The Books of Jeu and the Pistis Sophia As Handbooks to Eternity Nag Hammadi and Manichaean Studies
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Gnostic Imagery from the Beginning of Our Era to Today Katherine Schaefers, MA
Gnostic Imagery from the Beginning of our Era to Today Katherine Schaefers, M.A. Go directly to the start of the text. Abstract Originally presented at the conference “Hidden in Plain Sight: The Influence of Western Esoteric Movements on Modern Thought,” this essay is an adaption, with additional updates and insights, from my 2004 Master’s thesis “Gnosticism: Towards an Archaeological Definition.” It endeavors to provide suggestions for the possible identification of “Gnostic” material culture, while taking on the question of why there are very few legitimately recognized artifacts from an early Christian period religious movement termed “Gnosticism” by later scholars. This study works to aid scholars in the iconographic identification of ancient Gnosticism, so that we may trace and evaluate symbolic meaning as the movement has continued up to the present day, and its effects on modern trends of thought and belief. The ancient and modern definitions of “Gnosis,” “Gnostic,” and “Gnosticism” are discussed, along with images illustrating possible Gnostic iconography. The concluding section will take a look at the symbols of two modern Gnostic movements, the Ecclesia Gnostica of Los Angeles, California headed by Dr. Stefan Heller and Novus Spiritus, established by Sylvia Browne. Imagerie gnostique du début de notre ère à aujourd’hui Katherine Schaefers, M.A. Résumé À l’origine présenté à la conférence « Dissimulé en pleine lumière: l’influence des mouvements ésotériques occidentaux sur la pensée moderne », cet essai est une adaptation de ma thèse de maîtrise de 2004 intitulée « gnosticisme : vers une définition archéologique », avec des mises à jour et des notions supplémentaires. C’est une tentative pour proposer des suggestions d’identification potentielle de culture matérielle « gnostique », tout en considérant la question du pourquoi il y a peu d’artefacts légitimement reconnus provenant de la période religieuse du début du christianisme, appelée « gnosticisme » plus tard par les érudits. -
EARL 8/2 No. 2
ATTRIDGE/VALENTINIAN AND SETHIAN APOCALYPSES 173 Valentinian and Sethian Apocalyptic Traditions* HAROLD W. ATTRIDGE The paper reexamines the relationship between “apocalyptic” and “gnostic” traditions, on the assumption that global definitions of these phenomena are problematic. Valentinian and Sethian corpora in the Nag Hammadi collection display different appropriations of apocalyptic literary forms and conceptual schemes. Apart from a few late works with traces of Valentinian positions, this tradition largely ignores features characteristic of apocalyptic literature. Valentinian eschatology seems to be founded primarily on philosophical cosmology and psychology. Sethian texts preserve many features of Jewish revelatory literature, and many details associated with various eschatological schemes familiar from apocalyptic sources. The most extensive use of the characteristic “heavenly ascent” topos in Sethian literature, however, seems to be a third-century development, perhaps responding to contemporary forms of religious propaganda. It has been almost forty years since R. M. Grant made his famous, and frequently discussed, suggestion that Gnosticism was born out of disap- pointed apocalyptic hopes.1 While containing an element of truth, the very formulation seems curiously dated. At the end of the millennium we are much more aware of the difficulties of dealing with each term of *A version of this paper was presented to the joint session of the Nag Hammadi and Pseudepigrapha groups at the annual meeting of the Society of Biblical Literature in Orlando, November 22, 1998. The subject of the joint session was the relationship of “apocalyptic” and “Gnosticism.” 1. Robert M. Grant, Gnosticism and Early Christianity (New York: Columbia University Press, 1959; rev. ed. 1966), 27–38. -
Prefixed Generative Terms and the Untitled Treatise in The
