus other #astard and alien natures of the essence grow: such as those of
the wolf: ape: lion: goat: etc+ nd when the peculiar Hualities of
p+ ;EE
such natures appear round the soul: they cause the desires of the soul to #ecome li7e to
the special natures of these animals: for they imitate the actions of those whose
characteristics they #ear+ nd not only do human souls thus intimately associate
themselves with the impulses and impressions of irrational animals: #ut they even
imitate the movements and #eauties of plants: #ecause they li7ewise #ear the
characteristics of plants appended to them+ .ay: there are also certain characteristics Oof
mineralsQ shown #y ha#its: such as the hardness of adamant+F
1ut we are not to suppose that man is composed of several souls: and that it is proper
for man to yield to his animal nature: and see7 e!cuse for his misdeeds #y saying that
the foreign elements attached to him have compelled him to sinU far from it: the choice
is his: the responsi#ility is his: the rational soul(s+ "hus in his #oo7: ;n an Appended
.oul: Isidorus: son of 1asilides: writesS
F'ere I to persuade anyone that the real soul is not a unit: #ut that the passions of the
wic7ed *oral &esponsi#ility+ are occasioned #y the compulsion of the appended natures:
no common e!cuse then would the worthless of man7ind have for saying: (I was
compelled: I was carried away: I did it without wishing to do so: I acted unwillingly(U
whereas it was the man himself who led his desire towards evil: and refused to #attle
with the constraints of the appendages+ ,ur duty is to show ourselves rulers over the
inferior creation within us: gaining the mastery #y means of our rational principle+F
In other words: the man is the same man: no
p+ ;EB
matter in what #ody or vesture he may #eU the vestures are not the man+
,ne of the greatest festivals of the school was the cele#ration of the 1aptism of Jesus on
the fifteenth day of the Egyptian month "o#e or "y#i+ F"hey of 1asilides:F says
Clement: Fcele#rate 4is 1aptism #y a preliminary night0service of readingsU and they
say that (the fifteenth year of "i#erius Caesar( means the fifteenth day of the month
"y#i+F It was then that the %ather Fin the li7eness of a doveF00which they e!plained as
meaning the *inister or 4oly $pirit00came upon 4im+
In Fthe fifteenth OyearQ of "i#OeriusQF we have: then: perhaps an interesting glimpse into
the wor7shop of the FhistoriciIers+F
It is evident: therefore: that the 1asilidians did not accept the accounts of the canonical
gospels literally: as 4ippolytus claimsU on the contrary: they e!plained such incidents as
historiciIed legends of initiation: the process of which is magnificently wor7ed out in
the :istis .ophia treatise: to which I must refer the reader for further information+
"race of Joroastrianism+'e learn from grippa Castor: as preserved #y Euse#ius: that
1asilides imposed a silence of five years on his disciples: as was the custom in the
Pythagorean school: and that he and his school set great store #y the writings of a
certain 1arca##as and 1arcoph: and #y other #oo7s of ,rientals+ $cholars are of opinion
that 1arca##as and 1arcoph: and their variants: point to the cycle of Joroastrian
literature which is now lost: #ut which was in great favour among many Gnostic
p+ ;E9
communities+ It must have #een that among the learned Jews and Essenes: after the
return from 1a#ylonia: and also among the theosophically minded of the time: the
traditions of the *agi and of the great Iranian faith were an important part of eclectic
and syncretistic religion+ "he vesta0literature that has come down to us is said to #e a
recovery front memory of a very small portion of the great li#rary of Persepolis:
destroyed #y the Faccursed le!ander:F as PVrs9 tradition has it+ nd it seems
e!ceedingly pro#a#le: as Cumont has shown in his Lust0pu#lished monumental wor7 on
the su#Lect: that the *ithriac mystery0tradition contains as authentic a tradition as the
PVrs9 line of descent: and throws a #rilliant light on the Joroastrianism with which
Gnosticism was in contact+
$uch: then: is all that can #e deduced of the real 1asilidian system from the writings of
4ippolytus and Clemens le!andrinus: who respectively selected only such points as
they thought themselves capa#le of refutingU that is to say: such features of the system
as they considered most erroneous+ "o the student of comparative religion it is evident
that #oth Church %athers misunderstood the tenets they Huoted: seeing that even such
hostilely selected passages easily fall into the general scheme of universal theosophy:
once they are ta7en out of the setting of Patristic refutation: and allowed to stand on
their own merits+ It is therefore a matter of deep regret that the writings of the school
have #een lost or destroyedU they would dou#tless have thrown
p+ ;B0
much light not only on Christian theosophy #ut also on the o#scure history of the
origins+
"he $purious $ystem+It now remains for us to refer #riefly to the FspuriousF 1asilidian
system+ "he following points are ta7en from Iren-us and the epitomators: and are
another proof of the unrelia#ility of Iren-us: the sheet0anchor of orthodo! h-resiology+
"he series of writers and copyists to which we refer: had evidently no first0hand
information of the teaching of 1asilides: and merely retailed whatever fantastic notions
popular rumour and hearsay attri#uted to the school+
"he main features of the confection thus #rewed are as follows+ "he God of the
1asilidians: they said: was a certain #ra!as or #rasa!: who was the ruler of their first
heaven: of which heavens there were no less than =<A+ "his power was so denominated
#ecause the sum of the numerical values of the Gree7 letters in the name #rasa! came
to =<A: the num#er of days in the year+
'e learn: however: from 4ippolytus ?II+@ that this part of the system had to do with a
far lower stage of creation than the God #eyond all+ It is not: however: clear whether the
#rasa! idea is to #e identified with the Great &uler of the ,gdoad: or the &uler of the
4e#domad and the region of the Fproasteioi up to the -ther+F In any case the =<A
FheavensF pertained to the astrological and genetical considerations of Egyptian and
Chald-an occult science: and represented from one point of view the =<A FaspectsF of
the heavenly #odies ?during the year@: as reflected on the surface of
p+ ;B1
the earth(s FatmosphereF or envelope: which e!tended as far as the moon+
.ow it is curious to notice that in the :istis .ophia treatise the mysteries of em#ryology
are consummated #y a hierarchy of elemental powers: or #uilders: =<A in num#er: who
follow the dictates of the 7armic law: and fashion the new #ody in accordance with past
deeds+ "he whole is set forth in great detail: and also the astrological scheme of the one
ruler of the four: which in their turn each rule over ninety: ma7ing in all =<A powers+
.ot till $chwartIe translated this treatise from the Coptic: in 1BA=: was any certain light
thrown on the #rasa! idea: and this Lust two years after *iller in 1BA1 pu#lished his
edition of 'he :hilosophumena: and thus supplied the material for proving that the
hitherto universal opinion that the F#rasa!F was the 1asilidian name for the God over
all: was a gross error #ased on ignorance or misrepresentation+ It is also to #e noticed
that the ancient anonymous treatise which fills the superior *$+ of the Code!
1rucianus: ma7es great use of the num#er =<A among its endless hierarchies: #ut
nowhere mentions the name #rasa!+
"he elemental forces which fashion the #ody are the lowest servants of the 7armic law+
It was presuma#ly these lowest powers that made up the #rasa! of the populace+ "he
God over all is the supreme ruler of an endless gala!y of rulers: gods: archangels:
authorities: and powers: all of them superior to the =<A+
In fact the mysteries of the unseen world were
p+ ;B;
so intricate in detail: that even those who devoted their lives to them with unwearied
constancy could scarcely understand some of the lower processes: although the general
idea was simple enoughU and thus 1asilides imposed a silence of five years on his
disciples: and declared that Fonly one out of 1:000: and two out of 10:000:F could really
receive the Gnosis: which was the consummation of many lives of effort+ Curiously
enough this very phrase is also found in the :istis .ophia treatise+
"he term #rasa! is well 7nown to students of Gnosticism: #ecause of the num#er of
gems on which it is found: and which are attri#uted to the followers of 1asilidesU in
addition to the great Continental scholars who have treated the matter: in this country
>ing has devoted much of his treatise to the su#Lect+ "he #est and latest authorities:
however: are of opinion Fthat there is no tangi#le evidence for attri#uting any 7nown
gems to 1asilidianism or any other form of Gnosticism+F
#rasa!+In fact: in the #rasa! matter: as in all other things: Gnosticism followed its
natural tendency of going Fone #etter:F to use a colloHuialism: on every form of #elief:
or even superstition+ )ou#tless the ignorant populace had long #efore #elieved in
#rasa! as the great power which governed #irth and everyday affairs: according to
astrological notionsU talismans: invocations: and the rest of the apparatus which the
vulgar mind ever clamours for in some form or other: were all inscri#ed with this potent
Fname of power+F 1ehind the superstition: however: there lay certain occult facts:
p+ ;B=
of the real nature of which: of course: the vulgar astrologers and talisman0ma7ers were
naturally ignorant+ "here facts: however: seem to have #een 7nown to the doctors of the
Gnosis: and they accordingly found the proper place for them in their universal systems+
"hus #rasa!: the Great God of the ignorant: was placed among the lower hierarchies
of the Gnosis: and the popular idea of him was assigned to the lowest #uilding powers
of the physical #ody+
s to the rest of the Fspurious systemF there is nothing of interest to recordU we cannot:
however: omit the silliest tale told against the 1asilidians: which was as follows+ "hey
are said to have #elieved that at the crucifi!ion Jesus changed #odies with $imon of
Cyrene: and then: when his su#stitute hung in agony: stood and moc7ed at those he had
tric7ed00with which coc70and0#ull story we may come out of the Iren-ic Fstore0house
of GnosticismF for a #reathing space+
,f the history of the school we 7now nothing #eyond the fact that Epiphanius: at the
end of the fourth century: still met with students of the 1asilidian Gnosis in the nomes
west of the )elta: from *emphis to the sea+ It seems more pro#a#le: however: that the
school continued in the main stream of Gnosticism of the latter half of the second
century: and was at the #ac7 of the great 2alentinian movement of which we have ne!t
to treat+ Indeed it is very pro#a#le that the followers of this: the main stream of the
Gnosis: would have warmly resented #eing classed as Fthem of 1asilidesF or Fthem of
p+ ;BD
Oparagraph continuesQ 2alentinusFU they dou#tless regarded these teachers as handers0on of a
living tradition: each in his own way: and not as severally inspired revealers of new
doctrines+
T'& 0#+&)TI)I#) M0&M&)T.
"he FGreat 8n7nownF of Gnosticism+1E4I.) the whole 2alentinian movement stands the
commanding and mysterious figure of 2alentinus himself: universally ac7nowledged to
have #een the greatest of the Gnostics+ 4is learning and eloHuence are admitted: even #y
his #itterest opponents: to have #een of a most e!traordinary nature: and no word has
ever #een #reathed against his moral character+ nd yet: when we come to analyIe the
chaos of FinformationF which Patristic writers have left us on the su#Lect of so0called
2alentinianism: we find the mysterious character of the great master of the Gnosis ever
receding #efore our respectful curiosityU he who has #een made to give his name to the
remodelling of the whole structure: still remains the Fgreat un7nownF of Gnosticism+
'e 7now nothing certain of him as a man: nothing definite of him as a writer: e!cept
the few mutilated scraps which h-resiological polemics have vouchsafed to us+
?I am of course leaving aside entirely the ve!ed Huestion of: I will not say the
authorship: #ut the compilation: of the treatises in the s7ew and 1ruce Codices+ *y
own opinion is that we owe a great part of these ela#orations to 2alentinusU not that I
thin7 this can #e proved in any satisfactory fashion
p+ ;BA
with the present scanty sources of information open to us+ ,n the contrary: however: I
do not see how it is to #e disproved+ It is very strange that: in spite of the universally
admitted transcendency of 2alentinus: no one of his wor7s has #een preserved to us+
"hey are said to have #een e!ceedingly intricate and difficultU they are further said to
have #een syntheses and symphonies as it were of prior formulations of the Gnosis+
.ow distinctly this is not the case with the outline of the #est 7nown system ascri#ed to
Fthem of 2alentinusF #y the Church %athers+ 'hereas it is patently the case with the
treatises in Coptic translationsU they could have #een ela#orated #y no one #ut the
stoutest0headed among the Gnostics00and the #est head0piece of them all is said to have
#een on the shoulders of 2alentinus+@
In spite of this appalling ignorance of the man and his teachings: the so0called
2alentinian Gnosis is the piJce de rKsistance of nearly every h-resiological treatise+ 'e
shall: therefore: have to trespass on the patience of the reader for a short space: while we
set up a few finger0posts in the maIe of 2alentinianism: as seen through the eyes of its
Patristic opponents+ 'e should moreover always remem#er that F2alentinianism:F so
far from #eing a single separate formulation of the Gnosis: was the main stream of
Gnosticism simply rechristened #y the name of its greatest leader+
'ith the e!ception of the few fragments to which we have referred: all that has #een
written F"hem of 2alentinus+F#y the %athers refers to the teachings of Fthem
p+ ;B<
of 2alentinus:F and even then it is #ut very rarely that we have an unmutilated Huotation
from any written wor7 of theirsU for the most part it all consists of fragments torn from
their conte!ts: or mere hearsay+ .ow the followers of 2alentinus were no slavish
disciples who could do nothing else #ut repeat parrot0li7e the Fwords of the masterFU the
ipse di>it spirit was far from their independent genius+ Each of them thought out the
details of the scheme of universal philosophy in his own fashion+ "rue that #y this time
the presentation of the Gnosis: from #eing of a most diverse nature: had #ecome more
settled in its main features: and perhaps 2alentinus may have initiated this
syntheticiIing tendency: though it is far more pro#a#le that he developed and perfected
itU nevertheless it was still enormously free and independent in innumera#le details of a
very far0reaching character: and its adherents were im#ued with that spirit of research:
discovery: and adaptation which ever mar7s a period of spiritual and intellectual life+
"hus we understand the complaint of Iren-us: who laments that he never could find two
2alentinians who agreed together+ nd if this #e so: what good is there in any longer
tal7ing of the F2alentinian systemFP 'e 7now ne!t to nothing from the Church %athers
of the FsystemF of 2alentinus himselfU as to his followers: each introduced new
modifications: which we can no longer follow in the confused representations of the
Church %athers: who ma7e them flatly contradict not only one another: #ut also
themselves+
p+ ;BE
%rom 'he :hilosophumena: pu#lished in 1BA1: we first heard of an Eastern and 'estern
?natolic "he so0called Eastern and 'estern $chools+ and Italic@ division of the school of
2alentinus: thus e!plaining the title superscri#ed to the 4>tracts 3rom 'heodotus
appended: in the only *+ of them we possess: to 'he Miscellanies of Clement of
le!andria+ great deal has #een made of thisU the meagre differences of doctrine of
the natolic and Italic schools of 2alentinianism indicated #y 4ippolytus ?II+@ have
#een seiIed upon #y criticism: and had their #ac7s #ro7en #y the weight of argument
which has #een piled upon them+ 1ut when Lipsius demonstrates that the 4>tracts 3rom
'heodotus: which claim in their superscription to #elong to the Eastern school: are:
following the indications of 4ippolytus: half Eastern and half 'estern: the ordinary
student has to hold his head tightly on to his shoulders: and a#andon all hope of light
from the division of 2alentinianism into natolic and Italic schools: in the present state
of our ignoranceU00unless indeed we simply assume that they were originally purely
geographical designations: to which in later times a doctrinal signification was
unsuccessfully attempted to #e given+
lthough we have no sure indication of the date of 2alentinus himself: it may #e
conLectured to e!tend from a#out +)+ 100 to +)+ 1B0: as will #e seen later on+
,f the other leaders of the movement: the earliest with whose names we are acHuainted:
are $ecundus "he Leaders of the *ovement+ and *arcus+ .ow *arcus himself had a large
p+ ;BB
following as early as 1A0U his followers were not called 2alentinians #ut *arcosians: or
*arcians: and what we 7now of his system differs enormously from those of the rest of
Fthem of 2alentinus+F *arcus is sometimes supposed to have #een a contemporary of
Iren-us: #ut this is only on the supposition that Iren-us: in using the second person in
his hortatory and admonitory passages: is addressing a living person: and not employing
the FthouF as a mere rhetorical effect: as "ertullian with *arcion+
.e!t: years later: we come to Ptolem-us: who again is supposed to have #een a
contemporary of Iren-us somewhere a#out +)+ 1B0+
Iren-us had certainly no personal 7nowledge of Ptolem-us: and dealt for the most part
with his followers: who are said to have differed greatly from their teacher+
Later still is 4eracleon: whom Clement ?c+ 19=@ calls the most distinguished of the
disciples of 2alentinus+ 1oth 4eracleon and Ptolem-us: however: are 7nown not so
much for the e!position of a system as for the e!egetical treatment of scripture from the
standpoint of the Gnosis of their time+
$till later: and as late as: say: a#out ;;0: !ionicus and 1ardesanes flourished: the
former of whom taught at ntioch: and the latter still farther east+ "hey are therefore
called: #y some: heads of the natolic or ,riental school+
"heodotus: from whom the E!cerpts appended to Clement(s Miscellanies were ta7en:
was of course far earlier in date: #ut of him we 7now nothing
p+ ;B9
Oparagraph continuesQ 'e also hear of a certain "heotimus and le!ander: who are earlier than
;;0+
In #rief: the influence of 2alentinus spread far and wide: from Egypt eastwards to $yria:
sia *inor and *esopotamia: and westwards to &ome: Gaul: and even $pain+
short review of the teachings ascri#ed to these doctors of the Gnosis will #ring our
tas7 to a close: "he $yntheticiIing of the Gnosis+ as far as the indirect sources of Gnosticism
for the first two centuries are concerned+ 1ut the fact we would again insist upon is: that
we are face to face with a great movement and not a single system+ ,n the one hand:
such older forms of the Gnosis as had #een e!ceedingly antagonistic to Judaism found a
logical outcome in the great *arcionite movement: which cut Christianity entirely apart
from JudaismU on the other: a #asis of reconciliation was sought #y the more moderate
and mystical views of the movement now headed #y 2alentinus: which found room for
every view in its all0em#racing universality: and e!plained away contradictions #y
means of that inner secret teaching which was claimed to have come from the $aviour
4imself+
"he main outline of the movement of conciliation: which presuma#ly had always #een
the attitude of the innermost circles: is perhaps to #e most clearly seen to0day in the
system of 1asilides: #ut those infinite spaces: which either 1asilides himself left
unfilled: or 4ippolytus ?II+@ has omitted to mention in his Huotations: were also peopled
with an infinitude of creations and creatures #y the genius
p+ ;90
of the Gnostics: who could #roo7 no deficiency in the e!position of their universal
science+ Into this general outline: or one closely resem#ling it: they fitted the various
aspects of the ancient Gnosis and the postulates of the old religions and philosophies:
adopting these world0old ideas: and adapting them #y the light of the new revelation:
retaining sometimes the old names: more freHuently inventing new ones+
"his syntheticiIing of the Gnosis was mainly due to the initiative of the genius of
2alentinus+ 4is technical wor7s: as we have o#served a#ove: are said to have #een most
a#struse and difficult of comprehension: as well they might #e from the nature of the
tas7 he attempted+ 'hat has #ecome of these writingsP .o Church %ather seems to have
#een acHuainted with a single one of his technical treatisesU at #est we have only a few
ethical fragments from letters and homilies+ 1ut what of his own followers: whom
Church %athers and critics ma7e responsi#le for a certain 2alentinian system of a most
chaotic natureP 'ere they in possession of *$$+ of 2alentinusU or did they depend on
general notions derived from his lecturesP )id 2alentinus wor7 out a consistent scheme
of the GnosisU or did he set forth several alternatives: owing to the difficulty of the
matter: and the innumera#le points of view from which it could #e envisagedP If the
:istis .ophia document and the other two Codices can #e made to throw any light on
the matter: it will #e a precious acHuisition to our 7nowledge of this most important
epochU if not: we must #e
p+ ;91
content to remain in the dar7 until some fresh document is discovered+
*eantime we must confine our attention to the certain traces of 2alentinus and the
general $ources of Information+ movementU #ut #efore doing so: we must #riefly review our
authorities among the %athers+ In this review I shall mostly follow Lipsius: who is not
only one of the #est authorities on the su#Lect ?rt+ in $+ and '+(s <ict. o3 &hrist. -iog.:
1BBE@: #ut who long ago inaugurated the admira#le critical investigations into our
Gnostic sources of information: #y his analysis of 'he :anarion of Epiphanius+
"ertullian informs us that prior to himself no fewer than four orthodo! champions had
underta7en the refutation of the 2alentiniansS namely: Justin *artyr: *iltiades: Iren-us
and the *ontanist Proculus+ 'ith the e!ception of the five #oo7s of Iren-us: the rest of
these controversial writings are lost+
Iren-us wrote his treatise somewhere a#out +)+ 1BA019A+ 4e devotes most of his first
#oo7 to the 2alentinians e!clusively: and isolated notices are found in the remaining
four #oo7s+
Iren-us claims to have come across certain *emoranda of the 2alentinians and had
conversations with some of their num#er+ 1ut these .otes #elonged only to the
followers of Ptolem-us: and only one short fragment is ascri#ed to a writing of
Ptolem-us himself+ "he personal conversations were also held with followers of the
same teacher: presuma#ly in the &hone district00not
p+ ;9;
e!actly a fertile soil in which to implant the a#struse tenets of the Gnosis: we should
thin7: in spite of the Fmartyrs of Lyons+F
In dealing with *arcus: Iren-us derived his information for the most part from the
same unrelia#le oral communications: #ut he seems also to have #een in possession of a
*emoir of a *arcosianU *arcus himself living and wor7ing far away in sia *inor
years #efore+
In chapter !i+ Iren-us professes to give the teaching of 2alentinus himselfU #ut here he
is simply copying from the wor7 of a prior refutator+ Lipsius also points out that
Iren-us drew some of his opening statements from the same source as Clement in 'he
4>cerpts 3rom 'heodotus+
%rom all of which it follows that we are face to face with a most provo7ing patch0wor7:
and that the system of 2alentinus himself is not to #e found in 'he (e3utation #y the
1ishop of Lyons+
,ur ne!t source of information is to #e found in the 4>cerpts from the otherwise
un7nown "heodotus: which are supposed #y Lipsius to have pro#a#ly formed part of
the first #oo7 of Clement(s lost wor7: 'he ;utlines+ "hese e!cerpts Fhave #een
dislocated and their original coherence #ro7en upF in so violent a manner: and so
interspersed with Fcounter0o#servations and independent discussionsF #y Clement
himself: that it is e!ceedingly difficult to form a Ludgment upon them+ 'hen: moreover:
Lipsius assigns part of these e!tracts to the ,riental and part to the ,ccidental school:
he practically #ids us erase the superscription which
p+ ;9=
has always #een associated with them00namely: 4>tracts 3rom the 5-ooks6 o3 'heodotus
and the soDcalled Anatolic .chool+ In any case: we are again face to face with another
patch0wor7+
4ippolytus ?I+@: in his lost $yntagma: recovera#le from the epitomators Pseudo0
"ertullian and Philaster: and Epiphanius: seems to have com#ined the first seven
chapters of Iren-us with some other account: and the chaos is still further confused+
4ippolytus ?II+@: in that most precious of all h-resiological documents: 'he
:hilosophumena: gives an entirely independent account: in fact the most uniform and
synoptical representation of any phase of the Gnosis of the 2alentinian cycle that has
reached us through the %athers+
"ertullian simply copies from Iren-us: and so also for the most part does Epiphanius+
"he latter: however: has preserved the famous )etter o3 :tolem@us to Flora: and also a
list of F#ar#arous namesF of the -ons not found elsewhere+ "heodoret of course simply
copies Iren-us and Epiphanius+
$o many: and of such a nature: then: are our indirect sources of information for an
understanding of the 2alentinian movementU00a sorry troop of #lind guides: it must #e
confessed: where everything reHuires the greatest care and discrimination+ Let us now
return to 2alentinus himself: and endeavour to patch together from the fragments that
remain: some dim silhouette of a character that was universally ac7nowledged to have
#een the greatest among the Gnostics+
p+ ;9D
0#+&)TI)$S.
1iography+s to his #iography: we 7now ne!t to nothing+ 2alentinus was an Egyptian:
educated at le!andria in all that Egypt and Greece had to teach him+ "he mysterious
lore of ancient >hem: the FmathNsisF of Pythagoras: the wisdom of Plato: all helped to
fashion his character+ 1ut the greatest inspiration of all he found in the last outpouring
from the same source from which the wisdom of every true philosopher comes00the
stream of Christianity that was swirling along at full tide+ 1ut what 7ind of Christianity
did 2alentinus encounter at le!andriaP "here was no Catechetical $chool when he
was a #oy+ Pant-nus and Clement were not as yet+ "here were the Logoi: the $ayings of
the Lord: and many contradictory traditionsU a Pauline community also: dou#tless
founded #y some missionary from sia *inorU and numerous legends of the mysterious
Gnosis which Jesus had secretly taught to those who could comprehend+ 1ut: a#ove all
things: at the #ac7 were the inner schools and communities of the wisdom0traditions and
the Gnosis+ 2alentinus must have #een in closest intimacy with 1asilides: though he is
said to have stated that a certain "heodas: an Fapostolic man:F was his witness to the
direct tradition of the Gnosis+ .othing is 7nown of this "heodas or "heudas: and 8ssher
has even assumed that it was a contraction for "heodotus: a conLecture in which he has
#een followed #y Jahn+ "his theory
p+ ;9A
would thus ma7e the "heodotus of the E!cerpts in Clement an older authority than
2alentinus himself: which would still further complicate the Eastern and 'estern
school Huestion: and: in fact: change the whole pro#lem of 2alentinian origins+ ll we
can say here is that the view is not entirely impro#a#le: and would clear the ground on
certain important points+
In addition there were at le!andria: in the great li#rary and in the private li#raries of
the mystics: all those various sources of information: and in the intellectual and
religious atmosphere of the place all those synthetical and theosophical tendencies
which ma7e for the formulation of a universal system of religion+ nd this we 7now
was the tas7 that 2alentinus set #efore him as his goal+ 4e determined to syntheticiIe
the Gnosis: every phase of which was already in some sort a synthesis+ 1ut in so doing:
2alentinus did not propose to attac7 or a#andon the general faith: or to estrange the
popular evolution of Christianity which has since #een called the Catholic Church+ 4e
most pro#a#ly remained a Catholic Christian to the end of his life+ It is true that we read
of his e!communication in "ertullian: coupled with the favourite accusation #rought
against prominent heretics: that he apostatiIed from the Church #ecause his candidature
for the episcopal office was reLected+ "ertullian imagined that this too7 place at &omeU
#ut: even if so: did &ome spea7 in the name of the Catholic Church in those early daysP
'ould le!andria: the philosophic: recogniIe the ruling of disciplinarian &omeP ,r
p+ ;9<
did &ome e!communicate 2alentinus after his death: a favourite way with her in after
times of finishing a controversyP ,r is not "ertullian romancing here as is not
infreHuently the caseP Epiphanius distinctly states that 2alentinus was regarded as
orthodo! so long as he was at &ome: and "ertullian himself also: in another place: adds
fifteen years of orthodo!y on to the date of his leaving &ome+
)ate+2alentinus seems to have passed the greater part of his life in EgyptU he was:
however: if we can trust our authorities: for some considera#le time at &ome:
somewhere #etween 1=B and 1<0+ ,ne authority also says that he was at Cyprus+
"he date of his death is a#solutely un7nownU critics mostly rec7on it a#out 1<1: #ut in
order to arrive at this conclusion: they reLect the distinct statement of "ertullian that
2alentinus was still an orthodo! mem#er of the Church up to the time of Eleutherus ?c+
1EA@U and the eHually distinct statement of ,rigen: that he was personally acHuainted
with 2alentinus+ "his would set #ac7 ,rigen(s own date of #irth and advance the date of
2alentinus( deathU #ut as #oth are pro#lematical: we have nothing to fear from the
putting #ac7 of the one and the putting forward of the other ten years or so+
,n the whole I am inclined to assign the date of 2alentinus to the first eighty years of
the second century+ In further support of this length of days: I would invite the reader to
reflect on the e!traordinary fact that: though the name of 2alentinus is in the mouth of
everyone of the time: and though his fame entirely eclipses that of every other name
p+ ;9E
of this most important Gnostic cycle: the words and deeds of the great coryph-us of
Gnosticism are almost entirely without record: and: stranger than all: he is regarded: at
any rate for the maLor part of his life: as orthodo!+ "his strange fact reHuires
e!planation: and I would venture to suggest that the e!planation is to #e found to a great
e!tent in the e!traordinary reserve and secrecy of the man+ 4e was an enigma not only
to the generality: #ut even to those who regarded him as a teacher+
"he Gnosis in his hands is trying to forestall Forthodo!y:F to em#race everything: even
the most dogmatic formulation of the traditions of the *aster+ "he great popular
movement and its incomprehensi#ilities were recogniIed #y 2alentinus as an integral
part of the mighty out0pouringU he la#oured to weave all together: e!ternal and internal:
into one piece: devoted his life to the tas7: and dou#tless only at his death perceived that
for that age he was attempting the impossi#le+ .one #ut the very few could ever
appreciate the ideal of the man: much less understand it+
.one of his technical treatises were ever pu#lishedU his letters and homilies alone were
circulated+
fter leaving &ome he is practically lost to the sight of the 'estern h-resiologists+
'here 'ritings+ he went: what he did: and how long he lived after that: is almost entirely
conLectural+ 1ut if it #e ever shown to #e true that such documents as the :istis .ophia
are specimens of the wor7shop to which he #elonged: we can at least conLecturally
answer that he went #ac7 to le!andria: where he
p+ ;9B
finished his life in the retirement that such a#struse literary la#ours reHuired+
,f his writings: #esides the fact that they were numerous and his technical treatises
e!ceedingly difficult and a#struse: we 7now very little+ 4e composed numerous Letters
and 4omilies and Psalms+ 'e are also told that he composed a Gospel: #ut this is
supposed to #e a false assumption00false: that is to say: if #y Gospel is meant a Gospel
containing the $ayings of the Lord+ 1ut may not Gospel here #e used in the 1asilidian
sense of an e!position of the Gnosis: or 7nowledge of the things #eyond the
phenomenal worldP
"ertullian also tells us that 2alentinus composed a treatise entitled .ophia: or 'isdom:
$ome critics have asserted that the words of "ertullian do not refer to a #oo7 #ut to the
'isdom which 2alentinus claimed to teachU #ut if this were so: the antithesis which
"ertullian ma7es #etween the isdom of 2alentinus and the isdom of $olomon would
lose all its point+ "he isdom of $olomon is a #oo7: the isdom of 2alentinus should
also #e a #oo7U if it were intended to mean simply the Gnosis which 2alentinus taught:
then its proper antithesis would have #een the 'isdom of God and not of $olomon+
"he %ragments that remain+'e have now to treat of the few fragments of the wor7s of this
prolific writer which have come down to us in the writings of the Church %athers+ "he
latest collection of (them is #y 4ilgenfeld ?1BBD@: whose Femendations:F however: we
shall not always follow+ "he fragments consist of a few scraps of letters and homilies
preserved #y
p+ ;99
Oparagraph continuesQ Clement of le!andria: and two pieces in "he Philosophumena00the
narrative of a vision and the scrap of a psalm+
i. From a +etter.
Fnd Lust as terror of that creature Olit+: plasmQ seiIed hold of the angels Othe fa#ricative
powersQ: Concerning the Creation of the %irst &ace of *an7ind+ when it gave voice to things
greater than had #een used in its fashioning: owing to the presence in it of 4im Othe
LogosQ who: unseen to them Othe powersQ: had #estowed on it the seed of the supernal
essence Othe egoQ: and who spa7e of realities face to faceU in li7e manner also among the
races of humanity: the wor7s of men #ecome a terror to them who ma7e them00such as
statues and images: and all things which Omen(sQ hands fashion to #ear the name of God+
%or dam #eing fashioned to #ear the name of the O4eavenlyQ *an Othe LogosQ: spread
a#road the terror of that pre0e!isting *an: for in very truth he had 4is #eing in him+
nd they Othe powersQ were struc7 with terror: and Oin their terrorQ speedily marred the
wor7 Oof their handsQ+F
4ere we have the Gnostic myth of the genesis of man: which is already familiar to us in
the general tradition of the Gnosis+
"he plasm: or primitive form of man: which could neither stand nor wal700the
em#ryonic sphere of Plato(s 'im@us00is evolved #y the powers of nature: as the outcome
of evolutionU into it )eity #reathes the mind: and man is immediately raised a#ove the
rest of the creation and its powers+
p+ =00
Oparagraph continuesQ .evertheless his #ody is still fee#le: and the nature0powers: in fear of the
mind within00the FnameF of the 4eavenly *an00war on him: and only #y slow degrees
does the mind of man learn to overcome them+
"he 4eavenly *an is the perfect type of all 4umanities: and the FnameF is no name: #ut
that mysterious something which decides the nature and class and #eing of every
creature+ *an alone down here has the divine FnameF or nature alive within him+
"he FprehistoricF world: with which Egypt was in direct traditional contact: made much
of this FnameFU statues and talismans and amulets: if made in a certain manner: were
supposed to #e a nearer approach to the perfect type either of manhood or of nature0
organism: and on these fa#rications of men(s hands the FnameF of this or that supernal
power was thought to #e #estowed #y F4im who spea7s face to face+F 4ere we have a
hint of the e!planation given of Fidol0worshipF #y the initiated priests of antiHuity:
which idea was thus woven into the scheme of universal Gnosis #y 2alentinus+
ii. From a +etter.
,n the Pure in 4eart+F,ne OaloneQ is Good: whose free utterance is 4is manifestation
through his $onU it is #y 4im alone that the heart can #ecome pure: Oand that too onlyQ
when every evil essence has #een e!pelled out of it+ .ow its purity is prevented #y the
many essences which ta7e up their a#ode in it: for each of them accomplishes its own
deeds: outraging it in
p+ =01
divers fashions with unseemly lusts+ s far as I can see: the heart seems to receive
somewhat the same treatment as an inn Oor caravanseraiQ: which has holes and gaps
made in its walls: and is freHuently filled with dung: men living filthily in it and ta7ing
no care of the place as #eing someone else(s property+ "hus it is with the heart so long
as it has no care ta7en of it: ever unclean and the a#ode of many d-mons Oelemental
essencesQ+ 1ut when the lone Good %ather path regard unto it: it is sanctified and
shineth with lightU and he who possesseth such a heart: is so #lessed that (he shall see
God+(F
4ere we have the very same doctrine as that enunciated #y 1asilides and Isidorus with
regard to the FappendagesF of the soul: as indeed is pointed out #y Clement+ "he
doctrine was an e!ceedingly ancient one in Egypt+ In the so0called -ook o3 the <ead we
read: that the FheartF is a distinct personality within the man ?the Fpurusha Oor manQ in
the -ther of the heartF of the 8panishads@U and not only this: #ut the formula referred to
and its e!planatory te!ts teach us that Fit is not the heart that sins #ut only its fleshly
envelope+F ?&3+ 'iedemann(s (elig. o3 the Ancient 4gyptians: p+ ;BEU 1B9E+@ Isidorus: as
we have already seen: guarded against ma7ing the FappendagesF the scapegoat: and
fi!ed the responsi#ility on the FheartF proper: the Fancestral heartF00Fguardian of my
fleshesF00the reincarnating entity+ It is: however: Huite true that the passions are
connected with the #lood: and so with the Ffleshly envelope:F
p+ =0;
or physical heart: in which the real FheartF is said to #e enshrined+
iii. From the +etter to #gath?pus.
Concerning the ,ne of the Powers of the Perfect man+"he Ffree utterance:F or perfect e!pression:
of the lone Good can only #e manifested #y the man made perfect+ $uch a man was
Jesus+ "hus we find 2alentinus writing to gath3pus as followsS
FIt was #y his unremitting self0denial in all things that Jesus attained to Olit+: gained #y
wor7ingQ godshipU he ate and dran7 in a peculiar manner: without any waste+ "he power
of continence was so great in him: that his food did not decay in him: for he himself was
without decay+F
It is said that the physical #ody can #e gradually accustomed to less and less nutriment:
and innumera#le cases are on record in the East of holy ascetics who have #een a#le to
support life on incredi#ly small Huantities of food+ "he FpowerF descri#ed a#ove #y
2alentinus is one of the siddhis mentioned in every treatise on yoga in India: and in the
8panishads we read that Fvery little wasteF is one of the first signs of Fsuccess in yoga+F
'e are also told that in the highest stages: after the particles of the #ody have #een
entirely refined and made to o#ey the higher will of the ascetic: a #ody of a still higher
grade of matter can #e gradually su#stitutedU and apparently some such ideas as these
?together with other notions@ lay #ehind the doctrine of docetism which was an integral
part of the Gnosis+
p+ =0=
Oparagraph continuesQ Clement himself also shared li7e views: and so did some other %athers+
i:. From a 'omily.
F%rom the very #eginning have ye #een immortal and children of life00such life as the
-ons enLoyUCe are the $ons of God+ yet would ye have death shared up among you: to
spend and lavish it: so that death might die in you and #y your handsU for inasmuch as
ye dissolve the world and are not dissolved yourselves: ye are lords of all creation and
destruction+F
4ere we have the #urden of the teaching in one of the treatises of the Code! 1rucianus00
to crucify the world and not let the world crucify us00and of the :istis .ophia treatise:
F>now ye not that ye are all gods and lordsPF "he $elf within the heart: the seed of the
divine: the pneumatic light0spar7: the dweller in light: the inner man: was the eternal
pilgrim incarnated in matterU those who had this alive and conscious within them were
the spiritual or pneumatic+ "o such 2alentinus is spea7ing+
:. # fe% Sentences preser:ed in the Contro:ersial Matter of Clement
follo%ing the abo:e 7uotation* and probably ta"en from a -riting of
0alentinus.
"he Felect race:F the third $onship of 1asilides: has incarnated here for the a#olition of
Fdeath:F"he %ace of God+ the domain of the &uler of the phenomenal world: the sasFra
of the 1uddhist and Indian philosophers: the realm of the Fever0#ecomingF of Plato+
"his &uler is the God of the ,ld "estament+ F.o
p+ =0D
man shall see the face of God and live+F "his is the face of death: #ut there is also a face
of life: concerning which 2alentinus writesS
Fs far removed as is the Odead imageQ from the living face: so far is the OphenomenalQ
world removed from the living -on Othe noumenalQ+ 'hat then is the cause of the
imageP "he maLesty of the OlivingQ face: Oor person:Q which e!hi#its the type Oof the
universeQ to the painter: and in order that it Othe universeQ may #e honoured #y its name
O00the name or real #eing of the maLesty of the godheadQ+ %or it is not the authentic Oor
a#soluteQ nature which is found in the formU it is the name which completes the
deficiency in the confection+ "he invisi#le nature of deity co0operates so as to induce
faith in that which has #een fashioned+F
4ere we have the same idea as in %ragment i+: and presuma#ly it was ta7en from the
same Letter+ "he FpainterF is of course the user of the creative forces of the phenomenal
world: who copies from the types or ideas in the noumenal world of reality+ 4e whom
the Jews called God and %ather: was said #y 2alentinus to #e the Fimage and prophet of
the true God:F the word prophet meaning one who spea7s for and interprets+ "he
FimageF is the wor7 of $ophia or 'isdom: who is the FpainterF who transfers the types
from the noumenal spaces on to the canvas of the phenomenal world: and the Ftrue
GodF or the FGod of truthF is the creator of the noumenal world: which contains the
types of all things+ 4e is the god of lifeU the FimageF is the god of death+
p+ =0A
Fll things that come forth from a pair Oor syIygyQ are fullnesses ?plNr3mata@: #ut all
which proceed from a single O-onQ are images+F
"his will #e e!plained later onU it refers to the FfallF of $ophia from the -on0world:
where#y the phenomenal universe came into e!istence+
"he remar7s of Clement which immediately follow are almost unintelligi#leU they deal
with the coming of the Fe!cellentF spirit: the infusion of the light0spar7 into man+
:i. From the +etter on the Community of Friends.
Concerning the People of the 1eloved+F*any of these things which are written in the pu#lic
volumes: are found written in the Church of God+ %or those teachings which are
common: are the words which proceed from the heart: the law written in the heart+ "his
is the People of the 1eloved who are loved #y and love 4im+F
Clement assumes that 2alentinus means #y Fpu#lic volumesF the Jewish writings and
the #oo7s of the philosophers+
"he Fpu#lic volumes:F however: for 2alentinus included not only the wor7s of the
philosophers and the scriptures of the Jews: #ut also the scriptures of all other religions:
and also the Christian documents in general circulation+ 4e merely asserts that the only
FcommonF or general truths are those pertaining to the Community of %riends: or $aints:
who form the Church of God: the People of the 1eloved+ "hese truths come from the
heartU he protests against the narrow view that can find truth in only one set of
p+ =0<
scripturesU and declares it is in all scriptures and philosophies: if one loo7s to the spirit
and not the letter+
:ii. # :ery doubtful Fragment from &ulogius of #lexandria %riting at
the end of the Sixth Century.
"he Galileans+If this fragment can #e accepted as genuine: we learn that the early
Christians: whom 2alentinus calls Fthe Galileans of the time of Christ:F #elieved in the
doctrine of two natures: whereas the 2alentinians asserted that there was #ut one+ "his
is Huite credi#le: following on the lines of argument of Isidorus concerning the unit
consciousness of the soul and its responsi#ility: and the teaching of 2alentinus that
Jesus Fwor7ed outF his own divinity+
:iii. The Myth %hich 0alentinus made.
4ippolytus ?II+@ inserts the following scrap of information in the midst of the lengthy
description of the system of *arcus: which he copied from Iren-usS
"he 'isdom of the FLittle ,ne+FF2alentinus says that he once saw a child that had only Lust
#een #orn: and that he proceeded to Huestion it to find out who it was+ nd the #a#e
replied and said it was the Logos+F "o this: says 4ippolytus: 2alentinus su#Loined a
Ftragic myth:F which formed the #asis of his teaching+ 4ave we here an incident from
the prologue to one of 2alentinus6 treatisesU and is the Ftragic mythF 2alentinus6
modification of the great $ophia0mythus which was the deus e> machinI of part of his
cosmogonyP
p+ =0E
ix. From a Psalm.
%inally from the same source: 'he :hilosophumena: we recover the following linesU it is
"he Chain of 1eing+ pro#a#le that 4ippolytus too7 them from the same treatise from which
he derived the a#ove information: and that the Psalm endeavoured to e!plain why the
new0#orn #a#e was the Logos: why FthisF is F"hat:F as the 8panishads have it: and all is
one+
Fll things depending in spirit I seeU
ll things supported in spirit I viewU
%lesh from soul dependingU
$oul #y air supportedU
ir from -ther hanging00
%ruits #orne of the deep00
1a#e #orne of the wom#+F
'hether or not this e!ceedingly mystical Psalm was ta7en in the sense we have
suggested a#ove is merely pro#lematical+ $uch mystic utterances could of course #e
interpreted from #oth the microcosmic and macrocosmic standpointsU and 4ippolytus
gives us what he asserts to #e a 2alentinian interpretation from the latter point of view+
"he FfleshF is the 4ylN ?the 4e#domad of 1asilides@U the FsoulF is that of the )emiurge
?the FmaterialF force of the -theric spaces: the ,gdoad of 1asilides@U the )emiurge
hangs from the $pirit: which from one point of view is the Great Limit or 1oundary:
separating the PlNr3ma: or world of reality: from the >en3ma or phenomenal universe:
p+ =0B
and from another is $ophia or 'isdom: in the >ingdom of the *idst+ "hus the
)emiurge hangs from $ophiaU $ophia from the Great 1oundary or 4oros ?a further
differentiation of the 1asilidian simple idea of the Great %irmament@U 4oros from the
PlNr3ma: the 1lessed "reasure of the -onsU and this world of ideas: or Living 5on:
from the #yss or Great )epth: the %ather: the God #eyond #eing+
"his is the 2alentinian chain of #eing: the su#ordinate details of which are so a#struse
and so complicated: that no one has hitherto #een a#le to ma7e any consistent scheme
out of their chaotic and contradictory representations in the writings of the %athers+
In the *$+ of 'he :hilosophumena the a#ove fragment is prefi!ed #y the disconnected
word F4arvest+F 4ilgenfeld accordingly spea7s of 2alentinus Fhymning the Great
4arvest:F which is a very grandiose conception: #ut an idea difficult to connect with the
lines Huoted+
$uch is the poor sum total of our information as to what 2alentinus actually taught
himself00nine: or rather eight: shreds of fragments in all+ Cet what strong: Loyous words:
#ursting with life: in the midst of the dullness of the refutators( rhetoric+
"o these fragments it might seem proper to append the account which Iren-us ?cap+ 11@
copied from a former h-resiological writer+ It is generally assumed that this more
ancient authority was Justin *artyrU #ut whoever he may have #een: he was a mere
summariIer: and even at that early date in h-resiology ?cir+ 1A0@: was struggling with
the contradictory
p+ =09
accounts he had heard of the F2alentinianF Gnosis+ I: therefore: consider this source as
no more worthy of special notice than the other summaries of general so0called
2alentinian doctrine found in the writings of the %athers+ 'e have nothing certain to
learn in it of the teaching of 2alentinus himself: and that is the only search on which we
are at present engaged+
"hus we ta7e our farewell of the Fgreat un7nownF of Gnosticism: whose name was
nevertheless "he riadne(s "hread out of the *aIe+ the #est 7nown of all: whose influence
was the most far0reaching: and whose doctrines: instead of #eing a cut0and0dried system
of dead voca#les: were so animate with life that the 7aleidoscopic representations of
them #y his followers in the first place: and the puIIled and puIIling summaries #y the
%athers of these protean representations in the second: have proved the despair of
scholarship+ "he reason of this for the most part is that: in endeavoring to #ring order
into this chaos: words and terms have #een followed as clues instead of ideas+ .ot only
in the case of the 2alentinian cycle of ideas: #ut also in every other phase of the Gnosis:
these delusive guides have #een generally followed as leaders out of the la#yrinth+ 1ut
the driadne(s thread which ta7es us out of the maIe is spun out of ideas: not of names+
"he Gnostics were ever changing their nomenclatureU the god of one system might even
#e the devil of another` 4e who ma7es a concordance of names merely: in Gnosticism:
may thin7 himself luc7y to escape a lunatic asylumU he: on the contrary: who see7s the
idea #ehind the
p+ =10
name: will often find himself in a realm of great #eauty and harmony of thought+ *en
li7e the Gnostics have ever had intuitions of a real state of #eing: of definite and precise
realms of consciousnessU yet each has caught #ut a glimpse of the reality: as all men
must so long as they are imprisoned in a #ody+ If the Gnostics e!hausted the philosophy
and religion of their time in striving to find a decent vestment for the na7ed truth: as
they thought they saw it: who shall #lame themP "hough they contradict one another: in
the view of the word0hunter: they do not contradict themselves for the follower of ideas+
"he idea is the 7ey which opens the mysteries of the Gnosis: and those who refuse to
use this living 7ey must #e content to have the treasury closed against them+
'e shall now: #efore dealing with the followers of 2alentinus: attempt: from the chaos
of summaries: to sift out some of the leading ideas of the 2alentinian cycle of the
Gnosis+ If we were to #ring all these contradictory accounts together and treat them to a
critical analysis: it is to #e feared that the general reader: for whom these s7etches are
written: would either close our pages in despairU or: if he attempted to follow the details
and the weighing of pro#a#ilities: #e reduced to such a state of mental pertur#ation that
he would forget all that has gone #efore: and #e rendered totally unfit to comprehend
what is to follow+ $uch technical wor7 must #e reserved for treatment elsewhere:
meantime we will attempt: not to give an e!position of the system of Fthem of
p+ =11
Oparagraph continuesQ 2alentinusF00if indeed they ever had a single definite system00#ut merely
to s7etch some outlines of their ideas on -onology+
SM& $T+I)&S F <)+G,.
