Translated by John N. Sieber
Note: The small bold numbers represent pages in the original manuscript.
[...] of the [...] the words [...] live forever, these I [...] Zostrianos [...] and [...] and Iolaos, when I was in the world for these like me and [those] after me, [the] living elect. As God lives, [...] the truth with truth and knowledge and eternal light. After I parted from the somatic darkness in me and the psychic chaos in mind and the feminine desire [...] in the darkness, I did not use it again. After I found the infinite part of my matter, then I reproved the dead creation within me and the divine Cosmocrater of the perceptible (world) by preaching powerfully about the All to those with alien parts.
Although I tried their ways for a little while after the necessity of begetting brought me to the revealed, I was never pleased with them, but I always separated myself from them because I came into being through a holy [...], yet mixed. When I had set straight my sinless soul, then I strengthened 2 the intellectual [...] and I [...] in the [...] of my God [...] [...] I having done [...] grow strong in a holy spirit higher than god.
It [came] upon me alone as I was setting myself straight, [and] I saw the perfect child [...] [...]. With him who [...] many times and many ways [he] appeared to me as a loving father, when I was seeking the male father of all (who are) in thought, perception, (in) form, race, [region ...], (in) an All which restrains and is restrained, (in) a body yet without a body, (in) essence, matter and [those that] belong to all these. It is with them and the god of the unborn Kalyptos and the power [in] them all that existence is mixed.
(About) existence: how do those who exist, being from the aeon of those who exist, (come) from an invisible, undivided and self-begotten spirit? Are they three unborn images having an origin better than existence, existing prior [to] all [these], yet having become the [world ...]? How are those opposite it and all these 3 [...] good, he and an excuse. What is that one"s place? What is his origin? How does the one from him exist for him and all these? How [does he come into existence] as a simple one, differing [from] himself? Does he exist as existence, form, and blessedness? By giving strength is he alive with life? How has the existence which does not exist appeared from an existing power?
I pondered these things to understand them; according to the custom of my race I kept bringing them up to the god of my fathers. I kept praising them all, for my forefathers and fathers who sought found. As for me, I did not cease seeking a resting place worthy of my spirit, since I was not yet bound in the perceptible world. Then, as I was deeply troubled and gloomy because of the discouragement which encompassed me, I dared to act and to deliver myself to the wild beasts of the desert for a violent death.
There stood before me the angel of the knowledge of eternal light. He said to me, "Zostrianos, why have you gone mad as if you were ignorant of the great eternals 4 who are above? [...] you [...] [...] say also [...] that you are now saved, [...] [...] in eternal death, nor [...] [...] those whom you know in order to [...] save others, [namely] my father"s chosen elect? [Do you] [suppose] that you are the father of [your race ...] or that Iolaos is your father, a [...] angel of god [...] you through holy men? Come and pass through each of these. You will return to them another [time] to preach to a living [race ...] and to save those who are worthy, and to strengthen the elect, because the struggle of the aeon is great but one"s time in this world is short."
When he had said this [to me], I very quickly and very gladly went up with him to a great light-cloud. I cast my body upon the earth to be guarded by glories. I was rescued from the whole world and the thirteen aeons in it and their angelic beings. They did not see us, but their archon was disturbed at [our] passage, for the light-cloud 5 [...] it is better than every [worldly ...] one. Its beauty is ineffable. With strength it provides light [guiding] pure spirits as a spirit-savior and an intellectual word, [not] like those in the world [...] with changeable matter and an upsetting word.
Then I knew that the power in me was set over the darkness because it contained the whole light. I was baptized there, and I received the image of the glories there. I became like one of them. I left the airy-[earth] and passed by the copies of the aeons, after washing there seven times [in] living [water], once for each [of the] aeons. I did not cease until [I saw] all the waters. I ascended to the Exile which really exists. I was baptized and [...] world. I ascended to the Repentance which really exists [and was] baptized there four times. I passed by the 6 sixth aeon. I ascended to the [...] I stood there after having seen light from the truth which really exists, from its self-begotten root, and great angels and glories, [...] number.
