Mary Magdalene in the Psalms of the Lord Heracleides

Earlier this year I presented a Manichaean Psalm that mentioned Salome. Now I will present you a Psalm involving Mary Magdalene. This Psalm comes from the collection titled “Psalms of the Lord Hercleides”. These are dated back to around the mid 4th century. I am pulling this translation from the 1938 book “A Manichaean Psalm Book: Part II” by Charles Robert Cecil Allberry. And as I mentioned in the previous post, this is the only English translation that I am aware of, with no modern re-printing (come on academia!!). There are parts missing and will be noted as …… While the first part relates to Magdalene (and a few other bits scattered about), I decided to include the full Psalms of Heracleides as it is a very good and long read! I like how it describes the apostles and other members of the Jesus group. There is also an interesting section relating to the Harrowing of Hades. Such a fascinating piece of work!

Such an amazing piece of work that is largely not seen! I hope you find this reading quite enlightening. I do have a few comments in regards to the Mary Magdalene portions. The first part obviously alludes to Mary first seeing the risen Christ. The next time she gets mentioned, it’s during a descriptive part of the disciples where this phrase speaks of her: A net-caster is Mariam, hunting for the eleven others that were wandering. There were. I love how Mary is described as a net-caster, gathering up the 11 that ran off after the crucifixion. Apostle to the apostles indeed! I do like to mention that the next line mentions that Martha (of Bethany) is a sister to Mariam. Now this is interesting as Roman Catholicism legends conflates Mary Magdalene with Mary of Bethany. In Orthodoxy, this is not the case and they are two separate people (of which I am in agreement). However, this fourth century text mentions they are sisters. Hmm… Another mention of Mariam is this phrase: He chose Mariam, the Spirit of Wisdom. I absolutely love this! I have always seen Mary Magdalene as an avatar of Sophia (Divine Wisdom) and to see this mentioned as such in this psalm definitely made me smile.

Featured photo is of a Coptic manuscript of this psalm. https://viewer.cbl.ie/viewer/image/Pma_4_191-192/2/

bP

The Virgin Mary and the Woman who was about to bring forth

Sorry for the month long departure. I try to post at least twice a month however Lent / Pascha season had my attention, but now I am back with another Theotokos Ethiopian short story. This story is another incession story, this time involving a pregnant woman. The English translation is provided by E. A. Wallis Budge (with some slight editing from me), and the iconography is of an unknown date.

THE VIRGIN MARY AND THE WOMAN WHO WAS ABOUT TO BRING FORTH.

A miracle of Our Holy Lady, the Virgin Mary. May the blessing of her prayer be with her beloved one, our king David, forever and ever! Amen.

Now there was a certain city wherein a church had been built, and this church was built in the name of the Archangel Michael, and each year, on the twelfth day of the month Hidar (November), which is the day of the festival of the Archangel Michael, great numbers of the people of the city did not fail to visit his church (May his intercession and his supplication keep our king David from the evil Enemy!). And behold, it came to pass one day when the people were travelling along the road to come to that church, that a mighty roaring rush of waters came from the sea, which burst upon the people and terrified and alarmed them exceedingly, and drove their senses’ out of them; and the waves thereof surrounded that place and rose to a height of about two measures, and the people were well-nigh drowned. Then each and everyone among them made supplication unto God, and every man sought out a means whereby he might save himself, and they took to flight and ran away from before the billows of the sea, so that they might not be drowned by the waves, according to that which was wont to happen. And behold, there was a certain woman travelling with them who was with child, and her time for bringing forth was nigh, and she was unable to run away with them; and she cried out unto those who had forsaken her and fled, but no man turned back to have regard unto her, and she found none to help her and despaired utterly of obtaining any help from man.

Then she cried out with tears unto God, the Most High, and unto our Lady Mary, the storehouse of compassion and mercy, who called everyone unto the love of her beloved Son, the Redeemer of the world. And it came to pass that when those who had taken to flight arrived at the seashore, they stretched out their hands, and turned their eyes upwards unto God in heaven, and they made supplication unto our Lady Mary with great outcry, and with much weeping, and with lamentation. And the waves of the sea stood still by the power of the billows thereof, and our Lady Mary brought tidings of hope and joy unto the woman, and covered her with her garments, and hid her from the sight of the sea; and it seemed to the woman that she was in a house which was well built and furnished.