I. order to elevate our thought to a contemplation of the transcendent pro#lems towards
which the "owards the Great $ilence+ mind of these Gnostics was carried: we should refresh
our memory with the s7etch of the 1asilidian system which has #een given a#ove+ %rom
the world of men: our earth: we must pass in thought through the su#lunary spaces:
visi#le and invisi#leU thence we must pass #eyond the moon0firmament: the heaven: into
the -thereal spaces00the star0worlds: and their infinite inha#itants: spaces and regions:
orders and hierarchies00#ounded at the utmost limits of space and time: #y the Great
%irmament: the &ing FPass .ot:F which mar7s off the phenomenal universe from the
universe of reality out of space and time+ It is a 1oundary everywhere and00no Fwhere+F
4ere we #id farewell to time and space: and reach the region of parado!: for mortal man
has still to spea7 of it in terms of phenomenal things00calling it a region: although it is
not a regionU spea7ing of it as the Living 5on: though it transcends all lifeU hymning it
as the Light0world: though its light is dar7ness to mortal eyes: #ecause of the
supera#undance of its #rilliancy+
"his is the PlNr3ma: the world of perfection: of
p+ =1;
perfect types and perfect harmony+ "he mind falls #ac7 from it: una#le to comprehend:
and yet the spirit within cries unto man with a voice that can #roo7 no denialS F,nward
stillU #eyond still: and #eyond`F "hen is there $ilenceU no words: no sym#ols: no
thoughts can further avail+ "he mind is mute: the spirit is at peace: at rest in the
$upreme $ilence of contemplation: of union with the )ivine: the Great )eep00
Profundity: the within of things: that which permeates all: goes through all+
"he )epth 1eyond 1eing+,ur Gnostics are said to have F#egunF with this conception of
1ythus: or the #yss of ProfundityU #ut this is a mista7e+ 1asilides had already shown
how impossi#le it was to name the God #eyond allU are we to thin7 that the 2alentinians
fell short of so o#vious a truthP 1y no meansU some of them taught of the 1eyond the
)eep: a hierarchy of )eepsU and curiously enough in the Code! 1rucianus we meet with
such hierarchies: and also find them assumed in the :istis .ophia treatise+ 'hat
a#surdity: then: to see7 a F#eginningF in infinitude` $uch a conception as a #eginning
was low down in the scale of #eingU we can spea7 of the F#eginningF of some special
phenomenal universe: #ut there is an infinitude of such universes: and infinitude has no
#eginning+
1eyond the PlNr3ma: or ideal type of all universes: there was00whatP $ilences more
unspea7a#le than $ilence: and )epths deeper than the )eep` 4ow the 2alentinians
would have laughed at the notion of ascri#ing a monistic or dualistic theory to their
intuition of what lay #eyond 1eing: and of ma7ing
p+ =1=
this the #asis of dividing them into an Eastern and 'estern school` Cet that is what
4ippolytus ?II+@ and many modern critics have done+
Let us then leave the mystery in the $ilence of that )epth #eyond 1eing00a $ilence
which: as it were: shut off the PlNr3ma from the )epth #eyond 1eing #y a still higher
1oundary than the Great %irmament+ "his highest 1oundary was within the innermost
depths of the PlNr3ma itself: the inward world: Lust as the Great 1oundary was #eyond
the depths of the phenomenal e!ternal world+ "he idea connoted #y the term FdepthF
ta7es thought away from all ideas of three dimensional matter: as we 7now it: and
introduces it to the notion of FthroughF in every direction at the same time: inside and
out as well+
'e ne!t have to treat of the F#eingF of the PlNr3ma of the -ons+ Every F#eingF in this
"he 5on0world+ F%ullness of 1eingF ?PlNr3ma@ was also: in its turn: a FfullnessF or
perfection: and the nature of the life of these F#eingsF was shown forth in their names+
"hey were called -ons: or Feternities:F for they were out of time and space+ Everything
outside the PlNr3ma: that is to say: everything in the phenomenal universe: on the
contrary: was an FimageF or deficiency+ "he phenomenal world was therefore called #y
such names as the >en3ma or FEmptiness:F the Image: etc+
It is: however: evident that until we reach the phenomenal world: no possi#le human
language can serve us to e!press modes of #eing which transcend cosmogonic
operations+ nd yet the hardihood of the
p+ =1D
Oparagraph continuesQ Gnostic genius had to find some method where#y it could adum#rate the
manner of #eing of the -ons: which were e> hypothesi out of time and space+ Let us
then turn our attention to one of the methods where#y this was attempted+ .ot that the
Gnostics wor7ed from #elow upwards: they received from a#ove and #rought it down
into matterU in #rief: their e!positions were attempts to descri#e a li=ing symbol: which
is said to have #een shown them in vision+
"he Platonic $olids+.ow Pythagoras and Plato: and the instructors in the *ysteries:
declared that physical matter was ultimately of a geometrical natureU that in all things
FGod geometriIes+F "hus the five regular solids formed the summit of the geometrical
7nowledge of the Platonic school+ It was #ecause of the attention #estowed on these
solids #y this school: that( posterity has called the five the Platonic $olids+ "he whole of
the Elements of Euclid: says Proclus: were #ut an introduction to this science of the
perfect solids+ "hese polyhedra were #elieved to lie at the #ac7 not only of earth0
formation: #ut of every genus: species: and individual in the material universe+ It is
strange that no su#Lect in mathematics has #een so neglected as that of the regular
solidsU #ut so it is: and the moderns laugh at such FpuerilitiesF of the ancients+
%or the re0discovery and ela#oration of a part of this science within the last si! years I
must refer the Fdoul> lecteurF to the wor7s of a young $panish scientist: $eor $oria y
*ata+
.o one of course who is entirely ignorant of the
p+ =1A
su#Lect: will #e a#le to comprehend fully the following general indicationsU #ut the
nature of finger0posts is to point in certain directions: not to accompany the traveller
along the roadU and the Fgentle readerF who reHuires such personal conducting must
see7 it in $eor $oria(s admira#le essays+ %or the present our wor7 is simply to set up
sign0postsU and so we return to our tas7+
1ut even supposing: some one may say: that the five solids ?which are all variations of
one in various com#inations with itself@ have some connection with the typical elements
which #uild up the invisi#le molecular structure of physical matter: what has that to do
with the 2alentinian GnosticsP great deal: we may answer+ *arcus: one of the earliest
followers of 2alentinus: has some system of a 7a#alistic num#ering assigned to him:
and in connection with this 4ippolytus ?II+@ declares that the whole of 2alentinianism
was #ased on the num#ers and geometry of Pythagoras and Plato+
.o further proof: however: is #rought forward of this sweeping generality: and no
scholar has so far supplied the missing lin7+ It is: nevertheless: entirely credi#le that the
-onology of the 2alentinian $chool was #ased partly on such considerations+ Let us
then attempt to ma7e a few suggestions on the su#Lect: not from the num#ering ascri#ed
to *arcus: #ut from the living side of Pythagorean and Platonic mathematics: the
FmathEsisF which was the same as the FgnLsis:F and which is said to have #een called
even #y Pythagoras himself: Fthe gn3sis of things that are+F
It was then perhaps along this line of thought
p+ =1<
that some of the Gnostic thin7ers sought for Living $ym#olism+a living sym#olism:
which should adum#rate in some fashion the manner of #eing of the -ons+ %rom the
region of definite polyhedrical matter: the ordering of which: though invisi#le to the
eye: could yet #e imagined in the mind: the sym#olism could #e pushed #ac7 a further
stage00from the molecular to the atomic as we should say now0a0days+ "he regular
solids were thus the eventuation in physical matter of certain systems of perfect
eHuili#rium of FpointsF in space+ "hese points were not pure mathematical a#stractions:
#ut actual centres of force: #earing certain relations to one another: eHuili#rated #y a law
of polarity or syIygy+ "his was the region of the atom+ "he atom was thought of as a
living thing of force: a sphere: said #y some to #e a spherical ?FconicalF@ swirl: the most
perfect figure: ever contracting and e!panding: generative of all motions: while it is
itself self0motive: and yet from another point of view Fimmova#le:F as pertaining to the
Ffoundations of earth+F It is smaller than the small as matter: yet greater than the great as
energy+
It was the atom and its com#inations: then: as we should now0a0days say: which the
2alentinian Gnosis envisaged in its -onology+ I do not: however: for a moment suggest
that any Gnostic philosopher thought of the atom in the same way as a modern physicist
doesU I #elieve: on the contrary: that the most advanced of the Gnostics were shown this
living sym#ol of world0formation in vision: and the various systems were efforts to
e!plain such visions+ ,f course: any sym#ol is immensities
p+ =1E
removed from the reality: #ut the endeavour to imagine: or the privilege of #eing shown:
the living type lying #eyond the simplest types of physical matter0formation: is at any
rate nearer the reality than any dead physical shape+ "hus the atom and its simplest
modes of differentiated #eing: may #e ta7en as sym#ols of the -on0world: the PlNr3ma:
the world of life and light: #eyond time and space: the undecaying heart of the
eternities+
"he following view may then #e of interest to students of sym#olism: who as a rule
confine their attention solely to plane figures: and thus deal as it were with the Fshadows
of the dead+F %or a plane figure is: so to spea7: only a shadow of a dead solidU it is the
living system of force #ehind or within the latter which is the first spar7 of life in the
series+ In order to see this more clearly: let us ta7e a familiar sym#ol: the interlaced
triangles or F$olomon(s $eal+F In solids this sym#ol is represented #y two mutually
interpenetrated tetrahedraU from this union come the cu#e and octahedron+ "he
dodecahedron and icosahedron come from the mutual congress of five tetrahedra: a
Huintuplication+ "hus we have our five regular solids+ "he fundamental type is the
tetrahedron: and the force0system #ehind it consists of two pairs of atoms: or a dou#le
syIygy or couple in perfect eHuili#rium+ "he nature of the relationship of these atoms or
spheres to each other: and of the interplay of their motions: is the mode of life or #eing
of the sym#olU and when this is learned: then the sym#ol #ecomes alive and thus the
forces
p+ =1B
which the FshadowF of the FdeadF solid sym#oliIes: are in the hand of the solver of the
Fmystery+F ,ne form of ancient magic: especially practised in Egypt: consisted of a
most complicated e!tension of this idea: which wandered far #eyond the limits of the
geometrical sym#ols+ .eedless to say that the vast maLority who practised the art: had
not the slightest idea of the FreasonsF for their performances+ *agic for the general was
never a rational thing+ It consisted of an infinite num#er of Frules of thum#:F and this
side of it is conseHuently: and Huite rightly: regarded #y the present age of intelligent
enHuiry as a superstition+
"he F%ourth )imension+F"he intelligent student of sym#olism will thus endeavour to free
his mind from the limitations of three0dimensional space: and thin7 within into the state
of the so0called Ffourth dimension+F %or it is only along this line of thought that there is
any hope of the faintest conception of -onic #eing+ s the matter is of the first
importance for a student of Gnosticism: and at the same time one of great difficulty: the
following line of thought may #e suggested as a preliminary e!ercise+ "hin7 of an atom:
or monad: as a sphere which generates itself: or swells out: from a point and refunds
itself again into that point+ "his gives the simple idea of position+ "a7e two of such
spheres at the same moment of e!pansion: that is to say two eHual spheres: and place
them in mutual contact+ "his can #e done in an infinite num#er of ways: so that they
may #e in any direction the one with the other+
&educe these spheres in thought to mathematical
p+ =19
points: and we have the simplest idea of e!tension00one dimension+ "he two points are
the e!tremities or #oundaries of a line+
.e!t: ta7e three similar spheres and #ring them into mutual contact+ "hey can #e placed
in any direction the one to the other+ &educe them in thought to points: and we have
three points not in a straight line: lying in a plane surface: or superfices of two
dimensions+ "hen ta7e four such spheres and #ring them into mutual contact+ &educe
them in their turn to points: and their positions reHuire space of three dimensions+
%inally: ta7e five such spheres and try to imagine how they can #e #rought into mutual
contact: that is to say: how each one can touch all the rest+ "his cannot #e imagined in
three dimensions: and reHuires the conception of another FdimensionF00something to do
with the content of the spheres00the idea of Fthrough+F "his does not seem to #e so much
a Ffourth dimensionF as an involution of perception: retracing the path we have so far
followed+
%or instance: three0dimensional space is for normal sight #ounded #y surfacesU those
who have inner vision ?Ffour0dimensionalF sight@ say that the contents of an o#Lect00e.g.:
a watch00appear: in some incomprehensi#le way: spread out #efore them as on a
surface+ If this is so: then three0dimensional space: the fourth lin7 in our chain: is the
turning point: and hence consciousness turns itself inwards once more towards the
point: which when reached will #ecome the illimita#le circumference: or plNr3ma of
consciousness00the nirvVnic Fatom:F so to say+
p+ =;0
Let us now try to imagine how the Gnosis sym#oliIed the ideal universe: the type of all
universes00the primal atom or monad: its motions: and modes of self0differencing and
self0emanation within itself+ "he o#Lect of their contemplation was identical with the
world of ideas: or no^tic world: of PlatoU the light0world of ancient IrVnU the Feternal
egg:F or type: from which all universes come forth: of ancient >hemU the Fresplendent
germ:F or hiranyaDgarbha: of the 8panishads00all of which has #een intuitively set forth
in philosophical terms #y Lei#nitI in his Monadology+
"he Eternal tom+%irst: then: we have the conception of an infinite sphere of Light: Light
which transcends the glory of the most #rilliant sun: as that sun(s glory transcends the
flame of a rush0lightU Light #eyond thought+ s yet there is naught #ut infinite LightU
yet through it there is ever a something going: as it were from and to its centre: which is
everywhere and nowhere: a #reath ever out#reathing and in#reathing: an endless energy
which nothing human can perceive or 7now+ It is the Life0#reath of the universe at the
Iero0point of #eing: to use terms familiar to some theosophical students+
'e ne!t proceed to what we must call a change of stateU #ut we should remem#er that
all the states we are attempting thus to sym#oliIe: in reality e!ist simultaneouslyC and
though in thought we are to follow out a 7ind of emanation or evolution: it is in reality
an ever0e!isting infinite state of consciousness out of time and space+
In this ever0pulsating field of universal energy
p+ =;1
Oparagraph continuesQ ?which is everywhere and nowhere@: a something arises slightly less
#rilliant than the transcendent "he Law of $yIygy+ Light: another mode of motion as it
were: which we may sym#oliIe as an oval or egg0li7e swirling: ever swelling0out and
in0drawing+ 'ithin this two FfociF are gradually developed: as it pulsates and swells+
"he inner periphery of the egg0envelope contracts in the midst through the action of the
two foci: the sym#ols of eHuili#rium: of positive and negative: the law of syIygy or
pairing+ "he two part asunder+ 1ythus and EnnYa: Profoundity and "hought: are the
first syIygy of -ons: now sym#oliIed as two spheres+ 1eing separate: in some
mysterious fashion they are differently affected #y the great out0#reath and in0#reath:
yet each manifests the Hualities of the other+ ,ne is positive: the other is negative: as it
were: and these Hualities are at once communicated to the whole of the great Light0
sphere: for they are everywhere and nowhere at once+ Polarity is thus stated to #e a
mode of #eing of the PlNr3maU the law of syIygy is affirmed+
1ut duality arising: multiplicity must followU and not only multiplicity #ut universality+
%or the PlNr3ma must #e simultaneously the type of the ,ne: *any and ll: and
monotheism: polytheism and pantheism must each find its source therein+
In following out our sym#olic imagery: however: we cannot thin7 the whole at once+
'e try to conceive that whatever process we gain an intuition of #y means of our
sym#ols: ta7es place everywhere: always: and simultaneously with every other process
and manner of #eingU #ut of this we can get no
p+ =;;
mental image+ 'e can only pass from one process to another #y following out the
#ehaviour of a single pair of our living sym#ols+ "o proceed then+
"hus we have spheres evolving: each positive0negative in itself: #ut positive or negative
in its relationship to the other+ In thought we will treat one as positive: the other as
negative: and thus try to imagine the changes of mode+ s the twin spheres in their turn
e!pand and contract: when they touch: from the negative a FveilF or FmistF is shed forth
and as it were FlinesF the great Light0sphere+
"he Law of )ifferentiation+"he law of densification and perpetual differentiation is
declared+ t each contract the negative sphere #ecomes less light and more passive as it
were: though in reality the FlowestF -on far transcends the most #rilliant radiance in the
universe+ "he negative light0sphere developer into progeny: differentiates its su#stance:
impregnated #y the positive light0sphere+ "hat is to say: the Light0world is differentiated
into FplanesF of #eingU there are FveilsF and Ffirmaments+F 1ut how many and of what
7indP
I must refer the reader again to $eor $oria(s essays on the polyhedric origin of species
for the only possi#le series of physical systems of perfect eHuili#rium of spheres of
eHual diameter: from two upwards: if he would follow out this most interesting pro#lem
in greater detail and wor7 out the matter for himself+ %or the moment it is sufficient to
state that the first -onic hierarchy of the 2alentinian PlNr3ma is said to have #een an
ogdoad: or group of eight: which was sometimes considered as a dual
p+ =;=
tetrad00in living sym#ols: the system of eHuili#rium #ehind two eHually interpenetrated
tetrahedra+
point of interest which should not #e overloo7ed: however: is to #e noticed as
following from "he "hree and the $even+ the consideration of the ogdoadic mode of the
PlNr3ma+ "he 1ythus and EnnYa are no longer regarded as a single pairU EnnYa: the
negative sphere: has produced offspring+ $he is now the type of Fseven0ro#edF .ature:
IsisU while 1ythus is the Great )eep or F'ater0whirl:F ,siris: the tether+ "he negative
sphere is now seven spheres ?herself: and si! li7e unto herself and the positive sphere@00
that is: three pairs of -ons+ 4ere we have the type of the one sphere of sameness: and
the seven spheres of difference: of the Pythagorean and Platonic 'orld0soul+ "he
,gdoad and 4e#domad of 1asilides have also here their types+
"hus having declared the law of duality: or syIygy: we ne!t find the law of triplicity
asserted in the triad of syIygies into which the negative sphere is differentiated+ "hese
are the three great stages or spaces of the PlNr3ma: and the syIygies: or modes of
polarity: of these phases were called *ind0"ruth: 'ord0Life: and *an0Church: for
reasons which are somewhat o#scure: and to which we shall return later on+
'e are ne!t told of a dodecad and decad of -ons "he "welve and "en which owe their
e!istence to one or other of the syIygies of the ogdoad+ "he accounts of their genesis
are entirely contradictoryU sometimes also the decad is placed #efore the dodecad: and:
seeing of course that ten naturally comes #efore twelve: the critics
p+ =;D
have without e!ception preferred this order+ "he matter is at #est purely conLectural in
such a chaos: #ut e!perience leads us to choose the less li7ely as #eing the more correct
account+ 'hat on earth should have induced some of the 2alentinians to put the twelve
#efore the ten if their sym#olism had not necessitated such an orderP
'e shall therefore ta7e the main phases of the PlNr3ma to #e those sym#oliIed #y the
ogdoad: the dodecad and the decad in turnU not that one came from the other in reality
?they all e!isted together eternally@: #ut #ecause the living sym#ols are descri#ed in a
dramatic myth: one of the variants of which we shall shortly present to the reader+
"he ogdoad is a term connoting the operations of the living processes #ehind the
sym#ol of two interpenetrated tetrahedra: and therefore includes all the permutations of
their complementary progeny ?the cu#e and octahedron@+ "hus the ogdoad was divided
into a higher and lower tetrad: and in various other ways: including the one and the
seven as descri#ed a#oveU the one and the seven can #e represented #y the curious
geometrical fact that if seven eHual circles #e ta7en: and si! #e grouped round the
central one: each circumference respectively will #e found to e!actly touch two adLacent
circles and the one in the middle: while the greater circle can #e descri#ed round all
seven+ "his is of course #ut the shadow of a sym#ol: and is only intended to serve as a
mnemonicU #ut the fact is curious: and such natural facts were not so lightly regarded #y
the Platonists as they are #y the moderns: especially when they had to do with the
p+ =;A
most perfect figures00circles and spheres: the natural sym#ols of perfections or
plNr3mata+
'e have now come to a stage where the differentiation of the primal simplicity is to #e
represented "he )odecahedron+ #y groups of twelveU the mode of #eing of the PlNr3ma is
now the dodecad+ It is a curious fact that if we were to imagine space filled with spheres
all of eHual diameter and in mutual contact: we should find that each sphere was
surrounded with e!actly twelve other spheresU moreover: if we should imagine the
spheres to #e elastic: and that pressure #e #rought to #ear on one of such systems of
twelve: on every side at once: the central or thirteenth sphere would assume a
dodecagonal form00in fact: a rhom#ic dodecahedron+
If we further remem#er that there is freHuent mention of a Fthirteenth -on:F which has
hitherto puIIled all the commentatorsU that the Pythagoreans and Platonists and Indian
philosophers asserted that the dodecahedron was the sym#ol of the material universeU
that we are assured #y some who have psychic or clairvoyant vision to0day that the field
of activity of the atom is contained #y a rhom#ic dodecahedronU and that the FtwelveF
signs of the Iodiac have hitherto remained a mere irrational hypothesis00then we may #e
inclined to thin7 that there was good reason for insisting on the dodecad as an important
phase of -onian #eing+
*oreover: each phase of the PlNr3ma is supposed to #e positive to the succeeding
phase+ "hus the PlNr3ma as a whole is positive to the dyadic stageU in the dyadic stage:
1ythus is positive to EnnYa: who
p+ =;<
#ecomes various and sevenfold+ "he sevenfold is positive to the dodecad stage: which
consists of thirteen spheres+
If we thin7 of the dodecad as the dodecahedron we shall #e dealing with the
phenomenal universe: and thus #e without the PlNr3maU here we are dealing with the
living type #ehind: in the -on0world: that is to say the system of thirteen spheres which
eventuate the dodecahedron in the physical world+
Each of these thirteen contains in itself the seven modes of #eing of the preceding
phase: and thus: in every system of thirteen: there is in reality a multitudinous progeny+
"hese are the children of that phase of #eing which we may call the multiplicity of
sameness: i.e.: the atomic ocean of li7e contiguous spheresU and they in their turn
undergo a change which will eventuate in a harmonious arrangement or perfection: to
#e finally denoted #y the perfect num#er ten: the decad+
"he )ecad+4ow: then: do we get from the dodecad to the decad: from atomic matter to
the perfect formP Perhaps somewhat in this way+ Every sphere is living: moving in all
ways at once: so to spea7: and yet in another sense motionless+ "he types of e!ternal
motion are up: down: right: left: #ac7: front: and round00seven in allU to these we have to
add in and out: and a motion that is no motion we can imagine+ nd thus we reach a
new phase of #eing through the decad or ten: which #egins: as it were: another series of
motions on a higher plane ?1: ;: =: etc+: and then 11: 1;: 1=: etc+@+
"he seven motions: or modes of life: in every
p+ =;E
system of thirteen spheres: are simple in the great sphere which surrounds the thirteen00
the fourteenth or #oundary of the systemU #ut in the su#ordinate thirteen spheres the
modes of motion act and react on each other ?for each su#ordinate sphere contacts so
many others@ and produce a num#er of other modes of a su#ordinate nature: namely ?E
1= or@ 91+ If to these we add as rulers the seven simple rates of motion: in all we have
9B ?91 m E@ different modes+ "o these we add the two higher modes: the in0 and out0
#reathing: and in all we have 100+ "he one hundred is the perfection ?10 10@ of the
perfect num#er ?10@+ 'e shall see later on how the Gnostics: in one of their systems: in
their perfecting of the PlNr3ma: found themselves compelled to add two -ons: and so
introduced Christ and the 4oly $pirit into the myth of the PlNr3ma0drama+
"hus the hundred o#tained along the line of development of the ogdoad and dodecad: #y
the addition of two new factors: or the operation of a new syIygy: led #y another path of
simplification to the ten: the num#er of consummation+
.ow the num#er of root0-ons in the PlNr3ma was said to #e thirty ?B m1; m 10@: to
which we may add Christ and the 4oly $pirit00the representatives of the 1ythus and
$igN ?$ilence@ #eyond the PlNr3ma00and finally the "hat #eyond all: so getting thirty0
three: the num#er of the 2aidic pantheon of thirty0three deities: the B 2asus: 1; dityVs
and 10 &udras: with a supreme &udra at their head: and 4eaven and Earth+
"he num#er 100 also gives a hint where#y to
p+ =;B
e!plain the ordering of the su#ordinate phases of the PlNr3ma: as found in the system
attri#uted #y 4ippolytus ?II+@ to the )ocet-: where mention is made of the Fthirty0fold:
si!ty0fold and one hundred0fold+F
I do not for one moment suggest that these speculations were the #asis of Gnostic
-onologyU I #elieve the Gnostics were FshownF their -on0lore in vision: and that they
found analogies to what they were shown: in nature and in the science of the time+
Pythagoras was also: I #elieve: shown the same truths and wor7ed them out in
mathematical sym#ols+ "he Gnostics were acHuainted with the system of his followers00
a system of which unfortunately only the merest fragments have reached us00and they
dou#tless pressed into their service his theological arithmetic and geometry to aid in
their e!positionsU #ut this was only one means out of a num#er which they employed for
the same purpose+ 1ut to continue with our -onology+
Chaos+1ut how: out of the perfection of the PlNr3ma ?for every one of the -ons was a
perfection or pler3ma in its turn@: was the imperfection: or deficiency: of cosmic matter
to come: which should serve as the su#stance out of which the FimagesF or FcreaturesF
of the universe were to #e formedP $o far the living sym#ol of the PlNr3ma has
produced perfect spheres: all in pairs: a light and less light or Fdar7erF glo#eU for the
twelve and ten: Lust li7e the eight: consist of pairs+ "he various phases have #een
#rought a#out #y the light glo#es acting on the Fdar7erF ones+ 1ut now a new change
p+ =;9
ta7es place+ "here is an interaction of Fdar7F glo#esU and the result is no longer a perfect
sphere innate with motion: #ut an amorphous mass: in one sense out o3 the PlNr3ma: as
#eing lo2er than it: or not of its nature+ 'hen this ta7es place: the whole system
endeavours: as it were: to right itself: Lust as the organs and corpuscles of the human
#ody do when anything goes wrong in it: for the PlNr3ma is the spiritual #ody of the
4eavenly *an+ 1ut the various -ons of themselves cannot effect their purpose: they can
only act on the FformlessnessF when they com#ine together+ %rom every one of the
thirty -ons: as it were: there shoots forth a ray: and all the rays somehow or other: form
a new -on or glo#e of light: which rounds off the amorphous mass: or Fa#ortion:F #urns
it into shape: enters into it: and finally carries it #ac7 to the rest+
"his is the living sym#ol of the world0drama: and was wor7ed out #y the Gnostics in
much mythological detail+ "o everything #elow the PlNr3ma: the PlNr3ma is one: a
single thing: containing the powers of all the -onsU it is the Fliving -onF and acts upon
cosmic matter: which is shapeless: and so endows it with form and creates the universe+
1ut this is only the Fenforming according to essenceFU there is also an Fenforming
according to 7nowledge:F or consciousness: which pertains to the soteriological part of
the drama+
"he idea seems to have #een that the Fa#ortion:F or chaos: was destitute of the life0swirl
or vorte!+ "heos+ "he vorte! is the finger of fire: as it were: or light0spar7: shot forth #y
the light0-ons: in their
p+ ==0
positive phasesU the negative spheres cannot shape or fashion the a#ortion: #ut can only
densify or materialiIe itU the mother0#reath cools: the father0#reath warms the plasm of
the universe+ "his plasm is now: so to say: thrown out of the ideal world into the cosmic
plane: or rather: let us say: from the cosmic plane into the plane of a star0systemU for the
human mind cannot grasp such immensities as those of the ideal world: and all we can
do is to single out a finite e!ample from the infinitudes of space+ nything thrown out
of the great cosmic sweep and the life of the -ons is: as it were: Fcrucified in spaceFU or
rather that which is incarnated into it: leaves the plane of infinitude where it is one with
the %ather: and is Fcrucified+F "he Logos ta7es a #ody: and 4is #ody is the cosmos+ "he
4eavenly *an is crucified in space+ 1ut this crucifi!ion is no shame: no disgraceU the
cross is the #ody of the 4eavenly *an: the universeU and the sym#ol which the wise
have chosen for that mystery: is the figure of the 4eavenly *an with arms outstretched
pouring 4is life and love and light into 4is creatures+ 4e is the source of all good to the
universe: the perpetual self0sacrifice+
%ar lower down in the scale of #eing there is another crucifi!ion: when the spirit is
incarnated into the plane where there is male and female: and is thus cut off from the
great life and motion of the PlNr3ma+ "he spirit in man is no longer consciously in the
grand sweep of the Great 1reath: the .irvVnic ,cean of Life+
1ut we must return to cosmic su#stance and its fashioning+ "his su#stance is so fine and
rare and
p+ ==1
su#tle: that it transcends all su#stance we 7now ofU indeed the mother0su#stance of
cosmos is of so marvellous a nature that the Gnostics called it 'isdom herself: the
highest vesture with which the spirit could #e clothed+ "hat which gives 'isdom her
first enformation: is the potency of all the -ons: called the Common %ruit of the
PlNr3ma+
'e have now arrived at the #eginning of the evolution of the cosmos: according to this
scheme of Cosmos+ universal philosophy+ 'e must: however: if our imagination is to
stand the strain: #e more modest: and confine our attention to the #eginning of a solar
system instead of the origin of the cosmos+
"he -theric spaces destined to #e the home of the future system are void and formless+
%rom the fullness of potential energy: the PlNr3ma: there comes forth the stream of
power: the spiral vorte!00the *agna 2orago: or 2ast 'hirlpool: of ,rpheus+ It is the
fiery creative powerU there is as it were the purification of the spaces #y fire+ 4e enters
into the formlessness: and #ecomes the thing which it lac7ed: the spiral life0force or
primordial atomU 4e also fashions it without+ "he mother0su#stance #ecomes a sphere:
irradiate with life: a whirling mass of stardust+ "he FatomF #ecomes the Fflying serpent:F
the comet: which as it were first hovers over the mother0su#stance: the new0#orn
system+ It is the FserpentF and the FeggF again: the spermatoIoon and ovum of the solar
em#ryon+
'e have now reached a stage where we have to deal with the differentiation of this
ne#ula according to the types in the )ivine *ind: in other words: the
p+ ==;
Oparagraph continuesQ PlNr3ma+ It is at this point that the intuitions of antiHuity and the most
recent discoveries of modern science should meet face to face+ "his most desira#le
union of the past and the present is: I #elieve: not so distant an event as one might #e led
to suppose: #ut the present essay does not give us scope even to suggest a few
indications of the su#Lect+ "he matter is e!ceedingly technical: and we are not at present
engaged on such a tas7: #ut are merely ena#ling the general reader to while away an
hour or two among the Gnostics+
*ythology+'e will: therefore: #rea7 off here on the #orderland #etween the -onology
and cosmogony of the 2alentinian circle of Gnosticism: and #efore going any farther
give a specimen of their mythological treatment of the -on0process+ s we have already
remar7ed more than once: the accounts in the Church %athers are inconsistent and in
many details contradictory+ 'e hope: however: that the s7etch we have given a#ove of
the trend of ideas will throw some light on all accounts: #ut as we have not the space to
give all: we must select one as a specimenU and the fact that 4ippolytus ?II+@ seems to
have had a Gnostic *$+ in front of him ?seeing that+ he invaria#ly adheres more closely
to his written authorities than any of his predecessors@ shall guide us in our selection+
4ippolytus: in his :hilosophumena: may #e Huoting from a late writing compared for
instance with the 4>cerpts 3rom 'heodotusC #ut his account is more or less a reflection
of the way in which a Gnostic loo7ed at the matter: while the 4>cerpts are most pitifully
mutilated and misplaced+ s for
p+ ===
Oparagraph continuesQ Iren-us6 summary: it is at #est a sorry patchwor7+ .ot: however: that the
account of 4ippolytus is not also a patchwor7+ It is manifestly patched together:
nevertheless the main pattern is ta7en from some treatise in the private circulating
li#rary of the 2alentinian school+
It may: however: #efore dealing with the account of 4ippolytus: #e of interest to give
the reader some "he $ophia0*ythus+ general idea of the important rle played #y the
personified 'isdom in Gnostic mythology+ s 'isdom was the end of the Gnosis: so
the pivot of the whole Gnostic mythological drama was the so0called $ophia0*ythus+
%or whether we interpret their allegories from the macrocosmic or microcosmic
standpoint: it is ever the evolution of the mind that the initiates of old have sought to
teach us+ "he emanation and evolution of the world0mind in cosmogenesis: and of the
human mind in anthropogenesis: is ever the main interest of the secret science+
"he dwelling of $ophia: as the 'orld0$oul: according to our Gnostics: was in the *idst:
in the ,gdoad: #etween the upper or purely spiritual worlds: and the lower psychic and
material worlds+ 1elow the ,gdoad was the 4e#domad or $even $pheres of psychic
su#stance+ "ruly hath F'isdom #uilt for herself a 4ouse: and rested it on $even PillarsF
?:ro=+ i!+ 1@U and againS F$he is in the lofty 4eightsU she stands in the *idst of the
Paths: for she ta7eth her seat #y the Gates of the Powerful ,nes: she tarrieth at the
Entrances Oof the Light0'orldQF ?ibid+: viii+ ;@: says the 'isdom in its Jewish tradition+
p+ ==D
*oreover: $ophia was the *ediatri! #etween the upper and lower spaces: and at the
same time proLected the "ypes or Ideas of the plNr3ma into the cosmos+ 1ut why should
'isdom: who was originally of a pneumatic or spiritual essence: #e in the *iddle
$pace: an e!ile from her true )wellingP $uch was the great mystery which the Gnosis
endeavoured to solve+ $eeing again that this F%all of the $oulF ?whether cosmic or
individual@ from her original purity involved her in suffering and misery: the o#Lect
which the Gnostic philosophers had ever #efore them: was identical with the pro#lem of
FsorrowF that Gautama $V7yamuni set himself to solve+ *oreover: the solution of the
two systems was identical in that they traced the Fcause of sorrowF to Ignorance: and for
its removal pointed out the Path of $elf07nowledge+ "he *ind was to instruct the mindU
Fself0analysing reflectionF was to #e the 'ay+ "he material mind was to #e purified: and
so #ecome one with the spiritual mind+ In the nomenclature of the Gnosis this was
dramatiIed in the redemption of the $ophia #y the Christ: who delivered her from her
ignorance and sufferings+
"he *other of *any .ames+It is not surprising: then: that we should find the $ophia in her
various aspects possessed of many names+ mong these may #e mentioned the *other:
or ll0*otherU *other of the Living: or $hirting *otherU the Power #oveU the 4oly
$piritU again: $he of the Left0hand as opposed to the Christos: 4im of the &ight0handU
the *an0womanU Prounei7os or Lustful oneU the *atri!U ParadiseU EdenU cham3thU the
2irginU 1ar#Nl3U
p+ ==A
Oparagraph continuesQ )aughter of LightU *erciful *otherU Consort of the *asculine ,neU
&evelant of the Perfect *ysteriesU Perfect *ercyU &evelant of the *ysteries of the
whole *agnitudeU 4idden *otherU $he who 7nows the *ysteries of the ElectU the 4oly
)ove who has given #irth to "winsU EnnYaU &ulerU and the Lost or 'andering $heep:
4elena: and many other names+
"hese terms refer to $ophia or the F$oulF00using the term in its most general sense00in
her cosmic or individual aspects: according as she is a#ove in her perfect purityU or in
the midst: as intermediaryU or #elow: as fallen into matter+ 1ut to return toS
'IPP+,T$S@ #CC$)T F )& F T'& 0#RI#)TS F T'&
SP'I#>M,T'$S.
F2LE."I.8$ and 4eracleon and Ptolem-us and the entire school of these
OGnosticsQ: disciples of Pythagoras and Plato and following their guidance: laid down
the (arithmetical science( as the fundamental principle of their doctrine+
F%or them the #eginning of all things is the *onad: ingenera#le: imperisha#le:
incomprehensi#le: "he %ather of all+ inconcepti#le: the creator and cause of all things that
are generated+ "his *onad is called #y them the %ather+ .ow as to its nature: there is a
difference of opinion among them+ %or some declare + + + + that the %ather is devoid of
femininity: and without a syIygy: and solitaryU
p+ ==<
whereas others thin7 it is impossi#le that the creation of all things should #e from a
single male principle: and so they are compelled to add to the %ather of all: in order that
4e may #e a %ather: the syIygy $ilence+ 1ut as to whether $ilence is a syIygy or not: let
them settle this dispute among themselves+ + + +F
4ippolytus has missed the point as usualU there were %athers for every plane: the
monads or monadic state of #eing: and also %ather0*others: the dyads or dyadic state of
#eing: and as forth+
FIn the #eginning: says Othe Gnostic whose *$+ 4ippolytus had #efore himQ: naught
was that was created+ "he %ather was alone: increate: without space: or time: or any
with whom to ta7e counsel: or any su#stantial nature capa#le of #eing conceived #y any
means+ 4e was alone: solitary: as they say: and at rest: 4imself in 4imself: alone+ 1ut
since 4e was creative: it seemed good to 4im at length to create and produce that which
was most #eautiful and most perfect in 4imself+ %or 4e was OnowQ no longer lover of
solitariness+ %or 4e was all love: says Othe writer of the *$+Q: #ut love is not love if
there #e nothing to #e loved+
"he Parents of the 5ons+F"herefore: the %ather: alone as 4e was: emanated and generated
*ind0and0"ruth: that is to say: the dyad: which is Lady and 1eginning: and *other of
all the -ons they rec7on in the PlNr3ma+ nd *ind0and0"ruth: having #een emanated
from the %ather: possessing the power of creation li7e 4is creative parent: in imitation
of the %ather: emanated 4imself also 'ord0and0Life+
p+ ==E
Oparagraph continuesQ nd 'ord0and0Life emanates *an0and0Church+ nd *ind0and0"ruth:
when 4e saw that 4is own creation had #ecome creator in 4is turn: gave than7s to the
%ather of all: and made an offering unto 4im of ten -ons: the perfect num#er+ %or: says
Othe writerQ: *ind0and0"ruth could not offer the %ather a more perfect num#er than this+
%or it needs must have #een that the %ather who was perfect: should #e glorified with a
perfect num#erU now the (ten( is a perfect num#er: for the first num#er of the series of
multiplicity is perfect+ O"he 10 #egins the series of multiplicity in the system of
numeration with radi! 10+Q "he %ather: however: was more perfect stillU for increate
4imself: alone: #y means of the first single syIygy: *ind0and0"ruth: 4e succeeded in
emanating all the roots of things created+
Fnd when 'ord0and0Life also saw that *ind0and0"ruth had glorified the %ather of all
in a perfect num#er: 'ord0and0Life also wished to glorify 4is own father0mother:
*ind0and0"ruth+ 1ut since *ind0and0"ruth was create and not possessed of perfect
fatherhood: OorQ the Huality of parentlessness Oingenera#ilityQ: 'ord0and0Life does not
glorify his own father *ind with a perfect: #ut with an imperfect num#er+ "hus 'ord0
and0Life offers *ind0and0"ruth twelve -ons+F
"he reader need hardly #e reminded that this summary of the variant of the myth has
confused what we have supposed to have #een the original order of the "en and "welve:
as may #e seen from the ne!t paragraph #ut one of 4ippolytus+
p+ ==B
"he .ames of the 5ons+F$o then the first created roots of the -ons + + + are as followsS
*ind0and0"ruth: 'ord0and0Life: *an0and0Church: ten from *ind0and0"ruth: and
twelve from 'ord0and0LifeU eight and twenty in all+ O"he ten: consisting of five
syIygies:Q are called #y the following namesS )epthli7e0and0Commingling: 8nageing0
and08nion: $elf0productive0and01liss: Immovea#le0and01lending: lone0#egotten0and0
4appiness+F
In this nomenclature we have an attempt to shadow forth the positive and negative
aspects of the father0motherhood ?polarisation@ of the creative mind: androgynous and
self0generative+ 4ippolytus then continuesS
F"hese are the ten -ons which some derive from *ind0and0"ruth: and others from
'ord0and0Life+ $ome again derive the twelve from *an0and0Church: and others from
'ord0and0LifeU and the names they give these Osi! syIygiesQ areS Comforter0and0%aith:
%ather0li7e0and04ope: *other0li7e0and0Love: Everlasting and 8nderstanding: Church0
li7e0and04appiness: Longed0for0and0'isdom+F
It is evident that this list has suffered damage in the hands of copyistsU we can: however:
ma7e out some resem#lance to the list of the Ffruits of the spirit:F in Paul(s )etter to the
Galatians ?v+ ;;: ;=@: Flove: Loy: peace: long0suffering: gentleness: goodness: faith:
mildness: temperance+F "he word translated F4appinessF is a different form from the
F4appinessF of the decad: #ut #oth come from the same root+ It is impossi#le to
represent the difference in the present English we have at our disposal+ 'e would also
call
p+ ==9
the attention of the student to the term for the female aspect of the first and si!th
syIygy00%aith0'isdom ?Pistis0$ophia@+ Epiphanius gives a totally different set of names
for the -ons00a set of Fnomina barbaraF which have so far proved the despair of every
philologist: and with which: therefore: we need not trou#le the general reader+ "he
Gree7 terms: however: for the positive aspects of the si! syIygies are pro#a#ly in part
reflections of the characteristics of the higher triad of -ons: in part prototypes of the
characteristics of the 4oly $pirit+ *ind0and0"ruth: 'ord0and0Life: *an0and0Church:
seem to appear in the terms %ather0li7e and *other0li7e: Comforter and Longed0for:
Everlasting and Church0li7eU the female aspects of the higher triad #eing male aspects in
the he!ad+ I #elieve that the names of the -ons are pro#a#ly doctrinal variants or
attempts at translation of original Joroastrian terms00of 4ormuI and the mshaspands
and the rest of the Light0#eings00and that the Fbarbara nominaF are a relic of these
termsU the ideas and schematology of the -ons: however: are demonstra#ly Egyptian+
1ut to continue with our 4ippolytus+
F.ow: the twelfth of these twelve: and the last of the eight and twenty -ons: female in
nature: "he 'orld0*other+ and called 'isdom ?$ophia@: #eheld the num#er and power of
the creative -onsU she ascended Oor returnedQ to the depth of the %ather: and perceived
that whereas all the rest of the -ons: as #eing themselves create: created through a
syIygy: the %ather alone created without a syIygy+ $he: therefore: longed to imitate the
%ather and create #y
p+ =D0
herself without her consort ?syIygy@: and so achieve a wor7 in nothing inferior to the
%atherU in ignorance that it is the increate alone: the a#solute cause: and root: and
#readth: and depth of the universal OcreationsQ: who has the power of creating #y
4imself alone: whereas 'isdom: #eing created and coming into #eing after a num#er of
others: is thus incapa#le of possessing the power of the increate+ %or in the increate:
says the writer: are all things together: whereas in the create the feminine has the power
of emanating the essence Oor su#stanceQ: while the masculine possesses the power of
enforming the essence emanated #y the feminine+ 'isdom: therefore: emanated the only
thing which she could: namely: a formless essence: easy to cool down Ointo shapeQ+ nd
this is the meaning: says he: of the words of *osesS ("he earth was invisi#le and
unwrought( Oaccording to the translation of the $eventyQ+ "his: says he: is the Good
OLandQ: the Celestial Jerusalem: into which God promised to lead the children of Israel:
saying: (I will lead you into a good land flowing with mil7 and honey+(
"he #ortion+nd thus ignorance arising in the PlNr3ma owing to 'isdom: and
formlessness through the creature of 'isdom: tumult arose in the PlNr3ma Ofrom fearQ
lest the creations of the -ons should in li7e manner #ecome formless and imperfect: and
destruction in no long time seiIe on the -ons OthemselvesQ+ ccordingly they all #etoo7
themselves to praying the %ather to put an end to 'isdom(s grieving: for she was
#ewailing and groaning #ecause of the (a#ortion( which she had
p+ =D1
produced #y herself00for thus they call it+ nd so the %ather: ta7ing pity on the tears of
'isdom and giving ear to the prayers of the -ons: gives order for an additional
emanation+ %or 4e did not 4imself emanate: says the writer: #ut *ind0and0"ruth
emanated Christ0and04oly0$pirit for the enforming and elimination of the a#ortion: and
the relief and appeasing of the complaints of 'isdom+ "hus with Christ0and04oly0$pirit
there are thirty -ons+F
4ere we have the type of the dual world0creator and redeemer00Christ: the Logos: #y
whom all things were made: and the 4oly Ghost: the Comforter+
Ft any rate some of them thin7 that the triacontad of -ons is made up in this way:
while others would unite $ilence to the %ather and add the O-ons of the PlNr3maQ to
them+
FChrist0and04oly0$pirit: then: #eing additionally emanated #y *ind0and0"ruth:
eliminates this formless a#ortion of 'isdom(s: which she #egat of herself and #rought
into e!istence without a consort: from among the universal -ons: so that the perfect
-ons should not #e thrown into confusion at the sight of its formlessness+F
"hese passages throw great light on the term Fonly0#egottenF ?|rhrzbhws@ ,rthodo!ly
the phrase "he "erm F,nly0#egotten+F Fonly0#egotten sonF is ta7en to mean that Christ was
the only son of the %ather+ pologetic philology: moreover: has asserted that it means
Fthe only one of his 7ind+F In the list of the decad of -ons given a#ove: the male aspect
of the last syIygy is called #y this name: where I have translated it Falone0#egotten+F In
the a#ove passage:
p+ =D;
the Fa#ortionF of 'isdom is called #y the same term: and I have translated it Fwhich she
#egat of herself:F there #eing no dou#t that the term usually translated Fonly0#egottenF
means nothing of the 7ind: #ut Fcreated alone:F that is to say: created from one principle
and not from a syIygy or pair+ "here are many instances of this meaning of the word:
not only among the Gnostics: #ut also in the lines of ,rphic and Egyptian tradition+
4ippolytus then proceedsS
"he Cross+F*oreover: in order that the formlessness of the a#ortion should finally never
again ma7e itself visi#le to the perfect -ons: the %ather 4imself also sent forth the
additional emanation of a single -on: the Cross Oor stoc7Q: which #eing created great: as
Othe creatureQ of the great and perfect %ather: and emanated to #e the guard and wall of
protection Olit+: paling or stoc7daleQ of the -ons: constitutes the 1oundary of the
PlNr3ma: holding the thirty -ons together within itself+ %or these OthirtyQ are they which
form the OdivineQ creation+F
"he word translated #y FcrossF in the .+: means generally a stoc7 or sta7e+ s we
learn: from GrZtI: it was the custom of the Jews: as a warning to others: to e!pose on a
sta7e the #odies of those who were stoned: the cruel pain of the *osaic penalty #eing in
later times mitigated #y a soporific draught of hyssop and other ingredients+ "he phrase
Fhanging on the treeF is thus comprehensi#le also+ 1ut: as previously remar7ed: for the
PlNr3ma: we have to deal with living and not with dead sym#ols: and the cross0idea is
thus transformed into the conception
p+ =D=
of a great wall ?sc+ sphere@: #y which the living 5on is F#oundedF00if an infinite can #e
#ounded #y a finite00the prototype of the mystic Christ #ound to or in the tree of the
#ody+
"he idea was simple: the e!pression of it in words e!ceedingly confused+
"hus 4ippolytus writesS
F.ow it is called the 1oundary #ecause it #ounds off the deficiency ?hysterEma@ from
the perfection ?plErLma@U again it is called the Parta7er: #ecause it parta7es of the
deficiencyU and also the Cross Osta7e or stoc7Q: #ecause it is fi!ed immova#le and
unchangea#le Olit+ without repentance or change of mindQU so that nothing of the
deficiency should approach the -ons within the PlNr3ma+F
It is difficult to reconcile the various characteristics of this great #oundary as given #y
4ippolytus+ It "he Last Limit+ is of course the Great %irmament or Limitary $pirit of
1asilides: and the Last Limit of the :istis .ophia treatise+ It was there that the glorious
Fro#e of powerF had #een left #ehind: when the $aviour descended for the regeneration
of the cosmos without the PlNr3ma: and with which he was again clothed at his final
initiation: after perfecting his tas7: as magnificently set forth in the opening pages of the
*$+ "his is the Limit Fagainst which none shall prevail:F until the )ay 1e0with0us: the
)ay of Come0unto0us of the so0called -ook o3 the <ead and the s7ew Code!00the day
of final initiation or perfectioning for the rare individuals who have made themselves
worthy to #ecome gods or christs ?and thus a day which perpetually is@: #ut for the
p+ =DD
average mass of humanity the end of the world0cycle when all things pass into pralaya:
as Indian philosophy calls it ?and thus the final consummation of the present universe@+
"his Fro#e of powerF is presuma#ly the highest spiritual #ody: or principium
indi=iduitatis: which participates of the divine and human natures: that is to say: opens
up the realms of the divine world to the man: and ma7es him a parta7er of eternal #eing+
"hus its living sym#ol is a : the reflection of the #ody: or self0limitation: of the se!less
4eavenly *an: the Logos: where#y 4e limits 4imself and crucifies 4imself for the
good of humanity+ Lower down in the scale of #eing this #ecomes the dead sym#ol of
the orthodo! cross ?A@: the man of se!+
It is to #e noticed that this Limit is due to the %ather alone: and #y its means 4e
consummates and perfects the whole of the divine world of -ons: which accordingly
#ecome one entity: the Living 5on: to every creation outside the PlNr3ma+ 1ut to
continue with 4ippolytus( summaryS
F'ithout: then: this 1oundary: Cross: or Parta7er: is what they call the ,gdoadU this is
the 'isdom0without0the0PlNr3ma: which Christ0and04oly0$pirit: when they had #een
after0emanated #y *ind0and0"ruth: shaped and wrought into a perfect -on: so that she
should finally #ecome #y no means inferior to any of those within the PlNr3ma+ 'hen:
then: 'isdom0without had had shape given her: seeing that it was impossi#le that
Christ0and04oly0$pirit: in that they were emanated from *ind0and0"ruth: should
remain along with her outside the PlNr3ma: Christ0and04oly0$pirit
p+ =DA
ascended to *ind0and0"ruth within the 1oundary: to Loin the rest of the -ons in their
glorification of the %ather+
Fnd since at length there was: as it were: the singleness of peace and harmony of all
the -ons "he *ystic or Cosmic Jesus+ within the PlNr3ma: it seemed good to them no longer
to glorify the %ather #y means of their several syIygies: #ut also to hymn 4is glory #y a
OsingleQ offering of fit fruits to the %ather+ "he whole thirty -ons accordingly agreed to
emanate a single -on: the common fruit of the PlNr3ma: as the sign of their unity:
unanimity and peace+ nd inasmuch as it is an emanation of all the -ons unto the
%ather: they call it the Common %ruit of the PlNr3ma+ "hus were the things within the
PlNr3ma constituted+
Fnd now the Common %ruit of the PlNr3ma had #een emanated00Jesus ?for this is 4is
name@: the great 4igh PriestU when 'isdom0without0the0PlNr3ma: see7ing after the
Christ who had enformed her: and the 4oly $pirit: was thrown into great terror: lest she
should perish: now that 4e who had enformed and sta#lished her had withdrawn+F
"his operation of enforming 'isdom: or cosmic su#stance: is apparently the ma7ing of
a #oundary for the ,gdoad ?the -therial space@ in its turn: following the law of
similitude: and then fashioning the separated su#stance according to the types of the
-ons+ "his is dramatically set forth as followsS
F$he mourned and was in great dou#t: pondering on who was her enformer Othe ChristQU
who the 4oly $piritU whither had they departedU who prevented
p+ =D<
them from #eing with herU who envied her that fair and #lessed vision+ "he Grief of $ophia+
Plunged in such sufferings: she #etoo7 herself to praying and #eseeching 4im who had
left her+ "hereupon the Christ within the PlNr3ma and the rest of the -ons too7 pity on
her prayers: and sent forth out of the PlNr3ma the Common %ruit: to #e Consort of
'isdom0without: and corrector of the passions which she suffered in see7ing after the
Christ+
Fnd so the Common %ruit coming forth from the PlNr3ma: and finding her afflicted #y
the four primal passions00namely: fear: grief: dou#t and supplication00set right her
sufferingsU and in doing so 4e perceived that neither was it proper Oon the one handQ
that such passions: as #eing of the nature of an -on and peculiar to 'isdom: should #e
destroyed: nor Oon the otherQ should 'isdom continue in such afflictions as fear and
grief: supplication and dou#t+ ccordingly: inasmuch as he was so great an -on: and
child of the whole PlNr3ma: 4e made the passions depart from her: and turned them into
su#stantial essencesU and fear he made into psychic essence: and grief into su#tle matter
Ohylic essenceQ: and dou#t into elemental Od-monianQ essence: and conversion00prayer
and supplication004e made into a path upwards: that is to say repentance and the power
of the psychic essence which is called (right+(F
Just as the passions in man are regarded as #eing of a material nature: so are the
passions of the cosmic soul imagined as su#stantial essences #y the dramatisers of the
world0process in this scheme of universal philosophy+
p+ =DE
'e have now come to the stage of the 'isdom0drama which represents the constitution
of the "he $ensi#le 'orld+ Fsensi#leF world: as distinguished from the Fintelligi#le:F to use
Platonic terms+ 1ut #efore we proceed with 4ippolytus( summary: a few words of
e!planation may #e added to guide the: student through the maIe of Gnostic
technicalities+
"he lower or fallen 'isdom is the prime su#stance: or 'orld0mother: chaotically
moved #y four great impulses: her primal FafflictionsF or Fpassions+F
%rom her chaotic state she is rescued #y the )ivine Power from a#ove: the synthesis of
the powers of the intelligi#le or no^tic universe+ Chaos #ecomes cosmosU un0order:
order+ "he FpassionsF ?fear: grief: dou#t and supplication@ are separated from her: and
she is purified and remains a#ove: while the passions contract into denser phases of
su#stance: constituting the sensi#le universe+ #ove them #roods the Power: the
representative of the three highest planes ?the intelligi#le universe or PlNr3ma@ and of
the ,ne #eyond: the $upreme )eity+ "his )ivine Power is called the Common %ruit+
"he four FpassionsF are separated from $ophia: and she remains as the su#stance of the
highest of the lower planes+ %ear and grief #ecome the su#stances of the psychic and
hylic ?or physical@ planes respectively+ )ou#t is regarded as a downward tendency: a
path downward to even more dense and gross states of e!istence than the physicalU
while supplication ?prayer: repentance: or aspiration@ is regarded as a path upwards to
the 4eaven0world+
p+ =DB
Oparagraph continuesQ "his is the power of the soul which is called Fright:F the tendency
downwards into matter #eing called Fleft+F 'e may now return to the consideration of
our te!t+
F"he fa#ricative power OproceedsQ from (fear+( "his is the meaning of the scripture: says
the writer: "he )emiurge+ ("he fear of the Lord is the #eginning of 'isdom:( for it was the
#eginning of the sufferings of 'isdom+ $he OfirstQ feared: then grieved: then dou#ted:
and then flew for refuge to prayer and supplication+ *oreover: he says: the psychic
su#stance is of a fiery nature: and they call it O*iddleQ $pace and 4e#domad and
ncient of )ays+ nd whatever other statements of this 7ind they ma7e concerning this
OspaceQ: they Oin realityQ refer to the OcosmicQ psychic su#stance: which they declare to
#e the fa#ricative power of the OphysicalQ world+ nd it is of a fiery nature+ *oses also:
says the writer: declares: ("he Lord: thy God: is fire #urning and consuming:( for thus he
would have it written+F
"he action of the emotion of fear is said to contract and densify the aura or su#tle
envelope of man+ "he psychic plane is a contraction or densification of the mental: and
uhe material again of the psychic+
F.ow the power of fire: he says: is twofoldU for there is a fire which is all0devouring and
cannot #e Huenched and + + +F
lacuna unfortunately occurs hereU perhaps to #e filled up #y the words: Fand another
that is Huencha#le+F
p+ =D9
Fccording to this: then: the soul Othat is: the psychic su#stanceQ is partly mortal Oand
partly immortalQ: #eing as it were a 7ind of mean+ ?It is O#othQ the 4e#domad Othe
su#lunary spaceQ and OalsoQ the means of #ringing the 4e#domad to an end+@ %or it is
#elow the ,gdoad Othe mind or spirit0su#stanceQ00where is 'isdom: the day of perfect
forms Othat is: the sun0spaceQ: and the Common %ruit of the PlNr3ma00#ut a#ove the
hylic matter Othe earth0spaceQ: of which it is the fashioner Oor demiurgic powerQ+ If then
the soul is made li7e unto the things a#ove: it #ecomes immortal: and entereth into the
,gdoadU which is: he says: the Jerusalem a#ove the heavensU whereas if it #e made li7e
to matter: that is to say the material passions: then it is destructi#le and perishes+F
"he ne!t sentence has a wide lacuna: which I have endeavoured to #ridge over as
followsS
Fs: therefore: proceeding from the psychic su#stance: Oand not from an -on or
plNr3maQ: the first and greatest power Oof the $ensi#le 'orldQ was an image: Oand not a
plNr3ma: namely the 'or7man ?)emiurge@U while the power proceeding from the
material su#stance or (grief( wasQ the ccuser ?)ia#olus@: the ruler of this world+
FO"he power: moreover: which proceedsQ from the elemental Oor d-monianQ su#stance:
that is to say (dou#t:( is 1eelIe#oul+
FOndQ 'isdom herself energises from a#ove: from the ,gdoad: as far as the
4e#domad+ O%orQ they say that the 'or7man 7nows nothing at all: #ut is: according to
them: mindless and foolish: and 7nows
p+ =A0
not really what he does or wor7s+ ,wing to his ignorance 'isdom energised and
strengthened for him everything he madeU and: though it was she who had done so: he
imagined it was himself who had of himself achieved the fa#rication of the universe:
and so he #egan to sayS (I am God: and #eside me there is no other+(
F4ere then we have our "etra7tys according to 2alentinus: (a source of ever0flowing
nature having roots:( and our 'isdom from which the whole creation is now constituted
#oth psychic and material+F
"his is meant #y 4ippolytus to #e ironical and a sneer #oth at Pythagoras and
2alentinus+ "he four FpassionsF are of course very far from the "etra7tys properU they
are only a reflection of it on the lower planes+
F'isdom is called ($pirit:( and the 'or7man ($oul(U while the ccuser ?)ia#olus@ is the
(&uler of this 'orld( O1odyQ: and 1eelIe#oul the (&uler of )aemons( OChaosQ+ $uch is
what they tell us+
F*oreover: #asing all their teaching on mathematical considerations: as I have said
#efore: they declare that the -ons within the PlNr3ma emanate a new series of thirty
other -ons following the law of similitude: in order that the PlNr3ma should #e finally
grouped into a perfect num#er+ %or Lust as the Pythagoreans divided into twelve OP tenQ
and thirty and si!ty00and have further su#tleties on su#tleties: as has #een shown00in the
same way these ?Gnostics@ also su#divide the creations within the PlNr3ma+
F"he contents of the ,gdoad are also su#dividedU and 'isdom ?who is the mother of all
living Othe
p+ =A1
cosmic EveQ according to them@ and the Common %ruit of the PlNr3ma ?the 'ord@ have
emanated F'ordsF or *inds+ others who are the heavenly ngels: CitiIens of Jerusalem
#ove: in the heavens+ %or this Jerusalem is 'isdom0without: and her #ridegroom is
the Common %ruit of the PlNr3ma+F
$ome critics have preferred a reading which would ma7e 'isdom and the Common
%ruit emanate Fseventy wordsFU #ut though this was the num#er of the nations among
the Jews in contradistinction to the twelve tri#es of Israel: for which reason also the
FseventyF ?standing for seventy0two@ apostles were chosen after the Ftwelve:F according
to the historiciIing narratives: I prefer to follow the reading of the Code!: as indeed I
have done in every case+
F"he 'or7man also emanated soulsU for he is the su#stance of souls+ ccording to them
the $ouls+ former is #raham: and the latter the children of #raham+F
? nomenclature which would e!plain the otherwise very a#surd e!pression F#raham(s
#osom+F@
FIt was moreover from the material and elemental su#stance that the 'or7man made
#odies for the souls+ nd this is the meaning of the saying: (nd God fashioned man:
ta7ing clay from the earth: and #reathed into his person Olit+: faceQ the #reath of lifeU and
man #ecame a living soul+(
F"his OsoulQ is: according to them: the (inner man:( called psychic when it dwells in the
#ody of hylic matter: #ut material: destructi#le: imperfect: when Oits vehicle isQ formed
of elemental su#stance+F
p+ =A;
4ippolytus here seems to #e summarising the otherwise very ela#orate cosmogenesis
and e!egesis of the 2alentinians into a few #rief paragraphs: and the reader should
never forget that the summary is made #y an unfriendly hand+ I have: however: thought
it good to let the student see for himself that: even so: the Church %ather could not
eliminate all the meaning of the Gnostic writer+
Fnd this material man is: according to them: 1odies+ as it were: an inn or dwelling0place
at one time of the soul alone: at another of the soul and d-monian e!istences
OelementalsQ: at another of the soul and (words( Oor angelsQ which are (words( sown from
a#ove00from the Common %ruit of the PlNr3ma and 'isdom00into this world: dwelling
in the #ody of clay together with the soul: when d-mons cease to coha#it with her+ nd
this is: says Othe Gnostic writerQ: what was written in the scriptures OPaul(s )etter to the
4phesiansQS (%or this cause I #ow my 7nees to the God and %ather and Lord of our Lord
Jesus Christ: that God may vouchsafe to you that Christ should dwell in your inner
man(00that is to say: the psychic and not the #odily man00(that ye may #e strong to 7now
what is the )epth (that is: the %ather of the universals00(and what is the 1readth(00that is:
the Cross: the 1oundary of the PlNr3ma00(and what is the Greatness(00that is: the
PlNr3ma of the -ons+ 'herefore (the psychic man:( says OPaul elsewhere in his first
)etter to the &orinthiansQ: (does not receive the things of the $pirit of God: for they are
foolishness to him(U and foolish: says Othe Gnostic writerQ: is the power of the 'or70
man:
p+ =A=
Oparagraph continuesQ Othat is: the power ?or soul@ sent forth #y the 'or7manQ: for he himself
was foolish and mindless: and thought that he was fashioning the world unaided: #eing
ignorant that it was 'isdom: the *other: the ,gdoad: who infused energy into him for
the formation of the universe without his 7nowing it+
Fll the Prophets and the Law: therefore: spa7e from the 'or7man: foolish 7now0
nothings of a foolish God: according to the writer+ %or which cause: he writes: the
$aviour saysS (ll who came #efore me are thieves and ro##ers(U and the postleS ("he
mystery which was un7nown to former generations+( %or none of the Prophets: says he:
spa7e a#out any of the things of which we spea7U they were at that time un7nown+ + + +
F'hen: therefore: the world0formation was ended future evolution was to consist of the
unveiling "he .ew *an+ OrevelationQ of the $ons of God00that is to say of the 'or7man00
Othe revelationQ which had OhithertoQ #een hidden00in which: says he: the psychic man
had #een hidden: having a veil over his heart+ 'hen: therefore: the veil was to #e raised
and these mysteries revealed: Jesus Oas the first e!ample of the new evolutionQ was #orn
through *ary: the virgin: according to the sayingS (4oly $pirit shall come upon thee(00
$pirit is 'isdom00(and Power of 4ighest shall overshadow thee(004ighest is the
'or7man00(for that which is #orn of thee shall #e called holy+( %or he was not #orn of
the 4ighest alone: li7e as men fashioned after the type of dam owe their origin to the
4ighest alone: that is the 'or7man+ Jesus: the new man: was of the 4oly $pirit00that is
to say
p+ =AD
Oparagraph continuesQ 'isdom00#ut of the 'or7man also: in order that the 'or7man might
furnish the moulding and ma7eup of his #ody: #ut the 4oly $pirit supply his essence or
Osu#stanceQ: and so he might #e a heavenly word: #orn from the ,gdoad through *ary+F
"hat is to say: that Jesus was the type of the perfected man: who had transcended the
necessity of re#irth: the cycle of generation+ 4e was the manifestation of one of the
$ons of God: who together ma7e up the )ivine $onship+ "hese sons are all (words( or
logoi: according to this nomenclature+ "he whole nature of such a man was said to #e
advanced one stage+ "hus his #ody was made #y the power which furnished other men(s
soulsU his soul was of the same nature as the spirits of other menU and his spirit was a
Fword:F the direct progeny of -ons: parta7er of the PlNr3ma+
"he *ystic 1ody of the Christ+F.ow there is much investigation devoted #y them to this
su#Lect: and it is the starting0point of schism and disagreement+ 4ence their doctrine is
divided in twain: and one teaching is called the natolic: according to them: and the
other the Italic+ "hey Owho get their teachingQ from Italy: of whom are 4eracleon and
Ptolem-us: say that the #ody of Jesus was OoriginallyQ of psychic constitution: and:
#ecause of this: at his #aptism the $pirit: li7e a dove: descended upon him00that is to
say: the (word( of the *other from a#ove: 'isdom00and united with his psychic O#odyQ:
and raised him from the dead+ "his is: says the writer: the sayingS (4e who raised Christ
from the dead will vivify also your mortal #odies(00that is to say: psychic O#odiesQ+ %or
the clay it was
p+ =AA
which came under the curse+ (%or earth:( says O*osesQ: (thou art: and unto earth shalt
thou return+( 'hereas those Owho derive their teachingQ from the East: of whom are
!ionicus and rdesianes OP 1ardesanesQ: say that the #ody of the $aviour was
spiritual+ %or the 4oly $pirit00that is to say 'isdom00came upon *ary: and also the
power of the 4ighest: the 'or7man(s art: in order that that Osu#stanceQ which had #een
given to *ary: might #e fashioned+
F'e may leave them: then: to investigate such matters #y themselves: and Oso tooQ
anyone else who may li7e to carry on such investigations+F "he writer: moreover: goes
on to say that: Lust as the imperfections on the plane of the -ons within were corrected:
so also were those on the plane of the ,gdoad: the 'isdom0without: set right: and
further those on the plane of the 4e#domad were also corrected+
F?%or the 'or7man was taught #y 'isdom: that he was not God alone: as he thought:
and #eside $oteriology+ him there was no other: #ut through 'isdom he learned to 7now
the 1etter O)eityQ+ 4e received: Ohowever: onlyQ elementary instruction from her
O#ecame a catechumenQ: and the first initiation: and was OthusQ taught the mighty
mystery of the %ather and the -onsU and OthusQ he could reveal it to no one else+@F
"he terms used denote that the )emiurge received instruction: #ut was not given the
higher power or initiation: where#y he could #ecome a teacher or initiator in his turnU he
received the FmuEsis:F #ut not the Fepopteia+F
p+ =A<
F?"his is the meaning: according to the writer: of his words unto *osesS (I am the God
of #raham: and the God of Isaac: and the God of Jaco#: and the name of God I have
not made 7nown unto them(00that is to say: I have not declared the *ystery: nor
e!plained who is God: #ut I 7ept to myself in secret the *ystery which I heard from
'isdom+@
F$ince then the things a#ove Oin the PlNr3ma: ,gdoad and 4e#domadQ had #een set
right: #y the same law of succession the things here Oon earthQ were to meet with their
proper regulation+ %or this cause Jesus: the $aviour: was #orn through *ary: that things
here might #e righted+ Just as Christ was additionally emanated #y *ind0and0"ruth for
the righting of the sufferings of 'isdom0without: that is to say the (a#ortion(U so again
did the $aviour: #orn through *ary: come for the righting of the sufferings of the soul+F
"he a#ove will give the reader some general notion of the cycle of ideas in which these
Gnostics moved+ "he e!position of the Gnostic writer has dou#tless suffered much in
the summariIing process to which it has #een su#LectedU nevertheless: even if it had
#een given in full: it would have to #e ascri#ed to a pupil and not to a master of the
Gnosis such as 1asilides or 2alentinus+ In order to o#tain a more consistent and detailed
e!position of the 2alentinian cycle of ideas: it would #e necessary first of all to analyse
?1@ the a#ove account: ?;@ the contents of the 4>cerpts 3rom 'heodotus: and ?=@ the
summary of the tenets of the followers of Ptolemy given #y Iren-us in his opening
chapters: and then re0formulate the
p+ =AE
whole+ 4ippolytus6 account: however: is Huite sufficient to acHuaint the reader with the
general outlines: and a more detailed e!position would #e out of place in these short
s7etches+
'e shall now give a #rief outline of the teachings of the more prominent leaders of
Gnostic thought in this period: and so we return to a consideration of Fthem of
2alentinus+F
,f "heodotus and le!ander we 7now nothing: and of $ecundus only the fact that he
divided the highest ,gdoad: within the PlNr3ma: into two "etrads: a &ight and Left:00
though we are of course not to suppose that he originated such a fundamental notion+
'e shall: therefore: confine our attention to *arcus: Ptolem-us: 4eracleon and
1ardesanes: #rief notices of whom will #ring our information derived from indirect
sources00namely: the Patristic writings00to a conclusion+
Let us then turn to Fthem of 2alentinusF and first treat of *arcus and his num#er0
sym#olism+
p+ =AB
T'& )$M!&R>S,M!+ISM F M#RC$S.
