the Hymn of the Robe of Glory by G R S Mead | Logos | Gnosticism

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THE ROBE OF GLORY

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VOL.X

ROBARTS

.

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

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

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

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

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

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

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

appropriate. as it seems the more Erlosung) I . also. 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. A text version has recently been . and now generally referred to as The Hymn of the Soul. in lines of twelve syllables with a casura. The Gnostic original title of this beautiful it is Poem has been lost. I here. however.THE HYMN OF THE ROBE OF GLORY. original text of the Poem is in Old Syriac. PREAMBLE. Preuschen. and so in couplets. prefer to retain this title. for the The most part of a Greek of six syllables.

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

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

as I have ventured suggest.AD HYMN OF THE ROBE an ist - or &amp. as has been pointed out by Bevan and . Bardaisan s parents were rich and noble and their young son not only re ceived the best education in manners and learning procurable.gt. pp. only to . 12 . 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. to some BardesP rec i se (For Bardesanes. OF GLORY. but also. ly&amp. who afterwards succeeded Not to the throne as one of the Abgars. poet. there is a certain personal note in the Poem.gt. but he was brought up at the court of Edessa with the crown prince. Preuschen. * ess )&amp.D.gt. This is Poem itself. 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 Bardaisan subsequently so. 392-414). see F.

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

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

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

13 [The Pearl] that Hard &quot. made a compact. And thence thou bring* st the one Pearl &quot. by the loud-breathing Serpent. Iris-hued [Opals ?] from Kushdn. 11 And &quot. 9 My Glorious Robe they took their love they off me Which in 10 had wrought me. 14 [Then] shalt Thou put on thy Robe And thy Mantle that goeth upon it. And my Which was woven Purple Mantle [also] to match with my stature.7 Chalcedonies of India. 16 . III. 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. lies in the Sea. with me They [then] it.

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

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

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

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

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

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

And
The
I

I began [then]

to

charm him,

58

terrible loud-breathing Serpent.

lulled

him
o er

to sleep

and

to

Chanting

him

the

Name

slumber, 59 of my Father,

The Name of And [Name]
Queen.

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

XIII.

And And

[thereon]

I snatched up the Pearl,

61

turned
filthy

to the

House

of

my

Father.

Their

I stripped

off

and unclean garments and left in their country.

62

To To

the

way

that

the Light of our
the

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

On

My

Letter that

road I found [there] before had aroused me

me

64

^4s with its voice it

had roused me,
did lead

65

So now with

its light it

me

23

XIV.
66

On

fabric of silk, in letters of red
before

[?],

With shining appearance

me

[?],

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

And I
That

reached unto

Maishdn

the Great,

The meeting-place
71
lieth

of the merchants,

hard by the Sea-shore.

XV,
72

My

And my Mantle
73

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

Down from Thither my

24

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

74

my

recalling its fashion,

75

In

the

House of had left it,

my
as I
like

Father

my

childhood

At once, as soon The Glory looked

saw

it,

76
self.

my own

XVI.
I saw
it all

And saw me
And

in all of me, all in [all of]

77
it,

That we were twain in

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

78

I saw,

Treasurers also,
it,

79

Who

unto

me had down-brought

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

80

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The geography of the way down from Hyrcania to Egypt. and who elsewhere in the THE same document take back the souls to THE the Light. They lead the Light-stream OF GLORY. In Hellenic mythology and Hellenistic mystagogy it is Hermes who is the psychagogue and psychopomp. 130 ff. 3) it is Michael who brings Enoch before the most High. into Chaos and bring it forth again &quot. THE ALLEGORICAL GEOGRAPHY.S. &quot. 133). (P. is 61 . In the Book of Enoch (Ixxi. 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.). and he bears in his hand a Rod twined about with the Serpent Twins. and Abraham to the Throne of God.(PS.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Because of the din [or confusion] of the Fear and Power of Arrogant [the I &quot. 84 .&quot. my Power hath &quot.S. 385). of Repentance of the Sophia (P. and &quot. have forgotten my Mystery which performed from the beginning. is &quot. the Serpent failed of me. 63) &quot. self-interest]. or forgetfulness. of the Hymns : OF GLORY. by the very heavy weight of forgetfulness. I my Light. is also described at length in the Pistis Sophia (see. THE ROBE compare a passage from one or Delights. The 35 The &quot. They have taken away my Power is dried up. 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 . weight of their (281) victuals&quot. draught of oblivion. 281. Opposer.&quot. for instance.&quot. pp.THE induced by the Victuals. paral leled in P.S.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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