Introductory article, translated from Coptic, notes and afterword by M. K. Trofimova (*)

(c)2000г.

Chapter 144

..(after that they bring her (soul) to the rivers of fire and the seas of fire) and punish her in them for another 6 months and 8 days. After that, she is introduced to the path of the Middle, and each of the archons of the path of the Middle punishes her with their punishments for another 6 months and 8 days. After that, they lead her to the Virgin of Light, who judges the good and the bad, so that she can judge her. And when the sphere turns, she gives it to her captors to throw into the sphere's zones. And the liturgies of the sphere bring it to the water that is lower than the sphere, and it (water) becomes a boiling fire and eats it until it cleanses it completely. And there comes Jaluham, the receiver of Hosts, Adamas, who gives the cup of forgetfulness to souls, and he brings a cup filled with the water of forgetfulness, and gives it to the soul, and it drinks it, and forgets all the places and all the places that it has entered. And they throw it into the body, which will spend its time constantly worrying in its heart. This is the punishment of a person who curses."

(375) Mary went on and said: "My Lord! A person who constantly slanders when he comes out of the body, where will he go, or what is his punishment?"

Jesus answered, " A man who constantly slanders, when his time is done through the sphere, so that he will come out of the body, then Abiut and Harmon, Ariel's receivers, come for him, and they take his soul out of the body and spend three days wandering with it and teaching it about the creatures of the world. After that, they take her down to the underworld to Ariel, and he punishes her with his punishments of 11 months and 21 days. Then they lead her into Chaos to Yaldabaoth and his 49 demons, and each of his demons attacks her for another 11 months and 49 days, whipping her with fiery whips. After that, they lead her to rivers of fire and boiling seas of fire and punish her in them for another 11 months and 49 days. And then they carry her to the path of the Middle, and each of the archons of the path of the Middle punishes her with his own punishments.

* Ending. For the beginning, see VDI. 1999. N 4. pp. 236-247.

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11 months and 49 days. After that, they carry her to the Virgin of Light, who judges the righteous and sinners so that she can judge her. And when the sphere turns, she gives it to her captors to throw into the sphere's zones. (376) And the liturgies of the sphere bring it to the water that is lower than the sphere, and it (water) becomes a boiling fire and eats it until it cleanses it completely. And Jaluham, the receiver of Hosts, Adamas, brings the cup of forgetfulness and gives it to the soul, and it drinks it and forgets all the places and all the things and all the places that it has entered. And they give it to a body that will spend its time being cramped. Such is the judgment of the slanderer."

Chapter 145

Maria said: "Alas, alas for sinners!"

Salome answered and said: "My Lord Jesus! A murderer who has never committed any sin other than murder - when he comes out of the body, what is his punishment?"

Jesus answered: "A murderer who has never committed any sin except murder, when his time is set through the sphere for him to come out of the body, then the receivers of Yaldabao-fa come and take his soul out of the body and tie it by its legs behind the great horse-faced demon, and he spends three days wandering with it in the world. After that, they take her to an area of frost and snow and punish her there for 3 years and 6 months. Then they lead her into Chaos to Yaldabaoth and his 49 demons, and his demons scourge her (377) for another 3 years and 6 months. After that, they lead her into the Chaos to Persephone and punish her with her punishments for another 3 years and 6 months. After that, they carry her to the path of the Middle, and each of the archons of the Middle punishes her with the punishments of their places for the other 3 years and 6 months. Then they lead her to the Virgin of Light, who judges the righteous and sinners , so that she may judge her. And when the sphere turns, she commands it to be thrown into the outer darkness until the time when the darkness of the Middle rises; it will be destroyed and dissolved. This is the punishment of a murderer."

Chapter 146

Peter said: "My Lord, let the women stop asking, so that we may also ask."

Jesus said to Mary and the women,"Make room for your male brothers to ask as well."

Peter answered and said: "My Lord! A robber and a thief, whose sin is constantly like this when he leaves the body, what is his punishment?"

