This action might not be possible to undo. Are you sure you want to continue?
THE ROBE OF GLORY
BT 1390 .M44 19O6
v. 10 c. 1
.THE HYMN OF THE ROBE OF GLORY. . . . . .
. THRICE GREATEST HERMES (3 vols.WORKS BY THE SAME AUTHOR Net.MYSTERY THE GOSPEL AND THE GOSPELS APOLLONIUS OF TYANA THE UPANISHADS (2 vols. ? .C.) .) FRAGMENTS OF A FAITH FORGOTTEN Dro JESUS LIVE 100 B.- - 307- 10/6 g/5/- - THE WORLD.PLOTINUS - - 4/6 3/6 37i/- - - .
ECHOES FROM THE GNOSIS BY G. THE HYMN OF THE ROBE OF GLORY THE THEOSOPHICAL PUBLISHING SOCIETY LONDON AND BENARES 1908 . S. MEAD VOL. X. R.
S. for the ever. but who are not sufficiently equipped to study the writings of the ancients at first hand. so as to make more easily audible a series of small volumes. and who long for the light of gnostic illumination.ECHOES FROM THE GNOSIS. Gnosis. Under this general title is now being published drawn from. G. or based the mystic. life There are many who love the of the spirit. and it is hoped that some. some echoes of the mystic experiences and initiatory lore of their spiritual ancestry.widening circle of those who love such things. . of the ancients. theosophic and gnostic writings upon. at the same time as yet not they even may become heard of who have the stepping-stones to higher things. M. or to follow un aided the labours of scholars. are therefore These little volumes intended to serve as introduction to the study of the more for difficult literature of the subject . R.
THE GNOSIS OF THE MIND. IV. THE HYMN OF JESUS. VOL. A MITHRIAC RITUAL. THE CHALDEAN ORACLES. V. VOL. III. THE GNOSTIC CRUCIFIXION. OF GLORY. VOL. IX. THE HYMN OF THE ROBE VOL. THE HYMNS OF HERMES. VOL. FROM THE GNOSIS II. VII. I. VOL. VI. THE VISION OF ARID/EUS. VOL. THE CHALDEAN ORACLES. THE MYSTERIES OF MITHRA. VOL. X. PROPOSED SUBJECTS FOR FORTHCOMING VOLUMES THE WEDDING-SONG OF WISDOM THE WORDS OF HERACLITUS. VOL. . VIII.ECHOES VOL. I. II.
. . . of the Apostles (London. . 238-245. Theologische Quartalschrift (Tubin gen. PAGE 9 THE HYMN . . 30 38 4 Egypt -.Syrische Studie iiber die . Rev. PREAMBLE . . . of Wright. .15 3 .). .. . Noldecke (T. COMMENTS The Pearl . 1874). Macke gnostischen Ursprungs. . ". The NOTES Allegorical .". .. Geography . . pp. .THE HYMN OF THE ROBE OF GLORY. . The Parable of the Prodigal The Dual Sonship The Robe of Glory . ii. Story of the Infancy The Two Couriers A . Eine Lieder (K. . Apocryphal Acts 1871). . Zeitschrift der deutschen morgenldndischen Gesellschdft (1871). apocryphen syrischen Thomasacten. 670 679. pp. .. -.). . 24 -70. . .33 46 57 59 61 . .). 67 BIBLIOGRAPHY. CONTENTS. Wright (W.
1906) H. (A.). i. 13. A.. ed. R. Preuschen 1904).). (E.). Zwei gnostische Hymnen (Giessen.. = Mead (G. C. Bevan The Hymn of the Soul Texts and Studies (Cambridge. pp.. 159 164.). F. Apostellegenden Die apocryphen Apostelgeschichten u. 422. Apotre..). xviii.Lipsius (R.). (Leipzig. vol. Rev. pp. vol. p. May. pt. 1899) 3 copies only printed. Printed at the Press of the Guild of Handicraft. pp. v. Bonnet (M.. of Preuschen. neutestamentliche Wissenschaft (Giessen. Fragments of a Faith Forgotten (2nd. 1906). S. ii. Berliner philologischt Wochenschrift (Berlin. Theologisch (Amsterdam). ii. 1884). 3.). 1905. = Mead (G. Zeitschrift Zwei Hymnen der die iv. tome xx.). pp. Lipsius et Bonnet).). pp. of Bevan. Burkitt (F. ". 292 300. A. (London. 1901). S. xxii. Acta Apostolorum Apocrypha (edd. Thrice Greatest Hermes . vol. 270 282.". 1898). 1903). Tijdschrift Rev. Extrait des Analecta Bollan(M. no. 219 ff. I Ame. Actes de Saint Thomas. C. 1897). Hoffman (G. ii. Essex House (London. Hilgenfeld (A. pt. Burkitt (F. London. fur Thomasakten. 1883. Bonnet de Le Poeme Version grecque remaniee par Nicetas de Thessalonique. The Hymn of Bardaisan. ii. (Brunswick. no. diana (Bruxelles. pp.). 273 294. 1903). R.).
prefer to retain this title. and now generally referred to as The Hymn of the Soul. as it seems the more Erlosung) I . however.THE HYMN OF THE ROBE OF GLORY. in lines of twelve syllables with a casura. A text version has recently been . for the The most part of a Greek of six syllables. PREAMBLE. 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. also. and so in couplets. original text of the Poem is in Old Syriac. The Gnostic original title of this beautiful it is Poem has been lost. I here. appropriate. Preuschen.
ValliTHE ROBE cenanus B. with occasional doublets and omissions of whole lines. in which his THE abridgment is found). and its style and contents are quite foreign to the rest of the matter. but who is This seems to be based on another Greek version. of The Acts of Thomas (1903). 14645). The copy is of the original Syriac text found in a single MS. otherwise unknown. Add. however. it has. It is partly literal. 35) and published in his text OF GLORY. only (Brit. In addition there is a summary in Greek by a certain Nicetas. evidently nothing to do with the original Greek text of these Acts. in the text of the Syriac translation from the Greek of The Acts of Judas Thomas the Apostle .D. Mus. partly paraphrastic.discovered by Bonnet at Rome (C. and bears the Our Poem is found precise date 936 A. It is manifestly an inde pendent document incorporated by the 10 . who flourished prior to the Xlth century (the date of the MS. which contains a col lection of Lives of Saints. Archbishop of Thessalonica.
This literary phenomenon is precisely similar to that presented by The Hymn of Jesus (Vol. Judas began to chant this hymn The Hymn of Judas Thomas the Apostle in the Country of the Indians. who introduces it in the OF usual naive fashion of such compilations. ii . THE ROBE GLORY. Judas Thomas on his travels in India OF There he offers up is cast into prison. : : Judas Thomas the Apostle.". opinion is preponderatingly in favour of attributing it to the Syrian Gnostic Bardesanes 154 122 Bardaisan (Gk. is ". V. a prayer.Syrian redactor. of Our Hymn is indubitably Gnostic but what school or tradition ? Learned .". to the introduction of which the reader is referred for a brief consideration of the nature of the Gnostic Acts. After the Poem comes the subscription ". On its conclusion we read : And when he had prayed and sat down. The Hymn of ended. which he spake in prison.).
This is Poem itself. 392-414). there is a certain personal note in the Poem. 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. poet. to some BardesP rec i se (For Bardesanes. as has been pointed out by Bevan and . Preuschen. but Bardaisan subsequently so. pp. * ess )&. only to .gt. see F.gt. as I have ventured suggest. ly&. 12 . Bardaisan s parents were rich and noble and their young son not only re ceived the best education in manners and learning procurable. who afterwards succeeded Not to the throne as one of the Abgars.D. 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. but he was brought up at the court of Edessa with the crown prince.AD HYMN OF THE ROBE an ist - or &.gt. OF GLORY. but also.
who gives him some useful hints about the many . and arrives at Alexandria. He. and induced him to make x ROBE it the state-religion so that our Gnostic OF GLORY. in spite of these warnings. has led me to ask whether a real piece of personal biography may not have been woven into the Poem. he joins a caravan to Egypt. however. must have the credit indirectly of estab lishing the first Christian State. 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. 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. and so. 13 . The description of the trade-route from Parthia to Egypt and of the adven tures of the hero in Egypt. There he meets with a fellow-countryman on the same quest as himself. moreover.converted his friend and patron to Gnostic THE I Christianity.
