Part 6
The word _topos_ used here and elsewhere in the text seems to be a Greek translation of the Egyptian _Ker-t_, which as M. Naville, _Litanie du Soleil_, pp. 15, 16, points out, is the place which serves as a residence for a spirit or a body such as the Sun. He thinks with Champollion that it was also what the Alexandrians sometimes described as a zone or sphere.
Footnote 18:
All this appears in the opening pages of our text with the exception of the place of our earth and of Chaos which is nowhere distinctly stated. Chaos is represented in the episode of _Pistis Sophia_ as being below the twelve Æons or Zodiac; but in her hymn of thanksgiving, she describes what has been done there as taking place “in the world of men.” Does this mean that the earth was made out of the “passions” of Sophia, as Irenæus (I. i., 10, pp. 48, 49 Harvey) says Valentinus affirmed? It is probable; but in any case, the Egyptians seem always to have regarded Chaos or the Darkness as outside rather than below the earth.
Footnote 19:
See pp. 16-20 Copt.
Footnote 20:
The word “Æon,” frequently employed in our text, seems to have in it quite a different meaning from that which the Fathers attributed to it. According to them, the Gnostics used it as equivalent to “Spirit” or “Power,” going so far as to describe the Supreme God of their system as “the Perfect Æon.” In our MS., however, it generally signifies the signs of the Zodiac and their curious adjunct the thirteenth Æon, which are all inhabited at some time or other by rebellious powers. In other passages, especially in the later documents, it resumes its proper etymological meaning of “Age” as when “the Consummation of the Æon” is talked of.
Footnote 21:
Mary Magdalene appears as the chief interlocutor in the dialogues with the Saviour, asking, it is said, thirty-nine questions in all out of a total of forty-six. A Gnostic work is mentioned by Epiphanius in his twenty-sixth Heresy, as being used by a sect which he calls “the Gnostics” only, and bearing the title [the great] “Interrogations of Mary.” Hence Harnack (_Über das gnostische Buch Pistis Sophia_, pp. 107 ff.) concludes that this may have been the original title of our text or of some part of it, and Schmidt seems to agree with him. But the practices which Epiphanius attributes to his Gnostics are expressly condemned in one of the later Documents of our text, nor do any of the tenets which he assigns to them agree with those here described.
Footnote 22:
The Father is called “the First Mystery looking inward” on p. 126 (Copt) and Jesus “the First Mystery looking outward” on p. 128, while the Veil of the First Mystery who is the Twin Mystery “looking inwards and outwards” is mentioned on p. 222.
Footnote 23:
See pp. 237-240 (Copt).
Footnote 24:
See p. 246 (Copt).
Footnote 25:
See pp. 248-252. The Treasurehouse is therefore part of the Kerasmos.
Footnote 26:
The Ophites actually had such a diagram, and this with their “defences” or “passwords” is described by Origen. Cf. _Forerunner_, II., pp. 66-74.
Footnote 27:
These three “rhapsodies” are to be found on pp. 206-216, 219-224, and 229-231. Scott-Moncrieff in his _Paganism and Christianity in Egypt_, pp. 77-80, points out that the early organisation of the Church in Egypt included “prophets” who were accustomed to utter things in ecstasy; and it is quite possible that these rhapsodies may be a specimen of their utterances. Besides being familiar with the _Book of the Dead_, they may have had an hereditary connection with the prophets of Amen.
Footnote 28:
That He was supposed to have visited the highest realms is shown by the fact that He wore all three robes on his return.
Footnote 29:
To correspond doubtless to the one “Space” of the Ineffable and the three Spaces of the First Mystery; making four in all.
Footnote 30:
See pp. 279-281, Copt.
Footnote 31:
See pp. 281-285; 336-341, Copt.
Footnote 32:
These transmigrations are limited in number (see p. 327, Copt); but the number is not stated. It would be interesting to know if they were five, like those of the Manichæans.
Footnote 33:
See p. 355, Copt.
