← Home
Gnostic John the Baptizer — Portents at John's Birth · 5 of 32 · tr. G.R.S. Mead

Section 5

The Sun opened his mouth and spake unto Yahyā: 2 "Thou hast three [head-] bands [and] a crown which equals in worth the whole world. Thou hast a ship of mashklil , 3 which sails about here on the Jordan. Thou hast a great vessel which sails about here 'twixt the waters. 4 If thou goest to the House of the Great [One], remember us in the Great's presence." Thereon Yahyā, opened his mouth and spake to the Sun in Jerusalem: "Thou enquirest about the [head-] bands, may the Perfect (pl.) watch o'er thy crown. This mashklil -ship they have carpentered together 5 with glorious splendour. On the vessel that sails 'twixt the waters, the seal of the King has been set. She 6 who in thy house 7 plays the wanton, goes hence and approaches the dung-house; 8 she seeks to have children from her own proper spouse, 9 and she does not find them. If she then 10 has fulfilled her vow, and she departs, 11 she is unworthy for the House of the Life and will not he alotted to the Light Dwelling. And praisčd be Life. p. 44 JOHN THE ASCETIC (§ 21). Yahyā proclaims in the nights, Yōhānā on the Night's evenings. YAHYĀ proclaims in the nights and speaks: "Stand not I here alone? I go to and fro. Where is a prophet equal to me? Who makes proclamation equal to my proclamations, and who doth discourse with my wondrous voice?" When Yahyā thus spake, the two women weep. Miryai 1 and Enishbai weep, and for both tears flow. They say: "We will go hence, and do thou stay here; see that thou dost not bring us to stumble.—I (M.) will go hence, and do thou stay here; see that thou dost not bring me to stumble.—I (E.) will go hence, and do thou stay here; see that thou dost not fill me with sorrow." Then Yahyā opened his mouth and spake to Enishbai in Jerusalem: "Is there any who could take my place in the height? Is there any who could take my place in the height, so that thou mayest pay for me ransom? If thou canst pay for me ransom, then bring thy jewels and ransom me. If thou canst pay for me ransom, then bring thy pearls and ransom me. If thou canst pay for me ransom, then bring thy gold and ransom me." 2
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage depicts deities speaking directly to each other using human-like speech and physical attributes such as mouths, crowns, ships, and vessels.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

A clear opposition exists between the 'House of the Life' and the 'dung-house', representing light versus darkness or good versus evil.

All passages →
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The text explicitly mentions 'House of the Light Dwelling' and the 'Light Dwelling' as destinations for the worthy.

All passages →
Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Divine beings are portrayed as active agents who speak, judge, and possess power over cosmic destinies rather than abstract principles.

All passages →
Related passages · 4 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 5)
(1) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold Osiris, Qenna the merchant, (2) who saith: "Homage to thee, in thy rising thou Tmu in thy crowns of beauty. Thou risest, thou risest, thou Ra shinest, (3) tho…”
Both passages feature a hymn or proclamation to a divine figure associated with the sun (Ra in Passage A and the Sun in Passage B). They also share themes of divine journey, praise, and the interaction between the divine and human realms.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 26 (part 2)
(1) THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH. Saith Osiris Ani: "Hail, Only One, shining from the Moon! (2) Hail, Only One, shining from the Moon! Grant that this Osiris Ani may come forth among the multitudes which…”
Both passages involve a central figure (Yahyā in Passage A and Osiris Ani in Passage B) who seeks to navigate or transcend the boundaries between life and death, the earthly and the divine. Both figures engage in dialogue with divine entities and express a desire to be remembered or to achieve a state of transcendence.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 1)
PLATE XXII. "Osiris Ani, triumphant, hath not revealed what he hath seen,(17) he hath not, he hath not told again what he hath heard in the house which is hidden. Hail, there are shouts of joy to Osiris Ani, triumphant, (18) for he is a g…”
Both passages feature a central figure (Yahyā in Passage A and Osiris Ani in Passage B) who has a special relationship with divine entities and undertakes a spiritual journey. Both texts also emphasize the importance of secrecy and the revelation of hidden knowledge.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 3)
Text [CHAPTER CXXV.]: (1) THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE RIGHT AND TRUTH: A HYMN OF PRAISE TO OSIRIS, THE DWELLER IN AMENTET. Osiris, the scribe Ani, triumphant, saith: (2) "I have come and I have drawn nigh to see thy bea…”
Both passages describe a mystical journey to a divine realm, involving encounters with deities and the description of sacred spaces. They share themes of transformation, divine communion, and the seeker's triumph over obstacles, reflecting a common mystical quest across different traditions.