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Thrice-Greatest Hermes, Vol. 3, by G.R.S. Mead, [1906], at

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Works by G. R. S. MEAD, B.A., M. R. A. S.


Some short Sketches among the Gnostics, mainly of the First Two Centuries—a Contribution to the Study of Christian Origins based on the most Recently Discovered Materials.

I. Introduction.—Outlines of the Background of the Gnosis; Literature and Sources of Gnosticism.

II. The Gnosis according to its Foes.—Gnostic Fragments recovered from the Polemical Writings of the Church Fathers; the Gnosis in the Uncanonical Acts.

III. The Gnosis according to its Friends.—Greek Original Works in Coptic Translation; the Askew, Bruce, and Akhmim Codices.

Classified Bibliographies and Index are appended.

(Second and Revised Edition now Ready.)

xxviii., 650 pp. large octavo. Cloth. 10s. 6d. net.


“Mr. Mead has done his work in a scholarly and painstaking fashion.”—The Guardian.

“The ordinary student of Christian evidences, if he confines his reading to the ‘Fathers,’ learns nothing of these opinions [the so-called Gnostic ‘heresies’] except by way of refutation and angry condemnation. In Mr. Mead's pages, however, they are treated with impartiality and candour. . . . . These remarks will suffice to show the unique character of this volume, and to indicate that students may find here matter of great service to the rational interpretation of Christian thought.”—Bradford Observer.

“Whatever may be the worth of the Gnostics’ speculations, there seems to be little doubt that these early heretics, among whom were some deep thinkers, as well as men of blameless character, have not been very impartially dealt with by their orthodox opponents, and those who wish to see their views treated in a more sympathetic way than has been usual with ecclesiastical historians, will do well to read this able volume of Mr. G. R. S. Mead. . . . . The book, Mr. Mead explains, is not intended primarily for the student, but for the general reader, and it certainly should not be neglected by anyone who is interested in the history of early Christian thought.”—The Scotsman.

“The work is one of great labour and learning, and deserves study as a sympathetic estimate of a rather severely-judged class of heretics.”—Glasgow Herald.

“Written in a clear and elegant style. . . . . The bibliographies in the volume are of world-wide range, and will be most valuable to students of theosophy”—Asiatic Quarterly.

“Mr. Mead writes with precision and clearness on subjects usually associated with bewildering technicalities and mystifications. Even the long-suffering ‘general reader’ could go through this large volume with pleasure. That is a great deal to say of a book on such a subject.”—Light.

“This striking work will certainly be read not only with the greatest interest in the select circle of the cultured, but by that much larger circle of those longing to learn all about Truth. . . . . May be summed up as an extraordinarily clear exposition of the Gnosis of the Saints and the Sages of philosophic Christianity.”—The Roman Herald.

“Mr. Mead does us another piece of service by including a complete copy of the Gnostic Hymn of the Robe of Glory . . . . and a handy epitome of the Pistis Sophia is another item for which the student will be grateful.”—The Literary Guide.

“The author has naturally the interest of a theosophist in Gnosticism, and approaches the subject accordingly from a point of view different from our own. But while his point of view emerges in the course of the volume, this does not affect the value of his work for those who do not share his special standpoint. . . . . Mr. Mead has at any rate rendered us an excellent service, and we shall look forward with pleasure to his future studies.”—The Primitive Methodist Quarterly.

“The writing of the present work has been a congenial task to Mr. Mead, and he has brought to bear, lovingly and zealously, upon the portraiture of the figure of Christ and of early Christianity all the knowledge which a deep study of Oriental religions from their emotional side could furnish. The book is published by the Theosophical Publishing Society, and bears, of course, the marks of its associations; but it may be stated at the outset that there is very little of what is commonly regarded as the Theosophic method apparent in the work, which is the product of a scholarly though, withal, very devotional spirit. . . . . In his endeavour to realise the object which he has set himself, Mr. Mead has traversed a wide field. . . . . In fine, we have in his volume a bird's-eye view of the whole field

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of early Gnosticism written for the general reader in a style and method requiring no knowledge of the ancient tongues.”—The Monist.

