The Nag Hammadi Library Zostrianos

Codex VIII
The Nag Hammadi Library
Zostrianos
Translated by John N. Sieber
Note: The small bold numbers represent pages in the original manuscript.
[...] of the [...] the words [...] live forever, these I [...] Zostrianos [...] and [...] and Iolaos, when I was in
the world for these like me and [those] after me, [the] living elect. As God lives, [...] the truth with
truth and knowledge and eternal light.
After I parted from the somatic darkness in me and the psychic chaos in mind and the feminine
desire [...] in the darkness, I did not use it again. After I found the infinite part of my matter, then I
reproved the dead creation within me and the divine Cosmocrater of the perceptible (world) by
preaching powerfully about the All to those with alien parts.
Although I tried their ways for a little while after the necessity of begetting brought me to the
revealed, I was never pleased with them, but I always separated myself from them because I came
into being through a holy [...], yet mixed. When I had set straight my sinless soul, then I
strengthened 2 the intellectual [...] and I [...] in the [...] of my God [...] [...] I having done [...] grow
strong in a holy spirit higher than god.
It [came] upon me alone as I was setting myself straight, [and] I saw the perfect child [...] [...]. With
him who [...] many times and many ways [he] appeared to me as a loving father, when I was
seeking the male father of all (who are) in thought, perception, (in) form, race, [region ...], (in) an All
which restrains and is restrained, (in) a body yet without a body, (in) essence, matter and [those
that] belong to all these. It is with them and the god of the unborn Kalyptos and the power [in] them
all that existence is mixed.
Zostrianos
Traducido al espaol por Jorge Leiva Delgado
Nota: Los nmeros pequeos en negrilla representan las pginas del manuscrito
original.
[...] De la [...] las palabras [...] vivir para siempre, esto yo [...] Zostrianos [...] y
[...] y Iolaus, cuando yo estaba en el mundo para stos como yo y [aquellos]
despus de m, [e] vivir electo. As Dios vive, [...] la verdad con la verdad y el
conocimiento y la luz eterna.
Despus me separ de la oscuridad somtica en m y el caos psquico en la mente

y el deseo femenino [...] en la oscuridad, yo no lo us una vez ms. Despus de
encontrar la parte infinita de mi materia, entonces me reproch la creacin muerta
dentro de m y el Cosmocrater divino de lo perceptible (mundo) por predicar
poderosamente sobre el Todo para los que tienen partes aliengenas.
Aunque trat de sus formas por un tiempo pequeo despus de la necesidad de
engendrar me llev a la revelada, yo nunca estuve contento con ellos, pero
siempre me separ de ellos porque yo vine a ser a travs un santo [...], pero
mixto. Cuando yo haba fijado derechamente mi alma sin pecado, entonces me
fortalec 2 el intelectual [...] y yo [...] en el [...] de mi Dios [...] [...] yo habia
hecho [...] crecer fuerte en un espritu santo superior a dios.
Ello [vino] sobre m solo como yo me haba puesto rectamente, [y] yi vi el hijo
perfecto [...] [...]. Con l que [...] muchas veces y de muchas maneras [l] se me
apareci como un padre amoroso, cuando yo estaba buscando al padre varn de
todos (que estn) en el pensamiento, la percepcin, (en) la forma, la raza,
[ regin ...], (en) un Todo que restringe y es restringido, (en) un cuerpo an sin un
cuerpo, (en) esencia, la materia y [los que] pertenecen a todos estos. Es con ellos
y el dios del kalyptos no nacido y el poder [en] todos ellos que la existencia se
mezcla.
(About) existence: how do those who exist, being from the aeon of those who exist, (come) from an
invisible, undivided and self-begotten spirit? Are they three unborn images having an origin better
than existence, existing prior [to] all [these], yet having become the [world ...]? How are those
opposite it and all these 3 [...] good, he and an excuse. What is that one"s place? What is his
origin? How does the one from him exist for him and all these? How [does he come into existence]
as a simple one, differing [from] himself? Does he exist as existence, form, and blessedness? By
giving strength is he alive with life? How has the existence which does not exist appeared from an
existing power?
I pondered these things to understand them; according to the custom of my race I kept bringing
them up to the god of my fathers. I kept praising them all, for my forefathers and fathers who sought
found. As for me, I did not cease seeking a resting place worthy of my spirit, since I was not yet
bound in the perceptible world. Then, as I was deeply troubled and gloomy because of the
discouragement which encompassed me, I dared to act and to deliver myself to the wild beasts of
the desert for a violent death.
(Acerca de) la existencia: cmo hacen los que existen, siendo del en de
aquellos que existen, (vamos) a partir de un espritu invisible, indiviso y autoengendrado? Son tres imgenes no nacidas que tienen un origen mejor que la
existencia, existente antes [a] todos [estos], an habindose convertido en el
[mundo ...]? Cmo son aquellos contrarios a ello y a todos estos 3 [...] bien, l y
una excusa. Qu es ese lugar del uno? Cul es su origen? Cmo el uno desde
l existe por l y todos estos? Cmo [el viene a la existencia] como un simple
uno, diferente [de] s mismo? Acaso existe como existencia , la forma, y la

bienaventuranza? Al dar fuerza est vivo con la vida? Cmo ha aparecido la
existencia que no existe desde una fuente existente?
Yo reflexion sobre estas cosas para entenderlas; de acuerdo a la costumbre de mi
raza yo las mantuve llevandolas hasta el Dios de mis padres. Yo segu alabando a
todos ellos, para mis antepasados y padres quienes buscaban encontrar. En cuanto
a m, no he cesado la bsqueda de un lugar de descanso digno de mi espritu, ya
que an no estaba obligado en el mundo perceptible. Entonces, ya que yo estaba
muy preocupado y triste a causa de desaliento que me acompaaba, me atrev a
actuar y entregarme yo mismo a las fieras del desierto para una muerte violenta.
There stood before me the angel of the knowledge of eternal light. He said to me, "Zostrianos, why
have you gone mad as if you were ignorant of the great eternals 4 who are above? [...] you [...] [...]
say also [...] that you are now saved, [...] [...] in eternal death, nor [...] [...] those whom you know in
order to [...] save others, [namely] my father"s chosen elect? [Do you] [suppose] that you are the
father of [your race ...] or that Iolaos is your father, a [...] angel of god [...] you through holy men?
Come and pass through each of these. You will return to them another [time] to preach to a living
[race ...] and to save those who are worthy, and to strengthen the elect, because the struggle of the
aeon is great but one"s time in this world is short."
When he had said this [to me], I very quickly and very gladly went up with him to a great light-cloud.
I cast my body upon the earth to be guarded by glories. I was rescued from the whole world and the
thirteen aeons in it and their angelic beings. They did not see us, but their archon was disturbed at
[our] passage, for the light-cloud 5 [...] it is better than every [worldly ...] one. Its beauty is ineffable.
With strength it provides light [guiding] pure spirits as a spirit-savior and an intellectual word, [not]
like those in the world [...] with changeable matter and an upsetting word.
All estaba delante de m el ngel del conocimiento de la luz eterna. l me dijo:

"Zostrianos, por qu te has vuelto loco, como si t fueras ignorante de los
grandes eternos 4 que estn arriba? [...] tu [...] [...] dices tambin [...] que ahora t
ests salvado, [...] [...] en la muerte eterna, ni [...] [...] aquellos que t conoces
con el fin de [...] salvar a otros, [a saber] los elegidos de mi padre? [T]
[supones] que t eres el padre de [tu raza ...] o que Iolaos es tu padre, un [...]
ngel de Dios [...] a travs de los hombres santos? Ven y pasa a travs de cada
uno de ellos. Volvers a ellos en otro [tiempo] a predicar una vivente [raza ...] y
para salvar a aquellos que son dignos, y para fortalecer los elegidos, porque la
lucha del en es grande pero el tiempo de uno en este mundo es corto ".
Y habiendo dicho esto [a m], yo muy rpidamente y muy gustosamente fui con
l a una gran nube de luz. Ech mi cuerpo sobre la tierra para ser custodiado por
glorias. Fui librado de todo el mundo y los trece eones en el y sus seres anglicos.
Ellos no nos ven, pero su arconte fue molestado en [nuestra] pasaje, por la nube
de luz 5 [...] es mejor que todos los [mundanamente ...] unos. Su belleza es
inefable. Con fuerza proporciona luz [guiando] espritus puros como un espritu-
salvador y en una palabra intelectual, [no] como aquellas en el mundo [...] con la
materia cambiante y una palabra inquietante.
Then I knew that the power in me was set over the darkness because it contained the whole light. I
was baptized there, and I received the image of the glories there. I became like one of them. I left
the airy-[earth] and passed by the copies of the aeons, after washing there seven times [in] living
[water], once for each [of the] aeons. I did not cease until [I saw] all the waters. I ascended to the
Exile which really exists. I was baptized and [...] world. I ascended to the Repentance which really
exists [and was] baptized there four times. I passed by the 6 sixth aeon. I ascended to the [...] I
stood there after having seen light from the truth which really exists, from its self-begotten root, and
great angels and glories, [...] number.
I was baptized in the [name of] the divine Autogenes by those powers which are [upon] living
waters, Michar and Micheus. I was purified by [the] great Barpharanges. Then they [revealed]
themselves to me and wrote me in glory. I was sealed by those who are on these powers, [Michar]
Mi[ch]eus, Seldao, Ele[nos] and Zogenethlos. I became a root-seeing angel and stood upon the first
aeon which is the fourth. With the souls I blessed the divine Autogenes and the forefather
Geradamas, [an eye of] the Autogenes, the first perfect [man], and Seth Emm[acha Seth], the son
of Adamas, the [father of] the [immovable race ...] and the [four] [lights ... ]
(1 line unrecoverable)
Mirothea, the mother [...] [...] and Prophania [...] of the lights and De-[...] 7 [...]
Entonces yo supe que el poder en m se estableci sobre la oscuridad debido a

que contena toda la luz. Fui bautizado all, y he recibido la imagen de las glorias
all. Me convert en uno de ellos. Sal de la aireada- [tierra] y pas por las copias
de los eones, despus de lavado all siete veces [en] vivientes [agua], una vez por
cada uno [de los] eones. No he cesado hasta que [yo vi] todas las aguas. Sub al
Exilio que realmente existe. Fui bautizado y [...] mundo. Sub al Arrepentimiento
que realmente existe [y fui] bautizado all cuatro veces. Pas por el 6 sexto en.
Sub al [...] Me qued all despus de haber visto la luz de la verdad que
realmente existe, desde su raz auto-engendrada, y grandes ngeles y glorias, [...]
nmero.
Fui bautizado en el [nombre de] el divino Autogenes por aquellos poderes que
estn [sobre] las aguas vivas, Michar y Micheus. Yo fui purificado por [los]
grandes Barpharanges. Entonces ellos se [revelaron] a s msmos y me
escribieron en la gloria. Yo fui sellado por los que estn en esos poderes,
[Michar] Mi [ch] eus, Seldao, Ele [nos] y Zogenethlos. Me convert en un ngel
veedor-raiz y permanec sobre el primer en que constituye el cuarto. Con las
almas yo bendije al divino Autogenes y al antepasado Geradamas, [un ojo del]
Autogenes, el primer perfecto [hombre], y Seth Emm [acha Seth], hijo de
Adamas, el [padre de] la [inamovible raza ...] y las [cuatro] [luces ...]
(1 lnea irrecuperable)
Mirothea, la madre [...] [...] y Prophania [...] de las luces y De - [...] 7 [...]
I was [baptized] for the second time in the name of the divine Autogenes by these same powers. I
became an angel of the male race. I stood upon the second aeon which is the third, with the sons of
Seth I blessed each of them.
I was baptized for the third time in the name of the divine Autogenes by each of these powers. I
became a holy angel. I stood upon the third aeon which is the second. I blessed each of them.
I was baptized for the fourth time by [each of] these powers. I became [a] perfect [angel] [I stood
upon] the fourth aeon [which is the first], and [I blessed each of them.]
Then I sought [...] I said [...] I [...] of [...] I
[...] why [...] [...] with power [...] about them in another way in the reports 8 of men? Are these their
powers? Or, are these the ones, but their names differ from one another? Are there souls different
from souls? Why are people different from one another? What and in what way are they human?"
The great ruler on high, Authrounios, said to me, "Are you asking about those whom you have
passed by? And about this airy-earth, why it has a cosmic model? And about the aeon copies, how
many there are, and, why they are [not] in pain? And, about Exile and Repentance and the creation
of the [aeons] and the world which [...] really [...] you, about [...] me, them [...] nor [...] you [...]
invisible [spirit ...] and the [...] of [...]
(3 lines unrecoverable)
and [...] [...] when I [...]
Yo fui [bautizado] por segunda vez en el nombre de los Autogenes divinos por
estos citados poderes. Me convert en un ngel de la raza masculina. Permanec
sobre el segunda en que es el tercero, con los hijos de Seth yo bendije a cada
uno de ellos.
Fui bautizado por tercera vez en el nombre de los Autogenes divinos por cada
uno de estos poderes. Me convert en un santo ngel. Permanec sobre el tercer
en, que es el segundo. Bendije a cada uno de ellos.
Fui bautizado por cuarta vez por [cada uno de] estos poderes. Me convert en
[un] perfecto [ngel] [yo permanec sobre] el cuarto en [que es la primero], y
[bendije a cada uno de ellos.]
Entonces busqu [...] yo dije [...] I [...] de [...] I
[...] Porque [...] [...] con el poder [...] acerca de ellos de otra forma en los
informes 8 de los hombres? Son estos sus poderes? O, son estos los unos, pero
sus nombres son diferentes entre s? Hay almas diferentes de las almas? Por
qu son diferentes unas de otras personas? Qu son y en qu manera son
humanos? "
El gran gobernante en lo alto, Authrounios, me dijo: "Ests t preguntando

acerca de aquello por lo que t has pasado? Y sobre esta aireada-tierra, por lo que
tiene un modelo csmico? Y sobre las copias de en, cuntos hay, y , porque [no]
estn en el dolor? Y, sobre Exilio y el Arrepentimiento y la creacin de los
[eones] y el mundo que [...] realmente [...] tu, aproximadamente [...] yo, ellos [...]
ni [...] tu [...] invisible [espritu ...] y el [...] de [...]
(3 lneas irrecuperable)
y [...] [...] cuando [...]
9 The great ruler on high, Authrounios, said to me, "The airy-earth came into being by a word, yet it
is the begotten and perishable ones whom it reveals by its indestructibility. In regard to the coming
of the great judges, (they came) so as not to taste perception and to be enclosed in creation, and
when they came upon it and saw through it the works of the world, they condemned its ruler to
death because he was a model of the world, a [...] and an origin of matter begotten of lost darkness.
When Sophia looked at [...] them she produced the darkness, as she [... she] is beside the [... he is
a] model [...] of essence [...] form [...] to an image [...] I [...] the All
[...] darkness [...] [...] say [...] powers [... aeons] of [creation ...] to see any of the eternal ones. 10 he
saw a reflection. In relation to the reflection which he saw in it, he created the world. With a
reflection of a reflection he worked at producing the world, and then even the reflection belonging to
visible reality was taken from him. But to Sophia a place of rest was given in exchange for her
repentance. Thus, there was in her no prior reflection, pure in itself beforehand.
After they had already come into being through it, he used his imagination (and) produced the
remainder, for the image of Sophia was always being lost because her countenance was deceiving.
But the Archon [...] and made a body which [...] concerning the greater [...] down [...] when I saw [...]
to the heart [...]
he having [...]
perfect through [...]
[...] through him, as he 11 [revealed] the destruction of the world by his [immutability]. It is in the
following way that the copies of the aeons exist. They have not obtained a single power"s shape. It
is eternal glories that they possess, and they dwell in the judgment seats of each of the powers.
But when souls are illuminated by the light in them and (by) the model which often comes into being
in them without suffering, she did not think that she saw [...] and the eternal [...] in the blessed [...]
each single one [...] each of [...] light [... all], and she [...] whole, and she [...] and a [...] and she [...]
she who
of repentance. [Souls] 12 are located according to the power they have in themselves, [...] lower
are produced by the copies. Those who receive a model of their souls are still in the world. They
came into being after the departure of the aeons, one by one, and they are removed one by one
from the copy of Exile to the Exile that really exists, from the copy of Repentance to the Repentance
that really exists, [and from the] copy of Autogenes to [the Autogenes] that really exists. The
remainder [...] the souls [...] exist in a [...] all [...] of aeons [...]
and [...] [through ... ] the [...]

