Marsanes

NHC X

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 Codex X. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This tractate narrates secret revelations through the prophet Marsanes about the community’s ascent to the highest realms by means of letter mysticism and other rituals.

This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels. It is based on the Coptic reconstruction in Wolf-Peter Funk, Paul-Hubert Poirier, John D. Turner, eds., Marsanès (NH X,1). Quèbec: Les Presses de l’Université Laval / Louvain: Peeters, 2000.

Symbols

[ ]   Gap in the text (known as a “lacuna”)
( )   Editorial insertion to clarify the text
< > Editorial correction of a scribal error
  [1]  Page number of the Coptic codex (hyperlinked)

Introduction

[1] [. . . of matter . . .] and a [power].[1] They discovered him with a pure heart; they are untroubled by harms. Those who have accepted you will be granted an excellent reward for their perseverance, and [they will] bear with harms.

May not one of us, [however], be troubled and assume [in] his heart that the supreme Father [is remote], because he gazes on the All and cares for all of them, and [he] has disclosed to them his [command], because [they] are the ones who speak [. . .].

The Thirteen Seals

[2] [. . . the matters I spoke] at the first. Regarding the thirteenth seal, however, I have established it together with the apex of knowledge and with the certitude of repose.

The first, [and the] second, and the [third] pertain to the realms of the world and of matter.

I have [told] you of these, so that you would [watch over] your bodies, and a sensorial[2] [power] will [hide] those who will dwell in repose, and they will be preserved [from the] desires and the dividing [of the] union.

The fourth [and the] fifth over it [pertains to those that] you have come to understand [are divine. The fourth pertains to what] [3] exists over the [somatic type] and nature that [is separated in] three. By these [two] you [were told] of [these and of the realm of] three [dimensions]. You [were told that it] is non-somatic [. . .] and thereafter [. . .] inside [. . .] all [. . .] which [. . .] and the things inside them.

The [fifth pertains to the] repentance [of] those inside [it], and of those who abide in that place.

The sixth pertains to those who are self-generated, to the non-somatic being existing as an individual together with those who [in] understanding and immovability dwell in the truth of the All.

The [seventh] pertains to the self-generated power, the third [Perfect Mind, the second one who prolonged itself into] [4] [the] fourth for rescue [by means of] Sophia.

The eighth pertains to the [masculine] mind [that] manifested itself [in the beginning], and to the [non-somatic] being, and to the [intelligible] world.

The ninth [pertains to the name] of the power [that] manifested itself [in the beginning].

The tenth [pertains to Barbelo, the male] virgin, namely, the Aeon.

[The eleventh] and [the twelfth] tell of the Invisible One possessing three powers, and of the Spirit beyond being, who is of the Primal Ungenerated One.

The thirteenth tells of [the Unknown] Silent One, the source of the One who cannot be discerned, because I am the one who has [studied] what exists in reality.

Through discernment [I understood] that they [pre-]exist, [either] as individuals or [as a totality], [in the] entire place that is [5] eternal, specifically: all of those who have come to exist, either with being or beyond being; those who are unbegotten; and the divine aeons, together with the angels and the guileless souls, and the living [garments], being the images of the unitary ones. Moreover, [after this they] were combined with [those who had been separate from] them. Nevertheless, [even] all of [sensorial] being is similar to the [intelligible being] and what is beyond being. [I have understood] the entirety of the indestructability [of the former], as well as the deathlessness of the latter.

The Highest Realms

I have discerned and have achieved the border between the partial, perceptible sensorial world and all of the realm of the non-somatic essence, and by discernment the intelligible world understood that the perceptible sensorial world [deserves] to be conserved fully, in all particulars, [because] I have not stopped telling [of] the Self-Generated One, [so that] in turn, [no one] would be [ignorant] [6] of the entirety of the place.

He descended, and he descended again from the Unbegotten One who is beyond being, who is the Spirit. The one who exists before all of them is prolonged [to the] self-generated [Gods]. The one who has [being] searches [the All], and (indeed) is [the All, even] resembling [the All], and they [were] separated from [the singular one], [so that] I underwent numerous things. It became clear that he had rescued a throng.

