The Stranger

NHC XI, 3

The following translation has been committed to the public domain and may be freely copied and used, changed or unchanged, for any purpose. It is based on the Coptic text of Nag Hammadi Codex XI, 3. The Nag Hammadi texts were written in the fourth century, subsequently buried, and then rediscovered in 1945. This tractate narrates five revelations given to a protagonist known only as The Stranger, followed by the latter’s spiritual ascent to the Unknowable One.

This translation from the Coptic is by Samuel Zinner and was edited by Mark M. Mattison with the generous support of Other Gospels.

Symbols

  [  ] Gap in the text (known as a “lacuna”)
  (  ) Editorial insertion to clarify the text
<  > Editorial correction of a scribal error
 [45] Page number of the Coptic codex (hyperlinked)

Youel’s First Revelation

[45] “‘[. . .] given that they are [complete individuals, and] all of [them are gathered together, joined to] the [Mind], the guardian [I supplied to you, who] instructed you, and it is the power that [exists] inside you, which [extended itself], given that [it] frequently [. . .] with the Triple-Powered One who [is of] all of [those] who [in truth] exist with the [Immeasurable] One, the [light] eternal [of] the knowledge that [appeared], the male virginal [. . .], [the primal] aeon from a unique triple-[powered aeon], [the] Triple-Powered One who [in truth exists]. This is because when he [had withdrawn himself, he extended himself], and [he spread out himself], and was completed, and he obtained power [with] all of them, knowing [himself as well as the perfect Unseen Spirit], and he [became an] aeon knowing [herself], knowing that one, and she became Kalyptos, she [who] operates inside those she knows, being Protophanes, a perfect, Unseen Intellect, Harmedon, but she bestows power on the individuals.’

Barbelos is Triple-Male

‘She is Triple-Male, but given that she individually is [46] [. . .], but on the other hand, [given that she] is [their Existence], and that she [sees] all of them existing [in truth], [she] encompasses the self-generated god. When she [had become aware of] her Existence and when she had come to rest [on] this one, <she> saw [all] of them existing as [they] are, as individuals, and when [they] become he, [they shall] see the divine Triple-Male, the power that [surpasses] God.

‘[He is the thought] of all of those who [are] joined together. Whenever he [meditates on them], he meditates on the great male [perfect] Mind, [Protophanes], who is their [procession]. Whenever [he] sees [it, he sees those who exist in truth as well, given he is the] procession [for the sake of those who] are joined together. However, whenever [he has seen] these, he has seen Kalyptos, but when he sees the oneness of those who are concealed, [he] sees the aeon Barbelo, the unbegotten offspring of [that One]. Whenever one [sees] how he [lives] [47] [. . . you certainly have heard concerning] each one of their possessions.’

The Triple-Powered One

‘[However], concerning the Triple-Powered One, the Unseen Spirit, listen! He [exists] as an Unseen One, ungraspable by any of them, even though he encompasses all of them inside [himself], because all of [them] exist owing [to him]. He is perfect, and (even) [greater] than perfect, and he is blessed, given that he is ever One; and [he] exists [inside] all of them, unspeakable, unnamable, [being One] who exists everywhere inside all of them, he whom—[should] one be cognizant of him—one [would not wish for] anything among those (things) [that possess] existence, which [exist] in his presence, because [he] is the [fountain from which they were all emanated].

‘[He existed before perfection]. [He existed before any] divinity, and he existed [before] any blessedness, given that he supplies for all powers, and he <is> a substance without substance, given that he is a god with no divinity superior to him, one who self-transcends his greatness and <beauty>. [48] [. . .] [power. It is not that they cannot] obtain a revelation of these matters should they join together. The individuals cannot grasp the One (who is the) Totality [located inside the] region that exceeds what is perfect, but they apprehend by means of First Thought, not of Being (as such), [but] by means of the concealment of Existence that he supplies Being. He [supplies] for [it] completely, given that this is what [shall] come to be when he becomes cognizant of himself.

‘He, however, is a [One] who exists as a [cause] and fountain of [Being],
and a [matter] without matter,
and a [number] beyond number,
and a [form] without form,
and a [shape without shape],
and [a power without power],
[and a substance without substance],
[and a motion without motion],
[and an action without action],
[with the exception that he is the greatest] supplier,
[and] the greatest divinity.[1]

‘However, whenever they grasp, they participate in the Primal Vitality, even an inseparable action, a substance of the Primal Action of the One who exists in truth.