“We are glad to see that the Theosophists. . . . . are settling down to the study of religion. . . . . Though we do not appreciate their fundamental philosophy, so far as we understand it, we think they may do good work if they produce books like this of Mr. Mead—comprehensive, interesting, and scholarly though evidently biassed. . . . . Readers not familiar with the learned German works on Gnosticism will find here an account of its varying phases and of the influences which helped to produce it. The chapters entitled ‘Some Rough Outlines of the Background of the Gnosis’ are well written, and they tend to focus the philosophic and religious movement of the ancient world. . . . . There is a very excellent bibliography.”—The Spectator.

“Mr. Mead, whose translation of the Pistis Sophia was a welcome boon, gives us here ‘some short sketches among the Gnostics, mainly of the first two centuries.’ Most readers, unless they are Theosophists, will think them too long, and Mr. Mead's enthusiasm for the Forgotten Faith of Gnosticism will remind them of the proverb: ‘The cow in the meadow, knee deep in clover, often looks over the hedge and longs for the common.’ . . . . Justice was not done to the Gnostics by their opponents, and we cannot wonder. Moderns, like Harnack, however, have tried to make amends, and Mr. Mead has done his best. We commend this book to all who are tired of Christianity, and who want something deeper than the Lord’s Prayer, more sublime than Paul’s hymn to Love, and more practical than the Sermon on the Mount.”—The Christian World.

“Mr. Mead is a sympathetic student, and regards the theosophists, of whom he is one, as the inheritors, more or less, of the ‘Knowledge’ of the early Gnostics, who, while anathematised as heretics, powerfully influenced the thought of the Christian Church in its earlier centuries. Mr. Mead is as far removed from the received orthodoxy as the men whose speculations he discusses.”—The Manchester Guardian.

“L’opera, cui l’autore dà modestamenti il nome di Brevi studi, è invero il frutto di dotte e pazientissime ricerche, di vasta e profunda erudizione; è d’interesse grande per il soggetto che tratta ed è accessibile anche a chi non sia uno studioso di religione comparata od un teologo, per la maniera abile e piacevole con cui il sogetto è trattato. L’autore stesso spiega perchè volle cosi l’opera sua con queste parole: ‘poichè io stimo tal sogetto di profundo interesse umano e non di mera importanza accademica.’ Il libro, che vide la luce proprio all’ alba del nuovo secolo, risponde ad un bisogno del memento o, meglio, risponde ad un bisogno che sempre si è fatto e si farà sentire, ma che mai forse come nell’ epocha presente ebbe fra noi tanta intensita.”—La Nuova Parola.


FRAGMENTE EINES VERSCHOLLENEN GLAUBENS. Ins Deutsche übersetzt von A. von Ulrich. Berlin: C. A. Schwetschke und Sohn.

This is the First Attempt that has been made to bring together All the Existing Sources of Information on the Earliest Christian Philosophers.

Apollonius of Tyana:


A critical Study of the only existing Record of his Life, with some Account of the War of Opinion concerning him, and an Introduction on the Religious Associations and Brotherhoods of the Times and the possible Influence of Indian Thought on Greece.


i. Introductory. ii. The Religious Associations and Communities of the First Century. iii. India and Greece. iv. The Apollonius of Early Opinion. v. Texts, Translations and Literature. vi. The Biographer of Apollonius. vii. Early Life. viii. The Travels of Apollonius. ix. The Shrines of the Temples and the Retreats of Religion. x. The Gymnosophists of Upper Egypt. xi. Apollonius and the Rulers of the Empire. xii. Apollonius the Prophet and Wonder-Worker. xiii. His Mode of Life. xiv. Himself and his Circle. xv. From his Sayings and Sermons. xvi. From his Letters. xvii. The Writings of Apollonius. xviii. Bibliographical Notes.

