Eugnostos the Blessed
Codex III, 3 and Codex V, 1
The following translation has been committed to the public domain and may be freely copied and used, changed or unchanged, for any purpose. It is based on the Coptic text of Nag Hammadi Codices III, 3 and V, 1. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This tractate is a philosophical discourse on the nature of God and creation.
This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels. Chapter and verse enumerations have been added by the translator.
Symbols
[ ] Gap in the text (known as a “lacuna”)
( ) Editorial insertion to clarify the text
< > Editorial correction of a scribal error
[70] Page number of the Coptic codex (hyperlinked)
Nag Hammadi Codex III
Eugnostos Writes About the Cosmic Order
[70] Eugnostos, the Blessed, to his own.
Rejoice because of this: You know that all born since the foundation of the world until now are (but) dust. Although they have inquired into God, about his being and likeness, they have failed to find him. The wisest of them have guessed about the truth since the world was put in order. And the guessing has not attained to the truth.
For the [cosmic] order is described with three opinions by all the philosophers. Consequently, they are not in agreement, because some of them claim the world was self-guided. Others attribute it to providence, yet others to destiny. It is, however, none of those.
To repeat, none of the three propositions I have just listed is true.
[71] This is because whatever living thing originates from itself is void, (for) it made itself. Providence is (a) senseless (idea); destiny is an unintelligent (idea).
So whoever can break free of the three propositions I have just listed, and with a different proposition arrive at confessing the God of truth, and agree on every point about him, will be an immortal living among mortals.
He Who Is
He Who Is is inexpressible: No power knew him, no authority, nothing contingent, not anything created since the foundation of the world. He alone knows himself, because he is immortal and eternal, without birth, because everyone who is born will perish.
He is unbegotten, without a beginning, because everyone with a beginning will come to an end. No one controls him. He is [72] without a name, because whoever bears a name is the creation of someone else. He cannot be named.
He is without a human form, because whoever has a human form is the creation of someone else. He possesses his own likeness, not resembling the likeness we have received and seen, but a peculiar likeness that transcends all, being better than the totalities. He looks from every direction (simultaneously) and sees himself from himself.
He is infinite; he cannot be comprehended.
He is forever imperishable, nothing resembling him.
He is the good that never changes.
He is without fault. He is everlasting.
He is blessed.
He cannot be known, but he knows himself.
He is beyond measure.
He cannot be traced out.
He is perfect, without imperfection.
[73] His blessedness is imperishable.
He is called “Father of the World.”
The Appearance of He Who Is
Before any of the visible majesty and authorities existing in him became visible, he embraced the totalities of the totalities. And nothing embraces him, because he is entirely mind, thought and reflection, consideration, reasoning, and power. They all are equivalent powers, being the sources of the totalities. And their entire race, <from first> to last, abides in the foreknowledge of the Unbegotten, because they had not yet attained to visibility.
Among the imperishable aeons there are differences. Therefore, let us think (of it) in this way: Everything that originated from what is perishable will perish, because it originated from what is perishable.
Whatever [74] originated from what is imperishable will not perish, but will be imperishable, because it originated from what is imperishable. Consequently, many erred – that is, they died – because they were unaware of this difference.
The Father and the Generation Above Which There Is No Kingdom
This much, though, suffices, because no one can argue with the substance of the claims I have just spoken about God, the blessed, the imperishable, the true. Now, should anyone want to trust in the discourse I write, let them begin from the concealed and proceed to the end of the visible, and this thought will teach them how faith in things invisible is to be found in what is visible. That is an epistemological rule.
The Lord of the World is not, strictly speaking, called Father, but Forefather. This is because the Father is the originative principle [75] of what is visible. For he is the Forefather without origin.
He beholds himself within himself, as in a mirror, having appeared in his likeness as Self-Father, which means Self-Begetter, and as reflection, because he reflected the unbegotten first existent. He is as old as the one who was before him, but he does not equal him in power. Afterward he revealed many reflecting, self-begotten ones, of equal age (and) power, subsisting in glory, even without number. They are called “the generation above which there is no kingdom among the existing kingdoms.” And the entire multitude of the place above which there is no kingdom is called “the children of the unbegotten Father.”
