Gnostic John the Baptizer — Some Typical Extracts

An editorial note explains that the added extracts require no commentary, beginning with 'The Fisher of Souls' tractate. In The Fisher of Souls Saga (§ 36), a speaker declares himself a chosen Fisher who knows the waters, sits in a boat of glory, and comes into the world (Tibil). Hibil, Shitil, and Anōsh stand near his boat and hail him. He hears fishers and their mongers quarreling; a buyer complains to a fisher about stinking fish, and the fisher curses the buyer for fraudulent scales. The Chief Fisher asks Anōsh to hand him the squbrā to sound a call. Hearing it, the fishers do not take shelter; the Fisher binds them, smites them with an iron club, breaks their ships, and makes them swear. He addresses eaters of eel, binds them, and speaks to the good ones. The fishers bless him and offer to serve; he answers that he is a Fisher of souls, promising to clothe his friends in glory while the Seven remain behind. In The Light-Ship of the Fisher (§ 37), Life sends the Fisher and builds him a ship of glory; Sunday and Life's Son steer, and he warns the fish against foul-smelling birds. In § 38, the fishers offer the Fisher partnership, describing their mother's nets and deadly baits. He stamps on their ships, curses Sirmā, Safnā, Sagiā, and Arbānā, and vows to bear his friends to Life's shekīnah. In § 39, the Pure Fisher instructs the fish; Shilmai and Nidbai curse the fishers. The fishers question him, admire his ship, and finally beg forgiveness, promising servitude. An editorial note introduces The Good Shepherd (§ 11): a shepherd guards his sheep, waters them, and protects them from wolves, until a tempest floods the world and he weeps for his lambs trapped in the fold.

A shepherd mounts to the highest place, calls and pipes to his sheep, leading them toward water and warning of cloud-dragons and of his coming boat of glory; sheep caught by the water-whirl are swallowed, and he laments those sunk, pronouncing "Happy" over those who escaped the Seven and Twelve and stayed whole in the age of Bishlom and Nirig. In "The Loving Shepherds of the Good Shepherd," a Treasure asks to be watched a thousand out of ten thousand; the shepherd agrees, receives promise of sandals of glory that do not decay, and asks how to retrieve sheep taken by lion, thief, fire, water, or left in the pen; the Treasure answers that each may fall prey because it bows to sun, moon, Nirig, fire, Messiah, seas, or idols, then weighs each sheep on a scale. An editorial note introduces the Treasury of Life. In "The Treasury of Life," the Treasury (Sīmath-Haiyē) speaks as crown and vesture, adornment to Jordan, laid over Jordan by Neṣab the Radiant, calling the wicked who sink into the End-Sea, becoming King for the Nazōræans, and instructing disciples that the fruitful vine ascends. An editorial note on syncretism precedes "In the Beginning," addressing the chosen; the good ask whether one King or two existed. The answer names two Kings—one of this world with sword and crown of Darkness slaughtering his sons, one from outside with crown of Light and Truth instructing his sons—then describes the soul in the Bowl, the Wicked's rebellion, the Envoy sent, living water poured into muddy water, and Adam awakened and instructed by the Envoy, ascending. After a note on moral instruction, "Exhortations" has Life's Gnosis address sons against adultery, theft, magic, removing boundaries, abusing slaves, hinting, usury, idolatry, and false witness. An editorial note introduces "The Song of the Poor's Exaltation." Footnotes follow.

The notes gloss "living water" and mark a conjectural reading. Lidzbarski's dating to the Moslim period and the phrase "age of Bizbat" are discussed, Bizbat identified as corrupt for Baal-Zebul. Further notes address a degraded cult bowing before Rūhā called 'Holy' Spirit, the obscure "pen-demon" reference, and the Good Shepherd seeking the lost sheep. Additional notes identify N. as the Watcher, Y. as Helper, explain Kannā, the log-like body of first man, and the Poor.