Then, while she was in the midst of the sea, the pains of childbirth laid hold upon her, and our Lady Mary took the child from her womb; and she gave birth to a fine boy. And his mother called the boy “Abraskirospas”, a name which means in Greek and in Hebrew, “The Hand of Mary had touched him and blessed him in the womb of his mother.” Now neither pain nor blood came to his mother when she brought him forth. And it came to pass that, when the sea returned into it’s wonted place, and the waters thereof became quiet, and the waves went down, the woman went forth from it carrying her child in her arms. Now when the people saw her many of them marveled and were made speechless, by reason of the greatness of the wonderful and miraculous thing which had happened; and they all ran and followed after her.

And when they had come up with her, they asked her questions, and she related unto them this great and wonderful miracle which Mary, the mother of life, the vessel of prophecy, had wrought, and she told them how she had hidden her beneath the dark masses of water so that she should not suffer death. And those who heard this story, men, and women, and children, and old folk, and young men, and babes, and Jew and Gentile, and all the people of the world, marveled exceedingly, and they gave thanks unto the God of righteousness, and they multiplied the praises of our Lady Mary, who worked miracles without number, whose beauty of goodness is without measure, and whose rule is beneficent and hard to explain. May her prayer deliver our king David from the wrath of her Son forever and ever! Amen.

As thou did cover over with thy garments the woman who was with child, and was among the terrible waves of the sea, at the hour of her bringing forth and bearing a son, even so cover thou me over, and let not my need be too hard for me, O my Lady Mary, who did receive me into thy care from the womb, with vestments of light and not of skin.

-bP

The Virgin Mary and the Egyptian Priest John

I am digging back into the Ethiopian tradition with this short tale about the Theotokos and her encounter with an Egyptian Priest named John Bakansi (at least that is how it’s translated). It has an odd turn of events, and I’m always up for quirky tales. What I really like about this short story is the venerating icon aspect and the miracle associated with it. As one who actively venerates icons, it definitely appealed to me. Like my other Ethiopic tales, I am using the E. A. Wallis Budge translation from 1900 with slight tweaking. I am presenting this story in full and be using traditional Ethiopian iconography to accompany this tale.

A miracle of Our Holy Lady, the two-fold Virgin Mary, who gave birth to God. May her prayer, and her blessing, and the mercy of her beloved Son be with our King David for ever and ever! Amen.

Now there was a certain priest in the city of Cairo called John Bakansi, and he dwelt in a church which had been built in the name of the martyr Mercurius; and the days of this man were a hundred years, and both his eyes were blind, and he remained for the whole of the past year seeing nothing at all. And when the light of his eyes failed he began to take an oath without any man knowing thereof. Now there was in that church a icon of our holy Lady, the two-fold Virgin Mary, which looked towards the east, and after the concluding prayer had been said at midnight, when the monks had departed unto their cells, that priest would go to the icon and to bow down before her a great number of times, and he used to salute her with the salutation of the angel three hundred times; and then he made entreaty unto her that she would restore the sight of his eyes. Now he continued to act in this wise for a whole year, and it came to pass that at the end of a full year, on a certain night, as he was singing the salutation of the angel according to his habit, and was standing before the icon of our holy Lady, the two-fold Virgin Mary, drowsiness came upon him and he fell asleep immediately.

And he saw in his dream that there came forth from the picture a most beautiful woman who shone with light which was seven times brighter than that of the sun, and she drew nigh unto him and took out her breasts from inside her apparel and pressed milk out of them upon his eyes; then she made the sign of the cross over him with her holy hands and disappeared into the picture. And straightway his eyes were opened and he saw the icon burning with fire, and he found in his eyes milk which sent forth sweet fragrance. And he cried out, saying, “Hail to thee, O thou that art full of grace, for God is with thee“; and when the monks heard his outcry they came unto him quickly, so that they might know what had happened. And the priest told them everything which he had seen, and they looked at his eyes, and they perceived the traces of the milk in them, and they laid their hands upon his eyes and they saluted him.

Then they went to the icon of our holy Lady, the two-fold Virgin Mary, and each one of them bowed down before her and prostrated himself before her as long as they were able to do so. And the priest John performed the service of the consecration of the Eucharist on that day, and he administered the holy Mysteries unto the monks and unto the people; and he lived twenty years after this, and he continued to minister in the church until he died in peace. May her prayer, and her blessing, and the mercy of her beloved Son be with our king David for ever and ever! Amen.

Thou didst receive his request, and didst give him of thy spiritual milk
Wherewith thou didst seal the eye of John the aged.
O Mary, the Virgin, daughter of the king of Heshbon,
Receive the words of my mouth, and pay good heed to my cry,
And moreover incline their ear to my petition!

