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HYMN
co
OF>
THE ROBE
OF GLORY
ECHOES
BY
FROM
THE
G.R.S.
GNOSIS
BT
1390
.M44
19O6
v. 10
c. 1
ROBARTS
MEAD
VOL.X
THE
HYMN OF
THE ROBE
OF GLORY.
.
307-
10/6
g/-
4/6
37-
5/-
3/6
i/-
BY
ECHOES
FROM
THE
MEAD
GNOSIS
VOL.
G. R. S.
X.
THE
HYMN OF
THE ROBE
OF GLORY
THEOSOPHICAL
PUBLISHING
LONDON
AND
BENARES
SOCIETY
1908
THE
now
is
being published
some echoes
things,
initiatory lore of
are
many who
who
love such
love the
life
of the spirit,
and
There
and who
These
intended to serve as
subject
they
even
and
it is
may become
heard
of
more
difficult
the
some,
volumes
introduction
literature of the
at the
same time
who have
as yet not
hoped that
for
little
Gnosis,
stepping-stones
higher things.
G. R. S. M.
to
ECHOES
FROM THE
GNOSIS
VOL.
I.
VOL.
II.
VOL.
III.
VOL. IV.
VOL.
V.
VOL. VI.
OF GLORY.
. .
-.15
3
.
. .
30
-.33
Egypt
The
NOTES
PAGE
9
Allegorical
.
38
4
.
46
57
59
67
61
Geography
BIBLIOGRAPHY.
of the Apostles (London,
238-245.
Noldecke (T.), Rev. of Wright, Zeitschrift der deutschen
morgenldndischen Gesellschdft (1871), pp. 670 679.
Macke
ii.
Lieder
(K.), "Syrische
Studie iiber die
gnostischen Ursprungs.
apocryphen syrischen
Thomasacten," Theologische Quartalschrift (Tubin
gen, 1874), pp. 24 -70.
Eine
Lipsius (R.
A.),
Apostellegenden
292
Bevan
300;
ii.
ii.
p. 422.
Wochenschrift (Berlin,
1898),
xviii.,
no.
13,
pp.
(London, 1899)
Bonnet
Le Poeme
Version grecque remaniee par Nicetas
de Thessalonique. Extrait des Analecta Bollande
Ame.
164.
Bonnet
219
ff.
Hoffman
"
(G.),
Zeitschrift
fur
Thomasakten,"
neutestamentliche Wissenschaft
die
Preuschen
(E.),
Zwei
iv.
pp. 273
gnostische
294.
Hymnen
(Giessen,
1904).
Burkitt
(F.
Tijdschrift
F.
= Mead
H.
= Mead
C.),
(G. R.
(London, 1906).
S.),
Thrice
Greatest
Hermes
original
Poem
of
title
has been
this
lost,
and
beautiful
it is
now
appropriate.
original text of the Poem is in Old
Syriac, in lines of twelve syllables with a
casura, and so in couplets, for the
The
most part
of a Greek
of
six
version
syllables.
has
text
recently been
THE
discovered by Bonnet at Rome (C. ValliTHE ROBE cenanus B. 35) and published in his text
OF GLORY, of The Acts of Thomas (1903). It is
partly literal, partly paraphrastic, with
occasional doublets and omissions of whole
lines.
In addition there is a summary in
Greek by a certain Nicetas, Archbishop of
Thessalonica, who flourished prior to the
Xlth century (the date of the MS. in which
his
abridgment
is
but who is
This seems to be
found),
otherwise unknown.
The copy
is
10
The
Hymn
of
ended."
is
of
AD
HYMN OF
THE ROBE an ist
or
OF GLORY.
ly>
poet.
392-414).
This
Poem
* ess
>
)>
is
itself, in
12
intellectual
curiosity
and
religious
a ^
the
HYMN OF
THE ROBE
* or
me>
tinian tradition.
is
put for
it is
neither
all
THE HYMN.
I.
