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    "slug": "01-the-book-of-concealed-mystery-sifra-di-tzeniutha",
    "title": "The Book of Concealed Mystery (Sifra di-Tzeniutha)",
    "of": 4,
    "words": 22919,
    "text": "## The Book of Concealed Mystery (Sifra di-Tzeniutha)\n\n\nCHAPTER I.\n\n1. Tradition. — ** The Book of Concealed Mystery \" is the\nbook of the equilibrium of balance.\n\n[The word *' Dtzenioutha \" is difficult to translate, but I think its\nmeaning is best expressed by the words >' Concealed Mystery.\" I have\nexplained in the Introduction the qabalistical meaning of the words\n'* equilibrium \" and \" balance,\" § 29.]\n\n2. Tradition. — For before there was equilibrium, counten-\nance beheld not countenance.\n\n[By the two countenances are meant Macroprosopus and Micro-\nprosopus. See Introduction, §§ 42, 47, 64, 65, 67, 73, and 77.]\n\n3. And the kings of ancient time were dead, and their\ncrowns were found no more ; and the earth was desolate.\n\n[The *< kings of ancient time \" mean the same thing as the *' Edom-\nite Kings; \"that is, they symbolize worlds of \"unbalanced force,\"\nwhich, according to the Zohar, preceded the formation of this universe.\nI have explained this also in the Introduction, §§ 41 and 56. This and\nthe immediately following sections are supposed to trace the gradual\ndevelopment of the Deity from negative into positive existence ; the\ntext is here describing the time when the Deity was just commencing\nHis manifestation from His primal negative form. Therefore, accord-\n\n44 KABBALAH.\n\ning to the qabalistical ideas, the universe is the garment as it were of\nthe Deity ; He not only contains all, but is Himself all. and exists in\nair.]\n\n4. Until that head (which is incomprehensible) desired\nby all desires (proceeding from AIN SVP, Ain Soph^ the\ninfinite and limitless one), appeared and communicated the\nvestments of honour.\n\n[This Head, which is here described as proceeding from the infinite\nand limitless One, the Ain Soph, is the first Sephira, the Crown Ketker,\notherwise called Arikh Anpin, or Macroprosopus. the Vast Counten-\nance. From this first Sephirathe other nine emanations are produced.\nI have explained all this in the Introduction, §§ 38-57, in treating of\nthe Sephiroth.]\n\n5. This equilibrium hangeth in that region which is\nnegatively existent in the Ancient One.\n\n[By the expression \" This equilibrium hangeth in that region which\nis negatively existent in the Ancient One,*' is meant that the other\nnine Sephiroth (which are equilibrated by their formation in trinities)\nare as yet not developed in the first Sephira, but exist within it as the-\ntree exists in the seed from which it springs. By '* the Ancient One \"^\nis intended the first Sephira, the Crown Kether. one of whose appella-\ntions is Autheqa, the Ancient One. From this Sephira, as I have\nbefore remarked, the idea of negative existence depends back towards\nthe AIN.]\n\n6. Thus were those powers equiponderated which were\nnot yet in perceptible existence.\n\n[These powers are the other nine Sephiroth, which are, as it were,,\npowers of the first Sephira ; as soon as they are equated they become-\npositively existent through correlation of force. The next two sections\nexplain the manner of their equilibration while yet negative entities, or\nrather ideas]\n\n7. In His form (in the form of the Ancient One) existeth\nthe equilibrium : it is incomprehensible, it is unseen.\n\n[But the first idea of equilibrium is the Ancient One (the first\nSephira, or Crown Kether), because it is the first potential limitation\nof the boundless light which proceeds from the Limitless One. That\nis, the central point of Kether is the equilibrium, because the balance\n\ndoes not yet exist, the two opposite poles which form the balance not\nbeing yet developed. We must not confuse these two terms, equili-\nbrium and balance. The balance consists of two scales (opposing\nforces), the equilibrium is the central point of the beam.]\n\n8. Therein have they ascended, and therein do they\nascend — they who are not, who are, and who shall be.\n\n[Therein (in the equilibrium of Kether) have they ascended\n(developed when they became positively existent), and therein (in the\nequilibrium) do they ascend (have their first existence), they (the\nSephiroth) who are not (exist negatively), who are (then become posi-\ntive), and who shall be (exist permanently, because they are counter-\nbalanced powers). This triple expression ** are not, are, and shall be,\"\nalso refers to the triple trinity of the Sephiroth.] (See Introduction,\n\n52, 64, 65 and 66.)