(41) The prayer seems to be for the transmutation of the members of the order by mystical marriages with their archetypal "selves," that the mysteries of the Crucifixion, Resurrection, Ascension, and of the Descent of the Paraclete may be realised after a certain manner.
(42) Compare this passage with what has already been said concerning an attempt to form an Ideal Order. "A place of Metanoia" implies here a radical change of the whole being rather than "repentance" as ordinarily understood. The "topos" of Autogênes, the Self-begotten, was the first station of the journey of the Light-Spark without the Plêrôma, and is the last station of the return within.
The extant "Gospel of Mary" (Codex Akhmim), which was "reviewed" by Irenaeus, and was therefore composed before 180 A.D., states that from the Light of the Christ and the Incorruptible proceed forth four great Lights to surround Autogênes. Their names are Harmozel, Ôroiaêl, Daveithi, and Èlêlêth. Irenaeus says, "Charis [Grace] was conjoined with the great and first Luminary, and this they will have to be the Saviour and call him Harmogen"—the Harmes-begotten. The name "Harmes" appears in the present MS., and is evidently a name for Barbêlô. These things are important for the date of the Greek original. The allusions to Pistis-Sophia are probably interpolated; there seems to be no room for her adventures in the scheme of the text. But what are we to make of the mysterious "Baptism in the name of Barpharanges"? Does "Barpharanges" (the meaning of which no one seems to know) simply = Harmogenes = the begotten from Barbêlô, "the Virginal Spirit," the Image seen in the "pure water of Light"? If so, then we have in all probability an allusion to the Gnôstic Baptism with the Holy Spirit or Light. "Harmogenes" will be the Child of the Mystical Marriage with the Virginal Spirit by which the "Spiritual" recover their true manhood, a "blessed æon of æons": that is to say, that the Epopt himself is mystically "Autogênes," the "Self-begotten," having been reborn a god in God.
The rest of the text is missing.
43. This Hymn to the Light seems to stand in some close connection with the text we have been discussing. If what has been suggested concerning the contents of the Greek original should prove correct, both the nature and position of the Hymn become plain. It consists of various acts of the will not altogether unlike some of those prescribed in certain Catholic manuals for those in the Unitive way. It is the form of Prayer given by the "Director" or "Master" to his disciple, to be used together with the MS. as part of his preparation for, what I believe to be, the "Baptism of Light." A large part of the Hymn seems to be missing owing to the state of the MS., and the order is uncertain.