I was baptized in the [name of] the divine Autogenes by those powers which are [upon] living waters, Michar and Micheus. I was purified by [the] great Barpharanges. Then they [revealed] themselves to me and wrote me in glory. I was sealed by those who are on these powers, [Michar] Mi[ch]eus, Seldao, Ele[nos] and Zogenethlos. I became a root-seeing angel and stood upon the first aeon which is the fourth. With the souls I blessed the divine Autogenes and the forefather Geradamas, [an eye of] the Autogenes, the first perfect [man], and Seth Emm[acha Seth], the son of Adamas, the [father of] the [immovable race ...] and the [four] [lights ... ]
I was [baptized] for the second time in the name of the divine Autogenes by these same powers. I became an angel of the male race. I stood upon the second aeon which is the third, with the sons of Seth I blessed each of them.
I was baptized for the third time in the name of the divine Autogenes by each of these powers. I became a holy angel. I stood upon the third aeon which is the second. I blessed each of them.
I was baptized for the fourth time by [each of] these powers. I became [a] perfect [angel] [I stood upon] the fourth aeon [which is the first], and [I blessed each of them.]
Then I sought [...] I said [...] I [...] of [...] I
The great ruler on high, Authrounios, said to me, "Are you asking about those whom you have passed by? And about this airy-earth, why it has a cosmic model? And about the aeon copies, how many there are, and, why they are [not] in pain? And, about Exile and Repentance and the creation of the [aeons] and the world which [...] really [...] you, about [...] me, them [...] nor [...] you [...] invisible [spirit ...] and the [...] of [...]
9 The great ruler on high, Authrounios, said to me, "The airy-earth came into being by a word, yet it is the begotten and perishable ones whom it reveals by its indestructibility. In regard to the coming of the great judges, (they came) so as not to taste perception and to be enclosed in creation, and when they came upon it and saw through it the works of the world, they condemned its ruler to death because he was a model of the world, a [...] and an origin of matter begotten of lost darkness.
When Sophia looked at [...] them she produced the darkness, as she [... she] is beside the [... he is a] model [...] of essence [...] form [...] to an image [...] I [...] the All
After they had already come into being through it, he used his imagination (and) produced the remainder, for the image of Sophia was always being lost because her countenance was deceiving. But the Archon [...] and made a body which [...] concerning the greater [...] down [...] when I saw [...] to the heart [...]
But when souls are illuminated by the light in them and (by) the model which often comes into being in them without suffering, she did not think that she saw [...] and the eternal [...] in the blessed [...] each single one [...] each of [...] light [... all], and she [...] whole, and she [...] and a [...] and she [...] she who
I called upon the Child of the Child, Ephesech. He stood before me and said, "O angel of god, O son of the father, [...] the perfect man. Why are you calling on me and asking about those things which you know, as though you were [ignorant] of them?" And I said, "I have asked about the mixture [...] it is perfect and gives [...] there is power which [has ... those] in which we receive baptism [...] these names are [different ...] and why [...] from one [...] in the [... from] others [...] men [... different]
14 He said, "[Zost]rianos, listen about these [...] for the first [...] origins are three because they have appeared in a single origin [of] the Barbelo aeon, not like some origins and powers, nor like (one) from an origin and power. It is to every origin that they have appeared; they have strengthened every power; and they appeared from that which is far better than themselves. These (three) are Existence, Blessedness and Life. [...] [...] their companions [...] in a [...] and concerning the [...] having named [...] more than [...] and [...] a perfect [...] from a
15 And a water of each one of them [...] ; therefore [...] waters are the perfect ones. It is the water of life that belongs to Vitality in which you now have been baptized in the Autogenes. It is in the [water] of Blessedness which belongs to Knowledge that you will be baptized in the Protophanes. It is the water of Existence [which] belongs to Divinity, the Kalyptos. Now the water of Life [exists in relation to ...] power; that belonging to Blessedness in relation to essence; that belonging to [Divinity] in relation to [Existence ...]. But all these [...] authority and [...] those who [...] water which [becomes pure ...] [...] according to [... when they] depart
[...] 16 Existence as [he] is in it. [He] not only [was dwelling] in Thought, but he also [...] them that it is he who is [Being] in the following way. In order that this world might not be endless and formless, he placed a [...] over it; but in order that [he] might become something, the truly young crossed it with what is his, [thus] Existence. It is with the [son] that he is located, with him that he seeks, him that he surrounds [...] everywhere [...] from the truth [...] takes him who [...] exists [...] activity [...] life [...] his word also [...] are these after [...] they became [...]
