Beno Cizelj forbidden, denied and hidden history, Genesis, Ancient culture, archeology
Objavljanje starih, od uradne zgodovine še ne vsega priznanih tekstov, dejstev, izkopanin, arheoloških, paleontoloških in drugih spoznanjih. Publication of old, from official history, not all recognized texts, facts, excavations, archaeological, palaeontological and other insights
KOLBRINOVA BIBLIJA - GWINEVA ----------------Priredba in prevod Beno Cizelj
Osmo
poglavje
GWINEVA
Maeva, nekoč Dadamova žena, je našla pribežališče med
ljudmi Ardisa, kjer je rodila Gwinevo, otroka »Kukavico«, a ko se je ta rodila,
je bilo videti, da ima rdeče lase. Čeprav so vsi vedeli, da so svetlolasi in
temnolasi ljudje, nihče nikoli ni videl nikogar z rdečimi lasmi. V Ardisu so se
tudi začele pojavljati nenavadne nepravilnosti, za katere so krivili prišleke;
zato so zaradi teh stvari Maevo in njenega otroka izgnali. Prišli sta do
vodnega zbirališča (verjetno mišljena oaza) blizu meje Krowkasis in si zgradili
bivališče iz trsja in živeli tam vrsto let. Maeva je bila ubita od divjih zveri
in Gwineva je ostala sama, vendar se je veliko naučila od svojih bližnjih, ki
so prišli k njej, in tako je postala čarovnica.
Čas je bežal in pol-ljudstvo, imenovano Yoslings, se je
začelo zbirati okoli njenega bivališča in mislili so, da je boginja in jo
častili. Ko se je razširila njena slava, je na uho Herthewu prišla beseda o
čudni tej ženi, zato je poslal može, da bi izvedeli o njej in poročali. Gwineva
je vedela za Herthewa, vendar on ni vedel, kdo je ona, in da je živi otrok
Maeve. Ko je Herthew slišal poročilo, je bil zaskrbljen in je poslal ljudi, da
so jo pripeljali k njemu, in prišla je na njegovo prošnjo. Prinesli so jo k
njemu, oblečeno v plašč iz perja in oblačila iz kože, njeni lasje so bili
razmršeni kot pri drugih ženskah, katere so se spustile na kolena dotikajoč se
njenega plašča. Bil je presenečen nad kaskado rdečih las in njegovo srce je
begala njena lepota.
Herthew je Gwinevi dal govedo in spremljevalce, vendar je
raje obiskala Yoslingse, ki so jo ljudi ob Herthewu prezirali. Očarali so bili ob
čudni ženi, saj je bilo videti, da so Yoslingovi ljudje svobodno vstopili v
njeno življenje, vendar je bila njena drža skromna in dekliška, Yoslingi pa so
ji izkazovali vse oblike spoštovanja. Bila je
sezona plodnosti (jesen) in ko je Herthew odšel v zbirališče, je z s
seboj vzel Gwinevo, toda Yoslingov ni bilo mogoče peljati tja. Torej, ostali so
zadaj, vendar so jih ljudje odstranili. Ko so prišli na zbirno mesto in je
Gwidon videl Gwinevo, se je začudil, ker je tako ženo videl v temnih sanjah;
vendar jo je pozdravil in bil presenečen nad njeno modrostjo in znanjem v
čarovništvu. Ko je prišel čas, da Gwidon prerokuje, in so se zbrali tudi vsi,
ki so prišli, da bi ga slišali, so postali zaskrbljeni, ker je zamujal in je
luna začela izginjati, in jo je jedla črnina noči. Potem, ko so že hoteli
pobegniti, je nastal velik krik in pojavil se je Gwidon; napravil je na vseh straneh velik ogenj.
Ljudje so ostali, saj je bil vsak ujet na kraju, kjer je stal.
Gwidon je podrobno govoril, da jim je znak nočnega neba
napovedal novo obdobje. Da bo, kot Luna spet raste v svetlosti, tako bi morala
biti tudi njihova rasa zrasti v močno in živahno, razširjena široko čez obraz
Zemlje, ki je pred njimi vodila manjše rase. Da bi sin Hertheja vodil svoje
sinove iz Krowkasis, njegovi sinovi in njihovi sinovi pa bodo nadaljevali proti
zahodu, proti Hesperisu, kar pomeni Zemljo duhov. Da bi tam srečali svojo
končno usodo. Povedal jim je, da bo prišlo do velikega prelivanja krvi, ko se
bo brat boril z bratom in oče s sinom, toda to bo zasaditev središča, okoli
katerega bi bil stkan okvir za strukturo njihove rase. Rekel je: "Naredil
bom prvi korak v tem duhu".
Kasneje je Herthew vprašal Gwidona, naj vrže palice znamenj
in prebere pepel, saj je želel vedeti o Gwinevi. To je Gwidon je storil, da mu
je lahko povedal, da je ona njegova usoda, in je bila namenjena biti njegova
žena; ker je bila še resnično deklica in da je ne bi pustil zavzeti in da no
zaščiti, je rekel: "Ona deluje skozi svojo nedolžnost in ne z
brazgotino". Toda to, kar je Gwidon povedal Herthewu ni bilo več kot le
zrno žita v žitnici med vsem, kar je vedel in videl.
Ko se je Herthew vrnil k domov, je posvetil pozornost
Gwinevi in jo prosil, naj se poroči z njim, in ona se je strinjala, da po enem
letu. Ljudje, ko so slišali, kaj je namen, so bili nezadovoljni in so šepetali
proti poroki. Govorili so, da je bilo očitno, da se bo njihov kralj poročil s
čarovnico in čudno žensko v vseh pogledih. Prav tako je obstajal običaj, ki
prepoveduje mešanje krvi, vendar ni bilo nobenega dvoma o tem, kaj je. Nekateri
pa so mislili, da je ona tista, ki bi bila sprejemljiva.
Gwineva ni bila krvni rod Herthewa, tako da poroka ne bi
bila incestna. Gwineva se je odločila, da ne bo rekla ničesar o njunem sorodstvenem
razmerju, ker je bila zaljubljena v njega, ljubezen pa je vedno pripravljena
najti izgovore.