Jesus said: "When the time of such a thing is accomplished through the sphere, the receivers of Adonis(34) come for it and lead its soul out of the body, and they spend three days turning with it and teaching it about the creatures of the world. After that, they take her down to the underworld to Ariel, and he punishes her (378) with his punishments of 3 months, 8 days, and 2 hours. After that, they lead her into Chaos to Yaldabaoth and his 49 demons, and each of his demons punishes her for 3 months, 8 days, and 2 hours. After that, they lead her down to the path of the Middle, and each of the archons of the path of the Middle punishes her with their dark smoke and their evil fire for the other 3 months, 8 days, and 2 hours. Then they lead her to the Virgin of Light, who judges the righteous and sinners ,so that she may judge her. And when the sphere turns, she gives it to her captors to throw into the sphere's zones. And they (the liturgists of the sphere) bring it to the water that is lower than the sphere, and it becomes a boiling fire and eats it until it cleanses it completely. Then comes Jaluham, the receiver of Sabaoth, Adamas, and brings the cup of oblivion. And he gives it to the soul, and it drinks it and forgets all the things and all the places that it has entered. And they throw it into a lame, crippled and blind body. This is the punishment of a robber."

Andrew answered and said, " An arrogant, contemptuous man, when he comes out of his body, what will happen to him?"

Jesus said: "When the time of such a thing has passed through the sphere, the receivers of Ariel come for it and lead his soul (out of the body) (379) and spend three days wandering (with it) and teaching it about the creatures of the world. After that, they take her down to the underworld to Ariel, and he punishes her with his punishments for 20 months. After that, they lead her into Chaos to Yaldabaoth and his 49 demons, and he punishes her and each of his demons for the other 20 months. After that, they lead her to the path of the Middle, and each of the archons of the Middle punishes her for another 20 months.

(34) "The Apocrypha of John". NH. II. 40, 42, as well as comments by M. Tardieu (Tardieu M. Codex de Berlin. p., 1984. p. 287-289).

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After that, they take her to the Virgin of Light to be judged by her. And when the sphere turns, she gives it to her captors to throw into the sphere's zones. And the liturgies of the sphere bring it to the water that is lower than the sphere, and it becomes a boiling fire and eats it until it cleanses it. And there cometh Jaluham, the receiver of hosts, Adamas, and bringeth a cup of the water of forgetfulness, and giveth it to the soul, and it drinketh it, and forgeteth all things and all places that it hath entered. And they throw it into a deaf and blind body, so that everyone constantly despises it. This is the punishment of an arrogant, contemptuous person." Thomas said, " A man who constantly blasphemes - what is his punishment?" Jesus said: (380) " When the time of such a thing is accomplished through the sphere, the receivers of Yaldabaoth come for him and bind him by the tongue to a great demon with the face of a horse, and they spend three days wandering with him in the world, and they punish him. After that, they take him to a place of frost and snow, and punish him there for 11 years. After that, they lead him down into Chaos to Yaldabaoth and his 49 demons, and each of his demons punishes him for another 11 years. After that, they lead him into the outer darkness until the day when the great archon with the dragon face that surrounds the darkness will be judged. And that soul will be destroyed and destroyed and dissolved. This is the judgment of a blasphemous person."

Chapter 147

Bartholomew said: "A sodomite - what is his punishment?". Jesus said, " A husband who lies and a man who shares a bed(36) is one measure for a man who blasphemes. When time passes through the sphere, the receivers of Yaldabaoth come for the soul, and he and his 49 demons punish them for 11 years. Then they lead them to rivers of fire and seas of boiling pitch full of pig-faced devils. They (381) devour them and torment them in rivers of fire for the other 11 years. After that, they carry them into outer darkness until the Day of Judgment, when the great darkness will be judged and when they will be dissolved and perish."

Thomas said, " We have heard that there are some on earth who take a man's seed and a woman's menstrual blood and put it in lentil dish and eat it(37), saying, 'We believe in Esau and Jacob'(38). Is it worthy or not?"

But Jesus was angry with the world in that hour. He said to Thomas, " Truly I say, This sin is above all sins and all evil deeds. People of this kind will immediately be carried away into the outer darkness and will not be thrown back into the sphere, but will be destroyed and destroyed in the outer darkness, a place where there is neither mercy nor light, but weeping and gnashing of teeth (39). And all the souls that are carried away into the outer darkness will not be cast away again, but will perish and be corrupted (40)."

John asked: "A man who has not sinned, but has always done good, and has not found your secrets to pass through the archons, when he comes out of the body, what will happen to him?"