[...] 17 and the power is with the Essence and Existence of Being, when the water exists. But the name in which they wash is a word of the water. Then the first perfect water of the triple-power of the Autogenes [is] the perfect soul"s life, for it is a word of the perfect god while coming into being [...] for the Invisible Spirit is a fountain of them all. Thus, the rest are from [knowledge ...] as his likeness. [But] he who knows himself [...] what kind and what [...] alive at one time [...] live with a [...] he is the [...] life, in the [...] become [limitless ... ] his [... his] [own ... ] the name
The great male invisible Mind, the perfect Protophanes has his own water as you [will see] when you arrive at his place. This is also the case with the unborn Kalyptos. In accordance with each one exists a partial entity with a first form, so that they might become perfect in this way; for the self-begotten aeons are four perfect entities. [The] individuals of the all-perfect ones [...] them as perfect individuals. And the [...] aeon [...] of the Autogenes [...] for all [...] [perfect] male [...] for the alls [...] [perfect god ... the triple-] male [...] [perfect] individual [...] in the [...]
The Autogenes is the chief archon of his own aeons and angels as his parts, for those who are the four individuals belong to him; they belong to the fifth aeon together. The fifth exists in one; the four [are] the fifth, part by part. But these [four] are complete individually [because they] have a [...] it is also [...] with [the triple male] individual [...] for he is a [...] of [...] god, the invisible [Protophanes] [... male] mind [...] which exists
(About) the All and the all-perfect race and the one who is higher than perfect and blessed. The self-begotten Kalyptos pre-exists because he is an origin of the Autogenes, a god and a forefather, a cause of the Protophanes, a father of the parts that are his. As a divine father he is foreknown: but he is unknown, for he is a power and a father from himself. Therefore, he is [fatherless]. The Invisible Triple Powerful, First Thought [of] all [these], the Invisible Spirit [...] is a [...] and Essence which [...] and Existence [...] there are [existences] the [...] blessed [...] the [...] all these [...] the [...]
Then [he said], "How then can he contain an eternal model? The general intellect shares when the self-begotten water becomes perfect. It one knows him and all these, one is the protophanic water. If one joins oneself with all these, one is that water which belongs to Kalyptos, whose image is still in the aeons. To understand individually all their parts, they are [...] , those of the All where knowledge is. They have [separated] from the one whom they knew and (from) fellowship with one another. The All and all these, when they [...] wash in the [washing of] [Autogenes] he [...] of [...]
According to each of [the] places one has a portion of the eternal ones [and] ascends [...] as he [...] pure and simple, he is always [...] one of the [...] [always] he is pure for simpleness. He is filled [...] [in ...] Existence and a holy spirit. There is 24 nothing of his outside of him. He can [see] with his perfect soul those who belong to Autogenes; with his mind , those who belong to the Triple Male, and with his holy spirit, those who belong to Protophanes. He can learn of Kalyptos through the powers of the spirit from whom they have come forth in a far better revelation of the Invisible Spirit. And by means of thought which now is in silence and by First Thought (he learns) of the Triple Powerful Invisible Spirit, since there is then a report and power of silence which is purified in a life-giving spirit. (It is) perfect and [...] perfect and all-perfect.
Glories, therefore, which are set over these, are [life-givers] who have been baptized in truth and knowledge. Those who are worthy are guarded, but those who [are] not from this race [...] and go [...] these who [...] [...] in the fifth, he being [...] [...] copy [...] of the aeons [...] namely a washing but if [he] strips off the world 25 and lays aside [knowledge], and (if) he is he who has no dwelling place and power, then because he follows the ways of the others, he is also a sojourner, but (if) he is one who has committed no sin because knowledge was sufficient for him, he is not anxious when he repents, and then washings are appointed" in these in addition.
(Concerning) (the path ...) to the self-begotten ones, those in which you have now been baptised each time, (a path) worthy of seeing the [perfect ...] individuals: it serves as knowledge of the All since it came into being from the powers of the self-begotten ones, the one you acquire when you pass through the all-perfect aeons. When you receive the third washing [...], you will learn about the [...] really [...] in [that] place.