When, a quite
In the House
little
of
child,
my
I was dwelling
s Kingdom,
Father
light
it.
II.
from Ganzak
the Great,
15
7 Chalcedonies of India,
Iris-hued [Opals ?] from Kushdn.
8
My
Which in
10
And my
off
me
my
stature.
III.
11
And
with
In my
12
"
"
13
"
[then]
it,
made a compact;
not to forget
it :
Hard
14
me They
heart wrote
And
16
upon
it,
"
And
15
IV.
16
17
18
19
20
V.
Straightway I went
Near
B
to his
to the
lodging I
17
Serpent
settled,
21
22
To
take
away my Pearl
sleep and should slumber.
While he should
23
Lone was I
To my
24 However I saw
From
there a noble,
out of the
Dawn-land
my
kinsman,
VI.
27 / made him
28
chosen companion,
comrade, for sharing my wares with.
my
He warned me
From
And
18
VII.
or other
31
of their country.
my
32
33
And
I forgot
all
And from
sent
me
34
;
35
sleep.
VIII.
36
37
My
It
19
38
39
And
East
I should not be
40
of Parthia,
And
And
And
for
to
all the
left
Princes.
came
to
down in Egypt.
me
it
IX.
"
41
From Us
And
42
"And
To
"
43
"
of
Queen
of the
Dawn-land,
Up and
Give ear
44
King
thy Mother,
arise
Remember
See
to the
a King
son
45
to
Egypt.
X.
"
"
When
the
thy
46
,
as adornment,
be read in
47
Name may
Book
of the Heroes,
"And
Brother,
My
48
Kingdom"
49
XL
51
52
It flew
And
53
At
54
55
E en
as
it
The words
stood in
of
my
my
heart writ,
XII.
And
I began [then]
The
lulled
him
Chanting
to
and
to sleep
him
o er
charm him,
the
to
Name
58
slumber,
59
of my Father,
60
our Second, [my Brother],
of
my Mother, the East-
The Name of
And [Name]
Queen.
XIII.
And
And
[thereon]
turned
Their
To
To
On
My
the
House
of
my
61
Father.
filthy
I stripped
to the
62
off
way
that
me
64
Letter that
So now with
its light it
23
did lead
me
65
XIV.
66
On
before
[?],
me
[?],
And I
reached unto
The meeting-place
71
That
lieth
Maishdn
the Great,
of the merchants,
XV,
72
My
And my Mantle
73
Down from
Thither my
24
74
Without
75
In
my
House of
had left it,
the
At once, as soon
The Glory looked
my
Father
saw
as I
like
my
childhood
76
it,
my own
self.
XVI.
I saw
it all
in all of me,
all in [all of]
And saw me
77
it,
And
distinction,
yet again one in one likeness.
I saw,
Who
too, the
unto
Treasurers also,
me had down-brought
79
it,
78
80
81
Who
The Pledge
of
my
me
Kingship
the Glory,
[?].
XVII.
82
83
84
85
With adamantine
All of
its
86 [Moreover}
Was
87
And
Was
jewels
seams were
the
King
off -fastened.
of
Kings Image
it ;
it
26
XVIII.
/ saw that moreover all o er it
The motions of Gnosis abounding
further
was making
Ready as though
for to speak.
I saw
it
I heard
Which
the
it
sound
of its
whispered as
88
;
89
Music
it
descended
90
[?]
"Behold
"7
91
;
92
And
Was
93
it
And made
27
95
And
me,
To run
96
And I
With
97
too,
my
love urged
for to meet
it,
forward
to take
it.
its
it ;
XX.
98 / clothed me therewith, and ascended
To
99 / bowed
To
100
the Glory of
Him who
had
sent
it,
And who
101
my
and Homage.
He d promised.
102
XXI.
To whom the whole of His Servants
With sweet- sounding voices sing praises.
103
He had
Of
the
And
taking with
me my
Pearl
105
COMMENTS.
HYMN OF
THE PEARL.