Jesus said: "When the time of such a man passes through the sphere, the receivers (382) of Bainhooh, who is one of the three thrice-powerful gods, come for his soul, and they lead his soul with joy and exultation. And they spend three days turning around with her and teaching her the world's creations with joy and glee. Then they take her down to hell and teach her the instruments of punishment that are in hell: not to punish her, but only to teach her them, and there is smoke from the flame of punishment that engulfs her very little. After that, they carry her to the path of the Middle and teach her the karam of the paths of the Middle, with the smoke of the flame capturing her a little. Then they lead her to the Virgin of Light, and she judges her and places her with the Lesser Sabaoth, the Good One that is from the Middle, until the sphere turns and Zeus and Aphrodite pass before the Virgin of Light, and Cronus and Ares pass behind her. Then she takes that righteous soul and passes it (41) to her receivers to throw it into the zones of the sphere; and the liturgists of the sphere bring it to the water that is lower than the sphere, and it becomes a boiling fire and eats it to death.

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until it clears it completely. And there comes Jaluham, the receiver of Hosts, Adamas, the one who gives the cup of oblivion to souls. And he brings the water of forgetfulness and gives it to the soul, (383) (and it drinks it) and forgets all things and all places that it has entered. Then comes the receiver of the little one of Hosts, the Good One, who is from the Middle, and he also brings a cup filled with thoughts (watata) and wisdom, and in it (in the cup) sobriety. And he gives it to the soul. And they throw her into a body that cannot sleep and cannot forget because of the cup of sobriety that was given to her, but it will constantly urge her heart to seek the mysteries of light until she finds them, through the commandment of the Virgin of Light, and inherits eternal Light."

Chapter 148

Mary said, " A man who has committed all his sins and all his evil deeds and has not found the secrets of the Light, will he be punished for them all at once?"

Jesus said, " Yes, he will receive for them. If he commits three sins again, he will be punished for three."

John said, " A man who has committed all his sins and all his evil deeds, but has finally found the secrets of the light-is it possible for him to be saved?"

Jesus said, " He who has committed all sins and all wickedness, and has found the mysteries of the Light, and has done them, and has done them, and has not departed, and has not committed sin, he will inherit the Treasury of the Light."

Jesus said to his disciples: "If the sphere turns, and Cronus and Ares go behind the Virgin of Light, and Zeus and Aphrodite go before the Virgin of Light, and they are in their own zones, then the veils of the Virgin of Light are parted. And she is happy in that hour, because she sees both these bright stars before her. And all the souls that she throws at that hour into the circle of the aeons of the sphere to come into the world will become righteous and good and find the secrets of the Light this time; she sends them another time to find the secrets of the Light. If, on the contrary, Ares and Cronus go before the Virgin of Light, and Zeus and Aphrodite are behind her, so that she does not see them, then all the souls that she throws at that hour into the creations of the sphere will be crafty and angry and will not find the secrets of the Light."

And when Jesus said this to his disciples in the midst of hell, the disciples cried out and wept: "Alas, alas for the sinners, who are lulled to sleep by the carelessness and forgetfulness of the archons until they come out of the body and are brought into these punishments. Have mercy on us, have mercy on us. Son of the Holy One, have mercy on us, that we may be saved from these punishments and these judgments prepared for sinners, for we ourselves have sinned. Our Lord and our Light!"

AFTERWORD

To make it easier for the reader to understand the translation of the fourth book of Pistis Sophia, I propose to explain some of the passages, expressions, and words contained in the text.

The theme of the salvation of light, which determines the content of the manuscript, is developed in the fourth book in terms of its purification and salvation in the souls of people. As in the other parts of Pistis Sophia, all other questions, whatever they may be (about the Ineffable, the first mystery, the universe, its hierarchies, about man, etc.), are considered not in themselves, but in terms of their relation to soteriology. Therefore, both in the manuscript as a whole and in its part (the fourth), we deal only with fragments of what can be called cosmological, anthropological or theological ideas of its author. In other words, the manuscript, which is subject to a certain design, does not provide an exhaustive answer to many very important questions that are somehow raised in it. This leads to considerable difficulties in interpreting the text, which requires great care from its researcher.

