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Gnostic John the Baptizer — Some Typical Extracts · 10 of 24 · tr. G.R.S. Mead

Section 10

When then * * * * * *, I entered the house, 4 I mounted up to the highest place [in it], and I call to my sheep. To the sheep in my care do I call. I pipe to them; I get them to hear, so that they come unto me. To them I pipe on my pipe, and beat on my tabour (?), [leading them] to the water. 5 I call to them: "My little sheep, little sheep, come! Rise up at my call! Come, rise at my call; then will you 'scape the cloud-dragons. Come, come unto me! I am a shepherd whose boat is soon coming. My boat of glory is coming; and I come with it, and bring my sheep and lambs in aboard it. Every one who gives ear to my call and heed gives unto my voice, and who turns his gaze unto me, of him take I hold with my hands and bring him unto me inboard my boat." But every lamb, male and female, that suffered himself to be caught, the water-whirl carried away, the greedy water did swallow. Whoever gave no ear to my call, sank under. To the highest part of the vessel I went. The bows stand up with the bow-post. 6 I say: How woeful am I for my sheep who p. 83 because of the mud have sunk under. The water-whirl sank them away from my reach, the swirling whirl of the water. How grieved am I for the rams whose fleece on their sides has dragged them down into the deep. How grieved am I for the lambkins whose bellies have not [yet] been filled full of milk. Of a thousand, one I recovered; of a whole generation I found again two. Happy is he who [stood up?] in the water, and in whose ears no water has entered. Happy the great rams who have stamped with their feet. Happy is he who has escaped from the Seven and Twelve, the sheep-stealers. Happy is he who has not couched down, has not lain down, has not loved to sleep deeply. Happy is he who in this defective age of Bishlom 1 has stayed whole. Happy are they who free themselves from the snares of Rūhā (the Mother World-Spirit), from the filth and the shame and the bondage that have no end. My chosen! whoever shall live at the end of this age of Nirig (Mars), for him let his own conscience be a support. He will come and mount up to the Radiant Dwelling, to the region whose sun never sets, and whose light-lamps 2 never darken. Life is exalted and is victorious, and victorious is the Man who has come hither. THE LOVING SHEPHERDS OF THE GOOD SHEPHERD (§ 12). In the Name of Great Life may hallowed Light be glorified. A TREASURE calls from without hither and speaks: "Come, be for me a loving shepherd and watch me a thousand out of ten thousand."— "So then will I be a loving shepherd for thee and watch thee a thousand out of ten thousand. But how full is the world of vileness and sown full of thorns and of thistles!"—
Themes
Anthropomorphismtheology

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

The divine is depicted using human imagery such as a shepherd, boat, and pipes to guide sheep.

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Cosmic Dualismtheology

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

A clear opposition is drawn between the sheep (good) and the water-whirl (evil) that drowns them.

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Divine Lighttheology

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

The text explicitly mentions the 'Radiant Dwelling' and 'light-lamps' whose light never darkens.

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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 describes a final state where the righteous are saved while others sink under or are swallowed by the water-whirl.

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Living Godtheology

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

The divine is portrayed as an active shepherd who speaks, calls, and actively rescues the sheep.

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Prayerpraxis

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

The passage includes direct invocation and address to the divine ('I call to my sheep', 'In the Name of Great Life').

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Return To Sourcesoteriology

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

The central narrative is the shepherd calling his sheep back from the depths of the water-whirl to the Radiant Dwelling.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The passage describes ascending to the highest place in the house and mounting up to the Radiant Dwelling.

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Related passages · 8 parallels
gnosticism|Gospel of Thomas|Logion 107
Jesus said, "The kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine sheep and looked for that one until he found it. When he had gone to such trouble, he said to the sheep, 'I…”
Both passages use the metaphor of a shepherd and sheep to illustrate a spiritual concept. In the Gospel of Thomas, Jesus emphasizes the care for the lost sheep, symbolizing divine care and attention to the individual. The second passage also uses the shepherd metaphor to describe the care and guidance of the spiritual leader, emphasizing the responsibility and love for the flock.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIX (part 2)
And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sh…”
Both passages use the metaphor of a shepherd and sheep to represent a divine figure guiding and protecting a community. They share themes of divine intervention, protection, and the struggle between good and evil, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIX (part 3)
And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those sheep that had fallen away, and they returned to their…”
Both passages use the metaphor of sheep and shepherds to represent spiritual guidance and the relationship between a divine leader and followers. They share themes of protection, leadership, and the struggle against adversity, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIX (part 4)
And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, but the sheep began to slay them. 52. And one of…”
Both passages use the metaphor of sheep and shepherds to represent a spiritual community and its leaders. They describe a scenario where the sheep (followers) are in peril and the shepherds (leaders) have a significant role in their fate, highlighting themes of guidance, protection, and divine judgment.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXIX (part 5)
123 and afterwards I was unable to see if those sheep entered that house. LXXXIX. 68-71. First Period of the Angelic Rulers--from the Destruction of Jerusalem to the Return from the Captivity . 68. And the shepherds and their associate…”
Both passages use the metaphor of shepherds and sheep to represent spiritual guidance and the care of a community. They also share themes of protection, loss, and the recording of deeds, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XC (part 1)
XC. 1-5. Third Period--from Alexander the Great to the Graeco-Syrian Domination . CHAPTER XC. 1. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their period…”
Both passages use the metaphor of shepherds and sheep to represent spiritual guidance and the challenges faced by followers. They share themes of protection, loss, and the struggle against malevolent forces, reflecting a common mystical tradition of using allegory to convey deeper spiritual truths.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XC (part 2)
And I saw till that man, who wrote down the names of the shepherds [ and ] carried up into the presence of the Lord of the sheep [ came and helped it and showed it everything: he had come down for the help of that ram ] . 17. And I saw th…”
Both passages use the metaphor of shepherds and sheep to represent divine judgment and salvation. They share themes of divine intervention, judgment of the unrighteous, and the salvation of the faithful, though they come from different mystical traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XC (part 3)
128 were clothed in white and had seized me by my hand [ who had taken me up before ] , and the hand of that ram also seizing hold of me, they took me up and set me down in the midst of those sheep before the judgement took place†. 32. An…”
Both passages use the metaphor of sheep and shepherds to describe a divine or mystical experience. They share themes of divine judgment, protection, and the transformation of the faithful, indicating a genuine conceptual parallel across different mystical traditions.