THE ROBE f r g ets his true spiritual quest. nor improbable. it may have been. In any case. perchance. Of course this speculation ward with all hesitation but . The Hymn itself is a truly poetic inspiration. and need not detain us except as being a possible source of the local colouring matter. by-ways. Only after this bitter experience does he obtain the instruction he longs for. . psychism and magic.gt. is put for neither it is impossible. an interpretation. tinian tradition. 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. of lower OF GLORY. by initiation into the spiritual Gnosis of the inner circles of. the Valen- HYMN OF * or m a ^ the me&. it is the least important element. and deals with far higher mysteries and experi But before we can venture to ences.
Indeed from the wealth of our Treasure. 15 . our Home. Silver 6 from Ganzak the Great. of my Father I was dwelling s Kingdom. When.THE HYMN. They bound up for me a load. And in the wealth and the glories Of my Up-bringers I was delighting. yet was it so That all alone I could bear light it. a quite In the House little child. Gold from the Land of Glldn. I. my Parents Forth-sent me with journey-provision. From the East. II. Large was it.
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. with me They [then] it.7 Chalcedonies of India. made a compact. 9 My Glorious Robe they took their love they off me Which in 10 had wrought me. 16 . And my Which was woven Purple Mantle [also] to match with my stature. by the loud-breathing Serpent. 11 And ". lies in the Sea. Iris-hued [Opals ?] from Kushdn. III. And thence thou bring* st the one Pearl ". it : In my 12 heart wrote not to forget // thou goest down into Egypt. 13 [The Pearl] that Hard ".
16 For the way was hard and dangerous. I traversed the borders of Maishdn. 15 IV. For I was young to tread it. The mart of the Eastern merchants. And with thy Brother. 17 18 And I reached the Land of Babel. 19 20 Serpent . And entered the watts of Sarbug.". Shalt thou be Heir in our Kingdom. Straightway I went to the . / left the East and went down With two Couriers [with me] . Our Second. . 21 Near B to his lodging I 17 settled. V.". Down further I went into Egypt And from me parted my escorts.
comrade. he came and he joined me. my 28 He warned me against the Egyptians. A young man fair and well favoured. That they might not guess I had come 30 From And afar to take off the Pearl. Lone was I To my there. 18 . yea. fellow-lodgers a stranger. all lonely . 26 Son of Grandees. Gainst mixing with the unclean ones. for sharing my wares with. 29 For I had clothed me as they were. so rouse the Serpent against me. 27 / made him A chosen companion. VI. From 25 out of the Dawn-land my kinsman. 24 However I saw there a noble.22 To take While he should 23 away my Pearl sleep and should slumber.
me their victuals to eat. 31 Yea. me And from the weight of their victuals sleep. my 32 And I forgot that I was a King s son. My 36 It was then proclaimed in our Kingdom. Parents perceived and were anxious. But from some occasion They learned I was not With or other of their country.VII. became a slave to their king. / sank down into a deep 35 VIII. they gave their wiles they made acquaintance. All this that now was befalling. That all should speed to our Gate 19 37 . all 33 I forgot concerning the Pearl sent For which my Parents had 34 .
". of the And 42 ". And 39 of the East all the Princes. thy Father. Our Greeting ! thee. each Noble his Name set IX. Queen Dawn-land. 43 Up and Give ear arise to the from thy sleep. thy Brother To Son. 41 From Us King of Kings. whom thou hast served in thy slavedom. ". 40 for to me it they wrote out a Letter . 20 . And And And this is the counsel they left came to I should not be down in Egypt. down in Egypt.38 Kings and Chieftains of Parthia.And thy Mother. words of Our Letter a King s ! ". from Our Second. 44 Remember See that thou art son .
X. ". 49 The tyrannical Daimons 21 Gainst the Children of Babel. of Sarbug. o . When the thy Name may as adornment.Bethink thyself of the Pearl For which thou didst journey 45 to Egypt. ". be read in 47 Book of the Heroes. 48 My Letter was [surely ] a Letter The King had sealed up with His Right Hand.And with Our Successor. thy Thou mayest be Heir in Our Brother. Thy Splendid Mantle remember To put on and wear 46 . the wicked. Kingdom". ". Remember thy Glorious Robe.
At its voice and the sound of its winging. And my rank did long for its nature. Of all the winged tribes the king-bird . 52 It flew And 53 and alighted beside me. XII. The words my Letter were written. 56 / remembered that I was a Kings son.XL 51 // flew in the form of the Eagle. 55 E en as it stood in of my heart writ. 22 . For which I was sent down to Egypt. turned into speech altogether. . I waked and arose from my deep sleep. 54 Unto me I took it and kissed it I loosed its seal and I read it. 57 / bethought me again of the Pearl.
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
81 Who through them restored of me the Glory. it had been completed : . 82 The Glorious Robe all-bespangled With sparkling splendour of colours With Gold and also with Beryls. With Sards of varying colours. 26 . 83 84 85 With adamantine All of its jewels off -fastened. Was 87 depicted entirely all o er And Was it as with Sapphires above wrought in a motley of colour. iris-hued [Opals ?]. seams were the 86 [Moreover} King of Kings Image it . To match its grandeur [?]. moreover. XVII. The Pledge my Kingship [?]. Chalcedonies.
7 92 How that with his works waxed my stature".Behold him the active in deeds I For whom I was reared with my Father too have felt in myself 91 . / saw that moreover all o er it The motions of Gnosis abounding I saw it 88 . And Was it [now] with its Kingly motions pouring itself out towards me. XIX. further was making for to speak.XVIII. ". 27 . 93 And made haste in the hands of its Givers. of its 89 Ready as though I heard the it sound Music it 90 [?] : Which whispered as descended ". 94 That I might [take and] receive it.
[And there] at the Gate of His House-sons I mingled myself with His Princes . forward it. its beauty of colour I decked me. 98 / clothed me therewith. too.*er XX. too. To run 96 for to meet to take And I With stretched myself forth to receive it . And who 101 had.95 And me. Whose commands I [now ] had accomplished. 97 And my Mantle of sparkling colours I wrapped entirely all me. and ascended To the Gate of Greeting and Homage. 28 . done what He d promised. 99 / bowed my head and did homage To 100 the Glory of Him who had sent it. o". my love urged it.
sounding voices sing praises. To whom the whole of His Servants With sweet. And I was with Him in His Kingdom . 102 XXI.For He had received me with gladness. 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.
Certainly for the Gnostics.". 45. of the chief element in the very briefly recorded Parable of the Pearl which the first has preserved Evangelist alone (Matt. 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. if the Pearl Heaven in the sense of the Gnosis. B th Hoffmann and Preuschen are is of THE ROBE opinion that the Poem a free elaboration OF GLORY. HYMN OF THE PEARL. it also meant some thing more definite and intimate. . ". it. xiii.COMMENTS. 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.
logoi of the and minds and men Inexpressible ". or ". plasm below. . that is spiritual who perpetually are the angels behold the Face of the Father. THE ROBE OF GLORY Thus the pre-Christian Hellenistic ini commentator first tiate who was the the Naassene Document. ye eat living things ? On this the Jewish commentator.!_ ur 1 days.". ".* meaning went back to pre-Christian all * THE JtixjyiJN i -L /".probability the tradition of the mystic i 4. quotes a of ? from mystery-saying of the Phrygians the Mysteries of the Great Mother as follows ". Those logoi. ". words or reasons men minds or true ". who was in high probability a contemporary let us say about of Philo of Alexandria the ". that is ". first : quarter of the first century writes And by living things they mean pearls cast into the ". what will ye make if ". the Man ".If : made ye have eaten dead things and living ones.
