"The Teachings of Silvanus" from the Library of Nag Hammadi (Cg VII: 84, 15-118, 7)

Author(s): Malcolm L. Peel and Jan Zandee

Source: Novum Testamentum, Vol. 14, Fasc. 4 (Oct., 1972), pp. 294-311
Published by: BRILL
Stable URL: http://www.jstor.org/stable/1559960 .
Accessed: 14/06/2014 11:40

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp

.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.

BRILL is collaborating with JSTOR to digitize, preserve and extend access to Novum Testamentum.

http://www.jstor.org

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" FROM THE
LIBRARY OF NAG HAMMADI
(CG VII: 84, I5-II8, 7)
BY

MALCOLM L. PEEL AND JAN ZANDEE

Cedar Rapids, Iowa and Utrecht

Preserved among the 53-odd writings found purportedly in an

ancient Greco-Roman cemetery near the cliffs of Jebel et-Tarif in
Upper Egypt 1) is a most important witness to the Gentilic Wisdom
literature of Early Christianity. This is "The Teachings of Sil-
vanus" 2), which occupies the 35-pages immediately following the
first three writings contained in Codex VII (viz., "The Paraphrase of
Shem", "The Second Treatise of the Great Seth", and "The Apoca-
lypse of Peter"), and which is followed by "The Three Steles of
Seth". In the paragraphs which follow, there shall be offered a
description of this text and its literary form, a brief sketch of its
contents, some selected illustrations of its indebtedness to con-
temporary spheres of influence, and our provisional views on its
authorship, date, and provenance 3).

A. THE TEXT AND ITS FORM

i. Physical Observations
The papyrus sheets comprising the text, which average 28.7
centimeters in height by some 17 centimeters in width 4), are in
1) For a full description of the discovery, see JAMES M. ROBINSON, "The
Coptic Gnostic Library Today," New Testament Studies 12 (I967/68), espec.
pp. 356-372 and the literature there cited; and the same author's "Intro-
duction", The Facsimile Edition of the Nag Hammadi Codices (Leiden: Brill,
I972), pp. I-4.
2) Hereafter, the abbreviation "Sil" is frequently used for the full title of
the text.
3) These matters are developed more fully in our contribution, "VII, 4:
The Teachings of Silvanus", The Coptic Gnostic Library, Vol. III (FREDERIK
WISSE, ed.) (Leiden: Brill, I972-expected); and in our projected commenta-
ry on the text.
4) So MARTIN KRAUSE, "Zum koptischen Handschriftenfund bei Nag
Hammadi", Mitteilungen des Deutschen Archdologischen Instituts, Abteilung
Kairo, XIX (I963), p. I09.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 295

an excellent state of preservation. Small lacunae do appear in the

bottom three lines of pages 84-Io6 and in the body of the text on
pages 113-118, but these are so minor that few reconstructions have
been required. The pagination is fully intact throughout the entire
document.
The scribe who copied the text of Sil is apparently the same one
who is responsible for all other texts in Codex VII, as well as the
third and fourth tractates of CodexXI 1). Noteworthy are his strict
uniformity of left margins, and his use of compressedletters (e.g. in
89, 6; 93,20; Io2,I5) or the letter e with an extended center
stroke (e.g. 84, I9; 85, 7; 86, 24) to maintain relative evenness of
right margins. There are very few erasures, omitted letters, or cor-
rections executed by writing one letter over another.Thus, generally,
few emendations have been necessitated.

2. Dialect
The language of Sil is basically that of southern Egypt in the
second and third centuries of our era, viz. Sahidic Coptic. This is a
Sahidic, however, which reflects both strong incursions of Achmimic
and Subachmimic 2) and a few rather archaic forms. Some examples
will serve to illustrate this 3):
Among the Subachmimic (A2) forms appearing in the text are the
preposition a- (instead of the more usual S e-) in atmntatsooun
(89, 13), atasumboulia (9I, 21), acine (93, 22-23), aemnte (104, 2),
andunamis (114, IO); and certain noun and verbal forms formerly
attested as A2: bereh (84, 28), mme (92 ,I5; I02, I4.23.29; II5, 25);
sece (I07, IO-II); emnte (Io3, 22; 104, 2.I4; IIO, 29); teno (92, I8);
ouei (93, 8); hetie (II3, 2); jalk (Io5, io). Note the Achmimic form
e+ used in 96, 2.
The following rather archaic, or at least early (4th century)
forms also make their appearance: holec (for holc in 97, 23) and
somet (for somt in 90, 22; 92, i6; 93, I); aujpoo (94, 26); the con-
struct nah- (94,20); rmhneei (92,8; I09,5); bahou (II3,35);
passf (II4, I); aeie (II5, I); and hbhe (115, 2-3).
An irregularpalatalization of the letter k, that manifests itself in
the substitution of c for k before the letter i, appears in several

1) Ibid., p. III, n. i; and ROBINSON, NTS, 12 (1967/68), pp. 37I-72.

2) See KRAUSE, MDIK, XIX (1963), p. III.
3) More detailed explanations of these forms are to be found in our con-
tribution mentioned in Note 3, p. 294, supra.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
296 MALCOLM L. PEEL AND JAN ZANDEE

Greek loanwords: doci (for doki in 93, 33); helicia (for helikia in
84, I6); cindunos (for kindunos in 85, 28; Io2, I9); docimaze (for
dokimaze in I02, 26; II7,30). According to W. H. WORRELL1),
this phenomenon is peculiar to the entire Nile valley south of and
including Koptos-an area quite near to Nag Hammadi!