-bP

Jesus sayings in 2 Clement

I wrote previously regarding one of the sayings in 2 Clement and it’s correlation to the Gospel of Thomas, but have decided to do a deep dive into all the sayings. There are quite a few quotes from Jesus in this writing that is attributed to Clement of Rome, but that attribution is questionable and most have deemed the author as “Pseudo-Clement.” Regardless, let’s take a look at this second century text and see where these Jesus quotes come from.

Our first quote comes from 2:1:
Rejoice, thou barren that barest not. Break out and cry, thou that
travailest not; for more are the children of the desolate than of
her that hath the husband.

This quote is from Galations 4:27, which states (ESV):
“Rejoice, O barren one who does not bear;
break forth and cry aloud, you who are not in labor!
For the children of the desolate one will be more
than those of the one who has a husband.”

Which itself is a reference to Isaiah 54:1.
“Sing, O barren one, who did not bear;
    break forth into singing and cry aloud,
    you who have not been in labor!
For the children of the desolate one will be more
    than the children of her who is married,” says the Lord.

The next quote is from 2:4:
I came not to call the righteous, but sinners.
This comes from Luke 5:32 (ESV):
I have not come to call the righteous but sinners to repentance.”

In 2 Clement 3:2 we get this quote:
Whoso confesseth Me, Him will I confess before the Father.
This comes from Matthew 10:32 (KJV):
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

3:5 states:
This people honoreth me with their lips, but their heart is far from Me.
This comes from Matthew 15:8 (ESV):
‘This people honors me with their lips, but their heart is far from me;
Which itself harkens to Isaiah 29:13:
 And the Lord said: “Because this people draw near with their mouth
and honor me with their lips,
while their hearts are far from me,
and their fear of me is a commandment taught by men,

4:2 states:
Not every one that saith unto Me, Lord, shall be saved, but he that doeth righteousness.
This is in reference to Matthew 7:21 (ESV):
“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.

4:5 states:
Though ye be gathered together with Me in My bosom, and do not My commandments,
I will cast you away and will say unto you, Depart from Me, I know
you not whence ye are, ye workers of iniquity.

This comes from Luke 13:27 (ESV):
But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’

5:2 states:
Ye shall be as lambs in the midst of wolves.
This is comes from Matthew 10:16 (ESV):
“Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.

In 5:3, it has Peter ask Jesus “What then, if the wolves should tear the lambs?”, and in 5:4 Jesus responds with:
Let not the lambs fear the wolves after they are dead;
and ye also, fear ye not them that kill you and are not
able to do anything to you; but fear Him that after ye are dead
hath power over soul and body, to cast them into the Gehenna of fire.

The first part has no known reference, but the latter half comes from Matthew 10:28 (ESV):
And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.

6:1 states:
No servant can serve two masters.
This is in reference to Matthew 6:24 (ESV):
“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.

6:2 states:
For what advantage is it, if a man gain the whole world and forfeit
his soul?

This is from Matthew 16:26 (ESV):
For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

7:6 states:
Their worm shall not die, and their fire shall not be quenched, and they shall be for a spectacle unto all flesh.
This is in reference to Isaiah 66:24 (ESV):
“And they shall go out and look on the dead bodies of the men who have rebelled against me. For their worm shall not die, their fire shall not be quenched, and they shall be an abhorrence to all flesh.”

8:5 states:
If ye kept not that which is little, who shall give unto you that which is great?
For I say unto you that he which is faithful in the least, is also faithful in much.

This comes from Luke 16:10 (ESV):
“One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.

9:11 states:
These are my brethren, which do the will of My Father.
Matthew 12:50 states (ESV):
For whoever does the will of my Father in heaven is my brother and sister and mother.”

12:2 states:
When the two shall be one, and the outside as the inside, and the male with the female, neither male or female.
This is in reference to the Gospel of Thomas saying 22. I did a whole write up about this and can be read at: https://culminationofwisdom.org/2023/11/14/2-clement-gospel-of-thomas-22/

13:2 has two sayings. The first one is:
Every way My Name is blasphemed among all the Gentiles
This is in reference to Romans 2:24 (ESV):
For, as it is written, “The name of God is blasphemed among the Gentiles because of you.”
The second saying is:
Woe unto him by reason of whom My Name is blasphemed
This is referenced in the above reference but also in Isaiah 52:5 (NIV):
“And now what do I have here?” declares the LORD. “For my people have been taken away for nothing, and those who rule them mock,” declares the LORD. “And all day long my name is constantly blasphemed.