In brief the Pearl is the Higher Self. daimones ". (H. Later on.P resence The Inexthe Transcendent Logos. i. so also swine ". . : ". : That is what He saith : Cast not the holy thing to the dogs nor the pearls to the swine. pearl that is. And on this finally the Church Father ". may ". the Christ-nature in ray man. THE ROBE Possible OF GLORY. Oracles (ii. adds ". ff.". who further comments on the interpretation of the HYMN OF ^ ve * n - ^ e ^^ne Man is ". And so also in The Acts of John . Hippolytus remarks For they say that the work of swine is the intercourse of man with woman. for the Gnostics have designated another class. = logos 32 . the Christian Gnostic writer.". In any case we get the equation. and the logoi are His sons. 175). the light-spark. Jewish exegete. the of the Logos. It is to be noted that in the Chaldaan ". in the same Document.".) dogs are a technical ". 26 ". term for a certain class of ".
quoting from some still more ancient commentary. True Pearl It is ineffable. buried in the body. For ". p. writes ". and. Faith. It is addressed to the Christ.Egypt". Salt. EGYPT. at the sacred put feast prior to his departure from the body. c 33 . is the body. the sentence that concerns us runs We glorify the Resurrection shown we glorify Thy unto us through Thee : ". Sons of the Highest if ye hasten to flee from Egypt and get you beyond the Red Sea into the Desert. Ye are Gods and all : ". Thus in the same invaluable Naassene Document.This is what is written: I have said. the Jewish commentator. Seed. (F.". thus evident that the Pearl is in some way the mystery hidden in man. and THE RQBE OF GLORY. in a hymn of praise into the mouth of John.we read the following. Grace. indeed. 440). .". Word (Logos).
is ". which. turned back by Jesus [LXX.". from the Intercourse Below OF GLORY: the Jerusalem Above who is the to OF And ". And on this he again ". gotten Above 3 Ocean of And. the Great Jordan. After ". speaking of the Great he continues Genesis. to the Intercourse Below) Ye shall die like men. was Egypt. the Church Father interjects the gloss : : the Generation (Genesis) Below to Death.But : if ye turn back into Egypt (that is.This downwards and preventing the flowing of Sons of Israel from going forth out or the Intercourse Below. he resumes his quotation from presumably some old Jewish Gnostic And then commentary ".".THE to this he himself adds in further explanat ion That is. : Mother of the Living.". remarks : For all is subject is superior to Death.Egypt". but the [Birth] be Hippolytus 34 . for Joshua] and made to flow upwards.
Thera- Me i. the Desert. and anticipated some of the most characteristic Sayings of Jesus. influenced very strongly the writers of the New Testa ment documents. in OF GLORY. to be assigned to preChristian Chassid and allied (e. according to THE i them. and the Promised Land.C. which Prof. 16) summarizes of the system of the Peratae or Transcendalists. N ?HE KUrJii 1MJ6 ROBE peut) circles. ot this Gnostic allegorizing is. in his just published text and translation. high probability. the Red Sea. was treating of the Great Water or Ocean of Genesis that 35 . How the symbolism of Egypt. 11 . he contends. -I is r* the body. The Gnostic treatise that the Church ^ Father had before him.". 163. 164). .g. similar to those which developed the ethical teaching of The Testaments of the Twelve Patriarchs. was developed by these Mystics may be seen from what Hippolytus (Ref. so brilliantly conjec tured to have been written about 106 B. . 109 This ethic. who were contemporaries of the Naassenes. vi.". For Egypt (tf. Charles has.
". they say. vehicles]. is state And ".". according to the word OF GLORY of Heraclitus ". and that they cross over [or transcend hence their name Peratse] the Red Sea (that is. : For to souls water becomes : death. are without the Gnosis] are Egyp [set. Gene ration). Now the Peratic writer adds the Gods of Destruction are the : 36 . and enter the Desert (that is. and reach a beyond the Red Sea (that is.". which : ". Peratic writer continues This Death overtakes the Egyptians in the Red Sea together with their chariots Now all who are ignorant [set. The tians. Kronos [that is. the Water of Destruction. reach a state free from Generation). Time]).". where there are all together the Gods of Destruction and the God of Salvation. Hippolytus then summarizes as follows And this.THE moistens the soul and plunges it into the THJ^ROBE Region of Death. For they consider that the body is a little Egypt. is the Going-forth out of Egypt out of the body.
therefore. from the body only the is full and from world). These Moses called the Serpents of ". (that is. ". therefore. Brahmanical and Buddhist Samsdra]. the Desert who bite who Red ". not destroyed by the Serpents of the Desert (that is. by the Gods of Genera It is tion).No and the one.". the OF GLORY. Him who of [all] is He who centres his hopes upon Him. imagine Sea.Stars [that is. the Perfect One and they who believed on Him. thus evident that for these mystical 37 . who were being bitten in the Desert. Moses revealed the True Serpent [sci. ". is thus able to save deliver those who come forth from of Land Egypt the (that is. of Wisdom]. fulnesses. save Perfect Serpent. they and destroy those have crossed the To the Sons of Israel. the Fate-spheres] which THE bring upon sentient beings the necessity THE of changeable Generation [Genesis. were not bitten in the Desert . by the Powers).
it is something far other than a mere embellishment even an elaboration 38 . p. It is. 66) of the briefly-recorded is Parable of the Pearl. That our Poem is simply an elaboration or embellishment (Ausschmuckung Preuschen. r i sts the Naassene-Ophite trace to pre-Christian Jewish Gnostic circles. we might more appropriately surmise that it is rather of the beautiful Parable of the Prodigal. a very insufficient hypothesis to account for its genesis. which is recorded by the third Evangelist alone (Lk. That. as has been supposed. realms. xv. and that the use goes back along HYMN OF au e g ".Egypt stood for both the and also the hylic or gross-material THE ROBE body OF GLORY. THE PARABLE OF THE PRODIGAL. 11-32). unnecessary to bring forward later pas sages from Clement of Alexandria and Origen in confirmation of the use. however. therefore. Even if we were so inelastic as to imagine that it must necessarily have its point of departure in canonical scripture.
It is. be referred to knowledge of the inner facts that both Parable and Poem set forth. food tion . is . be evident There is THE ROBE in it.8/o?) himself to a citizen of that country the the eating the reverse in the Poem : . as he speeds to meet the Father. . with far greater probability.of this beautiful Parable. 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. originality may. must to the most casual reader. of swine the symbol . the calling to remembrance of the the the return Father s household running of the Father to meet him. however. remark the resemblances The Father and the two Sons. evident that the whole . and the kissing of him the putting on of the robe. . far 39 . and its resemblances OF GLORY. . rather than to any slavish following of Still it is well to the canonical text. of genera .
and so also in many a system of the Christianized Gnosis. must.THE ROBE the Divine Mother. be sought for along that very obscure line of descent that is called Ophite and which has its roots in (Naassene). i. The origin of the Dual Sonship. the Spouse of Divinity. THE DUAL SONSHIP. the natural Trinity was a fundamental of their symbolism. the pre-Christian Gnosis and the wide As spread Myth of Man (see H. 139-198). and in the Wisdom. other great traditions. how in ever. But in the circles of the Mystics the Holy Spirit was regarded as feminine. the Queen of the OF GLORY. xxx) of Irenaeus associates a 40 . A faint trace of this us in is preserved for system which the polemical Refutation (I. so also in pre-Christian Jewish Gnostic circles. in one direction at any rate. HYMN OF In the Parable there is no mention of literature Wisdom the herself. East and this is in keeping with later Rabbinical exclusion of the Divine Femi nine.
but which THE Theodoret (Hcer. . is the Son of Him and who sends forth [His Thought] that this Thought is Son of Man. Spirit the [Primal] Elements were separated ". however. to the Unfortunately Greek text of Irenaeus is here original lost. . I. the . indestructible. . ". Second Man. this is the Father of all and boundless is called the First Man. Fab. and contemptuous. That below these again is the Holy and below this Highest Spirit. xiv. down : others again give forth por that there dwells tentous utterances in the Power of the Depth a certain : But Primal Light. blessed. Sethians. we will tion. and we have to be content with the barbarous Old-Latin translation in addi tion the Church Father is very hostile . set it ".) ascribes TH R BE the OF GLORY. They declare further that His Thought proceeding from Him. and at no great pains to understand the objects of his detesta Such as it is.with the Ophite tradition.
THE forth Water. delighting in the Beauty of the Spirit.". the First Woman. far scholarship refuses to explain gnostically. 42 . Darkness. 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. That the ruling idea of the Dual Sonship was widespread in Gnostic circles. and filling Her with Light. a term of that frequently in the Gospels. they ". Son of the First and the Second Man and of the Holy Spirit. preferring to lose itself in the philological labyrinth of a occurs and which so quite unsatisfactory Aramaic Bar-Nasha. the First Man together with His Son. Subsequently. both non-Christian and Christianized. whom they call the Christ. that is the Woman. the Third Man. they assert. begat from Her Incorruptible Light. whom call the First Woman. Chaos Spirit. THE^OBE and on these was borne the OF GLORY. Son of Man. . may be seen from the following parallels. Abyss.
