The Fifth Document
(Title and eight pages wanting)
[345a] fire and punish her in them for six other months with eight days. After these (things) they (will) take her upon the road of the Middle, and each of the Rulers of the road of the Middle (will) punish her in his punishments for six other months with eight days. After these things they (will) take her to the Virgin of the Light, this who is wont to judge the good and (with, MS) the evil, that she may judge her. And whenever the Sphere should turn round she is wont to deliver them up to her Receivers, that they may cast her unto the Aeons of the Sphere. And are wont the Ministers of the Sphere to take her out unto water which is below the Sphere; and it is (wont) to become a fire boiling and eating into her, until it purifieth her entirely. And is wont to come Ialouham
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the Receiver of Sabaoth, the Adamas, this who is wont to give the cup of forgetfulness to the souls, and to bring a [345b] cup being full of the water of the forgetfulness and give it to the soul: and she (is wont to) drink it and forget every place (coptic word) with every Place unto which she went: and cast her into a body, which is about to spend its time (in which) he is wont to pain his heart continually. This is the punishment of the man who curseth. Added further Mariham, said she, My Lord Jesus, then the man (a) slanderer continually, whenever he should come out of body whither is he about to go, or what is his punishment? Said Jesus, A man (a) slanderer continually, whenever should be completed his time by the Sphere for him to come out of body, are wont to come after him Abiout with Kharmon the Receivers of Ariel, and they bring his soul out of body, and spend three days going with her teaching her the creatures of the World. And after these (things) [346a] they take her down unto Amente (close) to Ariel, and he (is wont) to punish her in his punishments eleven months with twenty one days. And afterwards they take her unto the Chaos (close) to Ialdabaoth with his forty nine demons, and each one of his demons goeth out upon her for another eleven months with other twenty one days, scourging her with whips of smoke. And after these they take her into the rivers of smoke with seas of fire boiling, and they punish her in them other eleven months with twenty one days. And after these they are wont to take her away upon the road of the Middle, and each of the Rulers in the road of the Middle punisheth her in his punishments other eleven months with twenty one days. After [346b] these they are wont to take her away to the Virgin of the Light, this who is wont to judge the righteous with the sinners, that she may judge her. And whenever the Sphere should turn round, she is wont to deliver her up to her Receivers, that they may cast her out unto the Aeons of the Sphere. And the Ministers of the Sphere take her out unto water below the Sphere, and it becometh a smoke boiling and it eateth in at her, until it purifieth her entirely. And bringeth the cup of forgetfulness Ialouham, the Receiver of Sabaoth, the Adamas, and he giveth it to the soul: and she drinketh it and forgetteth every place (coptic word) with every thing with every Place unto which she went: and they give her into a body being about to spend his time being oppressed. This is the judgment of the man, (the) slanderer. Said she, Mariham, Woe woe to the sinners. Answered [347a] also Salome, said she, My Lord, Jesus, a man, murderer having not done sin ever except killing, whenever he should come out of body, what is his punishment? Answered Jesus, said he, A man killer, having not done sin ever except killing, whenever his time should be completed by the Sphere for him to come out of body, are wont to come the Receivers of Ialdabaoth, and bring his soul out of body, and bind her by her feet behind a great demon of face of horse, and he spendeth three days going round with her in the World. After these (things) they are wont to take her out unto the Place of the cold with the snow and punish her there for three years with six months. After these they (are wont to) take her down unto the Chaos (close) to Ialdabaoth with his forty nine demons, and scourge [347b] her his demons other three years for each (demon) with six months. After these (things) they are wont to take her unto the Chaos (close) to the Persephone, and punish her in her punishments other three years with six months. After these (things) they are wont to take her away upon the road of the Middle, and each of the Rulers of the road of the Middle punisheth her in the punishments of his Places for other three years with six months. And after these they take her to the Virgin of the Light, this who is wont to judge the righteous with the sinners that she may judge her, and whenever the Sphere should turn round she is wont to command, that