M A R S A N E S
N H C X
Introduced and Translated by John D. Turner
M
arsanes is a fourth-century Coptic translation of an originally Greek revelation
discourse produced in the late third or early fourth century. Based
on the labors of the original editor, Birger A. Pearson, it is generally accepted that
Codex X contained only one treatise, Marsanes. It is badly damaged, and only
a few blocks of continuous text survive on pages 1-10, whose numeration is certain,
and on pages 13-22, 25-46, 55-58, and 61-68, with uncertain numeration;
the other pages are either lost or survive in small fragments. Even the title
“ [M]arsanes” hardly survives. The text is written in what was formerly called Subachmimic
(presently named L6) Coptic as a somewhat unclear translation of an
original Greek treatise, whose traces remain in many Greek words and in the discourse
on the phonetic properties of the Greek alphabet in the long section occupying
pages 25-31.
Marsanes is a first-person revelation dialogue written to establish the authority
of its putative author and central character, the prophet-mystic Marsanes—whose
name seems to be of Syrian origin—as the inspired leader and teacher of a small
group of relatively well indoctrinated Sethian Gnostics. In his account of a group
of Sethian-like sectarians he calls the “ArchonticsEpiphanius mentions among
their honored prophets “a certain Martiades and Marsianos, who had been
snatched up into the heavens and had come down after three days” (Panarion
40.7.6), and chapter 7 of the untitled text of the Bruce Codex1 tells us that “the
powers of all the great aeons worshiped the power which is in Marsanes.” Birger
Pearson2 therefore concludes that “Marsanes” and “Marsianos” are almost certainly
one and the same figure.
In addition to the figure of Marsanes, there are other interlocutors, mostly of a
divine sort, such as Gamaliel in 64,19; an otherwise unidentified revealer, “the
blessed Authority,” in 20,16; and even the Aeon of Barbelo itself in 10,12-29.
There is also the putative audience of the treatise, referred to at various points in
1. C f. n. 40 o f the translation.
2. In Birger A. Pearson, ed .,N a g H a m m a d i Codices IX and X, 230-33.
630 THE NAG HAMMADI SCRIPTURES
Marsanes’ discourse by both the singular and plural second-person form of address,
which presuppose a small community' of Marsanes’ disciples who have
already received basic teaching about the structure and deployment of the transcendent
realm typical of Sethian treatises like the Three Steles of Seth, Zostrianos,
and Allogenes the Stranger as well as basic teaching concerning the powers and
configurations of the zodiacal signs. This suggests a Sethian community that
thrives on speculations about theurgic ritual, popular astrology and arithmology,
the properties of language that symbolize the nature and relationships of the soul,
and the nature and origin of the intelligible and sensible worlds.
Probably the latest of the four Platonizing Sethian treatises (along with Zostrianos,
the Three Steles of Seth, and Allogenes the Stranger), Marsanes effected a
rapprochement of traditions at home in Gnostic Sethianism with contemporary
Greek grammatical theory and Middle Platonic/Neoplatonic metaphysics and
epistemology as a means of expounding the true nature of the Sethian divine and
cosmic hierarchy and assuring its recipients of their ultimate salvation. The author
composed this treatise on the basis of both personal experience and mythologumena
drawn from the theogonical, metaphysical, and ritual doctrine most
evident in two Sethian treatises that in all probability were already at hand—Zostrianos
and Allogenes—summarizing this in such a way as to claim that he or she
has experienced the full measure and truth of this doctrine, and on this basis to
advance beyond those treatises by propounding doctrine on subjects not trealcd
in them. The initial enumeration of thirteen seals or levels of being extending
from the earthly to the highest divine realms are given merely for the benefit of an
audience already schooled in it; they are roughly the same as those mentioned in
Zostrianos (and to a lesser extent in Allogenes). The highest of these levels are the
object of a visionary ascent that the main speaker, presumably Marsanes, has just
undergone (5,17-26). The following chart gives a visual impression of the relationships
among these levels of reality and their inhabitants:
Seal 13 The Unknown Silent One
Seal 12 The Invisible Spirit
Seal 11 The Triple-Powered One
Seal 10 The Barbelo Aeon
Seal 9 (Kalyptos)
Seal 8 Protophanes (Mind)
Seal 7 Autogenes
Seal 6 The Self-Generated Aeons (incorporeal; the individuals?)
Seal 5 The Repentance (incorporeal; repentant souls “in Marsanes”)
Seal 4 The Sojourn (incorporeal; disembodied souls)
Marsanes 631
Seal 3 The Third (noncorporeal but sensible; the planetary spheres?)
Seal 2 The Second (corporeal; the sublunar realm?)
Seal 1 The First (corporeal; the physical, material realm?)
All scholars who have had occasion to comment on Marsanes in relation to
other Sethian literature have called attention to its unique postulation of a new
supreme principle, the Unknown Silent One, which transcends the Invisible
Spirit, who is otherwise the supreme principle of all the other Sethian treatises.
This modification of Sethian theology is parallel to a similar phenomenon that
occurs in Iamblichus (cf. Damascius On First Principles 1.21,11-14; 25,21-22) and
his disciple Theodore of Asine (Proclus Commentary on Plato’s Timaeus
2.274,10-20), who placed an ineffable One absolutely unrelated to anything else
at the summit of all reality—including Plotinus’s supreme One, which was at
least “present to” subsequent reality. O f course, at least in the case of Marsanes
and Theodore, this supreme One nevertheless has some relation to its inferiors,
since for Theodore, the “second One" was the aspiration (“breathing”), selfcontact,
and intelligibility of the first One, and for Marsanes, the Invisible Spirit
(which “has no breath,” 15,1-4; 15,29-16,2) seems to share both the silence and the
activity of the Unknown Silent One. On these grounds as well as the presence of
the prophet’s name in the Bruce Codex, one might date Marsanes to the late
third or early fourth century, contemporary with Iamblichus and Theodore.
In the course of his visionary ascent, it seems that Marsanes, like Zostrianos,
had posed various questions concerning the nature of the beings to which he contemplatively
assimilates himself, such as Barbelo (4,24-10,29, especially 10,7-12),
the Triple-Powered One (14,15-16,2), probably the Invisible Spirit, and the
supreme Silent One (16,3-16). As in the Three Steles of Seth, the community’s experience
replicates that of the visionary (8,2-4): “Those that are within me were
completed together with all the rest.” As in Allogenes the Stranger, true insight is
achieved in a cognitively vacant knowledge (8,16-25): “I would contemplate a
power that I hold in honor. When the third power (the Barbelo Aeon) of the
Triple-Powered One contemplated him, it said to me, ‘Be silent, lest you should
know and flee and come before me. But know that this One was [silent], and concentrate
on understanding.’ ”
Even though Marsanes considers ultimate enlightenment to result from a visionary
ascent to the highest realm, in 3,25-4,2 and 5,17-6,16 it mentions a saving
descent ofAutogenes through the instrumentality of Sophia into the lower world.
Although this descent seems unrelated to the triple descents of Barbelo or her
avatars in other Sethian treatises, it seems to function here as a prototypical anticipation
of Marsanes’ own function as a salvific prophet who ascends to the transcendental
realm and descends to reveal what he has experienced there.
Marsanes contains traces of the Sethian baptismal rite. The terms “seal”
(sphragis, 2,12-13; 34,28; 66,(4]; sphragizein, 66,(3]), “washing” (55,20), and
“cleanse” (66,1) may suggest a connection between baptism and visionary ascent
632 THE NAG HAMMAD1 SCRIPTURES
similar to that found in Z ostrianos. Pages 64-66 seem to narrate Marsanes’ vision
of certain angels, which include the traditional Sethian “minister” or “receiver”
Gamaliel, who is over the spirit(s); just as he raptures baptismal participants into
heaven in Three Forms o f First Thought (48,26-30) and Melchizedek (5,17-20), he
“takes” Marsanes to see an ever-flowing fountain of “living” water, a “cleansing,”
and an adornment with a “celestial” seal.