3. Title and ConcludingLines

The superscript title of the document 2), nsbou nsilouanos (oc
&i&axocxaXolEXoucvou), seems to derive in part from both the form
and the content of Sil. Its literary Gattung, as shall be discussed
further on, is that of a wisdom writing in which the instruction and
admonitions of a teacher are offered to the reader-pupil. Further,
the designation "Teachings" (nsbou) 3) is probably influenced by
the frequent use of that term early in the text (cf. the occurrence
of both the noun and the verb in 87, 4-32; 88, 23; II3, 29; 115, 29).
The name "Silvanus", however, which immediately brings to mind
the co-traveler and companion of the Apostle Paul (cf. Acts xv
22-40; xvi I9-29; xvii 4-I5; xviii 5) 4), never appears again. And,
with the exception of a solitary reverential allusion to Paul who is
said to have "become like Christ" (o18, 30-32), we look in vain for
anything that might connect the writing with the Silvanus of NT
fame. Such considerations as these could point toward the secondary
character of the title, but are not decisive.
The colophon, which is bordered on the left side by three s's
and on the right by three H's and the letters tu, is a simple trans-
literation of three Greek loanwords: XZ0Us Ooca,tc aVE]Xaovov.Since
the first word here is undoubtedly an acrostic (such as we find in the
Sibylline Oracles, Bk. VIII, 218), we may translate the whole:
"Jesus Christ, Son of God, Saviour, Wonder, Extraordinary!" In
that none of these three loanwords appear elsewhere in the text, it
is possible to conclude that the scribe-having finished copying the

1) Coptic Sounds (Ann Arbor: U. of Michigan Press, I934), P. II6.

2) Like eight other tractates in the Nag Hammadi Library, the title is
found only at the beginning. See MARTIN KRAUSE, "Der koptische Hand-
schriftenfund bei Nag Hammadi. Umfang und Inhalt", Mitteilungen des
Deutschen Archdologischen Instituts, Abteilung Kairo XVIII (1962), p. 132.
3) This AA2 form of the substantive never appears elsewhere in the text,
as all other occurrences of the noun or verb are rendered by the S form sbo.
4) Both HENRI-CHARLES PUECH, Encyclopddie Francaise, XIX (I957),
p. 19.42-9; and JEAN DORESSE, The Secret Books of the Egyptian Gnostics
(New York: Viking Press, 1961), p. 219, were quick to point out this prob-
ability.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 297

text and having been impressed by its lofty Christology (e.g., in

Io6, 20-IO8, 3; IIO, 14-113, 3I)-added a confessional statement of
his own.

4. LiteraryForm
Although JEAN DORESSEoriginally classified Sil among what he
called the "Gospels of ChristianizedGnosticism"1), further study
has made clear that it can in no sense be said to possess the Gattung
of a Gospel. In fact, it does not possess a form which is readily
identifiable with any of the other major types into which New
Testament apocryphal writings have been divided, viz. the epistle,
book of acts, or apocalypse. Rather, its closest correspondenceis
with what JOHANNESKROLLhas called "Spruchweisheit" litera-
ture 2) (his example of which is "The Sentences of Sextus"), as
well as with OT and Apocryphal Wisdom literature, such as
Proverbs, Wisdom of Solomon, and Sirach.
Both Sextus and Silvanus belong to second century Gentile
Christianity, as is made evident by their largely Hellenistic ethical
teaching and their extensive indebtedness to Stoic, late Platonic,
and Neo-Pythagorean thought 3). And both writings exhort the
reader to achieve moral and spiritual perfection through over-
coming passion and earthiness, gaining thereby a more Godlike
stature. Nevertheless, the two works differ in the form of the liter-
ary units of which they are composed. For, whereas Sextus makes
exclusive use of the aphorism of one, two, four, or six (rare) lines;
Sil will develop his sayings or admonitions through short discourses
and excurses (cf., e.g., Sil 85, 29-86, 13; 88, 22-34; 89, 26-90, 28).
Comparisonsbetween Sil and Wisdom literature, moreover, fall
readily to hand. Both are concerned to impart good teaching which
is "wisdom" (aop79) and "education" (x7c8la) (84, I4-15; 87, 4-32;
89, 20; III, 25-26; 87, 5-II / cf. Pr i I-7). Both often address the
reader-pupil as "my son" (85, 2.29; 86, 24; 87, 4; 114, 15-16; etc. /
Pr ii I; iv IO.20; xxiii 19.26; Sir 2, I; 3, 17; 6, 23.32; etc.) or as

1) The Secret Books, p. 218.

2) See Neutestamentliche Apokryphen2 (E. HENNECKE, ed.) Tiibingen:
J. C. B. MOHR, 1924), II, p. 624.
3) See further on the Gentilic character of Sextus, HENRY CHADWICK,
The Sentences of Sextus: A Contribution to the History of Early Christian
Ethics (Texts and Studies: Contributions to Biblical and Patristic Literature,
N.S.; C. H. DODD, ed.) (Cambridge, 1959), pp. v ff. Silvanus' indebtedness
to these currents of thought will be illustrated more fully in what follows.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
298 MALCOLM L. PEEL AND JAN ZANDEE

"0 foolish one" (90, 28; I07, I2 / Pr viii 5)-the vocative frequently
indicating a change in subject matter. Also, as in texts like Pr
i 20-33; viii 1-36; ix 5; Sir 24, 3-22; Wisd Sol 7, 22-8, 20, Wisdom is
personified and exhorts that her gifts be accepted (e.g. 88, 35-
89, I; 9I, I6-20; 92, 6-Io). And in a manner similar to I Cor i 22-30,
Christ is explicitly identified as the Wisdom of God who makes the
foolish of this world wise (Io7, 9-I6; cf. II2, 35; II3, I4-I5).
Further, as in Wisdom literature, we find didactic sayings or
sentences 1). Cf., e.g., the forms found in Pr xiv 31; xix 17; xxii 22-
23 with these:
"For a foolish man goes only to his destruction, but a wise man
knows his path."
(Sil 97, 7-10)
"And a foolish man does not guard against speaking a mystery
(v.i7T']ptov).
A wise man (, however,) does not blurt out every word, but
will be discriminating (OEopzsv)toward those who hear."
(Sil 97, io-I5)
And, as in Pr xvi 3 and xxii 22, respectively, we also find both posi-
tive and negative admonitions: 2)
(Positive):
"Entrust yourself to God alone as father and as friend."
(Sil 98, 8-io)
"Enlighten your mind with the light of heaven so that you may
turn to the light of heaven."
(Sil I03, 8-II)
(Negative):
"My son, do not dare to say a word about this One, and do not
confine the God of all to mental images."
(Sil 102, 7-Io)

A further similarity is found in the discussions in which wise men

are contrasted with foolish (Sil 88, 34-92, Io; 97, 3-17; I07, 9-I7;
cf. Pr ix i-i8; x I; xv 20; xvii I6-25; etc.).

