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¿Como se dice…?
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JARVIS t LEBREDO t MENA-AYLLÓN
J A R V I S t L E B R E D O t M E N A - AY L L Ó N
¿Cómo se dice...?
11TH EDITION
: Speaking Your Language!
¿Cómo se dice...?
iLrn is here to help you get the most from your language study, and give you
confidence in speaking, listening, reading, and writing, both online and in class.
ä Audio- and video-enhanced eBook
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¿Cómo se dice...?
To register or access your online learning solution or purchase materials
11TH
for your course, visit www.cengagebrain.com. EDITION
J A R V I S t L E B R E D O t M E N A - AY L L Ó N
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
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Speaking Your Language!
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you conﬁdence in speaking, listening, reading, and writing, both online
and in class.
The iLrn Language Learning Center includes:

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What is VA K ?
YOU CAN APPROACH the topic of learning To recall this system, remember the letters VAK,
styles with a simple and powerful system—one which stand for visual, auditory, and kinesthetic.
that focuses on just three ways of perceiving The theory is that each of us prefers to learn through
through your senses: one of these sense channels. To reflect on your
■ Seeing, or visual learning VAK preferences, answer the following questions.
Circle the answer that best describes how you would
■ Hearing, or auditory learning
respond. This is not a formal inventory—just a way
■ Movement, or kinesthetic learning to prompt some self-discovery.
When you have problems spelling a word, 2. Listen closely to some recorded guitar solos
you prefer to and see whether you can sing along with
1. Look it up in the dictionary. them.
2. Say the word out loud several times before 3. Buy a guitar, pluck the strings, and ask
you write it down. someone to show you a few chords.
3. Write out the word with several different You’ve saved up enough money to lease a
spellings and then choose one. car. When choosing from among several
You enjoy courses the most when you get to new models, the most important factor in
your decision is
1. View slides, videos, and readings with plenty
of charts, tables, and illustrations. 1. The car’s appearance.
2. Ask questions, engage in small-group 2. The information you get by talking to people
discussions, and listen to guest speakers. who own the cars you’re considering.
3. Take field trips, participate in lab sessions, 3. The overall impression you get by taking
or apply the course content while working each car on a test drive.
as a volunteer or intern. You’ve just bought a new computer
When giving someone directions on how to system. When setting up the system,
drive to a destination, you prefer to the first thing you do is
1. Pull out a piece of paper and sketch a map. 1. Skim through the printed instructions that
come with the equipment.
2. Give verbal instructions.
2. Call up someone with a similar system and
3. Say, “I’m driving to a place near there, so
ask her for directions.
just follow me.”
3. Assemble the components as best as you
When planning an extended vacation to a
can, see if everything works, and consult the
new destination, you prefer to
instructions only as a last resort.
1. Read colorful, illustrated brochures or
You get a scholarship to study abroad next
articles about that place.
semester in a Spanish-speaking country.
2. Talk directly to someone who’s been there.
To learn as much Spanish as you can
3. Spend time at that destination on a work-
before you depart, you
related trip before vacationing there.
1. Buy a video-based language course on DVD.
You’ve made a commitment to learn to play
2. Download audio podcasts that guarantee
the guitar. The first thing you do is
basic fluency in just 30 days.
1. Go to a library or music store and find an 3. Sign up for a short immersion course in
instruction book with plenty of diagrams which you speak only Spanish.
and chord charts.
Name Date
Now take a few minutes to reflect on the meaning of your responses. The number of each answer
corresponds to a learning style preference.
1 = visual 2 = auditory 3 = kinesthetic
Number of Visual Number of Auditory Number of Kinesthetic

responses responses responses
My totals
My dominant Learning Style(s):
Do you see a pattern in your own answers? A pattern indicates that you prefer learning through one
sense channel over the others. It’s also possible that your preferences are fairly balanced.
Whether you have a defined preference or not, you can increase your options for success by learning
through all your sense channels. For example, you can enhance visual learning by leaving a space in
your class notes to add your own charts, diagrams, tables, and other visuals later. You can also type
your handwritten notes into a computer file and use software that allows you to add colorful fonts and
illustrations.
To enhance auditory learning, reinforce your memory of key ideas by talking about them. When studying,
stop often to summarize key points and add examples in your own words. After doing this several times,
dictate your summaries into a voice recorder and transfer the files to an iPod or similar device. Listen to
these files while walking to class or standing in line at the store.
For kinesthetic learning, you’ve got plenty of options as well. Look for ways to translate course content
into three-dimensional models that you can build. While studying grammar, for example, create a model
of a sentence using different colors of clay to represent different parts of speech. Whenever possible,
supplement lectures with real-world audio and video input and experiences, field trips to Spanish-speaking
neighborhoods, and other opportunities for hands-on activity. Also recite key concepts from your courses
while you walk or exercise.
These are just a few examples, and in your path to mastery of learning styles, you can create many more
of your own. In addition to the suggestions above, the Eleventh Edition offers new, interactive grammar
practice activities for all learning styles that are available on iLrn.
ELEVENTH EDITION
Ana C. Jarvis
Chandler-Gilbert Community College
Raquel Lebredo
California Baptist University
Francisco Mena-Ayllón
University of Redlands, Emeritus
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RQOLQHVWRUHwww.cengagebrain.com
Printed in the United States of America

Print Number: 01 Print Year: 2016
TO THE STUDENT
Dear students:
Learning Spanish will open doors for you in the world of work, allow you to communicate
with people from other countries and cultures, and, as an added bonus, teach you more
about your own language.
¿Cómo se dice...? is designed with you in mind. Whatever makes the study of the Spanish
language easier, more interesting, more helpful, and more practical is what you will find in
these pages.
You will be communicating with your classmates from day one, starting with one-on-one
conversations and progressing to group work. An exciting beginning!
Throughout the book, you will find insights into the cultural diversity of the Spanish-
speaking world, which is as essential to successful communication as linguistic competence.
Together with your instructor, we would like to guide you through this wonderful
experience by giving you a few tips to make it more productive and more enjoyable.
❯ Remember that studying a foreign language is not a passive pursuit, but an active one.
Therefore, make sure that you participate in class, ask questions when necessary, and
take every opportunity to practice using the Spanish language.
❯ Try to relate everything you learn to your own experience and to the people around you,
thinking about what you might say in different situations to express your ideas, opinions,
needs, and wants, and to ask for information or give directions or instructions.
❯ Make use of the Actividades adicionales online activities offered by this program. They
can help you be prepared before your instructor presents the vocabulary, dialogues, and
structures in class. You can also use them to review the lesson.
❯ Do not worry if you make mistakes. Your ability to understand and to speak Spanish correctly
will develop and improve as you practice it.
❯ Learn poems and songs by heart. Poetry and music will help you memorize vocabulary
and constructions.
❯ Make as much use of media as you can. Read Spanish newspapers and magazines. Listen
to the Spanish radio. Watch Spanish TV. Watch your favorite movies in Spanish and, if you
want to get more examples of cultural differences, watch movies made in Spain, Mexico,
or Argentina.
We wish you all the best in your endeavor to learn Spanish, and hope that you not only
become bilingual, but learn to appreciate the Spanish language and the customs and ideas
of the millions of people who speak it.
¡Bienvenidos!
Ana C. Jarvis Raquel Lebredo Francisco Mena-Ayllón
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203 iii
SCOPE AND SEQUENCE
LECCIÓN SITUACIONES VOCABULARIO
P
En la universidad p. P–2 ❯ titles of courtesy
❯ greetings and farewells
p. P–2 ❯ introduce yourself
❯ numbers 0–10
1
Estudiantes y profesores p. 4 ❯ days of the week
¡Ubíquelos! p. 4 ❯ dates
SALUDOS Y ❯ expressions of courtesy
DESPEDIDAS Pronunciación: The Spanish a
p. 2 and e p. 9
2
Si necesitas ayuda... p. 38 ❯ classroom
¡Ubíquelos! p. 38 ❯ languages
EN LA UNIVERSIDAD ❯ useful questions and answers
p. 36 ❯ some polite expressions
Pronunciación: The Spanish i, o,
and u p. 43
3
Dos compañeros de cuarto p. 72 ❯ describe people and activities
¡Ubíquelos! p. 72 ❯ make and receive phone calls
POR TELÉFONO ❯ personal information
p. 70 Pronunciación: Linking p. 77
iv Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
ESTRUCTURAS ASÍ SOMOS EL MUNDO HISPÁNICO Y TÚ
1 Cardinal numbers 0–10 p. P–4
1 The alphabet p. 10 ¡Vamos a ver! Un día con María ❯ Los mexicoamericanos p. 32

2 Cardinal numbers 11–39 p. 11 Inés p. 26 ❯ Los Estados Unidos hispánicos y
3 Colors p. 13 ¡Vamos a escuchar! Listening for el español en el mundo p. 33
the main idea p. 28
4 Days of the week p. 15
¡Vamos a conversar! Speaking for
5 Months and seasons of the year basic communication p. 28
p. 17
¡Vamos a leer! Universidad
6 Subject pronouns p. 21 Central: Nuevos profesores p. 30
7 Present indicative of ser p. 23 Estrategia: Recognizing cognates
¡Vamos a escribir! Generating
Autoprueba ¿Cuánto sé ahora?
ideas by brainstorming p. 31
p. 34
1 Gender and number p. 44 ¡Vamos a ver! El primer día de ❯ Los cubanoamericanos p. 66

2 Definite and indefinite articles p. 46 clases p. 60
3 Cardinal numbers 40–100 p. 48 ¡Vamos a escuchar! Listening
for specifics and guessing
4 Telling time p. 49 intelligently p. 62
5 Present indicative of regular -ar ¡Vamos a conversar! Asking for
verbs p. 52 repetition p. 62
6 Negative and interrogative ¡Vamos a leer! Organización de
sentences p. 56 Estudiantes Hispanos p. 64
7 Possession with de p. 58 Estrategia: Guessing the
meanings of unknown words
¡Vamos a escribir! Conducting and
p. 68
reporting an interview p. 65
1 Possessive adjectives p. 78 ¡Vamos a ver! Dos puertorriqueñas ❯ Los puertorriqueños en los

