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THE ROBE OF GLORY

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BY
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FROM THE
GNOSIS
BT 1390 .M44 19O6
v. 10 c. 1

MEAD
VOL.X

ROBARTS

.

. . . . . .THE HYMN OF THE ROBE OF GLORY.

.C.WORKS BY THE SAME AUTHOR Net.- - 307- 10/6 g/5/- - THE WORLD. ? .) .MYSTERY THE GOSPEL AND THE GOSPELS APOLLONIUS OF TYANA THE UPANISHADS (2 vols. THRICE GREATEST HERMES (3 vols.PLOTINUS - - 4/6 3/6 37i/- - - .) FRAGMENTS OF A FAITH FORGOTTEN Dro JESUS LIVE 100 B.

ECHOES FROM THE GNOSIS BY G. R. MEAD VOL. X. S. THE HYMN OF THE ROBE OF GLORY THE THEOSOPHICAL PUBLISHING SOCIETY LONDON AND BENARES 1908 .

.

and it is hoped that some. Under this general title is now being published drawn from. S. for the ever. M. are therefore These little volumes intended to serve as introduction to the study of the more for difficult literature of the subject . but who are not sufficiently equipped to study the writings of the ancients at first hand. at the same time as yet not they even may become heard of who have the stepping-stones to higher things. or to follow un aided the labours of scholars. of the ancients.widening circle of those who love such things. some echoes of the mystic experiences and initiatory lore of their spiritual ancestry. life There are many who love the of the spirit.ECHOES FROM THE GNOSIS. so as to make more easily audible a series of small volumes. theosophic and gnostic writings upon. . or based the mystic. Gnosis. G. R. and who long for the light of gnostic illumination.

VOL.ECHOES VOL. . VOL. THE MYSTERIES OF MITHRA. VOL. OF GLORY. VI. I. I. VOL. VOL. X. IV. THE GNOSIS OF THE MIND. PROPOSED SUBJECTS FOR FORTHCOMING VOLUMES THE WEDDING-SONG OF WISDOM THE WORDS OF HERACLITUS. THE GNOSTIC CRUCIFIXION. II. THE VISION OF ARID/EUS. VOL. THE CHALDEAN ORACLES. VIII. VOL. FROM THE GNOSIS II. VII. A MITHRIAC RITUAL. IX. V. THE HYMN OF JESUS. III. THE CHALDEAN ORACLES. VOL. THE HYMN OF THE ROBE VOL. THE HYMNS OF HERMES.

The Parable of the Prodigal The Dual Sonship The Robe of Glory . . . . . .15 3 .).. 670 679.. of the Apostles (London.Syrische Studie iiber die . Geography .33 46 57 59 61 . Rev. 1874). 24 -70. . . of Wright. PREAMBLE . 67 BIBLIOGRAPHY. Zeitschrift der deutschen morgenldndischen Gesellschdft (1871).THE HYMN OF THE ROBE OF GLORY. Apocryphal Acts 1871). The NOTES Allegorical . COMMENTS The Pearl . Eine Lieder (K. . Noldecke (T. . PAGE 9 THE HYMN . ii. Story of the Infancy The Two Couriers A . Wright (W. . . . .&quot. CONTENTS.). 238-245. -. pp. pp. apocryphen syrischen Thomasacten. Macke gnostischen Ursprungs.). . . Theologische Quartalschrift (Tubin gen.. . 30 38 4 Egypt -. . . &quot. . . . .

xviii.). of Bevan. pp.). pp. ed. pp. Burkitt (F. 13. 273 294. = Mead (G. i. 1905. Bonnet (M. Printed at the Press of the Guild of Handicraft. A. (E. I Ame. Thrice Greatest Hermes . Apostellegenden Die apocryphen Apostelgeschichten u. R. vol. = Mead (G.). Zeitschrift Zwei Hymnen der die iv. Essex House (London. Tijdschrift Rev. diana (Bruxelles. pp. Rev. pp. &quot.). S. 1906) H. Fragments of a Faith Forgotten (2nd. 422. The Hymn of Bardaisan. vol. Hilgenfeld (A. ii. Berliner philologischt Wochenschrift (Berlin.).. (Leipzig. Theologisch (Amsterdam). Lipsius et Bonnet). neutestamentliche Wissenschaft (Giessen. C. xxii. 270 282. 1903).Lipsius (R. ii.). vol. London. 1898). 1901). tome xx. ii. May. Zwei gnostische Hymnen (Giessen. 292 300. pt. fur Thomasakten. A.&quot.. (London. (A. S. Apotre. Bevan The Hymn of the Soul Texts and Studies (Cambridge. R. 1884). pt. Burkitt (F. Bonnet de Le Poeme Version grecque remaniee par Nicetas de Thessalonique. no. 1883. of Preuschen.). 1897). F. 159 164.. 1906). 1899) 3 copies only printed. C. ii. Preuschen 1904). Hoffman (G. Extrait des Analecta Bollan(M. no. 3. 219 ff. Acta Apostolorum Apocrypha (edd..). (Brunswick. p.).). pp.). Actes de Saint Thomas. 1903).. v.

also. in lines of twelve syllables with a casura. The Gnostic original title of this beautiful it is Poem has been lost.THE HYMN OF THE ROBE OF GLORY. and now generally referred to as The Hymn of the Soul. prefer to retain this title. A text version has recently been . as it seems the more Erlosung) I . appropriate. for the The most part of a Greek of six syllables. Preuschen. I here. however. original text of the Poem is in Old Syriac. and so in couplets. calls it The Song of Deliverance (Das Lied von der while in my Fragments (1900) ventured to name it The Hymn of the Robe of Glory. PREAMBLE.

in the text of the Syriac translation from the Greek of The Acts of Judas Thomas the Apostle . It is partly literal. ValliTHE ROBE cenanus B. only (Brit. in which his THE abridgment is found). 14645). In addition there is a summary in Greek by a certain Nicetas. and its style and contents are quite foreign to the rest of the matter. Mus. however. Archbishop of Thessalonica. with occasional doublets and omissions of whole lines. Add. partly paraphrastic. it has. It is manifestly an inde pendent document incorporated by the 10 .discovered by Bonnet at Rome (C. and bears the Our Poem is found precise date 936 A. of The Acts of Thomas (1903). but who is This seems to be based on another Greek version. who flourished prior to the Xlth century (the date of the MS. 35) and published in his text OF GLORY. otherwise unknown. evidently nothing to do with the original Greek text of these Acts. The copy is of the original Syriac text found in a single MS.D. which contains a col lection of Lives of Saints.

to the introduction of which the reader is referred for a brief consideration of the nature of the Gnostic Acts. This literary phenomenon is precisely similar to that presented by The Hymn of Jesus (Vol.Syrian redactor. Judas Thomas on his travels in India OF There he offers up is cast into prison.&quot. : : Judas Thomas the Apostle. who introduces it in the OF usual naive fashion of such compilations. THE ROBE GLORY. which he spake in prison. The Hymn of ended.&quot. Judas began to chant this hymn The Hymn of Judas Thomas the Apostle in the Country of the Indians. is &quot. of Our Hymn is indubitably Gnostic but what school or tradition ? Learned . opinion is preponderatingly in favour of attributing it to the Syrian Gnostic Bardesanes 154 122 Bardaisan (Gk. After the Poem comes the subscription &quot. a prayer. ii . On its conclusion we read : And when he had prayed and sat down.). V.

gt. as has been pointed out by Bevan and . in borne out by the text of the which the mention of the Parthians (380) as the ruling race is decidedly in favour of its having been written prior to the overthrow of the Parthian dynasty in 224 A. poet. but Bardaisan subsequently so. to some BardesP rec i se (For Bardesanes. Bardaisan s parents were rich and noble and their young son not only re ceived the best education in manners and learning procurable. This is Poem itself. There are also other indications point not only ing to Bardaisan as the poet are some of the leading doctrines pecu liarly those of this distinguished teacher. OF GLORY. 392-414). see F.gt. but he was brought up at the court of Edessa with the crown prince. Preuschen. there is a certain personal note in the Poem. ly&amp.AD HYMN OF THE ROBE an ist - or &amp. only to . who afterwards succeeded Not to the throne as one of the Abgars. as I have ventured suggest. * ess )&amp. 12 . but also.gt. pp.D.

who gives him some useful hints about the many . and so. The description of the trade-route from Parthia to Egypt and of the adven tures of the hero in Egypt. in spite of these warnings. He.converted his friend and patron to Gnostic THE I Christianity. moreover. May there not be in it a lost page from the occult life of Bardaisan himself ? Filled with longing to penetrate the mysteries of the Gnosis. however. must have the credit indirectly of estab lishing the first Christian State. 13 . has led me to ask whether a real piece of personal biography may not have been woven into the Poem. corrupt and charlatanesque schools of pseudo-gnosis that thrived in that centre of intellectual curiosity and religious enthusiasm. seems to have fallen into the hands of the unscrupulous. There he meets with a fellow-countryman on the same quest as himself. he joins a caravan to Egypt. and induced him to make x ROBE it the state-religion so that our Gnostic OF GLORY. and arrives at Alexandria.

is put for neither it is impossible. The Hymn itself is a truly poetic inspiration. it may have been.gt. the reader suggest must be made acquainted with the Poem itself in a version based on a minute com parison of all the existing translations. and need not detain us except as being a possible source of the local colouring matter. Only after this bitter experience does he obtain the instruction he longs for. the Valen- HYMN OF * or m a ^ the me&amp. perchance. psychism and magic. an interpretation. In any case.THE ROBE f r g ets his true spiritual quest. nor improbable. tinian tradition. of lower OF GLORY. . Of course this speculation ward with all hesitation but . by-ways. it is the least important element. and deals with far higher mysteries and experi But before we can venture to ences. by initiation into the spiritual Gnosis of the inner circles of.