About these names, they are as follows: because he is one, they [...] is like [...] while he [came into being ...] exists and [...] a word they [said ...] 26 This is a name which really exists together with [these] within her. These who exist do so in [...] ... resembles. His resemblance in kind (is) within what is his own. He can see it, understand it enter it, (and) take a resemblance from it. Now (they can) speak aloud and hear sounds, but they are unable to obey because they are perceptible and somatic. Therefore, just as they are able to contain them by containing them thus, so is he an image which is [...] in this way, having come into existence in perception [by] a word which is better than material nature but lower than intellectual essence.
Do not be amazed about the differences among souls. When they think they are different and do [not resemble] [...] of those who [...] and that [...] aloud [...] he being lost [...] their [souls] [...] body, and that [... his] time, he [...] a desire, 27 their souls exist as [...] their body. As for those who are totally pure, there are four [...] that they possess; but those [in] time are nine. Each one of them has its species and its custom. Their likenesses differ in being separated, and they stand.
Other immortal souls associate with all these souls because of the Sophia who looked down; for there are three species of immortal soul: first, those who have taken root upon the Exile because they have no ability to beget, (something) that only those who follow the ways of the others have, the one being a single species which [...]; being second, those who stand [upon the] Repentance which [...] sin, (it) being sufficient [... knowledge ...] being new [...] and he has [...] difference [...] they have sinned with the others [and] 28 they have repented with the others [...] from them alone, for [...] are species which exist in [...] with those who committed all sins and repented. Either they are parts, or they desired of their own accord. Therefore, their other aeons are six according to the place which has come to each (fem.) of them. The third (species) is that of the souls of the self-begotten ones because they have a word of the ineffable truth, one which exists in knowledge and [power] from themselves alone and eternal [life]. They have four differences like the species of angels who exist: those who love the truth; those who hope; those who believe having [...]; those who are [...] They exist, he being [...] the self-begotten ones [...] he is the one belonging to [perfect ... life]; the second is [...] the [...] knowledge [...] the fourth is that one [belonging to the] immortal [souls ...]
29 The four Lights dwell [there] in the following way. [Armozel] is placed upon the first aeon. (He is) a promise of god, [...] of truth and a joining of soul. Oroiael, a power (and) seer of truth, is set over the second. Daveithe, a vision of knowledge, is set over the third. Eleleth, an eager desire and preparation for truth, is set over the fourth. The four exist because they are expressions of truth and knowledge. They exist, although they do not belong to Protophanes but to the mother, for she is a thought of the perfect mind of the light, so that immortal souls might receive knowledge for themselves. [...] at these, the Autogenes [...]rse[...]oas, a life [...] all he is a word [...] ineffable [...] truth he who says [... revelation] concerning the [...] that it exists as [...] exists above in [...] 30 [... joined] in a yoking of it in light and thought within his [...].
Since Adamas, the perfect man, is an eye of Autogenes, it is his knowledge which comprehends that the divine Autogenes is a word of the perfect mind of truth. The son of Adam, Seth, comes to each of the souls. As knowledge he is sufficient for them. Therefore, [the] living [seed] came into existence from him. Mirothea is [...] the divine Autogenes, a [...] from her and [...], she being a thought of the perfect mind because of that existence of hers. What is it? Or did she exist? [...] does she exist? Therefore, the divine Autogenes is word and knowledge, and the knowledge [... word.] Therefore [...] Adarn a [s ...] of the [simple ones] when she appeared [...] a change of [the] souls [...] she herself is [...] [...] perfect.
Concerning the [perfect one ...] angelic beings 31 [...] [becomes then] [souls] [die ...] [... the world ...] [...] the copies [...] really [...] which [exists] [...] repentance [...] to this place [...] which exists [...] aeons, if [...] and she loves [...] she stands upon [...] aeon having the Light [Ele]leth [...] become a [...] god-seer [But] if she hopes, then she perceives. And a [...] race [...] she stands upon
[...] one [...] [bless] upon the [power ...] you stand upon [...] the light which [...] and without measure [...] the aeon is great [...] [...] those alone [...] from the perfect [...] that power [...] be able, and [...] be able [...] of his soul [...] perceptible [...] not with [...] [... but] you are [...] individually [...] there being nothing [...] him [...] which he [...]