The Unknowable [76] [is] always [full] of what is imperishable [and] of unspeakable joy. All of them repose in him, rejoicing forever in unspeakable joy over the glory that never changes and the immeasurable rejoicing never heard or known among all the aeons and their worlds. This much, though, should suffice, otherwise we would go on forever.
The Immortal Human and Sophia
Here is another epistemological rule from (the) <Self->begotten:
The first to appear in infinity before the world is the self-grown, self-made Father, and is full of radiant, unspeakable light.
In the beginning, he chose his likeness to become a great power. Immediately, the originative principle of that light manifested as the androgynous Immortal Human.
Its male name is [77] [Begotten], Perfect [Mind], and its female name, All-wise Mother Sophia. It is further said she looks like her brother and her consort.
She is unchallenged truth, because here below, error, which exists together with truth, challenges it.
Through the Immortal Human appeared the first pair of appellations, i.e., divinity and kingdom, because the Father, called Self-Father Human, revealed this. He created a mighty aeon for his own majesty, granting him great authority, and he ruled over all realms of creation. He created myriads of countless gods and archangels and angels for his service.
Through that human came divinity [78] [and kingdom]. He, therefore, was called God of gods, King of kings. The Primal Human is faith for those to come afterward. Within him he has a mind proper to himself, just as he has thought, reflection and contemplation, reason and power. All these attributes are perfect and immortal. As to what is imperishable, they are in fact equal. As to power, there exists a difference, similar to the difference between father and son, and son and thought, and thought and what remains (thereafter).
The Pattern Among the Immortals
As I stated earlier, among created things, first comes the monad. The dyad follows it, and then the triad, up to the tenths. The tenths rule over the hundredths; the hundredths rule over the thousandths; the thousand<th>s rule over the ten thousand<th>s. This is the pattern found <among the> immortals. The Primal Human resembles this: His monad
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The First-begotten
[81] He created count[less] myriads of angels for his service.
The entire multitude of those angels is called Assembly of the Holy Ones, the Lights without Shadow.
When these greet one other, their embraces become angels like themselves.
First Begetter-Father is called Adam of Light, and the kingdom of the Son of Man is full of unspeakable joy and constant rejoicing, always rejoicing in unspeakable joy over their glory that never perishes, which has never been heard nor has it been revealed to any of the aeons or their worlds that came to exist.
The Savior, Pistis Sophia, and Six Androgynous Spiritual Entities
Then the Son of Man consorted with his companion Sophia, and manifested a great androgynous light. [82] [Its] masculine name is [called] Savior, All-Begetter. Its feminine name is called Sophia, All-Conceiver. Some call her Pistis. Then the Savior consorted with his companion, Pistis Sophia, and manifested six androgynous spiritual entities of the type of those who came before them. These are their male names:
first, Unbegotten;
second, Self-begotten;
third, Begetter;
fourth, First Begetter;
fifth, All-Begetter;
sixth, Chief-Begetter.
Also these are the names of the females:
first, All-wise Sophia;
second, All-Mother Sophia;
third, All-Conceiver Sophia;
fourth, First-Conceiver Sophia;
fifth, Love Sophia;
[83] [sixth], Pistis Sophia.
[From the] consorting of those I just listed, thoughts appeared in the existing aeons. From thoughts, reflections; from reflections, contemplations; from contemplations, reasonings; from reasonings, wills; from wills, words.
The Powers and Time
Then the twelve powers I just discussed consorted with one other. <Six> males, <six> females were manifested, producing seventy-two powers. Each of the seventy-two manifested five spiritual entities. They comprise the three hundred sixty powers. When all of them are united, this produces the will.
Consequently, our aeon became the same type as Immortal Human. Time became the same type as First Begetter, [84] his son. [The year] became the same type as [the Savior]. [The] twelve months became the same type as the twelve powers. The three hundred sixty days of the year became the same type as the three hundred sixty powers who manifested from the Savior. Their countless hours and moments became the same type as the angels who originated from (the three hundred sixty powers).