L,.G section in Iren-us is our almost e!clusive source for a 7nowledge of *arcus
and his followers+ $ources+ 4ippolytus and Epiphanius simply copy Iren-us and add
nothing #ut new terms of condemnation: while our information from other sources is a
Huestion of lines and not of paragraphs+ "he unrelia#ility of Iren-us as a chronicler of
Gnostic views is already 7nown to our readers: and in the case of *arcus and the
*arcosians is more painfully patent than usual+ It seems that some of the adherents of
the school were to #e found even among the rude populace of the &hone valley: and the
worthy Pres#yter of Lyons was especially an!ious to discount their influence+ 4e #egins
the attac7 #y retailing all the scandalous stories he can collect a#out *arcus: a man he
had never seen: and who had not #een nearer to the sheepfold of Lyons than sia
*inor: or at #est Egypt`
Iren-us professes first of all to descri#e what too7 place at the initiation0ceremonies and
secret rites of the *arcosians: and paints a graphic picture of charlatanry and
de#auchery: much to his own satisfaction+ "o all of these reports and descriptions:
however: the *arcosians gave a most emphatic denial: and therefore we shall not at
present trou#le the reader with the Pres#yter(s statements on the su#Lect: e!cept to
remar7 that he himself ac7nowledges that he depends entirely on hearsay: and to point
out to the student that the account seems to #e a very
p+ =A9
distorted caricature of the ceremonies: the ritual of which is partly preserved to us
directly in the s7ew Code! and one of the *$$+ of the Code! 1rucianus+
Iren-us ne!t proceeds to give a rKsumK of a *arcosian *$+ which had fallen into his
hands+ 4e apparently Huotes some passages ver#atim: #ut for the most part contents
himself with a summary: so that we can #y no means #e sure what the writer of the
document really said+ "he original of the document Iren-us ascri#es to *arcus himself:
whom throughout the whole section he apostrophises as a contemporaryU it is: however:
pro#a#le that this is merely rhetorical00as is the case with 4ippolytus: who: thirty or
forty years afterwards: in his opening paragraph: predicts that the result of his e!posure
of *arcus will #e that Fhe 2ill no2 desist Ofrom his impostureQ:F although the #ody of
the Gnostic doctor had long #een laid in the grave+
,f *arcus himself we 7now nothing #eyond the fact that he was one of the earlier
pupils of 2alentinus: or at any rate #elonged to the earlier circle of 2alentinian ideas+
4is date is vaguely placed somewhere a#out the middle of the second centuryU he is said
to have taught in sia *inor: and Jerome: two hundred years afterwards: states that he
was an Egyptian+
"o the student of Gnosticism who regards the Gnostic doctors as cultured men who
made a .um#er0letters #rave effort to formulate Christianity as a universal philosophy: or
rather as a divine science springing from the ground of a philosophy of religion: the
attempt of *arcus to adapt the 4e#rew num#er0letter
p+ =<0
system: devised #y F7a#alisticF &a##is: to the Gree7 alpha#et: and so wor7 out a
num#er0sym#olism for the too a#struse -on0genesis and world0process of the Gnosis: is
a point of great interest+ It may: however: #e that the 4e#rews copied from the Gree7sU
or that #oth derived this method from Egypt+
s must #e patent to everyone: the methods of sym#olism of the Gnostics were very
numerousU many attempts were made to convey to the physical consciousness some idea
of the modes: not only of superphysical e!istence: #ut also of what was definitely stated
to #e suprarational #eing+ "hat these attempts were all doomed to failure: as far as
general comprehension was concerned: is no reason for us to deride the efforts madeU
that we have not even to0day: with all our ela#orate mathematical formul-: evolved a
sufficient sym#olism: is no reason for denying the possi#ility of such an achievement
within certain limits in future ages+
*arcus attempted this gigantic tas7 with insufficient means: it is true: with means too
that appear to our prosaic minds to0day as fantastic and even worthlessU nevertheless he
was not without a tradition that to some e!tent Lustified his ma7ing the attempt+
"he ancient religion of the Chald-ans was astronomical and mathematicalU
cosmogenesis and evolution were wor7ed out in the sym#olism of num#ers+ Every letter
of the sacred language had a certain numerical eHuivalent: and thus words and sentences
could #e constructed which could #e interpreted numerically: and #e finally made
p+ =<1
e!planatory of natural and celestial phenomena and processes+ $ince the sacred #oo7s of
the F*athematiciansF are said to have #een written with this definite o#Lect in view: the
mathematical 7ey given to the initiate into the ancient star0lore of Chald-a: might thus
open the door to the sacred science of nature and man as 7nown to the seers of that
ancient civilisation+
"he &a##is of the Jews: on their return from captivity: presuma#ly #rought with them
some >a#alism+ notions of this method of num#er0letters: and later on proceeded to turn it
to account as a means: #oth of e!plaining away much that was distasteful to the cultured
mind in their ancient traditions: and of reading into the old cosmogonic and patriarchal
fa#les new and spiritual meanings: derived to a large e!tent from their contact with
,riental ideas during the years of captivity and su#seHuently+ "his method of mystical
e!egesis #y num#er0letters was developed to a marvellous e!tent #y the 4ellenising
tendencies of the cultured &a##is among the )iasporaU and Egypt: and especially
le!andria: was onU of the main centres of this peculiar learning+ relic of this num#er0
system has come down to the present times with the tradition of the >a#alah+ It is to #e
o#served: however: that the &a##is adapted the system to a heterogeneous li#rary of
wor7s of various dates and many recensions: which were not originally composed with
this end in view+ "rue: they #elieved that every word and letter of the Law had #een
directly inspired #y God: and thus contained a wonderful magical potency: #ut the
relentless logic
p+ =<;
of modern 1i#lical research has to a large e!tent overturned this fond hypothesis: and
their pious num#er0processes must now for the most part #e regarded as the
development of apologetic &a##inism: and as legitimate only for such small parts of the
documents as may have #een composed in 1a#ylon #y scri#es who were already versed
in the Chaldaic method+
"here is little dou#t that 2alentinus and his pupils were acHuainted with all there was to
learn at le!andria of &a##inical e!egesis: in which the hopes of the Jews were more
than ever centred after the destruction of the second temple in +)+ E0+ "hey were also
perfectly familiar with the Pythagorean num#er0philosophy: the sym#olism of which no
dou#t had many resem#lances to the num#er0#oo7s of the ancient Chaldeans+ It is
therefore #ut little surprising to find that one of them #usied himself with adapting this
ancient method of sym#olism ?if indeed it was not already native to Grecian tradition@
to the Gree7 alpha#et: in which the documents of the new faith: and: as they firmly
#elieved: the new world0science: were now almost e!clusively written+ .eedless to say:
the Gree7 alpha#et would not stand the strainU nevertheless it was a good e!ercise for a
pupil of the Gnosis: and offered wide scope for the use of much ingenuity+
"his e!ercise in correspondences was naturally no contri#ution to 7nowledge: #ut only a
means of conveying 7nowledge otherwise acHuired+ It will: however: #e of interest to
give the reader a #rief s7etch of some of *arcus6 ideas: as far as it is possi#le
p+ =<=
to recover them from the contemptuous summary of the *arcosian *$+ #y Iren-us in
his polemic+ "hey are also additionally interesting as showing intimate points of contact
with the Coptic treatises we have so often referred to+
"he source of the document(s inspiration is ascri#ed to the $upernal %our: the highest
hierarchy of the PlNr3ma: which however only reveals itself to mortals in its FfeminineF
form: for the world cannot #ear the power and effulgence of its FmasculineF greatness+
"he same idea is current in India+ "he God ?)eva@ uses his power: the Goddess ?$ha7ti:
)ev9@: as his means of communication with mortalsU his own form no mortal can #ehold
and live+ "he whole of what follows is #ased upon the Gree7 te!ts of 4ippolytus
?)unc7er and $chneidewin@ and Epiphanius ?)indorf@00who copied from the lost Gree7
te!t of Iren-us00and upon the oft0times unintelligent and #ar#arous Latin version of the
Gree7 original of Iren-us ?$tieren@+
"he *$+ apparently opened with the following passage descriptive of the spea7ing forth
of the 'ord of the $upernal %ather+
F'hen first the %ather: the not even the ,ne: #eyond all possi#ility of thought and
#eing: who is "he Great .ame+ neither male nor female: willed that 4is ineffa#ility should
come into #eing: and 4is invisi#ility ta7e form: 4e opened 4is mouth and uttered a
'ord: li7e unto 4imselfU who: appearing #efore 4im: #ecame the means of 4is seeing
what 4e himself was00namely 4imself appearing in the form of 4is own invisi#ility+F
p+ =<D
.ow the utterance of the Great .ame was on this wise+ "he %ather spa7e the 'ordU the
first note of 4is .ame was a sound of four elementsU the second sound was also of four
elementsU the third of tenU the fourth and last of twelve+ "hus the utterance of the whole
.ame was of thirty elements and four sounds or groupings+
fter the words Fthe first note of 4is .ame was a sound of four elements:F Iren-us has
dragged into his summary a suggestion of his own: pro#a#ly derived from some
numerical e!egesis of the Prologue to the fourth Gospel: which he had come across
elsewhere in his heresy0hunt+ "hus he evidently #rea7s into the thread of the summary
with the interLected note: Fnamely cow:F the F1eginningF of the Prologue+
%urther: each single element of the thirty has its own peculiar utterance: character:
letters: configurations and images+ 1ut no element is acHuainted with the form of the
sound of which it is an elementU in fact: so far from 7nowing its parent0sound: it pays no
attention even to the utterance of its associate elements in its own sound0hierarchy: #ut
only to its own utterance+
"hus uttering all that it 7nows: it thin7s it is sounding forth the whole .ame+ %or each
of the elements: #eing a part of the whole .ame: enunciates its own peculiar sound as
the whole 'ord: and does not cease sounding until it arrives at the very last letter of the
last su#0element in its own peculiar tongue+
.ow the consummation or restitution of all: things
p+ =<A
ta7es place when all these original elements: coming to one and the same letter or note:
send forth one and the same utterance: a sym#ol of which was the chanting of the sacred
word FmenF in unison+ It was these notes of the scale of the Primordial 4armony
which were the means of giving form to the Living 5on: which transcended all idea of
su#stance and generation+ "o such forms the Lord referred when spea7ing of Fthe angels
who continually #ehold the face of the %ather+F
"he ordinary spo7en names for these elements areS -ons: words: roots: seeds: plenitudes
?pler3mata@: fruits+ "he Fspo7enF names are distinguished from the FauthenticF names:
or mystic@ =oces: many instances of the cypher0eHuivalents of which will #e found in
the Coptic Codices+
.ow every divine element: with all its su#0sounds: notes: or letters: was contained in the
phase of the )ivine 1eing to which the sym#olic name of Church had #een given+ "he
term FChurchF ?Ecclesia@ means the FCalling %orth:F the 4eritage of the Elect: a
su#stitute for an FauthenticF name: which was only revealed to the initiated mem#ers of
the school+ "he Church was the female aspect of the fourth and last syIygy: or pair: of
the "etrad: or 4oly %our: the Lords of the PlNr3ma+
'hen the last note of the last su#0element of these supernal elements had uttered its
own "he Echo of the .ame+ peculiar sound: the echo of it went forth: in the image of all
these elements and su#0elements: and gave #irth to another seriesU and it is this series
which is the cause not only of the elements
p+ =<<
of the world which we 7now: #ut also of those elements which have a prior e!istence to
those of our world+
"he last divine note itself: of which echo rang on echo downwards: was wafted upwards
#y its own parent0sound to complete and consummate the whole .ameU while the echo
descended to the parts #elow: and remained as though cast out of the PlNr3ma+
"his parent0sound or element: from which the last note: containing potentially the
utterance of the parent0sound: descended #elow: consisted of thirty letters or elements:
and each of these contains other letters or elements: #y means of which the name of
each root0element is spelt: and so on infinitely+ "hat is to say: the su#0elements as it
were spell out the name: or manifest the power: of the main elementU and the power or
name of each su#0element in turn is manifested or spelt #y other minor su#0elements:
and so on infinitely+
*arcus #rought home this grand idea to the minds of his pupils #y pointing out an
analogy in the Gree7 alpha#et+ "hus ta7e any single letter: say : deltaU as soon as you
name it: you have five letters: namely: delta: epsilon: lam#da: tau: alpha+
gain : epsilon: is resolved into E epsilon: psi: iota: lam#da: omicron: nuU
and so on infinitely+ "he illustration is certainly graphic enough+
"he $ym#olic 1ody of the *an of "ruth+"he Gnostic *$+ then proceeded to descri#e a
method of sym#oliIing the Great 1ody of the 4eavenly *an: where#y the twenty0four
letters of the Gree7 alpha#et were assigned in pairs to the
p+ =<E
twelve Flim#s+F "he 1ody of the 4eavenly *an was the graphic sym#ol of the ideal
economy: dispensation: or ordering of the universe: its regions: planes: hierarchies and
powers+
"his sym#olic representation was called the schema or configuration of the one element
?f ko|d fr kfrobri@: and also the glyph ?or character@ of the figure ?or diagram@ of
the *an of "ruth: presuma#ly the God of "ruth of the Code! 1rucianus: one of the
treatises of which contains a whole series of diagrams of the various moments of
emanation of the creative deity under this designation+
In the phrase Fglyph of the figureF ? odcdjfc fr zc~||dfrs@: the word zc~||d is
means either ?i+@ a letter of the alpha#et: or ?ii+@ a note of music: or ?iii+@ a mathematical
figure or diagram+ "he character: glyph: or configuration: would thus #e the sym#ol or
reflection of the super0spiritual PlNr3ma: regarded ?i+@ as the last letter of the four0
lettered Great .ame: or ?ii+@ as the last note of the )ivine 4armony which is sung forth
#y the $upernal Logos or 'ord+ "o avoid complication and sym#ols of sym#ols: we
have ta7en the word zc~||d in its third sense: in which it declares its consanguinity
with the great art of systematising the elements and powers of nature: 7nown in India as
tantra ?Fsystematising:F Fordering+F@ "Vntri7a is now a Janus0faced art: white and #lac7:
and its main feature is the drawing of magical diagrams ?yantras@: to represent the
configuration of the elements and powers which the operator desires to use+
I omit here all mention of *ar7(s diagram of the
p+ =<B
#ody of the 4eavenly *an: as the consideration of it would ta7e up too much space in
these short s7etches+
.ow the 'ord: the male energy of the middle pair or syIygy of the trinity ?*ind0"ruth:
'ord0Life: *an0Church@ and the sum of the si!: issued forth from the mouth of "ruth+
"his 'ord is the Logos or $upreme &eason of all things: the self0generator of the
universe: who #estows fatherhood ?edfcrfrcd lzrh@ on all things+ ,n earth this
'ord #ecomes the name 7nown commonly to all Christians: namely: Christ Jesus+ 1ut
Jesus is only the sound of the name down here and not the power of the name+ Jesus is
really a su#stitute for a very ancient name: and its power is 7nown to the FelectF alone
of the Christians+
It is the si!0lettered name+ 1ut even this is only a sym#olU among the -ons of the
PlNr3ma it is manifold: and of another form and type: and this is 7nown only to them
who are a7in to the Logos in their hearts: those whose angels or greatnesses are with
4im for all time+
.ow the twenty0four letters of the alpha#et: attached to the various lim#s of the 1ody of
the 4eavenly *an in the diagram: are the sym#ols: or images: of the emanations of the
three powers which contain the sum total or PlNr3ma of the -onic elements a#ove+ nd
there is a further analogy to their nature in the alpha#et+ %or there are nine consonants
?or soundless letters@: eight liHuids ?or semi0sounds@: and seven vowels ?or sounds@+
"he consonants sym#olise the ineffa#le or soundless
p+ =<9
elements of *ind0and0"ruthU the liHuids: midway #etween the soundless letters and the
sounds: typify the elements of 'ord0and0Life: which receive the emanation from the
unmanifested a#ove: and receive #ac7 the ascent from the manifested #elowU and the
vowels represent the elements of *an0and0Church: for sound going forth through the
*an enformed all things+ %or the echo of 4is voice investured them with form+
"his reminds us of the ela#orated division of the Platonic world of ideas into three
spacesS ?1@ no^ticU ?;@ #oth no^tic and no^ricU and ?=@ no^ric+ ?$ee my essay on
,rpheus@+
"hus we have the series 9: B: EU and if we ta7e 1 from 9 and add it to E: we get B: B: B00
or Jesus: the "he .um#ers+ si!0lettered name ?xkrs@: the numerical values of the letters
of which amount to BBB+ "hat is to say: 4e who had his seat with the %ather ?*ind@: left
his seat and descended: sent forth to the one from whom 4e was separated ?the Church@:
to restore the divine creation to a state of eHuili#rium: in order that: the unities of the
PlNr3mas ?or three phases of the PlNr3ma or ideal cosmos@ #eing reduced to an eHuality:
there might #e a common product of a single power from all of them in all of them+
"hus the E o#tained the power of the B: and the three spaces #ecame eHual in their
num#ers: namely: = eights: and these added together are ;D+
.ow these three spaces or elements are each twofold ?positive and negative@: < in all:
and these again fourfold: ;D in all: the reflection of the elements of the 8nnamea#le: in
dyads: triads and tetrads+
*oreover: if you would find the < among the ;D
p+ =E0
letters of the alpha#et: which are only images of the real elements: you will find it
hidden in the dou#le letters ?js@: ?es@: ?s@+ dd this < to the ;D and we have
again a sym#ol of the =0 -ons of the PlNr3ma+
Gospel E!egesis+'ith much ingenuity our Gnostics found these num#ers and processes in
the prologue to Genesis: and elsewhere in the ,ld Covenant li#raryU we need not:
however: follow them into this field of letter0num#ering+ 1ut when we find that they
treated the Gospel0legends also not as history: #ut as allegory: and not only as allegory:
#ut as sym#olic of the drama of initiation: the matter #ecomes of deep interest for the
theosophical student+
"hus they said that the transfiguration0story was sym#olic ?h |rg|dfg bjhrs@ of
the divine economy as manifested in the man see7ing perfectionU in other words: of a
certain stage of initiation+
"o ma7e this further apparent: we will use terms already familiar to some of our
readers+
fter Fsi! days:F that is to say: in the seventh stage since the disciple first set his feet on
the path: he ascended into the FmountainF00a graphic sym#ol for the higher states of
consciousness+
4e ascended the fourth and #ecame the si!th+ "hat is to say: he ascended with three and
was Loined #y two: the Peter: James and John: and *oses and Elias of the familiar
Gospel0narrative+
"he FthreeF are the powers he had already won over the gross: su#tle and mental
planes00presuma#ly the degrees of srotFpanna: sakadFgamin and anFgFmin in the
1uddhist tradition+ "he FtwoF
p+ =E1
are the representatives of the spiritual and divine powers which welcome and support
him: and thus he #ecomes si!th: or possessed of the spiritual consciousness: while still
in the #ody:00the arahat stage+
It was this Fsi!:F said the *arcosians: which had descended and #een detained in the
4e#domad: or region of the seven spheres of differenceU the Fsi!F #eing in reality of the
same essence as the 'orld0mother: the eighth encircling sphere of sameness: which is
a#ove or #eyond these seven+ "he si! ?the arahat@ #eing thus of the same essence as the
'orld0mother ?'isdom@ contains essentially in himself the whole num#er of all the
elements or powers00a fact already typified in the stage sym#olised in the #aptism0myth
#y the descent of the dove+ "he dove is the lpha and ,mega ?1 and B00@ of the
diagram: the first and last of the num#ers: representing the head+ *oreover the word for
FdoveF in Gree7 is ebcgkfbc~: and B0 ?e@ m A ?b@ m 100 ?c@ m 10 ?g@ m ;00 ?k@ m =00 ?f@ m
A ?e@ m 100 ?c@ m 1 ?d@ n B01+
gain: it was on the Fsi!th day:F the Fpreparation:F that the divine economy: or order of
things: manifested the Flast man:F the Fman from heaven:F for the new #irth or
regeneration of the Ffirst manF or Fman of the earthFU and further the passion #egan in
the si!th hour and ended in the si!th hour: when the initiate was nailed to the cross+ ll
of which was designed to indicate the power of creation ?inception@ and regeneration or
re#irth ?consummation@: typified in the num#er <: to those who were admitted to the
mysteries of initiation: called #y the *arcosian writer the F$ons of the Light:F or
p+ =E;
Oparagraph continuesQ F$ons of the *an:F for the Gree7 will carry #oth meanings+
%or creation or descent is represented #y the num#er ;: that is to say #y dyads: and
regeneration or ascent #y the num#er =: that is to say #y triads: and ; = n <+
"he Creation of the $ensi#le 'orld+.ow as to the creation of the sensi#le universeS the
Logos: as creator: uses as his minister: or servant: the seven0num#ered FgreatnessF ?that
is to say: the septenary hierarchy of the ideal universe: the PlNr3ma or *ind of the
Logos: sym#oliIed #y the seven vowels@: in order that the fruit of 4is self0meditated
meditation may #e manifested+
"he creation of our particular universe ?or solar system@: however: is regarded as a
fa#rication: or #uilding: according to a type in the )ivine *ind+ "he creative fa#ricator
or #uilder is: as it were: a reflection of the universal Logos: enformed #y 4im: #ut as it
were separated or cut off: and thus remaining apart from or outside the PlNr3ma+ It is #y
the power and purpose of the )ivine Logos: that the demiurgic power: #y means of his
own emanation or life ?the reflection of the Life of the PlNr3ma@: ensouled the cosmos
of seven powers: according to the similitude of the septenary power a#ove: and thus was
constituted the soul of the visi#le all: our cosmos+ "he demiurge ma7es use of this wor7
as though it had come into e!istence through his own will aloneU #ut the seven spheres
of the world0soul ?the cosmic life@00copies of the -onic spheres which no cosmic
spheres can really represent00are in reality hand0maidens to the will of the )ivine Life:
the supernal *other+
p+ =E=
.ow the first of these seven spheres: or heavens: sounds forth the sound or vowel : the
second the : the third the : the fourth and midmost the : the fifth the : the si!th the
: and the seventh and fourth from the middle the + nd all uniting together in
harmony send forth a sound and glorify him #y whom they were emanated ?the system0
logos or world0#uilder@U and the glory of the sound is carried up to the %orefather of the
PlNr3ma ?the )ivine Logos@: while the echo of their hymn of glory is #orne to earth: and
#ecomes the modeller and generator of them upon the earth: that is to say the souls of
men+
Iren-us now appears to have come to the end of the *$+: and so proceeds to give the
friend to whom he is writing: as many other details of *arcosian ideas as he has pic7ed
up from scraps of Huotations or from hearsay:00FAu@ ad nos per=enneruut e> iisF ?c+
!v+@+ 4e returns once more to a consideration of the eternal economy of the PlNr3ma:
and to an e!position from which he has already Huoted a scrap in another connection ?c+
!i+ =@: as followsS
F1efore all universes there is a source ?or #eginning@ #efore the primal source: prior
even to that state which is inconceiva#le: ineffa#le: unnamea#le: "he "etra7tys+ which I
num#er as .oughtness+ 'ith this .o0num#er consu#sists a power to which I give the
name ,neness+ "his .oughtness and ,neness: which are in reality one: emanated:
although they did not really emanate: the intelligi#le ?or ideal@ source of all: ingenera#le
and invisi#le: to which speech gives the name of *onad ?or .ought@+
p+ =ED
Oparagraph continuesQ 'ith this *onad consu#sists a power of eHual su#stance ?|rrkgrs@
with it: which I call ,ne+ "hese powers: .oughtness: ,neness: .ought and ,ne: send
forth the rest of the emanations of the -ons+
F.oughtnessF ?lit+: FmonadityF@ is the root of the monad: the or circle containing all
the num#ers00the no0num#er+
"his passage shows the distinct influence of 1asilides #ut among the #est critics
opinions are divided as to whether it should #e assigned to *arcus or 4eracleon+
"he names of this highest tetrad or tetra7tys: however: are really incapa#le of
representation in human speechU they are the Fholy of holies:F names 7nown to the $on
alone: while even 4e does not 7now what the %our really are: this final 7nowledge of
the one reality #eing referred to the %ather alone+
"hese names pertain to the Fsacred language:F specimens of which are given in the
fragments from the -ooks o3 the .a=iour attached to the :istis .ophia document and in
two of the treatises of the Code! 1rucianus+
"he su#stitutes for these names areS Ineffa#le ?!"xfrs@ and $ilence ?kbgzw@: %ather
?edfwc@ and "ruth ?lwabgd@U the Gree7 words for which consist respectively of E and A:
and A and E letters: or twice E and twice A: the ;D elements of the PlNr3ma+
$o also with the su#stitutes for the names of the second tetradS 'ord ?lzrs@ and Life
?qpw@: *an ?hacpers@ and Church ?jjlxkd@U the Gree7 names consisting
respectively of A and =: and B and B letters00in all ;D+
p+ =EA
gain the spo7en or effa#le name of the $aviour: Jesus ?xkrs@: consists of < letters:
while 4is ineffa#le name consists of ;D+ s stated a#ove: the name n BBB: and thus: #y
another permutation: n ;D+
$imilar num#er0permutations are also found in the letters of the word Christ+
1ut enough of this apparent forcing of an unwilling alpha#et into the arms of a num#er0
sym#olism00perhaps the reader will say+ "he *arcosians: however: might in the first
place plead in e!cuse the e!ample of Philo and le!andrine Judaism: which #elieved
not only in the literal inspiration of the 4e#rew te!t of the ,ld Covenant: #ut also that
the Gree7 version of the so0called $eventy was written #y the finger of GodU and in the
second: they might perhaps have saidS "he Gree7 names for the -ons are #ut su#stitutes
for other names which have these num#er0eHuivalents: and pertain to the secrets of our
initiation+
"he really scientific part of the system is the num#er0process as a natural sym#olism of
primeval evolutionU it is not enough to la#el this Pythagoreanism and so dismiss it with
a sneer: for all our modern physical science is #ased upon e!actly the same
considerations of measure and num#er+
.ow the ,ne contains in itself implicitly the three incomprehensi#les: .oughtness:
,neness and .ought+ "heological rithmetic+ "hus the ,ne is the representative of the
upper tetrad+ nd since all num#ers come from the ,ne: this tetrad is called the ll0
*other: or 'isdom #ove+ %rom her proceeds as a daughter: the lower tetrad: the
comprehensi#le num#ers: the 1: ;:
p+ =E<
Oparagraph continuesQ = and the D: the 'isdom 1elow: which must #e regarded as B potentially:
seeing that the 1 manifests the unmanifesta#le ,ne: the representative of the
unmanifesta#le tetrad+ "he 'isdom #elow is thus rec7oned as B: or the ogdoad+ 1ut this
ogdoad contains the decad: for 1 m ; m = m D n 10+ nd this decad #y congress with the
B ma7es B0: and #y congress with the B and itself ma7es B00U so that the B: or world0
mother: is separated into three spaces: B: B0: and B00: in all BBB: which is the num#er of
her enforming power or consort Jesus: the creative Logos from a#ove: the 1 m ; m =: or
<: the consort of the D or last num#er of the lower tetrad+
"his enformation of the world0su#stance #y means of the decad00#y means of the
creative BBB or FJesusF00was the Fenformation according to su#stanceFU #ut there was
another enformation of a higher 7ind: #y means of the FChrist:F the Fenformation
according to 7nowledge+F "his was the regeneration #y means of the dodecad+ .ow < !
; n 1;U ?1 m ; m =@ ; n 1;U 10 m ; n 1;U B m D n 1;+
"he B m D is the ogdoad with the first tetrad added to itU the 10 m ; is the decad with the
twin powers of the upper and lower tetrads added to itU the ?1 m ; m =@ ;: or < ; is
the dou#ling of the enforming power or its ascent into itself+
Jesus the *aster+"hese eternal types and processes were to #e seen in nature and history+
"hus in the case of the great *aster: Lust as the world0soul was in ignorance #efore she
was fashioned and regenerated: so were men in ignorance and error #efore the coming
of the Great ,ne: Jesus+ 4e too7 flesh as Jesus: in
p+ =EE
order that 4e might descend to the perception of men on earth+ nd they who
recogniIed 4im ceased from Ignorance: and ascended from )eath unto Life: 4is
F.ame:F or Power: leading them unto the %ather of "ruth+ %or it was the will of the ll0
%ather to put an end to Ignorance and destroy )eath+ nd the ending of Ignorance is the
>nowledge ?ezhpkgs@ of 4im ?the Christ@+ %or this reason a man was chosen #y 4is
will whose constitution was after the image of the power a#ove ?the lower tetrad@: that
is to say: sufficiently developed to act as a fit vehicle+
.ow the lower tetrad is spo7en of as 'ord and Life: *an and Church+ nd powers
emanating from these four 4oly ,nes watch over the #irth and mould the lower
vehicles of the Jesus on earth+ nd this: it was said: was shown clearly in the allegorical
scripture+ FGa#rielF ta7es the place of the 'ord ?&eason or Logos@: the F4oly $piritF
that of the Life: the FPower of the 4ighestF that of the *an: and the F2irginF that of the
Church+
gain: at the #aptism there descended upon the Jesus: thus perfectly constituted ?or
enformed according to su#stance@: the dove: which soars again to heaven: its upward
course completing the Jesus ?or <@ and ma7ing him into the Christ ?or 1;@: the
enformation according to 7nowledge: or perfect illumination+ nd in the Christ su#sists
the seed of them who descend and ascend with 4im+ nd the power of the Christ which
descends is the seed of the PlNr3ma: containing in itself #oth the %ather and the $on: and
the unnamea#le power of $ilence: the *other:
p+ =EB
Oparagraph continuesQ ?which is only 7nown through them@: and the rest of the -ons+ .ow this
power of $ilence: this Peace and Comfort: is the 4oly $pirit+ It was this $pirit which
spo7e through the mouth of Jesus in the Gospel0narratives: and proclaimed itself as $on
of *an: and revealed the %ather: descending on Jesus and #ecoming one with 4im+ It
was this $aviour who put an end to death: #y the removal of ignorance: and Jesus made
4im 7nown as his %ather: the Christ+
Jesus is really the name of the man who was perfected in his lower nature ?that is to say:
the initiate@U #ut #ecause of its adapta#ility and formation the name has #een given to
the *an who was to descend into him ?in other words: the *aster@+ nd he who was the
vehicle of this Great ,ne: had thus in him #oth the *an and 'ord and %ather and the
Ineffa#le: and $ilence and "ruth and Life and Church ?for the *aster is one who is at0
one with these@+
fter three sections of a#use: Iren-us resumes the su#Lect of *arcosian num#er0
correspondences in cap+ !vi+U #ut the reading of the 7ey0passage which deals with the
imperfections of the dodecad and the conseHuent FpassionF of the cosmic soul and
individual souls is so faulty that: as yet: I have #een a#le to ma7e nothing out of it+
"he F*oving Image of Eternity+F'ith cap+ !vii+: however: the -onic types are traced in the
economy of the cosmos+ "he two tetrads are shown in the four elements fire: water:
earth: and air: and their four characteristics: hot: cold: dry: and moist+ "he decad is
shown in the seven spheres: and the eighth which encompasses them: and in addition
the sun and moon+ "his
p+ =E9
clearly shows that the Fseven spheresF are not the Fplanets:F of either astrology or
astronomy+ %inally the dodecad is shown in the so0called Iodiacal circle+
.ow the motion of these seven spheres is e!ceedingly rapid: whereas the eighth sphere:
or heaven: is much slower than the motion of the seven mutually interpenetrating
spheres: and as it were #alances or chec7s their otherwise too rapid motion #y pressure
on their peripheryU the result is that the whole mass ta7es some =0 years to pass through
a sign: or a twelfth part: of the Iodiacal #elt+ "his retarding sphere was thus regarded as
an image of the Great 1oundary which surrounds the F*other of thirty namesF or
PlNr3ma+ gain: the moon encompasses its Fheaven:F the lower #oundary: in =0 daysU
and the sun completes its cyclic return in 1; months+ "here are moreover 1; hours in
every day: and each hour is divided into thirty parts: according to the 1; great divisions
of the Iodiac: each of which has again =0 su#0divisions: =<0 in allU the earth again has
1; climates+ ll of which is dou#tless to #e referred to the tradition of the common
source of the ancient Chald-an and Egyptian religions+
%or the world0fa#ricator: or time0spirit: when he desired to copy the infinite: -onian:
invisi#le and timeless nature of Eternity: was not a#le to ma7e a model of its a#iding
and eternal nature: seeing that he himself was the result of a deficiency in this eternal
natureU so he represented Eternity in times and seasons: and num#ers of many years:
thin7ing #y a manifold num#er of times to imitate its infinitude+ "hus it was that truth
a#andoned him and he
p+ =B0
followed after a lieU and therefore when the times are fulfilled his wor7 will come to an
end+
Iren-us devotes his ne!t three chapters ?capp+ !viii+0!!+@ to what he has heard of the
%rom the *arcosian &itual+ *arcosian interpretation of scripture+ "his is of little interestU
#ut in chapter !!i+ the 1ishop of Lyons gives us some of the formul- used #y the
school: and these are of greater interest: although the *arcosians denied their accuracy+
"hus he says that the words of the #aptismal consecration are as followsS
FOI #aptise theeQ unto the .ame of the un7nown %ather of the universals: unto "ruth: the
*other of all: unto 4im who descended on Jesus: unto the union: redemption: and
communion of OthyQ powers+F
.e!t we have what purports to #e the translation of a 4e#rew invocation to the ChristU
Iren-us gives the original 4e#rew: #ut in such a woefully corrupt guise that it has
#affled the ingenuity of the #est of scholars+
FI invo7e thee: , Light: who art a#ove every power of the %ather: "hou who art called
Light and $pirit and LifeU for "hou hast reigned in the #ody+F
"he formula of the rite of angelic redemption ?the Fangelic redemptionF was the means
where#y the candidate #ecame one with his FangelF a#ove@: one of the higher degrees of
Gnostic initiation: is then givenS
FOI invo7eQ the .ame hidden from every godhead and lordship: the .ame of "ruth: in
which Jesus: the .aIarene: clothed himself in the Iones ?or girdles@ of Light: Othe
.ameQ of the Christ: Christ the Living ,ne: through the 4oly $pirit: for angelic
redemption+F
.e!t follows the formula of the restoration or
p+ =B1
restitution: the final consecration+ "hey who solemniIe the rite declare as followsS
F"here is no separation #etween my spirit: my heart: and the $uper0celestial Power+
*ay I enLoy thy .ame: , $aviour of "ruth`F
nd then the candidate repliesS
FI am confirmed and redeemedU I redeem my soul from this -on ?world@ and all that
cometh therefrom: in the name of I_: who redeemed its soul: unto redemption in
Christ: the Living ,ne+F
"hen the assistants reLoinS
FPeace unto all on whom this .ame doth rest`F "here were also prayers for the dead:
and also formul- for the soul in passing through the seven gates of the seven purgatorial
spheres: of which the following are given #y Iren-us as specimensS FI am the son of the
%ather: of the %ather who is #eyond all e!istence Othat is to say: generation: or sasFra:
the sphere of re#irthQ while I: 4is son: am in e!istence+ I came Ointo e!istenceQ to see
mine own and things not mine: yet not wholly not mine: for they are 'isdom(s: who is
OmyQ female OcounterpartQ and made them for herself+ 1ut I derive my #irth from 4im
who is #eyond e!istence: and I return again unto mine own whence I came forth+F
nd then they pass through the various planes of the purgatorial realms: and the powers
of the regions ma7e way #efore them+ "he final FapologyF is made to the powers
surrounding the world0fa#ricator: or demiurge: and runs as followsS
FI am a vessel more precious than the female power Olower 'isdomQ who made you+
Cour mother
p+ =B;
7noweth not the root from which she cameU #ut I 7now myself and 7now whence I am:
and I invo7e the incorrupti#le 'isdom Oa#oveQ: who is in the %ather+ $he it is who is the
*other of your mother: the *other who hath no mother: nor any male consort+ 1ut it
was a female #orn from a female who made you: one who 7noweth not her *other: #ut
thin7eth herself to #e alone Oself0generatedQ+ 1ut I invo7e her *other to my aid+F
nd so he passeth on to his own: casting off his chains: that is to say: the soul: or lower
nature+
It is evident that we have in the a#ove an indication of the same range of ideas which
we find wor7ed out with such ela#oration in the :istis .ophia and Code! 1rucianus
treatisesS the light0ro#e of the *aster: the Living ,ne: the invocations: apologies:
prayers for the dead: #aptism and chrism: all clearly distinguisha#leU all of which
formed part of the great cycle of Gnostic initiations in 7nown 2alentinian circles+ "he
degrees of this initiation were more and more secret as they #ecame more real+ Iren-us
may have heard of some of the formul- of the lower grades: #ut the higher grades could
only #e understood #y the pic7ed disciples of these very intellectual and highly mystical
schools+ "he documents pertaining to the higher degrees seem never to have come into
the hands of the Church %athers+
p+ =B=
PT+&M,.
,% the life of Ptolemy: one of the oldest pupils of 2alentinus: we 7now a#solutely
nothing++ It was through some of the pupils of Ptolemy mainly that Iren-us ?I+ i+0viii+@
#ecome acHuainted with a rough outline of some of the ideas of the developed
Gnosticism of this line of traditionU #ut whether or not Ptolemy himself was alive when
the Pres#yter of Lyons wrote the opening chapters of his &efutation: somewhere a#out
+)+ 1BA019A: it is impossi#le to say+ ,f the writings of Ptolemy two fragments alone
have #een preservedS an interpretation of the magnificent Proem of the 1eginnings still
e!tant in the Prologue to the fourth canonical Gospel ?Iren+: I+ viii+ A@: and a letter to a
lady called %lora: Huoted #y Epiphanius ?"@r+: !!!iii+@+
'hether or not the teaching of Ptolemy had any essential differences from that of his
master 2alentinus: it is at present impossi#le to decideU and the copied statement of
"ertullian ?Ad=. Valent.: D@00that with Ptolemy the names and num#ers of the -ons were
separated into personal su#stances e!ternal to )eity: whereas with 2alentinus these
su#stances had #een included in the sum of the Godhead: as sensations: affections: and
emotions00is perfectly unintelligi#le to the student of Gnosticism+
'e will first consider the Letter to %lora: and then the interpretation of the Logos0
doctrine Proem+ "he "he Letter to %lora+ Letter to %lora gives the view which the
2alentinian to %lora+
p+ =BD
tradition held concerning the world0process: the old Covenant theology: and the
documents of the Jewish law+
,pinions: says Ptolemy: are dividedU some holding the one e!treme and contending that
the Jews6 Law came direct from God and the %ather ?the Logos@U others maintaining the
a#solute contrary: and declaring that it emanated from the opposite power: the
destroyer: the god of this world ?the ccuser or )ia#olos@+ 1oth of these e!treme views
are unwise+ ,n the one hand: the Law is evidently imperfect: as may #e seen from the
crude ideas ascri#ed to God in some of the documents: ideas foreign to the nature and
Ludgments of the God of the ChristU and on the other: the world0process cannot #e the
wor7 of an unLust power: for the $aviour 4imself declared that a house divided against
itself cannot standU and the FpostleF long ago ro##ed of its sting the F#aseless wisdomF
?hiekfdfrh kr}dh@ of such liars: in the words: Fall things were made #y 4im:F the
Logos: and not #y a god of destruction+
Ptolemy: li7e the rest of the 2alentinians: condemns as strongly such false gnosis as
later the now0called Forthodo!F %athers: headed #y Iren-us: condemned all gnosis+ 1ut
at this time the phrase F7nowledge falsely so calledF was not a condemnation of all
gnosis: for there still was an Forthodo!F Christian gnosis: as Clement of le!andria and
others have so well shown+
$uch views: then: are held only #y those who are ignorant of the causative lawU the one
#ody of e!tremists #eing ignorant of the God of Justice ?the
p+ =BA
framer of the 7Vrmic law@: the other of the ll0%ather: whom the $aviour was the first to
7now and proclaim to the Jews+
"he Gnostics held a middle position #etween these e!tremes: the only possi#le one+
Ptolemy thus proceeds "he F4igher Criticism+F to answer the dou#ts of %lora entirely in the
spirit of what is now called the F4igher CriticismFU he lays down a position immediately
self0evident to the cultured Gnostic genius: and said to #e #ased on the words of Jesus:
#ut only recovered #y modern scholarship after many long centuries of o#scurantism+
"he law: as set forth in the %ive 1oo7s ascri#ed to *oses: is not from one source: that is
to say: not from God alone+ In fact: three sources may #e distinguishedS ?1@ laws given
#y *oses under inspirationU ?;@ laws enacted #y *oses himselfU ?=@ laws added #y the
elders+
"his division is #orne out #y the F'ords of the $aviourFU for with regard to divorce 4e
taught that it was permitted #y *oses only #ecause of the Jews6 hardness of heart:
whereas the Law of God from the #eginning laid down that hus#and and wife should
not #e sundered+ "he law of *oses was simply an enactment of e!pediency: it was not
the Law+ *oreover: the traditions of the elders were eHually not the Law+ %or the
inspired Law taught that honour was due to father and motherU and Jesus had opposed
this old truth of 7armic duty to the ignorant tradition of the elders: which taught that
anything given to father or mother #y the child was a gi3t00a phrase which Ptolemy
Huotes differently from the
p+ =B<
readings of either of the synoptic documents that still preserve itU namely: Fwhatsoever
#enefit thou receivest from me: is a gift to God+F
"hus three distinct sources are to #e distinguished: only one of which can #e referred to
what can in any sense #e called revelation+
gain: as to the first division: this in its turn is resolva#le into three elementsS ?1@ a good
element ?the )ecalogue@: endorsed and completed #y the teaching of ChristU ?;@ a #ad
element: which 4e set aside: the Feye for an eyeF law of retaliationU and ?=@ the typical
and sym#olical rites: such as circumcision: the sa##ath and fasting: which the Christ
translated from their sensi#le and phenomenal forms into their spiritual and invisi#le
meaning+ "his is #orne out in a remar7a#le fashion #y one of the newly discovered
$ayingsS FJesus saith: E!cept ye fast to the world: ye shall in no wise find the >ingdom
of GodU and e!cept ye sa##atiIe the sa##ath: ye shall not see the %ather+F ?$ee .ayings
o3 ;ur )ord: Grenfell and 4untU London: 1B9E@+
"hus with regard to the third element: the Christ taught that the FofferingsF to God were
not to consist of incense and the slaughter of irrational animals: #ut of spiritual
than7sgiving: and goodwill and good wor7s to our neigh#oursU that circumcision was
not of anything physical: #ut of the spiritual heartU that 7eeping the sa##ath was resting
from evil wor7sU and in li7e manner fasting was from #aser things: and not from
physical food+
%rom what source: then: came the FinspirationF of *oses in esta#lishing such
o#servancesP %rom a
p+ =BE
source midway #etween the world of men and the God over allU that is to say: from the
intermediate "he $ource of *oses6 Inspiration+ realms: or world0soul: the fa#ricative power
of this physical world+ "he source of *oses6 inspiration was not the Perfect )eity of the
Christ: #ut an inferior source: not good ?for God alone is really good@: nor evil ?the
power which opposes good alone #eing evil@: #ut imperfectU the power of the adLuster or
ar#itrator+ "his source is inferior to the Perfect )eityU it is only conditionally righteous
or Lust: and so inferior to the perfect righteousness and Lustice of God+ "he ma7er or
soul of our world is genera#le: the creator of the divine creation ingenera#le+ 1ut the
world0ma7er is superior to the opposer: the world: whose su#stance is destruction and
dar7ness: and whose matter is material and manifoldly divided+ 1ut the su#stance of the
cosmic spaces of the ingenera#le %ather ?the cosmic spaces: or Funiversals:F as opposed
to the Fworld:F or our earthU the cosmic planes as distinguished from the terrestrial@ is
incorrupti#ility and self0e!istent Light: simple and one+
"he su#stance of these cosmic spaces is differentiated in an incomprehensi#le manner
into two powers or aspects: soul enforming #odyU that is to say: the Fplanetary soulF
enforming the Fearth+F "his soul is an image of the ideal cosmos: and it is from one of
its powers that *oses received his inspiration+
$o far the sensi#le letter of Ptolemy to %loraU in which the Gnostic doctor: #y his
7nowledge of the unseen world and understanding of the teaching of
p+ =BB
the Christ: intuitively applies a canon of criticism to the contents of the Pentateuch:
which the #est scholarship of our own century has ta7en a hundred years to esta#lish
intellectually+
"he Proem to the %ourth Gospel+'e will now proceed to consider the interpretation which
Ptolemy gave to the glorious Proem that now stands at the head of the fourth Gospel+
"he 1eginning is the first principle #rought into #eing #y God: and in it the %ather
emanated all things in germ: or potentially+ "his 1eginning is called *ind: $on: and
lone0#egotten ?that is to say: #rought forth #y the %ather alone@+
"he ne!t phase of #eing was the emanation of the Logos ?&eason or 'ord@ in the first
principle: the 1eginning or *ind+ "his Logos in 4is turn contained in 4imself the
whole su#stance of the 5ons: which su#stance the Logos enformed+
ccording to the Le!icon of the le!andrian 4esychius: the philosophical meaning of
the term Logos is Fthe cause of actionF ? fr c~|dfrs eabkgs@+
"he opening words: therefore: treat of the divine hypostases+
FIn the 1eginning was the Logos: and the Logos was ?one@ with God: and the Logos
was God+ 4e was in the 1eginning ?one@ with God+F I translate the phrase ecs fh
bh #y the words Fone with God:F and not #y the simple and familiar Fwith God:F on
the authority of Ptolemy ? ecs llwlris #|d jd$ ecs fh edf{cd %hpkgs@: seeing
that the simple English preposition FwithF does not convey the sense of the Gree7+
p+ =B9
%irst of all there is a distinction made #etween the three: God: 1eginning and Logos:
and then they are at0oned: or identifiedU in order that first the emanation of the two from
the one may #e shown00of the $on ?or 1eginning or *ind@ and of the Logos from the
%ather@00and then the identification or at0one0ment of the two with each other and with
the %ather may #e indicated+
%or in the %ather and from the %ather is the 1eginningU and in the 1eginning and from
the 1eginning is the Logos+ 'ell said is it then: FIn the 1eginning was the Logos:F for
4e was in the $on ?or *ind@+
Fnd the Logos was ?one@ with God+F %or the 1eginning is one with God: and:
conseHuently: the Logos is one+ %or what is of God: is God+
Fll came into #eing through 4im: and without 4im nothing had #eing+F "hat is: the
Logos was the cause of the divine or -onic creation+
1ut Fthat which has its #eing in 4im is LifeF00the syIygy or consort of the Logos+
"he 5ons came into #eing through 4im: #ut Life was in him+ nd she who is in 4im: is
more a7in to 4im than they who came into #eing through 4im+ %or she is united to 4im
and #ears fruit through 4im+
Fnd the Life was the Light of menF00FmenF signifying first of all the supernal *an and
his spouse: the Church: for they were enlightened: or #rought to light through Life+ "hus
far concerning the PlNr3ma or divine world+
"he ne!t verse: F"he Light shineth in the
p+ =90
Oparagraph continuesQ )ar7ness and the )ar7ness comprehended it not:F refers to the sensi#le
universe+ %or though the chaos of the sensi#le universe was made into cosmos #y the
passion of the )ivine 5on: the sensi#le world 7new 4im not+ nd this 5on is thus
"ruth and Life: and F'ord made flesh:F in the cosmic process+ It is the enlightened only
who have F#eheld 4is glory:F the glory of the lone0#egotten $on: the )ivine 5on or
PlNr3ma: given unto 4im #y the %ather: full of Grace ?another name for $ilence and
Peace@ and "ruth+
nd thus: said Ptolemy: distinct reference to the two tetra7tydes00%ather and $ilence:
*ind and "ruth: 'ord and Life: *an and Church00is contained in the Proem+
$uch was the nature of the e!egesis of Ptolemy with regard to the Proem of the Logos0
doctrine: and here we must reluctantly leave him: for we have no further information+
Iren-us6 summary: in his opening chapters: of what he had pic7ed up concerning the
tenets of Fthem of Ptolemy:F differs #ut slightly from the outlines of the -on0process
and $ophia0mythus drama already familiar to our readers from the account of
4ippolytus+
p+ =91
'&R#C+&B).
,% the life of 4eracleon: whom Clement of le!andria ?.trom+: iv+ 9@ calls the Fmost
esteemed of the 4is Commentary on the %ourth Gospel+ school of 2alentinus:F we again 7now
nothing e!cept that he wrote certain *emoirs ?er|hw|dfd@: containing a commentary
on the fourth Gospel+ "he date of this commentary: the first on any #oo7 of the .ew
"estament collection: is generally ascri#ed to the decade 1E001B0 +)+ "he Gnostic
4eracleon is thus the first commentator of canonical Christianity: and considera#le
fragments of his wor7 have #een preserved #y ,rigen in his own Commentary on the
so0called Johannine Gospel+ "hese fragments were first collected #y Gra#e in his
.picilegium: reprinted #y *assuet and $tieren in their editions of Iren-us: and #y
4ilgenfeld in his !et#ergeschichte ?1BBD@: and finally in 1B91 re0edited from a new
collation of all the eight 7nown ?only three having previously #een collated@ *$$+ #y
1roo7e in 'e>ts and .tudies: i+ D+
In these fragments 4eracleon assumes the F2alentinianF system as a #asisU #ut it is 7ept
in the #ac7ground: and his e!egesis is often endorsed #y ,rigen+
"he Gnostics were still in the Christian ran7s: they were still mem#ers of the General
Christian #ody: and desired to remain mem#ersU #ut #igotry finally drove them out
#ecause they dared to say that the teaching of the Christ contained a wisdom
p+ =9;
which transcended the comprehension of the maLority+
"he commentary of 4eracleon: however: need not detain us: for it is: so to say: outside
the circle of distinct Gnostic e!egesisU it stands midway #etween it and General
Christianity: and in almost the same position as the views of Clement and ,rigen+
!#R/&S#)&S.
1iography+'E will now treat of 1ardesanes: Fthe last of the Gnostics:F as 4ilgenfeld calls
him: and so #ring to an end these rough s7etches of the Christian theosophists: which
we have endeavoured to reconstruct from the disfigured scraps of the originals
preserved in Patristic literature+
1ardesanes was the Flast of the Gnostics:F in the sense of #eing the last who attempted
to ma7e any propaganda of the phase of the Gnosis we are dealing with: among the
ran7s of Common ChristianityU for the Gnosis was still studied in secret for centuries:
and often reappeared in the pages of history in other guises: e.g.: the so0called
*anich-an movementU for FCou may pitch out nature with a for7: still she will find a
way home+F
1ardesanes: or 1ar0daisan ?so called from the river )aisan ?the Leaper@: on the #an7s of
which he was #orn@: was #orn at Edessa: on July 11th: 1AA +)+: and died: most
pro#a#ly in the same city: in ;==: at the age of EB+ 4is parents: .uhama and
.ahashirama:
p+ =9=
were rich and no#leU and young 1ardaisan not only received the #est education in
manners and learning which was procura#le: #ut was #rought up with a prince who
afterwards succeeded to the throne as one of the #garsU he not only shared the young
prince(s martial e!ercises: #ut in his youth won great fame for his s7ill in archery+ 4e
married and had a son: 4armonius+
t what age he em#raced Gnostic Christianity is uncertainU #ut his eager spirit not only
speedily converted his royal friend and patron: #ut induced the #gar to ma7e it the
state religion: and thus ?it is said@ 1ardesanes must have the credit of indirectly
esta#lishing the first Christian state+ 'hen Caracalla dethroned the #gar 1ar0*anu in
;1<: 1ardesanes made manful defence of the Christian faith #efore the representative of
the &oman Emperor: so that even Epiphanius is compelled to call him Falmost a
confessor+F
$u#seHuently he went for a time to rmenia: where he composed a history #ased on the
temple 'ritings+ chronicles: which he found in the fortress of ni: and translated it into
$yriac+ "his rmenian history of 1ardaisan was the #asis of the su#seHuent history of
*oses of ChorNnN+ 1ardaisan was also a great student of Indian religion: and wrote a
#oo7 on the su#Lect: from which the Platonist Porphyry su#seHuently Huoted+ 1ut it was
as a poet and writer on Christian theology and theosophy that 1ardaisan gained so wide
a reputationU he wrote many #oo7s in $yriac and also Gree7: of which he was said to #e
master: #ut even the titles of most of them are now lost+
p+ =9D
4is most famous wor7 was a collection of 1A0 4ymns or Psalms on the model of the
Psalm0collection of the second temple: as still preserved in the ,ld Covenant
documents+ 4e was the first to adapt the $yriac tongue to metrical forms and set the
words to musicU these hymns #ecame immensely popular: not only in the Edessene
7ingdom #ut wherever the $yriac tongue was spo7en+
,f the rest of his wor7s we hear of such titles as <ialogues against the Marcionites:
'he )ight and the <arkness: 'he .piritual Nature o3 'ruth: 'he .table and 7nstable:
and &oncerning Fate+ .othing of these has come down to us e!cept a $yriac treatise:
which was #rought to the 1ritish *useum in 1BD=: among the .itrian *$$+ "his *$+ is
entitled -ook o3 the )a2s o3 &ountries: and purports to #e a summary of 1ardaisan(s
views on fate or 7arman: as set forth #y one of his pupils+ "he $yriac te!t and an
English translation were pu#lished #y Cureton in 1BAAU and once more ?as in the case of
the discovery of the :hilosophumena *$+ and 1asilides@ the possession of an
appro!imately first0hand source has revolutionised the old view: #ased on the hearsay of
the %athers generally: and of the polemic of Ephraim in particular+ In fact: the latest
view ?that of 4ort@ tries to ro# Gnosticism of 1ardesanes: and carry him off into the fold
of orthodo!y+ s more is 7nown and understood a#out the Gnostics: the same policy
will no dou#t #e adopted in other casesU #ut surely since ,rthodo!y has cursed
1ardesanes throughout the ages: it might at least leave him the name derived from those
of whom his
p+ =9A
master 2alentinus learned his wisdom: and let him #e Gnostic still+
1ut #efore considering 1ardaisan(s views on Ffate:F let us see whether we can a#stract
an thing Indirect $ources+ of value from the indirect sources+ 'e are inde#ted for what we
7now mainly to Ephraim of Edessa: who wrote some 1;0 years later than our Gnostic+
,f the temper of this saint when com#atting a dead man who had done him no inLury:
and who had #een so loved and admired #y all who 7new him: we may Ludge #y the
epithets he applied to 1ardesanes: who ?he avers@ died Fwith the Lord in his mouth: and
demons in his heart+F "hus he apostrophiIes 1ardaisan as a garrulous sophistU of
tortuous and dou#le mindU outwardly orthodo!: a heretic in secretU a greedy sheep0dog
in league with the wolvesU a faithless servantU a cunning dissem#ler practising deceit
with his songs+
In his Iealous fury: however: Ephraim confuses 1ardesanites: *arcionites and
*anich-ans: although 1ardesanes strongly opposed the views of the former: and the
religion of the latter was as yet un#orn when the Gnostic doctor wrote Ephraim(s fifty0
si! 4ymns against 4eresies: for instance: the metre and music of which he appropriated
from our Gnostic poet: are an indiscriminate polemic against not only *arcion:
1ardaisan and *ani: #ut also against their disciples: the very different views of #oth
teachers and pupils #eing hopelessly Lum#led together+
"he only clear traces of 1ardaisan are four scraps from his 4ymns: Huoted in the last
two 4ymns of
p+ =9<
Oparagraph continuesQ Ephraim+ "he first three are as follows: in 4ort(s 1 translationS%rom his
4ymns+
?1@ F"hou fountain of Loy
'hose gate #y commandment
,pens wide to the *otherU
'hich 1eings divine
4ave measured and founded:
'hich %ather and *other
In their union have sown:
'ith their steps have made fruitful+F
?;@ FLet her who comes after thee
"o me #e a daughter
sister to thee+F
?=@ F'hen at length shall it #e ours
"o loo7 on thy #anHuet:
"o see the young maiden:
"he daughter thou sett6st
,n thy 7nee and caressestPF
"he first fragment is generally referred to the idea of Paradise: which is usually placed
a#ove the third of the seven heavens: or in the midst of the seven spheresU it seems:
however: rather to refer to the ,gdoad or space a#ove the seven phases of psychic
su#stance: the Jerusalem #ove of the 2alentinians+
"he second fragment appears to #e an address of the )ivine *other to the elder of her
two daughters: the 'isdom a#ove in the PlNr3ma and the 'isdom
p+ =9E
#elow in the ,gdoad: where is the spiritual 4eaven0world+
"he third fragment is most pro#a#ly an address to the )ivine *other of all: the 4oly
$pirit: and refers to the consummation of the world0process: when the spiritual souls
shall: #e ta7en from the ,gdoad into the PlNr3ma: and made one with their divine
spouses at the Great 'edding %east: in the $pace of the Light0maiden: the 'isdom
a#ove+
"he remaining fragment consists of only two lines: and is as followsS
?D@ F*y God and my 4ead
4ast thou left me alonePF
Oparagraph continuesQ "his cry was ascri#ed to the lower 'isdom #y the 2alentinian school:
#oth in the world0drama: when the world0su#stance invo7es the aid of her consort: the
-onic world0fashioner: and also in the soul0tragedy of the spirit fallen into matter: the
sorrowing $ophia: as in the :istis .ophia treatise+
.othing more of a certain nature can #e deduced from the polemical writings of
Ephraim: and the only scrap of interest we can glean from other writers is a #eautiful
phrase preserved #y the $yrian writer Philo!enus of *a#]g ?a#out A00 +)+@S F"he
ncient of Eternity is a #oyF00that is to say: is ever young+
Let us now turn to 1ardaisan(s views on FastrologyF and Ffate:F or: in other words: his
conception of 7arman: and Huote a few passages from Cureton(s somewhat
unintelligi#le translation of "he
p+ =9B
Oparagraph continuesQ -ook o3 the )a2s o3 &ountries ?in his .picilegium .yriacum: pp+ 11: sAA+@+
"he 1oo7 of the Laws of Countries+"his dialogue was written #y a pupil of our Gnostic: and
1ardaisan is introduced as the main spea7erU in fact: the pupils only #rea7 in here and
there with a short Huestion for literary effect+ 'e may #e therefore fairly confident that
we have in this treatise a faithful reproduction of the views: not only of 1ardaisan on
fate or 7arman: #ut also of the Gnostics of his school+
"he following e!tracts from the speeches of 1ardaisan will throw much light also on the
astrological ideas in the :istis .ophia+
FI li7ewise + + + 7now that there are men who are called Chald-ans: and others who love
this 7nowledge of the art: as I also once loved it O#efore he met with the teaching of
2alentinusQ: for it has #een said #y me: in another place: that the soul of man is capa#le
of 7nowing that which many do not 7now: and the same men OsicQ meditate to doU and
all that they do wrong: and all that they do good: and all the things which happen to
them in riches and in poverty: and in sic7ness and in health: and in defects of the #ody:
it is from the influence of those $tars: which are called the $even: they #efall them: and
they are governed #y them+ 1ut there are others who say the opposite of these things:00
how that this art is a lie of the Chald-ans: or that %ortune does not e!ist at all: #ut it is
an empty nameU and all things are placed in the hands of man: great and smallU and
#odily defects and faults happen and #efall him #y chance+ 1ut others say that
whatsoever a man doeth:
p+ =99
he doeth of his own will: #y the %ree0will that has #een given to him: and the faults and
defects and >arman+ evil things which happen to him: he receiveth as a punishment from
God+ 1ut as for myself: in my hum#le opinion: it appeareth to me that these three sects
are partly true: and partly false+ "hey are true: #ecause men spea7 after the fashion
which they see: and #ecause: also: men see how things happen to them: and mista7eU
#ecause the wisdom of God is richer than they: which hus esta#lished the worlds and
created man: and has ordained the Governors: and has given to all things the power
which is suita#le for each one of them+ 1ut I say that God: and the ngels: and the
Powers: and the Governors: and the Elements: and men and animals have this powerU
#ut all these orders of which I have spo7en have not power given to them in everything+
%or he that is powerful in everything is ,neU #ut they have power in some things: and in
some things they have no power: as I have saidS that the goodness of God may #e seen
in that in which they have power: and in that in which they have no power they may
7now that they have a Lord+ "here is: therefore: %ortune: as the Chald-ans say+F
nd that everything is not in our own %ree0will: that is that %ree0will is not a#solute: is
plainly visi#le in everyday e!perience+ %ortune also plays its part: #ut is not a#solute:
and .ature also+ "hus Fwe men are found to #e governed #y .ature eHually: and #y
%ortune differently: and #y our %ree0will each as he wishes+F
p+ D00
%ortune and .ature+F"hat which is called %ortune is an order of procession which is given
to the Powers and the Elements #y GodU and according to this procession and order:
intelligences Ominds: egosQ are changed #y their coming down to #e with the soul: and
souls are changed #y their coming down to #e with the #odyU and this alteration itself is
called the %ortune and the .ativity of this assem#lage: which is #eing sifted and
purified: for the assistance of that which #y the favour of God and #y grace has #een
assisted: and is #eing assisted: till the consummation of all+ OCompare in the system of
1asilides the (#enefitting and #eing #enefitted in turn+(Q "he #ody: therefore: is governed
#y .ature: the soul also suffering with it and perceivingU and the #ody is not constrained
nor assisted #y %ortune in all the things which it does individuallyU for a man does not
#ecome a father #efore fifteen years: nor does a woman #ecome a mother #efore
thirteen years+ nd in the same manner: also: there is a law for old ageU #ecause women
#ecome effete from #earing: and are deprived of the natural power of #egettingU while
other animals which are also governed #y their own .ature #efore those ages which I
have specified: not only procreate: #ut also #ecome too old to procreate: in the same
manner as also the #odies of men when they are grown old do not procreateU nor is
%ortune a#le to give them children at that time at which the #ody has not the .ature to
give them+ .either: again: is %ortune a#le to preserve the #ody of man in life: without
eating and without drin7ingU nor even when it has meat and drin7: to prevent it
p+ D01
from dying: for these and many other things pertain to .ature itselfU #ut when the times
and manners of .ature are fulfilled: then comes %ortune apparent among these: and
effecteth things that are distinct one from anotherU and at one time assists .ature and
increases: and at another hinders it and hurtsU and from .ature cometh the growth and
perfection of the #odyU #ut apart from .ature and #y %ortune come sic7ness and defects
in the #ody+ %or .ature is the connection of males and females: and the pleasure of the
#oth heads OsicQU #ut from %ortune comes a#omination and a different manner of
connection and all the filthiness and indecency which men do for the cause of
connection through their lust+ %or .ature is #irth and childrenU and from %ortune
sometimes the children are deformedU and sometimes they are cast away: and sometimes
they die untimely+ %rom .ature there is a sufficiency in moderation for all #odiesU and
from %ortune comes the want of food: and affliction of the #odiesU and thus: again: from
the same %ortune is gluttony: and e!travagance which is not reHuisite+ .ature ordains
that old men should #e Ludges for the young: and wise for the foolishU and that the
valiant should #e chiefs over the wea7: and the #rave over the timid+ 1ut %ortune
causeth that #oys should #e chiefs over the aged: and fools over the wiseU and that in
time of war the wea7 should govern the valiant: and the timid the #rave+ nd 7now ye
distinctly that: whenever .ature is distur#ed from its right course: its distur#ance is
from the "he &ight and Left+ cause of %ortune: #ecause those 4eads and Governors: upon
whom that alternation is which is called
p+ D0;
Oparagraph continuesQ .ativity: are in opposition one to the other+ nd those of them which are
called &ight: they assist .ature: and add to its e!cellency whenever the procession helps
them: and they stand in the high places: which are in the sphere: in their own portionsU
and those which are called Left are evil: and whenever they: too: occupy the places of
height: they are opposed to .ature: and not only inLure men: #ut: at different times: also
animals: and trees and fruits: and the produce of the year: and the fountains of water:
and everything that is in the .ature which is under their control+ nd on account of
these divisions and sects which e!ist among the Powers: some men have supposed that
the world is governed without any superintendence: #ecause they do not 7now that these
sects and divisions and Lustification and condemnation proceed from that influence
which is given in %ree0will #y God: that those actions also #y the power of themselves
may either #e Lustified or condemned: as we see that %ortune crushes .ature: so we can
also see the %reewill of man repelling and crushing %ortune herselfU #ut not in
everything: as also %ortune itself doth not repel .ature in everythingU for it is proper
that the three things: .ature and %ortune and %ree0will: should #e maintained in their
lives until the procession #e accomplished: and the measure and num#er #e fulfilled: as
it seemed good #efore 4im who ordained how should #e the life and perfection of all
creatures: and the state of all 1eings and .atures+F
1ardaisan thus ma7es %ree0will: %ate: and .ature the three great factors of the 7armic
law: all
p+ D0=
three #eing ultimately in the hand of God+ Each re0acts on each: none is a#solute+
.ature has to do with #ody: %ate or %ortune with soul: and %ree0will with spirit+ .one of
them is a#solute: the a#solute #eing in God alone+
1y a strange chance: however: one of the hymns of the great poet of Gnosticism has
#een preserved to us "he 4ymn of the $oul+ entireU it is now generally admitted that the
#eautiful F4ymn of the $oul:F as it has #een called: im#edded in the $yriac form of the
apocryphal Acts o3 ,udas 'homas: preserved in the 1ritish *useum code!: is almost
undou#tedly from the stylus of 1ardaisan+ .Xlde7e and *ac7e were the first scholars to
call attention to the fact+ ?$ee Lipsius6 <ie apokryphen Apostelgeschichten: i+ ;99: sAA+:
1BBA@+ It is a #eautiful legend of initiation: and was first translated #y 'right
?Apocryphal Acts o3 the Apostles: ii+ ;=B0;DAU 1BE1@U it has now Huite recently ?1B9B@
#een retranslated #y 1evan: using 'right(s version as a #asis+ $ince the time of 'right
so much wor7 has #een done on this Fmaster0piece of religious poetry:F as the
Cam#ridge &eader in ra#ic Lustly calls it: that the translation of the pupil is to #e
preferred to that of the teacher: and Professor 1evan(s wor7 must now #e considered not
only to have superseded 'right(s: #ut to #e the #est on the su#Lect+
"he high pro#a#ility of the 1ardesantist origin of the poem is #ased on the following
considerationsS "he three main accusations of the orthodo! %ather Ephraim against
1ardaisan: who: he says: taught that there were $even Essences ?RthyN@: areS F?1@ "hat
p+ D0D
he denied the resurrection and regarded the separation of the soul from the #ody as a
#lessingU ?;@ that he held the theory of a divine (*other( who in conLunction with (the
%ather of Life( gave #irth to a #eing called (the $on of the Living(U ?=@ that he #elieved in
a num#er of lesser (gods:( that is to say: eternal #eings su#ordinate to the supreme God+
F.ow: it is remar7a#le:F says Professor 1evan: Fthat these three (heresies( all appear
distinctly in the Poem #efore us+ "here can #e no dou#t that the Egyptian gar#: which
the prince puts on as a disguise and casts away as soon as his mission is accomplished:
represents the human #ody+ "he emphatic declaration that the (filthy and unclean gar#( is
left in their country( conveys an unmista7a#le meaningU it would #e difficult: in an
allegorical piece: to deny a material resurrection more a#solutely+F
$ince 1ardaisan: li7e all the great Gnostics: #elieved in reincarnation: such a conception
as the resurrection of the same physical #ody must have #een regarded #y him as a
gross superstition of the ignorant+ $uch a FproofF of identity of doctrine as is here
#rought forward could hardly occur to one who has realised the meaning of the doctrine
of re#irth+
F"he true clothing of the soul: according to the poet: is the ideal form which it feet
#ehind in heaven and will resume after death+ O,nly after the (death unto sin(U the Light0
ro#e is not for all+Q s for the %ather of Life: the *other: and the $on of the Living: they
here figure as the %ather (the >ing of
p+ D0A
7ings:( the *other (the Gueen of the East:( and the 1rother (the ne!t in ran7+( %inally the
(lesser gods( appear as (the 7ings:( who o#ey the command of the >ing of 7ings+F
If the student: in reading this masterpiece of Gnostic poesy: will #ear in mind the
#eautiful Para#le of the Prodigal $on: as preserved in the third $ynoptic: he will #e a#le
to trace the #asic similarity of ideas in the outer and inner traditions: and note how the
inner e!pands and e!plains the outer+
I do not 7now on what authority this #eautiful poem has #een called the 4ymn of the
$oulU there is no authority in the te!t for the title: and the Gnostic poet had a far more
definite theme in mind+ 4e sang of the consummation of the Gnostic life: the crown of
victory at the end of the PathU not of any vague generalities #ut of a very definite goal
towards which he was running+ 4e sang of the Fwedding garment:F the Fro#e of
initiation:F so #eautifully descri#ed in the opening pages of the :istis .ophia+ "hus:
then: in most recent translation runs what I will venture to callS
p+ D0<
T'& ',M) F T'& R!& F G+R,.
'hen I was a little child+
nd dwelling in my 7ingdom: in my %ather(s house:
nd in the wealth and the glories
,f my nurturers had my pleasure:
%rom the East: 1 our home:
*y parents: having eHuipped me: sent me forth+
nd of the wealth of our treasury ;
"hey had tied up for me a load+
Large it was: yet light:
$o that I might #ear it unaided00
Gold of + + + =
nd silver of GaIIa7 the great:
nd ru#ies of India:
nd agate ?P@ from the land of >ushVn ?P@:
nd they girded me with adamant D
'hich can crush iron+
nd they too7 off from me the #right ro#e:
p+ D0E
'hich in their love they had wrought for me:
nd my purple toga:
'hich was measured ?and@ woven to my stature+
nd they made compact with me:
nd wrote it in my heart that it should not #e forgottenS
FIf thou goest down into Egypt: 1
nd #ringest the one pearl: ;
'hich is in the midst of the sea =
4ard #y the loud0#reathing serpent: D
?"hen@ shalt thou put on thy #right ro#e
nd thy toga: A which is laid over it:
nd with thy 1rother: < our ne!t in ran7: E
"hou shalt #e heir in our 7ingdom+F
I Huitted the East ?and@ went down:
"here #eing with me two messengers: B
%or the way was dangerous and difficult:
nd I was young to tread it+
I passed the #orders of *aishVn:
"he meeting place of the merchants of the East:
nd I reached the land of 1a#el:
nd I entered the walls of + + + 9
p+ D0B
I went down into Egypt:
nd my companions parted from me+
I #etoo7 me straight to the serpent:
4ard #y his dwelling I a#ode:
?'aiting@ till he could slum#er and sleep: 1
nd I could ta7e my pearl from him+
nd when I was single and alone:
stranger to those with whom I dwelt:
,ne of my race: a free0#orn man:
%rom among the Easterns: I #eheld there00
youth fair and well0favoured+
+ + + +

and he came and attached himself to me+
nd I made him my intimate:
comrade with whom I shared my merchandise+
I warned him against the Egyptians
nd against consorting with the uncleanU
nd I put on a gar# li7e theirs:
Lest they should insult ?P@ me #ecause I had come from afar:
"o ta7e away the pearl:
nd ?lest@ they should arouse the serpent against me+
1ut in some way or other
"hey perceived that I was not their countrymanU
$o they dealt with me treacherously+
*oreover they gave me their food to eat+
I forgot that I was a son of 7ings:
nd I served their 7ingU
p+ D09
nd I forgot the pearl:
%or which my parents had sent me:
nd #y reason of the #urden of their + + +
I lay in a deep sleep+ 1
1ut all those things that #efell me:
*y parents perceived and were grieved for meU
nd a proclamation was made in our 7ingdom:
"hat all should speed to our gate:
>ing and princes of Parthia
nd all the no#les of the East+
$o they wove a plan on my #ehalf:
"hat I might not #e left in Egypt:
nd they wrote to me a letter:
nd every no#le signed his name ; theretoS
F%rom thy %ather: the >ing of 7ings:
nd thy *other: the *istress of the East:
nd from thy 1rother: our ne!t in ran7:
"o thee our son: who art in Egypt: greeting`
8p and arise from thy sleep:
nd listen to the words of our letter`
p+ D10
Call to mind that thou art a son of 7ings`
$ee the slavery00whom thou servest`
&emem#er the pearl
%or which thou didst speed to Egypt`
"hin7 of thy #right ro#e:
nd remem#er thy glorious toga:
'hich thou shalt put on as thine adornment:
'hen thy name hath #een read out in the list of the valiant:
nd with thy 1rother: our OP ne!t in ran7Q:
"hou shalt #e OP 7ingQ in our 7ingdom+F
nd my letter ?was@ a letter
'hich the >ing sealed with his right hand:
?"o 7eep it@ from the wic7ed ones: the children of 1a#el:
nd from the savage demons of + + + 1
It flew in the li7eness of an eagle:
"he 7ing of all #irdsU ;
It flew and alighted #eside me:
nd #ecame all speech+
t its voice and the sound of its rustling:
I started and arose from my sleep+
I too7 it up and 7issed it:
nd loosed its seal ?P@: ?and@ readU
nd according to what was traced on my heart
'ere the words of my letter written+
I remem#ered that I was a son of 7ings:
nd my free soul longed for its natural state+
I remem#ered the pearl:
p+ D11
%or which I had #een sent to Egypt:
nd I #egan to charm him:
"he terri#le loud0#reathing serpent+
I hushed him to sleep and lulled him to slum#erU
%or my %ather(s name I named over him:
nd the name of our ne!t in ran7:
nd of my *other: the Gueen of the EastU 1
nd I snatched away the pearl:
nd turned to go #ac7 to my %ather(s house+
nd their filthy and unclean gar#
I stripped off: and left it in their country: ;
nd I too7 my way straight to come
"o the light of our home: the East+
nd my letter: my awa7ener:
I found #efore me on the road:
nd as with its voice it had awa7ened me:
?$o@ too with its light it was leading me
$hone #efore me with its form:
nd with its voice and its guidance:
It also encouraged me to speed:
nd with his ?P@ love was drawing me on+
I went forth: passed #y + + +
I left 1a#el on my left hand: =
nd reached *aishVn the great:
p+ D1;
"he haven of the merchants:
"hat sitteth on the shore of the sea+

nd my #right ro#e: which I had stripped off:
nd the toga wherein it was wrapped:
%rom the heights of 4yrcania ?P@
*y parents sent thither:
1y the hand of their treasurers:
'ho in their faithfulness could #e trusted therewith+
nd #ecause I remem#ered not its fashion
%or in my childhood I had left it in my %ather(s house
,n a sudden as I faced it:
"he garment seemed to me li7e a mirror of myself+ 1
I saw it all in my whole self:
*oreover I faced my whole self in ?facing@ it+
%or we were two in distinction:
nd yet again one in one li7eness+
nd the treasurers also:
'ho #rought it to me: I saw in li7e manner:
"hat they were twain ?yet@ one li7eness+ ;
%or one 7ingly sign was graven on them:
,f his hands that restored to me ?P@
*y treasure and my wealth #y means of them+
*y #right em#roidered ro#e:
p+ D1=
'hich + + + + with glorious coloursU
'ith gold and with #eryls:
nd ru#ies and agates ?P@
nd sardony!es varied in colour:
It also was made ready in its home on high ?P@
nd with stones of adamant
ll its seams were fastenedU
nd the image of the >ing of 7ings was depicted in full all over it:
nd li7e the sapphire stone also were its manifold hues+
gain I saw that all over it
"he motions of 7nowledge 1 were stirring
nd as if to spea7
I saw it also ma7ing itself ready+
I heard the sound of its tones:
'hich it uttered to those who #rought it down?P@
$aying: FI + + + + + + + +F ;
'hom they reared for him ?P@ in the presence of my fathers:
nd I also perceived in myself
"hat my stature was growing according to his la#ours+ =
nd in its 7ingly motions
It was spreading itself out towards me: D
nd in the hands of its givers
p+ D1D
It hastened that I might ta7e it+
nd me too my love urged on
"hat I should run to meet it and receive itU
nd I stretched forth and received it:
'ith the #eauty of its colours I adorned myself
nd my toga of #rilliant colours
I cast around me: in its whole #readth+
I clothed myself therewith: and ascended
"o the gate of salutation and homageU
I #owed my head: and did homage
"o the *aLesty 1 of my %ather who had sent it to me:
%or I had done his commandments:
nd he too had done what he promised:
nd at the gate of his princes
I mingled with his no#lesU
%or he reLoiced in me and received me:
nd I was with him in his 7ingdom+
nd with the voice + + +
ll his servants glorify him+
nd he promised that also to the gate
,f the >ing of 7ings I should speed with him:
nd #ringing my gift and my pearl
I should appear with him #efore our >ing+
'ell may Professor 1evan call this glorious hymn a Fmaster0piece of religious poetryFU
it is not only magnificent as poetry: #ut priceless as a record of occult fact+ 'hat then
have we not lost #y the #ar#arous destruction of the 4ymns of 1ardaisanP
Footnotes
D0<S1 Either the PlNr3ma or ,gdoad: the spiritual realms+ "he following notes are all
mine+
D0<S; Gnostic technical term+
D0<S= 1eth0EllVyN ?'right@+ It is highly pro#a#le that all the names of countries and
towns: some of which 1evan has: omitted as too dou#tful: are su#stitutes for states or
regions of the higher planesU the identification of some of them has entirely #affled
scholars: and the identification of the rest is mostly unsatisfactory+ .o dou#t 1ardaisan:
or his son 4armonius: or whatever 1ardesanist wrote the poem: was familiar with the
great caravan route from India to Egypt: and used this 7nowledge as a su#structure: #ut
the whole is allegorical+ ?$ince writing this note some e!cellent wor7 of interpretation
on these lines has #een done #y German scholars+ $ee 1i#liography@+
D0<SD sym#ol: presuma#ly: for the mind0#ody: or vesture+
D0ES1 "he #ody: a technical term common to many Gnostic schools+
D0ES; "he Gnosis+
D0ES= ,f matter: gross and su#tle+
D0ESD Perhaps the elemental or animal essence in matter+
D0ESA "wo of the higher vestures of the $elf: of which there were three+
D0ES< "he higher ego presuma#ly+
D0ESE .e!t in ran7 to the *other and %ather+
D0ESB "he powers that compel to re#irth presuma#ly: the representatives of the %ather
and *other+
D0ES9 $ar#]g ?'right@+ "hese are apparently various planes or states+
D0BS1 "he serpent is presuma#ly the passions: which inhere in the elemental essence+
D09S1 Is it possi#le that in the a#ove a real piece of #iography has also #een woven into
the poemP I am inclined to thin7 so+ It may even #e a lost page from the occult life of
1ardaisan himself+ %illed with longing to penetrate the mysteries of the Gnosis: he Loins
a caravan to Egypt and arrives at le!andria+ "here he meets with a friend on the same
Huest as himself+ 1ardaisan first of all has the misfortune to fall into the hands of some
sensual and self0see7ing school of magic: and forgets for a time his real Huest+ ,nly
after this #itter e!perience does he o#tain the instruction he sought in the initiation of
the 2alentinian school+ ,f course this speculation is put forward with all hesitation: #ut
it is neither an impossi#ility nor an impro#a#ility+
D09S; .ames are powers+ Compare the #eautiful FCome unto usF passages in the $ong
of the Powers of the :istis .ophia: pagg+ 1E sAA+
D10S1 $ar#]g ?'right@+
D10S; "he descent of the 4oly Ghost or spiritual consciousness+
D11S1 "he names of %ather: $on: and 4oly Ghost: that is to say: the powers of the
immortal principles in man+
D11S; 4e left his #ody #ehind in trance: during the initiation+
D11S= 4e goes to Fthe rightF li7e all the initiates in the ,rphic and other *ysteries+
D1;S1 Compare the logosS Fs any of you sees himself in a mirror: so let him see *e: in
himself+F00&esch: Agrapha ?'e>te u. 7ntersuchungen: 1d+ v+: 4eft D@: =< #: and As
;thers sa2 "im: p+BB+
D1;S; "he mystery of the syIygyU compare the story of the infancy in the :istis .ophia+
D1=S1 GnosisU the ro#e in the Pistis $ophia: contains all F7nowledgesF ?zhkbgs@+
D1=S; FI am the active in deedsF ?'right@+
D1=S= "he FcausalF #ody or vesture which constitutes the higher ego+
D1=SD FIt poured itself entirely over meF ?'right@00the same simile as is used several
times in the s7ew Code!+
D1DS1 ("his seems to #e ,ne different from the rather 4imself: and the su#Lect of the
third and fourth lines from the end+
p+ D1A
So%e Tra"es of t#e Gnosis in t#e Un"anoni"a A"ts
FR&-R/.