When. Large was it. They bound up for me a load. From the East. our Home. yet was it so That all alone I could bear light it.THE HYMN. of my Father I was dwelling s Kingdom. Indeed from the wealth of our Treasure. my Parents Forth-sent me with journey-provision. 15 . I. II. a quite In the House little child. Silver 6 from Ganzak the Great. Gold from the Land of Glldn. And in the wealth and the glories Of my Up-bringers I was delighting.

7 Chalcedonies of India. 9 My Glorious Robe they took their love they off me Which in 10 had wrought me. And thence thou bring* st the one Pearl &quot. made a compact. 11 And &quot. 13 [The Pearl] that Hard &quot. Iris-hued [Opals ?] from Kushdn. 16 . it : In my 12 heart wrote not to forget // thou goest down into Egypt. And my Which was woven Purple Mantle [also] to match with my stature. lies in the Sea. with me They [then] it. III. by the loud-breathing Serpent. 14 [Then] shalt Thou put on thy Robe And thy Mantle that goeth upon it. 8 They girt me with Adamant [also] That hath power to cut even iron.

16 For the way was hard and dangerous. / left the East and went down With two Couriers [with me] . 15 IV. Our Second. 17 18 And I reached the Land of Babel. And entered the watts of Sarbug.&quot. 19 20 Serpent . I traversed the borders of Maishdn. 21 Near B to his lodging I 17 settled. Straightway I went to the .&quot. . Down further I went into Egypt And from me parted my escorts. For I was young to tread it. Shalt thou be Heir in our Kingdom. The mart of the Eastern merchants. V. And with thy Brother.

for sharing my wares with. 24 However I saw there a noble. all lonely . comrade. VI. Gainst mixing with the unclean ones. 18 . From 25 out of the Dawn-land my kinsman. he came and he joined me. Lone was I To my there. fellow-lodgers a stranger. 26 Son of Grandees. my 28 He warned me against the Egyptians. so rouse the Serpent against me. 27 / made him A chosen companion. A young man fair and well favoured.22 To take While he should 23 away my Pearl sleep and should slumber. That they might not guess I had come 30 From And afar to take off the Pearl. 29 For I had clothed me as they were. yea.

/ sank down into a deep 35 VIII. me And from the weight of their victuals sleep. became a slave to their king. 31 Yea. That all should speed to our Gate 19 37 . they gave their wiles they made acquaintance. My 36 It was then proclaimed in our Kingdom. my 32 And I forgot that I was a King s son. Parents perceived and were anxious. But from some occasion They learned I was not With or other of their country. me their victuals to eat.VII. All this that now was befalling. all 33 I forgot concerning the Pearl sent For which my Parents had 34 .

And 39 of the East all the Princes. each Noble his Name set IX. of the And 42 &quot. 43 Up and Give ear arise to the from thy sleep. 41 From Us King of Kings.And thy Mother. 44 Remember See that thou art son . And And And this is the counsel they left came to I should not be down in Egypt. Our Greeting ! thee. Queen Dawn-land. from Our Second. thy Brother To Son. down in Egypt. &quot.38 Kings and Chieftains of Parthia. whom thou hast served in thy slavedom. 40 for to me it they wrote out a Letter . thy Father. 20 . &quot. words of Our Letter a King s ! &quot.

of Sarbug. &quot. o . Remember thy Glorious Robe. thy Thou mayest be Heir in Our Brother. the wicked.And with Our Successor. When the thy Name may as adornment. &quot. 49 The tyrannical Daimons 21 Gainst the Children of Babel. be read in 47 Book of the Heroes.Bethink thyself of the Pearl For which thou didst journey 45 to Egypt. Thy Splendid Mantle remember To put on and wear 46 . X. 48 My Letter was [surely ] a Letter The King had sealed up with His Right Hand. &quot. Kingdom&quot.

XL 51 // flew in the form of the Eagle. Of all the winged tribes the king-bird . And my rank did long for its nature. 56 / remembered that I was a Kings son. 54 Unto me I took it and kissed it I loosed its seal and I read it. At its voice and the sound of its winging. 57 / bethought me again of the Pearl. I waked and arose from my deep sleep. 52 It flew And 53 and alighted beside me. turned into speech altogether. . 22 . For which I was sent down to Egypt. XII. 55 E en as it stood in of my heart writ. The words my Letter were written.

And
The
I

I began [then]

to

charm him,

58

terrible loud-breathing Serpent.

lulled

him
o er

to sleep

and

to

Chanting

him

the

Name

slumber, 59 of my Father,

The Name of And [Name]
Queen.

60 our Second, [my Brother], of my Mother, the East-

XIII.

And And

[thereon]

I snatched up the Pearl,

61

turned
filthy

to the

House

of

my

Father.

Their

I stripped

off

and unclean garments and left in their country.

62

To To

the

way

that

the Light of our
the

I came I betook me, 63 Home, to the Dawn-land.

On

My

Letter that

road I found [there] before had aroused me

me

64

^4s with its voice it

had roused me,
did lead

65

So now with

its light it

me

23

XIV.
66

On

fabric of silk, in letters of red
before

[?],

With shining appearance

me

[?],

67 Encouraging me with its guidance, With its love it was drawing me onward. 69 / went forth ; through Sarbug I passed I left Babel-land on my left hand ;
70
;

And I
That

reached unto

Maishdn

the Great,

The meeting-place
71
lieth

of the merchants,

hard by the Sea-shore.

XV,
72

My

And my Mantle
73

Glorious Robe that Fd stripped off, with which it was covered,
the Heights of Hyrcdnia, Parents did send me,

Down from Thither my

24

By the hands of their Treasure-dispensers Who trustworthy were with it trusted.
Without

74

my

recalling its fashion,

75

In

the

House of had left it,

my
as I
like

Father

my

childhood

At once, as soon The Glory looked

saw

it,

76
self.

my own

XVI.
I saw
it all

And saw me
And

in all of me, all in [all of]

77
it,

That we were twain in

distinction, yet again one in one likeness.
too, the

78

I saw,

Treasurers also,
it,

79

Who

unto

me had down-brought

Were twain [and yet] of one likeness ; For one Sign of the King was upon them
25

80

iris-hued [Opals ?]. it had been completed : . XVII. moreover.81 Who through them restored of me the Glory. 83 84 85 With adamantine All of its jewels off -fastened. 26 . Chalcedonies. To match its grandeur [?]. seams were the 86 [Moreover} King of Kings Image it . Was 87 depicted entirely all o er And Was it as with Sapphires above wrought in a motley of colour. With Sards of varying colours. 82 The Glorious Robe all-bespangled With sparkling splendour of colours With Gold and also with Beryls. The Pledge my Kingship [?].

/ saw that moreover all o er it The motions of Gnosis abounding I saw it 88 . of its 89 Ready as though I heard the it sound Music it 90 [?] : Which whispered as descended &quot. 94 That I might [take and] receive it. further was making for to speak.7 92 How that with his works waxed my stature&quot. And Was it [now] with its Kingly motions pouring itself out towards me. 93 And made haste in the hands of its Givers. 27 . XIX.Behold him the active in deeds I For whom I was reared with my Father too have felt in myself 91 . &quot.XVIII.

its beauty of colour I decked me.*er XX. 28 . 98 / clothed me therewith. done what He d promised. To run 96 for to meet to take And I With stretched myself forth to receive it . And who 101 had. forward it. 97 And my Mantle of sparkling colours I wrapped entirely all me. 99 / bowed my head and did homage To 100 the Glory of Him who had sent it. o&quot. too. and ascended To the Gate of Greeting and Homage. Whose commands I [now ] had accomplished. my love urged it.95 And me. [And there] at the Gate of His House-sons I mingled myself with His Princes . too.