\n\n9. The head which is incomprehensible is secret in\nsecret.\n\n[This head is Macroprosopus, the Vast Countenance, and is the\nsame as the Ancient One, or Crown Kether. It is secret, for therein\nare hidden the other potentialities.]\n\n10. But it hath been formed and prepared in the like-\nness of a cranium, and is filled with the crystalline dew.\n\n[The crystalline dew is the creative lux or Aur, AYR, proceeding\nfrom the Limitless One. The Mantuan Codex calls the skull or\ncranium the first, and the crystalline dew the second conformation of\nMacroprosopus.]\n\n11. His skin is of ether, clear and congealed.\n\n12. (His hair is as) most fine wool, floating through the\nbalanced equilibrium.\n\n[The ether is the clear and insupportable brilliance of his glory.\nThe hair is white— t.^., spotless as wool — to denote the utter absence\nof matter and of shell. The Mantuan Codex calls the ether the third\nconformation, and the hair the fourth, which latter it refers to the\nSephira Netzach, victory.]\n\n13. (His forehead is) the benevolence of those benevo-\nlences which are manifested through the prayers of the\ninferior powers.\n\n46 KABBALAH.\n\n[The supernal benignity which transmits their qualities, powers\nand offices, to the lower Sephiroth (the inferior powers). It must be\nremembered that each Sephira reciivis from that which immediately\nprecedes it, and transmits to that which next follows it. Thus, each\nSephira is said to be feminine or passive as regards its predecessor,\nand masculine or active in respect to its successor. (See Introduction,\n§§43 and 51.) The Mantuan Codex calls this the fifth conformation,\nand refers it to the idea of the ninth Sephira, Yesod, foundation.]\n\n14. His eye is ever open and sleepeth not, for it con-\ntinually keepeth watch. And the appearance of the lower\nis according to the aspect of the higher light.\n\n[Were the eye to close (the directing thought Divine to be\nabstracted from the Sephiroth), the whole universe would give way, for\nits mainspring would be withdrawn. Because the appearance (develop-\nment) of the lower (nine Sephiroth) is according to (dependent on>\nthe aspect (ruling thought) of the higher light (Kether, the first Sephira).\nThe Mantuan Codex terms this the sixth conformation of Macro-\nprosopus, and refers it, as in the case of the fourth conformation, to the\nprimal idea of the Sephira Netzach, victory.]\n\n15. Therein are His two nostrils like mighty galleries,\nwhence His spirit rushes forth over all. (The Mantuan\nCodex adds that this is the seventh conformation, which\nrefers to MLKVTh, Malkuth, or \"the kingdom,\" the tenth\nemanation or Sephira of the Deity.)\n\n[The creative spirit, or the *' breath of life.\"]\n\n16. (When, therefore, the Divine law beginneth)\nBRAShITh bra ALHIM ATh HShMIM VATh\nHARTz, Berashith Bera EloMm Ath Hashamaim Vaath\nHaaretz: ** In the beginning the Elohim created the sub-\nstance of the heavens and the substance of the earth.\"\n(The sense is : Six members were created, which are the six\nnumerations of Microprosopus — viz., benignity as His right\narm ; severity as His left arm ; beauty as His body ; victory\nas His right leg ; glory as His left leg ; and the foundation\nas reproductive.) For instead of BRAShITh, Berashith,\n**in the beginning,\" it may be read, BRA ShITh, Bera\n\nShitk^ ''He created the six.** Upon these depend all things\nwhich are below (principally the Queen, who is the lowest\npath, or the bride of Microprosopus, and all the three inferior\nworlds.)\n\n[The view which the Siphra Dtzenioutha here follows out is that\nthe beginning of Genesis describes not only the creation of the world,\nbut the development of God, for it considers the universe as the outward\nand material expression of the power of the thought Divine. Micro-\nprosopus is as it were the reflection of Macroprosopus, for as Macro-\nprosopus has six principal titles, so is Microprosopus composed of six\nof the Sephiroth. (See Introduction, §§ 42, 47 and 77.) ShITh^\nShith^ is the Chaldee form of the Hebrew ShSh. Shash, six. The\nqueen is Malkuth, the tenth Sephira. The three inferior worlds are\nBriah, Yetzirah, and Asiah. See Introduction, §§ 57-60.]\n\n17. And the dignity of dignity hangeth from the seven\nconformations of the cranium. (This is the beard of the\nvenerable and Ancient One, which is divided into thirteen\nportions).