The Secret Book of John

The Secret Book (sometimes called “Apocryphon”) of John was one of the most remarkable discoveries of the Nag Hammadi Library (see p. 19), where it was found in multiple versions that differ from one another in some ways.1 Cast as a post-resurrection discussion of Jesus with his disciple, John the son of Zebedee, the book contains one of the clearest expositions of the Gnostic myth of creation and redemption, an exposition designed, ultimately, to explain the existence of evil in the world and the path of escape for those who recognize their plight.2 In intricate detail the account discusses the propagation of the divine realm from the one invisible, imperishable, incomprehensible God prior to creation, and the tragic mistake of the aeon Sophia, who produced an offspring apart from her divine consort. The result was the monster Creator God, whom Sophia named Yaltabaoth; this, in fact, is none other than the God of the Bible, who is portrayed here as a malformed and imperfect divine being, who out of ignorance proclaims “I am God, and there is no other God beside me” (Isa 45:5–6). Yaltabaoth is ultimately responsible for the creation of the world and humans; but he is tricked into breathing the breath of life into the human he has made, thus imparting the power of his mother, Sophia, to them, making them animate, with an element of the divine within. As with other forms of the Gnostic myth, a good deal of the Secret Book of John represents a creative exposition of the stories of creation found in Genesis 1–4. The tale continues with the appearance of Christ from above to provide the divine souls entrapped within mortal bodies the knowledge necessary for escape. Since this particular version of the Gnostic myth was known, in a slightly different form, to the late second-century church father Irenaeus, most scholars date the Secret Book of John sometime prior to 180 ce.

See further Ehrman, Lost Christianities, 123–25. see Ehrman, Lost Christianities, 122–25.

For a fuller explanation of Christian Gnosticism,

Translation by Frederik Wisse, in James Robinson, Nag Hammadi Library in English, 3rd ed. (Leiden: E. J. Brill, 1988) 105–13; 116; 117–120; 123; used with permission.

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The teaching [of the savior], and [the revelation] of the mysteries, [and the] things hidden in silence, [even these things which] he taught John, [his] disciple. [And] it happened one [day], when John, [the brother] of James—who are the sons of Zebedee—had come up to the temple, that a Pharisee named Arimanius approached him and said to him, “Where is your master [whom] you followed?” And he [said] to him, “He has gone to the [place] from which he came.” The Pharisee [said to him, “With deception did this Nazarene] deceive you (pl.), and he ﬁlled [your ears with lies], and closed [your hearts (and) turned you] from the traditions [of your fathers.”] [When] I, [John], heard these things [I turned] away from the temple [to a desert place]. And I grieved [greatly in my heart saying]. “How [then was] the savior [appointed], and why was he sent [in to the world] by [his Father, and who is his] Father who [sent him, and of what sort] is [that] aeon [to which we shall go?] For what did he [mean when he said to us], ‘This aeon to [which you will go is of the] type of the [imperishable] aeon,’ [but he did not teach] us concerning [the latter of what sort it is.”] Straightway, [while I was contemplating these things,] behold, the [heavens opened and] the whole creation [which is] below heaven shone, and [the world] was shaken. [I was afraid, and behold I] saw in the light [a youth who stood] by me. While I looked [at him he became] like an old man. And he [changed his] likeness (again) becoming like a servant. There was [not a plurality] before me, but there was a [likeness] with multiple forms in the light, and the [likenesses] appeared through each other, [and] the [likeness] had three forms. He said to me, “John, John, why do you doubt, or why [are you] afraid? You

are not unfamiliar with this image, are you?—that is, do not [be] timid!—I am one who is [with you (pl.)] always. I [am that Father], I am the Mother, I am the Son. I am the undeﬁled and incorruptible one. Now [I have come to teach you] what is [and what was] and what will come to [pass], that [you may know the] things which are not revealed [and those which are revealed, and to teach you] concerning the [unwavering race of] the perfect [Man]. Now, [therefore, lift up] your [face, that] you may [receive] the things that I [shall teach you] today, [and] may [tell them to your] fellow spirits who [are from] the [unwavering] race of the perfect Man.” [And I asked] to [know it, and he said] to me, “The Monad [is a] monarchy with nothing above it. [It is he who exists] as [God] and Father of everything, [the invisible] One who is above [everything, who exists as] incorruption, which is [in the] pure light into which no [eye] can look. “He [is the] invisible [Spirit] of whom it is not right [to think] of him as a god, or something similar. For he is more than a god, since there is nothing above him, for no one lords it over him. [For he does] not [exist] in something inferior [to him, since everything] exists in him. [For it is he who establishes] himself. [He is eternal] since he does [not] need [anything]. For [he] is total perfection. [He] did not [lack anything] that he might be completed by [it; rather] he is always completely perfect in [light]. He is [illimitable] since there is no one [prior to him] to set limits to him. He is unsearchable [since there] exists no one prior to him to [examine him. He is] immeasurable since there [was] no one [prior to him to measure] him. [He is invisible since no] one saw [him. He is eternal] since he [exists] eternally. He is [ineffable since] no one was able to comprehend him to