. 103 He had Of the promised that with him to the Court 104 King of Kings I should speed. 102 XXI. To whom the whole of His Servants With sweet.sounding voices sing praises. And taking with me my Pearl 105 Should with him be seen by our King.For He had received me with gladness. And I was with Him in His Kingdom .

it.COMMENTS. B th Hoffmann and Preuschen are is of THE ROBE opinion that the Poem a free elaboration OF GLORY. &quot. 46) : Again the Kingdom [or Kingship] of the Heavens is like unto a merchantman and when he found seeking fine pearls a pearl of great price. of the chief element in the very briefly recorded Parable of the Pearl which the first has preserved Evangelist alone (Matt. if the Pearl Heaven in the sense of the Gnosis.&quot. 45. and in of meant the Kingdom 30 . he went and sold all he had and bought This seems hardly sufficient in itself to account for the genesis of our Poem. it also meant some thing more definite and intimate. Certainly for the Gnostics. . HYMN OF THE PEARL. xiii.

that is spiritual who perpetually are the angels behold the Face of the Father. the Man &quot. what will ye make if &quot.&quot. that is &quot. quotes a of ? from mystery-saying of the Phrygians the Mysteries of the Great Mother as follows &quot. . THE ROBE OF GLORY Thus the pre-Christian Hellenistic ini commentator first tiate who was the the Naassene Document. logoi of the and minds and men Inexpressible &quot.probability the tradition of the mystic i 4. who was in high probability a contemporary let us say about of Philo of Alexandria the &quot. words or reasons men minds or true &quot.If : made ye have eaten dead things and living ones. first : quarter of the first century writes And by living things they mean pearls cast into the &quot.!_ ur 1 days. or &quot.* meaning went back to pre-Christian all * THE JtixjyiJN i -L /&quot. &quot. Those logoi. plasm below. &quot. ye eat living things ? On this the Jewish commentator.

the light-spark. In any case we get the equation. In brief the Pearl is the Higher Self.&quot. i. in the same Document. adds &quot. It is to be noted that in the Chaldaan &quot. Hippolytus remarks For they say that the work of swine is the intercourse of man with woman. (H. and the logoi are His sons. for the Gnostics have designated another class. the Christ-nature in ray man. And so also in The Acts of John . pearl that is. : &quot. the Christian Gnostic writer.&quot. may &quot. Oracles (ii. 175). = logos 32 .&quot.) dogs are a technical &quot. : That is what He saith : Cast not the holy thing to the dogs nor the pearls to the swine. Later on. Jewish exegete. And on this finally the Church Father &quot.P resence The Inexthe Transcendent Logos. THE ROBE Possible OF GLORY. the of the Logos. daimones &quot. who further comments on the interpretation of the HYMN OF ^ ve * n - ^ e ^^ne Man is &quot. so also swine &quot. . 26 &quot. ff. term for a certain class of &quot.

For &quot. at the sacred put feast prior to his departure from the body. Ye are Gods and all : &quot. Grace. the sentence that concerns us runs We glorify the Resurrection shown we glorify Thy unto us through Thee : &quot. buried in the body. Word (Logos). quoting from some still more ancient commentary. in a hymn of praise into the mouth of John.&quot. . writes &quot. 440). Salt. thus evident that the Pearl is in some way the mystery hidden in man. p. EGYPT. and THE RQBE OF GLORY. and.Egypt&quot. indeed.This is what is written: I have said. Sons of the Highest if ye hasten to flee from Egypt and get you beyond the Red Sea into the Desert. It is addressed to the Christ. c 33 . Faith. the Jewish commentator. True Pearl It is ineffable. Thus in the same invaluable Naassene Document. is the body.we read the following. (F. Seed.&quot.

&quot. After &quot. to the Intercourse Below) Ye shall die like men. is &quot.Egypt&quot. but the [Birth] be Hippolytus 34 . speaking of the Great he continues Genesis. was Egypt. he resumes his quotation from presumably some old Jewish Gnostic And then commentary &quot. the Great Jordan. turned back by Jesus [LXX.This downwards and preventing the flowing of Sons of Israel from going forth out or the Intercourse Below. the Church Father interjects the gloss : : the Generation (Genesis) Below to Death. And on this he again &quot.But : if ye turn back into Egypt (that is. remarks : For all is subject is superior to Death. from the Intercourse Below OF GLORY: the Jerusalem Above who is the to OF And &quot.&quot. gotten Above 3 Ocean of And.THE to this he himself adds in further explanat ion That is. for Joshua] and made to flow upwards.&quot. : Mother of the Living. which.

which Prof. in his just published text and translation. The Gnostic treatise that the Church ^ Father had before him. . Charles has. Thera- Me i. 16) summarizes of the system of the Peratae or Transcendalists. according to THE i them. and anticipated some of the most characteristic Sayings of Jesus. in OF GLORY. and the Promised Land. .g. high probability. For Egypt (tf. How the symbolism of Egypt. N ?HE KUrJii 1MJ6 ROBE peut) circles. was treating of the Great Water or Ocean of Genesis that 35 . ot this Gnostic allegorizing is. similar to those which developed the ethical teaching of The Testaments of the Twelve Patriarchs. -I is r* the body. 109 This ethic. 164). 163. to be assigned to preChristian Chassid and allied (e. 11 . the Desert. who were contemporaries of the Naassenes. was developed by these Mystics may be seen from what Hippolytus (Ref. he contends. so brilliantly conjec tured to have been written about 106 B.&quot. influenced very strongly the writers of the New Testa ment documents.C. the Red Sea. vi.&quot.

The tians. reach a state free from Generation). Peratic writer continues This Death overtakes the Egyptians in the Red Sea together with their chariots Now all who are ignorant [set. : For to souls water becomes : death. are without the Gnosis] are Egyp [set. where there are all together the Gods of Destruction and the God of Salvation. which : &quot. and enter the Desert (that is.&quot. vehicles]. Now the Peratic writer adds the Gods of Destruction are the : 36 . according to the word OF GLORY of Heraclitus &quot. and reach a beyond the Red Sea (that is. Kronos [that is. Hippolytus then summarizes as follows And this. and that they cross over [or transcend hence their name Peratse] the Red Sea (that is. the Water of Destruction.&quot. is state And &quot. is the Going-forth out of Egypt out of the body. For they consider that the body is a little Egypt. they say. Time]). &quot.&quot.THE moistens the soul and plunges it into the THJ^ROBE Region of Death. Gene ration).

thus evident that for these mystical 37 . Brahmanical and Buddhist Samsdra].&quot. therefore. by the Powers). they and destroy those have crossed the To the Sons of Israel. Moses revealed the True Serpent [sci. the Fate-spheres] which THE bring upon sentient beings the necessity THE of changeable Generation [Genesis. save Perfect Serpent. therefore.No and the one. the Perfect One and they who believed on Him. These Moses called the Serpents of &quot. (that is. imagine Sea. not destroyed by the Serpents of the Desert (that is. Him who of [all] is He who centres his hopes upon Him. who were being bitten in the Desert.Stars [that is. is thus able to save deliver those who come forth from of Land Egypt the (that is. &quot. the OF GLORY. were not bitten in the Desert . from the body only the is full and from world). of Wisdom]. fulnesses. the Desert who bite who Red &quot. by the Gods of Genera It is tion). &quot.

unnecessary to bring forward later pas sages from Clement of Alexandria and Origen in confirmation of the use. Even if we were so inelastic as to imagine that it must necessarily have its point of departure in canonical scripture. it is something far other than a mere embellishment even an elaboration 38 . we might more appropriately surmise that it is rather of the beautiful Parable of the Prodigal. however. xv. It is. 11-32).Egypt stood for both the and also the hylic or gross-material THE ROBE body OF GLORY. as has been supposed. which is recorded by the third Evangelist alone (Lk. and that the use goes back along HYMN OF au e g &quot. realms. a very insufficient hypothesis to account for its genesis. 66) of the briefly-recorded is Parable of the Pearl. r i sts the Naassene-Ophite trace to pre-Christian Jewish Gnostic circles. That our Poem is simply an elaboration or embellishment (Ausschmuckung Preuschen. That. THE PARABLE OF THE PRODIGAL. p. therefore.

as he speeds to meet the Father. . however. . be referred to knowledge of the inner facts that both Parable and Poem set forth. of genera . of whom the dividing the younger goes forth up of the substance (ova-la) or living the joining the far country (. evident that the whole . originality may. and its resemblances OF GLORY.of this beautiful Parable. is . It is. and the kissing of him the putting on of the robe. matter it is treated from another standpoint more intimate and reveals a fuller insight into the spiritual mysteries. . with far greater probability. be evident There is THE ROBE in it. rather than to any slavish following of Still it is well to the canonical text.8/o?) himself to a citizen of that country the the eating the reverse in the Poem : . far 39 . food tion . remark the resemblances The Father and the two Sons. must to the most casual reader. the calling to remembrance of the the the return Father s household running of the Father to meet him. of swine the symbol .

and so also in many a system of the Christianized Gnosis.THE ROBE the Divine Mother. the pre-Christian Gnosis and the wide As spread Myth of Man (see H. THE DUAL SONSHIP. be sought for along that very obscure line of descent that is called Ophite and which has its roots in (Naassene). A faint trace of this us in is preserved for system which the polemical Refutation (I. in one direction at any rate. the Queen of the OF GLORY. and in the Wisdom. HYMN OF In the Parable there is no mention of literature Wisdom the herself. how in ever. i. The origin of the Dual Sonship. East and this is in keeping with later Rabbinical exclusion of the Divine Femi nine. the Spouse of Divinity. the natural Trinity was a fundamental of their symbolism. must. But in the circles of the Mystics the Holy Spirit was regarded as feminine. 139-198). other great traditions. xxx) of Irenaeus associates a 40 . so also in pre-Christian Jewish Gnostic circles.

&quot. the . to the Unfortunately Greek text of Irenaeus is here original lost. xiv. down : others again give forth por that there dwells tentous utterances in the Power of the Depth a certain : But Primal Light.with the Ophite tradition. Second Man. but which THE Theodoret (Hcer. . is the Son of Him and who sends forth [His Thought] that this Thought is Son of Man.) ascribes TH R BE the OF GLORY. this is the Father of all and boundless is called the First Man. and we have to be content with the barbarous Old-Latin translation in addi tion the Church Father is very hostile . They declare further that His Thought proceeding from Him. . Fab. Spirit the [Primal] Elements were separated &quot. Sethians. blessed. set it &quot. . I. indestructible. and at no great pains to understand the objects of his detesta Such as it is. we will tion. That below these again is the Holy and below this Highest Spirit. however. and contemptuous.

