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of the Holy Spirit for angelic redemption. The name of the restoration: Messia ouphareg namempsaiman chaldaian mosomedaēa akphranai psaoua, Iēsou Nazaria. And the interpretation of these is as follows: I do not divide the spirit, the heart, and the supercelestial power, the merciful one; may I have joy of thy name, O Savior of truth. And these things the ones performing the rite say. But the one who has been initiated answers: I have been established, and I have been redeemed, and I redeem my soul from this aeon, and from all things from it in the name of Iao, who redeemed his soul for redemption in the living Christ. Then those present say: Peace to all, on whom this name rests. Then they anoint the initiated one with the juice from balsam l. with opobalsam; for they say this ointment is a type of the fragrance that is above all things. 1.14.3 Some of them, however, say that bringing to the water is superfluous, but mixing oil and water together, with invocations of a similar kind to those we have mentioned before, they pour it on the head of those being perfected; and they will this to be the redemption. And they also anoint with the balsam. But others, rejecting all these things, say that the mystery of the ineffable and invisible power must not be performed through visible and corruptible creatures, and of the inconceivable and incorporeal things through sensible and corporeal things. The perfect redemption is, they say, the very knowledge of the ineffable greatness; for since deficiency and passion came from ignorance, through knowledge the whole system which springs from ignorance is dissolved; so that knowledge is the redemption of the inner man. And that it is neither corporeal, for the body is corruptible; nor psychic, since the soul is also from deficiency, and is l. is, and is like a dwelling-place of the Father l. of the spirit; therefore the redemption must l. must be spiritual; for through Moses l. knowledge the inner, spiritual man is redeemed, and they are content with the full knowledge of all things; and this is the true redemption. 1.14.4 ............ I am a son from a father, a pre-existing father, but a son in the present. I have come to see all things, both those which are another's, and my own; and yet not entirely another's, but they belong to Achamoth, who is female, and made these things for herself; I bring down l. brings down the race from the pre-existent one, and I go again to my own things, whence I came. And having said these things ... to escape the powers ... And to come to those around the Demiurge, and to say ... I am a vessel more precious than the female who