Bruce had been provokingly enterprising. Many of his readers were incredulous, because he had done what they, in the plenitude of their wisdom, conceived impossible; and mapy of those most violent in their censures had neither sufficient experience or knowledge of the subject to hazard an opinion. But it is gratifying to find that the more mature investigations of the present day have vindicated the character of this distinguished traveller; and it is to be hoped that his name will henceforward continue to be attached to the interesting monument above alluded to, as a memorial of his diligence under the most unfavourable circumstances, and as a token of his veracity.
And so shall the name of Bruce be honoured in his tomb. What we want to know, however, is where did this Coptic codex come from? Now that we know about the Nag Hammadi collection, and the Gospel of Judas, and other papyrus codices, it would be useful to know more of the source for the book. Cregheur assembles a number of witnesses; not merely Bruce himself, but also Woide, who copied the manuscript for publication, and a certain J.
Forster, all of whom describe the codex, all indicating that it came from Thebes, modern Luxor. In a letter to J. Michaelis published in , Forster writes:. Er ist im Sahidischen Dialecte, ziemlich alt, und der Inhalt gnostisch. Er ward bey Theben aus den Ruinen in seiner Gegenwart ausgegraben. Herr Hof-Pred. I have recently seen with Mr Bruce an old Coptic codex written on real papyrus. It is in the Sahidic dialect, quite old, and the content is gnostic.
It was excavated from the ruins at Thebes in his presence. Dr Woide has received a commission from him to transcribe the codex, in order to use at least the words for the Sahidic lexicon, since the content is not very interesting. Anyone who looks at the Michaelis volume will admire Dr C.
Bruce's manuscript may be seen in the introduction to Dr. Woide's Sahidic New Testament page and page 23, also at the close of the third plate of that work ; it contains seventy-six leaves in small folio of papyrus, of a dun colour, and exceedingly brittle; the papyrus had been folded in the form of four sheets and bound; some pieces of boards of papyrus battered together are still preserved, some of the leaves are misplaced, and a considerable number of them are injured by time.
The character is neat, of the uncial kind and consequently all in capitals, without any points or spaces, and very like to that of the ancient Greek and Roman manuscripts; the age of this manuscript is not ascertained, but it is a Gnostic work composed of the second century of Christianity, or in the beginning of the third.
It contains small portions of the New Testament. This work was brought from Scotland by Mr. Bruce, that it might be inspected by Dr. Woide, whom he also permitted to copy it. The blanks in the text are found in the printed copy. And the indivisible one sent the light-spark out of the pleroma.
And the triple-powered one came down to the places of the self-begotten one. And they saw the grace of the aeons of the light which was granted to them. They rejoiced because he who exists came forth among them. 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.
And this is the way it happened to the grace which came forth.
The Forty Day Teachings of Christ in the Books of Jeu and the Pistis Sophia: A Gnostic Endowment
Therefore captivity was taken captive. They gave honour to the aeons which had received the light-spark. Watchers were sent to them, namely Gamaliel, Strempsuchos, Agramas and those with him. They became helpers to those who believed in the light-spark. 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 the deeps or these veils.
And there is a crown 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 unmoved species ; and every first-visible species ; and every self-begotten species ; and every true species ; all being within it.
And in this is every species and every gnosis.
And every power receives light from it. And every mind is revealed in it. This is the crown which the Father of the All gave to the indivisible one, in which there are species, and they shine and fill the All with imperishable and inextinguishable light. This is the crown which gives power to every power. And this is the crown for which all the immortal ones pray.
And after the invisible one, all the aeons will receive their crowns from it and hasten forth with the indivisible one. And the All will receive their completion through the imperishable one. And for 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. And this is the indivisible one which has created the contest for the All.
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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 is without character,. 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.
By this means the Paralemptores are known, because of the crowns upon their heads, whether or not they are from the indivisible one. And moreover there is in it the all-mother. In it there are seven wisdoms and nine enneads and ten decads. And there is a great invisible one standing upon it, and a great unbegotten one and a great incomprehensible one. Each one has three faces. And the prayer and the blessing and the song of praise of the creation 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 and the ten decads.
And all these stand above the rule, fulfilled in the fruit of the aeons. This is what the only-begotten one hidden in the indivisible one, before whom there is a source which twelve beneficent ones surround, commands them. And each one has a crown upon his head, and he has twelve powers which surround him. And they bless the only-begotten king, saying :. 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" 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, we have received the unfading crown, which has been known through thee. Glory to thee for ever, O only begotten one" And they all said : "Amen" at once. And he became a light-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. And this is the head of every immortal body. And this is he for whose sake resurrection of the limbs were granted. 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 ' 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. 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. In the land of each of these monads there is a source.
