chapter 8 The Pistis Myth

As has been discussed, 1/2ps are the most likely texts to be directly or continu- ally linked, although there are still signs of different sources being used in their compilation. These two texts together make up approximately two-thirds of the . However, within these texts there is a further apparent division between the beginning and ending sections, which approximately parallel the cosmic setup found in the Books of Jeu and 4psa, and the explanation of the myth of ’s fall and redemption. This mythic portion takes up just over half of these two texts, spanning 1/2ps 30–82 [43–184]. This chapter will examine this “mythic” section, although its contents are not homogenous. There is a divide in the assumed cosmology and divine structure between the story of Pistis Sophia and her repentances, and the interval passages appearing between each repentance/interpretation set, as well as a number of sidetrack discussions occurring throughout. Although 1ps contains what appears to be a complete set of repentances, resulting in the command that (Pistis) Sophia be restored, 2ps seems to artificially extend the process, again perhaps representing a combining of sources. Even the format of the disciples’ interpretations of each song of praise or repentance changes after the divide between 1ps and 2ps. Although there are stronger connections of content and theme between 1 and 2ps than between any of the other extant Jeuian texts, they are far from uniform compositions, being compiled at a late date from what was probably a plethora of texts or traditions, attempting to blend them together into the present whole. The myth sets out to explain Pistis Sophia’s fall from and return to the thir- teenth , and to present the interpretation of her story, and especially her repentances, in light of particular and . A myth of wis- dom’s fall and redemption is fairly common in Gnostic systems, and the version presented here clearly shows influence from at least one of the better-known stories. However, it also has dramatic differences from other known versions, and has evidently been adapted and reinterpreted in light of the Jeuian belief system. Thus Pistis Sophia originally derives from the material aeons rather than the spiritual realm, the notion of her sin is awkwardly inserted, and ’ ascent is artificially made necessary for her redemption. The extensive use of the Psalms to “interpret” her lengthy prayers of repen- tance and praise suggest that the group was now seeking more direct scriptural justification, a trend that gradually creeps into the texts and only here fully

© koninklijke brill nv, leiden, 2015 | doi: 10.1163/9789004301191_012 234 chapter 8 blossoms.1 This combination of Sophia myth/scriptural interpretation suggests the ongoing strengthening of Christian Gnostic influence in the group’s cultural environment, as seen in part in the last chapter, and in a lesser form in Part 2. Here also the disciples besides John and , who dominate the disciples’ part of the conversation with Jesus in both the non-mythic portion of 2ps and the ongoing dialogue with the Savior in 3ps,2 come forward to offer enlightened interpretations, making a bid for the group’s apostolic authority from a wider pool. As noted above, this part of the texts is not homogenous. It generally follows a pattern, however: a portion of Pistis Sophia’s story or repentances is told, one of the disciples volunteers to interpret it, an interpretation is given in the form of a Psalm or one of the Odes of Solomon, and Jesus then praises or blesses the disciples. There are also some side-discussions where the disciples give interpretations of elements unrelated to the Pistis Sophia story, either with quotes from the Psalms or from other New Testament texts; these have already been discussed in Ch. 7. Here the focus will be specifically on the story of the Pistis Sophia. First it will present a summary of the story, followed by a discussion of its relationship to other Christian Gnostic traditions and how the present version came to be formed; it will conclude with analysis of a possible earlier Jeuian redemption myth, devised prior to the inclusion of the Pistis Sophia story.

1 On the interpretive method used for these Psalms, see J. Carmignac, “Le genre littéraire du ‘péshèr’ dans la Pistis-Sophia,” in Revue de Qumran 16 (1963–1964), 497–522; on the use of the Psalms and Odes of Solomon, see W.H. Worrell, “The Odes of Solomon and the Pistis Sophia,” in Journal for Theological Studies 13 (1911), 29–46; H. Ludin Jansen, “Gnostic Interpretation in Pistis Sophia,” in Proceedings of the ixth International Congress for the History of Religions, Tokyo and Kyoto 1958 (Tokyo: Maruzen, 1960), 106–111; A. Kragerud, Die Hymnen der Pistis Sophia (Oslo: Universitetsforlagets Trykningssentral, 1967); G. Widengren, “Die Hymnen der Pistis Sophia und die gnostische Schriftauslegung,” in Liber Amicorum: Studies in honour of C.J. Bleeker, (Leiden: E.J. Brill, 1969), 269–281; C. Trautmann, “La citation du Psaume 85 (84, 11–12) et ses commentaires dans la Pistis Sophia,” in Revue d’histoire et de philosophie religieuses 59 (1979), 551–557. 2 Note that Mary Magdalene is by far the most prominent speaker; even in the non-mythic portion of 2ps, John speaks only once. It should also be observed that 4psb also names several other disciples asking questions.