Only the first twenty of Marsanes’ sixty-eight extant pages delve into the transcendental
metaphysics and epistemology expounded in Z ostrianos and Allogenes
the Stranger and presupposed in the Three Steles of Seth; the remainder
seem for the most part dedicated to astral phenomena (the zodiac, stars, planets,
and their powers), the configurations of the soul, the nomenclature for the gods
and angels, and the judgment of souls. There are references to the use of waxen
images and emerald stones (36,1-6) and extensive discussion of the theory of the
letters of the Greek alphabet and their combinations (pp. 25-33), based on the
speculative theories in the manuals on phonetics and grammar found in Dionysius
Thrax and his commentators, as well as of arithmology (pp. 33-34), which seem
to illustrate the construction of the cosmic soul and the incorporation of souls
into human bodies in the psychogonia of Plato’s Timaeus 35a-44d.
Among the Sethian treatises, discussion of the cosmic soul occurs elsewhere
only in Zostrianos (31,2-11). The ability to classify the various configurations or states
of the soul—both cosmic and individual, both disembodied and embodied—is
related to the need for careful observation of the planets, stars, and zodiacal signs,
characterized by qualities similar to those (shapes) of the soul and of the letters of
the alphabet, and so on. The letters of the Greek alphabet symbolize not only the
“configurations” of the soul, but also the celestial, angelic powers and the elementary
constituents of the sensible world. Vowels and consonants are evaluated
in terms of their stability (and thus superiority) both independently and in various
combinations (prefixed and suffixed). In particular, the relations between the
five spherical configurations of the soul and certain combinations of the seven
vowels and the emphasis on similarity and difference suggest that these speculations
are somehow based on the psychogony in Plato's Timaeus (35a~36d).
This theurgical material, which is reminiscent of the second-century teachings
of Marcus the Magician (Irenaeus Against Heresies 1.21) and more distantly
of Iamblichus’s disciple Theodore of Asine in the early fourth century, focuses 011
the nature of the soul, both individual and cosmic, the nature of the astral powers
that affect the soul, and the means by which the Sethian adept might manipulate
these powers to his or her advantage by utilizing the appropriate nomenclature
for these realities. Although previous treatises like the Three Steles of Seth, Zostrianos,
and Allogenes the Stranger had concentrated on theology or the metaphysics
of the highest principles and intelligible realities and the means of
knowing these, Marsanes—even though it offers its own equally abstruse metaphysics—now
offers,a Sethian Gnostic physics and psychology based on astrology,
theurgical technique, and a theory of language. In this sense, Marsanes
offers a specific—theurgical—theory of natural language according to which the
linguistic articulation of human thinking and contemplation facilitates or en-
Marsanes 633
ables not merely human knowledge of both the perceptible and intelligible cosmos,
but in fact the self-knowledge of the higher realities themselves. Humans
and their ability' to articulate reality by linguistic means occupy a pivotal place
in the scheme of things: human contemplation of the souls of the very stars
themselves enables one to know their individual and mutual identity and the
limitations set for them even before they were brought into being. Of all the
Sethian treatises, Marsanes is the only one to raise the possibility that the perceptible
realm of becoming and sensation might indeed be worthy of preservation
O f the four Sethian Platonizing treatises, Marsanes and the Three Steles of
Seth stand out as representative of an emphasis on the practices of an entire community,
while Zostrianos and Allogenes the Stranger are much more concerned
with the enlightenment of the individual reader. Moreover, although the Three
Steles of Seth is basically a structured collection of ecstatic doxologies to be used
in the course of a communal practice of visionary ascent, Marsanes not only encourages
its recipients to engage in a similar practice of ascent as well as to master
certain theurgical techniques, but is also clearly concerned with the behavior of
members of a community and their interaction with those outside its immediate
boundaries who earnestly seek the truth. The chief interest of the author seems to
be the process of community formation and building.
B IB L IO G R A P H Y
Charlotte A. Baynes, A Coptic Gnostic Treatise C ontained in the Codex Brucianus; Auguste BouchéLeclercq,
L ’Astrologie Grecque; Christoph Elsas, Neuplatonische und gnostische W eltablehnung in der
Schule Biotins-, John Finam ore, “ Iam blichus, the Sethians, and M arsanes”; W olf-Peter Funk, Paul-Hubert
Poirier, and John D . Turner, eds., M arsaněs; Birger A. Pearson, “T h e Tractate M arsanes (N H C X) and the
Platonic Tradition” ; “ Gnosticism as Platonism , with Special Reference to M arsanes” ; Birger A. Pearson, ed.,
N ag H am m adi Codices I X a n d X , 229-347 (Bhger A. Pearson); H enti-Charles P uech, “ Plotin e tles gnostiques”
; Hans-Martin Schenke, H ans-Gebhard Bethge, and Ursula Ulrike Kaiser, eds., N ag H am m adi
Deutsch, 2.713-33 (Wolf-Peter Funk); C arl Schm idt, Gnostische Schriften in koptischer Sprache aus dem
Codex Brucianus; Biotins Stellung zum Gnosticismus und kirchlichen Christentum ; John D . Turner, Sethian
Gnosticisni and the Blatonic Tradition; G ustavus U hlig, ed., “ D ionysiiT hacis Ais G ram m atica” ; Robin
W aterfield, ed., The Theology o f Arithmetic: O n the M ystical, M athem atical and Cosm ological Symbolism o f
the First Ten Num bers, Attributed to Iamblichus.
Marsanes1
Exordium: The Steadfastness and Confidence of the
Recipients of the Revelation (1,1-2,11)
2 [material] . . . and a [power]. They found him3with a pure heart without
their being afflicted by evils. Those who have received you will be given a choice
reward for their endurance, and [they will] endure the evils.
[But] let none of us be distressed and think [in] his heart that the supreme
Father [is aloof], for he looks upon the All and takes care of them all. And [he]
has shown them his [command] since it is [they] who speak .. . ,4 [2]
Marsanes Vision of the Nature, Structure, and
Deployment of the All (2,12-18,14)
5[the things I said] at first.
T he Thirteen Seals (2,12-4,24)
Word of Confirmation (2,12-16)
But as for the thirteenth seal, I have confirmed it together with the limit of
knowledge6and the certainty7of rest.
Seals 1-3: The Worldly Corporeal and Material Levels (2,16-26)
The first [and the] second and the [third] are for the worldly and the material
realms. I have [informed] you about these, that you should [guard] your bodies.
And a perceptible [power8] will [conceal] those who will be at rest, and they will
be kept [from the] passions and division [of the] union.9
1. C optic text: N H C X : 1,1-68,18. Editions: The Facsimile
E dition o f the N ag H am m adi Codices: Codices
IX and X, 87-140; W olf-Peter Funk, Paul-Hubert
Poirier, and John D . Turner, eds., M arsanes; Birger A.
Pearson, ed., N ag H am m adi Codices IX and X,
229-347 (Birger A. Pearson); Hans-M artin Schenke,
H ans-Gebhard Bethge, and Ursula Ulrike Kaiser, eds.,
N ag H am m adi Deutsch, 2.713-733 (Wolf-Peter Funk).
2. First nine lines missing. 3. Probably the suprem e
deity, die Father. 4. Last line missing. 5. First ten lines
missing. 6. Gnosis, here and below. 7. Or “foundation,”
Coptic tajro. 8. Thèse perceptible power>
would probably be the “ glories” (described in Z ostrianos
46-47), spiritual powers that m anifest themselves
in the sensible world. In Allogènes the Stranger 45 and
50, Youel identifies the power granted to Allogènes as
M ind. 9. Either the incarnational union of body and
soul or the sexual union o f m ale and fem ale.