1) This form is analyzed and discussed by ROLAND E. MURPHY in his

article, "Form Criticism and Wisdom Literature", Catholic Biblical Quarterly,
31 ( 969), pp. 478-9.
2) See ibid., pp. 480-I.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 299

Structurally, Sil-like other Wisdom texts, such as Proverbs and

Sextus-gives evidence of growth over a period of time. The result is
a tendency toward repetition, e.g. the "decensus" motif (104, 2-14
and IIO, I9-29); "knocking" on the door of the Xoyoc or self (Io3,
II-I2; o16, 30-32; 117, 7-8); God not being locatable in a To6To
(99, 3I-IOO, I2; IO0, 32-IOI, io). Even so, the latter half of the
text-which is more explicitly Christological and theological than
the first half-seems to present a more structured scheme of presen-
tation, warnings (e.g., I04, 25-I06,I7; I08, 3-I9,4; IIO, 4-I4;
II3, 31-114, 26) alternating with sections of discourse about Christ
or God (e.g., Io3, 28-104, 24; io6, I8-Io8, 3; I09, 4-IIo, 4; IIO, 14-
113, 31; 114, 26-II7, 5).

B. BRIEF OUTLINE OF THE CONTENT

Although no logical development is apparent in the author's

presentation, it is possible to offer a rather rough outline of the
contents on the basis of the general form and theme of particular
units. Some arbitrariness in the divisions, however, is inevitable.
I. (84, 15) Title.
II. (84, 19-87, 4) Exhortation to the soul to seek the quiet life
by protecting itself against passions and evil thoughts
(called 0-7pa) through following the mind (vo6i) as a guide
(~you4tsvoq)and reason (Xoyoq)as the teacher.
III. (87, 4-88, 34) Encouragement of the reader-pupil to ap-
propriate the good teaching of the author.
IV. (88, 35-92, Io) Excursus on wisdom and folly.
V. (92, Io-94, 29) Discourse on anthropological origins: the
derivation of man from the "earthly", "formed", and
,,created"; loss of virtue as a "mixing" of these; and an
illustration of how the soul can become either "animalis-
tically-" or "noetically-guided".
VI. (94, 29-97, 3) Warnings about Satan, the Adversary and
exhortations to accept Christ for security.
VII. (97, 3-99, 4) Advice to the wise: on not speaking mysteries;
on the choice of a counselor; on having God as the only true
friend; on accepting Christ as the light of the mind (vo6q).
VIII. (99, 5-Io0, 12) Analogies on the One and the Many: a
lamp and its light, Christ and his light, the "mind" and its
thought, God and his power.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
300 MALCOLM L. PEEL AND JAN ZANDEE

IX. (Ioo, I3-103, 28) Discourse on Christ as the ultimate way

of knowledge for believers.
X. (103, 23-104, 24) Description of the "Decensus ad Infer-
nos" as Christ's ransom of sinners from the world; and an
exhortation to accept him in humility.
XI. (104, 25-106, 20) Warnings against the Spirit of Wickedness
and his Powers and an admonition to become a temple for
the Divinity which would dwell within oneself.
XII. (o16, 2I-IO8, 3) A discourse on Christ as the Way, Wisdom,
and the True Vine-Wine.
XIII. (108, 3-109, 4) Warnings against the seductions of sin and
the "wild beasts", as also against insolence and lack of
proper piety before God.
XIV. (109, 4-110, 14) Discourse on having Christ in one's inner
temple and the consequences of flight from him.
XV. (IIO, 14-113, 3I) Discourse on Christ's saving work and a
concluding doxology.
XVI. (II3, 31-114, 26) Warnings against Powers of the Adver-
sary, balanced by admonitions to fear and praise God.
XVII. (II4,26-II7,5) Theological discourse: God's universal
salvific intent, his omnipotence, his creativity, his prov-
idence, his foreknowledge and omniscience, his incom-
prehensibility.
XVIII. (117, 5-II8, 7) Concluding exhortations: knock on Christ
the in-dwelling Logos; escape the control of evil Powers;
purify life inwardly and outwardly; seek lasting rewardsin
Christ's Wisdom and God's way.
XIX. (II8, 8-9) Colophon.

C. THE HISTORY OF RELIGIONS MILIEU OF SILVANUS

The second century witnessed numerous encounters (to borrow
Tertullian's phrase) between Athens and Jerusalem, encounters
which had profound impact upon the developing Christian Faith.
The spirit of the age was eclectic, producing on the one hand Neo-
Pythagoreanism, the Hellenistic-Jewish philosophy (as represented
mainly by Philo), and Middle Platonism; and, on the other, the
Logos Christology of a Justin or the Alexandrine Theology of
Clement and Origen. Educated Christian writers found it necessary
both to defend their convictions against the attacks of pagans like
Celsus and to incorporate the best of pagan thought in order to

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 30I

enhance the appeal of the Faith to a larger Gentilic audience. It is

within such a matrix of encounter and synthesis that we may most
suitably place the Teachings of Silvanus. For in this writing we
find biblical motifs and themes interwoven with Late Stoic and
Platonic anthropological,ethical, and theological conceptions. And,
although much is embraced from the Hellenistic spheres, there are
points-such as the pantheistic theology of the Stoics-which the
author decidedly rejects. His synthesis is made to serve not an
apologetic purpose, however, but a didactic one: imparting the
Wisdom which confers peace and godliness.