of [...] these [...] 13 [blessed the] god above, the great aeons, the unborn Kalyptos, the great male
Protophanes, the perfect child who is higher than god, and his eye, Pigeradamas.
I called upon the Child of the Child, Ephesech. He stood before me and said, "O angel of god, O
son of the father, [...] the perfect man. Why are you calling on me and asking about those things
which you know, as though you were [ignorant] of them?" And I said, "I have asked about the
mixture [...] it is perfect and gives [...] there is power which [has ... those] in which we receive
baptism [...] these names are [different ...] and why [...] from one [...] in the [... from] others [...] men
[... different]
14 He said, "[Zost]rianos, listen about these [...] for the first [...] origins are three because they have
appeared in a single origin [of] the Barbelo aeon, not like some origins and powers, nor like (one)
from an origin and power. It is to every origin that they have appeared; they have strengthened
every power; and they appeared from that which is far better than themselves. These (three) are
Existence, Blessedness and Life. [...] [...] their companions [...] in a [...] and concerning the [...]
having named [...] more than [...] and [...] a perfect [...] from a
15 And a water of each one of them [...] ; therefore [...] waters are the perfect ones. It is the water
of life that belongs to Vitality in which you now have been baptized in the Autogenes. It is in the
[water] of Blessedness which belongs to Knowledge that you will be baptized in the Protophanes. It
is the water of Existence [which] belongs to Divinity, the Kalyptos. Now the water of Life [exists in
relation to ...] power; that belonging to Blessedness in relation to essence; that belonging to
[Divinity] in relation to [Existence ...]. But all these [...] authority and [...] those who [...] water which
[becomes pure ...] [...] according to [... when they] depart
9 El gran gobernante en lo alto, Authrounios, me dijo: "La aireada-tierra lleg a

ser por una palabra, sin embargo, es el uno engendrado y perecedero quien lo
revela por su indestructibilidad. En lo que se refiere a la llegada de los grandes
jueces, (llegaron) a fin de no probar la percepcin y que se adjunten en la
creacin, y cuando se encontraron con l y vieron a travs de ello las obras del
mundo, ellos condenaron su gobernante a la muerte, porque l era un modelo del
mundo, un [ ...] y un origen de la materia engendrado de la perdida oscuridad.
Cuando Sofa mir en [...] elloos ella produjo la oscuridad, ya que ella [... ella] es
adems la [... l es un] modelo [...] de la esencia [...] forma [. ..] para una imagen
[...] I [...] el Todo
[...] la oscuridad [...] [...] dice [...] los poderes [...eones] de [la creacin ...] para
ver cualquiera de los unos eternos. 10 l vio un reflejo. En relacin con la
reflexin que l vio en ello, l cre el mundo. Con un reflejo de un reflejo el
trabaj en producir el mundo, y entonces incluso la reflexin que pertenece a la
realidad visible fue tomado desde l. Pero a Sofa se le dio un lugar de descanso a
cambio de su arrepentimiento. Por lo tanto, no hubo en ella ninguna reflexin
previa, puro en s mismo de antemano.
Despus de que ya haban llegado a ser a travs de ello, l us su imaginacin (y)
produjo el resto, pues la imagen de Sophia siempre se estaba perdiendo porque su
rostro estaba engaando. Pero el Archon [...] e hizo un cuerpo que [...] en
relacin con el mayor [...] abajo [...] cuando yo vi [...] al corazn [...]
el tiene [...]
perfeccionar a travs de [...]
[...] A travs de l, ya que el 11 [revel] la destruccin del mundo por su
[inmutabilidad]. Es de la siguiente manera que las copias de los eones existe.
Elllos no han obtenido una sola forma de poder. Son glorias eternas que ellos
poseen, y habitarn en los juzgados sentados de cada uno de los poderes.
Pero cuando las almas estn iluminadas por la luz en ellos y (por) el modelo que
a menudo llega a existir en ellos sin sufrir, ella no pens lo que ella vio [...] y lo
eterno [...] en el bendito [ ...] cada uno unico uno [...] cada uno de [...] la luz [...
todos], y ella [...] todo, y ella [...] y un [...] y ella [...] ella quien
de arrepentimiento. [Almas] 12 se encuentran, segn el poder que tienen en s
mismos, [...] los ms inferiores son producidos por las copias. Aquellos que
reciben un modelo de sus almas todava estn en el mundo. Ellos llegaron a
existir despus de la salida de los eones, uno por uno, y que se eliminan uno a
uno de la copia del Exilio al Exilio que realmente existe, de la copia del
Arrepentimiento para el Arrepentimiento que realmente existe, [y desde la] copia
de Autogenes a [la Autogenes] que realmente existe. El resto [...] las almas [...]
existen en un [...] todo [...] de eones [...]
y [...] [a travs ...] el [...]
de [...] estos [...] 13 [bendijo el] dios de arriba, los grandes eones, el no nacido
Kalyptos, el gran macho Protophanes, el hijo perfecto que es mayor que dios, y
su ojo, Pigeradamas.
Invoqu al Hijo del Hijo, Ephesech. Se puso de pie delante de m y dijo: "Oh
ngel de dios, hijo del padre, [...] el hombre perfecto. Por qu me llamas a m y
preguntas acerca de las cosas que t sabes, como si fueras [ignorante] de ellas? "
Y yo dije: "He preguntado por la mezcla [...] es perfecto y da [...] hay poder que
[tiene ... aquellos] en el que recibimos el bautismo [...] estos nombres son
[diferentes ...] y por qu [...] desde uno [...] en el [... desde] otros [...] los hombres
[... diferente]
14 Y l dijo: "[Zost] rianos, escuchen acerca de esto [...] por la primero [...] los
orgenes son tres, ya que han aparecido en un nico origen [de] el eon Barbelo,
no como algunos orgenes y poderes , ni como (uno) de un origen y poder. Es de
todos los orgenes que han aparecido; ellos han fortalecido cada poder; y ellos
aparecen de lo que es lejos mucho mejor que ellos mismos. Estos (tres) son
Existencia, Bienaventuranza y la Vida . [...] [...] sus compaeros [...] en un [...] y
en relacin con la [...] habiendo llamado [...] ms de [...] y [. ..] un perfecto [...] a
partir de un
15 Y un agua de cada uno de ellos [...]; por lo tanto, [...] las aguas son las unas
perfectas. Es el agua de la vida que pertenece a la Vitalidad en la que tu ahora has
sido bautizado en los Autogenes. Se encuentra en el [agua] de la Bienaventuranza
que pertenece al Conocimiento que ustedes sern bautizados en las Protophanes.
Es el agua de la Existencia [que] pertenece a la Divinidad, la Kalyptos. Ahora el
agua de la Vida [existe en relacin con ...] el poder; que pertenece a la
Bienaventuranza en relacin a la esencia; que pertenece a la [Divinidad] en
relacin con la [Existencia ...]. Pero todas estas [...] la autoridad y [...] aquellos
quienes [...] el agua que [se convierte en pura ...] [...] segn [... cuando ellos]
partirn
[...] 16 Existence as [he] is in it. [He] not only [was dwelling] in Thought, but he also [...] them that it
is he who is [Being] in the following way. In order that this world might not be endless and formless,
he placed a [...] over it; but in order that [he] might become something, the truly young crossed it
with what is his, [thus] Existence. It is with the [son] that he is located, with him that he seeks, him
that he surrounds [...] everywhere [...] from the truth [...] takes him who [...] exists [...] activity [...] life
[...] his word also [...] are these after [...] they became [...]
[...] 17 and the power is with the Essence and Existence of Being, when the water exists. But the
name in which they wash is a word of the water. Then the first perfect water of the triple-power of
the Autogenes [is] the perfect soul"s life, for it is a word of the perfect god while coming into being
[...] for the Invisible Spirit is a fountain of them all. Thus, the rest are from [knowledge ...] as his
likeness. [But] he who knows himself [...] what kind and what [...] alive at one time [...] live with a [...]
he is the [...] life, in the [...] become [limitless ... ] his [... his] [own ... ] the name
18 he really exists. It is he because he limits himself. They approach the water according to this
single power and the likeness of order.
The great male invisible Mind, the perfect Protophanes has his own water as you [will see] when
you arrive at his place. This is also the case with the unborn Kalyptos. In accordance with each one
exists a partial entity with a first form, so that they might become perfect in this way; for the selfbegotten aeons are four perfect entities. [The] individuals of the all-perfect ones [...] them as perfect
individuals. And the [...] aeon [...] of the Autogenes [...] for all [...] [perfect] male [...] for the alls [...]
[perfect god ... the triple-] male [...] [perfect] individual [...] in the [...]
19 perfect, those who exist according to a form, a race, an All and a partial difference. This is also
the case with the highway of ascent which is higher than perfect and Kalyptos.
The Autogenes is the chief archon of his own aeons and angels as his parts, for those who are the
four individuals belong to him; they belong to the fifth aeon together. The fifth exists in one; the four
[are] the fifth, part by part. But these [four] are complete individually [because they] have a [...] it is
also [...] with [the triple male] individual [...] for he is a [...] of [...] god, the invisible [Protophanes] [...
male] mind [...] which exists
[...] 16 La existencia como [l] est en ello. [l] no slo [moraba] en el

Pensamiento, sino tambin [...] en los que es l quien est [Siendo] en la
siguiente manera. Con el fin de que este mundo no puede ser interminable y sin
forma, l coloc un [...] sobre ello; pero con el fin de que [l] podra convertirse
en algo,el en verdad joven lo cruz con lo que es su, [as] Existencia. Es con el
[hijo] que el es ubicado, con l que l busca, a l que l rodea [...] en todas partes
[...] desde la verdad [...] lo lleva a l quien [...] existe [...] la actividad [...] la vida
[...] su palabra tambin [...] son estos despus de [...] se convirtieron en [...]
[...] 17 y el poder est con la Esencia y la Existencia del Ser, cuando existe el
agua. Pero el nombre en el que ellos lavan es una palabra del agua. Entonces la
primera agua perfecta del triple poder de los Autogenes [es] la perfecta vida del
alma, porque es una palabra del dios perfecto mientras que viene a ser [...] pues el
Espritu Invisible es una fuente de todos ellos. Por lo tanto, el resto son desde el
[conocimiento ...] como su semejanza. [Pero] el quien se conoce a s mismo [...]
qu tipo y qu [...] vive en un tiempo [...] viven con un [...] l es la [...]vida, en el

[...] convertido en [ilimitado ...] su [... su] [propio ...] el nombre
18 el realmente existe. Es l porque l se limita. Se acercan al agua de acuerdo
con este nico poder y la semejanza de orden.
El gran varn Mente invisible, el Protophanes perfecto tiene su propia agua como
t [vers] cuando tu llegues a este lugar. Este es tambin el caso con el Kalyptos
nonato. De acuerdo con cada uno de ellos existe una entidad parcial con una
primera forma, por lo que podran llegar a ser perfectos en esta forma; para los
eones auto-engendrado son cuatro entidades perfectos. [Los] individuos de los
unos todo perfecto [...] a ellos como individuos perfectos. Y el [...]en [...] de la
Autogenes [...] para todos [...] [perfecto] varon [...] para todo los [...] [dioses
perfectos .. . la triple] masculina [...] [perfecto] individual [...] en la [...]
19 perfecto, aquellos que existe de acuerdo con una forma, una raza, un Todo y
una diferencia parcial. Este es tambin el caso con la carretera de ascenso que es
mayor que perfecto y Kalyptos.
El Autogenes es el jefe arconte de sus propios eones y ngeles como sus partes,
para aquellos que son los cuatro individuales pertenecen a l; que pertenecen al
quinto en juntos. El quinto existe en uno; los cuatro [son] el quinto, parte por
parte. Pero estos [cuatro] estn completos individualmente [porque ellos] tienen
un [...] es tambin [...] con [el triple masculino] individual [...] porque l es un
[...] de [ ...] Dios, la mente invisible [Protophanes] [... masculino] [...] que existe
20 living and perfect parts.
(About) the All and the all-perfect race and the one who is higher than perfect and blessed. The selfbegotten Kalyptos pre-exists because he is an origin of the Autogenes, a god and a forefather, a
cause of the Protophanes, a father of the parts that are his. As a divine father he is foreknown: but
he is unknown, for he is a power and a father from himself. Therefore, he is [fatherless]. The
Invisible Triple Powerful, First Thought [of] all [these], the Invisible Spirit [...] is a [...] and Essence
which [...] and Existence [...] there are [existences] the [...] blessed [...] the [...] all these [...] the [...]
21 exist in them, [and] they [...] in others [...] by them all in many places. They are in every place
that he loves and desires, yet they are not in any place. They have capacity for spirit, for they are
incorporeal yet are better than incorporeal. They are undivided with living thoughts and a power of
truth with those purer than these since with respect to him they are purer and are not like the bodies
which are in one place. Above all, they have necessity either in relation to the All or to a part.
Therefore, the way of ascent [...] it is pure [...] each [...] herself and
[...] them
[... above all]
20 Viviendo y piezas perfectas.