160 pp. large 8vo. Cloth. 3s 6d. net.


“Mr. Mead is already favourably known to scholars as a well-informed writer on the origins of religion. His particular province of study is that which passes by the name of ‘occult’—a word that may be little more than a euphemism for our ignorance. . . . Mr. Mead’s work is careful, scholarly, and critical, yet deeply sympathetic with those spiritual ideals of life which are far greater than all the creeds. . . . . Will be found very useful to English readers.”—Bradford Observer.

“With much that Mr. Mead says about Apollonius we are entirely disposed to agree.”—Spectator.

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“Mr. Mead’s sympathetic monograph is based upon a careful study of the literature of the subject. . . . . Writes with moderation, and has rendered good service by examining Apollonius from a fresh point of view.”—Manchester Guardian.

“We give a specially cordial welcome to Mr. G. R. S. Mead’s ‘Apollonius of Tyana. . . . . It is a book which all well-instructed spiritualists will be able to appreciate and understand.”—Light.

“A charming and enlightening little work, full of knowledge, bright with sympathy, and masterly in style.”—The Coming Day.

“It is not only interesting, it is fair, and to a great degree scholarly, although it is slight and popular in conception. The spirit and tone are admirable. Mr. Mead neither flouts what he thinks mistaken nor states uncritically what he believes. . . . . He uses his authorities with care and judgment, and gives exact references. Some good suggestions are made in the book.”—Literature.

“Through this jungle of fable, controversy, and misunderstanding, Mr. Mead has heroically set himself to cut his way to the man as he was. Practically he regards him as a theosophist of the first century, who had been initiated into the loftier orders and commissioned to regenerate the cults at many of the larger sanctuaries. The author has studied the original authorities carefully, and also the work of his predecessors. It is, of course, impossible to say whether his attempt to get back to the real Apollonius has been successful. In most respects his account is plausible, and quite possibly may represent the facts. . . . . At any rate, impartial students will be grateful for his sympathetic vindication of Apollonius from the too frequent charge that he was nothing better than a charlatan. He thinks that Apollonius must surely have visited some of the Christian societies, and have met with Paul, if not earlier, at least at Rome in 66. It seems to us very problematical that he should have taken any interest in the Christians, though the probability would be much enhanced if Mr. Mead’s view of primitive Christianity could be substantiated.”—The Primitive Methodist Quarterly Review.

“Students of the religious history of the earlier centuries of the Christian era are already indebted to Mr. Mead for his elucidations of more than one obscure document of that remote age. His account of Apollonius of Tyana will be all the more welcome because, treating its subject without theological or denominational prepossessions, it reveals the ancient philosopher in a new light, which may very well be also a true one. . . . . Mr. Mead gives a readable and well-studied account of him, reviewing what little remains known of his life, and inquiring, without controversy, what must have been the character of one who had so real an influence on the religious life of his time. . . . . The book is rich in suggestions of the actualities of the religious life of the ancient world when Christianity was still in its infancy. It is well worthy of the attention of all who are interested in the subject.”—The Scotsman.

“This little book is an attempt to tell us all that is definitely known of one of the most extraordinary figures in history. . . . It is done in the main with absolute impartiality, and with considerable learning. It is not a satisfactory book, but it is useful and interesting, and, in default of anything better, it may be recommended.”—Saturday Review.

“The task Mr. Mead has set himself is to recover from Philostratus’ highly romantic narrative the few facts which can be really known, and to present to the public a plain and simple story which shall accord with the plain and simple life of the humble Tyanean; and he has achieved no little success. His book is thoroughly readable, the manner of writing most attractive, and his enthusiasm evidently sincere. . . . . Mr. Mead’s last work is a thoroughly scholarly one, and he has contributed a very valuable page to philosophical history.”—Chatham and Rochester Observer.