The Aeons
And when those I have discussed became manifest, their father All-Begetter soon created twelve aeons for the service of the twelve angels. In each aeon, moreover, there came to be six (heavens), so that there are seventy-two heavens belonging to the seventy-two powers that were manifested from him. And in each of the heavens there came to be five firmaments, producing three hundred sixty [85] [firmaments] belonging to the three hundred sixty powers that were manifested from them. When the firmaments were completed, they were called the three hundred sixty heavens, congruent with the name of the heavens that came before them. And they are all perfect and good.
And thus the defect of femaleness was manifested.
Now the first aeon is Immortal Human. The second aeon is the Son of Man, who is called First-Begetter, who is called Savior. Encompassing these is the aeon above which there is no kingdom, that of the eternal, infinite God, the aeon of the aeons of the immortals who abide within it, which is above the Ogdoad that manifested in chaos.
Now Immortal Human revealed aeons and powers and kingdoms, granting authority to all [86] who [manifested from] him to realize [their every desire] until the days over chaos. This was because they consorted with one other, revealing every magnificence, even from spirit, countless multitudes of glorious lights. In the beginning these received names: the first, the middle, <and> the perfect completed. These are the first three aeons. The first was called Unity and Repose. Because each has its name, the <third> aeon was called Assembly on account of the great multitude that appeared in the one who is many. And so, when the multitude gathers together and forms a unity, they are called Assembly, on account of the Assembly that transcends heaven.
The Assembly of [87] the [Ogdoad was] therefore manifested as [androgynous], being named partly male and partly female. The male was called Assembly, the female, Life, to show that in all the aeons life came from a female.
The Names of the Aeons
Each name was received from its origin. From the concord with its thought, the powers were manifested who are called gods. The gods, moreover, from their contemplations revealed divine gods; and the gods from their contemplations revealed lords; and the lords of the lords from their speeches revealed lords; and the lords from their powers revealed archangels; the archangels (in turn) revealed angels. From <them> manifested the likeness [88] with structure [and form] for the naming of [all] the aeons [and] their worlds.
All the immortals, without exception, whom I have just explained, possess authority from the power of Immortal Human and Sophia, his consort, who was called Silence. She was named Silence because by meditating without speech she perfected her own proper majesty. Because the imperishable ones possessed authority, each supplied great kingdoms in all the immortal heavens and their firmaments, thrones, (and) temples, for their own proper majesty.
The Aeons are Completed
In fact, some in dwellings and in chariots, abiding in unspeakable glory and unable to be sent into any created thing, supplied for themselves countless myriads of hosts of angels, for their service [89] and glory, even virgin spirits, the unspeakable lights. They experience neither sickness nor weakness. They only have to will and it immediately comes to be.
In this way the aeons with their heavens and firmaments were completed for the glory of Immortal Human and Sophia, his consort. The region that <contained the pattern of> all the aeons and their worlds, and those that came into being afterward, that region supplied the types, their likenesses in the heavens of chaos and their worlds. And all natures from the Immortal One, from the Unbegotten One, to the revelation of chaos, dwell in the light that shines without shadow and unspeakable joy and ineffable rejoicing. Forever they delight themselves over their unchanging glory and the repose beyond measure that cannot be described [90] or grasped by any among all the aeons and their powers that came to exist.
This much, however, is sufficient. Everything I have just told you, I expressed in a way you could accept, until the one who has no need to be taught appears among you.
And he will speak all these things to you with joy and with clear knowledge.
Eugnostos the Blessed
Nag Hammadi Codex V
[1] [Eugnostos, to] the [children ...] […] and the […]
Greetings! I want [you to know] that all [born] of the [earth], since the foundation of [the] world until now, [have inquired] into God, about his being and likeness, and they have failed to find him. And those who consider themselves wise, (guessing) based on the order of the world, have no truth in (their guessing).