Kljub svojemu znanju in modrosti je bila njeno srce polno
strahov zaradi svojega porekla, vendar ni pokazala svojih skrbi. Med ljudmi se
ni počutila čisto lahkotno, vendar nikoli ni prosila, da bi Yoslingom dovolili
priti nazaj. Poskušala je postati sprejemljiva tako, da je služila bolnim s
simboli in pravnimi sredstvi, toda več kot jih je pozdravila, čedalje več ljudi
se je je balo, in bilo jo je strah, da jo zavračajo, razen če so zelo
potrebovali pomoč.
Vendar pa je Herthew ostal trdno odločeni, da se
poroči, čeprav so ga mnogi opozarjali, da bi bil, če bi preprosto vzel Gwinevo
kot priležnico ali kot nekaj manj kot ženo, bolj sprejemljiv. Rekli so:
"Nihče ne bi ugovarjal, če bi jo obravnavali kot žensko, ki nima statusa,
bodi z njo, vendar se ne poroči, ker bi ji poroka dodelila neupravičeni status
in je zakon res potreben? Ali modri človek kupi pito, ki jo lahko zastonj je
kadarkoli?" Takšni izgovori so bili podani Herthewu, vendar je vedel, da
je Gwineva ženska, ki je rezervirana za poroko, in to je poskušal ljudem
povedati, vendar so se smejali in rekli: "Vas je začarala? Potem jo
preizkusite". Toda on je odgovoril: "To je nedostopno, ker kaže na
dvom in nezaupanje: devica je devica, ne glede na to, ali jo je tako imenoval
rog ali palica, in ostaja tako, ne glede na domneve telesno mislečih moških, ki
bolj poznajo ženske manjšega ugleda" . Kljub temu, da je bila zakonsko
narejena poroka, je še vedno bilo veliko dvoma v glavah mnogih, saj nihče ni
nič vedel o Gwinevinem rodu, niti ni nihče nič odkril, čeprav je bilo to
običajno predstaviti v času zaroke. Toda Herthew in Gwineva sta ostala
neomadeževana, čeprav je bil izdan oklic o prihodnjem zakonu.
Sedaj so bili nečaki in rod iz Idalvarja negovani ljudje in
ker je bil čas miru, ko niso bile potrebne spretnosti vojaka, so mnogi
poslušali njihove besede. Razvili sta se torej skupini, ena so bili za Herthewa
in tista druga, ki so bili proti njemu. Potem je Herthew ljudem rekel: »Naj to
ne bo nekaj, kar bi se ljudje razdelili, ampak nekaj, o čemer je mogoče
odločiti na naslednjem ljudskem festivalu«.
Čas setve je minil, vendar še ni bilo žetve, mladi pa so
tekmovali v tekmah v metanju kopja in se med seboj preizkusili v številnih
moških spretnostih. V takih časih, je Herthew sedel na platformi naproti
palisade, sodil je in nagrajeval zasluge. Znotraj palisade je bila pešpot in
kraji, iz katerih so se lahko metali veliki kamni, iz enega takega kraja pa je
prišlo morilsko orožje, ki je prerezalo Herthewu glavo, prebodlo je ramo
zaščitene roke in ga udarilo ob tla. Takoj je prišlo do velikega hrupa in
zmede, izbruhnili so boji, ljudje so umirali, toda Herthew je bil na varnem ob
Gwinevi. Tam so ga varovali njegovi stražarji, vendar so palisado prevzeli vsi, ki so bili sovražni do
Herthewa. Pred strahopetnim udarcem so bili tisti za Hertheja številnejši in
močnejši, a potem, ko je bil tako hudo ranjen, so bili v manjšini, od teh so se
mnogi obrnili od njega, ker je taka narava človeka. Toda v nasprotju s krhkimi
trsi, katerih so se znebili, so ostali tisti zvesti, ki so bili odločni, kajti
tudi to je narava človeka. Zdaj, ko so Gwineva in modreci posvetili pozornost
Herthewu, so videli, da ga je roka ščitila, čeprav je bila ranjena, vendar ni
bila neodzivna, ko je prijela Gwineva roko, toda zmečkana roka ni mogla držati
meča, bila je neškodljiva. Zato so vedeli, da je belo orožje, ki ga je zadelo,
bilo začarano in da nobena ženska ne bi mogla odstraniti takšne čarovnije, prav
tako pa tudi ne bi mogli modreci, ker so bili nepokvarjeni, nedolžni, nevedni v
tem. V dneh, ki so sledili, je začaranost povzročila, da so demoni vstopali
skozi rano in zavzeli njegovo telo kot svoje bivališče, zato je bil Herthew
mučen in njegovo telo je kričalo, preden se je umirilo v tišino, ki nastopi
pred smrtjo. Demoni so zlorabili Gwinevo in klicali njeno polno ime in kričali
z glasnimi glasovi proti ljudem, da morajo zapustiti svojega kralja.
Kraj, kamor so položili Herthewa, je bil blizu jezera in na
jezeru je bil otok, imenovan Inskris, kar pomeni Otok mrtvih, kamor so
odpeljani umrli preden so bili odpremljeni v vode. Ljudje so verjeli, da so
tisti, ki so bili dani v jezero, šli naravnost ozaveščeni v "drugi
svet", medtem ko je bil ostali, ki so bili pokopani na kopnem, ob prehodu
več le napol budni in napol v spanju. Tisti, ki so bili zvesti Herthewu, so ga
odpeljali do čolnov in spremljali njega in Gwinevo na otok in niso bili nadlegovani,
ker nihče ni vplival na tiste, ki žalujejo za mrtvimi. Na otoku so bili
duhovniki in devet svetih deklet, ki so se posvetili obredu, medtem ko so druge
ženske služile novim mrtvim, toda Herthew je bil mrtev, čeprav na pol poti čez
prag.
Ko je Herthew prispel, so ga je postavil v mrtvaško hišo,
kjer se je Gwineva udeležila obreda. Gwidon je odprl Herthjewo lobanjo, kjer se
je razvajala in izgnal demona, ki si je tam vzel prebivališče, in on je
pripravil močne napitke, ki so odstranili začaranost. Ko je po večih dneh
odšel, Herthew ni bil več na vratih smrti, čeprav je bil šibek in v mnogih
pogledih kot otrok.