“Mr. Mead’s works are always worth reading. They are characterised by clearness, sanity, and moderation; they are scholarly, and are always conceived in a profoundly religious spirit. The bibliographies are excellent. With Mr. Mead’s workmanship we have only one fault to find. In order to give elevation to the utterances of his hero, he not only affects poetical expressions—which is permissible—and poetical inversions of speech—which are not permissible—but he indulges in a whole page of irregular blank verse. Mr. Mead is master of an excellent prose style, and Pegasus is a sorry hack when Pegasus goes lame.”—Journal of the Royal Asiatic Society.

“This well-written volume affords a critical study of the only existing record of the life of Apollonius of Tyana. . . . . His principles, his mode of teaching, his travels in the east and in the south and west, his mode of life, his sayings, letters, and writings and bibliographical notes, are all set forth in a clear and interesting style.”—Asiatic Quarterly Review.

“Verfasser will auf Grund der philostratischen Biographie ein Bild vom Leben und Wirken des Apollonius geben. Es fehlt ihm dazu nich an besonnenen Urteil, eben so wenig an der nötigen Belesenheit in der einschlägigen Litteratur. . . . . Verf. hält sich auch, obwohl offenbar selbst Theologe, frei von der theologischen Voreingenommenheit, die bei der Beurteilung des Apollonius so früh und so lange Unheil gestiftet hat.”—Wochenschrift fur klassische Philologie.

Ὁ κ. Mead γράφει λίαν γλαφυρῶς, πραγματεύεται δὲ τὸ θέμα του κριτικώτατα καὶ μετὰ μεγάλης νουνεχείας καὶ δίδει ἡμῖν οὕτω τὴν ἀξιοπιστοτέραν εἰκόνα τοῦ ἀνδρὸς.—Erevna.

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Preamble—A Glimpse at the History of the Evolution of Biblical Criticism—The “Word of God” and the “Lower Criticism”—The Nature of the Tradition of the Gospel Autographs—Autobiographical Traces in the Existing Documents—An Examination of the Earliest Outer Evidence—The Present Position of the Synoptical Problem—The Credibility of the Synoptists—The Johannine Problem—Summary of the Evidence from all Sources—The Life-side of Christianity—The Gospel of the Living Christ.

200 pp. Large octavo. Cloth, 4s. 6d. net.


“A clear, intelligent, and interesting account of the history of the development of Biblical criticism . . . . a thoughtful and learned, yet readable book, which well deserves the attention of readers interested in its subject.”—The Scotsman.

“Mr. Mead begins with a sketch of the recent progress of Biblical criticism. The tone is not altogether what one would wish—the ‘Conservatives’ were, after all, fighting for what they held to be very precious—but it is substantially true.”—Spectator.

“Mr. Mead describes his book as ‘a study in the most recent results of the higher and the lower criticism.’ The description is incomplete rather than inadequate, for the study is made from a neo-Gnostic point of view, and under neo-Gnostic prepossessions. . . . Mr. Mead has shown, in previous volumes, how the fascinating glamour of their writings has attracted him, and, though they are mainly represented by imperfect but suggestive fragments, he has done his best to reconstruct them and to revive, where possible, their lingering vitality. His work, on these lines, has met with due appreciation. . . . . He regards Gnosticism as a suppressed religion which may yet result in an all-embracing creed, which will combine and focus the scattered rays now dispersed abroad among divergent faiths.”—Sheffield Daily Telegraph.