For they discuss the aeonic order in three ways. Consequently, they are not in agreement [with] each other, […] because some [of them claim] that (the world) [is] self-[inspired].[Others claim] it was [subjected to] [providence], yet others, [that it was subjected to] destiny. None [of] these,
[however], has reached [the truth. …]
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[2] So whoever [can arrive] to the God of [truth through] a proposition different from these [three propositions] that have been listed, he will agree [on] every point about him, and he will be [immortal]. Although he is immortal, however, he nevertheless lives [among] mortals.
Being inexpressible, [He] Who Always Is, neither powers nor authorities have known him, neither the ones who [ordain] nor any created entity. (No one) except [he alone knows] himself, because no divinity is above him, since being eternal, he does not undergo birth.
And being unbegotten, <he is> without [a form]. And [being without] form, he does not take on [(any) form], because [whoever takes on (a) form is] the [creation] of [someone else ...] It is) only (that) he [has a likeness that] transcends [everything and (is) better] than anything […]. And [… no] likeness […]
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[3] [he is blessed].
[Because he cannot be known]
[… being] unbegotten (and) [unspeakable], he is called “[Father] of the World.”
Even before anything was visible [of the visible] majesties and authorities, He Who Is in Himself [constantly] embraced the totality of them all, but he was not embraced by anything. He is mind and thought, thinking and instruction and counsel as well, yet he is above counsel and power, all powers being his, because [he] is the source of them all.
Because whatever comes [from what is] perishable will perish. [Whatever is] from what is imperishable [will not perish], but will be even more [imperishable, because] it is from […] what is imperishable. [… Because] many [erred] – [that is, as is the case with] murderers, [they died] – [because they were] un[aware] of the difference.
[This much, though, suffices, about the imperishable] God in […] of the […] whoever wants [to trust in the] [discourse I write] down […], let [him forsake] [4] [the countless concealed matters, and] let him [proceed to the end] of those [that are visible], and [he will discover the invisible things] in those that [are visible]. For thought [will] instruct them, because [the] superior [faith] is (that) those things that are not [visible] are (found in) those that are visible. And that is an epistemological [rule].
The Lord of the [World] was not, strictly speaking, called Father, but Forefather. This is because the Father is the originative principle of those who are to come into being through him. The infinite non-originative principle is Forefather, so that we might be prepared to greet him by name. For we know not who he is.
He always understands himself within himself as in a likeness that appears and resembles himself. And [his likeness] was [called] Self-[begotten Father], he [who is before his own presence], because in [his likeness he appeared before] the Unbegotten. [He was not equal in age] with the one who [was before him, who is light], because [at first] he did not know him, [but there was never] a time when he [did not exist, because he was] always [within himself. And some think] he is [not] equal [to him in power]. [Afterward] he revealed […], who […] And then in […]self-begotten [5] [… in] glory, without number, [are those] who are [called] “[the generation] that is without a king [among the] existing kingdoms.” [And the] entire [multitude] of the kingless ones is called “[children] of the unbegotten and of him who manifested himself.”
The Unknowable is full of every imperishable glory and unspeakable joy. All of his children, therefore, also have repose in him, always rejoicing over their glory that never changes and the immeasurable rejoicing never heard or known among all their worlds and aeons.
From him who manifested himself came forth another originative principle [from his] only-begotten, entirely unique [Word],
because it is [in] him [who appeared] before the world existed [in the] infinite [aeon], the Father [who manifested] himself, who [is the] originative principle in which the Word dwells, full of radiant, [unspeakable] light.
And [in the beginning], when he took thought [to have his likeness] become [a great power of] [6] [radiant light. … immediately the human, the originative principle of that [light, manifested as] the [immortal] androgynous aeon.
[The] maleness [is called] Begetter-Mind Who Perfects Himself, [and] its femaleness (is called) Thought, She of Every Wisdom, Conceiver of Wisdoms.
[She] who is unchallengeable truthfulness is called Truth because their power is equal to that of their ancestors, [knowing] herself within herself in a mystery, while error challenges her.
