The Books of Jeu and the Untitled Text in the Bruce Codex

«I have loved you. I have wanted (to give) you life; the living Jesus, 1 who knows the truth.» — el Primer Libro de Jeu abre con la voz de Jesús viviente, a quien el texto llama el que conoce la verdad; el *1* es la llamada de nota de MacDermot impresa dentro del renglón.

«This is the book of the gnoses of the invisible God, 2 by means of the hidden mysteries which show the way to the chosen race*, (leading) in rest (refreshment) to the life of the Father» — el texto se nombra a sí mismo libro de las gnosis del Dios invisible, cuyos misterios ocultos muestran el camino a la raza elegida; el *2* es llamada de nota. La misma apertura vuelve a imprimirse más adelante, porque el códice conserva dos copias incompletas del comienzo.

«in the coming of the Saviour, of the deliverer of souls who receive to themselves the Word of life c which is higher than all life» — el proemio encadena la venida del Salvador, liberador de las almas que reciben el Verbo de vida, declarado más alto que toda vida.

«in the knowledge of the living Jesus, who has come forth through the Father from the aeon of light at the completion of the pleroma» — el proemio sitúa el conocimiento de Jesús viviente, salido del Padre desde el eón de luz al completarse el pleroma.

«in the teaching, apart from which there is no other, which the living Jesus has taught to his apostles, saying: "This is the teaching in which dwells the whole knowledge.» — el proemio declara única la enseñanza que Jesús viviente dio a sus apóstoles y afirma que en ella habita el conocimiento entero; el tramo se imprime dos veces palabra por palabra, aquí y en la plana 41, por la segunda copia del comienzo.

«is he who has crucified the world*, 1 and who has not allowed the world to crucify him.» — el capítulo 1 cierra con la sentencia de Jesús sobre quien ha crucificado al mundo y no ha dejado que el mundo lo crucifique; el asterisco y el *1* son la llamada bíblica y la de nota que el impreso mete en el renglón.

«The apostles answered with one voice, saying : "0 Lord, teach us the way to crucify the world, that it may not crucify us, so that we are destroyed and lose our lives.» — los apóstoles piden a una sola voz que se les enseñe el modo de crucificar al mundo para que el mundo no los crucifique a ellos.

«The living Jesus answered: "He who has crucified it (the world) is he who has found my word and has fulfilled it according to the will of him who has sent me 0 .» — Jesús responde que quien crucifica al mundo es quien halló su palabra y la cumplió según la voluntad del que lo envió; el *0* es la llamada de referencia bíblica del impreso.

«The apostles answered, saying : "Speak to us, 0 Lord, that we may hear thee. We have followed thee with our whole hearts. We have left behind father and mother, we have left behind vineyards and fields, we have left behind goods and the greatness of rulers (kings), and we have followed thee 0 , so that thou shouldst teach us the life of thy father who has sent thee A.» — los apóstoles enumeran lo que dejaron atrás —padre y madre, viñas y campos, bienes y la grandeza de los gobernantes— para pedir que se les enseñe la vida del Padre.

«The living Jesus answered and said: "The life of my Father is this : that you receive your soul from the race of understanding (mind), and that it ceases to be earthly and becomes understanding through that which I say to you in the course 2 of my discourse, so that you fulfil it and are saved from the archon of this aeon and his persecutions, to which there is no end.» — Jesús define la vida de su Padre: recibir el alma desde la raza del entendimiento, de modo que deje de ser terrena y se vuelva entendimiento, lo que salva del arconte de este eón y de sus persecuciones.

«But you, my disciples 3 , hasten to receive my word with certainty so that you know it, I in order that the archon of this aeon~ may not fight» — Jesús urge a los discípulos a recibir su palabra con certeza para que el arconte de este eón no pueda combatirlos; el *3* es llamada de nota y la tilde de *aeon~* es ruido de la capa de texto.

«with you - this one who did not find any commandment of his in me • - so that you also, 0 my apostles, fulfil my word in relation to me, and I myself make you free, and you become whole through a freedom in which there is no blemish. As the Spirit of the Comforter 0 is whole, so will you also be whole. through the freedom of the Spirit of the Holy Comforter.» — Jesús promete libertad y plenitud a los apóstoles que cumplan su palabra, por la libertad del Espíritu del Consolador; los signos sueltos son las llamadas de nota del impreso.

«All the apostles, Matthew and John, Philip and Bartholomew and James, answered with one voice, saying : "0 Lord Jesus, thou who livest, whose goodness extends over those who have found thy wisdom and thy form in which thou 1 gavest light; 0 light-giving Light that enlightened our hearts until we received the light of life; 0 true Word, that through gnosis teaches us the hidden knowledge of the Lord Jesus, the living one.» — los apóstoles nombrados —Mateo, Juan, Felipe, Bartolomé y Santiago— aclaman a Jesús como Luz que alumbra y Verbo verdadero que enseña por la gnosis el conocimiento oculto.

«The living Jesus answered and said : "Blessed is the man who has known these things.» — Jesús declara bienaventurado al hombre que ha conocido estas cosas.

«He has brought heaven down, he has lifted the earth and (has sent it) to heaven, and he has become the Midst for it is nothing.» — el que conoce hace bajar el cielo y levantar la tierra hasta el cielo, y se vuelve el Medio, que el texto declara nada.

«interpret for us how we may bring heaven down, for we have followed thee in order that thou shouldst teach us the true light.» — los discípulos piden que se les interprete cómo hacer bajar el cielo, por la luz verdadera que siguen.

«The Word (which) existed in heaven before the earth came into existence - this which is called the world- but you, when you know my Word, you will bring heaven down, and it (the word) will dwell in you.» — Jesús sitúa al Verbo en el cielo antes de que existiera la tierra y promete que al conocerlo los discípulos harán bajar el cielo y el Verbo morará en ellos.

«Heaven is the invisible Word of the Father; but when you know these things you will bring heaven down.» — el cielo se identifica con el Verbo invisible del Padre, y conocerlo es hacerlo bajar.

«As to sending the earth up to heaven, I will show you what it is, that you may know it : to send the earth to heaven is that he who hears the word of gnosis has ceased to have 1 the understanding (mind) of a man of earth, but has become a man of heaven.» — enviar la tierra al cielo se explica como el cambio de quien oye la palabra de gnosis: deja el entendimiento del hombre de tierra y se vuelve hombre de cielo; el *1* es llamada de nota.

«His understanding (mind) has ceased to be earthly, but it has become heavenly.» — el texto repite la operación en términos de entendimiento: deja de ser terreno y se vuelve celeste.

«Because of this you will be saved from the archon of this aeon, and he will become the Midst, because it is nothing.» — de ese cambio deriva el texto la salvación respecto del arconte de este eón, que pasa a ser el Medio, declarado nada.

«The living Jesus said again : "When you become (heavenly) you will become the Midst because it is nothing, for the ... 2 rulers and the wicked powers (exousiai) will (fight with) you and they will envy you because you have known me.» — Jesús advierte que los gobernantes y los poderes malignos, los *exousiai*, pelearán contra el que se vuelve Medio y lo envidiarán por haberlo conocido; los puntos suspensivos y el *2* son la marca de palabra griega ilegible y su nota.

«powers (exousiai) and all the wicked ones. They do not come from me. And furthermore he who (is born) in the flesh of unrighteousness has no part in the Kingdom of my Father, and also he who (knows) 1 me according to the flesh has no hope (in the) Kingdom of God, the Father.» — Jesús niega procedencia suya a los gobernantes y poderes malignos y excluye del Reino del Padre a quien nace en la carne de injusticia y a quien lo conoce según la carne.

«(The apostles) answered with one voice, they said: "Jesus, (thou living one), 0 Lord, are we born of the flesh, and (have we) known thee according to the flesh? Tell us, 0 Lord, for we are troubled.» — los apóstoles preguntan turbados si ellos mismos nacieron de la carne y si conocieron a Jesús según la carne.

«The living Jesus answered and said to his apostles : "I do not speak oftheflesh in which (you) dwell, but the flesh of (ignorance) and non-understanding which exists in ignorance, which leads astray many from the (word) of my Father.» — Jesús distingue la carne en que los apóstoles habitan de la carne de ignorancia y de no entendimiento, que extravía a muchos de la palabra del Padre; los paréntesis son restituciones del editor y van marcados como tales en la tabla de sigla.

«The apostles answered the (words) of the living Jesus, they said : "Tell us how non-understanding happens, that we may beware of it, Jest we should go» — los apóstoles piden que se les diga cómo ocurre el no entendimiento para guardarse de él; el impreso da *Jest* por *lest*.

«The living Jesus answered and said: "(Each) one who bears my virginity and my ... 2 and my garment 3 , without understanding and (knowing) me, and blasphemes my name, I have . . . to destruction. And furthermore he has become an earthly son because he has not known my word with certainty - these (words) which the Father spoke, so that I myself should teach those who will know me at the completion of the pleroma of him who sent me.» — Jesús condena a quien lleva su virginidad y su vestidura sin entenderlo ni conocerlo y blasfema su nombre, y lo llama hijo terreno por no haber conocido su palabra con certeza.

«The apostles (answered) and said : "0 Lord Jesus, thou living one, teach us the completion, and it suffices us." And he said : "The word which I give to you yourselves» — los apóstoles piden que se les enseñe el cumplimiento; la frase se corta en la laguna que el impreso marca a continuación.

«He has emanated 1 him, being of this type . . . This is the \ true God. He will set him up in this type as head 2 • He will be called Jeu 3 .» — el capítulo 5 nombra al emanado: el Dios verdadero, puesto como cabeza y llamado Jeu; los numerales son llamadas de nota y los puntos suspensivos marcan el diagrama que solo se imprime del lado copto.

«Afterwards my Father will move him to bring forth other emanations, so that they fill these places. This is his name according to the treasuries 4 which are outside this.» — Jesús declara que el Padre moverá a Jeu a emitir otras emanaciones que llenen los lugares, y que su nombre corresponde a los tesoros de afuera.

«This is the type of the treasuries over which he will set him as head, and this is the manner in which the treasuries are distributed, he being their head.» — el texto presenta el diagrama del reparto de los tesoros con el Dios verdadero por cabeza.

«Furthermore he will be called Jeu. He will be father of a multitude of emanations. And a multitude of emanations will come forth from him through the command of my Father, and they themselves will be fathers of the treasuries.» — Jeu se declara padre de una multitud de emanaciones que a su vez serán padres de los tesoros, todo por mandato del Padre.

«I will place a multitude as heads over them, and they will be called Jeu, the true God. It is he who will be father of all the Jeus, because he is an emanation of my Father.» — el texto multiplica el nombre: todos los puestos como cabezas se llamarán Jeu, el Dios verdadero, y el primero es padre de todos los Jeus por ser emanación del Padre.

«And they will be called ranks of the Treasuries of the Light. Myriads upon myriads will come into existence from them.» — las emanaciones que llenan los tesoros reciben el nombre de rangos de los Tesoros de la Luz, y de ellas salen miríadas sobre miríadas.

«The three lines which are thus, they are the voices which he will give out when he is commanded to sing praises to the Father, so that he himself brings forth emanations, and he also emanates.» — las tres líneas del diagrama se explican como las voces que el Dios verdadero emite al recibir la orden de cantar al Padre, y por las cuales emana.

«This moreover is the manner in which the true God is placed, as he is about to emanate emanations, when he is moved by my Father to bring forth emanations, and to set them up as heads over the treasuries, through the command of my Father 1• A multitude come forth from them and they fill all the treasuries» — el texto repite la operación: el Padre mueve al Dios verdadero a emitir emanaciones y a ponerlas por cabezas de los tesoros, que ellas llenan.

«through the command of my Father, in order to become god(s). The true God will be called Jeu, the father of all the Jeus; his name in the tongue of my Father is this :» — el texto declara que las emanaciones salen para volverse dioses y que Jeu, padre de todos los Jeus, tiene un nombre en la lengua del Padre que el impreso no traduce.

«Hear now also the type of the treasuries how they are emanated; he will become head over them in this way, before he has emanated them; this is his type, as he is placed. Now the true God was of this type.» — el capítulo 6 anuncia el tipo de los tesoros y cómo son emanados, con Jeu por cabeza antes de emanarlos.

«But I have called upon the name of my Father, so that he should move the true God in order to emanate. But he himself caused an idea (thought) to come forth from his treasuries.» — Jesús declara haber invocado el nombre del Padre para que moviera al Dios verdadero a emanar, y el Dios verdadero hizo salir una idea de sus tesoros.

«A power of my Father moved the true God. It radiated within him through this small idea (thought) 2 which came forth from the treasuries of my Father. It radiated within the true God.» — el texto describe la operación como irradiación: un poder del Padre mueve al Dios verdadero por medio de la pequeña idea salida de los tesoros.

«It was of this type as it proceeded forth from one side after another of each treasury. The first voice is this, which Jeu, the true God, called, which came forth from him, the one above.» — el texto describe el recorrido de la primera voz de tesoro en tesoro y la adjudica a Jeu, el Dios verdadero.

«But he again caused a (power) 1 from himself to move the true God. At first he caused it to radiate within him that he might move his emanations in the treasuries, that they also might bring forth emanations, which are those which he placed as heads over them. But he, the true God, emanated these first from his place.» — el capítulo 7 repite el movimiento: el Padre hace irradiar un poder dentro del Dios verdadero para que mueva a sus emanaciones en los tesoros.

«For this reason he gave voice when the power welled up within him. This is the first voice which he uttered (lit. gave). He moved his emanations until they emanated.» — el texto liga voz y poder: Jeu da voz cuando el poder mana dentro de él, y con ello mueve a sus emanaciones.

«These are the ranks which he has caused to be emanated. And there are twelve ranks in each treasury, these being their type: six heads on this side and six on that, turned towards each other.» — el texto fija la estructura: doce rangos en cada tesoro, seis cabezas de un lado y seis del otro, vueltas unas hacia otras.

«There are twelve heads in each rank, and the name belongs to them all, according to rank; this name is that of the twelve 1, there being twelve heads in each rank.» — el texto declara que el nombre pertenece a los doce por rango.

«Now the first rank of the treasury is the first which he made as emanation. I will take for myself twelve out of those ranks and place them so that they serve me.» — Jesús declara que tomará doce de esos rangos para que le sirvan.

«For these watchers do not belong to the ranks of the treasuries of the light.» — el capítulo 8 aparta a esos vigilantes de los rangos de los tesoros de la luz.

«when they sing praises to my Father, so that he gives light-power to them.» — la fórmula añade la condición del canto: los doce alaban al Padre y él les da poder de luz; el tramo se imprime veinticinco veces palabra por palabra a lo largo de la serie de diagramas, y aquí se ancla en la primera.

«except for their watchers. The names of the three watchers» — la serie de diagramas exceptúa siempre a los vigilantes, cuyos nombres el impreso solo da del lado copto.

«These are they which . . . emanated forth from him when the power of my Father radiated within him. He emanated twelve emanations. There are twelve heads in each emanation, and this name is that of the twelve, and there are twelve according to each one of the ranks. And they are one outside the other endlessly, except for the watchers.» — el capítulo 10 repite entera la fórmula de las doce emanaciones y los doce rangos, uno fuera de otro sin fin; los puntos suspensivos marcan la secuencia de letras que no se repite en la traducción.

«And there are twelve heads in each treasury, that is his ranks, that is these names which are in the places. And there are twelve in each rank, and this name is that of the twelve, except for those that will be in them, when they sing praises to my Father, so that he gives light-power to them. These are they which . . . emanated forth from him when the power of my Father radiated within him. He emanated twelve emanations. There are twelve heads in each emanation, and this name is that of the twelve; and there are twelve according to each one of the. ranks, that is these, and they are one outside the other endlessly, except for their watchers of the emanations.» — el capítulo 11 vuelve a dar la misma fórmula con variación mínima de redacción, que es la marca de composición de toda la serie de diagramas.

«A mystery moved I him through my Father.» — un misterio mueve al Dios verdadero por medio del Padre; la *I* suelta es la marca de renglón que el impreso deja a media plana.

«And there are twelve heads in each place of the rank of every treasury; that is, these names which are in the places - these names except for those that will be in them.» — el capítulo 8 repite la fórmula de los doce por lugar y por rango de cada tesoro.

«These are they which . . . emanated, when the power radiated within him. He emanated twelve emanations, these being his twelve heads in I each emanation, and this name is that of the twelve» — el capítulo 8 cierra con las doce emanaciones que salen cuando el poder irradia dentro de Jeu.

«11. (Jeu 6) These are the three watchers : His name (The twelve emanations) Jeu His character» — el capítulo 11 abre el diagrama *Jeu 6* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«12. (Jeu 7) The three watchers: (The twelve emanations) His character» — el capítulo 12 abre el diagrama *Jeu 7* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«13. (Jeu 8) His name Jeu His character» — el capítulo 13 abre el diagrama *Jeu 8* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«14. (Jeu 9) His name Jeu His character» — el capítulo 14 abre el diagrama *Jeu 9* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«15. (Jeu 10) The three watchers : His name (The twelve emanations) : Jeu His character» — el capítulo 15 abre el diagrama *Jeu 10* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«16. (Jeu II) The three watchers : His name The twelve emanations : Jeu His character» — el capítulo 16 abre el diagrama que el impreso numera *Jeu II*, con sus tres vigilantes, su nombre, sus doce emanaciones y su carácter.

«17. (Jeu 12) The three watchers : His name The twelve emanations : Jeu His character» — el capítulo 17 abre el diagrama *Jeu 12* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«18. (Jeu 14) 1 The three watchers : His name The twelve emanations : Jeu His character» — el capítulo 18 abre el diagrama *Jeu 14*: la serie salta del 12 al 14, y una nota del impreso registra que el manuscrito omite el 13.

«19. (Jeu 15) The three watchers : His name Twelve emanations: Jeu His character» — el capítulo 19 abre el diagrama *Jeu 15* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«20. (Jeu 16) The three watchers : His name The twelve emanations : Jeu His character» — el capítulo 20 abre el diagrama *Jeu 16* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«21. (Jeu 17) The three watchers His name The twelve emanations Jeu His character» — el capítulo 21 abre el diagrama *Jeu 17* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«22. (Jeu 18) The three watchers His name The twelve emanations Jeu His character» — el capítulo 22 abre el diagrama *Jeu 18* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«23. (Jeu 19) The three watchers His name The twelve emanations Jeu His character» — el capítulo 23 abre el diagrama *Jeu 19* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«24. (Jeu 20) The three watchers His name Twelve emanations Jeu His character» — el capítulo 24 abre el diagrama *Jeu 20* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«25. (Jeu 21) The three watchers His name Twelve emanations Jeu His character» — el capítulo 25 abre el diagrama *Jeu 21* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«26. (Jeu 22) The three watchers His name Twelve emanations Jeu His character» — el capítulo 26 abre el diagrama *Jeu 22* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«27. (Jeu 23) The three watchers His name The twelve emanations Jeu His character» — el capítulo 27 abre el diagrama *Jeu 23* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«28. (Jeu 24) The three watchers His name The twelve emanations Jeu His character» — el capítulo 28 abre el diagrama *Jeu 24* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«29. (Jeu 25) The three watchers His name Twelve emanations Jeu His character» — el capítulo 29 abre el diagrama *Jeu 25* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«30. (Jeu 26) The three watchers His name Twelve emanations Jeu His character» — el capítulo 30 abre el diagrama *Jeu 26* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«31. (Jeu 27) The three watchers His name The twelve emanations Jeu His character» — el capítulo 31 abre el diagrama *Jeu 27* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«32. (Jeu 28) (The three watchers) His name (The twelve emanations) Jeu His character» — el capítulo 32 abre el diagrama *Jeu 28* con las cuatro rúbricas fijas de la serie: los tres vigilantes, su nombre, las doce emanaciones y su carácter; los nombres mismos solo se imprimen del lado copto.

«of the ranks, and one surrounds the other endlessly. The three» — el capítulo 14 varía la fórmula de cierre: los rangos se rodean uno a otro sin fin, donde otros capítulos dicen que están uno fuera de otro; el tramo se repite cinco veces en la serie y aquí se ancla en la primera.

«of the ranks, and one surrounds the other endlessly, these being their names, except for their watchers.» — el capítulo 15 añade a esa misma variante la mención de los nombres, exceptuados los vigilantes.

«(Hear me as I sing praises to thee, 0 First Mystery, who hast shone in thy mystery, who hast caused Jeu to establish the fifth aeon, and hast set up a~ and d!E!!JS and ministers) in the fifth aeon, whose imperishable name is .... Save all my members which have been scattered 1 since the foundation of the world in all the archons and the de cans and the ministers 2 of the fifth aeon, and gather them all together and take them to the light.» — arranca el himno gnóstico: cada estrofa invoca al Primer Misterio que hizo a Jeu establecer un eón con sus arcontes, decanos y ministros, y le pide reunir los miembros dispersos desde la fundación del mundo y llevarlos a la luz; la estrofa del quinto eón es la primera conservada y los paréntesis marcan restitución del editor.

«who hast caused Jeu to establish the twelfth aeon 1 and hast set up archons and decans and ministers in the twelfth aeon, whose imperishable name is .... Save all my members which have been scattered since the foundation of the world in all the archons and the decans and the ministers of the twelfth aeon; gather them all together and take them to the light.» — la letanía llega al duodécimo eón con la misma fórmula, lo que muestra que la estrofa es una plantilla que solo cambia el ordinal.

«who hast caused Jeu to establish the place of the 24 invisible emanations, with their archons I and their gods» — tras los doce eones la letanía pasa al lugar de las veinticuatro emanaciones invisibles con sus arcontes y sus dioses.

«and hast established all the archons with Jabraoth 2 , who have believed in the Kingdom of the Light, in a place of pure air 3 whose imperishable name is .... Save all my members which have been scattered since the foundation of the world in all the archons and the decans and the ministers; and gather them all together and take them to the light. Amen, amen, amen.» — la última estrofa conservada nombra a Jabraoth y a los arcontes que creyeron en el Reino de la Luz, en un lugar de aire puro, y cierra con el triple amén.

«When you come to this place, seal yourselves with this seaf2 : This is its name : ... , while the cipher 3 70331 ( ?) is in your hand. Furthermore say this name ... three times, and the watchers and the veils 4 are drawn back, until you go to the place of their Father and he gives (you his seal and his name) 5 and you cross over (the gate into his treasury) 6 . This now is the placing of this treasury.» — la fórmula de paso a un tesoro reúne cinco actos: sellarse con el sello, decir su nombre, sostener la cifra en la mano, pronunciar el nombre tres veces y cruzar la puerta cuando vigilantes y velos se retiran; el impreso da *seaf2* por *seal* con su llamada de nota, y los puntos suspensivos marcan los nombres que solo van del lado copto.

«The disciples of Jesus said to him : "What number of rank of the Fatherhood is this to which we have come?'' He said: "This is the second rank of the treasury of those without. There are two ranks of Fatherhood within, and one in the middle, and two outside. Now for this reason behold, we have come forth to the two (ranks) of those outside, while five ranks of Fatherhood are in the middle, which are in the places of the God who is in the midst of the All.» — los discípulos preguntan a qué rango de la Paternidad han llegado, y Jesús describe el reparto: dos rangos dentro, uno en medio y dos fuera, con cinco en los lugares del Dios que está en medio del Todo.

«We came forth again outside to the 55th 7 treasury of .... I and (my rank which surrounds me).» — el relato avanza tesoro por tesoro en primera persona del plural, con el rango que rodea al que habla; el *7* es la llamada de la nota que registra la discrepancia de cifra con el manuscrito.

«Say it only once while this cipher 600515» — cada tesoro tiene su cifra propia, que el impreso da con signo de interrogación porque la lectura es dudosa.

«We came forth again to the 56th treasury of ... , I and my rank which surrounds me. I said : 'Hear the placing of this treasury and all within it. Six places surround it, (in the midst of which is ... ). When you come to this place, seal yourselves with this seal: This is its name. Say it only once ... , while this cipher 90410 (?) is in your hand, and say this name . . . three times, and the watchers and the ranks and the veils are drawn back, until you go to the place of their Father and he (gives you his seal and his name) and you cross over (the gate into his treasury). This now is the placing of this treasury.'» — el capítulo 34 repite la fórmula entera para el tesoro cincuenta y seis, con seis lugares alrededor y su cifra propia.

«We came forth again to the 58th treasury of ... , I (and my rank which surrounds me). I said: 'Hear now at this time the placing of this treasury and all within it. Six places surround it. When you come to this place, seal yourselves with this seal: This is its name : . . . . Say it only once, while this cipher 70122 (?) is in your hand, and say also this name . . . three times, and the watchers and the ranks and the veils are drawn back, until you go to the place of their Father and he gives (you his seal and his name), and you cross over (the gate into his treasury). This now is the placing of this treasury and all those within it.'» — el capítulo 36 repite la misma fórmula para el tesoro cincuenta y ocho: seis lugares alrededor, sello, cifra en la mano y nombre dicho tres veces.

«We came forth again to the 59th treasury of ... , I (and my rank which surrounds me). (I said) : 'Hear now at this time the placing of this treasury and all within it. Six places surround it (in the midst of which is ... ). When you come to this place, seal yourselves with this seal, which is : This is its name: . . .. Say it only once, while this cipher 90187 (?)is in your hand. Then invoke this name . . . three times, and the watchers and the ranks and the veils are drawn back, until you go to the place of their Father and he gives (you his seal and his name) and you cross over (the gate into his treasury). This now is the placing of this treasury.'» — el capítulo 37 repite la fórmula para el tesoro cincuenta y nueve y cambia el verbo: aquí el nombre se invoca en vez de decirse.

«These two lines which are drawn below his places thus : Ct, they are the root of his places in which he stands. These two lines also, in which these alphas of this type are two above and two below, they are the pathways when you will 3 go to the presence of the Father, to his place and his interior. These alphas are also veils which are drawn before him.» — el capítulo 38 lee las líneas del diagrama como raíz de los lugares y las alfas como sendas y velos que se corren ante el Padre.

«For this reason I have placed two outside, and two within, while their likeness again is inside of all.» — Jesús declara suyo el reparto de los rangos, dos fuera y dos dentro, con la semejanza de todos ellos dentro del conjunto; la frase se corta aquí y sigue en la plana siguiente, después de las notas al pie.

«I distribute them, I place two outside it, and two inside it, and one in my (?) midst. This is the establishment of these ranks of Fatherhood in these places.» — la continuación del reparto: dos fuera, dos dentro y uno en medio, que es el establecimiento de esos rangos de la Paternidad.

«Furthermore there is only one gate within this treasury. Furthermore it (the treasury) has three gates at its exterior which is outside of it. And over them are nine watchers, three over each gate, and the name of each of them is different 1» — el tesoro sesenta tiene una puerta dentro y tres afuera, con nueve vigilantes, tres por puerta, y el texto declara distinto el nombre de cada uno.

«And those watchers see the seal of their Father and they withdraw - because they have recognised it - until you go to the place within it. Now this is the placing of this treasury and those within it, except for those that will be within it.» — el reconocimiento del sello es lo que hace retirarse a los vigilantes: lo ven, lo reconocen y se apartan.

«Behold now I have told you of the placing of all the treasuries, with all those who will be in them from the treasury of the true God whose name is this : ... 1 as far as the treasury of .... Behold now I have said to you the placing of them all except for those which will be in them all when they sing praises to my Father, so that he gives light-power to them.'"» — Jesús cierra la serie declarando dicho el emplazamiento de todos los tesoros, desde el del Dios verdadero.

«Then the disciples of Jesus said to him : "Our Lord, why have all these places come into existence, or why have these fatherhoods which are in them come into existence, and why have all their ranks come into existence, or why have we been set up?» — los discípulos preguntan por qué existen los lugares, las paternidades y los rangos, y por qué han sido puestos ellos mismos.

