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THE ROBE OF GLORY
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v. 10 c. 1
. . . . . .THE HYMN OF THE ROBE OF GLORY.
- - 307- 10/6 g/5/- - THE WORLD.C.) . ? ..) FRAGMENTS OF A FAITH FORGOTTEN Dro JESUS LIVE 100 B.MYSTERY THE GOSPEL AND THE GOSPELS APOLLONIUS OF TYANA THE UPANISHADS (2 vols.PLOTINUS - - 4/6 3/6 37i/- - - . THRICE GREATEST HERMES (3 vols.WORKS BY THE SAME AUTHOR Net.
THE HYMN OF THE ROBE OF GLORY THE THEOSOPHICAL PUBLISHING SOCIETY LONDON AND BENARES 1908 . X. R. MEAD VOL. S.ECHOES FROM THE GNOSIS BY G.
theosophic and gnostic writings upon. G. are therefore These little volumes intended to serve as introduction to the study of the more for difficult literature of the subject . of the ancients. life There are many who love the of the spirit. at the same time as yet not they even may become heard of who have the stepping-stones to higher things. R. and it is hoped that some. . and who long for the light of gnostic illumination. or to follow un aided the labours of scholars. M.widening circle of those who love such things. Under this general title is now being published drawn from. some echoes of the mystic experiences and initiatory lore of their spiritual ancestry. or based the mystic. so as to make more easily audible a series of small volumes.ECHOES FROM THE GNOSIS. Gnosis. S. but who are not sufficiently equipped to study the writings of the ancients at first hand. for the ever.
VOL. OF GLORY. VII. A MITHRIAC RITUAL. III. VOL. THE GNOSTIC CRUCIFIXION.ECHOES VOL. THE VISION OF ARID/EUS. IV. VOL. I. PROPOSED SUBJECTS FOR FORTHCOMING VOLUMES THE WEDDING-SONG OF WISDOM THE WORDS OF HERACLITUS. THE MYSTERIES OF MITHRA. . THE HYMN OF JESUS. VOL. IX. FROM THE GNOSIS II. VOL. V. VOL. VOL. X. THE CHALDEAN ORACLES. I. THE CHALDEAN ORACLES. II. VOL. VIII. THE HYMN OF THE ROBE VOL. THE HYMNS OF HERMES. VI. THE GNOSIS OF THE MIND.
. . . Zeitschrift der deutschen morgenldndischen Gesellschdft (1871). 670 679. . The Parable of the Prodigal The Dual Sonship The Robe of Glory .). Wright (W. of Wright. PAGE 9 THE HYMN . ". Rev. of the Apostles (London. COMMENTS The Pearl . 67 BIBLIOGRAPHY.THE HYMN OF THE ROBE OF GLORY. .15 3 . . ii.33 46 57 59 61 . . . Geography . 30 38 4 Egypt -. The NOTES Allegorical . . CONTENTS. Story of the Infancy The Two Couriers A . Eine Lieder (K.). . . . -. apocryphen syrischen Thomasacten. 1874). . . pp. . 24 -70. 238-245. Macke gnostischen Ursprungs. Apocryphal Acts 1871). pp.. .). . Theologische Quartalschrift (Tubin gen.. . PREAMBLE . . . Noldecke (T. ..Syrische Studie iiber die .". .
pt. Tijdschrift Rev. The Hymn of Bardaisan. 1906) H. of Bevan. Extrait des Analecta Bollan(M.). Bonnet de Le Poeme Version grecque remaniee par Nicetas de Thessalonique. 422. Theologisch (Amsterdam). xxii. 1884). neutestamentliche Wissenschaft (Giessen. diana (Bruxelles. vol. Lipsius et Bonnet). Hoffman (G.. pp. Fragments of a Faith Forgotten (2nd. London. vol. F. Bevan The Hymn of the Soul Texts and Studies (Cambridge. (Leipzig. Rev. S. ii.). Burkitt (F. Essex House (London. = Mead (G. 1897).. R. May.. A. A. 1901). Berliner philologischt Wochenschrift (Berlin. no. ed. Hilgenfeld (A. pp. 219 ff.). Preuschen 1904). pp.). 3. Apotre. Bonnet (M. Acta Apostolorum Apocrypha (edd. 13. (London.).). (A. I Ame. Zeitschrift Zwei Hymnen der die iv. vol. 1903). ii. fur Thomasakten.Lipsius (R. C.". tome xx. pp. i. Actes de Saint Thomas. no. R. Thrice Greatest Hermes . of Preuschen. pp. C. pp.. ii. 270 282. 1906). Printed at the Press of the Guild of Handicraft. p. ii. Zwei gnostische Hymnen (Giessen. S. 1898). Burkitt (F. = Mead (G.). v. 292 300. 1883. 1903). (Brunswick. pt.). Apostellegenden Die apocryphen Apostelgeschichten u. 273 294. xviii.).. 1905. 1899) 3 copies only printed. 159 164.). (E.). ".
THE HYMN OF THE ROBE OF GLORY. in lines of twelve syllables with a casura. also. original text of the Poem is in Old Syriac. The Gnostic original title of this beautiful it is Poem has been lost. appropriate. for the The most part of a Greek of six syllables. and now generally referred to as The Hymn of the Soul. however. prefer to retain this title. as it seems the more Erlosung) I . PREAMBLE. A text version has recently been . and so in couplets. I here. 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. Preuschen.
evidently nothing to do with the original Greek text of these Acts. and its style and contents are quite foreign to the rest of the matter. of The Acts of Thomas (1903). it has. 14645). which contains a col lection of Lives of Saints. with occasional doublets and omissions of whole lines. The copy is of the original Syriac text found in a single MS. who flourished prior to the Xlth century (the date of the MS. however. but who is This seems to be based on another Greek version. otherwise unknown. ValliTHE ROBE cenanus B. It is manifestly an inde pendent document incorporated by the 10 . It is partly literal.discovered by Bonnet at Rome (C.D. 35) and published in his text OF GLORY. In addition there is a summary in Greek by a certain Nicetas. only (Brit. Archbishop of Thessalonica. in the text of the Syriac translation from the Greek of The Acts of Judas Thomas the Apostle . in which his THE abridgment is found). Add. Mus. and bears the Our Poem is found precise date 936 A. partly paraphrastic.
This literary phenomenon is precisely similar to that presented by The Hymn of Jesus (Vol. a prayer. which he spake in prison. Judas Thomas on his travels in India OF There he offers up is cast into prison. On its conclusion we read : And when he had prayed and sat down.). Judas began to chant this hymn The Hymn of Judas Thomas the Apostle in the Country of the Indians.". : : Judas Thomas the Apostle.". V. is ". After the Poem comes the subscription ". who introduces it in the OF usual naive fashion of such compilations. of Our Hymn is indubitably Gnostic but what school or tradition ? Learned . The Hymn of ended. opinion is preponderatingly in favour of attributing it to the Syrian Gnostic Bardesanes 154 122 Bardaisan (Gk.Syrian redactor. to the introduction of which the reader is referred for a brief consideration of the nature of the Gnostic Acts. THE ROBE GLORY. ii .
see F. ly&. Bardaisan s parents were rich and noble and their young son not only re ceived the best education in manners and learning procurable. Preuschen. * ess )&. as has been pointed out by Bevan and .AD HYMN OF THE ROBE an ist - or &.gt. poet. to some BardesP rec i se (For Bardesanes.gt. This is Poem itself. who afterwards succeeded Not to the throne as one of the Abgars. 12 . OF GLORY. 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. but also. only to . pp. 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.D. but Bardaisan subsequently so. but he was brought up at the court of Edessa with the crown prince. as I have ventured suggest. 392-414).gt. there is a certain personal note in the Poem.
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. and induced him to make x ROBE it the state-religion so that our Gnostic OF GLORY. must have the credit indirectly of estab lishing the first Christian State. corrupt and charlatanesque schools of pseudo-gnosis that thrived in that centre of intellectual curiosity and religious enthusiasm. and arrives at Alexandria. There he meets with a fellow-countryman on the same quest as himself. He. and so. has led me to ask whether a real piece of personal biography may not have been woven into the Poem. seems to have fallen into the hands of the unscrupulous. who gives him some useful hints about the many . The description of the trade-route from Parthia to Egypt and of the adven tures of the hero in Egypt.converted his friend and patron to Gnostic THE I Christianity. moreover. in spite of these warnings. however. 13 . he joins a caravan to Egypt.
an interpretation. The Hymn itself is a truly poetic inspiration. psychism and magic. 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. it may have been.gt. Of course this speculation ward with all hesitation but . of lower OF GLORY. and deals with far higher mysteries and experi But before we can venture to ences. Only after this bitter experience does he obtain the instruction he longs for. by-ways. . the Valen- HYMN OF * or m a ^ the me&. by initiation into the spiritual Gnosis of the inner circles of. perchance. is put for neither it is impossible. In any case. it is the least important element. and need not detain us except as being a possible source of the local colouring matter. nor improbable. tinian tradition.THE ROBE f r g ets his true spiritual quest.