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speak [about him]. He is unnameable since [there is no one prior to him] to give [him] a name. “He is [immeasurable light] which is pure, holy, [(and) immaculate]. He is ineffable [being perfect in] incorruptibility. (He is) [not] in perfection, nor in blessedness, nor in divinity, but he is far superior. He is not corporeal [nor] is he incorporeal. He is neither large [nor] is he small. [There is no] way to say, ‘What is his quantity?’ or, ‘What [is his quality?’], for no one can [know him]. He is not someone among (other) [beings, rather he is] far superior. [Not] that [he is (simply) superior], but his essence does not [partake] in the aeons nor in time. For he who partakes in [an aeon] was prepared beforehand. Time [was not] apportioned to him, [since] he does not receive anything from another, [for it would be received] on loan. For he who precedes someone does not [lack] that he may receive from [him]. For [rather] it is the latter that looks expectantly at him in his light. “For the [perfection] is majestic. He is pure, immeasurable [mind]. He is an aeon-giving aeon. He is [life]-giving life. He is a blessedness-giving blessed one. He is knowledge-giving knowledge. [He is] goodness-giving goodness. [He is] mercy and redemption-[giving mercy]. He is grace-giving grace, [not] because he possesses it, but because he gives [the] immeasurable, incomprehensible [light]. “[How am I to speak] with you about him? His [aeon] is indestructible, at rest and existing in [silence, reposing] (and) being prior [to everything. For he] is the head of [all] the aeons, [and] it is he who gives them strength in his goodness. For [we know] not [the ineffable things, and we] do not understand what [is immeasurable], except for him who came forth [from] him, namely (from) [the] Father. For it is he who [told] it to us [alone].

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For it is he who looks at him[self] in his light which surrounds [him], namely the spring [of the] water of life. And it is he who gives to [all] the [aeons] and in every way, (and) who [gazes upon] his image which he sees in the spring of the [Spirit]. It is he who puts his desire in his [water]light [which is in the] spring of the [pure light]-water [which] surrounds him. “And [his thought performed] a deed and she came forth, [namely] she who had [appeared] before him in [the shine of] his light. This is the ﬁrst [power which was] before all of them (and) [which came] forth from his mind. She [is the forethought of the All]—her light [shines like his] light—the [perfect] power which is [the] image of the invisible, virginal Spirit who is perfect. [The ﬁrst power], the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she gloriﬁed the virginal Spirit and it was she who praised him, because thanks to him she had come forth. This is the ﬁrst thought, his image; she became the womb of everything, for it is she who is prior to them all, the Mother-Father, the ﬁrst man, the holy Spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the ﬁrst to come forth. “⬍She⬎ requested from the invisible, virginal Spirit—that is Barbelo—to give her foreknowledge. And the Spirit consented. And when he had [consented], the foreknowledge came forth, and it stood by the forethought; it originates from the thought of the invisible, virginal Spirit. It gloriﬁed him [and] his perfect power, Barbelo, for it was for her sake that it had come into being. “And she requested again to grant her [indestructibility], and he consented. When he had [consented], indestructibility [came] forth, and it stood by the thought and the foreknowledge. It glori-