The text constantly contains such designations as Treasury of Light, Right, Left, Middle, and some others. Apparently, we are talking about parts of the universe. The countdown is traced along the vertical axis ("above", "below"). The "four corners of the world" are also mentioned, called west, east, north and south (horizontal orientation). Space declares itself in the form of "places", "gates", "veils", often mentioned in connection with these parts of the universe, no matter how allegorical the language of the text may be. It is noticeable, however, that this is the space of a mytho - poetic text, torn apart and not at all distracted from the subject in question, sometimes personified. In addition, often, as the example with zones convinces, this is a kind of inseparability of space and time.

The first notation that needs to be explained in the text is significant in terms of what kind of space we actually have to deal with. These are the words " on the water

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(1) See Appendix 2 below.

(2) The translation of this word is difficult. K. Schmidt and E. Amelino left it untranslated, V. McDermott translated defense. The words "protection", "justification", and "password" are used in Russian in a similar context.

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"the gates of those that are from the Middle", about the higher entities belonging to the Middle: To the Great Yao, the Good One, the Little Sabaoth, the Good One, the Virgin of Light.

The "paths of the Middle" in which souls are subjected to various punishments are described in the third book. And in the fourth, revelation is primarily associated with this part of the universe. Here," in an airy place, "" on the paths of the Middle Way, which is below the sphere, " are Jesus and his disciples. Their question about the place where they are (PS. 355)outlines the direction of the revelation - dialogue. But the theme of the fourth book becomes more definite somewhat later, with requests to Jesus to reveal what are the ways of the Middle, what are their benefits, how to get away from them or how to get rid of them, how they capture souls, how long they remain in their punishments (PS. 357-358). The answers to these questions are provided in the following narrative. The paths of the Middle are spoken of in connection with the punishments over which the paths are placed (ps. 358, cf.382), their ranks, archons, zones, and sphere.

The "sphere" that is mentioned in the words repeated in the text to the lacuna about "the path of the Middle that is lower than the sphere" is obviously a Gamarman sphere (PS. 355) (3). In this case, the "zone of the sphere "or" house of the sphere " (PS. 361) corresponds to the Zodiac sign, and mentioned:

The first is"the one that is called in the world" (4) Aries, the seventh is Libra, the fourth is Cancer, the tenth is Capricorn, the eighth is Scorpio, the second is Taurus, the ninth is Sagittarius, the third is Gemini, the eleventh is Aquarius, and the fifth is Leo. After the lacuna, although it is said about the path of the Middle, but the clarification "below the sphere" is applied not to the path of the Middle, but to the water, where the liturgies of the sphere take the soul to purify it (the formula is repeated: "the liturgies of the sphere take the soul to the water that is below the sphere, and the water becomes boiling fire and eats it, until it clears it completely"). The words "zones of the sphere" appear in this part of the fourth book, but their meaning is not explained.

The astrological perspective in the parts of the text related to the sphere is obvious. In the sphere, the Ieu archons were bound, and in each zone 1800 archons were bound, 360 archons were placed over them, and above them, for the sake of ruling them all, five more great archons, whose names are given "in the world of humanity". These are Cronus, Ares, Hermes, Aphrodite, and Zeus (PS. 356). To each of them, Yehoo attached a power drawn from the supreme being, including Aphrodite from Pistis Sophia, and Zeus from the Lesser Sabaoth, the Good One from the Middle. The imperishable names of the great archons (the five planets, two of which - Zeus and Aphrodite - are called "bright stars") are also given (PS. 384).

The hierarchical structure of the sphere is repeated to a certain extent in the ideas about the path of the Middle, about the archons, also with the number 360, connected by Yeu below the sphere, about the five other great archons, their five ranks and names (Mad, Ariuf, Hecate trilikaya, Paredron Typhon, Yakhthanabas). Here, as in the rest of the text, there is a high degree of metonymy(5), which often complicates its interpretation.