«Jesus said to them : "They came into existence because of this small idea 2 ; my Father left one behind, and did not draw it to himself. He drew all to himself as far as this small idea which he left behind, and did not draw it to himself. I radiated forth in this small idea 2 as one originating from 3 my Father. I bubbled up and I flowed forth from it. I radiated forth from it. It emanated me forth and I was the first emanation from within it. And I was its whole likeness and its image. As it emanated me forth I stood in its presence.» — Jesús deriva la existencia de todos esos lugares de una pequeña idea que el Padre dejó atrás sin atraerla a sí, y se declara a sí mismo primera emanación salida de ella, su semejanza entera y su imagen.

«Again this small idea radiated forth. It gave forth another voice 4 which is the second voice. Afterwards it became all these places, that is, the second emanation.» — la misma idea emite una segunda voz que llega a ser todos esos lugares, la segunda emanación.

«Again (the idea) gave forth the third voice. It caused (the emanation) to move the power of the treasuries. It caused all these heads to come into existence, corresponding to the places. They stood corresponding to all the places, from the first to the last of them all.» — la tercera voz hace existir las cabezas que corresponden a los lugares, y el Padre mueve luego a cada una a emanar las doce.

«You yourselves, my disciples, I have borne you into the places of those of the innermost, as you are a rank, so that you proceed with me in all places to which we shall go, so that you serve me 1 in all places to which I will go, and I will call you disciples.» — Jesús declara a los discípulos un rango y los hace acompañarlo a todos los lugares, y por eso los llama discípulos.

«Now at this time, when you come forth from all these places, say these names which I have said to you, with their seals, so that you are sealed with them. And say the names of (their) seals while their cipher is in your hand, and the watchers and the ranks and the veils are drawn back until you go to the place of their Father.» — la instrucción de salida repite el procedimiento entero: los nombres, los sellos con que sellarse, el nombre de los sellos y la cifra en la mano.

«Then they said to him: "Is it the great name of thy Father who exists from the beginning, or (? another than) him?» — los discípulos preguntan si el nombre prometido es el gran nombre del Padre que existe desde el principio; el signo de interrogación entre paréntesis marca lectura dudosa del editor.

«Christ said : "No, but when thou sayest the name of the great power which is in all the places, all the places which are in the treasuries from the first to the last of them all, as far as the treasury of the true God, are drawn back. The watchers and the ranks and the veils are all drawn back.» — Cristo niega que sea el nombre del Padre y declara que al decirse el nombre del gran poder se retiran todos los lugares, los vigilantes, los rangos y los velos; aquí el texto lo nombra Cristo y no Jesús.

«Stand in the place of those of the outermost and invoke it, and seal yourselves with this seal which is this : This is its name . . .. Say it first before this. Hold this cipher 1856 in your hand. When you want to invoke it, say it first. Afterwards turn yourselves to the four corners of the treasury in which you are. Seal yourselves with this seal, and say its name while this cipher is in your hand. Afterwards say this name also once more only, while you invoke it,» — la operación del gran nombre suma el giro a las cuatro esquinas del tesoro, con sello y cifra en la mano.

«Let the watchers of the 60 treasuries within and without in endless (series), and all the ranks of the (?) 1 treasuries, and the veils of the (?) 1 treasuries, and the places of the pathways of their whole fatherhood, be drawn back, until I go to the place of the true God. For I have invoked the great name which the God of all the places of all the treasuries has said to us.'» — el texto da la fórmula que se pronuncia: que se retiren los vigilantes de los sesenta tesoros, los rangos, los velos y los lugares de las sendas, porque se ha invocado el gran nombre.

«In the moment that you say this name and these words and this mystery, and you turn yourselves to the four corners 2 of the treasury, or when you are in the place in which you are, then the watchers of the gates and the ranks of the treasuries and their veils, I which are drawn before these (fathers), will all be» — el efecto se declara inmediato: dicho el nombre, las palabras y el misterio, y hecho el giro a las cuatro esquinas, se retiran vigilantes, rangos y velos.

«Behold, I have said to you the name of which I said to you at first that I would tell you, until all the places of the treasuries are drawn back and you go to the place of the true God which is outside the places of my Father.» — Jesús da por cumplida la promesa del nombre que hace retirarse a todos los lugares hasta el del Dios verdadero, situado fuera de los lugares del Padre.

«Then the disciples of Christ said to him : "0 Lord, when we said to thee : 'Give us one name only which suffices for all places' 1, then thou didst say to us : 'When I have finished allowing you to see all the places I will say it to you'. Behold, we have seen them all, and all those within them. And thou hast said to us their names and the name of their seals and all their ciphers, so that all the places from the first to the last of them all are drawn back.» — los discípulos reclaman el nombre único prometido, el que basta para todos los lugares, después de haber recibido los nombres, los sellos y las cifras de cada tesoro.

«Now at this time give us the name about which thou hast said to us : 'When I shall have finished showing you the treasuries I will say it to you'. Now at this time, our Lord, say it to us so that we may say it at all the places of the treasuries, and they be drawn back from the first to the last of them all.» — los discípulos piden decir ese nombre en todos los lugares de los tesoros para que se retiren del primero al último.

«Behold now, I have said to you: take care and do not say it continually, lest all the places be agitated because of its greatness which is within it. Behold now, I have said it to you, the twelve who all surround me, with the seal and the cipher.» — Jesús pone un límite al uso del gran nombre: no decirlo de continuo, para que los lugares no se agiten por su grandeza, y lo confía a los doce junto con el sello y la cifra.

«But when he finished saying it to them, he said to them, standing in the treasury of those of the innermost : "Follow me." Moreover they followed him. He proceeded into the treasuries and he came to the seventh treasury within.» — arranca el capítulo 41: Jesús manda seguirlo desde el tesoro de los de más adentro y llega al séptimo tesoro.

«He said to them, the twelve : "Surround me, all of you." They moreover all surrounded him. He said to them: "Answer me and give glory with me as I give glory to my Father, on account of the distribution of all the treasuries.» — Jesús pide a los doce que lo rodeen y respondan a su glorificación del Padre por el reparto de los tesoros.

«I give glory to thee, thou who art he whose great name is Father, whose signs are of this type: 2y , '2:-fi-Because thou hast completely withdrawn thyself into thyself in truth, until thou didst give place to this small idea 1 which thou didst not draw to thyself, what now is thy will, 0 unapproachable God?» — abre el himno del capítulo 41: el Padre se retiró enteramente en sí mismo hasta dejar lugar a la pequeña idea, y cada glorificación cierra con la misma pregunta sobre su voluntad; los signos del renglón son los caracteres que el impreso trae y la capa de texto no rinde.

«Then he caused his disciples to answer: "Amen, amen, amen" three times. He said to them once more: "Repeat after me, saying amen according to every glorification.» — Jesús instituye la respuesta de los discípulos: amén tres veces después de cada glorificación.

«I sing praise to thee, 0 unapproachable God, for through thy own wish I have shone within thee, being a single emanation. I have been poured forth from thee. What now is thy will, so that all things should come into existence, 0 unapproachable God?» — en una de las estrofas el que canta se declara emanación única salida del Padre por su deseo, vertida desde él.

«I sing praise to thee for thou hast set me up in thy presence, I being thy whole likeness and thy whole image, and thou wast satisfied with me. What now is thy will, so that all these things should come into existence, 0 (unapproachable God)?» — otra estrofa declara al cantor semejanza entera e imagen entera del Padre, puesto en su presencia.

«Thou hast emanated names, thou hast given the name treasury to them. What now, (0 unapproachable God)?» — una estrofa adjudica al Padre la emanación de los nombres y el nombre mismo de tesoro.

«It moved these heads, so that thou didst give the name 'the true God' to one of them. What now is thy will, so that all these things should come into existence?» — una estrofa fija el momento en que el nombre *el Dios verdadero* se da a una de las cabezas movidas por el poder emanado.

«Thou hast caused it to produce 60 emanations which are these fatherhoods. Thou hast set up one (as God?) corresponding to treasuries from the first to the last of them all. It is they which thou hast named as the ranks of the five trees 1• What now is thy will, so that all these things should come into existence, 0 (unapproachable God)?» — una estrofa cuenta sesenta emanaciones que son las paternidades y las nombra rangos de los cinco árboles.

«Thou hast emanated a great power. Thou hast moved it to produce seals.» — una estrofa adjudica al Padre la producción de los sellos por un gran poder.

«Thou didst call it : "Jeu," so that those in all the places should be called "Jeu," so that they should be made rulers (kings) over them all.» — una estrofa declara que el Padre llamó Jeu a la emanación primera y que por ello se llaman Jeu todos los de todos los lugares, hechos reyes sobre ellos.

«Thou art unapproachable in them in these places of these great logoi corresponding to mysteries 1• Thou hast placed thy greatness within them, for thy will again is that thou shouldst be approached in them.» — una estrofa enuncia la paradoja del inaccesible: el Padre puso su grandeza en los lugares de los grandes logoi correspondientes a misterios porque su voluntad es ser alcanzado en ellos.

«Thou hast emanated thine own mystery in which thou art an unapproachable God in the logoi. Thou art an unapproachable one within them in this great logos corresponding to mysteries of Jeu, the father of all Jeus, which thou thyself art. What now is thine own will, so that thou art approached in them, 0 unapproachable God who art approached in this great logos corresponding to mysteries of Jeu, thou greatest of all the fathers, 0 unapproachable God?» — la estrofa final nombra el gran logos correspondiente a misterios de Jeu, padre de todos los Jeus, y declara que en él se alcanza al inaccesible.

«Thou hast withdrawn thyself to thyself completely in thy whole likeness and thy whole idea. Thou hast left behind a small idea, so that thou revealest thy great riches and thy whole greatness and thy great mysteries.» — una estrofa liga el retiro total del Padre en sí mismo con la pequeña idea que deja atrás para revelar sus riquezas y sus grandes misterios.

«I sing praise to thee, thou Father who existeth from the beginning, who hast emanated this small idea, the root of all these great things. What now is thy will, so that all these things should come into existence, 0 (unapproachable God)?» — la última glorificación llama a la pequeña idea raíz de todas estas cosas grandes.

«Then they answered: "(Thou art) the unapproachable (God), Amen, amen amen three times, (0 unapproachable God)."» — los discípulos cierran el himno con el triple amén.

«The Book of the great Logos corresponding to Mysteries.» — al pie del primer libro se imprime el único título que el propio texto se da.

«Jesus said to his disciples who were gathered to him, the twelve with the women disciples 1 : "Surround me, my twelve disciples and women disciples, so that I say to you the great mysteries of the Treasury 2 of the Light 2, these in the invisible God 3 which no one knows.» — abre el Segundo Libro de Jeu: Jesús reúne a los doce y a las discípulas y anuncia los grandes misterios del Tesoro de la Luz, que nadie conoce.

«Nor can the aeons of the invisible God bear it 4 when you perform them, because they are the great mysteries of the treasury of the innermost of the innermost 5 • And also the aeons of the archons cannot bear it when you perform them, nor are they able to grasp them.» — el texto declara que ni los eones del Dios invisible ni los de los arcontes soportan esos misterios cuando se realizan.

«But the paralemptai 6 of the Treasury of the Light come and they bring forth the soul from the body, until they pass through all the aeons 7 and the places of the invisible God, and they take it into the Treasury of the Light. And they erase all sins which they have committed knowingly, and those which they have committed unknowingly. And they make them to be pure» — los *paralemptai* del Tesoro de la Luz sacan el alma del cuerpo, la llevan por todos los eones y le borran los pecados cometidos a sabiendas y sin saberlo.

«And the soul leaps continually from place to place, until it reaches the Treasury of the Light. And it passes into the interior of the watchers of the Treasury of the Light. And they (the souls) pass into the interior of the three amens 8» — el ascenso se describe como salto continuo de lugar en lugar, hacia el interior de los vigilantes y de los tres amenes.

«and they pass into the interior of the ranks of the five trees 1, and they pass into the interior of the seven voices 2 • And they exist in the place which is within them, which is the place of the incomprehensible ones of the Treasury of the Light.» — la serie del ascenso continúa por los rangos de los cinco árboles y las siete voces hasta el lugar de los incomprensibles.

«And furthermore all these ranks give to them their seals and (their) mysteries, because they have received mysteries before they came forth from the body.» — el texto condiciona el paso: los rangos dan sus sellos y sus misterios a quienes ya los recibieron antes de salir del cuerpo.

«These mysteries which I shall give to you, guard them and do not given them to any man except he is worthy of them. Do not give them to father, or mother, or brother, or sister, or relative, or for food, or for drink, or for a woman, or for gold, or for silver, or for anything at all of this world.» — la advertencia enumera a quién no se dan los misterios y a cambio de qué: ni a padre ni a madre ni a pariente, ni por comida, bebida, mujer, oro o plata.

«Do not give them to any woman or to any man who is in any faith of these 72 archons 3 , or who serves them. Neither give them to those who serve the eight powers of the great archon, who are those who eat the menstrual blood of their impurity and the semen of men 4 , saying: "We have known the knowledge of truth, and we pray to the true God." However, their God is wicked.» — la prohibición nombra a los que sirven a los setenta y dos arcontes y a los ocho poderes del gran arconte, y describe su práctica y su reclamo de conocer la verdad.

«Do not say to them these mysteries of the Treasury of the Light, except to those who will be worthy of them, who (have) left behind (them) the whole world, and all its works and their gods and their godhoods, and they are in no other faith except the faith of the light, according to the way of the Sons of the Light*, who obey one another and submit to one another as Sons of the Light 3» — los dignos se definen por haber dejado el mundo entero, sus obras y sus dioses, y por estar solo en la fe de la luz, obedeciéndose y sometiéndose unos a otros como Hijos de la Luz.

«Truly, truly, I say to you that I will give to you the mystery of the twelve divine aeons 4 and their paralemptors, and the manner of calling upon them, in order to go to their places.» — Jesús promete el misterio de los doce eones divinos, sus *paralemptores* y el modo de invocarlos para ir a sus lugares.

«But before all these things I will give to you the three baptisms 2 : the water baptism, the baptism of fire and the baptism of the Holy Spirit.» — el texto ordena tres bautismos antes de todo lo demás: el de agua, el de fuego y el del Espíritu Santo.

«And I will give to you the mystery of taking away from you the evil of the archons. And after these things I will give to you the mystery of the spiritual inunction 3» — a los tres bautismos siguen el misterio de quitar el mal de los arcontes y el de la unción espiritual.

«And before all things, command him to whom you will give these mysteries not to swear falsely, nor to swear at all, nor to fornicate, nor to commit adultery, nor to steal, nor to desire anything, nor to love silver, nor to love gold, nor to invoke the name of the archons, nor the name of their angels, over any matter, nor to steal, nor to curse, nor to accuse falsely, nor to slander, but to let their yea be yea, and their nay be nay"'. In a word, let them fulfil the injunctions which are good.» — el texto impone al que recibe los misterios una lista de prohibiciones —no jurar, no fornicar, no robar, no invocar el nombre de los arcontes ni de sus ángeles— y le manda que su sí sea sí y su no, no.

«Hear now that I tell you his position. He is the third power of the great archon. Moreover this is his name: Taricheas» — el texto nombra al tercer poder del gran arconte: Taricheas, hijo de Sabaoth, el Adamas; la frase sigue en la plana siguiente.

«of Heaven. His face is that of a (wild) pig 1• His teeth stick out of his mouth, and he has another face of a lion 2 behind him.» — la continuación describe a ese poder como enemigo del Reino del Cielo, con rostro de cerdo salvaje, dientes salidos y otro rostro de león detrás.

«to his disciples they were very sorrowful, and they prostrated themselves at the feet of Jesus, crying out and weeping. They said : "0 Lord, why hast thou not said to us : I will give to you the mysteries of the Treasury of the Light?» — los discípulos se postran llorando y reprochan a Jesús no haberles prometido los misterios del Tesoro de la Luz.

«But the heart of Jesus was sorrowful over his disciples, because they had left behind them their fathers and their brothers, and their wives and their children, and they had left behind them the whole life of this world* and they had followed him for twelve years, and they had fulfilled all the injunctions with which he had enjoined them.» — el texto motiva la aflicción de Jesús por lo que los discípulos dejaron atrás y por los doce años que lo siguieron.

«I will give to you the mysteries of the nine watchers of the three gates of the Treasury of the Light, and the manner (of calling upon them in order to go to their places).» — Jesús enumera los misterios prometidos empezando por el de los nueve vigilantes de las tres puertas del Tesoro de la Luz, siempre con el modo de invocarlos.

«And also I will give to you the mystery of the great name of all names, which is the great light which surrounds the Treasury of the Light, and the manner (of calling upon it) in order to go to the interior of the seven voices.» — el último de la lista es el misterio del gran nombre de todos los nombres, la gran luz que rodea al Tesoro de la Luz.

«And truly I say to you and I command you that you perform the mystery of the five trees, and the mystery of the seven voices. and the mystery of the great name which is the great light which surrounds the Treasury of the Light. For he who will perform these will not need any other mysteries of the Kingdom of the Light, except for the mystery of the forgiveness of sins 3» — Jesús reduce el requisito a tres misterios más el del perdón de los pecados, y declara que quien los realice no necesita ningún otro.

«For it is necessary that every man who will believe in the Kingdom of the Light should perform the mystery of the forgiveness of sins only once.» — el misterio del perdón de los pecados se realiza una sola vez.

«For to every man who will perform the mystery of the forgiveness of sins, all the sins which he has committed knowingly or unknowingly 1, from his childhood until today, and which he has committed since the foundation of the world until today, will all be erased, and he will be made to be a pure light and taken to the Light of these Lights.» — el efecto declarado es el borrado de todos los pecados desde la infancia y desde la fundación del mundo, y la transformación en luz pura.

«And I say to you that since they were on earth they have already inherited the Kingdom of God. They have their part in the Treasury of the Light, and they are immortal gods.» — el texto adelanta la herencia: los que reciben el misterio heredan el Reino desde que están en la tierra y son dioses inmortales.

«And when those who have received these mysteries and the mystery of the forgiveness of sins come forth from the body, all the aeons draw back (one) after another, and they flee to the west to the left 2 on account of the soul which has received the mystery of the forgiveness of sins, until they (the souls) reach the gates of the Treasury of the Light, and the watchers of the gates open to them.» — al salir del cuerpo, los eones se retiran y huyen al oeste, a la izquierda, ante el alma que recibió el misterio del perdón de los pecados.

«When they reach the ranks of the Treasury, the ranks also seal them with their seal and give to them the great name of their mystery, and they pass into their interior.» — cada rango repite el mismo trío al paso del alma: sello, gran nombre y misterio.

«until they reach the place of Jeu 1 who is of the treasury of the outermost ones, who is the ruler of the whole treasury.» — el ascenso culmina en el lugar de Jeu, del tesoro de los de más afuera, declarado gobernante de todo el tesoro.

«But when they reach that place he gives to them the great name and his mystery, and he seals them with his seal until they go to his interior to the treasury of the innermost ones, to the places of the innermost of the innermost, which is the silence 2 and quietness, and they rest themselves in that place because they have received the mystery of the forgiveness of sins.» — el término del camino es el tesoro de los de más adentro, que el texto llama el silencio y la quietud, donde las almas reposan.

«And I will give to you every mystery, so that I may fulfil you in every mystery of the Kingdom of the Light, so that you may be called : 'Sons of the Pleroma 3 , fulfilled in every mystery.'"» — Jesús promete cumplirlos en todo misterio para que se los llame Hijos del Pleroma.

«It happened furthermore after these words Jesus called his disciples and said to them : "Come all of you and receive the three baptisms before I say to you the mystery of the archons.» — abre el capítulo 45: Jesús convoca a los tres bautismos antes del misterio de los arcontes.

«Now they all came - men and women disciples - they all surrounded Jesus at the same time. Now Jesus said to them : "Go to Galilee 4 and find a man» — el texto consigna que discípulos y discípulas rodean juntos a Jesús.

«Receive two pitchers of wine from the hands of such a one 2 and bring them to me to this place. And bring me vine branches 3» — el rito exige dos cántaros de vino tomados de esa persona y ramas de vid.

«But Jesus offered up an offering. He placed a pitcher of wine on the left of the offering and he placed the other pitcher of wine on the right of the offering. He laid juniper upon the offering with kasdalanthos and nard 4 .» — el aparejo de la ofrenda: un cántaro a la izquierda, otro a la derecha, y enebro con *kasdalanthos* y nardo encima.

«He made all the disciples to be clothed in linen garments 5 , he placed qnemone plant 6 in their mouths. Andhe placed the cipher of the seven voices, which is 9879, in their two hands, and he placed the sunflower plant in their two hands, and he placed his disciples before the offering.» — el rito viste a los discípulos de lino, les pone la planta *qnemone* en la boca y la cifra de las siete voces, 9879, en las manos junto con la planta del girasol.

«He spread cloths of linen on a place and he put a cup of wine upon it. And he placed bread-loaves 7 according to the number of the disciples. He laid olive branches upon the place of the o.frering, and he crowned them all with» — el texto detalla la mesa: paños de lino, copa de vino, panes por el número de los discípulos y ramas de olivo con que los corona.

«Go to Galilee 4 and find a man I or a woman in whom» — Jesús manda ir a Galilea a buscar a la persona de quien se tomará la materia del rito; la *I* suelta es la marca de renglón del impreso y la frase sigue en la plana siguiente.

«most of the evil has died. If it be a man, it is that he has not had intercourse 1, or if it be a woman, it is that she has ceased to practise the communication of women and has not had intercourse.» — la continuación define a esa persona por la continencia, en el hombre y en la mujer.

«Jesus with his disciples turned to the four corners 2 of the world. He commanded them that each one of them should place his feet together. He spoke the prayer, saying: ... Amen, amen, amen ... Amen, amen, amen ... Amen, (amen, amen)» — el rito del bautismo de agua gira a las cuatro esquinas del mundo, con los pies juntos, y abre la oración con series de amenes; los puntos suspensivos marcan las secuencias de letras que el impreso solo da del lado copto.

«Hear me my Father, thou father of all fatherhoods, thou infinite Light 3 who art in the Treasury of the Light. May the fifteen helpers 4 (parastatai) come, which serve the seven virgins 4 of the light which are over the baptism of life, whose unutterable names are these : Astrapa, Tesphoiode, Ontonios, Sinetos, Lachon, Poditanios, Opakis, Phaedros, Odontuchos, Diaktios, Knesion, Dromios, Euidetos (?), Polypaidos, Entropon. May they come I and baptise my disciples in the water» — la oración invoca al Padre de todas las paternidades y pide que vengan los quince ayudantes, los *parastatai*, que sirven a las siete vírgenes de la luz, y da sus quince nombres uno por uno.

«of life 1 of the seven virgins of the light and forgive their sins, and purify their iniquities and number them among the inheritance of the Kingdom of the Light.» — la petición liga el bautismo con el perdón de los pecados y con la cuenta en la herencia del Reino de la Luz.

«If now thou hast heard me and hast had mercy on my disciples, and if they are reckoned in the inheritance of the Kingdom of the Light, and if thou hast forgiven their sins and hast erased their iniquities, may a sign happen. And may Zorokothora 2 come and bring forth the water of the baptism of life in one of these pitchers of wine.» — la oración pide una señal: que Zorokothora venga y haga salir el agua del bautismo de vida en uno de los cántaros de vino.

«And at that moment the sign of which Jesus had spoken happened, and the wine which was on the right of the offering became water. And the disciples came to Jesus, and he baptised them and he gave to them from the offering» — el relato consigna el cumplimiento de la señal: el vino de la derecha se vuelve agua y Jesús bautiza a los discípulos.

«And the disciples rejoiced with very great joy because their sins were forgiven, and their iniquities were covered over, and they were numbered among the inheritance of the Kingdom of the Light, and because they were baptised with the water of life of the seven virgins of the light, and they had received the holy seal.» — el texto enumera los efectos por los que se alegran los discípulos: pecados perdonados, iniquidades cubiertas, cuenta en la herencia y sello santo recibido.

«It happened furthermore that Jesus continued with the discourse. He said to his disciples: "Bring me vine branches so that you may receive the baptism of fire." And the disciples brought him vine branches.» — abre el capítulo 46 con la petición de ramas de vid para el bautismo de fuego.

«there juniper and myrrh and frankincense and mastich resin and nard, kasdalanthos, terebinth and balsam. And again he spread cloths of linen on the place of the offering. And he placed upon it a cup of wine, and he placed bread-loaves upon it according to the number of the disciples.» — el aparejo del bautismo de fuego suma enebro, mirra, incienso, resina de almáciga, nardo, *kasdalanthos*, terebinto y bálsamo sobre la ofrenda.

«And he caused all his disciples to be clothed with linen garments, and he crowned them with verbena plant 1• And he placed anemone plant in their mouths. And he caused the cipher of the seven voices, which is 9879 to be placed in their two hands. And he placed the chrysanthemum plant in their two hands, and he placed the knotgrass plant under their feet.» — el rito de fuego cambia las plantas: verbena para coronar, anémona en la boca, crisantemo en las manos con la cifra 9879 y centinodia bajo los pies.

«Jesus turned to the four corners of the world with his disciples. He pronounced this prayer, saying thus: "Hear me, my Father, thou father of all fatherhoods, thou infinite Light. Make my disciples worthy to receive the baptism of» — el giro a las cuatro esquinas se repite en el bautismo de fuego, con la misma invocación al Padre de todas las paternidades.

«forgive their sins, and make them to be pur(fied from their iniquities. those which they have committed knowingly and those which they have committed unknowingly, those which they have committed from (their) childhood until today. And (do thou erase) their slanders and their curses and their false oaths and their thefts and their lies and their false accusations and their fornications and their adulteries and their desires and their avarice and those things which they have done from their youth until today. Do thou erase everything.» — la oración del bautismo de fuego enumera lo que pide borrar: calumnias, maldiciones, juramentos falsos, robos, mentiras, acusaciones falsas, fornicaciones, adulterios, deseos y avaricia; el impreso da *pur(fied* por *purified*.

«And do thou purify them all and cause Zorokothora Melchisedek 1 to come in secret and bring the water of the baptism of fire of the Virgin of the Light,» — el bautismo de fuego pide que Zorokothora Melquisedec venga en secreto y traiga el agua de ese bautismo, de la Virgen de la Luz.

«Now hear me, thou Virgin of the Light, thou judge, forgive the sins of my disciples and purify their iniquities, those which they have done knowingly, and those which they have done unknowingly, those which they have done from their childhood until today. And may they be numbered among the inheritance of the Kingdom of the Light.» — la oración se dirige a la Virgen de la Luz como jueza y le pide perdonar los pecados de los discípulos.

«Behold you have received the baptism of water, and the baptism of fire. Come and I will also give to you the baptism of the Holy Spirit.» — Jesús pasa del bautismo de agua y del de fuego al del Espíritu Santo.

«He offered the incense of the baptism of the Holy Spirit. He laid branches of vine and juniper and kasdalanthos and saffron (residue) and mastich (resin) and cinnamon and myrrh and balsam and honey. And he placed two pitchers of wine, one on the right of the incense which he had offered, and one on the left. He laid out bread-loaves according to the number of the disciples.» — el aparejo del tercer bautismo cambia otra vez: vid, enebro, *kasdalanthos*, azafrán, almáciga, canela, mirra, bálsamo y miel, con dos cántaros de vino y panes por el número de los discípulos.

«He sealed their foreheads with the seal of the seven virgins of the light, which made them to be numbered within the inheritance of the Kingdom of the Light. And the disciples rejoiced with very great joy because they had received the baptism of the Holy Spirit, and the seal which forgave sins and which purified iniquities and made them to be numbered among the inheritance of the Kingdom of the Light. This is the seal :» — el sello de las siete vírgenes de la luz se pone en la frente y cuenta a los sellados en la herencia del Reino de la Luz.

«But Jesus performed this mystery while all his disciples were clothed in linen garments and crowned with myrtle; and an anemone of kriste was in their mouths and a single branch of mugwort 1 in their two hands, and their feet were placed together, and they turned themselves to the four corners of the world.» — el texto describe el atuendo del tercer misterio: lino, corona de mirto, anémona *de kriste* en la boca, una rama de artemisa en las manos, los pies juntos y el giro a las cuatro esquinas.