Darkness. delighting in the Beauty of the Spirit. and filling Her with Light. whom they call the Christ. Son of the First and the Second Man and of the Holy Spirit. begat from Her Incorruptible Light. they assert. may be seen from the following parallels.THE forth Water. the First Man together with His Son. That the ruling idea of the Dual Sonship was widespread in Gnostic circles. both non-Christian and Christianized. far scholarship refuses to explain gnostically. THE^OBE and on these was borne the OF GLORY. Subsequently.&quot. the Third Man. preferring to lose itself in the philological labyrinth of a occurs and which so quite unsatisfactory Aramaic Bar-Nasha. the First Woman. Son of Man. Here we have clearly set forth the idea the Dual Sonship though from a different point of view from that of our Poem and of Man. whom call the First Woman. 42 . they &quot. a term of that frequently in the Gospels. Abyss. Chaos Spirit. . that is the Woman.

i. stand. OF GLORY. Chaldaean.Holy Spirit ^ u TV/T-JJI Distance. pp. Mind the Universals. = 43 stands. . In the Mago-Chaldaean system under lying the early Simonian document The Great Announcement (see The Gnostic Crucifixion. 40 ff. Syrian or Egyptian mystagogy. of : f f J the Depth The Great Power. or as a common possession of Chaldaea and Egypt is hard to say. of The First _ ( Man Son Man The First of ~ . Great Thou ht .though where we are to seek the proto^ OF type of it whether along some single THE ROBE line of Babylonian. - Woman. Magian. . The Middle T^Incomprehensible or Breath He who The Christ has stood. and will .) : The Power _. i ncomp rehensible The Father.

The Second Mind. Atom.THE HYMN OF THE ROBE OF GLORY. The Great Mother. Fire. ii. In the system underlying the Chaldaean Oracles.gt. The First ) Woman The Christ J = 3 Again in the system underlying the &quot.) The Power of The Silence before the Depth = the Voice. Symbol). 2. Mind &amp. &quot. : f | 44 . &quot. gistic literature. oldest extant treatise of the Trisme- The Pcemandres or Man-Shepherd (H. Lightspark. The!Second Man] = = Mind of Mind.: The Power the Depth of = = God-nurturing ( The First Man = f The Father &amp. Man Son of) Man. a Greek mystery-poem of the first century in is f which Mago-Chal&quot. daean material philosophized Silence.gt. &quot. &quot. The JEon (as Monad. 3 ff.

= . Our forth or returned was the Christ. Son of Man and the Christ. . } f 1 Man. in-rank.&quot. XT Nature . is . is exalted to equality with the Supernal Son. Brother. or even to still higher rank yet are they both one. 45 . Thy . there was a clear tradition of Two Sons. doubt that in little both pre-Christian and Christian. . The Second Mind. First : HYMN OF THE ROBE Formative Mind. . because of His Descent. one who remained. Poem is therefore a Song of the ChristMystery.The First Man = Man Son of All-Father Mind. and His winning of the Pearl of Self-consciousness in manifestation. &quot. &quot. or Nextthe Supernal Man. Brother of the Formative Mind. f I Man The ~. Our Second. OF GLORY - ) Woman ~. and one who went forth and the one who went There is thus Gnostic circles.

&quot. and doubtless meant to convey an under-meaning to those who had to hear.&quot.&quot. Mk. (xix. xv. Now the chiton. under a woollen cloak. Purple Now in the canonical scriptures John xix. And for my Vesture they cast The fourth Gospel the &quot. 24. was an and was generally worn under-garment. my Garments among lots. ^ is to be noted that there are : two OF GLORY. 35. woven throughout. 24. Lk. &quot.&quot. xxiii. 18) reads : &quot.ears 46 . Vestures the Robe of Glory and the Mantle. &quot. or mantle (chlamys. The writer of the fourth Gospel was a Mystic. or toga) during the day. xxvii. (chiton) was top from the or tunica. Coat adding that the without seam. &quot. 24 (cf. all of which look back to Psalm xx. They parted them .Vesture.Garments&quot.THE THE ROBE THE ROBE OF GLORY.&quot. Matth. 23) distinguishes and the &quot. &quot.

Garments&quot. rate this would be &quot. The difference between the under garment and mantle may be seen in while in many a Mithriac monument the Mithriac Ritual we read (p. 32) : 47 .were divided the four soldiers. must be left to the opinion of the reader according to his knowledge or ignorance. 27) Thou shalt behold a God. . can THE RQBE it be that he intended to convey the idea OF GLORY. body seen may or be he from the Mithriac Ritual. body or &quot. the complement of the four ? the &quot. or quin tessence. And again (p. of a Cloak of the four elements. . in a White Tunic and a Scarlet Mantle. Whether not had any such intention. in the mystery-teaching keeping concerning of resur perfect as rection. : 4 . &quot.&quot. As into four among At any with the &quot.&quot. and whether or not he had further the same ground-ideas in mind as those set forth by the Gnostic poet in our beautiful Hymn.&quot. and a Vesture of the one element.

a House not made with hands. we have a God-made Building. The nature of the Divine Robe. longing to be &quot.. shalt see . i ff. For. as it was understood by the Mystics. may be grasped by clature . or.) : For know that if our house on earth of the [fleshly] tabernacle be dissolved. &quot. as a Heavenly Dwelling. a God an . we are groaning in this [habitation on earth].Purple Mantle&quot. the present-day Mystic who reads the following passages from one of the in spired outbursts of the beautiful Untitled 48 .. our Poem. was understood by Paul when he writes (/. Glory.. aeonian] in the Heavens.&quot.. indeed. exact of THE ROBE OF GLORY. Thou &quot. &quot. The parallel Scarlet Mantle is with the &quot. with our Heaven-made Habita Paul was well versed in Gnostic nomen and the extended meaning of the Robe of Glory. clad in a Robe of Brightness.&quot.THE N &quot. clothed tion. v. Cor. eternal [lit.

p. for through Him they became supersubstantial. &quot. He created His D 49 ^ &quot. and the Vesture of the Son.Apocalypse of the Coptic Gnostic Codex THE N Brucianus ?HE ROBE In this City it is that they move OF GLORY. He limned the Universe in His Man s] Likeness that is all [sci.&quot. Likeness and made it into a City or into a Man. : &quot. Each one . prais ing the Three who are One. And again And they &quot. of all the Father hath taken His Glory and made it into a Vesture without for the Man. and the Power of the Mother. (F. : praised the One and Only One. And the Father took their whole &quot. and the Image of the Fulness [Pleroma]. and live it is the House of the Father. and Conception [or Thought. the Mother]. . And . the these Powers. 547). them knew Him in this to sing myriads of songs City began of praise to the Man or the City of the Father of the universe. and the Mind-born Logos.

It gathered vestures to itself. THE ROBE (? P- 5Wyet again the Ineffable Vesture : _. and all Truth.77 : in the type of the Holy Pleroma. &quot. order that should raise up the universe its once for &quot. and all Love. all. is sung of as follows an and Light all Life. and knows itself therein. and made them after the fashion of a Veil which surrounds it on all sides.&quot.THE HYMN OF OF GLORY. and separated them all according to order and law and forethought. . in . And it [sci. &quot. and all Wisdom. Body . and the universe hath found itself in it. and raised up all.&quot. and all Faith. the Vesture] gave them The First Monad hath which sent Him Ineffable Vesture. and all Peace. and all Gnosis. and all Hope. (F. and all Resurrection. is all . AA v And &quot. P- 557-) 50 . . and poured itself over them. And in it is the universe. all light in its Ineffable Light of myriads it of myriads powers were given it.

259 ff. (F. the Wedding Garment. the Gnostic Transfigura tion. to whom Reflection gave form. &quot. we should speedily exhaust the space of this little volume and of several other volumes. however. in The .&quot.&quot. and putteth them on like these vestures.He is the Man begotten of Mind. 117 ff. OF GLORY. and wrappeth Himself with creation as with a mantle.) : . and the rest of the Light. World-Mystery (2nd ed. pp.. p. We must. The whole subject is treated more fully in my essay on The Soul.Vestures. pp. Man. 562. 5 ff. find room for a brief notice of the magnificent description of the Descent of the Vesture of Light on the Master.) If we were to set down all the passages in Gnostic and allied literature connected with the mystery of the Robe of Glory.Vestures of the Soul. He weareth them like these gar ments. in the Pistis Sophia (PS. Thou hast given all things to the : &quot. F.And yet once more from the same T HE high document of deep mystic lore THE^OBE &quot.).

His Disciples as follows Lo. kinds. was. It was of three degrees. which was above them all. &quot. which was in the midst. from below above. my Vesture. each ray being more admirable than its fellow in a Great Glory of immeasurable Light it stretched from below the Earth right up unto Heaven. .&quot. or which shone on Him for their eyes were darkened because of the Great Light in which He was. was more admirable than the first which was below it and the third. sending forth a host of lightrays. . . And one another. . 52 . . . the light-rays were not like to The Light was of various and it was of various types. They saw the Light only. was more admirable than the two below The Master explains this mystery to . THE ROBE because HYMN OF ^ Ut ^6 -Di sc ipl es saw n . . t JeSUS of the Great Light in which He OF GLORY.&quot. I have now put on : &quot. it. The first was more admirable than the rest [? of the rays] the second. &quot. .

and the ! &quot. risen in the East. written in Five Words of those from the of which the interpre Height .And I found a Mystery in my Vesture. this : tation &quot. that a Great Light-power and &quot.all authority hath been given me by N the First Mystery.O is Mystery that is Without. ?HE f Sun had It came to pass. because of which All hath come into existence This is the whole Out and the whole Up-going. behind in the Four-and. . ! . Come -unto us For we are Thy Fellow-Members [or Limbs] we are all one with Thee we are one and the same. . which going hath emanated all Emanations and all that is therein. Name thereof is all of us. &quot. . in the World. .. 53 . because of which all Mys teries exist and all their Regions. Thou art the First Mystery which hath existed from the beginning in the Ineffable before it came forth. in which I had left which was my Vesture. . twentieth Mystery.. . when the OF GLORY. RoL descended.