They bound up for me a load. When. Gold from the Land of Glldn.THE HYMN. yet was it so That all alone I could bear light it. 15 . II. I. Silver 6 from Ganzak the Great. of my Father I was dwelling s Kingdom. my Parents Forth-sent me with journey-provision. our Home. And in the wealth and the glories Of my Up-bringers I was delighting. From the East. a quite In the House little child. Large was it. Indeed from the wealth of our Treasure.
by the loud-breathing Serpent. with me They [then] it.7 Chalcedonies of India. 13 [The Pearl] that Hard ". made a compact. 8 They girt me with Adamant [also] That hath power to cut even iron. it : In my 12 heart wrote not to forget // thou goest down into Egypt. And thence thou bring* st the one Pearl ". 16 . And my Which was woven Purple Mantle [also] to match with my stature. 11 And ". III. lies in the Sea. 14 [Then] shalt Thou put on thy Robe And thy Mantle that goeth upon it. 9 My Glorious Robe they took their love they off me Which in 10 had wrought me. Iris-hued [Opals ?] from Kushdn.
16 For the way was hard and dangerous.". / left the East and went down With two Couriers [with me] . 21 Near B to his lodging I 17 settled. . For I was young to tread it. The mart of the Eastern merchants. Shalt thou be Heir in our Kingdom. Down further I went into Egypt And from me parted my escorts. And with thy Brother. And entered the watts of Sarbug. 19 20 Serpent . Straightway I went to the . 17 18 And I reached the Land of Babel. I traversed the borders of Maishdn.". Our Second. V. 15 IV.
fellow-lodgers a stranger. my 28 He warned me against the Egyptians. for sharing my wares with. 26 Son of Grandees. comrade. he came and he joined me.22 To take While he should 23 away my Pearl sleep and should slumber. so rouse the Serpent against me. 24 However I saw there a noble. 29 For I had clothed me as they were. Lone was I To my there. From 25 out of the Dawn-land my kinsman. VI. 18 . all lonely . yea. That they might not guess I had come 30 From And afar to take off the Pearl. 27 / made him A chosen companion. Gainst mixing with the unclean ones. A young man fair and well favoured.
my 32 And I forgot that I was a King s son. My 36 It was then proclaimed in our Kingdom.VII. they gave their wiles they made acquaintance. me their victuals to eat. me And from the weight of their victuals sleep. All this that now was befalling. all 33 I forgot concerning the Pearl sent For which my Parents had 34 . But from some occasion They learned I was not With or other of their country. became a slave to their king. / sank down into a deep 35 VIII. That all should speed to our Gate 19 37 . 31 Yea. Parents perceived and were anxious.
". 20 . whom thou hast served in thy slavedom. each Noble his Name set IX. thy Father. And And And this is the counsel they left came to I should not be down in Egypt. from Our Second. 43 Up and Give ear arise to the from thy sleep.And thy Mother. Queen Dawn-land. words of Our Letter a King s ! ". of the And 42 ". And 39 of the East all the Princes. down in Egypt. thy Brother To Son. 40 for to me it they wrote out a Letter . 44 Remember See that thou art son . ". Our Greeting ! thee.38 Kings and Chieftains of Parthia. 41 From Us King of Kings.
o . 48 My Letter was [surely ] a Letter The King had sealed up with His Right Hand.And with Our Successor. Thy Splendid Mantle remember To put on and wear 46 . When the thy Name may as adornment. the wicked. Remember thy Glorious Robe. ".Bethink thyself of the Pearl For which thou didst journey 45 to Egypt. be read in 47 Book of the Heroes. 49 The tyrannical Daimons 21 Gainst the Children of Babel. Kingdom". ". thy Thou mayest be Heir in Our Brother. X. ". of Sarbug.
The words my Letter were written. . 57 / bethought me again of the Pearl. 54 Unto me I took it and kissed it I loosed its seal and I read it. Of all the winged tribes the king-bird . 52 It flew And 53 and alighted beside me. I waked and arose from my deep sleep. turned into speech altogether. 56 / remembered that I was a Kings son. At its voice and the sound of its winging.XL 51 // flew in the form of the Eagle. For which I was sent down to Egypt. And my rank did long for its nature. XII. 55 E en as it stood in of my heart writ. 22 .
I began [then]
terrible loud-breathing Serpent.
slumber, 59 of my Father,
The Name of And [Name]
60 our Second, [my Brother], of my Mother, the East-
I snatched up the Pearl,
and unclean garments and left in their country.
the Light of our
I came I betook me, 63 Home, to the Dawn-land.
road I found [there] before had aroused me
^4s with its voice it
had roused me,
So now with
its light it
fabric of silk, in letters of red
With shining appearance
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 ;
of the merchants,
hard by the Sea-shore.
And my Mantle
Glorious Robe that Fd stripped off, with which it was covered,
the Heights of Hyrcdnia, Parents did send me,
Down from Thither my
By the hands of their Treasure-dispensers Who trustworthy were with it trusted.
recalling its fashion,
House of had left it,
At once, as soon The Glory looked
And saw me
in all of me, all in [all of]
That we were twain in
distinction, yet again one in one likeness.
me had down-brought
Were twain [and yet] of one likeness ; For one Sign of the King was upon them
XVII. 83 84 85 With adamantine All of its jewels off -fastened. 26 . it had been completed : .81 Who through them restored of me the Glory. 82 The Glorious Robe all-bespangled With sparkling splendour of colours With Gold and also with Beryls. The Pledge my Kingship [?]. To match its grandeur [?]. iris-hued [Opals ?]. moreover. Was 87 depicted entirely all o er And Was it as with Sapphires above wrought in a motley of colour. Chalcedonies. seams were the 86 [Moreover} King of Kings Image it . With Sards of varying colours.
And Was it [now] with its Kingly motions pouring itself out towards me.XVIII. / saw that moreover all o er it The motions of Gnosis abounding I saw it 88 . 27 . of its 89 Ready as though I heard the it sound Music it 90 [?] : Which whispered as descended ". XIX. ".Behold him the active in deeds I For whom I was reared with my Father too have felt in myself 91 . 94 That I might [take and] receive it. 93 And made haste in the hands of its Givers. further was making for to speak.7 92 How that with his works waxed my stature".
and ascended To the Gate of Greeting and Homage. done what He d promised. 28 . 98 / clothed me therewith.*er XX. too. [And there] at the Gate of His House-sons I mingled myself with His Princes . my love urged it. its beauty of colour I decked me.95 And me. too. forward it. And who 101 had. To run 96 for to meet to take And I With stretched myself forth to receive it . o". 97 And my Mantle of sparkling colours I wrapped entirely all me. Whose commands I [now ] had accomplished. 99 / bowed my head and did homage To 100 the Glory of Him who had sent it.
sounding voices sing praises. And I was with Him in His Kingdom . 103 He had Of the promised that with him to the Court 104 King of Kings I should speed. And taking with me my Pearl 105 Should with him be seen by our King. To whom the whole of His Servants With sweet. . 102 XXI.For He had received me with gladness.
xiii. B th Hoffmann and Preuschen are is of THE ROBE opinion that the Poem a free elaboration OF GLORY.". 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.COMMENTS. it. he went and sold all he had and bought This seems hardly sufficient in itself to account for the genesis of our Poem. HYMN OF THE PEARL. and in of meant the Kingdom 30 . of the chief element in the very briefly recorded Parable of the Pearl which the first has preserved Evangelist alone (Matt. ". 45. . if the Pearl Heaven in the sense of the Gnosis. Certainly for the Gnostics. it also meant some thing more definite and intimate.