(Acerca de) el Todo y la raza toda perfecta y el uno que es ms alto que perfecto
y bendito. El auto-engendrado Kalyptos pre-existe porque l es un origen de la
Autogenes, un dios y un antepasado, una de las causas del Protophanes, un padre
de las partes que son suyas. Como un padre divino que es conocido de antemano:
pero l se desconoce, porque l es un poder y un padre desde s mismo. Por lo
tanto, l es [sin padre]. El Invisible Triple Poderoso, el Primer Pensamiento [de]
todos [estos], el Espritu Invisible [...] es un [...] y la Esencia que [...] y la
Existencia [...] hay [existencias] el [...] bendecido [...] el [...] todos estos [...] el
[...]
21 existen en ellos, [y] ellos [...] en otros [...] por todos ellos en muchos lugares.
Ellos estn en todo lugar que l ama y desea, sin embargo, no estn en ningn
lugar. Tienen capacidad de espritu, porque ellos son incorpreos todava son
mejores que incorpreos. Son indivisibles con pensamientos vivientes y un poder
de la verdad con los ms puros que stos ya que con respecto a l son ms puros
y no son como los cuerpos que se encuentran en un solo lugar. Por encima de
todo, tienen necesidad, ya sea en relacin a el Todo o de una parte. Por lo tanto,
la forma de ascenso [...] es puro [...] cada [...] s misma y
[...] Ellas
[... Sobre todo]
22 particular aeons.
Then [he said], "How then can he contain an eternal model? The general intellect shares when the
self-begotten water becomes perfect. It one knows him and all these, one is the protophanic water.
If one joins oneself with all these, one is that water which belongs to Kalyptos, whose image is still
in the aeons. To understand individually all their parts, they are [...] , those of the All where
knowledge is. They have [separated] from the one whom they knew and (from) fellowship with one
another. The All and all these, when they [...] wash in the [washing of] [Autogenes] he [...] of [...]
23 he appears to [him], that is, when one knows how he exists for him and (how) he has fellowship
with their companions, one has washed in the washing of Protophanes. And if in understanding the
origin of these, how they all appear from a single origin, how all who are joined come to be divided,
how those who are divided join again, and how the parts [join with] the alls and the species and
[kinds - if] one understands these things, one has washed in the washing of Kalyptos.
According to each of [the] places one has a portion of the eternal ones [and] ascends [...] as he [...]
pure and simple, he is always [...] one of the [...] [always] he is pure for simpleness. He is filled [...]
[in ...] Existence and a holy spirit. There is 24 nothing of his outside of him. He can [see] with his
perfect soul those who belong to Autogenes; with his mind , those who belong to the Triple Male,
and with his holy spirit, those who belong to Protophanes. He can learn of Kalyptos through the
powers of the spirit from whom they have come forth in a far better revelation of the Invisible Spirit.
And by means of thought which now is in silence and by First Thought (he learns) of the Triple
Powerful Invisible Spirit, since there is then a report and power of silence which is purified in a lifegiving spirit. (It is) perfect and [...] perfect and all-perfect.
Glories, therefore, which are set over these, are [life-givers] who have been baptized in truth and
knowledge. Those who are worthy are guarded, but those who [are] not from this race [...] and go
[...] these who [...] [...] in the fifth, he being [...] [...] copy [...] of the aeons [...] namely a washing but if
[he] strips off the world 25 and lays aside [knowledge], and (if) he is he who has no dwelling place
and power, then because he follows the ways of the others, he is also a sojourner, but (if) he is one
who has committed no sin because knowledge was sufficient for him, he is not anxious when he
repents, and then washings are appointed" in these in addition.
(Concerning) (the path ...) to the self-begotten ones, those in which you have now been baptised
each time, (a path) worthy of seeing the [perfect ...] individuals: it serves as knowledge of the All
since it came into being from the powers of the self-begotten ones, the one you acquire when you
pass through the all-perfect aeons. When you receive the third washing [...], you will learn about the
[...] really [...] in [that] place.
22 eones particulares.
Entonces [l dijo]: "Cmo puede l entonces contener un modelo eterno? El
intelecto general comparte cuando el agua auto-engendrada se convierte en
perfecta. Ello lo conoce a l y todo estos, uno es el agua protophanic. Si uno se
une a s mismo con todo esto , uno es esta agua que pertenece a Kalyptos, cuya
imagen se encuentra todava en los eones. Para entender de forma individual
todas sus partes, ellos estn [...], aquellos del Todo donde el conocimiento es.
Ellos se han [separado] del uno a quien ellos conocen y (desde) comparten unos
con otros. El Todo y todos estos, cuando ellos[...] se lavan en el [lavado de]
[Autogenes] el [...] de [...]
23 el se aparece a [l], es decir, cuando uno sabe que l existe para l y (cmo) el
tiene comunin con sus compaeros, uno se ha lavado en el lavado de
Protophanes. Y si en la comprensin del origen de stos, cmo todos ellos
aparecen de un solo origen, cmo todos los que se unen vienen a dividirse, cmo
aquellos que estn divididos se unen de nuevo, y cmo las partes [se unen con]
los todos y las especies y [tipo - si] uno entiende estas cosas, uno se ha lavado en
la lavadora de kalyptos.
De acuerdo con cada uno de [los] lugares uno tiene una parte de los unos eternos
[y] asciende [...] como el [...] puro y simple, l es siempre [...] uno de los [.. .]
[siempre] l es puro por simpleza. l est lleno de [...] [en ...] Existencia y
espritu santo. No hay 24 nada de su fuera de l. l puede [ver] con su perfecta
alma los que pertenecen a Autogenes; con su mente, aquellos que pertenecen al
Triple Hombre, y con su espritu santo, los que pertenecen a Protophanes. El
puede aprender de Kalyptos a travs de los poderes del espritu desde quienes
ellos han venido en una mejor revelacin del Espritu Invisible. Y por medio del
pensamiento, que ahora est en silencio y por el Primer Pensamiento (l aprende)
del Espritu Invisible Triple Poder, ya que hay entonces un informe y poder del
silencio que se purifica en un espritu vivificante. (Es) perfecto y [...] perfecto y
todo perfecto.
Glorias, por lo tanto, son puestas sobre estos, son [dadores de vida] que han sido
bautizados en la verdad y el conocimiento. Aquellos que son dignos son salvados,
pero los que no [son] de esta raza [...] y van [...] estos que [...] [...] en el quinto,
siendo l [.. .] [...] copia [...] de los eones [...] es decir, un lavado pero si [l] se
desnuda el mundo 25 y deja a un lado [conocimiento], y (si) el es el que no ha
habitado lugar y poder, entonces l sigue el camino de los otros, l tambin es un
extranjero, pero (si) l es el que no ha cometido ningn pecado, porque el
conocimiento era suficiente para l, l no est ansioso cuando se arrepiente, y
luego los lavados son designados en estos en ampliacin.
(En cuanto a) (el camino ...) a los unos auto-engendrado, aquellos en los que
ahora tu has sido bautizado cada vez, (una va) digno de ver los [perfectos...]
individuales: sirve como conocimiento del Todo desde que lleg a ser a partir de
los poderes de los unos auto-engendrado, el uno tu lo adquieres cuando t pasas a
travs de los eones todo-perfectos. Cuando tu recibes el tercer lavado [...], t
aprenders acerca de la [...] realmente [...] en [ese] lugar.
About these names, they are as follows: because he is one, they [...] is like [...] while he [came into
being ...] exists and [...] a word they [said ...] 26This is a name which really exists together with
[these] within her. These who exist do so in [...] ... resembles. His resemblance in kind (is) within
what is his own. He can see it, understand it enter it, (and) take a resemblance from it. Now (they
can) speak aloud and hear sounds, but they are unable to obey because they are perceptible and
somatic. Therefore, just as they are able to contain them by containing them thus, so is he an image
which is [...] in this way, having come into existence in perception [by] a word which is better than
material nature but lower than intellectual essence.
Do not be amazed about the differences among souls. When they think they are different and do
[not resemble] [...] of those who [...] and that [...] aloud [...] he being lost [...] their [souls] [...] body,
and that [... his] time, he [...] a desire, 27 their souls exist as [...] their body. As for those who are
totally pure, there are four [...] that they possess; but those [in] time are nine. Each one of them has
its species and its custom. Their likenesses differ in being separated, and they stand.
Other immortal souls associate with all these souls because of the Sophia who looked down; for
there are three species of immortal soul: first, those who have taken root upon the Exile because
they have no ability to beget, (something) that only those who follow the ways of the others have,
the one being a single species which [...]; being second, those who stand [upon the] Repentance
which [...] sin, (it) being sufficient [... knowledge ...] being new [...] and he has [...] difference [...] they
have sinned with the others [and] 28 they have repented with the others [...] from them alone, for
[...] are species which exist in [...] with those who committed all sins and repented. Either they are
parts, or they desired of their own accord. Therefore, their other aeons are six according to the
place which has come to each (fem.) of them. The third (species) is that of the souls of the selfbegotten ones because they have a word of the ineffable truth, one which exists in knowledge and
[power] from themselves alone and eternal [life]. They have four differences like the species of
angels who exist: those who love the truth; those who hope; those who believe having [...]; those
who are [...] They exist, he being [...] the self-begotten ones [...] he is the one belonging to
[perfect ... life]; the second is [...] the [...] knowledge [...] the fourth is that one [belonging to the]
immortal [souls ...]
29 The four Lights dwell [there] in the following way. [Armozel] is placed upon the first aeon. (He is)
a promise of god, [...] of truth and a joining of soul. Oroiael, a power (and) seer of truth, is set over
the second. Daveithe, a vision of knowledge, is set over the third. Eleleth, an eager desire and
preparation for truth, is set over the fourth. The four exist because they are expressions of truth and
knowledge. They exist, although they do not belong to Protophanes but to the mother, for she is a
thought of the perfect mind of the light, so that immortal souls might receive knowledge for
themselves. [...] at these, the Autogenes [...]rse[...]oas, a life [...] all he is a word [...] ineffable [...]
truth he who says [... revelation] concerning the [...] that it exists as [...] exists above in [...] 30 [...
joined] in a yoking of it in light and thought within his [...].
Acerca de estos nombres, que son los siguientes: porque l es uno, ellos [...] es
como [...] mientras que l [entr en ser ...] existe y [...] una palabra ellos [dijeron.
..] 26 Este es un nombre que realmente existe junto con [estos] dentro de ella.
Estos que existen lo hacen as en [...] ... semejanza. Su parecido en especie (es)
dentro de lo que es suyo propio. l puede verlo, comprenderlo entrar en l, (y)
tomar una semejanza de ella. Ahora (ellos pueden) hablan en voz alta y escuchar
sonidos, pero son incapaces de obedecer porque elllos son perceptibles y
somticos. Por lo tanto, tal y como son capaces de contenerlos a ellos por
contenerlos por lo tanto, tambin el es una imagen que est [...] de esta manera,
despus de haber llegado a existir en la percepcin [por] una palabra que es
mejor que la naturaleza material, pero menor de esencia intelectual.
No os asustis acerca de las diferencias entre las almas. Cuando ellas piensan que
son diferentes y hacen [no parecerse] [...] de aquellos que [...] y que [...] en voz
alta [...] el siendo perdido [...] sus [almas] [...] cuerpo, y que [... su] tiempo, el
[...] un deseo, 27 sus almas existen como [...] su cuerpo. En cuanto a aquellas que
son totalmente puras, hay cuatro [...] que ellos poseen; pero aquellos [en] el
tiempo son nueve. Cada uno de ellos tiene sus especies y su costumbre. Sus
semejanzas difieren en ser separadas, y ellos destacan.
Otras almas inmortales se asocian con todas estas almas debido a la Sofa que
mir hacia abajo; ya que hay tres especies de almas inmortales: primero, las que
han echado races en el Exilio debido a que no tienen la capacidad de engendrar,
(alguna cosa) que slo aquellas que siguen el camino que las otras tienen, el
nico ser una sola especie que [ ...]; siendo segundas, aquellas que estn [en el]
Arrepentimiento que [...] pecado, (ello) siendo suficiente [... conocimiento ...] ser
nuevo [...] y el tiene [...] diferencia [ ...] ellos han pecado con los otros [y] 28
ellos se han arrepentido con los dems [...] a partir de ellos solos, por [...] son las
especies que existen en [...] con los que cometieron todos pecados y se
arrepintieron. O bien son partes, o que deseaban por su propia voluntad. Por lo
tanto, sus otros eones son seis en funcin del lugar que ha llegado cada una
(fem.) de ellas. La tercera (especies) es el de las almas de los unos autoengendrados porque tienen una palabra de la verdad inefable, uno que existe en el
conocimiento y [poder] de ellos mismos solos y de eterna [vida]. Tienen cuatro
diferencias como las especies de ngeles que existen: los que aman la verdad; los
que esperan; los que creen que tiene [...]; los que son [...] Ellos existen, l siendo
[...] los unos auto-engendrado [...] es el uno que pertenece a la [perfecta ... vida];
la segunda es [...] el [...] conocimiento [...] el cuarto es que uno [que pertenece a
las inmortales] [almas ...]
29 Las cuatro Luces habitan [all] de la siguiente manera. [Armozel] se coloca
sobre el primer en. (El es) una promesa de dios, [...] de la verdad y la unin de
alma. Oroiael, un poder (y) vidente de la verdad, se sita sobre el segundo.
Daveithe, una visin del conocimiento, se sita sobre el tercero. Elelez, un deseo
entusiasta y preparacin para la verdad, se sita sobre el cuarto. Los cuatro
existen porque son expresiones de la verdad y el conocimiento. Existen, a pesar
de que no pertenecen a Protophanes sino a la madre, ya que ella es un
pensamiento de la mente perfecta de la luz, de modo que las almas inmortales
podran recibir conocimiento por s mismos. [...] en estos, los Autogenes [...] rse
[...] oas, una vida [...] todo l es una palabra [...] inefable [...] verdad l que dice
[... revelacin] relativo a la [...] que existe como [...] existe por encima de [...] 30
[... unido a] en una de uncir de ello en la luz y el pensamiento dentro de su [. ..].
Since Adamas, the perfect man, is an eye of Autogenes, it is his knowledge which comprehends
that the divine Autogenes is a word of the perfect mind of truth. The son of Adam, Seth, comes to
each of the souls. As knowledge he is sufficient for them. Therefore, [the] living [seed] came into
existence from him. Mirothea is [...] the divine Autogenes, a [...] from her and [...], she being a
thought of the perfect mind because of that existence of hers. What is it? Or did she exist? [...] does
she exist? Therefore, the divine Autogenes is word and knowledge, and the knowledge [... word.]
Therefore [...] Adarn a [s ...] of the [simple ones] when she appeared [...] a change of [the] souls [...]
she herself is [...] [...] perfect.
Concerning the [perfect one ...] angelic beings 31 [...] [becomes then] [souls] [die ...] [... the
world ...] [...] the copies [...] really [...] which [exists] [...] repentance [...] to this place [...] which exists
[...] aeons, if [...] and she loves [...] she stands upon [...] aeon having the Light [Ele]leth [...] become
a [...] god-seer [But] if she hopes, then she perceives. And a [...] race [...] she stands upon
32 [...] she is chosen
[...] light Ar[mozel]
[...] one [...] [bless] upon the [power ...] you stand upon [...] the light which [...] and without measure
[...] the aeon is great [...] [...] those alone [...] from the perfect [...] that power [...] be able, and [...] be
able [...] of his soul [...] perceptible [...] not with [...] [... but] you are [...] individually [...] there being
nothing [...] him [...] which he [...]
[in ...] 33 and [...] upon every one [...] every [...] [...] formless [...] [...] and this one [...] and this
[model ...] [...] and some [...] eternal, nor [...] an all [...] increasing from this [...] he is light [...]
because he lacked [...] the perfect mind [...] undivided [...] perfect light [...] and he is in [...] Adamas
[... the] Autogenes [...] and he goes [...] mind [...] the divine Kalyptos [...] knowledge [...] but [...] soul
34 [...] existence [...] she having
[...] some second powers and [...] and some third [...] appear [...] which [...]
soul [...]
And the aeons [...] dwelling place [...] souls and [...] gods [...] higher than god [...] of the selfbegotten ones [...] Autogenes [...] first [...] angel [...] invisible [...] some [...] soul and [...] aeons [...]
and to the souls [...] angel [...]
35 she [...] eternal [...] times. And [...]
and if [...] namely a soul [...] becomes an [angel ...], and [...] world [...] angels and [...] that holy one
[...] and aeon which [... Autog]enes has [...] them, the [...] [...] archon [...] they have [...] difference
which [...] she is not, to speak
[...] and [...] divine Autogenes [...] which exists [...] hear [...] Autogenes [...] of
36 [...] has [...] existence [...] life [...] exist, concerning [the] [...] word [...] the child [...] male for a
generation [...]
invisible spirit [...] in the perfect [...]
and an origin [...] love and [...] of Barbelo [...] and a [...] the [...] mind [...]
These are two [...] thought [...] from the [...] in Barbelo [...] and the Kalyptos [...] all these [...] the
virgin [...] she [appears] in a [...] and [...]
37 in that one [...] power
[he is not] from [him, but ...] (is) from the power of that one [... really ... exists], she [...] is his [...]
they being first [...] of that one [...] and he is the [...] he alone [...] give him enough [...] to him [...] all,
he gives [...] through the [...] for [because of] him some [...] in order that he might [...] and that one
which [...] him [...] undivided [...] Barbelo [...] in order that he might [...] blessedness
[...] all [...] he comes
Desde Adamas, el hombre perfecto, es un ojo de Autogenes, es su conocimiento