Footnote 34:
Thus Irenæus (II., 33, 3, p. 331 H.) says He suffered on completing His thirtieth year; yet that He taught until He was forty or fifty years old.
Footnote 35:
This is repeated in the _Bruce Papyrus_ in the same connection.
Footnote 36:
See p. 361, Copt.
Footnote 37:
See pp. 364-371, Copt.
Footnote 38:
See pp. 372-376, Copt.
Footnote 39:
See pp. 379-387, Copt.
Footnote 40:
See pp. 387-389, Copt.
Footnote 41:
See pp. 389-390, Copt.
Footnote 42:
That Valentinus, unlike Marcian, only wished to found a school within the Church and not to set up a rival one in opposition to it, is shown in _Forerunners_, p. 125.
Footnote 43:
Our MS. is not only without any heading of the kind, but lacks any of the coloured or illuminated initial letters used in the religious texts of its period. A good specimen of their practices is seen in Budge’s _Coptic Apocrypha_, _passim_. In the _Pistis Sophia_ all this is absent, the paragraphs being marked with a single sign, while the gaps are filled by the simplest possible ornament corresponding to our dots.
Footnote 44:
The belief that knowledge of the name of a person or thing gave its possessor power over it appears in nearly every chapter of the _Book of the Dead_ as well as in the story of the Places of Râ. Hence it is probable that many of the names given in our text are only pseudonyms borrowed, perhaps, from other sects. Thus the names of Iao and Maskelli are expressly said to be those by which they are called by “the demons” and to correspond to those of certain wicked “Rulers.”
Footnote 45:
Cf. P. S. B. A., 1903, p. 304.
Footnote 46:
Pierrot, _Livre des Morts_, 1882, p. 555.
Footnote 47:
F. C. Burkitt in P. S. B. A., 1901, p. 78. Prof. Burkitt thinks the Homily was probably written by Isaac of Antioch. Cf. the thirty-sixth Canon of the Council of Laodicea quoted by Lightfoot. _Colossians_, p. 69.
Footnote 48:
Cf. the elaborate colophon to the _Apocalypse of Paul_ in Budge’s _Miscellaneous Coptic Texts_, p. 1084 and Pl. XL.
Footnote 49:
P. 8, Copt.
Footnote 50:
See last note.
Footnote 51:
P. 127, Copt.
Footnote 52:
Pp. 120 f., Copt.
Footnote 53:
P. 128, Copt.
Footnote 54:
Pp. 11 f., Copt.
Footnote 55:
Pp. 248, 249, 251, Copt.
Footnote 56:
P. 22, Copt.
Footnote 57:
P. 336, Copt.
Footnote 58:
P. 360, Copt.
Footnote 59:
Pp. 336 f., Copt.
Footnote 60:
Pp. 336 ff., Copt.
Footnote 61:
There are many other discrepancies which I have found myself obliged to omit here, lest this Introduction should unduly delay the reader on his way to the text. I believe nearly all of them are to be found referred to in the Notes.
Footnote 62:
In the five Words or Addresses in the Vesture of Light.
Footnote 63:
For the _Excerpta_, see Clem. Alex. III., pp. 107 ff. of Stählin’s text or c. VI. of Migne’s. For the _Bruce Papyrus_, see Amélineau, _Notices et Extraits_ XXIX., 2nd Ptie., p. 106; or Schmidt, _Koptisch Gnostische Schriften_, p. 343.
Footnote 64:
Ptolemy and Heracleon were contemporary and flourished about 170-200 A.D.
Footnote 65:
Prof. Harnack (_op. cit._ pp. 26, 27) gives a long table of supposed quotations from the Fourth Gospel which he thinks are to be found in our text. There is not one of these which might not equally well be taken from the Synoptics until we come to our Fourth Document with two exceptions. One of these is given above; the other is on p. 11 (First Document) where Jesus says to His disciples: “Wherefore I said to you in the Beginning that you are not of the Cosmos. I also am not of it.” This Harnack wishes to identify with the words of John xvii. 16: “They are not of the world, even as I am not of the world.” The words “in the Beginning” frequently used by our author seem to us to show that the quotation must be referred to an entirely different time and place from those of the Gospel verse.