\n\n[The Ancient One is the first Sephira, Macroprosopus, as I have\nbefore remarked. The beard, in continuation of the symbolic repre-\nsentation of the head, is divided into thirteen portions, which answer\nby Gematria (see Introduction, § 11) to the idea of unity. For AChD^\nAchad, unity, yields the number 13 by numerical value.]\n\nx8. And the second earth came not into the computation.\n(That is, the kingdom of the restored world, which else-\nwhere is called the Bride of Microprosopus, came not into\nthe computation when the six members were said to b&'\ncreated. Or otherwise, when in Genesis iv. 2 it is said in\nanother way, \"And the earth,\" that earth is not to be under-\nstood of which mention hath been first made ; since by the\nfirst is to be understood the kingdom of the restored worlds\nand by the second the kingdom of the destroyed world), and\nthis is elsewhere said.\n\n[The kingdom of the destroyed world is that of unbalanced force.\n(See Introduction, §§ 41 and 56, and also note Section 3, foregoing. >\nThis refers to a period prior to the development of the Sephiroth. and\nmust therefore be referable to the Edomite kings.]\n\njL^'^^'mmmmmKmvmmm\n\n48 KABBALAH.\n\n19. And it hath proceededout of that which hath under-\ngone the curse, as it is written in Genesis v. 29, '< From the\nearth which the Lord hath cursed.\" (The meaning is :\nThat the kingdom of the restored world was formed from the\nkingdom of the destroyed world, wherein seven kings had\ndied and their possessions had been broken up. Or, the\nexplanation of the world, of which mention is made else-\nwhere, proceedeth from the kingdom of the destroyed world.)\n\n[These seven kings are the Edomite kings before mentioned in Sec-\ntion 3.]\n\n20. It was formless and void, and darkness upon the face\nof the deep, and the Spirit of the Elohim vibrating upon\nthe face of the waters. Thirteen (these words, from \" it\nwas formless \" down to <' of the waters,\" are thirteen in the\nHebrew text of Genesis) depend from the thirteen (forms)\nof the dignity of dignity (that is, the beard of the Macro-\nprosopus, or first formed head).\n\n[I have before remarked that the number thirteen expresses unity.\nThe author of \" The Book of Concealed Mystery \" here argues that\nthe very number and order of the words in the Hebrew text refer to\ncertain forms of the Deity. The terms \" face of the deep \" and '* face\nof the waters \" bear a striking analogy to Macroprosopus and Micro-\nprosopus, the Vast and the Lesser Countenances. In this sense the\n** face of (from) the deep (abyss) \" is the countenance formed from\nAin Soph, the Limitless One ; namely, the first Sephira, the Crown\nKether.]\n\n21. Six thousand years depend from the six first. This\nis what the wise have said, that the world shall last six\nthousand years, and it is understood from the six numbers\nof Microprosopus. But also the six following words give\noccasion to this idea : VIAMR ALHIM IHI AVR VIHI\nAVR, Veyomar Elohim Yehi Aur Vayehi Aur : ** And the\nElohim said. Let there be light, and there was light.'*\n\n[By an exegetical rule of numbers, not so often employed as the\nothers, simple numbers or units signify divine things ; numbers of ten,\ncelestial things ; numbers of a hundred, terrestrial things ; and thou-\n\n«ands signify the future* what shall be in an after-age. Hence are the\n'* six thousand years \" deduced from the six first words, which also are\nsaid to refer to the six Sephiroth of whom Microprosopus is formed ;\nthe idea of six being extended into as many thousands, to symbolise\nthat number on the plane of a future age.]\n\n22. The seventh (the millennium, and the seventh space,\nnamely, the Kingdom), above that One which alone is\npowerful — (/.^., when the six degrees of the members\ndenote mercies and judgments, the seventh degree tendeth\nalone to judgment and rigour). And the whole is desolate\n(that is, the Kmgdom, yilXSIYi, Malkuth, m the higher\npowers, is the antitype of the sanctuary, and like as this is\ndestroyed, so also the Schechinah, or Kingdom, is itself\nexiled) for twelve hours (for the Hebrews include all this\ntime of their exile in the space of one day). Like as it is\nwritten ; ** It was formless and void, &c.\" (tor from the\nword \" it was formless,\" down to \" upon the faces of,\" are\ntwelve words in the Hebrew text of Genesis.)