Great Thou ht . Syrian or Egyptian mystagogy.though where we are to seek the proto^ OF type of it whether along some single THE ROBE line of Babylonian. i ncomp rehensible The Father. = 43 stands. . 40 ff. or as a common possession of Chaldaea and Egypt is hard to say. OF GLORY.) : The Power _. . of : f f J the Depth The Great Power. pp. In the Mago-Chaldaean system under lying the early Simonian document The Great Announcement (see The Gnostic Crucifixion. Chaldaean. Mind the Universals. Magian. and will . - Woman. The Middle T^Incomprehensible or Breath He who The Christ has stood. i. stand. of The First _ ( Man Son Man The First of ~ .Holy Spirit ^ u TV/T-JJI Distance.
: f | 44 . Symbol). ii. ". 2. Mind &. The JEon (as Monad. oldest extant treatise of the Trisme- The Pcemandres or Man-Shepherd (H. The!Second Man] = = Mind of Mind. The First ) Woman The Christ J = 3 Again in the system underlying the ".: The Power the Depth of = = God-nurturing ( The First Man = f The Father &.) The Power of The Silence before the Depth = the Voice. Man Son of) Man. Fire. daean material philosophized Silence. ". gistic literature. Atom.gt.gt. The Great Mother. ". The Second Mind. In the system underlying the Chaldaean Oracles. 3 ff. ".THE HYMN OF THE ROBE OF GLORY. Lightspark. a Greek mystery-poem of the first century in is f which Mago-Chal".
Brother of the Formative Mind. Thy . . Brother. f I Man The ~.". is . doubt that in little both pre-Christian and Christian. = . and His winning of the Pearl of Self-consciousness in manifestation. Our Second. ".The First Man = Man Son of All-Father Mind. or even to still higher rank yet are they both one. Our forth or returned was the Christ. ". 45 . } f 1 Man. in-rank. Son of Man and the Christ. First : HYMN OF THE ROBE Formative Mind. and one who went forth and the one who went There is thus Gnostic circles. OF GLORY - ) Woman ~. Poem is therefore a Song of the ChristMystery. there was a clear tradition of Two Sons. because of His Descent. . XT Nature . or Nextthe Supernal Man. is exalted to equality with the Supernal Son. one who remained. The Second Mind. .
". 35. Lk.THE THE ROBE THE ROBE OF GLORY. ". xv. Coat adding that the without seam.Garments". ". Vestures the Robe of Glory and the Mantle. and doubtless meant to convey an under-meaning to those who had to hear. xxvii. ". 24. Matth. 23) distinguishes and the ". ".ears 46 . Purple Now in the canonical scriptures John xix. The writer of the fourth Gospel was a Mystic. (chiton) was top from the or tunica. Now the chiton.". They parted them . or mantle (chlamys.". ^ is to be noted that there are : two OF GLORY. under a woollen cloak. 24. ". all of which look back to Psalm xx. xxiii. 24 (cf. or toga) during the day. was an and was generally worn under-garment. 18) reads : ". Mk. my Garments among lots. (xix.Vesture. And for my Vesture they cast The fourth Gospel the ". woven throughout.".
The difference between the under garment and mantle may be seen in while in many a Mithriac monument the Mithriac Ritual we read (p. 27) Thou shalt behold a God. or quin tessence. can THE RQBE it be that he intended to convey the idea OF GLORY. body or ". and a Vesture of the one element. rate this would be ".were divided the four soldiers. in the mystery-teaching keeping concerning of resur perfect as rection. 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. . must be left to the opinion of the reader according to his knowledge or ignorance. : 4 .Garments".". Whether not had any such intention. in a White Tunic and a Scarlet Mantle. the complement of the four ? the ". As into four among At any with the ". 32) : 47 . of a Cloak of the four elements.". And again (p. body seen may or be he from the Mithriac Ritual. ". .".
.THE N ". was understood by Paul when he writes (/. a House not made with hands.". ". with our Heaven-made Habita Paul was well versed in Gnostic nomen and the extended meaning of the Robe of Glory.Purple Mantle". the present-day Mystic who reads the following passages from one of the in spired outbursts of the beautiful Untitled 48 . we have a God-made Building. The parallel Scarlet Mantle is with the ". For. as a Heavenly Dwelling. v. i ff.. The nature of the Divine Robe.. ". clothed tion.. our Poem. Cor. Glory. eternal [lit. aeonian] in the Heavens. may be grasped by clature . shalt see . clad in a Robe of Brightness. indeed.) : For know that if our house on earth of the [fleshly] tabernacle be dissolved.". or. as it was understood by the Mystics. longing to be ". a God an . we are groaning in this [habitation on earth]. Thou ". exact of THE ROBE OF GLORY.
the Mother]. and live it is the House of the Father. prais ing the Three who are One. Likeness and made it into a City or into a Man. 547). : praised the One and Only One. and the Mind-born Logos. p. 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. ".Apocalypse of the Coptic Gnostic Codex THE N Brucianus ?HE ROBE In this City it is that they move OF GLORY. and the Image of the Fulness [Pleroma]. and the Vesture of the Son. . the these Powers. of all the Father hath taken His Glory and made it into a Vesture without for the Man. : ". And again And they ". And . He created His D 49 ^ ". and Conception [or Thought. for through Him they became supersubstantial. (F. And the Father took their whole ". and the Power of the Mother.". He limned the Universe in His Man s] Likeness that is all [sci. Each one .
and poured itself over them. And in it is the universe. and all Truth. P- 557-) 50 . ". and raised up all. (F. ".". all light in its Ineffable Light of myriads it of myriads powers were given it. Body . It gathered vestures to itself. AA v And ".THE HYMN OF OF GLORY. order that should raise up the universe its once for ". and separated them all according to order and law and forethought. in . all. and all Love. is sung of as follows an and Light all Life. and the universe hath found itself in it. and all Gnosis. and all Wisdom. and all Hope. .77 : in the type of the Holy Pleroma. the Vesture] gave them The First Monad hath which sent Him Ineffable Vesture.". And it [sci. is all . . and knows itself therein. and all Faith. and all Resurrection. and made them after the fashion of a Veil which surrounds it on all sides. THE ROBE (? P- 5Wyet again the Ineffable Vesture : _. and all Peace.
. We must. 5 ff.Vestures of the Soul. World-Mystery (2nd ed. and putteth them on like these vestures. to whom Reflection gave form. 562. F. find room for a brief notice of the magnificent description of the Descent of the Vesture of Light on the Master. 259 ff. (F.).) If we were to set down all the passages in Gnostic and allied literature connected with the mystery of the Robe of Glory. p. ". the Gnostic Transfigura tion. and the rest of the Light. pp. and wrappeth Himself with creation as with a mantle. He weareth them like these gar ments.Vestures.".". we should speedily exhaust the space of this little volume and of several other volumes. however. in the Pistis Sophia (PS. in The . Man.He is the Man begotten of Mind.) : .And yet once more from the same T HE high document of deep mystic lore THE^OBE ". the Wedding Garment. Thou hast given all things to the : ". OF GLORY. 117 ff. pp. The whole subject is treated more fully in my essay on The Soul.
was more admirable than the first which was below it and the third. ". 52 . which was in the midst. . from below above. was. 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. kinds. . or which shone on Him for their eyes were darkened because of the Great Light in which He was. sending forth a host of lightrays. I have now put on : ". t JeSUS of the Great Light in which He OF GLORY. . it. THE ROBE because HYMN OF ^ Ut ^6 -Di sc ipl es saw n . And one another. . which was above them all.". ". . The first was more admirable than the rest [? of the rays] the second. the light-rays were not like to The Light was of various and it was of various types.". was more admirable than the two below The Master explains this mystery to . His Disciples as follows Lo. . They saw the Light only. It was of three degrees. . . my Vesture.
O is Mystery that is Without. 53 . ?HE f Sun had It came to pass. ! . . risen in the East. RoL descended. in the World.. . and the ! ". that a Great Light-power and ". because of which All hath come into existence This is the whole Out and the whole Up-going.And I found a Mystery in my Vesture. . . twentieth Mystery. Thou art the First Mystery which hath existed from the beginning in the Ineffable before it came forth.all authority hath been given me by N the First Mystery. Come -unto us For we are Thy Fellow-Members [or Limbs] we are all one with Thee we are one and the same.. when the OF GLORY. . which going hath emanated all Emanations and all that is therein. behind in the Four-and. ". because of which all Mys teries exist and all their Regions. Name thereof is all of us. written in Five Words of those from the of which the interpre Height . in which I had left which was my Vesture. this : tation ". .