Beyond all of these things, however, I search for the beginningless kingdom of the Triple-Powered One. From where has he appeared and worked to fill the entirety of the place with his power? How did the ungenerated ones come to exist without being generated? What are the distinctions between the [aeons, and] how many ungenerated ones [exist]? In what specific way [are they dissimilar] to one another?

[7] When I had investigated these matters, I realized that he acts in Silence. He exists before those who exist in reality, who are of the realm of being. He is a pre-existent Other who is of the one that is active inside the Silent One, and the silence of [the one who follows] him will be active, because [as long as] the latter [remains active], the former [will also remain active]. The [silence that is of the Un]begotten One is in the midst of [the aeons, and from] the beginning he has not had [being], but the action of (the Unbegotten One) <is> (that of) the Triple-Powered One. The Unbegotten One existed before the Aeon, because he is beyond [being].

Now, regarding the apex of the silence of the Silent One, the apex of the activity of the Triple-Powered One can see it, and He Who Is, who is silent, [who] surpasses [beyond being], made manifest [the Triple-Powered, the Primal] Perfect One.

The Triple-Powered One

[When he showed himself] [8] to the powers, they rejoiced. Those who dwell inside me were completed together with all of the rest, and they each individually all blessed the Triple-Powered One, the Primal-Perfect One, [blessing] him in purity. [In every] place they praised the Lord [who exists] before the All, [the] Triple-Powered One.

[It was not the case that] their praises [could be heard], but [my role was to persist investigating] how they could have been silent. I studied a power that I esteemed as honorable.

When the third power of the Triple-Powered One had studied him, it told me: “Remain silent, so that you might {not} understand and run away and approach me, but understand that this One remained [silent], and pay attention to comprehending, because [the power still] continues to [lead] me into [the Aeon, that] is, Barbelo, the male [virgin].”

Barbelo

[9] Separating herself from the male was what caused the virgin to become male. Understanding stood outside of himself, as though it were of him, and she who exists <is> she who searched. She is positioned exactly where the Triple-Powered One is positioned. She retreated from [these] two [powers], because she exists [outside of] the Great One, [beholding what] is over [her, the] silent [perfect one, who received] this [commandment] to remain silent. His understanding, and his existence, and his action comprise those things the power of the Triple-Powered One articulated:

“All of us have retreated into ourselves. We have [grown] silent, and when we [also] came to understand [that he is] the Triple-Powered One, [we] prostrated. We [extolled and] blessed him. [He bestowed] on us [a mighty revelation].”

The unseen [Spirit once more] [10] hurried to his place. The entirety of the place was revealed; the entirety of the place opened up <until> he attained to the region above. He went forth once more to illumine the entirety of the place, and the entirety of the place was illumined.

Marsanes Ascends

[I] was also granted the third portion of [the Spirit] of the power of the Triple-[Powered One]. Blessed be [the Aeon] which spoke:

“O [you who inhabit these] places! It is incumbent [on you to study] those who are exalted over these, and to speak them to the powers, because you will [excel over] the chosen [in the last] days. The unseen Spirit climbs upward, and you [yourselves] ascend [upward] together with him, because you have the large [shining] crown, but on that day, you will see [while you rush to] ascend above [together with him], and [also] the perceptible sensorial [entities that are] visible [to you . . .] and they [. . .].”

Pages 11 and 12 are missing.

[13] [. . .] intellective activity. He exists eternally beyond being in the silent He Who Is, the One who is from the beginning, [who] is be[yond] being [. . .] a portion of [. . .] beyond division [. . .] study a [. . . ninth . . .], because [. . .].

[14] [. . .] I [had been dwelling] with the generated aeons. Being allowed, [I] came to be with the un[begotten] ones, but I was dwelling in the [great] Aeon, despite my [having been separated from it], and [I beheld the] three powers [of] the Triple-[Powered] One. The [first power . . .] and [. . .]. [15] [. . .] the Silent One and the Triple-Powered One, [and the One] without breath.