13:4 states:
It is no thank unto you, if ye love them that love you, but this is thank unto you, if ye love your enemies and them that hate you
Luke 6:32 – 35 is the basis of this quote (ESV):
“If you love those who love you, what benefit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil

14:1 states:
My house was made a den of robbers.
Matthew 21:13 (ESV):
He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”

15:3 states:
Whiles thou art still speaking I will say, Behold, I am here.
This is referenced in Isaiah 58:9 (ESV):
Then you shall call, and the Lord will answer; you shall cry, and he will say, ‘Here I am.’

17:4 states:
I come to gather together all the nations, tribes, and languages
This one comes from the Revelation of John 7:9 (ESV):
After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages

I believe I got all the Jesus quotes. If you would like to read this homily in full, I used this particular translation: https://www.earlychristianwritings.com/text/2clement-lightfoot.html

Featured artwork is a mosaic of Clement of Rome.

bP


John the Baptist’s family and his death

Here is an interesting tidbit regarding John the Baptist speaking of wanting a wife (and obtaining one, then having children) and on his own death; from the Mandaean tradition. This comes from the G.R.S. Meade book “Gnostic John the Baptizer”, which takes from the Mandaean Book of John, and I have included it in full since the translation is in public domain. I have updated some of the text to make it flow a little easier for the modern reader and added notes where needed.

YAHYA (John) proclaims in the nights and speaks: “The heavenly wheels and chariots
quaked. Sun and Moon weep and the eyes of Ruha shed tears.”
He says: “Yahya, thou art like to a scorched mountain, which brings forth no grapes in
this world. Thou art like to a dried-up stream, on whose banks no plants are raised. Thou
has become a land without a lord, a house without worth. A false prophet has thou
become, who has left no one to remember thy name. Who will provide thee with
provision, who with victuals, and who will follow to the grave after thee?”
When Yahya heard this, a tear gathered in his eye; a tear in his eye gathered, and he
spoke: “It would be pleasant to take a wife, and delightful for me to have children. But
only if I take no woman,—and then comes sleep, desire for her seizes me and I neglect
my night-prayer. If only desire does not wake in me, and I forget my Lord out of my
mind. If only desire does not wake in me, and I neglect my prayer every time.”
When Yahya said this, there came a Letter from the House of Abathur: “Yahya, take a
wife and found a family, and see that thou does not let this world come to an end. On the
night of Monday and on the night of Tuesday go to thy first bedding. On the night of
Wednesday and on the night of Thursday devote thyself to thy hallowed praying. On the
night of Friday and on the night of Saturday go to, thy first bedding. On the night of
Sunday and (? yea) on the night of the Day devote thyself to thy hallowed praying. On
Sunday, take three and leave three, take three and leave three. See that thou does not let
the world come to an end.”
Thereon they fashioned for Yahya a wife out of thee, thou Region of the Faithful.
From the first conception were Handan and Sharrath born. From the middle conception
were Birham and R’himath-Haiye born. From the last conception were Nsab, Sam,
Anhar-Ziwa born. These three conceptions took place in thee, thou Ruins, Jerusalem.
Yahya opened his mouth and spoke to Anhar in Jerusalem: “Instruct thy daughter,
that she may not perish; and I will enlighten my sons and teach them, that they may not
be hindered.” Thereon Anhar opened her mouth and spoke to Yahya in Jerusalem. “I have
borne sons in this world,” said she to him, “yet have I not given birth to their heart in
the world. If they let themselves be instructed, then will they ascend to Light’s region; if
they let not themselves be instructed, then will the blazing fire consume them.”