Medtem ko je Herthew ležal tako osramočen, so se sorodniki
po rodbinski liniji Idalvarja spraševali med seboj, kar je pripeljalo do
spopadov in bitk. Toda nihče ni prišel blizu otoku, da bi škodil Herthewu, ker
je bilo sveto mesto in mu je bil kot svetišče. Ko je prišel čas ljudskega
praznika, je bila na mestu zbiranja velika bitka in Gwidon je bil umorjen.
Prišel je dan, ko se je Herthew, čeprav še vedno ne cel, lahko premikal, nato
pa sta on in Gwineva odšla s tistimi, ki so ostali z njima. Poročila sta se
pred odhodom iz otoka. Pobegnila sta daleč od mesta, in minila so leta da je
Herthew znova postal cel. Gwineva pa mu je rodila sinove in hčere. Bilo je
dobro mesto, plodno, z dovolj vode, zato so uspevali. Toda prišel je čas suše,
ko so se vode izsušile in njihove črede umrle. Zato je Herthew poslal moške v
Krowkasis in ko so se vrnili, so rekli, da je bila tudi ta dežela prizadeta,
ljudje pa so v stiski. Poslal je tudi druge na Zahod in ko so se vrnili, so
rekli, da dežela ni bila prizadeta, ljudje pa jih ne bi sprejeli, razen z kopji
in puščicami.
Herthew je nato poslal može nazaj v Krowkasis, da povedo
ljudem, da je dobro na Zahodu in ljudje so se vrnili z vojnim pasom, ki jih je
vodil Itilis, in veliko ljudi mu je sledilo. Herthew ni več mogel nositi
orožja, njegovi sinovi pa so bili še mladi in nevešči krvavih bojev. Zato je
dal svoja dva sinova, ki sta bila dovolj stara za služenje Itilisu, da bi se
lahko naučila vojne umetnosti in mu sledila zvesto, postala moža v spopadu, ki je
sledil. Mnogi ljudje so zapustili Krowkasis in se naselili v deželi, ki leži na
zahodu, ker sta se tam naselila tudi Herthew in Gwineva.
Čas je mineval in Herthew je postal znan po svoji modrosti,
in Itilis, kralj Aranije, ga je častil z zemljo in služabniki. Herthewova
sinova, ki sta sledila kralju in sta bila dvojčka, sta se poročila z dvema
kraljevima najstarejšima hčerkama, ki sta tudi bili dvojčici. To je povzročilo
težave, ker je bil kralj, čeprav je imel tri žene, brez sina, zato sta njegova
dediča postala dvojčka. Kralj je bil zmeden, ker dva moška ne moreta vladati in
oba sta bila v njegovih oče v enakem položaju. Vendar je bila kraljeva dolžnost
nominirati svojega naslednika in ga razglasiti ljudem tako, da po njegovi smrti
ne bi bilo delitev. Zato se je Itilis posvetoval s Herthewem o tem, kako naj se
sodba opravi, in Herthew je dejal: "Naj se odločim, kdo bo kralj".
V Araniji so se ljudje zbrali štirikrat na leto za ljudske
praznike. V takšnih časih je bilo običajno razglasiti nove zakone, dati sodbe
in reševali so vsa sporna vprašanja. Torej, pred naslednjim ljudskim praznikom
je Herthew pripravil kamen iz peska, gline in drugih stvari, medtem ko je bil
še vedno šibek, je vzel v roko velik meč, Dislana "grenka bitka" in
ko je bil kamen strjen, je bila Dislana ujeta. Kamen, kamor je bil meč
vstavljen, je bil nato postavljen blizu kraja, kjer je kralj dajal sodbe. Okoli
njega je bil narisan širok krog, ki je razdeljen na pol.
Na dan, ko so bili ljudje prvič zbrani, da bi slišali
njegove besede, jim je Itilis povedal o svoji zmedenosti zaradi težave glede
dvojčkov sinov Herthewa in njegovih hčera in dejal: "Tako ljudje niso
razdeljeni in kraljestvo najemajo z razpadom, da se to vprašanje zdaj reši,
zato postavljam pošten preizkus, ki ne vključuje nobenega moškega razen tistih,
ki jih imam enako rad. Kateri izmed njiju bo iz tega kamna odstranil očetovo
veliko orožje, da ga osvobodi in ujame, postane moj zakoniti dedič, drugi pa mu
postane kot mlajši brat.
Vsakdo bo imel priložnost med trajanjem padca peresa, pri
čemer je bo prvi poskusil tisti, ki je odrezal svojo zapestnico čez rezilo.
Vsak od Herthejewih sinov je bil postavljen na mestu, kjer se je povezovalna
črta dotikala kroga, tako da sta stala nasproti drug drugemu in vsaka imela tri
zapestnice, ki sta jih metala, dokler ni eden vrgel na rezilo svoje zapestnice
tako, da ga je ta objela.
Potem je ta poskušal
izvleči orožje s svojo roko, vendar zaradi ostrine ni mogel drugega, kot da je
poskušal postaviti dlani na vsako stran rezila, nato pa jih je pritiskal med
dviganjem, vendar ga tudi ni mogel premakniti. Prvi je poskusil znova, ponovil
je tisto, kar je pravkar naredil še močneje, tako da je kamen skoraj dvignil s
tal, vendar meč ni zapustil kamna. Potem se je drugi približal kamnu, tokrat pa
je dal roke pod robove kamna, da bi ga lahko dvignil v roke in ga spustil nad
kamnino, ki je bila blizu, in se je razbila. Potem je pobral Dislano po ročaju
in z njim pomahal nad glavo. Ljudje so ga častili, medtem ko je njegov brat
čestital z rokovanjem. Tako je bila z modrostjo premagana težava.
STARODAVNI ELEKTRIČNI TRANSFORMATOR Priredba in prevod Beno Cizelj
Na Kosovu je odkrit
starodavni električni transformator.
To je lahko s človeško roko napravljen za televizijsko
oddajo ali film, ki se ga nikoli niso koristili, ali pa je pravzaprav zelo
resničen narejen od "Tujcev" ali relikvij starodavne napredne
civilizacije? Vendar so študije pokazale, da je star vsaj 20.000 let.