2 Cardinal numbers 101–1000 p. 80 en Nueva York p. 92 Estados Unidos p. 98
3 Descriptive adjectives: Forms, ¡Vamos a escuchar! Taking a
position, and agreement with phone call p. 94
articles and nouns p. 82 ¡Vamos a conversar! Using stock
4 Present indicative of regular -er phrases p. 94
and -ir verbs p. 85 ¡Vamos a leer! El mensaje de
5 Present indicative of the irregular Aurora p. 96
verbs tener and venir p. 88 Estrategia: Activating
background knowledge
6 The personal a p. 90
¡Vamos a escribir! Analyzing
Autoprueba ¿Cuánto sé ahora? writing models p. 97
p. 100
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. SCOPE AND
WCN 02-200-203 SEQUENCE v
SCOPE AND SEQUENCE
4
¡Bienvenido! p. 104 ❯ weekend activities and
¡Ubíquelos! p. 104 festivities
COSTUMBRES Y ❯ needs and preferences
TRADICIONES ❯ states of mind
p. 102 Pronunciación: The Spanish b, v, d,
and g (before a, o, or u) p. 109
5
¿Qué comemos…? p. 134 ❯ restaurants, menu
¡Ubíquelos! p. 134 ❯ ordering meals
LAS COMIDAS ❯ paying the bill
p. 132 ❯ the weather
Pronunciación: The Spanish p, t,
c (in the combinations ca, co, cu),
and q p. 139
6
¡Tocan a la puerta! p. 166 ❯ household chores
¡Ubíquelos! p. 166 ❯ family relationships
LOS QUEHACERES DE LA ❯ parts of a house
CASA Pronunciación: The Spanish j, g
p. 164 (before e or i), and h p. 171
vi Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
1 Pronouns as objects of ¡Vamos a ver! Julia visita la ❯ México p. 128

prepositions p. 110 Ciudad de México p. 122
2 Contractions p. 111 ¡Vamos a escuchar! Listening to
3 Present indicative of the irregular voice mail p. 124
verbs ir, dar, and estar p. 113 ¡Vamos a conversar! Asking for
4 Ir a + infinitive p. 115 additional information p. 124
5 Present indicative of e:ie ¡Vamos a leer! Sociales p. 126
stem-changing verbs p. 117 Estrategia: Identifying text
formats p. 126
6 Expressions with tener p. 119
¡Vamos a escribir! Writing an
Autoprueba ¿Cuánto sé ahora? e-mail p. 127
p. 130
1 Comparative forms p. 140 ¡Vamos a ver! En un restaurante ❯ Guatemala p. 160

2 Irregular comparative forms p. 154 ❯ El Salvador p. 161
p. 143 ¡Vamos a escuchar! Listening for
3 Present indicative of o:ue details I p. 156
stem-changing verbs p. 144 ¡Vamos a conversar! Providing
4 Present progressive p. 146 supporting details p. 156
5 Uses of ser and estar p. 148 ¡Vamos a leer! Tácticas y
estrategias para tener buena salud
6 Weather expressions p. 152 p. 158
Estrategia: Expanding your
vocabulary through reading p. 158
p. 162
¡Vamos a escribir! Solidifying and
repurposing what you learn p. 159
1 Demonstrative adjectives and ¡Vamos a ver! Hoy llega tía ❯ Honduras p. 190
pronouns p. 172 Nora p. 184 ❯ Nicaragua p. 191
2 Present indicative of e:i stem- ¡Vamos a escuchar! Listening
changing verbs p. 174 for details II p. 186
3 Affirmative and negative ¡Vamos a conversar! Reporting
expressions p. 176 p. 186
4 Verbs with irregular first-person ¡Vamos a leer! Sección de
forms p. 178 cocina p. 188
5 Saber vs. conocer p. 179 Estrategia: Skimming p. 188
6 Direct object pronouns p. 180 ¡Vamos a escribir! Sequencing
steps for a recipe p. 189
p. 192
SCOPE
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. AND SEQUENCE
WCN 02-200-203 vii
SCOPE AND SEQUENCE
7
De vacaciones en Costa Rica p. 196 ❯ checking in at a hotel
¡Ubíquelas! p. 196 ❯ asking about accommodations
EN UN HOTEL ❯ tourism
p. 194 ❯ meal times
Pronunciación: The Spanish ll and
ñ p. 201
8
¡Qué romántico eres! p. 226 ❯ banking
¡Ubíquelos! p. 226 ❯ running errands
HACIENDO DILIGENCIAS ❯ types of flowers
p. 224 Pronunciación: The Spanish l, r, rr,
and z p. 231
9
¡Feliz aniversario! p. 254 ❯ shopping for groceries
¡Ubíquelos! p. 254 ❯ preparing a meal
PREPARATIVOS PARA UNA ❯ daily routines
FIESTA ❯ musical instruments
p. 252 Pronunciación: Intonation p. 259
viii Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
1 Indirect object pronouns p. 202 ¡Vamos a ver! Una familia ❯ Costa Rica p. 220
2 Constructions with gustar p. 205 panameña en Costa Rica p. 214 ❯ Panamá p. 221
3 Time expressions with hacer ¡Vamos a escuchar! Listening to
p. 208 authentic language p. 216
4 Preterite of regular verbs p. 210 ¡Vamos a conversar! Simplifying
ideas through paraphrasing p. 216
5 Ordinal numbers p. 212
¡Vamos a leer! La liebre y la
Autoprueba ¿Cuánto sé ahora? tortuga by Esopo p. 218
p. 222 Estrategia: Using prior
knowledge to guess the meaning
of new vocabulary p. 218
¡Vamos a escribir! Sequencing
steps for writing a didactic story
p. 219
1 Direct and indirect object ¡Vamos a ver! Un martes 13 p. 242 ❯ Puerto Rico p. 248
pronouns used together p. 232 ¡Vamos a escuchar! Guessing
2 Preterite of ser, ir, and dar p. 235 meaning from context p. 244
3 Preterite of e:i and o:u stem- ¡Vamos a conversar! Paraphrasing
changing verbs p. 236 practice I p. 244
4 Uses of por and para p. 238 ¡Vamos a leer! “Cuadrados y
5 Formation of adverbs p. 240 ángulos” by Alfonsina Storni
(Argentina) p. 246
Autoprueba ¿Cuánto sé ahora? Estrategia: Reading poetry p. 246
p. 250 ¡Vamos a escribir! Brainstorming
and organizing p. 247
1 Reflexive constructions p. 260 ¡Vamos a ver! Guantanamera ❯ Cuba p. 278

2 Some uses of the definite article p. 272 ❯ La República Dominicana p. 279
p. 264 ¡Vamos a escuchar! Dealing with
3 Possessive pronouns p. 266 fast speech p. 274
4 Irregular preterites p. 268 ¡Vamos a conversar! Using pauses
to manage a conversation p. 274
5 Hace... meaning ago p. 270
Rincón literario ”La señorita
Autoprueba ¿Cuánto sé ahora? Julia” by Ana Cortesi (Paraguay)
p. 280 p. 276
Estrategia: Skimming for key
information p. 276
¡Vamos a escribir! Organizing
ideas in order of importance p. 277
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part.SCOPE AND SEQUENCE
WCN 02-200-203 ix
SCOPE AND SEQUENCE
10
Dos amigos p. 284 ❯ renting an apartment
¡Ubíquelos! p. 284 ❯ parts of a house
BUSCANDO ❯ home furniture and appliances
APARTAMENTO Pronunciación: Pronunciation in
p. 282 context p. 289
11
Una luna de miel ideal p. 312 ❯ planning a trip
¡Ubíquelos! p. 312 ❯ at the airport, in the airplane
¡BUEN VIAJE! Pronunciación: Pronunciation in
12
Necesitamos otro coche p. 338 ❯ automobiles
¡Ubíquelos! p. 338 ❯ service station
EL AUTOMÓVIL ❯ road emergencies
p. 336 Pronunciación: Pronunciation in
context p. 343
x Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
1 The imperfect p. 290 ¡Vamos a ver! Marisol se queja de ❯ Venezuela p. 306

2 The preterite contrasted with the todo p. 300
imperfect p. 292 ¡Vamos a escuchar! Training
3 Verbs that change meaning in yourself to listen for units of
the preterite p. 296 meaning p. 302
4 The relative pronouns que and ¡Vamos a conversar! Paraphrasing
quien p. 298 practice II p. 302
Rincón literario La tela de
Autoprueba ¿Cuánto sé ahora? Penélope, o quién engaña a quién
p. 308 by Augusto Monterroso
(Honduras / Guatemala) p. 304
Estrategia: Having a famous
character in the title of a story p. 304
¡Vamos a escribir! Analyzing
feelings p. 305
1 The subjunctive mood p. 318 ¡Vamos a ver! ¿Dónde pasamos la ❯ Colombia p. 332
2 The subjunctive with verbs of luna de miel? p. 326
volition p. 321 ¡Vamos a escuchar! Recognizing
3 The subjunctive with verbs of linking or transition words p. 328
emotion p. 324 ¡Vamos a conversar! Using
courtesy expressions and common
Autoprueba ¿Cuánto sé ahora? phrases p. 328
p. 334
Rincón literario Sala de espera
by Enrique Anderson-Imbert
(Argentina) p. 330
Estrategia: Reading literature
p. 330
¡Vamos a escribir! Assessing your
needs as a writer p. 331
1 The Ud. and Uds. commands ¡Vamos a ver! Se venden coches ❯ Perú p. 358
p. 344 usados p. 352 ❯ Ecuador p. 359
2 The subjunctive to express doubt, ¡Vamos a escuchar! Recognizing
disbelief, and denial p. 348 spatial markers p. 354
3 Constructions with se p. 350 ¡Vamos a conversar! Paraphrasing
practice III p. 354
Rincón literario Mi raza by José
p. 360
Martí (Cuba) p. 357
Estrategia: Examples p. 356
¡Vamos a escribir! Brainstorming
and organizing p. 357
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part.SCOPE AND SEQUENCE
WCN 02-200-203 xi
SCOPE AND SEQUENCE
13
De compras p. 364 ❯ clothing
¡Ubíquelos! p. 364 ❯ shopping
DE COMPRAS EN EL Pronunciación: Pronunciation in
CENTRO COMERCIAL context p. 369
p. 362
14
¿Qué carrera me interesa? p. 390 ❯ college activities
¡Ubíquela! p. 390 ❯ careers
LAS CARRERAS Pronunciación: Pronunciation in
UNIVERSITARIAS context p. 395
p. 388
15
Síntomas p. 418 ❯ health problems
¡Ubíquelos! p. 418 ❯ parts of the body
LA SALUD Pronunciación: Pronunciation in
context p. 423
p. 416
xii Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
1 The familiar commands (tú) p. 370 ¡Vamos a ver! Vamos de compras ❯ Chile p. 384
2 ¿Qué? and ¿cuál? used with ser p. 376
p. 373 ¡Vamos a escuchar! Listening for
3 The subjunctive to express the order of events p. 378
indefiniteness and nonexistence ¡Vamos a conversar! Expressing
p. 374 ideas and opinions p. 378
Rincón literario “Meciendo” and
“Piececitos” by Gabriela Mistral
p. 386
(Chile) p. 380
Estrategia: Reading poetry p. 380
¡Vamos a escribir! Writing an
advice column p. 383
1 The subjunctive or indicative ¡Vamos a ver! En un café al aire ❯ Argentina p. 412