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Humanities Commons Vigiliae Christianae Vigiliae Christianae 65 (2011) 311-328 brill.nl/vc Preserving the Divine: αὐτο- Prefixed Generative Terms and the Untitled Treatise in the Bruce Codex Ellen Muehlberger University of Michigan, 4163 Thayer Academic Building, 202 South Thayer Street Ann Arbor, MI 48104-1608 USA [email protected] Abstract In Greek literature from antiquity, there is a set of terms formed from verbs of origina- tion or generation and prefixed with αὐτο-, which are represented primarily in three types of literature prior to the fifth century: in the surviving fragments from Nume- nius, in apologetic histories which incorporate oracular statements about first gods, and in the reports about and examples of Sethian literature. By considering the range of transliterated words in the Coptic Untitled Treatise based upon αὐτο- prefixed generative terms from Greek, we can discern several of the traditions that underlie this text’s multiple, often competing, narratives about the structure and population of the divine world. Many of those traditions are also recorded in apologetic his - tories, and comparison with these shows that the Untitled Treatise is an example of a different mode of historical writing, one which is preservationist rather than explicitly persuasive. Keywords Untitled Treatise, historiography, apologetics, Sethian, Numenius Introduction The Untitled Treatise in the Bruce Codex is an enigmatic text—it is, quite literally, a puzzle on several levels. The condition of its physical survival is one issue: what scholars now call the Bruce Codex was purchased in 1796 as a set of seventy-eight unbound folios, many of which were marked by drawings, diagrams, and specially drawn letters. -
Pistis Sophia;
PISTIS SOPHIA; A GNOSTIC MISCELLANY: BEING FOR THE MOST PART EXTRACTS FROM THE BOOKS OF THE SAVIOUR, TO WHICH ARE ADDED EXCERPTS FROM A COGNATE LITERATURE; ENGLISHED By G. R. S. Mead. London: J. M. Watkins [1921] Biographical data: G. R. S. (George Robert Stow) Mead [1863-1933] NOTICE OF ATTRIBUTION. {rem Scanned at sacred-texts.com, June 2005. Proofed and formatted by John Bruno Hare. This text is in the public domain in the United States because it was published prior to 1923. It also entered the public domain in the UK and EU in 2003. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies. p. v CONTENTS PAGE PREFACE xvii INTRODUCTION The Askew Codex xxi The Scripts xxii The Contents xxiii The Title xxiv The Date of the MS. xxv Translated from the Greek xxvi Originals composed in Egypt xxviii Date: The 2nd-century Theory xxix The 3rd-century Theory xxix The 'Ophitic' Background xxxi Three vague Pointers xxxii The libertinist Sects of Epiphanius xxxiii The Severians xxxiv The Bruce Codex xxxv The Berlin Codex xxxvi The so-called Barbēlō-Gnostics xxxvii The Sethians xxxviii The present Position of the Enquiry xxxviii The new and the old Perspective in Gnostic Studies xxxix The Ministry of the First Mystery xl The post-resurrectional Setting xli The higher Revelation within this Setting xlii The Æon-lore xlii The Sophia Episode xliii The ethical Interest xliii The Mysteries xliv The astral Lore xlv Transcorporation xlv The magical Element xlvi History and psychic Story xlvii The P.S. -
Barbelo 1 Barbelo
Barbelo 1 Barbelo Part of a series on Gnosticism History • Early • Syrian-Egyptic • Mandaeism • Manichaeism • Sabians of Haran • Modern schools Proto-Gnostics • Philo • Simon Magus • Cerinthus • Valentinus • Basilides • Menander Scriptures • Gnostic Gospels • Nag Hammadi library • Pseudo-Abdias • Clementine literature • Gnosticism and the New Testament Codices • Codex Tchacos • Askew Codex • Bruce Codex • Berlin Codex Lists • Gnostic sects • Gnostic terms Related articles • Gnosis • Jnana • Esoteric Christianity • Theosophy • Neoplatonism and Gnosticism • v • t [1] • e Barbelo 2 The Gnostic term "Barbēlō" (Greek: Βαρβηλώ)[2] refers to the first emanation of God in several forms of Gnostic cosmogony. Barbēlō is often depicted as a supreme female principle, the single passive antecedent of creation in its manifoldness. This figure is also variously referred to as 'Mother-Father' (hinting at her apparent androgyny), 'First Human Being', 'The Triple Androgynous Name', or 'Eternal Aeon'. So prominent was her place amongst some Gnostics that some schools were designated as Barbeliotae, Barbēlō worshippers or Barbēlōgnostics. The nature of Barbēlō Nag Hammadi Library In the Apocryphon of John, a tractate in the Nag Hammadi Library containing the most extensive recounting of the Sethian creation myth, the Barbēlō is described as "the first power, the glory, Barbēlō, the perfect glory in the aeons, the glory of the revelation". All subsequent acts of creation within the divine sphere (save, crucially, that of the lowest aeon Sophia) occurs through her coaction with God. The text describes her thus: 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 (Anthropos), 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. -