“In his modest preamble the author describes himself as neither scientist nor theologian, but as ‘a friendly spectator, who, as a devoted lover of both science and religion, has no partisan interest to serve, and, as a believer in the blessings of that true tolerance which permits perfect liberty in all matters of opinion and belief, has no desire to dictate to others what their decision should be on any one of the many controversial points touched upon.’ Further on he strongly advises the ‘disturbed’ reader, ‘who fears to plunge deeper into the free waters of criticism,’ to ‘leave the matter alone, and content himself with the creeds and cults of the churches.’ We, therefore, cannot complain if in the sequel he puts forth conclusions widely different from those generally held, even in this ‘advanced’ age, by the average thoughtful student. He claims to treat the subject ‘without fear or favour,’ and, while disclaiming the ‘ultra-rationalism’ of the ‘extreme school’ of criticism, he nevertheless ‘feels himself compelled largely to accept the proofs brought forward of the unhistorical nature of much in the Gospel narratives, and also the main positions in all subjects of Gospel criticism which do not involve a mystical or practical religious element.’ As a theosophist, he seems to have a peculiar affection, on mystical grounds, for the fourth Gospel, which, however, he sees fit to class with Hermes Trismegistus. It would be far too elaborate a task to attempt to deal with the details of his argument here. Its results claim to be based on Nestle’s deservedly popular work. Anyone who wishes to see Nestle theosophically interpreted may well read Mr. Mead’s lucid and interesting pages for himself. . . . . There are many other points we should criticise if we had space. But there are many points, on the other hand, which call for hearty commendation; not least, Mr. Mead’s crusade against book-worship.”—The Guardian.

“This work consists of various chapters which have appeared from time to time in a Review devoted to the study of religion from an entirely independent point of view, and perused by a class of readers belonging to many Churches of Christendom, to schools or sects of Brahmanism, Buddhism, Mohammedanism, Zoroastrianism, and others who follow no religion. The author considers that the controversies which have been waged under the term of the ‘Higher Criticism’ have almost exclusively been that of progressive knowledge of physical facts (natural, historical, and literary) and the conservatism of theological traditional views, and never, at any time, between Science and Religion in their true meaning.”—Asiatic Quarterly Review.

“While Mr. Mead is thus in general agreement with the extreme left wing in criticism, he is very far from adopting their rationalistic point of view. . . . . As to dates, the author assigns all the Gospels to the reign of Hadrian. The phenomena of the Synoptic

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[paragraph continues] Gospels, he thinks, point to concerted effort, and he believes that they were written in Egypt. It is not surprising that he lays much stress on Gnosticism, but he has no wish to revive it. He rather pleads that we should study it with a view to recovering precious truths that have been lost. The book is written in a pleasant style, and we have read it with interest, but we cannot regard it as Mr. Mead’s most successful effort.”—The Primitive Methodist Quarterly.

“This anlysis of the ‘Gospels,’ however, is preliminary to a vindication of that eternal ‘Gospel’ which lies beneath all such literature. Mr. Mead contends that this Gospel may be discovered in Gnostic writings which were condemned by the early Christian Church as heresies. He admits freely that the forms of the ancient ‘Gnosis’ cannot now be revived, but he finds in the popular Evangelical doctrine of the living Christ an adumbration of the ancient wisdom of the condemned Gnostics. But the Christ of Mr. Mead’s teaching is one of a sacred brotherhood, including Buddha, Krishna, Zoroaster, and other great enlighteners of the race. These are all living spiritual energies, inspiring and guiding mankind in its toilsome quest for truth and righteousness. Readers will find in Mr. Mead’s thoughtful and scholarly pages much that will help in that rational and spiritual reconstruction which is the great religious task of the hour.”—Yorkshire Daily Observer.

“Ὁ ἐμβριθὴς ἐρευνητὴς τῶν ἀρχῶν τοῦ χριστιανισμοῦ κ. G. R. S. Mead ἐδημοσίευσεν ἄρτι μελέτην περὶ τῆς χριστιανικῆς φιλοσοφίας ἐξόχως διδακτικήν. . . . Ὁ κ. Mead εἶνε εἷς τῶν κορυφαίων σκαπανέων τῆς ἐρευνητικῆς ταύτης ἰργασίας καὶ πᾶν ὅ, τι γράφει κρίνω ἰδιαζούσης προσοχῆς ἄξιον. . . . Ἐμπνεόμενος ὑπὸ τῇς ὑγιοῦς ταύτης ἀρχῆς ὁ κ. Mead συνετέλεσεν ἐσχάτως θαυμάσιον ἔργον.”—Erevna.