I. The Use of the Bible

Numerous echoes and a few nearly literal citations of the Bible
(especially in the latter half of the text) make clear its authorita-
tiveness for our author. "The Scripturesof God" (I04, 5) must be
dealt with carefully and not in the manner of those who are merely
"merchants of the Word" (II7, 28-32). But, as some examples will
illustrate, the author himself does not refrain from allegorical and
symbolic interpretation of these Scriptures in order to present his
synthetic thought. In 92, 17-24, for instance, an anthropology is
developed allegorically from certain nouns (yn, +uX') and verbs
(7rX0taasv, xotLSv)used in the LXX text of Gen i 26-27 and ii 7. The
result is a view of man as a being made up of three principles: "the
formed" =the uXq; "the created" = the voiu; the "earthly"
the a&6JLo.Also, in o09, 15-17 we find the "merchants" whom Jesus
drove from the Temple (Mt xxi 12) interpreted as powers of Satan
whom the Logos expels from the "temple" of the 4uXZ.Among the
symbols utilized are that of the military "camp" (= the +uXq)
which must be defended against the attacks of "wild beasts"
(06tptc = evil thoughts) and "enemies" (passions incited by the
Adversary) in 84, 26-85, IO; "death", "ignorance", and "bad
counsels" described as the "father", "mother", and "friends and
brothers" of the foolish man in 90, 23-27; and the Johannine-
sounding allusions to Christ as the "true Light" in 98, 23 and
"darkness" as the state of "ignorance" in 88, 31; 89, I5-I6.
Although it cannot be demonstrated fully here 1), it appears that
the author is fully acquainted with all major portions of both
Testaments. His OT is the Septuagint, and from it he makes use of
1) These echoes and allusions to biblical material are dealt with in the
Notes of our forthcoming commentary on Silvanus.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
302 MALCOLM L. PEEL AND JAN ZANDEE

Genesis, Job, Psalms, Proverbs, Isaiah, Wisdom of Solomon, and

Sirach-showing a distinct preference for the Wisdom writings.
His NT allusions and echoes point toward familiarity with Matthew,
Luke, John, Romans, I Corinthians, Ephesions, Philippians,
Colossians, I-2 Timothy, Hebrews, I-2 Peter, I John, Jude, and
Revelation. A few selected examples must suffice:

a) Old Testament
Expressions are used which may be paralleled from the Psalter:
the "contrite heart" (Io4, 20 / Ps li I9); "uprightness and divinity"
(Io6, 12-13 / Ps xxv 21); the renewal of youth (114, 17-19 / Ps
ciii 5; Isa xl 21); God's "touch" causing the "earth to tremble" and
his weighing of its waters (I04, 32; II4, 30-II5, 2 / Ps xxxiii 7; Isa
xl I2, respectively). Others echo Proverbs: "humility" is extolled as
a key virtue (Io4, 19 / Pr xvi 19); Christ is called a "Tree of life",
like Wisdom (Io6, 21-23 / Pr iii 18); warnings are sounded against
"cajoling" (97, 22 / Pr xxix 5) and "untrustworthy" (97, 31 / Pr
xxv I9) friends. Cf., further, the reference to God's "hand" as his
creative agent (115, 3-4 / Isa lxvi 2; Wisd Sol xi I7); the indirect
exhortations to &apsr,(93, 2; IIO, IO; III, I7 / Wisd Sol viii, 7); the
expressions "throne of Wisdom" (89, 23 / Sir 24, 4) and "sword of
sin" (Io8, 3-4 / Sir 21, 3). Especially to be noted are the literal
citation of Pr vi 4-5 in Sil II3, 34-114, I and the nearly literal usage
of Wisd Sol vii 26 in Sil 115, 3-4.

b) New Testament
Several statements recall the NT: "But he who will defile the
temple of God, God will destroy" (109, 25-27 / I Cor iii I7); "the
intelligence of the snake and the innocence of the dove" (95, IO-II /
Mt x 16); "Cast your anxiety upon God alone" (89, 16-17 / I Pet
v 7; Phil iv 6). In 99, I6-20 it seems that Lk xi 34-36 has been cited
under Stoic influence with a substitution of vouqfor pOeaXt6oq: "In
this way also, he (Jesus) speaks of our mind as if it were a lamp,
which, although it burns (and) gives light to a place in part of the
soul, (yet) gives light to all the parts." And, we find a number of
distinct echoes: Satan as "the Adversary" (9I, 9 /I Pet v 8);
Christ as the Father's Ezx6v (Ioo, 26-27 / Col i I5); rest from labors
(I03, 16-17 / Rev xiv 13); the "broad way" to destruction vs. the
"narrow way" of Christ (Io3, I9-26 / Mt vii I3-I4); Christ as a
"ransom for sin" (I04, 13 / I Tim ii 6; Mt xx 28); the "true vine"

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 303

as Christ (107, 26-27 / Jn xv I); "fighting the good fight" (II2, I9;
II4, 2 / I Cor ix 25; I Tim vi 2; 2 Tim iv 7); "blind guides" (88, 20-
22 / Mt xv 14; xxiii 16; Rom ii i9); Christ the "Logos" as agent of
creation (II5, 16-19 / Jn i I-3).

