The Himn of the Robe of Glory E-Book

G. R. S. Mead

• Herausgeber: Artemide Libri
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Beschreibung

The original title of this beautiful Gnostic Poem has been lost, and it is now generally referred to as The Hymn of the Soul. Preuschen, however, calls it The Song of Deliverance ( Das Lied von der Erlosung); while in my Fragments (1900) I ventured to name it The Hymn of the Robe of Glory. I here, also, prefer to retain this title, as it seems the more appropriate.The original text of the Poem is in Old Syriac, in lines of twelve syllables with a casura, and so in couplets, for the most part of six syllables. The Hymn itself is a truly poetic inspiration, and deals with far higher mysteries and experiences. The hymn tells the story of a boy, "the son of the king of kings", who is sent to Egypt to retrieve a pearl from a serpent. During the quest, he is seduced by Egyptians and forgets his origin and his family. However, a letter is sent from the king of kings to remind him of his past. When the boy receives the letter, he remembers his mission, retrieves the pearl and returns. But before we can venture to suggest an interpretation, the reader must be made acquainted with the Poem itself in a version based on a minute comparison of all the existing translations.Whatever may be its precise interpretation--and the Mystic at any rate knows that in vital things there cannot possibly be one formal interpretation only--there will be few who will not admit that this ancient Poem of the Gnosis is beautiful. For ourselves, we end with the hope that, when it is better known, no few may find it inspiring and illuminating also under this general title is now being published a series of small volumes, drawn from, or based upon, the mystic, theosophic and gnostic writings of the ancients, so as to make more easily audible for the ever-widening circle of those who love such things, some echoes of the mystic experiences and initiatory lore of their spiritual ancestry. There are many who love the life of the spirit, and who long for the light of gnostic illumination, but who are not sufficiently equipped to study the writings of the ancients at first hand, or to follow un aided the labours of scholars. These little volumes are therefore intended to serve as introduction to the study of the more difficult literature of the subject ; and it is hoped that at the same time they may become for some, who have as yet not even heard of the Gnosis, stepping-stones to higher things.
G. R. S. M.

Leseprobe

ECHOES FROM THE GNOSIS

VOL. X 

THE HYMN OF THE ROBE OF GLORY

 G. R. S. Mead 

This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.

Cover: Madonna of the Goldfinch (Madonna del cardellino), 

 Raffaello Sanzio; Oil on wood, Galleria degli Uffizi, Florence. 

ECHOES FROM THE GNOSIS

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

G. R. S. M.

THE HYMN OF THE ROBE OF GLORY

PREAMBLE

The original title of this beautiful Gnostic Poem has been lost, and it is now generally referred to as The Hymn of the Soul. Preuschen, however, calls it The Song of Deliverance (Das Lied von der Erlosung); while in my Fragments (1900) I ventured to name it The Hymn of the Robe of Glory. I here, also, prefer to retain this title, as it seems the more appropriate. 

The original text of the Poem is in Old Syriac, in lines of twelve syllables with a casura, and so in couplets, for the most part of six syllables. A text of a Greek version has recently been discovered by Bonnet at Rome (C. Valli-cenanus B. 35) and published in his text, 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 10th century (the date of the MS. in which his abridgment is found), but who is otherwise unknown. This seems to be based on another Greek version. The copy of the original Syriac text is found in a single MS. only (Brit. Mus. Add. 14645), which contains a collection of Lives of Saints, and bears the precise date 936 A.D. Our Poem is found in the text of the Syriac translation from the Greek of The Acts of Judas Thomas the Apostle ; it has, however, evidently nothing to do with the original Greek text of these Acts, and its style and contents are quite foreign to the rest of the matter. It is manifestly an independent document incorporated by the Syrian redactor, who introduces it in the usual naive fashion of such compilations. Judas Thomas on his travels in India is cast into prison. There he offers up a prayer. On its conclusion we read : “And when he had prayed and sat down, Judas began to chant this hymn: The Hymn of Judas Thomas the Apostle in the Country of the Indians.” After the Poem comes the subscription: “The Hymn of Judas Thomas the Apostle, which he spake in prison, is ended.” 

This literary phenomenon is precisely similar to that presented by The Hymn of Jesus (Vol. V.), to the introduction of which the reader is referred for a brief consideration of the nature of the Gnostic Acts. Our Hymn is indubitably Gnostic ; but of what school or tradition? Learned Opinion is preponderatingly in favour of attributing it to the Syrian Gnostic Bardaisan (Gk. Bardésanés—I54—I22 A.D.), or, less precisely, to some Bardesanist poet. This is borne out by the text of the Poem itself, in which the mention of the Parthians (3861) as the ruling race is decidedly in favour of its having been written prior to the overthrow of the Parthian dynasty in 224 A.D. There are also other indications pointing to Bardaisan as the poet; not only are some of the leading doctrines peculiarly those of this distinguished teacher, as has been pointed out by Bevan and Preuschen, but also, as I have ventured to suggest, there is a certain personal note in the Poem. Bardaisan’s parents were rich and noble; and their young son not only received the best education in manners and learning procurable, but he was brought up at the court of Edessa with the crown prince, who afterwards succeeded to the throne as one of the Abgars. Not only so, but Bardaisan subsequently converted his friend and patron to Gnostic Christianity, and induced him to make it the state-religion; so that our Gnostic must have the credit indirectly of establishing the first Christian State. The description of the trade-route from Parthia to Egypt and of the adventures of the hero in Egypt, moreover, has led me to ask whether a real piece of personal biography may not have been woven into the Poem. May there not be in it a lost page from the occult life of Bardaisan himself ?

Filled with longing to penetrate the mysteries of the Gnosis, he joins a caravan to Egypt, and arrives at Alexandria.

There he meets with a fellow countryman on the same quest as himself, who gives him some useful hints about the many corrupt and charlatanesque schools of pseudo-gnosis that thrived in that centre of intellectual curiosity and religious enthusiasm. He, however, in spite of these warnings, seems to have fallen into the hands of the unscrupulous, and so, for a time, forgets his true spiritual quest, in the by-ways, perchance, of lower psychism and magic. Only after this bitter experience does he obtain the instruction he longs for, by initiation into the spiritual Gnosis of the inner circles of, it may have been, the Valentinian tradition. Of course this speculation is put forward with all hesitation ; but it is neither impossible, nor improbable. In any case, it is the least important element, and need not detain us except as being a possible source of the local coloring matter.

The Hymn itself is a truly poetic inspiration, and deals with far higher mysteries and experiences. But before we can venture to suggest an interpretation, the reader must be made acquainted with the Poem itself in a version based on a minute comparison of all the existing translations.

THE HYMN.

I.

1

When, a quite little child, I was dwelling

In the House of my Father’s Kingdom,

2

And in the wealth and the glories

Of my Up-bringers I was delighting,

3

From the East, our Home, my Parents

Forth-sent me with journey-provision.

4

Indeed from the wealth of our Treasure,

They bound up for me a load.

5