«It happened moreover after these things Jesus offered the incense of the mystery which took away the evil of the archons from the disciples. He caused them to build an incense-altar upon thalassia plants (?). He laid upon it vine branches, and juniper and betel and kuoschi (?), and asbestos and agate-stone and frankincense. And he caused all his disciples to be clothed with linen garments. He caused them to be crowned with mugwort and he placed I frankincense in their mouths.» — el capítulo 48 pasa al misterio que quita el mal de los arcontes, con altar de incienso sobre plantas *thalassia*, asbesto, ágata e incienso; los signos de interrogación marcan lecturas dudosas del editor.

«of the first amen : 530, in their hands. They placed their feet together. They remained before the incense which he had offered.» — cada misterio tiene su cifra: aquí la del primer amén, 530, en las manos de los discípulos.

«Hear me and compel Sabaoth, the Adamas 1, and all his rulers to come and take away their evil from my disciples.» — la oración del capítulo 48 pide que se obligue a Sabaoth el Adamas y a todos sus gobernantes a quitar su mal de los discípulos.

«Now it happened when Jesus had sealed them with this seal, he stood by the side of the incense which he had offered. He placed his disciples before the incense, he clothed them all in linen garments, while the cipher of the seven voices, which is 9879, was in their two hands.» — el tercer bautismo repite el aparejo: los discípulos vestidos de lino ante el incienso, con la cifra de las siete voces, 9879, en las manos.

«Forgive the sins of my disciples and erase their iniquities, those which they have committed knowingly and those which they have committed unknowingly, those which they have committed from their childhood until today. And do thou make them to be numbered within the inheritance of the Kingdom of the Light. Now my Father, if thou hast forgiven the sins of my disciples, and thou hast purified their iniquities, and thou hast caused them to be numbered within the inheritance of the Kingdom of the Light, give me a sign in the offering.» — la oración del bautismo del Espíritu Santo pide perdón, cuenta en la herencia del Reino de la Luz y una señal en la ofrenda.

«And when Jesus had finished sealing them with this seal, in that moment the archons took away all their evil from the disciples. And they rejoiced with very great joy because all the evil of the archons had ceased within them. And when the evil of the archons ceased within them, the disciples became immortal, and they followed Jesus to all the places to which they were to go.» — el sello de los dos amenes hace que los arcontes retiren su mal, y el texto declara inmortales a los discípulos.

«But Jesus said to his disciples: "I will give to you the defence 2 for all these places of which I have given you their mystery, and their baptisms and their offerings and their seals, and all their paralemptores, and their ciphers and their true names and their defences, with regard to the manner of calling upon them in order to go to their places, so that you pass within the interior of them all. I will say to you the names of their defences and their ciphers.» — Jesús enumera el juego completo de instrumentos que entrega por cada lugar: misterio, bautismos, ofrendas, sellos, *paralemptores*, cifras, nombres verdaderos y defensas.

«But when you reach the six aeons, they will restrain you until you receive the mystery of the forgiveness of sins, because it is the great mystery which is in the treasury of the innermost of the innermost. And it is the whole salvation of the soul.» — los seis eones retienen al alma hasta que recibe el misterio del perdón de los pecados, declarado la salvación entera del alma.

«And all those who will receive that mystery will surpass all gods and all rulerships of all these aeons, which are the twelve aeons of the invisible God, for this is the great mystery of the unapproachable one which is in the treasury of the innermost of the innermost.» — el texto pone ese misterio por encima de todos los dioses y de todas las potestades de los doce eones del Dios invisible.

«until the releasing of the bonds of the .flesh of the Heimarmene 1, will all be erased, because you have received the mystery of the forgiveness of sins.» — el borrado de los pecados se extiende hasta la soltura de los lazos de la carne de la *Heimarmene*; el impreso da *.flesh* por *flesh*.

«And when all the aeons withdraw themselves, the light of the treasury purifies the twelfth aeon so that all the pathways on which you come forth are purified. And the Treasury of the Light is revealed. And you will look at the heavens from below, and you will see the pathways of the places of all the aeons, that they have all been purified because all the aeons with all those within them fled to the west to the left.» — retirados los eones, la luz del tesoro purifica el duodécimo eón y las sendas, y el Tesoro de la Luz se descubre a la vista.

«Then the watchers of the gates of the Treasury of the Light see the mystery of the forgiveness of sins which you have performed, and its defences and all its injunctions. And they see the seal on your foreheads, and they see the cipher in your hands. Then the nine watchers open to you the gates of the Treasury of the Light, and you go into the Treasury of the Light.» — los vigilantes de las puertas revisan tres cosas antes de abrir: el misterio realizado con sus defensas, el sello en la frente y la cifra en la mano.

«Again when you reach the rank of the three omens, the three amens will give you their seal and their mystery. And again they will give to you the great 'name, and you will pass through to their interior.» — arranca la serie de rangos del capítulo 50: cada uno entrega sello, misterio y el gran nombre; el impreso da *omens* por *amens*.

«When you reach the rank of the twin saviours 1, they will give to you their mystery and their seal and the great name. Again you will go to its interior to the rank of the great Sabaoth 2 , he of the Treasury of the Light.» — la serie nombra a los salvadores gemelos y al gran Sabaoth del Tesoro de la Luz.

«Again you will go in to its interior to the rank of the great Jao, the Good 3 , he of the Treasury of the Light. He will give to you his mystery and his seal and the great name.» — la serie sigue con el gran Jao, el Bueno, del Tesoro de la Luz.

«Again you will go in to their interior to the rank of the five trees of the Treasury of the Light, which are the unmoved trees. They will give to you their mystery which is the great mystery, and their great seal and the great name of the Treasury of the Light, which is ruler (king) over the Treasury of the Light.» — los cinco árboles del Tesoro de la Luz, llamados árboles inmóviles, dan el gran misterio, el gran sello y el gran nombre.

«Again you will go in to their interior to the rank of the prehyper-incomprehensible ones. They will give to you their mystery and their seal and the great name of the Treasury of the Light.» — la serie acuña rangos por composición: los pre-hiper-incomprensibles, después de los incomprensibles, los sin fin y antes de los pre-hiper-sin fin.

«Again you will go in to their interior to the rank of the undefiled ones. They will give to you their mystery and their seal and the great name of the Treasury of the Light.» — la serie llega a los incontaminados y de ahí a los pre-hiper-incontaminados, con la misma entrega de misterio, sello y gran nombre.

«When you come forth from the body and perform these mysteries, all the aeons and all those within them will withdraw themselves until you reach» — al salir del cuerpo y realizar los misterios, los eones y cuanto contienen se retiran; la frase se corta en el cambio de plana.

«great aeons. But these will flee to the west to the left, with all their archons and all those within them.» — la continuación: los seis grandes eones huyen al oeste, a la izquierda, con sus arcontes.

«Again you will go in to their interior to the rank of the triple-spirited ones of the Treasury of the Light.» — la serie llega a los de triple espíritu y a los de triple poder del gran rey del Tesoro de la Luz.

«Again you will pass in to their interior to the rank of the veils 2 which are drawn before the great ruler (king) of the Tr;;;;,.y of the Light. They will give to you their great mystery and their seal and the great name of the Treasury of the Light. And they will be drawn back until you cross over and pass into them, until you reach the great ~!1· he who is the ruler (king) of this whole Treasury of the Light, whose name is Jeu.» — los velos que se corren ante el gran rey se retiran para dejar pasar hasta el gran rey de todo el Tesoro de la Luz, cuyo nombre es Jeu; el impreso deja *Tr;;;;,.y* y *~!1* donde la capa de texto no rinde las palabras.

«When you reach that place he will seet'hat you have performed the mystery of the whole Treasury of the Light, and the mystery of the forgiveness of sins, and its defences and its incense which you have offered, and all its works. And you have fulfilled all the injunctions of the mystery and all its works. Then Jeu, the father of the Treasury of the Light, will rejoice over you. Moreover he will also give to you I his mystery and his seal and the great name of the Treasury of the Light.» — Jeu, padre del Tesoro de la Luz, comprueba lo realizado —misterio, perdón de los pecados, defensas, incienso y obras— y entrega su misterio, su sello y el gran nombre; el impreso pega *seet'hat* por *see that*.

«Again you will go in to its interior through the gates of the Treasury of the Light, which is the second Treasury of the Light. When you reach to the watchers of the gates of that second treasury, say the mystery and its defence. And when the watchers open the gates of the second Treasury of the Light for you, you will go in to their interior to the rank of the triple-powered ones of the light. These are their names: ... Now these are the names of the triple-powered ones of the light of the second Treasury of the Light.» — tras el primer tesoro se abre un segundo Tesoro de la Luz, con sus vigilantes, sus puertas y sus de triple poder.

«Again you will go in to their interior to the rank of the twelfth rank of the twelfth great power of the emanations of the true God who has emanated them.» — el rango más interior es el duodécimo del duodécimo gran poder de las emanaciones del Dios verdadero.

«Moreover they also are of that rank which are 1 the twelve powers of the true God; these are their true names. But there are twelve heads in that rank. These now are the names of that rank:» — los doce poderes del Dios verdadero componen ese rango, con doce cabezas y sus nombres verdaderos.

«These now will stand alone in their place 3 , and they call upon the true God with these names, saying: 'Hear us, our father, thou father of all fatherhoods, ... that is, thou father of all fatherhoods, because the whole which came forth from alpha will return to (omega) 4 when the completion of all completions takes place.» — la invocación al Dios verdadero enuncia el retorno: lo que salió del alfa volverá a la omega cuando ocurra el cumplimiento de todos los cumplimientos.

«We now call upon these imperishable names, so that thou shouldst send forth this great light-power to follow these twelve incomprehensible ones, who are the twelve disciples» — la petición pide un gran poder de luz para los doce incomprensibles, que el texto identifica con los doce discípulos.

«Now immediately when they had called upon these names, crying out to the true God, he, the true God sent forth a great power whose name is this : .. , But at that moment this great light-power came forth behind the disciples. And at that moment it will cause the treasuries of the light and their ranks to be withdrawn until you pass into the interior, and you reach the treasury of the true God. But he, the true God himself, will give to you his great mystery and his great seal and his great name which is ruler (king) over his treasury.» — el Dios verdadero envía un gran poder de luz tras los discípulos y hace retirarse los tesoros y sus rangos hasta su propio tesoro.

«Again he will sing praises as he calls upon the unapproachable God, he who alone exists. But he, the unapproachable God, will cast forth from himself a light-power to come to you to the place of the true God, and give to you the character of the treasury of the true God. And it will complete you in every pleroma, and make you into a rank in that treasury.» — el inaccesible arroja desde sí un poder de luz que da el carácter del tesoro del Dios verdadero y completa al alma en todo pleroma.

«And you will be in the place of the true God because you have received the mystery of the forgiveness of sins, with its defence and its seal and its cipher and all its injunctions with which I have enjoined» — el texto condiciona la estancia en el lugar del Dios verdadero al misterio del perdón de los pecados con su defensa, su sello, su cifra y sus preceptos.

«For it is necessary that you should receive the mystery of the forgiveness of sins, so that you may become Sons of the Light*, and completed in all the mysteries.» — Jesús hace del misterio del perdón de los pecados la condición para ser Hijos de la Luz.

«Our Lord and our teacher, we beg thee that thou shouldst place in us the mystery of the forgiveness of sins, and its defences and its seal and its cipher, so that we become Sons of the Light*; and that the archons of the aeons which are outside the Treasury of the Light do not restrain us; and that we may be numbered within the inheritance of the Kingdom of the Light, and be completed in all the mysteries.» — los discípulos piden ese misterio con sus defensas, su sello y su cifra para que los arcontes de los eones no los retengan.

«Now since, before I gave to you the mysteries, I first said to you that I will give to you the mystery of the twelve aeons and their seals and the manner of calling upon them, in order to go to their places; hear now, since you have received the mystery of the twelve aeons and the mystery of the baptism of the water of life, and the mystery of the baptism of fire, and the mystery of (the baptism) of the Holy Spirit, and the mystery of taking away the evil from you;» — Jesús recapitula lo ya entregado: el misterio de los doce eones y los tres bautismos, más el de quitar el mal.

«When you come forth from the body and you reach the first aeon, and the archons of that aeon come forth before you, seal yourselves with this seal : This is its name : ... Say it only once. Hold this cipher : 1119 in your two hands. When you have finished sealing yourselves with this seal and you have said its name once only, say these defences also: 'Withdraw yourselves ... ,you archons of the first aeon, because I call upon ... .' But when the archons of the first aeon hear these names, they will be very afraid and they will withdraw and flee to the west to the left, and you will proceed upwards.» — arranca el capítulo 52 con la defensa del primer eón: sello, nombre dicho una sola vez, cifra 1119 en las manos y la fórmula de retirada que hace huir a los arcontes al oeste, a la izquierda.

«When you reach the second aeon, . . . will come forth before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 2219» — cada eón repite el procedimiento con su cifra propia: aquí 2219 para el segundo.

«When you reach the third aeon, Jaldabaoth 1 and ... will come forth before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 3349 in your hands. When you have finished sealing yourselves with this seal and you have said its name once only, say these defences also: • Withdraw yourselves, Jaldabaoth and ... , you archons of the third aeon, because I call upon ... .' Then the archons of the third aeon will withdraw and flee to the west to the left, and you will proceed upwards.» — el tercer eón nombra a Jaldabaoth entre sus arcontes, con la cifra 3349.

«When you reach the fourth aeon, Samaelo 2 and ... will come forth before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 4555» — el cuarto eón nombra a Samaelo, con la cifra 4555.

«When you reach the fifth aeon, . . . and . . . and . . . will come before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 5369 in your hands. When you have finished sealing yourselves with this seal and you have said its name once only, say these defences also: 'Withdraw yourselves ... , ... , ... , because I call upon ... .' When you have finished saying these defences the archons of the fifth aeon will withdraw and will flee to the west to the left. But you (will) proceed upwards.» — el quinto eón repite la fórmula con la cifra 5369, y sus arcontes quedan sin nombre en la traducción porque el impreso los da solo del lado copto.

«When you reach the sixth aeon which is called the Little Midst, for it belongs to the six aeons which have believed. But the archons of those places have a little goodness 2 within them, because the archons of those places have believed.» — el sexto eón se llama el Pequeño Medio, y el texto declara que sus arcontes tienen algo de bondad porque han creído.

«Immediately you say these names also, those archons will withdraw and they will make way for you, and they will not seize hold of you. For they came forth before you, thinking that perhaps you had not received mysteries. But they also will rejoice with you in great joy, because you have received mysteries while you were still in the body. Again they will envy you because you have surpassed them.» — los arcontes del Pequeño Medio no retienen al que ya recibió misterios: se alegran con él y a la vez lo envidian por haberlos sobrepasado.

«When you reach the seventh aeon, . . . will come forth before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 1 7889 in your» — el séptimo eón repite la fórmula con la cifra 7889.

«But when you reach the eighth aeon, those archons which are ... will come forth before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher: 8054 in your hands. When you have finished sealing yourselves with this seal and you have said its name once only, say these defences also : 'Withdraw yourselve~ ... because we call upon ... .' Again the archons of the eighth aeon will withdraw, and you will proceed upwards.» — el octavo eón lleva la cifra 8054; el impreso deja *yourselve~* por *yourselves*.

«When you reach the ninth aeon, ... , the archons of the ninth aeon will come before you. Seal yourselves with this seal: This is its name : ... Say it once only. Place this cipher: 2889 in your» — el noveno eón lleva la cifra 2889, y el verbo cambia de sostener a colocar.

«But when you reach the tenth aeon, ... , the archons of that aeon will come before you. Seal yourselves with this seal, which is thus: This is its name : ... Say it once only. Place this cipher: 4559 in your hands. When you have finished sealing yourselves with this seal, and you have said its name once only and you have sealed yourselves once only, say these defences also: 'Withdraw yourselves, ... , because we call upon .... ' Again the archons of the tenth aeon will withdraw, and you will proceed upwards.» — el décimo eón lleva la cifra 4559, y la instrucción insiste en que el sellado se haga una sola vez.

«When you reach the eleventh aeon, ... , the archons of that aeon will come before you. Seal yourselves with this seal: This is its name : ... Say it once only. Hold this cipher : 5558 in your» — el undécimo eón lleva la cifra 5558.

«But when you reach the twelfth aeon, the invisible God is in that place with the Barbelo 1 and the unbegotten God. And the invisible God is in a place alone in the twelfth aeon. And veils are drawn before him. For there are many other gods in that aeon who in the Treasury of the Light are called archons; they are the great archons who rule over all the aeons. It is they who serve the invisible God and the Barbelo and the unhegotten one.» — en el duodécimo eón están el Dios invisible, la Barbelo y el Dios no engendrado, con velos ante el Dios invisible y grandes arcontes que le sirven; el impreso da *unhegotten* por *unbegotten*.

«Again the archons of the twelfth aeon of the invisible God will withdraw themselves because you have said 2 the twelve defences I of the twelve aeons. Then you will proceed upwards.» — el paso del duodécimo eón se cumple al haberse dicho las doce defensas de los doce eones.

«When you reach the thirteenth aeon 1, the great invisible God is there with the great virgin spirit and the 24 emanations 2 of the invisible God which are in that place.» — en el decimotercer eón están el gran Dios invisible, el gran espíritu virginal y las veinticuatro emanaciones.

«But the 24 emanations of the invisible God will come before you, wishing to take hold of you, on account of the mysteries which you have received.» — las veinticuatro emanaciones salen al paso queriendo retener al alma por los misterios que ha recibido.

«These are the imperishable names of the 24 emanations which come before you : The first is ... ; the second is ... ; the third is ... ; the fourth is ... ; the fifth is ... ; the sixth is ... ; the seventh is ... ; the eighth is ... ; the ninth is ... ; the tenth is ... ; the eleventh is ... ; the twelfth is ... ; the thirteenth is ... ; the fourteenth is ... ; the fifteenth is ... ; the sixteenth is ... ; the seventeenth is ... ; the eighteenth is ... ; the nineteenth is ... ; the twentieth is ... ; the twenty first is ... ; the twenty second is ... ; the twenty third is ... ; the twenty fourth is» — el texto enumera de una en una las veinticuatro emanaciones, cuyos nombres imperecederos solo se imprimen del lado copto y la traducción marca con puntos suspensivos.

«But when you reach the fourteenth aeon, the second great invisible God is there. And the great God is there who is called in the fourteenth aeon: the great beneficent God. He is furthermore a power of ·these three archons of the light, which are within all the aeons, namely the three gods which are outside the Treasury of the Light.» — en el decimocuarto eón está el segundo gran Dios invisible y el gran Dios benéfico, poder de los tres arcontes de la luz que están fuera del Tesoro de la Luz.

«wishing to lay hold of you, as they envy you on account of the mysteries which you have received, in order to restrain you that you perfonn my mysteries in their places, so that they also would receive powers from the powers of the Treasury of the Light.» — los poderes del decimocuarto eón quieren retener al alma para que realice los misterios en sus lugares y así recibir poderes del Tesoro de la Luz.

«But when you reach this place of these three archons which are within all these invisible ones, namely the triple-powered gods which are outside the Treasury of the Light, that is, the archons of the light - for those three archons are inside all the aeons, and they which are outside all the treasuries are superior to all the gods which are in all the aeons» — los tres arcontes de la luz, dioses de triple poder fuera del Tesoro de la Luz, se declaran superiores a todos los dioses de todos los eones.

«They also have received the mysteries of the Treasury of the Light, because when the first power came forth, these were the first which remained in it, and when they came down the Kingdom of the Light was preached to them. It (the first power) also gave to them these mysteries which I have given to you. But they have not seen 1 the mystery of the forgiveness of sins.» — el texto explica por qué esos tres no han entrado al Tesoro de la Luz: recibieron los misterios pero no han visto el del perdón de los pecados.

«I will give the mystery of the forgiveness of sins to these three archons of the light which are the last of all the aeons, because they have believed in the mystery of the Kingdom of the Light.» — Jesús promete dar ese misterio a los tres arcontes de la luz cuando venga a enrollar todos los eones, porque han creído.

«Concerning this now I say to you that there is no place of correction in those places, because those of that place have received the mysteries, nor is it possible for them to punish you in those places.» — el texto niega que haya lugar de corrección en esos sitios: los que están ahí recibieron los misterios y no pueden castigar.

«When you have finished calling upon these names, the para/emptores of those places will know you, and they will receive you to themselves because (you have received the mystery of the forgiveness of sins) ... (End missing)» — el Segundo Libro de Jeu se corta aquí: los *paralemptores* reconocen al alma y la reciben, y el impreso marca que falta el final.

«Hear me as I sing praises to thee, 0 Mystery who existest before every incomprehensible one and every endless one. Hear me as I sing praise to thee, 0 Mystery, who hast shone in thy mystery, so that the mystery which exists from the beginning should be completed. And when (thou didst) shine, (thou didst) become water of the ocean whose imperishable name is this:» — arranca el fragmento de himno: el Misterio anterior a todo incomprensible y a todo sin fin brilla en su misterio y se vuelve agua del océano.

«The earth in the middle of the ocean was purified, of which the imperishable name is this :» — la estrofa siguiente purifica la tierra en medio del océano, con su nombre imperecedero.

«And as (thou didst) shine, (thou didst) seal the sea and all things in it, because the power within them rebelled, of which the imperishable name (is this)» — una estrofa sella el mar y cuanto hay en él porque el poder que estaba dentro se rebeló.

«bring forth) the souls by theft, and when they take my soul to that place it will give to them the mystery of their fear,» — abre el fragmento sobre el paso del alma: los arcontes del camino del Medio arrebatan las almas por robo y el alma les da el misterio de su temor.

«And when they take it to the places of all the ranks of Paraplex 2, the great, powerful archon, who is spread out upon the way of the Midst, who carries off the souls by theft, when they take my soul to that place it will give to them the mystery of their fear, which is» — el fragmento nombra a Paraplex, gran arconte poderoso tendido sobre el camino del Medio.

«And again when they take my soul to the place of Typhon 1 , the great, powerful archon (with the) ass's (face) 2 who is spread out upon the way of the Midst, who carries off the souls by theji, when they take my soul to that place it will give to them the mystery of their fear which is» — el fragmento nombra a Tifón, gran arconte con rostro de asno, tendido sobre el camino del Medio; el impreso da *theji* por *theft*.

«And again when they take my soul to the place of all the ranks of Jachthanabas 3 , the great, powerful archon who is full of anger, the successor of the arclwn of the outer darkness, the placeTrl'Which all forms change, who is powerful, who is spread out upon the way of the Midst, who carries off the souls by theft, when they take my soul to that place it will give to them the mystery of their fear, which is» — el fragmento nombra a Jachthanabas, arconte lleno de ira y sucesor del arconte de la tiniebla exterior, lugar donde todas las formas cambian; el impreso pega *placeTrl'Which* y da *arclwn* por *archon*.

«He set him up so that they should strive against the city 1 in which was their image. And it is in it that they move, and in it that they live. And it is the house of the Father, and the garment of the Son 2, and the power of the Mother, and the image of the pleroma.» — abre el Texto sin título, con el comienzo perdido: la ciudad donde estaba la imagen de ellos se declara casa del Padre, vestidura del Hijo, poder de la Madre e imagen del pleroma.

«This is he to whom the All reached. There was silence 7 concerning him. He was not spoken of', for he is an ineffable one 8 , he cannot be understood.» — el texto declara del Primer Padre que hubo silencio sobre él, que no se habló de él y que es inefable e inaprensible.

«This is the first source 9 . This is he whose voice has penetrated everywhere. This is the first sound until the All perceived and understood 10. This is he whose members make a myriad myriad 11 powers to each one of them.» — el Primer Padre se llama primera fuente y primer sonido, y sus miembros hacen miríadas de miríadas de poderes.

«This is he upon whose head the aeons are a crown 4, casting forth rays. The circuit of his face is the unknown in the outer worlds, these who seek after his face 5 at all times, wishing to know it,» — la descripción antropomórfica del Padre del Todo: los eones son corona en su cabeza y el circuito de su rostro es lo desconocido en los mundos de afuera.

«And the hair of his head is the number of the hidden worlds, and the boundary of his face is the image of the aeons. The hairs of his face are the number of the outer worlds.» — la correspondencia se extiende al detalle: los cabellos de la cabeza son el número de los mundos ocultos y los del rostro el de los mundos de afuera.

«And the stretching out of his hands is the manifestation of the cross 7 • The stretching out of the cross is the ennead on the right side and on the left. The sprouting of the cross is the incomprehensible man 8» — el texto lee la extensión de las manos como manifestación de la cruz, cuyos brazos son la enéada a derecha e izquierda y cuyo brote es el hombre incomprensible.

«This is the source 9 which wells up from the silence 10. This is he who is sought in every place. And this is the Father from whom, like a light-spark 11 , the monad 12 came forth, beside which all the worlds are as» — el Padre es la fuente que mana del silencio y de él sale la mónada como chispa de luz.

«The fifth deep is the all-chaste from which everything chaste has come. 6. The sixth deep is the silence. In this is every silence.» — la serie de las profundidades se enuncia por derivación: de la toda casta viene todo lo casto y en el silencio está todo silencio.

«The seventh deep is the insubstantial door 2 from which all substance has come forth. 8. The eight deep is the forefather 3 from whom, or out of whom, have come into existence all forefathers.» — la séptima profundidad es la puerta insustancial de la que sale toda sustancia, y la octava el antepasado del que vienen todos los antepasados.

«The ninth deep moreover is an all-father and a se!l-father 4 , that is, every fatherhood is in him and he alone is father to them. I 0. The tenth deep is the all-powerful from which has come every power.» — la novena profundidad es todo padre y auto-padre, y la décima el todopoderoso del que viene todo poder; el impreso da *se!l-father* por *self-father*.

«This is the First Father of the All (pi) * 3 • This is the first eternity 4 . This is the ruler (king) of the unassailables. This is he in whom the All (pi) is unconscious 5 • This is he who gave form 5 to it (them) within himself. This is the self-originated and self-begotten 6 place. This is the deep 6 of the All (pi), this is the great abyss, in truth.» — la serie de predicados del Primer Padre del Todo: primera eternidad, rey de los inasaltables, lugar autooriginado y autoengendrado, profundidad del Todo y gran abismo; el asterisco y las cifras son las llamadas de referencia bíblica y de nota del impreso.

«The second place came into existence which will be called» — el segundo lugar aparece al final de la plana y sus nombres se imprimen en la siguiente, después de las notas al pie.

«demiurge 1 and father and logos and source and understanding (mind) 2 and man and eternal and infinite. This is the column 3 • this is the overseer, and this is the Father of the All.» — el segundo lugar recibe a la vez los nombres de demiurgo, padre, logos, fuente, entendimiento, hombre, eterno e infinito, y se llama la columna, el supervisor y el Padre del Todo.

«and their lords and their archangels and their angels and their decans 1 and their ministers, in a rank of the thirteenth aeon, whose imperishable name is .... Save all my members which have been scattered since the foundation of the world in the 24 invisible emanations and their archons and their gods and their lords and their archangels and their angels and their decans and their ministers; and gather them all together and take them to the light.» — una estrofa del himno amplía la escala del decimotercer eón: señores, arcángeles, ángeles, decanos y ministros, y las veinticuatro emanaciones invisibles con los suyos.

«and hast established the thirteenth aeon and hast set up the three gods and the invisible one in the thirteenth aeon, whose imperishable name is .... Save all my members which have been scattered in the three gods and the invisible one; and gather them all together and take them to the light.» — otra estrofa pide reunir los miembros dispersos en los tres dioses y el invisible del decimotercer eón.

«Thou hast emanated a mystery from thyself. What now is thy will, that all these things should come into existence, 0 unapproachable God?» — una estrofa adjudica al Padre la emanación de un misterio desde sí mismo.