Marsanes
Seals 4-5: The Incorporeal Sojourn and Repentance (2,26-3,14)
The fourth [and the] fifth10 above it [are the ones] you have come to know [as
divine. The fourth, concerns what] [3] exists above11 the [corporeal type] and nature
that [is divided in] three. You [were informed] about [these and the] threedimensional
realm] by these [two].12You [were told that it] is incorporeal..........
and after ... within ... every... which .. . and the things within them.
Seal 5: Repentance (3,14-18)
The [fifth concerns the] repentance [of] those within [it] and those who sojourn
in that place.13
Seal 6: The Self-Generated Ones (3,18-25)
The sixth concerns the self-generated ones, the incorporeal being that exists
individually,14together with those who abide in the truth of the All [with] understanding
and stability.
Seal 7: Autogenes, the Self-Generated One (3,25-4,2)
The [seventh] concerns the self-generated power, the third [perfect Mind, the
second one15 who extended to [4] the] fourth16 for salvation [through] Sophia.17
Seal 8: Protophanes, the First-Appearing One (4,2-7)
The eighth concerns the [masculine] mind [that] appeared [in the beginning],18as
well as [incorporeal] substance and the [intelligible] world.
Seal 9: Kalyptos, the Hidden One (4,7-10)
The ninth [concerns the name] of the power [that] appeared [in the begin­
ning].19
Seal 10: The Aeon ofBarbelo (4,10-12)
The tenth [concerns Barbelo, the] virgin [who is male]—that is, the Aeon.20
10 . In Z ostrianos, the fourth and fifth “ seals” would be
Sojourn and Repentance, temporary locations for disincarnate
souls awaiting either reincarnation or final
enlightenm ent. 11. O r “according to.” 12. These two
are probably the fourth (Sojourn) and the fifth (Repentance)
“ seals.” 13. Probably the fourth “seal,” Sojourn.
14. Such individually existing incorporeal
beings are the “perfect individuals,” probably located
in the Self-Generated Aeons. According to Z ostrianos
29, these souls alone have “ self-generated power and
eternal life.” 15. T he Self-Generated O ne (Autogenes)
would be the “second M ind” after and im m ediately
below the “ first M ind,” Protophanes, and is also the
second one (after the Barbelo Aeon) to extend itself
downward in order to save souls in the lower world of
the first three “seals.” In Neoplatonic thought, the
Self-Generated O ne would play the role o f Plato’s
dem iurge. For Neoplatonists, the transcendent deities
do not them selves descend into the lower world, so the
Self-Generated O ne here acts through the instrum entality
o f Sophia, the divine wisdom located at the
low er boundary of the divine world. 16. T h e fourth
“seal,” the Sojourn. 17. W isdom. 18. “T hat which
appeared in the beginning” translates G reek protophanes,
Protophanes or “First-Appearing O ne,” a divine
m asculine intellect containing distinct intelligences
and souls unified with their objects of contemplation.
19. This level corresponds to the Kalyptos (“ Hidden
O ne” ) Aeon of Z ostrianos and Allogènes, the highest
realm within the Barbelo A eon, and contains the universal
ideas or paradigms of Platonic metaphysics. 20.
T h e Barbelo Aeon as the universal Intellect comprises
the highest realm o f pure, determinate being.
636 THE NAG HAMMAD1 SCRIPTURES
Seals 11-12: The Triple-Powered One and the Invisible Spirit (4,13-19)
[The eleventh] and [the twelfth] speak of the Invisible One who possesses
three powers21 and the insubstantial Spirit22who belongs to the first Ungenerated
One.23
Seal 13: The Unknown Silent One (4,19-24)
The thirteenth speaks concerning [the Unknown] Silent One, even the foundation
of the indistinguishable One.24
Marsanes’ Insight into the Nature of Incorporeal and
Corporeal Reality (4,25-6,1)
For it is I who have [contemplated] that which truly exists. [Whether] individually
or [as a whole], by discrimination [I knew] that they [pre]exist [in the] entire
place25 that is [5] eternal, namely: all those that have come into existence
whether with or without substance; those who are unbegotten; and the divine
aeons together with the angels and the souls without guile, and the soul[garments],
the images of the simple ones.26 And [afterward they] were mixed
with [those27 that were distinct from] them. But [even the] entire [perceptible]
substance still resembles the [substance that is intelligible] and insubstantial. [I
have known] the entire corruption [of the former] as well as the immortality of
the latter.28
I have discriminated and have attained the boundary between29 the partial,
sense-perceptible world and the entire realm of the incorporeal essence. And
the intelligible world knew by discrimination that in every respect the senseperceptible
world is [worthy] of being preserved entire,30 [for] I have not ceased
speaking [of] Autogenes, [lest anyone] be [ignorant] [6] in turn of the entire
place.31
21. T his “ Invisible O n e” corresponds to the “TriplePowered
O n e” o f Zostrianos, Allogènes the Stranger,
and the Three Steles o f Seth. In Marsanes, it seem s that
the first o f its three powers coincides with the Invisible
Spirit, the second power with the Triple-Powered O ne
itself (as the Invisible Spirits own indeterminate emanative
power), w hich ultim ately issues in its third
power, the Barbelo Aeon. 22. T h e Invisible Spirit,
who in M arsanes is the first unbegotten power o f the
Triple-Powered O ne. 23. Probably a designation for
the suprem e principle identified as the Unknown
Silent O ne in seal 13. 24. Probably the Invisible Spirit.
25. T h e divine world of “ aeons.” 26. Probably pure
souls destined for enlightenm ent. 27. Their “bodies.”
28. T h e “ form er” would be the “perceptible substance,”
w hile the latter would be the “ intelligible
substance.” 29. Lit. “ end of,” probably in the sense of
“boundary.” 30. Or, on the hypothesis of tire possible
omission o f a m ain verb in line 20 and third-person
(rather than first-person) subject pronouns in lines
22-23 (so Pearson and Funk), 5,19-26 could be restored:
“ Part by part <1 have (or “he has” ) com e to
know> the entire realm o f the incorporeal essence,
and < 1 have (or “he has” )> com e to know the intelligible
realm , w hile < 1 (or “ he” )> was deliberating
whether in any respect the sense-perceptible world is
[worthy] o f being preserved entire.” 31. T h e divine
world o f “aeons.”
Marsanes
The Saving Descent of Autogenes, the
Self-Generated One (6,2-16)
He32 descended; again he descended from the Unbegotten One who is insubstantial,
who is the Spirit. The one who exists before them all33 extends [to the
divine] self-generated ones. The one who is [substantial] examines [the All]34and
is [the All and] resembles [the All], And from [the single one] they [are] divided,
[so that] I experienced many things, it being clear that he saved a multitude.
Marsanes Inquires About the Aeonic Realm of the
Triple-Powered One (6,17-29)
But beyond all of these, I am seeking the kingdom of the Triple-Powered One,
which has no beginning. Whence did he appear and act to fill the entire place35
with his power? In what way did the ungenerated ones come into existence without
being generated? What are the differences among the [aeons? And] how
many ungenerated ones [are there]? In what respect [do they differ] from each
other?36[7]
The Triple-Powered One Actualizes the Silence of the
Unknown Silent One (7,1-29)
When371had inquired about these things, I perceived that he acted from silence.
He exists prior to those that truly exist, that belong to the realm of Being. He is a
preexistent otherness belonging to the one that actualizes the Silent One. And
the silence of [the one who follows] him acts. For [so long as] the latter [acts], the
former [acts also]. The [silence that belongs to the Un]begotten One is among
[the aeons, and from] the beginning he is insubstantial]. But the activity of that
one <is> the Triple-Powered One. The Unbegotten One38 is prior to the Aeon,
since he is insubstantial].
32. T h e subject (“ he ” “ the one," “ the one w ho is substantial”
) throughout this paragraph is probably the
Self-Generated O ne. 33. “T hem all” probably refers
to those “ below” the realms o f the Barbelo A eon. 34.
