Paganismfinal

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How Pagan Are the Gnostic Scriptures?

Mitchell Tobin

Mrs. Beall

Paganism in the Ancient World

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Christianity borrows many concepts from ancient Pagan theological practices, most

notably revolving around the placement of its religious holidays. The Nag Hammadi Gnostic

texts portray this borrowing of concepts throughout its various excerpts, that survived.

Gnosticism, rather than being simply either Pagan or Christianity is more of a symbiosis of the

two and yet, even then, it is more. Gnosticism is Pagan enough in order to allow for a

comparable understanding of the religion in order to ease the transition from a polytheistic

geographicalbased religion, to that of a monotheistic omnipotent religion. Gnosticism borrows

various aspects of Paganism, the most prominent three being, localization of god, deification as

well as hubris and moira, and humanities power over the god(s).

The location of the gods is a prominent factor of Paganism, seeing as the gods are bound

to the location in which they represent. Although, the gods are not bound necessarily to solely 1

the physical plane as they can also represent abstract concepts such as: honor, justice, law, love,

and war. This bounding of gods is evident in most of the Ancient Pagan texts. 2

Various Pagan texts describe their gods as tangible concepts. One has but to look at their

texts to realize this. For instance, in the Hymns to Inanna, Inanna is equated to “Lady of all

Essences… as a charging storm” from which one can discern the concepts grasped of their gods, 3

Further, in Adapa, his god Ea is “the master of subtlety” and “he also controls the wates” giving 4

graspable concepts to the god. Likewise, in Egyptian Hymns and Prayers, the Nile is worshipped

as “The Lord of fishes… the bringer of food… creator of all good” while at the same time the

Egyptians described him as “cannot be seen.” From which, the roles assigned to the Nile are 5

1 Class Discussion 9/17/2014 2 Class Discussion 10/27 3 Reader. “Hymns to Inanna.” Page 1011. 4 Reader. “Adapa: The Man (Second Millennium B.C.) Babylonia (myth). Translated by N.K. Sandars. Page 13. 5 Reader. “Hymn to the Nile.” Translated by N.K. Sandars. Page 46.

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given recognizable roles and bound to a certain role like all Pagan gods. However, the Gnostic

Scriptures display this attributing of skills and binding in a more encompassing nature.

Within the chapters of The Revelation of Adam, the origin of the ‘Illuminator’ is bound

changes depending on the people’s location. In the texts of the Origin of the Illuminator, the

author of the texts describes the various kingdoms and their origin stories for the Illuminator.

The texts vary as to whether or not the Illuminator originates from an abstract concept, or a

physical one, but one similarity connects them, each one discusses how the Illuminator “came

from” something. In the last portion of the same text, even as there is no central force doing so, 6

the Illuminator still originates from “[from] foreign air, [from a] great realm.” Admittedly, 7

within the scriptures, the Illuminator is never directly called a god, although frequently he in put

in an equal role as God supposedly, “chose him,” from amongst others so as to “illumined the

generation of those people.” In ascribing this Illuminator to comprehensible traits, the author 8

seemingly attempts to create a connection between worship of nature with that of a singular God.

Likewise this binding, yet unbinding of the God is prominent in a number of the other scriptures.

In the Steles of Seth, God is likewise bound to an understanding of human

comprehension. In the Second Stele, God is equated to a “threefold replication.” The Steles bind 9

God into a number of concepts within that three part self, God is “producer of perfection,

supplier of aeons… a world of knowledge.” In the third Stele, the author further binds God to a 10

6 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Pages 351355. 7 Ibid 355. 8 ibid 355 9 The Nag Hammadi Scriptures. “The Three Steles of Seth.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 530. 10 ibid 530

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number of tangible entities such as: “creator of Mind, supplier of goodness… of blessedness.” 11

Meanwhile, the later texts of the scriptures unbind this same God.