Material Shared Between Zostrianos (NHCVIII,1) Andthe Untitled Work in the Bruce Codex
chapter 16 Judges of the Moon and Stars: More Material Shared between Zostrianos (NHC VIII,1) and The Untitled Work in the Bruce Codex Dylan M. Burns 1 Introduction Among the more abstruse of the ancient Gnostic texts is the Untitled work that is preserved in the Bruce Codex, one of the few Coptic Gnostic manuscripts known to scholarship prior to the Nag Hammadi discovery.1 Untitled relates a theogony and cosmogony, before the narrative is cut short by the loss of the rest of the manuscript following its account of the creation of the material world.2 Its lengthy descriptions of a densely-populated celestial realm cascading from the transcendent, divine abyss, eventually producing earth and human beings, appear to draw upon and synthesize a variety of ancient intellectual tradi- tions, such as Numenian Platonism andValentinian Gnosticism.3 Perhaps most 1 The standard edition remains V. MacDermot’s English translation of C. Schmidt’s Coptic text: The Books of Jeu and the Untitled Treatise in the Bruce Codex (NHS 13; Leiden: Brill, 1978). See now, however, E. Crégheur, “Édition critique, traduction et introduction des ‘deux Livres de Iéou (MS Bruce 96)’, avec des notes philogiques et textuelles” (Ph.D. diss.; Université Laval, 2013). Dr. Crégheur is currently preparing a new edition of the Bruce Codex for the series “Bibliothèque Copte de Nag Hammadi.” I thank him for reading a draft of this paper and offering some helpful comments and corrections. All remaining errors are my own. 2 Here I follow Crégheur’s analysis of the direction of the papyrus fibers of the Codex (“Édition critique,” 75–76, 482–483), which validates C. -
Why Do Gnostics Consider Mary Magdalene the Greatest Apostle?
Why Do Gnostics Consider Mary Magdalene the Greatest Apostle? BY MIGUEL CONNER · JULY 15, 2015 Mainstream Christianity has many views of Mary Magdalene. She is a penitent sinner, a redeemed prostitute, the first witness to the Resurrection, the messenger to the Apostles, and a source of erotic inspiration for artists throughout history. Mary Magdalene is a complex, misunderstood, and marginalized figure in Orthodoxy, a symbol for the plight of females within the Christian religion. But in Gnosticism her role is clearly defined—Mary Magdalene is not only the main Apostle to the living Christ but a Gnostic leader for the ages. This declaration is perhaps ironic since Gnostics have a tendency to continually re- interpret and re-evaluate Biblical characters to suit their spiritual explorations. But there’s something about Mary. One of the most thorough expositions on the Gnostic Mary Magdalene comes from Jane Schaberg’s The Resurrection of Mary Magdalene. Schaberg lists nine characteristics that define the consort of Jesus Christ, as she is known in Gnostic and Apocryphal texts: 1) Mary is Prominent. The Magdalene is a main protagonist whenever she appears. In The Dialogue of the Savior, Mary is considered a “sister,” an equal to those entrusted with spreading the light of Gnosis. In The Gospel of Philip, she is one who “always walks with the Lord,” a privilege only enjoyed by Enoch and Noah in the entire Bible. Mary replaces the two Patriarchs of the Old Testament as a favorite of the Divine in the new dispensation. In The Pistis Sophia, Mary is the most outstanding student of Jesus, the chief questionnaire who gives the most insightful answers. -
The Role of Calendrical Data in Gnostic Literature* By