2. The Use of Late Stoic and Platonic Conceptions

a) The Stoa
It is especially in his description of man's moral struggle and its
conquest that we see the author's indebtedness to Late Stoic
thought. All men can fall into "foolishness" through the "passions"
(89, 27-29), which are induced by life in the 6[joc (94, 22-24) and
failure to follow the Xoyo4 (89, 26-90, i8) 1). Among these "pas-
sions" are those four which were especially condemned by the Stoa:
7S,ov5 (105,25; 108, 6), 7rL0utLda(84,25; 90,4-5; I05,23), Xurr?
(92, I), and cp6poo(= hote in 88, io). To succumb to these is to
become an "animal" (85, 10; 86, I-5; 87, 27; 89, 3; I07, 25; io8,
9.I4; IIO, 14), such an estate being viewed (as by Seneca, Epist.
76, 8-IO) 2) as &Xoyoq.This is irrational beastiality (93, 20-21; 94,
2-3.I2-I3), i.e. life lived not in accord with the "divine" (OsZov=
the inner Xoyoqor vo5q: 87, 22-24; 115, 20-3I). In order to escape
such a living death, one must direct himself toward the "divine
principle" within and thus "live", as it were, "according to nature"
(94, Io-II; cf. Zeno's view that to be Xoyoq-directed is 64toXoyou-
aivwqo-c op6l? [v) 3). This inner principle, which in typically Stoic
fashion is called 6 hy,tovLx6oq (85, I; 87, 12; io8, 24), is identified
with the vo;Sq4). And, in 85, 25-27 and io8, 14-24 we find the
X6yoq- and Xoytx6o-man to be one who is led by this principle.
Further, the terms ?6yoS and vouq,which are both used of this inner
principle (85, I; 88, 4), are also used of God (I02, I5), a feature
which may reflect the Stoic doctrine of the X6yo 77ZzppoeaCLx6q.
To turn oneself in the direction of Christ, and therefore also
toward the vouS, is to make a basic "choice" (7rpoocpzoL-Io04, i6-

1) Cf. CARNEADES' similar view of "foolishness" as outlined by MAX

POHLENZ, Die Stoa: Geschichte einer geistigen Bewegung. 3., unveranderte
Auflage. (G6ttingen: Vandenhoeck und Ruprecht, I964), I, p. I77.
2) Cf. ibid., pp. 88-89, II3.
3) CLEANTHESalso maintains that "nature" is a norm to be followed. See
ibid., p. II7.
4) Although the voSq as the fyutLovLx6o is familiar from Platonic thought
(see Plato, Laws, 963. a. 8), the Roman Stoic Marcus Aurelius also makes the
identification. See further, POHLENZ, ibid., pp. 342-44.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
304 MALCOLML. PEEL AND JAN ZANDEE

18), another term drawn from the Stoa 1). The results are the at-
tainment of "quiet" and "peace" (85, 6-15), goals rather similar to
the Stoic ideals of o7rcreta (cf. Dionys., Stoic. 3, 35; Arr. Epict.
4, 6.34, al.) and 'ocapaxca(cf. Seneca's comments on the "tran-
quillitas animi" of the X6yoq-directed man 2).

b) Platonism
The influence of ideas from that current of thought which was
to emerge in the third century under Plotinus as Neo-Platonism is
especially manifest in Silvanus' theology, Christology, and anthro-
pology. "There is no other hidden except God himself," states our
author. "He is hidden because no one perceives the things of God"
(II6, I2-I3.I9-20; cf. 93,22-25; IOO, I3-20; II6, 20-25). In a
similar way, we find Plato speaking of the "Good" (Resp. 5Iib and
5I7b) and Plotinus of the "First Principle" (Enn. II, 2, 7; VI,
9, 4-5) as the Transcendent whose nature remains difficult to
comprehend or describe. Also, Sil (99,31-Ioo, 4; cf. Ioo, 3I-
Ioi, IO) speaks, like Plotinus (Enn. VI. 9, 6-of the To "Ev),of the
fact that God cannot be located in a o'6roq,"... for that which
contains is more exalted than that which is contained" (a Tro'6oS)
(Sil Ioo, 3-4). Thus, one can say: "With respect to power, to be sure,
He is in every -ro6os; but with respect to divinity, He is in no
T6Co<0" (Sil I00, 34-IOI, 3; cf. the almost identical assertion in
Plot., Enn. V. 5, 8).
Christ is spoken of as the TutoS and Lxcovof the Hidden Father
(99, 5-15; cf. Ioo, 21-31; III, I5-I6), a comparison which seems
to reflect the Platonic doctrine of transcendent "Ideas" and their
particular counterparts (Resp., Book VII). And, just as in Neo-
Platonic thought (Enn. V. 5, 3), where the No5qis termed a "second
God" who is "light from light"; so in our text Christ seems to be
called the voiq (II2, 27) who is the "Light" or "First Light" of the
Father (IoI, I8-I9; 112, 36-113, I).
The tripartite view of man, which in Sil is derived allegorically
from Genesis i and 2 3), is developed along the lines of Plato's three
levels of the soul: the vous (similar to To Xoyacro6v) is the seat of
rationality and guidance; the +uXq (comparable to -o 0utOuozisq)
1) Cf. ibid., pp. 332-34; and the following: Stoa SVF III. 173 Stobaeus,
ecl. II 87, 14 W- Oalpsav 6 po6X-yV'iv avXoYLto - rpoatLpcv 8 otpealv
7rpo oapEaco&; and Epict. IV. v. 32.
2) As reported in POHLENZ, ibid., p. 309.
3) See supra, p. 301.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 305
has the "will" to turn toward the vo5Sor the ro,ija; and the a,Ccoc
is the source of passions and fleshly desires (Sil
(like TroSxLOt6u,ztx6v)
92, I5-93,24; cf. Plato, Resp. 439d-e; 440e). The divine vouSin man,
moreover, is that through which the transcendent "things above"
may be contemplated (cf. Sil Io3, I-5; Plot., Enn. VI. 7, 35). The
foolish man is he who lacks the "helmsman" (= xuzpv7T-g-9o, 9-
I3; cf. Plato, Polit. 272e) which is the voui and the "rider"
(=-v-oXos-9o, 13-18; cf. Phaedr. 253c-d; 254a-b) which is the
Xoyoq.