after certain conjunctions p. 396 libre p. 406
2 The past participle p. 398 ¡Vamos a escuchar! Guessing
3 The present perfect and the past meaning practice I p. 408
perfect (pluperfect) p. 401 ¡Vamos a conversar! Paraphrasing
practice IV p. 408
Rincón literario Plataforma
p. 414
política (anónimo) p. 410
Estrategia: Guessing p. 410
¡Vamos a escribir! Writing to
persuade p. 411
1 The future p. 424 ¡Vamos a ver! ¿Qué síntomas tiene ❯ Paraguay p. 440
2 The conditional p. 427 Adriana? p. 434 ❯ Bolivia p. 441
3 The future perfect and the ¡Vamos a escuchar! Recognizing
conditional perfect p. 430 transitions p. 436
¡Vamos a conversar! Practicing
Autoprueba ¿Cuánto sé ahora? extended conversation p. 436
p. 442
Rincón literario “El viaje
definitivo” by Juan Ramón
Jiménez (España) p. 438
Estrategia: Guessing and
skimming p. 438
¡Vamos a escribir! A review of
different strategies p. 439
SCOPE
WCN 02-200-203 xiii
SCOPE AND SEQUENCE
16
¿Adónde vamos? p. 446 ❯ film and television
¡Ubíquelos! p. 446 ❯ sports
DEPORTES Y ❯ outdoors activities
ENTRETENIMIENTO Pronunciación: Pronunciation in
17
¿Asistente... o víctima? p. 472 ❯ business
¡Ubíquela! p. 472 ❯ job interviews
EL MUNDO DE LOS ❯ job-related technology
NEGOCIOS Pronunciación: Pronunciation in
18
Mirando las noticias p. 500 ❯ media
¡Ubíquelos! p. 500 ❯ news
NOTICIAS DEL MUNDO ❯ politics
p. 498 ❯ social issues
Pronunciación: Pronunciation in
context p. 505
xiv Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
1 The imperfect subjunctive p. 452 ¡Vamos a ver! Ramón no es muy ❯ Uruguay p. 466
2 Some uses of the prepositions a, atlético p. 458 ❯ Brasil p. 467
de, and en p. 454 ¡Vamos a escuchar! Identifying
3 The present perfect subjunctive word boundaries practice I p. 460
p. 456 ¡Vamos a conversar! Transitioning
between ideas p. 460
Rincón literario Lecciones de
p. 468
inglés by Germán Arciniegas
(Colombia) p. 462
Estrategia: Using your
experience as context p. 462
¡Vamos a escribir! Writing about
opinions or experiences p. 465
1 The pluperfect subjunctive p. 478 ¡Vamos a ver! Dos entrevistas ❯ España (l) p. 494
2 If clauses p. 479 p. 486
3 Summary of the uses of the ¡Vamos a escuchar! Guessing
subjunctive p. 482 meaning practice II p. 488
¡Vamos a conversar! Giving a
Autoprueba ¿Cuánto sé ahora? presentation p. 488
p. 496
Rincón literario A pesar de todo
by Josefina González (Cuba) p. 490
Estrategia: Training yourself
p. 490
¡Vamos a escribir! Using your
imagination p. 493
1 Uses of some prepositions after ¡Vamos a ver! El futuro director ❯ España (Cont.) p. 520
certain verbs p. 506 p. 512
Appendix A Spanish
2 Uses of por and para in certain ¡Vamos a escuchar! Identifying
expressions p. 508 word boundaries and punctuating
Sounds A-1
sentences practice II p. 514 Appendix B Verbs A-7
3 Some idiomatic expressions
p. 509 ¡Vamos a conversar! Expressing Appendix C Glossary of
idiomatic language p. 514 Grammatical Terms A-19
Autoprueba ¿Cuánto sé ahora? Appendix D Answer Key to
Rincón literario Los deseos by
p. 522 ¿Cuánto sé ahora? A-21
Fernán Caballero (España) p. 516
Estrategia: Using prior Appendix E Professions and
knowledge p. 516 Trades A-27
¡Vamos a escribir! Writing a Vocabulary V-1
dialogue p. 519 Index I-1
Maps M-1
SCOPE
WCN 02-200-203 xv
ACKNOWLEDGMENTS
We wish to express our appreciation to the following colleagues for the many
valuable suggestions they have offered in reviews of several editions of
¿Cómo se dice...?
Robert L. Adler, University of Alabama, Birmingham

Iris Allocati, Citrus College
Jon Amastae, University of Texas, El Paso
Richard Auletta, Long Island University, Brookville, NY
Ann Bachman, Seminole Community College
Ann Baker, University of Evansville
Clayton Baker, Indiana University, Indianapolis
Deborah Baldini, University of Missouri, Saint Louis
Alejandra Balestra, University of New Mexico
Thomas Bente, Temple University
Mayra E. Bonet, Lehman College, CUNY
Paul Budofsky, New York University
Renatta Buscaglia, East Los Angeles College
Graciela Buschardt, St. Louis Community College, Meramec
Ezequiel Cardenas, Cuyamaca College
Malcolm Compitello, Michigan State University
Humberto Delgado-Jenkins, DeKalb College
Diana Diehl, University of Delaware
Mario L. D’Onofrio, Cuyahoga Community College
Martin H. Durrant, Mesa Community College
Deborah Edson, Tidewater Community College
Kenneth Eller, University of Nebraska, Omaha
María Enrico, Mercy College
Barbara P. Esquival-Heinemann, Winthrop University
Robert Fedorchek, Fairfield University
Ronna Feit, Nassau Community College
José Feliciano, University of South Florida
Roger Fernández, Los Angeles City College
Rosa Fernández, University of New Mexico
Rachel Finney, Richard Bland College
Carmen Forner, College of Southern Nevada, Las Vegas
Mark Forrester, Burlington County College
Walter Fuentes, College of Charleston
Brian Gilles, Pasadena College
Yolanda Guerrero, Grossmont College
Peg Haas, Kent State University
Janet J. Hampton, University of the District of Columbia
Paul Jacques, Grossmont College
Larry King, University of North Carolina
Lincoln Lambeth, College of the Ozarks
Fidel de León, El Paso Community College
Roxana Levin, St. Petersburg Junior College
Mark Littlefield, Buffalo State College
Christopher Maurer, Harvard University
Ornella Mazzuca, Dutchess Community College
Li McCleod, University of Saskatchewan
Kathy McConnell, Point Loma Nazarene University
Virginia M. McCready, Pasadena City College
Dawn Meissner, Anne Arundel Community College
Virginia Morris, Broward Community College
xvi Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
Karen-Jean Muñoz, Florida Community College at Jacksonville
Oliver T. Myers, University of Wisconsin, Milwaukee
Eileen Nelson, Brookhaven College
Verónica Mejía Noguer, Chaffey College
Joanne de la Parra, Queen’s University
Loknath Persaud, Pasadena City College
George Pesacreta, Palomar College
Vernon L. Peterson, Missouri Southern State College
Alcibiades Policarpo, The University of Missouri, St. Louis
Alvin L. Prince, Furman University
Joy Renjilian-Burgy, Wellesley College
Duane Rhodes, University of Wyoming
Wendy L. Rolph, University of Toronto
Jeff Ruth, East Stroudsburg University
José Angel Sainz, Mary Washington College
José Alejandro Sandoval Erosa, Des Moines Area Community College
Ruth E. Smith, Northeast Louisiana University
Montserrat Solá-Solé, University of the District of Columbia
William N. Stivers, Pepperdine University
Octavio de la Suarée, William Paterson College
Alice K. Taub, St. Louis University
Edda Temoche-Weldele, Grossmont College
Charles P. Thomas, University of Wisconsin
Matthew Tornatore, Truman State University
Alfredo Torrejón, Auburn University
Margarita Vargas, SUNY, Buffalo
Maurice Westmoreland, SUNY, Albany
The publication of the eleventh edition of ¿Cómo se dice...? could not

have been accomplished without the contribution of many people. We
would first like to thank Cengage Learning and Publisher Beth Kramer for their
support. We would especially like to acknowledge Carlos Calvo for his guidance
and invaluable support throughout the developmental stage of this edition.
Our special thanks go to Mark Overstreet, Heather Bradley Cole, Tyler McGuire,
and Aileen Mason. Our thanks also go to all the other people involved with the
marketing, editorial, and production stages, and to Senior Project Manager Katy
Gabel, and the copyeditor and the proofreader.
ACKNOWLEDGMENTS
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203 xvii
LECCIÓN PRELIMINAR
SITUACIONES
Learn some greetings and farewells, and how to get some information in Spanish. Read
these brief dialogues with familiar situations. Start practicing with classmates and friends
right away, and enjoy communicating in your new language.
CD1-2
En la universidad
—Buenos días, señor Vega.
Dragon Images/Shutterstock.com
—Buenos días, señorita.
—Buenas tardes, doctor Suárez.
ERproductions Ltd/ Blend Images/

—Buenas tardes, señora. ¿Cómo está usted?
—Bien, gracias. ¿Y usted?
—Muy bien, gracias.
Getty Images
—Buenas noches. ¿Cómo están ustedes?