made you. If your mother is ignorant of her own root, I know myself, and I know whence I am, and I invoke the incorruptible Sophia, who is in the Father, and is the mother of your mother who has no Mother nor Father, but neither a male consort; but being a female from a female she made you, being ignorant even of her mother, and thinking herself to be alone; but I call upon her mother. And that those around the Demiurge, on hearing this, are greatly disturbed, and condemn their root and the race of their mother; but that he himself goes to his own things, having cast off his bond, that is, his soul. And concerning the redemption, these are the things that we have gathered l. that have come indeed to us. 1.16.2 Thus, at any rate, Stesichorus, for having reviled her in his poems, was deprived of his sight; but again, when he repented and wrote the recantations in which he praised her, he recovered his sight. Being reincarnated ... thus she provided salvation to men through the knowledge of herself. For since the angels administered the world badly, because of their love of power, he said that he had come for their correction, transforming himself and making himself like the principalities and the powers, and the angels, so that he also appeared as a man, though he was not a man, and seemed to have suffered in Judea, though he had not suffered ... And that the prophets, inspired by the world-making angels, spoke their prophecies. Therefore those who have believed in Simon and Helen do not pay attention to them, even until now

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Πνεύματος ἁγίου εἰς λύτρωσιν ἀγγελικήν. Ὄνομα τὸ τῆς ἀποκαταστάσεως· Μεσσία οὐφαρὲγ ναμεμψαιμὰν χαλδαίαν μοσομηδαέα ἀκφραναὶ ψαούα, Ἰησοῦ Ναζαρία. Καὶ τούτων δὲ ἑρμηνεία ἐστι τοιαύτη· Οὐ διαιρῶ τὸ πνεῦμα, τὴν καρδίαν, καὶ τὴν ὑπερουράνιον δύναμιν, τὴν οἰκτίρμονα· ὀναίμην τοῦ ὀνόματός σου, Σωτὴρ ἀληθείας. Καὶ ταῦτα μὲν ἐπιλέγουσιν οἱ αὐτοὶ τελοῦντες. Ὁ δὲ τετελεσμένος ἀποκρίνεται· Ἐστήριγμαι, καὶ λελύτρωμαι, καὶ λυτροῦμαι τὴν ψυχήν μου ἀπὸ τοῦ αἰῶνος τούτου, καὶ πάντων τῶν παρ' αὐτοῦ ἐν τῷ ὀνόματι τοῦ Ἰαὼ, ὃς ἐλυτρώσατο τὴν ψυχὴν αὐτοῦ εἰς ἀπολύτρωσιν ἐν τῷ Χριστῷ τῷ ζῶντι. Εἶτ' ἐπιλέγουσιν οἱ παρόντες· Εἰρήνη πᾶσιν, ἐφ' οὓς τὸ ὄνομα τοῦτο ἐπαναπαύεται. Ἔπειτα μυρίζουσι τὸν τετελεσμένον τῷ ὀπῷ τῷ ἀπὸ βαλσάμου l. τῷ ὀποβαλσάμῳ· τὸ γὰρ μῦρον τοῦτο τύπον τῆς ὑπὲρ τὰ ὅλα εὐωδίας εἶναι λέγουσιν. 