‘However, a second [49] action [. . .], however, is the [. . .] male [. . .], he being gifted with [blessedness] and goodness, because whenever he[2] is meditated on as the navigator of the infinity of the Unseen Spirit [that exists] inside him, it[3] brings [him][4] to [the Unseen Spirit], so that it can understand what dwells inside him,[5] and in what way he exists.

‘He[6] also became salvation for all by virtue of being the cause of those who exist in truth, because by means of him[7] his knowledge[8] prevailed, given that he is the one who knows what he[9] is. However, they did not produce anything [beyond] themselves, neither power, nor rank, nor glory, nor aeon, because all of them are eternal. He is Vitality, and Mentation, and Existence. So, therefore, Existence continually possesses its Vitality and Mentation, and {Life possesses} Vitality possesses Non-Being and Mentality. Mentality possesses Life and Existence, and the three are one, even though they are three as individuals.’

“However, after I had heard these matters, O my son [50] [Messos, I grew] fearful, and [I turned myself toward] the crowd [. . .] thought [. . . bestows] power on those who can] understand these matters [by means of a] greater revelation, but I could—despite being clothed in flesh—hear from <you> concerning these matters, and concerning the teaching that dwells among them, the thought inside me discerned measureless matters from matters beyond knowing. Consequently, I fear my wisdom has exceeded what is appropriate.

Youel’s Second Revelation

“Then, O my son Messos, she, the all-glorious one, Youel, again spoke to me, appearing [to] me and saying:

‘No one can hear these matters with the sole exception of the great powers, O Stranger. You have been clothed with a great power, with which the Father of the All clothed you before you arrived here, so that you could discern those matters that are difficult to discern, and so that you could know those matters that are unknown to the crowd, and so that you could flee to the One who belongs to you, who was the first to save, and who has no need to be saved. [51] [. . . to] you a form [and a revelation of] the Triple-[Powered] One, the Unseen Spirit, outside of whom [dwells] an inseparable bodiless [eternal] knowledge.

‘Similar to all the aeons, the aeon Barbelo exists, gifted {even} with the types and forms of those things that exist in truth, the image of Kalyptos.

‘Gifted, however, with their noetic Logos, he bears the male mind Protophanes according to an image, but he acts inside the individuals either according to craft, or according to skill, or in part according to nature.

‘Gifted with the self-generated god according to an image, he, however, knows each one of these, operating separately as well as individually, constantly correcting defects that originate from nature.

‘Gifted with the Triple-Male god for the salvation of all of them together with the Unseen Spirit, he is a declaration of a counsel, the Perfect Youth, and this substance is a [52] [. . .].’

 “[. . . my soul went limp], and I escaped, and I was quite troubled, and [I] turned to myself and saw the light [around] me, and the goodness inside me, and I became divine, and the all-glorious one, Youel, again anointed me and bestowed power on me.”

Youel’s Third Revelation

“She said: ‘Given that your wisdom has been completed, and you have known the goodness inside you, listen concerning the Triple-Powered One, those matters you will keep in great silence and great mystery, because they are spoken to none but those who are deserving, and who can listen. Neither is it appropriate to speak to an uneducated generation concerning the One (who is the) Totality who exceeds perfection.

‘You, though, possess <the ability to listen> concerning the Triple-Powered One, who exists in blessedness and in goodness, of which all things are the result. Inside him is a large dimension, to the degree that he is One with a [53] [. . .] of [First Thought], not falling away [from those dwelling] inside (mental) conception, [and knowledge], and [understanding], and that One moved without motion in what he governs, so that he would not sink into infinity by means of a different action of Mentation, and he entered into himself, and appeared as surrounding (everything) completely, the One (who is the) Totality who exceeds perfection, preceding knowledge. Given that complete (mental) conception is impossible, he is unknown to me, but that is the case because of the third silence of Mentation and the inseparable second action that appeared in First Thought—that is, the aeon Barbelo—and the Inseparable One of the separable likeness, with the Triple-Powered One, and the Existence without substance. The power <also> appeared by means of a reposing and silent action that nevertheless pronounced a sound like this: “ZZA ZZA ZZA.” When, however, she heard the power, and she was filled [54] [. . .].