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ﬁed the invisible One and Barbelo, the one for whose sake they had come into being. “And Barbelo requested to grant her eternal life. And the invisible Spirit consented. And when he had consented, eternal life came forth, and [they attended] and gloriﬁed the invisible [Spirit] and Barbelo, the one for whose sake they had come into being. “And she requested again to grant her truth. And the invisible Spirit consented. And [when he had] consented truth came forth, and they attended and gloriﬁed the invisible, excellent Spirit and his Barbelo, the one for whose sake they had come into being. “This is the pentad of the aeons of the Father, which is the ﬁrst man, the image of the invisible Spirit; it is the forethought, which is Barbelo, and the thought, and the foreknowledge, and the indestructibility, and the eternal life, and the truth. This is the androgynous pentad of the aeons, which is the decad of the aeons, which is the Father. “And he looked at Barbelo with the pure light which surrounds the invisible Spirit and (with) his spark, and she conceived from him. He begot a spark of light with a light resembling blessedness. But it does not equal his greatness. This was an only-begotten child of the Mother-Father which had come forth; it is the only offspring, the only-begotten one of the Father, the pure Light. “And the invisible, virginal Spirit rejoiced over the light which came forth, that which was brought forth ﬁrst by the ﬁrst power of his forethought which is Barbelo. And he anointed it with his goodness until it became perfect, not lacking in any goodness, because he had anointed it with the goodness of the invisible Spirit. And it attended him as he poured upon it. And immediately when it had received from the Spirit, it gloriﬁed

the holy Spirit and the perfect forethought for whose sake it had come forth. “And it requested to give it a fellow worker, which is the mind, and he consented [gladly]. And when the invisible Spirit had consented, the mind came forth, and it attended Christ glorifying him and Barbelo. And all these came into being in silence. “And the mind wanted to perform a deed through the word of the invisible Spirit. And his will became a deed and it appeared with the mind; and the light gloriﬁed it. And the word followed the will. For because of the word, Christ the divine Autogenes created everything. And the eternal life ⬍and⬎ his will and the mind and the foreknowledge attended and gloriﬁed the invisible Spirit and Barbelo, for whose sake they had come into being. “And the holy Spirit completed the divine Autogenes, his son, together with Barbelo, that he may attend the mighty and invisible, virginal Spirit as the divine Autogenes, the Christ whom he had honored with a mighty voice. He came forth through the forethought. And the invisible, virginal Spirit placed the divine Autogenes of truth over everything. And he subjected to him every authority, and the truth which is in him, that he may know the All which had been called with a name exalted above every name. For that name will be mentioned to those who are worthy of it. “For from the light, which is the Christ, and the indestructibility, through the gift of the Spirit the four lights (appeared) from the divine Autogenes. He expected that they might attend him. And the three (are) will, thought, and life. And the four powers (are) understanding, grace, perception, and prudence. And grace belongs to the lightaeon Armozel, which is the ﬁrst angel. And there are three other aeons with this aeon: grace,

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truth, and form. And the second light (is) Oriel, who has been placed over the second aeon. And there are three other aeons with him: conception, perception, and memory. And the third light is Daveithai, who has been placed over the third aeon. And there are three other aeons with him: understanding, love, and idea. And the fourth aeon was placed over the fourth light Eleleth. And there are three other aeons with him: perfection, peace, and wisdom. These are the four lights which attend the divine Autogenes, (and) these are the twelve aeons which attend the son of the mighty one, the Autogenes, the Christ, through the will and the gift of the invisible Spirit. And the twelve aeons belong to the son of the Autogenes. And all things were established by the will of the holy Spirit through the Autogenes. “And from the foreknowledge of the perfect mind, through the revelation of the will of the invisible Spirit and the will of the Autogenes, ⬍the⬎ perfect Man (appeared), the ﬁrst revelation, and the truth. It is he whom the virginal Spirit called Pigera-Adamas, and he placed him over the ﬁrst aeon with the mighty one, the Autogenes, the Christ, by the ﬁrst light Armozel; and with him are his powers. And the invisible one gave him a spiritual, invincible power. And he spoke and gloriﬁed and praised the invisible Spirit, saying, ‘It is for your sake that everything has come into being and everything will return to you. I shall praise and glorify you and the Autogenes and the aeons, the three: the Father, the Mother, and the Son, the perfect power.’ “And he placed his son Seth over the second aeon in the presence of the second light Oriel. And in the third aeon the seed of Seth was placed over the third light Daveithai. And the souls of the saints were placed (there). And in the fourth aeon the souls were placed of those who do not know the Pleroma and who did

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not repent at once, but who persisted for a while and repented afterwards; they are by the fourth light Eleleth. These are creatures which glorify the invisible Spirit. “And the Sophia of the Epinoia, being an aeon, conceived a thought from herself and the conception of the invisible Spirit and foreknowledge. She wanted to bring forth a likeness out of herself without the consent of the Spirit—he had not approved—and without her consort, and without his consideration. And though the person of her maleness had not approved, and she had not found her agreement, and she had thought without the consent of the Spirit and the knowledge of her agreement, (yet) she brought forth. And because of the invincible power which is in her, her thought did not remain idle and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. And it was dissimilar to the likeness of its mother for it has another form. “And when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. And its eyes were like lightening ﬁres which ﬂash. She cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. And she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one might see it except the holy Spirit who is called the mother of the living. And she called his name Yaltabaoth. “This is the ﬁrst archon who took a great power from his mother. And he removed himself from her and moved away from the places in which he was born. He became strong and created for himself other aeons with a ﬂame of luminous ﬁre which (still) exists now. And he joined with his arrogance which is in