B th Hoffmann
of
a free elaboration
OF GLORY, of the chief element in the very briefly
recorded Parable of the Pearl which the
first
has preserved
Evangelist alone
(Matt.
xiii.
45, 46)
is
"
it."
if
the Pearl
Heaven in the
sense of the Gnosis, it also meant some
thing more definite and intimate, and in
30
of
-L
/"!_
days.
follows
"If
made
first
writes
"
quarter of the
first
century
And by
living things
logoi
of the
Man
Inexpressible
plasm below."
Those logoi, or
"
they mean
the
pearls
cast into the
"
words or reasons
men
minds or true
"
"
"
"
that is spiritual
who perpetually
are the
angels
behold the Face of the Father, that is
"
"
THE
JtixjyiJN
ur
THE ROBE
OF GLORY
^ e ^^ne
^ ve * n
Man
is
"
That
is
what He
saith
"
Hippolytus remarks
For they say that the work of swine
is the intercourse of man with woman."
:
"
i.
175).
It is to be
(H.
Oracles
term
(ii.
26
ff.)
"
dogs
so also
swine
"
may
are a technical
"
daimones
"
= logos
"
32
we read
"
Seed,
Word
True Pearl
(Logos),
ineffable."
(F. p. 440).
EGYPT.
Thus in the same invaluable Naassene
Document, the Jewish commentator,
quoting from some still more ancient
commentary, writes
"This is what is written:
I have said, Ye are Gods and all
:
"
33
THE RQBE
OF GLORY.
And
THE
OF
"
Mother
of the
Living."
And
then
commentary
"But
(that
is,
if
is
For
all
remarks
Ye
subject
Above is superior to Death."
gotten
3
Ocean of
And, speaking of the Great
continues
he
Genesis,
the Great Jordan, which,
is
"This
and preventing the
downwards
flowing
of
from
going forth out
Sons of Israel
Below, was
Intercourse
the
or
Egypt,
turned back by Jesus [LXX. for Joshua]
and made to flow upwards."
After "Egypt" the Church Father
interjects the gloss
:
Hippolytus
34
"
For Egypt
Me
them."
(tf.
,
i.
-I
is
163, 164).
r*
11
?HE
1MJ6 ROBE
KUrJii
ot this Gnostic
allegorizing is, in OF GLORY.
high probability, to be assigned to preChristian Chassid and allied
(e.g. Thera-
peut)
circles,
similar
to
those
which
109
This ethic, he contends, influenced
very strongly the writers of the New Testa
B.C.
of
THE
OF GLORY
of Heraclitus
"
The
death."
"
tians."
"
state
And
"
Now
36
Stars [that
is,
the
Fate-spheres]
which THE
the Desert
who
Red
"
who
imagine
bite
they
Sea.
To the Sons
of Israel, therefore,
who
(that
is,
by the Powers).
"No
and
the
and
Land
of
from
Egypt
the
Perfect Serpent,
(that
world),
is,
save
Him who
only
is full
the
of [all]
fulnesses.
is
tion)."
It is
au e g
"
HYMN OF
r i sts
is
an elaboration
38
be evident
There is THE ROBE
OF GLORY.
resemblances
its
and
in
it,
originality
be
far
with
greater probability,
may,
referred to
food
of
swine
the symbol
of
genera
tion
matter
it
is
is
far
39
HYMN OF
is
no mention
of
literature
As
Wisdom
herself.
the
spread
Myth
of
Man
(see
H.
is
i.
139-198).
preserved for
in
40
down
But
"
Second Man.
That below these again is the Holy
and below this Highest Spirit,
Spirit
the [Primal] Elements were separated
"
THE
forth
Spirit,
whom
OF GLORY, they
"
Woman."
that
occurs
and which so
The
Power
of
the Depth
_.
of
the Universals.
Man Son
Man
of
First
Woman,Holy
Spirit
The First
The
ff.)