they cast her unto the Darkness which is outer, until the time (in) which they will take away the Darkness of the Middle she is wont to be destroyed and dissolved. This is the punishment of the man, (a) killer. Said he, Petros, My Lord, [348a] Let the women be content unto seeking, that we also may seek. Said Jesus to Mariham with the women, Leave the place for your brothers, (the) male that they also may seek. Answered Petros said he, My Lord, then a man, (a) thief, (a) robber, his sin being this continually, whenever he should come out of body, what is his punishment? Said Jesus, This of this kind whenever his time should be completed by the Sphere, are wont to come after him the Receivers of Adonis, and bring his soul out of body and spend three days going round with her teaching her the creatures of the World. After these (things) they are wont to take her down unto Amente (close) to Ariel that he may punish her in his punishments for three months with eight days with hours two. [348b] And after these (things) they take (her) unto the Chaos (close) to Ialdabaoth, with his forty nine demons, that each of his demons should punish her other three months with eight days with hours two. After these (things) they are wont to take her down upon the road of the Middle, that each of the Rulers of the road of the Middle should punish her by his smoke of darkness with his evil fire for other three months with eight days with hours two. After these (things) they are wont to take her up to the Virgin of the Light, this who is wont to judge the righteous and the sinners, that she may judge her. And whenever should the Sphere turn round, she is wont to give her to her Receivers, that they may cast her unto the Aeons of the Sphere, that the Ministers of the Sphere may take her unto water being below the Sphere, that it may become [349a] smoke boiling, that it may eat in at her, until it purify her entirely. After these (things) is wont to come Ialouham the Receiver of Sabaoth, the Adamas, and he bringeth the cup of the forgetfulness, and he giveth it to the soul that she may drink it, and she forgetteth every thing with every Place unto which she went: and they cast her unto a body lame and maimed and blind. This is the punishment of the man, (a) robber.
Answered Andreas, said he, A man proud, (a) despiser whenever he should come out of body, what will they do to him? Said Jesus, This of this kind whenever his time should be completed by the Sphere, are wont to come after him the Receivers of Ariel and take his soul, and they spend three days going about in the World teaching her the creatures of [349b] the World. After these (things) they are wont to take her down unto Amente, up to Ariel that he may punish her in his punishments for twenty months. After these (things) they are wont to take her unto the Chaos up to Ialdabaoth with his forty nine demons, and that he may punish her with his demons one by one for other twenty months. After these (things) they are wont to take her up on the road of the Middle, that each of the Rulers of the road of the Middle may punish her for other twenty months. And after these (things), they are wont to take her to the Virgin of the Light that she may judge her. And whenever should the Sphere turn round, she is wont to give her to her Receivers, that they may cast her unto Aeons of the Sphere. And are wont the Ministers of the Sphere to take her out unto water being underneath the Sphere, that it may become a smoke boiling that it may eat in [350a] at her until it purifieth her. And is wont to come Ialouham the Receiver of Sabaoth, the Adamas, and bringeth the cup of forgetfulness, and he giveth it to the soul that she may drink it, and she forgetteth every thing with every Place unto which she went: and they cast her down unto a body dumb, deformed, that every one may remain despising him. This is the punishment of the man proud (a) despiser.
Said he, Thomas, A man blasphemer continually, what is his punishment? Said Jesus, This of this kind whenever should his time be completed by the Sphere, are wont to come after him the Receivers of Ialdabaoth and bind him with his tongue to a great demon with face of horse, and they spend three days going about with him in the World and punish him. After these (things) they are wont to take him [350b] out unto the place of the cold with the snow to punish him for eleven years. After these (things) they are wont to take him down unto the Chaos (close) to Ialdabaoth with his forty nine demons, that each of the demons may punish him other eleven years. After these (things) they are wont to take him out unto the Darkness which is outer, until the day (in) which they will judge the great Ruler of face of dragon which goeth round the Darkness, and is wont that soul, she is wont to be numbed and to waste away and to be dissolved. This is the judgment of the man blasphemer.