—Bien, gracias, profesora.
Tyler Olson/Shutterstock.com
P-2 dos LECCIÓN PRELIMINAR

—Hola, Roberto. ¿Qué tal?
Helder Almeida/Shutterstock.com
—Bien, ¿y tú?
—Bien, gracias. ¿Qué hay de nuevo?
—No mucho.
—¿Cómo te llamas?
Steve Debenport/E+/Getty Images

—Me llamo Victoria. ¿Y tú?
—Yo me llamo Juan Carlos.
—¿Cuál es tu número de teléfono?

—(Cuatro-ocho-cero) tres-cinco-seis-siete-dos-uno-
nueve
skynesher/Getty Images
—Hasta mañana, Silvia.

—Chau, Roberto.
CandyBox Images/Shutterstock.com
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part.SITUACIONES
WCN 02-200-203 tres P-3
VOCABULARIO
En el diálogo Otras palabras y expresiones
(Other words and expressions)
Cognados1 (Cognates) ¿cómo? how
mucho much ¿cuál? what, which
el teléfono telephone _____ es tu número What’s your
la universidad university de teléfono? phone number?
Gracias. Thanks, Thank you.
Títulos (Titles) muy very
doctor, doctora (Dr., Dra.) doctor (Dr.) no not
profesor, profesora professor número number
señor (Sr.) mister (Mr.) tú you (familiar)
señora (Sra.) Mrs. usted you (formal)
señorita (Srta.) Miss ustedes you (when addressing
more than one
Saludos y despedidas person)
(Greetings and farewells) y and
buenas noches good evening, good yo I
night
buenas tardes good afternoon
buenos días good morning
chau, adiós goodbye
Números
hasta mañana see you (until)
tomorrow (Numbers)
hola hello 0 cero
Preguntas y respuestas 1 uno

(Questions and answers) 2 dos
¿Cómo está usted? How are you? (formal)2
3 tres
¿Cómo están ustedes? How are you? (When
addressing more 4 cuatro
than one person)
5 cinco
¿Qué tal? How is it going?
Bien. Well, fine. 6 seis ¡Atención! Uno changes to
Muy bien. Very well. un before a masculine singular
7 siete
¿Qué hay de nuevo? What’s new? noun, and it changes to una
8 ocho before a feminine singular
No mucho. Not much.
noun: un profesor (one, a
¿Cómo te llamas? What’s your name? 9 nueve professor) [masculine], una
(informal)3 profesora (one, a professor),
10 diez
(Yo) me llamo... My name is . . . [feminine].
1 Cognates are words that are similar in both languages.

2 Informal: ¿Cómo estás (tú)?
3 Formal: ¿Cómo se llama (usted)?
P-4 cuatro Copyright

LECCIÓN 2018 PRELIMINAR
Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
Práctica
1. La clase de español (The Spanish class) With a classmate, take turns doing the following.
1. It is morning.You greet your professor and ask how he/she is.
2. In the afternoon, you greet Miss Vega and ask her what’s new.
3. In the evening, you greet Dr. Allende.
4. You greet a friend and ask him how it’s going.
5. You ask a group of people how they are.
6. Mr. Soto asks you how you are. What do you respond?
7. Someone asks you what’s new. What do you respond?
8. You ask a classmate what her name is.
9. Someone asks you what your name is. What do you respond?
10. You ask a friend what her phone number is.
2. Números de teléfono In Los Angeles there are many businesses that are owned by Spanish
speakers. Take turns with your classmate reading the telephone numbers that a Spanish-
speaking person would call, according to his/her needs.
1. Carlos wants to have his
picture taken.
AGENCIA MARTÍNEZ RESTAURANTE “LA FAMILIA”
2. Sergio wants to send Apartamentos amueblados Comidas con sabor latino
flowers to his wife. 203-4968 935-8207
3. Elena is having car trouble.

4. Lupe needs to have a
prescription filled. TALLER DE MECÁNICA SAN JORGE
EL TULIPÁN ROSA
EL TULIPÁN ROSA
5. Fernando needs to make a Reparación de autos
nacionales e importados
Flores y plantas tropicales
Flores y plantas tropicales
dinner reservation. 472-9530

397-4250
397-4250
6. Silvia wants to know what

time the jewelry store LIBRE
RÍA QU
IJOTE
closes. Toda la
literatu
FARMACIA CRUZ
FARMACIA CRUZ
españo ra
la y latin
7. Eva and Luis need an 573-90
oameri
cana
Remedios-Inyecciones
Remedios-Inyecciones
86
972-0531
apartment. 972-0531
8. Antonio wants to know

if a bookstore is open on
EL DIAMANTE ISA
Sundays. IMAGEN PREC
Joyería eo
Fotografía y vid
864-9015
495-7209
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in VOCABULARIO
part. WCN 02-200-203 cinco P-5
LECCIÓN 1
SALUDOS Y
DESPEDIDAS
iStockp/Getty Images
¡Hola!
2 dos LECCIÓN 1 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part.
Copyright 2018 WCN 02-200-203
OBJETIVOS ASÍ SOMOS AUTOPRUEBA
COMUNICATIVOS ¡Vamos a ver! You will review what you learned in
You will learn some greetings and Watching and understanding this lesson.
farewells, how to introduce yourself situations
and say where you are from, and how ¡Vamos a escuchar!
to talk about days of the week and Listening for the main idea
dates. ¡Vamos a conversar!
Speaking for basic communication
SITUACIONES ¡Vamos a leer!
© Pressmaster/Shutterstock.com
Estudiantes y profesores Recognizing cognates
ESTRUCTURAS ¡Vamos a escribir!

Generating ideas by brainstorming
1 The alphabet
2 Cardinal numbers 11–39 EL MUNDO
3 Colors HISPÁNICO Y TÚ
4 Days of the week ❯ Los mexicoamericanos
5 Months and seasons of the year ❯ Los Estados Unidos hispánicos y el
6 Subject pronouns español en el mundo
7 Present indicative of ser
LOS MEXICOAMERICANOS En los son de origen mexicano. La mayoría de ellos están (are)
Estados Unidos (United States) hay concentrados principalmente en Arizona, California, Tejas,
unos 40 millones de hispanos. El 64 por ciento (percent) Colorado, Nevada y Nuevo México.
CANADÁ ME
WA
MT ND VT
MN
NH MA
OR NY
ID WI CT
SD MI RI
WY
IA PA NJ
NE OH
IN DE Estados que tienen más
NV IL MD
UT WV del 20% de población de
CO VA origen mexicano
DC
KS MO KY
Estados que tienen 10–20%
CA NC de población de origen
TN mexicano
AZ OK SC
NM AR Estados que tienen 5–10%
GA de población de origen
AL mexicano
MS
Estados que tienen menos
TX LA del 5% de población de
FL origen mexicano
MÉXICO
AK
HI
Fuente: U.S. Census 2000
Copyright 2018 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole orESPAÑA Y02-200-203
in part. WCN MÉXICO tres 3
SITUACIONES
CD1-3
Estudiantes y profesores
¡Ubíquelos!
Fernando is from San Antonio, Texas. Watch the video about Mexican
Americans to get a sense of the beautiful sights of the city of San
Antonio.
Dos amigos en la universidad (por la mañana)

LUIS: Buenos días, Marité. ¿Cómo estás?
© Andersen Ross/Getty Images

MARITÉ: Bien, gracias. ¿Qué hay de nuevo?
LUIS: Nada. Bueno... no mucho. Chau. Saludos a Eva.
Dos estudiantes en la cafetería
© Wavebreakmedia/Shutterstock.com
ANA MARÍA: Hola, Carlos. ¿Cómo te va?
CARLOS: Bien, Ana María. Siéntate.
ANA MARÍA: Gracias. Oye, Carlos, ¿cuál es tu dirección?
CARLOS: Calle Magnolia, número cuatro, seis, dos.
Cuatro profesores en la oficina (por la tarde)1
© wavebreakmedia/Shutterstock.com
DR. VEGA: Dra. Soto, el profesor Luis Viñas.
DRA. SOTO: Mucho gusto, profesor Viñas.
PROF. VIÑAS: El gusto es mío.
DR. VEGA: La señora Marta Ruiz.
DRA. SOTO: Encantada, señora.
SRA. RUIZ: Igualmente.
Dos estudiantes en la biblioteca (por la noche)

DAVID: Oye, Sandra. ¿Cómo se dice chemistry en español?
© Andresr/Shutterstock.com
SANDRA: Se dice química.