". its time therewith Thyself Come unto us ". which indeed hath belonged to Thee from the beginning. is fulfilled . THE ROBE n igh unto Thee itself ". at the Last Mystery from Within) a portion of us. Where now hath the First Mystery sent Thee through us the Mystery of all His Glory. for Thou art worthy of them for in sooth Thou art prior to us and came into being before us. we all together draw is. by Commandment of the same in that the First Mystery hath given us it. Lo. at the Last Limit (that it OF GLORY. which is the Last Mystery from Within. besides the one that we . fore 54 . we have sent Thee Vesture. Thy until its time should be fulfilled. clothe ! ".". consisting of two Vestures. . HYMN OF ^ OWj ". two Vestures. accord ing to the Command of the First Mystery. have sent Thee.therefore. is therefore. . ! For we all draw nigh unto Thee to clothe Thee with the First Mystery and all His Glory. Now. which Thou didst leave behind in the Last Limit.
the Law]. clothe Thyself with this Vesture. Supreme Perfection Lo. in order to clothe Thee with thy Two Vestures. which no one from the First . have we sent Thee of : moment Thy Vesture. Law downwards have Regions from the not known it. which compose these Heavenly OF GLORY. which have been for Thee from the beginning with the First Mystery. and come unto us For we draw nigh unto Thee. ". until the time appointed by the Ineffable should be fulfilled. Garments corresponding detail for detail ^ with the whole emanative potencies of the Universe whereby the Garment of Deity is woven. ! Make haste. the ". and THE ROBE Gods. ". Powers. [or Precept] downwards hath known for the Glory of its Light was hidden in it Law [sci. therefore. 55 . therefore. and then continues its magni the Living Powers ficent exposition which form the Vesture speaking as Be with us follows on the Great Day .The text then goes on to enumerate THE ^ the Hierarchies of ^Eons. and all First ".
that THE ROBE we ma y clothe Thee with them. until OF GLORY. therefore. 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 ". whereas our circulated to be Poem was intended among the people. HYMN OF the Perfection of the First Mystery. a very little while. Which was prior ? If the former.Come therefore. to us quickly. ". to us quickly that we may clothe Thee with them according to the Commandment of the First Mystery For yet a little while. therefore. the by the Ineffable Come. initiated. ! ! ". and Thou shalt come to us and leave the world. ! . quickly. then of one of its and the date sources.". Thou hast fulfilled the whole Ministry of ". Come. into the second 56 . must be pushed back century. if not of the Pistis Sophia as a whole. ". that Thou mayest receive Thy whole Glory. then we have found a terminus for the dating.
Unto me I took it underlie the words That and also and kissed it (50) ". : we were twain in distinction. and said ".) And Mary [the Mother] answered : ". (78). : concerning the word which Thy Power prophesied through Grace and Truth met David. 120 ff. And yet It is again one in one likeness". before the Spirit had descended upon Thee. an otherwise unknown Story of the In fancy and runs as follows (P.A STORY OF THE INFANCY. : My Master. When Thou wert a child. pp. to wit Righteousness and Peace kissed together. Truth sprouted out of the each other Earth. whilst thou wert in a vineyard with Joseph. : ". . and Righteousness looked down from Heaven Thy Power prophesied this word of old concerning Thee.S. . ". and 57 . But before we leave the Pistis Sophia THE there is another instructive passage that THE is reminiscent of the same ideas which OF GLORY. the Spirit came from the Height. ".
meet me. and thought that THE ROBE OF GLORY. It Thou saidest : Where Otherwise is He I Him ". that Thou didst under stand the word. ? that I may see await Him in this place. therefore. He was Thou. Him ? And when He had I my Brother. And the Spirit said unto me Where HYMN OF came mm .to me y house. in the field and found you in the vineyard Joseph propping up the vines. like unto Thee an d I knew Him not. until I had gone unto you to Thee and Joseph. when didst hear me speaking the word unto Joseph. ". came to pass. It came to pass when Joseph heard Thee saying these words. and wert joyful and ". and we went together. : is Jesus ". we entered 58 .So I took Him and bound Him to the foot of the bed that was in my house. ". that I may this go to said unto was in perplexity and thought it was a phantom [come] to tempt me. that he was troubled.
but it is apparently from another of the P. and found the Spirit bound to the bed. in reversed 59 reflection they . ". been. and Thou also didst kiss Him and ye become one. N QF THE ROBE OF GLORY. and to the compiler. Him. And He that was bound to the bed He embraced Thee and was loosed kissed Thee.". persuaded that under naive details of this apparently infancy story there is a concealed mean Once I gave a lecture in which I ing. . endeavoured to suggest what the nature I am somewhat the of its under-meaning too long to set may have down here. . 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 . And we gazed on Thee and ". ". It is source not due THE TWO COURIERS. S. and found Thee like unto Him. document.the house.
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. the Two are taken by the unknowing Disciples for Moses and Elias. In the Transfiguration . ". that is scripture. who led ". 60 . they are seen as Two Men.).TJTHE ROBE nim OF would be the Two Thieves crucified with OF GLORY. In The Gospel of Peter. as Receivers of Light. Book of Elxai. ? pp.scene in the canonical Gospels. of whom the precise mystic dimensions are given.C. 365 ff. when the Master is clothed with Light. in the story of the Mystery of the Resurrection. The Light. The Book of the Hidden Power (see Did Jesus live 100 B. ". they are called Gabriel and Michael. in the Nazoraean. In the Pistis Sophia.the Light-stream over Pistis the repentant faithful soul Sophia ". or Galilean. . of the appearance of whose heads reach unto heaven.
and back again. 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. 133). They lead the Light-stream OF GLORY.). and who elsewhere in the THE same document take back the souls to THE the Light. ". In Hellenic mythology and Hellenistic mystagogy it is Hermes who is the psychagogue and psychopomp. The geography of the way down from Hyrcania to Egypt. and he bears in his hand a Rod twined about with the Serpent Twins. is 61 . into Chaos and bring it forth again ". 3) it is Michael who brings Enoch before the most High. THE ALLEGORICAL GEOGRAPHY.(PS. 130 ff. (P.S. In the Book of Enoch (Ixxi. and Abraham to the Throne of God.
. ".o THE ROBE OF GLORY. Sarbug is a puzzle..". The territory of Maishan lay between Maishan the Mesopotamia and the sea city (Forat Maishan = ? Messene) was . Babylonia was the Tigris-Euphrates the valley. the Greek. But it also preserve for us a hint of how may the geography was allegorized by the Gnostic exegetes for The Labyrinth ". in both traditions. 62 . ". but puzzling in some of its details. enough. 69-71). Hyrcania was the mountainous region on the southern shores of the Caspian Sea. in all probability the chief emporium of sea-borne commerce of Babylonia and the West with India. strangely Babylon itself. and lay slightly to the south of the present-day Basra. This may possibly refer to the labyrinth of the streets of the great city. The best solution seems to be that it stands for the City of Now. renders Sarbug by the Labyrinth. consistent with itself (18-20.
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. in with no in way out for her . corresponding with the three natures of man : spirit. : Now is born. THE RQBE two lines of which. the Labyrinth of 191).was a technical term of the Gnosis. run as follows ".) has attempted The interpretation on these lines. of the Soul. through (2) to (3) the Earth the Firmament. or spiritual mind. OF GLORY. wandering (H.". into the regions of manifestation. soul. and body. as N QF may be seen from a fine Naassene Hymn. misery enters She her ills. referring to the soul. leads from (i) Way Heaven as the God-realm. he says. Hoffmann an (pp. i. 289 ff. Whatever otherwise been. 63 .
64 . of E =The Heaven the the Fixed the .).world or Pleroma.Ether. or Maishan. Hyrcania. Between this and the Earth comes the Boundary of the Over-world and the World ( =S). Virgin Stars.S. Midst. of Light (of P.THE HYTVTM OF THE ROBE OF GLORY. the Mountain of the Gods. is This the Over. further sets forth a diagrammatic representation as follows : He N=The Region of the Ineffable.
