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Gnostic John the Baptizer — Portents at John's Birth · 7 of 32 · tr. G.R.S. Mead

Section 7

YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who will not awaken,—ye who lie there, what will you do on the Day of the Judgment? When the soul strips off the body, on Judgment-Day what will you do? O thou distracted, jumbled-up world in ruin! Thy men die, and thy false scriptures are closed. Where is Adam, the First Man, who was here head of the p. 46 ćon? Where is Hawwā (Eve), his wife, out of whom the world was awakened to life? Where is Shit-il (Seth), son of Adam, out of whom worlds and ćons arose? Where is Rām and Rūd, who belonged to the Age of the Sword? Where are Shurbai and Shar-hab-ēl, who belonged to the Age of the Fire? Where is Shum bar Nū (Shem, son of Noah), who belonged to the Age of the Flood? All have departed and have not returned and taken their seats as Guardians in this world. 1 [The Last Day] is like a feast-day, for which the worlds and the ćons are waiting. The Planets are [like] fatted oxen, who stand there for the Day of the Slaughter. The children of this world are [like] fat rams, who stand in the markets for sale. 2 But as for my friends, who pay homage to Life, their sins and trangressions will be forgiven them." And Life is victorious. THE LETTER OF TRUTH (§ 26). [The introductory formula and beginning of this piece are missing from the MSS.] *      *      *      *      *      * [Yōhānā is apparently speaking.] I TAKE no delight in the ćons, I take no delight in all of the worlds, I take no delight in the ćons   *   *   * *   *   *   *   *   * *   *   *   by the Letter of Truth 3 which has come hither. They 4 took the Letter and put it in the hand of the Jews. p. 47 These open it, read in it and see that it does not contain what they would, that it does not contain what their soul wills. They took the letter and put it in the hand of Yōhānā. "Take, Rab Yōhānā," say they to him, "Truth's Letter, which has come here to thee from thy Father." 1 Yōhānā opened it and read it and saw in it a wondrous writing. He opened it and read in it and became full of life. 2 "This is," says he, "what I would, and this does my soul will." Yōhānā has left his body 3 ; his brothers make proclamations, his brothers proclaim unto him on the Mount, on Mount Karmel. 4 They 5 took the Letter and brought it to the Mount, to Mount Karmel. They read out of the Letter to them 6 and explain to them the writing,—to Yaqif and Beni-Amin and Shumēl. 7 They assemble on Mount Karmel. *      *      *      *      *      *
Themes
Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text explicitly states that when the soul strips off the body on Judgment-Day, the world is in ruin.

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Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The passage centrally focuses on the Day of Judgment, the stripping of the body, and the final fate of worlds and cons awaiting the Last Day.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

Salvation is linked to reading and understanding the Letter of Truth rather than external rituals or faith.