HYMN OF ^ OWj &quot. we have sent Thee Vesture. at the Last Mystery from Within) a portion of us.&quot. have sent Thee. is therefore. which is the Last Mystery from Within. clothe ! &quot. is fulfilled . for Thou art worthy of them for in sooth Thou art prior to us and came into being before us. besides the one that we . Lo. fore 54 . . its time therewith Thyself Come unto us &quot. Thy until its time should be fulfilled. which indeed hath belonged to Thee from the beginning. ! For we all draw nigh unto Thee to clothe Thee with the First Mystery and all His Glory. which Thou didst leave behind in the Last Limit.therefore. . accord ing to the Command of the First Mystery. by Commandment of the same in that the First Mystery hath given us it. THE ROBE n igh unto Thee itself &quot.&quot. at the Last Limit (that it OF GLORY. Where now hath the First Mystery sent Thee through us the Mystery of all His Glory. we all together draw is. consisting of two Vestures. Now. two Vestures.

the Law]. which compose these Heavenly OF GLORY.The text then goes on to enumerate THE ^ the Hierarchies of ^Eons. Powers. until the time appointed by the Ineffable should be fulfilled. and then continues its magni the Living Powers ficent exposition which form the Vesture speaking as Be with us follows on the Great Day . Supreme Perfection Lo. Garments corresponding detail for detail ^ with the whole emanative potencies of the Universe whereby the Garment of Deity is woven. have we sent Thee of : moment Thy Vesture. therefore. clothe Thyself with this Vesture. ! Make haste. which no one from the First . Law downwards have Regions from the not known it. [or Precept] downwards hath known for the Glory of its Light was hidden in it Law [sci. in order to clothe Thee with thy Two Vestures. and come unto us For we draw nigh unto Thee. 55 . and all First &quot. &quot. and THE ROBE Gods. which have been for Thee from the beginning with the First Mystery. &quot. therefore. the &quot.

then we have found a terminus for the dating. a very little while. &quot. therefore. Thou hast fulfilled the whole Ministry of &quot.Come therefore. to us quickly. and Thou shalt come to us and leave the world. ! ! &quot. must be pushed back century. initiated.&quot. that Thou mayest receive Thy whole Glory. into the second 56 . until OF GLORY. quickly. that THE ROBE we ma y clothe Thee with them. &quot. the by the Ineffable Come. the Glory of the First Mystery This gives us all the light we need to throw on the inner meaning of our Poem it is the inner tradition intended for the Ministry appointed &quot. then of one of its and the date sources. whereas our circulated to be Poem was intended among the people. ! . to us quickly that we may clothe Thee with them according to the Commandment of the First Mystery For yet a little while. Which was prior ? If the former. therefore. HYMN OF the Perfection of the First Mystery. if not of the Pistis Sophia as a whole. Come.

and 57 . an otherwise unknown Story of the In fancy and runs as follows (P. pp. and said &quot. : we were twain in distinction. and Righteousness looked down from Heaven Thy Power prophesied this word of old concerning Thee. &quot. the Spirit came from the Height. : &quot. And yet It is again one in one likeness&quot.S. When Thou wert a child. : My Master. . &quot. to wit Righteousness and Peace kissed together. (78). . Truth sprouted out of the each other Earth. But before we leave the Pistis Sophia THE there is another instructive passage that THE is reminiscent of the same ideas which OF GLORY. Unto me I took it underlie the words That and also and kissed it (50) &quot. : concerning the word which Thy Power prophesied through Grace and Truth met David.) And Mary [the Mother] answered : &quot. 120 ff.A STORY OF THE INFANCY. before the Spirit had descended upon Thee. whilst thou wert in a vineyard with Joseph.

&quot. It came to pass when Joseph heard Thee saying these words. that Thou didst under stand the word.to me y house. that he was troubled. It Thou saidest : Where Otherwise is He I Him &quot. And the Spirit said unto me Where HYMN OF came mm . that I may this go to said unto was in perplexity and thought it was a phantom [come] to tempt me. we entered 58 . : is Jesus &quot. meet me. Him ? And when He had I my Brother. in the field and found you in the vineyard Joseph propping up the vines. and we went together. like unto Thee an d I knew Him not. until I had gone unto you to Thee and Joseph. ? that I may see await Him in this place.So I took Him and bound Him to the foot of the bed that was in my house. He was Thou. when didst hear me speaking the word unto Joseph. came to pass. and thought that THE ROBE OF GLORY. and wert joyful and &quot. therefore. &quot.

and to the compiler. been. And we gazed on Thee and &quot.&quot. persuaded that under naive details of this apparently infancy story there is a concealed mean Once I gave a lecture in which I ing. And He that was bound to the bed He embraced Thee and was loosed kissed Thee. endeavoured to suggest what the nature I am somewhat the of its under-meaning too long to set may have down here. N QF THE ROBE OF GLORY. and found Thee like unto Him. &quot. in reversed 59 reflection they . It is source not due THE TWO COURIERS. and found the Spirit bound to the bed.the house. &quot. document. . but it is apparently from another of the P. . Him. S. and Thou also didst kiss Him and ye become one. The Two Couriers also pertain to the mystery hidden under the symbolism of the Twins which meets us everywhere in the ancient myths and legends of initiation .

the Light-stream over Pistis the repentant faithful soul Sophia &quot.scene in the canonical Gospels. The Light. of the appearance of whose heads reach unto heaven. In The Gospel of Peter. Book of Elxai. In the Pistis Sophia. ? pp. who led &quot. the Two are taken by the unknowing Disciples for Moses and Elias. In the Transfiguration . that is scripture. as Receivers of Light. or Galilean. &quot. they are seen as Two Men. in the story of the Mystery of the Resurrection.). 365 ff.TJTHE ROBE nim OF would be the Two Thieves crucified with OF GLORY. This mystic tradition may be compared with the more prosaic two men in shin of the third Gospel while ing garments its Gnostic analogue may be seen in the Two Great Beings reaching unto heaven. &quot. when the Master is clothed with Light. of whom the precise mystic dimensions are given. they are called Gabriel and Michael. The Book of the Hidden Power (see Did Jesus live 100 B. in the Nazoraean. .C. 60 .

). 133).S. is 61 . into Chaos and bring it forth again &quot. and he bears in his hand a Rod twined about with the Serpent Twins. THE ALLEGORICAL GEOGRAPHY. and who elsewhere in the THE same document take back the souls to THE the Light.(PS. and back again. In Hellenic mythology and Hellenistic mystagogy it is Hermes who is the psychagogue and psychopomp. They lead the Light-stream OF GLORY. In the Book of Enoch (Ixxi. 130 ff. The Two Angels of opposite allegorizing or substantializing the sex man s good and evil deeds who lead the soul through the Middle Distance are native to the Magian and presumably Old Iranian traditions. 3) it is Michael who brings Enoch before the most High. and Abraham to the Throne of God. &quot. The geography of the way down from Hyrcania to Egypt. (P.

69-71). consistent with itself (18-20. renders Sarbug by the Labyrinth.. But it also preserve for us a hint of how may the geography was allegorized by the Gnostic exegetes for The Labyrinth &quot. The territory of Maishan lay between Maishan the Mesopotamia and the sea city (Forat Maishan = ? Messene) was . Babylonia was the Tigris-Euphrates the valley. . and lay slightly to the south of the present-day Basra. &quot. Sarbug is a puzzle. enough. The best solution seems to be that it stands for the City of Now. in all probability the chief emporium of sea-borne commerce of Babylonia and the West with India. 62 . Hyrcania was the mountainous region on the southern shores of the Caspian Sea.o THE ROBE OF GLORY. strangely Babylon itself. the Greek. but puzzling in some of its details. This may possibly refer to the labyrinth of the streets of the great city.&quot. in both traditions. &quot.

through (2) to (3) the Earth the Firmament. referring to the soul. 63 . and body. soul. run as follows &quot. as N QF may be seen from a fine Naassene Hymn. OF GLORY.was a technical term of the Gnosis. the Labyrinth of 191). into the regions of manifestation. i. of the Soul. misery enters She her ills. Hoffmann an (pp. he says. it it the precise situation of the unknown Sarbug may have must be very patent to the Mystic that the Gnostic poet intended for a certain stage of the descent of the soul. THE RQBE two lines of which.&quot. Whatever otherwise been. or spiritual mind. wandering (H. corresponding with the three natures of man : spirit. 289 ff.) has attempted The interpretation on these lines. : Now is born. leads from (i) Way Heaven as the God-realm. in with no in way out for her .

further sets forth a diagrammatic representation as follows : He N=The Region of the Ineffable. Virgin Stars. 64 . Between this and the Earth comes the Boundary of the Over-world and the World ( =S). or Maishan. the Mountain of the Gods.).S. of E =The Heaven the the Fixed the .world or Pleroma.Ether. is This the Over. Hyrcania. of Light (of P. Midst.THE HYTVTM OF THE ROBE OF GLORY.