We made our stand [. . .] we [studied . . .] we came into [. . .] breath [. . . the Spirit] [16] without breath, [and he] exists in (a state that is) [beyond understanding], and [by means of] him I beheld the mighty [Power beyond understanding . . . the in]finite [one. . .], and [I beheld the one who exists] alone [. . .]. [17] [. . .] is acting, and why does understanding not exist [among the] ignorant? Also, [. . .] he takes a risk [. . .] that he may become [. . .] and [. . .] because of [. . .] in [. . .].

The Taxonomy of the Powers

[. . .] those who are not [similar], yet it is required that [all who] are beyond image [to resemble] those of the [Singular] One [who] exists before [all of them]. The thought which pre-[exists . . .] the one who [. . .]. [18] [Now], these [images are the ones I] beheld in nine hebdomads [of the cosmos that remain] in a [single eternal] day [. . .] thirty [. . . herself . . .], and [once more after] several [years.]

[Regarding myself], when I beheld the [Father, I arrived at] understanding him, and [. . .] several [. . .] individual [. . .] forever [. . .] the ones of matter [. . .] of the cosmos [. . .] over [. . .] moreover [. . .]. [19] [. . .] a god [. . .] from [. . .] things which [. . .] them into [. . .]. Assign [them] a name [that agrees] with their taxonomy, [and do not allow] anyone [to assume you are] inferior to [their understanding] and to their [reality], and [moreover, so that . . .]. [20] [. . .] concealed [. . .] the third [power], and the blessed Authority said [to me]: “Of these [let] her who [possesses it not obtain no glory], because there is no glory [. . .] nor even the one who [. . .], because surely the one [who lacks glory is] a [. . .], because [. . .].

The Signs of the Zodiac

[21] [. . .] and the [signs of the zodiac . . .], and the [. . .] as well as [. . .] which possess no [. . .] obtain for [. . .] revolution [. . .], and [. . .] soul [. . .] this [. . .], specifically, the celestial soul [. . .] [en]compasses [. . .] arrangement [. . .] which is [. . .]. [22] [. . . pneumatic . . .], also those who [possess a likeness . . .] those who [. . . the form . . .] every image [concerning which I spoke.] [It is required that] all forms [become] arrangements, so that [a form can] be allotted to [the elements] themselves, [including the smooth] and the rough, [resembling the voices] of animals [. . .] and the [. . .].

Pages 23 and 24 are missing.

[25] [. . .] there, but their powers, who are the angels, subsist in the shape of beasts and animals. Some of them are [of many shapes] and opposed to [nature]. They possess [sounds] fitted to their names, that [is], they are [divided] and [different] according to [appearance], and [they are dual-formed], but according to a third the [homo]phonic ones originate from being, and regarding these, all of these observations suffice, given that we have discussed them previously, because [this] allotment occurs in these regions as well in [the way] we have discussed from the [beginning]. 

Letter Mysticism

The soul, however, also [possesses] its arrangement, even though it is different. [Its] form is that [in] which the arrangement of the only-begotten soul dwells.

Its arrangement is [the second] [26] spherical portion, EĒIOU, while the first moves around [it], the self-begotten soul, AEĒIOUŌ.

[The] second arrangement, EĒIOU, originates from those [that possess] two sounds. The first, positioned after them, is [the upsilon], and [the iota accompanies it, and you know these] in [the brilliance] of the light. [Restrain] yourselves, accept the indestructible seed, bear fruit, and cling not to your possessions.

Understand, however, that the long vowels subsist with the vowels and the diphthongs next to them, but the [short] are incomplete, like the [additional sounds that] come to be through them, and those that [are drawn] are the intermediate ones.

Among the [consonants], the [semi]vowels excel [27] over the voiceless ones, and the doubles excel over the unchanging semivowels, and the aspirates are superior to the inaspirates <of> the voiceless consonants. Regarding the intermediate ones, their combinations are varied. They are ignorant [concerning] the beneficial combinations, and they are combined together with the inferior ones of the [middle.] [As] is the case for the taxonomy of the [gods] and the angels, it is [not the case that] the consonants are combined with one another arbitrarily, but only that they are combined in order to produce a beneficial effect. It was not owing to happenstance that their intention became apparent.