~
,
Great Thou ht
,
^
u TV/T-JJI T^The
Middle Distance,
Incomprehensible
or
Breath
He who
The
Christ
stands,
stand.
43
has stood,
and
will
THE
HYMN OF
2.
THE ROBE
OF GLORY.
The
Power
the Depth
"
is
of
=
Man Son
of)
Woman
The
Christ
philosophized
":
God-nurturing
Silence.
The
which Mago-Chal-
century in
daean material
The Father
>
Mind
>
Fire.
Mind of Mind,
The Second Mind.
spark, Symbol).
Again
in
The Pcemandres
or
Man-Shepherd
(H. ii. 3 ff.)
The Power of The Silence before
the Depth =
the Voice.
"
"
gistic literature,
"
"
44
Man
The
HYMN OF
THE ROBE
Formative Mind,
The Second Mind. OF GLORY
-
First
Woman
~,
All-Father Mind.
~.
XT
Nature
,
"
doubt that in
little
both pre-Christian and
Christian, there was a clear tradition of
Two Sons, one who remained, and one
who went forth and the one who went
There
Gnostic
is
thus
circles,
Our
forth or returned was the Christ.
Poem is therefore a Song of the ChristMystery.
Brother, Our Second," or Nextthe Supernal Man, Son of
Man
and the Christ, because of His
Descent, and His winning of the Pearl
of Self-consciousness in manifestation,
is exalted to
equality with the Supernal
Son, or even to still higher rank
yet
are they both one.
"
Thy
in-rank,
is
45
THE
THE ROBE
is
two
OF GLORY. Vestures
"
my
They parted
them
Garments among
"
And
for
my
and the
"Garments"
lots."
"
Coat
adding that the
without seam, woven
"Vesture,"
"
"
(chiton)
from
the
was
top
throughout."
Now
or tunica, was an
and
was
under-garment,
generally worn
the
chiton,
46
As
were divided
the
four soldiers," can THE RQBE
it be that he intended to convey the idea OF GLORY,
of a Cloak of the four elements, and a
Vesture of the one element, or quin
tessence, the complement of the four ?
the
At any
with
"Garments"
"
into four
among
rate
the
this
in
keeping
concerning
mystery-teaching
"
"
the
would be
perfect
as
rection,"
or
body
be
may
"
body
of resur
from
seen
the
Mithriac Ritual.
Whether
or
he
not
had
any such
And
again
(p. 32)
47
THE
"
Thou
THE ROBE
clad in a
OF GLORY.
The
"
parallel
...
shalt see
Robe
of
God
...
Brightness."
Mantle
Scarlet
with the
"
"Purple
is
an
exact
Mantle"
of
our Poem.
The nature of the Divine Robe, or,
Glory, as a Heavenly Dwelling, was
understood by Paul when he writes
Cor. v. i
(/.
"
ff.)
if
clothed
tion."
48
"
And again
And they
"
praised the
Each one
;
"
of
all
And
THE
HYMN OF
Body
,77
THE ROBE (?
OF GLORY.
_,
P-
And
AA
Holy
Pleroma."
sung of as follows
is
Monad hath
Him
an
and
Light
all Life, and all Resurrection, and all
Love, and all Hope, and all Faith, and all
Wisdom, and all Gnosis, and all Truth,
and all Peace.
And in it is the universe, and the
universe hath found itself in it, and
knows itself therein.
And it [sci. the Vesture] gave them
"
The
First
Ineffable Vesture,
which
sent
is all
"
"
of
myriads
order that
once for
it
of
Ineffable Light
myriads
powers were given it, in
all.
"
It
gathered
its
vestures
to
itself,
557-)
50
"
"
World-Mystery
(2nd
ed., pp.
117
ff.)
"
HYMN OF
^6
^ Ut
saw n
-Di sc ipl es
JeSUS
He
which
And
one another.
kinds,
"
it."
"
52
my
Vesture,
and
RoL
"
descended,
which
in
had
left
twentieth Mystery.