Footnote 66:
P. 321, Copt.
Footnote 67:
P. 373, Copt.
Footnote 68:
P. 374, Copt.
Footnote 69:
P. 177, Copt.
Footnote 70:
As I have shown in _Forerunners_ (II. 45 n. 1; 104 n. 4, etc.) _all_ the Sophias, pre-Christian as well as Gnostic, in some way or other typify the Earth.
Footnote 71:
According to M. Cumont (_Astrology and Religion_, American edition, p. 96), Astral religion reached its zenith under the Severi, or from A.D. 193 to 235.
Footnote 72:
P. 199, Copt.
Footnote 73:
P. 252, Copt. He here refers also to the promised revelation on the “Distribution of the Universe.”
Footnote 74:
Maspero, _Hyp. Poy._, pp. 178 ff.
Footnote 75:
1 Cor. xii, 12.
Footnote 76:
P. 280, Copt.
Footnote 77:
_de Mysteriis_, Bk. I. c. 1.
Footnote 78:
Amélineau, _Gnosticisme Egyptien_ (quoting Pierret), p. 152 and note.
Footnote 79:
P. 332. Copt.
Footnote 80:
P. 357, Copt. The same plea is made in the opening of the _Bruce Papyrus_.
Footnote 81:
P. 377, Copt.
Footnote 82:
P. 184, Amélineau; 369, Schmidt, K. G. S.
Footnote 83:
P. 376, Copt.
Footnote 84:
P. 377, Copt.
Footnote 85:
Pp. 378, 379, Copt.
Footnote 86:
Maspero, _Hyp. Poy._ p. 179.
Footnote 87:
P. 361, Copt.
Footnote 88:
_Forerunners_, II., pp. 178-180.
Footnote 89:
Axionicus was living at Antioch when Tertullian wrote, and is said by him to have preserved Valentinus’ doctrine unaltered. Cf. _adv. Valentin._ c. IV. (II. p. 386, Ochl.).
Footnote 90:
See especially Clement’s quotation from Valentinus given in full in _Forerunners_, II. p. 125.
Footnote 91:
See last note.
Footnote 92:
Hipp., _Philosophum._ VI. c. 29, pp. 280, 281, Cf. _Forerunners_, II. p. 123, for the passage in full.
Footnote 93:
Mallet, _Culte de Neol. à Saix_, confuses the relations of these two to those of Nu and Ptah in the older faith.
Footnote 94:
See _Forerunners_, II. pp. 104-106, for authorities.
Footnote 95:
_Ibid._, pp. 106-109.
Footnote 96:
Budge, _Coptic Apocrypha_, pp. 185, 186.
Footnote 97:
Irenæus I. vi. 2, p. 112 H.; Tertull. _adv. Valentinia._ c. 36, II. p. 419 Oehl.
Footnote 98:
_Forerunners_, II. p. 103.
Footnote 99:
W. R. Newbold. A Syriac Valentinian Hymn in _Journal of the American Oriental Society_, Vol. 38, pt. I. (1918), pp. 1 ff.
Footnote 100:
_Philosophumena_, VI. 2, 37, pp. 299 Cr.
Footnote 101:
_Ibid._, p. 301 Cr.
Footnote 102:
_Forerunners_, II. pp. 159-163; pp. 178-180.
Footnote 103:
See last note.
Footnote 104:
Schmidt and Lichtenhaus in the articles above quoted attribute many of the discrepancies in the story of Pistis Sophia to the supposed fact that the translator or the scribe was working on several different documents or on different recensions of one document. This is likely enough; but as its details savour of the textual criticisms or, as it seems to me, the guess work which has given us the “polychrome” Bible, I have thought it best not to dwell further upon it.
Footnote 105:
Irenæus, I. 7, 8, II. pp. 114-156 H.
Footnote 106:
Cf. _Epistle of Barnabas_, c. 10, pp. 23, 24, Hilgenfeld; quoted in _Forerunners_, II. p. 1566, n. 2.