Yahya (John) opened his mouth and spoke to Anhar (John’s wife) in Jerusalem: “If I leave the
world, tell me, what will thou do after me?”—”I will not eat and will not drink,” she answered
him, “until I see thee again.”—”A lie has thou spoken, Anhar, and thy word has come forth in
deception. If a day comes and goes, thou eatest and drinkest and forgettest me out of thy
mind. I asked thee rather, by Great Life and by the eve of the Day whose name is dear: If
I leave the world, tell me, what wilt thou do after me?”—” I will not wash and I will not
comb me,” says she to him, “until I see thee again.”—”Again has thou spoken a lie and
thy word has come forth in deception. If a month comes and a month goes, thou washest
and combest thee and forgettest me out of thy mind. Again did I ask thee, Anhar, by the
first bed in which we both lie: If I leave my body, tell me, what wilt thou do after me?”—
“I will put on no new garments,” she answers him, “until I see thee again.”—”Again has
thou spoken a lie, Anhar, and thy word has come forth in deception. If a year comes
and a year goes, thou puttest new garments on thee and forgettest me out of thy mind.”
“Why dost thou not tell me all, Yahya,” says she to him; “and how sorely thou bruisest
the whole of my body! If thou dost depart, when wilt thou return, that my eyes may fall
upon thine?”—”If a woman in labour descends into Sheol and a bell is hung up for her in
the graveyard. If they paint a picture in Sheol, and she then goes forth and they give a
feast in the graveyard. If a bride parades round in Sheol, and they celebrate marriage in
the graveyard. If the wedding-companions borrow in Sheol, and the paying-back takes
place in the graveyard.”
Then answered she him: “My lord, how shall it be that a woman in labour . . . “[and so
on, repeating the above].
“If thou knowest,” he makes answer unto her, “that this does never happen, why does
thou press me with asking: When does thou return? I go hence and return not. Happy the
day when thou dost still see me. If there were a going-away and returning, then would no
widow be found in this world. If there were a going-away and returning, then would no
fatherless be found in the world. If there were a going-away and returning, then no
Nazoræans would be found in the world.”
Thereon Anhar opened her mouth and spoke to Yahya in Jerusalem: “I will buy thee for
dear gold a brick grave and have a boxing of wood joinered together for thee in the
graveyard.” But Yahya opened his mouth and spoke to Anhar in Jerusalem: “Why wilt thou
buy a brick grave for dear gold and have a boxing of wood joinered for me in the
graveyard? Art sure that I am returning, that thou does say: No dust shall fall on him?
Instead of buying a brick grave for dear gold, go rather and share out for me bread.
Instead of getting a boxing joinered together, go rather and read for me masses for the
departed.”
Thereon Anhar opened her mouth and spake to Yahya in Jerusalem: “Thou does go
hence and forget me, and I shall be cut off in the Sinners’ Dwelling.”
[But Yahya answered her:] “If I forget thee, may the Light Dwelling forget me. If I
forget thee, may my eyes not fall on Abathur. If I ascend to Life’s House, thy wailing will
arise in the graveyard.”
Praisèd be Life, and Life is victorious.

Featured artwork was made using Midjourney AI.

bP

The flying head of John the Baptist

On February 24 and 25 in the Orthodox tradition there are two feast days about discovering the head of John the Baptist (commemorating two different dates, and there is a third feast day for another finding later in the year; the head kept getting lost!). The head of John the Baptist is quite the fascinating relic and there are four places that claim to house the head, one place is Roman Catholic, another Eastern Orthodox, then a museum in Germany and an Islamic mosque! The head of John the Baptist has many legends associated it, particularly the Knights Templar. I may have to go down this rabbit hole at some point as they all are very fascinating! Today’s post is in regards to an apocrypha text titled “The Life of John the Baptist by Serapion“. The dating of the text is not known, it could be as early as the latter half of fourth century. The tradition is not known, perhaps Syriac or Coptic. I am not going to cover the entire text in this post, but rather just a section towards the end. This section relates to what happened after John was beheaded, and what the head actually did! It is quite the crazy tale. Just another piece of lore to add to the mysticism of John the Baptist’s head. I am using the English translation by Slavomir Ceplo in the New Testament Apocrypha: More Noncanonical Scriptures Volume 1. Since it is a newer translation, I will not provide the section in full but rather paraphrasing it. I highly recommend that volume (as well as 2 and 3) as those series of books contain very rarely read literature that are extremely fascinating.

The above piece of artwork is from 1876 titled L’Apparition and was painted by Gustave Moreau. I think it will fit quite well with this story!

After John was beheaded, it was handed to Herodias. The eyes of the head were still open and apparently the ears could still hear. Herodias starts cursing the head that lays in front of her, telling it she will pluck out it’s eyes, rip out it’s tongue and pull out all it’s hair. As she reaches towards the head to accomplish this, the head of the John spreads out all it’s hair and flies to the center of the room!! As it was floating in front of the king and his officials, the roof of the building opened up and the head flew out. The story then speaks of the three associated with John’s death and how they were disposed. As the head was flying off, Herodias’ eyes were pulled out from her head and the room (which had opened up for the head to fly away) fell upon the body of Herodias, at which time the floor of the building opened up. This swallowed Herodias to the depths of hell. Seeing all this, her daughter went mad. It states she went to a frozen lake to dance upon it, at which time the Lord broke the ice and caused her to fall in. Attempts to rescue her were futile, so they cut off her head with a sword, the same which had decapitated John. After this, a whale (?!) appeared and and spit out her body back onto the shore?!!? Just take a minute to process that. During all this commotion, Herod had suffered a stroke in front of the audience. All this took place immediately after the death of John. If you recall my post on the apocrypha tale “The Martyrdom of Zechariah“, those three meet a different ending, though not quite as graphic as this tale.