T he Barbelo Aeon. 35. T h e aeonic realm . 36. Cf.
such questions with those o f Z ostrianos (e.g., 2-3;
7-8). 37. T h e probable antecedents of the pronom inal
subjects and objects o f this com plex passage m ay
be as follows: “W hen I had inquired about these
things, I perceived that the Triple-Powered O ne acted
from silence. H e exists prior to those that truly exist,
that belong to the realm o f Being. T h e Triple-Powered
O ne is a preexistent otherness belonging to the Invisible
Spirit that actualizes the Silent One. And the silence
o f [the Triple-Powered O ne who follows] the
Invisible Spirit acts. For [so long as] the Invisible Spirit
[acts], the Triple-Powered O ne [acts also]. T h e [silence
that belongs to the un]begotten Invisible Spirit
is am ong [the aeons, and from] the beginning he is
insubstantial]. B ut the activity o f the Invisible Spirit
< is> the Triple-Powered O ne. T h e unbegotten Invisible
Spirit is prior to the Aeon o f Barbelo, since he is
in[substantial]. N ow as for the sum m it of the Silent
O ne’s silence: it is possible < for> the Invisible Spirit,
the sum m it o f the Triple-Powered O ne’s activity, <to>
behold it. And the Unknown Silent O ne w ho exists,
who is silent, [who is] beyond [insubstantiality], m anifested
[the Triple-Powered, first] perfect one.” 38. Possibly
“ the Unbegotten O ne” is an appositive attribute
of the Triple-Powered O ne rather than an epithet for
the Invisible Spirit; in Z ostrianos and sometimes in Allogenes,
the two are sometimes indistinguishable.
638 THE NAG HAMMADI SCRIPTURES
Now as for the summit of the Silent One's silence: it is possible <for> the
summit of the Triple-Powered One’s activity <to> behold it.39And the One who
exists, who is silent, [who is] beyond [insubstantiality], manifested [the TriplePowered,
first] perfect One.
The Self-Manifestation of the Triple-Powered One (7,29-8,18)
[When he appeared] [8] to the powers, they rejoiced. Those that are within me
were completed together with all the rest. And one by one they all blessed the
Triple-Powered One, who is the First-Perfect One, [blessing] him in purity,
[every]where praising the Lord [who exists] before the All, [who is the] TriplcPowered
One.40
[It did not happen that] their laudations [were audible], but [it was my part] to
keep on41 inquiring] how they had become silent. I would contemplate a power
that I hold in honor.
The Barbelo Aeon Reveals Itself as the
Triple-Powered One’s Third Power (8,18-29)
When the third power42 of the Triple-Powered One contemplated him,43 it said
to me,44“Be silent, lest you should know and flee and come before me. But know
that this One was [silent], and concentrate on understanding. For [the power
still] keeps [guiding] me into [the Aeon that] is Barbelo, the male [virgin].” [9]
Marsanes Explains the Barbelo Aeon’s Deployment
from the Invisible Spirit (9,1-21)
For this reason the virgin became male,45 because she had separated from the
male.46The knowledge stood outside of him, as if belonging to him. And she who
39. O r perhaps “T h e exalted silence o f the Silent O ne
can be beheld by the exalted energy o f the TriplePowered
O ne'1 (so W olf-Peter Funk). 40. C f. the untitled
text o f the B ruce C odex 7: “T h e powers o f all the
great aeons worshiped the power w hich is in
M arsanes. T h ey said, ‘W ho is this who has seen these
things in his very presence, that on his account he
(M onogenes) appeared in this way?’ Nicotheos also
spoke o f him (M onogenes) and saw that he is that
O ne. H e said, ‘T h e Father who surpasses every perfect
being, and has revealed the invisible perfect Triple
Power.' E ach o f the perfect m en saw him and spoke of
him , giving him glory, each according to his own m anner."
See also chap. 8: “And the triple-powered one
cam e down to the places o f the Autogenes. A nd they
saw the grace o f the aeons o f the light w hich was
granted to them . Th ey rejoiced because he who exists
cam e forth am ong them .” 41. Funk takes 8,13-18
as the beginning o f the following section: “ But I
(Marsanes) [continued to inquire] how they (the silent
ones) had becom e silent. I was in the process o f contem
plating a power that I held in honor: the third
power o f the Triple-Powered. W hen <1 (text: “it,”
fem inine)> contem plated it, it said to m e . . , . ” Here
the first-person pronoun is taken as referring to the
Barbelo Aeon. 42. T h e third power o f the TriplePowered
O ne would be the Barbelo Aeon. 43. Probably
the Triple-Powered O ne as the entire assemblage
o f his three powers. 44. M arsanes. 45. T h e Aeon of
Barbelo em anates from the apparently m asculine Invisible
Spirit as an indeterminate and therefore fem inine
power (G reek duncimis), which finally becomes
instantiated as a determinate (and therefore m asculine)
divine intellect (G reek nous), the m asculine
Aeon o f Barbelo. 46. T h e Invisible Spirit.
Marsanes
exists <is>47she who sought. She is situated just as the Triple-Powered One is situated.
She withdrew from [these] two [powers],48since she exists [outside of] the
great one,49[seeing what] is above [her, the perfect one50] who is silent, [who has]
this [commandment] to be silent. His knowledge and his existence and his activity51
are those things that the power52of the Triple-Powered One expressed:
The Barbelo Aeon Describes the Praise of the
Triple-Powered One (9,21-29)
“We all have withdrawn to ourselves. We have [become] silent, and when we
[too] came to know [that he is] the Triple-Powered One, [we] bowed down; we
[glorified and] blessed him. [He conferred] upon us [a great revelation].”
[Again]53 the Invisible [Spirit] [10] hastened to his place. The entire place54
was revealed, the entire place unfolded <until> he reached the upper region.
Again55 he went forth and caused the entire place to be illuminated, and the entire
place was illuminated.
Marsanes Receives the Power of the Barbelo Aeon (9,29-10,12)
And [I] was given the third part of [the spirit] of the power56 of the Triple[Powered
One]! Blessed is [the Aeon]!57It58said:
Through Marsanes the Barbelo Aeon Urges the
Ascent Toward the Invisible Spirit (10,12-14,15)
“O [inhabitants of these] places!59 It is necessary [for you to contemplate] those
that are higher than these60 and tell them to the powers. For you will become
[better] than the elect [in the last] times. Upward mounts the Invisible Spirit!
And you [yourselves], ascend [upward] with him, since you have the great
47. T h e m anuscript reads de, “but,” for probable pe.
Funk translates: “ But the existing one, the one who
sought, possesses also the Triple-Powered,” with the
im plication that Barbelo is also triple-powered. 48.
T h e first two powers o f the Triple-Powered One, perhaps
existence and activity. 49. T h e Invisible Spirit.
50. T h e Triple-Powered O ne. 51. Perhaps the “ existence”
(hupostasis), the “ activity” (energeia), and the
“knowledge” (gnosis) as the Triple-Powered O ne’s
three powers are the equivalent o f the “ Existence,”
“Vitality,” and “ M entality/Blessedness” triad in Z ostrianos,
Allogenes, and the Three Steles o f Seth. 52.
Barbelo. 53. Although palin here m ight have the
contrastive sense of “ on the other hand” rather than
repetition, it is m ore likely a mistranslation o f palin dromein,
“run back again” — i.e., “ the Invisible Spirit
returned to his place.” 54. T h e aeonic realm . 55.
Perhaps m erely “the Invisible Spirit returned to his
place.” 56. Knowledge, M arsanes’ nam e for the third
power o f the Triple-Powered O ne, probably identical
with the Barbelo Aeon. 57. T h e Aeon of Barbelo,
whose “ blessedness,” as in Z ostrianos and Allogenes, is
equivalent to “self-knowledge,” which is the third of
the Triple-Powered O n e’s powers that M arsanes has
also received. 58. T h e Barbelo Aeon, now speaking
to the lower realm through Marsanes. 59. “These
places” would be the physical, sensible world. Funk
supposes the text to have omitted Barbelo’s direct addressee:
“ O <M arsanes, tarty not am ong> those who
inhabit these places.” 60. “These” would be the contents
o f the Barbelo Aeon.