3. Similarities to AlexandrianPhilosophy and Theology:Jewish and

Christian
Ongoing study of Silvanus is increasingly displaying the sim-
ilarities of its themes and method to those of the great represen-
tatives of Alexandrian thought, Philo, Clement, and Origen. In the
thought of all three, we find a combination of biblical and Greek
philosophical traditions which is similar to that presented by
Silvanus. Again, only a few examples may be offered.

a) Philo Judaeus
Like the author of Sil, Philo uses allegorical exegesis. Indeed, in
his interpretation of the LXX text of Gen i 26-27; ii 7 (Op. Mund.
69 and Leg. All. I, 31-32), Philo develops anthropological ideas
which are impressively close to those in Sil 92, I5-23 1). Other
similarities in the view of man include: the voi; instead of the
6XyoSis the qY?,Yovtx6o(85, 1.25; cf. Op. Mund. 69); "reason" can
be called the OeZoq XA6yo?;2) and the iuX] can be called a roX[q
(85, I3; of. Leg. All. 3, 43). The wise man, who is described as a
king who reigns over all (9I, 25-30; cf. Quaest. in Gen. 4, 76 and
384), is one who has 'reason" as the normative principle of his
life and who thus avoids control by 'lust" (Io8, I4-19;Cher. 39).
The way to God is the way of "knowledge" (97, 9-IO; cf. Abr.
97, 9-Io). He is known through his "powers"which bind the world
together, although he is not contained in a o6rcoSanywhere (99, 31-
Ioo, 4; IOO, 32-IOI, 3).

1) See supra, p. 30I.

2) Cf. Sil 88, 4 with the Philonic usages of this nomenclature in the texts
cited and discussed in E. BREHIER,Les idees philosophiques et religieuses de
Philon d'Alexandrie (2nd ed., Paris, 1925), p. 85.
Novum Testamentum XIV 20

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
3o6 MALCOLM L. PEEL AND JAN ZANDEE

b) Clement and Origen

Again, as in Philo 1), we find allegory utilized by both Clement
(Strom. 7, Io, 864-5; 6, I5) and Origen (Princ. 4, 11-13) to seek
behind the literal meaning of the Scripturesa moral and/or spiritual
level of significance. The method, however, shows far more sophis-
tication of development in these authors than in Sil.
Further, as we have seen to be the case with the author of our
text, both of these Fathers under the influence of late Platonic
ideas view God as the Hidden One who is known only with great
difficulty. Because He is "... above place, and time, and name,
and thought," we can know what God is not, but not what He
really is (Strom. 5, 7I; cf. 2, 374, 4; cf. Orig., Princ. I, I, 5). The
names given God are therefore, at best, only approximations:
"One" (cf. Sil Ioo, I6), the "Good" (cf. III, 13-14), "Mind"
(implied in 92, 25-27; I02, 5?); "Creator" (Ioo, 14; II6, 8-9)-
so C1. Al., Strom. 5, 81-82; 2, 380, 14-2, 381, I3; cf. Orig., Princ,
Preface 4).
It is only through the "Logos", the Christ, therefore, that God
can be known (Sil I03, 12 ?; 106, 24; III, 5; II2, 32-35; etc.; cf.
C1.Al., Strom.5, I and I6; 7, 7; Exhort. I ; Paid. I, 74; and Orig.,
Cels. 4, 8I; 6, 47, 60; 7, 70). Christ is, par excellence,the "Teacher"
(Sil 88, 22-30; 90, 33-9, I; 96, 32-97, I; IIO, I7-I8; cf. C1. Al.,
Prot. I, p. 6; II, p. 68-Potter ed.; Orig., Cels. 3, 62). He brings
knowledge both of God "as He really is" and of the higher way of
life (Sil io6, 22-23; I07, 9-Io; 112, 35; 113, I3-14; II8, 2-3; cf.
C1.Al., Strom. 6, 61; Orig., Princ. I, 2, 2; 2, 6, 2). Other titles given
Christ which are used by the Alexandrian Fathers, as well, include:
"the All" (Sil 10I, 22-26; 102, 5-7; cf. C1.Al.,Strom.7, 2) 2); "King
of every Virtue" (III, I7; cf. Orig., Cels. 5, 39, who calls Christ the
"Virtue which includes all virtues"); the "effluence" or "efful-
gence" of the holy glory of God (III, 2-3; cf. Orig., Hom. in Jer.
9, 4-both possibly dependent on Heb i 3); "God" (Io3, 34; IIO,
17-18; III, 5; cf. C1.Al., Exc. Theod. 8; 3, I08, 20; Paed. 1,4;

1) That Philo's works were known and exercised influence on Clement has
been clearly demonstrated. See the remarks and parallels drawn by
SALVATORER. C. LILLA, Clement of Alexandria: A Study in Christian Pla-
tonism and Gnosticism (Oxford Theological Monographs; Oxford: University
Press, I97I), pp. I9 ff.
2) See, further, on this title in Clement: E. F. OSBORN,The Philosophy of
Clement of Alexandria (Texts and Studies. New Series, C. H. DODD, ed.;
Cambridge: University Press, 1957), PP. 43-44.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 307

Orig., Princ. I, Preface 4); the "Sun" of life (98, 22-28; cf. Cl.Al.,
Prot. II, II4, 3); the "Light" by which God is seen (IOI, I8-2I;
II2, 36-113, 1.6-7; cf. Cl.Al., Prot. II, 144, I-2; I, 64, 6). Just as in
Sil III, 8-13, Christ is viewed by Clement (Prot. I, p. 8; Paed. I,
12, I56-Potter ed.) and Origen (Cels.3, 28) as one who "... became
like God, . .. that man might become like God."
Finally, it might be mentioned that in Sil (86, I6-20; Io7, 31-35;
II2, 25-27; II6, 31), the relationship between the Spirit and other
members of the Godhead is not clearly worked out. The same
situation prevails in the theology of Origen (Princ. I, Preface 4) and
Clement 1).