"And I found a
Mystery in my Vesture,
written in Five Words of those from the
of which the interpre
Height
.
...
tation
is
this
"
Name
thereof
is all
of us.
53
"
HYMN OF
^ OWj
we
"therefore,
all
together draw
it
is,
is
a portion of us.
itself
Now,
Thy
its
time
therewith
Thyself
Come unto us
Lo,
is
fulfilled
clothe
"
For we
all
draw
54
"
"
"
moment
Supreme Perfection
Lo, therefore, have we sent Thee
the
Thy
of
Law
[sci.
First
all
55
HYMN OF
Ministry appointed
"
"
"
initiated,
to
be
whereas our
circulated
56
into
the second
"
"
we were twain
in
distinction,
And
yet
It is
again one in one likeness" (78).
an otherwise unknown Story of the In
fancy and runs as follows (P.S. pp.
120 ff.)
And Mary [the Mother] answered
:
"
and said
"
My
which
Master,
concerning
the
word
"
the Spirit
mm
to me
y house, like unto Thee
an
I
d
knew
Him
not, and thought that
THE ROBE
OF GLORY. He was Thou.
And the Spirit said unto me Where
HYMN OF
came
"
is
Jesus
my
Brother, that
Him ?
And when He had
may
go to
meet
"
said
this
unto
me,
vines.
It
Thou
saidest
Him
Where
Otherwise
He
is
place.
It came to pass when Joseph heard
Thee saying these words, that he was
troubled, and we went together, we entered
"
58
N QF
THE ROBE
OF GLORY.
Him, and found Thee like unto Him.
And He that was bound to the bed
He embraced Thee and
was loosed
kissed Thee, and Thou also didst kiss
Him and ye become one."
"
am somewhat
the
of
its
but
under-meaning
it is
may have
down
been,
here.
"
"
source
not due
pertain to the
in
reversed
59
reflection
they
OF
crucified with
OF GLORY.
and
Elias.
"
"
The Book
of the
Hidden Power
(see
Did
60
"
(P.S. 133).
sex
man
THE ROBE
OF GLORY.
emporium
of
valley.
62
"
Now is born,
in
with no
enters
Labyrinth
Whatever
it
been,
misery
She
otherwise
way
in
of
her
ills."
wandering
(H.
i.
the
191).
unknown Sarbug
may have
it
regions of manifestation.
Hoffmann
(pp.
289
ff.)
has attempted
The
interpretation on these lines.
from
he
leads
the
of
Soul,
(i)
says,
Way
Heaven as the God-realm, through (2)
to (3) the Earth
the Firmament,
corresponding with the three natures of
an
man
spirit,
soul,
and body.
63
THE
HYTVTM
OF
THE ROBE
He
OF GLORY.
N=The
This
E =The
is
Heaven
.Ether,
Light
the
of
the
Midst,
Fixed
the
Stars,
of
Virgin
(of P.S.).
world.
our Poem.
Maishan
is
of the East,
world,
region upwards.
Middle
for in
is
50
1.
sealed
Distance
we
states
of
THE
"
HYMN OF
THE ROBE
OF GLORY.
66
NOTES.
The opening words seem to suggest,
from the human point of view, the Birth
of the Christ-nature
it
and
state before
its
into personality.
"
"
means
when
the man below, the personal man, is
"
Little
also a
child,"
certain
or
"
little
one,"
stage in initiation,
67
THE
purity, innocence
instinct
(not mind
THE ROBE (harmlessness), spiritual
OF GLORY, in its ratiocinative mode), childlikeness.
HV1VTM OT?
It is characterized
by
who
ship.
"
"
is
"
the state
"
is
spiritual
Home
"
might
be
more
perhaps
characterized
From the
not so much
appropriately
"
"
by
fulness
"
and
"
"
rich-
often does
East
refer to a particular state
it indicates rather a
or a definite plane
"
East."