"Maiden of Light" - this is how one of the main characters belonging to the Middle is designated. In the fourth book, it is mentioned many times, it is mentioned in other parts of the manuscript, and it is also found in the Brucian Codex (see Appendix 1). In the soteriological concept of Pistis Sophia, the role of the Virgin of Light, the judge of the soul after the death of a person, is very important. The soul that is brought out before it from the kars and places of the archons of the Middle, it tests and, finding that it is a sinful soul, throws its power into it to straighten it, as it is said in the third book (PS. 285). Then the Virgin of Light imprints the soul and tells one of her assistants to throw it into a body corresponding to the sins it has committed. It is she who keeps track of whether souls have received the secrets of light and the seal of baptism, and decides whether to punish them or grant them eternal bliss: those souls who have received initiation, the Virgin of Light seals, and those who have not received it, but are pure, she sends to the earthly life, so that there they may seek the secrets light, and those souls who are involved in crimes, it expels into the outer darkness, condemning them to destruction. In the fourth book, the Virgin of Light appears when describing the specific fate of the souls of different people: slanderers, robbers, blasphemers, murderers, etc. Although in most cases the manuscript refers to the Virgin of Light in the singular

(3) Cf. PS. 22: "And I left this place behind me, and came to the gate of the second sphere, which is Gaia-marmene. But all its gates were alarmed and opened one after another, and I entered the houses of Gamarmene..."

(4) This formula is repeated every time.

(5) For example, "The fifth rank whose archon is called Yakhthanabas" (PS. 365) and "The first rank of the path of the Middle is called Mad" (PS. 355). Or about Zeus, in which, as mentioned above, Yew bound the power of the Lesser Sabaoth, the Good One, which is from the Middle (PS. 357), it is said: "The Lesser Sabaoth, Zeus" (PS. 361), "The Lesser Sabaoth the Good One, which is called Zeus in the world" (PS. 362, 363, 364, 366) and simply " Zeus "(PS. 383).

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The seven Virgins of Light (PS. 290) are also mentioned, performing the same function of judge. Finally, one more detail concerning the Virgin of Light cannot be ignored: the character's connection with the planetary forces, with the Sun(6). This attitude, in turn, affects the character of the Virgin of Light's disposition towards souls, and whether she prepares them to be righteous and good or evil and angry (ps. 383-384).

This passage about the Virgin of Light touches on a theme that is ultimately connected with the soteriological dimension of Pistis Sophia, namely, the theme of free will. At the same time, we are faced with a somewhat different development than in other parts of the manuscript. Here, in the figurative form of a mythological story, the idea of predestining not the fate of people, but their disposition is expressed, and it is clearly stated that the souls who will come into the world will be righteous or sinful, depending on the position of the planets and the corresponding mood of the Virgin of Light. But the manuscript often contains evidence of a slightly different approach to the topic, indicating the possibility of choosing a path for a person: these are appeals addressed to people to seek the secrets brought into the world by the Savior for salvation, to be faithful to them, to follow certain norms of behavior in earthly life(7). At first glance, the attitudes seem contradictory, but this can partly be explained by the use of different languages: on the one hand, the language of the mythological story, with its symbolism, imagery, which disposes to unexpected turns and a variety of interpretations, and on the other hand, the language of dogmatic statements that are more or less strict from the point of view of logic. In the final passage of the Pistis Sophia in question, the mythological image of the Virgin of Light reaches a high degree of expressiveness, and the work would lose a lot if its author gave up this image of a joyful or angry character, which does not resemble the blocks of dogmatic character repeated in the manuscript and containing approximately the same form the requirements imposed on people are to seek the secrets of the Light, to follow certain norms of behavior that promises them salvation.

Without dwelling on the other characters and ranks mentioned in the fourth book, I would only like to focus on those designated by the word "archons". They play an important role here, as in other Gnostic texts. They are mentioned in the development of many topics, including those related to the purification of light and the fate of souls. In the fourth book, of particular interest is the mythological account of the revolt of the archons of Adamas and their division into some (under Yabraoth) who accepted the mysteries of light and refused the mysteries of copulation, and others (under Adamas) who continued to create the latter and give birth to their own kind. This mythological story in that part of it, where it is said about the archons who did not accept the mystery of light and led the light to scattering by copulation and generation, recalls another story - from the first book of the Pistis Sophia (PS. 33-40), where the archons, in other circumstances, also opposed the process of collecting light. However, if you look at the story from the fourth book as a whole, it is not difficult to see that the archons in it appear not only as evil forces that contributed to the scattering of light by their creations. The picture is more complicated: some of the archons believed in the mysteries of the Light and left the mystery of coitus, thus contributing to the salvation of the light. This story somewhat reproduces the situation described in relation to people who have the opportunity to choose a path. The very principle of reproduction constantly makes itself felt both in the construction of Gnostic systems and texts.