J8$" as there e!isted: prior to and alongside of the canonical Gospels: many other
settings of the $ayings "he Gnostic cts+ and )oings of the Lord: so there e!isted: prior to
and alongside of the selected or canonical cts: many other narratives professing to
record the doings and sayings of the postles and )isciples of the Lord+ *ost of these
originated in what are now called heretical circles: #ut were su#seHuently wor7ed over
#y orthodo! editors to suit doctrinal preLudices: and eagerly em#raced #y the Catholic
Church+ s Lipsius: the greatest authority on the su#Lect: saysS Flmost every fresh
editor of such narratives: using that freedom which all antiHuity was wont to allow itself
in dealing with literary monuments: would recast the materials which lay #efore him:
e!cluding whatever might not suit his theological point of view00dogmatic statements:
for e!ample: speeches: prayers: etc+: for which he would su#stitute other formul- of
p+ D1<
his own composition: and further e!panding and a#ridging after his own pleasure: or as
the immediate o#Lect which he had in view might dictate+F ?rt+ Fpocryphal cts of
the postles:F in $mith and 'ace(s <ictionary: incorporated into his e!haustive <ie
apokryphen Apostelgeschichte: 1BB=: etc+@
"he main point of interest for us is that some of these edited and re0edited documents
still preserve traces of their Gnostic originU and Lipsius has shown that their Gnosticism
is not to #e ascri#ed to the third century *anich-ism: as has #een assumed #y some:
#ut to the general Gnosis of the second century+
Catholic ,ver0wor7ing+"here was a very wide circulation of such religious romances in the
second century: for these formed the main means of Gnostic pu#lic propaganda+ "he
technical inner teachings of Gnosticism the Church %athers: as we have seen: assailed
with misrepresentation and overwhelmed with ridiculeU to these onslaughts the Gnostics
made no reply: most pro#a#ly #ecause they were #ound #y their oaths of secrecy on the
one hand: and on the other 7new well that the doctrines of the inner life could not #e
decided #y vulgar de#ate+ "he inner teachings of their Gospel were for those withinU to
the rest they were foolishness+ 1ut the cts0romances: often no dou#t #ased on actual
occurrences of the inner life: were not of so difficult a character+ "hey may seem vastly
fantastic to modern criticism: #ut to every shade of Christianity in those early years they
were entirely credi#le+ "hese formed the intermediate lin7 #etween the General Church
and the inner teachings of Gnosticism: and they could not #e disposed of #y ridicule+
p+ D1E
Oparagraph continuesQ nother method had to #e used+ s Lipsius saysS FCatholic #ishops and
teachers 7new not how #etter to stem this flood of Gnostic writings and their influence
among the faithful: than #y #oldly adopting the most popular narrations from the
heretical #oo7s: and: after carefully eliminating the poison of false doctrine: replacing
them in this purified form in the hands of the people+F
%ortunately the FpurificationF has not #een complete: and some traces of the FpoisonF
are still to #e found: as we hope to show our readers in the seHuel+
It would #e out of place in these short s7etches to attempt a description of these cts: or
enter into a Early Collectors+ critical treatment of their sourcesU our only o#Lect is: to
rescue from this mass of literature a few fragments which still preserve traces of old
Gnostic teachings+ "he original wor7s in which these teachings were first formulated:
have disappearedU the tradition has #een #adly mutilated #y many editors and scri#es+
Can it #e that the new0found Coptic Acts o3 :eter may give us the translation of an
original untampered0with te!tP
"he earliest collection of these Gnostic cts is said to have #een made #y a certain
Leucius ?there are no less than eighteen variants of the name@: or Leucius Charinus: who
is said to have #een a disciple of JohnU #ut of course no reliance can #e placed on this
latter assertion: unless FJohnF is ta7en for the writer of the %ourth Gospel: and not one
of the original "welve+ t any rate the so0called Leucian cts were earlyU in the opinion
of Jahn this collection was made at a time when the Gnostics were not yet
p+ D1B
considered heretical: that is to say: prior to 1A0 +)+ 4owever this may #e: the Leucian
cts were a second century collection: for Clement of le!andria was acHuainted with
themU they were also pro#a#ly collected at le!andria+
nother early collector of Gnostic cts was a certain Linus: of whom nothing certain is
7nown+ 4e may pro#a#ly have lived at &ome+ "he #dias0collection is too late to #e
noticed in this connection+
%or a full discussion of all these points: and an analysis of all the Gnostic fragments and
references preserved in the pocryphal cts: I must refer the student to Lipsius( great
wor7 on the su#Lect+ 'e will now present the reader with the most important of these
fragments: so that he may Ludge of their nature+ $ome of these cts are untranslated in
EnglishU I use the most recent te!ts of Jahn: 1onnet and Lipsius+
p+ D19
FRM T'& #CTS F T'M#S.
'E have already given the reader the most important fragment preserved in the Acts o3
'homas: or Judas 4ymn to 'isdom+ "homasU it is the #eautiful 4ymn of the $oul:
composed in every li7elihood #y 1ardesanes+ If the Acts o3 'homas had given us
nothing else than this grand Gnostic 4ymn of the &o#e of Glory: their life would not
have #een preserved in vain+ %ortunately: however: there is more to #e gleaned from
them+ "he following is a translation of the #eautiful ,de to $ophia: as it is called+
F"he *aiden is Light(s daughterU in her the >ing(s radiance is treasured+ *aLestic her
loo7: and delightsomeU in radiant #eauty she shineth+
FLi7e to spring flowers are her garmentsU from them streameth scent of sweet odours+
"hroned o6er her head the >ing sitteth: with food free from death feeding them at 4is
ta#le+
F"ruth crowneth her headU Joy sports at her feet+ $he openeth her mouth as #ecomes
herU all songs of praise she lets stream forth+
F"wo and thirty are they who sing praisesU + + + 4er tongue is li7e the entrance veil:
moved #y them who enter in only+
F4er nec7 towereth step0li7eU the first world0#uilder did #uild it+ 4er hands suggest the
#and of #lessed 5ons: proclaiming them ?P@U her fingers point toward the City(s Gates+
F4er #ridal cham#er ?edkfs@ doth stream with light: and pour forth scent of #alsam
and sweet her#s:
p+ D;0
delicious scents of myrrh and savoury plantsU with myrtle wreaths and masses of sweet
flowers 6tis strewn within+ 4er #ridal couch is dec7ed with reeds ?P@+
F4er #ridesmen are grouped round herU seven are they in num#erU she hath pic7ed them
herself+ $even: too: are her #ridesmaids dancing #efore her+
F"welve are they who serve and attend herU their eyes ever loo7 for the 1ridegroom:
that 4e may fill them with light+
F%or ever with 4im will they #e in Loy everlastingU and will ta7e their seats at that feast
where the Great ,nes assem#le: and remain at that #anHuet of which the Eternal
?dhgrg@ alone are deemed worthy+
FIn 7ingly dress shall they #e clad: and put on ro#es of light: and #oth shall Loy in #liss
and e!ultation: singing praise to the %ather+
F%or of 4is glorious radiance they(ve receivedU and at the sight of 4im: their Lord: they
have #een filled with light+ "hey have received from 4im immortal food that 7nows no
waste+
F"hey(ve drun7 of wine that ma7es men thirst no more: nor suffer fleshly lust+ $o with
the Living $pirit they glorify "ruth(s %ather: and sing their praise to 'isdom(s *other+F
'ould that we had the original of this #eautiful hymn: for even the faulty and distorted
version that remains is #eautiful+ Can it #e that we have here another of the 4ymns of
1ardaisanP In any case the hymn loo7s #ac7 to the sacred marriage of the $ophia with
her 1ridegroom the Christ: to which
p+ D;1
reference has already #een made in our s7etch of the 1asilidian Gnosis+
In this marriage the cosmic $ophia was received #ac7 into the Light0world: and united
with her Its meaning+ heavenly spouse+ "his was to ta7e place at the Great
ConsummationU #ut: mystically: it was ever ta7ing place for those who united
themselves with their 4igher $elves+
s in the consummation of the universe the 'orld0soul was reunited with the 'orld0
mind: so in the perfectioning of the individual the soul was made one with the $elf
within+
"he *aiden is the daughter of the PlNr3ma of LightU she reflects the splendour of the
>ings: the Lords of the Light0realm+ #ove her in the Light0realm sits throned the >ing
of Glory: the Christos: who giveth the food of deathlessness to the $piritual $ouls
?Pneumatics@ who are worthy to #e #idden to the %east+
t this high initiation the whole PlNr3ma ?the two and thirty 5ons@ sing songs of
reLoicing that the victory is won+ 6"is only such perfected souls who can move
'isdom(s tongue in praise to GodU they alone can ma7e the su#tle su#stance of such
lofty heights vi#rate in songs of praise+
"he following verse is difficult to understand: and dou#tless does not preserve the
original+ "he FCityF is the PlNr3maU the #ride0cham#er is the Pastos: the shrine: the holy
place: where the initiation is given00the Jerusalem #ove: identical perhaps with the
City of which we read in the superior *$+ of the Code! 1rucianus+
p+ D;;
"hither the purified soul is conducted #y seven pairs or syIygies of powers+ &ising aloft
she ta7es with her the twelve: her servants: no longer her rulers as in the lower world:
where she has so long #een chained in the #onds of desire+ "he twelve are now her own
purified powers: where#y the Light of the Christos is reflected+ In the phrase: F#oth shall
Loy in #liss and e!ultation:F of the third verse from the end: F#othF refers to the reunited
soul with its FngelF00those ngels who always #ehold the %ace of the %ather+
"his and much else does the hymn reveal to those who love the Gnosis: for many pages
would not e!haust its full meaning+
"he $acramental Invocations+1ut we must hasten on to the remaining fragments in the Acts
o3 'homas: and so present our readers with a translation of two interesting sacramental
prayers or invocations in hymn0form+ "he first runs as followsS
FCome "hou 4oly .ame of Christ: .ame a#ove all namesU come Power from a#oveU
come Perfect *ercyU come highest gift`
F"hou *other of compassion: comeU come $pouse of 4im: the *anU come "hou
&evealer of the mysteries concealedU "hou *other of the seven mansions come: who in
the eighth hath found "hy rest`
FCome "hou who art more ancient far than the five holy Lim#s00*ind: "hought:
&eflection: "hin7ing: &easoningU commune with those of later #irth`
FCome 4oly $pirit: purge "hou their reins and heart`F
"he second runs thusS
p+ D;=
FCome highest GiftU "hou Perfect *ercy: comeU "hou 7nower of the Chosen(s
mysteries: descendU "hou who dost share in all the no#le striver(s struggles: come`
FCome $ilence: "hou &evealer of the mighty things of all the GreatnessU come "hou
who dost ma7e manifest the hidden: and ma7e the secret plain`
FCome 4oly )ove: mother of two young twinsU come 4idden *other: revealed in deeds
alone`
FCome "hou who givest Loy to all who are at one with "heeU come and commune with
us in this than7sgiving ?eucharist@ which we are ma7ing in "hy name: in this love0feast
?agapN@ to which we have assem#led at "hy call`F
"hese sacramental invocations are to #e referred to the same circle of ideas as the
formula of the .ote thereon+ *arcosian Gnosis which we have already given+
"he .ame is not the name FChristos:F #ut the .ame or Power of the Christ: 4is shakti
?to use a term of Indian theosophy@ or syIygy+
"he Fone more ancient than the five lim#s:F is the *an: the spouse of the $ophia or
4oly $pirit: the Christos+ "he five lim#s are presuma#ly the Pentad of the -ons referred
to in the new0found Gnostic Gospel o3 Mary: and the names of them are very similar to
those mentioned in the F$imonianF system+ "hey are one of the highest orderings of the
lim#s: or mem#ers: of the 4eavenly *an: of which we read so much in the 1ruce and
s7ew Codices+
F"hose of later #irthF are the neophytes awaiting the initiation of the Fseal of
perfection+F "he
p+ D;D
Oparagraph continuesQ Fmighty things of the whole GreatnessF are the mysteries of the PlNr3ma+
"he 4oly )ove is again the $ophia or 'orld0soulU according to the Gnosis of
1ardaisan: she had two daughters+ Ephraim: the #itter opponent of the 1ardesanists:
says that they were called $hame of the )ry and Image of the 'aterU whether these
were really their names or not: they were presuma#ly the productive 'orld0earth and
procreative 'orld0water: the #uilders of the material worldU in other words: the
su#lunary and terrestrial regions+
1efore leaving the Acts o3 'homas it may #e interesting to give the reader a specimen of
the stories with which such religious romances were filled+ "he postle Judas "homas:
or the "win of Jesus: is fa#led to have received India #y lot for his apostolic sphere of
wor7+ "homas at first does not wish to go: #ut is sold #y Jesus: his master: to a trader
from the East as a slave Fs7illed in carpentry+F 'e ta7e the following summary of the
story from $almon(s Introduction to the Ne2 'estament ?Bth ed+: 1B9E: pp+ ==E: ==B@+
"he Palace that "homas 1uilt+F'hen "homas arrives in India: he is #rought #efore the >ing:
and #eing Huestioned as to his 7nowledge of masons6 or carpenters6 wor7 professes
great s7ill in either department+ "he >ing as7s him if he can #uild him a palace+ 4e
replies that he can: and ma7es a plan which is approved of+ 4e is then commissioned to
#uild the palace: and is supplied a#undantly with money for the wor7: which: however:
he says he cannot #egin till the winter months+ "he
p+ D;A
Oparagraph continuesQ >ing thin7s this strange: #ut #eing convinced of his s7ill acHuiesces+ 1ut
when the >ing goes away: "homas: instead of #uilding: employs himself in preaching
the Gospel: and spends all the money on the poor+ fter a time the >ing sends to 7now
how the wor7 is going on+ "homas sends #ac7: word that the palace is finished all #ut
the roof: for which he must have more moneyU and this is supplied accordingly: and is
spent #y "homas on the widows and orphans as #efore+ t length the >ing returns to the
city: and when he ma7es inHuiry a#out the palace: he learns that "homas has never done
anything #ut go a#out preaching: giving alms to the poor: and healing diseases+ 4e
seemed to #e a magician: yet he never too7 money for his curesU lived on #read and
water: with salt: and had #ut one garment+ "he >ing: in great anger: sent for "homas+
(4ave you #uilt me a palaceP( (Ces+( (Let me see it+( (,h: you can(t see it now: #ut you
will see it when you go out of this world+( Enraged at #eing thus moc7ed: the >ing
committed "homas to prison: until he could devise some terri#le form of death for him+
1ut that same night the >ing(s #rother died: and his soul was ta7en up #y the angels to
see all the heavenly ha#itations+ "hey as7ed him in which he would li7e to dwell+ 1ut
when he saw the palace which "homas had #uilt: he desired to dwell in none #ut that+
'hen he learned that it #elonged to his #rother: he #egged and o#tained that he might
return to life in order that he might #uy it from him+ $o as they were putting grave0
clothes on the #ody: it returned to life+ 4e sent for the >ing: whose love for him he
p+ D;<
7new: and implored him to sell him the palace+ 1ut when the >ing learned the truth
a#out it: he refused to sell the mansion he hoped to inha#it himself: #ut consoled his
#rother with the promise that "homas: who was still alive: should #uild him a #etter
one: "he two #rothers then received instruction and were #aptiIed+F
FRM T'& #CTS F 6').
&ecently Pu#lished %ragment+I. a recent volume of that most valua#le series "e!ts and
$tudies ?Apocrypha Anecdota II.: #y *+ &+ James: 1B9E@: there is a long fragment of
'he Acts o3 ,ohn: much of which has never #een previously pu#lished+ It has #een
rescued from a fourteenth century *$+ preserved in 2ienna+ "he original of these cts
is early: #elonging as they do to the Leucian collection+ $eeing that Clement of
le!andria Huotes from them: we must assign the third Huarter of the second century to
them as the terminus ad Auem+ 'e have therefore #efore us an early document: our
interest in which is further increased #y the fact of its distinctly Gnostic nature+
"he &ationale of )ocetism+.early the whole of the fragment consists of a monologue put
into the mouth of John: in which is preserved for us a most remar7a#le tradition of the
occult life of Jesus+ "he whole setting of the christology is docetic and the fragment is
thus a most valua#le addition to our 7nowledge on this interesting point of Gnostic
tradition+ )ocetism was the ran7 growth of the
p+ D;E
legends of certain occult powers ascri#ed to the Fperfect man:F which were woven into
the many christological and soteriological theories of the Gnostic philosophersU and
also: as I #elieve: of a verita#le historical fact: which has #een o#scured out of all
recognition #y the many historiciIing narrations of the origins+ fter 4is death the
Christ did return and teach 4is followers among the inner communities: and this was the
part origin of the protean Gnostic tradition of an inner instruction+ 4e returned in the
only way 4e could return: namely: in a FpsychicF or FspiritualF #odyU this #ody could #e
made visi#le at will: could even #e made sensi#le to touch: #ut was: compared to the
ordinary physical #ody: an FillusoryF #ody00hence the term Fdocetic+F
1ut Lust as the e!ternal tradition of the FPoor *enF was gradually transmuted: and
finally e!alted Jesus "he Evolution of "radition+ from the position of a prophet into the full
power and glory of the Godhead itself: so the internal tradition e!tended the original
docetic notion to every department of the huge soteriological structure raised #y Gnostic
genius+ 'he Acts o3 ,ohn pertain to the latter cycle of tendencies: and FJohnF is the
personification of one of the lines of tradition of the protean docetism: which had its
origin in an occult fact: and of those marvellous teachings of initiation which #ecame
su#seHuently historiciIed: and which John sums up in the wordsS FI held firmly this one
thing in myself: that the Lord contrived all things sym#olically and #y a dispensation
toward men: for their conversion and salvation+F
p+ D;B
"hat the Christ was possessed of spiritual powers of a very high order is easy of #elief
to any student of occult nature+ "hat he could appear to others in a mFyF=iDrMpa: as it is
called in India: and change its appearance at will: is Huite possi#le of credit+ 1ut that the
tradition of these and other such happenings should have #een handed down without
e!aggeration and fantastic em#ellishment: would #e entirely contrary to human
e!perience in such matters+
*ystic $tories of Jesus+"hus: then: we are told that at the calling of James and John: first of
all James saw Jesus as a child: while John saw 4im first as a man Ffair and comely and
of a cheerful countenanceFU afterwards he saw 4im as one Fhaving a head rather #ald:
#ut a thic7 and flowing #eard:F while James asserted that 4e appeared Fas a youth
whose #eard wag newly come+F
*oreover: another peculiarity which John remar7ed: was that 4is eyes never closed+
$trangely enough: this is one of the signs of a FgodF given in the 4indu scriptures+
*any changes of appearance did John remar7: sometimes as of Fa man small and
uncomely: and then again as one reaching to heavenF00a fact Huite credi#le when related
of a pupil in sympathetic contact with the powerful FpresenceF or FgloryF of a *aster+
1ut stranger still: when John lay upon his #reast: Fsometimes it was felt of me to #e
smooth and tender: and sometimes hard: li7e stones+F *oreover: when Jesus was in
prayer and contemplation: there was seen in 4im Fsuch a light as it is not possi#le for a
man that useth corrupti#le speech to tell what it was li7e+F
p+ D;9
"he following na/ve story will at the end #ring a smile to the face of the reader: #ut at
the same time it will give the student of hidden nature proof that the legend is not #ased
entirely on the imagination: #ut pertains to the domain of occult fact: if at any rate the
many similar legends: current in India: concerning the touch of yogins when in certain
states of ecstasy are at all to #e credited+ ?"he Huotations are for the most part from )r+
James6 translation@+
Fgain in li7e manner he leadeth us three up into the mountain: saying (Come ye to *e+(
nd we again wentS and we #eheld 4im at a distance praying+ .ow therefore I: #ecause
4e loved me: drew nigh unto 4im softly as though 4e should not see: and stood loo7ing
at 4is #ac7+ nd I #eheld 4im that 4e was not in any wise clad with garments: #ut was
seen of us na7ed thereof: and not in any wise as a manU and 4is feet whiter than any
snow: so that the ground there was lighted up #y 4is feetU and 4is head reaching unto
heaven: so that I was afraid and cried outU and 4e turned and appeared as a man of small
stature: and too7 hold of my #eard and pulled it and said unto me: (John: #e not
un#elieving: and not a #usy#ody+( nd I said unto 4im: (1ut what have I done: Lord 2
nd I tell you: #rethren: I suffered great pain in that place where he too7 hold upon my
#eard for thirty days+
F1ut Peter and James were wroth #ecause I spa7e with the Lord: and #ec7oned unto me
that "he Christ spea7s with Jesus+ I should come unto them: and leave the Lord alone+ nd I
went: and they #oth said unto me: (4e that
p+ D=0
was spea7ing with the Lord when he was upon the top of the mount: who was 4eP for
we heard #oth of them spea7ing+( nd I: when I considered 4is great grace and 4is
unity which hath many faces: and 4is wisdom which without ceasing loo7ed upon us:
said: ("hat shall ye learn if ye inHuire of 4im+(
Fgain: once when all of us 4is disciples were sleeping in one house at Gennesaret: I
alone: having wrapped myself up: watched from under my garment what 4e didU and
first I heard 4im say: (John: go thou to sleep:( and thereupon I feigned to #e asleepU and
I saw another li7e unto 4im come down: whom also I heard saying unto my Lord:
(Jesus: do they whom thou hast chosen still not #elieve in theeP( nd my Lord said unto
4im: ("hou sayest well: for they are men+(F
4ere: in my opinion: is the direct tradition of an inner fact which led to the su#seHuent
great doctrinal distinction #etween Jesus and the Christ in Gnostic Christianity+ "he
Christ was the Great *asterU Jesus was the man through whom 4e taught during the
time of the ministry+
n Early %orm of one of the Great *iracles+Interesting again is the simple story that when
Jesus and 4is disciples were each given a loaf #y some well0to0do householder: Jesus
would #less the loaf and divide it among them: and each was well satisfied with his
portion: and thus Four loaves were saved wholeF00an incident credi#le enough to any
student of occultism: and supplying a #asis on which the gorgeous oriental imagination
could easily in time construct the legend of the feeding of the
p+ D=1
five thousand+ $uch incidents were all that the writer deemed advisa#le to tell to the
uninitiatedU there were many more of a nature too sacred or too far from credi#ility to #e
revealed to the outer circles+
F.ow these things: #rethren: I spea7 unto you for the encouragement of your faith
toward 4imU for we must at present 7eep silence concerning 4is mighty and wonderful
wor7s: inasmuch as they are mysteries and peradventure cannot at all #e either uttered
or heard+F
.e!t follows the F4ymnF which was sung #efore 4e was ta7en #y Fthe lawless Jews+F
"he &itual from the *ysteries+ disciples are descri#ed as holding one another(s hands so as
to ma7e a ring round Jesus: who stands in the midst: and to each line 4e sings: they
intone in chorus the sacred word Fmen+F It is evidently some echo of the *ysteries:
and the ceremony is that of a sacred dance of initiation+ "he 4ymn stands at present in a
very confused and mutilated form: and the ru#rics have almost entirely disappeared+ I
have therefore permitted myself a few conLecturesU in some passages: however: the
confusion is so great+ that it is impossi#le to venture on a suggestion+ In the following C+
stands for the candidate: I+ for the initiator ?the Christ@: and + for the assistants+
C+ FI would #e saved+F
I+ Fnd I would save+F
+ Fmen+F
C+ FI would #e loosed+F
I+ Fnd I would loose+F
p+ D=;
+ Fmen+F
C+ FI would #e pierced+F
I+ Fnd I would pierce+F
+ Fmen+F
C+ FI would #e #orn+F
I+ Fnd I would #ring to #irth+F
+ Fmen+F
C+ FI would eat+F
I+ Fnd I would #e eaten+F
+ Fmen+F
C+ FI would hear+F
I+ Fnd I would #e heard+F
+ Fmen+F
FI would #e understood: #eing all understanding ?mind@+F
+ Fmen+F
C+ FI would #e washed+F
I+ Fnd I would wash+F
+ Fmen+F
F?Grace Oi.e.: the $ophiaQ dances+@F
FI would pipeU dance all of you+F
+ Fmen+F
F"he ,gdoad plays to our dancing+ men+F
F"he )odecad danceth a#ove OusQ+ men+F
O"he reading of this line is hopeless+Q
F4e who danceth not: 7noweth not what is #eing done+F
C+ FI would flee+F
I+ FI would Ohave theeQ stay+F
+ Fmen+F
C+ FI would #e ro#ed Oin fit garmentsQ+F
I+ Fnd I would ro#e OtheeQ+F
p+ D==
+ Fmen+F
C+ FI would #e at0oned+F
I+ Fnd I would at0one+F
+ Fmen+F
FI have no house: and I have houses+ men+F
FI have no place: and I have places+ men+F
FI have no temple: and I have temples+ men+F
I+ FI am a lamp to thee who #eholdest *e+F
+ Fmen+F
I+ FI am a mirror to thee who perceivest *e+F
+ Fmen+F
I+ FI am a door to thee who 7noc7est at *e+F
+ Fmen+F
I+ FI am a way to thee: a wayfarer+F
+ Fmen+F
I+ F.ow respond thou to my dancing+F
F$ee thyself in *e who spea7U and when thou hast seen what I do: 7eep silence on *y
mysteries+F
F?)ancing+@ ,#serve what I do: for thine is this passion ?suffering@ of the *an which I
am to suffer ?perform@+F
O4ere pro#a#ly followed a mystery0drama of the crucifi!ion and piercing+Q
F"hou couldst never OaloneQ have understood what I suffer+ I am thy 'ord ?Logos00
4ighest $elf@+ I was sent #y the %ather+F
F'hen thou didst loo7 on *y passion: thou didst see *e as sufferingU thou stood6st not
firm: #ut wast sha7en completely+ + +F
F"hou hast *e for a couch: rest thou upon *e+F
F'ho am IP "hat shalt thou 7now when I depart+F
p+ D=D
F'hat I am now seen to #e: that I am notU #ut what I am thou shalt see when thou
comest+F
FIf thou hadst 7nown how to suffer: thou wouldst have had the power not to suffer+F
F>now then suffering and thou shalt have the power not to suffer+F
F"hat which thou 7nowest not: I myself will teach thee+F
FI am thy God: not that of thy #etrayer+F
C+ FI would #e #rought into harmony with holy souls+F
I+ FIn *e 7now thou the 'ord of wisdom+F
"he )o!ology+$o run the mutilated fragments of this most interesting relic of inner
Gnostic ritualU in the version of 'he Acts o3 ,ohn from which we are Huoting: this so0
called 4ymn #egins and ends with the following do!ology: to each line of which the
disciples: Fgoing round in a ring:F are said to answer #ac7 Fmen+F
FGlory to "hee: %ather+ men`
FGlory to "hee: 'ordU glory to "hee: Grace+ men`
FGlory to "hee: $piritU glory to "hee: 4oly ,neU glory to "hy glory+ men`
F'e praise "hee: , %atherU we give than7s to "hee: , Light: wherein dwelleth no
dar7ness+ men`F
If we had only a description of the Fdrama:F the Fthings done:F as well as of the Fthings
said:F at this most instructive ceremony: much light might #e thrown on the meaning of
the FpassionF of the Christ as it was originally understood+ 'hen: moreover: we reflect
that most precious fragments of
p+ D=A
this hidden part of earliest Christendom are #eing discovered almost yearly: it is not too
wild a hope that some tattered leaf may give us further light+ "hat: however: the
Fmystery of the cross:F the mystic crucifi!ion: was understood #y the Gnostics in a
fashion far different from the literal historic narrative: is a#undantly proved #y these
same Johannine cts+
'hen the Lord was hung upon the F#ush of the cross:F 4e appeared unto John: who had
fled unto the F*ount of ,lives+F
F,ur Lord stood in the midst of the cave and filled it with light and said: ("o the
multitude "he *ystery of the Cross+ #elow: in Jerusalem OP the Jerusalem 1elow00the
physical worldQ: I am #eing crucified: and pierced with lances and reeds: and gall and
vinegar is given *e to drin7U to thee now I spea7: and hear7en to *y words+ 6"was I
who put it in thy heart to ascend this mount: that thou mightest hear what disciple must
learn from *aster: and man from God+(
Fnd having thus spo7en: 4e showed me a cross of light set up: and a#out the cross a
great multitude: and therein one form and one li7enessU and on the cross another
multitude: not having one form: and I saw the Lord 4imself a#ove the cross: not having
any shape: #ut only a voiceU and a voice not such as was familiar to us: #ut a sweet and
7ind voice and one truly of God: saying unto meS (John: it is needful that one should
hear these things from *eU for I have need of one who will hear+ "his cross of light is
sometimes called the 'ord #y *e for your sa7es: sometimes *ind: sometimes Jesus:
sometimes Christ:
p+ D=<
sometimes )oor: sometimes 'ay: sometimes 1read: sometimes $eed: sometimes
&esurrection: sometimes $on: sometimes %ather: sometimes $pirit: sometimes Life:
sometimes "ruth: sometimes %aith: sometimes Grace+
F(.ow these things it is called as toward menU #ut as to what it is in truth: as conceived
of in itself and as spo7en of to thee00it is the mar7ing off ?delimitation@ of all things: the
firm necessity of those things that are fi!ed and were unsettled: the harmony of
'isdom+ nd whereas it is 'isdom in harmony ?or fitly ordered@: there are on the
&ight and Left Powers: Principalities: $ources: and )-mons: Energies: "hreats: 'rath:
ccusers: $atan: and O1elowQ the Lower &oot from which hath proceeded the nature of
the things in genesis+
F("his: then: is the cross which fi!ed all things apart #y &eason: and mar7ed off the
things that come from genesis: the things #elow it: and then compacted all into one
whole+
F("his is not the cross of wood which thou wilt see when thou hast descendedU nor am I
4e that is upon the cross: whom now thou seest not #ut only hearest a voice+
F(1y the others: the many: I have #een thought to #e what I am not: though I am not
what I was+ nd they will OstillQ say of *e what is #ase and not worthy of *e+
F(s: therefore: the Place of &est is neither seen nor spo7en of: much more shall I: the
Lord of that Place: #e neither seen nor spo7en of+
F(.ow the multitude of one aspect that is a#out
p+ D=E
the cross is the lower nature: and those whom thou seest on the cross: if they have not
one "he Interpretation thereof+ form: it is #ecause not yet hath every Lim# of 4im who came
down #een gathered together+ 1ut when the upper nature shall #e ta7en up: and the race
which is repairing to *e: in o#edience to *y voiceU then that which Oas yetQ hears *e
not: shall #ecome as thou art: and shall no longer #e what it now is: #ut a#ove them Oof
the worldQ: even as I am now+ %or so long as thou callest not thyself *ine: I am not
what I am+ 1ut if hearing thou hear7enest unto *e: then shalt thou #e as I am: and I
shall #e what I was: when I have thee as I am with *yself+ %or from this thou art+ Pay
no attention: then: to the many: and them outside the mystery thin7 little ofU for 7now
that I am wholly with the %ather and the %ather with *e+
F(.othing therefore of the things which they will say of *e have I sufferedU nay: that
suffering also which I showed unto thee and unto the rest in the dance: I will that it #e
called a mystery+ %or what thou seest that did I show theeU #ut what I am that I alone
7now: and none else+ $uffer me then to 7eep that which is *ine own: and that which is
thine #ehold thou through *e: and #ehold *e in truth that I am: not what I said: #ut
what thou art a#le to 7now: for thou art 7in to *e+
F("hou hearest that I suffered: yet I suffered notU that I suffered not: yet did I sufferU that
I was pierced: yet was I not smittenU that I was hanged: yet was I not hangedU that #lood
flowed from *e: yet it flowed not+ In a word those things that they
p+ D=B
say of *e: I had not: and the things that they say not: those I suffered+ .ow what they
are I will shadow forth ?riddle@ for thee: for I 7now that thou wilt understand+
F($ee thou therefore in *e the slaying of a 'ord ?Logos@: the piercing of a 'ord: the
#lood of a 'ord: the wounding of a 'ord: the hanging of a 'ord: the passion of a
'ord: the nailing OP fi!ing or LoiningQ of a 'ord: the death of a 'ord+ nd #y a 'ord I
mean+ *an+ %irst: then: understand the 'ord: then shalt thou understand the Lord: and
thirdly the *an: and what is 4is passion+F(
"he Initiation of the Cross+It is evident that we have here the tradition of the inner schools as
to the great mystery of initiation called the Cross+ "he Cross is apparently three lim#ed:
having a right: a left: and a lower arm: li7e the Egyptian tau+ ,n it the #ody of the
candidate presuma#ly was #ound: and in trance his soul ascended the mountain of
initiation: the FheightF within+ 4ere he meets the *aster: #ut only hears 4is voiceU not
yet can he see 4im as 4e is: for all his lim#s are not yet gathered together: the perfect
,siris is not formed in him: #ut will #e at a higher stage: when he is at0oned with the
Christ+
4ow #eautiful are these echoes from the old teaching: and what light they throw on
things otherwise entirely incomprehensi#le` It was these inner e!periences of the soul
which were the life and strength of the Gnosis: e!periences in which the comple!
systems that Fthe tongue of fleshF endeavoured to enunciate with such la#our: received
illumination and light00Fsweet: Loyous light:F as the $hepherd of
p+ D=9
Oparagraph continuesQ 4ermes the "hrice0greatest has it+ 'ell now can we imagine the
significance of the greeting among such scholars of the hidden way asS F"he mystery of
that which hangs 6twi!t heaven and earth #e with you+F
,f the idea of the Little and Great *an: the lower and higher selves: in such circles of
initiation we hear 4igher Lower $elves+ and elsewhere from 'he Gospel o3 4=e ?Epiph+:
!!vi+ =@: descri#ing one of these visions on the *ount+
FI stood on a lofty mountain and saw a mighty *an: and another: a dwarf: and heard as
it were a voice of thunder: and drew nigh for to hearU and it spa7e unto me and saidS (I
am thou and thou art IU and wheresoever thou art I am there: and I am sown ?or
scattered@ in allU from whencesoever thou wiliest thou gatherest *e: and gathering *e
thou gatherest "hyself+F
"he FdwarfF presuma#ly corresponds to the Fman of the siIe of a thum# in the -ther of
the heartF of the 8panishadsU as yet he is smaller than the small: #ut as the spiritual
nature develops he will #ecome greater than the great: and grow into the stature of the
4eavenly *an00the $upreme $elf+
s to the scattering and collecting of the Lim#s: there is a passage cited #y Epiphanius
?ibid+: 1=@ from 'he Gospel o3 :hilip: which throws some further light on the su#Lect+ It
is an apology or defence to #e used #y the soul in its ascent to the 4eaven0world: as it
passes through the middle spaces: and runs as followsS
FI have recognised myself and gathered myself together from all sides+ I have sown no
children to the &uler Othe lord of this worldQ: #ut have torn up his rootsU I have gathered
together my lim#s that
p+ DD0
were scattered a#road: and I 7now thee who thou art+F
Prayer of Praise to Christ+$o much for what we can glean from the te!t of the latest
pu#lished fragment of these most instructive ctsU from the already 7nown te!ts there
are several other fragments of interest+ "he following is a prayer of praise put into the
mouth of John at the sacred feast prior to his departure from life+ It is addressed to the
Christ+
F'hat praise: what offering: what than7sgiving: shall we: in #rea7ing #read: spea7 of
#ut "hee aloneP 'e glorify "hy .ame Oi.e.: PowerQ which hath #een spo7en #y the
%atherU we glorify "hy .ame which hath #een spo7en through the $onU we glorify the
&esurrection shown unto us through "heeU we glorify "hy $eed: 'ord: Grace: %aith:
$alt: "rue Pearl ineffa#le: "reasure: Plough: Greatness: .et: and )iadem: 4im who hath
#een called for our sa7es the $on of *an: "ruth: &est: and Gnosis: Power: $tatute:
%ran7ness: 4ope: Love: %reedom: and Going0for0refuge to "hee+ %or "hou alone art the
one Lord: the &oot of )eathlessness: and $ource of Incorrupti#ility: $eat of the 5ons+
ll these hast "hou #een called for us: that we invo7ing "hee #y them: may 7now that
as ("e are we never can em#race "hy Greatness: greatness that can alone #e
contemplated #y the Pure: for it is imaged in "hy man alone+F
"he same phrase: F"hy man:F is found in the #eautiful treatise of 4ermes "rismegistus
7nown as "he $ecret $ermon on the *ountainU F"hou art the GodU "hy man thus cries
to "hee through fire: air:
p+ DD1
earthU through water: spirit: through these "hy creatures+F 1ut indeed the whole of the
so0called PoimandrNs collection of the "rismegistic literature comes from the same
source as the Gnosis+
"he high ideal of the Gnostic life: and the lofty level to which these strivers after the
sinless state aspired: are amply shown in the farewell address to his disciples: put in the
mouth of John #y the Gnostic composer or compiler of the cts+
F1rothers and fellow0servants: co0heirs and co0partners in the 7ingdom of the Lord: ye
7now how John(s %arewell ddress to his Community+ many powers the Lord hath granted you
through me00how many wonders: healings how many: how many signs: what gifts Oof
the $piritQ: teachings: guidings: reliefs: services: glories: graces: gifts: #estowings of
faith: communions00how many ye see with your own eyes given unto you: how many
that neither these eyes of yours can see: nor these ears hear` $tand ye: therefore: fast in
4im: in every deed remem#ering 4im: 7nowing wherefore the mystery of the
dispensation towards men is #eing wor7ed out+
F"he Lord 4imself e!horteth you through meS (1rethren: I would #e free from grief Oon
your #ehalfQ: from violence: plottings: punishments+(
F%or 4e 7noweth the violence that comes from you: 4e 7noweth the dishonour: 4e
7noweth the plotting: 4e 7noweth the punishment that comes through them who o#ey
not 4is commandments+
FLet not then our Good God #e grieved: 4im the compassionate: merciful and holy: the
pure and spotless one: the one and only one: unchangea#le: of
p+ DD;
spec7less purity: who 7nows not guile or wrath: higher and loftier than any attri#ute that
we can name or thin7: Jesus our God+
F*ay 4e #e glad of us as citiIens of a well0ruled stateU may 4e reLoice at our living in
purityU may 4e have rest #y our reverent #ehaviourU may 4e #e free from care #y our
continenceU may 4e #e delighted #y our dwelling in #rotherhoodU may 4e laugh with
Loy at our prudenceU may 4e reLoice at our love for 4im+
F"hese things do I say unto you: hastening to the end of my appointed tas7: which has
#een #rought to an end for me #y the Lord+ %or what else can I say to youP Ce have the
pledges of our GodU ye have the sureties of 4is goodnessU ye have 4is presence which
can never leave you+ If then ye sin no more: 4e doth forgive you all that ye have done in
ignoranceU #ut if: having once 7nown 4im and having received of 4is mercy: ye turn
#ac7 into such paths then shall your former sins #e put to your charge: and ye shall have
neither portion nor mercy #efore 4im+F
Immediately on this there follows the last prayer of John to the Christ on #ehalf of his
#rethren+
John(s Last Prayer+F"hou who hast woven this wreath #y "hy weaving: Jesus: "hou who
hast united these many #lossoms into that sweet flower of "hine whose scent can never
fade: "hou who hast sown these 'ords: protector of "hine own: healer who heal6st for
naught: "hou only one who ever doest good: stranger to arrogance: "hou only merciful:
the friend of man: "hou only saviour:
p+ DD=
righteous one: who ever seest all things and art in all and always ever0present: God:
Jesus: Christos: Lord: who with "hy gifts and "hy compassion dost screen OallQ them
who hope on "hee: "hou who dost right well 7now all those that do us wrong and who
#laspheme "hy holy .ame: "hou only Lord: watch o6er "hy servants and protect themU
yea: Lord: do this`F
"he rest of the prayer has also a strong Gnostic colouring: #ut sufficient has already
#een Huoted to give the reader some idea of the lofty thoughts which animated such
communities of the early days+
1ut #efore leaving 'he Acts o3 ,ohn we cannot refrain from presenting the reader with
the #est 7nown story that has crept into their compilation+ It is strange that: where there
is so much #eauty: this particular story should have #een singled out for most freHuent
Huotation: and that many theological students 7now nothing else of the contents of these
instructive documents #ut F"he $tory of John and the 1ugs+F 1ut so it is: and we give it
as a specimen of the many legends that were current among the people: and also
#ecause it is not deficient in humour: an uncommon commodity in the circles of the
pious+ 'e ta7e the account from $almon(s summary+ ?;p. supra cit.: p+ =A0@+
,nce on a time John and his companions were a0Lourneying for apostolic purposes+ F,n
their Lourney "he $tory of John and the 1ugs+ the party stopped at an uninha#ited
caravanserai+ "hey found there #ut one #are couch: and having laid clothes on it they
made the postle lie on it: while the rest of the party laid themselves down to sleep on
the
p+ DDD
floor+ 1ut John was trou#led #y a great multitude of #ugsU until after having tossed
sleepless for half the night: he said to them in the hearing of allS (I say unto you: , ye
#ugs: #e ye 7indly considerateU leave your home for this night: and go to rest in a place
which is far from the servant of God+( t this the disciples laughed: while the postle
turned to sleep: and they conversed gently: so as not to distur# him+ In the morning: the
first to awa7e went to the door: and they saw a great multitude of #ugs standing+ "he
rest collected to view: and at last $t+ John awo7e and saw li7ewise+ "hen ?mindful rather
of his grateful o#ligation to the #ugs than of the comfort of the ne!t succeeding
traveller@ he saidS (, ye #ugs: since ye have #een 7ind and have o#served my charge:
return to your place+( .o sooner had he said this: and risen from the couch: than the #ugs
all in a run rushed from the door to the couch: clim#ed up the legs: and disappeared into
the Loinings+ nd John saidS ($ee how these creatures: having heard the voice of a man:
have o#eyedU #ut we: hearing the voice of God: neglect and diso#eyU and how longP(F
p+ DDA
FRM T'& #CTS F #)/R&-.
%&,* 'he Acts o3 Andre2 the following ddress ddress to the Cross+ to the Cross is of
great interest: when compared with what has #een already Huoted from 'he Acts o3 ,ohn
and with the rest of the Gnostic ideas on the su#Lect+ %or the Gnostics the Cross was a
sym#ol of cosmic processes as well as of the crucifi!ion of the soul in matter and of its
regeneration: and it is to #e regretted that our information is so fragmentary+ "he
following ddress put into the mouth of ndrew has #een wor7ed over #y Catholic
scri#es: #ut the underlying material is plainly to #e derived from the Gnostic circle of
ideas+
F&eLoicing I come to thee: thou Cross: the life0giver: Cross whom I now 7now to #e
mineU I 7now thy mystery: for thou hast #een planted in the world to ma7e fast things
unsta#le+
F"hy head stretcheth up into heaven: that thou mayest sym#ol forth the heavenly Logos:
the head of all things+ "hy middle parts are stretched forth: as it were hands to right and
left: to put to flight the envious and hostile power of the evil one: that thou mayest
gather together into one them Osci+: the lim#sQ that are scattered a#road+ "hy foot is set
in the earth: sun7 in the deep: that thou mayest draw up those that lie #eneath the earth
and are held fast in the regions #eneath it: and mayest Loin them to those in heaven+
F, Cross: engine: most s7ilfully devised: of
p+ DD<
salvation given unto men #y the 4ighestU , Cross: invinci#le trophy of the conHuest of
Christ o6er 4is foesU , Cross: thou life0giving tree: roots planted on earth: fruit
treasured in heavenU , Cross most venera#le: sweet thing and sweet nameU , Cross
most worshipful: who #earest as grapes the *aster: the true vine: who dost #ear too the
"hief as thy fruit: fruitage of faith through confessionU thou who #ringest the worthy to
God through the Gnosis and summonest sinners home through repentance`F
FRM T'& TR#0&+S F P&T&R.
"o the a#ove may #e added the final speech put into the mouth of Peter: in the romance
of his "ravels: or Circuits ?"ours@+ It is found in the fragment of the Linus0collection:
called 'he Martyrdom o3 :eter+ "he legend says that Peter insisted on #eing crucified
head downwards: and the reasons for this strange proceeding are given as follows in the
faulty Latin translation+
"he )escent of *an+F%itly wert "hou alone stretched on the cross with head on high: ,
Lord: who hast redeemed all of the world from sin+ I have desired to imitate "hee in
"hy passion tooU yet would I not ta7e on myself to #e hanged upright+ %or we: pure men
and sinners: are #orn from dam: #ut "hou art God of God: Light of true Light: #efore
all -ons and after themU thought worthy to #ecome for men *an without stain of man:
"hou hast stood forth man(s glorious $aviour+ "hou ever upright: ever raised
p+ DDE
on high: eternally a#ove` 'e: men according to the flesh: are sons of the first man
?dam@: who sun7 his #eing in the earth: whose fall in human generation is shown
forth+ %or we are #rought to #irth in such a way: that we do seem to #e poured into
earth: so that the right is left: the left doth right #ecomeU in that our state is changed in
those who are the authors of this life+ %or this world down #elow doth thin7 the right
what is the leftU this world in which "hou: Lord: hast found us li7e the .inevites: and #y
"hy holy preaching hast "hou rescued those a#out to die+F
F"he authors of this lifeF presuma#ly refer to the powers that #ring the man to #irth+ "he
Jonah0myth was a type of the initiate: who: after #eing three days and three nights in the
F#elly of $heolF or 4ades: preached to those in .ineveh: the Jerusalem 1elow: that is to
say: this world+
1ut for the #rethren there was a still further instruction as to the meaning of the *ystic
Cross+
F1ut ye: my #rothers: who have the right to hear: lend me the ears of your heart: and
understand what "he *ystic &edemption of the Cross+ now must #e revealed to you00the
hidden mystery of every nature and the secret spring+ of every thing composed+ %or the
first man: whose race I represent #y my position: with head reversed: doth sym#oliIe his
#irth into destructionU for that his #irth was death and lac7ed the life0stream+ 1ut of 4is
own compassion the Power #ove came down into the world: #y means of corporal
su#stance: to him who #y a Lust decree had #een cast down into the earth: and hanged
upon the Cross: and #y the means of this
p+ DDB
most holy calling Othe CrossQ: 4e did restore us and did ma7e for us these present things
?which had till then remained unchanged #y men(s unrighteous error@ into the Left: and
those that men had ta7en for the Left into eternal things+ In e!altation of the &ight 4e
hath changed all the signs into their proper nature: considering as good those thought
not good: and those men thought malefic most #enign+ 'hence in a mystery the Lord
hath saidS (If ye ma7e not the &ight li7e as the Left: the Left li7e as the &ight: #ove as
the 1elow: 1efore as the 1ehind: ye shall not 7now God(s 7ingdom+( "his saying have I
made manifest in me: my #rothersU this is the way in which your eyes of flesh #ehold
me hanging+ It figures forth the way of the first man+
F1ut ye: #eloved: hearing these words and #y conversion of your nature and changing of
your life perfecting them: even as ye have turned you from that way of error where ye
trod: unto the most sure state of faith: so 7eep ye running and strive towards the peace
of that which calls you from a#ove: living the holy life+ %or that the way on which ye
travel there is Christ+ "herefore with Jesus: Christ: true God: ascend the CrossU 4e hath
#een made for us the one and only 'ord+ 'hence also doth the $pirit sayS (Christ is the
'ord and 2oice of God+( "he 'ord in truth is sym#oliIed #y that straight stem on
which I hang+ Os for the 2oice00Q since that voice is a thing of flesh: with features not
to #e ascri#ed unto God(s nature: the cross0piece of the cross is thought to figure forth
that human nature which suffered the fault of change in the first man: #ut #y
p+ DD9
the help of God0and0man: received again its real mind+ &ight in the centre: Loining twain
in one: is set the nail of discipline: conversion and repentance+F
"he Latin translation is very faulty and often o#scures the Gree7 original: #ut enough of
the meaning has #een preserved to show the general drift of the thought+ "he first
Huotation is one of the sayings from 'he Gospel according to the 4gyptiansC the source
of the second is not 7nown+ Compare also the changing of the &ight and Left with the
conversion of the spheres in the opening pages of the :istis .ophia treatise+
,ther speeches and innumera#le isolated phrases: which still preserve traces of the
Gnosis: could #e fterword+ cited from the e!isting remains of the uncanonical cts: #ut
sufficient has #een written to give the reader an idea of the e!tensive popular literature
of this 7ind which emanated from Gnostic circles in the early years: and to show him
that very different ideas prevailed among those who were in touch with the inner
tradition: from those of that e!clusively historical view which eventually gained the
upper hand+
'hether or not these ideas throw light on the Christ(s teaching: each must decide for
himself+ "hat: however: they were ideas put forward #y men vastly nearer the time of
the origins than ourselves00#y men whose whole lives were devoted to the Christ:
striving #y every means to purify themselves: and to e!perience in themselves the truths
of the unseen world and realiIe the teachings of the *aster00is amply manifest+
p+ DA0 p+ DA1
T#e Gnosis A""or!in$ to Its Frien!s
p+ DA;
.empiterna )u>N Nec di=itias nec honores petoC me modo <i=in@ )ucis radio illuminesN
%rom An 4ssay o3 'ransmigration in <e3ence o3 :ythagoras ?London: 1<9;@+
p+ DA=
Some Gree" riginal -or"s in Coptic Translation
T'& #S(&- #)/ !R$C& C/IC&S.
$o far we have endeavoured to recover some fragments of flotsam and Letsam from the
pitiful wrec7 of the Gnosis: wrought #y the hands of its #itterest foes: the orthodo!
Church %athersU we will now try to give the reader some rough idea of the contents of
some Gnostic treatises: which have #een preserved to us in Coptic translation #y the
hands of its friends+
'e have to consider the contents of three precious documents 7nown as the s7ew:
1ruce: and 7hm9m Codices: the last of which was only discovered in 1B9<+ 'e shall
reserve the 7hm9m Code! for later notice: since little is so far 7nown of it: and so give
our immediate attention to the s7ew and 1ruce Codices+
"he s7ew Code! was #ought #y the 1ritish *useum from the heirs of )r+ s7ew at
the "he s7ew Code!+ end of the last century ?presuma#ly a little prior to 1EBA@+ "he *$+
is written on vellum in Gree7 uncials: in the 8pper Egyptian
p+ DAD
dialect: and is not in roll #ut in #oo70form+ It consists of =D< Huarto pages: and for the
most part is in an e!cellent state of preservationU a few leaves only are missing+ "he
Code! is a copy and not an originalU and the original was a translation from the Gree7+
"he general contents consist of a treatise to which custom has given the name :istis
.ophia: owing to a heading in the middle of the general narrative: added #y another
hand+ "he treatise has no superscription or su#scription: and though there is a long
incident in it dealing with the passion and redemption of the $ophia: other parts of eHual
length might Lust as well #e called 'he 9uestions o3 Mary: as 4arnac7 has suggested:
and *atter long prior to him+ "he Code! also contains a short inset and a lengthy
appendi! entitled 4>tracts 3rom the -ooks o3 the .a=iour+ %or a further description I
must refer the reader to the Introduction of my translation+
"he 1ruce Code!"he 1ruce Code! was #rought to England from 8pper Egypt in 1E<9 #y
the famous $cottish traveller 1ruce: and #eHueathed to the care of the 1odleian Li#rary:
,!ford+ It is written on papyrus: in Gree7 cursive characters: in the 8pper Egyptian
dialect: and consists of seventy0eight leaves: in #oo70form+ Its leaves are in a most
terri#le state of disorder and dilapidation: and many are missing+ scientific
e!amination of the Code! reveals the fact that it consists of two distinct *$$+:
containing the remains of at least two distinct Gnostic wor7s and some fragments+ "he
superior *$+: of #etter material and finer handwriting: contains a treatise of great
su#limity: #ut without a title: the
p+ DAA
first and last pages #eing lost+ "he other *$+ contains fragments of at least two separate
#oo7s: and preserves the title 'he -ook o3 the Great )ogos according to the Mystery+
"his is ta7en #y $chmidt to #e the general title: and to comprise two parts which he
calls respectively the First and .econd -ook, o3 Ieou+
"he contents of these treatises are of such a marvellous and comple! nature: that I
despair of "ranslations+ giving the general reader any adeHuate conception of them+ "he
student may: however: form some idea of the tas7 #y reading my translation of the
:istis .ophia treatise and the 4>tracts 3rom the -ooks o3 the .a=iourC #ut even this will
give him no adeHuate conception of the comple!ity of the contents of the Code!
1rucianus: of which: unfortunately: there is as yet no English translation+
In 1B91 mlineau pu#lished a te!t and %rench translation of the 1ruce Code! with a
#rief introductionU #ut his te!t was #ased on 'oide(s copy of the Code! made a century
ago: and the %rench sa=ant had no idea that he was dealing with two distinct *$$+:
whose leaves were Lum#led up in ine!trica#le confusion+
In 1B9; )r+ Carl $chmidt: having with admira#le patience collated the copies of the
Code! made #y $chwartIe and 'oide with the original at ,!ford: and with still greater
acumen and industry separated the two *$$+ and placed their respective leaves in order:
pu#lished a critical te!t: with a German translation and a voluminous commentary+
In the following rKsumK: with regard to the Code!
p+ DA<
Oparagraph continuesQ "he )ifficulty of the $u#Lect+1rucianus: I shall follow $chmidt(s translation
and not mlineau(s+ $chmidt is #y far the most competent authority in the field: and no
praise is too high a tri#ute to pay this most distinguished Coptic scholar for his
unwearied patience+ I have #efore me a rough translation of the whole of $chmidt(s
voluminous wor7: and have spared no pains to ma7e myself acHuainted with his
la#oursU #ut: even with his help: I feel as yet a very tyro in the Gnosticism revealed in
these treatises+ %or: though $chmidt throws light on many points: innumera#le pro#lems
are still left untouchedU in fact: with all his admira#le scholarship and infinite research:
he is entirely #affled on Lust those very points which seem to have #een of greatest
interest to the composers or compilers of these Gnostic documents+
'hen: in 1B9<: I pu#lished a translation of the :istis .ophia I had intended to follow it
up with a commentaryU #ut I speedily found that in spite of the years of wor7 I had
already given to Gnosticism: there were still many years of la#our #efore me: ere I
could satisfy myself that I was competent to essay the tas7 in any really satisfactory
fashionU I have accordingly reserved that tas7 for the future+ *eantime: in the present
short s7etches nothing more is attempted than a very tentative summary: so that the
general reader may o#tain some notion of the contents of our Coptic Gnostic treatisesU
my only e!cuse for #rea7ing silence #eing that there is a#solutely nothing as yet in
English on the contents of the 1ruce Code!+
p+ DAE
'e will: then: first of all attempt a summary of the contents of the so0called :istis
.ophia Programme+ treatiseU then a summary of the 4>tracts 3rom the -ooks o3 the
.a=iour: inserted in and following after this treatise in the s7ew Code!+ "his will #e
followed #y a summary of the fragments contained in the inferior *$+ of the 1ruce
Code!+ I shall venture: however: to transpose $chmidt(s main order: and place what he
calls 'he .econd -ook o3 Ieou #efore what he calls 'he First: for the general su#Lects of
his first group of fragments seem to me to follow the su#Lects of his second: rather than
the contrary+ It is Huite true that the #eginning of his second division starts on the =erso
of the papyrus leaf: the recto of which contains the end of the otherU #ut this only
assures us the correct position of two adLacent fragments+ "hat the numerous other
fragments are always arranged in their proper seHuence is #y no means Huite certain:
though I fran7ly confess I so far see no more satisfactory ordering of the chaos myself+
"hat we have among these fragments part of the original contents of 'he -ooks o3 Ieou
mentioned in the :istis .ophia seems highly pro#a#le: #ut that we can assign our
fragments definitely to 1oo7s I+ and II+ is not so certain+ "he whole will therefore in our
summary stand under the general title: 'he -ook o3 the Great )ogos according to the
Mystery: without further distinction: including #oth the introductory matter and also the
leaves surrounded #y a #order: which $chmidt adds as an appendi!+ 1ut it must #e
understood that this
p+ DAB
is a tentative arrangement+ "here may #e several treatises to which the fragments of the
inferior *$+ of the 1ruce Code! ought to #e assigned for anything we 7now to the
contrary+
"his will #e followed #y the fragments of the untitled treatise contained in the superior
*$+
"he purpose that has guided me in this general arrangement is: as far as possi#le: to
place the contents of these Coptic translations roughly in such a seHuence that the reader
may #e led from lower to higher grades of the Gnosis+ I am perfectly aware that higher
mysteries ?the three $paces of the Inheritance@ are spo7en of and e!plained in the :istis
.ophia treatise than in the rest of the matter: #ut they are not revealed+ In 'he -ook o3
the Great )ogos and in the 4>tracts 3rom the -ooks o3 the .a=iour some of the
mysteries are given: and the disciples are made to see face to face+ I therefore place the
summary of the :istis first: though it was pro#a#ly composed last+
p+ DA9
S$MM#R, F T'& C)T&)TS F T'& S>C#++&/ PISTIS
SP'I# TR&#TIS&.