que comprende que la divina Autogenes es una palabra de la mente perfecta de la
verdad. El hijo de Adn, Set, llega a cada una de las almas. Como el
conocimiento es suficiente para ellos. Por lo tanto, [la] vida [semillas] vino a la
existencia desde l. Mirothea es [...] el divino Autogenes, un [...] a partir de ella y
[...], y siendo ella el pensamiento de la mente perfecta, debido a la existencia de
ella. Qu es? O exista ella? [...] Existe ella? Por lo tanto, el divino Autogenes es
palabra y el conocimiento, y el conocimiento [... palabra.] Por lo tanto [...] Adan
un [... s] de los [unos simples] cuando ella apareci [...] un cambio de [las] almas
[...] ella misma es [...] [...] perfecta.
En cuanto a la [una perfecta ...] los seres angelicales 31 [...] [se convierte
entonces en] [almas] [mueren ...] [... el mundo ...] [...] las copias [.. .] realmente
[...] que [existe] [...] el arrepentimiento [...] a este lugar [...] que existe [...] eones,
si [...] y ella ama [ ...] ella permanece sobre [...] en teniendo la Luz [Ele] leth
[...] convertido en un [...] dios-vidente [Pero] si ella espera, entonces ella percibe.
Y una [...] raza [...] ella permanece sobre
32 [...] que es elegida
[...] La luz Ar [Mozel]
[...] Uno [...] [bendices] en el [poder ...] t permneces sobre [...] la luz que [...] y
sin medida [...] el en es grande [...] [...] los que solo [...] desde el perfecto [...]
que el poder [...] ser capar, y [...] poder [...] de su alma [...] perceptible [...] no
con [...] [... pero] tu eres [...] individualmente [...] que no haya nada [...] a l [.. .]
que l [...]
[... En] 33 y [...] sobre cada uno [...] todos los [...] [...] sin forma [...] [...] y ste
[... ] y este [modelo ...] [...] y algunos [...] eternos, ni [...] un todo [...] cada vez
mayor de este [...] l es la luz [.. .] porque careca de [...] la mente perfecta [...]
indivisa [...] la luz perfecta [...] y l est en [...] Adamas [... el] Autogenes [. ..] y
se va [...] mente [...] el divino kalyptos [...] conocimiento [...], pero [...] alma
34 [...] existencia [...] ella tiene
[...] Algunos segundos poderes y [...] y algunos tercero [...] aparecen [...] que [...]
alma [...]
Y los eones [...] habitando lugar [...] almas y [...] dioses [...] ms alto que dios
[...] de los auto-engendrado [...] Autogenes [. ..] primero [...] ngel [...] invisible
[...] algunos [...] alma y [...] eones [...] y las almas [...] ngel [...]
35 ella [...] eterno [...] veces. Y [...]
y si [...] es decir, un alma [...] se convierte en un [ngel...] y [...] mundo [...]
ngeles y [...] que es una, santa [... ] y en que [... Autog] enes tiene [...] a ellos,
el [...] [...] arconte [...] ellos tienen [...] diferencia que [...] ella no es, para hablar
[...] Y [...] Autogenes divino [...] que existe [...] escuchar [...] Autogenes [...] de
36 [...] tiene [...] la existencia [...] la vida [...] existen, en relacin con [la] [...]
palabra [...] el nio [...] Hombre para una generacin [...]
espritu invisible [...] en el perfecto [...]
y un origen [...] el amor y [...] de Barbelo [...] y [...] el [...] mente [...]
Se trata de dos [...] pensamiento [...] desde el [...] en Barbelo [...] y el Kalyptos
[...] todos estos [...] la virgen [...] ella [] aparece en una [...] y [...]
37 en este uno [...] el poder
[No es] desde [l, pero ...] (es) desde un poder de este uno [... realmente ...
existe], ella [...] es su [...] ellos siendo primero [...] de este uno [...] y l es el [...]
slo l [...] le da el suficiente [...] para l [...] todo, l da [. ..] a travs la [...] para
[porque ] de l algo [...] con el fin de que podra [...] y que este uno que [...] a l
[...] individido [. ..] Barbelo [...] con el fin de que podra [...] bienaventuranza
[...] Todos [...] l viene
38 a [...] of the perfect [mind ...] and he [...] perfect spirit [...] perfect, he lives forever [...] him, and
[...] he exists [...] of the [...] he is [a word] from [...] which is in [...] of them all [...] eternal [...] [...] in
the triple-[powerful is in the [...] [...] those which [are perfect [...] the Protophanes [...] mind, but [...]
pure[...] and he [...] of an image [...] appear [...] and the [...]
him [...]
39 [...] [...] namely
[...] because of him they [...] I mark it [...] he is simple [...] for he is [...] as he exists [...] as to another
[...] that is, [...] need.
Concerning [...] triple-male [...] really exists of [...] mind knowledge [...] those who exist [...] which he
has [...] really exist [...] and a [...] [...] and she [...] second [...] perfect which [...] appear [...] in him
they [...] Kalyptos
[... species ...]
40 (4 lines unrecoverable)
second species [...] a knowledge [...] [Protophanes ...] [male ...] he has [...] existence [...] unborn,
they [...] third [...] [... he] has [...] knowledge and [...] exist together [...] all-perfect [...] blessed since
there is not [...]
god [...] with him [...]
perfect [...] of the [...] Kalyptos [...]
41 [...] know [...] of [... Protophanes ...] [...] the mind [...] the powers [...] the all [...] and he [exists]
[...] this knowledge.
[...] divine, the Autogenes. [The] divine [Autogenes] [...] the child [...] triple-male, this male [...] is [...]
and a species [...] perfect because it does not have [...] in a [...] knowledge like that one [...] a being
of the individuals [and] a single knowledge of the individuals [...] according to the all [...] perfect. But
the male [...] mind the Kalyptos, [but] the [...] divine Kalyptos [...] and a power [...] of all these [...
really ...]
[Protophanes ...]
42 [Protophanes ...] [...] mind
she who belongs to the all [...] unborn [...] man [...] they [...] with that one who [...] and he who [...]
he who dwells [...] [...] in the perceptible [world ...] he is alive with that dead one [...] [...] all [...]
obtain salvation [...] that dead one.
And all of them did not need salvation [...] first, but they are safe and exist very humbly. Now (about)
the man [of] those who are dead: his soul, [his mind and his body all [are dead]. Sufferings [...]
fathers of [...] material [...] the fire [...]
43 it crosses over. And the second man is the immortal soul in those who are dead. If it is anxious
over itself, then [when it seeks] those things which are profitable [according to ...] each one of them,
[then it] experiences bodily suffering. They [...] and it [... because] it has an eternal god, it associates
with daimons.
Now concerning the man in the Exile; when he discovers the truth in himself, he is far from the
deeds of the others who exist [wrongly] (and) stumble. (Concerning) the man who repents: when he
renounces the dead and desires those things which are because of immortal mind and his immortal
soul, first he [...] makes an inquiry about it, not about conduct but about their deeds, for from him he
[...] [...] and [...] obtain [...] 44 and the man who can be saved is the one who seeks him and his
mind and who finds each one of them. Oh how much power he has! And the man who is saved is
the one who has not known how these [...] exist, but he himself by means of [the] word as it exists
[...] received each one [...] in every place, having become simple and one, for then he is saved
because he can pass through all [these]. He becomes the [...] all these. If he [desires] again, then
he parts from them all, and he withdraws to himself [alone]; for he can become divine by having
taken refuge in god."
When I heard this, I brought a blessing to the living and unborn God in truth and (to) the unborn
Kalyptos and the Protophanes, the invisible, male, perfect Mind, and the invisible triple-male Child
[and to the] divine Autogenes. 45 I said to the child of the child Ephesek who was with me, "Can
your wisdom instruct me about the scattering of the man who is saved, and (about) those who are
mixed with him, and who those are who share with him, in order that the living elect might know?"
Then the child of the child Ephesek told [me ...] openly, "If he withdraws to himself alone many
times, and if he comes into being with reference to the knowledge of the others, Mind and the
immortal [Origin] will not understand. Then it has a shortage, [...] for he turns, has nothing and
separates from it and stands [...] and comes into being by an alien [impulse ...I, instead of becoming
one. Therefore, he bears many forms. When he turns aside, he comes into being seeking those
things that do not exist. When he falls down to them in thought and knows them in another way
because he is powerless, unless perhaps 46 he is enlightened, he becomes a product of nature.
Thus he comes down to birth because of it and is speechless because of the pains and infiniteness
of matter. Although he possesses an eternal and immortal power, he is bound within the [movement]
of the body. He is [made] alive and is bound [always] within cruel, cutting bonds by every evil
breath, until he [acts] again and begins again to come to his senses.
Therefore, powers are appointed for their salvation, and each one of them is in the world. Within the
self-begotten ones corresponding to each of the [aeons] stand glories so that one who is in the
[world] might be safe beside them. The glories are perfect thoughts appearing in powers. They do
not perish because they [are] models for salvation [by] which each one is saved. He receives a
model (and) strength from each of them, and with the glory as a helper he will thus pass out from
the world [and the aeons ...].
38 un [...] de la perfecta [mente ...] y el [...] espritu perfecto [...] perfecto, l vive
para siempre [...] a l, y [...] l existe [...] de la [...] l es [una palabra] desde [...]
la cual est en [...] de todos ellos [...] eterno [...] [... ] en el triple [poderoso es en
el [...] [...] aquellos que [son perfectos [...] la Protophanes [...] mente, pero [...]
puro [... ] y l [...] de una imagen [...] aparece [...] y el [...]
a l [...]
39 [...] [...] a saber,
[...] A causa de l ellos [...] Yo lo marco [...] l es simple [...] porque l es [...] ya
que existe [...] como para otro [ ...] que es, [...] necesidad.
En cuanto a [...] triple masculino [...] que realmente existe de [...] conocimientos
mente [...] los que existen [...] que l tiene [...] existe realmente [.. .] y un [...] [...]
y ella [...] segundo [...] perfecto, que [...] aparece [...] en l ellos [...] Kalyptos
[... Especies ...]
40 (4 lneas irrecuperable)
segunda especie [...] un conocimiento [...] [Protophanes ...] [macho ...] l tiene
[...] la existencia [...] no nacido, ellos [...] tercera [. ..] [... l] tiene [...] el
conocimiento y [...] existen juntos [...] todo perfecto [...] bendecido ya que no hay
[...]
dios [...] con l [...]
perfecto [...] de la [...] Kalyptos [...]
41 [...] conocer [...] de [... Protophanes ...] [...] la mente [...] los poderes [...] el
todo [...] y l [existe] [...] este conocimiento.
[...] Divina, los Autogenes. [El] divina [Autogenes] [...] el nio [...] triple
masculino, este macho [...] es [...] y una especie [...] perfecto porque no tiene [...]
en un [...] el conocimiento como ese uno [...] un ser de los individuales [y] un
solo conocimiento de los individuos [...] de acuerdo con el todo [...] perfecto .
Pero el macho [...] la mente l Kalyptos, [pero] el [...] divina Kalyptos [...] y un
poder [...] de todo esto [... realmente ...]
[Protophanes ...]
42 [Protophanes ...] [...] la mente
ella, que pertenece al todo [...] no nacido [...]hombre [...] ellos [...] con este uno
quien [...] y el que [...] el que habita [ ...] [...] en el perceptible [mundo ...] est
vivo con esta una muerte [...] [...] todos [...] obtienen la salvacin [...] esta una
muerte.
Y todos ellos no necesitaban la salvacin [...] primero, pero son seguros y existen
muy humildemente. Ahora (acerca) el hombre [de] los que estn muertos: su
alma, [su mente y su cuerpo todo [estn muertos]. Los sufrimientos [...] padres de
[...] Material [...] el fuego [...]
43 ello cruza sobre. Y el segundo hombre es el alma inmortal en los que estn
muertos. Si est ansioso sobre s mismo, entonces [cuando busca] aquellas cosas
que son rentables [segn ...] cada uno de ellos, [entonces ello] experimenta
sufrimiento corporal. Ellos [...] y ello [... porque] tiene un Dios eterno, se asocia
con daimons.
Ahora bien, respecto al hombre en el Exilio; cuando descubre la verdad en s
mismo, l est muy lejos de los hechos de los otros que existen
[equivocadamente] (y) tropiezan. (En cuanto a) el hombre que se arrepiente:
cuando renuncia a los muertos y desea aquellas cosas que son causa de la mente
inmortal y su alma inmortal, primero l [...] hace una investigacin al respecto,
no se trata de una conducta, sino de sus actos, pues desde l, l [...] [...] y [...]
obtiene [...] 44 y el hombre que puede ser salvado es el unico que busca a l y su
mente y que encuentra a cada uno de ellos. Oh cunto poder l tiene! Y el hombre
que se salva es el unico que no ha sabido como estos [...] existen, pero l mismo
por medio de [la] palabra tal como existe [...] recibieron cada uno [...] en todos
los lugar, habindose convertido en simple y uno, para entonces l se salv
porque puede pasar a travs de todos [estos]. El Se convierte en el [...] todos
estos. Si l [desea] de nuevo, entonces l parte de todos ellos, y l se retira a s
mismo [slo]; porque l puede llegar a ser divino por haber tomado refugio en
Dios ".
Cuando me enter de esto, yo traje una bendicin para el Dios vivo y no nacido
en la verdad y (a) la Kalyptos no nacida y los Protophanes, l invisible, hombre,
Mente perfecta, y al invisible triple masculino Nio [y a la] divina Autogenes . 45
Yo dije al hijo del hijo Ephesek que estaba conmigo, "Puede tu sabidura
instruirme sobre la dispersin del hombre que se salv, y (sobre) aquellos que se
mezclan con l, y que aquellos que compartan con l , con el fin de que los
elegidos vivos podra saber? "
Entonces el hijo del hijo Ephesek dijo [me ...] abiertamente: "Si se retira a s
mismo solo muchas veces, y si llega a existir en relacin con el conocimiento de
los dems, la Mente y el inmortal [origen] no lo har entender. Entonces ello
tiene una escasez, [...] para que se convierta, no tiene nada y se separa de ello y
permanece [...] y viene a la existencia por un extrao [impulso ... Yo, en lugar de
convertirse en uno. Por lo tanto , l tiene muchas formas. Cuando l se aparta, l
llega a ser buscando esas cosas que no existen. Cuando l cae a ellas en el
pensamiento y los conoce de otra manera porque l es sin poder, a menos que tal
vez 46 l es iluminado, se convierta en un producto de la naturaleza. As el va
abajo a nacer a causa de ello y se queda sin habla debido a los dolores y la
infinitud de la materia. A pesar de que l posee un poder eterno e inmortal, l est
atado dentro del [movimiento] del cuerpo. l es [hecho] vivo y est obligado
[siempre] dentro cruel, cortando lazos por cada aliento malo, hasta que l[acta]
nuevamente y comienza una y otra vez a entrar en razn.
Por lo tanto, los poderes son apuntados para su salvacin, y cada uno de ellos
est en el mundo. Dentro de los unos auto-engendrado correspondientes a cada
uno de los [eones] permanecen las glorias de modo que uno que est en el
[mundo] podra estar seguro al lado de ellos. Las glorias son pensamientos
perfectos que aparecen en los poderes. Ellos no perecen porque ellos [son] los
modelos para la salvacin [por] el que cada uno es salvado. l recibe un modelo
(y) la fuerza de cada uno de ellos, y con la gloria como un ayudador l as pasar
afuera del mundo [y los eones ...].
These 47 are the guardians of the immortal soul: Gamaliel and Strempsouchos, Akramas and Loel,
and Mnesinous. [This is the] immortal spirit, Yesseus- Mazareu[s]-Ye[s]sedekeus. He is [...] of the
child [...] or, the child of the child, and [...] But Ormos is [...] on the living seed and Kam[...]el is the
spirit-giving. There stand before [them] Seisauel and Audael and Abrasax, the myriads-Phaleris,
Phalses, [and] Eurios, the guardians of [the] glory-Stetheus, Theo[pe]mptos, Eurumeneus and
Olsen. Their assistants in everything are Ba[...]mos, [.]son, Eir[.]n, Lalameus, Eidomeneus and
Authrounios. The judges are Sumphthar, Eukrebos and Keilar. The inheritor is Samblo. The angels
who guide the clouds are the clouds Sappho and Thouro."
When he had said these things, he told me about all of those in the self-begotten aeons. They were
all 48 eternal Lights, perfect because they were perfected individually. I saw corresponding to each
one of the aeons a living earth, a living water, [air made] of light and a fire [that] cannot burn,
because all of [them ...] are simple and immutable, simple and eternal [living beings], having [...] of
many kinds, trees of many kinds that do not perish, [also] tares of this sort and all of these:
imperishable fruit, living men and every species, immortal souls, every form and species of mind,
true gods, angels existing in great glory, an indissoluable body, an unborn birth and an immovable
perception. Also there was the one who suffers, although he is unable to suffer, for he was a power
of a power.
49 [...] [...] change [...] indissoluable [...] these [...] all [...] they are [...] they [... through all] of them
[... exist] in [... exist] [...] come into being
(lines 12ff do not survive) 50 of [...] [simple ...] perfect [...] eternal [...] aeons [...] and the [...] receive
power [...] and their [...] in a [...] for [...] [...] not [...] (lines 12ff do not survive)
51 [...] in [...]thorso[...]s [...] silence [...] he is [...] [...] he is god [...] we were blessing [...]
Geradama[s] [... mother] of [...] [...] she is the glory [...] our [...] mother [...] and Pleistha [the mother]
of the angels with [the son] of Adam, Se[th] [Emma]cha Seth, the father of [the] immovable [race ...]
and [...] [the] four Lights, Arm[mosel], [Oroia]el, Daveithe, Eleleth. [Each of these] we blessed by
name. [We] saw the self-controlled [glory], the triple [...] triple-male [...] majesty, as we said "You are
one, you are [one], you are one, child 52 of [the child] Yato[...] exist [...]
[... you are] one, you [...] Semelel [...] Telmachae[...] omothem[...] male [...] [...] he begets [... the]
self-controlled [glory ...] can desire him whom [...] all-perfect [...] all. Akron [...] the triple-male, a a
[...] o o o o o b + i r e i s e [...] you are spirit from spirit; you are light from light; you are [silence ...]
from silence; [you are] thought from thought, the son of [god] the god, seven ... [...] ... let us speak
[...]
[...] word [...] the [...] [...] and the [...]
[...] not a time [...] invisible Barbelo [...] the [...] the triple-male Prones, and she who belongs to all
the glories, Youel.
[When I was] baptized the fifth [time] in the name of the Autogenes by each of these powers, I
became divine. [I] stood upon the fifth aeon, a preparation of all [these], (and) saw all those
belonging to the Autogenes who really exist. I was baptized five 54 times [...] and [...] of the [...]
zareu[s] from [...] that [...] perfect [...] and the great [...] glory, she who belongs to [...]
god, the [...] appear [...] perfect which is doubled [...] she who belongs to all the species [...] male,
the self-controlled glory, the mother [...] [the] glories, Youel, and the [four] Lights of [the] [great]
Protophanes, Mind, Selmen, [and those] with him, the god-[revealers] Zach[thos] and Yachthos,
Sethe[us] and An-tiphan[te]s, [Sel-] dao and Ele[n]nos [...] 55 [...] [...] go [...] the [...] their [...]
likeness [... exist] as [...] of the [...], for [...] see [...] [...] aeon [...] more [...] Light [...] more glories [...]
the following are in accordance with [each one] of the aeons: a living [earth] and a [living] water, and
air made of light and a blazing fire which cannot [burn], and living beings and trees and souls [and]
minds and men [and] all those who are [with them], but (there are) no gods [or] powers or angels,
for all these 56 are [...] and [...] and [...] exist [...] all [...] all [...] [...] all [...] [...] they being [...] and
they being [...]
Estos 47 son los guardianes de la inmortalidad del alma: Gamaliel y