ye eat living things ? On this the Jewish commentator.". .If : made ye have eaten dead things and living ones. who was in high probability a contemporary let us say about of Philo of Alexandria the ". that is ". that is spiritual who perpetually are the angels behold the Face of the Father. words or reasons men minds or true ". or ".!_ ur 1 days. what will ye make if ". ". plasm below. logoi of the and minds and men Inexpressible ". Those logoi.probability the tradition of the mystic i 4.* meaning went back to pre-Christian all * THE JtixjyiJN i -L /". ". quotes a of ? from mystery-saying of the Phrygians the Mysteries of the Great Mother as follows ". first : quarter of the first century writes And by living things they mean pearls cast into the ". THE ROBE OF GLORY Thus the pre-Christian Hellenistic ini commentator first tiate who was the the Naassene Document. the Man ".
who further comments on the interpretation of the HYMN OF ^ ve * n - ^ e ^^ne Man is ". . pearl that is. And on this finally the Church Father ". It is to be noted that in the Chaldaan ". ff. THE ROBE Possible OF GLORY.".P resence The Inexthe Transcendent Logos. Jewish exegete. 175). daimones ". : ". In any case we get the equation. (H.". : That is what He saith : Cast not the holy thing to the dogs nor the pearls to the swine. for the Gnostics have designated another class. the Christ-nature in ray man. i. In brief the Pearl is the Higher Self. the of the Logos. in the same Document. may ". so also swine ". the Christian Gnostic writer. and the logoi are His sons. 26 ".". And so also in The Acts of John . adds ". Later on. Oracles (ii. the light-spark. = logos 32 . term for a certain class of ". Hippolytus remarks For they say that the work of swine is the intercourse of man with woman.) dogs are a technical ".
quoting from some still more ancient commentary.". Sons of the Highest if ye hasten to flee from Egypt and get you beyond the Red Sea into the Desert. Seed. the sentence that concerns us runs We glorify the Resurrection shown we glorify Thy unto us through Thee : ". Salt. is the body. p. Ye are Gods and all : ". True Pearl It is ineffable. . (F. and THE RQBE OF GLORY. Thus in the same invaluable Naassene Document. in a hymn of praise into the mouth of John. buried in the body.". c 33 . It is addressed to the Christ. For ". indeed. the Jewish commentator. Faith.This is what is written: I have said. EGYPT. writes ". at the sacred put feast prior to his departure from the body. and. 440). Word (Logos). thus evident that the Pearl is in some way the mystery hidden in man.Egypt". Grace.we read the following.
speaking of the Great he continues Genesis. which. but the [Birth] be Hippolytus 34 . turned back by Jesus [LXX.Egypt".This downwards and preventing the flowing of Sons of Israel from going forth out or the Intercourse Below. the Great Jordan.". for Joshua] and made to flow upwards. was Egypt. the Church Father interjects the gloss : : the Generation (Genesis) Below to Death.But : if ye turn back into Egypt (that is.". : Mother of the Living. remarks : For all is subject is superior to Death. And on this he again ". is ". he resumes his quotation from presumably some old Jewish Gnostic And then commentary ". to the Intercourse Below) Ye shall die like men.THE to this he himself adds in further explanat ion That is.". from the Intercourse Below OF GLORY: the Jerusalem Above who is the to OF And ". gotten Above 3 Ocean of And. After ".
". How the symbolism of Egypt. in his just published text and translation. The Gnostic treatise that the Church ^ Father had before him. which Prof. ot this Gnostic allegorizing is. For Egypt (tf. influenced very strongly the writers of the New Testa ment documents. 11 .g. 16) summarizes of the system of the Peratae or Transcendalists.". high probability. in OF GLORY. and anticipated some of the most characteristic Sayings of Jesus. and the Promised Land. . according to THE i them. Thera- Me i. N ?HE KUrJii 1MJ6 ROBE peut) circles. similar to those which developed the ethical teaching of The Testaments of the Twelve Patriarchs. who were contemporaries of the Naassenes. to be assigned to preChristian Chassid and allied (e. . 163. -I is r* the body. was treating of the Great Water or Ocean of Genesis that 35 . was developed by these Mystics may be seen from what Hippolytus (Ref. he contends. Charles has. vi. the Desert. so brilliantly conjec tured to have been written about 106 B. 109 This ethic. 164). the Red Sea.C.
and that they cross over [or transcend hence their name Peratse] the Red Sea (that is.". Peratic writer continues This Death overtakes the Egyptians in the Red Sea together with their chariots Now all who are ignorant [set. they say. are without the Gnosis] are Egyp [set. Gene ration). For they consider that the body is a little Egypt. vehicles].".". Hippolytus then summarizes as follows And this. is the Going-forth out of Egypt out of the body. : For to souls water becomes : death. Now the Peratic writer adds the Gods of Destruction are the : 36 . is state And ". according to the word OF GLORY of Heraclitus ". where there are all together the Gods of Destruction and the God of Salvation. Kronos [that is. Time]). the Water of Destruction. and enter the Desert (that is. reach a state free from Generation). which : ". and reach a beyond the Red Sea (that is. ". The tians.THE moistens the soul and plunges it into the THJ^ROBE Region of Death.
Brahmanical and Buddhist Samsdra]. who were being bitten in the Desert. by the Powers). the Fate-spheres] which THE bring upon sentient beings the necessity THE of changeable Generation [Genesis.Stars [that is.". therefore. Him who of [all] is He who centres his hopes upon Him. is thus able to save deliver those who come forth from of Land Egypt the (that is. the Desert who bite who Red ". thus evident that for these mystical 37 . were not bitten in the Desert . not destroyed by the Serpents of the Desert (that is. by the Gods of Genera It is tion). (that is. imagine Sea. ". save Perfect Serpent. ". they and destroy those have crossed the To the Sons of Israel. fulnesses. the OF GLORY. Moses revealed the True Serpent [sci. from the body only the is full and from world). the Perfect One and they who believed on Him. therefore. These Moses called the Serpents of ".No and the one. of Wisdom].
a very insufficient hypothesis to account for its genesis. which is recorded by the third Evangelist alone (Lk. unnecessary to bring forward later pas sages from Clement of Alexandria and Origen in confirmation of the use. That. realms. r i sts the Naassene-Ophite trace to pre-Christian Jewish Gnostic circles. as has been supposed. THE PARABLE OF THE PRODIGAL. 11-32). however. xv. p.Egypt stood for both the and also the hylic or gross-material THE ROBE body OF GLORY. That our Poem is simply an elaboration or embellishment (Ausschmuckung Preuschen. and that the use goes back along HYMN OF au e g ". we might more appropriately surmise that it is rather of the beautiful Parable of the Prodigal. Even if we were so inelastic as to imagine that it must necessarily have its point of departure in canonical scripture. therefore. 66) of the briefly-recorded is Parable of the Pearl. It is. it is something far other than a mere embellishment even an elaboration 38 .
of genera .of this beautiful Parable. remark the resemblances The Father and the two Sons. . and the kissing of him the putting on of the robe. evident that the whole . as he speeds to meet the Father. be evident There is THE ROBE in it. must to the most casual reader. of whom the dividing the younger goes forth up of the substance (ova-la) or living the joining the far country (. matter it is treated from another standpoint more intimate and reveals a fuller insight into the spiritual mysteries. be referred to knowledge of the inner facts that both Parable and Poem set forth. however. . food tion . and its resemblances OF GLORY. is . rather than to any slavish following of Still it is well to the canonical text. with far greater probability. the calling to remembrance of the the the return Father s household running of the Father to meet him. far 39 .8/o?) himself to a citizen of that country the the eating the reverse in the Poem : . originality may. of swine the symbol . It is. .
the Queen of the OF GLORY. But in the circles of the Mystics the Holy Spirit was regarded as feminine. 139-198). be sought for along that very obscure line of descent that is called Ophite and which has its roots in (Naassene). The origin of the Dual Sonship. must. the natural Trinity was a fundamental of their symbolism. the Spouse of Divinity. HYMN OF In the Parable there is no mention of literature Wisdom the herself. in one direction at any rate. other great traditions. i.THE ROBE the Divine Mother. the pre-Christian Gnosis and the wide As spread Myth of Man (see H. THE DUAL SONSHIP. so also in pre-Christian Jewish Gnostic circles. A faint trace of this us in is preserved for system which the polemical Refutation (I. xxx) of Irenaeus associates a 40 . and in the Wisdom. how in ever. East and this is in keeping with later Rabbinical exclusion of the Divine Femi nine. and so also in many a system of the Christianized Gnosis.
and contemptuous. this is the Father of all and boundless is called the First Man. we will tion. That below these again is the Holy and below this Highest Spirit. set it ". to the Unfortunately Greek text of Irenaeus is here original lost. I. ". indestructible. .with the Ophite tradition. xiv. however. They declare further that His Thought proceeding from Him. . and we have to be content with the barbarous Old-Latin translation in addi tion the Church Father is very hostile . and at no great pains to understand the objects of his detesta Such as it is. is the Son of Him and who sends forth [His Thought] that this Thought is Son of Man. Sethians. Second Man. .) ascribes TH R BE the OF GLORY. but which THE Theodoret (Hcer. blessed. the . Spirit the [Primal] Elements were separated ". Fab. down : others again give forth por that there dwells tentous utterances in the Power of the Depth a certain : But Primal Light.