\n\n[By the same rule, the millennium is deduced from the seventh\nword. The seventh space here means Malkuth, the kingdom, or the\nqueen, which together with the six of Microprosopus, makes up the\nseven lower Sephiroth. (See Introduction, § 77, further, for the idea\nof the balance of mercy and judgment.)]\n\n23. The thirteenth (that is, \"of the waters,\" HMIM,\nHatnim^ which is the thirteenth word) raiseth up these\n(that is, as well the sanctuary which is above as that\nwhich is below) through mercy (since the water symbo-\nlizeth that measure of mercy through which judgment\nand punishments are mitigated), and they are renewed\nas before (for the six words follow afresh, as in the be-\nginning the six members are enumerated). For all those\nsix continue and stand fast (they are the members of\nthe Microprosopus, and are not as his bride, and from\nthem is the restitution), since it is written BRA, Bera^\n'* created \" (which hath a sense of permanence), and then\nit is written HIThH, Hayitha^ \"it was\" (which also is a\n\nB\n\n• r •^f-^i**'.-\" -\"-^l*\" I ■ !•• j.^jaei*^:^^V||IV\n\n50 KABBALAH.\n\nphrase of permanence and not of interpolation), for it is\nvery truth (plainly, therefore, the kingdom perished not,\nalthough it might be formless and void, but it retaineth\nhitherto the essence).\n\n[Mercy and judgment are oppodtes. and from the side of judgment\ncomes the execution of judgment* which is destruction.]\n\n24. And at the end of the Formless and the Void and\nthe Darkness (that is, at the end of the exile this saying\nshall have place: Isa. ii. ti). And the Tetragrammaton\nalone shall be exalted in that day (that is, in the time of\nMessiah).\n\n[The Tetragrammaton (see Introduction, § 67) comprehends the\nwhole ten Sephiroth, and consequently expresses their three trinities of\nbalanced force also ; consequently, when the Tetragrammaton appears^\nthe formless and the void and the darkness disappear, and form, ful-\nness, and light replace them.]\n\n25. But there are excavations of excavations. (The\nexcavation is the receptacle, like that which is hollowed out,\nor carved out, like a cave, or any other receptacle. There-\nfore all receptacles are inferior with respect to the superiors,\namong which the '* shells \" hold the last pkace, which here\nare described, which are) under the form of a vast serpent\nextending this way and that. (Concerning this serpent the\nauthor of the \" Royal Valley \" speaks thus in his \" Trea-\ntise of the Shells.\" The fragments of the receptacles,\nwhich have fallen into the world of Creation, of Formation,,\nand of Action, therein exist from the Outer ; and judgments\nare more consonant to these, which are called profane,\nand have their habitation in the middle space between\nthe Holy and the Unclean. And from the head is formed\nthat great dragon which is in the sea, and is the sea>\nserpent, which is, however, not so harmful as the earthly\none. And this dragon hath been castrated since his\ncrest (or membrum genitale), together with his mate, have\nbeen repressed, and thence have been formed four hundred\ndesirable worlds. And this dragon hath in his head a\n\nnostril (after the manner of whales) in order that he may\nreceive influence, and in himself he containeth all other\ndragons, concerning which it is s^d : *VThou hast broken\nthe heads of the dragons upon the Waters \" (Ps. Ixxiv.\n13). And here the idea or universal form of all the shells\nis understood, which encompasseth the seven inferior\nemanations of the queen after ;the manner of a serpent, as\nwell from the right as from the left and from every side.)\n\n[The excavation or receptacle of a Sephira is that quality\nwhereby it receives the supernal influencie from that which imme-\ndiately precedes it ; hence each Sephira has a double quality of\nreceiving and of transmitting, which passes through the four\nworlds, in each of which the Sephiroth exist, though in gradually\ndecreasing light. (See Table subjoined.) The '< shells,\" Qlipoth,\nare the demons, in whom again is a form of the Sephiroth,\ndistorted and averse. This great dragon wMcbh is here described\nis ' evidently identical with the leviathan of Job. He is the\nexecutor of judgment, the centripetal force, the old serpent ever\nseeking to penetrate into Paradise ; finally, in a more exoteric sense\nhe is Satan and the devil, the accusing one. In the Sepher Yetzirah,\na most important qabalistical book, he id called Iheli, ThLI, the\ndragon. Now, by Gematria, ThLI » 400 + 30 + 10 = 440 ; and\nif we \"repress his crest\" — t.