One of Herod’s men went down to the prison and quickly handed over the body of John to John’s followers, hoping nothing else would happen.

What happened with John’s head? It went and flew over Jerusalem for three years saying, over and over, “Herod, you may not marry the wife of your brother while he is still alive“. After three years, the head flew elsewhere throughout the world stating this same phrase, over and over. After making a fifteen year world tour, the head flew to the city of Homs (in Syria), where followers took the head and buried it, afterwards building a church over it.

There you have it, the flying head of John the Baptist! For those curious about the feast days in February 24 and 25, check out this page: https://vema.com.au/first-second-finding-of-the-venerable-head-of-john-the-baptist-24-february/. May 25th is the third feast day in regards to the third time finding John’s head.

Featured artwork: The flying head of John the Baptist, made with Midjourney AI.

bP

Salome built a tower

I have featured Salome on my blog in the past, but wanted to share this Manichaean psalm. There are numerous psalms from the Manichaean faith, but in a particular group titled “Psalms of Thom(as)”, number 16 is titled “Salome built a tower.” I did not see this posted online elsewhere, so I want to share it here. I am pulling this translation from the 1938 book “A Manichaean Psalm Book: Part II” by Charles Robert Cecil Allberry. As far as I know, there is no other English translation available, at least in modern times. Some of the psalm is lost, so it will be represented with …… and there are some parts that may not have been translated properly. I have included as is:

Psalms of Thomas: 16

Salome built a tower upon the rock of truth and mercy.

The builders that built it are the righteous, the masons that hew stones for it are the angels.

The floor of the house is Truth, the beams of the roof are alms, faith is the …… the Mind is the …… of its door.

They that go into it rejoice, they that come out of it, ---- their heart seeks after gladness.

She built it and gave it a roof.

Salome gave a parapet to the tower, she took an anesh of storax to purify it, she took the ……. of incense into the palm of her hand…….. forth, she set it upon her head, she went into it, she called my Lord Jesus, saying ……. mayset thou answer me, Jesus, mayest thou hear me, for I am not double-minded, one is my heart and one my intention, there is no thought in my heart that is split or divided.

Garland me with the Brightnesses and take me up to the house of peace.

The governors and rulers, --- their eyes looked upon me, they wondered and marvelled that the Righteous belonged to a single Lord.

Love the symbolism in this psalm! Definitely gives one something ponder upon!

Featured artwork was made by Midjourney.

bP

John the Messiah, Jesus the Deceiver

Today is the feast day of Theophany, which commemorates the baptism of Jesus by John. I present you with a different take on this event. This post, as well as more coming up, will feature Mandaean writings relating to John the Baptist. Mandaeism is the only “gnostic” religion to survive since antiquity without any downtime periods. If you are unaware of their practices, a quick google search will bring up what they are all about. What is interesting about the religion is their view of John the Baptist (as Messiah), but also that of Jesus. I am presenting you piece of Mandaean that relate between John and Jesus. Some choice words are to be had. This translation comes from G.R.S. Mead’s “The Gnostic John the Baptizer” book and I have left the translation as is without any “modernizing” it.

Featured artwork is a 13th century iconography of the Theophany.

bP

Josephus writing about John the Baptist

Those who study Christian history have heard of the Jewish historian, Flavius Jospheus and his mentions of John the Baptist, Jesus and James (brother of Jesus). I have read the Jesus and James mentions before, but I must admit, I never really read the John quotation. While reading through G. R. S. Mead’s Gnostic John the Baptizer: Selections from the Mandaean John Book, there was a section he presented of FJ’s mention of John. I am on a John the Baptist kick here lately (expect some posts in the future), so let’s start off with the selections that Mead provides in his book. There may be better translations out there now, as this writing is from the early 1900s, so keep that in mind.

I. JOHN'S PROCLAMATION AND HIS REBUKE OF THE AUTHORITIES. 
(Follows on B. J. II. vii. 2.)

Now at that time a man went about among the Jews in strange garments; for he had put pelts on his body everywhere where it was not covered with his own hair; indeed to look at he was like a wild man.