Said Bartholomaios, A man who sleeper with male, What is his punishment? Said he, Jesus: The man sleeping with male with the man who will sleep with him (there shall be the same measure) [351a] as the man blasphemer: whenever the time therefore should be completed by the Sphere, are wont to come after their souls the Receivers of Ialdabaoth that he may punish them with his forty nine demons for eleven (added in margin) years. After these (things) they are wont to take them out unto rivers of smoke with seas of pitch boiling, full of demons of face of swine, they are wont to eat in at them and punish them in the rivers of smoke for other eleven years. After these (things) they are wont to take them out in the Darkness which is outer, until the day of the judgment (in) which they will Judge the great Darkness, they are wont to be dissolved and perish.
Said Thomas, We heard that there are some upon the earth who are wont to take away the sperma of the males with the menstruum [351b] of the woman and give them unto a (mess of) lentil and eat it, while they say, We are believing Esau with Iakob. Is it a thing which is right or otherwise? But Jesus was angry with the World at that hour, and said he to Thomas, Amen I say that every sin and every unlawfulness—this sin surpasseth them—these of this kind. They are about to take them immediately unto the Darkness which is outer, nor shall they throw them back unto the Sphere again. But they are not about to be wasted away and destroy them in the Darkness which is outer, the place in which there is not mercy nor is there light, but the weeping is, and the gnashing of the teeth is (there). And every soul which they will take unto the Darkness which is outer, they are not wont to throw them back again, but they are wont to perish and be dissolved.
Answered Iohannes, Then a man [352a] having not done sin but being become good continually, but having not found thy mysteries for him to pass through the Rulers, whenever he should come out of body, what will they do to him? Said Jesus, The man of this kind whenever should his time be completed by the Sphere, are wont to come after his soul the Receivers of Bainkhoookh, being one among the Triple-powered Gods, that they may take his soul in a joy with a gladness, and spend three days going round with her teaching her the creatures of the World in joy with gladness. After these (things) they are wont to take her down unto Amente and teach her the punishment-places, those which (are) in Amente, but they would not be about to punish her in them, but they are about to teach her only of them. And the steam of the flame of the punishments [352b] is wont to become touching her only a little. After these (things) they take her away up on the road of the Middle, and teach her the punishments of the roads of the Middle, while the steam of the flame toucheth her a little. And after these (things) they take her to the Virgin of the Light, that she may judge her before the little Sabaoth the good, he of the Middle, until the Sphere should turn round, that Zeus with Aphrodite may come in the presence of the Virgin of the Light, that the Kronos with Ares may come behind her. Then she is wont to take away that righteous soul and deliver her up to her Receivers and cast her unto the Aeons of the Sphere, that the Ministers of the Sphere may take her out unto water being underneath the Sphere, that it may become a smoke [353a] boiling, that it may eat in at her until it should purify her entirely. And is wont to come Ialouham the Receiver of Sabaoth, the Adamas, this who is wont to give the cup of forgetfulness to the souls. And he is wont to bring the water of forgetfulness, and give it to the soul and she forgetteth every thing with every Place unto which she went. Afterwards is wont to come a Receiver of the little Sabaoth, the good, he of the Middle, he is wont to bring also a cup, full of the understanding and wiseness and with watchfulness in it, and giveth it to the soul, and they cast her unto a body, that she will not be able to sleep nor will she be able to forget, because of the cup of the watchfulness which they gave to her, but it will become beating her heart continually, seeking after the mysteries of the Light, [353b] until she find them by the precept of the Virgin of the Light, and inherit the Light eternal (of-unto-age, MS).
Said Mariham, Then a man having done every sin and every unlawfulness, having not found the mysteries of the Light is he about to receive all his punishments at one time? Said Jesus, Yea, he is about to receive them. If also those which he did (were) three he is about to receive three punishments.
Said Iohannes, Then a man having done every sin and every unlawfulness, but at the last he found the mysteries of the Light is it possible for him to be saved? Said Jesus, This of this kind who did every sin and every unlawfulness, and found the mysteries of the Light, and did them and completed them, and did not cease, nor did sin, he is about to inherit the Treasury of the Light.