In conclusion, I will touch upon the content of the eight pages (four sheets) lost in the manuscript. The lacuna in the fourth book is preceded by the description of the "mystery of the remission of sins on earth "(PS. 369), which is referred to below as the "baptism of the first offering" (PS. 372). Then the disciples also call fire baptism, the baptism of the Holy Spirit of light, and spiritual anointing. Jesus points out the meaning of these and some other mysteries, and then the text breaks off.

After skipping it, we are no longer talking about secrets, but about the posthumous wanderings of the soul and the punishments that await it, according to the sins of man on earth. This topic is seen in the third book of Pistis Sophia, and the author is occupied with its various aspects: what secrets and what level a person can acquire, how much he remains faithful to them during life, what are his sins and what trials and punishments are due to him. In the fourth book, the angle of view from which this topic is covered is related to the interest in

(6) Cf. PS. 285.

(7) See about it: Trofimova M. K. On the freedom of choice in the Coptic Gnostic text ("Pistis Sophia", 247.19-253.15). To the 70th anniversary of Vladimir Nikolaevich Toporov, Moscow, 1998.

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paths in the Middle that are detected from the very first pages of the map. In six cases out of nine, when describing the punishments imposed on souls who are not denied the opportunity to escape, belonging to a slanderer, murderer, robber, etc., punishments related to the ways of the Middle are mentioned. And only in three cases, when we are talking about those crimes for which the soul is subject to complete destruction, it does not pass the "cleansing" punishments of the ways of the Middle, and they are not named.

How the theme of the mysteries developed in the lost pages, whether there were still descriptions of the rites, what was the transition to the theme of the soul's wanderings - we do not know. But if we assume that the theme of the mysteries was continued there, the story from the first part of the Brucian Codex about the baptism of water, the baptism of fire and the baptism of the Holy Spirit should be kept in mind when discussing the possible content of the lost pages. The part containing the story was compiled earlier than the final version of the Pistis Sophia (8). As it is older, it deserves not only comparison with what the fourth book on magical practice has preserved, but also provides food for hypotheses about the content of the missing pages. This prompted me to offer a Coptic translation of the relevant fragment from the Brucian Codex (see Appendix 1), thinking that no matter how you look at it, it will help the reader to better understand the side of Gnosticism that, unlike myths, exegesis and abstract speculation, remains less studied, although it seems no less important to understand this phenomenon.

Appendix 1

CODEX BRUCIANUS(1)

Chapter 45 (2)

(105) And it came to pass after these words, that Jesus called his disciples and said to them, "Come, all of you, and receive three baptisms, before I tell you the mystery of the archons." All the male and female disciples came and surrounded Jesus all at once. But Jesus said to them, " Go into Galilee and find a man (106) or a woman in whom most of the malice has died - if it is a man who does not commit sexual intercourse, or if it is a woman who has ceased to commit sexual intercourse

Jesus sealed his disciples with this seal:

(8) Tardieu M. DuboisJ. D. Introduction a 1a literature gnostique. Cerf. 1986. P. 90.

(1) Translated from Coptic by Schmidt C. Gnostische Schriften in koptischer Sprache aus dem Codex Brucianus. Lpz, 1892. Numbers in parentheses indicate the pages of the specified publication.

(2) The division into chapters is given in accordance with the one proposed by K. Schmidt in KGS.

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(3) Maybe: "buttercup".

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So hear me out. Virgin of Light, Judge, forgive the sins of my disciples and purify them of the evil deeds they have committed, unknowingly and unknowingly, from their infancy to the present day, so that they may be counted among the inheritors of the Kingdom of Light. And if you, my Father, have forgiven their sins and blotted out their iniquities, and commanded them to be numbered among the Kingdom of Light, then give me a sign in the fire of this sweet incense."

And at that moment the sign of which Jesus had spoken was in the fire; and Jesus baptized his disciples, and gave them of the offering, and sealed them on their foreheads with a seal (112). The Virgin of Light, who commands them to be counted among the Kingdom of Light.