Ni podatkov o tem, kdo je naredil to analizo, ki znova
vzbuja moje sume, ampak tudi najditelj Ismet Smiley bi to neverjetno odkritje,
če ne bi imel namena odkritja podati znanstvenikom, lahko dal v lastno
testiranje. Počakajmo in bomo videli kaj je na tem, za zdaj pa si
predstavljamo, kako bi lahko izgledala napredna civilizacija v daljni
preteklosti.
Razlog, zakaj to pravim, je ta, ker to, kot vsi vemo, ne bi
moglo obstajati, ne bi smelo obstajati in vsi vam bodo povedali, da preprosto
ne more obstajati.
Vse to temelji na sodobnem učenju. Torej mora biti še ena
logična razlaga. No, si že mislite tako, vendar je to že rešeno v tvojem umu,
da je to ponaredek ali to je neka nova skrivnost.
Kam se prilegaš svojim mnenjem?
Ismet Smiley, fotograf in raziskovalec, je odkril
skrivnosten artefakt v gorah na ozemlju Kosova. Ta element je zunaj kamen
nenavadne oblike z integrirano elektromagnetno tuljavo. Preverjanje artefakta
in njenih čipov je pokazalo, da bakrena tuljava ni preprosto vstavljena v
urezano luknjo, temveč predstavlja eno celoto s kamnom.
To kaže, da je bil kamen stopljen v tekoče ali plastično
stanje, nato pa je bila tuljava "napolnjena" s to snovjo in kasneje
utrjena. Za celoten članek lahko slediš spodnji povezavi.
Torej, gremo: kamen, ki se preliva okoli artefaktov, se je
nato strdil, toda vprašanje je "kdaj". Imam svoje dvome, vendar
kakšen je ta "cement"? Še več. Ali ne more nekdo samo analizirati
bakrenih tuljav ali drugih kovin in videti, kdaj je bil oblikovan, ali je
ponarejen ali vsaj kakšna je mešanica kovin, zato da bi bilo mogoče primerjati
druge vrste istih kovin.
NAG HAMMADi in Gnostični evangheliji priredba Beno Cizelj
NAG HAMMADI
Knjige Nag Hammadi (znana tudi pod
imenom "Chenoboskion Manuskript" in "Gnostični evangeliji")
je zbirka zgodnjih krščanskih in gnostičnih besedil, ki so bile odkrite blizu
zgornjega egiptovskega mesta Nag Hammadi leta 1945.
Lokalni kmet, imenovan Muhamed al-Samman,
je najverjetneje odkril trinajst usnjenih papirus kodeksov, ki so bili pokopani
v zapečatenih vrčih. Pisanje v teh kodeksih so vsebovali 52 večinoma gnostičnih
razprav, vendar pa vsebujejo tudi tri dela, ki pripadajo Korpus Hermeticum in
delni prevod / Platonove republike. V svojem uvodu v prevod knjižic Nag Hammadi
v angleščini James Robinson predvideva, da so ti kodeksi lahko pripadali
bližnjemu pahomianskemu samostanu in so bili zakopani, potem ko je Sveti Atanazij
obsodil uporabo ne kanoničnih knjig v svojem prazničnem pismu leta 367.
Odkritje teh besedil je pomembno vplivalo na uresničevanje sodobnega
preučevanja in poznavanja zgodnjega krščanstva in gnosticizma.
Vsebina kodeksov je bila napisana v
Koptskem jeziku. Najbolj znano o teh delih je verjetno Thomasov evangelij, od
katerega vsebuje Nag Hammadi kodekse le tega kot edino popolno besedilo.
Znanstveniki so po odkritju ugotovili, da so se fragmenti teh govorov, ki so
bili pripisani Jezusu, pojavili v rokopisih, ki so jih odkrili leta 1898 v
Oxyrhynchusu, in so bile zajete v drugih zgodnjih krščanskih virih. Nato je
bilo za izgubljene grške izvirnike Thomasovega evangelija predlagano 1. in 2.
stoletje zapisani okoli 80. let ali prej. Zakopani rokopisi so iz 3. in 4.
stoletja.
Kodeksi Nag Hammadi so trenutno shranjeni v koptskem muzeju v Egiptu v
Kairu
Mesto odkritja, Nag Hammadi na zemljevidu Egipta
Zgodba o odkritju knjižnic Nag Hammadi
leta 1945 je bila opisana kot "vznemirljiva kot vsebina samega
najdišča". Decembra istega leta sta dva egiptovska brata našla veliko
papirusov v veliki posodi, medtem ko sta iskala gnojilo okoli jalovine Jabal
al-Ṭārif blizu današnjega Hamra Dom v zgornjem Egiptu. Nista izvirno sporočila
o odkritju, saj sta želela zaslužiti denar od rokopisov tako, da jih prodata
posamezno, v presledkih. Mati bratov je zažgala več rokopisov, zaskrbljena, očitno,
da bi lahko imeli dokumenti "nevarne učinke" (Markschies, Gnosis,
48). Kot rezultat se je tisto, kar je bilo znano kot knjižnice Nag Hammadi
(zaradi bližine najdbe do Nag Hammadi, najbližje večje naselbine), pojavljalo
le postopoma, njegov pomen pa je bil nepoznan dokler nekdo ni spregovoril o
prvem odkritju.
Leta 1946 sta se brata začeli prepirati
in prepustila rokopise koptskemu duhovniku. Njegov svak je v oktobru tistega
leta prodal kodeks koptskemu muzeju v starem Kairu (ta del je danes v zbirki
Codex III). Domači koptolog in verski zgodovinar Jean Doresse, ki je spoznal
pomen artefakta, je leta 1948 objavil prve odlomke. Skozi leta je večina prešla
od duhovnika na ciprskega trgovca s starinami v Kairu, ki pa ga je obdržal v Oddelku
za starine, iz strahu, da bodo prodani iz države. Po revoluciji leta 1952 so
bila ta besedila izročena Koptskemu muzeju v Kairu in razglašena za nacionalno
lastnino. Pahor Labib, direktor koptskega muzeja v tistem času, je želel
obdržati te rokopise v svoji državi.