Abyss.THE forth Water. THE^OBE and on these was borne the OF GLORY. Son of the First and the Second Man and of the Holy Spirit. Subsequently. That the ruling idea of the Dual Sonship was widespread in Gnostic circles. delighting in the Beauty of the Spirit. they ". they assert. 42 . whom they call the Christ. and filling Her with Light. that is the Woman. a term of that frequently in the Gospels. the Third Man. preferring to lose itself in the philological labyrinth of a occurs and which so quite unsatisfactory Aramaic Bar-Nasha. may be seen from the following parallels. 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. Son of Man.". the First Man together with His Son. both non-Christian and Christianized. far scholarship refuses to explain gnostically. . begat from Her Incorruptible Light. the First Woman. Darkness. Chaos Spirit.
i. Great Thou ht . OF GLORY. of : f f J the Depth The Great Power.) : The Power _.though where we are to seek the proto^ OF type of it whether along some single THE ROBE line of Babylonian. Mind the Universals. - Woman. Chaldaean. or as a common possession of Chaldaea and Egypt is hard to say. i ncomp rehensible The Father. = 43 stands. 40 ff. Syrian or Egyptian mystagogy. .Holy Spirit ^ u TV/T-JJI Distance. pp. of The First _ ( Man Son Man The First of ~ . In the Mago-Chaldaean system under lying the early Simonian document The Great Announcement (see The Gnostic Crucifixion. and will . The Middle T^Incomprehensible or Breath He who The Christ has stood. . stand. Magian.
". 2. gistic literature. daean material philosophized Silence. oldest extant treatise of the Trisme- The Pcemandres or Man-Shepherd (H.gt. Mind &. ". : f | 44 .: The Power the Depth of = = God-nurturing ( The First Man = f The Father &. a Greek mystery-poem of the first century in is f which Mago-Chal". The Great Mother. ". Atom. Symbol). Man Son of) Man.) The Power of The Silence before the Depth = the Voice.gt. The JEon (as Monad. The!Second Man] = = Mind of Mind.THE HYMN OF THE ROBE OF GLORY. The First ) Woman The Christ J = 3 Again in the system underlying the ". ". ii. In the system underlying the Chaldaean Oracles. 3 ff. Lightspark. Fire. The Second Mind.
or even to still higher rank yet are they both one. and one who went forth and the one who went There is thus Gnostic circles. } f 1 Man. Our Second. in-rank. because of His Descent. Brother. is exalted to equality with the Supernal Son. . Brother of the Formative Mind. ". is . The Second Mind. 45 . or Nextthe Supernal Man. . XT Nature . doubt that in little both pre-Christian and Christian. First : HYMN OF THE ROBE Formative Mind. Poem is therefore a Song of the ChristMystery.The First Man = Man Son of All-Father Mind.". f I Man The ~. Our forth or returned was the Christ. = . . Son of Man and the Christ. OF GLORY - ) Woman ~. and His winning of the Pearl of Self-consciousness in manifestation. one who remained. ". there was a clear tradition of Two Sons. Thy .
".THE THE ROBE THE ROBE OF GLORY. 24. 23) distinguishes and the ". xxvii. and doubtless meant to convey an under-meaning to those who had to hear. Purple Now in the canonical scriptures John xix. ". 24 (cf.". ^ is to be noted that there are : two OF GLORY.ears 46 .".". (chiton) was top from the or tunica.Garments". The writer of the fourth Gospel was a Mystic. Matth. Coat adding that the without seam. woven throughout. They parted them . And for my Vesture they cast The fourth Gospel the ". or toga) during the day.Vesture. was an and was generally worn under-garment. under a woollen cloak. 18) reads : ". or mantle (chlamys. ". ". my Garments among lots. 24. all of which look back to Psalm xx. Vestures the Robe of Glory and the Mantle. 35. Lk. Now the chiton.". Mk. (xix. xxiii. ". xv.
27) Thou shalt behold a God. As into four among At any with the ". . can THE RQBE it be that he intended to convey the idea OF GLORY. or quin tessence.were divided the four soldiers. And again (p.". in the mystery-teaching keeping concerning of resur perfect as rection.". of a Cloak of the four elements. ". body or ".". The difference between the under garment and mantle may be seen in while in many a Mithriac monument the Mithriac Ritual we read (p. . Whether not had any such intention. 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. body seen may or be he from the Mithriac Ritual. and a Vesture of the one element. rate this would be ". in a White Tunic and a Scarlet Mantle. 32) : 47 . must be left to the opinion of the reader according to his knowledge or ignorance. : 4 .Garments". the complement of the four ? the ".
as a Heavenly Dwelling."... clad in a Robe of Brightness.". Cor. ". Thou ". indeed. the present-day Mystic who reads the following passages from one of the in spired outbursts of the beautiful Untitled 48 . ". as it was understood by the Mystics. The parallel Scarlet Mantle is with the ". i ff. with our Heaven-made Habita Paul was well versed in Gnostic nomen and the extended meaning of the Robe of Glory. aeonian] in the Heavens. a God an .. The nature of the Divine Robe. or. we have a God-made Building. Glory. a House not made with hands..Purple Mantle". we are groaning in this [habitation on earth]. shalt see . eternal [lit. exact of THE ROBE OF GLORY. our Poem. may be grasped by clature . For. clothed tion. v.) : For know that if our house on earth of the [fleshly] tabernacle be dissolved. longing to be ".THE N ". was understood by Paul when he writes (/.
the Mother]. (F. and the Vesture of the Son. for through Him they became supersubstantial. He created His D 49 ^ ". the these Powers. and live it is the House of the Father. He limned the Universe in His Man s] Likeness that is all [sci. p. Likeness and made it into a City or into a Man. ". : praised the One and Only One. of all the Father hath taken His Glory and made it into a Vesture without for the Man. and the Mind-born Logos. And the Father took their whole ". Each one .Apocalypse of the Coptic Gnostic Codex THE N Brucianus ?HE ROBE In this City it is that they move OF GLORY. prais ing the Three who are One. : ". And . 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 Image of the Fulness [Pleroma]. And again And they ". and Conception [or Thought. . and the Power of the Mother.". 547).
. and poured itself over them.77 : in the type of the Holy Pleroma. and separated them all according to order and law and forethought. It gathered vestures to itself. all light in its Ineffable Light of myriads it of myriads powers were given it. THE ROBE (? P- 5Wyet again the Ineffable Vesture : _. (F. And in it is the universe. and all Wisdom. And it [sci. and all Faith. is sung of as follows an and Light all Life. order that should raise up the universe its once for ". and all Resurrection. and raised up all. and knows itself therein. and all Hope. . and made them after the fashion of a Veil which surrounds it on all sides.". all. and all Peace. in . AA v And ".THE HYMN OF OF GLORY. ". and the universe hath found itself in it. Body .". and all Truth. ". and all Gnosis. P- 557-) 50 . is all . the Vesture] gave them The First Monad hath which sent Him Ineffable Vesture. and all Love.
Vestures. ".". 562. and putteth them on like these vestures. pp. the Gnostic Transfigura tion.".. p. pp. Man. 259 ff. We must. He weareth them like these gar ments. OF GLORY. in the Pistis Sophia (PS. we should speedily exhaust the space of this little volume and of several other volumes. find room for a brief notice of the magnificent description of the Descent of the Vesture of Light on the Master. F.And yet once more from the same T HE high document of deep mystic lore THE^OBE ". World-Mystery (2nd ed. (F.Vestures of the Soul. the Wedding Garment. in The . and the rest of the Light. and wrappeth Himself with creation as with a mantle. The whole subject is treated more fully in my essay on The Soul.). 117 ff.He is the Man begotten of Mind. however. Thou hast given all things to the : ".) : . to whom Reflection gave form. 5 ff.) If we were to set down all the passages in Gnostic and allied literature connected with the mystery of the Robe of Glory.