DAVID: ¡El español es difícil!
SANDRA: No, ¡es fácil! Muchas palabras son cognados.
1 Dr. Vega introduces his colleagues to Dr. Soto.
4 cuatro LECCIÓN
Copyright 2018 1
Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. WCN 02-200-203
Another random document with
no related content on Scribd:
produced similar effects, though in this case they were probably
modified by the necessity of combating the remains of heathen
religions which there lingered. The growing political power of the
Catholic Church even before the conversion of Constantine probably
drove the Valentinians to form separate communities wherever they
were in sufficient numbers to do so, and thus is explained the
possession by them of the “houses of prayer” of which the
Constantinian Decree above quoted professes to deprive them. On
the confines of the Empire and in provinces so far distant from the
capital as Mesopotamia, these heretical communities probably
lingered longer than in other places, and may have enjoyed, as in
the case of Bardesanes, the protection and countenance of the
native kinglets. Even here, however, the employment of the secular
arm which its alliance with the State gave to the Church seems to
have eventually forced them into an attitude of hostility towards it, as
is shown by the “rabbling” of one of their conventicles in the way
before mentioned. The accession of Julian brought them a
temporary respite[456]; but on his death in the Persian campaign, the
retreat of the Roman eagles probably gave them their quietus. Only
in Egypt, it would seem, did their doctrines succeed in gaining
anything like a permanent resting-place. Elsewhere, the rise of new
heresies and especially of Manichaeism drove them out of their last
strongholds.
Valentinianism, therefore, approved itself a stop-gap or temporary
faith, which for two hundred years[457] acted as a halfway house
between heathenism and Christianity. In this capacity, it was
singularly efficient, and was one of the forces which enabled, as
Renan said, the ancient world to change from Paganism to
Christianity without knowing it. In particular, it seems to have
attracted to itself the attention of the learned and leisured class who
were endeavouring, earnestly if somewhat timidly, to work out a rule
of faith and conduct from the welter of creeds and philosophies with
which the Empire was swamped during the first Christian centuries.
Such a class is not that out of which martyrs are made, and is sure
sooner or later to acquiesce in the opinions of the majority; but we
may be certain that the learned and polite Valentinians would have
listened with natural disgust to the simple and enthusiastic
declamations of Jewish fishermen and artizans which had for their
chief theme the coming destruction and overthrow of the social
system in which they had grown up. The brilliant, if baseless,
speculations of Valentinus, which even now have a certain attraction
for the lovers of mysticism[458], gave them exactly the kind of spiritual
pabulum they craved for, and enabled them to wait in hope and
patience until Christianity, forcing its way upward, as religions
generally do, from the lowest class of society, had become the faith
of the governing ranks. In this way, Valentinianism was probably one
of the best recruiting grounds for the Catholic Church, and Renan is
doubtless right when he says that no one who passed from
Paganism through the Gnosticism of Valentinus and his fellows ever
reverted to his former faith. Yet Valentinianism itself was doomed to
but a short life, and in its original form probably did not survive its
founder by much more than a century and a half. One of its later
developments we shall see in the next chapter.
CHAPTER X
THE SYSTEM OF THE PISTIS SOPHIA AND ITS
RELATED TEXTS[459]
In 1765, the British Museum purchased from the celebrated

antiquarian, Dr Askew, a parchment MS. written in Coptic[460]. On
palaeographic grounds it is said to be not earlier than the VIth
century A.D., which agrees fairly with its state of preservation and the
fact that it is written on both sides of the skins so as to present the
appearance of a modern book[461]. Woide, then librarian of the
Museum and pastor of the King’s German Chapel at St James’,
published some extracts from it in his Appendix to the Codex
Alexandrinus in 1799, and Dulaurier gave others in the Journal
Asiatique in 1847[462]. It remained, however, untranslated until 1850,
when Maurice Schwartze, a young German scholar who was sent
over here to study our MSS. at the expense of the king of Prussia,
turned it into Latin; and he having died soon after, his translation was
published the following year by the learned Petermann. The British
Museum text is written throughout in the Sahidic dialect; and is the
work of more than one scribe; but it seems to be agreed by those
who have studied it with knowledge that the documents it contains
are neither continuous nor necessarily related; and that it is in fact a
series of extracts from earlier MSS.[463] Of these documents, the
second commences with a heading, in a handwriting other than that
of the scribe of this part, reading “the Second Book of Pistis Sophia”;
but as such a heading implies that the foregoing document was the
First Book of Pistis Sophia, the whole MS. is generally known by that
name[464].
The story presented in these two documents, although uncompleted,
is, so far as it goes, perfectly consistent, and presupposes belief in a
Gnostic system resembling at once those of the Ophites and of
Valentinus. An introduction in narrative form informs us that Jesus,
after rising from the dead, spent eleven years in teaching His
disciples the arrangement of the heavenly places “only so far as the
places” of a power whom He calls “the First Mystery,” and declares
to be “before all mysteries,” and to be “within the veil,” being “the
father of the likeness of a dove[465].” The result of this limitation was,
we are told, that the disciples were ignorant not only that any power
existed higher than the First Mystery, but also of the origin of the
“places” or worlds of those material and quasi-material powers who,
here as in the earlier systems, are responsible for the governance of
the world and the fate of mankind. While the disciples are sitting with
Jesus on the Mount of Olives, however, He is carried away from
them into Heaven by a great “power” or shape of light which
descends upon Him. On His return, He tells them that this shape
was “a vesture of light” or His heavenly nature which He had laid
aside before being born into this world[466]. He also informs them that,
when He first came into this world before His Incarnation, He brought
with Him twelve powers which He took from “the Twelve Saviours of
the Treasure house of Light[467],” and planted them in the mothers of
the twelve Apostles, so that when these last were born into the world
they were given these powers instead of receiving, like other men,
souls “from the archons (or rulers) of the aeons[468].” He also
describes how He appeared among the archons of the Sphere in the
likeness of the angel Gabriel, and found among them the soul of
“Elijah the Prophet[469].” This He caused to be taken to “the Virgin of
Light,” that it might be planted in Elizabeth, the mother of John the
Baptist[470], and He adds that He bound to it a power which He took
from “the Little Iao the Good, who is in the middle.” The object of this
was, we are told, that John the Baptist might prepare the way of
Jesus and baptize with water for the remission of sins.
Jesus then proceeds to describe His own Incarnation. When
speaking, still in the shape of the angel Gabriel, with Mary His
“mother after the body of matter,” He planted in her the first power he
had received from “Barbelo,” which was the body He had worn “in
the height[471]”; and, in the place of the soul, a power which He
received from “the Great Sabaoth the Good, who is in the place of
the right.” After this digression, He resumes His account of what
happened after His receiving the vesture of light on the Mount of
Olives, and declares that He found written in this vesture five
mysterious words “belonging [viz. in the language of] to the
height[472],” which He interprets to His disciples thus:
“The mystery who is without the world, through whom all things
exist, he is the giving forth and the lifting up of all and he has put
forth all the emanations and the things which are in them all. And
it is through him that all the mysteries exist and all their places.
Come unto us, for we are thy fellows and thy members[473]! We
are one with thee, for thou and we are one. This is the First
Mystery which existed since the beginning in the Ineffable One
before he [i.e. the First Mystery] went forth, and we all are his
name[474].
“Now therefore we all await thee at the last boundary which is
the last mystery from within[475]. This also is part of us. Now
therefore we have sent to thee thy vesture which is thine from
the beginning, which thou didst place in the last boundary, which
is the last boundary from within, until the time should be fulfilled
according to the commandment of the First Mystery. And now
that the time is fulfilled, clothe thyself in it! Come unto us, for we
all stand near to thee that we may clothe thee with all the glory of
the First Mystery by His command. Which glory is as two
vestures, besides that which we have sent unto thee. For thou
art worthy of them since thou art preferred before us and wast
made before us. Wherefore the First Mystery has sent thee by us
the mystery of all his glory, which is as two vestures. In the first is
the glory of all the names of all the mysteries and of all the
emanations which are in the ranks of the receptacles of the
Ineffable One. And in the second vesture is the glory of the
names of all the mysteries and of all the emanations which are in
the ranks of the two receptacles of the First Mystery. And in this
vesture which we have sent thee now, is the glory of the name of
the Recorder who is the First Precept[476], and the mystery of the
Five Marks[477], and the mystery of the great Legate of the
Ineffable One who is the same as that Great Light[478], and the
mystery of the Five Prohegumeni who are the same as the Five
Parastatae[479]. And there is also in that vesture the glory of the
name of the mystery of all the ranks of the emanations of the
Treasure-house of Light, and of their Saviours, and the ranks of
those ranks which are the Seven Amen and which are the Seven
Sounds, and also the Five Trees[480] and also the Three Amen,
and also the Saviour of the Twins who is the boy of a boy[481],
and the mystery of the Nine Guards of the Three Gates of the
Treasure-house of Light. And there is also within it the glory of
the name which is on the right, and of all those who are in the
middle. And there also is the glory of the name of the Great
Unseen One, who is the Great Forefather[482], and the mysteries
of the Three Triple Powers, and the mystery of all their places,
and the mystery of all their unseen ones, and of all the dwellers
in the Thirteenth Aeon, and the name of the Twelve Aeons with
all their Archons, all their Archangels, all their Angels and all the
dwellers in the Twelve Aeons, and all the mystery of the name of
all the dwellers in Heimarmene[483], and all the heavens, and the
whole mystery of the name of all the dwellers in the Sphere and
their firmaments with all they contain and their places. Lo, then,
we have sent unto thee this vesture, which none knoweth from
the First Precept downward, because that the glory of its light
was hidden within it, and the Spheres and all the places from the
First Precept downward knew it not. Hasten, then, do on the
vesture, and come unto us, for we have remained near thee to
clothe thee with these two vestures by the command of the First
Mystery until the time fixed by the Ineffable One should be
fulfilled. Now, then, the time is fulfilled. Come unto us quickly,
that we may clothe thee with them until thou hast accomplished
the entire ministry of the completion of the First Mystery, the
ministry which has been laid upon thee by the Ineffable One.
Come then unto us quickly in order that we may clothe thee with
them according to the command of the First Mystery. For yet a
little while, a very little while, and thou wilt cease to be in the
world. Come then quickly, that thou mayest receive all the glory
which is the glory of the First Mystery.”
This long address, in which the whole arrangement of the universe