«Thou hast emanated a lightimage. Thou hast set it up surrounding thee, thyself. What now is thy will, so that all these things should come into existence, 0 (unapproachable God)?» — otra estrofa adjudica al Padre la emanación de una imagen de luz puesta a su alrededor; el impreso parte *light-image* a fin de renglón y la extracción por programa lo devuelve pegado, *lightimage*, donde la lectura propuesta es el compuesto con guion, como en *light-spark* y *light-power*.

«It is this (the monad) which moved all things with its shining. And they received gnosis and life and hope and rest and love and resurrection and faith and rebirth and the» — la mónada mueve todas las cosas con su brillo, y de ahí reciben gnosis, vida, esperanza, reposo, amor, resurrección, fe y renacimiento.

«This is the ennead I which came from the Father of those without beginning, who alone 1 is father and mother to himself, whose pleroma surrounds the twelve deeps.» — la enéada sale del Padre de los sin principio, que es padre y madre de sí mismo y cuyo pleroma rodea las doce profundidades.

«The first deep is the all-source from which all sources have come. 2. The second deep is the all-wise from which all the wise have come. 3. The third deep is the all-mystery from which, or out of which, all mysteries have come.» — la serie de las doce profundidades se enuncia por derivación: de la toda fuente vienen todas las fuentes, del todo sabio todos los sabios y del todo misterio todos los misterios.

«The eleventh deep moreover is that in which is the first invisible one, from which all invisible ones have come.» — la undécima profundidad contiene al primer invisible del que vienen todos los invisibles.

«In the third (father) is the silence and the source; and twelve beneficent ones look upon it and see themselves in it. And in it is love and the mind of the All and five seals 2» — el tercer padre contiene el silencio y la fuente, y los doce benéficos que se ven a sí mismos en ella, con el amor, la mente del Todo y los cinco sellos.

«And afterwards the all-mother 3 , in whom the enneaawas manifested, whose names are these: protia, pandia, pangenia 4 , doxophania, doxogenia, doxokratia 5, arsenogenia, IOia 5 , iouel 5 • This is the first unknowable one (akatagnostos), the mother of the ennead, which completes a decad 3 from the monad of the unknowable (agnostos) one.» — la madre de todo trae la enéada con sus nueve nombres y completa una década desde la mónada del incognoscible; el impreso pega *enneaawas* donde dice *ennead was*.

«After these things there is another place which is broad, having hidden within it a great wealth which supplies the All. This is the immeasurable deep. There is a table there, to which are gathered three greatnesses: a still one, an unknowable one and an infinite one. There is a sonship in their midst, which is called Christ 6 the Verifier. It is he who ver(fies each one, and he seals him with the seal 7 of the Father as he sends them in to the first Father, who exists in himself.» — la profundidad inmensurable reúne en su mesa tres grandezas y en medio una filiación llamada Cristo el Verificador, que verifica a cada uno y lo sella con el sello del Padre.

«And this Christ bears twelve aspects 2 : an infinite aspect, an incomprehensible aspect, an unutterable aspect, a simple aspect, an imperishable aspect, a still aspect, an unknowable aspect, an invisible aspect, a triple-powered aspect, an unmoved aspect, an unbegotten aspect and a pure aspect.» — el texto enumera los doce aspectos de ese Cristo: infinito, incomprensible, indecible, simple, imperecedero, quieto, incognoscible, invisible, de triple poder, inmóvil, no engendrado y puro.

«That place has twelve sources which are called : rational sources, which are filled with eternal life. They are called : deeps, and they are called: the twelve spaces, because they contain all the places of fatherhood. And the fruit of the All 3 , which they produce, this is the Christ who contains the All.» — las doce fuentes racionales se llaman también profundidades y los doce espacios, y el fruto del Todo que producen es el Cristo que contiene al Todo.

«After all these things (is) the deep of Setheus which is within them all, and twelve fatherhoods surround him. It is he who is in their midst, and each one of them (the fatherhoods) has three aspects.» — la profundidad del Setheus está dentro de todas y la rodean doce paternidades, cada una con tres aspectos.

«The tenth father has a thrice-male 2 (trisarses) aspect, an Adamas aspect, and a pure aspect. The eleventh father has a triple-powered aspect, a perfect aspect, and a light-spark 3 (spinther) or spark aspect.» — la serie de los doce padres da a cada uno su terna de aspectos: el décimo el tres veces varón, el Adamas y el puro; el undécimo el de triple poder, el perfecto y el de chispa de luz.

«In order indeed that we should comprehend the subject through those that excel in speaking of these things - as far as we now are concerned - it is not possible that they should be understood in any other way, that is, by us. Indeed, to speak of him with a tongue of flesh, of the manner in which he exists, is an impossibility.» — el texto declara el límite de su propio decir: hablar de él con lengua de carne es imposible.

«The powers of all the great aeons have given homage to the power which is in Marsanes 1• They said : 'Who is this who has seen these things before his face, that he has thus revealed concerning him?' Nikotheus 2 spoke concerning him; he saw that he was that one. He said : 'The Father exists, surpassing every perfection. He has revealed the invisible, triple-powered, perfect one.'» — el texto invoca dos testimonios por nombre propio, Marsanes y Nikotheus, para lo que dice del Padre que sobrepasa toda perfección.

«This is the only-begotten one hidden in the Setheus 3 ; this is he whom they called the light-darkness. Because of the excess of his light they of themselves alone became dark 4» — el unigénito oculto en el Setheus se llama luz-tiniebla, y por el exceso de su luz los otros se volvieron oscuros.

«These are the twelve fathers which surround the Setheus, making thirty-six in their number. And those that are outside them have received character 4 from them, and because of this they give them glory at all times. Again another twelve surround his head and they have a diadem upon their heads. And they cast rays to the worlds which surround them from the light of the only-begotten» — las doce paternidades con sus tres aspectos hacen treinta y seis, y otras doce rodean la cabeza del Setheus con diademas y arrojan rayos a los mundos.

«because indeed man is a kinsman of the mysteries, because of this» — el texto funda la posibilidad del conocimiento en el parentesco: el hombre es pariente de los misterios; la frase se corta en el límite de chunk y sigue en el mismo lugar de la plana.

«the twelve apostles 1 . And in his left there are thirty powers. Each one makes twelve, and each possesses two aspects (faces) in the type of the Setheus. One aspect looks to the deep within, the other looks at the triple-powered one.» — las doce paternidades de la mano derecha se ponen en el tipo de los doce apóstoles, y en la izquierda hay treinta poderes con dos rostros cada uno.

«And each one of the fatherhoods in his right hand makes 365 powers 2 , according to the word which David spoke, saying : "I will bless the crown of the year in thy beneficence*.» — el texto cuenta trescientos sesenta y cinco poderes por paternidad y lo apoya en un versículo de David sobre la corona del año.

«Now all these powers surround the only-begotten one like a crown, giving light 3 to the aeons in the light of the only-begotten one, as it is written : "In thy light will we see light 0 ." And the only-begotten one is raised above them, as it is written : "The chariot of God is ten thousandfold 0 ," and again: "Thousands rejoice, the Lord being in them» — los poderes rodean al unigénito como corona y el texto encadena tres citas de los salmos para decir su luz y su carro.

«This is he from whom the monad came, like a ship laden with all good things, or like a field filled with or growing every species of tree, and like a city filled with every race 4 of man and every king's image.» — el texto compara la mónada con una nave cargada de bienes, un campo con toda especie de árbol y una ciudad llena de toda raza de hombre.

«This is the manner in which they are all within the monad: there are twelve monads making a crown upon its head; each one makes twelve. And there are ten decads surrounding» — el cuerpo de la mónada se describe por números: doce mónadas de corona en la cabeza y diez décadas en los hombros.

«And there are nine enneads surrounding its belly. And there are seven hebdomads at its feet, and each one makes a hebdomad. And to the veil 1 which surrounds it like a tower, there are twelve gates. There are twelve myriad powers at each gate 2 , and they are called archangels and also angels.» — la cuenta sigue: nueve enéadas en el vientre, siete hébdomadas en los pies y doce puertas en el velo que la rodea como torre.

«This is the mother-city of the only-begotten one. This is the only-begotten one of whom Phosilampes 3 spoke: "He exists before the All." It is he who came forth from the endless, characterless, patternless 4 and self-begotten one who has begotten himself, who came forth from the ineffable and immeasurable one, who exists verily and truly 5» — el texto cita por su nombre a Phosilampes para decir que el unigénito existe antes del Todo y que salió del autoengendrado sin fin, sin carácter y sin figura.

«The All rests in the ineffable and unutterable, unruled and untrouh/ed one, of whose godhood which is itself no godhood, no one is able to speak.» — el texto declara indecible la divinidad del Uno, que es a la vez ninguna divinidad; el impreso da *untrouh/ed* por *untroubled*.

«And when Phosilampes understood, he said : "Those things which verily and truly exist and those which do not truly exist are for his sake. This is he for whose sake are those that truly exist which are secret, and those that do not truly exist which are manifest.» — la segunda sentencia atribuida a Phosilampes reparte lo que existe de verdad, que está oculto, y lo que no existe de verdad, que está manifiesto.

«This is he of whom John spoke: "In the beginning was the Word, and the Word was with God and I the Word was God.» — el texto cita el prólogo de Juan por el nombre del evangelista para decir del unigénito.

«This is Setheus who dwells in the sanctuary like a king, and he is as God. This is the creative Word 2 which commands the All that they should work. This is the creative Mind 2 , according to the command of God the Father.» — el Setheus habita el santuario como rey y es el Verbo creador y la Mente creadora que mandan al Todo trabajar.

«This is he to whom the creation prays as God, and as Lord, and as Saviour, and as one to whom they are submitted. This is he at whom the All marvels because of his beauty and comeliness.» — la creación le ora como Dios, Señor y Salvador, y el Todo se maravilla de su hermosura.

«bless, saying: "Holy, holy, holy 0 is this ... That is to say: thou art living within those that live, thou art holy within the holy ones, thou dost exist within those that exist, and thou art father within the fathers, and thou art God within the gods, and thou art Lord within the lords, and thou art a place within the places.» — la doxología del Todo repite el triple santo y despliega la fórmula de la inmanencia: vivo entre los vivos, santo entre los santos, padre entre los padres, Dios entre los dioses.

«And they bless him, saying : "Thou art the house, and thou art he who dwells in the house." And they bless him again, saying to the Son who is hidden within him: "Thou art existent, thou art the only-begotten one, the light and the life and the grace.» — la bendición se dirige después al Hijo oculto en él y lo llama el existente, el unigénito, la luz, la vida y la gracia.

«Then Setheus sent the light-spark 3 to the indivisible one And it shone, it gave light to the whole place 1 of the holy» — arranca el capítulo 8: el Setheus envía la chispa de luz al indivisible y ella alumbra todo el lugar del pleroma.

«And they depicted the light-spark within them as a man of light 1 and truth. They called him one assuming all forms 2 and pure one, and they called him unmoved one, and all the aeons called him all-powered one. This is the servant 3 of the aeons and he serves the pleroma.» — el pleroma representa la chispa de luz como hombre de luz y verdad, y la llama el que asume todas las formas, el puro, el inmóvil y el todopoderoso.

«Then the veils opened, and the light penetrated down to the matter below and to those who had no form and no likeness. And in this way they acquired the likeness of the light. Some indeed rejoiced because the light came to them and they became rich. Others wept because they became poor, and those things which they had were taken away.» — abiertos los velos, la luz baja a la materia y a los que no tenían forma; unos se alegran porque se enriquecen y otros lloran porque se empobrecen.

«They gave honour to the aeons which had received the light-spark. Watchers 5 were sent to them, namely Gamaliel 5, Strempsuchos 5, Agramas 6 and those with him. They became helpers 7 to those who believed in the light-spark.» — el texto nombra a los vigilantes enviados como ayudantes de los que creyeron en la chispa de luz: Gamaliel, Strempsuchos y Agramas.

«This is the crown which the Father of the All (pi) gave to the indivisible one, in which are 365 species 3 , and they shine and fill the All with imperishable and inextinguishable light.» — la corona del indivisible tiene trescientas sesenta y cinco especies que llenan el Todo de luz imperecedera.

«And after the invisible one, all the aeons will receive their crowns from it and hasten forth with the invisible one, all receiving crowns from the crown of the indivisible one.» — todos los eones reciben su corona de la corona del indivisible.

«And this is the indivisible one which has created the contest 1 for the All. And all things were granted to it through him who is superior to all things. And to it was granted the immeasurable deep, in which the fatherhoods cannot be numbered. And its enneads are without character 2 • And the characters 2 of the whole creation are in it, as its ennead makes twelve enneads, and a place is in its midst which is called the god-bearing or god-begetting land.» — el indivisible crea el certamen para el Todo y en medio de su profundidad está la tierra portadora de dios.

«This is the land of which it has been said : "He who tills his land shall be satisfied with bread, and shall enlarge his threshing floor •"; and also : "The king of the field that has been tilled is over all a.» — el texto apoya el nombre de esa tierra en dos versículos, de Proverbios y del Eclesiastés.

«And all these powers which are in this god-begetting land receive crowns upon their heads. By this means the paralemptores 3 are known, because of the crowns upon their heads, whether or not they are from the indivisible one.» — las coronas sobre las cabezas son la señal por la que se reconoce a los *paralemptores* y se sabe si vienen del indivisible.

«And in the place of the indivisible one there are twelve springs, and upon them twelve fatherhoods, surrounding the indivisible one in the manner of these deeps or these veils.» — abre el capítulo 9: doce manantiales y doce paternidades rodean al indivisible a la manera de las profundidades y los velos.

«And there is a crown 1 upon the indivisible one in which is every species of life; and every triple-powered species; and every incomprehensible species; and every endless species; and every unutterable species; and every silent species; and every unknown species; and every still species; and every unmoved species; and every first-visible species; and every se(f-begotten species; and every true species; all being within it (the crown).» — la corona del indivisible reúne toda especie de vida y las once especies que el texto enumera; el impreso da *se(f-begotten* por *self-begotten*.

«And in this is every species and every gnosis. And every power receives light from it. And every mind is revealed 2 in it.» — en la corona están toda especie y toda gnosis, y de ella recibe luz todo poder.

«this reason do those who have received bodies pray, wishing to leave their bodies behind, and to receive the crown which is laid up for them in the imperishable aeon.» — de ahí deriva el texto la oración de los que han recibido cuerpo: dejarlo atrás y recibir la corona guardada en el eón imperecedero.

«And moreover there is in it the all-mother 4 • In it there are seven wisdoms and nine enneads and ten decads. And there is a great rule (kanon) in their midst. And there is a great invisible one standing upon it, and a great unbegotten one and a great incomprehensible one. Each one has three aspects (faces).» — la madre de todo contiene siete sabidurías, nueve enéadas y diez décadas, con una gran regla en medio y tres grandes figuras sobre ella.

«And the prayer and the blessing and the song of praise of the creation 5 mount above that rule which is in the midst of the all-mother, and in the midst of the seven wisdoms, and in the midst of the nine enneads» — la oración, la bendición y el canto de la creación suben por encima de esa regla en medio de la madre de todo.

«And they bless the only-begotten ruler (king), saying: "For thy sake we have worn the glory, and through thee we have seen the Father of the All, ... , and the mother of all things, who is hidden in every place, who is the thought of every aeon. And she is the concept of every god and every lord. And she is the gnosis of every invisible one. And thy image is the mother of every incomprehensible one. And it is the power of every infinite one.» — los doce benéficos bendicen al unigénito y describen a la madre de todo como pensamiento de cada eón, concepto de cada dios y gnosis de todo invisible.

«And they bless the only-begotten one, saying: "Through thy image we have seen thee, we have fled to thee, we have stood with thee 2 , we have received the unfading crown, which has been known through thee. Glory to thee for ever, 0 only-begotten one." And they all said: "Amen" at once 3» — la segunda bendición declara que se ve al unigénito por su imagen y que de él viene la corona que no se marchita.

«And he became a Iight-body. He passed through the aeons of the indivisible one, until he reached the only-begotten one who is in the monad, who continues in quietness or in stillness. And he received the grace of the only-begotten one, which is his Christhood, and he received the eternal crown. This is the Father of all the light-sparks 4 . And I this is the head of every immortal body.» — el que asciende se vuelve cuerpo de luz, recibe la gracia del unigénito, que es su condición de Cristo, y la corona eterna; el impreso da *Iight-body* con i mayúscula.

«But outside the indivisible one and outside his characterless ennead, in which are all characters, there are three other enneads, and each one makes nine enneads. And within each one there is a rule, to which three fatherhoods 2 are gathered: an infinite one, an unutterable one and an incomprehensible one. And in the midst of the second (ennead) there is a rule, and there are three fatherhoods in it : an invisible one, an unbegotten one and an unmoved one. Also in the third (ennead) there is a rule, and there are three fatherhoods in it : a still one, an unknowable one, and a triple-powered one.» — fuera del indivisible hay otras tres enéadas, cada una con su regla y sus tres paternidades.

«And through these the All has known God. And they fled to him and they begot a multitude of aeons which cannot be numbered. And according to each ennead they make myriads upon myriads of glories. And each ennead has a monad within it. And in each monad there is a place which is called imperishable, which is the holy land.» — el texto declara que por esas enéadas el Todo ha conocido a Dios, y en cada mónada hay un lugar llamado imperecedero, la tierra santa.

«The first fatherhood is an infinite aspect, and thirty po·wers surround it which are infinite.» — la serie de las doce paternidades del capítulo 10 repite una misma plantilla: cada aspecto y los treinta poderes del mismo nombre que lo rodean; el impreso parte *po·wers*.

«The twelfth fatherhood is a triple-powered aspect, and thirty triple-powered powers surround it.» — la serie cierra con la duodécima paternidad de triple poder y sus treinta poderes de triple poder.

«And in the midst of the immeasurable deep there are five powers which are called by these unutterable names : (I) The first is called love 2 , from which all love has come.» — en medio de la profundidad inmensurable hay cinco poderes con nombres indecibles, y el primero es el amor del que viene todo amor.

«The second (is called) hope 2 , through which the only-begotten Son of God • was hoped in. 3. The third is called faith 2 , through which the mysteries of the ineffable have been believed in.» — el segundo y el tercero de esos poderes son la esperanza y la fe, por las que se espera al Hijo unigénito y se creen los misterios del inefable.

«The fourth is called gnosis 2, through which the first father has been known, he because of whom they exist, and through whom has been known the mystery of the silence, which speaks in all things, which is hidden - the first monad, for whose sake the All became insubstantial. This is the mystery on whose head the 365 substances 3 are a crown like the hair of a man. And the holy p/eroma is like these footstools under his feet. This is the door of God.» — el cuarto poder es la gnosis, por la que se conoce al primer padre y el misterio del silencio, con las trescientas sesenta y cinco sustancias por corona.

«The fifth is called peace 2 , through which peace was given to all those within and those without, because in it was the All created.» — el quinto poder es la paz, por la que se dio paz a los de dentro y a los de fuera.

«This is the immeasurable deep in which are the 365 fatherhoods 3 . And the year was divided by means of these.» — el texto liga las trescientas sesenta y cinco paternidades con la división del año.

«And this is that over which is Musanios 1, with all those that belong to him. And Aphredon is there with his twelve beneficent ones. And a rule is in their midst (to which) are brought the blessings and the songs of praise and the supplications and the prayers of the mother of all things 2 or the mother of the All 2» — el texto nombra a Musanios y a Aphredon con sus doce benéficos, y pone en medio una regla adonde suben las plegarias de la madre de todas las cosas.

«And the whole pleroma was agitated, and the deep with all those within it moved, and they fled to the aeon of the mother. And the mystery commanded that the veils of the aeons be drawn back until the overseer established the aeons again. And the overseer established the aeons again, as it is written : "He established the inhabited world and it shall not be moved*"; and also : "The earth was dissolved with all those upon it *.» — el pleroma entero se agita, los velos de los eones se corren y el supervisor restablece los eones, con dos versículos por apoyo.

«Then the aeon was established, it ceased to move. The Father established it so that it should not move for ever. And the aeon of the mother remained filled with those things which were in it, until the command came forth through the mystery hidden in the first Father - from whom the mystery came forth - that his Son should establish the All once again in his gnosis, in which the All is contained 2» — el eón queda establecido y el de la madre espera hasta que el mandato salido del misterio oculto en el primer Padre ordena al Hijo restablecer el Todo en su gnosis.

«Then Setheus sent a creative word with which were many powers having crowns upon their heads. And their crowns sent forth rays, and the shining of their bodies enlivened 3 the place to which they came. And the word which came forth from their mouths was eternal life.» — el Setheus envía un verbo creador con poderes coronados cuyas coronas irradian y cuya palabra es vida eterna.

«And the light which came forth from their eyes was to them rest. And the movement of their hands was their flight to the place from whence they came forth. And their looking into their faces was the gnosis in relation to themselves. And their journey to themselves was their turning inwards once again. And the stretching out of their hands was their setting up. And the hearing of their ears was the perception which is in their hearts. And the uniting of their members 4 was the gathering together of the dispersed of Israel s.» — el texto convierte cada parte del cuerpo de esos poderes en un acto espiritual: la mirada es gnosis de sí, el oído es percepción del corazón y la unión de sus miembros es la reunión de los dispersos de Israel.

«And the cipher which was in their fingers was the number or reckoning which came forth according to what is written : "He who numbers the multitudes of stars and gives names to them all*.» — la cifra en los dedos se lee como el número, apoyado en el versículo sobre el que cuenta las estrellas y les da nombre.

«And then this creative word became a power of God, and Lord and Saviour and Christ and king and good and father and mother. This is he whose work was of worth. He -received honour, and he became father of those who have believed.» — el verbo creador recibe de golpe los nombres de poder de Dios, Señor, Salvador, Cristo, rey, bueno, padre y madre.

«And the mother. the virgin and the power 1 of the aeons, gave rank 1 to her worlds according to the ordinance of the inner. And she laid therein the light-spark according to the type of the monad 2 .» — la madre virgen da rango a sus mundos según la ordenanza de lo interior y pone en ellos la chispa de luz en el tipo de la mónada.

«And she placed the covering surrounding it, and she placed the forefather in the type of the indivisible one and the twelve beneficent ones surrounding him. There were crowns upon them, and a seal of glory on their right, and a (source) in their midst. And a triple-powered aspect in the source, and a rule with twelve fathers and a sonship hidden within them surrounding it.» — la madre pone al antepasado en el tipo del indivisible con los doce benéficos, sus coronas, un sello de gloria a la derecha y una fuente en medio.

«And she gave to him authority over everyone, he being father to himself alone. And she crowned him with every glory. And she gave to him love and peace and truth, and myriads of powers, so that he should gather together those that were scattered in the agitation which happened at the time when the triple-powered one came forth, with the joy and the Lord of the All, who has power to give life and to destroy.» — la madre da al auto-padre autoridad sobre todos y poderes para reunir a los dispersos por la agitación.

«And she set up the protogenitor son 1 in the type of the triple-powered one. And she gave to him a ninefold ennead. And she gave ten times five decads, so that he should be able to complete the contest which was given 2 to him. And she gave to him the first-fruits of the sonship in which he was able to become triple-powered. And he received the promise of the sonship whereby the All was given over 3 (to him). And he received the contest which was entrusted to him.» — la madre pone al hijo progenitor en el tipo del de triple poder y le entrega el certamen y las primicias de la filiación.

«And he raised up all the purity of the matter, and made it a world and an aeon and a city which is called imperishability and Jerusalem • 4 • And it is also called "the new earth 0 5." And it is also called "self-complete." And it is also called "unruled." And furthermore that earth is a god-bearing and» — el hijo progenitor levanta toda la pureza de la materia y hace con ella un mundo, un eón y una ciudad llamada imperecibilidad y Jerusalén, tierra nueva y autocompleta.

«It is this for which the mother asked, that it be set up. Because of this she placed ordinance and rank, and she placed forethought and love in this earth. This is the earth about which it has been written : "The earth which drinks rain-water many times 0 "; that is, which increases light in itself many times from its going forth to its coming in.» — la madre pidió esa tierra y puso en ella ordenanza, rango, providencia y amor, y el texto la lee en el versículo sobre la tierra que bebe la lluvia muchas veces.

«And then the triple-powered one in whom the Son was hidden came forth, and on his head was the crown of stability, making» — el de triple poder en quien el Hijo estaba oculto sale con la corona de la estabilidad; la frase se corta en el cambio de plana.

«This it is that the protogen it or saved by means of his own power 2 • Because of this work, the Father of the All (pi), the indescrihahle one 3, sent a crown in which is the name of the All (pi) 4 , whether endless, or unutterable, or incomprehensible, or imperishable, or unknowable, or still, or all-powered, or indivisible. This is the crown of which it is written : "It was given to Solomon on the day of the joy of his heart» — el Padre del Todo envía una corona con el nombre del Todo y el texto la identifica con la que, según el Cantar, se dio a Salomón el día de la alegría de su corazón; el impreso parte *protogen it or*.

«The first monad furthermore sent him an ineffable garment 5 which was all light and all life and all resurrection, and all love and all hope and all faith and all wisdom, and all gnosis, and all truth, and all peace, and all-visible 6 , and all-mother, and all-mystery, and all-source, and all-perfect, and all invisible, and all unknowable, and all endless, and all unutterable, and all deep, and all incomprehensible, and all pleroma, and all silence, and all unmoved, and» — la primera mónada envía una vestidura indecible cuya descripción es una letanía de todos los atributos: toda luz, toda vida, toda resurrección, todo amor, toda esperanza, toda fe, toda sabiduría y toda gnosis.

«And the All is in it, and also all found themselves 1 in it, and knew themselves in it. And it (the monad) gave light to them all with its ineffable light. Myriads upon myriads of powers were given to it, so that at one (and the same) time it should establish the All. It gathered its garments 2 and made them into the form of a veil which surrounded it on all sides. And it poured itself over them all, it raised them all. And it divided them all according to rank and according to ordinance and according to forethought.» — la mónada reúne sus vestiduras en forma de velo, se derrama sobre todos y los reparte por rango, ordenanza y providencia.

«And then the existent separated itself from the non-existent. And the non-existent is the evil which has manifested in matter. And the enveloping power separated those that exist from those that do not exist. And it called the existent "eternaf', and it called the non-existent "matter". And in the middle it separated 3 those that exist from those that do not exist, and it placed veils between them.» — el capítulo 13 separa lo existente de lo no existente, llama a lo primero eterno y a lo segundo materia, y pone velos entre los dos.

«And it gave ordinance to those that exist in this way. And it placed the mother as head. And it gave to her ten aeons, there being a myriad powers in each aeon, and a monad and an ennead in each aeon.» — la madre queda por cabeza, con diez eones y una miríada de poderes, una mónada y una enéada en cada uno.

«And it gave to it (the rule) seven other commanders who had the all-perfect seal, and a crown upon their heads with twelve adamantine 1 stones in it, which were from Adamas, the Man of Light 1» — los siete comandantes llevan el sello todoperfecto y una corona con doce piedras adamantinas venidas de Adamas, el Hombre de Luz.

«And it set up the forefather in the aeons of the mother of all things. It gave to him all the authority of fatherhood, and it gave to him powers that they should obey him as father, and as first father of all that had come into existence. And it placed on his head a crown of twelve species.» — el antepasado queda puesto en los eones de la madre con toda la autoridad de la paternidad y una corona de doce especies.

«And it gave to him a power out of the aeon which is called Solmistos 2 , him whom all the aeons seek, whence he manifested. And myriads upon myriads of glories were given to him and the aeons with him.» — el antepasado recibe un poder del eón llamado Solmistos, que todos los eones buscan.

«Moreover the power that was given to the forefather is called first-visible because it is he who was first manifest. And he was called unbegotten because no one has created him.» — el poder dado al antepasado se llama primer visible por haber sido el primero en manifestarse, y no engendrado porque nadie lo creó.