640 THE NAG HAMMADI SCRIPTURES
[radiant] crown!61 But on that day you will see [as you hasten to] ascend above
[with him]. And [even] the sense-perceptible [things that are] visible [to you].,,
and they . . . [13 ]............ 62 the intellection. He63 exists eternally without substance
in the One Who Is, who is silent, the One who is from the beginning,
who] is with[out] substance . . . part o f . . . indivisible. . . . consider a .............
[ninth].. . for [14 ].............64
Marsanes’ Ascent to the Triple-Powered One
(H>i5- l6>3)
I [was dwelling] among the aeons that were generated. As I was permitted, [I j
came to be among those that were unfbegotten]. But 1was dwelling in the [great]
Aeon,65 although I [was separate from it]. And [I saw the] three powers [of] the
Triple-[Powered] One. The [first66 power] . . . an d 67 [15] the Silent One
and the Triple-Powered One, [and the One] that does not have breath.68
We took our stand... we [contemplated].........69we entered ... breath70...........
[the Spirit [16] that] does not have breath, [and he] exists in [unknowability],
Marsanes Sees the Supreme Deity (16,3-18,14)
And [through] him711saw the great [unknowable power72 the one without]
lim it. .. and [I saw the one who exists] alone 73 [17] is active? And why is
there no knowledge [among the] ignorant? And ... he runs the risk ... that he become
...........74and .. . on account o f... in 75 those that are dissimilar].
But it is necessary that [that everyone who] is without image [be like] those of
the [single] one [that] exists before [them all]. The thought that pre[exists]... the
61. For the crown, see Three SteJes o f Seth 120; Holy
Book o f the Great Invisible Spirit III, 42; and the figure
o f the glorious Esephech, child and crown of the
Triple-M ale Child/great Christ’s glory (IV, 59; III,
49-50; 53-54; 55-56; 61-62); Z ostrianos 56-58; and frequently
in the untitled text of the Bruce Codex. 62.
Pp. 11-12 are m issing; top fourteen lines m issing from
p. 13. 63. I.e., as the third o f the Triple-Powered O n e’s
powers, the Invisible Spirit prefiguratively exists also
in the Unknown Silent O ne, w hich m ay coincide with
its first power. 64. T h e last three lines o f p. 13 and the
first fourteen lines o f p. 14 are missing. 65. T h e Aeon
of Barbelo. 6 6 . Restoring C optic sarp, “ first” power,
the Unknown Silent O ne, or possibly samte, “ third”
power, the Barbelo Aeon. 67. Last three lines missing.
6 8 . T h e Invisible Spirit. Concerning the breathlessness
(see also M arsanes 15-16) of the Invisible Spirit
subjacent to the Unknown Silent O ne, Proclus (Com mentary
on the Tim aeus 2.274,18-23) claim s that
Theodore o f Asine (early fourth century) posited two
highest ones, a first O ne, w h o—like M arsanes’ U nknown
Silent O n e —is ineffable and uncoordinated
with anything below it, and a second, intelligible
(noeton) O ne (G reek hen), w ho is the aspirated breath
o f the inaspirate ineffability o f the first O ne and defines
an intelligible triad represented by the Greek
word hen, probably conceived as a prim al monad,
dyad, and triad, consisting o f its “ elem ents” or letters:
(1) an unpronounceable aspiration (h) represented in
characters by a dimensionless point (in later Greek
writing, a rough breathing mark); (2) a pronounceable
vowel (e), whose one-dim ensional outer arc symbolizes
its own reversion upon itself (cf. Plato Parmenides
i48e-i49d); and (3) a final consonant (n) symbolizing
its intelligibility (noeton) by means of the intersecting
lines o f the N that define a two-dimensional triadic
surface. 69. Lines 6 -12 missing. 70. Restoring
“ breath” (pnoe) or perhaps “ intelligible” (pnoe[fos'T
Lines 15-28 are missing. 71. Probably the Invisible
Spirit. 72. Probably the suprem e Unknown Silent
O ne. Lines 6 -11 missing. 73. Lines 15-29 missing. 74.
L in es 12 -14 missing. 75. Four lines missing.
Marsanes 641
one that..............76 [18] [Now] these [are the images that I] saw in nine [cosmic]
Hebdomads [that are] in a [single eternal] day.77 thirty [herself],...
The Need to Know the Nomenclature of the Cosmic
Powers and of the Soul (18,14-20,16)
And [again after] many [years, as for me], when I saw the [Father,781came to]
know him, and ,.. m any... partial... forever... the material ones ... worldly...
above ... in addition [19 ] 79a deity... from ... the things that... them into
80Name [them according] to their nomenclature, [and let no] one [think that
you are] inferior to [their knowledge] and their [reality].81 And [in addition, so
that] [20].......... 82hidden ... the third [power].
The Blessed Authority’s Instructions on
Preparing the Soul (20,16-2(4?)
And the blessed Authority said [to me], “Among these [may] she who [does not
have it receive no glory]. For there is no glory... nor even the one w ho.... For indeed
the one [without glory is] a . . . . For 83 [21]
The Configurations and Powers of the Zodiacal Signs
(21,l?-2$,2l)
84and the [zodiacal signs].. . and the ... and ... which do not have ... acquire
for ... revolution And ... soul... this. . . , namely, the celestial soul...
[surjrounds 85 configuration . . . which is [22]........... 86 [spiritual],. . . And
those that [have likeness]... those who .,. [the form ]... all the images [of which
1spoke. It is necessary that] all the forms [become] configurations, so that [a form
may] be assigned to [the elements]87 themselves, [including the smooth] and the
rough,88 [like the voices] of animals . . . and th e 89 [25] there. But their
76. Lines 23-26 are unrestorable; 27-29 are missing.
77. T his suggests that M arsanes’ vision culm inated on
his sixty-third year (nine times seven), the m ost critical
clim acteric stage (kiimakter) in a m an’s life, here experienced
as a single eternal day; see Auguste BoucheLeclercq,
L ’Asirologte Greccjue, 526-31, esp. 528, n . 2.
Ages forty-nine through eighty-one that w ere divisible
by nine (sym bolizing the soul) and/or seven (symbolizing
the body) were considered either most vulnerable
or most auspicious. Lines 5-10 unrestorable and
11-12 are missing. 78. Pearson restores “Father” ; also
possible are “ Spirit” or “A eon” (Funk). 79. O n p. 18,
lines 25-26 are unrestorable; 27-29 are missing. On
p. 19, the first twelve lines are missing. 80. M arsanes
19,14-18 m ight be restored: “ [It is necessary that] a
deity [transfer them ] from [those who observe] the
things that [act in] them into [actuality].” 81. G reek
hupostasis, in the sense o f actual “status” or “ reality.”
82. O n p. 19, lines 24-25 are unrestorable; 26-29 are
missing. O n p. 20, the first twelve lines are missing.
83. Last five lines missing. 84. Lines 1-12 missing. 85.
M arsanes 21,20-24 m ay have read: “And [it is the] soul
[that has] this [sort of] [corporeality], nam ely, the celestial
soul [that surjrounds [the world].” 8 6 . O n p. 21,
the last three lines are missing. On p. 22, the first fourteen
lines are m issing or unreconstructable. 87.
G reek stoikheia, the basic “ elem ents,” either of the
physical world or o f the individual letters or sounds of
written language. 8 8 . Sm ooth (unaspirated) and
rough (aspirated) vowels/syllables o f the G reek language
are com pared to animals that produce smooth
(articulate) and rough (inarticulate) sounds. 89. Last
two lines o f p. 22 and all o f pp. 23-24 missing.
