Zostrianos

NHC VIII, 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 Codex VIII, 1. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This text narrates the journeys of Zostrianos through the heavens and the aeons and his subsequent spiritual baptisms and enlightenment in knowledge.

This translation by Samuel Zinner, funded by the generous support of Other Gospels, and edited by Mark M. Mattison, is based on the Coptic text in Catherine Barry, Wolf-Peter Funk, Paul Hubert Poirier, and John D. Turner, Zostrien (VIII, 1) (Bibliothèque Copte de Nag Hammadi, Textes 24; Québec: Université Laval, 2000). This translation of Zostrianos also benefitted from the earlier one by the late John D. Turner (1938-2019) in Marvin Meyer, The Nag Hammadi Scriptures: The International Edition (New York, NY: HarperOne, 2007), 537-583. Samuel Zinner dedicates this translation to John D. Turner, with fond memories of their many discussions through the years over good food and drink at the Seneca Table.

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] [The glorious book] of the sayings that live forever [that] I, Zos[trianos, wrote …] and Yolaos as I entered the world for those belonging to my generation and [those] (who will come) after me, the elect who live. The God [of] truth lives in actual truth and understanding and light eternal.

Zostrianos Fortified by a Holy Spirit

When I in my mind forsook my interior bodily darkness, soulish chaos, and gloomy, lustful femaleness about which I was unconcerned, and when I had found the limitlessness of my materiality and rebuked the dead creation inside me, including the sensory divine ruler of the world, I mightily declared completion to those with disparate parts. Even though I had explored their ways for a brief period, inasmuch as inexorable birth bestowed visibility on me, I never felt contented with them. Rather, I was accustomed to separate myself continually from them since, despite my [birth] through procreation, my coming into being had been holy.

When I had bettered my sinless soul, I then fortified [2] the [spirit] of reason [inside me] and I [could then wake from] the [gloomy slumber and discover] my [fatherly] God [. . .]. Despite my having [labored on this in every way], I was fortified by a holy Spirit that surpasses even God. [It rested] on me alone while I was bettering myself, and I beheld the Perfect Child, [who he is], and what [he possesses]. Frequently and [in varied (forms)] he appeared to me as a willing [oneness] while I was searching for the [male] All-Father,

of [those] things intellectual and sensorial,
specific and general,
[partial] and entire,
encompassing and encompassed,
physical and non-physical,
spiritual and material,

and [matters] relevant to all of these, and the (state of) existence mixed with them and with the god of this <Perfect Child>, the ungenerated Kalyptos, the power [inside] them all.

Zostrianos’ Questions Regarding Existence

Regarding existence, given that they originate from the aeon of those who come from an unseen and undivided self-generated spirit in the form of triadic ungenerated images, how can existent beings possess an origin that excels existence and also pre-exist all [of these], yet nevertheless have come to exist in the [world]? How is it that those who are in its presence together with all these [3] [spring from the lofty] Good? What kind [of power] and [source does it possess, and] what place does [it] hold? What is its (originative) principle? How is it that what it produces belongs to it as well as to all of these (others)? Given that [it is a] singular [oneness], how is it self-different, given that it exists in the modes of existence, form, and blessedness and bestows power by being alive in a living way? How has existence that is non-being appeared in a power that possesses being?

Searching for the understanding of these questions, according to the tradition of my people, each day I would offer them up to the god of my fathers. I would praise all of them, given that my forefathers and forebears who sought found.

Regarding myself, I did not cease looking for a place of repose that my spirit deserved, where I would be unbound in the sensorial world.

The Angel of Knowledge Appears to Zostrianos

Then, while I was greatly distressed and depressed on account of the weakmindedness that enfolded me, I had the courage to act and to give myself to cruel death by the wild desert beasts. In front of me stood the angel of the knowledge of light eternal, and he said to me: “Zostrianos, why have you gone insane, as if you were ignorant of the [4] mighty eternal lofty beings? [Are you not aware that you are an elect person], and that you were consequently notified concerning [what you are to do], so that you could now be rescued? Do not ever [be] harmful or [pay heed] to those who are familiar to you so that you do rescue none but those [whom] the Father on high would choose (for rescue). [Do you think] that you are the father of [your people], or that Yolaos is your father? [You have] a godly angel [who has shown] you [the path] by means of saints. Come and surpass these [(lowly) aeons], to which you will return at some other [time] to declare a living [nation] in order to rescue those who deserve it and to strengthen the elect, because the struggle of this age is long, but the time [of] this world is brief.”

Zostrianos Ascends through the Aeons

After he had told [me] this, I was very eager and happy to embark with him on a large shining cloud, and I [departed from] the shape of my molded body on the earth, protected by glories. [We] fled the entire world and the thirteen aeons therein, together with their angelic host. We were not seen, but their chief was upset by [our journey], because [our] shining cloud, [5] whose [essence] excelled [the entire world], was indescribable. Its beauty glowed intensely. It has a power to [guide] pure spirits, because it is a life-giving spirit and an intelligible mind, [un]like worldly entities [constructed] of malleable matter and swayable reason.

I realized then that my inward strength had conquered the darkness, because it consisted entirely of light.

The Baptisms of Zostrianos

I was baptized there, even receiving the image of the glories, and I was transformed into one like them. I journeyed through the atmosphere of the [earth], even passing by the aeonic simulacra after baptizing myself seven times [there in] living [water], once for each [of the] aeons. I did not stop before [I had passed] simultaneously [through] all of them. I ascended to the sojourn that [truly] exists. [I] was baptized, and [I forsook the world]. I ascended to the repentance that truly exists, [and] there [I was] baptized [six] times. I journeyed through the [6] sixth one [and I was strengthened by the same]. I ascended to the [self-generated] aeons, and there I stood after seeing a true light that truly exists. It existed truly from its self-generated root, [together with] tall angels and glories [beyond] stature.

I was baptized [by] those powers that oversee [the] living water, Michar and Mi[cheus].
I was baptized in the [name of] the divine Self-Generated One. I was cleansed by the mighty Barpharanges.
I was [glorified] and inscribed in glory.
I was sealed by those who oversee these powers,
[Michar], Micheus, Seldao, Ele[nos], and Zogenethlos.

I [became] a [contemplating] angel and stood together with the souls on the first aeon, which is the fourth. I blessed

the divine Self-Generated One
and the forefather Pigeradamas,
[(who is) an eye of] the Self-Generated One, the perfect Primal [Human],
and Seth Emm[acha Seth],
the son of [A]damas, the [father of] the [unshakeable race],
and the [Four] Lights, [Armozel and Oroiael, Daveithe and Eleleth],
and Mirothea, the mother [of Adamas],
and Prophania, [the mother] of the lights,
and Ple[sithea], the [mother of the angels].

[7] I was [baptized the] second time by these same powers in the name of God, the Self-Generated One. I was transformed into a masculine angel. I stood on the second aeon, which is the third one, together with the children of Seth, and I blessed these same ones.

And I was baptized for the third time by these same powers in the name of God, the Self-Generated One. [I] was transformed into a holy angel and stood upon the third [aeon], which is the second one, and [blessed] these same ones.

And I was baptized for the fourth time by these [same] powers. I was transformed into a perfect [angel and stood on] the fourth aeon, [which is the first] aeon, and [I blessed these same ones].

Zostianos’ Questions Regarding Singularity and Duality

I then looked for [a single power among them]. I spoke [these words]: “I [. . .] of [. . .].” And I [asked] him [about how to understand them]: “In light of the variations of human hearing, why [are there variations] in the ability [to hear] them? [8] [Are these same things] their abilities, or are they the same things, just with varying names? Does one soul differ from another soul? Why do human beings differ from each another? In what mode and to what degree are they human?”

The mighty primacy, Authrounios, said to me: “Do you ask about those things through which you have journeyed? Or why this atmosphere of the earth exhibits this worldly model? Or how many aeonic simulacra there are? Or why they are [un]moved? Or about the sojourn and repentance, and about the [aeonic] creation and the world that [does not really exist? I will teach] you [plainly] about [all these things you ask] me. [No revelation] or [commandment] will be visible to you, not [even from the] Unseen [Spirit, until after you understand these things], and the [teaching that . . . Eleleth . . . that] will become apparent to you.” [And we two joined with the aeons through] which I had [journeyed].