"4E treatise #egins #y informing us that Jesus: after rising from the dead: had spent
eleven years "he "eaching of the Eleven years+ with 4is disciples: instructing them+ $o far:
however: 4e had taught them the mysteries of the inner world up to a certain point only:
apparently up to the outermost realms of the Light0world only: and yet even so far with
omissions of many points which they were as yet incapa#le of understanding+ 1ut so
wonderful had #een the instruction imparted that the disciples imagined that all had
#een revealed to them: and that the %irst *ystery00the %ather in the li7eness of a dove00
was the end of all ends and the gnosis of all gnoses+ "hey did not 7now that this %irst
*ystery was the lowest of a vast series of still higher mysteries+
It came to pass: therefore: in the twelfth year: that the disciples were assem#led with the
*aster on "he *ystic "ransfiguration and scent in the "welfth year+ the *ount of ,lives:
reLoicing that they had: as they thought: received all the fullness+ It was the fifteenth day
of the month "y#i: the day of the full moon+ Jesus was sitting apart: when: at sunrise:
they #eheld a great light0stream pouring over 4im: so that he #ecame lost to view in the
ineffa#le radiance which stretched from earth to heaven+ "he light was not one radiance:
#ut its rays were of every 7ind and typeU and in it the *aster soared aloft into heaven:
leaving the disciples in great fear
p+ D<0
and confusion as they silently gaIed after 4im+ %rom the third hour of the fifteenth day
until the ninth hour of the morrow ?thirty hours@ the *aster was a#sentU and during this
time there was a sha7ing of all the regions and great confusion and fear: while songs of
praise came forth from the interior of the interiors+
"he *aster returns to 4is )isciples+,n the ninth hour of the morrow they saw Jesus
descending in infinite light: more #rilliant far than when 4e had ascendedU the light was
now of three degrees: glory transcending glory+ "he disciples were dismayed and in
great fear: #ut Jesus: the compassionate and merciful0minded: spa7e unto them: sayingS
F"a7e courage: it is IU #e not afraid+F t their prayer Jesus withdraws 4is great light into
4imself: and appears in 4is familiar form once more: and the disciples come to
worship: and as7 4im: sayingS F*aster: whither didst thou goP or on what ministry
wentest thouP or wherefore are all these confusions and sha7ingsPF
"he *aster: now spea7ing as the glorified Christ: #ids them reLoice: for that now 4e
will tell them all things Ffrom the #eginning of the truth to the end thereof:F face to face:
without para#le: for that authority has now #een given 4im #y the %irst *ystery to
reveal these things unto them+
,f the *ystic Incarnation of the "welve+%or this cause is it that 4e hath again #een clothed in
the vesture of light: the ro#e of gloryU which he had left with the %irst *ystery: in the
lowest spaces of the supernal Light0realm+ 4e hath received it in order that 4e may
spea7 to human 7ind and reveal all the mysteries: #ut
p+ D<1
first of all to the "welve+ %or the "welve are 4is order: whom 4e hath chosen from the
#eginning: #efore 4e came into the world+ 4e chose twelve powers: receiving them
from the hands of the twelve $aviours of the Light0treasure: and when 4e descended
into the world cast them: as light0spar7s: into the wom#s of their mothers: that through
them the whole world might #e saved+ It is #y reason of these powers that they are not
of the world: for the power in them is from 4im: a part of 4imself+
$o too another of 4is powers was in John the 1aptiIer with water for the remission of
sinsU not "hat the $oul of Elias is #orn in the 1aptist+ only so: #ut the soul of John was the soul
of Elias re#orn in him+ "hese things had 4e e!plained #efore: when 4e saidS FIf ye will
receive it: John the 1aptist is Elias: who: I said: was for to comeFU #ut they had not
understood+
Into *ary: 4is mother: also 4e had implanted a power higher than them all: Fthe #ody
which I #ore ,f 4is own Incarnation+ in the height:F and also another power instead of the
soul: and so Jesus was #orn+ It was 4e 4imself who had watched over the #irth of 4is
disciples: so that no soul of the world0rulers should #e found in them: #ut one of a
higher nature+
nd the *aster continued in 4is conversation and said unto themS FLo: I have put on
*y vesture: and Concerning the &o#e of Glory+ all power hath #een given *e #y the %irst
*ystery+ Cet a little while and I will tell you the mystery of the plNr3ma and the
plNr3ma of the plNr3maU I will conceal nothing from you from this hour: #ut in
perfectness will I perfect you in the whole plNr3ma: and all perfection: and every
mysteryU which things:
p+ D<;
indeed: are the perfection of all perfections: the plNr3ma of all plNr3mas: and the gnosis
of all gnoses: which are in *y vesture+ I will tell you all mysteries from the e!terior of
the e!teriors: to the interior of the interiors+ 4ear7en: I will tell you all things which
have #efallen *e+
FIt came to pass: when the sun had risen in the regions of the east: that a great stream of
light descended in which was *y vesture: the same which I had laid up in the four0and0
twentieth mystery: as I have said unto you+ nd I found a mystery in *y vesture:
written in these five words which pertain to the heightS Jama: Jama: _IIa: &achama:
_Iai+ nd this is the interpretation thereofS
F"he *ystery which is #eyond the world: that where#y all things e!istS It is all
evolution and all involutionU It proLected all emanations and all things therein+ 1ecause
of It all mysteries e!ist and all their regions+F
4ereupon the *aster recites the hymn of praise and welcome sung #y the powers at 4is
investiture on the Great )ay"he 4ymn of 'elcome FCome unto us+F FCome unto usF00the day
of this supreme initiation: when all 4is Lim#s are gathered together+ FCome unto us: for
we are "hy fellow0mem#ers ?or lim#s@+ 'e are all one with "hee+ 'e are one and the
same: and "hou art one and the same+ "his is the %irst *ystery: who hath e!isted from
the #eginning in the Ineffa#le: #efore 4e came forthU and the .ame thereof is all of us+
.ow: therefore: we all live together for "hee at the last limit: which also is the last
mystery from the interior+ "hat also is part of us+ .ow: therefore: we have sent "hee
"hy
p+ D<=
vesture: which: indeed: is "hine from the #eginning: which "hou didst leave in the last
limit: which also is the last mystery from the interiors: until its time should #e fulfilled:
according to the commandment of the %irst *ystery+ Lo: its time #eing fulfilled: I give
it "hee+
FCome unto us: for we all stand near to clothe "hee with the %irst *ystery and all 4is
glory: #y commandment of the same: in that the %irst *ystery gave us two vestures to
clothe "hee: #esides the one we have sent "hee: since "hou art worthy of them: and art
prior to us: and came into #eing #efore us+ %or this cause: therefore: the %irst *ystery
hath sent for "hee through us the mystery of 4is glory: two vestures+F
"he hymn proceeds to e!plain how that the first vesture hath in it the whole glory of all
the names "he "hree 2estures of Light+ of all the mysteries of all the orders of the spaces of
the Ineffa#leU that the second contains the whole glory of all the names: or powers: of all
the mysteries: or emanations: of the orders of the twin spaces of the %irst *ysteryU that
the third vesture contains all the glory of the powers of the emanations of all the spaces
and su#0spaces #elow these supernal realms as far as the earth+ "he hymn then
continuesS
FLo: therefore: we have sent "hee this OthirdQ vesture: without any Oof the powersQ
7nowing it from the %irst $tatute downwardU #ecause the glory of its light was hidden in
it Othe %irst $tatuteQ: and the spheres with all their regions from the %irst $tatute
downwards O7new it notQ+ *a7e haste: thereforeU
p+ D<D
clothe "hyself with this vesture+ Come unto usU for ever: until the time appointed #y the
Ineffa#le was fulfilled: have we #een in need of "hee: to clothe "hee with the two
OremainingQ ventures: #y order of the %irst *ystery+ Lo: then: the time is fulfilled+
Come: therefore: to us Huic7ly: in order that we may clothe "hee: until "hou hast
accomplished the full ministry of the perfections of the %irst *ystery: the ministry
appointed for "hee #y the Ineffa#le+ Come: therefore: to us Huic7ly: in order that we
may clothe "hee: according to the commandment of the %irst *ysteryU for yet a little
while: a very little while: and "hou shalt come to us: and shalt leave the world+ Come:
therefore: Huic7ly: that "hou mayest receive the whole glory: the glory of the %irst
*ystery+F
"he Journey into the 4eight+"hereupon: on hearing the hymn of the powers: the *aster said:
4e donned the lowest ro#e of glory: and: changed into pure light: soared upwards and
came to the lower firmament+ nd all the powers of that firmament were in great
confusion #ecause of the transcendent lightU and on seeing the mystery of their names or
powers inscri#ed in it: leaving their ran7s: they #owed down and worshipped: sayingS
F4ow hath the Lord of the plNr3ma changed us without our 7nowing`F nd they all
sang together to the interior of the interiors a hymn of praise in harmony+
nd so 4e passed upwards and inwards to the %irst $phere a#ove the firmament:
shining with a radiance forty0and0nine times as great as #efore: and the gates were
opened and 4e entered the mansions
p+ D<A
of the $phere: and the powers were changed and worshipped: and sang hymns of
reLoicing as #efore+
"hence upward and inward he passed to the $econd $phere: shining with a light nine0
and0forty times still more intensified: and the powers of that sphere did as them #eneath
them: and #owed and worshipped and sang hymns to the interior of the interiors+
$till continuing 4is triumphal flight: 4e soared still higher within: to the $pace of the
"welve 5ons: shining with radiance forty0and0nine times still further increased+ nd all
the orders and rulers of the 5onic $pace were amaIed+ "hose of them called the
"yrants: under their great leader damas: in ignorance fought against the lightU #ut in
vain: for they only e!pended their strength one against the other: and fell down and
#ecame Fas the inha#itants of the earth who are dead and who have no #reath in themF00
that is to say: deprived of the light0spar7: li7e the un7nowing among men+
nd 4e too7 from them a third of their power: that they should no more prevail in their
evil doingsU "he *aster &o#s the 5ons of a "hird of their Light+ so that if men should invo7e
them for evil in the magic practices which the transgressing ngels #rought down from
a#ove: they should not #e a#le to wor7 their will as heretofore+
nd so 4e changed the %ate0$phere: over which they are lords+ %or #y order of the %irst
$tatute and %irst *ystery: they had #een set: #y Ieou: the ,verseer of the Light: all
facing the Left: accomplishing their influences+ 1ut now they were changed so that for
si! months they faced the Left and for si! months the &ight+
p+ D<<
"he Guestions of *ary+4ereupon: the *aster having invited Huestions and interpretations
of the mysteries 4e has revealed: *ary *agdalene: who is throughout represented as
the most spiritual #y far of all the disciples: comes forward: and #eing granted
permission to spea7: interprets a passage from Isaiah #y the light of the new teaching+
"he passage #egins with the wordsS F'here: then: , Egypt: where are thy diviners and
ordainers of the hourPF00and among other things Egypt is said to mean the
Finefficacious matter ?hylE@+F
*ary is commended for her intuition: and in reply to her further Huestioning: the *aster
e!plains that all their power has not #een ta7en from these &ulers of the %ate: #y the
third ro#e of glory: #ut only a third of itU so that if the ordainers of the hour chance on
the %ate or the $phere turning to the Left: they will say what is to ta7e placeU #ut if they
chance on it turning to the &ight they will not #e a#le to prophesy: for 4e has changed
all the influences+ 1ut those who 7now the mysteries of the magic of the "hirteenth
5on will accomplish them perfectly: for 4e has not ta7en away the power in that $pace:
according to the command of the %irst *ystery+
'hy the &ulers have #een ro##ed+In reply to a Huestion #y Philip: it is e!plained that this
conversion of the spheres has #een effected to aid the salvation of soulsU otherwise the
num#er of perfected souls would have #een 7ept #ac7 from its accomplishment: that is
to say: of those who shall #e counted in the heritage of the height: #y means of the
mysteries: and shall dwell in the Light0treasure+ "he power of the &ulers is in the matter
p+ D<E
of the world which they ma7e into souls 1y the victory of the *aster a third of this
power has #een ta7en from them: and converted to a higher su#stance+
In answer to *ary(s further Huestioning: it is further e!plained how this third part of
their power was ta7en away+ It always had #een that their power: as it #ecame purified:
was gathered #ac7 to the higher world #y *elchisedec: the Great &eceiver or Collector
of Light: it #eing continually li#erated #y the spheres #eing made to turn more rapidly:
that is to say #y the Huic7ening of evolution owing to the influ! of Light+ "he su#stance
of the &ulers is graphically descri#ed as Fthe #reath of their mouths: the tears of their
eyes: and the sweat of their #odiesF00the matter out of which souls are made+
1ut as their power was gradually ta7en from them: their 7ingdom #egan to #e dissolvedU
the &ulers therefore #egan to devour their own matter: so that it should not #e made into
souls of men and so #e purified: and in every way strove to delay the completion of the
num#er of perfect souls00the crown of evolution+ $o it came to pass that they fought
against the great soul of the *aster as 4e passed through them: and so 4e changed them
and their configurations and influences: Fand from that hour they have not had the
power to turn towards the purgation of their matter to devour it+F
FI too7 away a third part of their powerU I changed their revolutionU I shortened their
circles: and caused their path to #e lightened: and they were
p+ D<B
greatly hurried: and were thrown into confusion in their pathU and from that hour they
have no more had the power of devouring the matter of the purgation of the #rilliancy of
their light+F
"he $hortening of the "imes+"hus had 4e shortened their times and hastened evolution+ F%or
this cause I said unto you #efore: (I have shortened the times #ecause of my Elect+(F "he
FElectF ?Pneumatics@ are the perfect num#er of souls who shall receive the mysteriesU
indeed had not the times #een shortened: Fthere would not have #een a single material
?hylic@ soul saved: #ut they would have perished in the fire which is in the flesh of the
&ulers+F
"he 4eavenly Lourney continued+fter these e!planations the *aster continues the narrative
of his heaven Lourney+ ll the great powers of the 5onic $paces: when they saw what
had happened to their "yrants: adored and sang hymns to the interior of the interiors+
nd so 4e passed inward to the veils of the "hirteenth 5on+ 4ere: outside this $pace:
4e found Pistis $ophia: sitting alone: mourning and grieving #ecause she had not #een
#rought into the "hirteenth 5on: her proper region in the height+ $he was grieving
#ecause of the sufferings #rought upon her #y rrogant: one of the three "riple Powers+
1ut when she saw the radiant light0vesture of the *aster: containing the whole glory of
her mystery: the mystery of the "hirteenth 5on: she #egan to sing a song to the light
which is in the height: which she had seen in the veil of the "reasure of Light+ nd as
she sang: the veils of the "hirteenth 5on were drawn apart: and her syIygy: and her
two0and0twenty
p+ D<9
fellow0emanations within the 5on: ma7ing together four0and0twenty emanations who
came forth from the Great Invisi#le %orefather and the two other great "riple Powers of
that $pace: gaIed upon the light of 4is vesture+
4ereupon follows the mystic story of the sufferings of Pistis $ophia+ In the #eginning
she was "he *yth of Pistis $ophia+ in the "hirteenth 5on with her companion 5ons+ 1y
order of the %irst *ystery: she gaIed into the height and saw the light of the veil of the
"reasure of Light: and desired to ascend into that glorious realm: #ut could not+ $he
ceased to do the mystery of the "hirteenth 5on and ever sang hymns to the Light she
had seen+
4ereupon the &ulers in the "welve 5ons #elow hated her: #ecause she had ceased to do
their mystery00the mystery of intercourse or se!ual union00and desired to go into the
height and #e a#ove them all+
nd rrogant: the diso#edient one: that one of the three "riple Powers of the "hirteenth
5on who "he Enmity of rrogant+ refused to give the purity of his light for the #enefit of
others: #ut desired to 7eep it for himself and so #e ruler of the "hirteenth 5on: led the
onslaught against her+ rrogant is apparently the conservative power of the FmatterF of
this $pace+ 4e Loined himself to the num#er of the "welve 5ons and fought against the
$ophia+ 4e sent forth a great power from his light and other powers from his matter: the
reflections of the powers and emanations a#ove: into ChaosU and caused the $ophia to
loo7 down into the lower regions: that she might see this power and imagine
p+ DE0
it was the real Light to which she aspired+ nd so in ignorance she descended into
matter: sayingS FI will go into that region: without my consort: to ta7e the light: which
the 5ons of Light have produced for me: so that I may go to the Light of lights: which
is in the 4eight of heights+F
"he %all into *atter+"hus pondering she went forth from the "hirteenth 5on and
descended into the "welveU #ut they pursued her: and so she gradually descended to the
regions of Chaos: and drew nigh to the light0power which rrogant had sent #elow: to
devour it+ 1ut all the material emanations of rrogant surrounded her: and the light0
power of rrogant set to wor7 to devour all the light0powers in the $ophiaU Fit e!pelled
her light and swallowed it: and as for her matter they cast it into Chaos+F "his light0
power of rrogant is that Ialda#a3th Fof which:F says the *aster: FI have spo7en to you
many times+F
nd so $ophia was greatly wea7ened and #eset and Fcried out e!ceedingly: she cried on
high to that Light of lights which she had seen in the #eginning: in which she had
trusted Ohence is she called Pistis ?%aith@ $ophiaQ: and #egan to sing songs of
repentance:F where#y she might #e converted or ta7en #ac7 to the Light+
"he lengthy incident of the Pistis $ophia occupies pp+ D;01B1 of the Coptic translation:
and her thirteen repentances and songs of praise are a mystical interpretation of a
num#er of the Psalms of the $econd "emple collection and of five of the ,des of
$olomon+
"o attain to the 7nowledge of the Light: the
p+ DE1
human soul ?as the world0soul #efore it@ has to descend into matter ?hylE@+ 4ence the
$ophia: desiring "he )escent of the $oul+ the Light: descends towards its reflection: from
the "hirteenth 5on: through the "welve: into the depths of Chaos or 8norder: where
she seems in danger of entirely losing all her own innate light or spirit: #eing
continually deprived of it #y the powers of matter+ 4aving descended to the lowest
depths of Chaos: she at length reaches the limit: and the path of her pilgrimage #egins to
lead upward to spirit again+ "hus she reaches the middle point of #alance: and still
yearning for the Light: rounds the turning point of her cyclic course: and changing the
tendency of her thought or mind or nature: recites her penitential hymns or repentances+
4er chief enemy is the false light00presuma#ly the counterfeit spirit of which we shall
hear later on00the desire0nature: which is assisted #y four0and0twenty material powers:
the reflections of the supernal proLections: powers or co0partners of the $ophia: the
whole loo7ed at from without ma7ing an ordering into forty0nine+
"he $ophia first utters seven repentances+ t the fourth of these: the turning point of
some su#0cycle of Its &epentance and &edemption+ her pilgrimage: she prays that the image
of the Light may not #e turned from her: for the time is come when Fthose who turn in
the lowest regionsF should #e regarded00Fthe mystery which is made the type of the
race+F
t the si!th the Light remits her transgressionU =i#+: that she Huitted her own region and
fell into Chaos+ "his perhaps refers to the dawning of the consciousness of the higher
ego in the lower
p+ DE;
personality+ 1ut as yet the command has not come from the %irst *ystery to free her
entirely from Chaos+ "his may refer to the higher illumination when the consciousness
of the true spiritual soul is o#tained+
"herefore at the conclusion of her seventh repentance: where she pleads that she has
done it all in ignorance: through her lo=e for the Light: Jesus: her syIygy ?without the
%irst *ystery@ raises her up to a slightly less confined region in Chaos: #ut $ophia still
kno2s not #y whom it is done+
It is only at the ninth stage that the %irst *ystery partly accepts her repentance and
sends Jesus in the form of the Light to her help: so that she recognises it+
4er ne!t four hymns are sung kno2ingly to the Light: and are of the nature of
than7sgiving: and of declaration that Lustice will shortly overta7e her oppressors: while
at the same time she prays to #e delivered wholly from her FtransgressionF00the lower
desire0nature+
"he )egrees of Purification+fter the thirteenth repentance: Jesus again: of himself: without
the %irst *ystery: emanated a #rilliant power of light from 4imself: and sent it to aid
$ophia: to raise her still higher in Chaos: until the command should come to free her
entirely+ "here are: therefore: as it seems: three degrees of purification from the chaotic
elements of the lower nature+
.e!t follows a description of the light0powers: which are to #e closely compared with
the description of the three vestures of glory in the opening pages of the Code!+
p+ DE=
"hen: while $ophia pours forth hymns of Loy: the power #ecomes a Fcrown to her head:F
and her hylE "he Light0Crown+ ?or material propensities@ #egins to #e entirely purified:
while the spiritual light0powers which she has succeeded in retaining during her long
com#at: Loin themselves with the new vesture of light which has descended upon her+
"hen is the law fulfilled: and the %irst *ystery in 4is turn sent forth another great light0
power: which Loined with that already emanated #y the Light: and it #ecame a great
light0stream+ "his stream was nothing else than the %irst *ystery 4imself loo7ing
without: coming forth from the %irst *ystery loo7ing within+
'hen all this is accomplished the $ophia is completely purified: and her light0powers
are reesta#lished and filled with new light: #y their own co0partner of light: that syIygy
without whom $ophia in the #eginning had thought to reach the Light of lights: unaided:
and so fell into error+
1ut all is not yet overU the final victory is not yet won+ %or the higher she rises the
stronger are the powers or proLections sent against herU they proceed to change their
shapes: so that she now has to struggle against still greater foes: which are emanated
and directed #y the su#tlest powers of cosmos+
"hereupon $ophia is not only crowned #ut entirely surrounded with the light0stream:
and further supported "he %inal 2ictory+ on either hand #y *ichael and Ga#riel: the FsunF
and Fmoon+F "he Fwings of the great #irdF flutter: and the Fwinged glo#eF unfolds its
p+ DED
pinions: preparatory to its flight+ "hus the last great #attle #egins+
"he %irst *ystery loo7ing without directs her attac7 against the Fcruel crafty powers:
passions incarnate:F and ma7es the $ophia tread underfoot the #asilis7 with seven
heads: destroying its hylE: Fso that no seed can arise from it henceforth:F and casting
down the rest of the opposing host+
"hereupon $ophia sings triumphant hymns of praise on #eing set free from the #onds of
Chaos+ "hus is she set free and remembers+
$till the great $elf0willed one and damas: the "yrant: are not yet entirely su#dued: for
the command has not yet come from the %irst *ystery loo7ing within+ "herefore does
the %irst *ystery loo7ing without seal their regions and those of their rulers Funtil three
times are accomplished:F presuma#ly until the end of the seven cycles or ages: of which
the present is said to #e the fourth: when the perfect num#er of those of humanity who
reach perfection will pass into the interplanetary Nir=Fa00to use a 1uddhist term+ "his
Nir=Fa: however: is a state out of time and space: as we 7now them: and therefore can
#e reached no2 and 2ithin #y very holy men who can attain the highest degree of
spiritual contemplation+ "hen shall the Gates of the "reasure of the Great Light #e
opened and the heights #e crossed #y the pilgrim+
n otherwise un7nown $tory of the Infancy+In the course of the many interpretations of
scripture given #y the disciples and women disciples: *ary: the *other of Jesus ?Fmy
mother according to matter: thou in whom I dweltF@: who is also
p+ DEA
one of the women disciples: receives permission to spea7 and tells a Huaint story of the
Infancy: otherwise entirely un7nown+
nd *ary answered and saidS F*y *aster: concerning the word which "hy power
prophesied through )avid: to wit: (*ercy and truth are met together: righteousness and
peace have 7issed each otherU truth hath flourished on the earth: and righteousness hath
loo7ed down from heaven(00"hy power prophesied this word of old concerning "hee+
F'hen "hou wert a child: #efore the $pirit had descended upon "hee: when "hou wert
in the vineyard with Joseph: the $pirit came down from the height: and came unto me in
the house: li7e unto "hee: and I 7new 4im not: #ut thought that 4e was "hou+ nd 4e
said unto me: ('here is Jesus: my 1rother: that I may go to meet 4imP( nd when 4e
had said this unto me I was in dou#t: and thought it was a phantom tempting me+ I
seiIed 4im and #ound 4im to the foot of the #ed which was in my house: until I had
gone to find you in the field00"hee and Joseph: and I found you in the vineyardU Joseph
was putting up the vine poles+
FIt came to pass: therefore: when "hou didst hear me saying this thing unto Joseph: that
"hou didst understand: and "hou wert Loyful and saidest: ('here is 4e: that I may see
4imP .ay OratherQ I am e!pecting 4im in this place+( nd it came to pass: when Joseph
heard "hee say these words: that he was distur#ed+
F'e went together: we entered into the house:
p+ DE<
we found the $pirit #ound to the #ed: and we gaIed upon "hee and 4im: and found that
"hou wert li7e unto 4im+ nd 4e that was #ound to the #ed was unloosedU 4e
em#raced "hee and 7issed "hee: and "hou also didst 7iss 4imU ye #ecame one and the
same #eing+F
t the end of the story of the $ophia: *ary as7sS F*y *aster and $aviour: how are the
four0and0twenty Invisi#les Othe co0powers of $ophiaQU of what type: of what HualityU or
of what Huality is their lightPF
,f the Glory of "hem of the "hirteenth 5on+nd Jesus answered and said unto *aryS F'hat is
there in this world which is compara#le to themU or what region in this world is li7e
unto themP .ow: therefore: to what shall I li7en themU or what shall I say concerning
themP %or there is nothing in this world with which I can compare themU nor is there a
single form to which I can li7en them+ Indeed: there is nothing in this world which is of
the Huality of heaven+ 1ut: men: I say unto you: every one of the Invisi#les is nine
times greater than the 4eaven Othe lower firmamentQ: and the $phere a#ove it: and the
"welve 5ons all together: as I have already told you on another occasion+
FOgainQ there is no light in this world which is superior to that of the sun+ men:
men: I say unto you: the four0and0twenty Invisi#les are more radiant than the light of
the sun which is in this world: ten thousand times: as I have told you #efore on another
occasionU #ut the Light of the $un in its true 3orm: which is in the space of the 2irgin of
Light: is more
p+ DEE
radiant than the four0and0twenty: + + + ten thousand times more radiant+F
"he *aster promises further: when he ta7es them through the various spaces of the
unseen world: to #ring them all finally into the "win $paces of the %irst *ystery: as far
as the supreme $pace of the Ineffa#le: Fand ye shall see all their configurations as they
really are: without similitude+F
F'hen I #ring you into the region of the rulers of the %ate0$phere: ye shall see the glory
in which "he $cale of Light+ they are: and compared with their greatly superior glory: ye
will regard this world as the dar7ness of dar7nessU and when ye gaIe down on the whole
world of men: it will #e as a spec7 of dust for you: #ecause of the enormous distance #y
which Othe %ate0$phereQ will #e distant from it: and #ecause of the enormous superiority
of its Huality over it+F
nd so shall it #e in ever increasing glory of light with each higher space: the lower
appearing as a spec7 of dust from its su#limity: as they are ta7en through the "welve
5ons: the "hirteenth 5on ?or the Left@: the *idst: the &ight ?sci+: of the cosmic cross@:
the Light0world: and the Inheritance of Light within it+
"hen *ary as7sS F*aster: will the men of this world who have received the mysteries of
light #e higher in "hy >ingdom than the emanations of the "reasure of LightPF
nd in answer the *aster e!plains the ordering and nature and functions of these great
emanations: and how that: at the final time of the completion
p+ DEB
of the -on and the ascension of the plNr3ma: these all shall have a higher place in 4is
>ingdomU #ut this time has not yet come+ 1ut high a#ove all of them the souls of men
who have received the mysteries of light: shall ta7e precedence+
"he FLastF shall #e F%irst+Fnd *ary saidS F*aster: my indweller of light hath ears: and I
comprehend every word which "hou spea7est+ .ow: therefore: , *aster: concerning
the word which "hou hast spo7en: to wit: (ll the souls of human 7ind which shall
receive the mysteries of light: shall in the Inheritance of Light ta7e precedence of all the
&ulers who shall repent: and all them of the region of those who are on the &ight: and
the whole space of the "reasure of Light(U concerning this word: my *aster: "hou hast
said unto us aforetime: ("he first shall #e last and the last shall #e first:( that is: the (last(
are the whole race of men who shall #e first in the Light07ingdomU so also they that are
OnowQ in the space of the height are the (first+(F
"he "hree $upernal $paces of the Light+"he *aster then continues in 4is conversation and
tells them of the glorious #eings and spaces: of which 4e will treat in detail in 4is
further teaching: up to the inner $pace of the %irst *ystery: #ut of those within these
supernal spaces 4e will not treat in the physical consciousness: for Fthere is no
possi#ility of spea7ing of them in this worldFU nay: Fthere is neither Huality nor light
which resem#leth them: not only in this world: #ut also no comparison in those of the
4eight of &ighteousness+F 4e: however: in lofty language descri#es the greatness of the
five
p+ DE9
Oparagraph continuesQ Great $upporters of the outer $pace of the %irst *ystery: a#ove or within
which is the inner $pace of the %irst *ystery: and a#ove all the $pace of the Ineffa#le+
"o these supernal realms of the Inheritance shall come those who have received the
light0mysteries: "he Inheritance of Light+ and each shall occupy the space according to the
mystery he has received: a higher space or a lower according to the degree of the
mysteries he has receivedU each shall have the power of going into all regions of the
Inheritance #elow him: #ut not of ascending higher+
F1ut he who shall have received the complete mystery of the %irst *ystery of the
Ineffa#le: that is "he *ystery of the %irst *ystery+ to say: the twelve mysteries of the %irst
*ystery: one after another: + + + + + + + shall have the power of e!ploring all the orders of
the Inheritance of Light: of e!ploring from without within: from within without: from
a#ove #elow: and from #elow a#ove: from the height to the depth: and from the depth to
the height: from the length to the #readth: and from the #readth to the lengthU in a word:
he shall have the power of e!ploring all the regions of the Inheritances of Light: and he
shall have the power of remaining in the region which he shall choose in the Inheritance
of the Light07ingdom+
Fmen: I say unto you: this man: in the dissolution of the world: shall #e >ing over all
the orders of the "he Gnosis of Jesus: the *ystery of the Ineffa#le+ Inheritance of LightU and he
who shall have received the *ystery of Ineffa#le: that man the is *yself+
p+ DB0
4ereupon follows a magnificent recital of the perfect Gnosis of such a one: forS
F"hat *ystery 7noweth why there is dar7ness: and why light+F
nd so on: in great phrases descri#ing the wisdom of the supreme *ystery: who 7nows
the reason of the e!istence of all thingsS dar7ness of dar7ness and light of lightU chaos
and the treasure of lightU Ludgment and inheritance of lightU punishment of sinners and
rest of the righteousU sin and #aptismsU fire of punishment and seals of lightU
#lasphemies and songs to the lightU and so on through many pairs of opposites: ending
with death and life+
1ut the recital of the greatness of the supreme Gnosis is not yet ended: for the *aster
continuesS F4ear7en: therefore: now further: , *y disciples: while I tell you the whole
Gnosis of the *ystery of the Ineffa#le+F
It is the Gnosis of pitilessness and compassionU of destruction and everlasting increaseU
of #easts and creeping things: and metals: seas: and earth: clouds and rain: and so on
wor7ing downwards from man into nature and upwards through all the supernal realms+
"he )isciples lose Courage in maIement at the Glories of the Gnosis+1ut the disciples are amaIed
at the glories of the Gnosis of this greatest *ystery and lose courage+ nd *ary saidS
F, *aster: if the Gnosis of all these things is in that *ystery: who is the man in this
world who shall #e a#le to understand that *ystery and all its gnoses: and the manner of
all the words which thou hast spo7en concerning itPF
nd the *aster saidS FGrieve not: *y disciples:
p+ DB1
concerning the *ystery of that Ineffa#le: thin7ing that ye will not understand it+ men:
I say unto you: that *ystery is yours: and every one(s who shall give ear unto you: and
shall renounce the whole world: and all the matter therein: who shall renounce all the
evil thoughts that are therein: and shall renounce all the cares of this -on+
F.ow: therefore: will I tell youS 'hosoever shall renounce the whole world and all
therein: and shall "he 4ighest *ystery is the $implest of ll+ su#mit himself to the )ivinity: to
him that *ystery of them shall #e far more easy than all the mysteries of the >ingdom
of LightU it is far simpler to understand than all the rest: and it is far clearer than them
all+ 4e who shall come to a 7nowledge of that *ystery: hath renounced the whole of
this world and all its cares+ %or this cause have I said unto you aforetimeS (Come unto
*e all ye that are oppressed with cares and la#our under their weight: and I will give
you rest: for *y #urden is light and *y yo7e easy+F
Let them not #e dismayed at the vast comple!ity of the emanation of the plNr3ma and
the world0process: Ffor the emanation of the plNr3ma is its Gnosis+F Let #ut the Christ
#e #orn in their hearts #y their forsa7ing the delights of the world: and they shall grow
into the #eing of the plNr3ma and so possess all its Gnosis+
"he *aster then continues 4is description of the Gnosis of the *ystery of the Ineffa#le:
resuming it at Concerning the ,ne 'ord of the Ineffa#le+ the point where 4e had #ro7en off:
and leading them higher and higher into the supernal heights through space after space:
and hierarchy after hierarchy: of stupendous #eing and its emanation:
p+ DB;
up to the *ystery itself: the %irst *ystery who 7noweth why 4e came forth from the
Last Lim# of the Ineffa#le+ ll this: which 4e now recites simply: naming the great
spaces and their indwellers: 4e promises to e!plain at length in 4is further teaching+
F.ow: therefore: it is the *ystery of the Ineffa#le which 7noweth why all of which I
have spo7en unto you hath come into e!istenceU of a truth all this hath e!isted #ecause
of 4im+ 4e is the *ystery which is in them allU 4e is the emanation of them all: the re0
a#sorption of them all: and the support of them all+
F"his *ystery of the Ineffa#le is in all those of which I have spo7en: and of which I
shall spea7 in treating of the emanation of the plNr3ma+ 4e is the *ystery which is in
them all: and 4e is the ,ne *ystery of the Ineffa#le+ nd the Gnosis of that which I
have said unto you: and of what I have not yet spo7en unto you: #ut of all of which I
shall spea7 when treating of the OfullQ emanation of the plNr3ma: and the whole Gnosis
of each of them: one after another: that is to say: why they e!ist00all this is the ,ne
'ord ?Logos@ of the Ineffa#le+F
F"he *ystery of the Ineffa#le is the ,ne and ,nly 'ord: #ut there is another O'ordQ on
the "ongue of the Ineffa#leU it is the rule of the interpretation of all the words which I
have spo7en unto you+F
It is then e!plained how that he who receives this ,ne and ,nly 'ord+ when he comes
forth from
p+ DB=
the #ody of the matter of the &ulers: #ecomes a great light0stream: and soars into the
heightU he "he Glory of 4im who &eceive the *ystery+ stands in no need of apology or
sym#ol: for all powers #ow down #efore the vesture of light in which he is clothed: and
sing hymns of praise: and so he passes upwards and onwards: through all the
Inheritances of Light: and higher still until he #ecometh one with the Lim#s of the
Ineffa#le+ Fmen: I say unto you: he shall #e in all the regions during the time a man
can shoot an arrow+F
4ereupon follows a recital of the greatness of such a soul+ 1eginning with the words:
F"hough he #e a man in the world: yet is he higher than all angels: and shall far surpass
them all:F it recites in the same form all the grades of the supernal hierarchies of #eings
from angels upwards: and ends as followsS
F"hough he #e a man in the world: yet is he higher than the whole region of the
"reasure: and shall #e e!alted a#ove the whole of it+
F"hough he #e a man in the world: yet shall he #e >ing with *e in *y >ingdom+ 4e is
a man in the world #ut a >ing in the Light+
F"hough he #e a man in the world: yet is he a man who is not of the world+
Fmen: I say unto you: that man is *yself: and I am that man+F
nd at the great consummation all such men Fshall #e fellow07ings with *e: they shall
sit on *y right hand and on *y left in *y >ingdom+
Fmen: I say unto you: these men are *yself: and I am these men:F
p+ DBD
,f the "hrones in the Light0>ingdom+"here then follows apparently an interpolation
consisting of a Huotation from some now un7nown GospelS F'herefore have I said unto
you aforetime: (In the place where I shall #e: there also will #e my twelve ministers: #ut
*ary *agdalene and John the virgin shall #e higher than all the disciples+(
Fnd all men who shall receive the *ystery in that Ineffa#le shall #e on *y left hand
and on *y right: and I am they and they are *yself+
F"hey shall #e your eHuals in all things: and yet your thrones shall #e more e!cellent
than theirs: and *y throne shall #e more e!cellent than yours and Othan those ofQ all
men who shall have found the 'ord of that Ineffa#le+F
"here are other Logoi+nd *ary thin7s that this must #e the end of all things and the
Gnosis of all gnoses: and so protestsS F*aster: surely there is no other 'ord of the
*ystery of that Ineffa#le: nor any other 'ord of the whole GnosisPF
"he $aviour answered and saidS FCea: verilyU there is another *ystery of the Ineffa#le
and another 'ord of the whole Gnosis+F .ay: a multitude of 'ords: 4e might have
added+
"he )egrees of the *ysteries+"hen *ary as7s whether those who do not receive the *ystery
of the Ineffa#le #efore they die: will enter the Light07ingdom+ "he *aster answers that
every one who receives a mystery of light: any one of them: shall after death find rest in
the Light0world appropriate to his mystery: #ut no one who has not #ecome a Christ will
7now the Gnosis of the whole plNr3ma: for Fin all openness I am the Gnosis of the
whole plNr3ma+F
p+ DBA
$o he who receives the first mystery of the %irst *ystery shall #e >ing over the spaces
of the %irst $aviour in the Light0realm: and so on up to the twelfth+
nd *ary as7sS F*aster: how is it that the %irst *ystery hath twelve mysteries: whereas
the Ineffa#le hath #ut one *ysteryPF
"he answer is that they are really one *ysteryU this *ystery is ordered into twelve: and
also into five: and again into three: while still remaining oneU they are all different
aspects or types of the same *ystery+
"he two higher mysteries of the three not only ensure the possessor of them: when he
leaves the "he 1oons they Grant+ #ody: his appropriate lot in the Inheritance: #ut they
further #estow #oons with regard to others+ If a man Fperform them in all their
configurations: that is to say when he shall have created those mysteries for himself:F
they give the power of further ena#ling him to protect one who is not a participator in
the 'ords of "ruth: after his death: so that he shall not #e punished+ ,f course such a
man cannot F#e #rought into the Light until he have performed the whole polity of the
light of those mysteries: that is to say: the strict renunciation of the worldFU #ut he will
#e sent #ac7 again into Fa righteous #ody: which shall find the God of "ruth and the
higher mysteries+F
1ut as for the highest mystery of all: Fwhosoever shall receive the *ystery which is in
the whole "he Lim#s of the Ineffa#le+ $pace of the Ineffa#le: and also all the other sweet
mysteries which are in the Lim#s of that Ineffa#le:
p+ DB<
of which I have not yet spo7en unto you: #oth concerning their emanation: and the
manner in which they are constituted: and the type of each of them as it is00I have not
told you why It is called the Ineffa#le: or why It lies stretched out with all Its Lim#s: or
how many Lim#s there are therein: or what are all Its regulationsU nor will I say this
unto you immediately: #ut only when I come to spea7 of the emanation of the OwholeQ
plNr3maU OthenQ will I tell you every detail: one #y one: for It hath emanated together
with Its own 'ord: Lust as it is in Itself: together with the sum total of all its Lim#s:
which #elong to the regulation of the ,ne and ,nly ,ne: the changeless God of "ruth00
in the region: therefore: of which each shall receive the mystery in the $pace of that
Ineffa#le: there shall he inherit up to the region which he shall have received: Oas far asQ
the whole region of the $pace of that Ineffa#leU nor shall he give e!planation throughout
the regions: nor apology nor sym#ol: for Osuch soulsQ are without sym#ol and have no
receivers+
$o also for the second $pace #elow this: the $pace of the %irst *ystery loo7ing withinU
such souls reHuire no apology+
1ut for the third $pace: the $pace of the %irst *ystery loo7ing without: each region has
its receiver: e!planation: apologies: and sym#ols: of all of which the *aster will spea7
in due course+
F1ut when the plNr3ma is completed: that is to say: when the num#er of perfect souls
shall #e reached: and the *ystery shall #e accomplished
p+ DBE
according to which the plNr3ma is the plNr3ma: I shall pass a thousand years: according
to the years of Light: reigning over all the emanations of the Light and the whole
num#er of perfect souls who shall have received all the mysteries+F
.ow Fa day of the Light is a thousand years in the world: so that thirty0si! myriads of
years and a half a myriad of years of the world ma7e a single year of the Light+F
"he glories of the Light07ingdom with its three &ealms and >ings is then descri#ed+
F.ow the mysteries of these three Inheritances of Light are e!ceedingly numerous+ Ce
shall find them "he 1oo7s of Ieou+ in the two great 1oo7s of Ieou+F "he higher ones 4e
will reveal unto themU F#ut as for the rest of the lower mysteries: ye have no need
thereof: #ut ye shall find them in the two 1oo7s of Ieou: which Enoch wrote when I
spo7e with him from the "ree of >nowledge: and from the "ree of Life: which were in
the Paradise of dam+F
4ereupon ndrew is in great amaIement: and cannot #elieve that men of the world li7e
themselves can have so high a destiny reserved for them: and can reach such lofty
heights+ F"his matter: then: is hard for me:F he says+
'hen ndrew had said these words: the spirit of the $aviour was moved in 4im: and
4e cried Ce are Gods+ out and saidS F4ow long shall I #ear with you: how long shall I
suffer youP )o ye still not 7now and are ye ignorantP >now ye not and do ye not
understand that ye are all ngels: all rchangels: Gods and Lords: all &ulers: all the
great
p+ DBB
Oparagraph continuesQ Invisi#les: all those of the *idst: those of every region of them that are on
the &ight: all the Great ,nes of the emanations of the Light with all their gloryU that ye
are all: of yourselves and in yourselves in turn: from one mass and one matter: and one
su#stanceU ye are all from the same mi!ture+ + + +
F"he great Light0emanations have not at all Oin realityQ undergone sufferings: nor
changes of region: nor have they at all torn themselves asunder: nor poured themselves
into different #odies: nor have they #een in any affliction+
,f $ouls in Incarnation+F'hereas: ye others: ye are the purgations of the "reasure: ye are
the purgations of the region of them that are on the &ight: ye are the purgations of all
the invisi#les and all the rulersU in a word: ye are the purgation of all of them+ nd ye
have #een in great afflictions and great tri#ulations: in your pourings into different
#odies in this world+ nd after all these afflictions which came from yourselves: ye
have struggled and fought: renouncing the whole world and all the matter that is in itU
and ye have not held your hands in the fight: until ye found all the mysteries of the
>ingdom of Light: which have purified you: and transformed you into refined light:
most pure: and ye have #ecome pure light itself+ + + +
Fmen: I say unto you: the race of human 7ind is of matter+ I have torn myself asunder:
I have #rought unto them the mysteries of light: to purify them: for they are the
purgations of all the matter of their matter+ + + +
F.ow the Light0emanations have no need of any
p+ DB9
mystery: for they are pureU #ut the human race hath need of purification: for all men are
purgations of matter+ + + +
F%or this cause: therefore: preach ye to the "he Preaching of the *ysteries+ whole human
race: saying: (Cease not to see7 day and night: until ye have found the purifying
mysteries(U and say unto them: (&enounce the whole world: and all the matter therein(:
for he who #uyeth and selleth in this world: he who eateth and drin7eth of his own
matter: who liveth in his own cares and all his own associations: amasses ever fresh
matter from his matter: in that the whole world: and all that is therein: and all its
associations: are e!ceedingly material purgations: and they shall ma7e enHuiry of every
one according to his purity+F
"his is followed #y a long instruction on the nature of the preaching of the disciples to
the world when the *aster shall have gone unto the Light+
F$ay unto them: (&enounce the whole world and "he 1urden of the Preaching+ the matter that
is in it: all its cares: all its sins: in a word: all the associations that are in it: that ye may
#e worthy of the mysteries of light: and #e saved from all the torments which are in the
Ludgments+(F
"hey are to renounce mourning: superstition: spells: calumny: false witness: #oasting
and pride: gluttony: garrulity: evil caresses: desire of avarice: the love of the world:
ro##ery: evil words: wic7edness: pitilessness: wrath: reviling: pillage: slandering:
Huarrelling: ignorance: villainy: sloth: adultery: murder: hardness of heart and impiety:
atheism: magic potions: #lasphemy: doctrines of error:00that they may escape
p+ D90
the torments of fire and ice and other graphic horrors of an ela#orate hell: capped #y the
torments of the Great )ragon of the ine!ora#le ,uter )ar7ness: reserved for the
greatest of sins: where such a#solutely unrepentant souls Fshall #e without e!istence
until the endF of the -onU they shall #e FfroIen upF in that state+
"he 1oundary *ar7s of the Paths of the *ysteries+"hus far for the negative side: the things to
#e a#andonedU #ut for the positive: the things to #e done: they are toS F$ay unto the men
of the world: (1e ye diligent: that ye may receive the mysteries of light: and enter into
the height of the >ingdom of Light+(F
"hey are to #e gentle: peacema7ers: merciful: compassionate: to minister unto the poor
and sic7 and afflicted: #e loving unto God: and righteous: and live the life of a#solute
self0renunciation+
F"hese are all the #oundary mar7s of the paths of them that are worthy of the mysteries
of light+F
8nto such and such only are the mysteries to #e givenU the a#solute condition is that
they ma7e this renunciation and repent+
FIt is #ecause of sinners that I have #rought these mysteries into the world: for the
remission of all the sins which they have committed from the #eginning+ 'herefore
have I said unto you aforetime: (I came not to call the righteous+(F
"he fter0death $tate of the 8ninitiated &ighteous+"he Huestion now arises as to good men who
have not received the mysteries: how will it #e with them after deathP
F righteous man who is perfect in all righteousness:F answers the *aster: yet who has
not received
p+ D91
the mysteries of light: on going forth from the #ody: is ta7en charge of #y the &eceivers
of Light00as distinguished from the &eceivers of 'rath+ F"hree days shall they Lourney
round with that soul in all the creatures of the world:F and pass it through all the
elements of the Ludgments: instructing it therein: and then it shall #e ta7en to the 2irgin
of Light and sealed with an e!cellent seal that it may #e carried into a righteous #ody of
the -ons: so that it may in its ne!t #irth find the signs of the mysteries of light and
inherit the >ingdom of Light for ever+
$o with a man who has only sinned twice or thrice: he shall #e sent #ac7 into the world
according to the type of the sins he hath committedU FI will tell you these types when I
shall come to e!plain the emanation of the plNr3maF in detail+
F1ut men: men: I say unto you: even though a righteous man have not committed
any sin at all: it is impossi#le to ta7e him into the >ingdom of Light: #ecause the sign of
the >ingdom of the *ysteries is not with him+F 4e must have gnosis as well as
righteousness+
"he Huestion ne!t arises as to the sinner who has repented: and received the mysteries:
and then has ,f "hose who &epent and again %all 1ac7+ fallen away: and again repented:
provided he #e not a hypocriteU F'ilt "hou or not that we remit his transgressions unto
seven times: and give him the mysteries againPF
"he $aviour answered and saidS F&emit ye his sin not only unto seven times: #ut men:
I say unto you: remit ye it unto him many times seven times:
p+ D9;
and each time give ye him the mysteries from the #eginning: the mysteries which are in
the first $pace from the e!teriorU perchance ye will win the soul of that #rother: so that
he may inherit the >ingdom of Light+ + + +
"he dded Glories of the $aviour of $ouls+Fmen: I say unto you: he who shall give life unto a
single soul: and shall save it: in addition to his own proper light in the >ingdom of
Light: he shall further receive an additional glory for the soul which he shall have saved:
so that he who shall save a host of souls: in addition to his own proper glory in the
Glory: he shall receive a host of additional glories for the souls which he shall have
saved+F
.ay: they shall not only give the lower mysteries: #ut the higher mysteries as well:
provided always the man sincerely repent and is not a hypocriteU all mysteries up to the
three highest mysteries of the %irst *ystery: Ffor the %irst *ystery is compassionate and
merciful0minded+F
Concerning the Irreconcila#les+F1ut if that man again transgresseth: and is in any 7ind of sin:
ye shall not remit his sin again from that hour: nor any more accept his repentanceU let
him #e for you a stum#ling0#loc7 and transgressor+
F%or men: I say unto you: these three mysteries shall witness against his last
repentance for him from that hour+ men: I say unto you: the soul of that man shall
have no more pro#ation for the world of the height henceforth from that hour: #ut it
shall dwell in the ha#itation of the )ragon of the ,uter )ar7ness+F
In all of this the disciples have no choiceU if they 7now a man is sincere: and not a
hypocrite or merely
p+ D9=
curious to 7now what 7ind of things the rites of the mysteries are: they must give him
these mysteries and not withhold them: even if he #e one who has never received any of
the lower mysteriesU for should they hide them from him: they will #e su#Lect to a great
Ludgment+
1eyond the giving of these three higher mysteries they have no power: for they have not
sufficient 7nowledge+
1ut the case of a man who has fallen away after receiving the highest mysteries they can
give: is not ,f the Infinite Compassion of the )ivine+ entirely hopelessU it is: however: in the
hands of the %irst *ystery and the *ystery of the Ineffa#le alone+
"hese alone can accept repentance from such a man: and grant him the remission of his
sins: for these *ysteries are Fcompassionate and merciful0minded: and grant remission
of sins at any time+F
"he Huestion is now raised: $upposing they give the mysteries in error to those who are
hypocrites ,f those who *imic the *ysteries+ and who have deceived them and have
afterwards made a moc7 of the mysteries Fmimic7ing us and ma7ing forgeries of our
mysteries:F what then are they to doP
In this case they are to appeal to the %irst *ystery: sayingS F"he mystery which we have
given unto these impious and iniHuitous souls: they have not performed in a manner
worthy of "hy mystery: #ut they have OmerelyQ copied Owhat we didQU give #ac7
OthereforeQ that mystery unto us: and ma7e them for ever strangers to "hy >ingdom+F
In that hour the mysteries such impious souls
p+ D9D
have received: shall return to them: and such people can receive pardon from no one
save only the *ystery of the Ineffa#le+
In the case of the un#elieving friends and relatives of those who have received the
mysteries: the latter may #y their prayers and invocations procure a #etter lot in the
after0death state for their relatives and friends: so that they may #e sent #ac7 into
conditions favoura#le for their receiving the mysteries in another life+
Can the Pains of *artyrdom #e voided+It is then as7ed whether the mysteries will save the
disciples from the pains of martyrdom+ F%or they are in e!ceeding great num#er who
persecute us #ecause of "hee: and multitudes pursue us #ecause of "hy name: so that if
we #e su#mitted to the torture: we shall utter the mystery: that we may immediately
depart from the #ody without suffering pain+F
"he answer is not clearU every one who has accomplished the first ?i.e.: highest@ of the
three higher mysteries: in life: when the time comes to leave the #ody: shall soar into the
>ingdom of Life without need of apology or sign+ 1ut it is not said that the pains of
martyrdom can #e avoided+
"he *ystery of the &esurrection of the )ead+1ut they will #e a#le to help others: for Fnot only
ye: #ut all men who shall achieve the mystery of the resurrection of the dead: which
healeth from demonian possessions: and sufferings: and every disease: Owhich also
healethQ the #lind: the lame: the halt: the dum#: and the deaf: Othe mysteryQ which I gave
unto you aforetime00whosoever shall receive of these mysteries and achieve them:
p+ D9A
if he as7 for any thing whatever hereafter: poverty or riches: wea7ness or strength:
disease or health: or the whole healing of the #ody: and the resurrection of the dead: the
power of healing the lame: the #lind: the deaf: and the dum#: of every disease and of
every suffering00in a word: whosoever shall achieve this mystery: if he as7 any of the
things which I have Lust said unto you: they shall at once #e granted unto him+F
4ereupon the disciples cried out together in transportS F, $aviour: "hou e!citest us with
very "he "ransport of the )isciples+ great frenIy #ecause of the transcendent height which
"hou hast revealed unto usU and "hou e!altest our souls: and they have #ecome paths on
which we travel to come unto "hee: for they came forth from "hee+ .ow: therefore:
#ecause of the transcendent heights which "hou hast revealed unto us: our souls have
#ecome frenIied: and they travail mightily: yearning to go forth from us into the height
to the region of "hy >ingdom+F
"he *aster continues 4is teaching: saying that the rest of the mysteries which have
#een committed "hat this *ystery is to #e 7ept $ecret+ unto them they may give to others: #ut
not the mystery of the resurrection of the dead and the healing of disease: Ffor that
mystery pertaineth to the rulers: it and all its namings+F "his they are to retain as the
sign of their mission: so that when they do such wonder0deeds: Fthey will #elieve on
you: that ye preach the God of perfection: and will have faith in all your words+F
"he ne!t point of instruction ta7en up is the HuestionU F'ho constraineth a man to sinPF
"his
p+ D9<
"he Constitution of *an+opens up the whole su#Lect of the constitution of man: and gives
rise to a very interesting e!position of Gnostic psychology+
'hen the child is first #orn: the Flight0power:F Fsoul:F Fcounterfeit spirit:F and F#ody:F
are all very fee#le in it+ F.one of them hath sense enough as yet for any wor7: whether
good or evil: #ecause of the e!ceeding great weight of o#livion+F
"he #a#e eateth of the delights of the world of the &ulersU the power a#sor#eth from the
portion of the power which is in the delights: the soul from the portion of the soul in the
delights: the counterfeit spirit from the portion of evil in the delights: and the #ody from
the unperceptive matter in the delights+
"here is also another factor called the Fdestiny:F which remains as it came into the
world and ta7es nothing from the delights+
$o: little #y little: all these constituent elements in man develop: each sensing according
to its nature+ F"he power senseth after the light of the heightU the soul senseth after the
region of mi!ed righteousness: which is the region of the *i!ture ?sci+: of Light and
*atter@U and the counterfeit spirit see7eth after all vices: and desires: and sinsU #ut the
#ody hath no power of sensing unless it #e an impulse to gain strength from matter+F
"he power is evidently the higher mind: the soul the lower mind: and the counterfeit
spirit the animal nature+
F"he power within impelleth the soul to see7 after the region of light and the whole
GodheadU
p+ D9E
whereas the counterfeit spirit draggeth down the soul: and persistently constraineth it to
commit "he Evil )esire which constraineth a *an to sin+ every 7ind of iniHuity and mischief
and sin: and persisteth as something foreign to the soul: and is its enemy: and ma7eth it
commit all these sins and evilsF00#ringing them into operation against the soul #ecause
of what it has done in the pastU moreover: for the future: Fit spurreth on the 'or7men of
'rath to #ear witness to all the sin which it will constrain the soul to commit+ nd even
when the man sleepeth #y night or #y day: it plagueth him in dreams with the desires of
the world: and causeth him to long after all the things of this world+ In a word: it #indeth
the soul to all the actions which the &ulers have decreed for it: and is the enemy of the
soul: causing it to do what it would not+F "his it is which constraineth a man to sin+
"he FdestinyF is that which leadeth the man to his death+ "hen come the &eceivers of
'rath to lead that soul out of the #ody+
Fnd for three days the &eceivers of 'rath travel round with that soul through all the
regions: "he Cycle of the fter0death $tate of the $inner+ ta7ing it through all the -ons of the
worldU and the counterfeit spirit and destiny accompany that soul: #ut the power
withdraws itself unto the 2irgin of Light+F
"he soul is then #rought down into Chaos: and the counterfeit spirit #ecometh the
receiver of that soul: and haunteth it: re#u7ing it in every punishment #ecause of the
sins which it hath caused it to commitU it is in e!ceeding great enmity to the soul+
"he soul then rises higher: still always haunted
p+ D9B
#y the counterfeit spirit: until it comes to the &uler of the 'ay of the *idst #etween the
lower firmament and the earth0surface+ 4ere it is still su#Lected to the punishments of its
counterfeit spirit: according to its Fdestiny+F
It is then #rought #y the counterfeit spirit to the Flight of the sun:F00the 'ay of the
*idst #eing apparently the su#lunary regions00and ta7en to the Judge: the 2irgin of
Light: according to the commandment of Ieou: the %irst *anU and Fthe 2irgin of Light
sealeth that soul and handeth it over to one of her receivers: and will have it carried into
a #ody: which is the record of the sins which it hath committed+F
Fmen: I say unto you she will not suffer that soul to escape from transmigrations into
#odies: until it hath given signs of #eing in its last cycle according to its record of
demerit+F
nd of the Initiated &ighteous+In the case of a righteous soul: however: and one that hath
received the higher mysteries of light: Fwhen the time of that soul is come for its passing
from the #ody: then the counterfeit spirit followeth after that soul: and also the destiny+
"hey follow after it in the way where#y it shall pass into the height+
Fnd #efore it goeth far into the height: it uttereth the mystery of the #rea7ing of the
seals and all the #onds of the counterfeit spirit: where#y the &ulers #ind it to the soulFU
and so they cease to impede the soul: and the destiny departeth to its own region: to the
&ulers of the 'ay of the *idst: and the counterfeit of the spirit to the &ulers of the
%ate0$phere+
p+ D99
Oparagraph continuesQ nd so it #ecometh a glorious light0stream and passeth up to its
inheritance: for Fthe receivers of that soul: who pertain to the light: #ecome wings of
light for that soul:F and will #e a vesture of light for it+ $uch a soul reHuires no seals or
apologies+
1ut one that hath received the lower mysteries only: reHuires such apologies and seals:
all of which the *aster promises to give them in 4is detailed e!position of the
emanation of the plNr3ma+ %or the present 4e simply states what spaces have to #e
traversed and what are the rulers+
*ary compares some of the statements with former sayings: including one which the
*aster Fgree with thine Enemy+F spa7e Funto us aforetime #y the mouth of Paul our
#rother+F $he further interprets the saying: Fgree with thine enemy whilst thou art in
the way with him: lest at any time thine enemy deliver thee to the Ludge: and the Ludge
deliver thee to the officer: and the officer cast thee into prisonU thou shalt not come out
thence till thou hast paid the uttermost farthing:F as referring to the Judge: the 2irgin of
Light: and the recasting of the soul into another #ody: for that no soul is free from
transmigration until it gives signs of #eing in its last cycle+
*ary ne!t enHuires as to the nature of the mysteries of the #aptisms which remit sins:
and the *aster repliesS
F"he counterfeit spirit #eareth witness to every sin which the soul hath committedU not
only doth "he $tamping of the $ins on the $ouls+ it #ear witness concerning the sins of the
souls: #ut it sealeth every sin that it may #e stamped on the
p+ A00
soul: so that all the rulers of the punishments of sinners may 7now that it is the soul of a
sinner: and may #e informed of the num#er of sins which it hath committed: #y the
num#er of the seals which the counterfeit spirit hath stamped upon it: so that they may
chastise it according to the num#er of sins which it 1ath committed+ "his is the fashion
in which they treat the soul of the sinner+
"he 1urning 8p of the $ins #y the %ires of the 1aptism *ystery+F.ow: therefore: when a man
receiveth the mysteries of the #aptisms: those mysteries #ecome a mighty fire:
e!ceedingly fierce: wise: which #urneth up sinsU they enter into the soul secretly and
devour all the sins which the counterfeit spirit hath implanted in it+
Fnd when the fire hath purified all the sins which the counterfeit spirit hath implanted
in the soul: the mysteries enter into the #ody occultly: that the fire may secretly pursue
after the pursuers and cut them off with the #ody+ "hey chase after the counterfeit spirit
and the destiny: to separate them from the power and the soul: and place them with the
#ody: so that the counterfeit spirit: the destiny: and the #ody may #e separated into one
group: and the soul and power into another+ nd the mystery of #aptism remaineth
#etween the two: and separateth the one from the other: in order that it may cleanse
them and ma7e them pure: that the soul and power may not #e fouled in matter+F
It is then further e!plained that all the twelve and other mysteries of the %irst *ystery
and of the Ineffa#le are still higher than the mysteries of the
p+ A01
#aptismsU #ut all of this will #e e!plained in a further teaching+
*ary gives interpretations of passages of scripture #y the light of the new teaching: the
opportunity #eing offered #y a recapitulation of some of the points #y the *aster: with
enHuiry as to+ whether they have well understood+ Especially is the unending
compassion of the highest *ysteries insisted upon+
FIf even a 7ing of to0day: a man of the world: granteth #oons unto them who are li7e
unto him: "he Infinite %orgiveness of $ins+ if he moreover granteth pardon unto murderers:
and them that are guilty of intercourse with males: and other horri#le and capital crimesU
if: I say: it is in the power even of one who is a man of the world to act thus: much more
then have that Ineffa#le and that %irst *ystery: who are lords of the whole plNr3ma:
power over everything to do as they will: and grant remission of sin unto every one who
shall have received the *ystery+
Fgain: if even a 7ing of to0day investeth a soldier with a royal mantle: and sendeth him
to foreign regions: and the soldier there committeth murders and other grave offences
worthy of death: and yet they are not #rought home to him: #ecause he weareth the
royal mantle: how much more: then: Ois it the case withQ them who are mantled in the
mysteries of the vestures of that Ineffa#le: and those of the %irst *ystery who are lords
over all them of the height and all them of the depth`F
"hereupon the *aster ma7es trial of Peter: to see whether he is compassionate: in the
case of a woman
p+ A0;
who had fallen away after receiving the mystery of #aptism: and Peter comes out of the
trial successfully+
1ut )elay not to &epent+It is then e!plained that the lot of a man who has received the
mysteries and fallen away and not repented: is far worse than that of the impious man
who has never 7nown them+ s to those who are indifferent: thin7ing they have many
#irths #efore them and need not hasten: the *aster #ids the disciplesS
FPreach ye unto the whole world: saying unto menS ($trive together that ye may receive
the mysteries of light in this time of stress: and enter into the >ingdom of Light+ Put not
off from day to day: and from cycle to cycle: in the #elief that ye will succeed in
o#taining the mysteries when ye return to the world in another cycle+(
%or at a Certain "ime the Gates of the Light will #e shut+F$uch men 7now not when the num#er
of perfect souls Oshall #e filled upQU for when the num#er of perfect souls shall #e
completed: I will then shut the Gates of the Light: and from that time none will #e a#le
to come in there#y: nor will any go forth thereafter: for the num#er of perfect souls shall
#e OcompletedQ: and the mystery of the %irst *ystery #e perfected00Othe mysteryQ
where#y all hath come into e!istence: and I am that mystery+
F%rom that hour no one shall any more enter into the Light: and none shall come forth:
in that the time of the num#er of perfect souls shall #e fulfilled: #efore I set fire to the
world: that it may purify the coons: and veils: the firmaments and the whole world: and
also all the matters that are still in it: the race of human 7ind #eing still upon it+
p+ A0=
Ft that time: then: the faith shall show itself forth more and more: and also the
mysteries in those days+ nd many souls shall pass through the cycles of
transmigrations of #ody and come #ac7 into the world in those daysU and among them
shall #e some who are now alive and hear *e teach concerning the consummation of
the num#er of perfect souls: Oand in those daysQ they shall find the mysteries of light:
and shall receive them+ "hey shall mount up to the Gates of Light: and shall find that the
num#er of perfect souls is complete: which is the Consummation of the %irst *ystery
and the Gnosis of the PlNr3maU they will find that I have shut the Gates of Light: and
that from that hour no one can come in or go forth there#y+
F"hose souls then will cry within through the Gates of Light: sayingS (*aster: open unto
us+( nd FI 7now not whence ye are+F I will answer unto them: saying: (I 7now not whence ye
are+( nd they will say unto *e: ('e have received the mysteries: and we have fulfilled
all "hy doctrineU "hou didst teach us on the high ways+( nd I will answer unto them:
saying: (I 7now not who ye are: ye who have practised iniHuity and evil even unto this
day+ 'herefore go OhenceQ into the ,uter )ar7ness+( %orthwith they will depart to the
,uter )ar7ness: where there is weeping and gnashing of teeth+F
*ary then as7s as to the type of the ,uter )ar7ness and the num#er of the spaces and
regions "he )ragon of ,uter )ar7ness+ of punishmentU and then follows an ela#orate
description of the space0dragon of this ,uter )ar7ness: whose tail is in its mouth: and
its twelve
p+ A0D
dungeons: with their authentic faces and names of the rulers: of the doors and angels
that watch at them: and what souls pass into the )ragon and howU it is e!plained how
the names are all contained in one another: and what are the torments and degrees of the
fires+ "hereupon follows the teaching how the souls of the uninitiated may #e saved:
and how finally the *ystery will save even those who have no more chance of re#irth+
It is further e!plained how the initiated #ecome light0flames and streams of light+ *ary
pleads for them who have neglected the mysteriesU and the efficacy of the names of the
twelve rulers of the dungeons is e!plained: and how that the souls who 7now the names
escape from the )ragon and are ta7en to Ieou: and their su#seHuent fate+
"he )raught of ,#livion+"hen comes fresh instruction as to the &ulers of the %ate and the
)raught of ,#livion00Fthe seed of iniHuity: filled with all manner of desire and all
forgetfulness + + +U and that deadly draught of o#livion #ecometh a #ody e!ternal to the
soul: li7e unto the soul in every way: and its perfect resem#lance: and hence they call it
the counterfeit spirit+F
"he manner of the fashioning of a new soul is then descri#ed: and how the power is
in#reathed into itU this is set forth generally: and more detailed information is promised
on a future occasion+
"he Parents we are to Leave+It is further e!plained that the saying: F4e who shall not leave
father and mother and follow after *e:F refers to the FparentsF or fashioners of the
p+ A0A
soul and counterfeit spirit: and not our earthly parents: far less the parents of the light0
power within00the $aviour and 4is mysteries+
%urther information is also given as to the counterfeit spirit and its elemental #uilders:
three0hundred and si!ty0five in num#erU the em#ryonic stages of incarnationU the 7Vrmic
compulsion of the parents00the father and mother of the physical #odyU the occult
process of gestationU the mode of incarnation of the various constituent elements in
manU occult physiognomyU the nature of the destiny and how a man comes #y his deathU
and various other Huestions of a li7e nature+ nd then the $aviour continuesS
F.ow: therefore: for the sa7e of sinners have I torn myself asunder and come into the
world: to save ,f the 1oo7s of Ieou again+ them: and also #ecause it is necessary that the
righteous: who have never done evil: and have never committed sin: should find the
mysteries which are in the 1oo7s of Ieou: which I made Enoch write down in Paradise:
when I spa7e to him from the "ree of >nowledge: and from the "ree of Life: and which
I made him deposit in the roc7 of raradU and I set >alapataur3th: the &uler that is over
$7emmut: on whose head is the foot of Ieou00the latter surroundeth all the 5ons and the
%ate0$phere00I set OthenQ this &uler to preserve the 1oo7s of Ieou from the flood: and
OalsoQ lest any of the &ulers out of enmity should destroy them+ "hese O#oo7sQ will I
give unto you: when I have finished telling you the emanation of the plNr3ma+F
p+ A0<
1ut few only will comprehend the higher mysteries+ FI tell you that there will #e found
one in a thousand and two in ten thousand for the consummation of the mysteries of the
%irst *ystery+F
"he Christ of the %irst of this 4umanity to Enter the Light+1efore the coming of the %irst *ystery
no soul of this humanity had fully entered into the LightU none of the prophets or
patriarchs had as yet entered into the Light: #ut they will #e sent #ac7 into righteous
#odies and so find the mysteries and inherit the >ingdom+
"he treatise #rings itself to an end with the following paragraphsS
F*ary answered and saidS (1lessed are we #efore all men #ecause of these great OtruthsQ
which "hou hast revealed unto us+(
F"he $aviour answered and said unto *ary and all 4is disciplesS (I will also reveal unto
you all the grandeurs of the height: from the interior of the interiors to the e!terior of the
e!teriors: that ye may #e perfect in every gnosis: and in every plNr3ma: and in every
height of the heights: and every deep of the depths+(
6"is 4e who holds the >eys of the *ysteries+Fnd *ary answered and said to the $aviourS
(.ow we 7now: , *aster: freely: surely: plainly: that "hou hast #rought the 7eys of the
mysteries of the >ingdom of Light: which remit the sins of souls: that they may #e
cleansed: and #e transformed into pure light: and #e #rought into the Light+(F
p+ A0E
S$MM#R, F T'& &8TR#CTS FRM T'& !(S F T'&
S#0I$R.