Medtem je bil v Kairu en kodeks prodan
belgijskem preprodajalcu starin. Po poskusu prodaje kodeksa v New Yorku in
Parizu ga je leta 1951 s posredovanjem Gillesa Quispel kupil Carl Gustav Jung
Inštitut v Zürichu. Namenjen je bil kot darilo za rojstni dan slavnemu
psihologu; iz tega razloga je ta kodeks tipično znan kot Jungov Kodeks, ki je
Codex I v zbirki.
Jungova smrt leta 1961 je povzročila
spor glede lastništva Jung Kodeksa; strani niso bile dane koptskemu muzeju v
Kairu do leta 1975, ko je bila objavljena prva izdaja besedila. Papirusi so
bili končno združeni v Kairu: od leta 1945 najdemo tam enajst kompletnih knjig
in drobcev dveh drugih, ki "presegajo več kot 1000 pisanih strani".
Prva izdaja besedila, ki je bila najdena
v Nag Hammadi, je bila iz Jung Kodeksa, delni prevod katerega se je pojavil v
Kairu leta 1956 in načrtovana je bila ena obsežna faksimilna izdaja. Zaradi
težkih političnih razmer v Egiptu so posamezni deli sledili iz zbirk iz Kaira
in Züricha le počasi.
To stanje se ni spremenilo vse do leta
1966 z organizacijo kongresa Mesina v Italiji. Na tej konferenci, ki naj bi
znanstvenikom omogočila doseganje skupnega soglasja o opredelitvi gnosticizma,
je strokovnjak za religijo James M. Robinson sestavil skupino urednikov in
prevajalcev, katerih izrecna naloga je bila izdaja dvojezične izdaje Nag
Hammadi kodeksi v angleščini, v sodelovanju z Inštitutom za starine in
krščanstvo na Univerzi Claremont v Claremontu v Kaliforniji.
Robinson je bil izvoljen za sekretarja
Mednarodnega komiteja za Nag Hammadi kodekse, ki sta ga leta 1970 ustanovila
UNESCO in egiptovsko ministrstvo za kulturo; v tej vlogi je nadziral projekt.
Izdaja faksimilov v dvanajstih knjigah je bila objavljena med leti 1972 in
1977, kasneje pa jih je leta 1979 in 1984 izdal založnik E.J. Brill v Leidnu z
naslovom Izdaja Faksimile Nag Hammadi kodeksov. S tem so bila vsa besedila na
voljo vsem zainteresiranim stranem v določeni obliki.
Hkrati je v Nemški demokratični
republiki skupina znanstvenikov, med njimi Alexander Böhlig, Martin Krause in
Novega Testamenta znanstveniki Gesine Schenke, Hans-Martin Schenke in
Hans-Gebhard Bethge, pripravljali prvi nemški prevod najdbe. Zadnji trije
znanstveniki so pod pokroviteljstvom univerze Berlin Humboldt pripravili popoln
znanstveni prevod, ki je bil objavljen leta 2001.
Prevod James M. Robinson je bil prvič
objavljen leta 1977 z imenom Biblioteka Nag Hammadi v angleščini, v sodelovanju
med E.J. Brill in Harper & Row. Publikacija enotnega obsega, po Robinsonu,
je "označila konec ene stopnje Nag Hammadi študije in začetek druge"
(od Uvodnika do tretje revidirane izdaje). Izdaja v knjigah je sledila leta
1981 in 1984, od E.J. Brill in Harper. Tretja, popolnoma revidirana izdaja je
bila objavljena leta 1988.
To je končna faza postopnega
razprševanja gnostičnih besedil v širšo javnost - celotno dopolnilo kodeksov je
bilo končno na voljo v nepregledni obliki ljudem po vsem svetu, v različnih
jezikih. Obstaja tudi križna referenčna naprava za Robinsonovo prevajanje in
biblični kanon.
Drugo angleško izdajo je leta 1987
objavil Yale učenjak Bentley Layton ini se imenuje The Gnostic Scriptures: Nov
Prevod z opombami (Garden City: Doubleday & Co., 1987). Obseg je vključeval
nove prevode iz knjig Nag Hammadi skupaj z izvlečki od heresioloških piscev in
drugimi gnostičnimi gradivi. V knjigi Nag Hammadi v angleščini obstaja ena
izmed bolj dostopnih količin prevodov najdbe Nag Hammadi. Vključuje obsežne
zgodovinske vnose posameznih gnostičnih skupin, beležke o prevajanju, pripise
na besedilo in organizacijo traktov v jasno opredeljene premike.
Seveda se vsi znanstveniki ne strinjajo, da je treba
celotno knjigo šteti za gnostično. Paterson Brown je trdil, da trije Nag
Hammadi evangelijev Tomaža, Filipa in Resnice ne morejo biti tako označeni, saj
lahko po njegovem mnenju izrecno potrjujejo osnovno resnico in svetost
inkarnacije življenja, ki ga gnosticizem po definiciji obravnava kot iluzorno.
Nag Hammadi or Gnostic Gospels
NAG HAMMADi
The Nag Hammadi library (also known as the "Chenoboskion Manuscripts"
and the "Gnostic Gospels) is a collection of early Christian and Gnostic texts discovered
near the Upper Egyptian town of Nag Hammadi in
1945.
Thirteen leather-bound papyrus codices buried in a sealed jar were found by a local
farmer named Muhammed al-Samman The writings in these codices comprised 52
mostly Gnostic treatises, but they also include three works belonging to
the Corpus
Hermeticum and a partial translation/alteration of Plato's Republic.
In his introduction to The Nag Hammadi Library in English, James
Robinson suggests that these codices may have belonged to a nearby Pachomian monastery
and were buried after Saint Athanasius condemned
the use of non-canonical books in his Festal Letter of
367 A.D. The discovery of these texts significantly influenced
modern scholarship's pursuit and knowledge of early Christianity and Gnosticism.
The contents of the codices were written in the Coptic language.
The best-known of these works is probably the Gospel of Thomas,
of which the Nag Hammadi codices contain the only complete text. After the
discovery, scholars recognized that fragments of these sayings attributed to
Jesus appeared in manuscripts discovered at Oxyrhynchus in
1898 (P. Oxy. 1), and matching quotations were
recognized in other early Christian sources. Subsequently, a 1st or 2nd century
date of composition circa 80 AD or
earlier has been proposed for the lost Greek originals of the Gospel of Thomas.