W Next comes the Earth-heaven or THE N Firmament. world. These are presumably the the is states of Middle 1. Hades. the region of the Heaven-world or Elysium and the Earth-state. its uttermost region upwards. sent the borders or limit of the material or hylic cosmos. Babel. are told that the Letter sealed . the Earth and the Under.OF GLORY. : Distance for in 50 we that is. it strengthens the case for priority of the scheme underlying the Pistis Sophia to . ? ROBE =Egypt. Maishan is of the East. our Poem. This seems to me a somewhat too elaborate scheme but if it can stand. 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 Mart of the Merchants and therefore should repre world.
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.". on the ground that the whole Poem is concerned with the mystery of the Light-spark. or Christ-nature. The tyrannical Daimons of Sarbug. the vi^/1 wicked. The rest of our space may now be devoted to a few notes of detail.THE ". HYMN OF THE ROBE OF GLORY. These are presumably under the rule of the Prince of the Powers of the (Lower) Air. or Spiritual Man. Gainst the Children of Babel. or Sonship. 66 .
. Little child. is ". the personal man. also a means when the man below.". bringing to birth. that is to consciousness. of Divine Light and Life. or drops into personality. as it was symbolically termed by the but in itself it is no Gnostics spark. born onto the plane be regarded as ". or ".NOTES. may be taken to denote the Light-spark (or Atmic ray). the potentiality of the Fulness (Pleroma) To aid our dim intuition it may itself. 67 . ".little child".". little one. from the human point of view. ". The ". of the spirit from the ever-divine states of the Fatherhood and Motherhood. the spiritual or Christ nature in himself.". the Birth of the Christ-nature it and its state before descends into manifestation. certain stage in initiation. The opening words seem to suggest.
THE purity. or Nurturers. in its ratiocinative mode). 68 .Glories". innocence instinct (not mind THE ROBE (harmlessness). childlikeness. more fulness appropriately ". ship. the state spiritual is Personality or Individuality. however. characterized by and ". and the ". HV1VTM OT? It is characterized by who In our Poem. 2 Home It is a state of Bliss. . as Nurses of the Divine Infant.". ". ". ". are characteristics of the Kingdom. it is not the man is speaking. and ". the of the Higher Self. East.Wealth".". The Nurturers. might be perhaps ". spiritual OF GLORY. . The Father s Kingdom House of At man. is ". rich- often does East refer to a particular state it indicates rather a or a definite plane ". the activities of and the Child are of the nature of Bliss the Upringers. ". but the Spark or Son". From the not so much ". are the Arms of the Divine Life in which the Child is cradled.
". and light. the senses or instincts. ". . ftance of his nature. birth via planes. man in the innermost sub- Land of Gilan. that is a stirring of matter. ". ". first defining of space or limitation of ". 4 ". the Spirit. ". to be used in such a precise sense. spacious but as yet not heavy or possessed of It was ". that is tension or relation to personal environment. seems to denote the Treasure that is.direction.". of Jewels.". large gravity. as an inner way of immediate But in the text it does not seem arrival. . There was a certain this suggests the of it binding up The ". The Geli (ol TjXoi) district 6 were a people who inhabited the 69 . THE ROBE Birth from the East is not so much a OF GLORY. which connotes as it were the power of cutting directly through planes. The Treasure was of the carried in the ".heart 5 that is. the Spiritual Mind.
". ". The Greek glosses the Robe as ". may be hidden under the names of the precious stones. ".". ". however. connected with the nature of the per fected formal mind. with which the soul or self is equipped or furnished. ". It may be that a precise symbolism. ". or Gazzak.".". treasures uncoined.of gold tissue with jewels It is of is. The Greek has: Gold of the great ". ". Ganzak.THE ROBE shore ca^ ec^ Gflan. 7 Kushan is perhaps Kashan in Persia. Atropatene (Adharbaijan). Gold ". north of Ispahan. prefers land of the upper ones. was a district in HYMN OF now ". ". Sun and Silver that and Moon powers. 70 . OF GLORY. on the south-west of the Caspian. incrusted. Be van. of which are of uncertain trans They would thus suggest a pure vesture of a formal nature. correspond ing with the mineral kingdom. 8 some lation. has ". and the Greek has it also..
". Light 45. ". or ".". ". Jewish commentator writes . THE ROBE colouring well represents the shimmer of OF GLORY. Agates. or purified all colours of the pure glory. ". ".". this connection to set down a passage from the Naassene Document. armed with Compare ". of The is Chaldcean Whether or not there ". Greek. Referring Rock : ". or iridescent. ii. according to Armour of ". All this ". ". in of the reader. . The Greek has [stones]. for ". to which the the Odyssey.".".iris-hued man by He the is to the spiritual bound is the power of the hardest of all the precious stones. are a THE ^ puzzle but the iris-hued. pearls ". must be left to the decision It is of interest. to the allegorical souls cling in the ". aura. ". ". it. Chalcedonies. Sounding Oracles. in the term the the Adamant (Diamond) a play on Adamas (Adam.". however. ^ ". the Primal Man) of Mysteries.".
Compact. may or Covenant or Ordi be compared with the words 72 .) means the plasm Purple Mantle.". this By 10 ". And my rank Stature ".". : ". i. [Isaiah] 161. stand be compared with has stood. (See 11 The nance. he (H. The Great Announce The Gnostic Crucifixion. p. his 41. HYMN OF THE ROBE OF GLORY. 26 . shall stand ". ". is in its root-sense a ing upright. It is the Spiritual Mind of man. is : ". stands. (See The Chaldcean Oracles.) Hoffmann makes the Mantle or Toga = anima naturaliter divina. ".".". ". 74.) inner steadfastness and stability. and the idea of Him may who of ". and his own measurement and monument. Purple is a sign of royalty for our Poet is singing of a Royal Soul. Compare 1. did long for its nature. ThC R Ck meanS Adamas The Corner stone which I * This insert in the Foundation of Zion.". and ment. ii.". [Foundation] of man.
written 1.". mystically. ". or again the Kingdom of Heaven. ". This means. Pearl is the Living Gnosis. and descended like a Power of Chaos my Power hath grown cold in me. 64) THE ROBE OF GLORY. so that it should not in ".Thy Commandment [or Statute]. present. ". 12 73 . or the self-realization of the Logos in again man. am It . Memory is .) I hath brought me Below. the heart (cf.of one of the : Hymns of the Sophia (P. The ". ".5. and future but this record could not be really wiped out even when time should be no more.". 55). was written ". connected with past.". but written deep down in the heart. of the man. or rather the Kingship of the Heavens. It was not engraved on the mind. in blood in the spiritual the life-substance of him. in the very atoms of his substance. ". be forgotten. ". (O Light.
74 is Gnosis is for ever .". there must be a descent into the spheres of personality.". ".these living ideas be a a precious pearl THE ROBE symbolized by OF GLORY. ". to steal or from within the shell side of things. that most precious gem which is the that disease product of self-will or is of the Opposer. When the spiritual self would attain to Divine consummation. ". 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. live. the is man in whom born. the mystical Adversary. on the substance side pearl ". ". Gnosis from one point of view is the union of the spiritual and personal man. thing. This mystery may also be called a because. shells. ". ". we might suggest that Living Gnosis can not be gained without the help of the Opposing Powers. The spiritual man has from within the Great Shell. ". so to speak. or who born in Gnosis. where people and things within ". HYMN OF ^ ut wky S^ OU^ ". of things.
is loud-breathing Serpent the Lord of the Typhon.".". ". is the man or unevolved buddhic sub The Impersonal Spirit. at of personality. or his THE becomes pearl-like to the THE^OBE OF GLORY. is a pure substance or ichor which the buddhic nature creates or secretes when Atman begins to energize in the man. This pearl again. and it creates a which pearl. The oyster. the Opposer passions or opposing forces of the planes of form. ".". is the ". later on. 13 breathed. jelly fish after substance ". ". 75 . The Greek has the Serpent the Swallower. ".". jelly fish. broods over it. The ". ". stance. from the personal and selfish point of view is not at first advantageous to the ". shell of flesh. opened eye of the seer. ". or or plasm.". or Atman. and Hoffmann has poison. ". descends and stirs this substance to create.wrapped in a pearly Glory. ". an earlier stage of evolution.