THE ROLE OF CALENDRICAL DATA IN GNOSTIC LITERATURE* BY BENNO PRZYBYLSKI A significant number of passages not only in the gnostic literature itself but also in the writings of early Christian heresiologists refer to calendrical data in conjunction with gnostic cosmological systems. Since calendrical issues had the potential for being contentious - the Dead Sea Scrolls and pseudepigraphical writings such as Jubilees and I Enoch, for example, display strong calendrical polemics - it appears appropriate to raise the question of the overall role of calendrical matters in gnostic thought. Specifically, it is the purpose of this article to collect and analyse the primary calendrical passages found in gnostic literature and to draw attention to possible implications of calendrical matters for gnostic teaching in general. Three distinct calendrical systems are reflected in the extant gnostic literature. Two of these systems have a 365-day year. A difference exists, however, in the subdivision of the year, that is, in the one system the total of 365 days is broken down into 360 ordinary and 5 epagomenal days while in the other system the 365 days are seen as a single unit. The third system has a year of 360 days. The clearest reference to a 365-day year with a major subdivision of 360 and 5 days is found in the Pistis Sophia. That references to the number 365 indeed have calendrical implications is obvious from Pistis Sophia 99.1 Here Jesus is depicted as telling Mary that one day in the realm of light is a 1000 years in the world (kosmos) so that 365,000 years in the world are a single year in the realm of light. -
4 Pistis Sophia (A)
chapter 4 4 Pistis Sophia (a) 1 Introduction to the Text The division of the Pistis Sophia texts is an unsettled issue. Titles in the manu- script divide it into at least four books, and H.C. Puech observes that “it is today almost unanimously agreed that the four sections of the manuscript must be divided into two distinct groups.”1 That it consists of four sections or texts is thus not widely questioned in scholarship; the two groups acknowledged are 1– 3ps and 4ps in Schmidt. G.R.S. Mead, however, has posited as many as six books, although he embraces the fourfold division and views parts of 3 and 4ps as sub- divisions of their larger wholes.2 F. Legge does acknowledge the divisions used here, although he regards them as being composed in reverse chronological order to the widely accepted view.3 For the present argument, at least five texts are clearly distinguishable. Schmidt’s fourth book has a lacuna of eight pages, and the contents, themes, and even assumed cosmologies differ dramatically before and after the gap, suggesting they are parts of separate works. Here they shall be termed 4psa and 4psb. 4psa, which consists of chapters 136–143, deals primarily with cosmologi- cal and astrological speculation and ritual development. It opens with Jesus performing before an altar a ritual prayer that apparently allows him and the disciples to witness some of the lower cosmological regions, the roles of which Jesus explains. The bulk of the book presents a myth of the fallen archons of the aeons being imprisoned by Jeu within the zodiacal sphere; introduces and out- lines the realms of the wicked Midst (ⲙⲏⲧⲉ) with descriptions of its rulers, along with the sins and punishments each ruler inflicts on humanity; and describes the positions of the planets when the sinners tormented by each ruler of the Midst (ⲙⲏⲧⲉ) will be released. -
THE GNOSTIC THREEFOLD PATH to ENLIGHTENMENT the Ascent of Mind and the Descent of Wisdom
THE GNOSTIC THREEFOLD PATH TO ENLIGHTENMENT The Ascent of Mind and the Descent of Wisdom BY JOHN D. TURNER Lincoln, Nebraska Many things in Late Antiquity come in threes: three levels of being, three periods of history, three stages of initiation into the mysteries and into the study of philosophy, three stages of the mystical ascent, even the Christian Trinity. Such triads are to be found in a number of Gnostic systems as well. Significant instances of these triads have now come to light in gnostic documents at home in the so-called Barbeloite Gnosticism of the second century A.D. Because some of these documents were read by Plotinus' circle in Rome during the third century A.D., the question of the relationship of these documents to contemporary Neoplatonism is immediately raised. Yet these systematized triads go back a long way in Western antiquity, at least as far back as Plato. Beginning with him, and perhaps a good deal before him, the systematic tripartition of the universe into stratified levels of reality and the tripartition of the process by which one comes to know this