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him and begot authorities for himself. The name of the ﬁrst one is Athoth, whom the generations call [the reaper]. The second one is Harmas, who [is the eye] of envy. The third one is KalilaOumbri. The fourth one is Yabel. The ﬁfth one is Adonaiou, who is called Sabaoth. The sixth one is Cain, whom the generations of men call the sun. The seventh is Abel. The eighth is Abrisene. The ninth is Yobel. The tenth is Armoupieel. The eleventh is Melceir-Ardonein. The twelth is Belias, it is he who is over the depth of Hades. And he placed seven kings—each corresponding to the ﬁrmaments of heaven—over the seven heavens, and ﬁve over the depth of the abyss, that they may reign. And he shared his ﬁre with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness. “And when the light had mixed with the darkness, it caused the darkness to shine. And when the darkness had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim. “Now the archon who is weak has three names. The ﬁrst name is Yaltabaoth, the second is Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said, ‘I am God and there is no other God beside me,’3 for he is ignorant of his strength, the place from which he had come. “And the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. And there are the bodies belonging with the names: the ﬁrst is Athoth, he has a sheep’s face; the second is Eloaiou, he has a donkey’s face; the third is Astaphaios, he has a [hyena’s] face; the fourth is Yao, he has a [serpent’s] face with seven heads; the ﬁfth is Sabaoth, he has a dragon’s face;

the sixth is Adonin, he had a monkey’s face; the seventh is Sabbede, he has a shining ﬁre-face. This is the sevenness of the week. “But Yaltabaoth had a multitude of faces more than all of them so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. He shared his ﬁre with them; therefore he became lord over them. Because of the power of the glory he possessed of his mother’s light, he called himself God. And he did not obey the place from which he came. And he united the seven powers in his thought with the authorities which were with him. And when he spoke it happened. And he named each power beginning with the highest: the ﬁrst is goodness with the ﬁrst (authority), Athoth; the second is foreknowledge with the second one, Eloaio; and the third is Astraphaio; the fourth is lordship with the fourth one, Yao; the ﬁfth is kingdom with the ﬁfth one, Sabaoth; the sixth is envy with the sixth one, Adonein; the seventh is understanding with the seventh one, Sabbateon. And these have a ﬁrmament corresponding to each aeon-heaven. They were given names according to the glory which belongs to heaven for the [destruction of the] powers. And in the names which were given to [them by] their Originator there was power. But the names which were given them according to the glory which belongs to heaven mean for them destruction and powerlessness. Thus they have two names. “And having created [ ] everything he organized according to the model of the ﬁrst aeons which had come into being, so that he might create them like the indestructible ones. Not because he had

Isa 45:5–6; cf. Exod 20:2–3.

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seen the indestructible ones, but the power in him, which he had taken from his mother, produced in him the likeness of the cosmos. And when he saw the creation which surrounds him and the multitude of the angels around him which had come forth from him, he said to them, ‘I am a jealous God and there is no other God beside me.’4 But by announcing this he indicated to the angels who attended him that there exists another God. For if there were no other one, of whom would he be jealous? “Then the mother began to move to and fro. She became aware of the deﬁciency when the brightness of her light diminished. And she became dark because her consort had not agreed with her.” And I said, “Lord, what does it mean that she moved to and fro?” But he smiled and said, “Do not think it is, as Moses said, ‘above the waters.’5 No, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. And she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. And she did not dare to return, but she was moving about. And the moving is the going to and fro. “And the arrogant one took a power from his mother. For he was ignorant, thinking that there existed no other except his mother alone. And when he saw the multitude of the angels which he had created, then he exalted himself above them. “And when the mother recognized that the garment of darkness was imperfect, then she knew that her consort had not agreed with her. She repented with much weeping. And the whole pleroma heard the prayer of her repentance and they praised on her behalf the invisible, virginal Spirit. And he consented; and when the invisible Spirit had consented, the