1.14.3 Ἔνιοι δ' αὐτῶν τὸ μὲν ἄγειν ἐπὶ τὸ ὕδωρ περισσὸν εἶναι φάσκουσι, μίξαντες δὲ ἔλαιον καὶ ὕδωρ ἐπὶ τὸ αὐτὸ, μετ' ἐπιῤῥήσεων ὁμοιοτρόπων, αἷς προειρήκαμεν, ἐπιβάλλουσι τῇ κεφαλῇ τῶν τελειουμένων· καὶ τοῦτ' εἶναι τὴν ἀπολύτρωσιν θέλουσι. Μυρίζουσι δὲ καὶ αὐτοὶ τῷ βαλσάμῳ. Ἄλλοι δὲ ταῦτα πάντα παραιτησάμενοι, φάσκουσι, μὴ δεῖν τὸ τῆς ἀῤῥήτου καὶ ἀοράτου δυνάμεως μυστήριον δι' ὁρατῶν καὶ φθαρτῶν ἐπιτελεῖσθαι κτισμάτων, καὶ τῶν ἀνεννοήτων καὶ ἀσωμάτων δι' αἰσθητῶν, καὶ σωματικῶν. Εἶναι δὲ τελείαν ἀπολύτρωσιν, αὐτὴν τὴν ἐπίγνωσιν τοῦ ἀῤῥήτου μεγέθους· ὑπ' ἀγνοίας γὰρ ὑστερήματος καὶ πάθους γεγονότων, διὰ γνώσεως καταλύεσθαι πᾶσαν τὴν ἐκ τῆς ἀγνοίας σύστασιν· ὥστε εἶναι τὴν γνῶσιν ἀπολύτρωσιν τοῦ ἔνδον ἀνθρώπου. Καὶ μήτε σωματικὴν ὑπάρχειν αὐτὴν, φθαρτὸν γὰρ τὸ σῶμα· μήτε ψυχικὴν, ἐπεὶ καὶ ἡ ψυχὴ ἐξ ὑστερήματος, καὶ ἔστι l. ἐστι, καὶ τοῦ Πατρὸς l. πνεύματος ὥσπερ οἰκητήριον· πνευματικὴν οὖν δεῖ l. δεῖν καὶ τὴν λύτρωσιν ὑπάρχειν· λυτροῦσθαι γὰρ διὰ Μωϋσέως l. γνώσεως τὸν ἔσω ἄνθρωπον τὸν πνευματικὸν, καὶ ἀρκεῖσθαι αὐτοὺς τῇ τῶν ὅλων ἐπιγνώσει· καὶ ταύτην εἶναι λύτρωσιν ἀληθῆ. 1.14.4 ............ Ἐγὼ υἱὸς ἀπὸ πατρὸς, πατρὸς προόντος, υἱὸς δὲ ἐν τῷ παρόντι. Ἦλθον πάντα ἰδεῖν τὰ ἀλλότρια, καὶ τὰ ἴδια· καὶ οὐκ ἀλλότρια δὲ παντελῶς, ἀλλὰ τῆς Ἀχαμὼθ, ἥτις ἐστὶ θήλεια, καὶ ταῦτα ἑαυτῇ ἐποίησε· κατάγω l. κατάγει δὲ τὸ γένος ἐκ τοῦ προόντος, καὶ πορεύομαι πάλιν εἰς τὰ ἴδια, ὅθεν ἐλήλυθα. Καὶ ταῦτα εἰπόντα ... διαφεύγειν τὰς ἐξουσίας ... Ἔρχεσθαι δὲ ἐπὶ τοὺς περὶ τὸν ∆ημιουργὸν, καὶ λέγειν ... Σκεῦός εἰμι ἔντιμον, μᾶλλον παρὰ τὴν θήλειαν τὴν ποιήσασαν ὑμᾶς. Εἰ ἡ μητὴρ ὑμῶν ἀγνοεῖ τὴν ἑαυτῆς ῥίζαν, ἐγὼ οἶδα ἐμαυτὸν, καὶ γινώσκω ὅθεν εἰμὶ, καὶ ἐπικαλοῦμαι τὴν ἄφθαρτον Σοφίαν, ἥτις ἐστιν ἐν τῷ Πατρὶ, μήτηρ δὲ τῆς μητρὸς ὑμῶν τῆς μὴ ἐχούσης μητέρα Πατέρα, ἀλλ' οὔτε σύζυγον ἄῤῥενα· θήλεια δὲ ὑπὸ θηλείας γενομένη ἐποίησεν ὑμᾶς, ἀγνοοῦσα καὶ τὴν μητέρα αὐτῆς, καὶ δοκοῦσα ἑαυτὴν εἶναι μόνην· ἐγὼ δὲ ἐπικαλοῦμαι αὐτῆς τὴν μητέρα. Τούτους δὲ τοὺς περὶ τὸν ∆ημιουργὸν ἀκούσαντας σφόδρα ταραχθῆναι, καὶ καταγνῶναι αὐτῶν τῆς ῥίζης, καὶ τοῦ γένους τῆς μητρός· αὐτὸν δὲ πορευθῆναι εἰς τὰ ἴδια, ῥίψαντα τὸν δεσμὸν αὐτοῦ, τουτέστι τὴν ψυχήν. Καὶ περὶ μὲν τῆς ἀπολυτρώσεως ταῦτά ἐστιν ὅσα εἰς ἡμᾶς συνεληλύθαμεν l. συνελήλυθε μέν. 1.16.2 Οὕτως γοῦν τὸν Στησίχορον διὰ τῶν ἐπῶν λοιδορήσαντα αὐτὴν, τὰς ὄψεις τυφλωθῆναι· αὖθις δὲ, μεταμεληθέντος αὐτοῦ καὶ γράψαντος τὰς παλινῳδίας ἐν αἷς ὕμνησεν αὐτὴν, ἀναβλέψαι. Μετενσωματουμένην ... οὕτως τοῖς ἀνθρώποις σωτηρίαν παρέσχε διὰ τῆς ἰδίας ἐπιγνώσεως. Κακῶς γὰρ διοικούντων τῶν ἀγγέλων τὸν κόσμον, διὰ τὸ φιλαρχεῖν αὐτοὺς, εἰς ἐπανόρθωσιν ἐληλυθέναι αὐτὸν ἔφη μεταμορφούμενον καὶ ἐξομοιούμενον ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις, καὶ τοῖς ἀγγέλοις, ὡς καὶ ἄνθρωπον φαίνεσθαι αὐτὸν, μὴ ὄντα ἄνθρωπον, καὶ παθεῖν δὲ ἐν τῇ Ἰουδαίᾳ δεδοκηκέναι καὶ μὴ πεπονθότα ... Τοὺς δὲ προφήτας ἀπὸ τῶν κοσμοποιῶν ἀγγέλων ἐμπνευσθέντας εἰρηκέναι τὰς προφητείας. ∆ιὸ μὴ φροντίζειν αὐτῶν τοὺς εἰς τὸν Σίμωνα καὶ τὴν Ἑλένην πεπιστευκότας, ἕως νῦν