← Home
Gnostic John the Baptizer — The Story of the Breach with Judaism · 5 of 10 · tr. G.R.S. Mead

Section 5

ALL the Jews gathered together and followed after Miryai. They went and found that a throne was set up for Miryai on the bank of Euphrates. A white stnndard was for her unfurled and a book stood upright on her lap. She reads in the Books of Truth and rouses all worlds from their sleep. She holds in her hand the staff of Life's water; the girdle is bound round her loins. Miryai in humbleness prays and proclaims with wondrous voice. The fishes gather out of the sea, the birds 5 from the mouth of Euphrates. They come to hear Miryai's voice, and no more long to lie down to sleep. They breathe in the sweet scent around her and forget the world. p. 68 When the Jews saw this, they stood up before her. They felt shamed, doubled their fists, smote on the fore-court of their breast and lamented. The mother of Miryai spoke, and tears streamed into her bosom. "Look on me, Miryai, my daughter," says she unto her; "look on me who am thy mother! My daughter art thou and the daughter of all of the priests. Thy head is the great chief of the temple. Rememberest thou not, Miryai, that the Torah lay on thy lap? Thou didst open it, read therein and knewest what stands in it. The outer keys lay in thy hands, and the inner thou didst put in chains. 1 All the priests and priests' sons came and kissed thy hand. For whom thou wouldst, thou didst open the door; whom thou wouldst not, must turn and go back to his seat. A thousand stand there and two thousand sit there. They submit themselves to thee, as a eunuch-made slave, and they give ear to thy word in Jerusalem. Why didst thou forget thy brothers and thy heart abandon the priests? Lo, the brides weep in Judća, the women and men in Jerusalem. Their beloved gold have they cast from them, and they give themselves up to wailing and mourning for thee. They say: 'We will make away with our goods, until Miryai returns. Gold forge we [? no longer], and cast away fair raiments of silk and bracelets (?).' They stand on the roofs and look out, that they may see thee again in Jerusalem. For thee they make vows, if thou comest to me and we go hence. My daughter, arise, come back to thy dwelling-place, the city Jerusalem. Come, light up thy lamps, which have been put out from the day when thou withdrewest thyself. 2 Have no longing after this man, who has prisoned thee and taken thee off. Leave p. 69 the man, who is not of thy dwelling-place, 1 alone by himself in the world. Let him not say: I have gone and carried off Miryai from her place. Come, teach the children, so that they may learn. Lay the Torah in thy lap and let us hear thy voice as it used to be. From the moment and the day when thou didst detach the dough 2 has it been covered up ... ...." When Miryai heard this from her mother, she laughed and rejoiced in her mind. "It surely could not be the Jews," says she unto her, "the infamous, worthless priests! It surely would not be the Jews who stand there and bow down to a brick-grave! 3 They shall be buried in the Darkness.
Themes
Anthropomorphismtheology

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

The divine figure Miryai is described with human attributes such as a throne, white standard, staff of water, girdle, and hands.

All passages →
Cosmic Dualismtheology

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

The text contrasts the divine realm (Miryai's throne) with the material world and the man who has imprisoned her.

All passages →
Gnosis Direct Knowledgesoteriology

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

Miryai's authority is defined by her direct knowledge of the Torah and its keys, contrasting with the Jews' forgetfulness.

All passages →
Living Godtheology

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

Miryai is portrayed as an active, dynamic divine presence who reads, awakens worlds, and holds power over life and death.

All passages →
Prayerpraxis

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

Miryai is depicted praying and proclaiming with a wondrous voice in the presence of the divine.

All passages →
Prophetic Rejectionethics

The phenomenon where spiritual messengers or healers are rejected by their own community due to familiarity or lack of awe.

The Jews are explicitly described as 'infamous, worthless priests' who have abandoned Miryai and are now ashamed and weeping.

All passages →
Related passages · 4 parallels
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 depict a central figure (Miryai and Osiris Ani) who has transcended traditional religious structures and is engaged in a spiritual conflict with established religious authorities. Both passages also emphasize the transformative power of the central figure's teachings and the rejection of traditional religious practices.
gnosticism|Pistis Sophia|Document FIRSTq
It happened therefore having come upon their veils, they drew (away) of their own (accord), they opened to me, 22 I came [40 ] in unto the thirteenth of the Aeon ( MS. Aeons), I found the Pistis Sophia being below the thirteenth Aeon, she…”
Both passages depict a female figure (Pistis Sophia and Miryai) who is revered and has a significant spiritual role. Both figures are shown in a state of lamentation and are central to the mystical teachings of their respective traditions.
greek_mystery|Orphic Hymns|Hymn XL. THE CERALIAN MOTHER
XL. TO THE CERALIAN MOTHER. The FUMIGATION from AROMATICS. CERALIAN queen, of celebrated name, From whom both men, and Gods immortal came; Who widely wand'ring once, oppress'd with grief, In Eleusina's valley found'st relief, p. 173 Discove…”
Both passages depict a divine or sacred female figure who is central to a mystical tradition. They describe a journey or search involving a significant female figure (Proserpine in Passage A and Miryai in Passage B) and involve themes of revelation, divine intervention, and the restoration of order or knowledge.
mesopotamian|The Descent of the Goddess Ishtar into the Lower World|Section 1c
Sprinkle Ishtar with the waters of life and take her out of my presence. Namtar went, knocked at the strong palace, Tapped on the threshold of precious stones. He brought out the Anunnaki and placed them on golden thrones, He sprinkled Is…”
Both passages describe a divine or semi-divine figure descending into a lower realm and undergoing a transformative journey. They share themes of resurrection, the return of life, and the restoration of divine attributes, though they are rooted in different cultural and religious contexts.