Maishan is of the East. This seems to me a somewhat too elaborate scheme but if it can stand. its uttermost region upwards. the region of the Heaven-world or Elysium and the Earth-state. sent the borders or limit of the material or hylic cosmos. it strengthens the case for priority of the scheme underlying the Pistis Sophia to .OF GLORY. ? ROBE =Egypt. : Distance for in 50 we that is. world. the Mart of the Merchants and therefore should repre world. our Poem. Hades. Babel. Babel-land and Sarbug would thus stand for the state or states lying between the region of direct commerce with the East (or Light-world) that is. are told that the Letter sealed . the Earth and the Under.W Next comes the Earth-heaven or THE N Firmament. These are presumably the the is states of Middle 1.

the vi^/1 wicked.&quot. on the ground that the whole Poem is concerned with the mystery of the Light-spark. The rest of our space may now be devoted to a few notes of detail.THE &quot. HYMN OF THE ROBE OF GLORY. 66 . These are presumably under the rule of the Prince of the Powers of the (Lower) Air. or Sonship. or Christ-nature. The tyrannical Daimons of Sarbug. and to an endeavour to suggest some considera tions of a mystical nature that may be of interest to those who delight in such studies. or Spiritual Man. Gainst the Children of Babel.

that is to consciousness.&quot. 67 . from the human point of view. the Birth of the Christ-nature it and its state before descends into manifestation. bringing to birth. certain stage in initiation.&quot. The opening words seem to suggest. is &quot. as it was symbolically termed by the but in itself it is no Gnostics spark. born onto the plane be regarded as &quot. The &quot. or &quot. the potentiality of the Fulness (Pleroma) To aid our dim intuition it may itself. of Divine Light and Life. little one. may be taken to denote the Light-spark (or Atmic ray). &quot. or drops into personality. of the spirit from the ever-divine states of the Fatherhood and Motherhood.&quot.NOTES.little child&quot. the personal man. Little child. . also a means when the man below. &quot. the spiritual or Christ nature in himself.

&quot.&quot. it is not the man is speaking. the of the Higher Self.&quot. &quot. or Nurturers. innocence instinct (not mind THE ROBE (harmlessness). &quot. and &quot. spiritual OF GLORY. and the &quot. 2 Home It is a state of Bliss. rich- often does East refer to a particular state it indicates rather a or a definite plane &quot. From the not so much &quot.Glories&quot. The Father s Kingdom House of At man.THE purity. HV1VTM OT? It is characterized by who In our Poem. . .Wealth&quot. the state spiritual is Personality or Individuality. East. &quot. is &quot. 68 . in its ratiocinative mode). The Nurturers. ship. however. might be perhaps &quot. are the Arms of the Divine Life in which the Child is cradled. as Nurses of the Divine Infant. are characteristics of the Kingdom. the activities of and the Child are of the nature of Bliss the Upringers. childlikeness. more fulness appropriately &quot. but the Spark or Son&quot. characterized by and &quot.

that is tension or relation to personal environment.&quot.&quot. The Treasure was of the carried in the &quot. of Jewels. There was a certain this suggests the of it binding up The &quot. first defining of space or limitation of &quot. as an inner way of immediate But in the text it does not seem arrival. . the Spiritual Mind. ftance of his nature. &quot. 4 &quot. spacious but as yet not heavy or possessed of It was &quot. the senses or instincts. seems to denote the Treasure that is. THE ROBE Birth from the East is not so much a OF GLORY. that is a stirring of matter. which connotes as it were the power of cutting directly through planes. The Geli (ol TjXoi) district 6 were a people who inhabited the 69 . to be used in such a precise sense. &quot. the Spirit. man in the innermost sub- Land of Gilan. birth via planes. &quot. large gravity. .direction. &quot. &quot.heart 5 that is. and light.

70 . of which are of uncertain trans They would thus suggest a pure vesture of a formal nature. &quot. It may be that a precise symbolism. Sun and Silver that and Moon powers. may be hidden under the names of the precious stones. prefers land of the upper ones. &quot. however. with which the soul or self is equipped or furnished. Atropatene (Adharbaijan).&quot.&quot. on the south-west of the Caspian. north of Ispahan. &quot. correspond ing with the mineral kingdom. treasures uncoined. &quot. Be van. incrusted. Gold &quot. or Gazzak. OF GLORY. &quot.&quot. 7 Kushan is perhaps Kashan in Persia..of gold tissue with jewels It is of is. The Greek glosses the Robe as &quot. &quot. connected with the nature of the per fected formal mind.THE ROBE shore ca^ ec^ Gflan. The Greek has: Gold of the great &quot. was a district in HYMN OF now &quot. 8 some lation. has &quot. Ganzak.&quot. and the Greek has it also. &quot.

^ &quot.&quot. &quot. Light 45. however. armed with Compare &quot. to the allegorical souls cling in the &quot. Chalcedonies. or purified all colours of the pure glory. &quot. this connection to set down a passage from the Naassene Document. to which the the Odyssey. are a THE ^ puzzle but the iris-hued. in of the reader. of The is Chaldcean Whether or not there &quot. pearls &quot. All this &quot. Referring Rock : &quot. aura.&quot.&quot. according to Armour of &quot. or iridescent.&quot. Agates. or &quot.&quot. ii. &quot. Sounding Oracles. The Greek has [stones]. in the term the the Adamant (Diamond) a play on Adamas (Adam. . it. &quot.iris-hued man by He the is to the spiritual bound is the power of the hardest of all the precious stones. Jewish commentator writes . &quot.&quot. &quot. THE ROBE colouring well represents the shimmer of OF GLORY. must be left to the decision It is of interest.&quot. Greek. the Primal Man) of Mysteries. for &quot. &quot.

HYMN OF THE ROBE OF GLORY. 26 . Purple is a sign of royalty for our Poet is singing of a Royal Soul. ii. &quot. &quot. and the idea of Him may who of &quot.&quot.) Hoffmann makes the Mantle or Toga = anima naturaliter divina. And my rank Stature &quot. and ment. Compact.&quot. his 41.) inner steadfastness and stability. he (H. [Isaiah] 161. The Great Announce The Gnostic Crucifixion.&quot. Compare 1. : &quot. is : &quot. p. ThC R Ck meanS Adamas The Corner stone which I * This insert in the Foundation of Zion. i. and his own measurement and monument. is in its root-sense a ing upright. may or Covenant or Ordi be compared with the words 72 . It is the Spiritual Mind of man. did long for its nature. 74. (See 11 The nance. this By 10 &quot. stand be compared with has stood. shall stand &quot.) means the plasm Purple Mantle. [Foundation] of man. (See The Chaldcean Oracles. stands.&quot. &quot.&quot.&quot.

am It . The &quot. 55). written 1. &quot. of the man. connected with past.&quot.&quot. and descended like a Power of Chaos my Power hath grown cold in me. but written deep down in the heart. Pearl is the Living Gnosis. Memory is .of one of the : Hymns of the Sophia (P. This means. or again the Kingdom of Heaven. in the very atoms of his substance.) I hath brought me Below. or rather the Kingship of the Heavens.&quot. mystically. It was not engraved on the mind. (O Light. 12 73 . &quot. 64) THE ROBE OF GLORY.5. &quot. was written &quot. the heart (cf. present. &quot. be forgotten.Thy Commandment [or Statute]. &quot. or the self-realization of the Logos in again man. &quot. so that it should not in &quot. and future but this record could not be really wiped out even when time should be no more. in blood in the spiritual the life-substance of him.

The spiritual man has from within the Great Shell. shells. &quot. or who born in Gnosis. This mystery may also be called a because. the mystical Adversary. &quot. &quot.&quot. of things. we might suggest that Living Gnosis can not be gained without the help of the Opposing Powers.&quot. When the spiritual self would attain to Divine consummation. the is man in whom born. that most precious gem which is the that disease product of self-will or is of the Opposer. there must be a descent into the spheres of personality. so to speak. where people and things within &quot. live. &quot. yet the product of disease ? If we may be permitted to speculate on the further meaning of a physical fact not known to the ancient Gnostics. 74 is Gnosis is for ever . &quot.these living ideas be a a precious pearl THE ROBE symbolized by OF GLORY. &quot. thing. HYMN OF ^ ut wky S^ OU^ &quot. &quot. to steal or from within the shell side of things. on the substance side pearl &quot. Gnosis from one point of view is the union of the spiritual and personal man.

75 .&quot.wrapped in a pearly Glory. an earlier stage of evolution. &quot. the Opposer passions or opposing forces of the planes of form. opened eye of the seer. broods over it. jelly fish after substance &quot. The oyster. is loud-breathing Serpent the Lord of the Typhon. &quot. and it creates a which pearl. &quot. is the man or unevolved buddhic sub The Impersonal Spirit. The Greek has the Serpent the Swallower. This pearl again. or his THE becomes pearl-like to the THE^OBE OF GLORY. 13 breathed. The &quot. &quot. or or plasm. &quot. at of personality. and Hoffmann has poison. is the &quot. &quot. &quot. later on. &quot.&quot. jelly fish. from the personal and selfish point of view is not at first advantageous to the &quot.&quot.&quot. descends and stirs this substance to create.&quot. is a pure substance or ichor which the buddhic nature creates or secretes when Atman begins to energize in the man. or Atman. shell of flesh. stance.