14 is thus again perfected root-form. ^ . of manifestation it is the Ocean of life-and-death. the ". Ever-becoming. poison-breathed ".". reveals is the cause of the Typhon it (Apepi) disease operated by the Opposer. the Brahmans and Buddhists. The Pearl ". so to speak. as we have seen in the comments (p. means from one point 76 of view the Demiurgic or Architectural or . or states THE ROBE OF GLORY. or the permanent atom of experience. the ". Samsara of ". Thy Brother. is stamped and sealed of by the Great Name the Spiritual 15 ". the ". The Robe is the Cosmic Texture of Light and Life. Robe of Glory and Mantle of Royalty can be attached. s&. to which the ". and so union be achieved between the upper and lower.gt. 45). and Individuality. correct . if The is poison. or repeated birth.* * course e Ocean of Genesis. translation.". HYMN OF ^ e ^ ea ". ". the manifested planes.
The Christ descends and carries off or saves the Pearl. born of the energy of the Opposer within form. the Christ. 77 . and so wins the way back to the Kingdom. THE Marriage or At-one-ment. . to God. to Atman. thus attaching Himself to the Pure Essence. the Sophia or Wisdom) they unite in the Mystery of the Sacred . and become Heir of Infinity and Eternity. sense that Atman. of Judas the Twin and certainly this hidden of Jesus mysticism of Judas the Twin and Judas the Betrayer was highly elaborated by ". in an inner mystical sense the Obedient Opposer of Life.Building Power. may be said to go to seek His lost Brother (in the Christianized Gnosis this was generally His lost Sister or Spouse. own Twin THE ROBE In a still more mysterious OF GLORY. purified by suffering. 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. is not brought out in our Poem.
16 The ". 19) it blazes directly through matter. in one sense. as set forth so graphically in the mystery-poem known as The Chaldcean Oracles (II. there is a descent through planes or of the planes. of the ". so that of a Gospel of Judas. ". lightning-flash. in its more immediate mystical meaning. however.THE N the Gnostics. or Messengers are.". Couriers. states. and . does not meander through the labyrinth In our Poem. the true Father-Mother of the Soul that is striving to bring itself to birth.". Per. 17 The Way from the East. ". ". Parwankin). Letter-carriers. nature of a ". Maishan perhaps connotes of the plane the Quintessence or One Element 78 .". (lit. a Twin-Ray from the Mind of the Master of all masterhood. de notes a direct path through matter by means of a Ray of the True Sun. we even find traces ?HE ROBE OF GLORY. Boundless Light. ".
28) : ".(Buddhi). 79 N. which must ". direct Thereon comes the plunge into the body (Egypt).". 21 may signify something within the perhaps the elemental essence. or be quieted.. ". and attached again to Atman.". the real root-purity within form. planes. sleep.". 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. when the guidance of the Twin.blood. be detached from the downward current. The Land ". Son of . Compare A Mithriac Ritual (p. the complement and source of THE HYMN OF THE ROBE Babel suggests presumably OF GLORY. before the heavenly ichor can be born. or the pearl.For that a man/. this Serpent ".N. mind-made physical time.Ray ceases for a In or mystical physiology ".
or caravanserai. I say] presumes to worship Thee. a ". literally.born of tne mortal womb -ir and of spermatic ichor. place for travellers inn._ good pleasure. which at Thy Hands to day hath undergone the transmutation of re-birth [or birth from Above] one. trans formed to immortality in this same hour.". (/^w. - r rlYMN Ur NN AT ^ / AT *V- (f em ) /? \ . Beloved Son ". this day have begotten thee ". And here we may call to mind the 80 following paragraph . : Thou I art my ". ". Compare this with the ancient reading of the Great Utterance at the Mystical Baptism Rite ".) THE ROBE OF GLORY. an The Greek has simply ". I The lodging is. that is lodgingto say.den or ". yea of this ichor. from so many tens of thousands. of God tran [a man. and supplicates with whatsoever power a mortal hath.". ". s by God scendent Good .hole. .
352). . 8): The Beast that ascendeth out of the Abyss shall make war with them. ". an inn. at one time of the soul alone. from Hippolytus* summary of Valentinian HYMN OF j THE RO BE OF GLORY. or angels or reasonable essences] which are words sown from Above from the Common Fruit of the Pleroma [the Christ] and Wisdom world. according to them. hylic This is the body in Egypt. p.doctrine ". at another of the soul and words [logoi.". as it were. : And this material man is. or dwellingplace. at another time of the soul and daimonian existences [elemental essences]. As the original Jewish writer of the canonical Apocalypse tells us (Rev. 7. * * F 81 . (F. xi. and slay them. when daimons ceased to cohabit with her. or the world or cosmos of gross matter. and overcome them. [the Divine Mother] into this dwelling in the body of clay together with the soul.
unless it refers to the voice of conscience.".". The reader. 82 . however. that historically it may be autobiographical. 28 I the have adopted the reading of Nicetas. 24 Who may to ". and the noble youth Jesus.". hopelessly confusing. which : Christian over-writer Where also our Lord was crucified. I am unable precisely conjecture.THE N And Street f THE ROBE OF GLORY. But this does not work out. ". seems I warned him Syriac ". the spiritual ten dencies in the natural man. To adds ". their carcase [shall lie] the Great Cit y which is in the s P iritu - ally called Sodom and the Egypt. Preuschen interprets it in terms of the . may be reminded of the sup position in the Preamble (p. Gospel-story the Son being the Christ. 13). this noble youth from the East be mystically.
. ". or oblivion. And .food of the world of P.". is the ".". Without this there would not be perfect balance. ". is in With the forgetfulness.". 282) ". but the saviour must be lost. . .food".". 346 compare also the passage (ibid. unperceptive Matter (Hyle) which the Delights.Before the true reunion can take place. [or . ".betrayed. ". ". It is the formal mind that betrays.S. . 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 ". and dealt with the Christ treacherously must be ". The ". 32 ". ". ". 83 .
THE induced by the Victuals. 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 . by the very heavy weight of forgetfulness. is ". paral leled in P. pp.". of the Hymns : OF GLORY. The 35 The ". weight of their (281) victuals". self-interest]. THE ROBE compare a passage from one or Delights. of Repentance of the Sophia (P. 84 . the Serpent failed of me. 63) ".S. my Power hath ". or forgetfulness. have forgotten my Mystery which performed from the beginning. I my Light. Opposer. They have taken away my Power is dried up. draught of oblivion. and ". 281. 385).S. for instance.". Because of the din [or confusion] of the Fear and Power of Arrogant [the I ".
word. is time and objects j. gives ". then. an is required to arouse it and earthquake.". and the true natural instinctual awareness of the Spirit sleeps. stamped with the Name plan it in . or Noble. it becomes food and memory and forgetfulness begins. food-eater. : So they wove a plan on my If behalf. N op brought down into THE ROBE and then the curse of OF GLORY. of every Prince. they came 39 Be van ". in one sense.differentiated. And this is the counsel ". For to. ". taking conjunction with the idea of the Letter to which every Prince. is the key. awake it from the dead. out of all previous lives. some sort of a plan or destiny. we may hazard the conjecture that. and and so . . . The spiritual germ has now become embedded in man and is fast asleep in substance and a great impulse. set his Name.". it may be taken as referring to the mystery of re-incarnation it suggests the weaving.