Authrounios Describes the Creation

And [9] the [mighty] primacy, Authrounios, said [to me]: “The atmosphere of the earth came into being through a principle of reason, and in an imperishable mode it manifests things generated and perishable for the sake of the coming of the mighty judges. This is (so that they do not experience sensory) perception and become confined in the creation. When they, however, encountered it and by this perceived the works of the world, they sentenced its ruler to a perishability that typifies the world, because that gloomy, perishable [production] is an [essence] and principle of matter.

When Sophia gazed [downward], she beheld darkness, [illuminating it] while she retained [her own station], being a paradigm for [worldly] things, [a principle] for the essence [without essence and the] form [without] form [. . .] a shape [without shape]. [It accommodates every worldly entity . . .] the All [. . . the perishable production, because it is a principle of reason that sways] the darkness. [He sows from his] reason, because [the ruler] of [creation] can[not] see any of the eternal entities. [10] He beheld a reflection, and from a reflection that he [beheld] in (the reflection), he created the world. Using a reflection of a reflection, he moved on the world, and then even the reflection of (the reflection that) had appeared (to him) was taken away from him.

Sophia, however, was granted a place of repose that rectified her repentance. The result was that because no pure, original image dwelt inside her, neither pre-existing inside him, nor previously coming to be through him, he exercised his imagination and formed what remained, since the image Sophia possesses is ever perishable and deceitful. The archon, however, looked downward, [because he simulates] and incorporates by means of [chasing after the image] owing to the overflow [that tended downward].”

When [I heard and] saw these [things, I could comprehend] the mind of [these who concentrated their mind] on the things they do not [understand]. Because he has concentrated [his mind on … the] aeons [. . .] mightier than [. . .]

And [again he said: “Sophia became] perfect by [the will of the leader] through whom [the atmosphere of the earth endures], having [11] [unchangeably averted] the destruction of the world.

Now the aeonic simulacra exist in the following manner: They have failed to obtain an equally powerful form, [instead] possessing eternal glories, and they exist as judgment seats for each of the powers. When souls, however, are illuminated by the light inside these simulacra, and by the model that frequently develops [effortlessly] inside them, then the soul believes that she witnesses [the truth] and the eternal [source inside] the blessed [idea that exists] as the only singularity. [. . .] each of [. . .] light that [. . .] all, and she [. . .] entirely, and she and a [. . .]. And she [. . .] she who [. . .] she [. . .] of [the sojourn, and the evidence] for the repentance [dwells with the souls] [12] in accord with the power [inside them, so that] they could stand.

And inferior [souls] are prepared by the aeonic simulacra, which receive a simulacrum of their souls while they still dwell in the world. After the aeons emerge one by one, they come into being and one by one are conveyed from the simulacrum of the sojourn to the sojourn that truly exists, from the simulacrum of the repentance to the repentance that truly exists, [and from the] simulacrum of the self-generated aeons [to the self-generated aeons] that truly exist, and so on [. . .]. The souls [. . .] exist inside a [light . . .] them all [by means of the] aeonic [simulacra].

[On the one hand, they] see, [but whenever . . .] and certain [. . .] out [. . .] the [. . .] outside [. . .] light [. . .] of [. . . all] those [who] are [. . . as they] [13] [bless

the God] over the [mighty] aeons,
and the [ungenerated] Kalyptos,
the mighty male Protophanes,
the Perfect [Child] who is more exalted than God,
and his eye, Pigeradamas.

Zostrianos Asks Ephesech About the Waters

I invoked the Child of the Child Ephesech. He stood in front of me and said: “O messenger of God, Child of the Father, [you are] the Perfect Human. [Why] do you invoke me and ask concerning the things you know, as if you were [unaware] of them?”

[I, however, said]: “I ask concerning the water, [how then does] it bestow perfection and convey [its power]? What are [its] powers? [Are they the names] in which we are baptized? [Why do] these names [differ from those], and why [do the waters differ] from each [other? And are they whole] in the [. . . from] others [. . .] humans [. . .]? [Why do they differ in this way from each other]?”

[The Child of the Child Ephesech, the Savior, answered]: [14] “[Zost]trianos, listen concerning [all] these matters! The number of the pre-[existent] principles is three, despite their appearance from a unitary principle [of] the aeon Barbelo. This is not an indeterminate number of principles and powers, nor are they productions of any arbitrary source and power. To the contrary, they have brought every principle into manifestation and have granted power to every power, and have appeared in what by far excels them, these being existence, blessedness, and life.

[These have appeared] with each [other and they have appeared] from a [unique singularity], and so [. . .] they were named [on account of their] greater [glory . . . unique . . .] and [certain . . .] a perfect [. . .] from [a unique principle, and it is] a [unitary singularity . . .] ever [. . .].

[15] And [there exists] a water for [each one] of them. They are consequently [three] perfect waters.

It is the water of life
that pertains to life,
in which now you have been baptized in the Self-Generated One.

It is the [water] of blessedness
that [pertains] to understanding,
in which you will be [baptized] in the Protophanes.

It is the water of existence
[that] pertains to divinity,
that is, to Kalyptos.

And the water of life [exists with regard to] power,
that of [blessedness] with regard to essence,
and that of [divinity] with regard to [existence].

All [these], however, [are likenesses and forms of the] Triple-Powered One. They are the ones that [flow from the] pure water [. . . they] are also [the model . . . water] in accord with . . . [as they] depart . . . [male . . . there . . .] [16] existence [as it] is.

[They] not only [dwelt] in thought, but he [accommodated] them, because he is [(the power of) becoming] in the following manner. He enforced a [limit] on being, so that it would not become infinite and formless. Becoming was instead truly delimited while it was still but a new entity so that [it] could become an entity possessing a proper [dwelling], existence and [being] together, standing together with it, existing together with it, enclosing it, [and being like it] in every aspect. It departed] from the [living water so that it could] obtain the [pre]-existent [firmness] of [. . .] action [. . .] visible [. . .] and his word [. . .] these after [. . .] they became [. . . accommodating] for a [. . .]. [17] And the power exists together with essence and existence of being, whereas this water exists, and the name in which one is baptized is a spoken utterance of this water.

Kalyptos and the Path of Ascent

Consequently, the first perfect water of the Triple-Powered One, <that of> the Self-Generated One, [is] life for perfect souls, because it is a mental utterance pertaining to the coming into being of both the perfect [mind and of] that [(other) one]. This is because the source of all [those] is the Unseen Spirit, whereas the others originate [from understanding], given that they are his likenesses. He who, [however], simultaneously knows [in what mode he exists] and what [the living water is, one like that] lives by [understanding. What pertains to understanding] is the [water of life], and in [becoming, life] becomes [infinite, so that it can attain to] its [own (proper) being . . . and] the name [. . .]. [18] [. . .] he truly exists; this is the case because he limits himself. They [draw near to] this water in accord with this equality of power and position.

The mighty male, the unseen Perfect Mind Protophanes possesses his own water, as you [will see] when you reach his dwelling. The ungenerated Kalyptos also (possesses his own water).

Regarding each one there exists an incomplete and [preliminary] form, so that in this way they might reach completion. The self-generated aeons comprise four completed occurrences of the all-perfect ones [that pre-exist] the [perfect individual ones]. And the [fifth] aeon [encompasses] the [divine] Self-Generated One, because [they] all [originate from the perfect, divine triple]-male [Child], because [they are] entireties [. . .], perfect [divine . . . the triple-male . . . the perfect] individual ones [. . .] in the [. . .]  [19] perfect, those who exist in species, genus, complete, and partial differentiation.

In the same way, the path of ascent that surpasses what is perfect <is> with Kalyptos.

The divine Self-Generated One is the chief ruler over his own aeons and angels, being portions of him, because those who one by one comprise the four, at the same time they comprise the fifth aeon, while the fifth exists in oneness. Considered one by one, the four [comprise] the fifth, but all of these are complete as individuals [because they] possess a [single principle].

In this way [the triple-male] is also a [perfect individual], because he is a [power] of the divine [Self-Generated One]. And the unseen [perfect] male mind [Protophanes is the dwelling-place] for those who [exist in harmony among the aeons]. A [. . . resembling] [20] living and perfect portions.