An Enquiry into the Talmud Jesus Stories, the Toldoth Jeschu, and some Curious Statements of Epiphanius—Being a Contribution to the Study of Christian Origins.

440, xvi. pp. Large octavo. Cloth, 9s. net.


“A close and learned investigation. . . . . Mr. Mead is a theosophical scholar whose previous works dealing with Gnosticism and Gospel criticism are of some value not only to theosophists, but to theologians.”—The Times.

“On the examination of these little known tales Mr. Mead expends an amount of patience, labour, and learning which the ordinary man . . . . would deem ridiculous. Happily, however, the world is not yet peopled exclusively with fat, plump, commonplace people, and those who follow Mr. Mead can be sure of reward in matter which will set them thinking. . . . These researches are contributions to the study of the origins of Christianity, and their uniqueness lies in the fact that very few writers ever enter the fields where Mr. Mead works with such praiseworthy diligence. The ordinary reader trusts too implicitly, in these matters, to his Geikie and his Farrar, and even the student who has the dash of the heretic in him is too easily contented with his Renan. For both these classes of readers Mr. Mead’s chapters will open up new fields of thought. The reader will find himself in the midst of those fierce fanaticisms, and weird, occult theosophies which were part of the atmosphere in which infant Christianity grew. Without an adequate acquaintance with these, Christian origins cannot be understood. This knowledge Mr. Mead’s readers will obtain if they follow him closely, and their view of the beginnings of Christianity will be correspondingly full and true.”—The Yorkshire Daily Observer.

“Mr. Mead’s previous wanderings in historic by-ways have resulted in much curious lore associated with Gnosticism and the Neo-Platonists, and he seems to have been attracted to this adjacent field as one likely to contain hidden treasure. . . . . For those who desire an introduction to this branch of literature, Mr. Mead has made it easily accessible.”—The Sheffield Daily Telegraph.

“Written by a professed theosophist, this work is yet entirely free from the taint of dogmatism of any kind. It is indeed a valuable contribution to the literature on the subject, which is as abundant as it is chaotic. The author has collected and reviewed this mass, and has summarised and criticised it until he has shaped it into something of a coherent whole. The Rabbinical and other Hebrew legendary and historical matter dealing with the reputed origin and life of the Messiah is carefully sifted, and the subject is approached with befitting reverence. . . . . That the book is most valuable from a suggestive point of view cannot be denied. It merits the attention of all interested in Christian criticism.”—The Scotsman.

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“This book, with its remarkable title, deals in a very critical spirit with the origins of Christianity. . . . Although critical in the highest degree, the author does not dogmatise, and preserves a philosophical calm thought.”—The Chatham and Rochester Observer.

“The author of this learned work is not propounding a mere theological riddle, nor can he be said to be coming forward wantonly merely to increase the number of puzzles that confront the student of Christian origins. . . . . The author has been a very diligent student of the Talmud, and perhaps his lengthened account of that extraordinary body of traditions is one of the best in our language. . . . . The argument throughout is marked by great erudition and remarkable modesty.”—The Glasgow Herald.

“The question is not a fool’s question. It is serious, and Mr. Mead takes it seriously.”—The Expository Times.

“Mr. Mead has done much first-rate work, on untraditional lines, in early Church history, and has propounded theorems of which a good deal more will be heard. He always writes as a scholar, with complete avoidance of infelicities of theological utterance such as too often have handicapped suggestive heterodoxies.”—The Literary World.