4. Silvanus and Gnosticism

At a number of points the thought of Silvanus bears resemblance
to Gnosticism. As has previously been noted, God fundamentally
remains for mortals the Agnostos Theos (Ioo, 15-16; IOI, 15-16;
112, I; 116, 24-29). The way to knowledge of him entails avoidance
of the "passions" (9I, 13) and "false yvwat" (94, 32; 96, 3), but
primarily acceptance of Christ the heaven-sent Revealer (Ioo, 13-
3I; IIO, 14-III, 13). This Revealer is also the Redeemer, and his
saving work entails a disguised descent into the world (= Hell)
where he defeats the Adversary and his powers, breaks the bonds
holding the "childrenof death" and himself,and rescues all (Io3, 30-
I04, I4; IIo, I8-29; cf. Ascension of Isaiah ix I-xi 40; and the
Naassene Hymn, Hippol., Ref. V. Io, 2 ff.) 2).
Further, although (as noted previously), the author of Sil
develops a tripartite anthropology out of the LXX text of Genesis
I and 2, he introduces this section with an exhortation for man to
know from what "races" (y?vy) he exists (92, 11-14). Both aCpxlx6o
and iuXLx6otypes of men are identified (93, 20-22), while men are
said to be "formed" after the wxvzueatox6qOne, God (93, 25). In
all of this we may detect some echoes of the Valentinian doctrine
of the three races of men (cf. Iren., Haer. I, 7, 5).

1) On Clement's views of the Spirit, see especially J. GONZALEZ,A History

of Christian Thought (Nashville: Abingdon Press, 1970), I, p. 207.
2) Although the Decensus motif is known from a number of more "or-
thodox" early Christian texts, its transposition into a description of the
Saviour's descent into the world rather than into a subterranean Hell seems
to appear only in Gnostic writings. Cf. the comments of J. A. MACCULLOCH,
"Descent into Hades (Ethnic)", Encyclopaedia of Religion and Ethics
(HASTINGS, ed) IV, p. 653.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
308 MALCOLM L. PEEL AND JAN ZANDEE

Finally, we find some symbolism utilized which is rather similar

to that employed in Gnostic texts: `yvotocis the chief sin (87, I9-2o;
88, and it is linked with "death" (89, I3-I4; 90, 23-25;
21-22),
9I, IO-II; cf. Tri Trac (I, 4) 107, 29-32) 1), with "sleep" (88, 24;
cf. GTr (I, 2) 29, I-II), and with "drunkenness" (94, 21) which is
opposed to "sobriety" (94, 20; cf. Apocry Jas (I, I) 3, 6-Io; 8, 25-
29); reference is made to the "bridal chamber" as the place of
illumination for the voi (94, 27-28; cf. the Valentinian use of this in
Iren., Haer. I, 6, I; Cl.Al., Exc. Theod. 63, I); depreciation of the
"female" occurs (93, 7-I3; Io2, 13-22) 2); and warnings are found
against the irrational "animal" life (107, 17-25; cf. Auth Teach
(VI, 3) 24, 20-22), the "Adversary" (9I, I9-20; cf. Auth Teach
30, 6-io), and evil powers who disguise themselves as good (95, 20-
33; cf. GPh (II, 3) 54, I8-25).
In spite of such impressive parallels, however, the presence of
other theologomena in Sil make it virtually impossible to call the
text "Gnostic".Explicit theological statements affirm that Creation
has come about through God the 87%Loupyo6
(Ioo, 13-15; 114, 30-
II5, io), not through any devolution or split in the Godhead! And
from several other passages it may be inferred that the cosmos is
positively evaluated (114, 30-115, IO; 115, 20-22; 116, 5-8). More-
over, the rather developed (but clearly pre-Nicaean) Christology
of the document is quite non-docetic: Christ "bore affliction"
(0XpLev)for our sins (103, 25-28), "died" as a "ransom" for sin and
to give life to others (Io4, 8-13; Io7, 9-I6), put on "humanity"
(II0, 18-I9; III, 3-4), and "troubled himself" and "mourned"
over those condemned (II3, 24-3I). Finally, while a statement (as
noted above) is made about different "races" of men, it is evident
that every man-in the author's view-possesses the divine vouS
and XoyoS and thus has the capacity for salvation (92, I5-94, 4).
Indeed, contrary to the view of some Gnostic schools that the elect
are "saved by nature", i.e. through their possession of a rrvsupuocarx

1) Abbreviations of Nag Hammadi tractates utilized in this section are

derived from JAMES M. ROBINSON, "The Coptic Gnostic Library", in Essays
on the Coptic Gnostic Library (An off-print from Novum Testamentum XII,
2; E. J. Brill: Leiden, I970), pp. 83-85.
2) FREDERIK WISSE, "The Nag Hammadi Library and the Heresiologists",
Vigiliae Christianae 25 (1971), pp. 220-21, and n. 62, finds in this a link
between Sil and other tractates wherein an encratitic depreciation of woman-
hood is found, viz. ExSoul (II, 6), ThCont (II, 7), AuthTeach (VI, 3),
ApocAscl (VI, 8), SSex (XII, 2).

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 309

(pu6lS (cf. Iren., Haer. I, 6, 2; C1.Al., Strom. 5, I, 3), our author states
that God wishes for all men to be saved (112, 27-113, I2; 114, 26-
30). The crucial disparities between these theologomena and what
has heretofore been generally accepted as Gnostic theology, cos-
mology, Christology,and anthropology; therefore,lead us to classify
Silvanus with the Sentences of Sextus from Codex XII as a non-
Gnostic text.