‘[. . .] [Great] are you, [Deiphan]eus!
Solmis, [great are you]!
Congruent with Vitality [which belongs to you],
[even] the Primal Action from which originates divinity,
great are you, Armedon!
You are perfect, Epiphaneus!

‘Congruent, however, with that action that belongs to you,
the second power, even the Mentation from which originates blessedness:
Autoer, Beritheus, Erigenaor, Orimenios, Aramen,
Alphleges, Elelioupheus, Lalameus, Yetheus, Noetheus!
Great are you! He who knows you knows all things!
You are one, you are one, he who is good, Aphredon!
You are the greatest aeon,[10] he who perpetually is!’

“She then praised the One (who is the) Totality, saying:

‘Lalameus, Noetheus, Senaon,
Asineus, Oriphanios, Mellephaneus,
Elemaoni, Smoun, Optaon!
He who is! You are He Who Is, the greatest aeon,[11]
the unbegotten one who exceeds the unbegotten ones, Yatomenos,
you alone for whose sake every unborn one was begotten,
the Unnamable One!’

[55] “[. . .] knowledge, [but after I] had heard these matters, I [. . .] the [. . . perfect] individuals, and the completely perfect ones [who are gathered] together, and the [completely perfect ones who] surpass the [perfect ones].”

Youel’s Fourth Revelation

“[Again . . .] the glorious Youel said to me: ‘[O Stranger], you [. . .] will know that the [Triple-Powered] One existed before [. . .] do not exist, [. . .] without existing [. . .], and those who exist, [and those who] exist in truth, [but all of these] exist [in] divinity, and blessedness, and existence, even as non-substance and nonbeing [. . .].’

Youel’s Fifth Revelation

“[Then I also] prayed that [the revelation] could come to pass for me, [and then the] all-[glorious] One, Youel, said to me: ‘Whereas the [Triple]-Male is [certainly something self-begotten, given that he has] substance, the [Triple-Powered One . . .] is [without substance], but [56] [. . .] those who exist [mutually] with the [generation of those] who exist [in truth]. The self-begotten ones exist with the [Triple-Male].

‘If you [seek with a complete] seeking, [then] you will know the [good] inside you. Then [you will] also [know yourself] as one who [originates from] the God who [pre-exists] in truth, [because when a hundred] years [have passed], there will [come to you] a revelation [of that One] by means of [Salamex] and Semen[12] [and Arme, the] lights of the aeon Barbelo.’

“[She] also [said to me]: ‘It is appropriate [ . . . know] at first, in order [to avoid forfeiting your] generation, [but when you then obtain] a (mental) conception [of that One, then] you [will be filled with] the Logos [to perfection], and then [you will be divine], and [you will be perfect. You will receive] them [57] [. . .] the seeking [. . .] the Existence [. . .].

‘Should it [apprehend] anything, it will be [apprehended by] that One, and equivalently by what is comprehended, and then what comprehends and understands exceeds what is comprehended and understood.

‘If it, however, descends into its nature, it will become diminished, because bodiless natures have not existed together with any dimensionality, possessing the power to be both in every place as well as in no place, given that they exceed any maximal dimensionality and are less than any least dimensionality.’

The Stranger Ascends

“However, after the all-glorious one, Youel, had said these things, she withdrew from me and departed from me, but I did not despair over the matters I had heard, with which I prepared myself, even thinking inside myself for a hundred years, but I rejoiced greatly over being in a bright light and (on) a blessed path, given that everything I deserved to see, as well as those things I deserved to hear, were matters appropriate for the great powers alone.

[58] “[. . . of God. When the completion of] the one hundred years [neared], there [fell on] me a blessedness of the eternal hope, full of propitious favor. I saw:

“the good self-generated god,
and the savior, the perfect Triple-Male Child;
and his goodness, the Mind, the perfect Protophanes-Harmedon;
and the blessedness of the Kalyptos;
and the Primal Origin of the blessedness, the aeon Barbelo, full of divinity;
and the Primal Origin of the one beyond origin, the Triple-Powered One, the Unseen Spirit,
the One (who is the) Totality who exceeds perfection.