68
THE ROBE
The
"
"
"
"
first
of
defining
space or limitation of
the Spirit.
and
light," spacious
but as yet not heavy or possessed of
It
was
gravity,
"
"
"
large
that
is
tension
or
relation
to
personal environment.
man
carried in the
that is,
ftance of his nature.
of the
"
Land
of
"
"heart
Gilan."
The
district
now
HYMN OF
"
Atropatene (Adharbaijan).
The Greek has:
Gold of the great
"
treasures
uncoined."
some
of
lation.
has
"
"
Gold
Sun
"
incrusted."
and
Silver
that
and
Moon
powers.
"
"
";
"
70
"
"
"
or
Chalcedonies,"
Agates,"
are
"
THE
^
"
"
aura."
"
"
for
pearls
"iris-hued
[stones]."
to the spiritual
bound
is
the power of the hardest of all
the precious stones.
"
"
All this
man by
He
the
"
is
armed
with
Compare
"
Greek.
"
Sounding
Light
Oracles,
45.
ii.
Whether
of
or not there
according to
it,
Armour
"
The
in the
is
of
Chaldcean
term
Adamant
(Diamond) a play on
Adamas (Adam, the Primal Man) of
"
"
the
the
to the allegorical
souls cling in the
commentator writes
Rock
"
to
Odyssey,
:
Referring
which the
the
Jewish
"
HYMN OF
is
OF GLORY,
in the
insert
Foundation of Zion.
"
By
this
he
[Foundation]
This
THE ROBE
of
man."
(H.
[Isaiah]
i.
161.)
"
"
"
And my rank
Stature
"
is
its nature."
in its root-sense a
may
and
of
"
who
"
stand
be compared with
has stood, stands,
ment.
11
The
nance,
"
(See
"
or Covenant or Ordi
be compared with the words
Compact,"
may
72
of
one of the
64)
Hymns
of the
Sophia (P.5.
THE ROBE
OF GLORY.
"Thy
Commandment
[or Statute],
(O
Light,)
I
am
was written
"
"
the heart
(cf.
This means, mystically, written
1.
55).
of the man, in
blood
in the spiritual
the life-substance of him, in the very
atoms of his substance. It was not
engraved on the mind, but written deep
down in the heart, so that it should not
It
in
"
"
be forgotten.
Memory
is
The
"
Pearl
is the Living Gnosis, or
of the Logos in
the
self-realization
again
the
or
man,
Kingdom of Heaven,"
again
or rather the
Kingship of the Heavens."
"
"
"
73
12
^ ut wky S^ OU^
HYMN OF
"
"
"
shells."
The
live, so to
spiritual
speak,
man
has
"
"
"
"
"
"
of things,
born, or
the
who
is
man
in
whom
born in Gnosis,
74
Gnosis is
for ever
is
substance
"
the
is
"
shell
"
of
"
"
flesh,"
stance.
"
jelly
fish."
"
"
This
pearl
again, later on, is a pure
substance or ichor which the buddhic
nature creates or secretes when Atman
begins to energize in the man.
The
"
"
is
loud-breathing
Serpent
the Lord of the
Typhon, the Opposer
passions or opposing forces of the planes
of form.
The Greek has
the Serpent the
Swallower," and Hoffmann has
poison;
"
"
breathed."
75
13
*
* course
e Ocean of
the
manifested
Genesis,
planes, or states
THE ROBE
OF GLORY, of manifestation
it
is
the Ocean of
life-and-death, or repeated birth, the
HYMN OF
"
^ ea
"
s>
Ever-becoming,
Samsara
the
if
The
"
translation, reveals
is the cause of the
Typhon
"
the
poison,"
the
is
poison-breathed
of
"
correct
it
(Apepi)
disease
operated
;
"
by the Opposer.
14
The Pearl
is
thus again perfected
root-form, or the
permanent atom
of experience, so to speak, to which the
"
"
is
of
the
Spiritual
Individuality.
15
"
Thy
Brother,"
comments
(p.