Footnote 107:
In _Forerunners_ I have given my reasons for adhering to M. Foucart’s opinion that the Eleusinian Mysteries originally came from Egypt.
Footnote 108:
P. 294, Copt.
Footnote 109:
Ptolemy in his letter to his “dear sister Flora,” given in full in Epiphanius, does not even hint at anything of the kind, nor does Heracleon in his commentaries on St. John quoted by Origen.
Footnote 110:
Harnack, _op. cit._ p. 100.
Footnote 111:
Cf. Amélineau, _Le Nouveau Traité Gnostique de Turin_, 1895, p. 18.
Footnote 112:
Budge, _Miscellaneous Coptic Texts_, _passim_.
Footnote 113:
Budge, _Coptic Apocrypha_, p. 329.
LITERAL TRANSLATION OF PISTIS SOPHIA THE FIRST DOCUMENT
But it happened after that Jesus rose out of those who (are) dead, and he spent eleven years speaking with his disciples, and teaching them only as far as the Places of the First precept (Law?), and as far as the Places of the First Mystery, this which (is) the inward of the veil which (is) within the First precept, namely the twenty-fourth mystery out(side) and below; these (Places) which become in the second Space of the First Mystery which (is) before every mystery, the Father in the form of dove. Jesus is saying to his disciples, I came out of that First Mystery, namely [1^b] the Last mystery which is the twenty-fourth, and which the disciples knew not and understood not that there is anything within that mystery; but they were thinking of that mystery that it is the head of the Universe, and the head of all those which become.
And they were thinking that it is the completion of all the completions because that Jesus was saying to them concerning that mystery that it (is) that which surroundeth the first precept with the five Marks and with the great Light and with the five Helpers and with all the Treasury of the Light. And also Jesus had not said unto his disciples all the distribution [2^a] of all the Places of the great Invisible with the three Triple Powers with the twenty-four Invisibles with all their Places with their Aeons with all their arrays as they are distributed, these namely the emanations of the great Invisible and with their Unbegotten (ones) and with their Self begotten (ones) and with their Begotten (ones) and with their luminaries and with their Unpaired (ones) and with their Rulers with their Authorities with their Lords with their Archangels with their Angels with their Dekans with their Ministers with all the houses of their Spheres, and [2^b] with all the arrays each one of them. And Jesus had not said unto his disciples all the distribution of the emanations of the Treasury nor their arrays as they are distributed: nor had he said unto them their Saviours according to the array of each one as they are. Nor had he said unto them what Guardian is at each (door) of the Treasury of the Light. Nor had he said unto them the Place of the Twin Saviour, namely the child of the child. And he had not said unto them the Place of the three Amens in what Place they are distributed [3^a]. And he had not said unto them in what Place the five Trees are distributed, nor the other seven Amens, namely, the seven Voices, what is their Place according as they are distributed. And Jesus had not said unto his disciples of what type are the five Helpers, or in what Place they were brought. Nor had he said unto them in what manner the great Light was distributed, or in what Place it was brought.
Nor had he said unto them the five Marks, nor concerning the First precept in what Place it was brought.
But he was only speaking [3^b] with them simply, teaching them that they exist (become). But their distribution with the array of their Places he had not said unto them according as they exist.
Because of this indeed they knew not that there are other Places becoming the inward of that Mystery. And he had not said unto his disciples out of what Place I came until I came into that Mystery, until I came forth out of it. But he was wont to say to them, teaching them that I came out of that Mystery. Because of this therefore they were thinking of that Mystery that it is the completion of all completions; and that it is the head of the Universe; and that [4^a] it is the whole Pleroma: since Jesus is wont to say unto his disciples that that Mystery (is) that which surroundeth the Universe of all which I said unto you from the day when I met you even unto to-day. Because of this therefore the disciples were thinking that there is not anything becoming within that mystery.