And the aeons [...] dwelling place [...] souls and [...] gods [...] higher than god [...] of the self-begotten ones [...] Autogenes [...] first [...] angel [...] invisible [...] some [...] soul and [...] aeons [...] and to the souls [...] angel [...]
These are two [...] thought [...] from the [...] in Barbelo [...] and the Kalyptos [...] all these [...] the virgin [...] she [appears] in a [...] and [...]
Concerning [...] triple-male [...] really exists of [...] mind knowledge [...] those who exist [...] which he has [...] really exist [...] and a [...] [...] and she [...] second [...] perfect which [...] appear [...] in him they [...] Kalyptos
[...] divine, the Autogenes. [The] divine [Autogenes] [...] the child [...] triple-male, this male [...] is [...] and a species [...] perfect because it does not have [...] in a [...] knowledge like that one [...] a being of the individuals [and] a single knowledge of the individuals [...] according to the all [...] perfect. But the male [...] mind the Kalyptos, [but] the [...] divine Kalyptos [...] and a power [...] of all these [... really ...]
And all of them did not need salvation [...] first, but they are safe and exist very humbly. Now (about) the man [of] those who are dead: his soul, [his mind and his body all [are dead]. Sufferings [...] fathers of [...] material [...] the fire [...]
Now concerning the man in the Exile; when he discovers the truth in himself, he is far from the deeds of the others who exist [wrongly] (and) stumble. (Concerning) the man who repents: when he renounces the dead and desires those things which are because of immortal mind and his immortal soul, first he [...] makes an inquiry about it, not about conduct but about their deeds, for from him he [...] [...] and [...] obtain [...] 44 and the man who can be saved is the one who seeks him and his mind and who finds each one of them. Oh how much power he has! And the man who is saved is the one who has not known how these [...] exist, but he himself by means of [the] word as it exists [...] received each one [...] in every place, having become simple and one, for then he is saved because he can pass through all [these]. He becomes the [...] all these. If he [desires] again, then he parts from them all, and he withdraws to himself [alone]; for he can become divine by having taken refuge in god."
When I heard this, I brought a blessing to the living and unborn God in truth and (to) the unborn Kalyptos and the Protophanes, the invisible, male, perfect Mind, and the invisible triple-male Child [and to the] divine Autogenes. 45 I said to the child of the child Ephesek who was with me, "Can your wisdom instruct me about the scattering of the man who is saved, and (about) those who are mixed with him, and who those are who share with him, in order that the living elect might know?"
Then the child of the child Ephesek told [me ...] openly, "If he withdraws to himself alone many times, and if he comes into being with reference to the knowledge of the others, Mind and the immortal [Origin] will not understand. Then it has a shortage, [...] for he turns, has nothing and separates from it and stands [...] and comes into being by an alien [impulse ...I, instead of becoming one. Therefore, he bears many forms. When he turns aside, he comes into being seeking those things that do not exist. When he falls down to them in thought and knows them in another way because he is powerless, unless perhaps 46 he is enlightened, he becomes a product of nature. Thus he comes down to birth because of it and is speechless because of the pains and infiniteness of matter. Although he possesses an eternal and immortal power, he is bound within the [movement] of the body. He is [made] alive and is bound [always] within cruel, cutting bonds by every evil breath, until he [acts] again and begins again to come to his senses.
Therefore, powers are appointed for their salvation, and each one of them is in the world. Within the self-begotten ones corresponding to each of the [aeons] stand glories so that one who is in the [world] might be safe beside them. The glories are perfect thoughts appearing in powers. They do not perish because they [are] models for salvation [by] which each one is saved. He receives a model (and) strength from each of them, and with the glory as a helper he will thus pass out from the world [and the aeons ...].
These 47 are the guardians of the immortal soul: Gamaliel and Strempsouchos, Akramas and Loel, and Mnesinous. [This is the] immortal spirit, Yesseus- Mazareu[s]-Ye[s]sedekeus. He is [...] of the child [...] or, the child of the child, and [...] But Ormos is [...] on the living seed and Kam[...]el is the spirit-giving. There stand before [them] Seisauel and Audael and Abrasax, the myriads-Phaleris, Phalses, [and] Eurios, the guardians of [the] glory-Stetheus, Theo[pe]mptos, Eurumeneus and Olsen. Their assistants in everything are Ba[...]mos, [.]son, Eir[.]n, Lalameus, Eidomeneus and Authrounios. The judges are Sumphthar, Eukrebos and Keilar. The inheritor is Samblo. The angels who guide the clouds are the clouds Sappho and Thouro."