«And he was also called self-begotten and self-willed because he had revealed himself by his own will. And he was called se!f-glorified because he was manifest with the glories which he possessed. He was called invisible because he is hidden and is not seen.» — el texto explica cada nombre del antepasado por lo que hace: autoengendrado y de voluntad propia por revelarse a sí mismo, autoglorificado por sus glorias e invisible por estar oculto.

«The first is protia 1, that is, the foremost. It is called pandia, namely that which exists in all things 2 . It is called pangenia, namely that which has begotten all things. It is called doxogenia because it is the begetter of glory. Furthermore it is called doxophania because it is the revealer of glory. It is also called doxokratia because it rules over the glory. It is also called arsenogenia which is the begetter of males. It is also called /Oia, of which the interpretation is : God with us. It is also called iouel, of which the interpretation is: God for ever.» — el texto traduce uno por uno los nueve nombres griegos del poder: protia, pandia, pangenia, doxogenia, doxophania, doxokratia, arsenogenia, Ioia y iouel.

«But that which commanded these powers to manifest is called phania, of which the interpretation is : the revelation. And the angel which was revealed with them is called by the glories doxogenes and doxophanes, of which the interpretation is: the begetter of glory and the revealer of glory» — el texto sigue traduciendo: phania es la revelación, y el ángel revelado con ellas se llama doxogenes y doxophanes.

«And then he cried out, saying: "My children with whom I am in travail until the Christ take form in you*." And again he cried 2 out: "For I am ready now to place a single husband, Christ, beside a holy Virgin» — el antepasado habla con dos frases de las cartas paulinas, sobre los hijos en dolores de parto hasta que Cristo tome forma y sobre el único esposo junto a una virgen santa.

«But since he saw the grace which the hidden Father gave to him, he, the forefather, wished to turn the All towards the hidden father, for his wish is this, that the All should turn to him.» — el antepasado quiere volver el Todo hacia el Padre oculto, porque esa es la voluntad del Padre.

«And when the mother saw these great things that were given to her forefather, she rejoiced greatly. And she was glad. Because of this she said 3 : "My heart has rejoiced and my tongue has been glad» — la madre se alegra con un versículo de los salmos en la boca.

«And the hidden Father sent to her the mystery which covers all the aeons and all the glories, which has an all-perfect, that is, a complete crown. And he placed it 3 on the head of the great invisible one who was hidden within her, who is imperishable and is unbegotten and the great power with him which is called begetting-males, which will fill all the aeons with glory. And in this way the All will receive the crown through him.» — el Padre oculto envía a la madre el misterio que cubre todos los eones, con su corona completa para el gran invisible escondido en ella.

«And afterwards she set up the eternal self-father. And she gave to him the aeon of the covered one 4 in which is the All : the species with the forms, and the likenesses with the forms, and the changes 5 , and the differences with the four changes, and the number with the numbered, and the knower with the known.» — la madre establece al auto-padre eterno y le da el eón del cubierto, donde están las especies con sus formas, los cambios, el número con lo numerado y el que conoce con lo conocido.

«And he gave to them praise and joy and gladness and pleasure and peace and hope and faith and love 2 and truth which does not change. And this is the ennead which was granted to those who fled from the matter. And they became blessed and they became perfect, and they knew the true God.» — la enéada concedida a los que huyeron de la materia es alabanza, gozo, alegría, placer, paz, esperanza, fe, amor y verdad que no cambia.

«Afterwards the mother established her first-born son. She gave to him the authority of the sonship. And she gave to him hosts of angels and archangels. And she gave to him twelve powers to serve him. And she gave to him a garment 3 in which to accomplish all things. And in it were all bodies: the body of fire, and the body» — la madre establece a su hijo primogénito y le da una vestidura con todos los cuerpos: fuego, agua, aire, tierra, viento y ángeles.

«These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him 1• And he was given authority over all things.» — el antepasado puesto en el eón de la madre recibe glorias, ángeles, arcángeles y ministros, y autoridad sobre todo.

«And he created a great aeon for himself. And he placed in it a great pleroma and a great sanctuary. And he placed within it all the powers which he had received. And he rejoiced with them, as he begot his creations once again, in accordance with the command of the Father hidden in the silence who had sent to him these riches. And the crown of fatherhood was given to him, because he had set him up as Father of those who had come into existence after him.» — el antepasado crea su propio eón con un gran pleroma y un gran santuario, y recibe la corona de la paternidad.

«that is, the one who was begotten three times, which is also called thrice-begotten 1 and is also called Hermes(?)» — el poder sin fin del eón oculto se llama tres veces nacido y tres veces engendrado, y con signo de interrogación del editor, Hermes.

«they fled from the matter of the aeon, leaving it behind them. And they fled to the aeon of the self-father and they received the promise which was made to them through him who said : "He who will leave father and mother and brother and sister and wife and child and possessions, and bear his cross and follow me* 1, will receive the promised things which I have promised to him. And I will give to them the mystery of my hidden Father because they have loved what is theirs, and they have fled from him who persecutes them with violence» — los que huyen de la materia al eón del auto-padre reciben la promesa dicha con palabras evangélicas sobre dejar padre, madre, hermanos, mujer, hijo y bienes y cargar la cruz.

«And they understood the Mystery which became Man, why he was revealed, until they saw him who is indeed an invisible one; and that he wrote his Word» — el texto declara que entendieron el Misterio que se hizo Hombre y por qué fue revelado; la frase se corta en el límite de chunk.

«concerning him until they knew him, and fled to him and became divine and perfect.» — la continuación: al conocerlo huyeron a él y se volvieron divinos y perfectos.

«And this is the protogenitor, to whom those within and those without promised all that he would desire. And this is he who divided all matter. And in the manner in which he spread himself 1 out over it "like a bird which stretches forth its wings over its eggs • 2," thus he, the protogenitor, did to the matter.» — el progenitor se extiende sobre la materia como el ave que tiende las alas sobre sus huevos, con la imagen tomada de la Escritura.

«When the matter became warm it released the multitude of powers which were with him. And they grew like vegetation, and they were divided 3 according to species and according to kinds.» — al calentarse la materia suelta la multitud de poderes, que crecen como vegetación y se dividen por especies y por géneros.

«And he gave law to them to love one another 0 and to honour God and to bless him, and to seek him - who he is and what he is - and that they should marvel at the place from which they came, that it is narrow and difficult, and that they should not return to it again, but follow after him who gave law to them.» — la ley que el progenitor da a las especies es amarse, honrar a Dios, buscarlo y no volver al lugar estrecho y difícil de donde vinieron.

«And he brought them forth from the darkness of the matter which was mother to them, and he said to them that light existed because they did not yet know light, whether it existed or not.» — el progenitor los saca de la tiniebla de la materia, que era madre de ellos, y les dice que la luz existe porque aún no la conocían.

«And the mother of the All and the forefather and the se(f: father and the protogenitor and the powers of the aeon of the mother sang a great song o.fpraise, blessing the One Alone, saying: "Thou alone art the infinite one, thou alone art the deep, and thou alone art the unknowable one.» — abre el canto del capítulo 17: la madre del Todo con el antepasado, el auto-padre y el progenitor bendicen al Uno Solo, infinito, profundidad e incognoscible.

«And thou art he for whom everyone seeks, and they do not find 1 thee, for none can know thee without thy will, and none can bless thee without thy will 2 . And thy will alone is that which became place for thee, for none can become place for thee because to all thou art their place 3» — el canto enuncia la paradoja del lugar: nadie puede ser lugar para el Uno porque él es el lugar de todos.

«I pray thee to give ranks to those of the world, and to give ordinances to my offspring according to thy pleasure. And do not cause sorrow to my offspring, because no one has ever been made sorrowful through thee, and no one has known thy counsel.» — la madre pide rangos para los del mundo y ordenanzas para su descendencia, y que no se la entristezca.

«Thou art the demiurge of those that have not yet manifested - these which thou alone knowest, and we do not know them.» — el canto llama al Uno demiurgo de lo que aún no se ha manifestado, que solo él conoce.

«for thou hast begotten Man in thy self-originated mind, and in the thought and the perfect idea. This is Man begotten of mind 1, to whom thought gave form. It is thou who hast given all things to Man. And he has worn them like garments, and he has put them on like clothing 2, and he has wrapped himself in the creation like a mantle.» — el canto declara que el Uno engendró al Hombre en su mente autooriginada y que el Hombre se envuelve en la creación como en un manto.

«This is Man whom the All prays to know. Thou alone hast commanded Man that he be revealed, so that they know thee through him, that thou hast begotten him.» — el Hombre es aquello que el Todo pide conocer, y por él se conoce al que lo engendró.

«Thou only Sovereign and thou only changeless one, give me power and I will cause my offspring to know thee, that thou art their Saviour.» — la madre cierra su plegaria pidiendo poder para hacer que su descendencia conozca al Uno como su Salvador.

«They blessed him in songs of praise which were ineffable 1 and unutterable by tongues of flesh, and which were reflected on by the Man within himself. And he received their song of praise, he made it into a veil for their worlds, surrounding them like a wall.» — los poderes del pleroma lo bendicen con cantos indecibles por lenguas de carne, y él hace del canto un velo que rodea sus mundos como muro.

«And the All was moved in the presence of the Lord of the whole earth. And the aeon was agitated and it remained so because it saw him whom it did not know. And the Lord of Glory lowered himself 2 . He separated the matter. He made it into two parts and I two land~. And he set boundaries to each land.» — el Señor de la Gloria se abaja, separa la materia en dos partes y dos tierras y pone límites a cada una.

«And he sent to her a power from the Man whom they desire to see. And from the infinite one came the infinite light-spark, at which the aeons wondered where he was hidden before he revealed himself through the infinite Father. This one who had revealed the All in himself, where was he hidden?» — de lo infinito viene la chispa de luz infinita, y los eones se maravillan de dónde estaba escondida antes de revelarse por el Padre infinito.

«he told them that they were from one father and one mother. And those that fled to him worshipped him. He gave to them the land on the right side of him, and he granted to them eternal life and immortality*.» — el Señor de la tierra da a los que lo adoraron la tierra de la derecha con vida eterna e inmortalidad.

«And he called (the land) on the right side "the land of life," and that on the left 1 "the land of death." 2 And he called the land on the right side "the land of light," and that on the left "the land of darkness." 3 And he called the land on the right side "the land of rest," and the land on the left "the land of toil.» — las dos tierras reciben tres pares de nombres: vida y muerte, luz y tiniebla, reposo y fatiga.

«And he set boundaries between them, and veils between them, so that they should not see one another. And he placed watchers upon "their veils.» — entre las dos tierras hay límites, velos y vigilantes para que no se vean una a otra.

«And he spread out the land on the right side into many lands. And he made them each into ranks 4 , and each into aeons, and each into world<;, and each into heavens 5 , and each into firmaments, and each into heavens, and each into places 5 , and each into places, and each into spaces.» — la tierra de la derecha se despliega en rangos, eones, mundos, cielos, firmamentos, lugares y espacios.

«Abide in my word and I will give to you eternal life 0 • And I will send you powers. And I will strengthen you with spirits of power, and I will give you authority as you will. And no one will prevent you in what you wish.» — el mandamiento a los de la derecha promete vida eterna, poderes, espíritus de poder y autoridad sin estorbo.

«And you will become gods*, and you will know that you are from God, and you will see him, that he is God within you. And he will dwell in your aeon.» — la promesa culmina en que serán dioses y sabrán que vienen de Dios y que él habita en ellos.

«And those begotten of matter rejoiced because they were remembered. And they rejoiced that they had come forth from what is narrow and painful, and they begged the hidden mystery : "Give authority to us so that we make for ourselves aeons and worlds, according to thy word which thou 0 Lord hast established with thy servant. For thou alone art the unchanging one. And thou alone art the infinite one. And thou alone art the incomhensible one. And thou alone art the unbegotten one, and the se(f-begotten one and the self-father. And thou alone art the unmoved one and the unknowable one. And thou alone art the silence and the love and the source of the All.» — los engendrados de la materia se alegran y piden autoridad para hacerse eones y mundos, con una letanía de atributos del Uno; el *incomhensible* es defecto del impreso, que parte *incom-* a fin de renglón y continúa *hensible*, y se conserva tal cual.

«Hear our prayer with which we have prayed to him who is hidden in all places. Hear us and send to us incorporeal spirits that they may dwell with us and teach us those things which thou hast promised to us, and that they may dwell in us and that we become bodies to them. Because it is thy will that this should happen, let it happen. And give ordinance to our work and set it up according to thy will and according to the ordinance of the hidden aeons. And thou only art ordinance to us, for we are thine.» — la petición es que se envíen espíritus incorpóreos que habiten con ellos, los enseñen y los tomen por cuerpos.

«And he heard them, he sent powers of discernment which know the ordinance of the hidden aeons. He sent them forth according to the ordinance of the hidden ones. And he established ranks according to the ranks of the height, and according to the hidden ordinance. They began from below upwards, in order that the building should join together.» — el Uno envía poderes de discernimiento y establece rangos desde abajo hacia arriba para que la construcción se trabe.

«And he created the land of air 1, the dwelling-place of those that had come forth, that they should remain upon it until the establishment of those below them.» — la tierra de aire se crea como morada de los que habían salido, hasta que se establezcan los de abajo.

«In that place they are immersed in the name of the self-begotten one who is God over them. And in that place over the source of living water 4 were put powers which were brought forth as they came. These are the names of the powers which are over the living water: Michar and Micheu 5 • And they are purified through Barpharanges 5» — el texto describe la inmersión en el nombre del autoengendrado, con Michar y Micheu sobre la fuente de agua viva y la purificación por Barpharanges.

«The Pis tis Sophia 1 is there, and the pre-existent living Jesus 2 • and the aerodioi and the twelve aeons 2 • In that place were put Sellao, Eleinos, Zogenethles, Selmelche 3 , and the self-begotten one of the aeon» — el tramo nombra a la Pistis Sophia, al Jesús viviente preexistente, a los aerodios y a los doce eones, y a Sellao, Eleinos, Zogenethles y Selmelche.

«And within it were placed four lights Eleleth, Daveide, Oroiael» — el texto cierra la serie con las cuatro luminarias Eleleth, Daveide y Oroiael, y ahí se corta por laguna.

«they have not comprehended him (as) Father of the All (pi) and also (as) .. . of the All (pi) and as ... of all (pi) these, and insubstantial, invisible, unknown, infinitE (and) unknowable, in(comprehensible) in his un(attainable) unapproachable image.» — las hojas sin lugar abren a media frase con la incomprensibilidad del Padre del Todo: insustancial, invisible, desconocido, infinito e incognoscible en su imagen inaccesible.

«This is the ineffable, unutterable, unknowable, invisible, immeasurable and infinite Father. He, of himself within himself, has brought himself to the measure 1 of those within him. And he has brought the thought of his greatness to the measure of insubstantiality, until he has made them insubstantial.» — el Padre inefable se trae a sí mismo a la medida de los que están en él, y lleva el pensamiento de su grandeza a la medida de la insustancialidad.

«Through his members he has, of himself 2 , made a place for his members, that they should dwell in it and know that he is their Father, and that it is he who has emanated them in his first concept : this which became a place for them, and made them insubstantial so that they should know him. For he was unknown by all.» — el Padre hace por sus miembros un lugar para sus miembros, para que sepan que él es el Padre que los emanó en su primer concepto.

«And the Father sealed him as his Son within them, so that they should know him within themselves. And the name moved them within themselves to make them see the invisible (and) unknowable one. And they gave glory to the Only One and to the concept within him, and to the intelligible word.» — el Padre sella al Hijo dentro de ellos y el nombre los mueve a ver al invisible, y ellos glorifican al Uno, al concepto en él y al verbo inteligible.

«And so they gave glory to the three which are one, because through him they have become insubstantial.» — el texto declara tres que son uno, y por ellos los miembros se han vuelto insustanciales.

«And the Father took their whole likeness. He made it into a city or a man 1• He portrayed the All (pi) in him, namely all these powers. Each one of them knew him in this city. Each one gave myriads of glories to the man or the city of the Father who is in the All.» — el Padre hace de la semejanza entera una ciudad o un hombre en que retrata al Todo, y cada poder lo reconoce ahí.

«And he made his belly in the type of the holy pleroma. And he made his nerves going out from one another in the type of a hundred myriad of powers, less four myriads. And he made the twenty digits in the likeness of the two decads 1 : the hidden decad and the manifest decad. And he made the navel of his belly in the likeness of the monad 1 hidden in the Setheus. He made the large intestine in the likeness of the Setheus who is lord over the pleroma.» — la correspondencia del cuerpo con el pleroma va órgano por órgano: el vientre en el tipo del pleroma santo, los nervios por sus poderes, los veinte dedos por las dos décadas y el ombligo por la mónada.

«And he made the small intestine in the likeness of the ennead 1 • • • of the Setheus. And he made his womb in the type of the interior of the holy pleroma» — la serie continúa con el intestino delgado en semejanza de la enéada y la matriz en el tipo del interior del pleroma santo.

«And he made his members in the type of the deep in which are 365 fatherhoods 1, according to the type of the fatherhoods ... (and) he made the hair of his body in the type of the worlds of the pleroma.» — los miembros corresponden a la profundidad de las trescientas sesenta y cinco paternidades y el vello del cuerpo a los mundos del pleroma.

«And he filled him with wisdom like the all-wise one. And he filled him with mysteries within, in the manner» — el hombre queda lleno de sabiduría como el todo sabio y lleno de misterios por dentro a la manera del Setheus; el tramo se corta en el límite de chunk.

«of the indivisible one. And he made him incomprehensible in the type of the incomprehensible one who is in every place, who is the Only One in the All and who is not comprehended. And he made him surrounding another in the type of the covering which clothes the hidden mysteries.» — la continuación: el hombre se hace incomprensible en el tipo del incomprensible que está en todo lugar.

«the type of the indivisible one, (and it was called) right foot. (And he made the) four corners 1 in the type of the four gates. And he made the two thighs in the type of the myriarchs which are on the right and on the left. And he made his necessities (genitals) in the type of those that go forth and those that come» — la correspondencia sigue por los muslos, puestos en el tipo de los miriarcas de la derecha y de la izquierda, y por los genitales en el de los que salen y los que entran.

«And he made ... his feet, the right (foot) in the type of the all-visible one, and the left foot I in the type of the mother beneath all things.» — los dos pies se ponen en el tipo del todo visible y de la madre que está debajo de todas las cosas.

«And this is the Man who was made according to each aeon 1• And this is he whom the All desired (to know). This is the all-perfect one, and this is the God-man who himself is a god 2 • And he is an invisible one, and an unknowable one, and an allstill one, and an incomprehensible one, and an unmoved one. He whom it is not possible to curse, it is only possible to bless 3» — el capítulo 22 declara al Hombre hecho según cada eón, el Hombre-Dios que es él mismo un dios, a quien no se puede maldecir sino solo bendecir; el impreso parte *all-still* a fin de renglón y la extracción lo devuelve pegado, *allstill*, donde la lectura propuesta es el compuesto con guion, como en *all-perfect* y *all-powered*.

«I bless thee, 0 Father of all fathers of light. I bless thee, 0 infinite one of light, who surpassest all that is infinite. I bless thee, 0 incomprehensible one of light, who art above all that is incomprehensible. I bless thee, 0 unutterable one of light who art before all that is unutterable. I bless thee, 0 imperishable one of light (who) surpassest all that is imperishable.» — arranca la letanía de bendiciones, cada una con la misma forma: se bendice al que sobrepasa o precede a todos los de su clase.

«I bless thee, 0 gnosis that art light to all gnoses. I bless thee, 0 unknowable one of light, who art before I all that is unknowable.» — la letanía llama al bendecido gnosis que es luz para todas las gnosis.

«I bless thee, 0 indivisible one of light, but thou art he who divides all light. I praise thee, 0 pure one of light, who surpassest all the pure ones.» — la letanía nombra al indivisible que sin embargo divide toda luz.

«I bless thee, thou who understandest all, while (no one) understands thee. I bless (thee, thou who) enclosest the All, while (no one) encloses thee. (I bless) thee, thou who unbegotten hast begotten all (because) no one has begotten thee.» — tres bendiciones enuncian la asimetría: entiende todo sin ser entendido, encierra el Todo sin ser encerrado, engendra sin ser engendrado.

«I bless (thee), who alone art wise and who alone art wisdom. I bless (thee), 0 only all-mystery. (I) bless thee, 0 only all-perfect one of (light). I bless thee, 0 only unattainable one.» — la letanía identifica al bendecido con la sabiduría misma y lo llama todo misterio y todo perfecto.

«This is the (Father) of every father, and (the God) of every god, and (the Lord) of every lord, and (the Son) of all sons, (and) the Saviour of (all) saviours, and the invisible one of all that is invisible, and (the silence) of all silences, and (the) infinite one of all that is infinite, and the incomprehensible one of all that is incomprehensible, and (the) abyss-dweller of all abyss-dwellers, and a place of all places.» — la serie de superlativos declara al Uno Padre de todo padre, Dios de todo dios, Señor de todo señor, Hijo de todos los hijos y lugar de todos los lugares.

«The one and only intelligible one who exists before (all) mind; and furthermore, is mind before all mind, (and is an) incomprehensible one (who comprehends all), and one without likeness, 1 (who is before) all likenesses;» — el texto lo llama el único inteligible que existe antes de toda mente y es mente antes de toda mente.

«He is the seed of all good things. He is also pregnant with them all. The self-originated one or the only growth that existed before the All (pl), who begot himself alone, who exists to all time.» — el Uno es semilla de todo lo bueno y está preñado de todo ello, autoengendrado y existente por todo tiempo.

«A self-begotten and eternal one is he; who has no name, to whom all names belong; whose knowing precedes the All (pl); who contemplates the All (pl), who looks upon the All (pl), who hears the All (pl); who is might beyond all might; on whose unattainable face it is not possible to look.» — el Uno no tiene nombre y a la vez todos los nombres le pertenecen, y su rostro inalcanzable no se puede mirar.

«For All (pi) have need of him, for because of him they all live. It is he who knows the All (pi) 1 within him, who contemplates the All (pi) within himself. He is an incomprehensible one, but it is he who comprehends All (pi) 2 • He receives them to himself. And nothing exists outside of him.» — el texto declara que todo lo necesita y por él vive, y que él comprende el Todo sin ser comprendido.

«It is he who is Father of the aeons, existing before them all. There is no place outside of him.» — el Uno es Padre de los eones y no hay lugar fuera de él.

«They look at his incomprehensibility which is within them all, for he sets a boundary to them all. But they do not comprehend him, they marvel at him because he sets a boundary to them all.» — el Texto sin título se corta en una laguna con los eones mirando su incomprensibilidad y maravillándose porque pone límite a todos.

«who hast caused Jeu to establish the eighth aeon, and hast set up archons and decans and ministers in the eighth aeon, whose imperishable name is .... Save all my members which have been scattered since the foundation of the world in all the archons and the decans and the ministers of the eighth aeon; gather them all together and take them to the light.» — la estrofa del octavo eón repite palabra por palabra la plantilla de la letanía, con el ordinal por única variación.

«The twelfth deep moreover is the truth from which has come all truth. This is the truth which covers them all. This is the image of the Father. This is the mirror 1 of the All. This is the mother of all the aeons 1. It is this which surrounds all the deeps.» — la duodécima profundidad es la verdad que las cubre a todas, imagen del Padre, espejo del Todo y madre de todos los eones.

«This is the monad which is unknowable 2 or is unknown. This characterless 3 one in which are all characters, which is blessed for ever. This is the eternal Father. This is the ineffable Father; not understood, unthinkable, inaccessible. This is he in whom the All was made insubstantial 4 • And they rejoiced, they were glad, they begot myriads upon myriads of aeons 5 in their joy.» — la mónada incognoscible se declara sin carácter aunque en ella estén todos los caracteres, y en ella el Todo se volvió insustancial y engendró miríadas de eones.

«And every name came into existence from the Father, whether unutterable, or imperishable, or unknowable, or invisible, or simple, or still 8 , or power, or all-power, or every name which is in the silence, all of which came into existence from the Father.» — todo nombre viene del Padre, sea indecible, imperecedero, incognoscible, invisible, simple, quieto, poder o todo poder.

«It is he whom the outside worlds all, like the stars of the firmament at night, see. As men desire to see the sun, in this way also the outside worlds desire to see him, on account of his invisibility which surrounds him.» — los mundos de afuera lo ven como las estrellas del firmamento de noche y lo desean como los hombres desean ver el sol.

«This is the Father, the second demiurge. Through the breath of his mouth, the forethought 2 inspired those without existence. They came into being through the will of this (one), because it is he who commands the All, so that it comes into existence.» — el segundo demiurgo inspira por el aliento de su boca a los que no tenían existencia, y ellos vienen a ser por su voluntad.

«He created the holy pleroma in this way : four gates 3 with four monads within it (the pleroma), one monad to each gate and six helpers (parastatai) 4 to each gate, making 24 helpers (parastatai) 4 ; and 24 myriad powers to each gate, and nine enneads to each gate, and ten decads to each gate, and twelve dodecads to each gate, and five pentads of powers to each gate, and an overseer who has three aspects 5 - an unbegotten aspect, a true aspect and an unutterable aspect - to each gate 6» — el reparto del pleroma santo se da en números: cuatro puertas con su mónada, seis ayudantes por puerta hasta veinticuatro, nueve enéadas, diez décadas, doce dodécadas y cinco péntadas por puerta.

«One of his aspects looks forth from the gate to the outer aeons, the other looks inwards to the Setheus 7 , and the other looks to the height, and the sonship is in each monad.» — los tres aspectos del supervisor miran a los eones de afuera, al Setheus y a la altura.

«And Aphredon 8 is there with his twelve beneficent ones. The forefather is there; Adam is there, who is of the light 9 , and his 365 aeons 10» — el texto sitúa ahí a Aphredon con sus doce benéficos, al antepasado y a Adán, el de la luz, con sus trescientos sesenta y cinco eones.

«When the thought comes forth 5 from the deep, Aphredon takes the thought and brings it to the only-begotten one. The only-begotten one brings it to the Child, and they bring it forth to all the aeons as far as the place of the triple-powered one, and they are completed and taken to the five unbegotten ones.» — el circuito del pensamiento va de la profundidad a Aphredon, de ahí al unigénito, al Niño y a todos los eones hasta los cinco no engendrados.

«There is again another place which is called : deep. There are three fatherhoods within it. The first (father) there is the covered one 6 , who is the hidden God.» — el capítulo 4 abre otra profundidad con tres paternidades, la primera de ellas el cubierto, que es el Dios oculto.

«This is the indivisible one, this is he who has never divided. This is he to whom the All has opened, for to him the powers belong.» — el indivisible es aquel a quien el Todo se ha abierto y a quien pertenecen los poderes.

«la. The apostles answered, saying : "Speak to us, 0 Lord, that we may hear thee. We have followed thee with our whole hearts. We have left behind father and mother, we have left behind vineyards and fields, we have left behind goods and the greatness of rulers (kings), and we have followed thee 0 , so that thou shouldst teach us the life of thy Father who has sent thee 0 .» — la segunda copia del comienzo repite el mismo pasaje de la plana 33 con tres diferencias medibles: el número de capítulo sale *la* por *2a*, el Padre va con mayúscula y la llamada de referencia bíblica cambia; el volumen imprime las dos copias sin armonizarlas.

«Of the two Coptic gnostic treatises in the Bruce Codex, the Books of Jeu and the Untitled Text, only the latter has previously been translated into English.» — MacDermot abre su Foreword situando la novedad del volumen: de los dos tratados coptos del Códice Bruce, solo el Texto sin título tenía traducción inglesa previa.

«The translation was re-edited by W. Till in 1954 (Bibl. · 36), but Schmidt's edition of the text has been out of print for many years.» — MacDermot traza la suerte editorial del texto: W. Till reeditó en 1954 la traducción de Schmidt, y la edición del texto copto llevaba años agotada.