Strempsouchos, Akramas y Loel y Mnesinous. [Este es el] espritu inmortal,
Yesseus- Mazareu [s] -ye [s] sedekeus. l es [...] del nio [...] o, el hijo del hijo, y
[...] Pero Ormos est [...] en la semilla viva y Kam [...] el es el espritu dador.
Hay permanecen delante [ellos] Seisauel y Audael y Abrasax, las miradasPhaleris, Phalses, [y] Eurios, los guardianes de [la] gloria Stetheus, Theo [pe]
mptos, Eurumeneus y Olsen. Sus ayudantes en todo son Ba [...] mos, [.]son hijo,
Eir [.] N, Lalameus, Eidomeneus y Authrounios. Los jueces son Sumphthar,
Eukrebos y Keilar. El heredero es Samblo. Los ngeles que guan las nubes son
las nubes Sappho y Thouro ".
Cuando l hubo dicho estas cosas, me dijo l acerca de todos aquellos en los
eones auto-engendrado. Eran fueron todas 48 luces eternas, perfectas, ya que se
perfeccionaron de forma individual. Vi que corresponde a cada uno de los eones
una tierra viva, un agua viva, [hizo aire] de la luz y el fuego [que] no se puede
quemar, porque todos [ellos ...] son simples e inmutables, simples y eternos
[ seres vivos], que tienen [...] de muchos tipos, los rboles de muchos tipos que
no perecen, [tambin] cizaa de este tipo y todos de ellos: frutas imperecedera,
los hombres que viven y todas las especies, almas inmortales, cada forma y
especies de mente, los verdaderos dioses, ngeles existentes en gran gloria, un
cuerpo indisoluble, un no nacido nacimiento y una percepcin inamovible.
Tambin hubo el que sufre, aunque l no es capaz de sufrir, pues l es un poder

de una poder.
49 [...] [...] cambio [...] indisoluble [...] estos [...] todos [...] ellos son [...] ellos [...
a travs de todos] ellos [... existen] en [... existen] [...] llegan a existir
(Lneas 12 no sobreviven) 50 de [...] [simple ...] perfecto [...] eterno [...] eones
[...] y el [...] recibiris poder [.. .] y su [...] en un [...] por [...] [...] no [...] (lneas
12ss no sobreviven)
51 [...] en [...] Thors [...] s [...] el silencio [...] l es [...] [...] l es Dios [...]
estbamos bendiciendo [...] Geradama [s] [... madre] de [...] [...] ella es la gloria
[...] nuestra [...] madre [...] y Pleistha [la madre] de los ngeles con [el hijo] de
Adn, Se [th] [Emma]cha Seth, el padre de [la] inamovible [raza ...] y [...] [las]
cuatro Luces, Arm[mosel], [Oroia]el, Daveithe, Eleleth. [Cada una de ellas]
somos bendecidos por su nombre. [Nosotros] vimos la auto-controlada [gloria],
la triple [...] triple masculina [...]majestad, como hemos dicho "Y eres el uno, t
ere [uno], t eres uno, nio de 52 [el nio] Yato [...] existe [...]
[... t eres] uno, t [...] Semelel [...] Telmachae [...] omothem [...] masculino [...]
[...] l engendra [... la] autocontrolada [gloria ...] puede desear a quien [...] todo
perfecto [...] todo. Akron [...] el triple masculino, aa [...] ooooob + ireise [...] son
espritus del espritu; t eres la luz de la luz; t eres [silencio ...] desde el silencio;
[t eres] pensamiento del pensamiento, el hijo de [Dios] el dios, siete ... [...] ...
hablemos [...]
[...] Palabra [...] el [...] [...] y el [...]
[...] No es un tiempo [...] invisible Barbelo [...] el [...] el triple masculino Prones,
y ella que pertenece a todas las glorias, Youel.
[Cuando yo era] bautizado el quinto [tiempo] en nombre de los Autogenes por
cada uno de estos poderes, yo me convert en divina. [Yo] permanec sobre el
quinto en, una preparacin de todos [estos], (y) vi a todos los que pertenecen a
los Autogenes que realmente existe. Fui bautizado cinco 54 veces [...] y [...] de la
[...] zareu [s] desde [...] este [...] perfecto [...] y la gran [ ...] gloria, ella que
pertenece a la [...]
dios, el [...] aparecer [...] perfecto que se duplic [...] ella que pertenece a todas
las especies [...] masculina, la gloria autocontrolada, la madre [...] [las] glorias,
Yoel, y las [cuatro] Luces de [el] [gran] Protophanes, Mente, Selmen, [y
aquellos] con l, el dios [reveladores] Zach [thos] y Yachthos, Sethe[us] y Antiphan[te]s, [Sel-] dao y Ele[n]nos [...] 55 [...] [...] ir [...] el [...] su [ ...] semejanza
[... existe] como [...] de la [...], por [...] ver [...] [...] en [...] ms [ ...] Luz [...]
ms glorias [...] Lo siguiente son de conformidad con [cada uno] de los eones:
una viviente [tierra] y una [viviente] agua [y aire hecho de luz y una llama de
fuego que no se puede [quemar], y los seres vivientes y los rboles y las almas
[y] las mentes y los hombres [y] todos los que son [con ellos], pero (hay) no
dioses [o] poderes o ngeles, porque todos estos 56 son [...] y [...] y [...] existen
[...] todos [...] todos [...] [...] todos [...] [. ..] ellos son [...] y ellos son [...]
[...] and [...] [and] those [...] him, the Autogenes. [I] received a likeness from [all] these. The aeons
[of the] Autogenes opened (and) a [great Light] came forth [...] from the aeons of the [triple-] male,
and they [glorified] them. The four aeons were desiring within a [...] aeon the [...] pattern [...] single
one existing [...] Then E[phesek], the child of the child [...]
[... Yesseus] Maza [reus Yessede]keus [...] [...] of [... seal ...] upon him [...] and Gabriel
[...] seal [...] four races
There came before me she who belongs to [the glories], the male and [virginal ...] Yoel. [I]
deliberated about the crowns, (and) she said to me, "Why [has] your spirit deliberated [about] the
crowns and the [seals] on them [...] are the crowns which strengthen every [spirit ...] and every soul,
and [the] seals which are [upon] the triple races and [...] the invisible spirit 58 are [...]
and [...] [virgin ...] [...] and [...] [...] seek [...] [...]in the[...] [in] them [...] [...] and [...] [...] he
[strengthened] and the seals [...] race are those belonging to the Autogenes and the Protophanes
and the Kalyptos.
[...] Y [...] [y] auqellos [...] a l, los Autogenes. [yo] recib una semejanza de
[todos] estos. Los eones [del] Autogenes se abtieron (y) un [gran Luz] sali [...]
de los eones de la [triple] masculina, y ellos [los glorificaron] a ellos. Los cuatro
eones se fueron deseando dentro de un [...] en el [...] modelo [...] nico existente
[...] Entonces E[phesek], el hijo del hijo [...]
[... Yesseus] Maza [reus Yessede]keus [...] [...] de [... sello ...] sobre l [...] y
Gabriel
[...] sello[...] cuatro razas
Lleg ante m aquella que pertenece a [las glorias], el macho y [virginal ...] Yoel.
[yo] deliber acerca de las coronas, (y) me dijo, "Por qu [ha] su espritu
deliberado [sobre] las coronas y los [sellos] en ellos [...] son las coronas que
fortalecen cada [espritu. ..] y cada alma, y [los] sellos que estn [sobre] las razas
triples y [...] el espritu invisible 58 son [...]
y [...] [virgen ...] [...] y [...] [...] buscan [...] [...] en el [...] [en] ellos [...] [...] y [...]
[...] el [se fortaleci] y los sellos [...] la raza son los que pertenecen a la
Autogenes y los Protophanes y la Kalyptos.
The [Invisible] Spirit [is] a psychic and intellectual power, a knower and a fore-knower. Therefore he
is with [Gabriel] the spirit-giver [so that] when he gives a holy spirit he might seal him with the crown
and crown him, [having] gods [...] 59 [...] [...] the
[...] the
[...] [...] spirit [...] to one (fem.)
[...] they exist [...] and they were not [in] them in order that they might [become] simple and [might]
not be doubled [according to] any pattern. [These] then are the simple, perfect individuals. [...] and
all these [...] of the aeons [...] him, all these [...] who exist in a place [...] all-perfect it required a great
[...] to see them, for [...]
perfect [...]
[...] every [...] exist [...] he is [...] [hear] him [...] [...] and [...] in thought [...] a first thought [...] since [...]
is in a power she is perfect [...] it is fitting for you to [...] about everything, and [...] those to whom
you will listen through a thought of those higher than perfect and also those whom you will [know] in
a soul [of] the perfect ones."
[When] she has said this, she [baptized me]
[...] the first [... and] I received power
[... I] received the form [...] received [...] [...] existing upon my [...] receive a holy spirit [I] came into
being [really] existing. Then, she brought me into the great [aeon] where the perfect triple-male (is).
I saw the invisible child within an invisible Light. Then [she] baptized me again in
[...] her [...]
[and] I [...] I was able to [...] [...] the great one [...] and perfect [...]
El Espritu [Invisible] [es] un poder psquico e intelectual, un conocedor y un

conocedor-de antemano. Por lo tanto l est con [Gabriel] el espritu dador [de
manera que] cuando l da un espritu santo l podra sellarlo con la corona y
coronarlo a l, [teniendo] dioses [...] 59 [...] [.. .] la
[...] La
[...] [...] El espritu [...] a una (fem.)
[...] ellos Existen [...] y ellos no estaban [en] ellos para que pudieran [convertirse
en] simple y [podran] no duplicarlos [segn] cualquier modelo. [Estos] son,
entonces, las personas sencillas y perfectas. [...] Y todos estos [...] de los eones
[...]a l, todo esto [...] que existe en un lugar [...] todo perfecto, que requiere una
gran [.. .] para verlas, por [...]
perfecto [...]
[...] Todos [...] existen [...] l es [...] [escuchar] le [...] [...] y [...] en el
pensamiento [... ] un primer pensamiento [...] ya que [...] se encuentra en un
poder que es perfecto [...] que es apropiado para ti para [...] sobre todo, y [...]
aquellos a quienes t vas a escuchar a travs de un pensamiento de los que estn
ms que perfecto y "tambin a los que t [conocers] en un alma [de] los unos
perfectos.
[Cuando] ella ha dicho esto, ella [me bautiz]
[...] La primera [... y] yo recib el poder
[... I] recib la forma [...] recib [...] [...] existentes sobre mi [...] recibir un
espritu santo [yo] lleg a existir [realmente] existente. Entonces, ella me llev al
gran [en] donde el triple varn perfecto (es). Vi al nio invisible dentro de una
Luz invisible. Entonces [ella] me bautiz de nuevo en
[...] Su [...]
[Y] yo [...] Tuve la oportunidad de [...] [...] el grande uno [...] y perfecto [...]
Yoel who belongs to all [the glories] said to me, "You have [received] all the [baptisms] in which it is
fitting to [be] baptized, and you have become [perfect] [...] the hearing of [...] all. Now [call] again
upon Salamex and [...] and the all-perfect Ar[...] the Lights of the [aeon] Barbelo and the
immeasurable knowledge. They will reveal 63 [...] [...] invisible
[...] which [...] [... virgin] Barbelo [and] the Invisible [triple] powerful Spirit."
[When] Youel who belongs to all the glories [had said this] to me, she [put me down] and went and
stood before the Protophanes. Then, I was [...] over my spirit, [while] praying fervently to the great
Lights in thought. I began calling upon Salamex and Se- [...]en and the all-perfect [...]e. I saw glories
which are greater than powers, [and] they annointed me. I was able 64 [...] in my [...] and[...]
she covered [...] all [...] Salamex [and] those [who] have revealed everything [to me] saying,
"Zostrianos, [learn] of those things about which you asked.
and [he is] a single one [who] exists before [all] these who really exist [in the] immeasurable and
undivided Spirit [...] [...] the All which [exists] in him and the [...] [...] and that one which [...] after him.
It is he alone who crosses it [...]
[...] all these [...] he is [...] [...] first [...] [... of] thought [...] of every power [... downward] [...] he is
established [...] stand, he [passes] into the pathway to a place [...] and infinite. He is far higher than
every unattainable one, yet he gives [...] greater than any body (and) is purer than every
unembodied one, entering every thought and every body [because he] is more powerful than
everything, every race and species, as their All. 66 [...] exist
to a partial (...] [...] part [...] [exist] in a [...] know her [...] [...he is] from him [...] which really exists,
who (is) from the Spirit who [really] exists, the one alone [...] for they are powers of [...] Existence
[...] and Life and Blessedness.
In Existence he exists [as] a simple head, his [word] and species. Let the one who will find him
come into existence. Existing in Life, he is alive [...]
Yoel que pertenece a todas a[las glorias] me dijo: "Usted ha [recibido] todos los
[bautismos] en los que es apropiado para [ser] bautizado, y te has convertido en
[perfecto] [...] la audiencia de [...] todos. Ahora [llama] otra vez sobre Salamex y
[...] y el completamente perfecto Ar[...] las Luces del [en] Barbelo y el
conocimiento inconmensurable. Ellos revelarn 63 [. ..] [...] invisible
[...] Que [...] [... virgen] Barbelo [y] el Invisible [triple] poderoso Espritu ".
[Cuando] Youel que pertenece a todas las glorias [hubo dicho esto] a m, ella [me
puso abajo] y fue y se puso delante de los Protophanes. Entonces, yo estuve [...]
por encima de mi espritu, [mientras que] orando fervientemente a las grandes
Luces en el pensamiento. Empec pidiendo a Salamex y Se- [...]en y el todo
perfecto [...] e. Yo vi glorias que son mayores que los poderes, [y] ellos me
ungieron. Tuve la oportunidad de 64 [...] en mi [...] y [...]
ella cubri [...] todos [...] Salamex [y] aquellos [que] han revelado todo [a m]
diciendo: "Zostrianos, [aprende] de esas cosas que t has solicitado.
y [l es] uno solo [que] existe ante [todos] estos que realmente existen [en el]
Espritu inconmensurable e indiviso [...] [...] el Todo que [existe] en l y el [. ..]
[...] y el uno que [...] despus de l. Es slo l solo quien lo atraviesa [...]
[...] Todo esto [...] l es [...] [...] primero [...] [...de] pensamiento [...] de todo
poder [... hacia abajo ] [...] el est establecido [...] permanece, l [pasa] en la va a
un lugar [...] e infinito. l es mucho ms alto que cada uno inalcanzable, sin
embargo, l da [...] mayor que cualquier cuerpo (y) es ms puro que cada uno
incorpreo, entrando en cada pensamiento y cada cuerpo [porque l] es ms
fuerte que todo, todas las razas y especie, como su Todo. 66 [...] existe
para una parcial (...] [...] parte [...] [existe] en un [...] conocerla [...] [... l es] de l
[...] que realmente existe, quien (es) del Espritu que [realmente] existe, el uno
solo [...] porque ellos son poderes de [...] la Existencia [...] y de la Vida y la
Bienaventuranza.
En Existencia l existe [como] una cabeza simple, su [palabra] y especies. El uno
que va a encontrar a l viniendo a la existencia. Existencia en Vida, l est vivo
[...]
[he having] knowledge [...] know all these [...] him alone [...] for god [...] unless [...] [...] alone, and he
[...] [...] in him [...] [...] the single [...] [...] for he exists as [...] [in] that which is his, which [exists] as a
form of a form, [...] unity of the [...]. He exists as [the] [...] since he is in [the] mind. He is within it, not
coming forth to any place because he is a single perfect, simple spirit. [Because] it is his place and
[...], it is within him and the All that he comes into being. It is he who exists, he who 68 [...] [...] and
a [...] and a [protector] in him.
Life [...] and activity of the insubstantial [...] the [...] which exists in him [exists] in him [...] exists
because of [him ...] blessed and a [...] perfect, and [...] which exist in [...] which really exists. The
form of the activity which exists is blessed. By receiving Existence, he receives power, the [...] a
perfection [...] separate forever. Then he exists as a perfect one. Therefore, he exists as a perfect
one because he is undivided with his own region, for nothing exists before him except the [perfect]
unity.
(Pages 69-72 are blank; they may have been numbered.)
73 existence [...] [...] she is salvation [...] [all ...] and he [...] [...] be able, nor does he [...] [...] him, if
he [...] him to him, all these [...] [...] for he [who] [...] in existence [...] this one, he totally [exists] as
Life, and in Blessedness he has knowledge. If he apprehends the [glories], he is perfect; but if he
apprehends [two] or one, he is drunk, as he has received [from] him. It is because of [him] that there
exist those with souls and those without souls; because of him (exist) those who will be saved;
because of him (exist) those who will [perish] since they have not [received] from him; because of
[him] (exists) matter and bodies; because of him (exist) non- 74 [...] [because of] him [...] every [...]
because of [...] [...] this one [...] who [pre-] exists and he [...] [...] a [simple] head, [a] single spirit [...]
he is [...], and [...] existence, form, [...] [...] of him.
It is [in accordance with] Activity, that is [...] Life, and in accordance with perfection, that is
intellectual power, that she is a [...] Light. It is at one time that the three stand, at one time they
move. It is in every place yet not in any place that the ineffable unnameable one [...] and produces
them all. [...] exist from him[...] resting in him [...] in her perfection he has not received from [every]
form 75 because of him
[...] anything [...]
[...] in existence [...] dwell in the [...] of life. But in perfection and [knowledge] (is) Blessedness.
All [these] dwell [in the] indivisibility of [the] Spirit. Because of knowledge [...] is [divinity] and [...] and
blessedness and life and knowledge and goodness and unity and singleness. In short, all these
(are) the purity of barrenness [...] pre-exists him [...] all these and the 76 [...] his [...] [...] in [...]
aeon, a [...] in a [...] barrenness, he [...] he always [...] him when he saw him [...] It is because he [is]
one that he is simple. Because he is Blessedness in perfection [...] one, perfect and [blessed]. It is
because she was in need of his [...] that she was in need of this from him, because he followed [her]
with knowledge. It is outside of him that his knowledge dwells; it dwells with the one who examines
himself, a reflection and a [...] 77 [...] be in need of [...]