Do not [continue sinning], and do not risk involving yourself in sin. Now [I] address you [concerning the three arrangements of the form] of the soul.

[The] third [arrangement of the soul] is [a sphere, and] [28] something spherical moves around it. The simple vowels are:

<AAA>,
EEE,
<ĒĒĒ>,
III,
OO,
UUU,
ŌŌŌ.

Originating from them follow the diphthongs:

AI,
AU,
[E]I,
EU,
ĒU,
OU,
OI,
ĒI,
[U]I,
ŌI,
AU EI,
EU ĒU,
OI OU,
[GG]G,
GGG,
GGG,
AI AU,
[EI EU],
ĒU,
OI,
OU,
ŌU,
GGG,
[GGG],
AUEIEU,
OIOU,
ĒU,

thrice for a male soul.

The third arrangement is spherical. The second arrangement, because it moves around it, possesses two sounds. The third arrangement, of the male soul, comprises the simple vowels:

AAA,
EEE,
ĒĒĒ,
III,
OOO,
UUU,
ŌŌŌ,
ŌŌŌ,
ŌŌŌ,

and this arrangement is different [from] the first one, but [they are similar to] one another, [and they easily] produce various [sounds] of [this kind, AEĒ]OŌ, and [29] from these the diphthongs are formed.

It is the same with the fourth and the fifth, concerning which the entire matter was not permitted to become manifest, but only the (most) apparent aspects. You were instructed concerning them, so that you could study them that they also could search and discover [what] all of them are, either by themselves alone or by one another, or (that you could) search for the manifestation of [limits] established from the beginning, either alluding to themselves alone [or] alluding to one another. Exactly as [the letters] are compresent with each other [in] speech, either individually or according to resemblance, [they are] prefixed, or [they] are suffixed. Their [portion] is either derived and similar, through [the long] vowels or [through] those with [value of dual time, or] through [the short vowels], being short [. . .]. [30] [. . .] or the oxytones, or the medial tones, or the barytones, and in some instances consonants are compresent with the vowels, and according to portion they are attached at the beginning and attached at the end.

They form a taxonomy [for] the angels, and in some instances the consonants exist individually and variously, <they> being prefixed and suffixed to the concealed gods. With beat and pitch, and pause and attack, [they] invoke the semivowels, all of them submitting with one [accord], because only the [invariant consonants] <and> the double consonants are compresent with the semivowels, but the aspirates, [inaspirates], and [medials] form [the voiceless consonants.] [Opposed to nature, the consonants and vowels] are combined [with one another, and] they are distinct [31] from one another. They are attached at the beginning and attached at the end, and they form an ignorant taxonomy, and the ensuing syllables are one or two, or three or [four], or five or six, or as many as seven, possessing a [single] sound. These [possess] two [sounds], being grouped together with [the seventeen consonants.] [Among] those already named, [some] are defective, and as though [they] possessed no being, or as though [they] were a reflection [of] being, [or] as though they divide the beneficial nature [from the harmful one] in the [medial position]; and you [will gather] the patterns that are similar to one another, the vowels [together with] the consonants.

The examples include:

BAGAD[A]ZATHA,
BEGED[E]ZETHE,
[BĒGĒDĒ]ZĒTHĒ,
[BIGIDIZITHI,
BOGO]ZOTHO,
[BUGUDUZUTHU],
BŌGŌDŌ[THŌ],

[and] the remaining ones, [and some include]:

BA[BEBĒBIBOBUBŌ],

[32] but the remaining ones are dissimilar:

ABEBĒBI[B]OB,

so that you can [group] them together and be divided from the angels, and there will be various effects.