«It is therefore timely that there has been a decision to republish the already known gnostic texts in the Nag Hammadi Studies Series.» — MacDermot declara oportuna la decisión de republicar en la serie Nag Hammadi Studies los textos gnósticos ya conocidos.

«Although the present translation owes much to those of Schmidt and Till, and also to C. A. Baynes (Bib!. 9), there are passages in which some or all of the translations differ.» — MacDermot reconoce su deuda con Schmidt, Till y Baynes y consigna que en algunos pasajes las traducciones difieren entre sí.

«Schmidt's footnotes to the Coptic text are given here in English translation:» — MacDermot explica que las notas de Schmidt al texto copto se dan aquí traducidas al inglés.

«Baynes' version is of particular value for her notes on the many obscure words and passages in the Untitled Text.» — MacDermot señala el valor particular de la versión de Baynes por sus notas sobre las palabras y pasajes oscuros del Texto sin título.

«The alternative of giving the Greek words in brackets after the English words would have added considerably to the cost of publication.» — MacDermot declara el motivo económico de no imprimir las palabras griegas entre corchetes tras las inglesas.

«and Till, it was thought preferable to give words of uncertain meaning in transliteration, rather than to attempt a translation which might be misleading.» — MacDermot enuncia su criterio de traducción: las palabras de sentido incierto van transliteradas antes que traducidas de forma que engañe.

«It should be noted that the diagrams in Schmidt's edition are stylised versions of those in the manuscript.» — MacDermot advierte que los diagramas de la edición de Schmidt son versiones estilizadas de los del manuscrito.

«Photography is the only satisfactory method of reproducing these complicated figures, and it is hoped that a facsimile edition of the text will be possible.» — MacDermot sostiene que solo la fotografía reproduce bien esas figuras y declara su esperanza de una edición facsimilar.

«Any errors remaining in this volume are my responsibility.» — MacDermot cierra el Foreword asumiendo los errores del volumen.

«We owe this information to C. G. Woide who made the first copy of the Coptic gnostic texts contained in it.» — MacDermot adjudica a C. G. Woide, primer copista de los textos gnósticos coptos, la noticia sobre la compra del códice.

«He also first brought them to public notice with an article on the Egyptian version of the Bible, 2 and he gave the biblical citations in his Appendix ad editionem Novi Testamenti.» — MacDermot consigna que Woide dio a conocer los textos en un artículo sobre la versión egipcia de la Biblia y recogió las citas bíblicas en su Appendix.

«the codex was acquired by the Bodleian Library, together with Woide's transcript of the gnostic texts.» — MacDermot data en 1848 la entrada del códice a la Bodleian junto con la transcripción de Woide.

«M. G. Schwartze was the next to transcribe these texts when he was in England in 1848.» — MacDermot nombra a M. G. Schwartze como el siguiente transcriptor de los textos.

«On comparing Woide's copy with the originals, he found a number of mistakes, but his death unfortunately occurred before his work was completed.» — MacDermot consigna que Schwartze halló errores al cotejar la copia de Woide con los originales y murió antes de terminar.

«His amended copy became the property of J. H. Petermann, at whose death the copy finally came into the hands of A. Erman.» — MacDermot sigue la cadena de propiedad de la copia enmendada, de Petermann a Erman.

«In the meantime in 1882 E. Amelineau began to work on the text.» — MacDermot data en 1882 el inicio del trabajo de E. Amelineau sobre el texto.

«In 1890 Erman and Harnack were instrumental in arranging that Schmidt should work on the manuscript in Oxford, with the support of the Akademie der Wissenschaften of Berlin.» — MacDermot adjudica a Erman y a Harnack la gestión para que Schmidt trabajara el manuscrito en Oxford con apoyo de la Akademie der Wissenschaften de Berlín.

«He put the leaves in sequence and made a new transcript of the texts.» — MacDermot describe el trabajo de Schmidt sobre el códice: puso las hojas en secuencia y transcribió de nuevo los textos.

«Schmidt published his edition of the text with a German translation and commentary in 1892 (Bibl. 32).» — MacDermot data en 1892 la edición del texto con traducción alemana y comentario.

«The volume contained translations of the Pistis Sophia as well as the texts of the Bruce Codex, together with commentaries on both codices.» — MacDermot describe la traducción revisada de Schmidt de 1905, que reunía la Pistis Sophia y los textos del Códice Bruce con comentarios a los dos códices.

«It is due to the work of Schmidt that the codex now stands in its present form.» — MacDermot adjudica a Schmidt la forma en que el códice se presenta hoy.

«The first is written in a cursive hand on papyrus of a pale colour.» — MacDermot describe la mano cursiva del primero de los dos manuscritos del códice.

«The manuscript, re-bound and with its leaves renumbered, is now unfortunately in very poor condition.» — MacDermot consigna el mal estado del manuscrito reencuadernado y renumerado.

«Details of the condition of individual leaves are given in the footnotes on the Coptic text.» — MacDermot remite al aparato de notas del texto copto para el estado de cada hoja.

«There are two incomplete copies of the opening pages of the First Book of Jeu.» — MacDermot consigna que del comienzo del Primer Libro de Jeu se conservan dos copias incompletas, dato que explica que ciertas fórmulas de apertura aparezcan dos veces en el volumen.

«Pages 8-34 contain a series of diagrams bearing names of Jeu and numbered from I to 28, the 13th being omitted.» — MacDermot describe la serie de diagramas con nombres de Jeu numerados del 1 al 28, con el 13 ausente.

«There is no indication as to whether the series is complete.» — MacDermot declara que no hay indicio de que la serie de diagramas esté completa.

«After a lacuna, the text begins again on page 5 and reads consecutively to the foot of page 34 (Schmidt 47 .9-78.23). Pages 8-34 contain a series of diagrams bearing names of Jeu and numbered from I to 28, the 13th being omitted. There is no indication as to whether the series is complete. After a lacuna the text begins again on page 35 (Schmidt 79.7) with the fifth stanza of a gnostic hymn, of which the first four stanzas are missing.» — MacDermot sitúa tras una laguna el reinicio del texto con la quinta estrofa de un himno gnóstico cuyas cuatro primeras faltan.

«The text of the Second Book of Jeu begins on page 54 (Schmidt 99.6) and runs consecutively to the foot of page 86 (Schmidt 138.4).» — MacDermot fija el arranque y el corte del Segundo Libro de Jeu por la paginación del manuscrito y por la de Schmidt.

«The end of the text is missing. On the single leaf which follows, page 87 contains a fragment of a gnostic hymn (Schmidt 139.1-140.14), and on page 88 is a description of the passage of the soul (Schmidt 140.15-141.21).» — MacDermot consigna que al Segundo Libro le falta el final y que la hoja siguiente trae un fragmento de himno y una descripción del paso del alma.

«According to the pagination of Schmidt, the text runs consecutively from pages I to 51 (Schmidt 226.1-264.6).» — MacDermot describe el tramo seguido del Texto sin título según la paginación de Schmidt.

«Pages 52-61 are five leaves of uncertain relation to the rest of the text, which Schmidt places at the end (Schmidt 264.9-277.8).» — MacDermot consigna que cinco hojas de relación incierta con el resto del texto van al final según Schmidt.

«In her edition of the text (Bibl. 9) Baynes places these leaves at the beginning, but for the reasons given below the page order of Schmidt and Till has been retained here.» — MacDermot registra el desacuerdo de orden entre Baynes y Schmidt sobre esas hojas, y declara que aquí se conserva el de Schmidt y Till.

«Thus in the Books of Jeu, Chapters 49-52 appear to be variant accounts of what has already been given in Chapters 42fT.» — MacDermot lee los capítulos 49 a 52 de los Libros de Jeu como relatos variantes de lo que ya dan los capítulos 42 y siguientes.

«In the Untitled Text, Chapters 6 and 10 may be different descriptions of the same phenomena.» — MacDermot propone que los capítulos 6 y 10 del Texto sin título pueden ser descripciones distintas de los mismos fenómenos.

«As the unplaced leaves forming Chapter 21 contain material similar to that in Chapters I, 2, 7, and 17, and are perhaps part of a separate version of the whole text, it seems appropriate to place them at the end of the treatise.» — MacDermot justifica por semejanza de materia el lugar final que da al capítulo 21 del Texto sin título.

«An attempt has been made to indicate the most outstanding motifs in each chapter, but in many cases the selection is necessarily a rather arbitrary one.» — MacDermot acota el valor de su propio resumen: la selección de motivos por capítulo es en muchos casos arbitraria.

«This method of composition gives rise to repetitions in the narrative, and to a lack of overall continuity.» — MacDermot deriva de esa manera de componer las repeticiones del relato y la falta de continuidad del conjunto.

«A brief summary of the contents of the Books of Jeu and the Untitled Text is given here for the convenience of the reader.» — MacDermot anuncia el resumen de contenidos que cierra su Introduction.

«Preamble on the teaching of the living Jesus; dialogue between Jesus and the apostles : on crucifying the world ; on the understanding which saves from the archon of this aeon; on bringing the word of the Father down to earth, and on raising the minds of men to heaven; on the flesh which is ignorance and non-understanding.» — en su resumen de los capítulos 1 a 4 del primer libro, MacDermot enumera los asuntos del diálogo entre Jesús y los apóstoles: crucificar el mundo, el entendimiento que salva del arconte de este eón, y la carne como ignorancia.

«Description (by Jesus) of the manner in which his Father moves Jeu, the true God, to bring forth emanations which fill the treasuries of the light; diagram giving the "type" and the name of Jeu by which he is called; two diagrams, one giving the type of Jeu before he is moved to bring forth emanations, the other giving the type when he brings them forth.» — MacDermot resume el capítulo 5: el Padre mueve a Jeu, el Dios verdadero, a emitir emanaciones que llenan los tesoros de la luz, con diagramas del tipo y el nombre de Jeu.

«26 Diagrams (Jeu 2-28), each different, and giving different names of Jeu, his character, the names of three watchers and twelve emanations (some diagrams are incomplete and there are variations of internal arrangement; Jeu 13 is missing; each diagram is accompanied by a stereotyped account of the 12 emanations which were emanated when the Father moved Jeu).» — MacDermot resume los capítulos 7 a 32 como veintiséis diagramas con nombres distintos de Jeu, su carácter, tres vigilantes y doce emanaciones, faltando el número 13.

«Teaching by Jesus to his disciples concerning the treasuries (the beginning is missing; only the 56th-60th treasuries remain); the procedures for entering them; diagrams representing their seals of which the names are given; the names to be spoken while holding ciphers in the hand; the drawing back of the watchers, the ranks and the veils so that the gate into the treasury can be crossed.» — MacDermot resume los capítulos 33 a 38: el procedimiento para entrar en los tesoros, los sellos con sus nombres, las cifras que se sostienen en la mano y el retiro de vigilantes, rangos y velos.

«Teaching (by Jesus) of the procedure for invoking the great name, the diagram, seal and cipher, so that the disciples pass to the place of the true God which is outside the places of his Father; warning that the name should not be said continually.» — MacDermot resume la enseñanza del gran nombre con su diagrama, sello y cifra, y la advertencia de no decirlo de continuo.

«Hymn of praise spoken by Jesus who, with his disciples, had proceeded inwards to the 7th treasury; glorifications of his Father, each ending with the question : "What now, 0 unapproachable God?", to which the disciples respond : "Amen, amen, amen" three times.» — MacDermot resume el capítulo 41: el himno de alabanza en el séptimo tesoro, con la pregunta que cierra cada glorificación y la respuesta de los discípulos.

«Teaching by Jesus to his disciples and women disciples on the mysteries of the Treasury of the Light, which after death erase the sins of the soul, and enable it to pass through all the places of the invisible God until it reaches the Treasury of the Light.» — MacDermot resume el capítulo 42: los misterios del Tesoro de la Luz que borran los pecados del alma después de la muerte y la dejan pasar por todos los lugares.

«Warning to the disciples not to give these mysteries to any but those worthy of them, or in exchange for any goods of this world; especially are they not to be given to those who serve the 72 archons or the 8 powers of the great archon, the third power of which is Taricheas, son of Sabaoth, the Adamas; they are only to be given to those who are as the Sons of the Light.» — MacDermot resume el capítulo 43: a quiénes no se entregan los misterios, con la prohibición expresa para quienes sirven a los setenta y dos arcontes o a los ocho poderes del gran arconte.

«Reproach by the disciples that Jesus had not told them the mysteries of the Treasuries of the Light; promise by Jesus to give them the mysteries of all the places of the Treasury of the Light, and that he who performs them needs no other mystery except the mystery of the forgiveness of sins; that those who have received all these will pass through all places to the place of Jeu; promise by Jesus to fulfil the disciples in every mystery so that they might be called "Sons of the Pleroma".» — MacDermot resume el capítulo 44: el reproche de los discípulos y la promesa de que el misterio del perdón de los pecados basta y de que serán llamados Hijos del Pleroma.

«Instructions by Jesus for performing the baptism of water; ritual offering by Jesus of wine and bread in the presence of the disciples; sealing of the disciples with a seal.» — MacDermot resume el capítulo 45: el bautismo de agua con ofrenda de vino y pan y el sellado de los discípulos.

«Prayer-invocation by Jesus to his Father that the 15 helpers who serve the 7 virgins of the light come and baptise the disciples in the water of life; invocation to Zorokothora to bring forth water in one of the pitchers of wine as a sign; transformation of the wine into water, and baptism of the disciples by Jesus, giving them from the offering and sealing them with a seal; rejoicing of the disciples over their baptism.» — MacDermot resume la invocación del capítulo 45: los quince ayudantes de las siete vírgenes de la luz, la petición a Zorokothora, la transformación del vino en agua y el bautismo.

«Instructions by Jesus for performing the baptism of fire; ritual offering of wine and bread with incense; sealing of the disciples with a seal.» — MacDermot resume el capítulo 46: el bautismo de fuego, con ofrenda de vino, pan e incienso.

«Instructions by Jesus for performing the baptism of the Holy Spirit; ritual offering of wine and bread with incense; sealing of the disciples with a seal.» — MacDermot resume el capítulo 47: el bautismo del Espíritu Santo, con la misma ofrenda y sellado.

«Teaching by Jesus that to be Sons of the Light it is necessary to receive the mystery of the forgiveness of sins; request by the disciples to be given this mystery.» — MacDermot resume el capítulo 51: para ser Hijos de la Luz hace falta recibir el misterio del perdón de los pecados.

«drawn back; reply by Jesus that he will say it to them.» — MacDermot resume la respuesta de Jesús a la petición del nombre, en la continuación de la frase que empieza en la plana anterior.

«Inquiry by the disciples whether it is the name of the Father of Jesus; reply by Christ that it is not, but that when the name of the great power is said, all the places, ranks, veils and watchers are drawn back.» — MacDermot resume el intercambio sobre si el nombre pedido es el del Padre de Jesús, y la respuesta de que al decirse el nombre del gran poder se retiran lugares, rangos, velos y vigilantes.

«The city; the First Father of the All; the self-originated place; the deep; silence; the first space; the first sound.» — MacDermot resume el capítulo 1 del Texto sin título: la ciudad, el Primer Padre del Todo, el lugar autooriginado, la profundidad, el silencio, el primer espacio y el primer sonido.

«Coming into existence of the second place called demi- . urge, logos, understanding (mind), man; the column; the overseer; the Father of the All; the Cross; the monad; the ennead; the 12 deeps; the image of the Father; the incorporeal members out of which Man came into existence.» — MacDermot resume el capítulo 2: el segundo lugar llamado demiurgo, logos, entendimiento y hombre, con la columna, el supervisor, la Cruz, la mónada, la enéada y las doce profundidades.

«The Father, the second demiurge; the forethought, the creator of the pleroma; the 4 gates, 4 monads, 24 helpers, 24 myriad powers; the overseer; the Setheus; Aphredon and his 12 beneficent ones; Adam of the light and his 365 aeons; the rule; the Child; the thought which comes forth from the deep.» — MacDermot resume el capítulo 3: el segundo demiurgo con sus cuatro puertas, cuatro mónadas, veinticuatro ayudantes, el Setheus, Aphredon con sus doce benéficos y Adam de la luz con sus trescientos sesenta y cinco eones.

«The deep (containing) 3 fatherhoods: the first, the covered one; the second (containing) the table, the logos; the third (containing) the silence, the source, the 12 beneficent ones, the 5 seals; the all-mother; the ennead which completes a decad from the monad.» — MacDermot resume el capítulo 4: las tres paternidades de la profundidad, los doce benéficos, los cinco sellos y la madre de todo.

«The immeasurable deep (containing) the table; the 3 greatnesses; the sonship called Christ, the Verifier, who seals each one with the seal of the Father; his 12 aspects; the 12 sources; the 12 spaces which produce the Christ, the Fruit of the All.» — MacDermot resume el capítulo 5: la filiación llamada Cristo, el Verificador, que sella a cada uno con el sello del Padre, con sus doce aspectos y doce fuentes.

«The deep of Setheus; the 12 Fatherhoods surrounding him, each with 3 aspects, making 36 in number; the 12 surrounding his head; the diagram.» — MacDermot resume el capítulo 6: las doce paternidades que rodean al Setheus, cada una con tres aspectos.

«Man as kinsman of the mysteries; witness of Marsanes and Nicotheus; revelation concerning the triple-powered perfect one.» — MacDermot resume la apertura del capítulo 7: el hombre como pariente de los misterios y el testimonio de Marsanes y Nicotheus.

«the Only One from whom the monad containing all things came; the city or man, crowned by monads; the mother-city of the only-begotten one, of whom Phosilampes spoke» — MacDermot consigna en su resumen del capítulo 7 la mención de Phosilampes a propósito de la ciudad madre del unigénito.

«The light-spark sent by Setheus to the indivisible pleroma; the man of light and truth; the servant of the pleroma; sending of the light-spark to the matter below; sending of Gamaliel, Strempsuchos and Agramas as watchers and helpers to those who received the light-spark.» — MacDermot resume el capítulo 8: la chispa de luz enviada por el Setheus y el envío de Gamaliel, Strempsuchos y Agramas como vigilantes y ayudantes.

«Another account of the rule which is within each of 9 enneads in which are 3 fatherhoods; the imperishable place called the holy land; the immeasurable deep» — MacDermot resume el capítulo 10 como otro relato de la regla dentro de cada una de las nueve enéadas.

«Agitation of the pleroma; drawing back of the veils; re-establishment of the aeons by the overseer; coming forth of the triple-powered one in whom the son was hidden; sending forth by Setheus of the creative word which became Christ.» — MacDermot resume el capítulo 11: la agitación del pleroma y el envío por el Setheus del verbo creador que llegó a ser Cristo.

«Separation of the existent from the non-existent, as "eternal" and "matter"; placing of veils between them; giving of 10 aeons to the mother; giving of the rule with 3 powers, 12 powers and 7 powers to her; setting up of the forefather in the aeons of the mother of all things; giving of powers and glories to the forefather; giving of a sonship and of a power from the aeon called Solmistos to him.» — MacDermot resume el capítulo 13: la separación de lo existente y lo no existente como eterno y materia, con velos entre los dos.

«Setting up of the eternal self-father by the mother; giving of the mystery of the hidden Father to those who fled to the aeon of the self-father; knowledge of the mystery which became Man.» — MacDermot resume el capítulo 15: el establecimiento del auto-padre eterno por la madre y el misterio del Padre oculto.

«Song of praise by the mother of the All to the infinite and unknowable One, who begot Man in his mind; to him who gave all things to Man who wrapped himself in the creation like a garment» — MacDermot resume el capítulo 17: el canto de alabanza de la madre del Todo al Uno infinito e incognoscible que engendró al Hombre en su mente.

«Separation of matter into two lands, on the right and on the left, by the Lord of the whole earth; setting of boundaries and veils between them; giving of laws and commandments to those on the right; promise of eternal life, of the knowledge that God is within them, and that they are as gods.» — MacDermot resume el capítulo 19: la separación de la materia en dos tierras, la de la derecha y la de la izquierda, con leyes y promesa de vida eterna para los de la derecha.

«Prayer of those begotten of matter that incorporeal spirits be sent to teach them; sending of powers of discernment; establishment of ranks according to the hidden ordinance.» — MacDermot resume el capítulo 20: la petición de los engendrados de la materia de que se les envíen espíritus incorpóreos que los enseñen.

«Immersion in the name of the self-begotten one; the source of Jiving water; Michar and Micheu, the powers which are over it; Barpharanges and the Pis tis Sophia; Sellao, Eleinos, Zogenethles, Selmelche; the 4 lights : Eleleth, Daveide, Oroiael,» — MacDermot resume la parte final del capítulo 20: la inmersión en el nombre del autoengendrado, la fuente de agua viva con Michar y Micheu, Barpharanges y la Pistis Sophia, y las cuatro luminarias.

«Account of the Father of the All; his insubstantial members; the son; the city or man portraying the All; likeness of the body of Man to the aeons of the pleroma; the God-man whom the All desires to know; hymn of blessing and praise to him.» — MacDermot resume el capítulo 21: el Padre del Todo, la ciudad u hombre que retrata el Todo y la semejanza del cuerpo del Hombre con los eones del pleroma.

«Corpus Hermeticum (A. D. Nock and A. J. Festugiere. Paris, 1960).» — la tabla de abreviaturas del volumen registra el Corpus Hermeticum en la edición de Nock y Festugière; la sigla *CH* va impresa en una columna aparte que el OCR separa de su desarrollo.

«Askew Codex Pistis Sophia Berlin Codex The Apocryphon of John The Sophia of Jesus Christ Bruce Codex The Books of Jeu The Untitled Text» — la tabla de abreviaturas agrupa los códices coptos: el Askew con la Pistis Sophia, el de Berlín con el Apócrifo de Juan y la Sofía de Jesucristo, y el Bruce con los Libros de Jeu y el Texto sin título; el OCR imprime la columna de siglas —*PS*, *ApJn*, *SJC*, *J*, *U*— separada de la de desarrollos, y por eso el tramo sale como lista corrida.

«Round brackets in the translation indicate material which is useful to the English version, but not explicitly present in the Coptic. In the text they indicate doubtful readings.» — la tabla de sigla del volumen fija el valor del paréntesis redondo: material útil a la versión inglesa que no está explícito en el copto, y lectura dudosa dentro del texto.

«Pointed brackets in the translation indicate conjectural emendments. The actual readings of the manuscript and literal translations of the text are given as notes.» — la tabla de sigla fija el valor del paréntesis angular: emendación conjetural, con la lectura real del manuscrito en nota.

«Square brackets in the translation indicate dittography or other material erroneously interpolated by the scribe which should be omitted. In the text they indicate lacunae and conjectual restorations; emendments are given as notes.» — la tabla de sigla fija el valor del corchete recto: ditografía o material interpolado por el copista que debe omitirse, y laguna o restitución conjetural dentro del texto copto.

«Dots in the text and translation indicate absent or omitted material. Underlining in the text indicates material which is omitted in the translation.» — la tabla de sigla fija el valor de los puntos y del subrayado: material ausente u omitido, y material del texto copto que la traducción no repite.

«The page numbers of the text and translation correspond, but the line numbers apply to the text only.» — la Note del volumen advierte que la numeración de páginas del texto copto y de la traducción coincide, y que los números de línea valen solo para el texto.

«At the beginning of each note on the translation, line references to the ~orresponding page of the text are given.» — la Note explica que cada nota a la traducción abre con la referencia de líneas de la plana copta correspondiente.

«Where the notes refer to alternative renderings of the translation, Schmidt = Schmidt's translation, edited by Till (Bibl. 36, pp. 257-367); Till = Appendix by Till (ibid., pp. 369-83); Baynes = Baynes' translation (Bibl. 9).» — la Note fija las tres abreviaturas con que MacDermot nombra las lecturas alternativas en sus notas: Schmidt, Till y Baynes.

«THE COPTIC TEXTS AND TRANSLATIONS THE FIRST BOOK OF JEU» — la portadilla que abre el cuerpo del volumen anuncia los textos coptos con sus traducciones y titula el primer tratado.

«Frontispiece: the upper part and right side of the leaf are broken off; the remainder measures 24 1/ 2 x 12 1 I 2 ems.» — el pie del frontispicio describe el estado de la hoja: rota por arriba y por el lado derecho; las cifras van tal como las imprime la capa de texto.

«Schmidt{fill omit these four pages in which the text is a copy of 39.1-42.15; the translation is almost identical.» — la nota de MacDermot declara que Schmidt y Till omiten estas cuatro planas porque el texto es copia de otras ya impresas y la traducción es casi idéntica; el *Schmidt{fill* es el ruido con que la capa de texto rinde *Schmidt/Till*.

«(8) who knows; 0 2 : is the knowledge of.» — MacDermot consigna la variante del segundo testimonio para la frase sobre el que conoce la verdad; el *0 2* es la sigla del manuscrito tal como la imprime la capa de texto.

«(I 5) through the Father from the aeon of light; 0 2 : through the aeon of light.» — MacDermot registra la segunda variante del mismo pasaje, que suprime la mención del Padre.

«(3) whole; omitted in 0 2» — MacDermot anota que la segunda copia omite la palabra sobre la integridad del discípulo.

«( 12) light-giving Light: 0 2 : light which is in the light.» — MacDermot da la variante de la segunda copia para la invocación a la Luz que alumbra.

«(II) thy ... thy ... thou; lit. his ... his ... he.» — MacDermot advierte que donde traduce en segunda persona el copto dice tercera.

«(3, 4) is born ... knows; Till: Schmidt's emendations are grammatically impossible, and the reading is therefore uncertain.» — MacDermot recoge la objeción de Till a las emendaciones de Schmidt en este pasaje y declara incierta la lectura.

«(21, 23) ... ; the rendering is doubtful.» — MacDermot declara dudosa su propia versión del pasaje sobre la virginidad y la vestidura.

«(9) he has emanated; on emanations, see Jonas (Bibl. 21) p. 186IT.; Hippo!. V 15.3; Plotinus II 3.16; GTr 27, 41; TriTrac 73; PS 2; Keph VII p. 34; Ll p. 126; (cf. U 265.16, 17).» — MacDermot remite para las emanaciones a Jonas y a una serie de paralelos —Hipólito, Plotino, el Evangelio de la Verdad, el Tratado Tripartito, la Pistis Sophia y los Kephalaia— con los que lee el pasaje.

«( 12) Jeu; see Bousset (Bib!. 13) pp. 165, 166; PS 25 etc.; (also I 05. 7).» — MacDermot remite el nombre de Jeu a Bousset y a la Pistis Sophia.

«(14) treasuries; see Kropp (Bib!. 22) II p. 48, 53; Hippo!. VI 9.8; PS 2 etc.; Keph XCI p. 230; on chambers of the sun, moon etc., see I Enoch XLI.» — MacDermot reúne para los tesoros los paralelos de Kropp, Hipólito, la Pistis Sophia y los Kephalaia, y remonta las cámaras del sol y de la luna a I Enoc.

«(5) name; see Bousset (Bibl. 13) p. 289 IT.: Reitzenstein (Bibl. 31) p. 272, n. 3; lren. I 14.1 IT.; GTr 27; GPh 54, log. 12; Eug 82fT.; (see also 90.2).» — MacDermot documenta el motivo del nombre con Bousset, Reitzenstein, Ireneo y varios tratados de Nag Hammadi.

«(12-17) they will be called ... move them; Till : they will be called Jeu. The true God will be father or all the Jeus, because he is an emanation of my Father whom the true God will emanate through the command of my Father. He who will be head over them will move them.» — MacDermot imprime entera la versión alternativa de Till para el pasaje de los Jeus, sin arbitrar entre las dos.

«(17) through the command of my father; this phrase is perhaps redundant.» — MacDermot declara acaso redundante la fórmula sobre el mandato del Padre en ese renglón.

«(20.21) character; perhaps impress, mark; originally figures engraved on stone; cf. Festugiere (Bibl. 19) p. 140; Hippol. VI 44.2; Plotinus II 3.7; GTr 23: TriTrac 94; Keph LXIV p. 158; (also U 229.6, 7).» — MacDermot propone leer *character* como impronta o marca, en su origen figuras grabadas en piedra, y remite a Festugière, Hipólito y Plotino.