45). and Individuality.&quot. or the permanent atom of experience. The Robe is the Cosmic Texture of Light and Life. poison-breathed &quot. the &quot. correct . reveals is the cause of the Typhon it (Apepi) disease operated by the Opposer.* * course e Ocean of Genesis. Robe of Glory and Mantle of Royalty can be attached. HYMN OF ^ e ^ ea &quot. so to speak. ^ . and so union be achieved between the upper and lower. 14 is thus again perfected root-form. or repeated birth. Samsara of &quot. The Pearl &quot.gt.&quot. Thy Brother. of manifestation it is the Ocean of life-and-death. &quot. as we have seen in the comments (p. or states THE ROBE OF GLORY. means from one point 76 of view the Demiurgic or Architectural or . the &quot. Ever-becoming. is stamped and sealed of by the Great Name the Spiritual 15 &quot. translation. the &quot. s&amp. the Brahmans and Buddhists. the manifested planes. if The is poison. to which the &quot.

the Sophia or Wisdom) they unite in the Mystery of the Sacred . own Twin THE ROBE In a still more mysterious OF GLORY. is not brought out in our Poem. thus attaching Himself to the Pure Essence. to Atman. purified by suffering. born of the energy of the Opposer within form. &quot. to God. sense that Atman. and become Heir of Infinity and Eternity. 77 . of Judas the Twin and certainly this hidden of Jesus mysticism of Judas the Twin and Judas the Betrayer was highly elaborated by &quot. that is. this It The Opposer is Next -in-rank has been suggested that because of idea our Poem has been very twin appropriately inserted into the Acts of Judas Thomas. the Christ. may be said to go to seek His lost Brother (in the Christianized Gnosis this was generally His lost Sister or Spouse. in an inner mystical sense the Obedient Opposer of Life.Building Power. and so wins the way back to the Kingdom. The Christ descends and carries off or saves the Pearl. . THE Marriage or At-one-ment.

or Messengers are. &quot. 19) it blazes directly through matter. Maishan perhaps connotes of the plane the Quintessence or One Element 78 . Boundless Light. we even find traces ?HE ROBE OF GLORY.&quot. in its more immediate mystical meaning. &quot. in one sense. de notes a direct path through matter by means of a Ray of the True Sun. 16 The &quot. so that of a Gospel of Judas. Parwankin). as set forth so graphically in the mystery-poem known as The Chaldcean Oracles (II. and .THE N the Gnostics. &quot. does not meander through the labyrinth In our Poem. Letter-carriers.&quot. the true Father-Mother of the Soul that is striving to bring itself to birth. there is a descent through planes or of the planes. lightning-flash. &quot. (lit.&quot. of the &quot. Per. a Twin-Ray from the Mind of the Master of all masterhood. Couriers. however. nature of a &quot. states. 17 The Way from the East.

the labyrinth of personal. the confused sounds (the confusion of of astral or tongues) of the personal emotional state and the walls of Sarbug may stand for the city of the personal formal mind.N. the real root-purity within form. 28) : &quot. mind-made physical time. or the pearl.Ray ceases for a In or mystical physiology &quot. which must &quot. The Land &quot.(Buddhi). planes.. &quot. this Serpent &quot. before the heavenly ichor can be born. Compare A Mithriac Ritual (p. 21 may signify something within the perhaps the elemental essence. or be quieted. Son of . when the guidance of the Twin.&quot.For that a man/. and attached again to Atman. direct Thereon comes the plunge into the body (Egypt). be detached from the downward current. sleep.blood. 79 N. the complement and source of THE HYMN OF THE ROBE Babel suggests presumably OF GLORY.&quot.&quot.

I The lodging is. yea of this ichor. Compare this with the ancient reading of the Great Utterance at the Mystical Baptism Rite &quot.&quot. s by God scendent Good .) THE ROBE OF GLORY. this day have begotten thee &quot. literally. .hole. of God tran [a man.born of tne mortal womb -ir and of spermatic ichor. And here we may call to mind the 80 following paragraph . place for travellers inn. : Thou I art my &quot. and supplicates with whatsoever power a mortal hath._ good pleasure. (/^w.&quot. from so many tens of thousands. an The Greek has simply &quot. that is lodgingto say. Beloved Son &quot.den or &quot. I say] presumes to worship Thee. &quot. trans formed to immortality in this same hour. or caravanserai. which at Thy Hands to day hath undergone the transmutation of re-birth [or birth from Above] one. - r rlYMN Ur NN AT ^ / AT *V- (f em ) /? \ . a &quot. &quot.

doctrine &quot. and slay them. 8): The Beast that ascendeth out of the Abyss shall make war with them. . p. at one time of the soul alone. xi. : And this material man is.&quot. according to them. an inn. at another of the soul and words [logoi. * * F 81 . hylic This is the body in Egypt. as it were. from Hippolytus* summary of Valentinian HYMN OF j THE RO BE OF GLORY. or dwellingplace. or the world or cosmos of gross matter. 352). 7. at another time of the soul and daimonian existences [elemental essences]. As the original Jewish writer of the canonical Apocalypse tells us (Rev. when daimons ceased to cohabit with her. or angels or reasonable essences] which are words sown from Above from the Common Fruit of the Pleroma [the Christ] and Wisdom world. and overcome them. (F. &quot. [the Divine Mother] into this dwelling in the body of clay together with the soul.

I am unable precisely conjecture. To adds &quot. their carcase [shall lie] the Great Cit y which is in the s P iritu - ally called Sodom and the Egypt. Gospel-story the Son being the Christ.THE N And Street f THE ROBE OF GLORY. &quot.&quot. 13). this noble youth from the East be mystically. that historically it may be autobiographical. hopelessly confusing. 82 .&quot. Preuschen interprets it in terms of the . 24 Who may to &quot. The reader. which : Christian over-writer Where also our Lord was crucified. seems I warned him Syriac &quot. the spiritual ten dencies in the natural man. may be reminded of the sup position in the Preamble (p. unless it refers to the voice of conscience. But this does not work out. and the noble youth Jesus.&quot. however. 28 I the have adopted the reading of Nicetas.

282) &quot.&quot.food of the world of P. [or . or oblivion. &quot.&quot.. is in With the forgetfulness. . not only must the evil one be saved.&quot. . The &quot. &quot. . 32 &quot. 83 . &quot. and dealt with the Christ treacherously must be &quot. &quot. but the saviour must be lost. And . &quot. : the Babe eateth of the Delights Food-stuffs] of the World of the Rulers and the Power absorbeth from the portion of the Power which is in the and the Soul absorbeth from Delights the portion of the Soul that is in the Delights and the Counterfeit Spirit absorbeth from the portion of the Evil which is in the Delights and in its desires whilst the Body absorbeth from the &quot. is the &quot.Before the true reunion can take place.betrayed. It is the formal mind that betrays. Without this there would not be perfect balance. &quot.food&quot. unperceptive Matter (Hyle) which the Delights. 346 compare also the passage (ibid. &quot.S.&quot.

paral leled in P. self-interest]. my Power hath &quot. the Serpent failed of me. for instance. by the very heavy weight of forgetfulness. pp. I my Light. is also described at length in the Pistis Sophia (see. weight of their (281) victuals&quot. is &quot.S. Opposer. The 35 The &quot. of the Hymns : OF GLORY.&quot. Because of the din [or confusion] of the Fear and Power of Arrogant [the I &quot. In a wider and more mystical sense the food that Atman now eats has to do with the formal mind in the mode of thus is its simplicity subject and object . 385).S. 84 . 281.&quot. of Repentance of the Sophia (P.&quot.THE induced by the Victuals. 63) &quot. THE ROBE compare a passage from one or Delights. and &quot. They have taken away my Power is dried up. draught of oblivion. have forgotten my Mystery which performed from the beginning. or forgetfulness.

we may hazard the conjecture that. awake it from the dead. in one sense. : So they wove a plan on my If behalf. is the key. &quot. The spiritual germ has now become embedded in man and is fast asleep in substance and a great impulse. out of all previous lives. taking conjunction with the idea of the Letter to which every Prince. gives &quot. set his Name. it becomes food and memory and forgetfulness begins. And this is the counsel &quot. an is required to arouse it and earthquake. it may be taken as referring to the mystery of re-incarnation it suggests the weaving. or Noble. N op brought down into THE ROBE and then the curse of OF GLORY. and the true natural instinctual awareness of the Spirit sleeps. they came 39 Be van &quot. stamped with the Name plan it in . food-eater. some sort of a plan or destiny. of every Prince. and and so . For to.word.&quot. . then. is time and objects j.differentiated.&quot. .