From the Immortal Human there quite soon appeared the name(s) of divinity and lordship and kingdom, and those that later originated from them. And he who is called Father, Human of the Depth, Self-Father, when he revealed this, created a mighty aeon [for] his own majesty. There is [a consort] with whom in union he [granted] great authority. He ruled [over them], having created myriads of countless [gods] and archangels [for] his service.
Now from him [came] divinity and lordship [and kingdom], and those that came into being after [them]. [He, therefore], was called [God] [7] [of gods, Lord of lords, King] of kings. [And] from [him was manifested] another [… being] the source [of those who came] afterward. [He has] mind and [thought] and will, also thinking [and instruction] and counsel, even what surpasses counsel, and power, perfect and immortal [attributes]. [As to] what is imperishable, they are [equal] to [those] that are like them, but [as to power], they are different, like a father differs from a son, and the son (differs) from thought, <and> (like) thought excels over everything else.
And in such a way, among uncreated things, the monad and the dyad follow upward to [the] decads, and the decads rule over the hundreds, and the hundreds rule over the thousands, and the thousands rule over the ten thousands. It is once again this pattern [that] is found among the immortals: the monad and the thought (are) what pertain to [the immortal] human. The thoughts [pertain] to <the> decads, and the hundreds pertain to [the instructions, and the thousands] pertain to the counsels, [and] the ten thousands [pertain to] the powers. Those [who now] come [from the …] exist with their [… in] each aeon […] [8] [… In the beginning, thought] and acts of thoughts [issued from] mind.
[Next], instructions [(issued) from] acts of thoughts, counsels [from instructions], power [from counsels]. Then after all [the attributes], everything that [was revealed] manifested from [his powers]. Then [from] what [had been] created, what was [fashioned] manifested. And what was formed manifested from what had been [fashioned]. What was named manifested from what had been formed, with the difference between begotten things manifesting from what had been [named], from the beginning to the end, by the power of all the aeons.
Immortal Human is full of every imperishable glory and unspeakable joy. His entire kingdom rejoices with an everlasting rejoicing never heard of or known of in any aeon that [followed] after [them and] its [worlds].
After this, [another] [originative principle] issued from Immortal [Human]; it is [called] Self-perfected [Begetter]. [After he gained the consent] of his [consort, Great Sophia, he] manifested [that first-begotten androgyne], [9] [called] First-begotten [Son of God]. Its female aspect [is First-]begotten Sophia, [Mother of the World], whom some [call] Love.
The First-begotten, because he possesses [his] authority from his [father], created a great [aeon] for his own majesty, [creating] countless myriads of angels for his service.
The entire multitude of angels is called Assembly of the Holy Ones; they are the lights and those without shadow.
When these angels kiss one other, their embraces [become] angels like [themselves].
Their first-begotten [… Father] is called [… Mind, Adam, who is the eye of light], who [came forth from light], the [son whose entire kingdom is] full [of unspeakable joy] [… nor has it been revealed] [10] [to any of the aeons] and [their worlds that came] to exist afterward.
Then […] came forth from him, [the] Son [of Man]. After consorting [with Sophia, his] companion, he [manifested] a great light, [who is] androgynous. Its [male name] is called [Savior, All-] Begetter. Some call its feminine name [Pistis] Sophia. When the Savior then consorted with his companion, Pistis Sophia, he manifested six spiritual entities, who are androgynous, whose masculine names are these:
first, Unbegotten <All-Father>;
second, Self-begotten;
[third], Begotten;
[fourth], Begotten by the [First];
fifth, [All-begotten];
[sixth …]
[These are] the [feminine names]:
[first …]
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[11] [… fifth, Love Sophia];
sixth, Pistis] Sophia.
[And] they have [other names, which] I gave [you earlier].
From the consorting [of those] I just listed, thoughts [appeared in the aeons] listed earlier. [And from] thoughts, deliberations; [and from] deliberations, instructions; [and from] instructions, counsels; and from counsels, wills; and from wills come words. They have alternative names: Thoughts are called gods; deliberations, lords; instructions are archangels; counsels are angels; [wills are] words.