Said Jesus to his disciples, If should [354a] the Sphere turn round and (if) Kronos with Ares should come behind the Virgin of the Light; and Zeus with the Aphrodite should come in the presence of the Virgin, being in their own Aeons, they are wont to draw (away) the veils of the Virgin; she is wont to become cheerful in that hour, seeing these two stars of light in her presence. And every soul which she will cast unto the cycle of the Aeons of the Sphere at that hour, for them to come out unto the world, they are wont to become righteous and good, and they are wont to find the mysteries of the Light at this time. (Or if not) she is wont to dispatch them another time, that they may find the mysteries of the Light. If Ares also with Kronos should come to the presence of the Virgin, Zeus with the Aphrodite beg behind her, not seeing them, every soul which she will cast [354b] unto the creatures of the Sphere at that hour, they are wont to become evil and wrathful, and they are not wont to find the mysteries of the Light.
These therefore while Jesus is saying them to his disciples in the Middle of Amente, cried out, wept the disciples, Woe woe to the men the sinners, these upon whom the neglect lieth and the forgetfulness of the Rulers, until they come out of body and they take them unto these punishments. Have mercy on us, have mercy on us, the Son of him who is holy, and have compassion on us, that we should be saved from these punishments and these judgments, which are prepared for the sinners. Otherwise we did sin, we also, our Lord and our Light....
(Seven lines vacant)
[355a] the righteous (one). They came out (by) three (and) three unto the four regions of the heaven, they preached the evangel of the Kingdom in all the world, the Christ working with them in the word of the strengthening and the signs which follow them and the wonders. And thus they knew the kingdom of the God in all the earth and in all the world of the Israel, unto witness to all the nations, these who become from the places of rising to place of setting: (two lines of ornament, two lines erasure, and two more lines of ornament.)
Footnotes
1. A. C. McGiffert, Prolegomena to Church History of Eusebius in Schaff and Wace. Select Library of Nicene and post-Nicene Fathers. I. p. 179, n. 17.
2. Not Greek, as has been sometimes said. The point is of importance for dating.
3. Where not otherwise mentioned, this pagination is used in all references hereafter.
4. Cf. alternative ending of Mark and Apocal. of Paul. Budge, Misc. Coptic Texts, p. 1084.
5. See my article “Some Heretic Gospels” in Scottish Review for 1893.
6. Archæological Report of the Egypt Exploration Fund, 1897-1898, p. 62.
7. Album de Paléographie Copte.
8. F. Granger, in a review in the Journal of Theological Studies, v. v. (1904), pp. 0400 ff., says he sees no reason why Coptic should not have been its original language. I am inclined to agree with him, particularly with regard to the Fourth and Fifth Documents. But the balance of expert opinion is distinctly against this view.
9. In the Preface to the Coptic text of 1851, he states his intention of publishing later a “tractate,” showing the Ophite origin of the work; but this promise, like others affecting it, remains unfulfilled.
10. All this is dealt with in the Introduction to my translation of the Philosophumena, published by the S.P.C.K. in 1921, pp. 5, 6.
11. Theologische Jahrbucher, Bd. XIII., pp. 1-104, 137-196, Edited by Baur and Zeller, Tübingen.
12. Buckle, who was a most omnivorous reader, found Schwartze’s Latin version and summarised it in the Commonplace Book, published after his death.
13. I had the pleasure in 1912 of again uncovering a great part of these tombs under the leadership of my old friend Prof. Edouard Naville. I was astonished both at their extent and the very imperfect account of their first discovery given by M. Amélineau in the volumes published by him long after the excavation, from what were evidently imperfectly taken notes. Lack of funds prevented the Egypt Exploration Fund, for which Prof. Naville and I were working, from continuing our exploration, but I saw enough to convince me that there is still much to be gathered from a fresh exploration of the site.
14. Dr. Preuschen’s criticism was made in the Theologische Litteratur-Zeitung (of Jena) Bd. XIX. (1894), pp. 183-187, and answered by Dr. Schmidt in the Zeitschrift für Wissenschaftliche Theologie of the same year, Bd. XXXVII., pp. 555 ff. Pastor Lichtenhau’s attack was given in the last-named periodical for 1901, Bd. XVIII., pp. 236 ff.