THE THE ROBE &quot. 86 . &quot. The Letter might thus be said to be woven out of the substance&quot. for it is This Letter or Plan. in its last incarnation. personae of the Highest for not Self. the Spiritual or Mind. they represent faces OF GLORY. &quot. so that it shall not be torn to pieces as it descends through the regions or planes.facets&quot. its mind-tendencies on the plane of mind but that would be to be no more . of previous lives. . woven out of the permanencies of a man s previous_ incar nations. This immediately attracts the &quot. to which each proper person or facet of the spiritual Wholeness supplies its due share. would thus stand soul itself. or &quot. is sealed by the Father of Atman. The Princes may be thought of as of the King. but rather such lives as had been able to manifest some portion of that Spiritual Mind. all They the prior existences of the man. It would naturally have a tendency to be scattered its substance would natu rally remain on the plane of substance. &quot.

of King 16 : kings. . germ &quot.&quot. &quot. and Compare 46 Rev. 41 And He hath in His Vesture and on His Thigh a Name written King of &quot. : kings and Lord of * lords. &quot. &quot. The Book iii. Remember thy of glorious Robe. or wholenesses or monads or aeons. and so it continues to be whole even until it reaches the man. These are now gathered together into OF GLORY. 5 : He who defiling his thus conquereth [by not garments] shall be clothed in 87 .&quot.permanencies from all the planes. right on the physical plane or in his down natural body and that is how wholeness in consciousness is born.&quot. xix. of wholeness.&quot. It is a sort of &quot. the Heroes. one Plan which is sealed by the Father of universals. the THE THE*ROBE fruitage of experience. Compare Rev.

and [their] [Dan. which is [The Book] of Life [Dan. 5i The Eagle. was the name of the highest grade of the Mithriaca the Fathers. I And the the little. i].. his Every man has is his book &quot. White Robes.. and contemplate things. And another opened Book was opened. xii. &quot. So that self all may I. and there : a Great Book. See A Miihriac Ritual (p. &quot. where the Father s prayer ends : &quot. and THE ROBE Name I will not blot out of the Book of Life &quot. Eagle as I am. or Hawk.&quot.THE OF GLORY. by my own soar to Heaven. The may be Eagle-letter which paralleled with the Descent of the Dove flew in the air in the Baptism-Mystery 88 . 18). 10].&quot. xx. vii. 12 saw the Dead. the great and standing in the Presence of books were Throne. See Rev.

and its root -charac . The the sound sound of its winging.&quot. the Depth of or his substance.&quot. : F i 89 .&quot. suggest another great symbol the rustling or the activities of the &quot. &quot. the Voice Within. &quot. it became all sound .the Bright ^Ether of the Supernal _Realms. Echo of the Word Name. Voice or that is to say. &quot. his Buddhic nature. the Aither or ^Ether. Bath-Kol = Daughter of the . or Voice from it. the Shining One just as in Sanskrit A-kasha is par excellence the Very Shining One.all speech. Heaven. Buddhic nature is the Quint essence or One Element. It was a true Bath-Kol. MN OF or the state of Divine Breath (Atman) THE ROBE as it contacted the inmost or spiritual OF GLORY* plasm of the man. the Voice of the Silence. or of its rustling. 53 This Voice is the Inner Voice.leaves&quot. The teristic is sound.&quot. as the mystical Rabbis called Lit. &quot. (powers and permanencies) &quot. or the nature of his Depth. &quot.

2 : Compare //. 90 . that Filthy and unclean garments or bodies the man s unrhythmic &quot. 62 is.. the stood in my heart writ. &quot. &quot. &quot. the Tongue and by the Heart of the Eternal. Mind &quot. Ye are our Letter written in our hearts.&quot. the Eternal Memory. it. thus awaking them to true activity THE and &quot. Heart united. E en as it It is written Thoth iii. &quot. atom matched atom in Blood. Divine. and the Christ was born. The Intelligible married the Sensible. etc. Cor. life.&quot. and &quot. Scribe of the Gods. 55 &quot. as the wind or Divine Breath stirs them. &quot. &quot.&quot. Thereby the two united the seal which held it together as a wholeness was loosed. and there was union.Tree of Life.&quot. ROBE OF GLORY. &quot.&quot. 54 I took it and kissed &quot.on the man s true &quot.&quot. The Plan and .

His Great Plan. The red &quot. these do not die. 64 ing or resurrection. or go grub-case only into trance. &quot.&quot. on each plane. controls. they go on with their filthy or duties.&quot. ii. like . . fabric of silk &quot. Buddhic : substance and For it began to make 91 its silken folds to glow. precedes and proceeds. 38). &quot. Burkitt translates &quot. orders the mode that happens after the awaken . THE^OBE &quot. daily They are the bodies of dross. THE a butterfly leaving his OF GLORY. and &quot. &quot. goes on before.rather vehicles. (See The Chaldcean Oracles. Its Voice or Life is its feminine power that awakens and brings to birth its Light is its masculine potency that guides. letters of 66 suggest Atmic radiance.&quot. &quot. &quot. He leaves his personal -plane garments or vehicles behind &quot. or Spiritual Mind-andSubstance.

though indeed through it does not move the Spark becomes a Flame. &quot.69 or passes up in the planes. Spark . to bestow it on the returning Victor (or Prodigal) ascending the Sacred Way in Triumph. 70 The meeting-place of the merchants.&quot. so the &quot.&quot. their 76 &quot. the Height of Heaven. The Glory looked 92 like my own self. Spark and not of any man -neophyte though of course the life and journey of any initiate would have many things . the Supreme Mystery. &quot. give the Glory-Robe of Spiritual Life and Light to the Twin-Powers of Spiritual Mind. sent for the Parthians down from Hyrcania. &quot. &quot. in common. &quot. This and the next line seem to be a doublet. is The Robe which Meru. It is the life and journey of a And &quot. . 72 Father-Mother. was the Mount of the Gods.

he sees it as himself reflected in all things. I saw as in a glass before my first When the illuminated neophyte 77 sees the Self in all things. pare also //. of 86 . Cor.E the same idea as that which HYMN nn Ur i r T j. Com. With unveiled face mirroring the Glory of the Lord. 93 The King &quot. This is a great danger for many.OF GLORY.&quot. Young Bacchus of the Mysteries. we are transformed into the same Likeness [or Image] from Glory to Glory as by the Breath of the Lord. &quot.&quot. iii. : Myself face. Kings Image suggests that originally the Embroidered Robe had been woven by the Mother only. 18 This is i : &quot.1^ the THE ROBE underlies the mirror-play of lacchos. Burkitt translates &quot.

And above the Firmament that was over their heads was the likeness of a Throne as the appearance of a sapphire stone and upon the likeness of the Throne was the likeness as the appear ance of a Man upon : it. were the one uniting 94 . is The Robe as it he talks to himself. stamped all over with the e or Likeness of the Father. And &quot. as it were the Body pf Heaven in his clearness.&quot. by the activities. With : Sapphires.HYMN OF THE ROBE OF GLORY. also Exodus xxiv. 10 : And they saw the God of Israel and there was under His Feet as it were a paved work of sapphire stone. : 88 &quot. The Motions of suggestion state man s own of Gnosis.&quot. 26 &quot. There is a here of a certain dramatic consciousness where. Compare Ezekiel i.&quot. 87 k ut now I i* is ma &quot.&quot.

&quot. 23 For the Glory of God did lighten [the Heavenly City].&quot. so that by ties vital knowledge or gnosis self these activi is increased.&quot. The and he Greek &quot. motions of any object become knowledges. sweet-sounding i. &quot. or everything seems to stir as if to speak. : 15 95 . The Glory Compare Rev. or become the vocal. I follow Burkitt s emended version in Qi his review of Preuschen. so that when the illumined onto it seer contemplates it all the activities or . &quot. which holds j N Qp all things in its embrace. and the Lamb the it is Lamp thereof.water-organs. 99 xxi. It is talking to the self by means of action. &quot. is 103 rendered by Hoffmann as refers to Rev.substance. or quintessence. and with it THE RO BE comes the idea of reflection from oneself OF GLORY. of Him who had : sent it. &quot.

waters. and as the Voice of mighty &quot. saying. 55 : When He uttereth His Voice there waters. 16. xix. Because the Lord hath spoiled Babylon.&quot. also Rev.&quot. thunderings. and destroyed out of her the Great Voice when her waves do roar . And His Voice as the sound of many ROBB OF GLORY. like great waters. 6 : And great many And &quot.&quot. Burkitt writes : The remains of yet another stanza . and as the Voice of waters. I heard as it were the Voice of a multitude. And &quot. a noise of their voice is uttered. 104 Professor &quot. is a multitude of &quot. Alleluia ! again Jeremiah li.&quot.

Only N op one is untrans. for we almost require some mention of the Pearl at the end of the Poem. and the third which appears to be the of the Hymn three lines are preserved . thus completed. until : His gracious Promise fulfilled Him to the Royal Council I should go. I wait while with acclamation all His be courts resound.THE ROBE lateable. seem to be genuine. : Now. concluding line of the Poem contains a very doubtful word. I cannot attempt to venture the two mis sing lines. 97 . And with my Pearl appear before them That with at His side. OF GLORY. the second is utterly unmet rical. but the general sense appears to be as follows &quot. Probably the copy used by the editor who inserted the Hymn in The Acts of Thomas was badly damaged at the end.THE appear in Syriac. The fragments.

p. 473. April. in a review by C. knows that in vita.&quot. . vol. we end with the hope that. W. 35. No.The mention of Nabu s writing the Credit on account of the King and his sons in the Book of life to last for ever is noteworthy. Journal of Theological Studies (London. For ourselves. &quot. ix. 1908).Whatever may be its precise interTHE ROBE pretation and the Mystic at any rate OF GLORY. Deeply interesting are the double and pilgrimages of the King s the royal cloak (or pallium * ?). Johns of Emil Behren s Assyrisch-babylonische Briefe Kultischen Inhalts aus Sargoniden1906) : zeit (Leipzig. Note. no few may find it inspiring and illuminating also. things there cannot HYMN OF who will not Poem of the Gnosis is beautiful. H. when it is better only possibly be one formal there will be few admit that this ancient interpretation known.

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