as the author supposes it to exist is set forth, is clearly the utterance
of the heavenly powers belonging to the higher worlds whom Jesus
has left on His descent to earth. Unintelligible as it seems at first
sight, it can be explained to some extent by the tenets of the Ophites
described in Chapter VIII, which formed, as we have seen, the basis
on which Valentinus also constructed his system. The Ineffable One
may be assumed to be the Bythos whom both the Ophites and
Valentinus called by that epithet[484] and held to be the first and final
source of all being. Although something is said here and elsewhere
in the book of his “receptacles” and “places[485],” no particulars of
them are given, they being apparently reserved for a future
revelation[486]. The First Mystery, however, is spoken of later as a
“Twin Mystery, looking inward and outward[487],” which seems to
correspond to the Father-and-Son of the Ophite diagram. Later in the
book, Jesus reveals to His disciples that He Himself is the First
Mystery “looking outward[488],” and this seems to show that the
author’s conception of the relations between Him and the First
Person of the Trinity did not differ much from that of the Catholic
Church[489]. The world of this First Mystery extends downwards as far
as what is here, as in the Epistle to the Hebrews[490], called “the veil,”
which is perhaps the veil of sense separating all things contaminated
by mixture with matter from the Divine. This First Mystery is said to
consist of twenty-four “mysteries”; but these do not seem to be, as in
the older systems, places or worlds, but rather attributes or aspects
of the Deity which together go to make up His whole being, as a
number of letters are required to make up a word or name[491]. But
from some words of Jesus given later in the book, it would appear
that its author did not at all discard the view of the earlier Ophites
that the Supreme Being was to be figured as of human form, for we
find him remarking that the First Mystery himself proceeded from the
“last limb” or member of the Ineffable One[492]. For the rest, it need
only be pointed out here that the powers who address Jesus in the
quotation just given also speak of themselves as His “members”; but
that notwithstanding this, they must be looked upon as purely
spiritual entities having no direct connection with any material forms
except as paradigms or patterns[493]. Whatever the worlds which they
inhabit may be thought to be like—and Jesus more than once tells
His disciples that there is nothing on earth to which they can be
compared—we can only say that they are two in number, and that it
is the two “vestures of light” sent to Jesus on the Mount of Olives, or,
in other words, His two natures, which give Him the means of
ascending to the heavens of the Ineffable One and of the First
Mystery respectively. If the author ever intended to discuss them
further, he has certainly not done so in the Pistis Sophia properly so
called[494].
On the other hand, the worlds and powers existing “below the veil,”
or within the comprehension of the senses, and symbolized by the
third and inferior “vesture” sent to Jesus, are indicated even in the
address given above with fair particularity. Their names and relative
positions are not easy to identify; but, thanks to some hints given in
other parts of the book, the universe below “the veil” may be
reconstructed thus[495]:—Its upper part contains the Treasure-house
of light where, as its name implies, the light as it is redeemed from
matter is stored up. There are below it five other worlds called the
Parastatae or Helpers, in one of which Jesus is to reign during the
millennium, and the ruler of the last of which arranges the pure
spirits who dwell below it[496]. The highest spirit in the Treasure-house
is called the First Precept or the Recorder, and with him is
associated the Great Light, who is said to be the “legate” of the
Ineffable One[497]. In the Treasure-house there are also the orders of
spirits set out in the address just quoted, the only two to which it is
necessary to refer here being the Five Trees[498] and the Twelve
Saviours. From the Five Trees emanated the great “Powers of the
Right Hand” to be next mentioned; while, as is before described, the
Twelve Saviours furnished the spotless souls required for the Twelve
Apostles[499]. The lower part of the same universe is called the
Kerasmos or Confusion, because here the light, which in the upper
part is pure, is mingled with matter. It is divided in the first instance
into three parts, the Right-hand, the Middle, and the Left-hand[500]. Of
these, the Right-hand contains the spirits who emanated from the
Five Trees of the Treasure-house. At their head is Jeû, who has
supreme authority over all the Confusion[501]. He is called the
Overseer of the Light, and in his name we may possibly recognize a
corruption of the Hebrew Yahweh. With him and of similar origin is
Melchisedek,[502] the Inheritor, Receiver or Purifier of the Light,
whose office it is to take the portions of light as they are redeemed
into the Treasure-house[503]. Another emanation from the Five Trees
is an otherwise unnamed Guard of the Veil of the Treasure-house[504]
which seems to be the veil dividing the Treasure-house from the
Place of the Right-hand, and there are two others of equal rank who
are called simply the two Prohegumeni or Forerunners[505]. Below
these again is the Great Sabaoth the Good, who supplied, as we
have seen, the soul which was in Jesus at His birth, and who is
himself the emanation, not of any of the Five Trees, but of Jeû[506].
He seems to have a substitute or messenger called the little Sabaoth
the Good, who communicates directly with the powers of matter. In
the Middle come the powers who are set over the reincarnation of
souls and the consequent redemption of mankind. Of these, the only
two named are “the Great Iao the Good[507],” spoken of in one
passage as the Great Hegumen (or Leader) of the Middle[508]. He,
too, has a minister called “the Little Iao” who supplies the “power”
which, with the soul of Elijah, animated the body of John the
Baptist[509]. He also has twelve deacons or ministers under him[510].
The other great Leader of the Middle is the Virgin of Light[511]. She it
is who chooses the bodies into which the souls of men shall be put
at conception, in discharge of which duty she sends the soul of Elijah
into the body of John the Baptist, her colleague Iao’s share in the
work being apparently limited to providing the “power” accompanying
it. She has among her assistants seven other virgins of light[512], after
whose likeness Mary the Mother of Jesus and Mary Magdalene are
said to have been made, and we also read of “receivers” who are
under her orders[513]. The light of the Sun “in its true shape” is said to
be in her place[514], and there is some reason for thinking that she is
to be considered as the power which directs the material Sun, while
her colleague Iao has the same office as regards the Moon[515].
We now come to the places of the left, the highest of which seems to
be that which is called the Thirteenth Aeon. This is a part of the
universe the existence of which Jesus conceals from His disciples
until He receives his “vestures,” and there is much mystery as to its
origin. It seems to have been governed in the first instance by a triad
consisting of an unnamed power referred to as the Great Forefather
or the Great Unseen One, a female power called Barbelo[516], and a
second male called the Authades or Proud God[517] who plays a
principal part in the episode of Pistis Sophia which forms the
ostensible theme of the book. Of the Great Forefather, we are told
nothing of importance, but what is said of the female power Barbelo
bears out fully the remark which Hippolytus attributes to Valentinus
that among the lesser powers or aeons the female merely projects
the substance, while it is the male which gives form to it[518]. It is
doubtless for this reason that it is from her that the body of Jesus is
said to have come—i.e. that she provided the matter out of which it
was formed in the first instance, and which had, as He says later in
the present book, to be purged and cleansed by Himself[519]. She is
also spoken of throughout as the origin of all the matter within the
world of sense[520]. This triad, constantly referred to throughout the
book as the Three Tridynami or Triple Powers, have put forth, before
the story opens, twenty-four other powers arranged in twelve
syzygies or pairs who are spoken of as the Twenty-four Unseen
Ones, and who inhabit with them the Thirteenth Aeon. Only one of
these is named and this is the inferior or female member of the last
syzygy. She is named Pistis Sophia, and gives, as we have seen,
her name to the book[521].
We now pass from the unseen world, which can nevertheless be
comprehended as being in part at least material, to the starry world
above us which is plainly within the reach of our organs of sense.
The controlling part in this is taken by the powers called the Twelve
Aeons, who are ruled before the advent of Jesus by a power called,
like the Supreme Being in the Ophite system, Adamas[522]. As they
are called in one passage the 12 hours of the day, it may be
concluded that they are the 12 zodiacal signs or, in other words, the
Zodiac or 12 constellations of fixed stars through which the sun
appears to pass in his yearly course[523]. Although nowhere expressly
stated, it may be concluded that they emanated from the last
member of the triad of the Left, i.e. the Authades, who is here said to
have been disobedient in refusing “to give up the purity of his light,”
no doubt when the earth was made, and is accused of ambition in
wishing to rule the Thirteenth Aeon. Through his creature, Adamas
their king, he induces the rulers of the Twelve Aeons to delay the
redemption of the light from matter. It is from their matter that are
made the souls, not only of men, but of beasts, birds, and
reptiles[524], and if they were allowed to do as they pleased, the
process would go on for ever, as it is the habit of these Archons “to
turn about and devour their own ejecta, the breath of their mouths,
the tears of their eyes, and the sweat of their bodies,” so that the
same matter is used over and over again[525]. Below the starry world
comes the Sphere of Heimarmene or Destiny, so called apparently
because both the earthly and heavenly lot of each soul is determined
on its downward passage through it, and below that again the
Sphere simply so called, which is the visible firmament apparently
stretched above us. The Archons of the Aeons, of whom Adamas is
the chief, rule their own and both these lower spheres, and the only
hindrance to their dilatory manoeuvres prior to the advent of Jesus
was caused by Melchizidek the Receiver of the Light[526], who came
among them at stated times, took away their light, and, after having
purified it, stored it up in the Treasure-house. This was apparently
done through the medium of the sun and moon, who seem to have
acted in the matter as the “receivers” of Melchizidek[527].
We can now resume the narrative of the book which has been
interrupted in order that a description of the universe through which
Jesus passes on His ascension might be given. He tells His disciples
that clothing Himself in His third or least glorious “vesture,” He flew
up to the firmament, the gates of which opened spontaneously to
give Him passage[528]. Entering in, the Archons there were all struck
with terror at the light of His vesture, and wondered how the “Lord of
the Universe[529]” passed through them unnoticed on his descent to
earth[530]. The same scenes are repeated when He enters the Sphere
of Destiny, and again when He reaches the Twelve Aeons or Zodiac
of fixed stars. Before leaving the Twelve Aeons, Jesus takes away
from its rulers a third part of their power, and alters their course, so
that its direction is changed every six months. This He does, as He
tells His disciples, for a double reason. He thereby prevents the
Aeons from devouring their own matter, and so delaying the
redemption of the light, and He further hinders their movements from
being used by mankind in the divination and magic which the sinning
angels taught when “they came down”—a clear reference to the
story in Genesis of the fall of the angels as amplified in the Book of
Enoch. This alteration, He declares, was foreshadowed by the text “I
have shortened the times for my elect’s sake[531].”
Passing upward to the Thirteenth Aeon, Jesus tells His disciples that
he found Pistis Sophia dwelling alone in a place immediately below
it, and He here makes a long digression to recount her history. She
is, as has been said above, one of the twenty-four invisible but
material emanations projected by the Great Unseen Forefather and
his consort Barbelo, and formerly dwelt with her own partner, whose
name is not mentioned, in the Thirteenth Aeon[532]. But one day
happening to look forth from her place and beholding the light of the
Treasure-house, she longed to ascend towards it and began to sing
praises to it. This angered exceedingly the Authades or Proud God,
the Third Triple Power or chief of the Thirteenth Aeon, who had
already, as has been said, shown his disobedience in refusing to
give up his light. Out of envy and jealousy of Pistis Sophia, he sends
forth from himself a great power with a lion’s face who is “half flame
and half darkness” and bears the name of Jaldabaoth, which we
have met with before among the Ophites[533]. This Jaldabaoth is sent
below into the regions of Chaos, the unformed and shapeless
darkness which is either below or surrounds the earth[534], and when
Pistis Sophia sees him shining there, she mistakes his light for the
light of the Treasure-house, and, leaving her consort, plunges
downwards towards it. She is instantly seized by Jaldabaoth and
other wicked powers sent forth by the Proud God, and grievously
tormented with the object of taking from her her light, so that she
may never again be able to return to her own place. In this plight,
she sings several Metanoiae or hymns of penitence to the light, and
after seven of these, Jesus, as He says, “from pity and without
commandment,” raises her to the uppermost parts of Chaos where
she is slightly more at ease[535]. She continues here to sing hymns of
penitence, but is tormented afresh until, after her ninth repentance,
Jesus receives command from the First Mystery to succour her. This
he does in a battle with fresh emanations from the Authades,
including one in the shape of “a flying arrow[536].” Adamas, the king of
the wicked Eons, also sends a power to the assistance of
Jaldabaoth, and the other emanations of the Proud God turn into
serpents, a basilisk with seven heads, and a dragon[537]. The powers
of light sent by Jesus, however, defeat all her enemies, and the
archangels Gabriel and Michael bear her aloft and establish her in
the place below the Thirteenth Aeon, where Jesus finds her on His
ascension as here recorded. But this is not the end. Jesus tells her
that when “three times” are fulfilled[538], she will be tormented again.
This happens as predicted immediately before the descent of the
“vesture” on Him on the Mount of Olives. Thereupon, He delivers her
for the last time and restores her to her place in the 13th Aeon,
where she sings to him a final hymn of thanksgiving.
This completes the episode of Pistis Sophia, and the rest of the book
is filled with the questionings upon it of Mary Magdalene and the
other disciples, among whom are prominent Mary the Mother of
Jesus, Salome, Martha, St John the Divine, St Philip, St Thomas,
and St Matthew, to which last-named three is said to be entrusted
the recording of the words of Jesus, together with St Peter, St James
and St Andrew. This has led some commentators to think that the
work may possibly be the Interrogations of Mary (Ἐρωτήσεις
Μαρίας), concerning which Epiphanius says that two versions, a
greater and a lesser, were used by several Gnostic sects[539]. These
questionings and the answers of Jesus are extremely tedious, and
include the comparison of the hymns of Pistis Sophia, fourteen in all,
with certain named Psalms and Odes of David and Solomon of
which they are said to be the “interpretation[540].” In the course of this,
however, the purpose of the book is disclosed, and appears as the
revelation of the glories awaiting the believer in the world to come,
the coming of the Millennium, and the announcement that Jesus has
brought the “mysteries” to the earth for the salvation of men. But
before describing these, it may be as well to draw attention to the
manifest likeness between the theology and cosmology of the Pistis
Sophia proper and what has been said above of the tenets of the
Ophites and of Valentinus.
At first sight, the Pistis Sophia in this respect seems to be almost
entirely an Ophite book. The Ineffable One, as has been said, is not
to be distinguished from the Ophite Bythos, while “the First Mystery
looking inward and outward” is a fairly close parallel to the First Man
and the Son of Man of the Ophite system. The names Sabaoth, Iao,
and Jaldabaoth also appear both here and with the Ophites,
although the last-named power now occupies a greatly inferior
position to that assigned to him by them, and from a merely ignorant
power has now become an actively malignant one. The work
assigned to Sophia Without in the older system is here taken in the
Place of the Middle by the Virgin of Light, who is throughout the
working agent in the salvation of mankind; but it should be noted that
she here operates directly and not through a grosser power as with
the Ophites. The idea of a female divinity ordering the affairs of men
for their good as a mother with her children had already gained
possession of the heathen world in the character of (the Greek) Isis,
and in the hint here given as to the resemblance between her
delegates and the Virgin Mary, we may see, perhaps, the road by
which the Christian world travelled towards that conception of the
Theotokos or Mother of God which played such an important part in
its later creed. Among the powers inferior to her the names and
places are changed, but the general arrangement remains nearly the
same as with the Ophites, especially the Ophites of the diagram. The
starry world in particular here comes much into evidence, and is
given more important functions than in any other Gnostic system
except the Ophite[541]. The “Gates” of the firmaments are met with
both here and in the Ophite prayers or “defences” recorded by
Origen[542], and an allusion put by this last into the mouth of Celsus
and not otherwise explained, to “gates that open of their own
accord,” looks as if Origen’s heathen adversary may himself have
come across the story of the Pistis Sophia[543]. The general hostility
of this starry world and its rulers towards mankind is a leading
feature in both systems.
On the other hand, the parallels between the theology of the Pistis
Sophia and that of Valentinus are even closer, and are too important
to be merely accidental. The complete identification of Jesus with the
First Mystery strongly recalls the statement of Valentinus, rather
slurred over by the Fathers, that Jesus was Himself the Joint Fruit or
summary of the perfections of the whole Pleroma or Godhead, and is
a much more Christian conception than that of the earlier Ophites as
to His nature[544]. So, too, the curious theory that each of the lower
worlds has its own “saviour” finds expression in both systems, as
does the idea that Jesus received something from all the worlds
through which He passed on His way to earth. One may even find a
vivid reminiscence of the Valentinian nomenclature in the name of
Pistis Sophia herself, which combines the names of the feminine
members of the first and last syzygies of the Valentinian
Dodecad[545], Pistis there being the spouse of Paracletus or the
Legate, and Sophia that of Theletus or the Beloved, while the cause
of her fall in the present book is the same as that assigned in the
system of Valentinus. Hence it may appear that the author of the
Pistis Sophia, whoever he may have been, was well acquainted with
the Ophite and Valentinian theology, and that he continued it with
modifications of his own after the innovating habit current among the
Gnostics and noticed by Tertullian.
In the cosmology of the Pistis Sophia, again, the preference given to
Valentinian rather than to the older Ophitic views is clearly marked.
The cause of the descent of the light into matter in the first instance
is no accident as with the Ophites, but is part of the large scheme for
the evolution or, as the author calls it, the “emanation” of the
universe which was devised and watched over in its smallest details
by the First Mystery[546]. Whether the author accepted the wild story
attributed to Valentinus by Irenaeus concerning the Fall of Sophia
and her Ectroma, it is impossible to say, because, as we have seen,
he omits all detailed description of the way in which the two higher
worlds which we have called the heavens of the Ineffable One and
the world of the First Mystery came into being[547]. But it is plain that
both must have been made by or rather through Jesus, because it is
stated in the mysterious five words written on the vesture of Jesus
that it is through the First Mystery that all things exist, and that it was
from him that all the emanations flowed forth[548]. As the Pistis Sophia
also says that Jesus is Himself the First Mystery, this corresponds to
the opening words of St John’s Gospel, that “by Him all things were
made[549].” Hence the author of the Pistis Sophia, if confronted with
the story of the Ectroma, would doubtless have replied that this was
merely a myth designed to teach the danger for the uninstructed of
acting on one’s own initiative instead of waiting for the commands of
God, and that in his book he had told the same story in a slightly
different way. This seems to be the only construction to be placed on
the trials of Pistis Sophia herself, since her desire for light seems not
to have been looked upon as in itself sinful, and the real cause of her
downfall was the mistaking the light of Jaldabaoth for that of the
Treasure-house. But her descent into Chaos, unlike the Fall of her
prototype, apparently had nothing to do with the creation of the
universe and its inhabitants, which in the Pistis Sophia seems to
have taken place before the story opens. If they were supposed by
the author to have originated in the passions of Sophia Without, as
Hippolytus tells us Valentinus taught[550], they were none the less the
direct work of Jesus, and the statement in Hippolytus, that in the
Valentinian teaching Jesus made out of the supplication of Sophia
Without a path of repentance, finds a sort of echo in the Pistis
Sophia, where it is the “Metanoiae” or hymns of penitence many
times repeated of Pistis Sophia, her antitype or copy, which bring
Jesus to her succour. A further parallel may be found in Hippolytus’
other statement from Valentinus that Jesus gave this “supplication”
power over the psychic substance which is called the Demiurge[551].
In the Pistis Sophia, the heroine defeats the Authades with the
assistance of Jesus; and there does not seem much doubt that Pistis
Sophia is eventually to receive her adversary the Authades’ place,
an event which is foreshadowed by the quotation of the text “His
bishopric let another take” in one of her penitential psalms[552]. It
would also appear that Adamas, the wicked king of the Twelve
Aeons, may be the Adversary or Diabolos described by the
Valentinians[553] as the cosmocrator or ruler of this world, his rule
being exercised in the Pistis Sophia through his servants, the
Archons of “Heimarmene and the Sphere.” The epithet of Adamas or
ἀδαμαστὸς given in classical literature to Hades as the Lord of Hell
would seem appropriate enough in his case. This would only leave
Beelzebub, prince of the demons, unaccounted for; but the author
does not here give any detailed description of Chaos which may be
supposed to be his seat. Although the omission was, as we shall
see, amply repaired in other documents put forth by the sect, it may
be here explained by the conviction of the nearness of the Parusia or
Second Advent which marks the Pistis Sophia[554]. On the fulfilment
of this hope, the Cosmos was, as we are informed, to be “caught
up,” and all matter to be destroyed[555]. What need then to elaborate
the description of its most malignant ministers?
The joys of the elect in the world to come, on the contrary, receive
the fullest treatment. In the “completion of the Aeon, when the
number of the assembly of perfect souls is made up[556],” or in other
words when all pneumatic or spiritual men have laid aside their
material bodies, they will ascend through all the firmaments and
places of the lesser powers until they come to the last Parastates,
where they are to reign with Jesus over all the worlds below it[557].
This is the place from which the power, which the Great Light, the
legate of the Ineffable One, took from the First Precept and passed
into the Kerasmos or Confusion, originated; and it was this world, or
rather its ruler, who arranged Jeû and the other Powers of the Right
Hand in their Places and thus set going the whole machinery of
salvation. Its “light” or glory is said to be so tremendous that it can be
compared to nothing in this world, and here Jesus will reign with the
disciples for 1000 “years of light” which are equal to 365,000 of our
years[558]. Here the thrones of the twelve “disciples” (μαθηταί) will
depend on His[559], “but Mary Magdalene and John the Virgin shall be
higher than all the disciples[560].” In the midst of these beatitudes they
will apparently receive further instruction or further mysteries, the
effect of which will be that they will at the conclusion of the
Millennium be united with Jesus in so close a union that, as it is
expressly said, they will become one with Him, and finally they will
become members of the Godhead and, as it were, “the last limb of
the Ineffable One[561].” In the meantime they will be at liberty to visit
any of the worlds below them. All those who have received lesser
mysteries,—that is to say, who have received a lesser degree of
instruction and have not become wholly pneumatic or spiritual—will
after death in this world go to the heaven of which they have
received the mystery, or, in cases where their instruction has only
just begun, be brought before the Virgin of Light, who will cause their
souls to be sent back to earth in “righteous” bodies, which will of
themselves seek after the mysteries, and, having obtained them, will,
if time be allowed, achieve a more or less perfect salvation. Here,
again, we meet with a close resemblance to the system of those
later Ophites who possessed the diagram described by Origen; for
Jesus tells His disciples that those who have only taken these lower
mysteries will have to exhibit a seal or token (σύμβολον) and to
make an “announcement” (ἀπόφασις) and a defence (ἀπολογία) in
the different regions through which they pass after death[562]. No
such requirements, He says, will be made from those who have
received the higher mysteries, whose souls on leaving the body will
become great streams of light, which will pass through all the lower
places “during the time that a man can shoot an arrow,” the powers
therein falling back terror-stricken from its light until the soul arrives
at its appointed place. As, therefore, these seals and
announcements and defences will be of no use to the disciples, the
Jesus of the Pistis Sophia declares that He will not describe them in
detail, they having been already set out in “the two great Books of
Jeû[563].”
What now are these “mysteries” which have so tremendous an effect
on their recipient as actually to unite him with the Deity after death?
The Greek word μυστήριον, which is that used in the Coptic MS.,
does not seem to mean etymologically more than a secret, in which
sense it was applied to the ceremonies or secret dramas exhibited,
as has been said, at Eleusis and elsewhere, and later, to the
Christian Eucharist[564]. In the early part of the Pistis Sophia it is the
word used to denote the First Mystery or first and greatest
emanation of God, who is withdrawn from human contemplation and,
as it were, concealed behind a veil impenetrable by the senses of
man. But in the part of the book with which we are now dealing it
seems to refer not to hidden persons, but to secret things. These
things seem to fall into two categories, one of which is spoken of as
the Mystery of the Ineffable One, and the other as the Mysteries of
the First Mystery. The Mystery of the Ineffable One is said to be one,
but, with the provoking arithmetic peculiar to the book, it is
immediately added that it “makes” three mysteries and also another
five, while it is still one[565]. The Mysteries of the First Mystery on the
other hand are said to be twelve in number, and these figures may
possibly cover some allusion to the Ogdoad and the Dodecad of
Valentinus[566]. It is also fairly clear that each of these Twelve
Mysteries of the First Mystery must be some kind of ceremony, and a
ceremony which can be performed without much preparation or
many participants. This we may deduce from the following
description of the merits of one of them:
“For the second mystery of the First Mystery, if it is duly