In Allogenes the Stranger, the attempt to incorporate the God into a being bound to

something tangible slowly begins to make the hurdle to unbinding said God. In Allogenes, the

author makes various attempts to transition from portraying the God, bound by nature, to that of

an omnipotent entity. The author writes, “he is neither boundless nor is he bounded by another,”

stating that God is boundless to human comprehension and therefore unable to be bound, 12

except by himself. Further, he continues with expressing the corporeality, and incorporeality of

God, and how God is both existing, yet “selfderived, unfathomably unfathomable” while at the 13

same time “He is not an Existence lest he be in want. Spatially he is corporeal, while properly he

is incorporeal. He has nonbeing Existence.” The scriptures of Allogenes transcends that of a 14

physical or abstract concept, and instead binds the God, not by binding him to a location, but

rather by binding him to the concept of the metaphysical while simultaneously unbinding him

from human comprehension. Another portion of Paganism that was borrowed for the Gnostic

Scriptures, was the reminder of one’s own mortality, as well as the quantity of deities present in

the world.

The Pagans have a number of histories and stories revolving around the deification of

mortals whether it be half breeds or full on godlike beings, ascension to godhood, or the quantity

of godlike beings. The obvious two examples of this are the story of Gilgamesh and Achilles, but

11 The Nag Hammadi Scriptures. “The Three Steles of Seth.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 533. 12 The Nag Hammadi Scriptures. “Allogenes the Stranger.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 697. 13 Ibid 698. 14 Ibid 699.

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also the Egyptian Pharaohs. Gilgamesh and his friend Enkidu were both men created by their

Mesopotamian gods, who, in turn smote them as they grew to become powerful enough to

challenge the gods. Likewise, Achilles, became godlike in the eyes of his peers, was struck 15

down in battle, although Achilles knew how far to extend his hubris and therefore was struck

down, not for extending past it, but rather as a matter of course. Finally, within the texts of the 16

Ancient Egyptian, where Egyptian pharaohs were considered to be “God of the city,” and 17

likewise “lives on gods.” Within the Gnostic texts, traits similar to these are often found. 18

The most prominent example of humanity equating themselves to, or extending the limits

of their hubris lies within the Revelation of Adam. In the creation story of Adam and Eve, Adam

claims to his son Seth that, “we were superior to the god who had created us, and the powers

with him, whom we did not know,” and likewise, just as claimed in the texts of Gilgamesh 19

where both he and Enkidu were struck down by the gods , Adam and Eve found out that the 20

God likewise has the ability to strike them down. Adam claims that in the future a similar 21

situation will arise when the, “god of the powers” becomes troubled saying, “What is the power

of this human who is superior to us?” The God struck them down to that of mortal and that 22

humans will “serve in humility and fear within the limits of their perception,” Furthermore, the 23

15 Gilgamesh. Translated by N.K. Sandars. London: Penguin Classics, 1972. Pages 6163. 16 Homer. Reader. The Odyssey. Translated by Robert Eagles. England: Penguin Books, 1996. Page 91.

17 “The Pyramid Texts (24642355 B.C.) Egypt (funeral poems).” Reader. Translated by Tony and Willis Barnstone. 3. 18 Ibid 54. 19 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Page 347. 20 Gilgamesh. Translated by N.K. Sandars. London: Penguin Classics, 1972. Page 89. 21 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Page 347. 22 Ibid. 351 23 Ibid. 350

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ascension to godhood that played such a pivotal role in many Pagan religions, makes an

appearance in the Three Steles of Seth.

The Three Steles of Seth mention the existence a sole God, but in turn discuss the

existence of multiple godly entities, as well as the ascension of Seth’s father to godhood.