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holy Spirit poured over her from their whole pleroma. For it was not her consort who came to her, but he came to her through the pleroma in order that he might correct her deﬁciency. And she was taken up not to her own aeon but above her son, that she might be in the ninth until she has corrected her deﬁciency. “And a voice came forth from the exalted aeon-heaven: ‘The Man exists and the son of Man.’ And the chief archon, Yaltabaoth, heard (it) and thought that the voice had come from his mother. And he did not know from where it came. And he taught them, the holy and perfect Mother-Father, the complete foreknowledge, the image of the invisible one who is the Father of the all (and) through whom everything came into being, the ﬁrst Man. For he revealed his likeness in a human form. “And the whole aeon of the chief archon trembled, and the foundations of the abyss shook. And of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. And when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. And through the light they saw the form of the image in the water. And he said to the authorities which attend him, ‘Come, let us create a man according to the image of God and according to our likeness that his image may become a light for us.’6 And they created by means of their respective powers in correspondence with the characteristics which were given. And each authority supplied a characteristic in the form of the image which he had seen in its natural (form). He created

Exod 20:5; Isa 45:5–6, 12.

Gen 1:2.

Gen 1:26.

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a being according to the likeness of the ﬁrst, perfect Man. And they said, ‘Let us call him Adam, that his name may become a power of light for us.’ . . . And all the angels and demons worked until they had constructed the natural body. And their product was completely inactive and motionless for a long time. “And when the mother wanted to retrieve the power which she had given to the chief archon, she petitioned the Mother-Father of the All who is most merciful. He sent, by means of the holy decree, the ﬁve lights down upon the place of the angels of the chief archon. They advised him that they should bring forth the power of the mother. And they said to Yaltabaoth, ‘Blow into his face something of your spirit and his body will arise.’ And he blew into his face the spirit which is the power of his mother; he did not know (this), for he exists in ignorance. And the power of the mother went out of Yaltabaoth into the natural body which they had fashioned after the image of the one who exists from the beginning. The body moved and gained strength, and it was luminous. “And in that moment the rest of the powers became jealous, because he had come into being through all of them and they had given their power to the man, and his intelligence was greater than that of those who had made him, and greater than that of the chief archon. And when they recognized that he was luminous, and that he could think better than they, and that he was free from wickedness, they took him and threw him into the lowest region of all matter. “But the blessed One, the MotherFather, the beneﬁcent and merciful One, had mercy on the power of the mother which had been brought forth out of the chief archon, for they (the archons) might gain power over the natural and perceptible body. And he sent, through his beneﬁcent Spirit and his great mercy, a

helper to Adam, luminous Epinoia which comes out of him, who is called Life. And she assists the whole creature, by toiling with him and by restoring him to his fullness and by teaching him about the descent of his seed (and) by teaching him about the way of ascent, (which is) the way he came down. And the luminous Epinoia was hidden in Adam, in order that the archons might not know her, but that the Epinoia might be a correction of the deﬁciency of the mother. . . . And the archons took him and placed him in paradise. And they said to him, ‘Eat, that is at leisure,’ for their luxury is bitter and their beauty is depraved. And their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. And the tree of their life they had placed in the midst of paradise. “And I shall teach you (pl.) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. The root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. The dwelling place of those who taste from it is Hades and the darkness is their place of rest. “But what they call the tree of knowledge of good and evil, which is the Epinoia of the light, they stayed in front of it in order that he (Adam) might not look up to his fullness and recognize the nakedness of his shamefulness. But it was I who brought about that they ate.” And I said to the savior, “Lord, was it not the serpent that taught Adam to eat?” The savior smiled and said, “The serpent taught them to eat from wickedness of begetting, lust, (and) destruction, that he (Adam) might be useful to him. And he (Adam) knew that he was disobedient to him (the chief archon) due to light of the

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Epinoia which is in him, which made him more correct in his thinking than the chief archon. And (the latter) wanted to bring about the power which he himself had given him. And he brought a forgetfulness over Adam. . . . “Then the Epinoia of the light hid herself in him (Adam). And the chief archon wanted to bring her out of his rib. But the Epinoia of the light cannot be grasped. Although darkness pursued her, it did not catch her. And he brought a part of his power out of him. And he made another creature in the form of a woman according to the likeness of the Epinoia which had appeared to him. And he brought the part which he had taken from the power of the man into the female creature, and not as Moses said, ‘his rib-bone.’7 “And he (Adam) saw the woman beside him. And in that moment the luminous Epinoia appeared, and she lifted the veil which lay over his mind. And he became sober from the drunkenness of darkness. And he recognized his counterimage, and he said, ‘This is indeed bone of my bones and ﬂesh of my ﬂesh.’8 Therefore the man will leave his father and his mother and he will cleave to his wife and they will both be one ﬂesh. For they will send him his consort, and he will leave his father and his mother. “And our sister Sophia (is) she who came down in innocence in order to rectify her deﬁciency. Therefore she was called Life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven and [ ] to him [ ]. And through her they have tasted the perfect Knowledge. I appeared in the form of an eagle on the tree of knowledge, which is the Epinoia from the foreknowledge of the pure light, that I might teach them and awaken them out of the depth of sleep. For they were both in a fallen state and they recognized their nakedness. The

