Resumen de The Female Figures and Fate in the Interpretation of Knowledge, NHC XI,1
Here we encounter the only mention of Sophia by name in the text (as far as we can tell). Because Sophia sends down the flesh in this part of the text, Turner suggests that it is Sophia, called the Female, who brings forth the body on page 11. [...]let me outline my findings. * The Virgin (3-4, 7) and the Mother (7-8, 13) designate the youngest Aeon in different stages in one variant of the Valentinian myth. While heresiologists surely distorted and exaggerated Valentinian cosmology and its use of astrology, several studies from the last few decades have gone a long way to critique earlier scholarly works that overemployed and generalized heresiological descriptions.88 But perhaps these critiques of previous scholarship and outdated paradigms have had an unforeseen adverse effect, which is that the astronomical elements present in early Christian writings go unnoticed. [...]this paper has attempted to swing the pendulum back slightly by showing how astrological references are central to the worldview presented in this early Christian text.89 Human life in the body brought by the Female was portrayed as a wandering sleep kept in motion by the movement of the seven beastly planets, a life controlled by Fate and full with cosmic powers. [...]this figure is much more like the Female on page 11 than Sophia mentioned on page 12. [...]I would rather translate ... as "but" to highlight that what the Female brings forth is not the true form of the seed.