And there are myriads upon myriads of powers receiving crowns upon their heads from the crown of the triple-powered one. And in the midst of' the enneads and in the midst of the monads is the immeasurable deep. And twelve fatherhoods are. The first fatherhood is an infinite aspect, and thirty powers surround it which are infinite. The third fatherhood is an incomprehensible aspect, and thirty incomprehensible ones surround it. The fifth fatherhood ' is an all-powered aspect, and thirty all-powered ones surround it.
The sixth fatherhood is an all-wise aspect, and thirty all-wise ones surround it. The eleventh fatherhood is an all-mystery aspect, and thirty all-mystery powers surround it. The twelfth fatherhood is a triple-powered aspect, and thirty triple-powered powers surround it. And in the midst of the immeasurable deep there are five powers which are called by these unutterable names:. The third is called faith', through which the mysteries of the ineffable have been believed in.
This is the mystery on whose head the substances' are a crown like the hair of a man. And the holy pleroma is like these footstools under his feet. This is the door of God. And the year was divided by means of these. This is the deep which surrounds the holy pleroma from without. This is that. And this is that over which is Musanios ', 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' or the mother of the All, who is called Manifest. And they are given form through the twelve beneficent ones. They are sent forth by it to the pleroma of Setheus. They remember these things in the outer eon in which is the matter. This is the deep from which the triple-powered one received glory until he reached the indivisible one.
And he received the grace of the unknowable one, from which he received the sonship of such greatness 4 that the pleroma was not able to bear it, because of the abundance of its light and the shining within it. And the whole pleroma was agitated, and the deep with all those within it moved, and they fled to the eon 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. And he will fill all the aeons which belong to you? And it is he from whom is the whole fullness: "Out of his fullness have we received grace.
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'. 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 ' the place to which they came.
And the word which came forth from their mouths was eternal life. 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 was the gathering together of the dispersed of Israel. And the holding of them was their fixing to the word. And they all became one, as it is written: "They all became one in the one and only One '. This is he whose work was of worth. He received honour, and he became father of those who have believed. This became law in Aphredonia, and mighty. And the all-visible one came forth wearing the crown, and gave crowns to those who have believed. And the mother, the virgin and the power ' of the aeons, gave rank ' to her worlds according to the ordinance of the inner.
And she laid therein the light-spark according to the type of the monad. 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.
And she set up the self-father in the type of the characterless ennead. 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.
And she set up the protogenitor son ' 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 ' 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 ' to him. And he received the contest which was entrusted to him. 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.
And it is also called "the new earth ".savedeo.com/best-price-azithromycin-100mg-generic-name.php
The Books of Jeu and the untitled text in the Bruce codex in SearchWorks catalog
And it is also called "self-complete. 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 ", that is, which increases light in itself many times from its going forth to its coming in. Because of this work, the Father of the All pl.
This is the crown of which it is written: "It was given to Solomon on the day of the joy of his heart. And the All is in it, and also all found themselves ' 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 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.
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And the enveloping power separated those that exist from those that do not exist. And it called the existent "eternal", and it called the non-existent "matter". And in the middle it separated ' those that exist from those that do not Exist, and it placed veils between them. And it placed purifying powers so that they should purify and cleanse them. 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.
And it placed in her an all-womb, And it gave to her a power so that she should place it hidden within her, so that no one should know it. And it placed in her a great rule with three powers standing by it: an unbegotten one, an unmoved one, and the great pure one. And it gave to it the rule twelve others which were crowned and surrounded it. 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 ' stones in it, which were from Adamas, the Man of Light '.
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.
And it gave to him the sonship, and myriads upon myriads of glories. And it gave them to him. And it surrounded him with the pleroma. And it gave to him the authority to make all things live and perish. And it gave to him a power out of the aeon which is called Solmistos ', him whom all the aeons seek, whence he manifested. And myriads upon myriads of glories were given to him and the aeons with him.
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 had created him. And he was called the ineffable and the nameless one. And he was also called self-begotten and self-willed because he had revealed himself by his own will. And he was called self- glorified because he was manifest with the glories which he possessed. He was called invisible because he is hidden and is not seen. And it the enveloping power gave to him another power, which from the beginning had revealed the light-spark in this same place, and which was called by holy and all-perfect names.
The first is protia ', that is, the foremost. It is called pandia, namely that which exists in all things '. 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 loia, of which the interpretation is: God with us. It is also called iouel, of which the interpretation is: God for ever. 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, because he is one of these glories which stand surrounding the great power.
And he is called doxokrator ', that is, at his manifestation he ruled over great glories. 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 '. And he was given authority over all things. And he :created a great aeon for himself.