Number Mysticism

The primary good derives from the Triad,[3] and it [prolongs itself to what] needs [the One, which] restricted [it inside] a shape. <The> Dyad as well as the Monad are dissimilar to everything, being instead primary existents. The Dyad [forms] a separation [from the] Monad, [and it] pertains to the hypostasis, but the Tetrad obtained the [elements] and the Pentad obtained agreement, and the [Hexad] was self-completed. The [Hebdomad] obtained beauty, [and the] Ogdoad [adjusted its components to harmony, and the Ennead is far more esteemed], [33] and the [Decad made manifest] the entirety of the place, but the Hendecad and the [Dodecad] have traveled beyond, [into the limitless, and] it [is loftier than] the Hebdomad, [which is limited . . .].

Syllables and Nouns

[. . . nouns . . .] promise that [the signs of articulation] commence [to divide] them with a sign and a point, (both) the [uninflected] and the [inflected]. [The images] of being [are also this way], originating [from a union] of the letters in [a sacred merger] [34] in agreement with an [apposition] by which they exist individually, and <they> exist together with one [another] through generation or [by affinity, and] in agreement with [their own generation] they possess no [. . .] these [. . . they possess . . .] one [. . .] telling the enigma, because in the perceptible sensorial world exists the temple [that measures] seven hundred [cubits], and a river that [. . .] inside an eternity. They [. . .] three [. . .] to the four [. . .] seals [. . .] clouds [35] [and the] waters, and the [forms of the] wax images, and various emerald likenesses.

As for the remainder, I will [instruct you] concerning them. Here is the generation of the names: What [was not] generated [. . . from the] beginning [. . .] concerning [. . .] stand [. . .] but, [. . . thr]ice, when [closed], when prolonged, when [brief].

Words

There is, however, a quiet [speech], but there is another speech [connected to free] <association> [through utterance] of [what is unseen], and it [shows] the difference [between what is the same] and what is [different, and] [36] between what is a whole and what is a [portion] of an [inseparable] being, and [that] power possesses a portion in [the joy], in both discord and [unity, of the esteem], either [. . .] body [. . . one] can [understand that] existent [entities] everywhere [are] continually [esteemed], [because they] abide with both the somatic and the non-somatic ones.

This is the speech concerning the hypostases, which one should [understand] in this way. If [they do] not [speak] to one another, [how] can speech assist [those who] are troubled [with speech concerning what is] visible? [Consequently], if it is [37] understood, one will [utter] it, but some words are [dual, and others] are [individual, pertaining] to [being . . .] and they [. . .] or those that [. . . in agreement with those that persist (continually)], or in agreement with [those that] exhibit temporality, and [these] are either divided or unified with one another (as a group) or with themselves (individually), either the diphthongs or the simple [vowels], or all the [. . .] or [. . .] or [. . . exist] exactly like [. . . exist . . .] the [consonants . . .] [38] they exist individually until they are divided and unified.

Now, some are able [to generate consonants one letter] at [a time . . .] difference [. . .] become [. . . being . . . They will be counted] once [or twice], and thrice [for] vowels, and twice [for] consonants, and once for the whole group, and one cannot know (beforehand how to count) [those that are] subject to change, [as is the case also with those that] are derived [from them], as well as [all those that come] after these, and they are all [simultaneous names.]

[They] had been [39] concealed, but they were enunciated openly. They did not cease from being disclosed, nor did they cease giving names to the angels. The vowels [are unified together with] the [consonants, either] outwardly [or] interiorly, through [. . .] they spoke [. . . instruct you . . .] once more [in in this way were they counted] four times, and they were [engendered] thrice, and they became [twelvefold].

Preserving the Mysteries from Sinners

These are the causes for our achieving sufficiency, because it is proper for each one to acquire power for oneself so that one may produce fruit, and that we never cause disrespect [to] the mysteries [. . .] the [. . .], because [. . .] which [is . . .] soul [. . .] the signs of the zodiac [. . .]. [40] [. . .] a new hypostasis, and the recompense that will be supplied for a person like this is salvation, but the contrary will come to pass for the sinner. It is only [the one who commits] sin [. . .] will be [in a . . .] in a [. . .] of the [remainder . . . these. Study them], so that before you even investigate what one might [communicate] to someone else, [you may obtain] lofty power and godly understanding, as well as an irresistible strength, yet you will investigate who deserves to reveal them, understanding that they [will…down] to the [. . .] sinners.