^., take away the first letter, which is\nTh, TdUf-^400f theTfe will remain LI=40sM, Afem, the water.\nThe '*40o desirable worlds\" a^e the numerical' value of Th, and\nsignify the power of the Tetragrammaton on the material plane\n(See note to section 21, foregoing). There is much alchemical\nsymbolism contained in the \" Siphra Dtzenioutha.\" The \" Seven\nInferior Emanations \" of the queen, are the seven lower Sephiroth\n— viz., Chesed, Geburah, Tiphereth, Netzach, Hod, Yesod, and\nMalkuth; or Microprosbpus and his bride, the king and queen.\n« Shells,\" QHphoth^ are the evil spirits.]\n\n26. His tail is in his head (that is, he holdeth his tail\nin his mouth, in order that he may form a circle, since\nhe is said to encompass holiness). He transferreth his\nhead to behind the shoulders (that is, he raiseth his head\nat the back of the bride of Microprosopus, where is the\nplace of most severe judgments), and he is despised (since in\nhim is the extremity of judgments and severities, whence\nwrath is the attribute of his forms). He watcheth (that\n\nw^f^a^mmm\n\n52 KABBALAH.\n\nis, he accurately searcheth out and seeketh in what place\nhe may gain an entry into holiness. And he is con-\ncealed (as if laying traps ; since he insinuateth himself\ninto the inferiors, by whose sins he hath access to the\nholy grades, where the carrying out of judgments is\ncommitted to him.) He is manifested in one of the\nthousand shorter days. (Numbers are called days,\nand numbers of the inferior world short days; among\nwhich tens are attributed to the factive, on account of\ntheir decimal numeration ; hundreds to the formative,\nsince they are numbers^ of the light of their author, and\ndraw their existence from the tens ; but thousands to the\ncreative, for the same reason. But that dragon hath\nabout this his most powerful location, whence, if a defect\noccurreth only in one numeration of that system through\nthe fault of the inferiors, he is immediately manifest, and\nthus commenceth his accusations before the throne of\nglory.)\n\n[Here is the origin of the well-known symbol of a serpent\nholding his tail in his mouth, like a circle — the serpent of Saturn.\nThe reason that he raiseth his head behind the shoulders of the\nbride (Malkuth) is because he is, so to speak, not only the executor\nof judgment, but also the destroyer ; destruction as opposed to\ncreation, death as opposed to life. For the whole Sephiroth are\nrepresented as being the balance of mercy and justice, and the\ntenth Sephira is especially of the nature of justice, as also is\nGeburah, the fifth. He is concealed, because he is not called into\naction till justice requires him. The term \"decimal numeration\"\nof course refers to the ten Sephiroth. The presence of the serpent\nwhen revealed, is an accusation, because it shows that the balance\nis destroyed ; just as in a watch, if one of the wheels be injured,\nirregularity is at once manifested. Now, life, when it consists of\nbirth into another form, necessarily implies death in the previous\nform. The throne of glory is the Briatic world.]\n\n27. There are swellings in ,his scales (that is, like as\nin a crocodile; .because great in him is the heaping to-\ngether of judgments). His crest keepeth its own place\n(that is, there is in him no further power of hastening\nto things beyond in the Outer).\n\n[There is in the destroyer no \"hastening to the outer,\"\nbecause he is centripetal ^Vi6. not centrifugal. '\\\n\n28. But his head is broken by the waters of the great\nsea. (The great sea is wisdom, the fountain of mercy\nand loving-kindness ; which, if it sendeth down its in-\nfluence, judgments are pacified, and the hurtful power of\nthe shells is restricted) ; like as it is written, Ps. Ixxiv.\n13: \"Thou hast broken the heads of the dragons by\nthe waters.\"\n\n[\" The waters of the great sea.\" are the influence of the\nsupernal mother, Binah, of whom Malkuth is the reflection. But\nBinah receives the influence of Chokmah. See Introduction.]\n\n29. They were two (male and female, whence the\ntext of the Psalm speaketh of the dragons in the plural\nnumber ; but when the plural number is given in its\nleast form, two only are understood). They are reduced\ninto one (for the female leviathan hath been slain, lest\nthey should seek to multiply judgments). Whence the\nword ThNINM, Thenanim (in the before - mentioned\npassage of the Psalm), is written in a defective form\n(purposely to denote that restriction).