And the disciples rejoiced because they had received the baptism of fire and the seal that remits sins, and because they were counted among the inheritors of the Kingdom of Light. This is the seal: 

Chapter 47

And it came to pass after this, that Jesus said to his disciples, " Behold, you have received the baptism of water and the baptism of fire; come also, that I may give you the baptism of the Holy Ghost."

He set up the incense of the baptism of the Holy Spirit, and added branches of grapes, and juniper berries, and casdalanth, and saffron , and mastic resin, and cinnamon oil, and myrrh, and balsam, and honey, and set up two vessels of wine, one on the right side of the incense that he had set up, and the other on the left, and put them on the table of the Holy Spirit. this is calculated by the number of students. And Jesus sealed the disciples with this seal: 

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Appendix 2

THE BRUCIAN CODEX

Fragment of the Second Gnostic Prayer(5)

(139) Hear me when I praise you, O mystery that exists before all that is incomprehensible and all that is infinite.

Hear me when I praise you, O mystery that has shone forth in its mystery, so that the mystery that exists from the beginning may be fulfilled. And when it shone, there was the water of the Ocean, whose imperishable name is:.

Hear me when I praise you, O mystery that exists before all that is incomprehensible and all that is infinite, and that has shone forth in its mystery. The earth was cleansed in the midst of the Ocean, whose imperishable name is:.

Hear me when I praise you, O mystery that exists before all that is incomprehensible and all that is infinite, which (140) shone forth in her secret. All the mighty substance of the Ocean has been purified, that is, the sea and all the species that are in it, whose imperishable name is this: 

Hear me when I praise you, O mystery who exists before all that is incomprehensible and all that is infinite, who has shone forth in (her) mystery. And when it shone, it sealed the sea and all who are in it, for the power that is in them, whose incorruptible name (such is...), revolted.

Hear me when I praise you, O mystery that exists before (all that is incomprehensible and all that is infinite...)

(5) The name is given according to Schmidt (KGS. S. 333).

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Author:

АП УРСР - Археологiчнi пам'ятки УРСР. Кiiв

ASGE-Archaeological Collection of the State Hermitage Museum, St. Petersburg

ZOAO-Notes of the Odessa Archaeological Society. Odessa

ZHMNP-Magazine of the Ministry of National Education, St. Petersburg

IAK-News of the Archaeological Commission, St. Petersburg

FROM-Historical notes. Moscow

KBN-Corpus of Bosporan inscriptions. Moscow - Leningrad, 1965

KSIA RAS-Short reports of the Institute of Archeology of the Russian Academy of Sciences. Moscow

MAIET - Materials on the archeology, history, and ethnography of Tavria. Simferopol

MIA-Materials and research on the archeology of the USSR. Moscow

NE-Numismatics and epigraphy. Moscow

NEPH-Solomonik E. I. New epigraphic monuments of Chersonese. Vol. 1. Kiev, 1964; Vol. 2. Kiev, 1973

OAK-Reports of the Imperial Archaeological Commission. St. Petersburg PAV-St. Petersburg Archaeological Bulletin. St. Petersburg PISPAE-Problems of the history of the Northern Black Sea region in the ancient era. Moscow, 1959 PS-Palestinian collection. St. Petersburg PA-Russian Archeology. Moscow SA-Soviet Archeology. Moscow SAI-A collection of archaeological sources. Moscow KHAE - Khorezm archaeological and ethnographic expedition of the KHSB-Chersonesus collection. Sevastopol

YUTAKE-South Turkmenistan Archaeological Complex Expedition

АА - Archaologischer Anzeiger. Beiblatt zum Jahrbuch des deutschen archaologischen Instituts. Berlin

AAASH - Acta Antiqua Academiae Scientiarum Hungaricae. Budapest

AJA - American Journal of Archaeology. Archaeological Institute of America. New York

AJPh - American Journal of Philology. Baltimore

ANRW - Aufstieg und Niedergang der romischen Welt. Berlin - New York, 1972 - ...