«(23) small idea (thought) ... the true God gave voice; see Hippol. VI 18; GTr 37; TriTrac 89; 2LogSeth 54; TriProt 36ff.; (see also 88.13ff» — MacDermot documenta con paralelos gnósticos el motivo de la pequeña idea que precede a la voz.

«(2) (power); lit. movement.» — MacDermot advierte que donde traduce *power* el copto dice movimiento.

«(26) three watchers; see Kropp (Bib!. 22) II p. 40 ff.; I ApJas 33.» — MacDermot remite los tres vigilantes a Kropp y a la Primera Apocalipsis de Santiago.

«(7, 8) this name is that of the twelve; lit. this name of them is the twelve (cf. SS.l; 56.22 etc.).» — MacDermot da la versión literal de la fórmula del nombre de los doce.

«(28) the three watchers; Schmidt omits.» — MacDermot consigna que Schmidt omite la mención de los tres vigilantes en ese renglón.

«(27) the three watchers; Schmidt omits.» — MacDermot vuelve a consignar una omisión de Schmidt en el mismo lugar de la fórmula, esta vez en el capítulo 17.

«(I) MS Jeu 13 omitted.» — MacDermot anota que el manuscrito omite el diagrama trece de la serie, que es la razón del salto de la numeración.

«(23) (Lacuna). According to Schmidt's pagination, pages 79.7-82.26 are leaves containing part of a gnostic hymn; Till places these pages as Fragment A at the end of the Second Book of Jeu. The present translation follows the edited Coptic text in retaining them here; cf. the gnostic hymns on pages 93.1-98.24; 139.1-140.14.» — MacDermot consigna el desacuerdo de colocación: Till pone estas planas del himno como Fragmento A al final del Segundo Libro de Jeu, y esta traducción las conserva donde las deja el texto copto editado.

«(8, 9) scattered members; see Jonas (Bibl. 21) p. 139fT.; Schmidt (Bib!. 32) p. 389); Epiph. 26.3.1 ; 13.2; Iren. I 30.14; Plutarch de Is. et Os. 54; 59; TriTrac 123; Keph XXXI p. 84fT.; (cf. U 247.26).» — MacDermot documenta el motivo de los miembros dispersos con Jonas, Epifanio, Ireneo, Plutarco y los Kephalaia.

«(10, II) decans and ministers; see Bouche-Leclerc (Bibl. 12) p. 229, n. I; CH Stob. Exc. VI Introduction pp. xxxviii-lxi; PS 2.» — MacDermot remite los decanos y ministros a Bouché-Leclercq y a la introducción de los Excerpta de Estobeo del Corpus Hermeticum.

«(14, 23 etc.) hast shone in thy mystery; lit. has shone in his mystery; (also» — MacDermot advierte que su segunda persona traduce una tercera del copto.

«(20) Jabraoth; see Bohlig (Bibl. 10) p. 88; Bousset (Bibl. 13) p. 347; Preisendanz (Bibl. 29) VII 316; cf. PS 128; 355.» — MacDermot documenta el nombre de Jabraoth con Böhlig, Bousset, Preisendanz y la Pistis Sophia.

«(21) place of pure air; see Origen de Prine. II 11.6; ApAscl 76; Keph VII p. 35 (also U 263.16, 17).» — MacDermot remite el lugar de aire puro a Orígenes, a la Apocalipsis de Asclepio y a los Kephalaia.

«(5) (in the midst of which is); MS: a cryptogram replaces the words in brackets here and subsequently (see also 84.17).» — MacDermot advierte que el manuscrito pone un criptograma donde su traducción restituye palabras entre paréntesis.

«(6) seal yourselves with this seal; see Bousset (Bib!. 13) p. 286 IT.; Epiph. 27.5.9; Exc. e Theod. 86; Hippo!. V 10.1; Origen c. Cels. VI 27; PS 197 etc.; Keph XC p. 225; (also I 05.2; 107.1, 2 etc.; U 232.25).» — MacDermot documenta el acto de sellarse con Bousset, Epifanio, los Excerpta ex Theodoto, Hipólito, Orígenes, la Pistis Sophia y los Kephalaia.

«(7) cipher; cf. Hippo!. IV 2.1.» — MacDermot remite la cifra a Hipólito.

«(10) veils; see HypArch 94; PS 23 etc.; Keph XXIV p. 71; (cf. U 237.3, 4).» — MacDermot remite los velos a la Hipóstasis de los Arcontes, a la Pistis Sophia y a los Kephalaia.

«(14).55th; MS: 56th.» — MacDermot consigna que el manuscrito numera ese tesoro como el cincuenta y seis y no como el cincuenta y cinco.

«(I) (which surrounds me); MS: cryptogram; see also 85.13; 86.2 etc.).» — MacDermot vuelve a señalar el criptograma del manuscrito donde su traducción restituye la fórmula del rango.

«(7) the name of each one of them is different; Schmidt : the name of each one of them is a unique name.» — MacDermot imprime junto a su versión la de Schmidt para el nombre de los nueve vigilantes, sin arbitrar entre las dos.

«(15-95.22) 6 pages of the MS are missing; Schmidt used the Woide/Schwartze transcript of the text here.» — MacDermot consigna que faltan seis planas del manuscrito y que Schmidt se sirvió aquí de la transcripción de Woide y Schwartze.

«(20, 21) the(?) treasuries;(?) denotes an unknown cryptogram.» — MacDermot explica que el signo de interrogación marca un criptograma no descifrado.

«(26) turn yourselves to the 4 corners; cf. Preisendanz (Bib I. 29) XIII 642 ff.; ParaSem 46; PS 385 (also 107.5 etc.; U 269.5).» — MacDermot remite el giro a las cuatro esquinas a los papiros mágicos griegos editados por Preisendanz, a la Paráfrasis de Sem y a la Pistis Sophia.

«(13, 17) this small idea; see note on 50.23.» — MacDermot remite la pequeña idea a su propia nota anterior sobre el mismo motivo.

«(23, 24) small idea radiated forth ... another voice; cf. TriProt 36 (also 50.23; 93.4ff.).» — MacDermot compara la irradiación de la pequeña idea y la segunda voz con la Protennoia Trimorfa.

«(14) (amen, amen, amen); MS: cryptogram (also 93.19, 25 etc.).» — MacDermot advierte que donde ella restituye el triple amén el manuscrito trae un criptograma.

«(24) (0 unapproachable God, for thou thyself hast shone forth within): MS : these words are omitted.» — MacDermot consigna que el manuscrito omite las palabras que su traducción restituye entre paréntesis.

«(18) great logoi corresponding to mysteries; cf. title on 99.2, 3.» — MacDermot liga la fórmula de los grandes logoi correspondientes a misterios con el título que el propio texto se da al final.

«(12) (I sing praise to thee); MS: cryptogram.» — MacDermot consigna que el manuscrito trae un criptograma donde su traducción restituye la fórmula de alabanza.

«(6, 7) women disciples; see PS 353; cf. I ApJas 38.» — MacDermot remite las discípulas a la Pistis Sophia y a la Primera Apocalipsis de Santiago.

«(15) paralemptes -ai, also I 01.24 paralemptor -es; lit. receiver; see G Egypt III 64, 66; IV 76, 78; ApJn 66; PS 12; (also U 241.18).» — MacDermot traduce *paralemptes* por receptor y documenta el término en el Evangelio de los Egipcios, el Apócrifo de Juan y la Pistis Sophia.

«( 17) pass through all the aeons; on the ascent and descent of the soul. sec Bousset (Bibl. 13) p. 313fT.; Macrob. in somn. Scip. 1.12.1-3; Origen c. Cel~. VI 21, 22; cf. PS 262fT.; 360fT.» — MacDermot remite el ascenso y descenso del alma a Bousset, a Macrobio, a Orígenes y a la Pistis Sophia.

«(20) on libertine gnostics, see Epiph. 26.4 IT.; PS 381.» — MacDermot remite a Epifanio y a la Pistis Sophia para la práctica que el texto atribuye a los servidores del gran arconte.

«(26) Taricheas; perhaps from taptXEUEtV to embalm; see Bousset (Bib!. 13) p. 352, n. 4; Schmidt (Bib!. 32) p. 581; on the son ofSabaoth. see Epiph. 45.1.4: on Sabaoth, the Adamas, see Bousset (Bib!. 13) p. 165, 296; cf. Augustine c. Faust. VI 8; Epiph. 26. 10.3; 40.2.6; Origen c. Ce/s. VI 31; Ap. Elias (A) 8; PS 25 (also 115.20, 21).» — MacDermot propone derivar Taricheas del verbo griego de embalsamar y reúne los testimonios sobre el hijo de Sabaoth y sobre Sabaoth el Adamas; la palabra griega va tal como la rinde la capa de texto.

«(2) 5 trees; see GTh 36; PS 3 etc.; Keph VI p. 30 etc.; (also 96.14, 15; 119.23; u 231.25).» — MacDermot remite los cinco árboles al Evangelio de Tomás, a la Pistis Sophia y a los Kephalaia.

«(3) 7 voices; see GEgypt III 43, IV 52; PS 3 (also 106.15, 16; 120.2): on the 7 vowels, see Dieterich (Bib!. 17) p. 22 IT.; Kropp (Bib!. 22) III p. 28; Reitzenstein (Bib!. 31) p. 263 IT.; Hippo!. VI 46.1 IT.» — MacDermot liga las siete voces con las siete vocales y remite a Dieterich, Kropp, Reitzenstein e Hipólito.

«(17) 72 archons; cf. Bousset (Bib!. 13) p. 358fT.; Reitzenstein (Bib!. 31) p. 265. n. 3; 1ApJas 26; Eug 83fT.; GrPow 41; OnOrgWld 105.» — MacDermot documenta los setenta y dos arcontes con Bousset, Reitzenstein y varios tratados de Nag Hammadi.

«(6) 3 baptisms; see Bousset (Bibl. 13) p. 287 IT.; OnOrgWid 122; PS 372.» — MacDermot remite los tres bautismos a Bousset, al tratado Sobre el origen del mundo y a la Pistis Sophia.

«(I 0, II) spiritual inunction; see Bousset (Bibl. 13) p. 297 IT.; lren. I 21.3; ATh 121; GPh 74, log. 95; PS 197 etc.» — MacDermot documenta la unción espiritual con Bousset, Ireneo, los Hechos de Tomás y el Evangelio de Felipe.

«(13) the child of the child; see GEgypt III 50; IV 62; PS 3; Keph XIX p. 61; (also 119. 7).» — MacDermot remite el niño del niño al Evangelio de los Egipcios, a la Pistis Sophia y a los Kephalaia.

«(18) 49 powers; see OnOrgWid 107.» — MacDermot remite los cuarenta y nueve poderes al tratado Sobre el origen del mundo.

«(26) mystery of the forgiveness of sins; cf. Iren. I 21.1 ff.; ATh 133.» — MacDermot compara el misterio del perdón de los pecados con Ireneo y con los Hechos de Tomás.

«(14) nee to the west, to the left; seePS 354; 355; (also 118.1, 8 etc.).» — MacDermot remite la huida al oeste y a la izquierda a la Pistis Sophia; el impreso da *nee* por *flee*.

«(13) silence; see Hippol. VI 18.2; GEgypt III 40; IV 50 etc.; ParaSem 7 etc.: 3Ste1Seth 127; TriProt 37; 46; (also U 226.12; 227.19 etc.).» — MacDermot documenta el silencio con Hipólito y con varios tratados de Nag Hammadi.

«(17) sons; lit. the sons; on sons of the pleroma, cf. Iren. I 21.2; Exc. e Theod. 33: GTr 43.» — MacDermot remite los Hijos del Pleroma a Ireneo, a los Excerpta ex Theodoto y al Evangelio de la Verdad.

«(25) Galilee; cf. SJC 77; PS 369.» — MacDermot remite la mención de Galilea a la Sofía de Jesucristo y a la Pistis Sophia.

«(7, 9) vine branches; lit. vine wood; on gnostic rituals, see Bousset (Bib!. 13) pp. 278 ff. ; cf. PS 369 ff.» — MacDermot traduce literalmente *madera de vid* y remite los rituales gnósticos a Bousset y a la Pistis Sophia.

«(15) anemone plant (tcuvotctq~aA.ov); see Preisendanz V 200.» — MacDermot identifica la planta como anémona y remite a los papiros mágicos griegos de Preisendanz; el nombre griego va tal como lo rinde la capa de texto.

«(24-107.1) crowned ... with olive branches; cf. Preisendanz (Bib!. 29) XIII 652.» — MacDermot compara la coronación con ramas de olivo con un pasaje de los papiros mágicos griegos.

«(5) turned to the 4 corners; see PS 385; (also 91.26; U 269.5).» — MacDermot remite el giro a las cuatro esquinas a la Pistis Sophia.

«(14, 15) infinite light; see Bousset (Bibl. 13) p. 87fT.; Hippol. VIII 9.3; SJC 81; 102; (also 115.19, 20).» — MacDermot documenta la Luz infinita con Bousset, Hipólito y la Sofía de Jesucristo.

«(16, 21) 15 helpers (napacrtcitat); cf. Bousset (Bibl. 13) p. 61 ff.; Festugiere (Bib I. 19) p. 160 IT.; Kropp (Bibl. 22) II p. 219 IT.; On8th9th 62; PS 2 etc.; (also 121.17; U 230.12).» — MacDermot da el término griego de los quince ayudantes y lo documenta con Bousset, Festugière, Kropp y el Discurso sobre el octavo y el noveno.

«7 virgins of the light; sec Dieterich (Bibl. 17) p. 106fT.; Kropp (Bibl. 22) II p. 6fT.; Prcisendanz (Bibl. 29) IV 665ff.; OnOrgWid 105; PS 196; CHI 16; on magical names, see Kropp Ill p. 117 IT.; on the numbers 15 and 7, see Preisendanz VIII 45.» — MacDermot documenta las siete vírgenes de la luz y remite los nombres mágicos a Kropp, los números quince y siete a Preisendanz y el pasaje al primer tratado del Corpus Hermeticum.

«(8, 9) Zorokothora; see Kropp (Bibl. 22) Ill p. 127; Preisendanz (Bibl. 29) XIII 958; PS 353.» — MacDermot documenta el nombre de Zorokothora con Kropp, Preisendanz y la Pistis Sophia.

«(8) verbena (m;pt<m;pci>v): plant associated with the planet Venus: see Bouche-Leclerc (Bibl. 12) p. 317.» — MacDermot identifica la verbena como planta asociada al planeta Venus y remite a Bouché-Leclercq; la palabra griega va tal como la rinde la capa de texto.

«(10) Zorokothora Melchisedek: see Epiph. 55.1 IT.: Hippo!. VII 36.1: PS 360 etc.; on Melchisedek, see Bousset (Bib!. 13) p. 349.» — MacDermot documenta a Zorokothora Melquisedec con Epifanio, Hipólito y la Pistis Sophia.

«(12) the Virgin of the Light, the judge; see Bousset (Bib!. 13) pp. 61 IT.: 349; Dieterich (Bib!. 17) p. 101 IT.; OnOrgWid 105; PS 12 etc.; Keph VII p. 35; LXX p. 172.» — MacDermot documenta a la Virgen de la Luz como jueza con Bousset, Dieterich, la Pistis Sophia y los Kephalaia.

«(8) thy; lit. his.» — MacDermot vuelve a advertir el cambio de persona respecto del copto.

«(24) mugwort (aptr.Jitcrla); see Preisenda1,1z (Bibl. 29) IV 915; VII 995.» — MacDermot identifica la planta como artemisa y remite a los papiros mágicos griegos; el nombre griego y el del editor van tal como los rinde la capa de texto.

«(20) Sabaoth, the Adamas; see note on 100.26.» — MacDermot remite a su nota anterior sobre Sabaoth el Adamas.

«(15, 16) deFence; see Kropp (Bibl. 22) III p. 138; lren. I 13.6; PS 229.» — MacDermot remite el término *defensa* a Kropp, a Ireneo y a la Pistis Sophia; el impreso da *deFence* con mayúscula intercalada.

«(23) Heimarmene; see Jonas (Bibl. 21) pp. 156-210; OnOrgWid 107 etc.; On8th9th 62; TriProt 43; 46; ApJn 72; PS 19; CH I 9.» — MacDermot documenta la *Heimarmene* con Jonas, varios tratados de Nag Hammadi, la Pistis Sophia y el primer tratado del Corpus Hermeticum.

«(10) twin saviours; see Diod. Sic. IV 43; ATh II, 31, 39; ThCont 138; PS 3 (cf. 99.25).» — MacDermot remite los salvadores gemelos a Diodoro Sículo, a los Hechos de Tomás, al Libro de Tomás el Atleta y a la Pistis Sophia.

«(13) the great Sabaoth; cf. Iren. I 30.5; Origen c. Ce/s. I 24; VI 31; HypArch 95; OnOrgWid 103; GEgypt III 58; PS 14; ApJn 40-43; on Sabaoth as Zeus, see Origen c. Ce/s. V 41.» — MacDermot documenta al gran Sabaoth con Ireneo, Orígenes y varios tratados, y recoge la identificación con Zeus que da Orígenes.

«( 17) the great Jao, the Good; see Preisendanz (Bib!. 29) IV 1200 etc.; Iren. I 30.5, II; Origen c. Ce/s. VI 31; ApJn 42; PS 196.» — MacDermot documenta al gran Jao con los papiros mágicos griegos, Ireneo, Orígenes, el Apócrifo de Juan y la Pistis Sophia.

«(20) 7 amens; see Hippo!. VI 43.1 ff.; PS 3.» — MacDermot remite los siete amenes a Hipólito y a la Pistis Sophia.

«(9) endless ones; see SJC 106.» — MacDermot remite los sin fin a la Sofía de Jesucristo.

«(10) 5 incisions; see Bousset (Bibl. 13) pp. 348-49; PS 2.» — MacDermot remite las cinco incisiones a Bousset y a la Pistis Sophia.

«(17) 5 helpers (rrapacmitm); see GEgypt Ill 64; PS 2 etc.; (also 107.16: u 230.12).» — MacDermot da el término griego de los cinco ayudantes y remite al Evangelio de los Egipcios y a la Pistis Sophia.

«(2) first ordinance; see PS I.» — MacDermot remite la primera ordenanza a la Pistis Sophia.

«( 12) rank of the veils; the 27th rank.» — MacDermot numera el rango de los velos como el vigésimo séptimo de la serie.

«(5) they also are of that rank which are; Till : they belong also to that rank, that is to the.» — MacDermot imprime la lectura alternativa de Till para ese renglón.

«(12, 13) will stand alone in their place; Till: will stand in their own place.» — MacDermot da otra lectura de Till para la misma plana, sin arbitrar.

«(19) (omega); MS : cryptogram; cf. PS 353.» — MacDermot advierte que el manuscrito trae un criptograma donde ella restituye la omega.

«(I) they are not restrained; lit. they are unrestrained ones.» — MacDermot da la forma literal del copto para la frase sobre los no retenidos.

«(II) his disciples; lit. the disciples of Jesus.» — MacDermot advierte que el copto dice los discípulos de Jesús donde ella traduce sus discípulos.

«(10) Jaldabaoth; see Bousset (Bibl. 13) p. 3511T.; Kropp (Bibl. 22) 111 p. 46; Epiph. 25.2; lren. I 30.51T.; Hippol. V 7.30; Origen c. Cels. VI 31. 32; HypArch 95; OnOrgWld 100 etc.; TriProt 39; ApJn 38; PS 46 etc.» — MacDermot documenta a Jaldabaoth con Bousset, Kropp, Epifanio, Ireneo, Hipólito, Orígenes y varios tratados de Nag Hammadi.

«(22) Samaelo; See lren. I 30.9; 3 Baruch.IV 8; Asc. Is. I 8; HypArch 87; OnOrgWld 103; TriProt 39; on planetary angels, cf. Augustine ad Oros. c. Prise. I.» — MacDermot documenta a Samaelo con Ireneo, el tercer Baruc y la Ascensión de Isaías, y remite los ángeles planetarios a Agustín.

«(5) you (will) proceed upwards; lit. you proceed upwards; (also line 18).» — MacDermot marca como restitución el futuro que su traducción añade.

«(22) a little goodness; Till : some goodness.» — MacDermot imprime la lectura de Till para la bondad de los arcontes del Pequeño Medio.

«(6, 13) Barbelo; see Bousset (Bibl. 13) p. 17fT.; Epiph. 25.2.2; GEgypt III 42: IV 52; 3StSeth 121; TriProt 38; ApJn 27; PS 13 etc.» — MacDermot documenta a la Barbelo con Bousset, Epifanio, el Evangelio de los Egipcios, las Tres Estelas de Set, la Protennoia Trimorfa, el Apócrifo de Juan y la Pistis Sophia.

«( 17) said; Till : received.» — MacDermot imprime la lectura de Till, que pone recibido donde ella pone dicho.

«(3) 13th aeon; see Bousset (Bibl. 13) pp. 17fT.; 346fT.; PS 19 etc.» — MacDermot remite el decimotercer eón a Bousset y a la Pistis Sophia.

«(5) 24 emanations: see Bousset pp. 17fT.; 341; 346; Reitzenstein (Bibl. 31) p. 16, n. 4: 259fT.: cf. Hippo!. V 26.5; VI 46.1; lren. I 14.5fT.; PS 2; 43: 102; (also U 230.12).» — MacDermot documenta las veinticuatro emanaciones con Bousset, Reitzenstein, Hipólito, Ireneo y la Pistis Sophia.

«(26) they have not seen; lit. I have not seen.» — MacDermot advierte que el copto dice en primera persona lo que ella traduce en tercera.

«(I) roll up all the aeons; see Keph XLI p. 105.» — MacDermot remite la imagen de enrollar los eones a los Kephalaia.

«(24) 5555; Schmidt: 4554.» — MacDermot consigna que Schmidt lee otra cifra en ese lugar.

«(1-140.14) Till: Fragment B, part of a second gnostic prayer; (cf. 79.7-82.26: 93.1-98.24).» — MacDermot consigna que Till trata este tramo como Fragmento B, parte de una segunda oración gnóstica.

«(15-141.21) Till: Fragment C, on the passage of the soul through the archons of the way of the Midst.» — MacDermot consigna que Till trata el tramo siguiente como Fragmento C.

«(19) Paraplex; see PS 359 etc.» — MacDermot remite a Paraplex a la Pistis Sophia.

«(2) Typhon; see Bouche-Leclerc (Bib I. 12) p. 278; Preisendanz (Bibl. 29) IV 180; Plutarch de Is. et Os. 50 IT.; PS 364.» — MacDermot documenta a Tifón con Bouché-Leclercq, los papiros mágicos griegos, Plutarco y la Pistis Sophia.

«(3) ass's (face); see Bouche-Leclerc (Bibl. 12) p. 318; Epiph. 26.10.6; Origen c. Ce/s. VI 30; ApJn 41.» — MacDermot documenta el rostro de asno con Bouché-Leclercq, Epifanio, Orígenes y el Apócrifo de Juan.

«(16) five fragmentary lines follow.» — MacDermot cierra el segundo libro consignando que siguen cinco líneas fragmentarias.

«(6) the All (pi); Till: the whole; Baynes: the universes (<a ()).a); see GTr 17; TriTrac 55 etc.; ApJn 51 etc.; PS I. on Father of the All, cf. GTr 20; TriTrac 51 etc.; HypArch 88; Eug 73: ApJn 22; SJC 86.» — MacDermot imprime las tres versiones del término, la suya, la de Till y la de Baynes, sin arbitrar entre ellas.

«(8) is unconscious; Schmidt: wanders about; Baynes: moves to and fro: see Crum 356a; cf. TriTrac 72. gave form: see lren. 14.1.5; GEgypt Ill 67; IV 79; TriTrac 72: 105; cf. PS 116.» — MacDermot da tres lecturas distintas del mismo verbo, la suya, la de Schmidt y la de Baynes.

«(I) demiurge; see Exc. e Theod. 47fT.; Hippol. VI 32.71T.; lren. I 5ff.; TriTrac 105.» — MacDermot documenta al demiurgo con los Excerpta ex Theodoto, Hipólito, Ireneo y el Tratado Tripartito.

«(16) cross (crtaup~); see Exc. e Theod. 42; Hippol. VI 31.5; Iren. I 3.5; GPh 67, log. 67.» — MacDermot da el término griego de la cruz y remite a los Excerpta ex Theodoto, a Hipólito, a Ireneo y al Evangelio de Felipe.

«(17) incomprehensible man; see Bousset (Bibl. 13) p. 190fT.; Epiph. 31.5.5; lren. I 2.5; TriTrac 66; Eug 72; (also 256.16, 17).» — MacDermot documenta el hombre incomprensible con Bousset, Epifanio, Ireneo y el Tratado Tripartito.

«(20) the monad; see Hippol. VI 29.2; VIII 12, 13; lren. I 11.3; 15.1; Eug 78; 2Log Seth 51.» — MacDermot documenta la mónada con Hipólito, Ireneo, Eugnosto y el Segundo Tratado del Gran Set; la numeración de las dos notas va cruzada en el impreso.

«(16) insubstantial door; Schmidt: the all-substantial (?navoucrwc;); Baynes: door of non-substance.» — MacDermot imprime junto a su versión la de Schmidt y la de Baynes para la puerta insustancial.

«(18) forefather; see lren. I 1.1; 12.3; Eug 74; SJC 90; PS 19.» — MacDermot documenta al antepasado con Ireneo, Eugnosto, la Sofía de Jesucristo y la Pistis Sophia.

«and Woide was only able to make a page-by-page transcript without distinguishing the documents. In 1886 the authorities of the Bodleian Library caused the loose leaves of the codex to be bound in book form. The leaves were bound without regard to order or sequence. Many were placed upside-down and with the recto and verso reversed. Each leaf was enclosed between two» — MacDermot describe la encuadernación de 1886, que unió las hojas sueltas sin atender al orden, muchas al revés y con recto y verso invertidos.

«The codex consists of two independent manuscripts and some fragments. The first manuscript, to which Schmidt gave the title "The First and Second Books of Jeu", comprised 47 leaves (94 pages) of which three leaves were missing. The second, called the "Untitled Text", contained 31 leaves (62 pages) of which four were missing. Schmidt included the fragments (8 leaves) with the first manuscript.» — MacDermot da la cuenta de Schmidt: dos manuscritos independientes y unos fragmentos, con cuarenta y siete hojas el primero y treinta y una el segundo, y hojas faltantes en los dos.

«Each of the two main texts is written in a different hand, and the two manuscripts bear no obvious relation to one another. The first is written in a cursive hand on papyrus of a pale colour. The second is in an uncial script on a darker and more reddish papyrus. Not only are the first and second manuscripts the work of different scribes, but the fragments are in handwriting which differs again from these.» — MacDermot distingue tres manos: la cursiva del primer texto, la uncial del segundo sobre papiro más rojizo, y la de los fragmentos.

«At the beginning of the first document Schmidt has placed a frontispiece consisting of a leaf bearing a cross in the form of an ankh sign. Greek monograms occur in relation to the arms of the cross.» — MacDermot describe el frontispicio que Schmidt puso al frente: una hoja con una cruz en forma de ankh y monogramas griegos en sus brazos.

«Ritual offering by Jesus of the incense of the mystery for taking away the evil of the archons; sealing of the disciples with a seal. Prayer-invocation by Jesus to his Father that Adamas and his rulers come and take away the evil from the disciples; sealing of the disciples with a seal, and the ceasing of evil in them; rejoicing of the disciples.» — MacDermot resume el capítulo 48: la ofrenda de incienso del misterio que quita el mal de los arcontes, con la invocación para que Adamas y sus gobernantes se lo lleven.