The buried manuscripts date from the 3rd and 4th centuries.
The Nag Hammadi codices are currently housed in the Coptic Museum in Cairo, Egypt.
The site of discovery, Nag Hammadi in
map of Egypt
The story of the discovery of the Nag Hammadi library in 1945 has been
described as 'as exciting as the contents of the find itself'. In December
of that year, two Egyptian brothers found several papyri in a large earthenware
vessel while digging for fertilizer around the Jabal al-Ṭārif caves near
present-day Hamra Dom in Upper Egypt. Neither originally reported the
find, as they sought to make money from the manuscripts by selling them
individually at intervals. The brothers' mother burned several of the manuscripts,
worried, apparently, that the papers might have 'dangerous effects'
(Markschies, Gnosis, 48). As a result, what came to be known as the
Nag Hammadi library (owing to the proximity of the find to Nag Hammadi, the
nearest major settlement) appeared only gradually, and its significance went
unacknowledged until sometime after its initial discovery.
In 1946, the brothers became involved in a feud, and left the
manuscripts with a Coptic priest.
His brother-in-law in October that year sold a codex to the Coptic
Museum in Old Cairo (this tract is today numbered Codex III in the collection).
The resident Coptologist and religious historian Jean Doresse,
realizing the significance of the artifact, published the first reference to it
in 1948. Over the years, most of the tracts were passed by the priest to a
Cypriot antiques dealer in Cairo, thereafter being retained by the Department
of Antiquities, for fear that they would be sold out of the country. After
the revolution in 1952, these texts were
handed to the Coptic Museum in Cairo, and declared national property Pahor Labib,
the director of the Coptic Museum at that time, was keen to keep these
manuscripts in their country of origin.
Meanwhile, a single codex had been sold in Cairo to a Belgian antique dealer.
After an attempt was made to sell the codex in both New York City and Paris, it was acquired by
the Carl Gustav Jung Institute in Zurich in
1951, through the mediation of Gilles Quispel.
It was intended as a birthday present to the famous psychologist;
for this reason, this codex is typically known as the Jung Codex,
being Codex I in the collection.
Jung's death in 1961 resulted in a quarrel over the ownership of the Jung
Codex; the pages were not given to the Coptic Museum in Cairo until 1975, after
a first edition of the text had been published. The papyri were finally brought
together in Cairo: of the 1945 find, eleven complete books and fragments of two
others, 'amounting to well over 1000 written pages' are preserved there.[4]
The first edition of a text found at Nag Hammadi was from the Jung Codex, a
partial translation of which appeared in Cairo in 1956, and a single extensive
facsimile edition was planned. Due to the difficult political circumstances in
Egypt, individual tracts followed from the Cairo and Zurich collections only
slowly.
This state of affairs did not change until 1966, with the holding of
the Messina Congress in Italy. At this conference,
intended to allow scholars to arrive at a group consensus concerning the
definition of Gnosticism, James M.
Robinson, an expert on religion, assembled a group of editors and
translators whose express task was to publish a bilingual edition
of the Nag Hammadi codices in English, in collaboration with the Institute for
Antiquity and Christianity at the Claremont Graduate University in Claremont, California.
Robinson was elected secretary of the International
Committee for the Nag Hammadi Codices, which had been formed in 1970
by UNESCO and
the Egyptian Ministry of Culture; it was in this capacity that he oversaw the
project. A facsimile edition in twelve volumes was published between 1972 and
1977, with subsequent additions in 1979 and 1984 from the publisher E.J. Brill in Leiden,
entitled, The Facsimile Edition of the Nag Hammadi Codices. This
made all the texts available for all interested parties to study in some form.
At the same time, in the German Democratic Republic, a group of
scholars—including Alexander Böhlig, Martin
Krause and New Testament scholars Gesine Schenke, Hans-Martin Schenke and Hans-Gebhard Bethge—were
preparing the first German language translation of the find. The last three
scholars prepared a complete scholarly translation under the auspices of
the Berlin Humboldt University, which was published in
2001.
The James M. Robinson translation was first published in 1977, with the
name The Nag Hammadi Library in English, in collaboration between
E.J. Brill and Harper & Row. The single-volume
publication, according to Robinson, 'marked the end of one stage of Nag Hammadi
scholarship and the beginning of another' (from the Preface to the third
revised edition). Paperback editions followed in 1981 and 1984, from E.J. Brill
and Harper, respectively. A third, completely revised, edition was published in
1988. This marks the final stage in the gradual dispersal of gnostic texts into
the wider public arena—the full complement of codices was finally available in
unadulterated form to people around the world, in a variety of languages. A
cross reference apparatus for Robinson's translation and the Biblical canon
also exists.
Another English edition was published in 1987, by Yale scholar Bentley Layton,
called The Gnostic Scriptures: A New Translation with Annotations (Garden
City: Doubleday & Co., 1987). The volume included new translations from the
Nag Hammadi Library, together with extracts from the heresiological writers,
and other gnostic material. It remains, along with The Nag Hammadi
Library in English, one of the more accessible volumes of translations
of the Nag Hammadi find. It includes extensive historical introductions to
individual gnostic groups, notes on translation, annotations to the text, and
the organization of tracts into clearly defined movements.
Not all scholars agree that the entire library should be considered
Gnostic. Paterson Brown has argued that the three Nag Hammadi Gospels of
Thomas, Philip and Truth cannot be so labeled, since each, in his opinion, may
explicitly affirm the basic reality and sanctity of incarnate life, which
Gnosticism by definition considers illusory.
KOLBRIN'S BIBLE . Cahpter 8 - - -GWINEVA
CHAPTER EIGHT
GWINEVA
Maeva, one-time
wife of Dadam, found refuge among people of Ardis where she gave birth to
Gwineva the Cuckoo child, but as the child grew it was seen that she had red
hair. Though all knew there were fair-haired and dark-haired people, none had
ever seen anyone with red hair. Also, Strange maladies had manifested in Ardis
for which the strangers were blamed; therefore, because of these things, Maeva
and her child were driven out. They came to a pool near the border of Krowkasis
and built a habitation of reeds, living there for many years. However, Maeva
was killed by a wild beast and Gwineva was left alone, but she learned much
from familiars who came to her, and so she became a sorceress.