It would naturally have a tendency to be scattered its substance would natu rally remain on the plane of substance. The Letter might thus be said to be woven out of the substance".facets". ". in its last incarnation. so that it shall not be torn to pieces as it descends through the regions or planes. all They the prior existences of the man. would thus stand soul itself. or ". 86 . The Princes may be thought of as of the King. the Spiritual or Mind. . ". is sealed by the Father of Atman. its mind-tendencies on the plane of mind but that would be to be no more .THE THE ROBE ". This immediately attracts the ". ". to which each proper person or facet of the spiritual Wholeness supplies its due share. but rather such lives as had been able to manifest some portion of that Spiritual Mind. for it is This Letter or Plan. woven out of the permanencies of a man s previous_ incar nations. of previous lives. personae of the Highest for not Self. they represent faces OF GLORY.
of wholeness. xix.".". germ ". right on the physical plane or in his down natural body and that is how wholeness in consciousness is born.". one Plan which is sealed by the Father of universals. The Book iii. ". These are now gathered together into OF GLORY. . : kings and Lord of * lords. and so it continues to be whole even until it reaches the man. of King 16 : kings.permanencies from all the planes. the THE THE*ROBE fruitage of experience. and Compare 46 Rev. It is a sort of ".". 41 And He hath in His Vesture and on His Thigh a Name written King of ". Compare Rev. 5 : He who defiling his thus conquereth [by not garments] shall be clothed in 87 . ". the Heroes. or wholenesses or monads or aeons. Remember thy of glorious Robe. ".
was the name of the highest grade of the Mithriaca the Fathers. and there : a Great Book. See Rev. where the Father s prayer ends : ". 10]. Eagle as I am. 18).". his Every man has is his book ". i]. by my own soar to Heaven. 5i The Eagle. So that self all may I.THE OF GLORY. ". and contemplate things. the great and standing in the Presence of books were Throne. White Robes. The may be Eagle-letter which paralleled with the Descent of the Dove flew in the air in the Baptism-Mystery 88 . vii. and THE ROBE Name I will not blot out of the Book of Life ". or Hawk. I And the the little. and [their] [Dan. 12 saw the Dead. See A Miihriac Ritual (p.". which is [The Book] of Life [Dan. ".. xii. And another opened Book was opened.. xx.
suggest another great symbol the rustling or the activities of the ". the Voice Within.the Bright ^Ether of the Supernal _Realms. the Voice of the Silence. ". the Aither or ^Ether. Voice or that is to say. or Voice from it. Heaven. Echo of the Word Name. ". Bath-Kol = Daughter of the . MN OF or the state of Divine Breath (Atman) THE ROBE as it contacted the inmost or spiritual OF GLORY* plasm of the man.". his Buddhic nature. or of its rustling. and its root -charac . ". (powers and permanencies) ". Buddhic nature is the Quint essence or One Element. or the nature of his Depth. : F i 89 .".all speech. ". The teristic is sound. ". It was a true Bath-Kol. 53 This Voice is the Inner Voice.". the Shining One just as in Sanskrit A-kasha is par excellence the Very Shining One. it became all sound . the Depth of or his substance. as the mystical Rabbis called Lit.". The the sound sound of its winging.leaves".
". E en as it It is written Thoth iii.". etc.". ". ". the stood in my heart writ.". as the wind or Divine Breath stirs them.". thus awaking them to true activity THE and ". atom matched atom in Blood. Heart united. ". and ". ".on the man s true ". Ye are our Letter written in our hearts. 55 ". The Plan and . 2 : Compare //. life. 62 is.Tree of Life. Divine. ". 54 I took it and kissed ". ". 90 . Scribe of the Gods.. The Intelligible married the Sensible. and there was union. the Tongue and by the Heart of the Eternal. that Filthy and unclean garments or bodies the man s unrhythmic ". Mind ". ". and the Christ was born. it. Thereby the two united the seal which held it together as a wholeness was loosed. ROBE OF GLORY. Cor.". the Eternal Memory.
goes on before. ii. controls. His Great Plan. letters of 66 suggest Atmic radiance. daily They are the bodies of dross.". or Spiritual Mind-andSubstance. 38).rather vehicles. Its Voice or Life is its feminine power that awakens and brings to birth its Light is its masculine potency that guides. Burkitt translates ". ". He leaves his personal -plane garments or vehicles behind ". like . Buddhic : substance and For it began to make 91 its silken folds to glow. THE a butterfly leaving his OF GLORY. on each plane. THE^OBE ". these do not die. The red ". (See The Chaldcean Oracles.". fabric of silk ". ".". 64 ing or resurrection. ". or go grub-case only into trance. orders the mode that happens after the awaken . precedes and proceeds. and ". ". they go on with their filthy or duties. ". .
. This and the next line seem to be a doublet. the Height of Heaven. give the Glory-Robe of Spiritual Life and Light to the Twin-Powers of Spiritual Mind. ". sent for the Parthians down from Hyrcania. ". 70 The meeting-place of the merchants.69 or passes up in the planes. in common. their 76 ". to bestow it on the returning Victor (or Prodigal) ascending the Sacred Way in Triumph. was the Mount of the Gods. ". It is the life and journey of a And ". ".". 72 Father-Mother. ". though indeed through it does not move the Spark becomes a Flame. The Glory looked 92 like my own self. the Supreme Mystery.". Spark . so the ". Spark and not of any man -neophyte though of course the life and journey of any initiate would have many things . is The Robe which Meru.
Cor. 93 The King ". Young Bacchus of the Mysteries. Com. Burkitt translates ". 18 This is i : ".1^ the THE ROBE underlies the mirror-play of lacchos. With unveiled face mirroring the Glory of the Lord.".". I saw as in a glass before my first When the illuminated neophyte 77 sees the Self in all things. ". iii. of 86 . : Myself face. Kings Image suggests that originally the Embroidered Robe had been woven by the Mother only. we are transformed into the same Likeness [or Image] from Glory to Glory as by the Breath of the Lord. pare also //. he sees it as himself reflected in all things. This is a great danger for many.OF GLORY.E the same idea as that which HYMN nn Ur i r T j.
by the activities. is The Robe as it he talks to himself. 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. 26 ". also Exodus xxiv.HYMN OF THE ROBE OF GLORY. : 88 ".".". With : Sapphires. 87 k ut now I i* is ma ". And ". There is a here of a certain dramatic consciousness where. as it were the Body pf Heaven in his clearness.". Compare Ezekiel i. stamped all over with the e or Likeness of the Father. The Motions of suggestion state man s own of Gnosis. were the one uniting 94 .". 10 : And they saw the God of Israel and there was under His Feet as it were a paved work of sapphire stone.
motions of any object become knowledges. is 103 rendered by Hoffmann as refers to Rev. ". ". ". so that when the illumined onto it seer contemplates it all the activities or . : 15 95 . of Him who had : sent it. The and he Greek ". so that by ties vital knowledge or gnosis self these activi is increased. It is talking to the self by means of action.substance. ". or quintessence. or everything seems to stir as if to speak.".water-organs. The Glory Compare Rev. and the Lamb the it is Lamp thereof. I follow Burkitt s emended version in Qi his review of Preuschen. 23 For the Glory of God did lighten [the Heavenly City]. sweet-sounding i. and with it THE RO BE comes the idea of reflection from oneself OF GLORY.".". or become the vocal. 99 xxi. which holds j N Qp all things in its embrace.
55 : When He uttereth His Voice there waters. 16. And ". 104 Professor ". like great waters. a noise of their voice is uttered. and destroyed out of her the Great Voice when her waves do roar . Burkitt writes : The remains of yet another stanza . xix.".". 6 : And great many And ". and as the Voice of waters. also Rev. Because the Lord hath spoiled Babylon.". is a multitude of ". Alleluia ! again Jeremiah li. I heard as it were the Voice of a multitude. and as the Voice of mighty ". saying.". And His Voice as the sound of many ROBB OF GLORY. waters. thunderings.
concluding line of the Poem contains a very doubtful word. the second is utterly unmet rical. 97 .THE appear in Syriac. Probably the copy used by the editor who inserted the Hymn in The Acts of Thomas was badly damaged at the end.THE ROBE lateable. and the third which appears to be the of the Hymn three lines are preserved . but the general sense appears to be as follows ". I cannot attempt to venture the two mis sing lines. thus completed. for we almost require some mention of the Pearl at the end of the Poem. : Now. I wait while with acclamation all His be courts resound. The fragments. Only N op one is untrans. until : His gracious Promise fulfilled Him to the Royal Council I should go. seem to be genuine. OF GLORY. And with my Pearl appear before them That with at His side.
". Johns of Emil Behren s Assyrisch-babylonische Briefe Kultischen Inhalts aus Sargoniden1906) : zeit (Leipzig. we end with the hope that. vol.".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 * ?). H. no few may find it inspiring and illuminating also. in a review by C. when it is better only possibly be one formal there will be few admit that this ancient interpretation known. April. 473.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. p. ix. things there cannot HYMN OF who will not Poem of the Gnosis is beautiful. knows that in vita. 35. . 1908). For ourselves. Note. Journal of Theological Studies (London. No. W.
PRINTED BY PERCY LUND HUMPHRIES AND CO., LTD. THE COUNTRY PRESS, BRADFORD AND AMEN CORNER, LONDON, E.G. 3,
Under Pat Index File". Made by LIBRARY BUREAU .Ref .University of Toronto Library DO NOT REMOVE THE CARD FROM THIS POCKET Acme Library Card Pocket ".