accomplished in all its forms, and the man who accomplishes it
shall speak the mystery over the head of a man on the point of
going forth from the body, so that he throws it into his two ears:—
even when the man who is going forth from the body shall have
received it aforetime, and is a partaker of the word of Truth[567],—
verily, I say unto you that when that man shall go forth from the
body of matter, his soul will make a great flash of light, and will
pass through every Place until it come into the kingdom of that
mystery.
“But and if that man has not [aforetime] received that mystery,
and is not a partaker of the word of Truth,—verily I say unto you
that man when he shall go forth from the body shall not be
judged in any Place whatever, nor shall he be tormented in any
Place whatever, and no fire shall touch him on account of that
great mystery of the Ineffable One which is in him; and all shall
make haste to pass him from one hand to the other, and to guide
him into every Place and every order, until they shall lead him
before the Virgin of Light, all the Places being filled with fear
before the sign of the mystery of the kingdom of that Ineffable
One which shall be with him.
“And the Virgin of Light shall wonder and she shall try him, but he
will not be led towards the light until he shall have accomplished
all the service of the light of that mystery, that is to say, the
purifications of the renunciation of the world and all the matter
that is therein[568]. But the Virgin of Light shall seal that soul with
the excellent seal which is this XXXX[569], and she shall have it
cast in the same month in which it went forth from the body of
matter into a righteous body which will find the God of Truth and
the excellent mysteries in order that it may receive them by
inheritance and also the light for eternity. Which is the gift of the
second mystery of the First Mystery of that Ineffable One[570].”
The only ceremony to which such grace as is here set forth was
likely to be attributed by any Christian in the early age of the Church
was that of Baptism. It was called by writers like Gregory of
Nazianza and Chrysostom a μυστήριον[571]; while we hear as early
as St Paul’s time of “those who are baptized over [or on behalf of]
the dead” (βαπτιξόμενοι ὑπὲρ τῶν νεκρῶν)[572], the theory being,
according to Döllinger, that those who had wished during their lives
to receive baptism but had not done so, could thus obtain the benefit
of the prayers of the Church, which could not be offered for an
unbaptized person[573]. So much was this the case with some sects,
that it was an offence charged by writers like Tertullian against the
Valentinians that they were in the habit of delaying baptism as long
as possible and even of putting it off till they were about to die[574], as
in the case in the text. Baptism, too, was spoken of in sub-Apostolic
times as the “seal” (σφραγίς)[575], or impress, which may be that
which the soul has to exhibit, both in the Ophite system and in that of
the Pistis Sophia, to the rulers of the next world. In any event, the rite
was looked upon by Catholic and heretic alike as an initiation or
commencement of the process by which man was united with Christ.
The other eleven “mysteries of the First Mystery” are not specifically
described in the Pistis Sophia; but it is said that the receiving of any
one of them will free its recipient’s soul from all necessity to show
seals or defences to the lesser powers and will exalt him after his
death to the rank of a king in the kingdom of light, although it will not
make him equal to those who have received the mystery of the
Ineffable One[576]. It therefore seems probable that these “twelve
mysteries of the First Mystery” all refer to the rite of baptism, and are
called twelve instead of one only to accord with some trifling juggling
with words and letters such as was common with the followers of
Valentinus[577]. That baptism was held in the sub-Apostolic age to be,
in the words of Döllinger, “not a mere sign, pledge, or symbol of
grace, but an actual communication of it wrought by the risen and
glorified Christ on the men He would convert and sanctify, and a

