← Home
Gnostic John the Baptizer — The Story of the Breach with Judaism · 2 of 10 · tr. G.R.S. Mead

Section 2

Thereon he cried: "Come (pl.), look on Miryai, who has left Jewry and gone to make love with her lord. Come, look on Miryai, who has left off coloured raiment and gone to make love with her lord. She forsook gold and silver and went to make love with her lord. She forsook the phylacteries 1 and went to make love with the man with the head-band." 2 Then Miryai makes answer unto him: "Far lies it from me to love him whom I have hated. Far lies it from me to hate him whom I have loved. Nay, far from me lies it to hate my Lord, the Life's Gnosis, who is for me in the world a support. A support is he in the world for me and a helper in the Light's region. Dust in the mouth of the Jews, ashes in the mouth of all of the priests! May the dung that is under the feet of the horses, come on the high ones and Jerusalem's mighty rulers." Life is exalted and is victorious, and victorious is the Man who has come hither. p. 64 A VARIANT OF THE ABOVE FROM THE OXFORD MS. (L.'s J. B., pp. 123-125). In the name of Great Life, may hallowed Light be glorified. AT the door of the house of the people her mother came upon Miryai. Her mother came upon Miryai and put question to her: "Whence com'st thou, my daughter, Miryai, whose face gathers roses? Roses gathers thy face and of sleep are thy eyes full. Full of sleep are thy eyes, and upon thy forehead lies slumber." Thereon she made answer: "It is two,—three days to-day that my brothers sat down in the house of my Father. In my Father's house sat down my brothers and let wonderful proclamations be heard. Because of the voice and the ringing of the proclamation of the treasures, my brothers, there comes no sleep over my eyes. Sleep comes not over my eyes, nor slumber upon my forehead." "Hast thou not heard, Miryai, my daughter, what the Jews are saying about thee? The Jews are saying: Thy daughter has fallen in love with a man. She has gotten hate against Jewry and love for Nazōrćanity. Hate has she gotten against the house of the people and love for the door of the temple ( sc . of the MM.). Hate has she gotten against the phylacteries and love for the flaunting wreaths. Work does she on Sabbath; on Sunday she keeps her hands still. Miryai has cast aside straightway the Law that the Seven have laid [upon us]." As Miryai stands there, she puts dust on her feet, and speaks: "Dust in the mouth of the Jews and ashes in the mouth of all of the priests! May the dung that lies under the horses, come on the elders who are in Jerusalem! I cannot hate him whose love I have won, nor love him 'gainst whom I have gotten hate. Yea, I have won the love of my Lord the Life's Gnosis, [and hope] that in him a helper will for me arise, a helper and a support from the region of Darkness unto Light's region."
Themes
Cosmic Dualismtheology

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

The text explicitly contrasts 'Light's region' with 'Darkness' and positions the Gnostic Lord against the Jews and priests.

All passages →
Divine Lighttheology

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

The passage repeatedly references 'Light's region', 'helper in the Light', and the 'Life's Gnosis' as a source of support.

All passages →
Gnosis Direct Knowledgesoteriology

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

Salvation is defined by knowing the 'Life's Gnosis' rather than through ritual or faith alone.

All passages →
Living Godtheology

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

The divine is personified as an active 'Life's Gnosis' who supports Miryai in the world.

All passages →
Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The text begins with a liturgical invocation: 'In the name of Great Life, may hallowed Light be glorified.'

All passages →
Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

Miryai explicitly states she has 'cast aside straightway the Law that the Seven have laid' and forsook gold and silver.

All passages →
Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

Miryai declares her Lord is a 'support in the world for me' and seeks a helper from Darkness to Light's region.

All passages →
Related passages · 2 parallels
gnosticism|Pistis Sophia|Document SECONDu
But answered the First Mystery, said he to Martha, I command to thee Martha for to utter the 88 explanation of the words, these which said the Sophia in her hymn. But answered Martha said she, My Lord, these are the words which thy power o…”
Both passages depict a figure (Miryai in Passage A and Pistis Sophia in Passage B) who has undergone a transformative spiritual experience, leaving behind a previous way of life and embracing a new spiritual path. Both passages also include elements of conflict with traditional religious authorities and a celebration of the newfound spiritual knowledge.
sufism|The Masnavi, Book I (Rumi)|STORY Ia
The Prince and the Handmaid. A prince, while engaged on a hunting excursion, espied a fair maiden, and by promises of gold induced her to accompany him. After a time she fell sick, and the prince had her tended by divers physicians. As,…”
Both passages explore the theme of divine love and its transformative power. They describe individuals who are deeply affected by love, leading to significant changes in their lives and relationships. The passages also emphasize the ineffability of love and its divine origin.