[...] simple
[...] and [...] he [...] [...] this, she [...] [...] the pleroma [...] which she did not desire for herself.
67 (2 Lneas irrecuperable)
[el tiene] conocimiento [...] para saber todo esto [...] a l solo [...] para Dios [...] a
menos que [...] [...] solo, y l [.. .] [...] en l [...] [...] la nica [...] [...] porque l
existe como [...] [en] esto lo que es suyo, lo que [ existe] como una forma de un
forma, [...] unidad de la [...]. l existe como [la] [...] desde que l est en [la]
mente. l est dentro de l, no salir, para cualquier lugar porque l es un solo
perfecto, espritu simple. [Porque] es su lugar y [...], y ello que est dentro de l,
y el Todo que viene a la existencia. l es el que existe, el que 68 [...] [...] y un [...]
y un [protector] en l.
Vida [...] y la actividad de la insustancial [...] el [...] que existe en l [existe] en l
[...] existe debido de [a l ...] bendito y un [. ..] perfecto, y [...] que existe en [...]
lo que realmente existe. La forma de la actividad que existe es bendecido. Por
recibir la Existencia, l recibe el poder, la [...] una perfeccin [...] separar para
siempre. Luego existe como un perfecto uno. Por lo tanto, l existe como un ser
perfecto, porque l es indivisible con su propia regin, pues nada existe antes de
l, excepto la unidad [perfecta].
(Pginas 69-72 estn en blanco, pueden haber sido contados.)
73 existencia [...] [...] ella es salvacin [...] [todo ...] y l [...] [...] ser capaz, ni l
hace [...] [ ...] a l, si l [...] a l para l, todo esto [...] [...] para l [que] [...] en la
existencia [...] ste uno, l que totalmente [existe] como Vida, y en la
Bienaventuranza l tiene conocimiento. Si l aprehende las [glorias], l es
perfecto; pero si l aprehende [dos] o uno, l est borracho, ya que l ha recibido
[de] l. Es a causa de l que [existen] aquellos con almas y los que no tienen
almas; gracias a l (existen) los que sern salvos; a causa de l (existen) aquellos
quienes [perecern] ya que ellos no han [recibido] de l; debido a [l] (existe) la
materia y los cuerpos; a causa de l (existir) no 74 [...] [porque de] l [...] todos
[...] debido de [...] [...] este [...] que [pre] existe y l [...] [...] un [sencillo] cabeza,
[un] espritu nico [...] l es [...] y [...] la existencia, forma , [...] [...] de l.
Es [de conformidad con] Actividad, que es [...] Vida, y de acuerdo con la
perfeccin, que es el poder intelectual, que ella es una [...] Luz. Est en una vez y
permanece en tres, a la vez que se mueve. Est en todo lugar y aun no est en
cualquier lugar que el innombrable inefable [...] y los produce a todos ellos. [...]
existen de l [...] de descanso en l [...] en su perfeccin l no ha recibido desde

[alguna] forma 75 a causa de l
[...] Nada [...]
[...] En la existencia [...] mora en el [...] de la vida. Pero en la perfeccin y
[conocimiento] (es) la Bienaventuranza.
Todos [stos] habitan [en la] indivisibilidad de [el] Espritu. Debido a los
conocimientos [...] es [divinidad] y [...] y la bienaventuranza y la vida y el
conocimiento y la bondad y la unidad y unicidad. En definitiva, todos estos (son)
la pureza de esterilidad [...] le preexiste [...] todo esto y el 76 [...] su [...] [...] en
[. ..]
en, un [...] en una [...] esterilidad, l [...] l siempre [...] a l cuando l lo vio a
l[...] Es porque l [es] uno que l es simple. Debido a que l es la
Bienaventuranza de la perfeccin [...] uno, perfecto y [bendito]. Es porque ella
estaba en la necesidad de su [...] que estaba en necesidad de este desde l, porque
l sigui a [ella con el conocimiento. Est fuera de l este su conocimiento mora;
mora con el uno que se examina a s mismo, una reflexin y un [...] 77 [...] estar
en necesidad de [...]
[...] Sencillo
[...] Y [...] l [...] [...] esto, ella [...] [...] el pleroma [...] que ella no deseaba para s
misma.
She has [...] him outside of the [perfection], she has divided, for she is [the] all-perfection [of]
perfection, existing as thought. With respect to him [she] is a begetting which follows him, and as
one from his ineffable power she has a first power and the first bar-reness after him, because with
respect to all the rest a first aeon
[all ...]
[...] of the [...] [...] and him [...] know him, he really exists as an aeon [...] and in Activity [...] power
and a [...] she did not begin [...] time, but she [appeared] from eternity, having stood before him in
eternity. She was darkened by the majesty of his [...] She stood looking at him and rejoicing
because she was filled with his kindness, [...] but when she had [...]
[...] she [...] [...] first existence [...] insubstantial and that [....] It is [from] the undivided one that [it]
moves toward Existence in activity and [intellectual] perfection and intellectual life, which was
Blessedness and Divinity.
The [whole] Spirit, perfect, simple and invisible, has become singleness in Existence and activity
and a simple triple-[power], an invisible spirit, an image of that which really exists, the one
Ella tiene [...] a l fuera de la [ perfeccin], ella ha dividido, pues ella es [el] todo
perfeccin [de] la perfeccin, existiendo como pensamiento. Con respecto a l
[ella] es un engendramiento que lo sigue, y como uno de su poder inefable ella
tiene un primer poder y el primer vaco despus de l, porque con respecto a todo
lo dems un primer en
[Todos ...]
[...] De el[...] [...] ya l [...] conocerlo, l realmente existe como un en [...] y en
Actividad [...] poder y un [ ...] ella no comenz [...] tiempo, pero ella [apareci]
desde la eternidad, despus de haber estado delante de l en la eternidad. Ella se
oscureci por la majestuosidad de su [...] Se qued mirndolo y regocijandose
porque ella estaba llena de su bondad, [...] pero cuando ella tena [...]
[...]e.lla [...] [...] en primera existencia [...] insustancial y que [....] Es [desde] lo
indiviso que [l] se mueve hacia la Existencia en actividad y perfeccin
[intelectual] y la vida intelectual, que era Bienaventuranza y la Divinidad.
El Espritu [todo], perfecto, simple e invisible, se ha convertido en la unicidad en
Existencia y actividad y un triple sencillo [poder], un espritu invisible, una
imagen de lo que realmente existe, el uno
de la realidad [existente] uno [...] [el] existe en un [...] siendo ella una imagen [...]
en un viraje [...] poder para unirse con su [...] ella despus de haber visto el [...]
que exista [...] toda la perfeccin [...] que uno, porque l [...] pre-existir y [...]
descansar sobre todas estas cosas, l [ ...] preexisten se conoce como triple
poderoso.
of the really [existing] one [...] [he] exists in a [...] she being an image [...] in a
turning [...] power to join with his [...] she having seen the [...] which existed [...]
all-perfection [...] that one, because he [...] pre-exist and [...] rest upon all these,
he [...] pre-exist being known as triple-powerful.
The Invisible Spirit has not ever [been) ignorant. He always knew, but he was always perfection
[and] blessedness [....] 81 She became ignorant [...] and she [...] body and [...] promise [...] light [...]
[...] she exists [...] [...] in order that she might not come forth anymore nor come into existence apart
from perfection. She knew herself and him. Having made herself stand, she was at rest because of
him, since she was [from] him who really exists, {she was from him who really exists) and all those.
(Thus), she knows herself and him who pre-exists.
By following him they came into being existing { they came into being existing) and appearing
through those 82 [who pre-]exist. And [...] through the [...] they having appeared [...] two [...] they
appeared [... the one] who knows him beforehand, as an eternal space, since he had become his
second knowledge, once again the knowledge of his knowledge, the unborn Kalyptos. [They] stood
upon him who really exists, for she knew about him, in order that those who follow her might come
into being having a place and that those who come forth (from her) might not be before her but
might become holy (and) simple. She is the comprehension of god 83 who pre- [exists. She] rested
[...] to the simple [...] salvation salvation [...] [...] he [...] [...] light which was fore- [known]. She was
called Barbelo because (of her being) thought; the triple [race] (which is) male, virginal (and) perfect
and her knowledge through which she came into being in order that they might not [...] her down
and that she might not come forth anymore through those in her and those who follow her. Rather,
she is simple in order that she might be able to know the god who pre-exists because she came into
being as a good (product) of him since she
El Espritu Invisible no ha [sido) jams ignorante. l Siempre sabe, pero l es

siempre perfeccin [y] bienaventuranza [....] 81 Ella cay en la ignorancia [...] y
ella [...] cuerpo y [...] promesa [...] la luz [ ...] [...] ella existe [...] [...] con el fin de
que ella no podra salir nunca ms, ni llegar a existir aparte de la perfeccin. Ella
se conoca a si misma y a l. Habiendo hecho ella a s misma permanecer, ella
estaba en reposo a causa de l, ya que ella era [desde] l que realmente existe,
{ella era desde l que realmente existe) y todos esos. (Por lo tanto), ella se
conoce a s misma y a l que pre-existe.
Siguindole a l ellos llegaron a ser existiendo {llegaron a existir existiendo) y
apareciendo a travs de los 82 [que pre-] existen. Y [...] a travs la [...] ellos han
aparecido [...] dos [...] ellos aparecieron [... el uno] que lo conoce de antemano,
como un espacio eterno, ya que l se haba convertido en su segundo
conocimiento, una vez ms el conocimiento de su conocimiento, el Kalyptos
nonacido. [Ellos] permanecieron sobre l que realmente existe, por que ella saba
de l, con el fin de que los que la siguieran pudiesen llegar a ser, teniendo un
lugar y que los que vienen (de ella) podra no estar ante ella, pero podra llegar a
ser santos ( y) simples. Ella es la comprensin de dios 83 que pre- [existe. Ella]
descans [...] a la simple [...] la salvacin salvacin [...] [...] l [...] [...] ljuz que
era antes [conocida]. Ella fue llamada Barbelo porque (de su ser) el pensamiento;
la triple [raza] (que es) masculino, virginal (y) perfecto y su conocimiento a
travs de la cual entr en ser con el fin de que pudieran no [...] aella abajao y que
ella no podra venir adelante ya travs de aquellos en ella y los que la siguen.
Ms bien, ella es simple para que ella pudiera ser capaz de conocer al Dios que
pre-existe porque ella vino al ser como un buen (producto) de l ya que
84 [...] barrenness [...] third [...] two [...] of this way [...] [...] and male [...]
[...] and the [...] barrenness [...] [...] she is a second [...] she stood [...] first of the reality [which] really
exists [...] [...] the blessedness [...] of the Invisible [Spirit], the knowledge [...] the first existence in
the simplicity of the Invisible Spirit in the unity. It is in that pure singleness that he is similar and [...]
species. And he who [...] exist [...]
[...] and knows [...] and the [...] and the [perfection] and [...] produces and [...] the first Kalyptos [...]
them all, existence and activity, divinity, race and species.
But are powers one? In what way (is it) that he is one, that is, not a partial one, but (one of) those of
the All? What is the unity which is unity? Is he from [...] activity [...] life and [...] of [...]. And [...] 86 (7
lines unrecoverable)
power [...] as [...]
[...] perceptible [...] [...] all-perfect [...] [...] she having spoken, [...] "You are great, Aphr[edon]. You
are perfect, Neph[redon]." To his existence she says, "You are great, Deipha[...]. She [is] his activity
and life and divinity. You are great, Harmedon [...], who belongs to all the glories, Epiph[a- and his
blessedness and the perfection [of] the singleness [...] all [...]" 87 (6 lines unrecoverable)
[...] forever [...] intellectual [... perfect] [the virgin Barb]elo through the simplicity of the blessedness
of the triple powerful Invisible Spirit. She who has known him has known herself. And he, being one
everywhere, being undivided, having [...] has [...] and she has known [herself as] his activity [...] and
he has known [...] knowledge [...] within 88 [...]
bless [...] [...] Be[ritheus, Erignaor], Or[imeni]os, Ar[amen], Alphl[ege]s, Elilio[upheus], Lalamenu[s],
Noetheus [...] great is your name [...] it is strong. He who knows (it) knows everything. You are one,
you are one, Siou, E[...], Aphredon, you are the [aeon] of the aeons of the perfect great one, the first
Kalyptos of the [...] activity, and [...] he is [...] his image [...] of his, he [...]
89 [...]
[...existence] [...] and he
[...] in [...the glory] [...] glories [...] a [...] in
[...] aeon
exist [...]
[and
[blessed ...]
[perfect...]
[...] god
[...] first [...] and powers [... all-perfect] they are [...] of all these and a cause of [them] all, a [...]
Barbelo
[...] him and [...] all these [...] he not having [...] and his [...] become [...] but 92 [...]
of [...]
[and ...]
and a [...] in a [...] according to the [thought] which really [exists ...] which exists as [...] name [...]
Kalyptos [...] the [...] triple [...]
(1 linea irrecuperable)
84 [...] esterilidad [...] tercera [...] dos [...] de esta manera [...] [...] y masculina
[...]
[...] Y la [...] esterilidad [...] [...] ella es una segunda [...] ella permaneci [...]
primero de la realidad [que] realmente existe [. ..] [...] la bienaventuranza [...] del
Invisible [Espritu], el conocimiento [...] la primera existencia en la simplicidad
del Espritu Invisible en la unidad. Es en esa sencillez pura que l es similar y [...]
las especies. Y el que [...] existe [...]
[...] Y sabe [...] y el [...] y la [la perfeccin] y [...] produce y [...] la primera
Kalyptos [...] a todos ellos, la existencia y la actividad, la divinidad, la raza y
especie.
Pero son poderes del uno? De qu manera (es) que l es uno, es decir, no uno
parcial, sino (una de) aquellos del Todo? Cul es la unidad que es la unidad? Es
desde [...] la actividad [...] la vida y [...] de [...]. Y [...] 86 (7 lneas irrecuperable)
poder [...] como [...]
[...] Perceptible [...] [...] todo perfecto [...] [...] ella habiendo hablado, [...] "T
eres grande, Aphr[edon]. T eres perfecto, Neph[redon]. " Para su existencia, ella
dice, "T eres grande, Deipha [...]. Ella [es] su actividad y la vida y la divinidad.
T eres grande, Harmedon [...], que perteneces a todas las glorias, Epiph[a - y su
bienaventuranza y la perfeccin [de] la unicidad [...] toda [...] "87 (6 lneas
irrecuperable)
[...] Siempre [...] intelectual [... perfecta] [la virgen Barb]elo a travs de la
simplicidad de la bienaventuranza del poderoso Espritu Invisible triple. Ella que
lo ha conocido a l se ha conocido a s misma. Y l, siendo uno de todo el mundo,
siendo indiviso, teniendo [...] tiene [...] y ella se ha conocido [a s misma como]
su actividad [...] y l ha conocido [...] conocimiento [.. .] dentro de 88 [...]
benditos [...] [...] Be[ritheus, Erignaor], Or[imeni]os, Ar[amn], Alphl[ege]s,
Elilio[upheus], Lalamenu[s], Noetheus [... ] grande es tu nombre [...] es fuerte. El
que conoce (ello) lo sabe todo. T eres uno, t eres uno, Siou, E[...], Aphredon, t
eres el [en] de los eones del gran uno perfecto, el primer Kalyptos de la [...] la
actividad, y [.. .] l es [...] su imagen [...] de suya, l [...]
89 [...]
[... Existencia] [...] y l
[...] en [... la gloria] [...] glorias [...] un [...] en
[...] en
existe [...]
[y
[bendecido ...]
[perfecto ...]
[...] dios
[...] primero [...] y los poderes [... todo perfecto] ellos son [...] de todo esto y a
causa de [ellos] todo, un [...] Barbelo
[...] a l y [...] todos estos [...] l no tiene [...] y su [...] convertido en [...] pero 92
[...]
de [...]
[y ...]
y un [...] en un [...] de acuerdo con el [pensamiento] que realmente [existe ...] que
existe como [...] nombre [...]
Kalyptos [...] el [...] triple [...]
but [...] 93 name him.
All these come, as it were, from him who is pure. If you give glory because of him, and if you [...]
existence [...] his [...]a [...] simple
[...] he will
[...] that one [... know] him
[...] perfect he being [... perfect] and [...] [...] perfect
[...] his
[...] him [...] to the
94 he was not able to see her. Therefore, it is impossible to receive him in this way in majestic
purity as a perfect head of [him who] is in [...] [...] which [... know] him concerning [...] say it [...]
which [...]
which [...] for
[... exist] together [...] and [...]
nor [...] 95 differences between these and angels, and differences between these and men, and
differences between these and existence. And [...]
[...] and [perception ]
[...] really
for [...] the [perceptible] world [...] like
existence [...] for [...] and [...]
(lines 20ff do not survive) 96 will approach him in knowledge. He receives power, but he who is far
from him is humbled."
And I said, "Why then have the judges come into being? What [...] is the [suffering] of the [...] for
and [...]
but [...]
through [...] who [...] suffering [...] through [...] the [...] [...] exists [...] she dwells [...]
(lines 22ff, ca. 4 lines, do not survive) 97 male, since she is knowledge [of] the triple powerful
invisible great Spirit, the image of [the first] Kalyptos, the [blessedness] in the [invisible] Spirit, [...]
the
[...] for [...] he knows
[...] fill [...] she appears [...] knowledge [...] she stands [...]
(lines 21ff, ca. 6 lines, do not survive) 98 [...] a perfect unity of a complete unity, and when she
divided the All [...] from the All [...] existence and [...] [...] the thoughts [...]
[perception]
(l2 lines unrecoverable)
(lines 22ff, ca. 5 lines, do not survive)
knowledge
[...] she blesses
[...] which
[...] and
99 [...] [existence ...] [...] in [...] which