He came to the Jews and summoned them to freedom, saying: "God hath sent me, that I may show you the way of the Law, wherein ye may free yourselves from many holders of power. And there will be no mortal ruling over you, only the Highest who hath sent me." And when the people had heard this, they were joyful. And there went after him all Judæa, that lies in the region round Jerusalem.

And he did nothing else to them save that he plunged them into the stream of the Jordan and dismissed them, instructing them that they should cease from evil works, and promising that there would then be given them a ruler who would set them free and subject to them all that is not in submission; but no one of whom we speak (?), would himself be subjected. Some reviled, but others got faith.

And when he had been brought to Archelaus and the doctors of the Law had assembled, they asked him who he is and where he has been until then. And to this he made answer and spake: "I am pure; for the Spirit of God hath led me on, and I live on cane and roots and tree-food.”

But when they threatened to put him to torture if he would not cease from those words and deeds, he nevertheless said: "It is meet for you rather to cease from your heinous works and cleave unto the Lord your God."

And there rose up in anger Simon, an Essæan by extraction, a scribe, and he spake: "We read every day the divine books. But thou, only now come from the forest like a wild animal,—thou darest in sooth to teach us and to mislead the people with thy
reprobate words."

And he rushed forward to do him bodily violence. But he, rebuking them, spake: "I will not disclose to you the mystery which dwelleth in you, for ye have not desired it. Thereby an untold calamity is come upon you, and because of yourselves."

And when he had thus spoken, he went forth to the other side of the Jordan; and while no one durst rebuke him, that one did what he had done also heretofore.


II. HIS INTERPRETATION OF PHILIP'S DREAM.
(Follows on B. J. II. ix. 1.)

While Philip was still in possession of his dominion, he saw a dream,—how an eagle tore out both his eyes. And he summoned all his wise men. But when each interpreted the dream differently, there came to him suddenly, without being summoned, that man of whom we have previously written, that he went about in skins of animals and cleansed the people in the waters of the Jordan. And he spake: "Give ear to the word of the Lord,—the dream which thou hast seen. The eagle—that is thy venality; because that bird is violent and rapacious. And that sin will take away thy eyes which are thy dominion and thy wife." And when he had thus spoken, Philip died before evening and his dominion was given to Agrippa.


III. HIS PERSISTENT REBUKING OF AGRIPPA AND HIS EXECUTION. (Follows immediately on the preceding.)

And Herod, his brother, took his wife Herodias. And because of her all the doctors of the Law abhorred him, but durst not accuse him before his face. But only that one whom they called a wild man, came to him in anger and spake: "Why hast thou taken the wife of thy brother? As thy brother hath died a death void of pity, thou too wilt be reaped off by the heavenly sickle. God's decree will not be silenced, but will destroy thee through evil affliction in foreign lands. For thou dost not raise up seed for thy brother, but gratifiest thy fleshly lust and committest adultery, seeing that four children of him are alive." Now when Herod heard this, he was filled with wrath and commanded that they should beat him and drive him away. But he accused Herod incessantly wherever he found him, and right up to the time when he (Herod) put him under arrest and gave orders to slay him. Now his disposition (or character) was extraordinary and his mode of life not that of a man; indeed just like a bodiless spirit, thus did this one too continue. His lips knew no bread; not even at Passover did be taste unleavened bread, saying that, in remembrance of God who had freed the people from slavery, it was given for eating in the flight, for the way was in haste. To wine and intoxicating drink he let himself no even draw near. And every animal he abhorred as food, and every wrong he rebuked, and tree-produce served him for use.

Featured artwork is iconography of John the Baptist, from the Hagia Sophia.

-bP

An alternate version of the Gospel of John

This is going to be my last “John” entry for awhile but this is a really interesting story. Some years back, an English translation of the “Evangelikon”, which accompanied a text titled the “Levitikon”, was published. What is this you ask? It is an alternate version of the Gospel of John. The manuscript was reportedly found by Bernard-Raymond Fabré-Palaprat in 1804 France. As far as I know, the other texts in the codex have not been published in English, but the version of John has, and that is what I will be going through. I am not going to talk about the history of the manuscript. I HIGHLY recommend just picking up this book. It is titled The Levitikon: The Gospels According to the Primitive Church, translated by Rev. Donald Donato of the Apostolic Johannite Church. Let it be known the person who discovered this text had started a Templar revival / Gnostic church in the early 1800s, and this text, along with others from that codex, was the basis of that movement.