\n\n[I may refer the reader to the Talmud for further information\nregarding Jewish ideas of the Leviathan. Thenanim is written in a\ndefective form, because the letter I of the plural is omitted.\nWritten fully, it should be ThNINIM, instead of ThNINM.]\n\n30. (But it is said) heads (in the plural number, for\nthe purpose of denoting a vast multitude, as well of species\nas of individuals in that genus); like as it is written,\nEzek. i. 22 : \"And a likeness as a firmament above the\nheads of the living creature.** (Where also the word\nliving creature, ChIH, Chiah^ is put in the singular as a\ngenus of angels ; and heads in the plural for the purpose\nof denoting species and innumerable individuals.)\n\n[*'Thou hast broken the heads of the dragons {Thenanim) by\nthe waters.\" It must be remembered that this dragon is said by\nthe author of the •« Royal Valley\" to be the king of all the \"shells\"\n\n54 KABBALAH.\n\nor demons. Now, the demons are divided into ten classes,\ncorresponding to the ten Sephtroth. but in an averse form, and are\ncalled in the book, <« Beth Elohim.*' the '* impure Sephiroth.\" The\nheads of the leviathan (cf. the Lemaean Hydra which Hercules\nslew) are probably these. Compare the description of the beast in\nRevelation.]\n\n31. <<And the Elohim said, let there be light, and\nthere was light.\" (The sense may be sought from that\nPsalm xxxiii. 9) where it is written, \"Since He Himself\nspake, and it was done.\" (First, therefore, is commemo-\nrated) the Path HVA, Hoa^ (that is, the mother (^f\nunderstanding, who is called ALHIM, Elohim^ near the\nbeginning of the verse. ** And the Elohim said.'* She also\nis called HVA, Hoa^ in the words of Psalm xxxiii. 9,\non account of her truly secret nature) is alone (as\nwell with Moses as with David). The word VIHI,\nVayehty ** and it was done,\" is also alone. (As if the six\nmembers were considered separately, seeing that V, Vauy\noccupieth the first place in the word VIHI, Vayehi,\n\n[This statement, that the supernal mother symbolized by\nthe word Hoa, He, seems at first sight at variance with the state-\nment in another place, that Hoa represents Macroprosopus. But the\nletter H in the Tetragrammaton symbolizes the supernal mother,\nand this is also the initial letter of Hoa. And again by Gematria\n(see Introduction) Hoa, HVA = 5+6+i = i2, and the digits of 12\n1-1-2 = 3. '^Qd 3 symbolizes Binah because she is the third Sephira.\n*• Seeing that V, Vau, occupies the first place in the word VIHI,\"\nbecause V stands for the number 6. See Table of the Alphabet,\n<S:c., in Introduction.]\n\n32. Then are the letters inverted, and become one. (If,\nnamely, in the word VIHI, Vayehi^ the letters I, Yod^ and\nH, Hey be placed in front so that it may read IHVI,\nYaheviy it maketh one Tetragrammaton, which exhausteth\nthe whole Divinity. But since these belong to the\nmother, from whom arise the judgments, hence this\ntetragrammaton is here written in retrograde order, which\nmode of writing is referred by qabalists to the judgments,\non account of the nature of averse things; whence this\n\nought to be written in this way: IHVI, Yaheviy IHV,\nYeho^ IH, Yah^ I, Yod, But since in the path of under-\nstanding those judgments themselves do not exist, but\nonly their roots, while in itself this path is only pure\nmercy; hence the retrograde order is inverted, in order\nthat it may be posited entire in this manner as at first) :\nI, Yod, IH, Yak, IHV, Yeho, IHVI, Yahevi. (But it is\nnot written in the usual manner, IHVH, |K?//, He^ Vau,\nHe\\ because the word is derived from VI HI, Vayehi,\nwhose metathesis is here discussed. And nevertheless the\nletter) which is last (namely, I, Yod, which is put in the\nplace of the last H, He, in the ordinary form of the Te-\ntragrammaton, denoteth), the Schechinah (or the queenly\npresence) which is below (that is, a path of the kingdom,\nnamely, MLKVTh, Malkuth, the tenth and last Sephira) ;\nlike as (in the other instance) the letter H, He, is found\nto be the Schechinah.\n\n[The reader will be utterly unable to follow the reasoning in this\nsection, unless he reads carefully what I have said in the Introduc-\ntion concerning the Literal Qabalah under the heads of Notariqon\nand Temurah, to which therefore I refer him. Any four-lettered\nname is of course a tetragrammaton, but this term is especially\napplied to the word of four letters called by biblical translators\nJehovah. It must be remembered that the natural course of\nwriting Hebrew and Chaldee is from right to Uft, and that when it\nis written from Uft to right, it is said to be written '* backwards,\"\n•in retrograde order,\" or •*aver30.