It happened therefore while the disciples are sitting with one another upon the mountain of the Olives saying these words and rejoicing in great joy and being very glad, and saying to one another, We happy are beyond all men who (are) upon the earth, because the [4^b] Saviour revealed these (things) to us, and we received the Pleroma with all the completion. While these they are saying unto one another Jesus is sitting, being distant from them a little (way). But it happened on the fifteenth day of the month of Tōbe, namely the day in which the moon is wont to be full, on that day therefore the sun having come out in his course, (there) came out after him a great power of light enlightening greatly greatly, (there) being no measure for the light which was made, for it came out of the Light of the lights, and it came out of the Last mystery, namely the twenty-fourth mystery (reckoning) from within [5^a] unto without, these (mysteries) which become in the array of the second Space of the First Mystery. But that power indeed of light came upon Jesus and surrounded him altogether, while sitting at a distance from his disciples, and he was enlightening greatly greatly, (there) being no measure for the light which was becoming. And the disciples had not seen Jesus from the great light in which he was being, or which was being (from) him; for their eyes had been darkened from the great light in which he was being. But they were only seeing the light casting out beams of light which are great. And not equal with one another [5^b] were the beams of light; and the light was being of different kinds, and it was being of different types (reaching) from below to above, one being more excellent than one at a time in a great glory of light immeasurable, it was reaching from below on the earth even up to the heavens.
And the disciples having seen that light, they became in great fear and in great disturbance.
It happened therefore when the power of that light came upon Jesus, it surrounded him entirely (by) little (and) little. Then Jesus mounted up, or flew, unto the Height having enlightened greatly greatly in light for which there is not measure. And the disciples were looking [6^a] at him, none of them speaking until he went up unto the heaven, but they were all being in great silence. These (things) therefore happened on the fifteen of the moon, the day on which is wont to be completed the month of Tōbe.
It happened therefore Jesus having gone into the heaven, after three hours were disturbed all the powers of the heavens, and they all quaked against one another, they with all their Aeons with all their Places and with all their arrays; and all the earth was moved with all those who dwell upon it. And were disturbed all the men who (are) in the World with the disciples also, and they were all thinking that perhaps [6^b] will be rolled up the World. And had not ceased all the powers which (are) in the heavens being disturbed, they with all the World, and they were all being moved upon one another from three of the fifteen of the moon of Tōbe even unto nine of the morrow. And all the Angels with their Archangels and with all the Powers of the Height were all hymning unto the inner part of the inner parts. So that all the earth heard their voices, not ceasing even unto the nine of the morrow.
But the disciples were sitting with one another being in fear, and they had been disturbed [7^a] greatly greatly, but they were fearing because of the great earthquake which becometh, and they were weeping with one another, saying, What then is it that will happen? Perhaps the Saviour is about to overturn all the Places.
These therefore they are saying, weeping toward one another. At the hour of nine of the morrow the heavens opened, and they saw Jesus coming down, enlightening greatly greatly, there being no measure for his light in which he is becoming, for he was enlightening more than the hour in which he went up unto the heavens, so that it was not possible for world-men to speak of the light which was being from him: and he was casting out beams of [7^b] light greatly greatly, there being no measure for his beams; and his light was not being equal with itself (one another), but it was being of different kinds, and it was being of different types, some more excellent than one another at a time; and all the light was in itself different; it was being of three manners and one more excellent than one at a time; the second which is in the middle was being more excellent than the first which is below, and the third which is above them all was more excellent than the two which (are) below. And the first ray placed below them all, being of the kind of light which [8^a] came upon Jesus before that he went up unto the heavens, and being equal to it only in his light. And the three lights were being of different kinds of light, and they were being of different types, some more excellent than some at a time.
But it happened, (that) the disciples having seen these they feared greatly and were disturbed. Jesus therefore the merciful and the sweet (of) heart, having seen his disciples that they were disturbed in a great disturbance spake with them, saying, Be confident of heart, I am, fear not.
It happened therefore, the disciples having heard this word said they, Lord if thou art, draw away unto thee thy light of glory, that [8^b] we may be able to stand, otherwise our eyes are darkened, and we were disturbed, and also was disturbed all the World out of the great light which becometh from thee.