His Disciples as follows Lo. was more admirable than the two below The Master explains this mystery to . The first was more admirable than the rest [? of the rays] the second. 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. it. It was of three degrees.". which was in the midst. . which was above them all.". sending forth a host of lightrays. or which shone on Him for their eyes were darkened because of the Great Light in which He was. . . And one another. was. . ". THE ROBE because HYMN OF ^ Ut ^6 -Di sc ipl es saw n . They saw the Light only. ". . I have now put on : ". kinds. . my Vesture. 52 . . t JeSUS of the Great Light in which He OF GLORY. . from below above. the light-rays were not like to The Light was of various and it was of various types. was more admirable than the first which was below it and the third.
53 . . twentieth Mystery. which going hath emanated all Emanations and all that is therein. . behind in the Four-and. ?HE f Sun had It came to pass. in the World. this : tation ".O is Mystery that is Without. because of which all Mys teries exist and all their Regions. ! .. in which I had left which was my Vesture.And I found a Mystery in my Vesture. . because of which All hath come into existence This is the whole Out and the whole Up-going. . when the OF GLORY. .all authority hath been given me by N the First Mystery. and the ! ". RoL descended.. written in Five Words of those from the of which the interpre Height . that a Great Light-power and ". risen in the East. ". Come -unto us For we are Thy Fellow-Members [or Limbs] we are all one with Thee we are one and the same. . Name thereof is all of us. Thou art the First Mystery which hath existed from the beginning in the Ineffable before it came forth.
which is the Last Mystery from Within. is therefore. by Commandment of the same in that the First Mystery hath given us it. accord ing to the Command of the First Mystery. is fulfilled . ! For we all draw nigh unto Thee to clothe Thee with the First Mystery and all His Glory. Where now hath the First Mystery sent Thee through us the Mystery of all His Glory. THE ROBE n igh unto Thee itself ". we have sent Thee Vesture. at the Last Limit (that it OF GLORY. have sent Thee. clothe ! ".". Lo. which indeed hath belonged to Thee from the beginning. fore 54 . HYMN OF ^ OWj ". its time therewith Thyself Come unto us ". Thy until its time should be fulfilled. at the Last Mystery from Within) a portion of us.therefore. consisting of two Vestures. which Thou didst leave behind in the Last Limit.". we all together draw is. . . 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 . Now. two Vestures.
and then continues its magni the Living Powers ficent exposition which form the Vesture speaking as Be with us follows on the Great Day . ! Make haste. the ". which no one from the First . Law downwards have Regions from the not known it. Garments corresponding detail for detail ^ with the whole emanative potencies of the Universe whereby the Garment of Deity is woven. until the time appointed by the Ineffable should be fulfilled. and THE ROBE Gods. therefore. [or Precept] downwards hath known for the Glory of its Light was hidden in it Law [sci.The text then goes on to enumerate THE ^ the Hierarchies of ^Eons. the Law]. and come unto us For we draw nigh unto Thee. have we sent Thee of : moment Thy Vesture. therefore. clothe Thyself with this Vesture. Powers. ". ". Supreme Perfection Lo. which have been for Thee from the beginning with the First Mystery. which compose these Heavenly OF GLORY. and all First ". 55 . in order to clothe Thee with thy Two Vestures.
! ! ".Come therefore. the by the Ineffable Come. quickly. and Thou shalt come to us and leave the world. to us quickly. into the second 56 . therefore. HYMN OF the Perfection of the First Mystery. ". to us quickly that we may clothe Thee with them according to the Commandment of the First Mystery For yet a little while. therefore.". then we have found a terminus for the dating. that Thou mayest receive Thy whole Glory. initiated. then of one of its and the date sources. ". 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 ". Thou hast fulfilled the whole Ministry of ". ! . that THE ROBE we ma y clothe Thee with them. until OF GLORY. Come. Which was prior ? If the former. must be pushed back century. if not of the Pistis Sophia as a whole. a very little while. whereas our circulated to be Poem was intended among the people.
Truth sprouted out of the each other Earth. the Spirit came from the Height.) And Mary [the Mother] answered : ". and 57 . : we were twain in distinction. pp. : My Master.A STORY OF THE INFANCY. But before we leave the Pistis Sophia THE there is another instructive passage that THE is reminiscent of the same ideas which OF GLORY. And yet It is again one in one likeness". : concerning the word which Thy Power prophesied through Grace and Truth met David. ". and Righteousness looked down from Heaven Thy Power prophesied this word of old concerning Thee. an otherwise unknown Story of the In fancy and runs as follows (P. . before the Spirit had descended upon Thee. ". whilst thou wert in a vineyard with Joseph. to wit Righteousness and Peace kissed together. 120 ff. : ". . and said ".S. When Thou wert a child. Unto me I took it underlie the words That and also and kissed it (50) ". (78).
: is Jesus ". we entered 58 . He was Thou. and thought that THE ROBE OF GLORY. It came to pass when Joseph heard Thee saying these words. And the Spirit said unto me Where HYMN OF came mm . ". that Thou didst under stand the word.to me y house.So I took Him and bound Him to the foot of the bed that was in my house. like unto Thee an d I knew Him not. Him ? And when He had I my Brother. that I may this go to said unto was in perplexity and thought it was a phantom [come] to tempt me. when didst hear me speaking the word unto Joseph. ". that he was troubled. until I had gone unto you to Thee and Joseph. meet me. in the field and found you in the vineyard Joseph propping up the vines. and we went together. ? that I may see await Him in this place. came to pass. It Thou saidest : Where Otherwise is He I Him ". therefore. and wert joyful and ".
. but it is apparently from another of the P. S. ". in reversed 59 reflection they . and Thou also didst kiss Him and ye become one. ". Him. document.". And we gazed on Thee and ". been. endeavoured to suggest what the nature I am somewhat the of its under-meaning too long to set may have down here. It is source not due THE TWO COURIERS. and to the compiler. 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 house. 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 found the Spirit bound to the bed. And He that was bound to the bed He embraced Thee and was loosed kissed Thee. N QF THE ROBE OF GLORY. . and found Thee like unto Him.
of the appearance of whose heads reach unto heaven.scene in the canonical Gospels. of whom the precise mystic dimensions are given. 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.TJTHE ROBE nim OF would be the Two Thieves crucified with OF GLORY. In The Gospel of Peter. The Book of the Hidden Power (see Did Jesus live 100 B. In the Transfiguration . they are called Gabriel and Michael.the Light-stream over Pistis the repentant faithful soul Sophia ". in the story of the Mystery of the Resurrection.C.). In the Pistis Sophia. or Galilean. ? pp. in the Nazoraean. that is scripture. 365 ff. The Light. 60 . who led ". when the Master is clothed with Light. as Receivers of Light. . the Two are taken by the unknowing Disciples for Moses and Elias. Book of Elxai. ". ". they are seen as Two Men.
133).). THE ALLEGORICAL GEOGRAPHY. They lead the Light-stream OF GLORY. and he bears in his hand a Rod twined about with the Serpent Twins. ". (P. In Hellenic mythology and Hellenistic mystagogy it is Hermes who is the psychagogue and psychopomp. and back again.S. 130 ff. and Abraham to the Throne of God. 3) it is Michael who brings Enoch before the most High. is 61 . In the Book of Enoch (Ixxi. into Chaos and bring it forth again ". and who elsewhere in the THE same document take back the souls to THE the Light. The geography of the way down from Hyrcania to Egypt.(PS. 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.
. and lay slightly to the south of the present-day Basra. the Greek. Hyrcania was the mountainous region on the southern shores of the Caspian Sea. strangely Babylon itself. 62 . consistent with itself (18-20. Sarbug is a puzzle.o THE ROBE OF GLORY. The best solution seems to be that it stands for the City of Now. but puzzling in some of its details. Babylonia was the Tigris-Euphrates the valley. But it also preserve for us a hint of how may the geography was allegorized by the Gnostic exegetes for The Labyrinth ". 69-71). ". The territory of Maishan lay between Maishan the Mesopotamia and the sea city (Forat Maishan = ? Messene) was . in both traditions.. ". renders Sarbug by the Labyrinth. in all probability the chief emporium of sea-borne commerce of Babylonia and the West with India. This may possibly refer to the labyrinth of the streets of the great city. enough.".