«Another account of a promise (by Jesus) to the disciples about the passage of their souls through the ranks, in each of which they would be given the seal, mystery and name of that rank and pass to its interior, finally reaching Jeu, the father of the Treasury of the Light. Another account of the innermost rank as 12th rank of the 12th great power of the emanations of the true God; prayer-invocation to the true God to send a light-power to the 12 disciples, they having received the mystery of the forgiveness of sins. Another account of a promise to give to the disciples this mystery with its defences and its seal.» — MacDermot resume el capítulo 50 como otro relato del paso de las almas por los rangos hasta Jeu, padre del Tesoro de la Luz.

«Another account of teaching by Jesus to his disciples concerning the coming forth of their souls; defences to be given at each of the 12 aeons in order to proceed upwards; diagrams representing seals of which the names are given; the names to be spoken while holding a» — MacDermot resume el capítulo 52 como otro relato de las defensas que se dan en cada uno de los doce eones para subir.

«Another account of a promise by Jesus to give to the disciples the "defences" of all the places, with their baptisms, offerings, seals, ciphers and names, and t» — MacDermot resume el capítulo 49 como otro relato de la promesa de las defensas de todos los lugares, con sus bautismos, ofrendas, sellos, cifras y nombres; el tramo se corta en el límite de chunk.

«(I. 7) archangels, angels, decans; sec Kropp (Bihl. 22) III p. 28 IT; Origcn c. C(•lf. VI 30; PS 2.» — MacDermot remite los arcángeles, ángeles y decanos a Kropp, a Orígenes y a la Pistis Sophia.

«(2) alone; Till : himself.» — MacDermot imprime la lectura de Till para el pasaje del Padre que es padre y madre de sí mismo.

«(21) self-father; Epiph. 26.10.4; Eug 75ff.; SJC 95.» — MacDermot documenta el auto-padre con Epifanio, Eugnosto y la Sofía de Jesucristo.

«(I) he having the twelve aspects of the mind of the All; Schmidt : the mind of the All has twelve aspects.» — MacDermot imprime la lectura de Schmidt junto a la suya para los doce aspectos de la mente del Todo.

«(10) 5 seals; see GEgypt III 55; IV 66; TriProt 48.» — MacDermot remite los cinco sellos al Evangelio de los Egipcios y a la Protennoia Trimorfa.

«(24) Christ; lit. the Christ.» — MacDermot advierte que el copto lleva artículo donde ella traduce el nombre a secas.

«(2, 3) Christ bears twelve aspects; cf. lren. I 3.2 IT.; Eug 84; ApJn 34.» — MacDermot compara los doce aspectos del Cristo con Ireneo, Eugnosto y el Apócrifo de Juan.

«(13, 14) the Fruit of the All; see Hippo!. VI 32.41T.; lren. I 2.6; GTr 23; TriTrac 69.» — MacDermot documenta el fruto del Todo con Hipólito, Ireneo, el Evangelio de la Verdad y el Tratado Tripartito.

«(7) progenitor; Schmidt : first-born.» — MacDermot consigna que Schmidt lee primogénito donde ella pone progenitor.

«(14, 15) thrice-male; see GEgypt III 42; IV 51 etc.; 3StSeth 120, 121; TriProt 37; ApJn 27.» — MacDermot documenta el aspecto tres veces varón con el Evangelio de los Egipcios, las Tres Estelas de Set y el Apócrifo de Juan.

«(15) Marsanes : perhaps the prophet Marsianos; see Schmidt (Bib I. 32) pp. 593, 602; Epiph. 40.7.6; Eusebius VI 12; title of N.H. Codex X, I.» — MacDermot propone identificar a Marsanes con el profeta Marsianos y remite a Epifanio, a Eusebio y al título del códice X de Nag Hammadi.

«(17, 18) Nicotheus; see Bousset (Bibl. 13) p. 189ff.; Reitzenstein (Bibl. 31) p. 104; Schmidt (Bibl. 32). p. 613ff.; Porphyry Vita Plot. 16; (see also 267ff.).» — MacDermot documenta a Nicoteo con Bousset, Reitzenstein, Schmidt y la Vida de Plotino de Porfirio.

«(26) of themselves alone became dark; or, to themselves alone became dark; Till: (also) became darker than they themselves (were).» — MacDermot ofrece dos versiones propias del renglón y la de Till, sin arbitrar.

«(235.28-236.1) 12 fatherhoods in the type of the 12 apostles; see Exc. (' Theod. 25; lren. I 3.2.» — MacDermot remite la correspondencia entre las doce paternidades y los doce apóstoles a los Excerpta ex Theodoto y a Ireneo.

«(1-7) 12 fatherhoods ... 30 powers ... 365 powers; see Hippol. VI 53.3ff.: (also 243.27ff.); cf. Iren. I 24.3, 7; Eug. 84; ApJn 39; 50; (also 245.26, 7).» — MacDermot documenta la aritmética de paternidades y poderes con Hipólito, Ireneo, Eugnosto y el Apócrifo de Juan.

«(9, 20) Phosilampes : unknown prophet.» — MacDermot declara desconocido al profeta Phosilampes que el texto cita dos veces.

«(II) patternless: lit. without pattern (crxillla); on crxillla, see CH Exc. Stoh. VIII 2-4; cf. PS 227 etc.» — MacDermot da el término griego y remite a los Excerpta de Estobeo del Corpus Hermeticum y a la Pistis Sophia.

«(14) verily and truly; Greek word followed by Coptic.» — MacDermot explica que la duplicación traduce una palabra griega seguida de su equivalente copto.

«(5) concept (£vvota); cf. Eug 78fT.; 83fT.; (see also 235.8: 242.12: 265.18).» — MacDermot da el término griego del concepto y remite a Eugnosto.

«(6, 7) creative word ... creative mind; cf. Origen in Joh. II 14; CH I 6» — MacDermot compara el Verbo creador y la Mente creadora con Orígenes y con el primer tratado del Corpus Hermeticum.

«(7) assuming all forms; cf. Hippol. VI 12.3ff.; VIII 10.8; GTr 27; CH I 8.» — MacDermot documenta el que asume todas las formas con Hipólito, el Evangelio de la Verdad y el primer tratado del Corpus Hermeticum.

«Gamaliel; see GEgypt III 52; IV 64; ApAd 75; TriProt 48.» — MacDermot documenta a Gamaliel con el Evangelio de los Egipcios, el Apocalipsis de Adán y la Protennoia Trimorfa.

«Strempsuchos; see Festugiere (Bibl. 19) p. 79; Reitzenstein (Bibl. 31) p. 20, 265; Hippol. V 14.8; GEgypt III 65; IV 77.» — MacDermot documenta a Strempsuchos con Festugière, Reitzenstein, Hipólito y el Evangelio de los Egipcios.

«(26) Agramas; see Kropp (Bibl. 22) III p. 123; Preisendanz (Bibl. 29) VII 315 etc.; Scholem (Bibl. 37).» — MacDermot documenta a Agramas con Kropp, Preisendanz y Scholem.

«( 4) contest: Baynes : assembling-place.» — MacDermot imprime la lectura de Baynes, que pone lugar de reunión donde ella pone certamen.

«(20) all-mother; on the triad father-mother-son, see Bousset (Bib!. 13) p. 331 ff.: TriProt 37; ApJn 21.» — MacDermot remite la tríada padre-madre-hijo a Bousset, a la Protennoia Trimorfa y al Apócrifo de Juan.

«(9-249.13) 7 pages of the MS are missing; Schmidt used the Woide/Schwartzc transcript of the text here.» — MacDermot consigna que faltan siete planas del manuscrito y que Schmidt usó aquí la transcripción de Woide y Schwartze.

«(3) 5; misplaced number.» — MacDermot advierte que el número de sección está mal colocado en el impreso.

«(5-22) love ... hope ... faith ... gnosis ... peace; cf. Epiph. 31.5.8; Eug 82; GTr 23; (also 256.11, 12).» — MacDermot documenta la serie de amor, esperanza, fe, gnosis y paz con Epifanio, Eugnosto y el Evangelio de la Verdad.

«(18-27) 365 powers ... 365 substances ... 365 fatherhoods; see Reitzenstein (Bibl. 31) p. 272ff.; Epiph. 24.7.6; 26.9.9; Hippol. VI 53.3ff.; Jren. I 17.1; 24.3; Eug 84; PS 342 (cf. also 230.25; 240.16; 268.6, 7).» — MacDermot documenta las tres series de trescientos sesenta y cinco con Reitzenstein, Epifanio, Hipólito, Ireneo y la Pistis Sophia.

«(13) gnosis in which the All is contained; cf. PS 16.» — MacDermot remite la gnosis que contiene al Todo a la Pistis Sophia.

«(27) Israel; see Exc. e Theod. 56; OnOrgWid 105; ExSoul 136.» — MacDermot remite la mención de Israel a los Excerpta ex Theodoto, al tratado Sobre el origen del mundo y a la Exégesis del alma.

«(16) and the power; Baynes: (conceived by) the power; gave rank: lit. and gave rank.» — MacDermot imprime la lectura de Baynes para la frase de la madre virgen y da la forma literal del verbo.

«(13) which was given; end of Woide-Schwartze transcript.» — MacDermot marca en este renglón el final de la transcripción de Woide y Schwartze con que se suplieron las planas perdidas.

«(16) given over; Schmidt: sold.» — MacDermot consigna que Schmidt lee vendido donde ella pone entregado.

«(20) Jerusalem; see Hippol. VI 30.9; 34.3 fT.; lren. I 5.3; GPh 69, log 76; ExSoul 136.» — MacDermot documenta la mención de Jerusalén con Hipólito, Ireneo, el Evangelio de Felipe y la Exégesis del alma.

«(21) the new earth; see Plotinus Ennead II 9.5.» — MacDermot remite la tierra nueva a una Enéada de Plotino.

«(2) created in the type of this land; see Hippo!. V 16.5; 26.7; GPh 71, log. 83.» — MacDermot documenta la creación del hombre en el tipo de esa tierra con Hipólito y el Evangelio de Felipe.

«(4) by means of his own power; Schmidt: from his own dispersal.» — MacDermot consigna la lectura distinta de Schmidt para el poder del progenitor.

«(5) indescribable (dM:JCt~); Schmidt: boundless» — MacDermot opone su lectura a la de Schmidt dando las dos palabras griegas que se parecen; el impreso las rinde con ruido.

«(8) all found themselves; lit. the All found them.» — MacDermot da la forma literal del copto para ese renglón.

«(30) all-womb; cf. Hippol. V 19.12ff.; VI 14.7; lren. I 1.1.» — MacDermot documenta el todo-útero con Hipólito y con Ireneo.

«(9) adamantine; Schmidt: precious; cf. HypArch 88 (also 262.24).» — MacDermot consigna que Schmidt lee preciosas donde ella pone adamantinas.

«Adamas, man of light; see Hippol. V 6.5; 7.21T.; lren. I 29.3; GEgypt III 49: IV 61 etc.; OnOrgWid 108; Eug 81; Keph LXX p. 172; (also 230.23, 24).» — MacDermot documenta a Adamas, el Hombre de Luz, con Hipólito, Ireneo, el Evangelio de los Egipcios y los Kephalaia.

«(22) Solmistos; perhaps Solomites; see Kropp (Bibl. 22) III p. 90.» — MacDermot propone leer Solmistos como Solomites y remite a Kropp.

«(I 0) protia; lit. the protia. On these names, see 232.12 ff.» — MacDermot remite la serie de nombres griegos a su aparición anterior en el mismo texto.

«( 1-3) thrice-born ... thrice-begotten; see Hippo!. V 12.4.» — MacDermot remite el tres veces nacido a Hipólito.

«(4) Hermes; lit. Harmes; see Hippo!. V 7.29; ApJn II 10; Ill 16 (Harmas); GEgypt III 58 (Harmas); ApPet 78; ApJn 40 (Hermas).» — MacDermot advierte que el copto dice Harmes y reúne las formas Harmas y Hermas de los paralelos.

«she also prayed; Baynes : and (the boundless power) itself besought.» — MacDermot imprime la lectura de Baynes, que cambia el sujeto de la súplica.

«(25) luminaries; see A pAd 82; PS 2 etc.» — MacDermot remite las luminarias al Apocalipsis de Adán y a la Pistis Sophia.

«(4-6) he who will leave ... ; seePS 337; 353; 358; (also J 40; 101; 103).» — MacDermot remite la promesa a quien lo deja todo a la Pistis Sophia y a los Libros de Jeu.

«(25) garment; see Hippol. VIII 10.5; TriTrac 65; ParaSem 8; 12 etc.; TriProt 45 etc.; PS 9 etc.; Keph XXX p. 83; LII p. 127; (also J 43.22; and 250.12; 251.12; 259.10, II; 267.1, 2).» — MacDermot documenta la vestidura con Hipólito, el Tratado Tripartito, la Paráfrasis de Sem, la Protennoia Trimorfa, la Pistis Sophia y los Kephalaia.

«(II) eggs; Schmidt: young.» — MacDermot consigna que Schmidt lee crías donde ella pone huevos.

«(14, 15) place; see Bouche-Leclerc (Bib!. 12) p. 269ff.» — MacDermot remite la noción de lugar a Bouché-Leclercq.

«(8) man begotten of mind; Bousset (Bibl. 13) p. 190; Hippol. VI 31.4; GTr 37 IT.; ApJn 34 IT.» — MacDermot documenta el Hombre engendrado de la mente con Bousset, Hipólito, el Evangelio de la Verdad y el Apócrifo de Juan.

«(20, 21) these to whom I gave abundance; Baynes: these that I have quickened.» — MacDermot imprime la lectura de Baynes para la frase de la madre sobre su descendencia.

«(16) ineffable; Till: wordless.» — MacDermot consigna que Till lee sin palabras donde ella pone indecible.

«(24) lowered himself; lit. sat down.» — MacDermot da la forma literal del copto: se sentó.

«(4-7) on the right side ... on the left; see Exc. e Theod. 62; Hippol. V 15.4: lren. I 5.1; 6.1; TriTrac 98; HypArch 96; OnOrgWid 106.» — MacDermot documenta la partición derecha e izquierda con los Excerpta ex Theodoto, Hipólito, Ireneo y varios tratados de Nag Hammadi.

«(6-8) "the land of life" and "the land of death"; see Barnabas 18; Didache I I.» — MacDermot remite la tierra de vida y la de muerte a Bernabé y a la Didaché.

«(19-21) heavens; the Coptic word in singular and plural forms; places; the Greek and Coptic words.» — MacDermot explica que la repetición de cielos y lugares traduce dos formas y dos lenguas del original.

«(19-21) repentance; antitypes; sojourning as stranger; see Schmidt (Bibl. 34): Plotinus Ennead II 9.6. on sojourning as a stranger, see Clement Strom. IV 26; Origen c. Ce/s. VI 52: ATh 109; GTr 31; IJas 25; 2Jas 51; 2LogSeth 52; Keph XCI p. 228.» — MacDermot documenta el arrepentimiento, los antitipos y el estar de paso como extranjero con Schmidt, Plotino, Clemente, Orígenes y varios tratados.

«(26, 27) Michar and Micheu; see GEgypt III 64; IV 76; ApAd 84; TriProt 48.» — MacDermot documenta a Michar y Micheu con el Evangelio de los Egipcios, el Apocalipsis de Adán y la Protennoia Trimorfa.

«(28) (are) the aeons; Schmidt : (he created) the aeons.» — MacDermot consigna la restitución distinta de Schmidt para ese renglón.

«(2) living Jesus; Baynes: Jesus, the risen one; see GEgypt III 64; (also J 39.; title).» — MacDermot imprime la lectura de Baynes, que llama al Jesús viviente el resucitado.

«(5, 6) 4 lights: Eleleth, Daveide, Oroael, (?Harmozel); see Bousset (Bibl. 13 p. 338 IT.; Kropp (Bibl. 22) I D 13, 105; E 10 etc.; III p. 27-39; Epiph. 26.10.1 Iren. I 29.2; HypArch 93 IT.; GEgypt III 51; IV 63 etc.; TriProt 39; ApJn 33 34; on 4 lights as 4 elements, see Keph XCIV p. 239.» — MacDermot restituye una cuarta luminaria con signo de interrogación, documenta las cuatro con Bousset, Kropp, Epifanio e Ireneo, y recoge su lectura como los cuatro elementos en los Kephalaia.

«(I) Pistis Sophia; see HypArch 87 IT.; OnOrgWid 100 etc.; Eug 82ff.; PS 42 etc» — MacDermot remite la mención de la Pistis Sophia a la Hipóstasis de los Arcontes, a Eugnosto y a la propia Pistis Sophia.

«1 (6, 9) measure; Baynes: mass.» — MacDermot consigna que Baynes lee masa donde ella pone medida.

«(II, 12) through his members he has, of himself; Schmidt: through his own» — MacDermot da la lectura de Schmidt para el mismo renglón.

«(22) this became; Baynes : he it is who made.» — MacDermot imprime otra lectura de Baynes para el cierre de la plana.

«(21, 22) a city or a man; see Philo de op. Mund. 24, 25; Keph LVI p. 140 IT.; LXX p. 169fT.; (also 226.2; 236.231T.).» — MacDermot remite la ciudad que es un hombre a Filón y a los Kephalaia.

«(4-24) man in the image of the decad, ennead, monad; cf. lren. I 18.» — MacDermot remite a Ireneo la correspondencia del hombre con la década, la enéada y la mónada.

«(2) right foot; Baynes : feet of light.» — MacDermot consigna que Baynes lee pies de luz donde ella pone pie derecho.

«(5) 4 corners; cf. PS 385; (also J 91.26; 107.5)» — MacDermot remite las cuatro esquinas a la Pistis Sophia y a los Libros de Jeu.

«(18) the ... within it; Schmidt: (the bones?) within it; Baynes; (the genitals) of his body.» — MacDermot imprime las dos restituciones distintas de Schmidt y de Baynes para la palabra perdida.

«(3, 4) the man made according to each aeon; see Hippol. VIII 10.5 ff.» — MacDermot remite el Hombre hecho según cada eón a Hipólito.

«(14) on blessing by the aeons, see TriProt 38 etc.» — MacDermot remite la bendición de los eones a la Protennoia Trimorfa.

«(I) bless thee; the last and 40th extant blessing.» — MacDermot cuenta cuarenta bendiciones conservadas y marca cuál es la última.

«(IS) who knows the All (pl.); lit. who knows these All (pl.).» — MacDermot da la forma literal del plural copto del Todo.

«Amelineau, E. "Les traites gnostiques d'Oxford," RHR 21 (Paris 1890) 178-260.» — muestra de la bibliografía del volumen, que numera treinta y siete entradas: aquí el artículo de Amélineau sobre los tratados gnósticos de Oxford.

«Jonas, H. Gnosis und spatantiker Geist. Teil I : Die mythologische Gnosis (FRLANT 51) Gottingen: Vandenhoeck & Ruprecht, 1934. Reprinted 1954, 1964.» — la bibliografía cita a Hans Jonas por su obra alemana *Gnosis und spätantiker Geist*, que es la Bibl. 21 a la que remiten las notas, y no por *The Gnostic Religion*.

«Festugiere, A.-J. La Revelation d'Hermes Trismegiste: I. L'Astrologie et les Sciences occultes. Paris: J. Gabalda, 1950.» — la bibliografía registra el primer tomo de *La Révélation d'Hermès Trismégiste* de Festugière, que las notas citan para la astrología y las ciencias ocultas.

«Scholem, G. G. Jewish Gnosticism, Merkabah Mysticism and Talmudic Tradition. (Appendix B, 94-100) New York: The Jewish Theological Seminary of America, 1960. Reprinted 1965.» — la última entrada de la bibliografía es el *Jewish Gnosticism* de Scholem, que las notas citan a propósito de los nombres mágicos.

«According to Katci J 43 etc.; U 236 etc. ; also As U 246, 248; Corresponding to J 96 etc.; Each U 235» — el Key to Words of Greek Origin abre el aparato de léxicos: cada entrada da la palabra inglesa, la griega que traduce y sus lugares en J y en U, las siglas de los Libros de Jeu y del Texto sin título.

«Cipher Wfl'l'~ J 83 etc. ; U 248» — muestra del léxico: la entrada de *cipher* remite a la palabra griega, que la capa de texto no rinde, y a sus lugares.

«Deep JJciOo~ U 226, 228, 231 etc.» — muestra del léxico: la profundidad, uno de los términos centrales del Texto sin título, con su lugar de primera aparición.

«a(JacriA.euto~ u 249» — el índice Greek Words invierte la entrada del léxico anterior: ordena por la palabra griega e indica sus lugares; la capa de texto rinde el griego con ruido y aquí se conserva tal cual.

«Abundance U 259» — el índice Selected Words of Coptic Origin abre por la palabra inglesa que traduce un término copto y remite a sus lugares.

«Adam: A.a.AM U 230» — el índice Proper Names da cada nombre con su grafía copta y sus lugares; aquí la primera entrada, Adán.

«Marsanes: gnostic prophet M~rc~NHC U 235» — el índice de nombres propios rotula a Marsanes como profeta gnóstico, que es la adjudicación del aparato, no del texto.

«Phosilampes: gnostic prophet cjlwci~~MnHc U 237» — el mismo índice rotula a Phosilampes como profeta gnóstico, el nombre que el Texto sin título cita dos veces.

«Taricheas: son of Adamas Sabaoth, 3rd power of the great archons T~r•xe:~c J 100» — el índice de nombres propios resume la posición de Taricheas tal como la da el segundo libro.

«Die beiden Biicher des Jeil, Unbekanntes altgnostisches Werk. Bearbeitet ... von W. Ti11. (GCS 45) Berlin: Akademie-Verlag, 1954; 1959. Reprinted 1962.» — la entrada 36 de la bibliografía es la edición de Schmidt reelaborada por W. Till, que el volumen abrevia Bibl. 36 y de la que toma el orden de capítulos y la paginación; el mismo asiento aparece dos veces en la bibliografía con dos grafías distintas del OCR.

«HERMETIC LITERATURE I 16 U 238 Stobaeus Excerpta U 239 VI 5 J 117 VIII 2-4 MANICHAEAN LITERATURE» — la sección de literatura hermética del índice de referencias remite pasajes del Corpus Hermeticum y de los Excerpta de Estobeo a lugares de los dos tratados coptos.

«CONTENTS Foreword . Introduction History of the Bruce Codex Description of the Manuscript Contents Abbreviations . Sigla Note THE TEXTS AND TRANSLATIONS The First Book of Jeu . The Second Book of Jeu The Untitled Text Bibliography . Key to Words of Greek Origin Greek Words . Selected Words of Coptic Origin Proper Names References Old Testament . New Testament Non-Canonical Literature Ancient Authors . Gnostic Literature Hermetic Literature Manichaean Literature» — el índice del volumen lista sus partes en orden: Foreword, Introduction con la historia del códice, la descripción del manuscrito y el resumen de contenidos, Abbreviations, Sigla, Note, los tres textos, la bibliografía, los léxicos de palabras griegas y coptas, los nombres propios y los índices de referencias, con su sección de literatura hermética.

«GrPow On8th9th ApAscl ParaSem 2LogSeth ApPet 3StSeth TriProt VI, 4 VI. 6 VI, 8 VII, I VII, 2 VII, 3 VII, 5 XIII, I ABBREVIATIONS The Concept of our Great Power The Discourse on the Eighth and Ninth The Apocalypse from Asclepius The Paraphrase of Sem The Second Treatise of the Great Seth The Apocalypse of Peter The Three Steles of Seth Trimorphic Protennoia» — la segunda plana de abreviaturas sigue la lista de los códices de Nag Hammadi con sus siglas y sus títulos ingleses; el OCR imprime la columna de siglas separada de la de títulos.

«Manichliische Handschriften der Staatlichen Museen, Berlin, Band I: Kephalaia. (H. J. Polotsky and A. Bohlig. Stuttgart, 1940).» — la tabla de abreviaturas cierra con la literatura maniquea, representada por el primer tomo de los Kephalaia.

«Mugwort (J10V6KA.acro~) dptEJltcria J 114» — muestra del mismo léxico: la artemisa del rito del capítulo 48 remite al término griego que el impreso da entre paréntesis.

«Necessities (genitals) dvay~eata U 269» — muestra del léxico: donde el Texto sin título dice necesidades, el aparato aclara entre paréntesis que se trata de los genitales.

«Treasury 9TJcraup~ J 47 etc.» — muestra del léxico: la entrada de *treasury*, el término que vertebra los dos Libros de Jeu, remite a la palabra griega y a su primera aparición.

«apx&cr9at J 92; u 263» — muestra del índice Greek Words, ordenado por la palabra griega; la capa de texto rinde el alfabeto griego con ruido y aquí se conserva tal cual.

«llll<JtfJptov J 39 etc.; U 228 etc.» — muestra del mismo índice: la entrada del término *mystérion* remite a sus lugares en los dos tratados.

«Linen J 106; - garment(s) J 106, 109, 113, 114; cloth(s) (of)» — muestra del índice de palabras coptas escogidas: la entrada del lino reúne las vestiduras y los paños de los ritos de bautismo.

«REFERENCES OLD TESTAMENT Gen. u 262 146.4 u 248 3.5 u 257 Prov. Deut. 12.11 u 241 32.11 Eccles. Ps. (LXX) 5.9 u 241 15.9 u 254 Song Sol. 35.9 u 236 3.11 u 250 64.11 u 236 Is. 67.17 u 236 6.3 u 238 67.18 u 239 34.4 J 137 74.3 u 246 40.3 u 247 103.5 u 246 NEW TESTAMENT» — el índice de referencias abre por el Antiguo Testamento y remite cada pasaje bíblico a los lugares de los dos tratados; el OCR entrevera las dos columnas de libros y de citas.

«Eccles. Hist. VI 12 u 235» — el índice de referencias reúne a los autores antiguos: aquí la Historia eclesiástica de Eusebio, que es donde MacDermot busca al profeta Marsanes.

«REFERENCES 38 etc. 39 40 40-43» — la plana de referencias a la literatura gnóstica da solo columnas de cifras, porque el OCR separa los títulos de sus localizaciones.

«Mother city JlT]tp6noA.t~ U 237 Mugwort (J10V6KA.acro~) dptEJltcria J 114 Myriarch J1Upiapxo~ U 269» — muestra del Key to Words of Greek Origin: entre la ciudad madre, la artemisa del rito y el miriarca, el léxico da la palabra griega de cada término inglés y sus lugares.

Gnosis (conocimiento salvífico) — El primer libro se nombra a sí mismo libro de las gnosis del Dios invisible, y hace del conocimiento la operación misma: quien oye la palabra de gnosis deja el entendimiento del hombre de tierra y se vuelve hombre de cielo. En el Texto sin título la gnosis es una de las cinco potencias del abismo inmensurable y la cuarta profundidad es la toda gnosis de la que vienen todas las gnosis.

Secreto (lo que se jura no fijar por escrito) — Los misterios no se dan a nadie que no sea digno: ni a padre, madre o pariente, ni por comida, bebida, mujer, oro o plata; y el gran nombre no se dice de continuo, para que los lugares no se agiten por su grandeza.

Iniciación (recepción por grados / metamorfosis del ser) — El segundo libro ordena tres bautismos —agua, fuego y Espíritu Santo— más el misterio de quitar el mal de los arcontes y la unción espiritual, con sellado en la frente, y hace del misterio del perdón de los pecados la condición para ser llamado Hijo de la Luz.

Theurgia (obra divina) — El paso por cada tesoro y cada eón se opera con un procedimiento fijo: sellarse con el sello, decir su nombre una sola vez, sostener la cifra en la mano, pronunciar el nombre tres veces y girar a las cuatro esquinas, y entonces vigilantes, rangos y velos se retiran.

Microcosmos (el hombre-mundo) — El capítulo 21 del Texto sin título hace del Hombre el retrato del Todo órgano por órgano: el vientre en el tipo del pleroma santo, los veinte dedos en semejanza de las dos décadas, el ombligo en el de la mónada del Setheus y el vello del cuerpo en el de los mundos del pleroma.