When he had said these things, he told me about all of those in the self-begotten aeons. They were all 48 eternal Lights, perfect because they were perfected individually. I saw corresponding to each one of the aeons a living earth, a living water, [air made] of light and a fire [that] cannot burn, because all of [them ...] are simple and immutable, simple and eternal [living beings], having [...] of many kinds, trees of many kinds that do not perish, [also] tares of this sort and all of these: imperishable fruit, living men and every species, immortal souls, every form and species of mind, true gods, angels existing in great glory, an indissoluable body, an unborn birth and an immovable perception. Also there was the one who suffers, although he is unable to suffer, for he was a power of a power.
49 [...] [...] change [...] indissoluable [...] these [...] all [...] they are [...] they [... through all] of them [... exist] in [... exist] [...] come into being
51 [...] in [...]thorso[...]s [...] silence [...] he is [...] [...] he is god [...] we were blessing [...] Geradama[s] [... mother] of [...] [...] she is the glory [...] our [...] mother [...] and Pleistha [the mother] of the angels with [the son] of Adam, Se[th] [Emma]cha Seth, the father of [the] immovable [race ...] and [...] [the] four Lights, Arm[mosel], [Oroia]el, Daveithe, Eleleth. [Each of these] we blessed by name. [We] saw the self-controlled [glory], the triple [...] triple-male [...] majesty, as we said "You are one, you are [one], you are one, child 52 of [the child] Yato[...] exist [...]
[When I was] baptized the fifth [time] in the name of the Autogenes by each of these powers, I became divine. [I] stood upon the fifth aeon, a preparation of all [these], (and) saw all those belonging to the Autogenes who really exist. I was baptized five 54 times [...] and [...] of the [...] zareu[s] from [...] that [...] perfect [...] and the great [...] glory, she who belongs to [...]
[...] and [...] [and] those [...] him, the Autogenes. [I] received a likeness from [all] these. The aeons [of the] Autogenes opened (and) a [great Light] came forth [...] from the aeons of the [triple-] male, and they [glorified] them. The four aeons were desiring within a [...] aeon the [...] pattern [...] single one existing [...] Then E[phesek], the child of the child [...]
There came before me she who belongs to [the glories], the male and [virginal ...] Yoel. [I] deliberated about the crowns, (and) she said to me, "Why [has] your spirit deliberated [about] the crowns and the [seals] on them [...] are the crowns which strengthen every [spirit ...] and every soul, and [the] seals which are [upon] the triple races and [...] the invisible spirit 58 are [...]
The [Invisible] Spirit [is] a psychic and intellectual power, a knower and a fore-knower. Therefore he is with [Gabriel] the spirit-giver [so that] when he gives a holy spirit he might seal him with the crown and crown him, [having] gods [...] 59 [...] [...] the
[When] she has said this, she [baptized me]
Yoel who belongs to all [the glories] said to me, "You have [received] all the [baptisms] in which it is fitting to [be] baptized, and you have become [perfect] [...] the hearing of [...] all. Now [call] again upon Salamex and [...] and the all-perfect Ar[...] the Lights of the [aeon] Barbelo and the immeasurable knowledge. They will reveal 63 [...] [...] invisible
[When] Youel who belongs to all the glories [had said this] to me, she [put me down] and went and stood before the Protophanes. Then, I was [...] over my spirit, [while] praying fervently to the great Lights in thought. I began calling upon Salamex and Se- [...]en and the all-perfect [...]e. I saw glories which are greater than powers, [and] they annointed me. I was able 64 [...] in my [...] and[...]
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In Existence he exists [as] a simple head, his [word] and species. Let the one who will find him come into existence. Existing in Life, he is alive [...]
Life [...] and activity of the insubstantial [...] the [...] which exists in him [exists] in him [...] exists because of [him ...] blessed and a [...] perfect, and [...] which exist in [...] which really exists. The form of the activity which exists is blessed. By receiving Existence, he receives power, the [...] a perfection [...] separate forever. Then he exists as a perfect one. Therefore, he exists as a perfect one because he is undivided with his own region, for nothing exists before him except the [perfect] unity.