The origin of the Jesus' compassion

[Giuseppe]

"Behold, Father, she wanders the earth pursued by evil. Far from thy Breath she is going astray. She is trying to flee bitter Chaos, and does not know how she is to escape. Send me forth, O Father, therefore, and I, bearing the seal shall descend and wander all Aeons through, all mysteries reveal. I shall manifest the forms of the gods and teach them the secrets of the holy way which I call Gnosis [.....]"

http://gnosis.org/library/naas.htm

[billd89]

The Harlot gave herself to everyone, tho.
Chaos was the Rapist, right?

[MrMacSon]

Here's the versions given in M David Litwa's version of Refutation of All Heresies, pp.274-5, (punctuated slightly differently here) and his notes:

. Miserable in her misfortunes, she entered The inescapable labyrinth—to wander.229 Jesus said: “Look upon her, Father; Pursued by disasters here, she wanders away, Toward the earth, away from your spirit·230 She seeks to flee bitter Chaos231 And knows not how she will cross it. For this reason send me, Father· Holding the seals I will go down,232 I will go across all aeons, I will open every mystery I will manifest the shapes of gods·233 I will transmit the hidden things of the holy path234 Which I have called gnosis.235 .

. <κ>ἀνέξοδον ἡ μελέα κακῶ<ν> λαβύρινθον ἐσῆλθε πλανωμένη.229 εἶπεν δ’ Ἰησοῦς· ἐσόρ<α>, πάτερ; ζήτημα κακῶν <τόδ’> ἐπὶ χθόνα, ἀπὸ σῆς πνο<ι>ῆς ἀποπλάζεται·230 ζητεῖ δὲ φυγεῖν τὸ πικρὸν Χάος231 κοὐκ οἶδε<ν ὅ>πως διελεύσεται. τούτου με χάριν πέμψον, πάτερ· σφραγῖδας ἔχων καταβήσομαι,232 αἰῶνας ὅλους διοδεύσω, μυστήρια πάντα δ’ ἀνοίξω μορφάς τε θεῶν ἐπιδείξω·233 [καὶ] τὰ κεκρυμμένα τῆς ἁγίας ὁδοῦ234 γνῶσιν καλέσας παραδώσω.235 .

229 For the soul wandering, see Plato, Phaed. 79c. In Corp. herm. 1.19, the primal Human trapped in the body also wanders (πλανώμενος) in the darkness.

230 cf. Homer, Il. 13.590 (πνοιῇ]); Od. 1.75.

231 cf. Ref. 5.7.39: ἐὰν…φυγεῖν σπεύδητε…ἀπὸ τῆς κάτω μίξεως (“if…you hasten to flee…from the lower mixture”).

232 The seals are probably tokens of passage or magical formulas (see BDAG, s.v. σφραγίς 1d). cf. the seven seals in I Jeu 33–38, and the eight seals in II Jeu 45–48 (Schmidt, 83–88, 105–16). See further Franz Joseph Dölger, Sphragis: Eine altchristliche Taufbezeichnung in ihren Beziehungen zur profanen und religiösen Kultur des Altertums (Paderborn: Ferdinand Schöningh, 1911), 160–63; Gottfried Fitzer, “σφράγις,” TDNT 7:953; Wolbergs, Gedichte, 56.

233 Μορφάς…θεῶν: the shapes of the lower gods. cf. Ascen. Isa. 10.7–8; Iren., Haer. 1.30.12; Origen, Cels. 6.30, 33; Ap. John (NHC II,1) 11.26–34 (Marcovich, Studies, 85). The descent of the redeemer is also described in Ref. 5.8.13.

234 For the holy path, see Corp. herm. 1.29; 4.11.

235 Jesus is not a fourth principle in the Naassene system but a kind of “doublet of the Soul” (Marcovich, Studies, 87, italics his) who descends to save the soul.
.

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eta
Re: 233 "... The descent of the redeemer is also described in Ref. 5.8.13":

. 13. The Thracians dwelling round Mount Haimos call Adamas “Korybas,” as do the Phrygians, because, although he takes the origin of his descent from the crown [κορυφῆς] above (that is, the unformed brain) and passes through all the dominions of underlying realities, we do not understand how and in what way he descends.123 14. This is what the verse means · we heard his voice but did not see his shape.124 When he takes on extension and form, he says, his voice is heard. But the shape is that which has descended from the Unformed One above, and no one knows its nature · It lies within the bodily formationa made of dust,b but no one knows it. .

. 13. Τοῦτον, φησί, Θρᾷκες οἱ περὶ τὸν Αἷμον οἰκοῦντες Κορύβαντα καλοῦσι, καὶ Θρᾳξὶν οἱ Φρύγες παραπλησίως, ὅτι ἀπὸ τῆς κορυφῆς ἄνωθεν καὶ ἀπὸ τοῦ ἀχαρακτηρίστου ἐγκεφάλου τὴν ἀρχὴν τῆς καταβάσεως λαμβάνων καὶ πάσας τὰς τῶν ὑποκειμένων διερχόμενος ἀρχάς, πῶς καὶ τίνα τρόπον κατέρχεται οὐ νοοῦμεν.123 14. τοῦτ’ ἔστι, φησί, τὸ εἰρημένον · φωνὴν μὲν αὐτοῦ ἠκούσαμεν, εἶδος δὲ αὐτοῦ οὐχ ἑωράκαμεν.124 ἀποτεταγμένου γάρ, φησίν, αὐτοῦ καὶ <κε>χαρακτηρισμένου ἀκούεται φωνή, τὸ δὲ εἶδος τὸ κατελθὸν ἄνωθεν, ἀπὸ τοῦ ἀχαρακτηρίστου, ὁποῖόν ἐστιν, οἶδεν οὐδείς · ἔστι δὲ ἐν τῷ πλάσματιa τῷ χοϊκῷ,b γινώσκει δὲ αὐτὸ οὐδείς. .

