 Book review Éric Crégheur (ed. and tr.), « Les Deux Livres de Iéou » (MS Bruce 96,1–3). Les livres du grand discours mystérique, Le livre des connaissances du Dieu invisible, Fragment sur le passage de l’ âme (Bibliothèque Copte de Nag Hammadi, Section « Textes » 38), xxviii  522 pp., ISBN 978-90-429-3279-1, Québec – Louvain-Paris-Bristol, CT: Les Presses de l’Université Laval – Éditions Peeters 2019, € 138 (pb). Our most important primary sources regarding the thought and practices of the ancient Gnostics are found in Coptic codices of late antiquity that bear transla- tions of their works. Foremost among this corpus of Coptic Gnostic books are those found in the Nag Hammadi hoard, discovered in 1945. However, at the time of the Nag Hammadi discovery, other Coptic artefacts containing ancient Gnostic writings were not just known to scholars, but had already been edited, translated, disseminated, and digested. These are of course the dizzying revela- tion discourses of Pistis Sophia, preserved in the Askew Codex, and the strange and alluring cosmological and sacramental texts contained in the Bruce Codex, all of which arrived in Europe in the late eighteenth century and were first translated in the mid-nineteenth century. The Nag Hammadi bonanza and its new, sensational contents (such as the Gospel of Thomas) drew scholarly and popular attention away from the Askew and Bruce Codices, whose works are opaque, repetitive, and difficult. Yet recent research has shown that, dur- ing the years prior to the Nag Hammadi discovery, Pistis Sophia and the texts in the Bruce Codex (hitherto commonly designated the Books of Jeu and an anonymous Untitled treatise) were influential works that fascinated scholars and religious innovators alike, playing fundamental roles in shaping scholarly discourse about ‘Gnosticism’ and enjoying florid and varied reception in eso- teric and occult-minded milieux. 1 On the importance of the Askew and Bruce Codices in early scholarly work on Gnosticism, see recently David G. Robertson, Gnosticism and the History of Religions (Scientific Studies of Religion: Inquiry and Explanation; London; New York; Dublin: Bloomsbury Academic 2021), 20–21, 185 n. 68. On the reception of the Askew and Bruce Codices in esoteric and/or occult circles, see now Anne Kreps, “Reading History with the Essenes of Elmira,” in New Antiquities: Transformations of Ancient Religion in the New Age and Beyond, edited by Dylan M. Burns and Almut-Barbara Renger (London: Equinox Press 2019), 149–74, 167; Franz Winter, “Studying the ‘Gnostic Bible’: Samael Aun Weor and the Pistis Sophia, ” in New Antiquities: Transformations of Ancient Religion in the New Age and Beyond, edited by Dylan M. Burns and Almut-Barbara Renger (London: Equinox Press 2019), 224–53; Jay Johnston, “Binding Images: The Contemporary Use and Efficacy of Late Antique Ritual Sigils, Spirit-Beings, and Design Elements,” in New Antiquities: Transformations of Ancient Religion in the New Age and Beyond, edited by Dylan M. Burns and Almut-Barbara Renger (London: Equinox Press 2019), 254–74, Dylan M. Burns, “Weren’t the Christians Up Against a Gnostic Religion? G. R. S. Mead at the Dawn of the Modern Study of Gnosticism,” in Hermes Explains: Thirty-One Questions about Vigiliae Christianae Published with license by Koninklijke Brill NV | doi:./- © Dylan M. Burns,  | ISSN: - (print) - (online)