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¿Como se dice…?

Student Text 11th

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: Speaking Your Language!

The iLrn Language Learning Center includes:

Get Started Today!

1 = visual 2 = auditory 3 = kinesthetic

Number of Visual Number of Auditory Number of Kinesthetic

My dominant Learning Style(s):

Printed in the United States of America

Ana C. Jarvis Raquel Lebredo Francisco Mena-Ayllón

1 Cardinal numbers 0–10 p. P–4

1 The alphabet p. 10 ¡Vamos a ver! Un día con María ❯ Los mexicoamericanos p. 32

1 Gender and number p. 44 ¡Vamos a ver! El primer día de ❯ Los cubanoamericanos p. 66

1 Possessive adjectives p. 78 ¡Vamos a ver! Dos puertorriqueñas ❯ Los puertorriqueños en los

1 Pronouns as objects of ¡Vamos a ver! Julia visita la ❯ México p. 128

1 Comparative forms p. 140 ¡Vamos a ver! En un restaurante ❯ Guatemala p. 160

1 Reflexive constructions p. 260 ¡Vamos a ver! Guantanamera ❯ Cuba p. 278

1 The imperfect p. 290 ¡Vamos a ver! Marisol se queja de ❯ Venezuela p. 306

1 The subjunctive or indicative ¡Vamos a ver! En un café al aire ❯ Argentina p. 412

Robert L. Adler, University of Alabama, Birmingham

The publication of the eleventh edition of ¿Cómo se dice...? could not

—Buenas tardes, doctor Suárez.

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—Buenas noches. ¿Cómo están ustedes?

P-2 dos LECCIÓN PRELIMINAR

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—¿Cuál es tu número de teléfono?

—Hasta mañana, Silvia.

Preguntas y respuestas 1 uno

1 Cognates are words that are similar in both languages.

P-4 cuatro Copyright

3. Elena is having car trouble.

dinner reservation. 472-9530

6. Silvia wants to know what

8. Antonio wants to know

ESTRUCTURAS ¡Vamos a escribir!

Fuente: U.S. Census 2000

Dos amigos en la universidad (por la mañana)

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Dos estudiantes en la cafetería

Cuatro profesores en la oficina (por la tarde)1

Dos estudiantes en la biblioteca (por la noche)

SANDRA: Se dice química.

1 Dr. Vega introduces his colleagues to Dr. Soto.

In 1765, the British Museum purchased from the celebrated

This long address, in which the whole arrangement of the universe

“For the second mystery of the First Mystery, if it is duly

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