Regarding the All, even the all-perfect race and that which surpasses the perfect and blessed:

The self-generated Kalyptos is a pre-existent origin of the Self-Generated One, being God and Forefather, a source of Protophanes, a Father of his own portions. Being a fatherly God, he is foreknown, but not known. As he is a self-originated power, so is he self-fathered, so that he is without father.

The unseen Triple-Powered One, who is all [of their] forethought and the Unseen Spirit, he is [the origin of all of them] and [an existence without substance prior to essence] and existence [and being. Existents precede] life, [because it is] the [source of] blessed[ness. And . . .] the [stature . . .] all [these the . . .] [21] [exist] among them.

[They descended] among the others, yet they [are all] commingled in several places, any place that is attractive and pleasant. They exist everywhere and they exist nowhere. They encompass spirit, since they are bodiless, yet they surpass bodiless entities. They are undivided, possessing, together with those who are purer than they, living thoughts and the power of truth, because in this regard their spiritual purity is greater and does not resemble bodies that exist in only one place. Most importantly, there is no compulsion in them, not in whole and not in part, so that their path of ascent is pure, [since it is imperishable]. Each one [of their powers has] designated [for itself] its own [root]. And [. . .] them [. . .] its [22] own proper aeons, so [he] then [knows] how to obtain an eternal model.

And the world intellect enters in, joining when the water of the Self-Generated One is completed. When someone knows both this and all of these, that one is dealing with the water of Protophanes. When someone joins with him and with all of these, that one is dealing with Kalyptos. Among the aeons a similar situation prevails. With respect to knowing these one by one along with their portions, they are [perfect]. Those who belong to the All, where knowledge dwells, and what they know, have [become separate], but they do share something in common with each other. The All and all [of these possess the] baptism in the [baptism of the Self-Generated One].

If the [. . .] perfect [. . .]. The [23] one who demonstrates that he has reached knowledge of how he belongs to him and feels a shared communion has washed in the baptism of Protophanes.

And if someone understands their source, how all of them are manifested in but one principle, and how all who are joined become separated, and how those who were separated rejoin with each other again, and how the portions [join together with] the entireties and the species with the [genera], when someone has understood these matters, they have washed in the baptism of Kalyptos.

For each place, one possesses a portion of the eternal ones, and ascends [to them. Just as] someone [becomes pure and] single, in this way they incessantly [draw near to] unity. Being [ever] pure and [singular], one is filled [with mentation], with existence [and spirit], even a holy Spirit. [24] Nothing of him exists outside of him.

On the one hand, he [beholds] with a perfect psyche those who belong to the self-generated ones;
with intellect those of the triple-male;
with a holy Spirit, those who belong to the Protophanic ones.

On the other hand, he hears concerning Kalyptos
by the powers of the Spirit from whom they have emerged
in a far more excellent revelation of the Unseen Spirit.

And through the thought that presently exists in silence,
even within the First Thought,
he hears concerning the triple-powered Unseen Spirit.

Furthermore, it is a hearing and a silent power
cleansed with the perfect life-giving Spirit,
the [primary] perfect and the all-perfect one.

There are, consequently, glories assigned as [nurturers] to them. Those who in truth have been baptized in knowledge and those who are deserving are protected, but those who [do] not belong to this category [are ordinary entities], and they [will revert back] to [their original root. One who originates from] the fifth is [contended with those belonging to the aeonic] simulacra. [Each] of the aeons [has] a baptism [of this kind] assigned to it.

Should [someone] strip themselves of the world [25] and put aside [nature], if someone is a homeless and powerless sojourner who acts as others do, or if someone sinless repents, being contented with knowledge, and is not worried about anything pertaining to the world, baptisms are assigned for each of these respectively:

First is the path (leading) to the self-generated ones, the (path) in which on each occasion you have been baptized, being proper for beholding the [perfect] ones. It is a universal knowledge that originated from the powers of the self-generated ones.

Then follows the (second) baptism you are to conduct when you relocate to the all-perfect aeons.

The third baptism, after washing in it, you will [then] hear concerning those [that exist] in truth in [that] place.

Next, regarding [these] names, they resemble the following: There exists a singularity, [even a singular genus], resembling [perfected things] on account of their [coming into being amidst] existing things, and [they have come into being because] a mental utterance of them exists, [and because] [26] there is a name that exists in truth, [as] they do.

On the one hand, existents subsist in an idea that resembles them, even its generic resemblance that is its natural quality. On the other hand, one sees, knows, arrives, and becomes like his genus through auditory speech and hearing. By hearing alone, however, they remain powerless, being sensorial and physical, so that they only appropriate things insofar as they can receive them. This is a [distant] image of the sensorial or rational category, and although it excels material nature, it is lower than intellectual essence.

Differences Between Souls

Wonder not at the differences between souls. When someone believes that they are different (from other souls), they consequently do [not] (believe they are) similar (to them), despite their [participation] in things that [perdure (in existence)].

[Next], if someone [appears] with a [soul] and then [utterly] perishes, then their [souls have become disin]carnate. Someone else [who exists during] his (life)time, and [(continues) existing] for a period (of time), [27] their soul has become [in]carnate.

Next, those who have utterly [perished] are (of) four (categories), while those [(existing) within] time are (of) nine, each possessing its (own proper) quality and tendency. Despite their being similar, they are nevertheless different. Despite their individual distinctiveness, they are nevertheless at least stable.

And other immortal souls join together with all of these souls on account of Sophia who gazed downward, because there are three species of immortal souls:

Those who have sent down roots in sojourn possess no self-generated power. (Instead), they follow the ways (generated by) others (who are) a single [self-contained] species.

Second are those who stand [on] repentance. They [were not undecided about] transgression, because knowledge sufficed [for] them, (but) because they are neophytes, [they still sin]. This category, nevertheless, also possesses differentiations. Some of [these] have sinned, (while) others [also] [28] have repented, and yet others [merely plan to repent]. Consequently, there are [three] categories of these latter ones: Those who have committed every sin, but have repented, those who have sinned in part, and those who planned to sin, (but did not). For this reason, their aeons are even six, in accord with the place reached by each one of their souls.

The third category belongs to the souls of the self-generated ones, possessing an indescribable but knowable, rational narration of the truth, in addition to self-generated [power] and eternal [life. And] they possess four differentiations in the same mode: Angelic forms, those who love truth, those who hope, and those who are faithful. [In fact], they [also] have [consorts], and they dwell [inside them as four places of] the self-generated ones:

[The first] is that of [perfect life].
The [second] is [that of mentation].
The [third is that of eternal] knowledge.
The fourth is that which [pertains to] deathless [souls].

The Four Lights and the Ascent of the Soul

[29] The Four Lights dwell [there] in the same mode:

[Arm]ozel [is assigned] to the first aeon, (being) a longing for God and truth, one who joins souls (together).
Oroiael, a seer of truth, is assigned to the second.
Daveithe, a seeing of knowledge, is assigned to the third.
Eleleth, a fervent desire and eagerness for truth, is assigned to the fourth.

The four exist as intellectual utterances of truth and knowledge. They exist, despite their not belonging to Protophanes, but to the Mother.

A thought of the perfectly illuminated mind causes deathless souls to attain knowledge. [He who is sufficient] for them is [the God] Arse[n]oas, the Self-Generated One, a revelation [from the power] of all of them, [because] he is an [intelligible], unspeakable mental utterance [of the] truth who [proclaims plainly] concerning the [Perfect Mind], which is that it is a loftier [principle inseparably] [30] [united] in a communion between itself and an [intelligible] light and thought inside its own (proper) aeon.

Even Adam is the [Perfect] Human, an eye of the Self-Generated One. His knowledge <is aware> of the divine Self-Generated One as a mental utterance of the truthful Perfect Mind.

The son of Adam, Seth, approaches each soul as sufficient knowledge for them, which is why the [seed] of life originated from him.

Mirothea is [she in whom] the divine Self-Generated One [appeared] together with [Adamas]. She is a thought of the Perfect Mind pertaining to her own existence, to what she is, to [how] she existed in the past, and to how she exists in the present.