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Epinoia appeared to them as a light (and) she awakened their thinking. “And when Yaldabaoth noticed that they withdrew from him, he cursed his earth. He found the woman as she was preparing herself for her husband. He was lord over her though he did not know the mystery which had come to pass through the holy decree. And they were afraid to blame him. And he showed his angels his ignorance which is in him. And he cast them out of paradise and he clothed them in gloomy darkness. And the chief archon saw the virgin who stood by Adam, and that the luminous Epinoia of life had appeared in her. And Yaldabaoth was full of ignorance. And when the foreknowledge of the All noticed (it), she sent some and they snatched life out of Eve. . . . “And the two archons he set over principalities so that they might rule over the tomb. And when Adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of man. He called him Seth according to the way of the race in the aeons. Likewise the mother also sent down her spirit which is in her likeness and a copy of those who are in the pleroma, for she will prepare a dwelling place for the aeons which will come down. And he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. Thus the seed remained for a while assisting (him) in order that, when the Spirit comes forth from the holy aeons, he may raise up and heal him from the deﬁciency, that the whole pleroma may (again) become holy and faultless.” And I said to the savior, “Lord, will all the souls then be brought safely into the

Gen 2:21–22.

Gen 2:23.

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NON-CANONICAL APOCALYPSES AND REVELATORY TREATISES

pure light?” He answered and said to me, “Great things have arisen in your mind, for it is difﬁcult to explain them to others except to those who are from the immovable race. Those on whom the Spirit of life will descend and (with whom) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be puriﬁed in that place from all wickedness and the involvements in evil. Then they have no other care than the incorruption alone, to which they direct their attention from here on, without anger or envy or jealousy or desire and greed of anything. They are not affected by anything except the state of being in the ﬂesh alone; which they bear while looking expectantly for the time when they will be met by the receivers (of the body). Such then are worthy of the imperishable, eternal life and the calling. For they endure everything and bear up under everything, that they may ﬁnish the good ﬁght and inherit eternal life.” I said to him, “Lord, the souls of those who did not do these works, (but) on whom the power and Spirit descended, will they be rejected?” He answered and said to me, “If the Spirit descended upon them, they will in any case be saved and they will change (for the better). For the power will descend on every one, for without it no one can stand. And after they are born, then, when the Spirit of life increases and the power comes and strengthens that soul, no one can lead it astray with works of evil. But those on whom the counterfeit spirit descends are drawn by him and they go astray.” And I said, “Lord, where will the souls of these go when they have come out of their ﬂesh?” And he smiled and said to me, “The soul, in which the power will become stronger than the counterfeit spirit, is strong and it ﬂees from evil and, through the intervention of the incorrupt-

ible one, it is saved and it is taken up to the rest of the aeons.” And I said, “Lord, those, however, who have not known to whom they belong, where will their souls be?” And he said to me, “In those the despicable spirit has gained strength when they went astray. And he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. And after it comes out of (the body), it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison and consort with it until it is liberated from the forgetfulness and acquires knowledge. And if thus it becomes perfect, it is saved.” . . . And I said, “Lord, these also who did not know but have turned away, where will their souls go?” Then he said to me, “To that place where the angels of poverty go they will be taken, the place where there is no repentance. And they will be kept for the day on which those who have blasphemed the spirit will be tortured, and they will be punished with eternal punishment. . . . And behold, now I shall go up to the perfect aeon. I have completed everything for you in your hearing. And I have said everything to you that you might write them down and give them secretly to your fellow spirits, for this is the mystery of the immovable race.” And the savior presented these things to him that he might write them down and keep them secure. And he said to him, “Cursed be everyone who will exchange these things for a gift or for food or for drink or for clothing or for any other such thing.” And these things were presented to him in a mystery, and immediately he disappeared from him. And he went to his fellow disciples and related to them what the savior had told him.