AntK - Antike Kunst. Olten

ASAE - Annales du Service des Antiquites de l'Egypte. Le Caire

BAR - British Archaeological Reports. London

BCH - Bulletin de Correspondance Hellenique. Paris

BE - The Babylonian Expedition of the University of Pennsylvania

BEFEO - Bulletin de 1'Ecole Francaise d'Extreme Orient. Paris

BMCJ - Marshall F.H. Catalogue of the Jewellery, Greek, Etruscan and Roman, in the Departments of Antiquities, British Museum. London, 1911

BSA - Annual of the British School at Athens. London

BSGE - Bulletin de la Societe de Geographic d' Egypte. Le Caire

Bull.ep. - Bulletin epigraphique. Paris, 1888 - ...

BWPr - Winckelmannsprogramm der archaologischen Gesellschaft zu Berlin. Berlin

SAN-Cambridge Ancient History. 3 ed. Cambridge

CIL - Corpus Inscriptionum Latinarum, consilio et auctoritate Academiae litterarum regiae Borussicae editum. Berlin, 1863 - ...

CRAI - Comptes rendus des seances de l'Academie des Inscriptions et Belles-Lettres. Paris

CQ - Classical Quarterly. Oxford

DHA - Dialogues d'Histoire ancienne. Besancon

EA - Knudtzon S. Die El-Amama Tafeln. I-II. Lpz, 1908-1913 (1915); Mercer S.A. The Tell El-Amama Tablets. I-II. Toronto, 1939; Les lettres d'El-Amarna: Correspondance diplomatique du pharaon. Paris, 1987

HSCP - Harvard Studies in Classical Philology. Cambridge, Mass.

JA - Journal asiatique. Paris

ID - Inscriptions de Delos. V. I-VII. Paris, 1926-1872

IG - Inscriptiones Graecae. Berlin, 1903 - ...

IGB -Mihailov G. Inscriptiones Graecae in Bulgaria repertae. Sofia, 1958-1970

IOSPE,I2 - Latyschev B.B. Inscriptiones antiquae, graecae et latinae, orae septentrionalis Ponti Euxini. I. Petropolis, 1916

JDAI - Jahrbuch des deutschen archaologischen Instituts. Berlin

page 251

JHS - The Journal of Hellenic Studies, Society for the Promotion of Hellenic Studies. London

JRS - Journal of Roman Studies, Society for the Promotion of Roman Studies. London

KGS - Schmidt C. Koptisch-gnostische Schriften. Bd. I. Die Pistis Sophia... //GCS. Bd 13. Lpz, 1905

LD - Lepsius C.R. Denkmaeler aus Aegypten und Aethiopien. I-VI. Berlin, 1849-1858. Erganzungstafelband. Lpz, 1913

LIMC - Lexicon Iconographicum Mythologiae Classicae

LSJ -Liddel C., Scott R. Jones Н.A. Greek-English Lexicon. Oxford, 1940

MDAIK - Mitteilungen des deutschen archaologischen Instituts. Abteilung Kairo. Mainz

MGH - Monumenta Germaniae Historica

OGIS - Dittenherger W. Orientis graeci inscriptiones selectae. I-II. Lpz, 1903-1905

OJA - Oxford Journal of Archaeology. Oxford

OMRO- Oudhejdkundige Mededelingen uit het Ryksmuseum van Oudhaden te Leiden. Leiden

PG - Patrologiae cursus completus. Series graeca. Accurante J.-P. Migne. Paris

PM - Porter В., Moss R.L. Topographical Bibliography of Ancient Egyptian Hieroglyphic Texts, Reliefs, and Paintings. V. I-VII. Oxford, 1927-1974

RA - Revue Archeologique. Paris

RE - Pauly's Real-Encyclopadie der Classischen Altertumswissenschaft. Neue Bearbeitung. Begonnen von G. Wissowa, hrsg. von V. Kroll

REG - Revue des Etudes grecques. Paris

SAK - Studien zur Agyptischen Kultur. Hamburg

SC - Scythica et Caucasica. Latyshev V. V. Izvestiya drevnykh pisateley o Scifii i Kavkaze [News of ancient Writers about Scythia and the Caucasus]. Vol. I. St. Petersburg, 1893-1900

SEG - Supplementum epigraphicum graecum. T. 1-25. Leiden, 1923-1971; Vol. 26. Amsterdam, 1979-...

ZPE - Zeitschrift fur Papyrologie und Epigraphik. Bonn