So what is different between this version and the regular Gospel of John? Besides minor translation differences, there are quite a few. I may not catch everything with this comparison, but I’ll do my best.

The first major difference I spotted is in the second chapter. The Passover of the Jews verses are different. In the ESV translation, it states:

13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father's house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”

18 So the Jews said to him, “What sign do you show us for doing these things?” 19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” 21 But he was speaking about the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken.


23 Now when he was in Jerusalem at the Passover Feast, many believed in his name when they saw the signs that he was doing.

What I have in BOLD above, this is omitted in the Levitikon version. After finding the money changers, Jesus scorns them and they leave. The story jumps immediately to verse 23. In this aspect, it did not show a violent outburst towards the money changers. In fact, they co-operated and left. The Gospel of John has been criticized over the years for it’s anti-Semitic tone but the omission of this section changes that narrative, at least in this chapter.

In John 6, we have these two verses in the ESV translation:

42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 

In the Levitikon version (LV), we have some extra verses in between 42 and 43. It is asked that since he (Jesus) has come from the Greeks, is this why he is allowed to converse with us. It is also asked if what Jesus learned among the Egyptians, and what their fathers had taught them, is he allowed to converse among them. After these two questions are posed, it goes back to the normal narrative. This implies that Jesus had travelled to foreign lands and learned from various Greek and Egyptian teachers. The canonical gospels leaves out what Jesus did after a short mention of his teenage years all the way through the start of his ministry (roughly 15 years). Did he travel to Greece and Egypt? This version would like you to believe that.

Another John 6 difference is the omission of Judas. In the ESV translation, it states:

66 After this many of his disciples turned back and no longer walked with him. 67 So Jesus said to the twelve, “Do you want to go away as well?” 68 Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.” 70 Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” 71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him.

In the LV, after Jesus mentions about choosing you twelve (J6:70), last part is omitted about one of them being the devil. Instead it mentions he (Jesus) receiving strength from above in order that he may teach in the Father and Holy Spirit, and that he gives them the power he has received from the Father and Holy Spirit, in the temple where the bread of eternal life is kept. Now this quite the departure. It’s a more spiritual ending to this chapter. It makes the Judas mentions feel like a tacked on ending.

John 7:15 is the following verse:

15 The Jews therefore marveled, saying, “How is it that this man has learning, when he has never studied?” 

In the LV we have a small addition. After this phrase, before the question mark, there is mention of ‘except Greek letters’. This addition harkens back to the earlier addition where it mentions that Jesus had studied with Greeks and implies he can read / write in the Greek language.

While comparing the two versions, I noticed a foot note that in early manuscripts, John 7:53 & 8:1-11 are not mentioned in the earliest manuscripts of the text. Let it be know that the LV does include that section, so by historical placement of it’s authorship, that would seem to indicate it was produced later and not an earlier version.

John 13:36 – 38 is omitted in the LV. These verses foretell Peter’s denial of Christ three times before the crow of the rooster.

John 17:26 ends with:

 26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.”

However, the LV adds quite a bit after this. Jesus speaks on length about the Holy Spirit. He tells his disciples to teach what they have been taught by him, and that they will receive the Holy Spirit to continue this work. An interesting note is that it mentions that “John will be your father until he comes to be with me in Paradise”. Now which John is this? Traditionally the church has attributed the Gospel of John to John the Evangelist/Theologian. But the introduction to the LV, it presents that the Gospel of John is actually in reference to John the Baptist. Not as in the author of the book, but rather John being the one who is a main character of the story. John the Baptist is not executed in the Gospel of John like he is in other gospels, so is this the John that Jesus is referring to in this version?

J19:42 states:

42 So because of the Jewish day of Preparation, since the tomb was close at hand, they laid Jesus there.

That is the ending of the chapter in the canonical version, but in the LV, there is an extra line that states John the Disciple whom Jesus loved gives testimony to this scripture and encourages the reader to teach it, and thus ENDS the LV! Just like the original ending to Mark, there is no resurrection. There is no appearance to the apostles.

I highly recommend everyone purchase the book. To read it all in full with these alterations does present a slightly different feel to it. Now whether this is a legit alternate version or a medieval forgery, we will never know. But it is a fascinating curiosity!

Be sure to check out these links for a bit more information on the Levitikon:

https://en.wikipedia.org/wiki/Bernard-Raymond_Fabré-Palaprat

Artwork is a 10th century work depicting the Gospel of John

bP