\" By the \"path of under-\nstanding \" is meant Binah« the third Sephira. Schechinah is of\ncourse the Divine Presence manifested in the path of Malkuth. I\nhave explained in the Introduction the meaning of the term \" path ''\nas employed in the Zohar.]\n\n33. But in one balance are they equiponderated. (The\nbalance denoteth the male and the female; and the\nmeaning is, that the letters I, Yod, and H, He — of which\nthe former is masculine and referreth to the path of the\nfoundation; and the latter is feminine, pertaining to the\nqueen — are interchangeable ; since whilst the equilibrium\nexisteth there is an intercommunication between them,\n\n56 KABBALAH.\n\nand they are joined together as one. Add to this that the\nqueen is also called ADNI, Adonai, wherein the letter I,\nYod, bringeth up the rearguard of the army, as it were ;\nbecause also it is accustomed to be called the Lesser\nWisdom.) And the living creatures rush forth and\nreturn. (This is what is said in Ezek. i. 14 concerning\nthe living creatures, which it is accustomed to be said con-\ncerning those letters of the Tetragrammaton, which some-\ntimes hold the last place and sometimes the first ; as\nwhen I, y^^,'rusheth forth unto the last place, and when\nit returneth unto the beginning again ; and so also the\nletter H, He. Likewise, then, also the living creatures are\nsaid to rush forth, when the Tetragrammaton is written\nwith the final H, He, because then the whole system\nof emanatives is exhausted. But they are said to return\nwhen the Tetragrammaton is written with the final I, Yod,\nso that the sense may be collected in such a manner as\nto return from the last path of the queen into the\npenultimate of the foundation, which is designated by this\nletter I, Yod.\n\n[I have defined \"balance\" in the Introduction, § 29, which see.\nThe \"path of the foundation\" is of course Yesod, the ninth Sephira.\nwhile the queen is Malkuth, the tenth. Yesod is therefore the\nconnecting link between the Microprosopus and the bride. The letter\nI \"bringeth up the rearguard as it were\" in the name ADNI,\nAdonai, becau.se it is the last letter. Ezek, i. 14 : the Qabalists\nby the term ChIVTh HQDSh, Chaioth Ha-Qadesch, the Holy\nLiving-Creatures, understand the letters of the Tetragrammaton.\nWith regard to the \" letters of the Tetragrammaton. which sometimes\nhold the last place and sometimes the first,\" the following are two\nexamples — namely, as in the form IHVI, Yod, He, Van, Yod, the\nletter I, Yod, is both at the beginning and end of the word ; and\nin the form which is more usual IHVH, Yod^ He, Vau^ iSe, the\nletter H, He, is in the second and last place.]\n\n34. Like as it is written : \" And the Elohim saw the\nsubstance of the light, that it was good. (Here a\nreason is adduced from the proposed text itself, showing\nhow the last letter of this form of the Tetragrammaton,\nnamely, I, Yod^ may be said to symbolize the bride, since\n\nGod himself might behold in that light the path of con-\njunctive foundation, which the word '' goodness \" pointeth\nout; but when the foundation is in the act of conjunc-\ntion — ^that is, under the idea of communicating goodness\n— there then is the bride. But also that the word\n\"goodness\" denoteth the foundation is proved from\nIsa. iii. 10, where it is said, \" Say ye unto the\nrighteous man \" (that is, to the path of foundation,\nbecause the first man is said to be the foundation of the\nworld, Prov. x. 25), \"that it shall be well with him.\"\nTherefore, then do they ascend within the equilibrium.\n(That is, these two letters, I, Yod^ and H, He^ mean one\nand the same thing. Or, again : But behold, how in\nbalanced power ascend the letters of Tetragrammaton.\nThat is, how those letters agree when in conjunction,\nwhich before were standing separated in the wordVIHI,\nVayehi.')\n\n[The \" path of foundation \" is of course the ninth Sephira,\nYesod, which is the sixth member of Microprosopus (see section 16,\nforegoing), and typifies reproductive power. Malkuth is the queen.