Time went
by and the half-folk called Yoslings began to gather around her habitation and
they thought she was a goddess and worshipped her. As her fame spread, word
came to Herthew concerning the strange woman, so he sent men to find out about
her and report. Gwineva knew about Herthew, but he did not know who she was or that
any child of Maeva lived. When Herthew heard the report, he was intrigued and
sent men to escort her to him, and she came at his request. They brought her
into his presence wearing a cloak of feathers and a garment of doeskin, her
hair unbraided like that of other women, falling outside the cloak almost to
her knees. He was amazed at the cascade of red hair and his heart was stirred
by her beauty.
Herthew
gave Gwineva a bower and attendants, but she preferred to be attended by
Yoslings whom the people about Herthew despised. They gossiped about the
strange woman, for it was seen that Yosling men freely entered her bower, yet
her bearing was modest and maidenly, the Yoslings showing her every form of
respect. It was the season of fruitfulness and when Herthew went to the
gathering place he took Gwineva with him, but the Yoslings could not be taken
there. So, they remained behind, but the people removed them. When they arrived
at the gathering place and Gwidon saw Gwineva, he was startled, for he had seen
such a woman in the darkened waters; but he welcomed her and was surprised at
her wisdom and skill at sorcery. When the time came for Gwidon to prophesy and
all who came to hear him were gathered about, they became apprehensive, for his
coming forth was delayed and the moon began to disappear, eaten away by the
blackness of the night. Then, when they started to jostle and flee there was a
great shout and Gwidon appeared; as he did, a great fire sprang up on either
side of him. The people remained, for each was rooted to the place where he
stood.
Gwidon
spoke at length, telling them that the night sky sign heralded a new era. That
as the moon grew again in brightness, so should their race wax strong and
virile, spreading wide across the face of the Earth, driving lesser races
before them. That a son of Herthew would lead their sons out of Krowkasis, and
his sons and their sons would continue westwardly, towards Hesperis, meaning
Land of Spirits. That there they would meet their final destiny. He told them
that there would be a great bloodletting, when brother would fight with brother
and father with son, but that this would be the planting of the Centre pole
around which the framework for the structure of their race would be woven. He
said, "I shall go before the vanguard in spirit".
Later,
Herthew asked Gwidon to cast the omens ticks and read the ashes, as he wished
to know things concerning Gwineva. This Gwidon did, telling him that she was
his fate mate, one destined to be his wife; that she was indeed a true maiden
and he would not be for ridden. He said, "She acts as she does through
innocence and not through brashness". But what Gwidon told Herthew was no
more than a grain in the grain sack among all that which he knew and saw.
When
Herthew returned to his homesite he paid court to Gwineva and asked her to
marry him, and this she consented to do after one year. The people, hearing
what was intended, were displeased and murmured against the marriage, saying it
was unseeingly for their king to marry a sorceress and one strange in so many
ways. Also, there was a custom forbidding the intermingling of blood, but there
was no doubt as to what she was, some thinking she was one who could be
acceptable.
Gwineva
was not the bloodkin of Herthew, so as the marriage would not be incestuous
Gwineva decided she would say nothing of their relationship, for she was in
love with him and love is ever ready to make excuses.
Yet,
despite her knowledge and wisdom her heart was full of fears because of her
background, but she displayed none of her anxieties. She did not feel at ease
among the people, but never asked that the Yoslings be allowed back. She tried
to become acceptable by ministering to the sick with simples and remedies, but
the more she cured and healed the more people feared her, and fearing they
shunned her, except they were in dire need of her help.
However,
Herthew remained firm in his resolve to marry, though many advised that if he
simply took Gwineva as a concubine or as something less than a wife, it would
be more acceptable. They said, "None would object if she were treated as a
woman with no standing, mate but do not marry, for marriage would grant her
undue status, and is marriage so necessary? Does a wise man buy the pie whereof
he can freely eat at any time?" Such sayings enraged Herthew, for he knew
Gwineva to be a woman reserved for marriage, and this he tried to tell the
people, but they laughed, saying, "She has bewitched you, put her to the
test". But he replied, "This is unworthy, for it displays doubt and
distrust; a virgin is a virgin, whether named so by horn or wand and remains so
whatever the conjectures of carnal-minded men who are more familiar with women
of lesser repute". Yet whether the marriage bar applied was still a thing
of doubt in the minds of many, for none knew the lineage of Gwineva, nor did
she enlighten anyone, though it was customary to recite this at the betrothal.
But Herthew and Gwineva remained unbetrothed, though the forthcoming marriage
was made known.
Now, the
nephews and kin of Idalvar nurtured seeds of discord among the people and
because it was a time of peace, when the skills of a warchief were not needed,
many heeded their words. So, it developed that there were those for Herthew and
those against him. Then Herthew said to the people, "Let this not be
something to cut people apart, but something which can be decided at the next folk
fest".
The seed
sowing time had passed, but it was not yet harvest-tide and the young men held
spear-throwing contests and tested each other in many manly skills. At such
times, seated on a platform against the palisade, Herthew gave judgement and
awarded merits. Inside the palisade was a walkway and places from which great
stones could be hurled, and from one such place came a murderous weapon which
cut down through Herthew's head to pierce the shoulder of his shield arm,
striking him to the ground. Immediately there was a great tumult and confusion,
fighting broke out and men died, but Herthew was carried to safety in the bower
of Gwineva. There he was protected by his retainers, but within the palisade
all was taken over by those hostile to Herthew. Before the cowardly blow, those
for Herthew had been more numerous and powerful, but after he was so sorely wounded,
they were less, and of these many were inclined to waver, for such is the
nature of man. But to contrast with the frail reeds who wavered those who
remained loyal were resolute, for this too is the nature of man. Now, when
Gwineva and the wise men attended to Herthew they saw that while the shield arm
had been injured it was not unfeeling, for it grasped the hand of Gwineva, but
this the sword arm could not do, though it was uninjured. Therefore, they knew
the slaughter-bent weapon had been charmed and no woman could remove such
enchantment, nor could the wise men, for they were unblooded. In the days that
followed, the enchantment caused demons to enter through the wound and take up
their abode, so Herthew was tormented and his body wracked before subsiding
into the quietness which precedes death. The demons had abused Gwineva and
called her foul names and cried out in loud voices against people, so that they
should abandon their king.