642 THE NAG HAMMADI SCRIPTURES
powers, which are the angels, are in the form of beasts and animals.90 Some
among them are [polymorphous] and contrary to [nature]; they have [sounds]
adapted to their names, that [is], they are [distinct] and [different] in [appearance]
and [they are bi-formed] .91 But these that are [homojphonic by a third originate
from substance.92And concerning these, all of these remarks are sufficient,
since we have already spoken about them. For [this] distribution takes place also
in these regions93 in [the manner] we have mentioned from the [beginning].
The Alphabet and the Configurations of the Soul
(25,21-39,17)
T h e Soul and Its Configuration (25,21-22)
However, the soul too [has] its configuration, although it is diverse. It is [in its]
form that the configuration of the only-begotten soul resides.
Vowels and Diphthongs: T he First and Second
Configurations of the Soul (25,22-26,17)
Its configuration is [the second] [26] spherical part—EEIO U —while the first
goes around [it],94the self-begotten soul—AEEIOUO.
[The] second configuration—EEIO U —derives from those [having] two
sounds.95The first that suffixes them is [the upsilon], and [the iota is its companion.
And these are the ones you know] in [the radiance] of the light. [Control]
yourselves, receive the imperishable seed, bear fruit, and do not be attached to
your possessions.
Tones and Accents (26,18-27)
But know that the long vowels96 exist among the vowels and the diphthongs beside
them. But the [short]97are deficient,98as well as the [other sounds that] originate
through them. And those that [are drawn]99are intermediate.
90. T h e powers of the twelve signs (often animals) of
the zodiac. 91. Perhaps the doubling o f zodiacal signs
by position or appearance (conjoined like G em ini, disjoint
like Pisces, or com posite of distinct parts like
Sagittarius and Capricorn; Bouché-Leclercq, L ’Astrologie
Grecque, 151-52) or m ere num erical doubling,
e.g., o f the twelve zodiacal signs into the twenty-four
letters o f the G reek alphabet (Funk). 92. H om ophony
and the interval o f the third suggest som e theory o f the
harm ony o f the spheres (Poirier, referring to the
dream o f Scipio in C icero R epublic 6.18). 93. i.e.,
here on earth. 94. Lit., “follows it” (in a circle outside
it). 95. T h e diphthongs. 96. T h e text reads netjari,
“ those that are elevated,” possibly m eaning the
oxytonoi, words with stress on the final syllable, but
m ore likely designating the long vowels e and 0 as opposed
to the short ones e and o. 97. T h e text reads
brakhu, “short,” w hich m ay m ean either “short vowels”
or bctrytonoi, words with stress 011 the next-to-last
syllable. 98. O r “weak,” “ worse.” 99. Reading [tatfm],
“ drawn out,” possibly rendering G reek perispomenon,
vowels bearing a circum flex accent, occupying an intermediate
value between lon g and short.
Marsanes
Consonants and Their Combinations
. (26,27-27,26)
Among the [consonants], the [semi]vowels100are superior [27] to the voiceless.101
And those that are double102 are superior to the changeless semivowels.101 And
the aspirates104are better than the inaspirates105 <of> the mute consonants. As for
those that are intermediate,106 their combinations are many. They are ignorant
[of] the good combinations and are combined with the worse107 ones in the
[middle. As] in the case of the nomenclature for the [gods] and the angels, it is
[not that] the consonants are combined with each other indiscriminately, but
only that they are combined so as to have a beneficial effect. It just didn’t happen
that their intent108was apparent.
Don't [sin anymore], and don’t dare to have anything to do with sin. Now [I]
speak to you [concerning the three configurations of the form] of the soul.
Vowels and the Second and Third Configurations of the Soul
(27,26-29,2)
[The] third [configuration of the soul]109 is [a sphere and] [28] a spherical one
goes around it.110 From the simple vowels <AAA>, E EE , < E E E > , III, OO, UUU,
0 0 0 , the diphthongs were as follows: AI, AU, [E]I, EU, EU, OU, 01, El, [U]I,
01, AU El, EU EU, 01OU, [GG]G, G G G , G G G ,111 AI AU, [El EU], EU, OI,
OU, OU, G G G , [GGG], AUEIEU, OIOU, E U —three times for a male soul.
The third configuration is spherical; the second configuration, since it goes
around it, has two sounds.112 The male soul’s third configuration consists of the
simple vowels: AAA, E EE , E E E , III, 000 , UUU, 000 , OOO, 000 .And this
configuration is distinct [from] the first, but [they resemble] each other [and
they] make some [easy sounds] of [this sort: AEEjO O . And [29] from these are
made the diphthongs.113
100. Voiced consonants (Z, X , P S , L , M , N , R, S).
101. M ute consonants {B, G , D , K , P, T , T H , PH,
KH ), thought to be deprived of soul. 102. T h e affricatives
Z , X, PS. 103. T h e liquids L , M , N , R. 104. PH ,
TH , KH . 105. K , P, T . 106. B , G , D . 107. Perhaps in
the sense o f weaker consonants. 108. T h e text reads
p-ouoèe, “ the (or, with syncopation, “ their” ) will, intent,”
or perhaps pou-ose, “ their utterance, pronunciation.”
109. O n these configurations of the soul, see
the introduction, and for m ore detail, the introduction
in Funk, Poirier, and Turner, eds., Marsanès,
5 7 -7 6 .110. T h e configurations o f the cosmic and individual
soul are represented as five concentric spheres,
moving from the stability o f the outermost to the instability
of the innermost. 111. Perhaps the gam m as are
the num eral three; thus 28,9 ([3-3-13 3-3-3 3-3-3), followed
by 28,10-11 (3-3-3 [3-3-3]). T h e significance of
the gam m as is unclear; they m ay have som e num erical
significance, e.g., (3 x 3) + (3 x 3) + (3 x 3) = 27 and
(3 x 3) + (3 x 3) = 18, having to do with certain phonetic
repetitions. Perhaps the num erical patterns underlying
this series of diphthongs is an adaptation of Plato’s
famous lambda (Timaeus 35ab), which symbolized
the dem iurge’s sectioning o f the stuff o f the world soul
into seven portions ( 1 2 3 4 9 8 27), w hich was schem atized
into two classes of intervals, the “double” (12 4 8 )
and the “ triple” (13 9 2 7 ). 112. A diphthong. 113. By
appending I or TJ to a single vowel. Funk translates:
“And through the diphthongs (are) likewise also given/
produced the fourth and fifth.”
644 THE NAG HAMMADI SCRIPTURES
Vowel Combinations and the Fourth and Fifth
Configurations of the Soul (29,2-30,2)
So also the fourth and the fifth: with regard to them, not everything was allowed
to be revealed, but only those things that are obvious. You were taught about
them, that you should contemplate them in order that they too114 might seek and
find [what] they all are—either through themselves alone or through one another—or
seek to reveal [limits] set from the beginning—either with reference to
themselves alone [or] with reference to one another. Just as [the letters] coexisl
with each other [in] speech, whether individually or by similarity,115 [they are]
prefixed or [they] are suffixed. Either their [part] is derivative and similar,
whether through [the long] vowels,116 or [through] those of [dual time value,117
or] through [the short vowels],118 which are short [30] or the oxytones or
the intermediate tones or the barytones.119
Consonant-Vowel Combinations: Syllables (30,3-32,5)
And sometimes consonants exist with the vowels, and by turns they are prepended
and appended. They constitute a nomenclature [for] the angels. And
sometimes the consonants are independent,120 and diverse—<they>121 are prefixed
and are suffixed to the hidden gods.122 By means of beat and pitch and silence
and attack [they] summon the semivowels, all of which are subjected128to a
single [sound]. Just as it is only the [unchanging consonants124] <and> the double
consonants125 that exist among the semivowels,126 the aspirates,127 [the inaspirates],128
and the [intermediates]129 constitute [the voiceless consonants. Contrary
to nature, the consonants and vowels] are combined [with one another, and] they
are separate [31] from one another. They are prepended and appended, and they
constitute an ignorant130 nomenclature. And the resulting syllables become one
or two or three or [four] or five or six up to seven having a [simple] sound. These
that [have] two [sounds]131 are grouped with [the seventeen consonants. Among]
the previously named, [some] are deficient and they are as if [they] had no substance,
or as if [they] were an image [of] substance, [or] as if they separate the
good nature [from the evil one] in the [middle].