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Related passages · 23 parallels
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 6)
(I) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN. Behold Osiris, Qenna the merchant, triumphant, who saith: (2) "Homage to thee, O thou who risest in Nu, and who at thy birth dost make the world bright with light; al…”
Both passages contain hymns of praise and reverence for a divine being, emphasizing the creation of the world and the life-giving properties of the deity. They also share a focus on the afterlife and the judgment of souls, though the specific theological contexts differ.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 9)
"(37) O ye who open the way and lay open the paths to perfected souls in the Hall of (38) Osiris, open ye the way and lay open the paths (39) to the soul of Osiris, the scribe and steward of all the divine offerings, Ani (40) [who is triump…”
Both passages deal with the journey of the soul after death and the judgment that follows. They share themes of divine intervention, the soul's triumph, and the importance of divine texts or knowledge in the afterlife.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 4)
May the Shenit ,[2] who make men to stand fast, not cause my name to stink."[3] Vignette: Ani holding his soul in the form of a human-headed bird. Text: [CHAPTER LXI.] (I) CHAPTER OF NOT LETTING THE SOUL OF A MAN BE TAKEN AWAY FROM HIM IN…”
Both passages deal with the theme of the soul's journey after death and the judgment that follows. They share a mystical focus on the afterlife, divine judgment, and the soul's transcendence, though they come from different religious traditions.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 25 (part 3)
Vignette: [1] Ani standing at the doorway of the tomb; and Ani's shadow, accompanied by his soul. Text [CHAPTER XCII.]: (I) THE CHAPTER OF OPENING THE TOMB TO THE SOUL OF THE SHADOW, OF COMING FORTH BY DAY, AND OF GETTING POWER OVER THE LE…”
Both passages deal with the theme of the soul's journey and liberation after death. Passage A describes the soul's release from the tomb and its empowerment, while Passage B discusses the soul's separation from the body on the Day of Judgment and the forgiveness of sins for those who pay homage to Life.
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 deal with themes of divine judgment, the journey of the soul, and the role of divine figures in guiding or judging humanity. They share a mystical focus on the afterlife and the transformative power of divine revelation.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 1)
PLATES XXIX. AND XXX. Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne. Text [CHAPTER CLXXV.]: (1) THE CH…”
Both passages deal with themes of judgment, the afterlife, and divine decrees. They share a concern with the fate of the soul and the intervention of divine figures (Thoth and Tmu in Passage A, and Life and Yōhānā in Passage B). The passages also emphasize the transformation and transcendence of the individual through divine intervention.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 2)
(16) Hail, Strider, who comest forth from Bast, I have not been an eavesdropper. (17) Hail, Aaati, who comest forth from Annu, I have not set my lips in motion against any man. (18) Hail, thou god of two-fold evil, who comest forth from A…”
Both passages deal with moral conduct and judgment. Passage A lists negative confessions, while Passage B discusses the consequences of actions on the Day of Judgment and the forgiveness of sins for those who pay homage to Life.
egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 8)
This result Thoth announces to the gods in the following words, "In very truth the heart of Osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e., it hath been found true by trial) in the Great Bala…”
Both passages describe a judgment scene where the righteousness of the individual is assessed. In both, the individual is found to have lived a righteous life and is rewarded accordingly. The passages share a theme of divine judgment based on one's actions and the consequences of those actions in the afterlife.
gnosticism|Gospel of Thomas|Logion 28
Jesus said, "I took my place in the midst of the world, and I appeared to them in flesh. I found all of them intoxicated; I found none of them thirsty. And my soul became afflicted for the sons of men, because they are blind in their hearts…”
Both passages express a sense of disillusionment with the world and its inhabitants, who are described as being in a state of spiritual slumber or intoxication. They also share a theme of awakening and repentance, with a focus on the soul's journey and the ultimate judgment.
gnosticism|Pistis Sophia|Document FIRST‘
The truth also is the power which (is) in Elisabet, namely Iohannes, this who came, he preached of the way of the truth, namely thee: who preached before thee. And again the mercy with the truth which met one another, are thou my Lord who…”
Both passages discuss themes of divine revelation and the role of key figures (John the Baptist in Passage A and Yōhānā in Passage B) in conveying truth. They also share a focus on mystical names and their interpretations, indicating a conceptual parallel in their exploration of divine mysteries.
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gnosticism|Pistis Sophia|Document SECOND}
[182 ] And they are coming unto the Place of those of the Middle, and those of the Middle will baptise them (with) the spiritual unction, and seal them with the seal of their mystery and they will pass through in unto those of all Places of…”
Both passages discuss the journey of souls towards a higher spiritual realm and the significance of mysteries or truths that guide them. They share themes of spiritual ascension, the role of intermediaries, and the ultimate destination of enlightened souls.
gnosticism|Pistis Sophia|Document SECOND‘
Now therefore whenever I should finish distributing to you the Distribution of the Universe, I shall give to you and I shall say unto you the great mysteries of the three lots of my kingdom, namely, the heads of the mysteries which I shall…”