The place
where Herthew lay was near the lakeside and in the lake was an island called
Inskris, meaning Isle of the Dead, where those about to die were taken, as well
as the dead, before being consigned to the waters. For the people believed that
those given into the lake went straight into awareness in the Otherworld, while
anyone buried on land was only half aware upon arrival and remained half awake
and half asleep for many years. So those loyal to Herthew carried him down to
the boats and accompanied him and Gwineva to the Isle and they were not
molested, for none interfered with those mourning the dead. On the isle were
priests and nine holy maidens who attended to the rites while other women
ministered to the newly dead, but Herthew was dead, though halfway across the
threshold.
When
Herthew arrived, he was placed in the hospice house where Gwineva attended to
him. Gwidon opened Herthew's skull where it had been cleft and let out the
demon which had taken up habitation there, and he brewed powerful potions which
removed the enchantment. When, after many days, he departed, Herthew was no
longer at the door of death, though weak and in many ways like a baby.
While
Herthew lay so sorely stricken, the kinsfolk of Idalvar were disputing among
themselves, and this led to fighting and battles. But none came near the isle
to harm Herthew, because it was a sacred place and gave him sanctuary. When it
came to the time of the folk feast there was a great battle at the gathering
place and Gwidon was slain. There came a day when Herthew, though still not
whole, could move about and then he and Gwineva departed with those who
remained with them. They were married before leaving their isle of sanctuary.
They fled to a place afar off where, as the years went by, Herthew became whole
again and Gwineva gave birth to sons and daughters. It was a good place,
fertile and well-watered and so they prospered. But there came a time of
drought when the waters dried up and their flocks died. So Herthew sent men to
Krowkasis and these came back saying that there, too, the land was stricken,
and the people distressed. He also sent others to the West and they returned
saying that there the land was not stricken, but the people would not accept
them except with spears.
Herthew
then sent men back to Krowkasis to tell the people there of the plenty which
lay to the West and they came back with a warband led by Itilis, and many
people followed. Herthew could no longer bear weapons and his sons were as yet
young and unblooded. Therefore, he gave his two sons who were of sufficient age
into the keeping of Itilis, so they might learn the art of war, and they
followed him loyally, becoming men of valor in the conflict which ensued. Many
people left Krowkasis and settled in the land lying to the West, and Herthew
and Gwineva also settled there.
Time
passed and Herthew became renowned for his wisdom, and Itilis king of Arania, honored
him with lands and servants. Herthew's two sons, who had followed the king and
were twins, married the king's two eldest daughters who were also twins. This
caused problems, for the king, though having three wives, was sonless,
therefore the twin sons of Herthew became his heirs. The king was perplexed,
for the two men could not rule together and both were of equal standing in his
eyes. Yet it was the king's duty to nominate his heir and proclaim him to the
people so there should be no division after his death. Therefore, Itilis
consulted Herthew as to how the judgement should be made, and Herthew said,
"Let fate decree who shall be king".
In Arania
the people gathered four times a year for the folk feasts. At such times it was
customary for new laws to be proclaimed, judgements given, and all contentious
issues settled. So, before the next folk feast Herthew prepared a manmade stone
from sand, clay and other things, and while it was still soft, he set the hilt
of his great sword, Dislana the Bitterbiter, into it and when the stone was
hardened Dislana was fast. The sword-implanted stone was then set down near the
place where the king gave judgement. Around it was drawn a wide circle bisected
across.
On the day
when the people were first assembled to hear his words, Itilis told them of his
perplexity over the problem concerning the twin sons of Herthew and his
daughters, he said, "So the people are not divided, and the kingdom rent
by strife, it is well this matter be settled now. Therefore, I am setting a
fair test involving no men other than these two whom I hold equally dear.
Whichsoever of them shall remove their father's great weapon from this stone,
so he frees it and grasps the hilt, shall become my lawful heir, with the other
being to him as a younger brother. They will each try in turn during the
duration of the fall of a feather, the first trier being he who casts his
bracelet over the blade. Then each of Herthew's sons was placed in a spot where
the bisecting line joined the circle, so they stood opposite each other, and
each had three bracelets. They threw until one encircled the blade with his
bracelet.
Then this
one tried to withdraw the weapon with his hand but could not, because of the
sharpness, the other tried by placing his two palms on each side of the blade,
then pressing them together while lifting, but he could not move it either. The
first one tried again, copying what had just been done more powerfully, so the
stone almost lifted off the ground, but the sword did not leave the stone. Then
the other approached the stone, but this time he put his hands under the edges
of the stone, so he could lift it in his arms and he dashed it down over a rock
which was nearby, so it broke asunder. He then picked Dislana up by the hilt
and brandished it over his head. The people acclaimed him while his brother
grasped his arms in congratulations. Thus, by wisdom was the problem overcome.
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Šesto poglavje DADAM in LEWID Maeva je pobegnila, da reši svoje življenje in z njo so odšli njeni številni krvni sorodniki. To...
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NAG HAMMADI Knjige Nag Hammadi (znana tudi pod imenom "Chenoboskion Manuskript" in "Gnostični evangeliji") j...
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CHAPTER EIGHT GWINEVA Maeva, one-time wife of Dadam, found refuge among people of Ardis where she gave birth to Gwineva the Cuck...
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NAG HAMMADi The Nag Hammadi library (also known as the " Chenoboskion Manuscripts" and the "Gnostic Gospels) i...
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Sedmo poglavje HERTHEW – Sin prao č eta Knjiga začetkov nam pove, da se je vse začelo z Varkelfo, po njej pa se imenuje Awen...
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NAMEN To delo je posvečeno moškim in ženskam, ki služijo svojemu Bogu, tako da aktivirajo dobro bit v svojih srcih. Spodbuja...
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CHAPTER THREE THE DESTRUCTION AND RE-CREATION It is known, and the story comes down from ancient times, that there was not o...
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CHAPTER TWO THE BIRTH OF MAN The love of God penetrated the third veil and became the Seed of Souls within the Soul Sea. T...