"4E first e!tract occurs on pp+ ;A;0;AD of the s7ew Code!: and runs as followsS
Fnd they that are worthy of the mysteries which lie in the Ineffa#le: that is to say:
those that "he Immanent Lim#s of the Ineffa#le+
have not emanated00they are prior to the %irst *ystery+ "o use a similitude and
correspondence of speech that ye may understand: they are the Lim#s of the Ineffa#le+
nd each is according to the dignity of its glory: the head according to the dignity of the
head: the eye according to the dignity of the eye: the ear according to the dignity of the+
ear: and the rest of the Lim#s ?or *em#ers@ Oin li7e fashionQU so that it is manifest that
(there are many mem#ers: #ut only one #ody+( ,f this I spea7 to you in a paradigm: a
correspondence: and a similitude: #ut not in the reality of its configurationU I have not
revealed the OwholeQ word in truth+
F1ut the *ystery of the Ineffa#le and every Lim# which is in It00that is to say: they that
"he Christ is the Ineffa#le+ dwell in the *ystery of the Ineffa#le and they that dwell in Othat
Ineffa#leQ00and also the three $paces which follow after them: according to the
mysteries: in truth and verity: all that Ois *yselfQ+ I am the "reasure of all of them: apart
from which there is no treasure: apart from which there is no individuality in the worldU
#ut there are other words OP logoiQ: other mysteries: and other regions+
p+ A0B
"he Gnosis of the Christ+F.ow: therefore: 1lessed is he Oamong menQ who hath found the
mysteries of the $pace towards the e!terior+ 4e is a God: who hath found the words OP
logoiQ of the mysteries of the second $pace in the midst+ 4e is a $aviour and free of
every space who hath found the words of the mysteries: the words of the third $pace
towards the interior+ 4e is the very PlNr3ma itself ?or more e!cellent than the universe@00
the o#Lect of desire of all who are in that third $pace00who hath found the *ystery in
which they OallQ are: and in which they are OallQ set+ 'herefore is he eHual to Oall of
themQ+ %or he hath found also the words OP logoiQ of the mysteries: which I have set
down for you in a similitude: namely: the Lim#s of the Ineffa#le+ men: I say unto you:
he who hath found the words of these mysteries in the "ruth of God OP the God of
"ruthQ: that man is chief in the "ruth: he is its peer: #ecause of these words and
mysteries+ "he universe verily oweth its #eing to these words and mysteries+ %or which
cause he who hath found the words of these mysteries: is eHual to the Chief Oof allQ+ It is
the gnosis of the Gnosis of the Ineffa#le concerning which I spea7 unto you this day+F
"he second series of e!tracts is far longer and comes at the end of the Code!: occupying
pp+ =AE0=90+ It #egins with the wordsS
"he Initiation of the )isciples on the *ount+FIt came to pass: therefore: after they had crucified
Jesus: our *aster: that 4e rose from the dead on the third day+ nd the disciples came
together unto 4im and #esought 4im: sayingS (*aster: have mercy upon us: for
p+ A09
we have left father and mother: and the whole world: and have followed "hee+(F
'e are at once introduced to an atmosphere of ceremonies and invocations+ Jesus stands
#y the $ea of the ,cean: surrounded #y his disciples: male and female: and ma7es
invocation with solemn prayer: sayingS F4ear me: , %ather: %ather of all fatherhood:
1oundless Light`F "he prayer consists of the mystic vowels and formul- interspersed
with FauthenticF names+
"he disciples are grouped round 4im: the women disciples stand #ehind: all clad in
white linen ro#esU Jesus stands at an altar and with 4is disciples turns to the four
Huarters: invo7ing three times the name I_+ "he interpretation of which isS FI: "he
plNr3ma hath gone forthU : "hey shall return withinU _: "here shall #e an end of ends+F
"his is followed #y a mystic formula: which is interpreted asS F, %ather of every
fatherhood of the #oundless Olight0spacesQ: hear *e #ecause of *y disciples: whom I
have #rought into "hy presence: that they may #elieve in all the words of "hy truthU
grant unto them all things for which I have cried unto "hee: for I 7now the .ame of the
%ather of the "reasure of Light+F
"hen Jesus: whose mystery0name is #eramenth3: invo7es the .ame of the %ather of
"he %irst 2eil is )rawn side+ the "reasure: sayingS FLet all the mysteries of the rulers:
authorities: archangels: and all the powers and all the wor7s of the Invisi#le Gods Otheir
three mystery0names #eing
p+ A10
givenQ withdraw themselves and roll themselves on to the right+F
"hereupon all the lower regions speed to the west: to the left of the dis7 of the sun and
of the moon+
"he dis7 of the sun is sym#olically descri#ed as a vast dragon with its tail in its mouth:
mounted on seven powers: and drawn #y four others figured as horses+ "he car of the
moon is figured as a ship: its helms: or steering oars: #eing two dragons: male and
femaleU it is drawn #y two+ o!en: and steered #y a #a#e on the poop: and at the prow is
the face of a cat+
"hey enter the 'ay of the *idst+nd Jesus and 4is disciples soar aloft into the a^rial
regions: the 'ay of the *idst: and come to the first order of the 'ay of the *idst+
"he ,rdering of the %ate0$phere is )escri#ed+4ere the disciples are instructed on the nature of
this space and its rulers+ "hey are told that a#ove them there are "welve 5ons: si!
#eing ruled #y damas and si! #y Ia#ra3th+ "he si! under Ia#ra3th have repented and
practised the mysteries of light: and have therefore #een carried #y Ieou: Fthe father of
*y father:F to a pure atmosphere near the light of the sun+ "he si! under damas have
refused the mysteries of light: and persisted in the mystery of intercourse: or se!ual
union: and procreated rulers and archangels: and angels: wor7men: and decans+ "hey
have accordingly #een #ound #y Ieou in the %ate0$phere+ "here are now three hundred
and si!ty of this #rood: and again eighteen hundred ?1B00 n =<0 A@ in each -on+ ,ver
them Ieou has set five other Great &ulers: called in the world of human 7ind #y these
namesS >ronos: rNs:
p+ A11
Oparagraph continuesQ 4ermNs: phroditN: and Jeus+ "heir incorrupti#le mystery0names and
their genesis is also given+
Jeus is the head of the four: for Ieou reflected Fthat they had need of a helm to steer the
world and the -ons of the spheres+F Jeus is good: and passes three months in the
revolutions of the remaining four ruling powers: Fso that every ruler in which he cometh
is freed from his iniHuity+F "he peculiarity of Jeus is that he has two -ons for his
ha#itation+
ll this refers to the ordering of the %ate0$phereU #ut *ary: who is also in these E!tracts
represented as the chief Huestioner: desires to #e informed as to why the a^rial 'ays of
the *idst: in which they are: and which lie #elow the %ate0$phere: are Fset over great
torments+F $he #eseeches the $aviour to have mercy upon them: Flest the receivers carry
off our souls to the Ludgments of the 'ays of the *idst+F
"he *aster in answer promises to give them the mysteries of all gnosisS the mystery of
the "welve ll *ysteries up to those of the Light0"reasure are Promised them+ 5ons of the &ulers:
their seals: their num#ers: and the manner of invocation to enter into their regionsU in
li7e manner the mystery of the "hirteenth 5on ?the Left@U the mystery of the 1aptism of
them of the *idstU the mystery of the 1aptism of them of the &ightU and the great
mystery of the "reasure of Light+
FI will give unto you all the mysteries and every gnosis: that ye may #e called the $ons
of the PlNr3ma: perfect in every gnosis and every mystery+ 1lessed indeed are ye
#eyond all men who are on the earth: for the $ons of Light have come in your time+F
In these 'ays of the *idst are further #ound
p+ A1;
"he Punishments of the 'ays of he *idst+#y Ieou three hundred and si!ty of the #rood of
damas: and five great rulers are further esta#lished over them: in a sort of reflection of
the space a#ove+ "he authentic names: types: and su#0hierarchies of these five are given+
It is e!plained how all is ordered #y Ieou: who is the providence of all the rulers and
gods and powers which are in the matter of the Light of the "reasure: and #y
Joro7othora ?*elchiIedec@: the legate of all the light0powers which are purified among
the &ulers+ "hese two great Lights descend at appointed seasons: to gather together the
pure radiance of the light from those they have cleansed among the &ulersU this is done
when the num#er and time of their tas7 come to pass+ 1ut when the great Lights
withdraw again: then the &ulers again re#el #ecause of the Fwrath of their iniHuity:F and
march against the light0powers of the souls: and Fhurry off all the souls that they can
harry and ravish: to destroy them in the smo7e of their dar7ness and their evil fire+F
"he )uration of the Punishments+"he times that souls must pass in each of these regions of
punishment of the five d-monial hierarchies are given: and how these times are #rought
to an end+ "o ta7e the first as an e!ampleS FIt cometh to pass after these years: when the
sphere of the Little $a#a3th ?that is to say: Jeus@ revolveth so as to come into the first
-on of the $phere: which is called in the world the &am of 1u#astis ?that is to say:
phroditN@U when: then: she OphroditNQ shall have come into the seventh house of the
$phere: which is the 1alance: Oit cometh to pass thatQ the veils #etween them of the
&ight and
p+ A1=
them of the Left are drawn aside: and there glanceth forth from the height: among them
of the &ight: the Great $a#a3th: the Good: OlordQ of the whole world and of all the
$phere+ 1ut #efore he glanceth forth: he gaIeth down on the regions of ParaplN! Othe
ruler of the first d-monian hierarchyQ: that they may #e dissolved and perish: and that:
all the souls which are in her torments may #e #rought forth and again led into the
$phere: for they are perishing in the torments of ParaplN!+F
nd so for the other four of the five: with appropriate modifications+ It appears that Ieou
and *elchiIedec are powers #ehind or sym#oliIed #y the sun and moon+
F"hese then are the operations of the 'ays of the *idst concerning which ye have
Huestioned *e+F
nd when the disciples had heard this: they #owed down and adored 4im: sayingS
F$ave us: "he )isciples Pray for *ercy to $inners+ , *aster: have mercy upon us: that we
may #e preserved from these malignant torments which are prepared for sinners+ 'oe
unto them` woe unto the children of men` for they are li7e the #lind feeling in the
dar7ness: and seeing not+ 4ave mercy upon us: , *aster: in the great #lindness in
which we are: and have mercy upon the whole race of human 7indU for they lie in wait
for their souls: as lions for their prey: to tear them in pieces and ma7e food for their
torments: #ecause of the forgetfulness and ignorance in which they are+ 4ave mercy:
therefore: upon us: , *aster: our $aviour: have mercy upon us: preserve us from this
great stupor`F
p+ A1D
Jesus said unto 4is disciplesS F4ave courage: fear not: for ye are #lessedU nay: I will
ma7e you lords over all these: and place them in su#Lection under your feet+ Ce
remem#er that I have already said unto you #efore *y crucifi!ionS (I will give unto you
the 7eys of the 7ingdom of the heavens+( .ow again I say unto you: I will give them
unto you+F
"hey Enter an tmosphere of E!ceeding Great Light+'hen Jesus had thus spo7en: 4e chanted
an invocation in the Great .ame: and the regions of the 'ays of the *idst were hidden
from view and Jesus and 4is disciples remained in an atmosphere of e!ceeding great
light+
Jesus said unto 4is disciplesS FCome unto *e+F nd they came unto 4im+ 4e turned
towards the four angles of the worldU 4e uttered the Great .ame over their heads: and
#lessed them and #reathed on their eyes+ Jesus said unto themS FLoo7 up: and mar7 what
ye see`F
"he 2ision of the 1aptism *ysteries+nd they raised their eyes unto the height and saw a
great light: e!ceedingly #rilliant: which no man in the world could descri#e+
4e said unto them a second timeS FLoo7 into the light: and mar7 what ye see`F
"hey saidS F'e see fire and water: and wine and #lood+F
Jesus: that is to say #eramenth3: said unto 4is disciplesS Fmen: I say unto you: I have
#rought nothing into the world when I came: save this fire and water: this wine and
#lood+ I #rought down the water and fire from the region of the Light of light: from the
"reasure of LightU I #rought down the wine and the #lood from the region of 1ar#Nl3+
p+ A1A
Oparagraph continuesQ nd shortly after *y %ather sent unto *e the 4oly $pirit in the form of a
dove+
F"he fire: the water: and the wine are for cleansing all the sins of the worldU the #lood I
had as a sign of the #ody of human 7ind: and I received it in the region of 1ar#Nl3: the
great power of the )ivine Invisi#le OP the "hirteenth 5onQU while the $pirit draweth all
souls and #ringeth them into the region of Light+F
"his is the FfireF 4e came to Fcast on the earthF according to a former sayingU this the
Fliving waterF the $amaritan woman should have as7ed forU this the Fcup of wineF in the
eucharistU this the FwaterF that came from 4is side+
F"hese are the mysteries of the light which remit sinsF00that is to say: their names
merely+
fter this Jesus again gives the command that the powers of the Left return to their own
region: "hey &eturn to Earth+ and the disciples find themselves once more on the *ount of
Galilee+
4ereupon Jesus cele#rates the mystic eucharist and the first 1aptism of 'ater: with
ceremonies "he Cele#ration of the *ystic Eucharist+ and invocations almost identical to those
in the Code! 1rucianus+ "he disciples enHuire further as to the nature of the 1aptism of
Incense OP %ireQ: the 1aptism of the 4oly $pirit: and the $piritual Chrism: and as7 that
the F*ystery of the Light of "hy %atherF #e revealed to them+
Jesus said unto themS Fs to these mysteries which ye see7 after: there is no mystery
which is "he *ysteries that are to #e &evealed+ higher than them+ "hey will #ring your souls
that into the Light of lights: into the regions of "ruth
p+ A1<
and &ighteousness: into the region of the 4oly of all 4olies: into the region where there
is neither female nor male: nor form in that region: #ut only Light: unceasing: ineffa#le+
F.o mystery is higher than the mysteries ye see7 after: save only the mystery of the
$even 2oices and their .ine0and0%orty Powers and .um#ersU and the .ame which is
higher than them all: the .ame which sums up all their names: all their lights: and all
their powers+F
"he Punishments of $inners in the Lower &egions and the Evil 1odies the &eceive when &e#orn+ 4ere
follows a lacuna: and the te!t is resumed in the middle of a totally different su#Lect+ It
treats of the punishment of him that curseth: of the slanderer: of the murderer: of the
thief: of the contemptuous: of the #lasphemer: of him who hath intercourse with males:
and of a still fouler act of sorcery: the mention of which stirs the infinite compassion of
the *aster to wrath and denunciation+
"he few remaining pages of the Code! are ta7en up with a description of the after0death
state of the righteous man who has not received the mysteriesU a man must suffer for
each separate sin: #ut even the greatest of sinners: if he repent: shall inherit the
>ingdom+ "he time favoura#le for the #irth of those who shall find the mysteries is
descri#ed+
"he Cup of 'isdom+s for the righteous man who has not #een initiated: in his ne!t #irth
he shall not #e given the draught of o#livion: #ut Fthere cometh a receiver of the little
$a#a3th: the Good: him of the *idstU he #ringeth a cup full of intuition and wisdom:
and also prudence: and giveth it to the soul: and casteth the soul into a #ody which will
not #e
p+ A1E
a#le to fall asleep and forget: #ecause of the cup of prudence which hath #een given
unto it: #ut will #e ever pure in heart and see7ing after the mysteries of light: until it
hath found them: #y order of the 2irgin of Light: in order Othat that soulQ may inherit the
Light for ever+F
"he E!tracts end with the disciples again #eseeching Jesus to have mercy upon themU
and "he .ote of a $cri#e+ the whole Code! is terminated #y the note of a scri#e descri#ing
the preaching of the apostlesS
F"hey went forth three #y three to the four points of heavenU they preached the Glad
"idings of the >ingdom in the whole world: the Christ #eing active with them in the
words of confirmation and the signs and wonders which accompanied them+ nd thus
was 7nown the >ingdom of God in all the land and in all the world of Israel: Oand thisQ
is a testimony for all the nations which are from the east even unto the west+F
p+ A1B
S$MM#R, F T'& FR#GM&)TS F T'& !( F T'& GR&#T
+GS #CCR/I)G T T'& M,ST&R,.
"he 1oo7 of the Gnoses of the Invisi#le God+"4E first page is headed with the #eautiful wordsS
FI have loved you and longed to give you Life:F and is followed #y the statementS F"his
is the 1oo7 of the Gnoses ?pl+@ of the Invisi#le GodFU it is the 1oo7 of the Gnosis of
Jesus the Living ,ne: #y means of which all the hidden mysteries are revealed to the
elect+ Jesus is the $aviour of $ouls: the Logos of Life: sent #y the %ather from the Light0
world to man7ind: who taught 4is disciples the one and only doctrine: sayingS F"his is
the doctrine in which all Gnosis dwelleth+F
"his is evidently an introduction written #y an editor or compilerU immediately after
there #egins a dialogue #etween Jesus and the disciples+
Jesus saithS F1lessed is the man who crucifieth the world and doth not let the world
crucify him+F
"he 4idden 'isdom+4e then e!plains that such a man is he who hath found 4is 'ord: and
fulfilled it according to the will of the %ather+ "he apostles #eg the *aster to tell them
this 'ord: for they have left all and followed 4imU they desire to #e instructed in the
Life of the %ather+
Jesus answers that the Life of 4is %ather consists in their purifying their souls from all
earthly stain: and ma7ing them to #ecome the &ace of the *ind: so that they may #e
filled with understanding: and #y
p+ A19
Oparagraph continuesQ 4is teaching perfect themselves: and #e saved from the &ulers of this
world and its endless snares+ Let them then hasten to receive the Gnosis 4e is to
impart004is 'ord00for 4e is free from all stain of the world+
"he disciples #rea7 into praises of the *aster00as the Light shining in the daylight00who
hath enlightened their hearts until they receive the Light of Life: #y means of the Gnosis
which teacheth the hidden wisdom of the Lord+
Jesus saithS F1lessed is the man who 7noweth this O'ordQ and hath #rought down the
4eaven: )ar7 $aying is E!plained+ and #orne the earth and raised it heavenwardsU and it
Othe EarthQ #ecometh the midst: for it is a nothing+(F
"he 4eaven is e!plained as #eing the invisi#le 'ord of the %ather+ "hey who 7now
this00?who #ecome children of the true *ind@00#ring down 4eaven to Earth+ "he raising
of Earth to 4eaven is the ceasing from #eing an earthly intelligence: #y receiving the
'ord of these Gnoses ?pl+@ and #ecoming a )weller in 4eaven+ "hus will they #e saved
from the &uler of this 'orld: and he will #ecome the midst ?that is to say: perhaps: that
they will #e a#ove the &uler and no longer su#Lect to him as heretoforeU he will #e a
FnothingF to them: that is to say: have no effect on them@+ .ay: the evil powers will
envy them #ecause they 7now 4im: that 4e is not of this world and that no evil cometh
from 4im+ 1ut as for those who are #orn in the flesh of unrighteousness ?and are not
children of the &ighteous &ace: those of the second #irth@: they have no part in the
>ingdom of the %ather+
p+ A;0
"he %lesh of Ignorance+"hereupon the disciples are in despair: for they have #een #orn
Faccording to the fleshF and have 7nown 4im only Faccording to the flesh+F 1ut the
*aster e!plains that not the flesh of their #odies is meant: #ut the flesh of
unrighteousness and ignorance+F
"he disciples as7 to #e instructed in the nature of ignorance ?zhrd: the opposite of
gnosis: zh&kgs@: and the *aster tells them that: to understand this great mystery: they
must first put on 4is virginity and righteousness: and 4is ro#e ?of glory@: and see7 to
understand the teaching of the 'ord: where#y they will learn to 7now 4im in the
%ullness ?PlNr3ma@ of the %ather+
"he apostles answered and said: FLord: Jesus: "hou Living ,ne: teach us the %ullness
and it sufficeth us+F
4ere unfortunately the te!t #rea7s off and pages are lostU nowhere in the *$+ is a direct
continuation to #e found+
"a7ing $chmidt(s .econd -ook o3 Ieou first: we are introduced to the following
narrative+
"he *ysteries of the "reasure of Light+Jesus #ids the twelve disciples and also the women
disciples to surround 4im: and promises to reveal to them the great mysteries of the
"reasure of Light: which no one in the Invisi#le God 7nows ?that is to say: no one even
of the powers of the "hirteenth 5on00the 5on which surrounds or is #eyond or within
the "welve 5ons00over which the Invisi#le God is ruler@+ If these mysteries are
consummated: neither the &ulers of the "welve 5ons nor those of the Invisi#le God can
endure them nor comprehend them:
p+ A;1
for they are the great mysteries of the interior of the interiors of the "reasure of Light+
'hen these are consummated: the &eceivers of the Light0treasure come and ta7e the
soul from the #ody: and #ear it through all inferior spaces into the Light0treasure+ Cea:
the sins of that soul: whether conscious or unconscious: are #lotted out: and the soul
#ecomes pure Light+ nd not only does the purified soul pass through all inferior
spaces: #ut also within into the Light0realm: ever inward: within all its spaces: orders:
and powers: to the space of the 8ncontaina#les in the innermost space of the Light0
treasure+
"hese mysteries are to #e guarded with utmost secrecy: and revealed to none who are
unworthyU "o #e &evealed to the 'orthy lone+ neither to father nor mother: to sister nor
#rother: nor to any relativeU neither for meat nor drin7: neither for woman nor gold nor
silver: nor anything in this world+ 1eyond all to no sorcerer: those who practise certain
most foul rites: whose God is the son of the Great &uler: $a#a3th damas00the enemy
of the >ingdom of 4eaven: the chief of the si! non0repentant &ulers+ "he mystery0name
of this power is given and its monstrous form descri#ed+
"hose alone are worthy of the mysteries of the Light0treasure ?the emanation of the
8napproacha#le God@ who have a#andoned the whole world and all that pertains
thereto: its gods and powers: and have centred their whole faith in the Light: giving ear
to one another: and su#mitting themselves the one to the other: as do the children of the
Light+
.ow inasmuch as the disciples have left father
p+ A;;
"he Lesser *ysteries+and mother and #rethren and all their possessions: and have followed
4im and fulfilled 4is commandments: Jesus promises that 4e will reveal to them the
mysteries as followsS "he mystery of the "welve 5ons and their &eceivers: and the
mode of their invocation: so that the disciples may pass through their spacesU the
mystery of the Invisi#le God ?the "hirteenth 5on@ and his &eceivers ?them of the Left@:
etc+U of them of the *iddle: etc+U of them of the &ight+ 1ut #efore all 4e will give them
the mysteries of the three 1aptisms00the 1aptism of 'ater: the 1aptism of %ire: and the
1aptism of the 4oly $pirit+ *oreover 4e will give them the *ystery of 'ithdrawing
the *alice or .aughtiness ?jdjd@ of the &ulers: and thereafter the *ystery of the
$piritual Chrism+
"he Good Commandments+1ut they must remem#er that: when they in turn give these
mysteries to others: they must command them not to swear falsely: nor even to swear at
allU neither to fornicate nor commit adulteryU neither to steal nor covet other men(s
goodsU neither to love silver nor gold: nor invo7e the names of the seventy0two evil
&ulers or of their angels for any purposeU not to ro#: nor to curse: nor calumniate
falsely: nor to rail: #ut to let their yea #e yea and their nay nayU in a word: they must
fulfil the good commandments+
"he disciples remind Jesus that 4is first promise had #een that they should #e given the
mysteries of the "reasure of Light: the greater: which are a#ove these lower mysteries
of which 4e has spo7en+
$eeing then that the disciples have not only
p+ A;=
a#andoned all things in the world and 7ept all the commandments: #ut have further now
followed 4im "he Greater *ysteries+for twelve years: Jesus assures them that 4e will
further give them the mysteries of the Light0treasure: to witS "he mystery of the .ine
Guardians of the three Gates of the Light0treasure and the way of their invocation: so
that they may pass through their spacesU the mystery of the Child of the Child: etc+U of
the "hree mensU of the %ive "reesU of the $even 2oicesU the will ?P mystery@ of the
%orty0nine PowersU the mystery of the Great .ame of all names: that is of the Great
Light which contains: or is #eyond: the "reasure of Light+ "he master0mysteries of the
Light0treasure are those of the %ive "rees and of the $even 2oices and of the Great
.ame+ "here is: however: yet another supreme *ystery: which #estows upon a man all
the rest00the *ystery of the %orgiveness of $insU this *ystery transmutes the soul into
pure light: so that it may #e received into the Light of lights+
$uch souls have already inherited the >ingdom of God while still on earthU they have
their share "he Powers they Confer+ in the Light0treasure and are immortal GodsU and at
death: when they leave the #ody: all the 5ons disperse and flee to the west: to the left:
until their souls arrive at the Gates of the Light0treasure+ nd the Gates are opened to
them: and the 'ardens give them their seals and their Great .ame+ $o they pass within
successively through the various ,rders: where they receive the successive seals and
master0words00within into the %ive "rees and $even 2oicesU yea: still farther
p+ A;D
within: to the ,rders of the Parentless: to the spaces of their inheritance00the ,rder of
the "hrice0spiritualU until they reach the space of the Ieou: the Lord over the whole
"reasure00the middle "reasureU thence ever within to the inner "reasures00the spaces of
the interior of the interiors: the within of the within: to the $ilences: to Peace Eternal: in
those Everlasting $paces+
ll of these mysteries Jesus promises to give to 4is disciples: that they may #e called
FChildren of the %ullness ?PlNr3ma@ perfected in all mysteries+F
"he *aster then gathers 4is disciples: men and women: round 4im with the wordsS
FCome all of you and receive the three 1aptisms: ere I tell you the mystery of the
&ulers`F
"he *ystic &ite of the 1aptism of the 'ater of Life+4e #ids them go to Galilee and find a man
or woman in whom the greater part of evil ?or the superfluity of naughtiness@ is dead:
that is to say: who has ceased from intercourse or se!uality ?kihrikd@: and receive
from such a one two Lars of wine and #ring them to the place where 4e is: and also two
vine #ranches+
"hey do so: and the *aster sets forth a place of offering ?aikd@: placing one wine Lar
on the right and one on the left: and strews certain #erries and spices round the vesselsU
4e then ma7es the disciples clothe themselves in white linen ro#es: puts a certain plant
into their mouths: and the num#er of the $even 2oices and also another plant in their
hands: and ranges them in order round the sacrifice+
Jesus then spreads a linen cloth: and on it places a cup: and #read or loaves according to
the num#er
p+ A;A
of the disciplesU 4e surrounds this with olive0#ranches: and also puts wreaths of olive0
#ranches on the heads of 4is disciples+ 4e ne!t seals their foreheads with a certain seal
?the diagram of which+: authentic name: and interpretation of it00also in the secret
cypher00are given@+
"he *aster then turns with his disciples to the four corners of the world: and the
disciples are commanded to set their feet together ?an attitude of prayer@+ 4e then offers
a prayer which is prefi!ed with an invocation in the mystery0language: interspersed with
triple mens: and continues as followsS
F4ear *e: *y %ather: %ather of all fatherhood: 1oundless Light: who art in the
"reasure of Light *ay the $upporters Oor *inisters ?edcdkf~fdg@Q come: who serve the
$even 2irgins of Light who preside over the 1aptism of Life` O"he mystery0names of
the $upporters are here given+Q *ay they come and #aptiIe *y disciples with the 'ater
of Life of the $even 2irgins of Light: and wash away their sins and purify their
iniHuities: and num#er them among the heirs of the >ingdom of Light` If now "hou hast
heard *e and hast had pity on *y disciples: and if they have #een num#ered among the
heirs of the >ingdom of Light: and if "hou hast forgiven their sins and #lotted out their
iniHuities: then may a wonder #e done: and Joro7othora come and #ring the 'ater of
the 1aptism of Life into one of these wine0Lars`F
"he wonder ta7es place: and the wine in the right0hand Lar #ecomes waterU and Jesus
#aptiIes them: and gives them of the sacrifice: and seals them
p+ A;<
with the seal ?P of the $upporters@: to their great Loy+
the 1aptism of %ire+"his is the 1aptism of 'aterU we are ne!t given a description of the
1aptism of %ire+ In this rite the vine0#ranches are usedU they are strewn with various
materials of incense+ "he eucharist is prepared as #efore: and the rest of the details are
almost identicalU the num#er of the $even 2oices is again used: #ut the seal is different+
"he prayer is longer than the preceding one: #ut all to the same purposeU the supernal
#aptiIers are no longer the *inisters of the $even 2irgins: #ut the 2irgin of Life:
herself: the JudgeU she it is who gives the 'ater of the 1aptism of %ire+ wonder is
as7ed for in Fthe fire of this fragrant incense:F and it is #rought a#out #y the agency of
Joro7othora: a name now interpreted as *elchiIedec+ 'hat the nature of the wonder
was: is not stated+ Jesus #aptiIes the disciples: gives them of the eucharistic sacrifice:
and seals their foreheads with the seal of the 2irgin of Light+
"he 1aptism of the 4oly $pirit+.e!t follows the 1aptism of the 4oly $pirit+ In this rite #oth
the wine Lars and vine0#ranches are usedU the details are otherwise very similar: the
num#er of the $even 2oices #eing again employed+ "he supernal givers of the 1aptism
are not mentioned: #ut as the final sealing after the rite is with the seal of the $even
2irgins of Light: we may suppose that they are the givers of the 1aptism+ wonder
again ta7es place: #ut is not further specified+
fter this we have the *ystery of 'ithdrawing
p+ A;E
the Evil of the &ulers+ "here is here no mention of the eucharist: #ut in other respects
the ceremonial "he *ystery of 'ithdrawing the Evil of the &ulers+ is very similar: and consists
of an ela#orate incense0offering+ "he num#er is that of the %irst men and the seal is
very ela#orate+ "he prayer as7s that $a#a3th damas and all his chiefs may come: and
ta7e away their ?the &ulers6@ evil or naughtiness from the disciples+ t the end of it the
disciples are sealed with the seal of the $econd men: and the &ulers have no longer
any power over themU they have now #ecome immortal: and can follow Jesus into all
spaces whither they would go+
Jesus having now given the disciples the mysteries of the 1aptisms: the mode of
invo7ing the powers: their num#ers: seals: and authentic names: promises to give them
the apologies ?defences or formula@: where#y they will now #e a#le to enter into the
interior of the spaces or realms of these powers: and pass through them+
$o far as they have #een taught: they will #e ena#led: when out of the #ody: to pass
through the "he Powers the Lesser *ysteries Confer+ realms apparently of the si! 5ons which
have not repented: those of $a#a3th damasU these with all their rulers and indwellers
will disperse #efore them+ 1ut on reaching the si! great 5ons ?those apparently of
Ia#ra3th: who repented and #elieved in the Light@: they will #e detained until they
receive the *ystery of the %orgiveness of $ins+
"he *ystery of the %orgiveness of $ins is said to have its #eing in the interior of the
interior of the "reasures of LightU it is the perfect salvation of the soul+ 4e who receives
it is more e!cellent
p+ A;B
"he *ystery of the %orgiveness of $ins+than all the gods and powers of the twelve 5ons of the
Invisi#le God ?the &uler of the "hirteenth 5on@+ "his *ystery is the Great *ystery of
the 8napproacha#le GodU it is the perfection of all mysteries: ma7ing the soul all0
perfect+
It is this *ystery which will ena#le the disciples to pass into the 5ons of the Invisi#le
God00that is: the spaces that no physical eye can see: #eyond the elements of water: fire:
and air ?or -ther@00the #aptismal mysteries of which have #een already given+
"he Power it Confers+1ut with the aid of the rite of the *ystery of the %orgiveness of $ins
all the 5ons will withdraw to the west: to the left: as veils #efore the eyes: up to the
twelfth: which will then #e so purified #y the Light of the Light0treasure: that all the
ways #y which the disciples will have ascended will #e purifiedU and moreover the
e!terior of the Light0treasure ?the e!terior #eing the $pace of the "hirteenth 5on@ will
#e revealed: and they will see 4eaven from #elow+ It will #e at this point that Jesus will
give them the apologies: seals: and num#ers of the *ystery with their interpretations+
nd when they have received these and go out of the #ody: they will #ecome pure light
and soar upwards into the Light0treasure+
nd then the Guardians of the Gates of the "reasure will open to them: and they will
pass upwards and ever inwards through the following spaces: the powers therein
reLoicing and giving them their mysteries: seals: and names of powerS the ,rders of the
"hree mens: of the Child of
p+ A;9
the Child: of the "win $aviours: of the Great $a#a3th: of the Great Ia3 the Good: of the
$even "he ,rdering of the Light "reasure+ mens: of the %ive "rees: of the $even 2oicesU the
,rders of the 8ncontaina#les: of the Impassa#lesU the ,rders of those who are #efore
and #eyond ?in time and space@ the 8ncontaina#les and Impassa#lesS the ,rders of the
8nstaina#les: and of those who are #efore and #eyond themU the ,rders of the
Immova#les: and of those who are #efore and #eyond themU the ,rders of the
Parentless: and of those that are #efore themU the ,rders of the %ive Impressions: of the
"hree $paces: of the %ive $upporters: of the "hrice0spiritual: of the "riple Power: of the
%irst Precept ?or $tatute@: of the Inheritance: of the $ilences and of Peace: of the 2eils
which are drawn #efore the Great >ing of the Light0treasure: unto the Great *an
himself: the >ing of the whole Light0realm: whose name is Ieou+
"hese spaces and orderings are also mentioned in the :istis .ophia treatise: #ut I have
omitted them in the summary in order not to confuse the reader+ "he su#Lect is
e!ceedingly difficult: and no one has so far succeeded in reconstructing in detail the
ela#orate scheme of the Gnosis presupposed #y the compiler or compilers of our
treatises: owing in a great measure to the fragmentary state of the Code! 1rucianus on
the one hand and to the insufficient data of the s7ew Code! on the other+
$till upwards and inwards are they to soar to the $pace of the Great Light which
surrounds or "he Great Light+ transcends the outer "reasure of Light itself+ Ieou
p+ A=0
is there too: he is the Great LightU this is the $econd or inner Light "reasure+ "he
guardians will open the Gates and they will pass into the ,rders of the "riple Powers of
the $econd Light "reasureU thence inwards to the twelfth ,rder of the twelfth Great
Power of the emanation of the "rue God+ "here are twelve Great Powers with twelve
Chiefs in each of their ,rders ?of which the authentic names are given@+ "hese "welve
will stand apart in this $pace and invo7e the "rue God with this F.ameF ?P prayer@:
sayingS
Invocation to the "rue God+F4ear us: , %ather: %ather of all fatherhood O4ere follows a
sentence in the mystery0language containing four of the vowels each seven times
repeated00with the interpretationS "hat is to say: %ather of all fatherhood: for the ll
hath come out of the lpha: and will return to the _mega when the consummation of all
consummations will ta7e place+Q 'e will now invo7e "hy imperisha#le .ames that
"hou mayest send forth "hy great Light0power: and that it follow these "welve
8ncontaina#les Othat is to say: the twelve disciplesQ: for they have verily received the
*ystery of the %orgiveness of $ins: and therefore are they not to #e held #ac7 from
approaching "hy Light0"reasure+F
"hereon the "rue God will send forth his Light0powerU it will shine forth from #ehind
the disciples: and cause all the "reasures of the $econd Light0realm to withdraw: and
they will reach the $pace of the "rue God+
"hen will the "rue God in turn invo7e the
p+ A=1
Oparagraph continuesQ 8napproacha#le God: that is to say the ,ne and ,nly ,ne: and 4e will
send forth a Light0power Invocation to the 8napproacha#le+ out of 4imself: into the $pace of
the "rue God: and the disciples shall #e perfected in all fullness and #e made into an
,rder in that "reasure+ "hey shall sing hymns of praise to the 8napproacha#le God: for:
while still in the #ody: they have received the *ystery of the %orgiveness of $ins: and
attained to the $pace of the "rue God+
"he disciples hereupon as7 to #e given this Great *ysteryU the *aster promises that 4e
will give itU "he *ystery of the "welve 5ons+ #ut #efore receiving it: they must #e told the
mystery of the "welve ?supernal@ 5ons: their seals: names: and apologies+ "hese are
given: seal0diagrams: names: num#ers: and apologiesU the last #eing in the form F*a7e
way Omystery namesQ: ye &ulers of the first ?second: etc+@ 5on: for I invo7e Oother
mystery names00these #eing superior names of the Light0treasureQ+F
"he si!th ?P seventh@ 5on is called the Little *idst: for it #elongs to the si! 5ons
which have #elieved on the LightU the &ulers of these 5ons have a little good in them+
In the twelfth 5on is the Invisi#le God and 1ar#Nl3 and the Ingenera#le God+ "he
Invisi#le God is in a space alone in the twelfth 5on with veils drawn #efore him: and in
that 5on are many other gods called the great rulers of the 5ons: though servants of the
Invisi#le God: 1ar#Nl3 and the Ingenera#le God+
In the thirteenth 5on is the Great Invisi#le God: the Great 2irginal $pirit ?P 1ar#Nl3@
and the four
p+ A=;
"he "hirteenth 5on+and twenty emanations of the Invisi#le God+ "he mystery0names of
these four and twenty are given: and also the invocation of the higher names of the
Light0treasure in which are contained a series of triple 3megas four times repeated: and
a series of triple Ntas four times repeated+ "he names of these emanations are said to #e
their names Ffrom the #eginning+F
"he %ourteenth 5on+Cet higher in the fourteenth 5on is a second Great Invisi#le God: and
another Great God called the FGreat Just ,neF ?ocxkfs@U he is a power of the three
Light0rulers which are within all the 5ons: #ut without the "reasure of Light+ 4ere also
are num#ers of emanations+ "he powers of this 5on will try to detain the disciples in
order that they may perform the mysteries of Jesus in those spaces: and so these powers
themselves receive further powers from the powers of the Light0treasure+ "he disciples:
however: are given the proper seals: num#ers: and apologies: so that the powers shall+
withdraw+
"he "hree Great &ulers+.ow the three Great &ulers that are within all these Invisi#les ?i.e.:
the emanations of the "hirteenth and %ourteenth 5ons@: #ut without the "reasure of
Light: are called the "riple0powered Gods: and are a#ove all others+
"hey themselves have received the mysteries of the "reasure of Light: for when the
%irst Power came forth ?from the Light07ingdom@ they first of all remained in it ?the
Power@: and when they emerged from it the >ingdom of Light was preached to them+ FI
gave them:F says the *aster: Fthe mysteries
p+ A==
which I have given unto you: #ut I have not given them the *ystery of the %orgiveness
of $ins+ + + "herefore now I say unto you that I: when I shall separate all the 5ons: will
give to these three &ulers of the Light: who are in the last OhighestQ of all the 5ons: the
*ystery of the %orgiveness of $ins: #ecause they have #elieved in the *ystery of the
Light0realm+F
.o one can pass #eyond them till he have received the *ystery of the %orgiveness of
$insU #ut: continues the *aster: they are not to fear on this account: for there is no place
of punishment in those spaces: for their indwellers received the *ysteries ?P of
1aptism@+
"he seals: names: and apologies of these powers are then given: and here unfortunately
the te!t #rea7s suddenly off: and we come to the end of $chmidt(s .econd -ook o3 Ieou+
"a7ing now $chmidt(s First -ook we ne!t come to a description of the middle Light0
world: and Concerning Ieou the Emanator of the *iddle Light0world+ its &uler: the "rue God: the
)emiurgos: a#ove whom are the "reasures of the PlNr3ma of the %ather+ Jesus is still the
narrator+ "he su#Lect is one of immense comple!ity: with infinite emanations: treasures
?i.e.: storehouses of riches and fullness@: spaces: orders: and hierarchies: with diagrams
and sym#ols: and hosts of ?to me@ a#solutely unintelligi#le FauthenticF names: which are
said to #e Fin the language of my %ather+F "he authentic name of the supernal
)emiurgos is translated as the "rue God or God of "ruth: and is given in Gree7
transliteration as
p+ A=D
Oparagraph continuesQ Ieou: which $chmidt transliterates into German as Je[+
"he "etragrammaton+I would suggest that Ieou is a transliteration of the four0lettered
mystery name of the creator according to $emitic and Chald-an tradition: the
tetragrammaton of the >a#alah+ "heodoret tells us that the $amaritans pronounced this
name Ia#e ?Iave@ and the Jews Ia3+ $ince the si!teenth century: #y adding the vowels of
donai to the unpronouncea#le C 4 2 4: it has #een pronounced Jehovah+ It is now
generally written CahwehS #ut there is no certainty in the matter: #eyond the fact that
Jehovah is a#solutely wrong+ Ieou or Iao are pro#a#ly attempts in Gree7 transliteration
at the same $emitic name: which contained letters totally unrepresenta#le in Gree7U
Cahoo or Cahuwh perchance: the name hidden in Iacchus ?Cach@: still further corrupted
into 1acchus #y the Gree7s+ Iacchus was the mystery0name of the creative power in that
great mystery traditionU 1acchus was the name in the popular cult+ 1ut to continue with
our summary+
Jesus: the Living ,ne: has apparently ta7en his disciples with 4im through the inner
spaces of the unseen world: and #rought them to the plane of this "rue God: from which
4e gives the mystic instruction on the creative dispensation of the universe: in the
&ealm of Light+
4e first shows them Ieou in his own nature: as a simple emanation from the Ineffa#le
"reasures of the %ather: #efore he has in his turn sent forth emanations #y the command
of the %ather+ strange com#ination of letters and signs is said to #e the
p+ A=A
Oparagraph continuesQ FnameF of this God Faccording to the treasures which are outside this
regionF00that is to say: either the planes #elow or su#0planes of that plane+
.e!t follows a diagram00a sHuare surrounding a circle: within which is another sHuare
containing "he "ype of the "reasures+ three linesU this diagram is said to #e the type of the
treasures over which Ieou will rule: and it is also the type of Ieou himself #efore he
emanated+
1ut out of Ieou are to come a host of emanations: through the command of the %ather:
who are in their turn to #ecome fathers of treasuresU each of these fathers is also to #e
called Ieou+ "his ordering is effected #y Jesus as the LogosU #ut the "rue God is the
father of all of these fathers or fatherhoods: for he is a direct emanation from the %ather:
and through him and from him all su#seHuent emanation will proceed+ %urther: from
each of the su#ordinate Ieou(s: through the command of the %ather: will proceed other
hosts to fill the treasures: and they shall #e called ,rders ?or hierarchies@ of the
"reasures of Light+ *yriads of myriads will arise out of them+ 'e are therefore in the
Light07ingdom+
'e are ne!t given a diagram which is said to #e the type of the "rue God #efore he "he
"ype of the "rue God Ieou+ emanated: that is to say when the su#seHuent emanations lay
potential within him+ "he diagram is li7e an egg: with a smaller egg or nucleus within it
containing three lines or stro7es+ "he upper circumferences: or shells: of #oth the egg
and the nucleus are lac7ing: as though to represent the creative Light0#eam from the
%ather streaming into them+
p+ A=<
"he *ystic )iagrams+It is very pro#a#le: therefore: that in these diagrams sHuares may
represent treasures or the su#stance0side: while circles may represent gods or the
energy0side00#ut these can interchange: for the su#stance of one plane or phase #ecomes
the energy of the plane #elow+ "he three stro7es seem to represent the potential triad or
trinity latent in all manifestation: and this triad acting within the tetrad of the sHuares
produces the infinite ordering into twelves or dodecads+ 'e should also recollect that in
all pro#a#ility we have only a very faulty reproduction of these diagrams: for we have
to ta7e into account the translating and copying and re0copying #y ignorant scri#es+
"he three lines are said to #e the three 2oices: which Ieou will send forth when he is
ordered Fto praise the %ather:F that is to say: to emanate: for this is how the creative
song of praise is sung+
Cosmic Em#ryology+.e!t we have a diagram of the first moment of this emanationU it is
curious to notice that the sym#ols used closely resem#le a spermatoIoon and ovum+
'ithin a sHuare is a small circle with its diameter produced: so that it very well
represents the head and tail of a spermatoIoonU the ovum consists of three concentric
circles: the innermost of which has a diameter and is of the same siIe as the head of the
spermatoIoon: which has also a similar diameterU there are thus two of the lines or
stro7es or 2oices still latent: and only one is so far manifest+
%ollowing this comes a diagram the upper half of which apparently repeats the
preceding diagram: and
p+ A=E
the lower half consists of si! concentric circles with a point in the centre+ "he latter is
called "he $eal on the %orehead of Ieou+ the seal ?odcdjfwc@ upon the face or forehead of
Ieou: and is said to #e the type of the treasures+ "his emanation from the "rue God is
caused #y the streaming into the "rue God of a Light0power from the ineffa#le treasures
a#ove: in response to an invocation of Jesus as the Logos: calling upon the .ame of 4is
%ather+ "he Light0power is called the FLittle Idea:F presuma#ly to signify that though it
has power to energiIe all creation: it is #ut little compared to the real FGreatnessesF or
Ideas in the )ivine *ind+
'hat follows is #eyond my power of summariIing+ 'e have diagrams of a series of
twenty0eight Ieou(s: General Characteristics of the )iagram+ #efore the te!t again #rea7s
suddenly off+ 'hat was the full num#er in the original is now impossi#le to sayU
$chmidt supposes thirty+ "he diagrams appear to have #een very carelessly copied: #ut
present certain general characteristics+ "he upper part generally consists of si! sHuares:
one within the otherU within the smallest sHuare is the word Ieou: and the special
mystery0name of the Ieou or treasure for which the diagram stands+ "hese names are
generally placed over a small o#long figure ?or two lines@: which are said to stand for
the FrootF of the spaces or regions in which the particular Ieou is placed+ #ove and
#elow: cutting through the top and #ottom sides of the si! sHuares: are two parallel
lines: which are said to denote the paths where#y one must travel if he would enter into
the space of the father of the treasure+ "hese paths
p+ A=B
where they cross the sides of the sHuare are mar7ed #y Gree7 letters: alphas: which are
said to stand for the curtains or veils which are drawn #efore the father+ #ove each
diagram of sHuares we find again the three lines or stro7es: which are now said to #e the
three Gates or )oors of each treasure+ Each treasure has twelve orders: the authentic
names of the 4eads of each of which are appended: together with the authentic names
of the three Guardians or 'atchers of the Gates+
"he lower half of each diagram consists of the seal upon the forehead of the IeouU these
seals are mostly circles with varying contents: #ut it is e!ceedingly difficult to trace any
connection #etween them+
"he "welve the ,rder of Jesus+1etween the second and third Ieou diagram is another figure
differing entirely from the rest of the seriesS as to its meaning I have no notion+ It is
followed #y these words of JesusS F%rom these orders I will ta7e "welve and range them
for *yself: that they may serve *e+F "his pro#a#ly refers to the prototypes of the souls
of the disciples which Jesus chooses for 4imself #efore their incarnation: as we learn
from the :istis .ophia+
'ith the twenty0eighth diagram the te!t #rea7s off suddenlyU and the ne!t su#Lect we
meet with: according to $chmidt(s ordering of the leaves: is a hymn which Jesus sings to
the %irst *ystery+
fter printing this fragment in this place: $chmidt came to the conclusion that these
pages must #e separated: and treated as fragments of
p+ A=9
another wor7: on the ground that they could not #e #rought into organic unity with the
rest+
'e are now in the lower space or plane of the "hirteen 5ons: each of which has its
father or creator: its Ieou: with rulers: and su#ordinate powers: 4ymn to the %irst *ystery
sung in the "hirteen 5ons+ called decans and liturgi: signifying servants: ministers: or
wor7men+ "here are thirteen praise0givings: one for each 5on: #ut the te!t of the first
four is missing+ "he general tenour of each petition is as followsS
FGive ear unto me: while I sing "hy praises: , "hou %irst *ystery: who didst shine
forth in his mystery Oi.e.: the mystery of that particular 5onQU it was "hy Light which
caused Ieou to order this 5on and esta#lish therein its rulers: ministers: and wor7ers+
O"hen follows the Fimperisha#le nameF of the 5on+Q $ave all my *em#ers ?Lim#s@:
which since the foundation of the world have #een scattered a#road in all the rulers:
ministers: and wor7men of this 5on: and gather them all together and receive them into
the Light`F
"he final petition is concluded #y a threefold men+
"he peculiarity of the praise0giving with regard to the "hirteenth 5on consists in the
fact that "he "hirteenth 5on+ it is treated apparently as a separate plane or space+ 1y
command of the %irst *ystery the Ieou of this space #rought into e!istence the space of
the four and twenty invisi#le emanations: with all their rulers: gods: lords: archangels
and angels: their ministers and wor7menU further to this space of the "hirteenth 5on are
assigned the Fthree gods+F *oreover: #y command of
p+ AD0
the %irst *ystery the si! &ulers under Ia#ra3th: who have #elieved in the Light0
7ingdom: are set Lust #elow this "hirteenth 5on in a space of pure air: the si!
unrepentant &ulers #eing apparently assigned to the lower impure atmosphere+
'ith regard to the scattering of the Lim#s: we may remind the reader of Epiphanius(
Huotation from "he Gospel o3 :hilipH FI have recognised myself and gathered myself
together from all sides+ I have sown no children to the &uler Othe lord of this worldQ: #ut
have torn up his rootsU I have gathered together my lim#s that were scattered a#road:
and I 7now thee who thou art+F
"he $i!ty "reasures+'e are now introduced to a new su#Lect+ Jesus is ta7ing 4is ,rder: the
twelve disciples: through the "reasures of the *iddle Light0world: and giving them the
seals: num#ers: and authentic names where#y these "reasures can #e entered and passed
through+ "here are si!ty of these "reasures: #ut our narrative #egins only in the fifty0
si!th: for all the intervening pages are lost+ %rom what we are here told I am inclined to
thin7 that there were also si!ty diagrams of the Ieou(s: and not thirty only as $chmidt
supposes+ %undamentally there were presuma#ly twelve main treasures: #ut each
apparently was regarded from five different standpoints: each view0point #eing called
an order or ordering+ "here was thus a twelve0fold ordering: and a five0fold ordering as
well: all immanent in the God Fwho dwells in the *iddle of the universe:F that is to say:
in Ieou: the God of the *iddle Light0world+ ,f the five: two are
p+ AD1
called the e!terior: two the interior: and one the middle order+
Each treasure is said to #e surrounded #y si! regions or spaces: represented #y the
sHuares of the diagrams+ 1y a use of the seals ?a series of very curious diagrams@:
num#ers: and names: the Guardians: ,rders: and 2eils are said to disperse and the
innermost space of the father of the treasure is reached: and so the secret of his authentic
name is revealed+ *oreover within each treasure is a )oor or Gate: and without three
GatesU each of the outer Gates has three Guardians: #ut the inner gate has #ut one:
presuma#ly the father of the treasure himself+
,n the conclusion of this e!position: the disciples
as7 how all these spaces and their fatherhoods "he Little Idea+ have come into #eing+ Jesus
replies that it is #ecause of the FLittle Idea:F which the %ather has left #ehind and not
withdrawn into 4imselfU all else of the %ather 4e has withdrawn into 4imself+ FIt was in
this Little Idea that I streamed forth: having *y #eing in the %atherU I #urst forth and
freed *yself therefrom+ I shone forth and it emanated *e: the first emanation
therefrom: its perfect li7eness and image+ 'hen it had emanated *e I stood #efore it+F
"his was the %irst 2oice+
gain it shone forth and emanated: sending forth the $econd 2oice00all these spaces:
which came forth one after another+
"he "hird 2oice streamed forth and emanated the rulers of all these spaces+
It is 4e: Jesus: the %irst 2oice: the first emanation:
p+ AD;
who has gathered together 4is own ,rder00the "welve: and ta7en them through all the
spaces: that they may serve 4im: 4e has given them the powers where#y they may pass
through all these spaces within: to the innermost space of the ruler of them all: the "rue
God+
"he .ame of the Great Power+"he disciples then remind Jesus that 4e had promised to give
them the one master0name: where#y every space could #e traversed without the
wearisome repetition of each of the separate names00the .ame that was the 7ey to
unloc7 every gate in every treasure+ Is this: they as7: the Great .ame of the %atherP
"he Christ ?the first mention of this title@ repliedS F.ay: #ut the .ame of the Great
Power that is in all the spaces+F
4e then gives them this authentic name00apparently a sentence in cypher: interspersed
with the triple repetition of the seven vowels+ It is to #e said in the $pace of the "rue
God: in the Fspace of the interiors which #elongs to the space of the e!teriors+F "he
name must #e invo7ed: turning to the four corners of the treasure: and then followed #y
the reHuest that all the paths to the fatherhood #e left free to the disciple: Ffor I have
invo7ed the Great .ame of the God of all the spaces+F "hen will all the veils #e
withdrawn: and all the rulers disperseU they will withdraw Finto their own form+
FLo: now:F continued the *aster: FI have told you the Omaster0nameQU guard it: and do
not repeat it continually: so that all the spaces may not #e disHuieted #ecause of the
glory therein+F
p+ AD=
4ereupon Jesus commands 4is disciples to follow 4im: and goes yet farther within:
into the seventh 4ymn to the 8napproacha#le God $ung in the seventh "reasure+ treasureU this
cannot apparently #e the seventh treasure of the si!ty: #ut must #e some other ordering+
4ere 4e commands them to surround 4im: and answer 4im with a threefold men for
every praise0giving: as 4e sings a hymn of praise to the %ather #ecause of the
emanation of the treasures+
"he %ather is addressed first #y the Ineffa#le .ame: sym#ols of which are givenU then
as FGod: *y %ather:F and then as the F8napproacha#le ,ne+F "he form of each praise0
giving #egins with the wordsS FI praise "hee: "hou 8napproacha#le God: for that "hou
didst shine forth in "hyself:F and ends with the HuestionS F%or what now is "hy will: #ut
that all this should #e: , 8napproacha#le GodPF
"he su#Lect of the hymn is that God has withdrawn 4imself into 4imself: into 4is
"ruth: save only one Little Idea: the space of which 4e has left as the shining Light0
world: shining within the %ather+ It is a radiance of the %ather within 4imself: according
to 4is will+ "his Light is Jesus: the one emanation of the %ather through 4is will+ Jesus
is the perfect li7eness and whole image of God+ "he second emanation #rings into #eing
the spaces which surround the %ather+ "he third emanation is the #ringing into #eing the
powers and rulers of the Light0spaces: which are called "reasures+ *oreover all these
powers are energiIed #y a Great Power emanated #y the %ather: so that they are called
"rue Gods: that is: Gods in "ruth ?presuma#ly as distinguished
p+ ADD
from the Gods of the vulgar pantheons@+ It is this Power that energiIes not only in the
various fathers of the treasures: #ut also in the su#ordinate powers+
"hus also are emanated the Guardians or 'atchers and the si!ty fatherhoods: one for
each treasure+ "hese si!ty are called the F,rders of the %ive "rees+F It is also this Power
which has #rought into e!istence the seals and the great name+ "his same Power is
further called the O%irstPQ *ystery and the Light0image surrounding the %ather+
"he Great Logoi according to the *ystery+"hese Light0spaces are called the $paces of the
FGreat Logoi according to the *ystery:F in whom is the glory of the %ather+ "his leads
us to suppose that the FGreat LogosF of the title of the treatise is the same as the %irst
*ystery: the Great Power: and therefore identical with Jesus+ "he Great Logoi are also
called Ieou(s+ "he hymn then continuesS
FI praise "hee: , 8napproacha#le God: for that "hou didst shine forth in "hyselfU "hou
hast emanated "hy ,ne and ,nly *ystery: "hou who art an unapproacha#le God even
for these Logoi+ "hou art an unapproacha#le among them: in this Great Logos according
to the *ystery of Ieou: the father of all Ieou(s: which is "hyselfU00yet what is else "hy
one and only will #ut that we should draw nigh "hee in them: , God that none can
approach: to whom nevertheless we have drawn near in this Great Logos according to
the *ystery of IeouPF
I am inclined to thin7 that FLogosF is here used in two meanings+ It generally means
&eason or
p+ ADA
Oparagraph continuesQ 'ordU here it seems to mean also $ermon: )iscourse: or "eaching+
"he hymn ends with praises in which the %ather is again said to have withdrawn: or
in#reathed: 4imself "he 8niversal Idea+ entirely into 4is 8niversal Li7eness and Idea: with
the single e!ception of the Little Idea: leaving it as a means where#y 4is #oundless
&iches: universal Glory: and mighty *ysteries might #e manifested+ "he Great or
8niversal Idea and the Little Idea are thus seen to correspond in the ideal spiritual world
to the ideas of the macrocosm and microcosm+ nd so ends this remar7a#le hymn: with
a final triple men+
"he two remaining fragments are put #y $chmidt in an appendi!+ "he first fragment is
part of a hymn of praise: each praise0giving of which #egins with the wordsS
FGive ear unto me: while I sing "hy praises: "hou *ystery #efore all 8ncontaina#les
and Impassa#les: 4ymn to the OP %irstQ *ystery+ who didst shine forth in "hy *ystery: in
order that he *ystery that is from the #eginning should #e completed+F
"he contents of the hymn are as follows: the imperisha#le names #eing added after each
technical termS
"he *ystery shining forth #ecame 'ater of the ,cean+ "he Earth in the midst of the
,cean #ecame purified+ "he whole vast matter of the ,cean #ecame purified00that is to
say: the $ea and all species e!isting therein+ "hrough its shining forth it sealed the $ea
and all that are therein: for the power that is in them was in disorder ?P chaos@ against
the e!isting order ?P cosmos@+
p+ AD<
"he 'ay of the *idst+"he hymn here #rea7s off suddenly: and we have a description of the
passing of the soul through the regions of the d-monian powers: and of the
imperisha#le names of the Fmystery of their fear:F where#y the soul can escape from
their clutches+ "hese are the spaces of the orders of the various great ministers of the
Great Powerful &uler in the 'ay of the *idstU and the names of these ministers:
recovera#le from this scrap: are the same as the &ulers of the 'ay of the *idst as given
in the 4>tracts 3rom the -ooks o3 the .a=iour+ "his Great Powerful &uler is further
descri#ed as Fhe who is filled with wrath+F 4e is the successor of the &uler of the ,uter
)ar7ness: of that space which changes all forms+ 4e is spread out on the 'ay of the
*idst: so that he may carry off the souls li7e a ro##er+
"he leaves on which these fragments are found differ from the rest of the *$+ in that
they are surrounded #y single0lined #orders+
p+ ADE
S&+&CTI)S FRM T'& $)TIT+&/ #PC#+,PS& F T'&
C/&8 !R$CI#)$S.