And you [will assemble] the patterns that resemble each other, the vowels
[together with] the consonants. Some examples are: BAGAD[A]ZATHA.
BEG ED [E]ZETH E, [BĚG ĚD Ě]ZĚTH Ě, [BIGIDIZITHI, BOGO]ZOTHO.
114. “T h ey” seems to refer to these soul configurations,
but m ight refer to either people in general
(Poirier) or even the letters (Funk). 115. Perhaps
“whether individually or form ally” (Funk), reflecting
the Platonic distinction between universal forms and
particular copies. 116. E ta and om ega. 117. Alpha,
iota, and upsilon. 118. Epsilon and om icron.
119. “ Oxytones” (netjasi) should perhaps be ‘lo n g
vowels,” and “ barytones” (n etca fb ) should perhaps be
“short vowels.” It is unclear whether the reference is to
vowel quantity (so Poirier) or accentuation (acute, circum
flex, grave). 120. O rperhaps “self-existent.” 121.
T h e text reads “ it.” 122. “ H idden gods” m ay here
designate the graphically unrepresented elem ents of
speech. 123. “ Subjected” in the sense o f “prefixed."
124. L , M , N , R , S. 125. Z ,X , P S. 126. Z ,X , P S, L.
M , N , R, S. 127. T H , PH , KH . 128. K, P, T. 129.
B, G , D . 130. Perhaps “m eaningless nom enclature”
(Funk). 131. Diphthongs.
Marsanes
[BUGUDUZUTHU]l BOGODO[THO, and] the rest. [And some are];
BA[BEBEBIBOBUBO], [32] But the rest are different-. ABEBEBI[B]O B, in
order that you might [assemble] them and become separate from the angels. And
certain effects will follow!
Arithm ology (32,5-33,9?)
A good point of departure132 is from the Triad, and it [extends to that133 which]
has need of [the One that] confined [it in] a shape. <The> Dyad and the Monad
do not resemble anything; rather they are principles. The Dyad [constitutes] a division
[from the] Monad, [and it] belongs to the hypostasis. But the Tetrad received
the [elements] and the Pentad received concord, and the [Hexad] was
perfected by itself. The [Hebdomad] received beauty, [and the] Ogdoad [attuned
its constituents to harmony, and the Ennead is honored much more], [33] And
the [Decad revealed] the entire place.134 But the Hendecad and the [Dodecad]
have passed over [into the boundless, and] it [is higher than] the Hebdomad
[which is bounded].
Syllables and Nouns (33,107-35,20)
135 [nouns] . . . promise that [the articulation marks] begin [to separate]
them by means of a sign and a point, the [uninflected136 one] and the [inflected]137
one. So also [are the images] of being: they derive [from a joining] of
the letters138 in [a holy union] [34] according to a [juxtaposition] where they exist
independently. And <they> exist with each [other] by generation or [by kinship.
And] according to [their own generation] they do not have . . . these 139
[they have] .. . one . . . speaking the riddle. Just as in the sense-perceptible world
there exists the temple [which measures] seven hundred [cubits], and a river
which ... within an eternity, they.. . three .. . to the four ... seals... clouds [35]
[and the] waters, and the [forms of the] wax images, and some emerald images.140
For the rest, I will [teach you] about them. This is the generation of the names.
That which141 [was not] generated .. . [from the] beginning 142with regard
to . . . stand . . . however, . . . [three] times, when [closed], when lengthened,
when [short].143
132. O n this section, see Pseudo-Iam blichus Theology
o f Arithmetic. T he Greek terms M onad, Dyad,
Triad, Tetrad, Pentad, Hexad, Hebdom ad, Ogdoad,
Ennead, D ecad, Hendecad, and D odecad signify the
respective groups o f 1,2 , 3 ,4 , 5, 6, 7, 8, 9 ,10 ,11, and 12.
133. T h e Dyad, or Two, the first even and fem inine
num ber (which lacks determinate shape), needs com pletion
by the androgynous M onad, or O ne, to contain
it in the first odd or m asculine num ber (which
alone supplies determinate form or “shape” ), the
Triad, or T hree. 134. T h e aeonic realm . 135. Lines
9 -16 unrestorable. 136. L it , the “ upright” one.
137. T h e comm a. 138. The text has stoikheia, “letters”
or “ elements.” 139. Lines 8 -15 unrestorable. 140.
Such images often had cultic, sometimes apotropaic
applications; cf, wax images o f Hecate in Chaldaean
theurgy (Porphyry O n the Philosophy Extracted from
Oracles, ed. G . Wolff, 134-35) or o f Hermes in the
m agical papyri (P G M IV, 2359-2361; Karl Preisendanz,
ed., Papyri Graecae M agicae, 1.146). 141. A fem inine
entity. 142. Lines 9 -14 missing. 143. Probably
closed, long, and short syllables.
646 THE NAG H A M M A D I SCRIPTURES
Words (35,21-39,17)
But there exists a quiet [discourse] and there exists another discourse [related to
free] <association>144 [by speaking] of [that which is invisible], and it [manifests]
the difference [between the Same] and the [Different145 and] [36] between the
whole and a [part] of an [indivisible] substance. And [that] power has a share in
[the joy]—in both discord and [unity—of the honor], whether .. . body Ms
[it is] possible [to know that the things that] exist everywhere [are honored] always,
[since they] dwell both with the corporeal and the incorporeal ones. This is
the discourse on the hypostases that one should [know] in this way. If [they do]
not [speak] with one another, [how then] does the discourse help [those who] are
troubled [with the discourse about that which is] visible? [Therefore] if one [37]
knows it, one will [speak] it.
But there are words, some of which are [dual, and others] that exist [separately,
the ones that pertain] to [substance]147 and they. . . or those which .. . [according
to those that endure] or according to [those that] have time.148And [these]
are either separated or joined with one another or with themselves, whether the
diphthongs, or the simple [vowels], or every... o r... o r... [exist] just a s... [exist]
. . . the [consonants] , . . [38] they exist individually until they are divided and
joined. Now some are able [to generate the consonants letter] by [letter]... difference
............149 become .. . [substance] . . . . [They150 will count] once [or twice]
and thrice [for the] vowels, and twice [for] the consonants, and once for the entire
ensemble, and unpredictably for [those] subject to change151 [as well as those that]
originated [from them] and [everything] thereafter. And they are all [the names at
once. They] were [39] hidden, but they were pronounced openly. They did not
stop being revealed, nor did they stop naming the angels. The vowels [are joined
with] the [consonants, whether] externally [or] internally, by means of . . . they
said . . . [teach you].. . again [in this way they were counted] four times, and they
were [engendered] three times, and they became [twelvefold].
Being Worthy of and Safeguarding the Revelation
(39,18-45,2°?)
For these reasons we have acquired sufficiency; for it is fitting that each one acquire
power for himself that he may bear fruit, and that we never heap scorn [on] the mysteries
... the For... which [is]... soul.,. the signs of the zodiac 152 [40]
a new hypostasis. And the reward that will be provided for such a one is salvation.
But the opposite will happen there to the one who commits sin. Only [the one who
commits] sin ... will be [in a ]... in a ... of the [remainder... these. Ponder them],
so that even before you examine what one might [convey] to another, [you may re-
1 4 4 . Em ending ousia, “substance,” to <sim >ousia,
“association” “ intercourse.” 1 4 5 . C f. the mixture
(and circles) o f the Sam e and the D ifferent in the cosm
ic soul according to Plato Timaeus 353- 370. 14 6 .