D. AUTHORSHIP, DATE, AND PROVENANCE

i. The Author
Although there were several prominent Christians in the Early
Churchwho bore the name Silvanus 1), both the dates of their ac-
tivity (all being from the late third and fourth centuries) and the
disparity of their teaching from that of our text-where this is
recoverable (as, for example, in Theodore bar Konai's report on the
teaching of Audius)-rule out seriousconsiderationof any of them as
the possible author. Rather, as stated earlier 2), we are probably to
identify the personage named in the title with the Silas or Silvanus
(his Latinized name) who was a prominentmemberof the Jerusalem
Church, fellow-traveler with the Apostle Paul, and possibly the
amanuensis mentioned in I Pet v 12. For there is no other Silvanus
known to us from Christiancircles of the first two centuries whose
name would have carried sufficient authority to gain for a writing
circulated under it a very wide or respected reading. Thus, to be
added to the circle of Nag Hammadi texts which are identified with
the Pauline and Petrine circles (viz., the Prayer of the Apostle
Paul (I, 5); The Apocalypse of Paul (V, 2), The Acts of Peter and
the Twelve Apostles (VI, I), The Apocalypse of Peter (VII, 3), and
The Letter of Peter to Philip (VIII, 2)) is now one purportedly
penned by the co-worker Silvanus.
Yet, it is manifestly clear that "Silvanus" is a pseudonym. The
developed Logos Christology (io6, 24; III, 5; 112, 32; 113, I3;
II5, I8), the elaboration of the Decensus motif (Io3, 30-I04, 14;

1) Three bishops named Silvanus were located in Gaza (d. 305), Emensa
(d. early 3oo's), and Tarsus (a semi-Arian who died in 373). Also, a solitary
hermit from Sinai bore this name, as did a Gothic disciple of the Gnostic
heresiarch Audius. See, further, W. SMITHand H. WACE(eds.), A Dictionary
of Christian Biography, Literature, Sects, and Doctrines (London: John Murray,
1887), IV, pp. 90I-2.
2) See Note 3, p. 297, supra,

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
3Io MALCOLM L. PEEL AND JAN ZANDEE

IIO, I8-29), the anti-Stoic argument that God contains every place
but is unlocatable in any place (cf. the similar arguments in Justin,
Dial. 127, 2; pseudo-Athanasius, Serm.fid. 29), and the lack of an
imminent eschatology all betray a post-NT era. Further, whereas a
close associate of Paul or Peter might be expected to reflect the
central teachings of the masters, we look in vain for such Pauline
theologomena as the tension between Gospel and Law, the primary
role of "faith", the crucialwork of the Spirit, the description of the
Church as the acoa XplCro5,or the expectation of the Parousia.
Thus, while it seems certain that the Silvanus of NT fame did not
write it, of its author we can only say (as did Origenof the author of
Hebrews, Euseb., H.E. 25, 14) that who he was, "... in truth God
knows!" 1).

2. Date
Dated receipts found among the papyrus fragments used to line
the cover of Codex VII now make it virtually certain that the Nag
Hammadi library must have been buried near the end of the
fourth century. Allowing for the fact that Silvanus was probably
copied sometime prior to this interment, a terminus ad quem of
about 385 A.D. for it seems reasonable. Internal evidence, on the
other hand, points toward a terminus a quo no earlier than about
165 A.D. Such evidence includes: the author's use of a NT corpus
that he calls the "Scripturesof God" which included a Pauline col-
lection, at least three Gospels, and probably such late works as I-2
Peter; and his probablefamiliarity with Valentinian speculation and
the Gnostic use of the Decensus motif.
Other considerations'would tend to narrow the period of com-
position to the latter half of the second century. The fusion of
Christiantheology with Late Stoic and Middle Platonic conceptions
finds greatest affinities with the thought of the Alexandrine
Catechetical School, and especially Clement. Greek philosophical
thought, rather than being viewed as something demonic (cf. the
attitudes of the GreekApologists Justin and Aristides toward it), is
now easily appropriated. Moreover, as in other second century
1) Indeed, a few ascetic strains in the text (see 97, i8-98, 20), the disparage-
ment of the female (noted earlier), and the fact that "monks" and "pres-
byters" are mentioned in letter fragments found in the cartonnage of Codex
VII (so ROBINSON,The Facsimile Edition, p. 4); do raise the interesting pos-
sibility that a Christian monk may have been responsible for it. But the
evidence is too slight to support this as an hypothesis.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions
 "THE TEACHINGS OF SILVANUS" 3II

Christianliterature, the Pauline emphasis on grace and the role of

faith is displaced by a concern for morality and correct teaching.
Further, although oaTL?C can be used of God's "substance" (93, 27)
and Ur6OCTTocL of the "single being" of Christ (99, I3), the author's
thought about the relationships of the persons of the Trinity is not
yet developed to the point that we find it in Tertullian or even
Origen 1). Finally, traces of an incipient asceticism (97, I8-98, 20)
are present, such as we find in Clement and Origen; but these are
not yet developed to the point that we find them in third century
monastic movements.

3. Provenance
It is impossible to state with any certainty where Silvanus was
written. Affinities with Johannine theology and with the Christo-
logy of Ignatius of Antioch tend to indicate Asia Minor. On the
other hand, there are features which point more strongly toward
Egypt: the similarities of thought between Silvanus and Philo, the
Hermetica, Neo-Platonism, and the Alexandrian Theology; the
use of allegorical exegesis of Scripture; and possible familiarity with
Egyptian forms of Gnosticism. The question must, in the nature of
the case, remain open.

1) See Orig., Princ. I, 2, 2, 9; and the comments of R. SEEBERG, Textbook

of the History of Doctrine (Grand Rapids: Baker Book House, I96I), I, p. 149,
espec. n. 2.

This content downloaded from 195.34.79.223 on Sat, 14 Jun 2014 11:40:52 AM

All use subject to JSTOR Terms and Conditions