God, the Self-Generated One, therefore, is a mental principle and is knowledge, a knowledge [that originates from a mental power]. Congruent with this, [the soul of] Adamas [is singular, being the power] of the [singular ones to whom] it appeared. [It is a] transfiguration of souls. It is also [a power of the] Perfect [Mind]. For the sake of [those who are perfect and] the angelic host [31] [it has frequently appeared].

Consequently, [if the cosmic] soul [exists that makes them and pre-exists even the sensorial world], the aeonic simulacra [that] in truth [exist, and the sojourn] that [in truth exists, and] repentance, [(these) are the ascent] to this place, up [to the self-generated] aeons that exist [in truth].

Should [the soul discover] and love [the truth], she will stand on [the fourth] aeon, [obtaining] Eleleth the light, [which will] become a meditative [thought].

[And if] it hopes and senses, it will become a [masculine] gendered [angel] that has stood on [the third, obtaining Daveithe the light].

[32] [If] it is united [to the truth, it will then] stand [on the] first [aeon, obtaining] Ar[mozel the light].

[If you turn into] an [angel of the intelligible world, and if you ascend] to [that (angelic) power], you [will] stand on [the first aeon], the light that [is above all of them].

That aeon is beyond measuring [and is great]. [If you reach] just those, [you will plummet] from the perfect [aeons and] from that power, [(regardless of) whether] or [not] one can [strengthen] all the [forms] of his [deathless] soul, (including) not [just] the sensorial and [measurable one, but] also the un[utterable] single [perfect] one. [. . .]

[33] [. . .] Adamas, and [. . . God], the Self-Gen[erated One], and he ascends [to Protophanes, the great Perfect] Mind. The [ungenerated] god Kalyptos [who fore]knows [. . .] [34] [. . .] [35] [she stands. And should] a soul [. . . it again turns into an angel], and [if the angels and the other godly entities turn into] worldly entities, the holy [soul will be] superior.

The Aeons, the Triple-Male Child, and Barbelo

With regard to the aeons that are [inferior to the self-generated] ones, [they also] possess [other] waters, (namely), the [water of the holy soul, and also those (waters) of] the archons. [These waters, however], possess [yet other differentiations], concerning which it is in[appropriate for] the soul to speak.

[The unseen] male [stands in front of] it and [in front of] God, the [Self-Generated O]ne [. . .] who exists [. . .] hear [. . .] the Self-Generated One [. . .] of [. . . any] [36] [model whatsoever. He] possesses [a mental utterance] of existence [so that he could become] life [for all those who] exist for the sake of [a lucid] mental utterance [of the truth].

The [perfect triple]-male Child [is] a model [of] God, the Self-Generated One], a power of the Unseen] Spirit, [and a thought inside] the Perfect [Mind, as well as a] harmony of [a primary principle] with a principle [and of a primary] source with [a source. He is a power] of Barbel[o, and he is a revelation] and a [thought inside] the Perfect Mind.

[The] secondary principles are those of [awareness of the] thought [that originated] from the [light that dwells] in Barbel[o. . .]. And Kalyptos [. . .] [37] in that one [originates either from] the power [of] that one, [or she] originates from [its aeon], yet she originates from the power of that one, [the one who exists in truth], because she [exists] as his [image. He is the one who pre-exists]. Despite their being pre-[existent, they are offshoots] of that pre-existence [which belongs to him alone]. And he is the [the unchanging one]. Only he [can be] self-sufficient, [because he possesses no] deficiency. [. . .]

[38] [The triple-male Child is] a [thought] of the Perfect [Mind, because he is awareness] and (because) he [is a triple-powered] perfect spirit. [He is a] perfect [male], eternally living [because he is an unseen god]. And [he exists because] this one pre-existed [before him. He is the mental utterance] of the [Perfect Mind, because] he is [a mental utterance] from [. . .] which is in [. . .]. [. . . they possess] all of these eternally [. . . existing in] the triple-[powered . . .] is in the [. . . they are like] those that [are joined together, being] perfect [. . .] the [Perfect] Mind Protopha[nes], but [. . .].

[39] [. . . him] as though he [alone] exists, and as though [he is] different [from existing things], that is, [what possesses] privation. [. . .] [40] [… Protophanes, the unseen male Perfect Mind, is] the knowledge of [the triple-male Child, and] he possesses [his own (proper) existence] inside the ungenerated [Kalyptos. He possesses the] third [of those aeons, because he] possesses [mentation]. And he [encompasses those who] dwell with one another [so that they become] completely perfect [and blessed], because there is no [. . .] [41] [… The male Perfect Mind Pr]oto[phanes possesses every] power [that dwells] completely [united] inside [him], and he [dwells inside them].

And his knowledge [is a mighty God], the Self-Generated [One], and [God, the Self-Generated One, is a principle] pertaining to the [perfect] triple-male Child. And this male [is a model and species pertaining to the] Perfect [Mind], even though it does not encompass [these] inside a [singular] knowledge resembling that one. [And he is] a measure for the individuals and a singular knowledge for the individuals, [both] the corporately [and individually] perfect ones.

And the male [Perfect] Mind [is] a [knowledge of] the Kalyptos, and the divine [ungenerated] Kalyptos [is a principle and a reason] and a power [and an existence] for all of them [. . .] in truth [. . .] [Pro]to[phanes . . .] Pro-[42] to[phanes . . .] one another [. . .] mind [. . .] they [exist with one another . . . corporately . . . the] ungenerated [Kalyptos . . .].

Categories of Humans

[. . .] human [. . .] because they [belong to all those who are to be saved], and to the one who [is to save them].

The [one who repents and] the one who sojourns [and the one who inhabits] the sensorial [world] (all) live (together) with what is dead. All [of them . . . resemble a singular entity who] reaches salvation [apart from] the dead. At the beginning, [not one] of them was in need of salvation, yet salvation is now more necessary because they have become degraded.

Regarding the category of person who is dead, their soul, [their mind], and their body [are] all [dead]. [(With) imperceptible] sufferings, (these) fathers of [material men are demons] whom the fire [devours. They are worldly . . .] [43] which is transformed.

The second category of person is the deathless soul that dwells in dead entities, preoccupying themselves with them. [This is because] they then [set out on] a search for certain benefits, [and they] undergo bodily suffering. (The soul) [is handled bodily], and they [forget they possess] an eternal God, (while) they associate with demons.

If the humanity in the sojourn interiorly possesses a discovery of truth, it becomes distant from the actions of others who live [maliciously] and [stumble].

Regarding the category of person who repents, if they renounce dead entities and long for real entities (that are alive, namely), deathless mind and deathless soul, [they will] become fervent for them, initially by starting a self-inquiry not only into acts, but also into effects. This causes them to [assume a different manner of thinking, (so that) the whole place] and [complete] success [will be theirs].

[44] The category of person who can be saved are those who search for themselves and their minds and who find each one of these, and what great power this category possesses!

The person who has been saved is someone who has become aware of these things [not just] as they appear to exist, but someone who is directly engaged with the intellectual faculty as it (actually) exists [in him]. He has grasped their [varying image] in all situations, as if they had become singular and unique, because this category can then be saved. They are able to pass through all of [them], (and) [he becomes] all of them. Whenever he [wants], he once more separates from all these things and withdraws into himself, because he becomes divine, withdrawing into God.”

[Now] this is what [I have] heard. And I offered up praise:

to the living and ungenerated God [who is] truly (God),
and to the ungenerated [Kalyptos],
to the unseen male Perfect Mind Protophanes,
to the unseen triple-male Child,
and to God, the Self-Generated One.

[45] I said to the Child of the Child Ephesech, who was with me: “Is your wisdom able to teach me concerning the degenerate condition of the category of persons who are saved? Which things are commingled with them, and what things separate them, in order that the living elect can understand?”

Escaping the Cycle of Reincarnation

Then the Child of the Child Ephesech, [speaking] plainly, said to me: “When this category habitually withdraws into itself alone, and meditates on the knowledge of other matters, because the mind and deathless [soul] do [not] cognize, at this point it undergoes deficiency, because even this strays, possesses nothing, and divides from the mind, standing [apart] and undergoing a foreign [inclination] rather than becoming a singularity. Consequently, that category of persons is similar to several forms, and when they go astray, they come into being, seeking non-existent entities. As it descends to them in thought, it is not able to comprehend them in any way other than [46] being illuminated. And the result is that it becomes just a physical entity. This category of person congruently falls into being generated, and grows speechless on account of the hardships and indeterminate nature of matter. Even though it possesses eternal, deathless power, this category is fettered in the grips of the body, [taken away], and [continuously] fettered in strong fetters, being slashed by all the evil spirits until it once more [remakes itself], and begins once more to abide in it.