Lines 9 -14 um estorable. 1 4 7 . Substantives, perhaps
com m on nouns. Lines 8 -12 unrestorable. 14 8 . Referring
either to tem poral)' versus eternal entities or perhaps
to vowels that have “ dual tim e” (A, I, U), 14 9 .
Lines 9-21 unrestorable. 1 5 0 . T h e letters. 1 5 1 . I.e.,
those that undergo change in the process o f conjugation
and declension. 1 5 2 . Last two lines missing.
Marsanes
t-cive] exalted power and divine knowledge and an ability that cannot be resisted.
But you shall examine who is worthy that he should reveal them, knowing that they
Iwill . down] to the ... who sin. Therefore 153 [41] that which is fitting. Do
not desire to empower the sense-perceptible world by not attending to me, the one
who has received the salvation that comes from the intelligible world.
But as for these <discourses>,154 beware your [divulging] them to [any]one
155 lest [he succeed in understanding them] and take [them away.156And
as for the remainder], I [will speak to] them of the [completion of my discourse]
lest the sinful person [divulge them to others]. They did not understand them,
namely, the embodied souls upon the earth, as well as those outside of the body,
who aré in heaven, more numerous than the angels. The topic that we [discussed]
in [every] discourse, these ... stars... say ... whether already.. . into the
those who . .. [42] whether he observes the two157 or observes the seven planets
or the twelve signs of the zodiac or the thirty-[six] decans158 [which] are
Ithe twelve zones159 that total three hundred sixty] lots,160 [to] the [loci]161 in [association]
with [these] numbers,162 whether [those in heaven] or those upon the
earth and those that are under the [earth], according to the sympathies and
the divisions163 deriving from these and from the remaining [three hundred sixty]
degrees [according to kind and] according to [species ] ............
Further Discussion in Severely Damaged Text
(42,26—46,20; 46,25— 55,20—60,28,6 1, 6—28; 62,11—29;
63,23-29; 64,6-i5.22-29)168
Marsanes’ Concluding Vision Concerning the Destiny of
Souls (45,2i?-68,i8)
The Vision of Marsanes (45,217-58,1)
Dfil ... .I65 the voice o f ... names and ... [for] ever.. . [names]............
1 5 3 . Last four lines unrestorable. 1 5 4 . r
“<words>.” 1 5 5 . Lines 9 -10 unrestorable. ISO . lh e
antecedent of “them ” is unclear; if it is the discourses,”
perhaps the sense is to realize ‘heir significance
and to divulge them to other (unauthorized)
persons. 1 5 7 . M ost likely “ the hvo' would be the sun
and the m oon. 1 5 8 . T h e division of the zodiac into
thirty-six decans, or “houses,” of 10 degrees each
Lines 8 -10 unrestorable. 15 9 . T h e twelve zodiacal
zones, signs, or “portions” o f 30 degrees each, the
dodekatemoria. 1 6 0 , “ Lots," the m onomamm, or distribution
o f planets am ong the 360 degrees, or pon
Hons” (moirai), of the zodiac. 1 6 1 . T h e twelve
(sometimes eight) portions of the ecliptic successively
occupied by the signs o f the zodiac. 1 6 2 . N um bers of
the degrees traversed. 1 6 3 . T h e text has m cmmoi, divisions,”
which may also signify “ allotments"; perhaps
this is an attempt to refer to a doctrine of cosmic sympathies
and antipathies. 1 6 4 . T h e remainder of p. 42
and pp. 43-45 apparently contained discussion of intelligible
or ideal entities, possibly also the cosmic
soul; the rem ainder of p. 46 may have m entioned the
significance of baptismal naming; pp. 47-54 are entirely
missing; p. 55 contains the end of a discourse apparently
addressed to M arsanes, who becomes silent
and requests further teaching (“N ow when i becam e
silent, [I said], ‘Tell [m e ]. . . what is th e . . . ’ ” ), possibly
about baptism (“washing” ), w hich m ay have occupied
pp. 56- 58; pp. 59-60 are entirely missing; and the top
of p. 61 contains the phrase “ [the] kingdom of [the
Triple-Powered O ne]” ). 1 6 5 . First nineteen and last
five lines unrestorable.
648 THE NAG H A M M A D I SCRIPTURES
[55]..............166 Now when I became silent, [I said], “Tell [me] . . . what is the
[power].. . will wash .. . entire generation.............
M arsanes’ Response (58,1-62,4?)
[61] . . . for your daughters.............for just as . . . the kingdom of [the TriplePowered
One], But this on e 157 Don’t .. . [62] [speak] on the basis of what
[you] don’t [know. And] . . . , for it is . . . that you . . . the one whose . . . [you did
not] know. . . .
M arsanes’ Apocalyptic Vision o f the Fearsome Angels
(62,47-64,17?)
And I [said] 168for th e 169 [6 3 ]... in .. . the remainder down [against
the] earth. And they spoke like the angels. [And one] was like the wild [beasts].
And he said, [for] ever . . . beast 170 beast 171 from . . . of my
[soul].. . I saw a ... [standing].. . and his [image] was [fearsome]. And [his face!
w as 172 [64] I . . . because I [saw] all of [the lights] around [me blazing with]
fire. [And I looked at myself] in their midst 173 angels [attending] me.
Gamaliel Comes to Marsanes’ Aid (64,177-65,5?)
And ... the [one]... Gamaliel, [the one] who presides over [those spirits ,7't
[65] the great] angels [who are those] that receive [all of them ].. . with their. . . .
Gamaliel’s Revelation (65,57-66,16?)
And he [guided me down], and he [bore] m e 175 [her] members... the [invisible
.......... 176 judgment]... thrown .. . every .. . [who is placed 177 everflowing
fountain] of the living [water] . .. the two . . . silent. . . [gods] 178
[66] cleanse it179from the one whom they [sealed] has been adorned [with
the] celestial [seal] 180to his ... great 181
Marsanes’ Vision of the Judgment of Souls, and the Title
(66,177-68,18)
And I [saw unmixed] . .. those w ho 182 [67] they will become .. . of
God . . . a woman . . . while she is in [travail] . . . after she begot 183 all <>l
1 6 6 . First sixteen and last seven lines missing.
1 6 7 . Last twenty-four lines unrestorable. 16 8 . Last
twenty-four lines unrestorable. 16 9 . Lines 6-29 missing
or unreconstructable. 1 7 0 . Six lines missing.
1 7 1 . Lines 11-16 unrestorable 1 7 2 . Last seven lines
missing. 1 7 3 . Lines 6 -15 unrestorable. 1 7 4 . Last
eight lines missing. 1 7 5 . Lines 8 -11 unrestorable.
1 7 6 . Two lines missing. 1 7 7 . Line 20 unrestorable.
1 7 8 . Last four lines missing. 1 7 9 . “ It” (feminine)
m ay here refer to the soul. 18 0 . Lines 6 -10 missing.
1 8 1 . Lines 13 -16 missing. 1 8 2 . Last eight lines missing.
1 8 3 , Lines 6 -11 unrestorable.
Marsanes 649
them ... thing... hum ans... and ... women [and men of this sort]... it is others
[that are upon the] earth. [Know] that they . . . every . . . them ,. . . on these, [together
with the] home-[born], for these will [be able to know] God184.............
aeons [68] with those who w ill... who have ... God ... from the [beginning]
in the .. . awful., . fear nam es 185 mysteries.. . in .. . G o d 186
manifest.. . those who will know.
[M]arsanes
18 4 . 67,21-22 as restored by Funk; lines 23-25 unrestorable;
last four are missing. 1 8 5 . Lines 10 -11 unrestorable.
18 6 . Lin e 15 unrestorable.