Hoffmann an (pp. THE RQBE two lines of which. wandering (H. and body. 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. corresponding with the three natures of man : spirit. 289 ff. through (2) to (3) the Earth the Firmament. as N QF may be seen from a fine Naassene Hymn. OF GLORY. into the regions of manifestation. 63 .) has attempted The interpretation on these lines. of the Soul. referring to the soul. Whatever otherwise been.". leads from (i) Way Heaven as the God-realm. the Labyrinth of 191). soul. or spiritual mind. in with no in way out for her . run as follows ". misery enters She her ills. he says.was a technical term of the Gnosis. i. : Now is born.
). of Light (of P. Hyrcania.THE HYTVTM OF THE ROBE OF GLORY. 64 . of E =The Heaven the the Fixed the . further sets forth a diagrammatic representation as follows : He N=The Region of the Ineffable.S.Ether. is This the Over. the Mountain of the Gods. or Maishan. Between this and the Earth comes the Boundary of the Over-world and the World ( =S). Midst. Virgin Stars.world or Pleroma.
Maishan is of the East. : Distance for in 50 we that is. world. its uttermost region upwards. are told that the Letter sealed . 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. the region of the Heaven-world or Elysium and the Earth-state. ? ROBE =Egypt. sent the borders or limit of the material or hylic cosmos.W Next comes the Earth-heaven or THE N Firmament. the Earth and the Under. the Mart of the Merchants and therefore should repre world.OF GLORY. These are presumably the the is states of Middle 1. This seems to me a somewhat too elaborate scheme but if it can stand. our Poem. Babel. it strengthens the case for priority of the scheme underlying the Pistis Sophia to . Hades.
on the ground that the whole Poem is concerned with the mystery of the Light-spark. or Christ-nature.THE ".". 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. HYMN OF THE ROBE OF GLORY. or Spiritual Man. These are presumably under the rule of the Prince of the Powers of the (Lower) Air. Gainst the Children of Babel. The tyrannical Daimons of Sarbug. 66 . or Sonship. The rest of our space may now be devoted to a few notes of detail. the vi^/1 wicked.
the Birth of the Christ-nature it and its state before descends into manifestation. also a means when the man below. of Divine Light and Life. Little child. the personal man. ". certain stage in initiation. is ". ". bringing to birth. as it was symbolically termed by the but in itself it is no Gnostics spark.NOTES. or ". 67 . . of the spirit from the ever-divine states of the Fatherhood and Motherhood. The ".".little child". the potentiality of the Fulness (Pleroma) To aid our dim intuition it may itself. the spiritual or Christ nature in himself. born onto the plane be regarded as ". little one. or drops into personality. that is to consciousness. from the human point of view. may be taken to denote the Light-spark (or Atmic ray).".". The opening words seem to suggest.
From the not so much ". ". The Father s Kingdom House of At man. ". ". ship.". the of the Higher Self. HV1VTM OT? It is characterized by who In our Poem. innocence instinct (not mind THE ROBE (harmlessness). East. however. the activities of and the Child are of the nature of Bliss the Upringers. but the Spark or Son". is ".". more fulness appropriately ". 68 . and ". childlikeness. ". 2 Home It is a state of Bliss. characterized by and ". as Nurses of the Divine Infant. and the ". . rich- often does East refer to a particular state it indicates rather a or a definite plane ". the state spiritual is Personality or Individuality. are the Arms of the Divine Life in which the Child is cradled.Glories".Wealth". or Nurturers. in its ratiocinative mode). it is not the man is speaking. The Nurturers.THE purity. are characteristics of the Kingdom. might be perhaps ". . spiritual OF GLORY.
4 ". 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 . that is a stirring of matter. The Treasure was of the carried in the ". of Jewels. THE ROBE Birth from the East is not so much a OF GLORY.heart 5 that is. ftance of his nature. that is tension or relation to personal environment. . the Spirit. first defining of space or limitation of ". and light.". There was a certain this suggests the of it binding up The ". ". . as an inner way of immediate But in the text it does not seem arrival. ". large gravity.". ". spacious but as yet not heavy or possessed of It was ". the Spiritual Mind. man in the innermost sub- Land of Gilan.direction. the senses or instincts. ". birth via planes. to be used in such a precise sense. seems to denote the Treasure that is.
connected with the nature of the per fected formal mind. The Greek glosses the Robe as ". Atropatene (Adharbaijan). prefers land of the upper ones. 8 some lation. incrusted. or Gazzak.. however. ". ". Be van. 70 . on the south-west of the Caspian. may be hidden under the names of the precious stones. The Greek has: Gold of the great ". with which the soul or self is equipped or furnished. OF GLORY. It may be that a precise symbolism. has ".".". ".of gold tissue with jewels It is of is. ". and the Greek has it also. north of Ispahan. ". Ganzak.". was a district in HYMN OF now ". of which are of uncertain trans They would thus suggest a pure vesture of a formal nature.". correspond ing with the mineral kingdom.THE ROBE shore ca^ ec^ Gflan. ". Sun and Silver that and Moon powers. Gold ". treasures uncoined. 7 Kushan is perhaps Kashan in Persia. ".
". to the allegorical souls cling in the ". Referring Rock : ". or ". for ". ". aura. THE ROBE colouring well represents the shimmer of OF GLORY. of The is Chaldcean Whether or not there ". however. Light 45. Agates. Jewish commentator writes . in of the reader. Greek. The Greek has [stones]. ^ ".". it. or purified all colours of the pure glory.". ". in the term the the Adamant (Diamond) a play on Adamas (Adam. or iridescent.". to which the the Odyssey. according to Armour of ". the Primal Man) of Mysteries. All this ".". this connection to set down a passage from the Naassene Document. Chalcedonies. ii. must be left to the decision It is of interest. .". armed with Compare ". ". pearls ". Sounding Oracles. ".". ".". ". are a THE ^ puzzle but the iris-hued.iris-hued man by He the is to the spiritual bound is the power of the hardest of all the precious stones.
i. his 41.". [Foundation] of man. ThC R Ck meanS Adamas The Corner stone which I * This insert in the Foundation of Zion. stands. ii. Compact.". he (H. HYMN OF THE ROBE OF GLORY.) inner steadfastness and stability. 74. stand be compared with has stood. did long for its nature.". And my rank Stature ". ". Purple is a sign of royalty for our Poet is singing of a Royal Soul. It is the Spiritual Mind of man. The Great Announce The Gnostic Crucifixion. ". shall stand ".". and ment. [Isaiah] 161.".) means the plasm Purple Mantle.) Hoffmann makes the Mantle or Toga = anima naturaliter divina.". 26 . this By 10 ". p. (See 11 The nance. (See The Chaldcean Oracles. Compare 1. and the idea of Him may who of ". and his own measurement and monument. ". is : ". : ". is in its root-sense a ing upright. may or Covenant or Ordi be compared with the words 72 .
and future but this record could not be really wiped out even when time should be no more. ". ".". ". but written deep down in the heart. present. in blood in the spiritual the life-substance of him. so that it should not in ". ". of the man. (O Light. or again the Kingdom of Heaven. 55).". ". was written ". It was not engraved on the mind. or rather the Kingship of the Heavens. 12 73 . connected with past. 64) THE ROBE OF GLORY. Memory is . ". be forgotten.of one of the : Hymns of the Sophia (P. the heart (cf. or the self-realization of the Logos in again man.5.Thy Commandment [or Statute]. Pearl is the Living Gnosis. am It .) I hath brought me Below. This means. in the very atoms of his substance.". The ". mystically. and descended like a Power of Chaos my Power hath grown cold in me. written 1.
thing. This mystery may also be called a because. The spiritual man has from within the Great Shell. to steal or from within the shell side of things. ". there must be a descent into the spheres of personality. When the spiritual self would attain to Divine consummation. the is man in whom born. so to speak. ". ". where people and things within ". shells. Gnosis from one point of view is the union of the spiritual and personal man. the mystical Adversary. 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. on the substance side pearl ". ". or who born in Gnosis. we might suggest that Living Gnosis can not be gained without the help of the Opposing Powers. of things. ". that most precious gem which is the that disease product of self-will or is of the Opposer. live.". HYMN OF ^ ut wky S^ OU^ ".these living ideas be a a precious pearl THE ROBE symbolized by OF GLORY. ". ". 74 is Gnosis is for ever .".