15. Among the earlier writers, I should mention Joh. Nap. Grüber, who, in an inaugural Thesis read before the Faculty of the University of Würzburg in 1864, on the Ophite heresy, dealt at great length with the Pistis Sophia. I have worked through this, however, without deriving from it any new ideas which could be substantiated by later information. Among more recent writers, I may also mention the late Mr. P. D. Scott-Moncrieff’s Paganism and Christianity in Egypt (1913), which contains many useful hints and might, but for the writer’s premature death, have been expanded into a useful text-book.
16. E.g. M. Maspero’s review in the Revue Critique (n. 3, LXVIII., 2nd plie) for 1909, pp. 192, 193 of Lieblein’s article on the Pistis Sophia in the Kristiania Videnskobs-Selskabs Forhandlingen of the same year.
17. The word topos used here and elsewhere in the text seems to be a Greek translation of the Egyptian Ker-t, which as M. Naville, Litanie du Soleil, pp. 15, 16, points out, is the place which serves as a residence for a spirit or a body such as the Sun. He thinks with Champollion that it was also what the Alexandrians sometimes described as a zone or sphere.
18. All this appears in the opening pages of our text with the exception of the place of our earth and of Chaos which is nowhere distinctly stated. Chaos is represented in the episode of Pistis Sophia as being below the twelve Æons or Zodiac; but in her hymn of thanksgiving, she describes what has been done there as taking place “in the world of men.” Does this mean that the earth was made out of the “passions” of Sophia, as Irenæus (I. i., 10, pp. 48, 49 Harvey) says Valentinus affirmed? It is probable; but in any case, the Egyptians seem always to have regarded Chaos or the Darkness as outside rather than below the earth.
19. See pp. 16-20 Copt.
20. The word “Æon,” frequently employed in our text, seems to have in it quite a different meaning from that which the Fathers attributed to it. According to them, the Gnostics used it as equivalent to “Spirit” or “Power,” going so far as to describe the Supreme God of their system as “the Perfect Æon.” In our MS., however, it generally signifies the signs of the Zodiac and their curious adjunct the thirteenth Æon, which are all inhabited at some time or other by rebellious powers. In other passages, especially in the later documents, it resumes its proper etymological meaning of “Age” as when “the Consummation of the Æon” is talked of.
21. Mary Magdalene appears as the chief interlocutor in the dialogues with the Saviour, asking, it is said, thirty-nine questions in all out of a total of forty-six. A Gnostic work is mentioned by Epiphanius in his twenty-sixth Heresy, as being used by a sect which he calls “the Gnostics” only, and bearing the title [the great] “Interrogations of Mary.” Hence Harnack (Über das gnostische Buch Pistis Sophia, pp. 107 ff.) concludes that this may have been the original title of our text or of some part of it, and Schmidt seems to agree with him. But the practices which Epiphanius attributes to his Gnostics are expressly condemned in one of the later Documents of our text, nor do any of the tenets which he assigns to them agree with those here described.
22. The Father is called “the First Mystery looking inward” on p. 126 (Copt) and Jesus “the First Mystery looking outward” on p. 128, while the Veil of the First Mystery who is the Twin Mystery “looking inwards and outwards” is mentioned on p. 222.
23. See pp. 237-240 (Copt).
24. See p. 246 (Copt).
25. See pp. 248-252. The Treasurehouse is therefore part of the Kerasmos.
26. The Ophites actually had such a diagram, and this with their “defences” or “passwords” is described by Origen. Cf. Forerunner, II., pp. 66-74.
27. These three “rhapsodies” are to be found on pp. 206-216, 219-224, and 229-231. Scott-Moncrieff in his Paganism and Christianity in Egypt, pp. 77-80, points out that the early organisation of the Church in Egypt included “prophets” who were accustomed to utter things in ecstasy; and it is quite possible that these rhapsodies may be a specimen of their utterances. Besides being familiar with the Book of the Dead, they may have had an hereditary connection with the prophets of Amen.