Arm[ozel
is the [...] [through ...] power [...]
which [...]
[...] form
[...] of a
[...] Kalyptos [...] undivided
and [...]
101 [...] invisible [...] [...] that one [...] [... this] is the [...]
102 [...] which exist [...] [...] the [...]
pero [...] 93 nombre a l.
Todos ellos vienen, por as decirlo, de aquel que es puro. Si usted le da gloria a
causa de l, y si [...] existencia [...] su [...] un[...] simple
[...] l lo har
[...] que uno [... conoce] a l
[...] perfeccto l es [... perfecto] y [...] [...] perfecto

[...] su
[...]a l [...] a la
94 que l no era capaz de verla. Por lo tanto, es imposible recibirlo a l de esta
manera en majestuosa pureza como una cabeza perfecta de [l quien] est en [...]
[...] que [... conoce] a l relativo a [...] dice ello [...]
que [...]
que [...] para
[... existir] juntos [...] y [...]
ni [...] 95 diferencias entre stos y los ngeles, y las diferencias entre estos y los
hombres, y las diferencias entre stos y la existencia. Y [...]
[...] y [percepcin]
[...] Realmente
para [...] el mundo [perceptible] [...] como

existencia [...] por [...] y [...]
(lneas 20ff no sobreviven) 96 se le acercan a l en el conocimiento. l recibe el
poder, pero el quien est lejos de l es humillado ".
Y yo dije: "Por qu entonces tienen los jueces que existir? Lo que [...] es el
[sufrimiento] del [...] para
y [...]
pero [...]
a travs de [...] que [...] el sufrimiento [...] a travs [...] el [...] [...] existe [...] ella
habita [...]
(Lneas 22ff, ca. 4 lneas, no sobreviven) 97 masculino, ya que ella es el
conocimiento [de] el triple poderoso gran Espritu invisible, la imagen de [la
primera] Kalyptos, la [bendicin] en el Espritu [invisible], [...] la
[...] porque [...] l lo sabe
[...] llena [...] ella aparece [...] conocimiento [...] se pone de pie [...]
(lneas 21ff, ca. 6 lneas, no sobreviven) 98 [...] una perfecta unidad de una
unidad completa, y cuando ella se divide del Todo [...] desde el Todo [...] la
existencia y [. ..] [...] los pensamientos [...]
[percepcin]
(lneas l2 irrecuperables)
(Lneas 22ff, ca. 5 lneas, no sobreviven) 99 [...] [existencia ...] [...] en [...] que
conocimiento
[...] ella bendice
[...] que
[...] y
(lneas 21ff, ca. 6 lneas, no sobreviven)
Arm[ozel
es el [...] [a travs ...] poder [...]
que [...]
(neas 22ff, ca. 4 lneas, no sobreviven) 101 [...] invisible [...] [...] que uno [...] [...
esto] es el [...]
forma [...]
[...] de un
[...] Kalyptos [...] indivisa
(Lneas 20ff, ca. 4 lneas, no sobreviven) 102 [...] que existe [...] [...] el [...]
y [...]
he [...]
and [...] those [...] a [...]
some [...]
essence] [...] in [... this] is [...] the
[...] they [...]not
[...] this
103 [...] origin [...] [which] really exists [...] [...] exist [...
104 [...] she appears [...] of those who [...] [...] of the [...] and [...] this [...] the [...]
see [...]
he[...] really [...]
that[...] and[...]
(lines 24ff, ca. 4 lines, do not survive) 105 are those who [stand ...] the aeon of [...] come up to [...]
[...] which exist in [...] he on the one hand [...] [...] he [...] one [...] an origin
[...] and [...] he [...] matter [...] single
[... exist]
[...] which [...] and
(lines 22ff, ca. 4 lines, do not survive) 106 [...] and he exists [...] he is [...] and [...] mark of a [...] [...]
an [...] nor of [...] [...] he [...] which [...]
and [...]
number [...] live [...] according to [...] which [...]
which [...]
(lines 23ff, ca. 4 lines, do not survive) 107 them [...] [...] and [...] existence [...] [...] and the [...] exist
as [...] reflection [...] first
[...] first [...] of the
[...] he
(lines 22ff, ca. 6 lines, do not survive) 108 [...] not, they giving [...] [...] he who exists [...] [...] all and
he [...] a multitude [...] creation
and [...]
the [...]
in the [...] these [...] the[...] of [...] alive [...]
in [...]
(Pages 109-112 do not survive)
l [...]
y [...] aquellos [...] un [...]
algunos [...]
(lneas 22ff, ca. 4 lneas, no sobreviven) 103 [...] origen [...] [que] realmente
existe [...] [...] existe [... esencia] [.. .] en [... esto] es [...] la
[...] ellos [...] no
[...] Este
(lneas 20ff, ca. 6 lneas, no sobreviven)
104 [...] ella aparece [...] de los que [...] [...] de la [...] y [...] esta [...] el [... ]
ver [...]
l [...] realmente [...]
que [...] y [...]
(lneas 24ff, ca. 4 lneas, no sobreviven) 105 son los que [permanecen ...] el en
de [...] vienen hasta [...] [...] que existe en [.. .] que, por una parte [...] [...] l [...]
una [...] un origen
[...] y [...] l [...] materia [...] nica
[... existir]
[...] que [...] y
(lneas 22ff, ca. 4 lneas, no sobreviven) 106 [...] y l existe [...] l es [...] y [...]
marca de un [...] [. ..] un [...] ni de [...] [...] l [...] que [...]
y [...]
nmero [...] vivir [...] segn [...] que [...]
que [...]
(lneas 23 ff, ca. 4 lneas, no sobreviven) 107 a ellos [...] [...] y [...] la existencia
[...] [...] y el [...] existen como [...] la reflexin [...] primero
[...] primero [...] de la
[...] l
(lneas 22ff, ca. 6 lneas, no sobreviven) 108 [...] no, ellos dando [...] [...] el que
existe [...] [...] todos y l [ ...] una multitud ...] creacin [
y [...]
el [...]
en el [...] estos [...] el [...] de [...] con vida [...]
en [...]
(Pginas 109-112 no sobreviven)
113 and angels and daimons and minds and souls and living beings and trees and bodies and
those which are before them: those of the simple elements of simple origins, and those which arein
[...] and unmixed confusion, air [and] water and earth and number and yoking and movement and
[...] and order and breath and all the rest. They are fourth powers which are [in] the fourth aeon,
those which] are in the [...] and [...] perfect of [...] powers [...] powers [...] of [...] of [...] angels [of the]
angels, souls [of the] souls, living beings [of the] living beings, trees [of] [the trees ...] [...] and [...]
114 his own.
There are those who are as begotten, and those who are in an unborn begetting, and there are
those who are holy and eternal, and the immutable ones in death and destruction in indestructibility;
and there are those who are as All; there are those [who are] races and those who are [in] a world
and order; there are those in [indestructibility], and there are the first [who stand] and the second [in]
all of them. [All] those [who] are from them and [those who] are [in] them, and [from] these who
[follow] them [...]
these [...] and [the] fourth aeons stood [...] [...] they existing [...]
115 in them, he being scattered abroad. They are not crowded against one another, but to the
contrary they are alive, existing in themselves and agreeing with one another, as they are from a
single origin. They are reconciled because they are all in a single aeon of Kalyptos, [...] being
divided in power, for they exist in accord with each of the aeons, standing in relationship to the one
which has reached them.
But Kalyptos is [a] single aeon; [he] has four different aeons. In accord with each of the aeons they
have powers, not like first and second (powers), for all these [are] eternities, [but] they are different
[...] and order and glory [...] which exists [in ...] four aeons and [...] who pre-exists [...] god [...] [...]
they are [...]

116 All of them exist in one, dwelling together and perfected individually in fellowship and filled with
the aeon which really exists. There are those among them (who stand) as dwelling in essence and
those (who stand) as essence in conduct or [suffering] because they are in a second, for the
unengenderedness of the ungenerated one who really exists is among them. When the
ungenerated have come into being, their power stands; there is an incorporeal essence with [an]
imperishable [body]. The [immutable one] is [there] who [really ] exists. Because it transforms
[through] change, the [...] in destructible fire stands with [all] [these ...] [...] one [...] 117 he stands. It
is there that all living beings dwell, existing individually (yet) all joined together. The knowledge of
the knowledge is there together with a setting up of ignorance. Chaos is there and a perfect place
for all of them, and they are strange. True Light (is there), also enlightened darkness together with
the one who does not really exist - [he] does not really exist. [...] the non-being who does not exist
at all. But it is he, the Good, from whom derives the good and what is pleasant and the divine; (it is
he) from [whom] comes God and he who [...], he who is great. For [...] in part [...] form and God that
[...]and the one [...] [...] a god [...] [...] all these [...] [...] darkness [...]
113 y los ngeles y los daimones y mentes y almas y seres vivos y los rboles y
los organismos y aquellos que estn delante de ellos, los de los elementos simples
de orgenes sencillos, y los que estn en [...] y la confusin sin mezclar, aire [y] el
agua y la tierra y el nmero y uncir y el movimiento y [...] y el orden, el aliento y
todas las dems. Ellos son cuatro poderes que estn [en] el cuarto en, los que]
estn en el [...] y [...] perfecta de [...] los poderes [...] los poderes [...] de [...] de
[...] los ngeles [de los] ngeles, almas [de las] almas, seres vivos [de los] los
seres vivos, rboles [de] [los rboles ...] [...] y [...]
114 la suya.
Hay quienes son como engendrado, y los que estn en un engendramiento por
nacer, y hay aquellos que son santos y eternos, y los inmutables en la muerte y la
destruccin en indestructibilidad; y estn los que son como Todo; estn aquellos
[que son] las razas y los que estn [en] un mundo y el orden; hay quienes estn
en [indestructibilidad], y hay la primera [que permanece] y el segundo [en] todos
ellos. [Todos] esos [que] son de ellos y [los que] estn [en] ellos, y [de] estos que
[siguen] a ellos [...]
estos [...] y [los] cuatro eones permanecen [...] [...] ellos en existencia [...]
115 en ellos, l se esparci ampliamente. No estaban amontonados unos contra

los otros, sino por el contrario ellos estn vivos, existiendo en ellos mismos y
estando de acuerdo unos con otros, ya que son de un solo origen. Ellos se
reconcilian, ya que son todos de una sola en de Kalyptos, [...] se divide en el
poder, porque ellos existen de acuerdo con cada uno de los eones, permaneciendo
en la relacin a la que ellos han llegado.
Pero Kalyptos es [un] solo en; [l] tiene cuatro eones diferentes. De acuerdo
con cada uno de los eones ellos tienen poderes, no como primero y segundo
(poder), pues todos estos [son] eternidades, [pero] son diferentes [...] y el orden y
la gloria [...] que existe [en ...] cuatro eones y [...] que pre-existe [...] dios [...] [...]
ellos son [...]
116 Todos ellos existen en uno, morando juntos y perfeccionado de forma
individual en el compaerismo y lleno del en que realmente existe. Hay entre
ellos (que permancen) como morando en esencia y los (que estn) como esencia
en una conducta o [sufriendo] porque estn en un segundo, para el
unengenderedness del nico ingnito que realmente existe est entre ellos.
Cuando el ingnito han llegado a ser, su poder permanece; hay una esencia
incorprea con [un] incorruptible [cuerpo]. El [uno inmutable] est [all] que
[realmente] existe. Porque transforma [a travs de] cambio, el [...] en el fuego
destructible destaca con [todos] [estos ...] [...] uno [...] 117 el permanece. Es all
donde moran todos los seres vivos, existente de forma individual (aun) todos
juntos unidos. El conocimiento del conocimiento est ah junto con una creacin
de la ignorancia. El caos es all y un lugar perfecto para todos ellos, y ellos son
extraos. True Light (est all), tambin la oscuridad iluminada junto con el que
en realidad no existe - [l] no existe realmente. [...] El no-ser que no existe en
absoluto. Pero es l, el Bueno, de quien deriva lo bueno y lo que es agradable y lo
divino; (ello es el) desde [quien] viene Dios y el que [...], el que es grande. Para
[...], en parte, [...] la forma y Dios que [...] y el uno [...] [...] un dios [...] [...] todos
estos [ ...] [...] la oscuridad [...]
118 and a race. He has not mixed with anything, but he remains alone in himself and rests himself
on his limitless limit. He is [the] God of those who really exist, a seer and a revealer of God.
When she had strengthened him who [knew her], the aeon Barbelo, the knowledge of the Invisible
Triple Powerful Perfect Spirit, in order to [...] her, said, "He [...] a life. I am alive in [...] You, the One,
are alive. He is alive, [he] who is three. It is you who are [the] three who are three [doubled ...] e e e.
The first of seven [...] the third [...] the second [...] e e e e a a a a a a a [...] [...] two, but he [four ...]
[...] knowledge [...]