For their salvation, consequently, particular powers have been assigned, and these very ones dwell in this world. And among the self-generated ones, particular glories stand there at each [aeon], in order that one who dwells in the [world] could be saved near [them]. The glories are perfect living thoughts, it being [im]possible for them to perish, because [they are] models for salvation, which is to say that anyone who receives them will be helped on account of them. One will be strengthened by being modeled. Possessing even that glory as a helper, in this way one will pass through the world [and all the aeons].

And these [47] are the Watchers of the deathless soul:

Gamaliel and Strempsouchos;
Akramas and Loel, and Mnesinous, [they are] deathless spirits;
Yesseus [M]azareu[s] Ye[s]sedekeus is [the leader]
[who] belongs to the Child, [the Savior],
the Child of the Child, even [the one who knows you];
and Ormos [sets boundaries] for the living seed;
and Kam[ali]el bestows spirit;
The escorts are Isauel and Audael and [A]brasax;
the myriads (are) Phaleris, Phalses, and Eurios;
the glorious Watchers (are) Stetheus, Theo[pe]mptos, Eurumeneus, and Olsen.
The assistants [in] all things are Ba[thor]mos, [I]son, Eir[o]n, Lalameus, Eidomeneus, and Authrou[n]ios;
the judges are Sumphthar, Eukrebos, and Keilar;
the inheritor is Samblo;
the angels who guide the foggy clouds are Sappho and Thouro.”

Zostrianos Praises the Self-Generated Aeons

After saying these things, he informed me concerning all those in the self-generated aeons, that all of them are [48] eternal and perfect lights, each one being complete. In each of the aeons I saw a living earth, a living sea, radiant [air], and a fire [that did not devour]. Because all of [these] are singular, they are also unchangeable and singular [eternal living beings] who possess a diversity [of] beauty, several kinds of imperishable trees, and plants of the same kind as all of these, imperishable fruit, living human beings of all species, deathless souls, all shapes and species of mind, true gods, angels abiding in great glory with an indestructible body and ungenerated offspring and immutable perception. Additionally, there was something that emotionlessly feels passion, because it was a power of a power [. . .] [49] [. . .] [50] [. . .]

[51] [ . . .] we were blessing:

[the Self-Generated One],
and Pigeradamas,
[and Mirothea], mother of [the one glorified by] her who glorifies [him who begets divinity],
[and Prophania], the Mother [of the Lights],
and Plesithea, [the Mother] of the Angels,
and [the son] of Adam, Se[th Emma]cha Seth, father of the immovable [race],
and [those who belong to the] Four Lights, Arm[ozel, Oroia]el, Daveithe, Eleleth.

[These] we blessed name-by-name:

[the self]-seer,
the glorious ruler,
the triple-[powered, even the] triple-male Child. 

Majest[ically] we said:

“You are one, you are [one], you are one, O Child [52] of [. . .],
Yato[menos . . .] exist [. . .] you [. . .]. 

You are one, you [are one . . .], Semelel [. . .] Telmachae[l . . .] Omothem [. . .],
Male [. . .] who begets [glory, the glorious] ruler, [the] adorable one,
he [of] all the completely all-perfect ones, Akron [. . .],
O triple-male: AA[AAA] ŌŌŌŌŌ BI TREIS E[IS]!

You are spirit from spirit; you are light from light;
you are [silence] from silence;
[you are] thought from thought,
O [Perfect] Child of the God [. . .].

Let us say [. . .]
[53] [. . . let us say]
[. . . let us say]
[. . . let us say . . .]
[. . .] word [. . .] the great [. . .] even the [great . . . God . . .].”

[All of us together], we [blessed . . . the] unseen [aeon of B]arbelo [. . .] the un-[. . .] the [triple]-male prones, and the all-glorious one, Youel.

[After being] baptized the fifth [time] by these same powers in the name of the Self-Generated One, I achieved divinity. [I] stood at the [fifth] aeon, a dwelling for [them] all. I saw all of those who belong to the Self-Generated One, [those] who truly exist.

All the Aeons

I was in fact immersed five [54] times [by Audael] and I[saouel, the Watchers] of the [mighty Yesseus Ma]zareu[s Yessedekeus, the one] from [. . .] that one and [. . .] perfect [. . .] and the mighty [virginal] glory, [the All-Glorious One, she who is of the mighty divine male gender], the [mother who] manifested [all] the twice-perfect [aeons, even] the one who belongs to all of the male species, the glorious [ruler], the mother of the glories Youel, and the [Four] Lights of Protophanes [the male] mind, (and) Selmen [and the one] together with him, the [ones who reveal] God, (namely), Zachth[os] and Yachthos, Sethe[us] and Antiphan[te]s, [Sel]dao and Ele[n]os.

[55] [. . .] In [each one] of the aeons exists a living [earth] and a [living] sea, air consisting of light, and a roaring fire that does not [devour], and living creatures and [trees]; souls and minds and humans, and all those who live [together with them], gods [or] powers, or even angels, because all of these [56] [. . .] and those [who originate from] the Self-Generated [One. And I] was formed by them, and the aeons [of the] Self-Generated One opened. From the [glorified perfect] male aeons an [intense light] emerged (and shined on [me]. The four aeons were stretched [forth] inside a [single] aeon in the shape of a single [aeon] existing [by itself].

Youel Instructs and Baptizes Zostrianos

Then the Child of the Child, E[phesech], [conveyed me . . .]. [57] [. . .] [there was standing there Yesseus] Maza[reus Yessede]keus [together with those who bestow the radiant crown with seals] on it, [namely, Gamaliel] and Gabrie[l, who are beneath the Great Lights. And] there were four types of seals.

The glorious male and [virginal] Yoel approached me. [I] pondered about the crowns, and she [said] to me: “Why [does] your spirit ponder [about] the crowns and the [seals] on them? [They] are the crowns that strengthen all [spirits] and all souls, and there are three types of seals [on] them, and they [belong to] the Unseen Spirit. [58] [. . .] And [these] types of seals belong to [the Self-Generated One] and to Protophanes and to Kalyptos.

The [Unseen] Spirit [is] a soulish and mental power, a cognizer and a pre-cognizer. He is therefore contemplated by [Ga]briel the spirit-bestower, [in order that] when he bestows a holy Spirit he could seal one with the crown, even crowning him, as if [he possesses] gods and (…)

[59] [. . . The individuals are] spirits [existing and knowing him so that they can] be [perfected. They exist alone], even without being [commingled], so that they can [become] singular and [cannot] be replicated [to] any degree. [These] are singular, perfect individuals.

[The All] and all of these, [the aeons] of aeons, [perfect] him [and] all of those who are corporately all-perfect. Great [labor] is required to behold them, because [the unseen] [60] Protophanes, the great male mind [. . .] perfect [. . .] in the [existence . . .] all [powers . . . truly] exist, [because a great matter it was that all of those] heard him [plainly]. And [they were existing] in cognition and in pre-cognition, [because] it is powerful and perfect.

It is appropriate, [however], that you [preach] concerning everything (that exists) here, and [concerning] the things you will come to hear through a thought from those who surpass perfection, (namely), the things you will [understand] by means of a soul [of] the perfect ones.”

[After] saying these things, she [baptized me] [61] [in living water . . .] from [the great male unseen Perfect Mind Protophanes-Armedon . . .] the first [. . .]. I obtained strength [from her], and [she manifested herself to me and I] obtained image [and likeness]. I obtained [a light] beyond my power of [measuring, and I] obtained a holy Spirit. [I] obtained [true] existence.

Then she conveyed me into the great [aeon] where dwells the perfect triple-male. I beheld the unseen Child inside an unseen light.