“When I had been rapt by the light eternal by the garment on me, and had been assumed up to a sacred place whose likeness cannot be made to appear in the world, then by means of a great blessedness I saw all of those concerning whom I had heard, and I praised all of them, and I [59] [came to rest] on my knowledge, and [I] faced the knowledge [of] the totalities, the aeon Barbelo, and by means of the lights of the male virginal Barbelo I saw [. . .] powers informing [me] that I could examine the events of the world:

‘O Stranger, look at your blessedness, how it endures in silence, by which you become aware of your proper self, and by which seeking yourself you ascend to the Vitality that you will see in movement, and even should you be unable to (remain) standing, do not fear. If you, however, desire to (remain) standing, ascend to the Existence, and you will discover it standing, even at rest according to the likeness of the One who is at rest in truth, even encompassing all of these in silence and without activity. Further, when by means of an initial revelation of the Unknowable One, you obtain a revelation of which you become aware, if you become ignorant, and if you grow fearful there, withdraw because of those actions. Also, when you become perfect there, be still, and in accord with the model inside you, know also [60] [that] this is the manner with [everyone] according to this model; and [do not] be further dissolved, [so that] you can have power to (remain) standing, and do not wish for activity, [to avoid] in any manner falling away [from your inner] inactivity of the Unknowable One. Know him not, because it is not possible, but if by means of an illuminated thought you become aware of him, be ignorant of him.’

“I, however, was listening to these matters as they spoke them there, while inside me was a calm of silence, and I heard the blessedness by which I became aware of <my> proper self, and I ascended to the Vitality as I searched for <myself>, and together I entered into it and I stood, not forcefully, but calmly. I also beheld an eternal, noetic, unseparated motion, omnipotent, without form, not limited by any limit; and when I desired to stand forcefully, I retreated to the Existence, which I discovered standing, even at rest, according to an image and likeness that was bestowed on me by means of a revelation of the One, inseparable and at rest. I was filled with revelation by means of an initial revelation [61] of the Unknowable One. [As though] unaware of him, I [became aware of] him and I obtained power by him. After being perpetually strengthened, I became aware of the One who exists inside me, even the Triple-Powered One with the revelation of his ungraspability, and by means of an initial revelation of the First One, unknowable by any, the God who transcends perfection. I beheld him, even the Triple-Powered One that exists inside all of them. I was searching for the unspeakable and unknowable God of whom, if one were to become aware of him, one would be thoroughly unaware, the mediator of the Triple-Powered One who endures in stillness, even silence, and who cannot be known.”

What He Is Not

“When, however, I became established in these matters, the powers of the lights spoke to me: ‘Stop dissolving the inactivity that is inside you by searching for ungraspable matters. Listen instead concerning him to the degree possible by means of a revelation, even an initial revelation.

‘He is, however, an entity to the degree that he exists, given that he either is and will be, or he {acts} <lives> or knows, although he ungraspably {lives} <acts> apart from Mind, or Life, or Existence, or Non-Existence, [62] and even though he is an entity accompanied by the being proper to him, nothing of him is residual in any manner, as though he produces something that could be assayed or purified, [or] as though he could obtain or give away (anything pertaining to his own being).

‘Neither is he diminished in any manner, [whether] by his own will, or whether by means of someone else by giving away or obtaining (anything pertaining to his own being).

‘Neither does he desire anything, whether his own or that of another, remaining unaffected by it, but neither does he give away anything of himself, lest he be diminished in some other respect.

‘He consequently needs neither Mind, nor Life, nor indeed anything in the least. He transcends the totalities with his negation, that is, his existence without being, and his unknowability, given that he is endued with silence, even stillness, lest he be diminished <in> what cannot be diminished.

‘He is neither divinity, nor blessedness, nor perfection, he being instead something that cannot be known, which would not be proper to him. He is instead a different entity transcending blessedness, and divinity, and perfection, because he is not perfect, but he is a different entity [63] that transcends this.

‘He is neither boundless, nor is he bounded by someone else. He is instead an entity transcending (these).

‘He is neither has a body, nor is he without a body, being neither large, [nor] small.

‘He is neither a number, nor an [<attribute>], nor is he an entity with existence that one could know. He is instead a different kind of entity that transcends knowability. He is initial revelation and knowledge of himself, and he alone is his own self-knowing.

‘Given that he is not an existent entity, but is a different kind of entity, he transcends superlatives, even when compared to what belongs to him and what does not belong to him.