28. That He was supposed to have visited the highest realms is shown by the fact that He wore all three robes on his return.
29. To correspond doubtless to the one “Space” of the Ineffable and the three Spaces of the First Mystery; making four in all.
30. See pp. 279-281, Copt.
31. See pp. 281-285; 336-341, Copt.
32. These transmigrations are limited in number (see p. 327, Copt); but the number is not stated. It would be interesting to know if they were five, like those of the Manichæans.
33. See p. 355, Copt.
34. Thus Irenæus (II., 33, 3, p. 331 H.) says He suffered on completing His thirtieth year; yet that He taught until He was forty or fifty years old.
35. This is repeated in the Bruce Papyrus in the same connection.
36. See p. 361, Copt.
37. See pp. 364-371, Copt.
38. See pp. 372-376, Copt.
39. See pp. 379-387, Copt.
40. See pp. 387-389, Copt.
41. See pp. 389-390, Copt.
42. That Valentinus, unlike Marcian, only wished to found a school within the Church and not to set up a rival one in opposition to it, is shown in Forerunners, p. 125.
43. Our MS. is not only without any heading of the kind, but lacks any of the coloured or illuminated initial letters used in the religious texts of its period. A good specimen of their practices is seen in Budge’s Coptic Apocrypha, passim. In the Pistis Sophia all this is absent, the paragraphs being marked with a single sign, while the gaps are filled by the simplest possible ornament corresponding to our dots.
44. The belief that knowledge of the name of a person or thing gave its possessor power over it appears in nearly every chapter of the Book of the Dead as well as in the story of the Places of Râ. Hence it is probable that many of the names given in our text are only pseudonyms borrowed, perhaps, from other sects. Thus the names of Iao and Maskelli are expressly said to be those by which they are called by “the demons” and to correspond to those of certain wicked “Rulers.”
45. Cf. P. S. B. A., 1903, p. 304.
46. Pierrot, Livre des Morts, 1882, p. 555.
47. F. C. Burkitt in P. S. B. A., 1901, p. 78. Prof. Burkitt thinks the Homily was probably written by Isaac of Antioch. Cf. the thirty-sixth Canon of the Council of Laodicea quoted by Lightfoot. Colossians, p. 69.
48. Cf. the elaborate colophon to the Apocalypse of Paul in Budge’s Miscellaneous Coptic Texts, p. 1084 and Pl. XL.
49. P. 8, Copt.
50. See last note.
51. P. 127, Copt.
52. Pp. 120 f., Copt.
53. P. 128, Copt.
54. Pp. 11 f., Copt.
55. Pp. 248, 249, 251, Copt.
56. P. 22, Copt.
57. P. 336, Copt.
58. P. 360, Copt.
59. Pp. 336 f., Copt.
60. Pp. 336 ff., Copt.
61. There are many other discrepancies which I have found myself obliged to omit here, lest this Introduction should unduly delay the reader on his way to the text. I believe nearly all of them are to be found referred to in the Notes.
62. In the five Words or Addresses in the Vesture of Light.
63. For the Excerpta, see Clem. Alex. III., pp. 107 ff. of Stählin’s text or c. VI. of Migne’s. For the Bruce Papyrus, see Amélineau, Notices et Extraits XXIX., 2nd Ptie., p. 106; or Schmidt, Koptisch Gnostische Schriften, p. 343.
64. Ptolemy and Heracleon were contemporary and flourished about 170-200 A.D.
65. Prof. Harnack (op. cit. pp. 26, 27) gives a long table of supposed quotations from the Fourth Gospel which he thinks are to be found in our text. There is not one of these which might not equally well be taken from the Synoptics until we come to our Fourth Document with two exceptions. One of these is given above; the other is on p. 11 (First Document) where Jesus says to His disciples: “Wherefore I said to you in the Beginning that you are not of the Cosmos. I also am not of it.” This Harnack wishes to identify with the words of John xvii. 16: “They are not of the world, even as I am not of the world.” The words “in the Beginning” frequently used by our author seem to us to show that the quotation must be referred to an entirely different time and place from those of the Gospel verse.