"4E #eginning is lost: and the leaves that are left us plunge into the midst of a
description of the supernal #eings and spaces as followsS
F4e Othe God #eyond 1eingQ esta#lished 4im: that they might strive towards the City in
which is their "he %irst 1eing+ Image+ In this City it is that they move and liveU it is the
4ouse of the %ather: and the 2esture of the $on: and the Power of the *other: and the
Image of the %ullness ?PlNr3ma@+ 4e is the %irst %ather of the llU 4e is the first 1eingU
4e is the >ing of the Intangi#les+ It is 4e in whom the ll moves+ It is 4e in whom 4e
gave it ?the ll@ %orm+ "his is the self0produced and self0generated $paceU this is the
)epth of the ll+ 4e is the Great ,ne whose real #eing is deeper than the )epth+ 4e it is
to whom the ll did come+ "he ll was silent #efore 4im and spa7e not to 4im: for
unspea7a#le and incomprehensi#le is 4e+ 4e is the first $ourceU 4e it is whose 2oice
hath gone forth into all spaces+ 4e is the first "one: where#y the ll doth sense and
comprehend+ 4e it is whose Lim#s ?*em#ers@ ma7e a myriad of myriads of Powers:
each one of which comes from them+
F"he second space came into #eing: which is "he $econd 1eing to #e called )emiurge: and
%ather: and Logos: and $ource: and *ind: and *an: and Eternal: and Limitless+ "his is
the Pillar ?or $upport@U 4e is the ,verseer+ 4e: too: is %ather
p+ ADB
of the llU 4e it is upon whose 4ead the 5ons form a wreath: shooting forth their rays+
"he ,utline of 4is %ace is #eyond all possi#ility of 7nowing in the outer 'orlds00those
'orlds which ever see7 4is %ace: desiring to 7now it: for 4is 'ord has gone forth into
them: and they long to see 4im+ "he Light of his Eyes penetrates the $paces of the
,uter PlNr3ma: and the 'ord which comes forth from his *outh penetrates the #ove
and 1elow Oof the ,uter 'orldsQ+ "he 4air of 4is 4ead is the num#er of the 4idden
'orlds: and the ,utline of his %ace is the type of the 5ons+ "he 4airs of his %ace are
the num#er of the ,uter 'orlds: and the out0spreading of his 4ands is the manifestation
of the CrossU the out0spreading of the Cross is the ninefold: on the &ight and the Left+
"he $upernal Cross+F"he source of the Cross is the *an whom no man can comprehend+
4e is the %atherU 4e is the $ource from which the $ilence wellsU 4e it is who is desired
in every $pace+ 4e is the %ather from whom came forth the *onad li7e a light0spar7: in
comparison with which ?*onad@ all 'orlds are as OP dar7nessQU for it is the *onad
which has moved all things in their out0shining+ nd they have received Gnosis: and
Life: and 4ope: and Peace: and Love: and &esurrection: and %aith: and &e#irth: and the
$eal+ "hese are the ninefold which have come from the %ather of those who are without
#eginning: "he "welve )epths+from 4im who is %ather and *other to 4imself alone:
whose PlNr3ma surrounds Othat is transcendsQ the "welve )epths+
p+ AD9
F1+ "he first )epth is the ll0source from which all $ources have come+
F;+ "he second )epth is the ll0wise ,ne from which all 'ise ones have come+
F=+ "he third )epth is the ll0mystery from which all *ysteries have come+
FD+ "he fourth )epth is the ll0gnosis from which all Gnosis hath come+
FA+ "he fifth )epth is the ll0holy from which all 4oliness hath come+
F<+ "he si!th )epth is the $ilence from which all $ilence hath come+
FE+ "he seventh )epth is the Gate which hath no su#stance: from which all $u#stances
have come+
FB+ "he eighth )epth is the %orefather from whom all %orefathers have come+
F9+ "he ninth )epth is the ll0father0$elf0father: in which all %athers e!ist:004e #eing
the only father they have+
F10+ "he tenth )epth is the ll0power from which all Powers have come+
F11+ "he eleventh )epth is that in which is the %irst Invisi#le: from which all Invisi#les
have come+
F1;+ "he twelfth )epth is the "ruth from which all "ruth hath come+
F"his Othe second space: as a *onad: which surrounds the )epthsQ: is the "ruth which
em#races "he Primal $ource+ them allU this is the Image of the %atherU this is the "ruth of
the llU this is the *other of all OtheirQ 5onsU this it is which surrounds all )epths+ "his
is the *onad which is incomprehensi#le or un7nowa#leU this it is which has
p+ AA0
no $eal ?or *ar7@: in which are all $ealsU which is #lessed for ever and ever+ "his is the
eternal %atherU this the ineffa#le: unthin7a#le: incomprehensi#le: untranscendi#le
%atherU this it is in which the ll #ecame LoyousU it reLoiced and was Loyful: and #rought
forth in its Loy myriads of myriads of 5onsU they were called the (1irths of Joy:( #ecause
it ?the ll@ had Loyed with the %ather+ "hese are the 'orlds from which the Cross up0
sprangU out of these incorporeal *em#ers did the *an arise+
"he 8nmanifested+F"his is the %ather and the $ource of ll: whose *em#ers are gathered
together and completed+ ll .ames have come from the %ather00whether such .ames as
Ineffa#le: or 8n7nowa#le: or Incomprehensi#le: or Invisi#le: or $ingle: or $olitary: or
Power: or ll0power: or whether all those .ames which are named in silence alone00all
of them come from the %ather: whom all the outer 'orlds #ehold as the stars of the
firmament in the night+ s men desire to see the sun: so do the outer 'orlds desire to
see the %ather: #ecause of his invisi#ility which is round a#out 4im+ %or ever to the
5ons doth 4e give Life: and through 4is 'ord hath the Indivisi#le OP tomQ learnt to
7now the *onadU and #y 4is 'ord hath the holy PlNr3ma come into #eing+
"he *anifested: the PlNr3ma+F"his is the %ather: the second )emiurgeU through the 1reath of
4is *outh %orethought made the that0which0is0not+ "he that0which0is0not arose through
the will of 4im: for 4e it is who commands the ll to come into #eing+ In this
p+ AA1
wise hath 4e made the holy PlNr3maS four Gates: and in it ?the PlNr3ma@ are four
*onads: a *onad for each Gate: and si! $upporters for each Gate: ma7ing four and
twenty $upporters: and four and twenty myriads of Powers for each GateU and nine
Ennads for every Gate: and ten )ecads for every Gate: and twelve )odecads for every
Gate: and five Pentads of Powers for every Gate: and an ,verseer who hath three
faces00an ingenera#le: a true: and an ineffa#le face: for every Gate+
F,ne of his faces loo7s without the Gate to the outer 5ons: and the other loo7s on
$etheus: and the "hree0faced and "wo0faced $pace+ third loo7s upwards00to the $onship in
each *onad Oi.e.: the one $onship contained in the four *onadsQ: where Oi.e.: a#oveQ is
phrNd3n with his twelve &ighteous ,nes+ ("here Oa#oveQ is the %orefatherU in that
space is dam Othe *anQ who #elongs to the Light: and his three hundred and si!ty0five
5ons: and there is the Perfect *ind: Oall threeQ surrounding a 1as7et OP networ7:
representing a conical swirl of forces or atomsQ that 7nows no death+
F"he ineffa#le face of the ,verseer loo7s within to the 4oly of 4olies00that is: to the
1oundless one: he #eing the head of the 4oly Place ?$hrine@+ 4e has two facesU one
opens to the space of the )epth and the other opens to the space of the ,verseer who is
called the (Child+( nd there is there OwithinQ a )epth which is called the (Light( or the
($hining ,ne:( in which is hidden an lone0#orn ?|rhrzbhws@: who manifests three
Powers and is mighty in all Powers+
p+ AA;
F4e Othe lone0#ornQ is the Indivisi#leU 4e it is who is never dividedU it is for 4im that
the ll has opened OP dividedQ itself: for to 4im #elong all the Powers+F
"he a#ove passages: ta7en in order from the first pages: according to $chmidt(s
arrangement of the leaves: will give the reader some idea of the nature of the
una#ridged contents of this apocalyptic treatise+ %or the rest we must content ourselves
with a translation of some of the: more intelligi#le or stri7ing passages+
"he 2iew of the Commentator+"he original seer seems to have endeavoured to descri#e his
vision of the inner spaces from different points of view: or rather to have seen the same
mystery from various points of view: or aspects: in a series of visions+ Interspersed we
find the comments of another writer+ "he first indu#ita#ly clear instance of this is a
passage of which unfortunately sad havoc has #een made #y the Coptic translator+ "he
commentator tells us that the su#Lect is very difficult: nay that it is utterly impossi#le to
descri#e those things with the Ftongue of fleshFU nevertheless he does not thin7 that any
one could succeed any #etter than has the original seer: or those who spo7e or wrote
through him+ "hese spaces and #eings are more e!cellent than the intellectual powers in
man: and therefore it is impossi#le for any one to understand them: unless he have the
good fortune to meet with a F7insmanF of those higher ones00that is to say: a Frelative of
the mysteryF00one who has learned the mystery: that is to say: has e!perienced these
states of consciousnessU
p+ AA=
and even then the *ystery of the %ather cannot #e e!pressed in its reality: as has #een
stated *arsanNs: .icotheus: and PhosilampNs+ #y even such advanced seers as *arsanNs and
.icotheus: former seers of the GnosisU all the Perfect have seen 4im: and have sung 4is
praises each as #est he could: #ut they have all failed to reveal 4im+ nd a little later: in
commenting on the F*etropolis of the lone0#egotten:F the same writer Huotes from
another *aster of the Gnosis: who: when he had understood: saidS F"hrough 4im is
"hat0which0really0is and "hat0which0really0is0not: through which the 4idden0which0
really0is and the *anifest0which0really0is0not e!ists+F "he Gnostic from whom this
sentence is Huoted is called Ph3silampNsU #ut the ideas are so identical with those of
1asilides: that I cannot #ut thin7 Ph3silampNs is merely some cryptonym of the school
for this teacher+
"he Logos and 4is creative powers and self0emanation is the su#Lect of much of our
treatise+ "o ta7e one instance out of manyS
F"his is $etheus: who dwells in the $hrine as a >ing and God+ 4e is the Logos0CreatorU
it is 4e "he Creative Logos+ who commandeth the ll to wor7+ 4e is the Creative *ind
according to the command of God: the %atherU whom the creature adores as God: and as
Lord: and as $aviour: and is su#Lect to 4imU at whom all things stand in wonder #ecause
of 4is grace and #eautyU for whose head the inner universe forms a crown: and the outer
is set under 4is feet: while the middle universe surroundeth 4im: praising 4im and
sayingS
p+ AAD
F(4oly: holy: holy is 4e: the Ohere follow the seven vowels each three times repeatedQU
that is to sayS "hou art the Living ,ne among the livingU "hou art the 4oly ,ne among
the holyU "hou art 1eing among #eingsU "hou art %ather among the fathersU "hou art
God among the godsU "hou art Lord among the lordsU "hou art $pace among the
spaces+(
"hus too do they praise 4imS ("hou art the 4ouse and "hou art the )weller in the
4ouse+( nd yet again do they praise and address the $on hidden in 4imS ("hou art:
"hou art the lone0#egotten: Light: Life: and Grace+(F
'e are told of the descent of the Light0spar7 or Light0stream from on high: and how it
finally reaches matter+
F"hen the 2eils were opened and Light penetrated "he )escent of the Light0spar7+ to *atter
#elow: and to those which possessed no form and no li7enessU and thus have they
gained for themselves the li7eness of the Light+ $ome indeed reLoiced that the Light had
come to them: and that they had #ecome richU others wept: #ecause they had #ecome
poor: and what was theirs had #een ta7en away from them+ "hus came Grace in that
which had come forth+ nd captivity was ta7en captive and praised the 5ons who had
received the $par7 in themselves+ nd Guardians were sent them + + +U they gave help to
those who had #elieved in the Light0spar7+F
Fnd this Othe Light0spar7Q is the Indivisi#le: "he $piritual tom+ which led the struggle
for the universeU and all things were #estowed upon him: through 4im who is e!alted
a#ove all thingsU and the immeasura#le
p+ AAA
Oparagraph continuesQ )epth was #estowed upon him: together with the countless fatherhoods
that are therein+F
In the field of its #eing is the God0#earing or God0generating Land+ nd the powers of
him who is crowned with this Light0wreath: sing praises to the >ing: the lone0
#egotten: the Logos: sayingS
F"hrough "hee have we won fame: and through "hee have we seen the %ather of all:
and the *other4ymn to the Logos+ of all things hidden in all spaces: the Conceiver of all
-ons+ $he is the Conceiver of all gods and all lordsU she is the Gnosis of all invisi#les+
"hy Image is the mother of all 8ncontaina#les and the power of all Impassa#les+ + + +
"hrough "hy Image we saw "hee: fled to "hee: stood in "hee: and received the
unfading wreath: which has #een 7nown through "hee+ Praise to "hee: for ever and
ever: , "hou lone0#egotten ,ne+ men`F
,f such a one we learnS F4e #ecame a #ody of light and penetrated into the -ons of the
Indivisi#le: "he Christ+ until he reached the lone0#egotten: who is in the *onad Othe
%atherQ who dwells in silence alone+ nd they Ohis powersQ received the Grace of the
lone0#egotten: that is to say 4is goodness: and he received the eternal wreath+ 4e Othe
LogosQ is the %ather of all the Light0spar7sU 4is is the chief of all immortal #odiesU this
is 4e for whose sa7e resurrection is granted to these OimmortalQ #odies+F
4igher and higher grades of #eing are descri#ed: and we hear of the Perfected ,ne
Fwho has received the Grace of the 8n7nowa#le: and there#y such a $on0ship as the
PlNr3ma could not endure: #ecause
p+ AA<
of the superfluity of its light and the #rilliancy which was in 4im+F
"he Glorified of the Logos+$till higher soars the intuition of the Gnostic seer: and we read
further of the Logos0)emiurgos: Fwith whom is a host of powers having wreaths ?or
crowns@ on their heads+ "heir crowns send forth raysU the #rilliancy of their #odies is as
the life of the space into which they are comeU the word ?logos@ that comes out of their
mouth is eternal life: and+ the light that comes forth from their eyes is rest for themU the
movement of their hands is their flight to the space out of which they are come: and
their gaIing on their own faces is 7nowledge of themselvesU the going to themselves is a
repeated return: and the stretching out of their hands esta#lishes themU the hearing of
their ears is the perception in their heart: and the union of their lim#s is the in0gathering
of the dispersion of IsraelU their holding to one another is their fortification in the Logos+
+ + +
the t0onement+Fnd the whole at0onement was accomplished of the Creator0Logos with
those who had come forth from the re0ordering which had #een #rought to pass+ nd
they #ecame all ,ne: as it is writtenS F"hey #ecame all ,ne in the ,ne and ,nly ,ne+(
F"hen the Logos0Creator #ecame )ivine Power: and Lord: and $aviour: and Christ Oor
&ighteous00ocxkfs freHuently occurring throughout the *$+ for ocxkfsQ: and Good:
and %ather: and *other+ 4e it is whose la#our has succeededU 4e was honoured and
#ecame the %ather of them who #elieved+ 4e #ecame the Lord and the *ighty ,ne+F
p+ AAE
In this consummation: all things are ordered anew for the 2ictor+ F"o 4im is given the
first fruits of $oteriology+the sacrifice of the $onship: where#y 4e is given power to
#ecome thrice0powerful+ nd 4e received the vow of the $onship: #ecause the universe
has #een sold OP into slaveryQU and 4e received the struggle Otas7Q which was entrusted
to 4im+ 4e raised up the whole purity of matter and made it into a 'orld: an 5on: and
a City: which is called (Immortality( and (Jerusalem+( nd it is also called the (.ew
Earth:( and ($elf0sufficing:( and (Perfect %reedom+( "hat Land is a god0#earing and a
Huic7ening land+F
"he 'reath and &o#e of the glorified is sung of+ F"his is the 'reath of which it is
writtenS (It was given to $olomon on the day of the Loy of his heart+(
F"he first *onad has sent 4im an ineffa#le 2esture: which is all Light: and all Life: and
all "he Ineffa#le 2esture+&esurrection: and all Love: and all 4ope: and all %aith: all
'isdom: and all Gnosis: and all "ruth: and all Peace+ + + + nd in it is the universe: and
the universe has found itself in it: and 7nown itself therein+ nd it gave them all light in
its ineffa#le Light: myriads of myriads of powers were given it: in order that it should
raise up the universe once for all+
FIt OP the *onadQ gathered its ventures to itself: and made them after the fashion of a
veil: which surrounds it on all sides: and poured itself over them: and raised up all: and
separated them all according to orders and laws and forethought+
Fnd that0which0is separated itself from that0which0is0not:
p+ AAB
"he Purification of the Lower .ature+and that0which0is0not is the evil which has manifested
itself in matter+ nd the 2esture0power separated that0which0is from that0which0is0not:
and called that0which0is (eternal( ?-onian@: and that0which0is0not (matter(U and it divided
in the midst that0which0is from that0which0is0not: and laid #etween them veils and
purifying powers in order that they might cleanse and purge them+F
'orld0$aviour+"he future wor7 of the Glorified is further descri#edS Fnd myriads of
myriads of glories and angels and archangels and ministers were given 4im to serve
4im00those of matter+ nd authority over all things was given 4im: and 4e created for
4imself a mighty 5on: and in it laid a vast PlNr3ma: and in it a mighty $anctuary: and
all the powers 4e had received 4e placed in them+ nd 4e reLoiced in them: as 4e
#rought forth 4is creatures once again: according to the commandment of the %ather
who is hidden in silence: who sent 4im these treasures+ nd the crown of %atherhood
was given 4im: for 4e ?the %ather@ has esta#lished 4im as father of those who arose
after 4im Onamely: 4is disciples: the disciples of the *asterQ+
Fnd 4e cried out and saidS (*y children: with whom I travail until the Christ is formed
in you(U and again 4e criesS (Cea: I would set #eside a holy virgin an only hus#and
Christ+(
F$o when 4e had seen the Grace with which the hidden %ather had endowed 4im: 4e
himself desired to lead #ac7 the universe to the hidden %ather: for
p+ AA9
Oparagraph continuesQ 4is Othe %ather(sQ will is this: that the universe should return to 4im+
Fnd they Othose who repentedQ fled #efore the matter of the OlowerQ -on: a#andoning
it: and soared "he Promise+ upward to the 5on of 4im who is father to 4imself alone: and
too7 the vow on themselves which was vowed for them #y 4im who saysS (4e who hath
forsa7en father and mother: #rother and sister: wife and child: and possessions: and will
ta7e up his cross and follow *e: he will receive the promises which I have vowed to
himU and I will give such the mystery of the hidden %ather: for they have loved what is
4is and have fled from him who has pursued them with force+(
F$o he gave them Glory: Joy: Ju#ilation: Gladness: Peace: 4ope: %aith: Love: and "ruth
imperisha#le+ "his is the ninefold which is given unto them who have fled from matter+
nd they have #ecome #lessed and perfect: and have recogniIed the "rue God: and
7nown the mystery which is given to the *an: for which cause 4e hath revealed
4imself until they saw 4im: for 4e Othe "rue GodQ is in truth invisi#leU for their sa7es
hath 4e revealed in words 4is Logos: so that they might 7now 4im and #ecome gods
and perfect+F
$till spea7ing of the %irst0#orn and 4is glories: the cosmic powers of 4is spiritual
vesture are again descri#edS
F"hey gave 4im a 2esture to consummate everything in 4im+ nd in it are all #odiesS
the #ody of "he Powers of the Light0vesture+ fire: the #ody of water: the #ody of ether: the
#ody of earth: the #ody of air: the #ody of
p+ A<0
the angels: the #ody of the archangels: the #ody of the powers: the #ody of the mighty
ones: the #ody of the gods: and the #ody of the lordsU in one word: in it are all #odies: so
that none may prevent 4im from going upwards and downwards to the under0world+
F4e is the %irst0#orn to whom the Inner and the ,uter have promised everything 4e
may desire+ 4e it is who hath separated all matterU and as 4e hath poured 4imself over
it: (li7e a hen which spreadeth her wings over her chic7ens:( so hath the %irst0#orn
prepared matter and raised up myriads and myriads of species and 7inds+ nd when the
matter had grown warm: it set free the multitude of powers which are 4isU and they
sprang up li7e her#s: and were separated according to 7inds and species+ nd 4e gave
them the law00to love one another: and to honour God: and praise 4im: and see7 for
4im: who 4e is: and what 4e is: and to wonder at the place whence they have come
out: for it is narrow and difficult: and not to return thither again: #ut to follow 4im who
hath given them the law+
"he *others of *en+Fnd 4e raised them out of the dar7ness of matter: which is their
mother: and told them what Light is: for they had not yet 7nown of the Light: whether it
e!isted or not+ "hen 4e gave them the commandment never to inLure one another: and
went from them to the *other of the universe: #eside the %ather: that they might Oin
turnQ give laws to those who have come out of matter+F
p+ A<1
nd the powers of the *other sing a hymn to the $on: praising the ,ne and ,nly ,ne:
and saying
F"hou alone art the 1oundlessU "hou alone the )epthU "hou alone the 8n7nowa#leU
"hou art 4e "he $ong of Praise of the *other #ove+ for whom all see7: and yet OunaidedQ
find "hee not: for no one can 7now "hee against "hy will: and no one can praise "hee
against "hy will+ "hy will alone is it which #ecame space for "hee: for no one can
contain "hee: for "hou art the space of all+ I pray "hee give orderings to those of the
world: and regulations to my offspring according to "hy will+ nd grieve not my
offspring: for no one is ever grieved #y "heeU yet no one hath ever 7nown "hy counsel+
"hou art 4e of whom they all: #oth inner and outer: stand in need: for "hou alone art
uncontaina#le: and "hou alone art #eyond all vision: and "hou alone art #eyond all
su#stanceU "hou who alone hast given seals Odistinguishing mar7s or characteristicsQ to
all creatures: and manifested them in "hyself+
F"hou too art Creator of those which have not yet manifested themselves+ "hou alone
7nowest "he 4idden 'orlds+ theseU we 7now them not+ "hou alone indicatest them to us:
that we Othe powersQ may pray "hee for her Othe *other $ophia(sQ sa7e to manifest them
to us: for we can 7now them through "hee alone+ "hou alone hast e!alted "hyself to the
host of hidden worlds: that they might 7now "heeU it is "hou who hast given them to
7now "hee: that "hou hast #rought them to #irth in "hy incorporeal #ody: and "hou
hast taught them
p+ A<;
that "hou hast #egotten the *an in "hy self0#orn *ind: and in "hy &eflection and
Conception+
F4e is the *an #egotten of *ind: to whom "he *an+ &eflection gave form+ "hou hast
given all things to the *an+ 4e weareth them li7e these garments: and putteth them on
li7e these vestures: and wrappeth 4imself with the creation as with a mantle+ "his is the
*an whom the universe prays to learn to 7now+ "hou alone hast commanded the *an
that he should manifest himself: that "hou shouldst #e 7nown through him: that "hou
hast #egotten him+ "hou hast manifested "hyself according to "hy will+ "hou art 4e to
whom I pray: "hou %ather of all fatherhood: God of all gods: Lord of lords00the (I( who
implores 4im that 4e may order my forms and offspring: that I may prepare Loy for
them in "hy name and in "hy power+F
O"he hymnody #ecomes confused as the mystic identifies himself with the $ophia+Q
F"hou ,ne and ,nly >ing: "hou who changest not: give me a power: and I will cause
my offspring to 7now "hee: that "hou art their $aviour+F
"he infinite Light0spar7 descends on the $ophiaU the world0ordering is consummated in
the world0dramaU the purification of the inner nature achieved in the individual soul+
"he Lord of $plendour+Fnd the Lord of $plendour descended and separated the matter and
divided it into two parts and into two regionsU and 4e gave #oundaries to each region:
regions that come from one father and one mother+ nd they who had fled to 4im
adored
p+ A<=
Oparagraph continuesQ 4imU 4e gave them the place on 4is right: and #estowed on them eternal
life and deathlessness+ nd 4e called the right the (Place of Life:( and the left the (Place
of )eath(U the right the (Place of Light( and the left the (Place of )ar7ness(U the right the
(Place of &est( and the left the (Place of $uffering+( nd 4e drew #oundaries and veils
#etween them: so that they should not perceive each other: and placed watchers at the
veils+ nd 4e gave to them who worshipped 4im many honours: and e!alted them
a#ove those who resisted and opposed 4im+ nd 4e e!tended the space on the right
into countless spaces: and made them into many orders: many -ons: many worlds:
many heavens: many firmaments: many regions: many places: many spacesU and 4e
esta#lished laws for them and gave them regulations+ (1e steadfast in *y word and I
will give you eternal life: and send you powersU and I will strengthen you in spirits 4is
Promise to them who 1elieve+ of power: and give you authority according to your will+ nd
no one shall hinder you in what ye desireU and ye will #eget for yourselves -ons:
worlds: and heavens: in order that the mind0#orn spirits may come and dwell therein+
nd ye will #e gods: and will 7now that ye come from God: and will see 4im that 4e is
God in you: and 4e will dwell in your -on+(
F"hese words said the Lord of the universe to them: and disappeared from them: and hid
4imself from them+
Fnd the #irths of matter reLoiced that they had #een remem#ered: and were glad that
they had come
p+ A<D
out of the narrow and difficult place: and prayed to the hidden *ysteryS
"he Prayer of the Earth0#orn+F(Give us authority that we may create for ourselves -ons and
worlds: according to "hy word: upon which "hou didst agree with "hy servantU for
"hou alone art the changeless one: "hou alone the #oundless: the uncontaina#le: self0
thought: self0#orn: self0fatherU "hou alone art the unsha7ea#le and un7nowa#leU "hou
alone art silence: and love: and source of allU "hou alone art virgin of matter: spotlessU
whose race no man can tell: whose manifestation no man can comprehend+
F(4ear me: in 1ooth: %ather imperisha#le: %ather immortal: God of the hidden worlds:
"hou only Light and LifeU "hou the only invisi#le: ineffa#le: unstaina#le: invinci#leU
"hou alone prior to all e!istence` 4ear our prayer: with which we pray 4im who is hid
in all placesU 4ear us and send us spirits incorporeal: that they may dwell with us and
teach us of those things that "hou hast promised usU that they a#ide in us and we may #e
#odies for them+ %or "hy will is this: that this may #eU may it #e` Give law to our wor7
and esta#lish it: according to "hy will and according to the statute of the hidden -ons:
and regulate us of "hyself: for we are "hine`(F
"he Powers of )iscrimination are Given "hem+In answer to this prayer it is descri#ed how that
the mysteries ?sci+: of #aptism and the rest@ were given to those who repentedU these
mysteries #eing in grades of purification: where#y the man rises to higher grades of
consciousness: #y the purity of his inner vehicles: which correspond with certain states
or regions+
p+ A<A
Fnd 4e hear7ened to them and sent out separating powers: which 7now the statute of
the hidden -ons+ 4e sent them out according to the command of the hidden ones: and
esta#lished orderings: according to the ordering of the height and according to the
hidden statute+ "hey #egan from #elow upwards: so that the #uilding might #e duly
erected in all its courses+
F4e created the air0world as a resting0place for those who had come forth Ofrom matterQ:
so that they "he Ladder of Purification+ might a#ide there until the esta#lishing of those
#eneath themU thereafter the true dwelling0place OPQU within this the place of repentanceU
within this the -therial reflections OP of the mansions of the InheritanceQU within these
the self0#orn reflections+ t that place they #aptiIe themselves in the .ame of the $elf0
#orn: who is God over themU and powers are esta#lished there #eside the spring of the
'ater of Life+ + + +
F'ithin these is the Pistis $ophia and the pree!isting and -therial Jesus with his twelve
-ons+F
"he names of the powers in the last two spaces are given: #ut unfortunately a lacuna
follows in the *$+: and the following leaves are damaged in numerous places+ $till
higher and higher spaces are descri#ed as the purified souls mount the Great Ladder+
"he 4eavenly *an: and the Lord of the PlNr3ma: is sung ofS F"he %ather has sealed
4im as 4is $on "he $on of God+ in their interior: in order that they should learn to 7now
4im in their interior+ nd the .ame moved them in their interior: so that they saw the
Invisi#le 8n7nowa#le+ nd they praised the ,ne and ,nly
p+ A<<
Oparagraph continuesQ ,ne: and Conception: and the *ind0#orn Logos: praising the three: who
are one: for through 4im they #ecame supersu#stantial+ nd the %ather too7 their whole
li7eness and made it into a City or into a *anU 4e limned the universe in 4is li7eness00
that is to say: all these powers+ Each one of them 7new 4im in this CityU all #egan to
sing myriads of songs of praise of the *an or the City of the %ather of the universe+ nd
the %ather has ta7en his glory and made it into a 2esture without for the *an+ + + + 4e
created his #ody in the type of the holy PlNr3ma+F
4ereupon follows the whole configuration of the Lim#s of the 4eavenly *an+ "he rest
of the *$+ is ta7en up with a 4ymn to the Light Huoted from some other Gnostic hymn0
ma7er: introduced #y the words Fhe says:F and runs as followsS
4ymn to the Light+FI praise "hee: , %ather of all fathers of the LightU I praise "hee: ,
#oundless Light more e!cellent than all the #oundless onesU I praise "hee: ,
uncontaina#le Light surpassing all uncontaina#lesU I praise "hee: , ineffa#le Light:
#efore all ineffa#les+F
nd so on through an infinity of praise0givings: freHuently of great #eauty: until the
*$+ #rea7s off suddenly in the middle of a sentence+
p+ A<E
)T&S ) T'& C)T&)TS F T'& !R$C& #)/ #S(&-
C/IC&S.
"4E attentive reader will have already perceived that the contents of the :istis .ophia
treatise: of the "he >inship of the "itled "reatises+ 4>tracts 3rom 'he -ooks o3 the .a=iour:
and of the fragments given under the title 'he -ook o3 the Great )ogos according to the
Mystery: are closely related togetherU they indu#ita#ly #elong to the same school+ "he
result of the researches of $chmidt into this very interesting Huestion may #e most
clearly seen in his reply to Preuschen(s criticism on his wor7: a copy of which was
7indly sent me #y $chmidt himself+ ?$ee Oeitschri3t 3Pr 2issenscha3tliche 'heologie: Pt+
iv+: 1B9D+@ $chmidt here sums up his position: #ringing together the results of his
researches+
If I might myself venture a general opinion on so difficult and a#struse a su#Lect: I
would say that all the three compilations we are considering: #elong not only to the
same school: #ut also to one and the same effort at syntheticiIing and reformulation+ It
is evident that each of them contains older materials: and it is almost certain that the
writer of the :istis .ophia was acHuainted with the material of the E!tracts of the Ieou
and 1aptism e!positions+ "he far more difficult Huestion is the relationship of the
E!tracts to 'he -ook o3 the Great )ogos: and the most difficult Huestion of all is the
school and authors to which to assign them+
p+ A<B
)ate+$o far there is nothing a#solutely proved as to date: e!cept that the compilers of
these documents had access to the same $ayings0material as the compilers of the
Canonical GospelsU the terminus a Auo may: therefore: #e placed somewhere a#out the
end of the first Huarter of the second century+ 1ut the curious phrase used in introducing
a Huotation from the Pauline Letters ?F"hou didst say unto us aforetime #y the mouth of
Paul our #rotherF@ shows such complete indifference to the Canonical Acts account: that
it argues an early date+ 1ecause of the comple! nature of the contents: however: they
have #een ascri#ed #y some to the third centuryU #ut this does not seem to me to #e
sufficient reason for so late a date: when we consider the comple! nature of the new0
found pre0Iren-ic Gnostic wor7: and the e!ceedingly a#struse character of the contents
of the superior untitled *$+ of the Code! 1rucianus: the contents of which $chmidt
places well in the second century+
uthorship+$ome of the materials are undou#tedly very old indeed: #ut it is the
compilation0pro#lem that at present engages us+ I thin7 that all three were compiled #y
the same group: or even #y the same writer ?though the latter will seem a very rash
hypothesis to some@+ It is evident that the treatises pertain to the most intimate centre of
Gnosticism: familiar with the inmost traditions: the most secret documents: and the
practical inner e!periences of the school+ It matters not whether you call this stream of
the Gnosis: F,phite:F F1ar#Nl30Gnostic:F FGnostic:F or F2alentinianFU such names
p+ A<9
could have meant little for the compiler or compilers of these documents+
.ow it is evident that the 4>tracts and part of 'he -ook o3 the Great )ogos are #oth
#ased on the same original+ It is true that the te!t of the 1aptism e!tract of the s7ew
Code! differs: slightly from the te!t of the same rite in the 1ruce Code!: #ut they are
pro#a#ly translated #y different hands: and #oth translators used great freedom in their
version: and were often puIIled how to put the Gree7 into Coptic: as is evident in many
passages+
certain reformulation of the Gnosis is: then: referred to as 'he -ooks o3 the .a=iour
or"he "itles+ 'he -ook o3 the Great )ogosC perhaps the original Gree7 document or
documents had no title: and it was the copiers: or the Coptic translators and scri#es: who
added these titles+ "he :istis .ophia treatise: however: refers to a wor7 called 'he '2o
-ooks o3 Ieou: and further adds that they were given #y the $aviour to Enoch and
preserved from the %lood+
.ow it seems to me that if these references in the :istis are not interpolations: "he '2o
-ooks o3 Ieou "he 1oo7s of Ieou+ cannot #e identical with the common document in the
4>tracts and 'he -ook o3 the Great )ogos: #ut that this document was an overwor7ing
and reformulation of these two 1oo7s+ 'he -ooks o3 Ieou #elonged presuma#ly to some
ancient tradition: pro#a#ly Egyptian: containing a host of sym#ols and seals: pass0words
and mystery0names: and much else which were referred to what *anetho calls Fthe
Egypt #efore
p+ AE0
the %loodF ?the Egypt of the F%irst 4ermesF or gathod-mon@: the traditions of which
were eHuated with the $emitic traditions #y Jewish and Christian Gnostic circles+ I have
dealt with this su#Lect at length in my wor7 on the "rismegistic literature+
"he Pro#a#le uthor+I #elieve: then: that the common document in the 4>tracts and 'he
-ook o3 the Great )ogos was not the actual -ooks o3 Ieou referred to in the :istis
.ophia: #ut that it contained the su#stance of the Ieou 1oo7s: wor7ed up #y a Gnostic
writer into a new form+ I further suggest that this writer was the same as the author of
the :istis .ophia treatise: who reformulated the -ooks o3 Ieou in the light of the Gnosis
of the Living *aster+ "hese things: however: do not seem to have #een done in orderU
they were more pro#a#ly the various attempts at some consistent synthesis of the old
wisdom: attempts which in all pro#a#ility did not satisfy the writer+ "hey were
presuma#ly the results of a long life of la#our: and may have #een several times revised
or recast+ 'ho can say in our present ignorance of all historical dataP
nd if it #e as7edS 'ho could have made such "he ,#scurity of the $u#Lect+an attemptP I
can find no answer: on reviewing the whole list of 7nown Gnostic writers: than that
2alentinus alone could in any way have attempted it+ 1ut that this can ever #e proved
#eyond cavil I have no hope: for we 7now practically nothing of him and his writingsU
we only 7now of his great reputation: and of his attempted reformulation of the Gnosis+
Indeed so0called 2alentinianism helps us not at all in this speculationU
p+ AE1
on the contrary: if we are to #elieve in any way the indications of the Church %athers:
Fthey of 2alentinusF seem to have formulated things somewhat differently: and their
ideas form only a small wor7ed0in part of the great syntheses with which we have #een
dealing+ 1ut the information of the Church %athers is very defective: and they seem for
the most part to have dealt with the semi0popular phase of Gnosticism+ $uch a#struse
su#Lects and such inner teachings as our Codices contain: could not possi#ly have #een
circulated pu#liclyU they were meant for Fdisciples+F It is true that the :istis is in parts in
a far more popular form: #ut if it had #een widely circulatedU it is strange that no
mention of so marvellous an e!position should remain+
I: however: put forward this speculation with all hesitationU it means a totally different
reading of 2alentinianism: a reading from within and not from without+ ,ur ideas on
Gnosticism have: however: #een so often of late revised #y new discoveries: that it may
still #e hoped that some new find may yet throw a clear light on this ?at present@ entirely
o#scure pro#lem+
In the Introduction to my translation of the :istis .ophia: I find that I have stated my
conclusions somewhat more crudely than I should now do+ I will: therefore: in repeating
what I there said as to the pro#a#le story of the adventures of the contents of the s7ew
Code!: slightly modify some e!pressions+
"he original Gree7 treatise which is now called the :istis .ophia may: then: pro#a#ly
p+ AE;
"he ,riginal Pistis $ophia+have #een compiled #y 2alentinus in the latter half of the second
century: perhaps at le!andria+ 1y FcompiledF I mean that this pocalypse or Gospel:
or whatever its title may have #een: was not invented from first to last #y 2alentinusU
the framewor7 of the narrative: the selection of te!ts and ideas from other scriptures:
4e#rew: Christian: Egyptian: Chald-an: Gree7: etc+: and the adaptation of the
nomenclature: were his share of the tas7+
"he Coptic "ranslation+,f this original dou#tless several copies were made: and mista7es
may have crept in+ ,ne of these copies was presuma#ly carried up the .ile and
translated into the vernacular: Gree7 #eing #ut little understood so far up the river+ "he
translator was evidently not a very accurate personU moreover his 7nowledge of the
su#Lect was so imperfect that he had to leave many of the technical terms in the original:
and dou#tless made guesses at others+ It is also pro#a#le that some things were added
and others su#tracted on the score of orthodo!y+ "he wearisome length of the Psalms:
for instance: which Pistis $ophia recites in her repentances: followed #y the shorter
$alomonic ,des: leads one to suppose that the compiler originally Huoted only a few
stri7ing verses from each psalm: and that the later and more orthodo! translator: with
that love of wearisome repetition so characteristic of mon7ish piety: whether of the East
or the 'est: added the other less apposite verses: with which he was very familiar:
while he was compelled to leave the $alomonic ,des as they
p+ AE=
stood: owing to his lac7 of acHuaintance with the originals+
*oreover: the translator must have translated or possessed a translation of other similar
documents: "he 1oo7s of the $aviour+ which he or a later scri#e styles 'he -ooks o3 the
.a=iour: and from them he e!tracted what he considered to #e passages apposite to the
su#Lect in hand: and appended them to the :istis translation+ "hese 1oo7s also: in my
opinion: came from the literary wor7shop of 2alentinus+
"he whole *$+ of the Coptic translator seems to have #een copied #y some ignorant
copyist: who "he Copyist+ made many mista7es of orthography+ It was copied #y one man
as a tas7: and hurriedly e!ecutedU and I would suggest that two copies were then made
and occasionally a page of one copy su#stituted for a page of the otherU and: as the
pages were not Huite e!act to a word or phrase: we may thus account for some puIIling
repetitions and some eHually puIIling lacunae+ "his copy was conLecturally made
towards the end of the fourth century+
'hat was the history of the *$+ after this date is impossi#le even to conLecture+ Its
history must: however: have #een e!citing enough for it to have escaped the hands of
fanatics00#oth Christian and *ohammedan+ )uring this period some of the pages were
lost+
"he contents of the inferior *$+ of the 1ruce Code! presuma#ly had somewhat similar
adventures: may even have come from the same distri#uting Coptic centre+
It would #e entirely out of place in these short
p+ AED
s7etches to enter on a critical investigation into the nature of the -onology: cosmology:
soteriology: christology: and eschatology of these documents: and attempt to trace their
modifications+ "he evolution of the universe is according to a certain order: #ut its
involution seems to change that orderU the soteriology modifies the -onology and
cosmology+ It is: in my opinion: #ecause of this: rather than for any other reason: that
the scheme underlying the 4>tracts and 'he -ook o3 the Great )ogos is said to #e an
Folder formF than that underlying the :istis treatise+
"he $cheme presupposed in these "reatises+"he scheme underlying the :istis .ophia has #een
industriously analysed #y >Xstlin and revised and corrected #y $chmidt: who has also
endeavoured to trace the modification of the general scheme underlying the 4>tracts
?hitherto erroneously called the %ourth 1oo7 of :istis .ophia@ and 'he -ook o3 the
Great )ogos: and of the scheme presupposed in the :istis .ophia:00modifications
#rought a#out #y the revelation of the new glories of the three $paces of the Inheritance
in the last treatise+
s the general outlines of the scheme underlying the :istis .ophia may #e of service to
the reader: we will give it here: #ut it should #e understood that it represents only one
configuration of the cosmic mystery: at a certain moment of time: or in a certain phase
of consciousness+
"he Ineffa#le+
"he Lim#s of the Ineffa#le+
I+ "he 4ighest Light0world: or "he >ingdom of Light+
i+ "he %irst $pace of the Ineffa#le+
p+ AEA
ii+ "he $econd $pace of the Ineffa#le: or the %irst $pace of the %irst
*ystery+ ii+ "he $econd $pace of the %irst *ystery+
II+ "he 4igher ?or *iddle@ Light0world+
i+ "he "reasure of Light+
ii+ "he Place of the &ight+
iii+ "he Place of the *idst+
III+ "he Lower Light0 or 5on0world ?"he *i!ture of Light and *atter@+
i+ "he Place of the Left+
1+ "he "hirteenth 5on+
;+ "he "welve 5ons+
=+ "he %ate+
D+ "he $phere+
A+ "he &ulers of the 'ays of the *idst+
<+ "he Lower %irmament+
ii+ "he 'orld of *en+
iii+ "he 8nder0world+
1+ menti+
;+ Chaos+
=+ ,uter )ar7ness+
'e now come to a #rief consideration of the superior *$+ of the 1ruce Code!+ 4ere
also w must rule out of place any attempt to grapple with an e!position of the system
presupposed #y the compiler or compilers: in spite of the following opinion and high
appreciation of $chmidt: who in his Introduction ?pp+ =D and =A@ writesS
F'hat a different world on the contrary meets us in our thirty0one leaves` 'e find
ourselves in the pure spheres of the highest PlNr3ma:
p+ AE<
see step #y step this world: so rich in heavenly n ppreciation of the 8ntitled "reatise+
#eings: coming into e!istence #efore our eyesU each individual space with all its inmates
is minutely descri#ed: so that we can form for ourselves a living picture of the glory and
splendour of this Gnostic heaven+ "he speculations are not so confused and fantastic as
those of the :istis .ophia and our two -ooks o3 ,eMU here everything is in full harmony
and logical seHuence+ "he author is im#ued with the Gree7 spirit: eHuipped with a full
7nowledge of Gree7 philosophy: full of the doctrine of the Platonic ideas: an adherent
of Plato(s view of the origin of evil00that is to say 4ylN ?*atter@+ 4ere it is not Christ
who is the organ of all communications to the disciplesU it is not Jesus who is God(s
envoy: and the redeemer and #ringer of the mysteriesU #ut we possess in these leaves a
magnificently conceived wor7 #y an old Gnostic philosopher: and we stand astonished:
marvelling at the #oldness of the speculations: daIIled #y the richness of the thought:
touched #y the depth of soul of the author+ "his is not: li7e the :istis .ophia: the
product of declining Gnosticism: #ut dates from a period when Gnostic genius li7e a
mighty eagle left the world #ehind it: and soared in wide and ever wider circles towards
pure light: towards pure 7nowledge: in which it lost itself in ecstasy+
FIn one word: we possess in this Gnostic wor7 as regards age and contents a wor7 of the
very highest importance: which ta7es us into a period of Gnosticism: and therefore of
Christianity: of which
p+ AEE
very little 7nowledge has #een handed down to us+F
.ot to #e attri#uted to a $ingle uthor+'hile cordially agreeing with $chmidt in his last
paragraph: and in his high appreciation of the su#limity of the contents of this *$+: we
must venture to differ from him as to the clearness and logical order of the contents as at
present preserved to us+ If all is so clear and in such logical seHuence: it is surprising
that $chmidt has made no attempt to e!plain the contents+ *any and many an hour have
I puIIled over the contents of his translation and tried to get them into order: #ut I have
as yet always failed+ "he result of my study: however: has led me to differ from
$chmidt(s assumption that the wor7 is #y a single author+
"he pocalyptic 1asis+*y present conclusion: which is of course put forward as entirely
tentative: is that the underlying matter was originally in the form of an apocalypse: a
series of visions of some su#tle phase of the inner ordering and su#stance of things+ I
would suggest that these visions were not in an ordered seHuence: #ut were written
down: or ta7en down: at different times as the seer descri#ed the inner wor7ing of
nature from different points of view+ "he original writer was clearly: as it seems to me:
an adherent of the 1asilidian Gnosis: im#ued with its teaching and nomenclatureU #ut he
had his own illumination as well: and: seeing some of the things of which he had #een
taught: in high enthusiasm and inspired confidence: he sang of the greater things #y
analogy
p+ AEB
with the lower he had seen00even these lower #eing so glorious that he could not e!press
them as they really are+
"he ,verwor7ing+"hese apocalyptic visions were ela#orately e!panded and annotated and
welded into a unity ?the first part #eing cosmogonical: and the second soteriological@ #y
a writer of great 7nowledge and wide reading: who was not only familiar with all the
Gnostic literature of his time: #ut also had seen the things for himselfU he la#oured to
ma7e a consistent treatise with the apocalyptic material: on which he set a very high
value: as a #asisU #ut he often did not succeed: and clearly states that it is impossi#le for
any Ftongue of fleshF to tell of such su#lime mysteries+
I am strongly persuaded that the overwriting of this apocalypsis #elongs to the same
circle of literary activity of which we have #een already treating+ In it I thin7 we have
another specimen of the attempts to re0edit and syntheticiIe the Gnosis: of which the
main attempt is associated with the activity of 2alentinus+ s to the history of the Gree7
original: it parallels presuma#ly that of the :istis .ophia original+ It was pro#a#ly
translated a#out the same time: and had adventures of a somewhat similar nature+
p+ AE9
T'& #('MCM C/&8.
'E have now to lay #efore our readers what little information is at present availa#le
with regard to the latest find in Gnosticism+ "en years ago: )r+ Carl $chmidt informed
me that he had hopes of #ringing out a wor7 on the su#Lect ?including presuma#ly a te!t
and translation@ in some two yearsU #ut unfortunately his an!iously0awaited la#ours
have not yet seen the light+ 'e are: therefore: entirely dependent upon the report of the
important communication made #y him to the &oyal Prussian cademy of $ciences
?!gl. preuss. Acad. d. issenscha3ten@ pu#lished in the "ransactions: and dated July
1<th: 1B9<+
$chmidt(s communication: entitled FPre0iren-ic Gnostic ,riginal 'or7 in CopticF
?F4in =orirenaeisches gnostisches ;riginalD2erk in koptischer .pracheF@: proves the
enormous importance of the happy discovery+ 4is paper is of course e!ceedingly
technical and learned: #ut the following summary will give the reader a general idea of
a su#Lect which at present can only appeal to a very limited num#er of specialists: #ut
which ought in time to #e familiar to all serious students of Christian theosophy+
In January: 1B9<: )r+ &heinhardt procured at Cairo: from a dealer of antiHuities from
7hm9m: "he *$+ and its Contents+ this precious papyrus *$+: which he asserted had #een
discovered #y a fellah in a niche in a wall+ "he *$+ is now in the 1erlin Egyptian
*useum: each leaf #eing carefully protected with glass+
p+ AB0
8nfortunately the *$+ is not entirely perfectU it contained originally seventy0one
leaves00si! of which are now missingU each page contains a#out eighteen to twenty0two
lines+ "he writing is of e!traordinary #eauty: and points to the fifth century+
fter a short preface: the *$+ #ears the superscription Gospel according to Mary: and
on p+ EE the su#scription Apocryphon o3 ,ohnC immediately on the same page follows
the title isdom o3 ,esus &hrist: and on p+ 1;B the same su#scriptionU the ne!t page
#egins without a title: #ut at the end of the *$+ we find the su#scription Acts o3 :eter+
"he *$+ therefore contains three distinct treatises: 'he Gospel o3 Mary and 'he
Apocryphon o3 ,ohn #eing the same piece+
"he Gospel of *ary+"he first wor7 #egins with the wordsS F.ow it came to pass on one of
these days: when John the #rother of James00the sons of Je#edee00had gone up to the
temple: that a Pharisee: named nanias ?P@: came unto him and said unto himS ('here is
thy *aster: that thou dost not follow himP( 4e said unto himS (%rom whence 4e came
thither is 4e gone ?P@+( "he Pharisee said unto himS ('ith deceit hath the .aIar-an
deceived you: for he hath + + + you and made away with the tradition of your fathers+(
'hen I heard this I went away from the temple to the mountain unto a solitary place:
and was e!ceedingly sorrowful in heart and saidS (4ow now was the $aviour chosenU
and wherefore was 4e sent to the world #y 4is %ather who sent 4imU and who is 4is
%atherU and what is the formation of that -on to which we shall goP(F
p+ AB1
'hile he is sun7 in these thoughts: the heavens open: and the Lord appears to him and
to the disciples: in order to resolve his dou#ts+ "he $aviour then leaves them: and again
they are sorrowful and weep+ "hey saidS F4ow can we go to the heathen and preach the
gospel of the 7ingdom of the $on of *anP If they have not received 4im: how will they
receive usPF
"hen *ary arose: and: having em#raced them all: spa7e unto her #rethrenS F'eep not:
and #e not sorrowful: nor dou#t: for 4is grace will #e with you all and will overshadow
you+ Let us rather praise 4is goodness that he hath prepared us: and made us to #e
men+F
Peter reHuests her to proclaim what the Lord had revealed to her: thus ac7nowledging
the great distinction which the Lord had always permitted her a#ove all women+
"hereupon she #egins the narrative of an appearance of the Lord in a dreamU
unfortunately some pages are here missing+
4ardly has she finished: when ndrew rises: and says that he cannot #elieve that the
Lord has given such novel teachings+ Peter also reLects her testimony and chides her+
nd *ary in tears says unto himS FPeter: of what dost thou thin7P 1elievest thou that I
have imagined this only in myself: or lied as to the LordPF
nd now Levi comes forward to help *ary: and chides Peter as an eternal Huarreller+
4ow the dispute went on we cannot determine: as two pages are missing+ ,n p+ ;1 a
new episode #egins and continues to the end of the first treatise without a #rea7+
"he Lord appears again to John: and John
p+ AB;
immediately repairs to his fellow0disciples and relates what the $aviour had revealed
unto him+
$chmidt suggests that the original title was 'he Apocalypse or (e=elation: and not 'he
Apocryphon o3 ,ohn+
"he 'isdom of Jesus Christ+"he #oo7 of the isdom o3 ,esus &hrist #egins with the wordsS
Ffter 4is resurrection from the dead 4is twelve disciples and seven women disciples
had gone into Galilee to the mount which + + + + for they were in dou#t as to the
hypostasis of the ll + + + + as to the mysteries and holy economy+ "hen did the $aviour
appear unto them not in 4is prior form #ut in the invisi#le spirit+ 4is form was that of a
great angel of light: 4is su#stance indescri#a#le: and 4e was not clothed in flesh that
dieth: #ut in pure: perfect flesh: as 4e taught us on the mountain in Galilee which was
called + + + 4e saidS (Peace #e unto youU *y peace I give unto you+(F nd they were all
astonished and were afraid+
nd the Lord #ids them lay all their Huestions #efore 4imU and the several disciples
#ring forward their dou#ts and receive the desired replies+
"he Acts o3 :eter are li7ewise of Gnostic origin: and #elong to the great group of
apocryphal stories of the postles+ "his third document treats of an episode from the
healing0wonders of Peter+
Iren-us Guotes from the Gospel of *ary+"he importance of the whole *$+ is: not only that it
hands down to us three hitherto un7nown Gnostic writings: #ut especially that it gives
us a wor7 which was 7nown to Iren-us: our first important FauthorityF on Gnosticism
among the %athers
p+ AB=
a wor7 from which he made e!tracts: #ut without giving the sources of his information
or Huoting the title of the #oo7+ "his wor7 is 'he Gospel o3 Mary+
Iren-us #egins the last section of his first 1oo7 ?;90=1@ with the wordsS Fnd #esides
these: from among those whom we have #efore mentioned as followers of $imon: a
multitude of 1ar#Nl30Gnostics hath arisen: and they have shown themselves as
mushrooms from the ground+F
In cap+ ;9 he treats mostly of a group of so0called 1ar#Nl30Gnostics: with regard to
whom he gives the contents of one of the #oo7s they used: a teaching which we do not
find put forward #y either the earlier or later h-resiarchs+ "heodoret ?I+ 1=@ among the
rest of the &efutators alone 7nows of this teaching: and he simply copies Iren-us+
"his source is our Gospel o3 MaryC and we can now for the first time control Iren-us
point #y point: and see how little the Church %ather succeeded or could succeed in
reproducing the e!ceedingly complicated systems of the Gnostic schools+ few
e!amples will #e sufficient to esta#lish this point a#undantly+
Iren-us #egins his e!position with these wordsS F$ome of them suppose a certain never0
ageing n E!amination of his $tatements+ 5on in a 2irginal $pirit: whom they name
1ar#Nl3+ 'here they say is a certain unnamea#le %ather+F
"his F%ather of llF is characteriIed in our new document ?p+ ;;@ as the Invisi#leU as
Pure "he %ather+ Light: in which no one can see with mortal eyesU as $pirit: for no one can
imagine how 4e is
p+ ABD
formedU the Everlasting: the 8nspea7a#leU the 8nnamea#le: for no one e!isted #efore
4im to give 4im a name+ ,f 4im it is saidS F4e thin7eth 4is Image alone and #eholdeth
it in the 'ater of Pure Light which surroundeth 4im+ nd 4is "hought energiIed and
revealed herself: and stood #efore 4im in the Light0spar7U which is the Power which
e!isted #efore the ll: which Power hath revealed itselfU which is the perfect
%orethought of the llU the Light: the Li7eness of the Light: the Image of the "he
*other+Invisi#leU that is: the perfect Power: the 1ar#Nl3: the 5on perfect in glory00
glorifying 4im: #ecause she hath manifested herself in 4im and thin7eth 4im+ $he is
the first "hought: his ImageU she #ecometh the %irst *anU that is: the 2irginal $pirit: she
of the triple *anhood: the triple0powered one: the triple0named: triple0#ornU the 5on
which ages not: the *an0woman: who hath come forth from 4is %orethought+F
ccording to this: the F%ather of the llF stands at the head of the system: the
FInvisi#le+F fter 4im comes 4is FImage:F that is: the F1ar#Nl3:F the Fperfect Power:F
the Funageing 5onF of Iren-us+
1y thin7ing of 4is Image: 4is "hought reveals herself in the Light0spar7: that is: in
1ar#Nl3+
Iren-us gives all this in a short: incomprehensi#le a#stract as followsS Fnd that 4e was
fain to manifest 4imself to the same 1ar#Nl3+ nd that "hought came forth and stood
#efore 4im: and as7ed for %ore7nowledge+F
,ur te!t then proceedsS Fnd 1ar#Nl3 #esought "he Pentad+ 4im to give unto her
%ore7nowledge+ 4e nodded:
p+ ABA
and when 4e had thus nodded assent: %ore7nowledge manifested herself and stood with
"hought: that is %orethought: and glorified the Invisi#le and the perfect Power: the
1ar#Nl3: for that through her she had come into e!istence+
Fgain this Power #esought that Incorrupti#ility #e given unto her+ 4e nodded: and
when 4e had thus nodded assent: Incorrupti#ility manifested herself and stood with
"hought and %ore7nowledge: glorifying the Invisi#le and 1ar#Nl3: in that through her
she had come into e!istence+
F%or their sa7es she #esought that Everlasting Life #e given them+ 4e nodded: and when
4e had thus nodded assent: Everlasting Life manifested herself: and they stood and
glorified 4im and 1ar#Nl3: #ecause through her they had come into e!istence in the
manifestation of the Invisi#le $pirit+
F"his is the pentad of the 5ons of the %ather: that is: the %irst *an: the Image of the
Invisi#leU that is: 1ar#Nl3: and "hought: and %ore7nowledge: and Incorrupti#ility and
Life Everlasting+F
t the reHuest of 1ar#Nl3: also: the Invisi#le causes to come forth after "hought the
three following feminine 5ons: according to Iren-usU F"hought as7ed for
%ore7nowledgeU %ore7nowledge also having come forth: again upon their petition came
forth Incorrupti#ilityU then afterwards Life EternalU in whom 1ar#Nl3 reLoicing: and
loo7ing forth into the greatness: and delighted with her conception: generated into it a
Light li7e unto itU her they affirm to #e the #eginning of the enlightening and generation
of all thingsU and that
p+ AB<
the %ather seeing this Light anointed it with 4is goodness to ma7e it perfectU and this
they say is the Christ+F
"he )ecad+In this passage without dou#t Iren-us had #efore his eyes the wordsS F4e is
the decad of the 5ons: that is: 4e is the %ather of the ingenera#le %ather+ 1ar#Nl3 gaIed
into 4im fi!edly + + + and she gave #irth to a #lessed Light0spar7+ .or doth it differ from
her in greatness+ "his is the lone0#egotten: who hath manifested himself in the %ather:
the self0generated God: the first0#orn $on of the ll: the pure Light0spirit+ .ow the
Invisi#le $pirit reLoiced over the Light: which had come into e!istence: which had first
of all manifested itself in the first Power00that is: 4is %orethought00in 1ar#Nl3+ nd 4e
anointed him with 4is goodness: that he might #e made perfect+F
"his lone0#egotten is conseHuently identical with the Light or the Christ+ Iren-us
offers us here no enlightenment: and further on he only gives us the sentenceS "herefore
the %irst ngel: who stands near the lone0#egotten:F etc+
"he lone0#egotten as7s for *ind to #e given himU when this has #een done: he praises:
as *ind: the %ather and 1ar#Nl3+
Iren-us continuesS Fnd this: they say: is ChristU who again reHuests: as they say: that
*ind may #e given to help himU and then came forth *indU and after these the %ather
sends forth the 'ord+F
In this place Iren-us has omitted a stage and Huite forgotten the third male 5on:
namely: 'ill+ ,ur *$+ gives us the followingS
p+ ABE
F"he Invisi#le $pirit willed to energiIe+ 4is 'ill energiIed and revealed itself and stood
with the *ind and the Light praising 4im+ "he 'ord followed the 'ill: for through the
'ord hath Christ created all things+F
'ith this the upper ,gdoad is shut off from the )ecad: the lower -on proceeding from
separate pairs+ "he Christ+ .e!t we have the $elf0#egotten from "hought: the 'ord: of
whom it is writtenS F'hom 4e hath honoured with great honour: #ecause he came forth
from 4is first "hought+ "he Invisi#le hath set him as God over the ll+ "he "rue God
gave him all powers: and made the "ruth that is in 4im su#Lect unto him: that he might
thin7 out the ll+F
Iren-us reproduces this as followsS F"hen afterwards: of *ind and the 'ord: they say:
was sent forth the $elf0#egotten: to represent the Great Light: and that he was highly
honoured: and all things made su#Lect unto him+ nd the "ruth was sent out also with
him: and that there is a conLunction of the $elf0#egotten and "ruth+F
?It is impossi#le at present to attempt to analyIe the system from the a#ove fragmentsU it
may: however: #e suggested that the treatise is here e!posing the three root0phases: or
moments of emanation: of the PlNr3ma: or ideal worldS ?a@ the In0genera#le: ?#@ the $elf0
genera#le: and ?c@ the Genera#le00the %ather: the Logos: the ll+ "he Gnosis: however:
is more ela#orate than any other 7nown system: and its idealistic intuitions of primal
processes 7now no limits+@
p+ ABB
%rom the Light of the Christ and the Incorrupti#le proceed forth four great Lights to
surround the $elf0#egotten+ "heir names are 4armoIel: _roiael: )aveithe and Eleleth+
%rom 'ill and Everlasting Life proceed four othersS Charis: $ynesis: isthesis and
Phronesis+ Iren-us writesS
Fnd from the Light which is Christ: and Incorrupti#ility: four Luminaries were sent
forth to surround the $elf0#egottenU and that from 'ill again and Life Everlasting: four
such emanations were sent forth to minister under the four Luminaries: which they call
Grace ?Charis@: %ree0will ?"helesis@: 8nderstanding ?$ynesis@: and Prudence
?Phronesis@+ nd that Charis for her part was conLoined with the great and first
LuminaryU and this they will have to #e the $aviour: and call him 4armogenU and
"helesis with the second: whom also they call &aguelU and $ynesis with the third: whom
they name )avidU and Phronesis with the fourth: whom they name Eleleth+F
"his passage is of interest in many ways+ 'e learn the correct namesU we notice that
three of them ?Eleleth: )aveithe: _roiael@ are also to #e found in the Code! 1rucianus:
and thus we esta#lish the relation of this important Code! with the first piece in our *$+
"he Egyptian ,rigin of the "reatise+"hese proofs are sufficient to esta#lish the point that 'he
Gospel o3 Mary was composed #efore +)+ 1B0: and that the Gree7 original: from which
the Coptic translation was made: was earlier than Iren-us+ In the opinion of )r+
$chmidt: the wor7 originated in Egypt+ "he $chool which used it was the same as that
designated #y
p+ AB9
Oparagraph continuesQ Iren-us as the 1ar#Nl30Gnostics: or: as they usually called themselves:
simply the GnosticsU this $chool was further su#divided into many single
denominations: whose names and teachings Epiphanius has given us in detail+ mong
them were circulated many #oo7s under the name of *aryU thus Epiphanius ?"@r+:
!!vi+ B@ spea7s of 'he 9uestions o3 Mary: #oth 'he Great and 'he )ittle: and even in
!ii+ of 'he Genealogy o3 Mary+ Celsus had previously also met with this $chool: and
perhaps was acHuainted with our wor7: for he informs us that some heretics derive their
origin from *ary and *artha: and gives the well07nown diagram of the so0called
,phites+ Cet moreU our original wor7 shows us that Iren-us FcopiedF from our #oo7
only up to a certain placeU and in I+ =0: he used a second wor7 of the same $chool which
had fallen into his hands+
$o far )r+ $chmidt: whose interesting communication is followed #y a note of Professor
4arnac7+ 4arnac7 gives his opinion as followsS
F"his find is of the first importance to primitive Church historyU not only #ecause we
have one "he ,pinion of 4arnac7+ ?or perhaps three@ original Gnostic wor7s of the second
century00?is the isdom o3 ,esus &hrist possi#ly the famous wor7 of 2alentinusP@00#ut
7ind fate has also added to our de#t that Iren-us has Huoted from one of the three
treatises+ 'e are thus for the first time in a position to control #y the original the
presentation of a Gnostic system as rendered #y the Church %ather+ "he result of this
e!amination shows: as we might
p+ A90
have e!pected: that owing to omissions: and #ecause no effort was made to understand
his opponents: the sense of the #y no means a#surd speculations of the Gnostics has
#een ruined #y the Church %ather+ nother fact00which can only with the greatest
difficulty #e e!tracted from the writings of their opponents00is that the system treats of a
psychological process within the first principle: which the Gnostics desired to unfold+
"ertullian certainly says once ?Ad=. Valent.: iv+@S (Ptolem-us: the pupil of 2alentinus:
split up the names and num#ers of the -ons into personified Fsu#stances:F e!ternal to
deity: whereas 2alentinus himself had included these in the very summit of the godhead
as the impressions of sensation and feeling(00#ut which of the Church %athers has given
himself the trou#le thus to understand the speculations of 2alentinus and of the other
GnosticsP
Fccording to 4ippolytus ?:hilos.: vi+ D;@: the followers of the Gnostic *arcus
complained of the misrepresentation of their teaching #y Iren-usU the followers of our
newly discovered #oo7 could also have complained of the incomprehensi#le fashion in
which Iren-us had represented their teachings+
F"hus: we had previously 7nown a Gnostic wor7 which pro#a#ly originated in Egypt in
the second century: only through an epitome of it #y a Gallic #ishop a#out the year 1BA:
and now we find it again in a Coptic translation of the fifth century00verily a parado!ical
method of transmission`F
If: however: the last chapters of 1oo7 I+ of Iren-us are copied from the lost $yntagma
of Justin or some
p+ A91
other earlier wor7: as the #est critics have previously maintained: then the original of
our new document has a considera#ly earlier date than $chmidt or 4arnac7 assign to it
in the a#ove "ransaction+
"he student of Gnosticism will at once perceive that the importance of the new find
cannot #e over0estimated+ "he Importance of the *$+ "he new documents throw light not
only on the Code! 1rucianus: #ut also on the system of the :istis .ophia+ 'e have now
these three original sources on which to #ase our study of Gnostic theosophyU and there
is hope that at last something may #e done to rescue the views of the #est Gnostic
doctors from o#scurity: and from the environment of pious refutation in which they
have #een previously smothered+ "he tas7 of the sympathetic student should now #e to
find appropriate terms for the technicalities of the Gnosis: place the various orders of
ideas in their proper relation: and show that the method of the Gnosis: which loo7ed at
the pro#lems of cosmogony and anthropogony from a#ove: may #e as reasona#le in its
proper domain as are the methods of modern scientific research: which regard such
pro#lems entirely from #elow+ 'e should not forget that men li7e 2alentinus were
theosophists: engaged on precisely the same studies as their #rethren the world over+
"he greatest cosmogonies of the world are of the same nature as Gnostic cosmogenesis:
and a study of these will convince us of the similarity of source+ Gnostic
anthropogenesis has many points of similarity with general theosophical ideas: and
Gnostic psychology is in a great measure #orne out #y recent research+ "he
p+ A9;
Oparagraph continuesQ Gnostic technical terms are no more difficult of comprehension than those
found in other theosophical writersU and there is an e!act parallel #etween the varying
use made of such terms #y different writers on the Gnosis and the misrepresentation of
the views of the Gnostics #y the Church %athers: and the various meanings given to li7e
terms #y other theosophical writers and the misrepresentation of such writers #y their
critics+ "he Gnostics were themselves partly to #lame for their o#scurity: and the
Church %athers were partly to #lame for their misrepresentation+ In #rief: the same
standard of criticism has to #e applied to the writings of the Gnostics as the
discriminating student has to apply to all such literature+ It is true that to0day we spea7
openly of many things that the Gnostics wrapped up in sym#ol and mythU nevertheless
our real 7nowledge on such su#Lects is not so very far in advance of the great doctors of
the Gnosis as we are inclined to imagineU now: as then: there are only a few who really
7now what they are writing a#out: while the rest copy: compare: adapt: and speculate+
p+ A9=
SM& FRGTT&) S#,I)GS.