‘He neither shares in eternity, nor does he share in temporality, nor does he obtain anything from any other.

‘He can neither be diminished (by another), nor does he diminish (himself), nor is he incapable of diminishing (himself), but he grasps himself, as an entity that is so unknowable that he transcends those excelling in unknowability.

‘He is endued with blessedness, and perfection, and silence. He is not (as such) the blessedness, nor the perfection, nor stillness, but he is an existent that is beyond [64] [knowability], and that is at rest. Instead, they[13] are his qualities which no one at all can know. However, his beauty far transcends all good things, but this is the way in which he cannot be known by anyone in any respect, and by means of all of them he dwells inside all of them, not just being the knowledge that cannot be known, which is proper to him; he is further joined to the ignorance that sees him.

‘<Whether one sees> how he cannot be known, or sees him as he is in any quality, or would say that he is an entity resembling knowledge, he has transgressed against him, being accountable to judgment. Because he knew not God, he will not be judged by that One who neither has concerns about anything, nor experiences any desire, but (the judgment) will originate from himself, because he did not discover the origin that exists in truth, he being blind, lacking the eye of revelation at rest, whose action originates from the Triple-Power of the First Thought of the Unseen Spirit.’

What He Is

‘This is the One who exists in this way from [65] [. . .] an entity [. . . established on . . .] beauty and [an emanation] of stillness, even of silence, and tranquility, and immeasurable size.

‘He appeared, needing neither temporality, nor <sharing> in eternity. He is instead self-originate, immeasurably immeasurable.

‘He does not bring himself to act, so that he could still himself.

‘He is not an Existence, or he would experience lack.

‘With respect to space, he has a body, while strictly speaking he has no body.

‘He has Existence that is Non-Being. Without any desire, he exists toward himself for the sake of all of them, but as an apex of measureless measure, and he exceeds his own stillness, so that [66] [. . . the Un]seen [Spirit . . .] he [. . . . They do not] in the least concern themselves with that One, nor does he obtain power if someone were to share in him.

‘Nothing acts on him, congruent with his reposing unity, because he cannot be known, because he is a place without breath, of infinity, given that he has no limit, and no power, and no existence, supplying no Being. He instead possesses all of these inside himself, being at rest, standing from the One who perpetually stands, given that there appeared a Life Eternal, the Unseen and Triple-Powered Spirit who dwells inside every existent, and who encompasses all of them while he surpasses all of them.

‘A shadow [67] [. . .] he [was filled with power, and] he stood in front of [them], bestowing power on all of them, and he filled all of them, and you have certainly heard of all of these (matters), and seek for nothing more, but go. We know not whether the Unknowable One possesses angels or gods, or whether the One who at rest possesses anything inside himself, other than stillness— which is he—lest he be diminished.

‘It is inappropriate to waste additional time by continued seeking. It was appropriate that <all of you alone> would know, and that they would speak with each other, but you will guide them [. . .].’

Conclusion

[68] “[. . .] and he said to me: ‘Write down [the matters] that I will [tell] you, and concerning which I will remind you for those after you who will be deserving, and you will leave this book on a mountain, and you shall command the guard: “Come, Dreaded One!”’

“When, however, he spoke these (matters), he departed from me, but I was filled with joy, yet I wrote down this book. I was charged, my son Messos, to reveal to you those matters that had been proclaimed in my presence, but at first I accepted them in great silence, and I stood alone, preparing myself.

“These are the matters that were revealed to me, O my [son] [69] [Messos], [. . . announce them, O my] son Messos, as [the] seal [of] all [the books of] the Stranger.”

The Stranger

Notes

[1] Literally, “[a] supplier of [supplies], [and] a divinity [of] divinity.”

[2] “He,” i.e., Triple-Powered One.

[3] “It,” i.e., the infinity.

[4] “Him,” i.e., the navigator.

[5] “Him,” i.e., the Spirit.

[6] “He,” i.e., Triple-Powered One.

[7] “Him,” i.e., Triple-Powered One.

[8] I.e., his knowledge of the Unseen Spirit.

[9] “He,” i.e., the Unseen Spirit.

[10] Lit., “the aeon of aeons.”

[11] Lit., “the aeon of aeons.”

[12] “Semen,” or Se<l>men.

[13] “They,” i.e., blessedness, perfection, and silence.