[She] then baptized me once more in [62] [living water . . .]. I could [see before] the great and perfect [self-generated ones], and the all-[glorious] Yoel said to me: “You have [received] every [baptism] in which it is appropriate to [be] baptized, and you have been [perfected in order to] hear all [of these matters]. So now [invoke] Salamex and S[emen] and the all-perfect Ar[me], the Lights of the [aeon] Barbelo, the inestimable knowledge. [They] will unveil [to you] [63] [those of the great] unseen [perfect male, Protophanes, and the ungenerated Kalyptos, and they will then instruct you concerning the virginal aeon Barbelo and] the [triple]-powered Unseen Spirit.”

[After] the all-[glorious] Youel [had said this] to me, she [seated me] and departed and stood before Proto[phan]es. I then [remained still] in my spirit, passionately praying in thought to the Great Lights, invoking Salamex and Se[m]en and the all-perfect [Ar]me.

Zostrianos is Anointed

And I saw [glories] that were greater than powers. Even they anointed me, and I was empowered, [64] and I [. . .] in [this one . . .]. And the all-[perfect male virginal Youel then departed, having] concealed [them] all.

[And I beheld] Salamex [and Semen, those] who unveiled all things, saying [to me]:

“Zostrianos, [hear] concerning the things you sought.
[He] was a [singularity] and a single one,
existing before [everyone] that truly exists,
a spirit beyond measure, utterly undetectable by any other entity
that [exists] inside him and [outside] him, and that [remains] after him.

Only he is self-delimiting, [65] without [parts], without [form], without [attribute],
without [color], without [specie], without [likeness] (in contrast) to them [all].|
[He exists before] all of them.
[He is the principle that exists before all principles],
the pre-[cognition of] all acts of cognition,
[the strength] of all powers.

[He is quicker] <than> [his movement],
he is stabler <than> [stability],
he [excels] compactness
[in addition to] reduction.

And he is more distant than any inscrutability,
and he is more [well-defined] than any bodily entity,
he is purer than any non-bodily entity,
he is more piercing <than> any thought and than any body.

Because he is] more powerful than all of them,
than any genus or species,
he is their totality,
[66] the entirety of [the true] existence
[of those who exist in truth].
[He is] all [of these],
[because he is greater than the whole],
[both bodily and non-bodily].
[He is more] individual [than all the (individual)] parts.

Because he exists from a [pure in]scrutable [power],
[he (is the one)] from whom everything that truly exists [originates],
that originates from the only [truly] existent Spirit.
This is because they are [triadic] energies of his [singularity],
[absolute] existence, life, and blessedness.
As for existence, he exists [as] a unitary singularity,
as his own [mental utterance] and idea.
Whomever he finds, he brings them into being.
[And as for] life, he lives and [67] [continues to be].
[As for blessedness, he obtains mentation],
[even] knowing [that]
all of these [become] uniquely him.

This is because a god [is concerned with nothing]
but [what belongs to him] alone.
And he [is a singularity]
inside himself [and from himself],
the singular, [the perfect Spirit],
because he abides [in] what (properly) pertains to him,
which [exists in the mode of] an idea of an idea,
as a singularity of the [henad].

He exists as [the Spirit],
abiding in it (in the mode of) intellect,
and it abides in him.
He does not prepare to enter any place,
because he [is] a single perfect, unitary Spirit.
He comprises his own place,
and he himself abides therein.
In fact, <he is> everything.

On the other hand, [there] is also
the one who [68] [comes into being in mentation] and [life],
even the one who abides in [him].
And life is a movement of [existence] without substance.
What exists in [them]
[exists] in him,
and on account of [him]
[they exist in the mode of] blessed[ness] and perfect[ion].
And [life is the power]
that exists in [all of those] who exist in truth.

Salvation for the Entirety

Blessed is the [idea] (behind) the movement that exists! By obtaining existence it obtains the possibility [of] perfection. Because it never (self-)divides, it is accordingly perfect, being perfect on account of its self-indivisibility. This is because nothing pre-exists it but [the perfect] singularity […]

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[73] [that is its] existence, [because] it is salvation [for the entirety]. And if for his own sake someone [acknowledges] him [of whom] it is even [im]possible or [inappropriate to speak], all of these kinds of things [will come to pass], because he [who abides] in the existence [of] this one [exists] in life in every mode. By blessedness he knows, and if he partakes of the [entities that are whole], he becomes perfect. If he, however, partakes in (only) [two] or one, he will be of the kind of which he has only partaken of:

[This] is why those who have a soul and those who do not have a soul exist.
This is why those who will be saved (will be saved).
This is why those will [perish] if they had no [portion] in him.
[This] is why matter and bodies exist.
This is why [74] in[corporeality is desirable].
Consequently, [they are products of a whole].

For all [these causes]
he is the one who [pre]exists and who [is pure],
because he is a [singular] oneness, a singular Spirit who cannot be named,
(a Spirit who is) even his own [(proper) existence], idea, and [being],
both [in agreement with the] movement that is [his] life,
and in agreement with the perfection that [is] radiant mental power.
And moving with each other, the three stand together with each other.

Everywhere and nowhere he [bestows power] and actuates all of them.
The unspeakable one who cannot be named,
from himself he [truly] exists,
reposing himself [in] his (own) perfection.
He has [not] partaken of [any] likeness.
[75] Consequently, [he is unseen by all] of them.
[He has received no model for himself],
[nor does his existence have anything in the least in common with that of any of those who exist among the perfect ones] and [the singular ones].

The one [who belongs to the All] exists in existence,
[and he] abides in the [life] of life,
and in perfection and [mentation] <and> blessedness.
All [of these] were existing [in the] inseparability of the Spirit,
and it is on account of mentation [that there] is
[divinity] and intangi[bility],
and blessedness and life,
and mentation and goodness.

And he is a henad possessing singularity,
and (possessing) all things without exception,
the ungenerated purity,
thanks to whom they pre-exist,
all these, in addition to the [. . .].

Barbelo

[76] [. . .] his […] inside the [. . . like an aroma it arrives at the] light [in front of their] aeon. It is a [power that] dwells in a [portion of the] nature of the ungenerated, because it exists continually. It [looked] for him, seeing him [there], and existing as a singular [oneness]. Because he is blessedness perfectly, he [was] a perfect and [blessed] oneness. She is deficient of his oneness because she was deficient of him, because he would augment her with knowledge, and his knowledge dwells outside of him with what meditates on him in an inward way. A reflection and an [image] [77] deficient of [. . .] and [. . .] it would [have collapsed]. She, therefore, [came into existence outside his] fullness. It was not for her own sake that she desired this attribute of hers (and) that she [was established] outside [perfection]. She became separate because she is an all-perfect instantiation [of] perfection existing in the mode of meditation.

Regarding that one, [she] is an offspring that augments him, even what originates from his unspeakable power. She has an anticipatory potentiality, even the primary nature of the ungenerated that succeeds that one, because regarding all the rest [she is] a primary aeon. [78] [. . . all those who are pure, on account of the existence without substance. It is she who] bestows [repose. It is she who cognizes] and [who pre-cognizes] herself, [existing in truth] in the mode of a [single] aeon in act and potentiality and [existence]. She did not originate [in] time. Instead [she appeared] in eternity, having stood eternally in his presence. She was overshadowed by the majesty of his [beneficence]. She stood gazing at him and rejoicing. Being filled with compassion, [she did not become separate], but when she was [filled . . .] [79] [. . . of the glories, and she is an existence without substance and a power] that [exists truly.

She is the] first existence [without substance after] that one, [and from] the inseparable One the [mental] perfection and mental life that were blessedness and divinity move toward existence in movement. The [complete] Spirit, perfect, singular and unseen, [has] become a oneness in existence and movement, even a singular Triple-[Powered] One, an Unseen Spirit, an image of the one that exists in truth, the one [. . .] [80] [To grasp] true [existence is not possible], because it is her [source], whereas she is an image (of the source).

[She started to] strive, because it was [not] possible (otherwise for her) to join with his [image]. She saw its [deficiency] when it was [beside] his all-perfection, because he pre-exists and is positioned above all of these, pre-existing, being known as triple-powered. There was never a time when the Unseen Spirit [was] not cognizing. [He did not merely] perform an act of knowing, but instead he was [abiding in] perfection and blessedness. [Now] when [she] [81] stopped cognizing [. . .] and she [. . .] body after [. . . in] a different mode [. . . il]luminate [. . .] she [was] existing [individually as reason] for [the movement downward]. So that she would stop coming forth or growing more distant from perfection, she knew herself and him. And she stood at rest and spread outward for his [sake], in order to know herself and the one who preexists. Because she was [from] authentic existence, she was from what exists authentically together with all things.

