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THE GOSPEL of JUDAS and the STARS Seonyoung Kim* This

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THE GOSPEL of JUDAS and the STARS Seonyoung Kim* This THE GOSPEL OF JUDAS AND THE STARS Seonyoung Kim* This paper1 is a preliminary approach to an analysis of astrological aspects found in the Gnostic literature. More specifically, by examining several expressions from the newly discovered Coptic Gospel of Judas, which obviously imply astrological characters2 in comparison with other Gnostic tractates and the contemporary astrological writings, we will seek how Gnostics adapted late antique astrological doctrines and used them for their own purpose. In addition to some Nag Hammadi texts and Pistis Sophia, two well- known astrological works will also be used as references: the Astronomica, an astrological poem written by Manilius of Antioch under the reign of Augustus and his successor, Tiberius around the beginning of the first century,3 and the Tetrabiblos, compiled from the four astrology books written by Claudius Ptolemy, in second century Alexandria.4 Both works were highly influential during and after their time, and therefore they may help to understand the astrological elements of the Gospel of Judas. * Biblical Center Han-Nim, Seoul. 1 I thank Dr. Su-min Ri for his insightful advice in preparing this paper as well as Professor J.A. Timbie and Professor J. Blanchard. I follow for reconstruction and English translation, R. Kasser and G. Wurst (ed.), The Gospel of Judas together with the Letter of Peter to Philip, James, and a Book on Allogenes from Codex Tchacos, Critical Edition, Introductions, Translations and Notes by R. Kasser, M. Meyer, G. Wurst, and F. Gau- dard (Washington, D.C.: National Geographic), 2007. 2 The Gospel of Judas contains several expressions related to the stars and other heavenly bodies compared to other Gnostic writings. For its astrological, astronomical significance, M. Meyer has already pointed out in his essay “Judas and the Gnostic Connection,” in The Gospel of Judas, R. Kasser, M. Meyer, and G. Wurst (ed.), with additional commentary by B.D. Ehrman (Washington, D.C.: National Geographic), 2006, p. 162: “One of the distinctive features of the Gospel of Judas is its emphasis upon astronomical and astrological concerns, particularly the role of the stars and planets in human life, and this emphasis likewise seems to be based upon Platonic themes.” 3 Manilius, Astronomica, P. Goold (ed.), Loeb Classical Library (Cambridge/London: Harvard University Press/William Heinemann LTD), 1977, xii. 4 Ptolemy, Tetrabiblos, W.G. Waddell, F.E. Robbins (ed.), Loeb Classical Library (Cam- bridge/London: Harvard University Press/William Heinemann LTD), 1980, viii. SCOPELLO_F20_293-310.indd 293 8/5/2008 2:21:41 PM 294 seonyoung kim The astrological material present in the Gospel of Judas may be sum- marized under three headings: the stars as “seducers,”5 the Gnostic cosmogonical structure, and especially the use of specific numbers, and the Gnostic eschatology. Stars as “Seducers” and Gnostic Antimimon Pneuma Stars are depicted as those which lead Judas and other disciples astray. Each of them is given his own star, as it is said in the following passages from the Gospel of Judas:6 Jesus said to them, “Stop struggling with me. Each of you has his own star, [and every] one [. .]” (42,5–9) [ Jesus] answered and said, “Your star has led you astray, Judas.” (45,12–14) And I have taught you about the error of the stars (46,1–2). Most lines on page 42 are badly damaged, and only the upper part of the page has survived. After or during the conversation between Jesus and his disciples about the interpretation of the vision of the Temple (37,22–42,2), Jesus clearly mentions the assignment of stars to souls (42,7–8). In 44,15–45,12 Judas speaks to Jesus about a vision he had of himself: “In the vision I saw the twelve disciples stoning me and perse- cuting [me severely] (44,24–45,1).” Then he tells Jesus about another vision: “I saw [a house . .], and my eyes could not [comprehend] its size. And great people were surrounding it, and that house <had> a roof of greenery, and in the middle of the house was [a crowd . .]” (45,3–9). And he asks Jesus to take him to these people (45,11–12). However, Judas misunderstands the vision because he wants to reach those who are not attainable. His misunderstanding is not due to himself, but to his star (45,13), and he cannot realize it until Jesus’ explanation. In spite of the textual damage on pages 41–42, two characteristics of the stars are identified: 1. everyone including Judas and the other disciples has his own star and 2. those stars have led them astray, pre- venting them from a correct understanding of the vision. Otherwise it is not possible to find an explanation elsewhere in the text about the relationship between stars and human acts. However, the Gospel of Judas 5 I have borrowed this term from A. Böhlig, “Zum Antimimon Pneuma in den koptische-gnostischen texten,” in Mysterion und Wahrheit: Gesammelte Beiträge zur Spätantiken Religionsgeschichte (Leiden: Brill), 1968, pp. 162–274. 6 For the Coptic text, see the critical edition. SCOPELLO_F20_293-310.indd 294 8/5/2008 2:21:41 PM.
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