45),
as
we have
seen in the
76
THE
The Opposer
Kingdom.
is
Next -in-rank
to God.
this
"
"
77
THE
?HE ROBE
we even
find traces
of a Gospel of Judas.
OF GLORY.
The
16
"
Couriers,"
Letter-carriers,
or
Messengers
Per. Parwankin),
(lit.
are,
in
The
Way from the East," in its
more immediate mystical meaning, de
notes a direct path through matter by
means of a Ray of the True Sun, of the
"
17
nature of a
"
"
"
"
"
states.
the
Quintessence
78
or
One
the
plane
Element
The Land
THE
HYMN OF
THE ROBE
"
"
astral
or
tongues) of the personal
emotional state and the walls of Sarbug
may stand for the city of the personal
formal mind, the labyrinth of personal;
mind-made
planes.
direct
In
mystical
physiology
this
perhaps
the
"
elemental
Serpent
"blood,"
essence,"
which must
"For
that
man/,
79
N.N., Son
of
21
N NAT
em
,_
rlYMNr Ur
(f
AT
*V-
by God
/?
scendent Good
Thou
have
my
Beloved Son
begotten thee
The
art
"
"
lodging
is,
literally,
"
simply
may
"den
call to
or
that
80
is
The
"hole."
mind the
this
day
"
"
lodgingto say, an
Greek has
And
here
we
following paragraph
doctrine
or
Wisdom
into
this
world,
hylic
81
THE
And
THE ROBE
Street
OF GLORY,
ally called
To
adds
"
24
Sodom and
which
the
in
the
s P iritu -
Egypt."
Christian
over-writer
Where
also our
Lord was
crucified."
Who
may
it may be autobiographical.
Preuschen interprets it in terms of the
historically
28
the
"
hopelessly confusing.
82
"
"
"
"
"
"
";
"
And
[or
With the
forgetfulness,
83
or
is
in
oblivion,
32
THE
or Delights,
of the Hymns
and
my
Light,
"
Opposer,
my
the
Serpent
Power hath
The
failed
of
self-interest],
me."
"
35
The
"
weight of their
leled in P.S.
victuals" is
by the
(281)
paral
"
very heavy
weight of forgetfulness."
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
;
84
and
and so
differentiated,
food-eater,
it
j. N op
brought down into THE ROBE
and then the curse of OF GLORY.
is
memory and
Spirit sleeps.
For
to,"
on
"
And
Be van
my
gives
they came
behalf."
"
"
is
the key- word, then,
taking
conjunction with the idea
of the Letter to which every Prince, or
Noble, set his Name, we may hazard
the conjecture that, in one sense, it may
be taken as referring to the mystery of
re-incarnation
it suggests the
weaving,
out of all previous lives, some sort of a
plan or destiny, stamped with the Name
If
plan
it
in
of every Prince.
39
THE
THE ROBE
"facets"
OF GLORY, the
"
Spiritual
"
or
Mind, or
faces
"
"
Highest
for not
the
of
personae
Self.
They
the prior
existences of the man, but rather such
lives as had been able to manifest some
portion of that Spiritual Mind.
The Letter might thus be said to be
woven out of the substance" of previous
lives, to which each proper person or facet
of the spiritual Wholeness supplies its due
share.
This immediately attracts the
all
"
soul
in
last
its
incarnation,
for
it
is
itself.
86
from
permanencies
all
the
planes,
the
fruitage of experience.
THE
THE*ROBE
germ
of wholeness.
"
King
16
of
Compare Rev.
kings."
xix.
41
"
Remember thy
The Book
Rev.
"
lords."
iii.
of
glorious
the
and
Compare
Robe,"
Heroes."
He who
defiling his
46
THE
his
"
OF GLORY.
is
his
a Great Book.
And
"
book
"
and there
:
the
the
little,
i]."
5i
"
self
all
So that
may
things."