Having augmented him, they came into existence and they manifested from those [82] [who are pre]-existent, and [. . .] from the [. . .], because they had appeared [as a] second [mentation]. And they appeared [from the one] who pre-cognizes him, being a space in eternity and a secondary appearance of his knowledge, even the multiplication of his cognition, the ungenerated Kalyptos. And also the truly existent ones stood at rest on Kalyptos, because she congruently knew him so that those following her could come into being possessing a place, and so that those who come forth would not come before her but would become sacred and singular.

She is the contemplation [83] of the pre-[existent] God. [She] spread [outward . . .] to the singular [. . .] salvation [. . .] salvation [. . .]. And he [. . .], the pre-[cognized] light. She was called Barbelo on account of thought, being the perfect virginal male of three categories. And so that [she] would not [be drawn] downward and come forth anymore by those who exist in her and by those who follow her, it was by means of her own knowledge that she originated. She is, instead, singular, so that she could know the pre-existent God, because when she [manifested her production] [84] [without] generating, she grew superior to those, [and she became a] third [aeon].

[There are] two [differentiations in appearance] between [aeons, and they differ] in this mode:

On the one hand [she is a primary aeon] with the [secondary] ungenerated [nature], a secondary [image]. She stood at rest [as the] first instantiation of [what] truly exists.

In [a different mode she is] in truth the blessedness of the Unseen [Spirit], the knowledge of the primary existence inside the singularity of the pure and form[less] Unseen Spirit, ‘inside the henad’ resembling ‘inside the oneness.’ [. . .]

[85] [. . .] and the [mentation] and the [perfection] moved on it and [it rested], the primary [divine] Kalyptos, all of them: existence and movement, divinity, category, and species, and the powers comprise a oneness.

Now, how is he a oneness, that is, not as an individual thing, but as a whole? What is the oneness that is the henad? [. . .] [86] [. . . existence].”

An insight [of the] truth of [that] all-perfect one said [in the form of praise]:

“You are great, Aphr[edon]! You are perfect, Neph[redon]!”

 To his existence she says:

“You are great, Deipha[neus]!  She [is] his movement and life and divinity!
You are great, Harmedo[n], the [all]-glorious one, Epiph[aneus],
his blessedness and the perfection [of] the oneness!”

Everything [that belongs to a single one] is joined [. . .]. [87] [. . .] eternal [. . .] mental [. . . the perfect virginal Barbelo] by means of the singularity of the blessedness of the triple-powered Unseen Spirit.

She who has known that one has known herself, and that one, being one and inseparable everywhere, [took her to] himself, [so that] she could know [herself as] his movement. [He] who knows not [himself is one] who is known [while existing] inside a different [88] [one . . .].

[I] bless [you . . .],
O Be[ritheus, Erigenaor], Or[imeni]os, Ar[amen], Alphl[eges],
Elilio[upheus], Lalameus, Noetheus!
‘Great and Strong’ is your name.
He who knows [you] knows everything.
You are one, you are one, Sious, Ei[ron], Aphredon!
You are the [aeon] of the aeons of the perfect great one,
the primary Kalyptos of the [tertiary] movement!” […]

(pages 89-112 are unrecoverable)

Kalyptos

[113] “(. . .) and angels, daimons, minds, souls, living creatures, trees, and bodies, and those who exist before them:

those belonging to the simple elements belonging to simple principles,
and those that are in [what is mixed]
and those that are unmixed:

air and water,
earth and numeration,
coupling and movement,
[delimitation] and order,
and breath, and all the remaining things.

Fourth powers exist [in] the fourth aeon,
those [that] exist in the [totalities] and perfections of all of these,
the powers [belonging to] powers,
[wholes] belonging to [the wholes],
[genera] belonging to [the genera],
[angels belonging to the] angels,
souls [belonging to the] souls,
living creatures [belonging to the] living creatures,
trees [belonging to the trees],
bodies [belonging to the bodies].
And [. . .] [114] belonging to him.

[Those] who are as though they were generated exist,
and those who are in an ungenerated generation exist,
and those who are holy and eternal exist.
Those who are without change inside change
and those in perishability inside imperishability exist. And those who are wholes exist;
those [that are generic]
and those that inhabit an order and a rank exist;
those in [imperishability] exist,
and the primary ones [who stand] at rest
with the secondary ones [among] all of them exist,
[all] those [that originate] from them
and [those that] exist [among] them,
and [from] these that [follow] them,
[and from them . . .].
These [. . .].

And [they] stood at rest [on the] fourth aeon [. . .] they abide [. . .] they abide [. . .] the entire [. . .] [115] inside them, because it is scattered around. They do not contradict each other, though they are also alive. Among themselves they exist and agree with each other as those who originate from a single principle. They abide in harmony because they all abide in a single aeon belonging to Kalyptos, [despite] their becoming different in ability, because they abide aeon by aeon, standing at rest as is fitting for them.

Kalyptos, [however], is a singular aeon [that] encompasses four different aeons. Each one of the aeons possesses abilities, not like the ones who are primary and secondary. 16 This is because all of them [are] eternal, and they differ only [in] rank and glory. [And the others] who are [inside the] fourth aeon, and [inside the aeons] that pre-exist it, [are] divine [. . .] they are [. . .].

[116] All of them exist in oneness,
joined together (as a whole) and individually,
perfected in communion,
and filled with the aeon that exists in truth.

Among them are those who have come to stand as though they existed in essence, and there are those who are [essence]-like actively or [passively]. They exist secondarily, because it is the nature of the ungenerated of the truly existent ungenerated entities that inhabits them. When the ungenerated ones have come into being, their power stands at rest.

A non-bodily essence exists there
with an indestructible [body].
In [that place] exists the [truly] existent [unchangeable one],
[even] what changes [with] change.
[Together with all of them] stands
[the in]destructible fire [that devours not].

And [. . .] [117] he stands.
All living creatures exist there,
existing individually,
despite being joined together.
The knowledge of the knowledge exists there,
in addition to a foundation for ignorance.
Chaos exists there,
in addition to a [place] for all of them,
it being [complete],
whereas they are incomplete.
True light exists there,
in addition to illuminated darkness,
together with what is truly nonexistent,
[what] is not truly existent,
[in addition to] the nonexistent ones that do not in the least exist.

But he <is> the [Good]
from which originates what is good and pleasing,
even the God from [whom] originates what is divine,
in addition to that which [surpasses what is divine], that which is (truly) great.

This is because [nothing] partial [exists. There is no] shape together with [that one’s] God or with [what is superior to] God. [. . .] all these [. . .] without guile [. . .] [118] and genus.

He has not mixed himself together with anything.
He instead abides solitary inside himself,
even resting himself inside his infinite finitude.
He is the God of those who exist in truth,
one who [sees] himself and one who reveals God.”

The Four Lights

After strengthening him who [knows], the aeon Barbelo, the knowledge of the triple-powered perfect Unseen Spirit, [glorified] herself, saying:

“He [is alive with] life.
I am alive with [oneness].
O Oneness, you are alive!
He is alive, [he] who is three.
You are the [triad] who [is replicated three times: AAA] EEE!

[They are] the primary seven [vowels]. The third [(group of) seven and] the second [(group of) seven are EEE]EEEE AAAAAAA [. . .]. And this [possesses four . . .] knowledge [. . .] [119] portion.

What intellect!
What insight!
What knowledge!
What teaching!

His Lights are assigned names:

The first [is Aphre]don, and his companion is [Arme].
The second is Diphane[us, and] his companion is Deiph[anea].
The third is [Marsed]on, and his companion is [. . .].
The fourth is [Solmi]s, and his companion is Olmis.

And Kalyptos exists, having [united] with his idea. And [he is] unseen by all these, so that they all could be strengthened by him, because [<he is> a god] abiding in the all-perfect [aeon].

Fourths exist who abide [next to Kalyptos] and the First. [And the fourths] abide in a [harmony appropriate] for him alone [and B]arbelo. [He comes next after her because she is their totality].