Dositheos wrote the Stele with the opening lines containing. “praise for our God,” implying the 24

existence of a single entity of worship. Yet within the same hymn, he begins to write how he has

come to “praise you father,” and yet later says “you are my Mirotheos. I praise you as god.” 25

Within the texts, there is mention of this Mirotheos entity, which means “divine annointed one”

or “divine destiny” and is claimed to be the mother of Adam. Furthermore, the father within 26

this statement is in fact Adam, which in turn equates Adam to an entity more than human, and

perhaps equal to a god. Likewise, Allogenes describes the existence of entities. 27

Within Allogenes, there is a number of descriptions of containment vessels and various

entities equal/higher to a god. The most notable mention of this is the “divine TripleMale” who

according to the texts is “the power… higher than God.” Furthermore, there is mention of the 28

TripleMale coming to know itself “in addition” to another entity, the Invisible Spirit. 29

Likewise, the texts mention that, within the TripleMan, ‘she’ contains “the divine

SelfGenerated One.” The argument could further be made however, that rather than being 30

representative of other gods, this could in fact rather be reference to the TripleMale being

24 The Nag Hammadi Scriptures. “The Three Steles of Seth.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 526 25 Ibid 527. 26 Ibid 527. 27 Ibid 526. 28 The Nag Hammadi Scriptures. “Allogenes the Stranger.” Translated by John D. Turner. United States: HarperCollins, 2007. 86. 29 Ibid 686. 30 Ibid 686.

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equivalent to the Christian Holy Trinity, and that there is some entity contained within the

TripleMale who created existence. With that in mind, the topic of power over the gods comes to

mind, within the Pagan rituals of ‘magic.’

Magic, is power, plain and simple. Magic, is the control and manipulation of the spirits,

the ability to charm the heavens and earth, the attempt to control the gods or become equal to

them, and lastly, the power over somebody. Likewise the word power, is derived from the 31

Greek word potestas which means, the ability to force or impose one’s will on other. The topic 32

of magic makes numerous appearances within various Pagan texts. For instance, within The

Cycle of StaniKhamois, the narrator discusses how Nenofekephtah “recited a spell over me…

for there was a divine force” Similarly, within examples or the act of magic being used comes 33

to light, as the author recites an incantation for aggressive strength, to bear off torment and

malice, as well to restrict the power of the man who seeks to harm the author. Finally, within 34

even the Old Testament of the Bible, there is evidence of a fertility ritual to the god of fertility of

the Egyptians, the Nile, and the Egyptians attempt to force the Nile in providing a bountiful year

for them. The displays of power within the texts mentioned above, further play a part in the 35

Gnostic texts, rather frequently in fact.

Likewise, the concept of power is extremely prevalent within Revelation of Adam based

solely on the sheer number of times it is mentioned. In the texts, Adam and Eve held powers

equal to and greater than God, but also became superior to God, supposedly. Unfortunately,

much like the Pagan gods, this God was quite the fickle and seemingly submissive God like

31 Class Discussion 9/29 32 Class Discussion 9/10 33 Reader. “The Cycle of SatniKhamois.” Translated by N.K. Sandars. Page 39. 34 Reader. “Yasna 9 10 11.” Translated by R.C. Zaehner. Pages 6667. 35 Reader. “Exodus 1.12.22.” Pages 5556.

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many of the Pagan ones. Adam tells of how “we were superior to the god” and that likewise, the

God split the one into two, striking the two down. With that in mind, Adam writes of his 36

revelation and how there will come to be a time when humanity will once again transgress on the

domain of God and become superior to him. Also, within the division of the world by Noah, 37

Adam details how, Noah’s offspring will be pleasing before God’s power, but that he must seal it

with his “strong hand by fear and commandment.” Furthermore, the Three Steles of Seth also 38

bring about the concept of magic.

The Steles discuss the origin of power within the Gnostic texts. The first mention is how

the author has “joined with the powers” and that from that he “became worthy of immeasurably

majestic things.” From this, like in the Pagan texts, the author derives his power from the gods, 39

yet simultaneously describes how their power is empowered by the TripleMale. However, at 40

the same time, discusses how their power is but “a shadow of you.” With that in mind however, 41

the entirety of the Steles seem to be a ritualistic prayer asking, politely of course in order to

appease the gods, for the gods to save them. It is eerily similar to that of the texts of Exodus and

the ceremony put on by the Egyptian to the Nile god.