[Then] when the twelve powers who were [just discussed consorted] with one another. Each (pair) manifested [six spiritual powers]. As [the masculine] among the six (pairs) [are] six each, so [those female spirits are six each]. [And these seventy-two powers manifested …]
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[12] [… the three hundred sixty]. [Their union reflects the will of the Father, who manifested them] so that they could become [types].
[Consequently, our aeon] became the same [type] as [Immortal] Human. [Time] became the same [type as his] first-begotten [son]. The year [became the same type] as the Savior. The twelve months became the same [type] as the twelve [powers who] manifested from the Savior: They are the angels. The three hundred sixty days of the year became the same type as the three hundred sixty powers who manifested from the Savior. Because they are countless, days with their hours and moments became the same type as the angels who originated from (the three hundred sixty powers).
And so, once again, the father of those who became manifest, All-Begetter, soon created twelve [aeons] for [the service] of the twelve (powers). Thus each of the [aeons] of the seventy-two powers who manifested [from him] [possess five] firmaments [in all their heavens], so that [there are three hundred sixty firmaments …]
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[13] [ . . . that] have [just been mentioned]. [When] the firmaments [were completed], they were [called the three hundred sixty heavens] of the [first] aeons. [And they are all] perfect and [good].
[And] thus [the] defect of femaleness was manifested.
[Now the first] aeon is that of [Immortal] Human. The second is that [of the Son of] Man, who is called First-Begotten. The third is that of the son of the Son of Man, who is called Savior. Encompassing these is the aeon [of the] Unruled One, of [the] eternal [God] and the [infinite], of the aeons of the immortals, [above the Ogdoad that manifested in] chaos.
[Now Immortal Human revealed aeons] and [kingdoms and powers and granted authority to] all [who manifested] from him [… of] chaos.
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[14] [… countless in glory]. They [received] their [names, those] who belong to the [beginning] and [the middle and the] infinite, [the perfect completed], [the] first aeon, [and the second] and the third. [The first] within it was called [Above] Unity [and Repose]. Each has [its name], and the naming [of] the third [aeon] as Assembly was [on account of] the multitude that appeared in the one, so that they all might be gathered together and named Assembly, from the Assembly that transcends the [heavens].
When the [Assembly] of the Ogdoad was manifested, it [was named, because it was androgynous, congruent with a male element and] a [female] element. [The male element] was [called] Assembly, [and the female element, Life, to show that] the life of all [things came from a female].
[And] each [name …]
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[15] (Line 1 lacking) [… gods of] the [gods; and the gods of the gods revealed] gods in [their wisdoms]; and the gods [revealed] from their instructions [lords of] lords; [and] the [lords of] lords revealed [from their] counsels lords; and [the lords] revealed from [their powers] archangels; and the [archangels] revealed from their words angels. And from them manifested shapes and structures and forms, and all the aeons and their worlds.
All the immortals possess [authority from the power] of [Immortal Human to name] them. [Sophia] [they called] Silence, [because she perfected her] entire [majesty] [by meditating without] a word. […]
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[16] [… unspeakable glory, never heard of, because] they cannot [be sent] into [any created entity]. They created [hosts] of archangels [and] angels, (hosts) of [countless] myriads for [service and] glory, even [virgins and] spirits, who are unspeakable [lights]. Because [they experience neither sickness] nor weakness, but they only have to will, and it immediately comes to be.
And in this way the aeon was completed, with the heaven and firmament, from Immortal Human [and] his Sophia, [that contained in] it the [pattern of every aeon and every world, and of those that came into being] afterward, [to supply the types from there] in the [heavens of chaos and their] worlds. [And all natures …] [… forever rejoicing] [17] [over their unchanging glory and the repose beyond measure, that cannot be described] or [grasped by any among all the aeons] and their powers that came to be [afterward].
[…] this much is sufficient for you.
[Everything] I have just [told you], I expressed in [a way] so that you could preserve it [all], until the Word who has no need to be taught appears among you, and he will interpret these things to you with knowledge that is self-consistent and clear. For [to] everyone who has, more will be added.
Eugnostos