119 a part? What kind of mind, and what kind of wisdom? What kind of understanding, what kind of
teaching? His Lights are named (as follows): the first [is Arme]don and she who is with him, [...]; the
second is Diphane [... and] she who is with him, Dei- ph[a ...]; the third is [Malsed]on and she who is
with him [...]; the fourth is [...]s and she who is with him, Olmis.
Kalyptos exists having [...] with his Form. He is invisible to all these so that they all might be
strengthened by him [...] [...] he exists in [...] all-perfect because [he has] four existing
[...] nor according to a [...] alone [... B]arbelo [...]
120 know him and the one who is set over a second. The first of the aeons is Harmedon, the
father-glory. The second Light (is) one whom [he does] not [know], but all the [individuals], wisdom
[...] exist in the fourth aeon who has revealed [himself] and all the glories. [The third] Light (is) he
[...] not him, as the word of all [the forms] and that other [glory], understanding, [who is] in the third
[aeon]. There are four in Malsedon and [...] nios. The fourth Light is the one who [...] of all the forms
existing [...] a teaching and glory [...] and the truth of the [four aeons], Olmis, [...] and the [...]
121 fifth.
118 y una raza. l no se ha mezclado con nada, sino l se queda solo en s mismo
y se apoya a s mismo en su lmite sin lmites. l es [el] Dios de aquellos que
realmente existe, un vidente y revelador de Dios.
Cuando ella le haba fortalecido a l que [la conoc a l], el en Barbelo, el
conocimiento de la Triple Espritu Perfecto Potente Invisible, con el fin de [...] a
ella, dijo: "l [...] una vida. Estoy vivo en [...] T, el Uno, estn vivos. l est
vivo, [l] que es de tres. Son ustedes los que son [los] tres que son tres [duplicado
...] e e e. El primero de siete [...] el tercero [...] el segundo e e e e a a a a a a a [...]
[...] [...] dos, pero l [cuatro ...] [...]conocimiento [... ]
119 una parte? Qu clase de mente, y qu clase de sabidura? Qu tipo de
entendimiento, qu tipo de enseanza? Sus luces se nombran (como sigue): el
primero [es Arme]don y ella que est con l, [...]; la segunda es Diphane [... y]
ella la que est con l, Dei- ph[a ...]; el tercero es [Malsed]on y ella que es con l
[...]; el cuarto es [...] s y la que est con l, Olmis.
Kalyptos existe teniendo [...] con su Forma. l es invisible a todo esto para que
todos puedan ser fortalecidos por l [...] [...] el existe en [...] todo perfecto porque
[l tiene] cuatro existencias
[...] Ni de acuerdo con un [...] solo [... B] Arbelo [...]
120 lo conoce a l y al uno que est pueso sobre un segundo. El primero de los
eones es Harmedon, el padre-gloria. La segunda Luz (es) uno a quien [l hace] no
[conocido], pero todos los [individuos], la sabidura [...] existe en el cuarto en
que ha revelado [l mismo] y todas las glorias. [La tercera] Luz (es) l [...] no es
l, como la palabra de todas las formas [] y esa otra [gloria], la comprensin, [que
est] en el tercer [en]. Hay cuatro en Malsedon y [...] nios. La cuarta Luz es el
uno que [...] de todas las formas de existencia [...] una enseanza y gloria [...] y la
verdad de los [cuatro eones], Olmis, [...] y el [...]
121 quinto.
The first (is the one) who is the second, that is, it is the all-perfect Kalyptos, for the four Lights exist.
It is Kalyptos who has divided again, and they exist together. All who know those who exist as
glories are perfect. This one [...] knows everything about them all is all-perfect. From him is every
power, every one and their entire aeon, because they all come to him and they all come from him,
the power of them all (and) the origin of them all. When he learned [of them], he became a [...] aeon
and a ingenerateness. [...] other aeons [in ...]a[...]
122 become a Barbelo, he becomes a first aeon because of the eternity of the Invisible Spirit, the
second ingenerateness.
These are all the glories: the limitless Aphredons, [...] the ineffables, the revealers, all the [...]
immutables, the glory-revealers, the twice-revealed Marsedons, the limitless Solmises, the selfrevealers who are [full] of glory, those who [wait for] glory, the blessers, the M[arse-] dons, the
Kalyptoi who [...] the limits [...] upon the limits [...] those who exist [...]
(Lines 24ff, I or 2, do not survive) 123 ten thousand glories in them.
Therefore, he is a perfect glory so that whenever he can join (another) and prevail, he exists as
perfect. Thus, even if he enters into a body and a death (coming) from matter, they do not receive
greater honor because of their all-perfectness from whom came all these, being perfect, together
with those who are with him. Indeed, each of the aeons has ten thousand aeons in himself, so that
by existing together he may become a perfect aeon.
He exists in the [Blessedness] of the Triple [Powerful] Perfect Invisible [Spirit ...] silence [...] who
became first [...] and the knowledge
124 whole, a silence of the second knowledge, the first thought in the will of the Triple Powerful,
because he commanded it to know him, so that he might become all-perfect and perfect in himself.
By simplicity and blessedness he is known. [I received] goodness through that follower of the
Barbelo aeon who gives being to himself. [...] is not the power, but she is the one who belongs to
him.
The aeons which really exist do so in silence. Existence was inactivity, and knowledge of the selfestablished Kalyptos was ineffable. Having come [from the] fourth, the [...] thought, the
Proto[phanes], as (the) Perfect Male [Mind]
125 he is his image, equal to him in power and glory but with respect to order higher than him, (yet
not higher) in aeon. Like him he has all these (parts) living (and) dwelling together in one. Together
with the aeon in the aeons he has a fourfold difference with all the rest who are there.
But Kalyptos really exists, and with him is located she who belongs to all the glories, Youel, the
male virgin glory, through whom are seen the all-perfect ones. Those who stand before him are the
triple [...] child, the triple [...], the Autogenes [...] He has [...] in one [... the one] again who prevails
over the [...] existing in [...] 126 of ten thousand- fold.
The first aeon in him, from whom is the first Light, (is) Solmis and the god revealer, since he is
infinite according to the type in the Kalyptos aeon and Doxomedon. The second aeon (is) Akremon
the ineffable together with the second Light Zachthos and Yachtos. The third aeon is Ambrosios the
virgin together with the third Light Setheus and Antiphantes. The fourth aeon is the blesser [...] race
with [the] fourth Light [Seldao] and Elenos.
The [...] him [...] [...] Arm[edon
127 phoe zoe zeoe ze[...] zosi zosi zao zeooo zesen zesen - the individuals and the four who are
eight-fold are alive. eoooo eaeo - you who are before them, and you who are in them all. They are
within the perfect male Armedon Protophanes of all those who dwell together. Since all the
individuals were existing as perfect ones, the Activity of all the individuals appeared again as the
divine Autogenes.
El primero (es el nico) que es el segundo, es decir, es el Kalyptos todo-perfecto,

porque existen las cuatro Luces. Es Kalyptos que se ha dividido de nuevo, y que
ellos existen juntos. Todos los que conocen a los que existen como glorias son
perfectos. Este uno [...] conoce todo sobre todos ellos es completamente perfecto.
De l es todo poder, cada uno y todo su en, porque todos vienen a l y ellos
todos vienen de l, el poder de todos ellos (y) el origen de todos ellos. Cuando el
supo [de ellos], se convirti en un [...] en y un no nacido. [...] otros eones [en ...]
un [...]
122 se convierte en un Barbelo, l se convierte en un primer en debido a la

eternidad del Espritu Invisible, el segundo no nacido.
Estas son todas las glorias: las Aphredons ilimitadas. [...] los ineffables, los
reveladores, todos los [...] inmutables, los reveladores de la gloria, los Marsedons
dos veces revelada, los Solmises ilimitados, las auto-reveladores que estn
[llenos] de la gloria, los que [esperan por la] gloria, los bendicidores, el
M[arse-]dons, la Kalyptoi que [...] lo limita [...] sobre los lmites [...] los que
existen [...]
(lneas 24ff, I o 2, no sobreviven) 123 diez mil glorias en ellos.
Por lo tanto, l es una gloria perfecta para que cada vez que l pueda unirse a
(otro) y prevalecer, l existe como perfecto. Por lo tanto, incluso si l entra en un
cuerpo y una muerte (viene) de la materia, ellos no reciben mayor honor debido a
su todo-perfeccin de quien lleg todo esto, ser perfecto, junto con los que estn
con l. De hecho, cada uno de los eones tiene diez mil eones en s mismo, as que
por existir juntos, l pueda convertirse en un en perfecto.
l existe en la[Bienaventuranza] del Triple [Poderoso] Perfect Invisible
[Espritu ...]silencio [...] que se convirti en primero [...] y el conocimiento
124 en conjunto, un silencio del segundo conocimiento, el primer pensamiento en
la voluntad del Triple Poderoso, porque l lo mand para conocerlo a l, por lo
que podra llegar a ser completamente perfecto y perfecto en s mismo. Por
simplicidad y la bienaventuranza l es conocido. [Yo recib] bondad a travs de
ese seguidor del en Barbelo que da el ser a l mismo. [...] No es el poder, sino
que ella es la nica que le pertenece a l.
Los eones que existen realmente lo hacen en silencio. La existencia era la
inactividad, y el conocimiento de la Kalyptos auto-establecido era inefable.
Habiendo llegado [desde el] cuarto, el [...] pens, el Proto[phanes], como (el)
Perfecto Masculino [Mente]
125 l es su imagen, igual a l en el poder y gloria, pero con respecto a la orden
ms alta que l, (an no superior) en en. Al igual que l tiene todas estas (partes)
viviendo (y) morando juntos en en uno. Junto con el en en los eones el tiene una
diferencia de cuatro veces con todos los dems que estn all.
Pero Kalyptos realmente existe, y con l se encuentra aquella que pertenece a
todas las glorias, Yoel, la gloria virgen masculina, a travs de los cuales se
observan los unos completamente perfectos. Aquellos que estn delante de l son
el triple [...] nio, el triple [...], la Autogenes [...] l tiene [...] en una [... el uno]
de nuevo que prevalece sobre el [...] existiendo en [...] 126 de diez mil veces.
El primer en en l, de quien es la primera Luz, (es) Solmis y el revelador dios,
ya que l es infinito segn el tipo en el en Kalyptos y Doxomedon. El segundo
en (es) Akremon el inefable junto con la segunda Luz, Zachthos y Yachtos. El
tercer en es Ambrosios la virgen junto con la tercera Luz Setheus y Antiphantes.
El cuarto en es el que bendice [...] raza con [el] cuarta Luz [Seldao] y Elenos.
El [...] a l [...] [...] Arm[edon
127 phoe zoe zeoe ze [...] zosi zosi zao zeooo zesen zesen - los individuos y los
cuatro que son ocho veces estn vivos. eoooo eaeo - ustedes que estn delante de
ellos, y ustedes que estn en todos ellos. Ellos estn dentro del varn perfecto
Armedon Protophanes de todos los que habitan juntos. Dado que todos los
individuos fueron existentes como unos perfectos, la Actividad de todos los
individuos apareci de nuevo como la divina Autogenes.
He stands within an aeon because there are within him four different self-begotten aeons. The first
aeon in him as the first Light (is) [Harmoze]l-Orneos-Euthrou- nios. [He] was called
[... The] second [aeon as] [the second Light is] [Oraiael ...]-udas[...]os, Ap[...] 128 Arros[...]. The
third (aeon) of the third Light (is) Daveithe-Laraneus- Epiphanios-Eideos. The fourth (aeon) as the
fourth Light (is) Eleleth-Kodere- Epiphanios-Allogenios. But as for all the rest who are in matter, they
were all left (there). It was because of knowledge of greatness, audacity and power that they came
into existence and comforted themselves. Because they did not know God, they shall pass away.
Behold, Zostrianos, you have heard all these things of the gods are ignorant and (which) seem
infinite to angels."
I took courage and said, "I am [still ] wondering about the Triple Powerful Invisible Perfect Spirit:
how he exists for himself, [how he causes] everything [...] who really exist [...] what is the [...] [...]
and [...] [...] of [...] 129 very [...] they set [me] down (and) left.
El permanece dentro de un en, porque hay en su interior cuatro diferentes eones

auto-engendrado. El primer en en l como la primera Luz (es) [Harmoze]lOrneos Euthrou-. [El] fue llamado
[... El] segundos [en como] [la segunda Luz es] [Oraiael ...] -udas [...]os, Ap [...]
128 Arros [...]. El tercer (en) de la tercera Luz (es) Daveithe-LaraneusEpiphanios-Eideos. El cuarto (en) como la cuart de Luz (es) Elelez-KodereEpiphanios-Allogenios. Pero en cuanto a todos los dems que estn en la materia,
todos ellos fueron dejados (all). Fue debido al conocimiento de la grandeza, la
audacia y el poder que llegaron a existir y se consolaban ellos mismos. Debido a
que no conocen a Dios, ellos pasarn lejos. He aqu, Zostrianos, ustedes han odo
hablar de todas estas cosas de los dioses son ignorantes y (que) parecen infinitas
a los ngeles ".
Me arm de valor y le dije: "Yo estoy [todava] preguntando sobre el Triple
Poderoso Espritu Perfecto Invisible: la forma en que existe por s mismo, [como
l hace que] todo [...] que realmente existe [...] lo que es el [ ...] [...] y [...] [...] de
[...] 129 muy [...] ellos [me] pusieron abajo (y) dejado.
Apophantes and Aphropais, the Virgin-light, came before me and brought me into Protophanes,
(the) great male perfect Mind. I saw all of them as they exist in one. I joined with them all (and)
blessed the Kalyptos aeon, the virgin Barbelo and the Invisible Spirit. I became all-perfect and
received power. I was written in glory and sealed. I received there a perfect crown. I came forth to
the perfect individuals, and all of them were questioning me. They were listening to the loftiness of
my knowledge. They were rejoicing and receiving power. When I again came down to the aeons of
Autogenes, I received a true image, pure (yet) suitable for the perceptible (world).
I came down to the aeon copies and came down here 130 to the airy-earth. I wrote three tablets
(and) left them as knowledge for those who would come after me, the living elect. Then I came
down to the perceptible world and put on my image. Because it was ignorant, I strengthened it (and)
went about preaching the truth to everyone. Neither the angelic beings of the world nor the archons
saw me, for I negated a multitude of [judgments] which brought me near death.
But an erring multitude I awakened saying, "Know those who are alive and the holy seed of Seth.
Do not [show] disobedience to me. [Awaken] your divine part to God, and as for your sinless elect
soul, strengthen it. Behold death here and seek the immutable ingenerateness, the [Father] of
everything. He invites you, while they reprove you. Although they ill-treat 131 you, he will not
abandon you.
Apophantes y Aphropais, la Virgen-luz, vinieron ante m y me trajeron en

Protophanes, (la) gran Mente perfecta masculina. Yo vi a todos ellos, tal como
existen en uno. Me un con todos ellos (y) bendije al en Kalyptos, la virgen
Barbelo y el Espritu Invisible. Me hice todo perfecto y recib el poder. Yo estaba
escrito en gloria y sellado. Recib ah una corona perfecta. Sal a las personas
perfectas, y todos ellos me estaban interrogando. Ellos estaban escuchando la
altura de mi conocimiento. Ellos se regocijaban y recibiendo energa. Cuando
baj de nuevo a los eones de Autogenes, yo recib una imagen verdadera, pura
(an) adecuada para la perceptible (mundo).
Yo vine abajao a las copias del en y vine aqu 130 a la aireada-tierra. Escrib tres
tabletas (y) las dej como conocimiento para los que vendran despus de m, el
vivir electo. Entonces vine al mundo perceptible y puse mi imagen. Debido a que
era ignorante, me fortalec (y) fui predicando la verdad a todo el mundo. Ni los
seres angelicales del mundo ni los arcontes me vieron, porque yo negu una
multitud de [juicios] que me trajeron cerca de la muerte.
Pero una multitud errante me despert diciendo: "Conoce a los que estn vivos y
la santa semilla de Seth. No [muestres] desobediencia a m. [despierta] tu parte
divina a Dios, y en cuanto a su alma elegida sin pecado, fortalecela. He aqu la
muerte aqu y buscar la eternidad inmutable, el [Padre] de todo. l te invita,
mientras ellos te reprueban. A pesar de que ellos te maltratan a 131 ti, l no te
abandonar.
Do not baptize yourselves with death nor entrust yourselves to those who are inferior to you instead
of to those who are better. Flee from the madness and the bondage of femaleness and choose for
yourselves the salvation of maleness. You have not come to suffer; rather, you have come to
escape your bondage.
Release yourselves, and that which has bound you will be dissolved. Save yourselves so that your
soul may be saved. The kind Father has sent you the Savior and given you strength. Why are you
hesitating? Seek when you are sought; when you are invited, listen, for time is short.
Do not be led astray. The aeon of the aeons of the living ones is great, yet (so also is) the
[punishment] of those who are unconvinced. Many bonds and chastisers surround you. 132 Flee
quickly before death reaches you. Look at the Light. Flee the Darkness. Do not be led astray to your
destruction.
No se bautizen a s mismos con la muerte, ni encomendaos a los que son

inferiores a ti en lugar de a los que estn mejor. Huye de la locura y la esclavitud
de la feminidad y elijan ustedes mismos a la salvacin de la masculinidad. Tu no
tienes que venir a sufrir; ms bien, has venido para escapar de su cautiverio.
Liberense vosotros mismos, y lo que te ha obligado se disolver. Guardaos a
vosotros mismos para que tu alma puede salvarse. El buen Padre te ha enviado al
Salvador y dado fuerza. Por qu dudas? Busque cuando eres reclamado; cuando
te inviten, escucha, porque el tiempo es corto. No se dejen llevar por mal camino.
El en de los eones de los vivos es grande, pero (tambin lo es) el [castigo] de los
que estn convencidos. Muchos lazos y castigadores te rodean. 132 Huye
rpidamente antes de que la muerte te llegue. Mira la Luz. Huye la Oscuridad. No
se dejen llevar por mal camino a su destruccin.

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Codex VIII

The Nag Hammadi Library

Despus me separ de la oscuridad somtica en m y el caos psquico en la mente

uno, diferente [de] s mismo? Acaso existe como existencia , la forma, y la

All estaba delante de m el ngel del conocimiento de la luz eterna. l me dijo:

Entonces yo supe que el poder en m se estableci sobre la oscuridad debido a

El gran gobernante en lo alto, Authrounios, me dijo: "Ests t preguntando

and [...] [through ... ] the [...]

9 El gran gobernante en lo alto, Authrounios, me dijo: "La aireada-tierra lleg a

[...] 16 La existencia como [l] est en ello. [l] no slo [moraba] en el

qu tipo y qu [...] vive en un tiempo [...] viven con un [...] l es la [...]vida, en el

20 Viviendo y piezas perfectas.

Desde Adamas, el hombre perfecto, es un ojo de Autogenes, es su conocimiento

Estos 47 son los guardianes de la inmortalidad del alma: Gamaliel y

Tambin hubo el que sufre, aunque l no es capaz de sufrir, pues l es un poder

El Espritu [Invisible] [es] un poder psquico e intelectual, un conocedor y un

himself, a reflection and a [...] 77 [...] be in need of [...]

existen de l [...] de descanso en l [...] en su perfeccin l no ha recibido desde

El Espritu Invisible no ha [sido) jams ignorante. l Siempre sabe, pero l es

99 [...] [existence ...] [...] in [...] which

100 (5 lines unrecoverable)

102 [...] which exist [...] [...] the [...]

[...] perfeccto l es [... perfecto] y [...] [...] perfecto

para [...] el mundo [perceptible] [...] como

they are [...]

115 en ellos, l se esparci ampliamente. No estaban amontonados unos contra

[...] knowledge [...]

El primero (es el nico) que es el segundo, es decir, es el Kalyptos todo-perfecto,

122 se convierte en un Barbelo, l se convierte en un primer en debido a la

El permanece dentro de un en, porque hay en su interior cuatro diferentes eones

Apophantes y Aphropais, la Virgen-luz, vinieron ante m y me trajeron en

No se bautizen a s mismos con la muerte, ni encomendaos a los que son

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