Consequently, [. . .]. [41] [. . .] what is proper. Do not seek to strengthen the perceptible sensorial world by paying no attention to me, the one who has obtained the salvation issuing from the intelligible world, but concerning these <speeches>, take care not to [disclose] them to [any]one [. . .] in case [he is able to understand them] and purloin [them, and concerning what remains], I [will speak to] them concerning the [ending of my speech], in case the sinner [disclose them to others]. They understood them not, specifically, incarnated souls on earth, and those who are disembodied, dwelling in heaven and outnumbering the angels.

The subject that we [spoke of] in [all these] speeches, these [. . .] stars [. . .] say [. . .] if it is the case that already [. . .] into the [. . .] those who [. . .], [42] if he gazes at the two or if he gazes at the seven planets, or the twelve signs of the zodiac, or the thirty-[six] decans [. . . which] are [the twelve regions totaling three hundred sixty] lots, [up to] the [locations pertaining] to [these] numbers, either [those in heaven] or those on earth, and those that are under the [earth], in accord with the agreements and the divisions that originate from these, and from the [three hundred sixty] degrees that remain, (both) [according to kind and] according to [species . . .].

Pages 43 through 45 are too fragmentary.

[46] [. . .] the voice of [. . .] names and [. . . for]ever [. . . names . . .].

Pages 47 through 54 are missing.

Marsanes Responds

[55] [. . .] I was silent. [I said]: “Tell [me . . .] what is the [power . . .] will wash [. . .] whole generation [. . .].

Pages 56-58 are too fragmentary, and pages 59-60 are missing.

[61] [. . .] your daughters [. . .], because exactly like [. . .] the kingdom of [the Triple-Powered One], but this one [. . .]. Do not [62] [. . . speak] according to what [all of you] do not [understand, and . . .], because the [. . .] that you [. . .] the one whose [. . . you did not] understand [. . .], and I [said . . .] for the [. . .].

The Terrifying Angels

[63] [. . .] in [. . .] what remained below [toward the] earth, and they spoke like the angels, [and one of them] resembled the wild [beasts], and he said: [. . . for] ever [. . .] beast [. . .] beast [. . .] from [. . .] from my [soul . . .] I beheld a [. . . standing . . .] and his [image] was [terrifying], and [his face] was [. . .]. [64] I [. . .] because I [beheld] all of [the lights] surrounding [me burning with] fire, [and I beheld myself] among them [. . .].

Gamaliel

[. . .] angels [attending] me, and [. . .] the [one . . . ] Gamaliel, [the one] who oversees [those spirits . . .]. [65] [. . . the large] angels [being those] who receive [all of them . . .] with their [. . .], and he [led me down], and he [took] me [. . .].

The Final Judgment

[… her] limbs [. . .] the [unseen . . . judgment . . .] thrust [. . .] all [. . . who is placed . . . perpetually flowing fountain] of the living [water . . .] the two [. . .] silent [. . . gods . . .]. [66] [. . .] purify it from [. . .] the one whom they [sealed] has been beautified [with the] celestial [seal . . .] to his [. . .] great [. . .], and I [beheld . . . unmixed . . .] those who [. . .]. [67] [. . .] they will become [. . .] of God [. . .] a woman [. . .] when she is in [labor . . .] after she gave birth [. . .] every one of them [. . .] thing [. . .] humans [. . .] and [. . .] women [and men of this kind . . .] others are the ones [who are on the] earth. [Understand] that they [. . .] all [. . .] them, [. . .] on these ones, [together with those . . . born] at home, because these will [be able to understand] God [. . .] aeons [68] with those who will [. . .] who possess [. . .] God [. . .] from the [beginning . . .] in the [. . .] dreadful [. . .] fear [. . .] names [. . .] mysteries [. . .] in [. . .] God [. . .] manifest [. . .] those who will understand.

[M]ARSANES

Notes

[1] Or “reward.”

[2] “Sensorial,” literally “somatic,” here and in the instances below.

[3] John Turner: “A good point of departure is from the Triad.”