universe becomes more widespread and increasingly dogmatic in western philosophy and religion. The pattern that emerges is what one might call the three-stage path to spiritual fulfillment, a sort of tripartite structure of spiritual paidaeia by which Hellenistic man might come to know himself, his world, and his place in it. This three-fold path is, of course, found in both Greek and Jewish non-gnostic literature. Specifically, however, I suggest that when gnostic literature portrays this path as a three- stage ascent of the soul to the deity, we have to do with the Platonic tradition; when it portrays this path as a three-fold descent of the deity (or some aspect thereof) to the soul in the lower world, we have to do with primarily Jewish traditions. -
The Hymn of Jesus by G.R.S
The Hymn of Jesus by G.R.S. Mead The Hymn of Jesus by G.R.S. Mead Published in 1907 by The Theosophical Publishing Society, London and Benares " I would hope that I have at least established a strong presumption that the Hymn of Jesus is no hymn, but a very early Christian mystery-ritual, and perhaps the oldest Christian ritual of any kind preserved to us." G.R.S.Mead INDEX PREAMBLE THE HYMN COMMENTS Page 1 The Hymn of Jesus by G.R.S. Mead PREAMBLE Just as many other settings of the Sayings and Doings of the Lord existed prior to and alongside of the canonical Gospels, so were there, prior to and alongside of the subsequently selected or canonical Acts, many other narratives professing to record the doings and sayings of the Apostles and Disciples of the Lord. Most of these originated in circles which were subsequently called heretical, and many of them were later on worked over by orthodox editors to suit doctrinal preconceptions, and so preserved for the edification of large numbers in the Catholic or General Church. As Lipsius says: "Almost every fresh editor of such narratives, using that freedom which all antiquity was wont to allow itself in dealing with literary monuments, would recast the materials which lay before him, excluding whatever might not suit his theological point of view - dogmatic statements, for example, speeches, prayers, etc., for which he would substitute other formulae of his own composition, and further expanding and abridging after his own pleasure, or as the immediate object which he had in view might dictate." Some of these edited and reedited documents, though for the most part they have come down to us in a very fragmentary condition, still preserve distinct traces of their Gnostic origin; and Lipsius has shown that their Gnosticism is not to be ascribed to third century Manichaeism, as had been previously assumed by many, but to the general Gnosis of the second century. -
The Thirteenth Daimon: Judas and Sophia in the Gospel of Judas
The Thirteenth Daimon: Judas and Sophia in the Gospel of Judas Marvin Meyer Like my colleague and friend Professor April DeConick, author of The Thirteenth Apostle: What the Gospel of Judas Really Says, I too recently read a text that interested me greatly but caused me to believe something went terribly wrong.1 The text DeConick read was the translation of the Gospel of Judas prepared by the National Geographic team of translators, which included Rodolphe Kasser, Gregor Wurst, François Gaudard, and myself. The text I read was DeConick’s own book, which puts forward a revisionist interpretation of the Gospel of Judas. In her book, Professor DeConick attempts to correct what she regards as our oversights and to put forward the real meaning of the Gospel of Judas. What she produces, she is convinced, points to a totally different gospel than anything we might have imagined—a gospel of tragedy that is more dysangelium than evangelium. I personally find the thesis of Professor DeConick’s book, that the Gospel of Judas is a gospel parody, to be interesting and provocative, and in principle I remain open to a document, ancient or modern, that functions as a tragic or even nihilistic text. In her book there are a number of points about the interpretation of the Gospel of Judas, including her comments on the critique of apostolic succession in the text, that merit serious consideration. But what initially bothered me—and continues to bother me—about DeConick’s book is that everything we know about ancient gospels flies in the face of her basic thesis.