“The materials for the further pursuit of the inquiry are all brought together in this volume, and the author is at very evident pains to hold the balance carefully as between the different authorities whom he quotes. He has read everything of any importance that has been published relating to the subject of which he treats. He is evidently a very widely read man, and is possessed of much critical acumen, as also of all the best qualifications of historical inquiry and original research. The work will, we doubt not, be largely read by Christian theologians.”—The Asiatic Quarterly Review.

“This is the fifth book by Mr. Mead that we have had the pleasure of bringing before our readers. In our notices of his earlier volumes we have been glad to recognise, whether we agreed with him or not, the learning, the earnestness, the scientific method, and the deep religious spirit by which they have been animated. The title of the present volume will, we anticipate, cause many readers to regard it as a piece of cranky speculation. . . . It is not, however, a work to be dismissed with a mere shrug of the shoulders. . . . Mr. Mead has brought out not simply an interesting but a valuable work, even apart from the special thesis which he investigates.”—The Primitive Methodist Quarterly Review.

“I would direct the attention of educated scholarly men to a very remarkable book . . . . written by G. R. S. Mead. . . . . I invite our educated and serious-minded Protestant clergymen everywhere to read this book and tell me, privately, what they think about it.”—Standish O’ Grady, in The All Ireland Review.

“A much more remarkable collection of apocrypha is the subject of a curious book by Mr. Mead, known to the small public who are interested in such things as learned in the fantasies of Gnosticism. . . . . We have not often read a learned book from which we dissent so widely with more genuine interest, and we are bound to recognise the dignified and scholarly fashion in which Mr. Mead puts forward his theses, strange and Impossible as some of them seem to us to be.—The Pilot.

PISTIS SOPHIA: A Gnostic Gospel.

(With Extracts from the Books of the Saviour appended.) Originally translated from Greek into Coptic, and now for the first time Englished from Schwartze’s Latin Version of the only known Coptic MS., and checked by Amélineau’s French version. With an Introduction and Bibliography. 394, xliv. pp. large octavo. Cloth. 7s. 6d. net.

(Out of Print. A Revised Edition is contemplated.)


“The ‘Pistis Sophia’ has long been recognised as one of the most important Gnostic documents we possess, and Mr. Mead deserves the gratitude of students of Church History and of the History of Christian Thought, for his admirable translation and edition of this curious Gospel.”—Glasgow Herald.

“Mr. Mead has done a service to other than Theosophists by his translation of the, ‘Pistis Sophia.’ This curious work has not till lately received the attention which it deserves. . . . . He has prefixed a short Introduction, which includes an excellent bibliography. Thus, the English reader is now in a position to judge for himself of the scientific value of the only Gnostic treatise of any considerable length which has come down to us.”—Guardian.

“From a scholar’s point of view the work is of value as illustrating the philosophico-mystical tendencies of the second century.”—Record.

“Mr. Mead deserves thanks for putting in an English dress this curious document from the early ages of Christian philosophy.”—Manchester Guardian.

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With Bibliography. Octavo. Cloth, 1s. net.



Half Octavo. Cloth, 1s. 6d. each net.

Volume I.

Contains a Translation of the Īsha, Kena, Kaṭha, Prashna, Muṇḍaka, and Māṇḍūkya Upaniṣhads, with a General Preamble, Arguments, and Notes by G. R. S. Mead and J. C. Chaṭṭopādhyāya (Roy Choudhuri).

Volume II.

Contains a Translation of the Taittirīya, Aitareya, and Shvetāshvatara Upaniṣhads, with Arguments and Notes.



Traduction française, de E. Marcault. Paris: Librairie de l’Art Independant, 10 rue Saint-Lazare.


Quarto. Wrappers, 5s. net. (Out of print.)


Contents: The World-Soul; The Vestures of the Soul; The Web of Destiny; True Self-reliance. Octavo. Cloth, 3s. 6d. net. (Out of print.)


With three Charts and Bibliography. Will serve as an Introduction to Hellenic Theology. Octavo. Cloth, 4s. 6d. net. (Out of print. )