Allogenes also, has a number of similar such cases of magic. Allogenes discusses how the

guardian taught that “it is the power that [exists] in you.” Furthermore, the author writes that, 42

“it is impossible that the individual comprehend the totality” and that “..... [power. It is not

36 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Pages 347 37 Ibid 351. 38 Ibid 349. 39 The Nag Hammadi Scriptures. “The Three Steles of Seth.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 526. 40 Ibid 529. 41 Ibid 532. 42 The Nag Hammadi Scriptures. “Allogenes the Stranger.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 685.

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impossible for them] to receive… if they unite.” The implication here is that humans on their 43

own are incapable of having the full power alone, but as a group their power ascends to the

ability of to comprehend the totality of the realm that is “higher than perfect.” Furthermore, 44

Allogenes acquired wisdom which “has become excessive” giving him the ability to understand

concepts beyond ordinary thought, which could be see as having the power of knowledge as

described in The Revelation of Adam. 45

The essence of Gnosticism is knowledge. The curious thing about knowledge, is that in

many cases, especially in the United States, it is lauded but mainly in fields of science. However,

historically science and religion mix similar to that of oil and water. That is to say little to none.

Furthermore, the United States for the most part lauds ignorance to an extent, while

simultaneously expecting both intelligence yet intelligence only to be average. Curiously

enough, the Gnostic religion seemingly manages to bypass this somehow. Similarly, the mass of

Gnostic believers can in many cases be identical to a Roman Catholic mass, so the question is

how can something to different remain ever so similar? Quite frankly, an answer may not even

exist, but should always be kept in mind.

The question returns to, ‘How Pagan are the Gnostic Scriptures?’ Within the restraints of

determining the Paganistic aspects of them, it is rather difficult as the Gnostic Scriptures are

really something more than just Pagan. They share many of the same traits as Pagan religions

with the ability to ‘force’ their gods, their ability to transgress into the divine plane as something

more than human, and the reliance of the attribution of traits and location to its God(s). As such,

43The Nag Hammadi Scriptures. “Allogenes the Stranger.” Translated by John D. Turner. United States: HarperCollins, 2007. Page 687. 44 Ibid 687. 45 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Page 347

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it is reasonable to assume that the Gnostic Scriptures are extremely Pagan in thought as the

aforementioned traits are some of the most instrumental aspects of Paganism. However, like

stated, that argument could be made that it is something more. The texts of Allogenes mention

the TripleMale containing the divine SelfGenerated One, and further the hiddenness of an

‘Existence’ that provides ‘Being.’ with that in mind, the concept that the ‘entity’ is something 46 47

that transcends comprehensibility and as stated is “unfathomably unfathomable” and exists “for 48

all of them… without any desire.” As such, the argument could easily be made that their God is 49

more of a Pantheistic God who is in essence ruling over a number of lesser gods. 50

46 Ibid 687. 47 Ibid 696 48 Ibid 698. 49 The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United States: HarperCollins, 2007. Page 699. 50 Class Discussion 10/610/8, 10/13, 10/20.

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Bibliography

Gilgamesh. Translated by N.K. Sandars. London: Penguin Classics, 1972.

Homer. Reader. The Odyssey. Translated by Robert Eagles. England: Penguin Books, 1996.

The Nag Hammadi Scriptures. “Allogenes the Stranger.” Translated by John D. Turner. United

States: HarperCollins, 2007.

The Nag Hammadi Scriptures. “The Revelation of Adam.” Translated by Marvin Meyer. United


The Nag Hammadi Scriptures. “The Three Steles of Seth.” Translated by John D. Turner. United


Reader. “Hymn to the Nile.” Translated by N.K. Sandars.

Reader. “Adapa: The Man (Second Millennium B.C.) Babylonia (myth). Translated by N.K.

Sandars.

Reader. “Hymns to Inanna.”

Reader. “Exodus 1.12.22.”

Reader. “Yasna 9 10 11.” Translated by R.C. Zaehner.

Reader. “The Cycle of SatniKhamois.” Translated by N.K. Sandars.

“The Pyramid Texts (24642355 B.C.) Egypt (funeral poems).” Reader. Translated by Tony and

Willis Barnstone.

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