[The First] Light [. . . he who] [120] knows him, and the one who is positioned as second. The first of the aeons is the fatherly glory Harmedon.

The Second Light <is> one that [does (in fact) know] him, but all the [individuals] <are> an insight [of him who] lives in the fourth [aeon], which has revealed [him], as well as all of the glories.

[The Third] Light <is> one [who] does not [see] him, being the mental utterance of all [the forms] as well as of the [glory. He is] the understanding [that abides] in the third [aeon]. Four inhabit him: Malsedon and M[. . .]nios.

The Fourth Light is the one who sees [him, he] of all the forms [that are] joined together, abiding [in] a teaching and a glory and a truth of the [four aeons] O[l]mis, [. . .] and the [. . .] the [121] fifth.

The first, which is the second, is the all-perfect Kalyptos, because the Four Lights are there. Kalyptos is the one who has separated once more. They are joined together, and these knowing ones are all of those who are glories. They are all perfect. He is the one [who] knows everything about all of them, because he is all-perfect. From him comes every power, and each one of all of them accompanies its whole aeon. To him and from him all of them come, the power of all of them, the principle of all of them.

When he knows [himself],
he becomes a [second] aeon
and a [second] nature of the ungenerated.

[They possess] further aeons [inside] them [. . .]. [If he] [122] becomes a Barbelo, he becomes a first aeon on account of the eternity of the Unseen Spirit, given that Kalyptos is the second nature of the ungenerated.

The Glories

These are all the glories:

the infinite Aphredons,
the unspeakable ones,
the ones who reveal,
the unchanging ones,
all of the [. . .],
the ones who reveal glory;
the dually manifested Marsedons,
the infinite Solmises,
the ones who reveal themselves,
the ones who are [full] of glory,
the ones who [serve the] glories,
the ones who bless,
the M[alse]dons,
the concealed ones who [are revealed],
the limits [who] exceed the limits,
[and the thoughts] who [surpass the thoughts].

[And he establishes them on . . . possessing] [123] ten thousand glories inside them. It is, consequently, a complete glory, in order that whenever it can couple and control, it can become complete. In this way, even were it to enter a body and a material change, they would not obtain greater honor for their all-perfection, which comes from him. All these and their companions are perfect.

Each aeon in this way also contains ten thousand aeons inside itself, in order that it can corporately become a complete aeon, and each abides in the [blessedness] of the perfect triple-powered Unseen [Spirit before] the silence [of the] fore[known] God, even the knowledge [. . .].

Protophanes

[124] [. . .] a silence belonging to the second knowledge, the first thought inside a harmony of the Triple-Powered One, because he commanded her to know him, in order that he could become all-perfect, and he is in himself perfect. He is known by singularity and blessedness. [He obtained] goodness through that successor of the aeon Barbelo who bestows being on him, but not by the power of the former, but that of the latter. The aeons that exist in truth dwell in silence. Stillness was existence, and unspeakable was the knowledge of the self-established Kalyptos.

Having originated [from the] fourth, the [thought from his] thought, the Proto[phanes], the great male Perfect [Mind, . . . Arme]do[n . . .]. [125] He is his image that equals him in glory and power, excelling him in rank, but not in aeonic degree. He, like him, possesses all of them, alive, abiding with each other in oneness with the aeon inside the aeons. He participates in a fourfold differentiation, like all the rest of those who exist there, and Kalyptos exists truly, and together with him is found Youel, the all-glorious one, the male virginal glory, through whom the all-perfect ones are beheld.

Those that stand before him are the three:

[The divine] Child,
the triple-[male],
and the [divine] Self-Generated One.

He possesses [three] inside one, which [produces four. The one who] even rules the [. . .] residing on … [126] ten thousand-fold.

The first aeon dwelling in him <is…>, from whom originates
the First Light Solmis and the god-revealer,
infinite in accord with the model in the aeons Kalyptos and Doxomedon.
The second aeon is Akremon the unspeakable,
encompassing the Second Light Zachthos and Yachthos.
The third aeon is Ambrosios the virgin,
encompassing the Third Light Setheus and Antiphantes.
The fourth aeon is the [triple]-gendered one who blesses,
encompassing the Fourth Light [Seldao] and Elenos.

He is [ruled] by [the Perfect Mind Protophanes] Arm[edon . . .]:

[127] PHOĒ ZOĒ ZĒOĒ ZĒ[OĒ] ZĒSI ZĒSI ZAŌO ZĒOOO ZĒSEN ZĒSEN!
Those who are individual and the four who are eightfold are alive!
ĒOOOO ĒA ĒŌ!
You are before them, you are in all of them! 

They are inside Armedon-Protophanes, the perfect male, the actuality of all of these who abide with each other.

The Self-Generated One

Because all of those individuals existed as complete ones, the movement of all the individuals manifested once more. Regarding God, the Self-Generated One, he stands inside an aeon that encompasses four differentiated self-generated aeons.

The first aeon of the First Light inside him is
[Harmozel], Orneos, Euthrounios, also called [. . .].
The second [aeon of the Second Light is]
[Oroiael, Yo]udas[i]os, Ap[. . .], [128] Arros[iel].
The third aeon of the Third Light is
Daveithe, Laraneus, Epiphanios, Eideos.
The fourth aeon of the Fourth Light is
Eleleth, Kodere, Epiphanios, Allogenios.

All of the others who dwell in matter were all perduring. On account of their knowledge of majesty, their boldness and strength, they came into existence and beatified themselves. Because they knew not God, they shall perish.

Behold, Zostrianos, you have heard all of these things the gods know not and that are unclear to the angels.”

Conclusion: The Crowned Zostrianos Descends and Awakens the Straying Ones

Regarding myself, I grew bold, even saying: “I wonder [still] about the triple-powered perfect Unseen Spirit. How does it self-exist, [even as the cause] of all of them [and of] those who exist truly? [. . .] what is [that one’s place], and [what kind is it?” And having] said [these things, I was] [129] greatly [glorified]. And they set [me] down, and (then) departed.

Apophantes and Aphropais the virgin-light approached in front of me and escorted me to Protophanes, the great male Perfect Mind.

There I saw all of them, how they abide in oneness.
I commingled with all of them and blessed
the aeon Kalyptos,
the virginal Barbelo,
and the Unseen Spirit.
I became all-perfect and was strengthened.
I was inscribed in glory and sealed.
There I obtained a perfect crown.

I went out to the perfect individuals. All of them inquired of me, listening to the majesty of the knowledge, rejoicing and obtaining strength.

When I once more descended to the self-generated aeons, I obtained an authentic image, pure, deserving of insight.

I descended to the aeonic simulacra, and descended from there [130] to the atmosphere of the [earth].

I inscribed three wooden tablets and left them behind for knowledge to those who would come after me, the living elect ones. Then I descended to the sensorial world and donned my image. Because it was untaught, I strengthened it and went around proclaiming the truth to everyone. Neither the world’s angelic beings nor its archons saw me, because I canceled a host of [disgraces] that almost killed me.

But I awakened a host of straying ones by saying: “Understand, you living ones, the sacred seed of Seth! Do not disobey me. [Awaken] as divine your divine element, and strengthen your sinless elect soul. Take notice of the passing away of this world, and search for the unchangeable nature of what is ungenerated. The [Father] of all of these bids you come while he awaits you. And even when you are treated badly, [131] he will not forsake you.

Do not baptize yourselves with death, nor deliver yourselves to things that are inferior to you as though they were things superior to you. Run from the insanity and the slavery of what is feminine, and choose for yourselves the salvation of what is masculine.

You are not here to suffer. Instead, you are here to escape your slavery. Free yourselves, and what has fettered you will be canceled. Save yourselves, so that someone (else) might be saved.

The compassionate Father has sent to you the Savior and strengthened you. Why are you hesitating? Seek when you are sought for. Pay head when you are bidden, because the time is short. Do not be led astray, (because) great is the aeon of the aeons of the living ones, and the [judgment] for those who are undecided. Many fetters and chastisers surround you. [132] Run away quickly before ruin reaches you. Behold the light! Flee the darkness! May you not be led astray to ruin.”

Zostrianos
Words of Truth of
Zostrianos. God of Truth.
Words of Zoroaster