". an earlier stage of evolution.". broods over it.wrapped in a pearly Glory. the Opposer passions or opposing forces of the planes of form. ". is the man or unevolved buddhic sub The Impersonal Spirit. ". ". stance. The oyster.". is loud-breathing Serpent the Lord of the Typhon. later on. is the ". ". The ". or Atman. The Greek has the Serpent the Swallower. at of personality. and it creates a which pearl. or his THE becomes pearl-like to the THE^OBE OF GLORY. and Hoffmann has poison. from the personal and selfish point of view is not at first advantageous to the ". jelly fish. 13 breathed. ". descends and stirs this substance to create. shell of flesh. is a pure substance or ichor which the buddhic nature creates or secretes when Atman begins to energize in the man. ". This pearl again. jelly fish after substance ".". 75 .". opened eye of the seer.". ". or or plasm.
poison-breathed ". as we have seen in the comments (p.". Ever-becoming. the ". or the permanent atom of experience. 14 is thus again perfected root-form. Thy Brother. HYMN OF ^ e ^ ea ". means from one point 76 of view the Demiurgic or Architectural or . ". 45). so to speak. The Robe is the Cosmic Texture of Light and Life. the manifested planes. is stamped and sealed of by the Great Name the Spiritual 15 ". ^ . and Individuality. or states THE ROBE OF GLORY. the Brahmans and Buddhists. Robe of Glory and Mantle of Royalty can be attached. the ". correct . or repeated birth. s&.gt. of manifestation it is the Ocean of life-and-death. translation. reveals is the cause of the Typhon it (Apepi) disease operated by the Opposer.". the ". to which the ".* * course e Ocean of Genesis. Samsara of ". if The is poison. The Pearl ". and so union be achieved between the upper and lower.
. purified by suffering. may be said to go to seek His lost Brother (in the Christianized Gnosis this was generally His lost Sister or Spouse. 77 . 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. that is. of Judas the Twin and certainly this hidden of Jesus mysticism of Judas the Twin and Judas the Betrayer was highly elaborated by ". own Twin THE ROBE In a still more mysterious OF GLORY. to Atman. ". sense that Atman. in an inner mystical sense the Obedient Opposer of Life. born of the energy of the Opposer within form. is not brought out in our Poem. the Sophia or Wisdom) they unite in the Mystery of the Sacred . The Christ descends and carries off or saves the Pearl. and become Heir of Infinity and Eternity. the Christ. thus attaching Himself to the Pure Essence. and so wins the way back to the Kingdom. THE Marriage or At-one-ment.Building Power. to God.
Couriers. de notes a direct path through matter by means of a Ray of the True Sun. of the ". ".THE N the Gnostics. 16 The ". nature of a ". Parwankin).". Per.". Letter-carriers. and . or Messengers are. ". Maishan perhaps connotes of the plane the Quintessence or One Element 78 . states. the true Father-Mother of the Soul that is striving to bring itself to birth.". ". ". in its more immediate mystical meaning. so that of a Gospel of Judas. 17 The Way from the East. a Twin-Ray from the Mind of the Master of all masterhood. does not meander through the labyrinth In our Poem. we even find traces ?HE ROBE OF GLORY. 19) it blazes directly through matter. as set forth so graphically in the mystery-poem known as The Chaldcean Oracles (II. Boundless Light. lightning-flash. however. there is a descent through planes or of the planes. (lit. in one sense.
be detached from the downward current. or be quieted. or the pearl.". The Land ".N. the labyrinth of personal.. when the guidance of the Twin. sleep.(Buddhi). Son of .Ray ceases for a In or mystical physiology ". 79 N. 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. 21 may signify something within the perhaps the elemental essence.". planes.". before the heavenly ichor can be born.For that a man/.blood. direct Thereon comes the plunge into the body (Egypt). this Serpent ". the real root-purity within form. the complement and source of THE HYMN OF THE ROBE Babel suggests presumably OF GLORY. ". 28) : ". Compare A Mithriac Ritual (p. which must ". and attached again to Atman. mind-made physical time.
hole. from so many tens of thousands. : Thou I art my ". (/^w. a ". I say] presumes to worship Thee.den or ". this day have begotten thee ". ". I The lodging is._ good pleasure.".". Compare this with the ancient reading of the Great Utterance at the Mystical Baptism Rite ". - r rlYMN Ur NN AT ^ / AT *V- (f em ) /? \ . . of God tran [a man. an The Greek has simply ". place for travellers inn. that is lodgingto say. literally. trans formed to immortality in this same hour. and supplicates with whatsoever power a mortal hath. And here we may call to mind the 80 following paragraph .) THE ROBE OF GLORY.born of tne mortal womb -ir and of spermatic ichor. yea of this ichor. which at Thy Hands to day hath undergone the transmutation of re-birth [or birth from Above] one. or caravanserai. s by God scendent Good . ". Beloved Son ".
according to them. from Hippolytus* summary of Valentinian HYMN OF j THE RO BE OF GLORY. ". 7.doctrine ". and overcome them. . xi.". As the original Jewish writer of the canonical Apocalypse tells us (Rev. 352). [the Divine Mother] into this dwelling in the body of clay together with the soul. (F. 8): The Beast that ascendeth out of the Abyss shall make war with them. hylic This is the body in Egypt. : And this material man is. and slay them. when daimons ceased to cohabit with her. * * F 81 . an inn. at another time of the soul and daimonian existences [elemental essences]. p. or angels or reasonable essences] which are words sown from Above from the Common Fruit of the Pleroma [the Christ] and Wisdom world. at another of the soul and words [logoi. or the world or cosmos of gross matter. at one time of the soul alone. or dwellingplace. as it were.
Preuschen interprets it in terms of the . 24 Who may to ".". that historically it may be autobiographical. Gospel-story the Son being the Christ.". To adds ". ". 28 I the have adopted the reading of Nicetas. The reader.". the spiritual ten dencies in the natural man. this noble youth from the East be mystically. 82 . however. hopelessly confusing. I am unable precisely conjecture. which : Christian over-writer Where also our Lord was crucified. their carcase [shall lie] the Great Cit y which is in the s P iritu - ally called Sodom and the Egypt. may be reminded of the sup position in the Preamble (p. and the noble youth Jesus. unless it refers to the voice of conscience. But this does not work out.THE N And Street f THE ROBE OF GLORY. 13). seems I warned him Syriac ".
". unperceptive Matter (Hyle) which the Delights. ". 83 .food". . The ".food of the world of P. It is the formal mind that betrays. . Without this there would not be perfect balance.. ". [or . not only must the evil one be saved. : 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 ". is in With the forgetfulness. ".S.betrayed.". or oblivion.Before the true reunion can take place. 32 ".". and dealt with the Christ treacherously must be ". is the ". ". And . but the saviour must be lost. ". .". ". 282) ". 346 compare also the passage (ibid.".
or forgetfulness. for instance.S. Opposer. Because of the din [or confusion] of the Fear and Power of Arrogant [the I ". I my Light. the Serpent failed of me.".". by the very heavy weight of forgetfulness. my Power hath ". is ". They have taken away my Power is dried up. draught of oblivion. weight of their (281) victuals". 281.THE induced by the Victuals. pp. of Repentance of the Sophia (P. have forgotten my Mystery which performed from the beginning. THE ROBE compare a passage from one or Delights. paral leled in P. self-interest]. of the Hymns : OF GLORY. 84 .S. 385).". is also described at length in the Pistis Sophia (see. 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 . The 35 The ". 63) ". and ".
word. The spiritual germ has now become embedded in man and is fast asleep in substance and a great impulse. out of all previous lives. And this is the counsel ". stamped with the Name plan it in . of every Prince. . set his Name. : So they wove a plan on my If behalf.". . they came 39 Be van ". taking conjunction with the idea of the Letter to which every Prince. and and so . is time and objects j. we may hazard the conjecture that. For to. awake it from the dead. then. it becomes food and memory and forgetfulness begins. it may be taken as referring to the mystery of re-incarnation it suggests the weaving. an is required to arouse it and earthquake. and the true natural instinctual awareness of the Spirit sleeps. some sort of a plan or destiny.differentiated. is the key. in one sense. N op brought down into THE ROBE and then the curse of OF GLORY. ".". gives ". food-eater. or Noble.
personae of the Highest for not Self. ". It would naturally have a tendency to be scattered its substance would natu rally remain on the plane of substance. all They the prior existences of the man. ".facets". The Princes may be thought of as of the King.THE THE ROBE ". This immediately attracts the ". or ". would thus stand soul itself. . the Spiritual or Mind. in its last incarnation. ". but rather such lives as had been able to manifest some portion of that Spiritual Mind. of previous lives. its mind-tendencies on the plane of mind but that would be to be no more . woven out of the permanencies of a man s previous_ incar nations. The Letter might thus be said to be woven out of the substance". they represent faces OF GLORY. to which each proper person or facet of the spiritual Wholeness supplies its due share. is sealed by the Father of Atman. so that it shall not be torn to pieces as it descends through the regions or planes. for it is This Letter or Plan. 86 .
and Compare 46 Rev. The Book iii. 5 : He who defiling his thus conquereth [by not garments] shall be clothed in 87 . of wholeness. . Remember thy of glorious Robe.". germ ". one Plan which is sealed by the Father of universals. It is a sort of ". or wholenesses or monads or aeons. ". 41 And He hath in His Vesture and on His Thigh a Name written King of ". xix. of King 16 : kings. the Heroes. : kings and Lord of * lords. ".permanencies from all the planes.".". and so it continues to be whole even until it reaches the man. Compare Rev. These are now gathered together into OF GLORY.". right on the physical plane or in his down natural body and that is how wholeness in consciousness is born. ". the THE THE*ROBE fruitage of experience.