Both passages discuss the journey of the soul after death and the challenges it faces. They also emphasize the ultimate purification and redemption of the soul, though within different theological frameworks.
gnosticism|Pistis Sophia|Document THIRDb
Say unto them, Renounce the listening that ye may be worthy of the mysteries of the Light (Schm. supplies this), and be delivered from the judgments of the face of a dog. Say unto them, Renounce litigiousness, and be worthy of the mysteri…”
Both passages emphasize the importance of renouncing negative behaviors and virtues to attain spiritual deliverance or enlightenment. Passage A focuses on renouncing specific sins to be worthy of the mysteries of the Light, while Passage B speaks of forgiveness of sins and transgressions for those who pay homage to Life. Both share a theme of moral purification and spiritual reward.
gnosticism|Pistis Sophia|Document THIRDw
Answered Maria, said she, My Lord, then every man who will receive the mystery of the Ineffable, and they transgress, they cease from their faith, and also after these yet living, they turned, they repented, will they forgive to them [277 ]…”
Both passages discuss the consequences of transgressions and the importance of repentance. They emphasize the severity of judgment for those who do not repent and the forgiveness available to those who do, reflecting a common theme of moral accountability and divine mercy in mystical traditions.
gnosticism|Pistis Sophia|Document THIRD|
And I shall answer that I may say to them, I know not you who ye are, those who work the unlawfulness with the evil, even until now. Because of this go unto the Darkness which is outer. And in that hour they will go unto the Darkness whic…”
Both passages discuss themes of judgment, punishment, and the fate of souls. They describe different realms or places of punishment and emphasize the importance of spiritual preparation and adherence to divine teachings. The passages share a common concern with the afterlife and the consequences of one's actions, reflecting a conceptual parallel in their mystical traditions.
gnosticism|Pistis Sophia|Document THIRD…
And I shall say unto you the name of the counterfeit spirit, and I shall say unto you the name of the Fate, and I shall say unto you the name of all the bonds, these in which are wont the Rulers to bind the counterfeit spirit in unto the so…”
Both passages discuss the concept of liberation from worldly bonds and the role of spiritual knowledge or mysteries in achieving this liberation. They also mention the idea of forsaking worldly attachments to follow a higher spiritual path.
gnosticism|Pistis Sophia|Document THIRD‰
Now therefore are wont the Ministers, they are wont to complete the whole man, and all these seals in which they sealed the body; are wont the Ministers, they are wont to bring the whole speciality, and take them to all the Contentious Rule…”
Both passages discuss the fate of souls and the role of divine judgment. They share themes of destiny, the afterlife, and the consequences of actions, but they come from different mystical traditions (Gnostic Christianity and Mandaean Gnosticism).
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter X (part 1)
CHAPTER X. 1. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech, and said to him: 2. ' 〈 Go to Noah 〉 and tell him in my name "Hide thyself!" and reveal to him the end that is approaching: that th…”
Both passages discuss themes of divine judgment, the end of the world, and the fate of humanity. They share a common concern with the consequences of human and supernatural actions, and the ultimate purification of the earth.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXII
LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous . CHAPTER LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: 'Open your eyes and lift up your…”
Both passages discuss the Day of Judgment and the fate of the righteous and the unrighteous. They share themes of divine judgment, the revelation of hidden truths, and the ultimate victory of the righteous, reflecting a genuine conceptual parallel.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXI
LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly t…”
Both passages discuss themes of judgment, righteousness, and the fate of individuals based on their deeds. They also mention the recording of actions and the inevitability of judgment, reflecting a shared concern with divine justice and the afterlife.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter CIII
CIII. Different Destinies of the Righteous and the Sinners: fresh Objections of the Sinners . CHAPTER CIII. 1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 2 Mighty One in dominion, and by His gr…”
Both passages discuss the fate of the righteous and the sinners, emphasizing the rewards for the righteous and the punishments for the sinners. They share a common theme of divine judgment and the afterlife, though they come from different mystical traditions.
platonism|Plato: Phaedo|Section 1e
And I rather imagine that Cebes is referring to you; he thinks that you are too ready to leave us, and too ready to leave the gods who, as you acknowledge, are our good rulers. Yes, replied Socrates; there is reason in that. And this indi…”
Both passages explore the theme of death and the afterlife, with a focus on the separation of the soul from the body. They share a mystical perspective on the nature of existence and the journey of the soul, though they come from different religious traditions.
mesopotamian|Epic of Gilgamesh: Tablet XII — Gilgamish Enquires of the Dead|Tablet XII, Section 1c
"Tell, O my friend, O tell, O my friend, (O) tell (me, I pr’y thee), What thou hast seen of the laws of the Underworld?" "(Nay, then,) O comrade; 90. I will not tell thee, (yea,) I will not tell thee—(for), were I to tell thee, What I have…”
[auto] Laws of the underworld / judgment of the dead: Tablet XII's 'laws of the Underworld' parallels the Mandaean Judgment-Day reckoning of souls.