66. P. 321, Copt.
67. P. 373, Copt.
68. P. 374, Copt.
69. P. 177, Copt.
70. As I have shown in Forerunners (II. 45 n. 1; 104 n. 4, etc.) all the Sophias, pre-Christian as well as Gnostic, in some way or other typify the Earth.
71. According to M. Cumont (Astrology and Religion, American edition, p. 96), Astral religion reached its zenith under the Severi, or from A.D. 193 to 235.
72. P. 199, Copt.
73. P. 252, Copt. He here refers also to the promised revelation on the “Distribution of the Universe.”
74. Maspero, Hyp. Poy., pp. 178 ff.
75. 1 Cor. xii, 12.
76. P. 280, Copt.
77. de Mysteriis, Bk. I. c. 1.
78. Amélineau, Gnosticisme Egyptien (quoting Pierret), p. 152 and note.
79. P. 332. Copt.
80. P. 357, Copt. The same plea is made in the opening of the Bruce Papyrus.
81. P. 377, Copt.
82. P. 184, Amélineau; 369, Schmidt, K. G. S.
83. P. 376, Copt.
84. P. 377, Copt.
85. Pp. 378, 379, Copt.
86. Maspero, Hyp. Poy. p. 179.
87. P. 361, Copt.
88. Forerunners, II., pp. 178-180.
89. Axionicus was living at Antioch when Tertullian wrote, and is said by him to have preserved Valentinus’ doctrine unaltered. Cf. adv. Valentin. c. IV. (II. p. 386, Ochl.).
90. See especially Clement’s quotation from Valentinus given in full in Forerunners, II. p. 125.
91. See last note.
92. Hipp., Philosophum. VI. c. 29, pp. 280, 281, Cf. Forerunners, II. p. 123, for the passage in full.
93. Mallet, Culte de Neol. à Saix, confuses the relations of these two to those of Nu and Ptah in the older faith.
94. See Forerunners, II. pp. 104-106, for authorities.
95. Ibid., pp. 106-109.
96. Budge, Coptic Apocrypha, pp. 185, 186.
97. Irenæus I. vi. 2, p. 112 H.; Tertull. adv. Valentinia. c. 36, II. p. 419 Oehl.
98. Forerunners, II. p. 103.
99. W. R. Newbold. A Syriac Valentinian Hymn in Journal of the American Oriental Society, Vol. 38, pt. I. (1918), pp. 1 ff.
100. Philosophumena, VI. 2, 37, pp. 299 Cr.
101. Ibid., p. 301 Cr.
102. Forerunners, II. pp. 159-163; pp. 178-180.
103. See last note.
104. Schmidt and Lichtenhaus in the articles above quoted attribute many of the discrepancies in the story of Pistis Sophia to the supposed fact that the translator or the scribe was working on several different documents or on different recensions of one document. This is likely enough; but as its details savour of the textual criticisms or, as it seems to me, the guess work which has given us the “polychrome” Bible, I have thought it best not to dwell further upon it.
105. Irenæus, I. 7, 8, II. pp. 114-156 H.
106. Cf. Epistle of Barnabas, c. 10, pp. 23, 24, Hilgenfeld; quoted in Forerunners, II. p. 1566, n. 2.
107. In Forerunners I have given my reasons for adhering to M. Foucart’s opinion that the Eleusinian Mysteries originally came from Egypt.
108. P. 294, Copt.
109. Ptolemy in his letter to his “dear sister Flora,” given in full in Epiphanius, does not even hint at anything of the kind, nor does Heracleon in his commentaries on St. John quoted by Origen.
110. Harnack, op. cit. p. 100.
111. Cf. Amélineau, Le Nouveau Traité Gnostique de Turin, 1895, p. 18.
112. Budge, Miscellaneous Coptic Texts, passim.
113. Budge, Coptic Apocrypha, p. 329.
114. Legge adds: excelleth the kingdom of the twelve mysteries of the First Mystery and excelleth any mystery whichever, which is below them. But these five mysteries of the Ineffable are equal etc.