See Rev. xii.THE OF GLORY. i]. See A Miihriac Ritual (p. 10].".. So that self all may I. which is [The Book] of Life [Dan. his Every man has is his book ". ". and THE ROBE Name I will not blot out of the Book of Life ". or Hawk. The may be Eagle-letter which paralleled with the Descent of the Dove flew in the air in the Baptism-Mystery 88 . 18). And another opened Book was opened. and [their] [Dan. and contemplate things. was the name of the highest grade of the Mithriaca the Fathers. 12 saw the Dead. vii.. where the Father s prayer ends : ". the great and standing in the Presence of books were Throne. Eagle as I am.". by my own soar to Heaven. I And the the little. ". and there : a Great Book. White Robes. xx. 5i The Eagle.
his Buddhic nature. ". ".". It was a true Bath-Kol. (powers and permanencies) ". MN OF or the state of Divine Breath (Atman) THE ROBE as it contacted the inmost or spiritual OF GLORY* plasm of the man. or of its rustling.". Voice or that is to say. : F i 89 . 53 This Voice is the Inner Voice. or Voice from it. Heaven.". as the mystical Rabbis called Lit. it became all sound . or the nature of his Depth. suggest another great symbol the rustling or the activities of the ". the Shining One just as in Sanskrit A-kasha is par excellence the Very Shining One. ". ". the Voice of the Silence.all speech. the Depth of or his substance.the Bright ^Ether of the Supernal _Realms. Buddhic nature is the Quint essence or One Element.". the Aither or ^Ether. The teristic is sound. and its root -charac . Bath-Kol = Daughter of the . ". Echo of the Word Name. the Voice Within. The the sound sound of its winging.leaves".
on the man s true ". ". Cor. the Eternal Memory. 55 ". Ye are our Letter written in our hearts. The Plan and . the stood in my heart writ. ". thus awaking them to true activity THE and ". Mind ". etc. 2 : Compare //.". Thereby the two united the seal which held it together as a wholeness was loosed. the Tongue and by the Heart of the Eternal. ". ". ". ". ROBE OF GLORY. 62 is. that Filthy and unclean garments or bodies the man s unrhythmic ".". life. The Intelligible married the Sensible. as the wind or Divine Breath stirs them. and there was union.".". it. Heart united. atom matched atom in Blood.Tree of Life.. and ". ". 90 .". and the Christ was born. 54 I took it and kissed ". E en as it It is written Thoth iii. Scribe of the Gods. Divine.".
or Spiritual Mind-andSubstance. ". like . The red ". on each plane. ". ii. THE^OBE ". Buddhic : substance and For it began to make 91 its silken folds to glow. Its Voice or Life is its feminine power that awakens and brings to birth its Light is its masculine potency that guides. His Great Plan. goes on before. these do not die. or go grub-case only into trance.". ". letters of 66 suggest Atmic radiance.". they go on with their filthy or duties. He leaves his personal -plane garments or vehicles behind ". THE a butterfly leaving his OF GLORY.rather vehicles. 64 ing or resurrection. (See The Chaldcean Oracles. ". and ". controls. orders the mode that happens after the awaken .". daily They are the bodies of dross. . ". fabric of silk ". precedes and proceeds. 38). Burkitt translates ".
69 or passes up in the planes. ". Spark and not of any man -neophyte though of course the life and journey of any initiate would have many things . Spark . the Height of Heaven.". their 76 ". 72 Father-Mother. ". ". 70 The meeting-place of the merchants. though indeed through it does not move the Spark becomes a Flame. sent for the Parthians down from Hyrcania. . It is the life and journey of a And ". was the Mount of the Gods. to bestow it on the returning Victor (or Prodigal) ascending the Sacred Way in Triumph. The Glory looked 92 like my own self.". give the Glory-Robe of Spiritual Life and Light to the Twin-Powers of Spiritual Mind. is The Robe which Meru. so the ". ". This and the next line seem to be a doublet. ". the Supreme Mystery. in common.
With unveiled face mirroring the Glory of the Lord. of 86 . ". 18 This is i : ".E the same idea as that which HYMN nn Ur i r T j. pare also //. I saw as in a glass before my first When the illuminated neophyte 77 sees the Self in all things. we are transformed into the same Likeness [or Image] from Glory to Glory as by the Breath of the Lord.1^ the THE ROBE underlies the mirror-play of lacchos. Burkitt translates ".".OF GLORY. Com.". iii. he sees it as himself reflected in all things. 93 The King ". : Myself face. Young Bacchus of the Mysteries. Kings Image suggests that originally the Embroidered Robe had been woven by the Mother only. Cor. This is a great danger for many.
87 k ut now I i* is ma ".".HYMN OF THE ROBE OF GLORY.". The Motions of suggestion state man s own of Gnosis. 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. : 88 ". With : Sapphires.". also Exodus xxiv. 26 ". stamped all over with the e or Likeness of the Father. And ". were the one uniting 94 . as it were the Body pf Heaven in his clearness. by the activities. 10 : And they saw the God of Israel and there was under His Feet as it were a paved work of sapphire stone. Compare Ezekiel i. is The Robe as it he talks to himself.". There is a here of a certain dramatic consciousness where.
The and he Greek ". ". motions of any object become knowledges.substance. or everything seems to stir as if to speak. sweet-sounding i.". and the Lamb the it is Lamp thereof. ". 99 xxi. 23 For the Glory of God did lighten [the Heavenly City].". : 15 95 . ".". It is talking to the self by means of action. which holds j N Qp all things in its embrace. ". or become the vocal. of Him who had : sent it. 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 . is 103 rendered by Hoffmann as refers to Rev. The Glory Compare Rev. so that by ties vital knowledge or gnosis self these activi is increased. and with it THE RO BE comes the idea of reflection from oneself OF GLORY. or quintessence.water-organs.
16.". thunderings. like great waters. Alleluia ! again Jeremiah li. 6 : And great many And ". Because the Lord hath spoiled Babylon. Burkitt writes : The remains of yet another stanza . xix. and as the Voice of mighty ". 104 Professor ". also Rev. And His Voice as the sound of many ROBB OF GLORY. saying.". waters. 55 : When He uttereth His Voice there waters. a noise of their voice is uttered. and destroyed out of her the Great Voice when her waves do roar . And ". I heard as it were the Voice of a multitude.". and as the Voice of waters. is a multitude of ".".
until : His gracious Promise fulfilled Him to the Royal Council I should go. 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 . 97 .THE appear in Syriac. seem to be genuine. I cannot attempt to venture the two mis sing lines. : Now. Probably the copy used by the editor who inserted the Hymn in The Acts of Thomas was badly damaged at the end. Only N op one is untrans. thus completed. but the general sense appears to be as follows ". I wait while with acclamation all His be courts resound. The fragments. And with my Pearl appear before them That with at His side.THE ROBE lateable. OF GLORY. the second is utterly unmet rical. concluding line of the Poem contains a very doubtful word.
when it is better only possibly be one formal there will be few admit that this ancient interpretation known.Whatever may be its precise interTHE ROBE pretation and the Mystic at any rate OF GLORY. April. Note. For ourselves. p. in a review by C.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. W. Deeply interesting are the double and pilgrimages of the King s the royal cloak (or pallium * ?). vol. ix. we end with the hope that. Journal of Theological Studies (London. 473. things there cannot HYMN OF who will not Poem of the Gnosis is beautiful. knows that in vita. no few may find it inspiring and illuminating also. Johns of Emil Behren s Assyrisch-babylonische Briefe Kultischen Inhalts aus Sargoniden1906) : zeit (Leipzig. ". No. 35. 1908). H. .".
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