123 ... For the myth of Korybas, see Clem. Alex., Protr. 19, with the discussion of Lancellotti, Naassenes, 261–64. “That is” translates καί (epexegetic). Apparently the Naassene writer interprets Κορύβαντα to mean τὸν ἀπὸ τῆς κορυφῆς καταβάντα (so Marcovich, Refutatio, 157 note ad loc.). The unformed brain is taken as symbolic of the unformed primal deity (cf. Ref. 5.7.35; 5.17.11 [Peratai]).

124 cf. Deut 4:12; John 5:37; Clem. Alex., Strom. 4.7.45.1
.

a nb. πλάσματι / plasmati

b cf. χοϊκός, χοϊκοί & χοϊκοῦ in 1Cor 15.47, 48 & 49 : " those made of dust/who are earthy"

47 The first man was of the earth, made of dust; the second man from heaven. 48 As the [one] made of dust, so are those of the earth; and as [is] the heavenly [one], so also are those who [are] of heaven. 49 And as we have borne the image of the earthly, so let us/so shall we^c bear the image of the heavenly.47

c "so let us" in earlier manuscripts

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From the beginning of book 5 of Refutation of All Heresies (chapter 2, I think):

. 4 ... According to their [the Naassenes'] own report, these people honor above all others [the] 'Human' and the 'Son of the Human' · This Human is androgynous, they call him 'Adamas.' 5. There have arisen many hymns to him of all sorts. The hymns that they sing, to cite a sample, are of this character: From you, O you Citizen of heaven, O Human whose name is great, Comes father, and because of you there is mother— The two immortal names, parents of aeons. 6. They divide him in three ways like Geryon, for he has, they say, intellectual, animate, and earthly aspects. Moreover, they suppose that knowledge of him is the beginning of the ability to know God. As they say: “Knowledge of the Human is the beginning of perfection, but knowledge of God is completed perfection.” [repeated in Ref. 5.8.38] 7. All three aspects—intellectual, animate, and earthly—he says came down and came into one person at once: Jesus born from Mary; And these three humans were speaking together at the same time, each individually from their own substances to their own people ... .

. Οὗτοι <πρὸ> τῶν ἄλλων ἁπάντων παρὰ τὸν αὑτῶν λόγον, τιμῶσιν ἄνθρωπον καὶ υἱὸν ἀνθρώπου · ἔστι δὲ <ὁ> ἄνθρωπος οὗτος ἀρσενόθηλυς, καλεῖται δὲ Ἀδάμας παρ’ αὐτοῖς. . 5. ὕμνοι δὲ εἰς αὐτὸν γεγόνασι πολλοὶ καὶ ποικίλοι · οἱ δὲ ὕμνοι, ὡς δι’ ὀλίγων εἰπεῖν, λέγονται παρ’ αὐτοῖς τοιοῦτόν τινα τρόπον· . ἀπὸ σοῦ πατὴρ καὶ διὰ σὲ μήτηρ, τὰ δύο ἀθάνατα ὀνόματα, αἰώνων γονεῖς, πολῖτα οὐρανοῦ, μεγαλώνυμε ἄνθρωπε. 6. διαιροῦσι δὲ αὐτὸν ὡς Γηρυόνην τριχῇ· ἔστι γὰρ τούτου, φασί, τὸ μὲν νοερόν, τὸ δὲ ψυχικόν, τὸ δὲ χοϊκόν, καὶ νομίζουσιν εἶναι τὴν γνῶσιν αὐτοῦ ἀρχὴν τοῦ δύνασθαι γνῶναι τὸν θεόν, λέγοντες οὕτως· . «ἀρχὴ τελειώσεως γνῶσις ἀ(νθρώπου, θεοῦ) δὲ γνῶσις ἀπηρτισμένη τελείωσις». . . 7. ταῦτα δὲ πάντα, φησί, τὰ νοερὰ καὶ ψυχικὰ καὶ χοϊκὰ κατεχώρησε καὶ κατῆλ(θεν εἰ)ς ἕνα ἄνθρωπον ὁμοῦ, Ἰησοῦν τὸν ἐκ τῆς Μαρίας γεγεννημένον; καὶ ἐλάλ(ουν), φησίν, ὁμοῦ κατὰ τὸ αὐτὸ οἱ τρεῖς οὗτοι ἄνθρωποι ἀπὸ τῶν ἰδίων οὐσιῶν τοῖς ἰδίοις ἕκαστος. ἔστι γὰρ τῶν ὅλων τρία γένη κατ’ αὐτούς, ἀγγελικόν, ψυχικόν, χοϊκόν · καὶ τρεῖς ἐκκλησίαι, ἀγγελική, ψυχική, χοϊκή · ὀνόματα δὲ αὐταῖς ἐκλεκτή, κλητή, αἰχμάλωτος. .