I. the early centuries of Christianity there were in circulation many traditions: legends:
and religious romances: called *emoirs: cts: and Gospels: which contained $ayings0
of0the0Lord or Logoi+ "hese Logoi or Logia were oracles: or oracular utterances:
couched in the same language and of much the same tenour as the prophetic utterances
of the mem#ers of the $chools of the Prophets: which were introduced #y the solemn
formula: F"hus saith the Lord:F when recorded in the #oo7s of the ,ld Covenant of the
Jewish race+
In course of time certain of these traditional: legendary and mythical settings of the
Logoi were declared to #e alone historical: and a canon of orthodo! tradition was
evolved from the second half of the second century onwards+ I use the term FmythicalF
in its #est sense: that is to say: stories em#odying in a designed sym#olic fashion the
teachings of the mysteries: concerning the nature of God: the universe and the human
soul+
s only a few out of the many writings were selected: a large num#er of Logoi was thus
reLected+ &eLected Logoi+ "he latest collection of these reLected Logoi has #een made #y
&esell: and was pu#lished in 1BB9 in Ge#hardt and 4arnac7(s series of 'e>te und
7ntersuchungen: under the title of AgraphaH Qussercanonische 4=angelien3ragmente+
$ome of these e!tra0canonical fragments are variants of the familiar canonical $ayings:
and are of interest mainly for the reconstruction of one of the
p+ A9D
root0sources from which the synoptic compilers drew their information+ few have
#een preserved in the Pauline Letters+ ,thers are entirely unfamiliar to those who are
only acHuainted with the canonical selection of the #oo7s of the .ew Covenant:
generally called the .ew "estament+ "hese Logoi are of special interest to students of
the origins: and I therefore append a selection of them translated from &esch(s te!t+
It may #e mentioned that some of these Logoi have #een wor7ed into a religious novel
#y a Jewish writer: under the title As ;thers .a2 "im: pu#lished in 1B9A: at London: #y
'illiam 4einemann+

1e merciful that ye may o#tain mercyU forgive that it may #e forgiven unto youU as ye
do so shall it #e done to youU as ye give so shall it #e given unto youU as ye Ludge so
shall ye #e LudgedU as ye do service so shall service #e done to youU with what measure
ye mete: with the same shall it #e measured to you in return+
'isdom sendeth forth her children+
4e who is near *e is near the fireU and he who is far from *e is far from the 7ingdom+
If ye o#serve not the little Osci+: mysteryQ: who will give you the greatP
"hey who would see *e and reach *y 7ingdom need must attain *e with pain and
suffering+
Good must needs come: #ut #lessed is he #y whom it comethU in li7e manner also evil
must needs come: #ut woe unto him #y whom it cometh+
"he wea7 shall #e saved #y the strong+
p+ A9A
Guard the mysteries for *e and for the sons of *y house+
Cleave to the holy ones: for they who cleave to them are made holy+
"he fashion of this world passeth away+
O%ashion00that is: configuration ?ko|d@: for there are other worlds and other phases of
this worldQ+
s often as ye eat this #read and drin7 this cup ma7e proclamation of *y death and
confession in *y resurrection and ascension until I come Oto youQ+
O variant gives the saying in the third person: and spea7s of the Fdeath of the $on of
the *an:F the Logos+ "he *aster promises to return to 4is disciples at the time of the
performance of a certain holy rite+Q
1e ye mindful of faith and hope: through whom is #orn that love to God and man which
giveth life eternal+
"here is a mingling that leadeth to death: and there is a mingling that leadeth to life+
1eholding a certain man wor7ing on the $a##ath+: 4e said unto himS *an: if thou
7nowest what thou doest thou art #lessedU #ut if thou 7nowest not: thou art accursed and
a transgressor of the law+
'hy do ye wonder at the signsP I give unto you a mighty inheritance which the whole
world doth not contain+
'hen the Lord was as7ed #y a certain man: 'hen should 4is 7ingdom come: 4e saith
unto himS 'hen two shall #e one: and the without as the within: and the male with the
female: neither male nor female+
Call not any one F%atherF on earth: for on earth
p+ A9<
there are rulers OonlyQU in heaven is the %ather from whom is every descent Othat is:
F#lood descent from a fatherF ?edfcg~@Q #oth in heaven and on earth+
Grieve not the 4oly $pirit which is in you: and put not out the Light which hath shone
forth in you+
s ye see yourselves in water or mirror: so see ye *e in yourselves+
s I find you: so will I Ludge you+
$ee7 for the great OmysteriesQ and the little shall #e added to youU see7 for the heavenly
and the earthly shall #e added to you+
1e ye approved money0changers: reLecting the #ad and retaining the good+
>eep thy flesh pure+
1ecause of the sic7 I was sic7U #ecause of the hungry I was ahungeredU #ecause of the
thirsty I was athirst+
.ot rendering evil for evil: or railing for railing: or fist for fist: or curse for curse+
Love hideth a multitude of sins+
"here are false christs and false teachers who have #lasphemed the $pirit of Grace: and
have spit forth its gift of graceU these shall not #e forgiven either in this -on or in the
-on to come+
OGrace is the Fpower a#ove:F the power of the Logos which ma7es a man a Fchrist+F
Charis or Grace is the consort of the Logos: 4is power or sha7ti+ "he false FchristsF are
those who have #een FinitiatedF and #ro7en their vows+ "he -on is a certain time0
period+Q
%or the 4eavenly %ather willeth the repentance of the sinner rather than his
chastisement+
p+ A9E
%or God willeth that all should receive of 4is gifts+
>eep that which thou hast: and it shall #e increased into more+
1ehold: I ma7e the last as the first+
I am come to end the sacrifices: and if ye cease not from sacrificing: the wrath shall not
cease from you+
O'oe unto himQ who hath made sad the spirit of his #rother+
nd never reLoice unless ye see your #rother OalsoQ happy+
4e who hath wondered shall reign: and he who hath reigned shall rest+
O"his is a dar7 sayingU it has #een compared to the phrase of PlatoS F"here is no other
#eginning of philosophy than wonderingF00that is to say: regarding the wor7s of the
)eity with wonder and reverence+ "his is the #eginning of philosophy: or gnosis: and
the end of it ma7es the man 7ing of himself: and thus master of gods and menU thus is he
at peace+Q
*y mother: the 4oly $pirit: even now too7 me #y one of the hairs of my head and
carried me to the great mountain "a#or+
O"he hairs of the head may perhaps sym#olise the nFdiRs: as they are called in the
8panishads: #y which the soul goes forth from the #odyU the mountain is the way up to
the spiritual regions+Q
4e who see7eth me shall find me in children from seven years OonwardsQU for hidden in
them I am manifested in the fourteenth period ?-on@+
p+ A9B
O"his may refer either to the higher ego or light0spar7 from the Logos: or to certain
degrees of initiation: the initiated having to #ecome as Flittle children+FQ
'hen $alome as7ed how long should death hold sway: the Lord said unto herS $o long
as ye women #ring forthU for I came to end the wor7s of the female+ nd $alome said
unto 4imS I have then done well in not #ringing forth+ nd the Lord answered and saidS
Eat of every pasture: #ut of that which hath the #itterness Oof deathQ eat not+ nd when
$alome as7ed when should those things of which she enHuired #e 7nown: the Lord saidS
'hen ye shall tread upon the vesture of shame: and when the two shall #e one: and the
male with the female neither male nor female+
OF$hameF is presuma#ly the same as the FminglingF in one of the Logoi Huoted a#ove+
"o tread on the vesture of shame is to rise a#ove the animal nature+Q
Pray for your enemiesU #lessed are they who mourn over the destruction of the
un#elievers+
I stood on a lofty mountain: and saw a gigantic man and another: a dwarfU and I heard as
it were a voice of thunder: and drew nigh for to hearU and 4e spa7e unto me and said: I
am thou and thou art IU and wheresoever thou mayst #e I am there+ In all am I scattered:
and whencesoever thou wiliest: thou gatherest *eU and gathering *e thou gatherest
"hyself+
O4ere again we have the mountain of initiation+ "he initiate #eholds the vision of the
4eavenly *an: the Logos: and of himself: the dwarfU of the Great
p+ A99
Oparagraph continuesQ *an and the little man: the light0spar7 which sits in the heart+Q
*ay thy 4oly $pirit come upon us and purify us O%rom a very ancient version of the
Lord(s Prayer: instead of the clause F"hy 7ingdom come+FQ
Possess nothing upon the earth+
"hough ye #e gathered together with me in *y #osom: if ye do not *y commandments:
I will cast you forth+
Gain for yourselves: ye sons of dam: #y means of these transitory things which are not
yours: that which is your own: and passeth not away+
%or even among the prophets after they have #een anointed #y the 4oly $pirit: the word
of sin has #een found among them+
O"hat is to say: after they have #een made FchristsF ?|bf f ocgkahdg dfr's h
ehb|dfg (z@+ "he Fword of sinF means apparently erroneous prophetical utterances+Q
If a man shall a#andon all for my name(s sa7e: at the second coming he shall inherit
eternal life+
OF%or my name(s sa7eF signifies the power of the Great .ame which the *aster used in
his pu#lic preachingU the second coming is the descent of the Christ0spirit upon the
candidate at his initiation+ FEternal lifeF is the life of the -ons or spiritual e!istences:
whose lives are an eternity+Q
If ye ma7e not the #elow into the a#ove and the a#ove into the #elow: the right into the
left and the left into the right: the #efore into the #ehind Oand the #ehind into the #eforeQ:
ye shall not enter into the 7ingdom of God+
p+ <00
O"hat is to say: ye shall not enter into the central point and so pass into the spiritual
region+Q
I am to #e crucified anew+
I recognised myself: and gathered myself together from all sidesU I sowed no children
for the ruler: #ut I tore up his roots: and gathered together OmyQ lim#s that were
scattered a#roadU I 7now thee who thou art: for I am front the realms a#ove+
O"his is the apology: or defence: of the soul of the initiate as it passes through the realms
of the unseen world: each of which is in charge of a ruler: the minister of )eath+ s the
Logos gathers together his children ?the light0spar7s: the lim#s of his #ody@: and ta7es
them home into his #osom: so does the ego collect its lim#s and #ecomes the ,sirified+Q
'hat ye preach with words #efore the people: do ye in deeds #efore every man+
"hou art the 7ey Owho openestQ for every man: and shuttest for every man+
O"his saying is put in the mouth of the disciplesU in the direct formula it would read: FI
am the 7ey:F c+Q
"he ,!yrhynchus Papyrus+.umerous other Logoi could #e added from Gnostic literature:
especially from the contents of the Coptic CodicesU #ut enough has #een given to show
the reader that much of the $ayings0material has #een reLected and forgotten+ 4ow
precious some of this matter was: has #een lately shown #y a recent discovery+ "he
ancient papyrus0fragment discovered on the site of ,!yrhynchus #y Grenfell and 4unt:
in 1B9E: preserves for us the most primitive form of the Logoi
p+ <01
7nown to us+ ,f the si! deciphera#le $ayings it contains: one is familiar to us: two
contain new matter and important variants: and three are entirely new+ If the proportion
of now un7nown to 7nown sayings was as high in the rest of the *$+ as in the solitary
leaf which has reached us: then we have indeed lost more #y the Canon than we have
gained+
"he new0found $ayings run as follows: omitting the one already familiar to usS
Jesus saithS E!cept ye fast to the world: ye shall in no wise find the >ingdom of GodU
and e!cept ye sa##atiIe the $a##ath: ye shall not see the %ather+
Jesus saithS I stood in the midst of the world: and in flesh was I seen of them: and I
found all drun7en: and none found I athirst among them+ nd *y soul grieveth over the
souls of men: #ecause they are #lind in their heart and see not+ + + +
Jesus saithS 'heresoever there #e two: they are not without GodU and wherever there is
one alone: I say: I am with him+ &aise the stone: and there thou shalt find *eU cleave the
wood: and there am I+
O"he first part of this saying is e!ceedingly imperfectU I have followed 1lass(s
conLectures+ $ee "aylor(s ;>yrhynchus )ogia: ,!fordU 1B99Q+
Jesus saithS prophet is not accepta#le in his own country: neither doth a physician
wor7 cures upon those that 7now him+
Jesus saithS city #uilt on the top of a high hill and sta#lished can neither fall nor #e
hid+
Jesus saithS "hou hearest with one ear ?#ut the other thou hast closed@+
$ince the pu#lication of the first edition of this
p+ <0;
wor7 the ru##ish heaps of ancient ,!yrhynchus have yielded yet another #attered scrap
of papyrus containing material from a similar collection of sayings: the deciphera#le
portions of which run as follows in Grenfell 4unt(s edition ?.ew $ayings of JesusU
London: 190D@S
"hese are the + + + words which Jesus the Living ?,ne@ spa7e to + + + and "homas: and 4e
said unto ?them@S Every one who hear7eneth to these words shall never taste of death+
Jesus saithS Let not him who see7eth + + + cease until he findeth: and when he findeth he
shall wonderU wondering he shall reign: and reigning shall rest+
Jesus saithS ?Ce as7P 'ho are these@ that draw us ?to the 7ingdom if@ the 7ingdom is in
4eavenP + + + the fowls of the air: and all #easts that are under the earth or upon the
earth: and the fishes of the sea ?these are they that draw@ youU and the >ingdom of
4eaven is within youU and whosoever shall 7now himself shall find it+ ?$trive
thereforeP@ to 7now yourselves: and ye shall #e aware that ye are the sons of the + + +
%atherU ?andP@ ye shall 7now that ye are in ?the City of GodP@: and ye are ?the CityP@+
Jesus saithS Everything that is not #efore thy face and that which is hidden from thee
shall #e revealed to thee+ %or there is nothing hidden which shall not #e made manifest:
nor #uried which shall not #e raised+
p+ <0=
Con"&sion
p+ <0D
, Light of God: adora#le` we worship "hee: that
"hou may6st pour "hy light into our minds`
1ased on the GVyatr9+
p+ <0A
#fter%ord
&E)E&: if you have read so far: you may have Lourneyed with me or have #een ta7en
#y some other wayU #ut if you have come so far upon the road: then it seems00to me at
least00as though we had Lourneyed together to some region of light+ 'e have for some
short hours #een privileged to enLoy converse with those who loved and love the
*aster+ 'ith their words still ringing in our ears: with the life of their love still tingling
in our veins: how can we venture to spea7 ill of themP FCome unto *e: ye weary`F In
such a light of love: how shall we find the heart to condemn: #ecause they went out unto
4im with all their #eingP &eading their words and loo7ing upon their lives: I: for my
part: see the #rand F4eresy:F writ so large upon their horiIon for many: disappearing
into the dim distance: and instead #ehold the figure of the *aster standing with hands of
#lessing outstretched a#ove their heads+ I do not 7now why this side of earliest
Christianity has #een allowed to #e forgotten+ )ou#tless there was a purpose served #y
its withdrawalU #ut to0day: at the
p+ <0<
#eginning of the twentieth century: in the greater freedom and wider tolerance we now
enLoy: may not the veil again #e liftedP "he old forms need not return00though surely
some of them have enough of #eauty` 1ut the old power is there: waiting and watching:
ready to clothe itself in new forms: forms more lovely still: if we will #ut turn to 4im
who wields the power: as 4e really is: and not as we limit 4im #y our sectarian creeds+
4ow long must it #e #efore we learn that there are as many ways to worship God as
there are men on earthP Cet each man still declaresS *y way is #estU mine is the only
way+ ,r if he does not say it: he thin7s it+ "hese things: it is true: transcend our reasonU
religion is the something in us greater than our reason: and #eing greater it gives greater
satisfaction+ "o save ourselves we must lose ourselvesU though not irrationally: if reason
is transcended+ If it #e true that we have lived for many lives #efore: in ways how many
must we not have worshipped God or failed to do soP 4ow often have we condemned
the way we praised #efore` Intolerant in one faith: eHually intolerant in another:
condemning our past selves
'hat: then: thin7 ye of ChristP *ust 4e not #e a *aster of religion: wise #eyond our
highest ideals of wisdomP )oes 4e condemn 4is worshippers #ecause their ways are
diverseU does 4e condemn those who worship 4is 1rethren: who also have taught the
'ayP s to the rest: what need of any too great precisionP 'ho 7nows with the intellect
enough to decide on all these high su#Lects
p+ <0E
for his fellowsP Let each follow the Light as he sees it00there is enough for allU so that at
last we may see Fall things turned into light00sweet: Loyous light+F "hese: then: are all
my words: e!cept to add: with an ancient Coptic scri#e: F, Lord: have mercy on the
soul of the sinner who wrote this`F
p+ <0B
Bi'io$rap#ies
s nothing which may really #e called a #i#liography of the su#Lect e!ists: I append an
attempt at a preliminary contri#ution towards a full 1i#liography of Gnosticism+ Every
wor7 ?and article@ of importance is ?I am almost certain@ included: and I thin7 that the
list of wor7 done on the Coptic Gnostic writings may #e said to #e fairly completeU
there is: however: a certain num#er of articles in periodicals and pu#lications of learned
societies ?%rench especially@ which is still to #e added: though I do not thin7 that this
num#er is large+ I might have added more references to Encyclop-dias: #ut the vast
maLority of articles in such pu#lications is of very little value+ I have divided the
General 1i#liography intoS ?i+@ Early 'or7sU ?ii+@ Critical $tudies prior to 1BA1U ?iii+@
'or7s su#seHuent to the Pu#lication of the "e!t of the Philosophumena in 1BA1+
)ivision i+ contains wor7s generally of very little valueU )ivision ii+ suffers from
ignorance of the contents of 4ippolytus6 Philosophumena: the te!t of which was first
pu#lished #y *iller at ,!ford in 1BA1+ Its
p+ <09
contents may #e said to have revolutioniIed the study of Gnosticism+ I have also 7ept
apart the 1i#liography of the wor7 done on the Coptic Gnostic writings: which will: I
#elieve: in the future still further revolutioniIe our ideas on the Gnosis+ I have made a
remar7 or two on the most popular sources of information in English: #ut have refrained
from all other notes as out of place in so general a wor7 as the present+
G&)&R#+ !I!+IGR#P',.
&arly -or"s.
1A<9+ *arcossius ?G+ P+@+ )e 2itis: $ecretis: et )ogmati#us omnium 4aereticorum + + +
Elenchus alpha#eticus+ Coloni-+
1<A9+ *acarius ?I+@+ #ra!as seu pistopistus Hu- est antiHuaria de Gemmis
#asilidianis )isHuisitio et cet+ ntverpi-+
1<<D+ $iricius ?*+@+ $imonis *agi 4-reticorum omnium Patris Pravitates et cet+
Giess-+
1<<E+ *ichaelis ?P@+ )issertatio de Indiciis Philosophi- gnostic- "empore LKK+: in
$yntagma comment+ GYtting-+ Pt+ ;: pp+ ;<9 ff+
1<90+ Ittig ?"+@+ "+ Ittigii + + + de 4-resiarchis 5vi apostolici et apostolico primi: seu
primi et secundi a Christo nato $eculi: )issertatio+ Lipsi-+ ; pts+ 1<9009<+ ; ed+ Lipsi-
1E0= ?append+ 1<9< ed+@+
1E09+ Ittig ?"+@+ )issertationis Ittigian- de 4-resiarchis + + ad versus Catalecta %+
Lotharii *ari- a Cruce + + + )efensio+ Lipsi-+
p+ <10
1E10+ $trunI ?%+@+ %riderici $trunIii 4istoria 1ardesanis et 1ardesanistarum et cet+
'itten#urg+
1E10+ *assnet ?&++@+ Prolegomena to his edition of Iren-us+ Paris+
1E=D+ 1eauso#re ?I+ de@+ 4istoire critiHue de *aniche et du *anichisme+ msterdam+
; vols+ 1E=D: 1E=9+ 2ol+ ii+: pp+ 101D;+ )issertation on 1asilides: *arcion and
1ardesanes as precursors of *ani+
1E=9+ *osheim ?J+ L+ v+@+ Institutiones christian- maLores+ 4elmstadi+ 2ol+ i+: pp+ =E< f +
n a#le dissertation on the )ositheans
1EA0+ ?P@+ *osheim ?J+ L+ v+@+ Geschichte der $chlangen#r\der+ 4elmstZdt ?P@+ .ot in
1ritish *useum+
1EA=+ *osheim ?J+ L+ v+@+ )e &e#us christianis ante Constantinum magnum
Commentarii+ 4elmstadtii+
1EA<+ $chumacher ?J+ 4+@+ ErlZuterung der Lehrtafel der ,phiten+ 'olfen#\ttel+ .ot in
1ritish *useum+
1EE=+ "ittmann ?C+ C+@+ "ractatus de 2estigiis Gnosticorum in .+ "+ frustra Hu-sitis+
Lipsi-+
1E90+ *\nter ?%+ C+ C+ 4+@ 2ersuch \#er u+ s+ v+ ?Essai sur les ntiHuits ecclsiastiHues
du Gnosticisme@+ nspach+ Guoted #y mlineau in his Essai+ .ot in 1ritish *useum+
1E9A+ $chelling ?%+ '+ J+ 2+@+ )e *arcione Epistolarum paulinarum Emendatore+
"\#ingen+ .ot in 1ritish *useum+
Critical Studies prior to 2DE2.
1B1B: Lewald ?E+ +@+ Commentatio ad 4istorian
p+ <11
Oparagraph continuesQ &eligionum veterum illustrandam pertinens de )octrina gnostica+
4eidel#erg+
1B1B+ .eander ?J+ + '+@+ Genetische Entwic7elung der vornehmsten gnostischen
$ysteme+ 1erlin+
1B19+ 4ahn ?+@+ 1ardesanes gnosticus $yrorum primus 4ymnologus+ Commentatio
historico0theologica+ Lipsi-+
1B19 ?P@ 4ahn ?+@+ )issertatio de Gnosi *arcionis+ .ot in 1ritish *useum+
1B;0+ 1ellermann ?J+ J+@+ 8e#er die Gemmen der lten mit dein #ra!as#ilde+ 1erlin
?P@+ .ot in 1ritish *useum+
1B;0+ 1ellermann ?J+ J+@+ 8e#er die #ra!as0Gemmen+ 1erlin+ = programmes:
1B;001B;;+
1B;1+ %ulder ?P@+ rt+ )e Carpocratianis: in Ilgen(s 4istorisch0theologische
#handlungen der Gesellschaft Iu LeipIig+ .ot in 1ritish *useum+
1B;1+ 4ahn ?+@+ ntitheses *arcionis+ >Xnigs#erg+ .ot in 1ritish *useum+
1B;=+ 4ahn ?+@+ Evangelium *arcionis e! uctoritate veterum *onumentorum+
>Xnis#erg+
1B;=+ Giesler ?J+ C+ L+@+ Crit+ of .eander: in llgemeine Literatur0Jeitung+ 4alle+ .r+
10D: pp+ B=A0=B+
1B;A+ .eander ?J+ + '+@+ ntignosti7us+ Geist des "ertullianus und Einleitung in
dessen $chriften mit archZologischen und dogmen0historischen 8ntersuchungen+ 1erlin+
; ed+: 1BD9+
1B;A+ .eander ?J+ + '+@+ llgemeine Geschichte der christlichen &eligion und >irche+
4am#urg+ < vols+: 1B;A0A;+ Eng+ "rans+ ?General 4istory of the Christian &eligion and
Church@ #y &ose ?4+ J+@ London+ ; vols+: 1B=10D1U "erry
p+ <1;
Oparagraph continuesQ ?J+@ from ;nd ed+ London+ 9 vols+: 1BDE0AAU new ed+ ?1ohn@+ London+ ;
vols+: 1B90+ 2ol+ ii+: F"he Gnostic $ects:F pp+ 1019A+
1B;B+ *atter ?+ J+@+ 4istoire critiHue du Gnosticisme et de son Influence sur les $ectes
religieuses et philosophiHues des si! premiers $icles de l6 re chrtienne+ Paris+ = vols+
; ed+ revised: 1BD=+ "here is a German translation #y )Xrner+
1B;9+ 1urton ?E+@+ n EnHuiry into the 4eresies of the apostolic ge ?1ampton
Lectures@+ ,!ford+
1B=0+ Giesler ?J+ C+ L+@+ rt+ in "heologische $tudien und >riti7en+ 4am#urg+ Pp+ =9A
ff+
1B=1+ *Xhler ?J+ +@+ 2ersuch \#er den 8rsprung des Gnosticismus+ "\#ingen+ lso in
his Gesammelten $chriften+ &egens#erg+ 1B=90D0+ 2ol+ i+: pp+ D0= ff+
1B=D+ .eumann ?C+ %+@+ rt+ *arcion(s Glau#enssystem mit einem nhange \#er das
2erhZltnis der Lehre *ani(s Ium Parsismus: dargelegt von Esnig: aus dem rmenischen
\#ersetIt+ Jeitschrift f\r die historische "heologie+ LeipIig+ 2ol+ i+: pp+ E10EB+
1B=D+ 'indischmann ?'+@+ rt+ on Esnig: in 1ayerischen nnalen f\r 2aterlands7unde
und Literatur+ *unich ?;@+ .o+ for Jan+ .ot in 1ritish *useum+
1B=A+ 1aur ?%+ C+@+ )ie christliche Gnosis: oder die christliche &eligions0Philosophie in
ihrer geschichtlichen Entwi7lung+ "\#ingen+
1B=9+ 4ilde#rand ?P@+ PhilosophiIe gnostic- ,rigines+ 1erlin+ .ot in 1ritish *useum+
1BD1+ $imson ?+@+ rt+ Le#en und Lehre $imons
p+ <1=
des *agiers+ Jeitschr+ f+ d+ histor+ "heolog+ LeipIig+ 2ol+ iii+: pp+ 1B if+
1BD1+ $cherer ?P@+ )e Gnosticis Hui in .+ "+ impugnari dicuntur+ $trass#urg+ .ot in
1ritish *useum+
1BD=+ .orton ?+@+ "he Evidences of the Genuineness of the Gospels+ 2ol+ i+: 1oston:
1B=EU vol+ ii+: 1BD=U ; ed+: London: 1BDE+ "he whole of vol+ ii+ is devoted to the
Gnostics+
1BD<+ GrZtI ?4+@+ Gnosticismus und Judenthum+ >rotoschin+
1BDE+ *igne ?J+ P+@+ )ictionnaire des 4rsies: des $chismes: des uteurs et des Livres
Lansnistes: des ,uvrages mis l6Inde!: des Propositions condamnes par l6glise: et
des ,uvrages condamnes par les "ri#unau! franais+ Paris+ ; vols+
-or"s SubseFuent to the Publication of the Text of the
Philosophumena in 2DE2.
1BA;+ 2ol7mar ?G+@+ )as Evangelium *arcions+ "e!t und >riti7 mit &\c7sicht auf die
Evangelien des *artyrers Justin: der Clementinen und der apostolischen 2Zter+ LeipIig+
1BA;+ Jaco#i ?J+ L+@+ 1asilidis Philosophi gnostici $ententias e! 4ippolyti Li#ro nuper
reperto et cet+ 1erlin+
1BA;+ *atter ?+ J+@+ 8ne E!cursion gnostiHue en Italie+ $tras#ourg+
1BA=+ Le 2aillant de %lorival ?P+ E+@+ %rench translation of Esnig+ Paris+ .ot in 1ritish
*useum+
1BA=+ 1aur ?%+ C+@+ )as Christenthum und die christliche >irche der drei ersten
Jahrhunderte+ "\#ingen+ ; ed+: 1B<0+
p+ <1D
1BAD+ 4ase ?C+ 4+@+ >irchengeschichte+ LeipIig+ 1BAD 001BEE+ ,n 1asilides in the Eth to
the 10th ed+
1BAA+ Gundert ?P@+ = rts+ in Jeitschrift fur die lutheranische "heologie+ 1BAA: pp+ ;09
ff+ 1BA<: pp+ =E ff+: DD= ff+ .ame not mentioned in 1ritish *useum catalogue+
1BAA+ 2ol7mar ?G+@+ rt+ )ie >olar#asus0Gnosis: in Jeitsch+ f+ d+ histor+ "heolog+
LeipIig+ 2ol+ iv+: pp+ <0= ff+
1BAA+ 2ol7mar ?G+@+ )ie Guellen der >etIergeschichte #is Ium .icZnum 7ritisch
untersucht+ Erstes 1andS 4ippolytus und die rXmischen JeitgenossenU oder die
Philosophumena und die verwandten $chriften nach 8rsprung: Composition und
Guellen untersucht+ J\rich+
1BAA+ 8hlhorn ?G+@+ )as #asilidianische $ystem mit #esonderer &\c7sicht auf die
nga#en des 4ippolytus+ GXttingen+
1BA<+ 4ilgenfeld ?+@+ rt+ )as $ystem des Gnosti7ers 1asilides+ "heolog+ Jahr#\cher+
"\#ingen+ 2ol+ i+: pp+ B<01+;1+
1BA<+ 1aur ?%+ C+@ rt+ )as $ystem des Gnosti7ers 1asilides und die neuesten
uffassungen dessel#en+ "heologische Jahr#ucher+ "u#ingen+ 2ol+ i+: pp+ 1;101<;+
1BAE+ 4arvey ?'+ '+@+ $ancti Iren-i Li#ri HuinHue ad versus 4-reses+ Cam#ridge+ ;
vols+ Preliminary ,#servations on the Gnostic $ystem: vol+ i+: pp+ i+0cli+
1B<0+ *iller ?E)+@+ Geschichte der >osmologie in der griechischen >irche #is auf
,rigenes mit $pecialuntersuchungen u#er die gnostischen $ysteme+ 4alle+
1B<0+ .oac7 ?L+@+ rt+ $imon der *agier+ PsycheS
p+ <1A
Oparagraph continuesQ Jeitschr+ f+ d+ >entniss d+ mensch+ $eelen0und Geistesle#en+ LeipIig+ 2ol+
iii: pp+ ;AE0=;A+
1B<0+ Lipsius ?&+ +@+ rt+ )er Gnosticismus+ Ersch und Gru#er(s llg+ Ency7l+ LeipIig+
2ol+ l!!i+: pp+ ;;=0=0A+ lso separately pu#lished at LeipIig+
1B<0+ 1a!mann ?&+@+ rt+ )ie Philosophumena und die Peraten: eine 8ntersuchung aus
der alten 4Zresiologie+ Jeitschr+ f+ d+ histor+ "heolog+ LeipIig+ 2ol+ ii+: pp+ ;1B0;AE+
1B<1+ 1a!mann ?&+@+ rt+ )ie hZratische Gnosis+ Jeitschr+ f+ christl+ 'issenschaft u+
christl+ Le#en+ 1erlin+ 1B<1+ Pp+ ;1D0;;E+
1B<;+ 4ilgenfeld ?+@+ rt+ )er Gnosticismus und die Philosophumena mit #esonderer
&\c7sicht auf die neuesten 1ear#eitungen von '+ *Xller und &+ + Lipsius+ Jeitschr+ f+
wiss+ "heol+ Jena+ 2ol+ iv+: pp+ D000D<D+
1B<=+ *er! ?E+ ,+ +@+ 1ardesanes von Edessa: ne#st einer 8ntersuchung \#er das
2erhZltiss der clementinischen &ecognitionen Iu dem 1uche der GesetIe der LZnder+
4alle+
1B<=+ &enan ?J+ E+@+ 4istoire des ,rigines du Christianisme+ Paris+ B vols+ 1B<=0B=+ $ee
vols+ v+: vi+: vii+
1B<=+ Lipsius ?&+ +@+ rt+ 8e#er die ophitischen $ysteme+ Jeitschr+ f+ wiss+ "heol+
Jena+ vol+ iv+: pp+ D100DAE+
1B<D+ Lipsius ?&+ +@+ rt+ on ,phite $ystems+ Jeitschr+ f+ wiss+ "heol+ Jena+ 2ol+ i+: pp+
=E0AE+
1B<D+ 4ilgenfeld ?+@+ 1ardesanes der letIe Gnosti7er+ LeipIig+
p+ <1<
1B<D+ Gru#er ?J+ .+@+ )ie ,phiten+ 4istorische Inaugural0#handlung+ '\rI#urg+
1B<A+ Lipsius ?&+ +@+ Jur Guellen7riti7 des Epiphanios+ 'ien+
1B<E+ Lipsius ?&+ +@+ rt+ 8e#er die Jeit des *ar7ion und des 4era7leon+ Jeitschr+ f+
wiss+ "heol+ Jena+ 2ol+ i+: pp+ EA ff+
1B<E+ Lipsius ?&+ +@+ &ev+ on the original ?not in 1ritish *useum@ of the following+
Literarische Central#latt f\r )eutschland+ LeipIig+ .r+ !!vi+
1B<B+ 4ofstede de Groot ?P+@+ 1asilides am usgang des apostolischen Jeitalters als
erste Jeuge f\r lter und utoritZt neutestamentlicher $chriften: in#esodere des
Johannes0Evangelium u+ s+ w+ LeipIig+ German trans+ from the )utch+
1B<B+ 4ilgenfeld ?+@+ rt+ )er *agier $imon+ Jeitschr+ f+ wiss+ "heol+ Jena+ 2ol+ iv+:
pp+ =AE0=9<+
1B<B+ %a#iani ?E+@+ .otiIie di $imon *ago: tratte dai cos detti %ilosofumeni+ &ome and
"urin+
1B<9+ Lipsius ?&+ +@+ rt+ Gnosis+ $chen7el(s ?)+@ 1i#el0Le!i7on+ LeipIig+ A vols+:
1B<90EA+
1BE1+ 4einrici ?G+@+ )ie valentinianische Gnosis und die heilige $chrift+ 1erlin+
1BE;+ Lipsius ?&+ +@+ )ie Guellen der rXmischen Petrussage 7ritisch untersucht+ >iel+
1BE=+ Lipsius ?&+ +@+ &ev+ on 4einrici(s 2alentinianische Gnosis+ Protestantische
>irchenIeitung+ 1erlin+ .r+ B: pp+ 1ED01B<+
1BE=+ 4arnac7 ?+@+ Jur Guellen7riti7 der Geschichte des Gnosticismus+ LeipIig+
1BE=+ 1erger ?P+@+ tudes des )ocuments nouveau!
p+ <1E
fournis sur les ,phites par les Philosophumena+ .ancy+
1BE=+ &evillout ?E+@+ 2ie et $entences de $ecundus d6 aprs divers *anuscrits
orientau!: les nalogies de ce Livre avec les ,uvrages gnostiHues+ E!trait des Comptes
rendus des $ances de l6 cadmie des Inscriptions et 1elles0Lettres+ Paris+
1BED+ 4arnac7 ?+@+ rt+ Jur Guellen7riti7 der Geschichte des Gnosticismus+ Jeitschr+
f+ d+ histor+ "heol+ Gotha+ Pt+ ii+: pp+ 1D=0;;<+ Continuation of a#ove+
1BED+ 4arnac7 ?+@+ )e pellis Gnosi monarchica+ LeipIig ?;@+ .ot in 1ritish *useum+
1BEA+ 4ilgenfeld ?+@+ rt+ )er Gnosti7er ppelles+ Jeitschr+ f+ wiss+ "heolog+ Jena+
2ol+ i+: pp+ A10EA+
1BEA+ *ansel ?4+ L+@+ "he Gnostic 4eresies of the first and second Centuries+ London+
posthumous wor7 edited #y Lightfoot: consisting of notes of Lectures delivered in
1B<B+
1BEA+ Lipsius ?&+ +@+ )ie Guellen der Zltesten >etIergeschichte neu untersucht+
LeipIig+
1BE<+ 4\c7stadt ?E+@+ rt+ 8e#er das pseudo0tertullianische Gedicht adv+ *arcionem+
Jeitschr+ f+ wiss+ "heolog+ Jena+ 2ol+ i+: pp+ 1AD ff+
1BE<+ 4arnac7 ?+@+ rt+ 1eitrZge Iur Geschichte der marcionitischen >irchen+ Jeitschr+
f+ wiss+ "heolog+ LeipIig+ Pt+ i+: pp+ B001;0+
1BE<+ Ludemann ?*+@+ rt+ Literarisches Central#latt+ .o+ !i+ .ot in 1ritish *useum+
1BEE+ Jaco#i ?J+ L+@+ rt+ Gnosis+ 4erIog(s &eal EncyclopZdie+ LeipIig+ ; ed+: 1B vols+:
p+ <1B
Oparagraph continuesQ 1BEE01BBB+ merican ed+ .ew Cor7 and 1oston+ 1BB;01BB=+
1BEE+ *Xller ?E+ '+@ rt+ $imon *agus+ 4erIog(s &+ E+ ?as a#ove@+
1BEE+ Jaco#i ?J+ L+@+ rt+ )as urspr\ngliche #asilidianische $ystem mit eingehender
&\c7sicht auf die #isherigen 2erhandlungen+ Jeitschr+ f+ >irchengesch+ Gotha+ 2ol+ i+:
pp+ DB10ADD+
1BEE+ $mith ?'+@ and 'ace ?4+@+ )ictionary of Christian 1iography+ London+ D vols+
1BEE01BBE+ Contains an article on every important teacher of the Gnosis: and short
notices of many of the principal technical terms #y 4ort: $almon: and Lipsius+
1BEB+ 4ilgenfeld ?+@+ rt+ )er 1asilides des 4ippolytus: in Jeitschr+ f+ wiss+ "heolog+
Jena+ 2ol+ ii+: pp+ ;;B0;A0+
1BE9+ "ulloch ?J+@+ rt+ Gnosticism+ Encyclop-dia 1ritannica+ London+ 9th ed+ 2ery
short and unworthy of the su#LectU the sole source from which the general reader in
England gets his information+
1BE9+ )e Pressens ?E+ de@+ rt+ Gnosticisme+ L6Encyclopdie des $ciences religieuses
protestantes+ Paris+
1BB0+ *nendeI y Pelayo ?*+@+ 4istoria de los 4eterodo!os Esparioles+ *adrid+ = vols+
1BB0+ 4ilgenfeld ?+@ rt+ )er Gnosti7er 2alentinus und seine $chriften+ Jeitschr+ f+
wiss+ "heol+ Jena+ 2ol+ iii+: pp+ ;B00=00+
1BB0+ *ey#oom ?4+ 8+@+ *arcion en de *arcioniten+ Leyden+
1BB0+ Jo^l ?*+@+ 1lic7e in die &eligionsgeschichte Iu nfang des Iweiten christlichen
Jahrhunderts+
p+ <19
Oparagraph continuesQ 1reslau+ ; vols+ 1BB0: 1BB=+ E!curs ii+ )ie Gnosis+ 2ol+ i+: pp+ 10=01E0+
1BB0+ 4ilgenfeld ?+@+ rt+ )er Gnosti7er 2alentinus und seine $chriften: in Jeitschr+ f+
wiss+ "heolog+ LeipIig+ Pt+ iii+: pp+ ;B000=00+
1BB1+ >aufmann ?G+@+ )ie Gnosis nach ihrer "endenI und ,rganiIation+ JwXlf "hesenS
1reslau+
1BB1+ 4ilgenfeld ?+@+ rt+ Cerdon und *arcion+ Jeitschr+ f+ wiss+ "heolog+ LeipIig+ Pt+
i+: pp+ 10=E
1BB1+ 4ilgenfeld ?+@+ rt+ &evised "e!t of Letter of Ptolemy to %lora+ I#id+: p+ ;1D+
1BB1+ 4arnac7 ?+@+ rt+ "atian(s )iatessaron und *arcion(s Commentar Ium
Evangelium #ei Ephraem $yrus+ Jeitschr+ f+ >irchengesch+ Gotha+ Pt+ iv+: pp+ DE10A0A+
1BB1+ %un7 ?%+ K+@+ rt+ Ist der 1asilides der Philosophumena PantheistP "heol+
Guartalschrift+ "\#ingen+ 2ol+ ii+: pp+ ;EE if+
1BB1+ %un7 ?%+ K+@+ rt+ 8e#er den 2erfasser der Philosophumena+ "heol+
Guartalschrift+ "\#ingen+ 2ol+ iv+: pp+ D;=0D<D+
1BB=+ 4ilgenfeld ?+@+ rt+ 2alentiniana+ Jeitschr+ f+ wiss+ "heolog+ Jena+ 2ol+ iii+: pp+
=A<0=<0+
1BBD+ Giraud ?P@+ ,phit-: )issertatio de eorum ,rigine: Placitis et %atis+ Paris+ .ot in
1ritish *useumU referred to #y Carl $chmidt: who had: however: not met with a copy+
1BBD+ 4ilgenfeld ?+@U )ie >etIergeschichte des 8rchristenthums+ LeipIig+ $umming
up the results of his previous researches+
1BBA+ Jahn ?"+@+ rt+ )ie )ialoge des damantinus ?for *arcion@+ Jeitschr+ f+
>irchengesch+ Gotha+ 2ol+ i!+: pp+ 19= ff+
p+ <;0
1BBA+ $almon ?G+@+ rt+ "he Cross0references in the Philosophumena+ 4ermathena+
)u#lin+ Pp+ =B9 ff+
1BBE+ >ing ?C+ '+@+ "he Gnostics and their &emains: ancient and medi-val+ London+ ;
ed+ 1st ed+: 1B<D: very much smaller and containing no reference to the Pistis $ophia+
1BBE+ mlineau ?E+@+ Essai sur le Gnosticisme gyptien ses )veloppements er son
,rigine gyptienne+ nnales du *use Guimet+ Paris+ 2ol+ !iv+
1BBB+ 4arnac7 ?+@+ rt+ 2alentinus+ Encyclop-dia 1ritannica+ London+ 9th edition+
longer article than "ulloch(s on the whole of Gnosticism+
1BBB+ Jahn ?"+@+ dopts $almon(s Philosophumena theory+ Geschichte des .+ "+
>anons+ Erlangen+ 2ol+ I+ i+ p+ ;D: n+ ;+
1BB9+ 8sener ?4+@+ &eligionsgeschichtliche 8ntersuchungen+ "h+ i+ )as 'eihnachtsfest+
1onn+
1BB9+ 4arnac7 ?+@+ Crit+ on a#ove+ "heologische LiteraturIeitung+ LeipIig+ .r+ viii+:
pp+ 1990;11+
1BB9+ 4Xnig ?+@+ )ie ,phiten+ Ein 1eitrag Iur Geschichte des L\dischen Gnosticismus+
1erlin+
1BB9+ 4arnac7 ?+@+ Crit+ of mlineau(s Essai+ "heolog+ LiteraturItg+ LeipIig+ .r+ i!+:
pp+ ;=; ff+
1B90+ $tZhelin ?4+@+ )ie gnostischen Guellen 4ippolyts in seiner 4auptschrift gegen die
4Zreti7er "e!te und 8ntersuchungen+ LeipIig+ 2ol+ vi+: pt+ =+
1B90+ 4arnac7 ?+@+ $ie#en neue 1ruc7st\c7e der $illogismen des pelles+ "e!t+ u+
8nter+ LeipIig+ 2ol+ vi+: pt+ =+
1B90+ >urtI ?J+ 4+@+ Lehr#uch der >irchengeschichte+
p+ <;1
Oparagraph continuesQ LeipIig+ 11th ed+: 1B90+ English trans+ #y *acpherson ?J+@+ Church
4istory+ London+ = vols+: 1BBB01B90+ 2ol+ i+: pp+ 9B01;A+
1B91+ 1lunt ?J+ 4+@+ )ictionary of $ects: 4eresies: ecclesiastical Parties and $chools of
religious "hought+ London+ .ew ed+ 2ery unsatisfactory+
1B91+ 1roo7e ?+ E+@+ "he %ragments of 4eracleon newly edited from the *$$+ with an
Introduction and .otes+ Cam#ridge+ "e!ts and $tudies+ 2ol+ i+: .o+ D+
1B9;+ *ead ?G+ &+ $+@+ $imon *agus+ n Essay+ London+
1B9=+ 4arnac7 ?+@+ Geschichte der altchristlichen Litteratur #is Euse#ius+ LeipIig+ ;
vols+
1B9D+ nrich ?G+@+ )as anti7e *ysterienwesen in seinem Einfluss auf das Christentum+
GXttingen+ )er Gnosticismus in seinem Jusammenhang mit dem *ysterienwesen+ Pp+
ED010A+
1B9D+ 4arnac7 ?+@+ Lehr#uch der )ogmengeschichte+ %rei#urg i+ 1+ u+ LeipIig+ = vols+:
=rd ed+ 1st ed+: 1BB<+ )ie 2ersuche der Gnosti7er u+ s+ w+ 2ol+ i+: pp+ ;110;A=+
1B9D+ 4arnac7 ?+@+ 4istory of )ogma+ English trans+ #y various hands+ London+ E vols+
"he ttempts of the Gnostics to create an postolic )ogmatic and a Christian
"heologyU or the cute $ecularising of Christianity+ 2ol+ i+: pp+ ;;;0;<A+
1B9D+ >unIe ?J+@+ )e 4istori- Gnosticismi %onti#us nov- Gu-stiones critic+ LeipIig+
1B9D+ 4arnac7 ?+@+ &ev+ of >unIe(s thesis+ "heolog+ LiteraturItg+ LeipIig+ Pp+ A0< ff+
p+ <;;
1B9A+ mlineau ?E+@+ Le nouveau "rait gnostiHue de "urin+ Paris+
1B9A+ nI ?'+@ Jur %rage nach dem 8rsprung des GnostiIismus+ "e!te u+ 8ntersuch+
LeipIig+ 2ol+ !v+
1B9E+ .au ?%+@+ 8ne 1iographie indite de 1ardesane l6strologue+ Paris+
1B9E+ 1evan ?+ +@+ "he 4ymn of the $oul Oattri#uted to 1ardesanQ contained in the
$yriac cts of $t+ "homas+ "e!ts and $tudies+ Cam#ridge+ 2ol+ v+: .o+ =+
1B9B %riedlander ?*+@+ )er vorchristliche L\dische Gnosticismus+ GXttingen+
1B99+ .au ?%+@+ 1ardesane l6strologueS Le Livre des Lois des Pays+ Paris+
1B99+ 1ur7itt ?%+ C+@+ "he 4ymn of 1ardaisan: rendered into English+ London+
1900+ *ead ?G+ &+ $+@+ %ragments of a %aith %orgotten+ $ome $hort $7etches among the
Gnostics: mainly of the %irst "wo Centuries+ Contri#ution to the $tudy of Christian
,rigins+ London+
1900+ Preuschen ?E+@+ )ie apo7ryphen gnostichen damschriften aus dem rmenischen
\#ersetIt+
1900 ?P@+ >reyen#\hl+ )as Evangelium der 'ahrheit+ ; vols+ 2ol+ ii+ 190A ?P@+ .ot in
1ritish *useum+
1901+ 'aitI ?4+@+ )as pseudotertullianische Gedicht adversus *arcionem+ Ein 1eitrag
Iur Geschichte der altchrist+ Literatur sowie Iur Guellen7riti7 des *arcionitismus+
)armstadt+
190;+ Liechtenhan ?&+@+ rt+ )ie pseudepigraphe
p+ <;=
Oparagraph continuesQ Literatur der Gnosti7er+ Jeitschr+ f+ d+ neutest+ 'issenchaft+ Giessen+
%asce+ iii+: !iv+
190=+ 4offmann ?G+@+ Jwei 4ymnen der "homasa7ten+ Jeitschr+ f+ d+ neutest+
'issenchaft+ Giessen+ 2ol+ iv+: pp+ ;E=0=09+
190=+ )e %aye ?E+@+ Introduction l6tude du Gnosticisme au II
e
et III
e
$icle+ Paris+
190D+ 'aitI ?'+@+ )ie Pseudo7lementinen 4omilien u+ &e7ognitionen+ "e!te u+
8ntersuchungen+ LeipIig+ .+ %+ 1d+ !+ 4ft+ D+
190D+ 4ilgenfeld ?+@+ rt+ )er >Xnigssohn und die Perlen+ Ein morgenlZndischer
Gedicht+ Jeitschr+ f+ wissenschaft+ "heologie+ LeipIig+ 2ol+ !lviii+: ?.+ %+ !ii+@+ 4ft+ ii+:
pp+ ;;90;D1+
190D+ Preuschen ?E+@+ Jwei Gnostische 4ymnen+ Giessen+
190A+ 4arnac7 ?+@+ Ed+ "he Letter of Ptolemy to %lora+ Cam#ridge+
190A+ >r\ger ?G+@ rt+ )as "auf#e7entniss der rXmischen Gemeinde als .iederschlag
des >ampfes gegen *arcion+ Jeit+ f+ d+ neutest+ 'iss+ 4eft i+
190<+ *ead ?G+ &+ $+@+ "hrice0Greatest 4ermes+ $tudies in 4ellenistic "heosophy and
Gnosis+ 1eing a "ranslation of the E!tant $ermons and %ragments of the "rismegistic
Literature: with Prolegomena: Commentaries and .otes+ London+ = vols+
p+ <;D
T'& CPTIC G)STIC -R(S.
"he student will find critical notices on most of the following wor7s iii the Introduction
to my translation of the Pistis $ophia+
1EE0+ rt+ in 1rittische theolog+ *agaIin ?P@+ $ee >Xstlin infra+ I can find no trace of
this in the 1ritish *useum+
1EE=+ 'oide ?C+ +@+ rt+ in Journal des $avants+ Paris+
1EEB+ 'oide ?C+ +@+ rt+ in Cramer(s ?J+ +@ 1eytrZge Iur 1efXrderung theologischer
und andrer wichtigen >entnisse+ >iel und 4am#urg+ Pp+ B; ff+
1E99+ 'oide ?C+ +@+ ppendi! ad Editionem .ovi "estimenti gr-ci e Codice ms+
le!andrino et cet+ ,!onii+ P+ 1=E+
1B1;+ 'inter ?%+ C+ C+ 4+@+ ,d- gnostic- $alomon tri#ut-: the#aice et latine+
Prefatione et dnotationi#us philologicis illustratse+ 4afni-+
1B=B+ )ulaurier ?+@+ rt+ in Le+ *oniteur+ Paris+ $ep+ ;E+
1BD=+ *atter ?J@+ 4istoire critiHue du Gnosticisme+ $ee General 1i#liog+ a#ove+ ; ed+
2ol+ ii+: pp+ D1 ff+: =A0 ff+ )Xrner(s German trans+: vol+ ii+: pp+ <9 ff+: 1<= ff+
1BDE+ )ulaurier ?E+@+ rt+ .otice sur le *anuscript copte0th#ain: intitul La %idle
$agesseU et sur la Pu#lication proLete du "e!te et de la "raduction franaise de ce
*anuscript+
p+ <;A
Oparagraph continuesQ Journal asiatiHue+ Paris+ Dth series+ 2ol+ i!+: Luin: pp+ A=D0ADB+
1BA1+ $chwartIe ?*+ G+@ Pistis $ophia: ,pus gnostisum 2alentino adLudicatum: e
Codice manuscripto coptico londinensi descriptum+ "e!t and Latin translation ?1BA=@ #y
$chwartIe: ed+ #y Petermann ?J+ 4+@+ 1erlin+
1BA;+ 1unsen ?C+ C+ J+@+ 4ippolytus und seine Jeit+ nfZnge und ussichten des
Christenthums und der *enschheit+ LeipIig+ 2ol+ i+: pp+ DE: DB+ 4ippolytus and his ge+
London+ 2ol+ i+: pp+ <1: <;+
1BA=+ 1aur ?%+ C+@ )as Christenthum und die christliche >irche der drei ersten
Jahrhunderte+ "\#ingen+ .otes pp+ 1BA: 1B< and ;0A: ;0<+
1BAD+ >Xstlin ?>+ &+@+ rt+ )as gnostische $ystem des 1uches Pistis $ophia+ "heolog+
Jahr#\cher+ "\#ingen+ 2ol+ !iii+: pp+ 1010D: 1=E019<+
1BA<+ *igne ?J+ P+@+ Le Livre de la fidle $agasse+ n anonymous translation in *igne(s
)ictionaire des pocryphes+ Paris+ 2ol+ i+ append+: pt+ ii+: coll+ 11B101;B<+
1B<0+ Lipsius ?&+ +@+ Gnosticismus+ LeipIig+ Pp+ 9A ff+: 1AE ff+ $ee Gen+ 1i#liog+
1BEA+ 'right ?'+@+ "he Pal-ographical $ociety+ %acsimiles of *$$+ and Inscriptions+
,riental $eries+ Ed+ #y '+ '+ London+ Plate !lii+
1BEE+ Jaco#i ?J+ L+@+ rt+ Gnosis+ 4erIog(s "heolog+ &eal Encycl+ $ee Gen+ 1i#liog+
1BBE+ >ing ?C+ '+@+ "he Gnostics and their &emains+ Contains a translation of a num#er
of pages of P+ $+ $ee Gen+ 1i#liog+
1BBE+ Lipsius ?&+ +@+ rt+ Pistis $ophia+ $mith and
p+ <;<
Oparagraph continuesQ 'ace(s )ictionary of Christ+ 1iog+ $ee Gen+ 1i#liog+
1BBE+ mlineau ?E+@+ Essai sur le Gnosticisme gyptien+ Especially pt+ iii+: pp+
10<0=;;+ $ee Gen+ 1i#liog+
1BB9+ 4arnac7 ?+@+ Crit+ of a#ove+ $ee Gen+ 1i#liog+
1B90+ mlineau ?E+@+ rt+ Les "raits gnostiHues d6,!ford+ tude critiHue+ &evue de
l64istoire des &eligions+ Paris+ Pp+ 10E;+
1B91+ $chmidt ?Carl@+ rt+ 8e#er die in 7optischer $prache erhaltenen gnostischen
,riginalwer7e+ $itIungs#er+ der 7Xnigl+ preuss+ 7ad+ di 'issensch+ 1erlin+ Phil+0hist+
>lasse+ !i+ pp+ ;1A0;19+
1B91+ 4arnac7 ?+@+ 8e#er das gnostische 1uch Pistis+ $ophia+ LeipIig+ "e!t+ und
8ntersuch+ 2ol+ vii+: pt+ ;+
1B91+ &yle ?4+ E+@ and James ?*+ &+@+ Psalms of the Pharisees: commonly called the
Psalms of $olomon+ Cam#ridge+ %or the five $alomonic ,des Huoted in the P+ $ee
Introd+ for full #i#liog+ of su#Lect+
1B91+ mlineau ?E+@+ .otice sur le Papyrus gnostiHue 1ruce+ "e!te et "raduction+
Paris+
1B91+ $chmidt ?C+@+ Crit+ on mlineau(s .otice+ GXttingische gelehrte nIeigen+
GXttingen+ .r+ !vii+: pp+ <D00<AE+
1B91+ mlineau ?+@+ rt+ Le Papyrus 1ruce+ &ponse au! GXttingische gelehrte
nIeigen+ &evue de L64istoire des &eligions+ Paris+ 2ol+ !!iv+: no+ =: pp+ =E<0=B0+
1B9;+ $chmidt ?C+@+ %inal reply of $chmidt+ GXtt+ gelehr+ nI+ .r+ vi+: pp+ ;010;;;+
1B9;+ $chmidt ?C+@+ Gnostische $chriften in 7optischer
p+ <;E
Oparagraph continuesQ $prache aus dem Code! #rucianus: herausgege#en: \#ersetIt und
#ear#eitet+ LeipIig+ "e!t+ u+ 8ntersuch+ 2ol+ viii+: pts+ 1: ;+
1B9D+ Preuschen ?E+@+ Crit+ on a#ove+ "heolog+ Litt+0Jtg+ LeipIig+ .r+ E+
1B9D $chmidt ?C+@+ &eply+ )ie in dem 7optisch0gnostischen Code! #rucianus
enthaltenen F#eiden 1ucher Je[F in ihrem 2erhZltnis Iu der Pistis $ophia+ Jeitschr+ f+
wiss+ "heolog+ LeipIig+ Pt+ iv+: .r+ !!iv+: pp+ AAA0ABA+
1B9A+ mlineau ?E+@+ Pistis $ophia+ ,uvrage gnostiHue de 2alentin: traduit du copte en
franais: avec une Introduction+ Paris+
1B9<+ *ead ?G+ &+ $+@+ Pistis $ophia+ Gnostic Gospel ?with E!tracts from the 1oo7s
of the $aviour appended@ originally translated from Gree7 into Coptic: and now for the
first time Englished from $chwartIe(s Latin version of the only 7nown Coptic *$+ and
chec7ed #y mlineau(s %rench 2ersion: with an Introduction+ London+
1B9<+ $chmidt ?C+@+ rt+ Ein vorirenaeisches gnostisches ,riginalwer7 in 7optisher
$prache+ $itIungs#er+ der 7Xnigl+ preuss+ 7ad+ der 'issenschaft+ Iu 1erlin+ Pp+
B=E0BDE+
1B9B+ $chmidt ?C+@+ &eview on mlineau(s trans+ of P+ $onder0#druc7 aus den
GXttingisch+ gelehr+ nIeigen+ .r+ vi+
1901+ Liechtenhan ?&+@+ 8ntersuchungen Iur 7optisch0gnostischen Literatur+ )ie
,ffen#arung im Gnosticismus+ GXttingen+
190A+ $chmidt ?C+@+ >optisch0gnostische $chriften+ )ie Pistis $ophia+ )ie #eiden
1\cher des Je[+ 8n#e7anntes altgnostisches 'er7+ LeipIig+ 2ol+ 1+
p+ <;B
R&0I&-S #)/ #RTIC+&S I) &)G+IS' #)/ #M&RIC#)
P&RI/IC#+S.
"hese are ta7en mostly from Poole(s ?'+ %+@ Inde! to Periodical Literature+ 1oston+ =rd
ed+: 1BBA: with $upplements up to 1B9B+ "he 1ritish *useum press mar7s are
conveniently given in the ta#les of a##reviations: etc+: of this pu#lication+
1B;B+ .otice on *atter(s 4istoire ?1st ed@+ "he %oreign Guarterly &eview+ London+ 2ol+
iii+: pp+ =0E0=09+
1B=0+ &eview on the same+ I#id+: vol+ v+: pp+ A<90A9B+ 1B=0+ rt+ Gnosticism+ "he
*ethodist *agaIine+ London+ 2ol+ liii+: pp: =;A ff+
1B=1+ rt+ 4istory of Gnosticism+ "he Eclectic &eview+ London+ 2ol+ liv+: pp+ =E= ff+
1B==+ Cheever ?G+ 1+@+ rt+ "he Philosophy of the Gnostics+ "he merican 1i#lical
&epository+ .ew Cor7+ ; ser+ vol+ iii+: pp+ =A= ff+
1B==+ Cheever ?G+ 1+@+ rt+ "he Phil+ of the Gnostics+ I#id+: vol+ vi+: pp+ ;A= ff+
1B=E+ Par7er ?"+@+ rt+ 4istory of Gnosticism+ "he Christian E!aminer+ 1oston+ 2ol+ !
!iv+: pp+ 11; ff+
1BAB+ $chaff ?P+@+ rt+ nalysis of Gnosticism+ "he *ercers#urg &eview+ *ercers#urg+
2ol+ !+: pp+ A;0 ff+
1BAB+ 4arwood ?E+@+ rt+ Gnosticism+ "he merican Church &eview+ .ew 4aven and
.ew Cor7+ 2ol+ !+: pp+ ;A9 ff+
1B<A+ &ev+ on >ing(s Gnostics and their &emains+ "he
p+ <;9
Oparagraph continuesQ Christian &emem#rancer+ London+ 2ol+ i+: pp+ DA9 ff+
1B<A+ rt+ Gnosticism+ "he rt Journal+ London+ 2ol+ !vii+ pp+ D1 ff+
1B<E+ Clar7e ?J+ C+ C+@+ rt+ Gnosticism ,utlined+ "he 1aptist Guarterly &eview+
Philadelphia+ 2ol+ i+: pp+ =A
1B<B+ $ears ?E+ 4+@+ rt+ Gnosticism+ "he *onthly &eligious *agaIine+ 1oston+ 2ol+
!li+: pp+ 101 ff+
1BE0+ 4armon ?4+ *+@+ rt+ de Grout on Gnostic "estimonies to the .+ "+ "he
*ethodist Guarterly+ .ew Cor7+ 2ol+ !!!+: pp+ DBA ff+
1BED+ rt+ Gnosticism+ "he )u#lin &eview+ )u#lin+ 2ol+ l!!vi+: pp+ A< ff+
1BEA+ &ev+ on *ansel(s Gnostic 4eresies+ "he Christian ,#server+ 2ol+ l!!v+: pp+ D=B
if+
1BEB+ llen ?J+ 4+@+ rt+ Gnosticism+ "he 8nitarian &eview+ 1oston+ 2ol+ !+: pp+ AD= ff+
1BBA+ $almon ?G+@+ rt+ "he Cross0&eferences in the FPhilosophumena+F 4ermathena+
)u#lin+ 2ol+ v+: pp+ =B90D0;+
1BBE+ &ev+ on >ing(s Gnostics ?; ed+@+ "he $aturday &eview+ London+ 2ol+ l!iv+: pp+
<11 ff+
1BBE+ Lang ?J+ *+@+ rt+ Gnostic $ects of the $econd Century+ "he 1ritish and %oreign
Evangelical &eview+ London+ 2ol+ !!!vi+: pp+ ;;< ff+
1BB9+ Conder ?C+ &+@+ rt+ "he Gnostics+ "he siatic &eview+ London+ 2ol+ v+: pp+ BD
ff+
1B91+ rt+ Gnosticism+ "he London Guarterly+ 2ol+ l!vii+: pp+ 1;0 ff+
1B9A+ $to7es ?G+ "+@+ rt+ Gnosticism and *odern Pantheism+ *ind+ London+ 2ol+ !!+:
pp+ =;0 ff+
p+ <=0
1B9B+ Carus ?P+@+ rt+ Gnosticism in &elation to Christianity+ "he *onist+ Chicago+ 2ol+
viii+: pp+ A0;0AD<+
1B9B+ $cott ?C+ +@ &ev: on nI(s Jur %rage nach dem 8rsprung des Gnosticismus+
$)C#))IC#+ #CTS.
"he following may serve as an introduction to the su#Lect+ Lipsius( e!haustive wor7 will
supply data for a full #i#liography+
1BA1+ "ischendorf ?C+ de@+ cta postolorum apocrypha+ LeipIig+
1BE1+ 'right ?'+@+ pocryphal cts of the postles+ $yriac "e!t and English
"ranslation+ London+ ; vols+
1BB0+ Jahn ?"+@+ cta Joannis+ Erlangen+
1BB=+ Lipsius ?&+ +@ )ie apo7ryphen postelgeschichten und postellegenden+ Ein
1eitrag Iur altchristlichen Literaturgeschichte+ 1raunschweig+ = vols+: 1BB=: 1BB+1:
1B90+
1BB=+ 1onnet ?*+@+ $upplementum Codicis apocryphi+ cta "hom-+ LeipIig+
1B91+ Lipsius ?&+ .+@ and 1onnet ?*+@+ cta postolorum apocrypha+ LeipIig+ ; pts+:
pt+ i+ ed+ #y L+: 1B91S pt+ ii+ #y 1+: 1B9B+
1B9E+ James ?*+ &+@+ pocrypha necdota II+ Cam#ridge+ "e!ts and $tudies+ 2ol+ v+:
.o+ L
1B9E+ 1evan ?+ +@+ "he 4ymn of the $oul contained in the $yriac cts of $t+ "homas+
Cam#ridge+ "e!ts and $tudies+ 2ol+ v+: .o+ =+
p+ <=1
G)STIC GHI G&MS #)/ #!R#8#S>ST$/I&S.
%or wor7s prior to 1B;B see *atter(s 4istoire: 1st ed+: vol+ ii+: pp+ A;: A=: where a very
fair #i#liography is to #e found+ $ee also >ing(s Gnostics and their &emains+ %or more
recent researches seeS
1B91+ )ieterich ?+@+ #ra!as+ $tudien Iur &eligionsgeschichte des spZtem ltertums+
LeipIig+
G)STIC -R(S M&)TI)&/ !, #)CI&)T -RIT&RS.
%or a list of Gnostic wor7s: fragments of some of which are still e!tant: #ut of the
maLority the titles only: seeS
1B9=+ 4arnac7 ?+@+ Geschichte der altchristlichen Literature #is Euse#ius+ LeipIig+ ;
vols+ Gnostische: marcionitische und e#ionitische Literatur+ 2ol+ i+: pp+ 1D=0;=1+
T'& MST R&C&)T T&8TS F T'& '<R&SI+GIC#+
C'$RC' F#T'&RS #)/ T'&IR &)G+IS' TR#)S+#TI)S.
Corpus 4-resiologicum+ ,cher ?%+@+ 1erlin+ = vols+ 1BA<: 1BA9: 1B<1+ 2ol+ i+ continens
$criptores h-resiologicos minores latinos+ Philastrius: ugustinus: Pr-destinatus:
Pseudo0"ertullian: Pseudo04ieronymus: Isidorus 4ispalensis: Paulus: 4onorius
ugustodunensis: Gennadius *assiliensis+ 2ols+ ii+: iii+ Epiphanii Panaria:
p+ <=;
Justin *artyr+ ,tto ?J+ C+ "+ v+@+ Jena+ = vols+ ; ed+ 1BDE01BA0+ lso in Corpus
pologetarum christianorum $-culi secundi+ = vols+ 1BE<01BB1+
Eng+ "rans+ #y )ods ?*+@ and &eith ?G+@: in nte0.icene Christian Li#rary+
Edin#urgh+ 1B<E+
Clemens le!andrinus+ )indorf ?G+@+ ,!ford+ D vols+ 1B<9+
Eng+ "rans+ #y 'ilson ?'+@: in nte0.+ Ch+ Li#+ Edin+ ; vols+ 1B<E: 1B<9+
?Protrepticus und Paedagogus@+ $tZhlin ?,+@+ LeipIig 4erausg+ v+ d+
>irchenvZter0Commission der 7+ Preuss+ 7ad+ d+ 'iss+
Iren-us+ $tieren ?+@+ LeipIig+ ; vols+ 1BDB+
Eng+ "rans+ #y &o#erts ?+@ and &am#aut ?'+ 4+@: in nte0.+ Ch+ Li#+ Edin+ ;
vols+ 1B<B: 1B<9+
"ertullian+ ,ehler ?%+@+ LeipIig+ = vols+ 1BA=: 1BAD+
Eng+ "rans+ #y 4olmes ?P+@: in nte0.+ Ch+ Li#+ Edin+ D vols+: 1B<B01BE0+
?)e Praescriptione 4-reticorum@+ 1indley ?"+ 4+@+ ,!ford+ 1B9=+
Preuschen ?E+@+ 1B9;+ ?$ammlung ausgewZhlter 7irchen und
dogmengeschichlicher Guellen0$chriften+ 4eft iii+@+
4ippolytus+ ?Philos+@+ )un7er ?L+@: and $chneidewin ?%+ G+@+ GXttingen+ 1BA9+ Cruice
?P+@ Paris+ 1B<0+
Eng+ "rans+ #y *ac*ahon ?J+ 4+@: in nte0.+ Ch+ Li#+ Edin+ 1B<B+
,rigen+ ?C+ Celsum@+ LommatIsch ?C+ 4+ E+@+ 1erlin+ = vols+: 1BDA: 1BD<+ $elwyn ?'+@+
Cam#ridge+ 1BE=: 17s+ i+0iii+ only+
p+ <==
Eng+ "rans+ #y Crom#ie ?%+@: in nte0.+ Ch+ Li#+ Edin+ ; vols+: 1B<9: 1BE;+
Euse#ius+ )indorf ?G+@+ LeipIig+ D vols+: 1B<E01BE1+
Eng+ "rans+ ?Ecc+ 4ist+@ #y Crus ?C+ %+@ in 1ohn(s Ecclesiastical Li#rary+
London+ .ew ed+: 1B9D+ ?Church 4ist+: Life of Constantine: etc+@ #y *cGiffert
?+ C+@ and others: in $elect Li#rary of .icene and Post0.icene %athers of the
Christian Church+ .ew $eries+ ,!ford+ 1B90+
Epiphanius+ )indorf ?G@+ LeipIig+ A vols+: 1BA901B<=+
.o "rans+ e!ists in English+
Philastrius+ *ar! ?%+@+ 2ienna+ 1B9B+
.o "rans+ e!ists in English+
"heodoret+ *igne ?J+ P+@ Patrologi- Cursus Completus+ $eries Gr-ca+ Paris+ 2ols+ B0:
BD+ 1BAE+
.o+ "rans+ e!ists in English+