The
may be
Eagle-letter which
paralleled with the Descent of the Dove
flew in the air
in the Baptism-Mystery
88
"
"all
"
speech."
The
"
teristic is
It
sound."
it.
Voice
that
is
to say,
Echo
of the
Word
Name.
or
"
89
53
THE
and
life.
"
54
took
it
and kissed
it,"
etc.
Thereby
"
"
Mind
"
55
"
E en
and
as
It is written
Thoth
the
"
it
by the
iii.,
"
Compare
//. Cor.
Ye
our
hearts."
"
62
that
Filthy and unclean garments
or
bodies
the man s unrhythmic
"
"
is,
90
"
rather
vehicles."
He leaves his personal -plane garments or vehicles behind
"
on each plane,
THE
THE^OBE
"
"
"
"
"
ii.
38).
64
Substance, goes on
before,
precedes
and proceeds. Its Voice or Life is its
feminine power that awakens and brings
to birth
its
Light is its masculine
potency that guides, controls, orders
the mode that happens after the awaken
;
ing or resurrection.
The
red
"
fabric of silk
"
suggest
Atmic radiance.
Burkitt translates
"
to
For
"
and
Buddhic
it
"
letters of
substance
and
began to make
glow."
91
66
69
And
so the
"
"
"
"
or
passes
up
in
the
indeed
planes, though
through
it does not move
the Spark becomes a
Flame. It is the life and journey of a
"
Spark
"
in
common.
70
doublet.
72
Way
in
Triumph.
The Robe
which
is
sent
Meru.
76
"
like
my own
self."
E
the same idea as that which HYMN nn
Ur
i
r
T
j.1^
the
underlies the mirror-play of lacchos,
THE ROBE
Young Bacchus of the Mysteries. Com- OF GLORY.
pare also //. Cor. iii. 18
This
is
"
With unveiled
face
mirroring
the
Burkitt translates
"
Myself
saw as
in a glass before
my
face."
When
first
77
The King
"
of
86
HYMN OF
THE ROBE
k ut now
I
OF GLORY.
87
ma
"
i.
is
i*
stamped
all
With
26
Sapphires."
Compare
Ezekiel
it."
And
Exodus xxiv. 10
also
88
"
The Motions
suggestion
state
of
man s own
of Gnosis."
There is a
here of a certain dramatic
consciousness where, by the
activities,
The Robe
is
as
it
he talks to himself.
were the one uniting
94
become
ties vital
It is
the
vocal, so that
by
knowledge or gnosis
self
these activi
is increased.
by means
of action.
I
emended version
follow Burkitt s
in
Qi
The Glory
Compare Rev.
"
of
xxi. 23
sent
it."
the
Lamp
The
it
is
thereof."
Greek
"
"
sweet-sounding
rendered by Hoffmann as
and he
99
refers to Rev.
95
i.
is
"water-organs,"
15
103
"
ROBB
And
many
waters."
OF GLORY.
And
"
And
great
many
And
"
again Jeremiah
When He
li.
"
55
16,
a multitude of
is
waters."
"
104
uttered."
Professor
"
Burkitt
The remains
writes
of yet
another stanza
THE
appear in Syriac. Only
N op
one is untrans- THE ROBE
lateable, the second is utterly unmet rical, OF GLORY.
and the third which appears to be the
of
the
Hymn
Now,
I
wait
with
while
courts
acclamation
all
His
resound,
until
fulfilled
His gracious
Promise
be
at
His
side.
97
Whatever may be its precise interTHE ROBE pretation and the Mystic at any rate
OF GLORY, knows that in vita, things there cannot
HYMN OF
interpretation
known, no few
may
find
it
inspiring
and
illuminating also.
Note.
Journal of Theological Studies
(London, April, 1908), vol. ix. No. 35,
p. 473, in a review by C. H. W. Johns
of
zeit (Leipzig,
1906)
"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.
Deeply interesting are the
double and
pilgrimages of the King s
the royal cloak (or pallium
*
?)."
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