\nWe must remember that in the Tetragrammaton, IHVH. I, Yod,\nis the father (who is not Macroprosopus, though he is implied\ntherein, as the top point of the Hebrew letter Yod is said to\nsymbolize him) ; H, He, the supernal mother ; V, VaUy the son\n(Microprosopus) ; and H, He^ final, the bride (the queen). And\nthis is their proper order. Other variations of the Tetragrammaton,\ntherefore, alter the position of the letters with regard to each other ;\ntiieir normal and correct position being IHVH.]\n\n35 (Whilst the spouse, Microprosopus) was at first\nalone (he was standing by, whilst the letter V, Vau^ occu-\npied the first place, then was he separated from his bride).\nBut Jtll things returned into the unity. (That is, not\nonly were father and mother conjoined into one, because\nthe two letters, I, Yody and H, Hcy were combined; but\nalso the Microprosopus returned to his bride, whilst V,\nVauy was placed next to I, Yod^ in the Tetragrammaton,\nIHVI, Yahevi, For) V, Vau^ descendeth (when in the word\nVIHI, Vayehiy \" and it was done,\" it occupieth the first\n\nSS KABBALAH.\n\nplace ; but in the proposed metathesis, it descended into the\nthird place, in order that it might be IHVI, Yahevi), And\nthey are bound together the one to the other (male and\nfemale, V, Vau^ and I, IW, the path of beauty and the\nqueen), namely, I, Yod, and H, He (by which are shown\nwisdom and knowledge, father and mother), like unto\ntwo lovers who embrace each other. (By two lovers are\nunderstood either V, Vau^ and I, Yod^ only — ^that is, at\nthe end; or I, Yod^ and H, He^ together — that is, at\nthe beginning).\n\n[The **path of beauty.\" at Tiphereth, the sixth Sephira, is\nsometimes represented by V, Vau, and therefore sometimes stands\nfor Microprosopas by itself; it is really the central Sephira of the\ngroup of six Sephiroth which compose him. The numerical value\nof Vau is 6.]\n\n36. (Now the author of the \"Siphra Dtzenioutha \"\nhasteneth to the latter explanation of these letters,\nI, Yod^ and V, Vau; and concerning V, Vau^ he\nsaith) : Six members are produced from the branch\nof the root of his body. (The body is Microprosopus ;\nthe root of the body is the mother, who is symbolized by\nthe letter H, He ; the branch of the root is the letter V,\nVau^ enclosed and hidden within the letter H, He; and\nfrom that very branch were produced the six members —\nthat is, the entire letter V, Vau, now having obtained\nthe head.)\n\n[The mother here mentioned is of course the third Sephira,\nBinah. The six members of Microprosopus forming the entire\nletter Vau is an allusion to the numerical value of that letter\nbeing 6.]\n\n37. *'The tongue speaketh great things\" (see Dan.\nvii, 8. And by the tongue is understood the foundation\n— namely, the letter I, Yod, joined with his bride; the\nspeech is the marital influx flowing forth from the\nbride ; for the queen is called the word ; but the great\nthings are the inferiors of all grades produced.)\n\n[The inferiors of all \"grades\" or \"paths'' are the Sephiroth in\nthe inferior worlds.]\n\n38. This tongue is hidden between I, Yod^ and H, He.\n(For father and mother are perpetually conjoined in\nISVD, Yesod^ the foundation, but concealed under the\nmystery of Daath or of knowledge.)\n\n[The conjunction of the letters V and H at the end of the\nTetragrammaton IHVH is similar to that of I and H at the\nbeginning.]\n\n39. Because it is written (Isa. xliv. 5): ''That man\nshall say, I am of the Tetragrammaton.'* (The word\nAN I, Ani^ I, when the discourse is concerning judg-\nments, pertaineth to the queen. But whensoever mercy\nis introduced it referreth to the understanding, like as\nin this place. In order that the sense may be: The\nsupernal path, which is called I, or the understanding in\nact of conjunction with the father, is for the purpose of\nthe formation of the Tetragrammaton, and this is one\nconjimction between the father and the mother for the\nconstitution of the six members.) And that shall be\ncalled by the name Jacob, lOQB, Yaqob. (To call by\nname is to preserve; and another conjunction of father\nand mother is introduced for the purpose of preserving\nthe Mjcroprosopus, which is called Jacob.) And that\nman shall write with his hand, '* I am the Lord's.\" (To\nwrite belongeth to the written law, or the beautiful path,\nand the same also signifieth to flow in. \"With his\nhand,\" BIDV, Byodo^ is by metathesis BIVD, Byod, by\nI, Yod — that is, through the foundation ; in order that the\nsense may be, it may be formed from his influx, so that\nthe Tetragrammaton may be written with I, Yod^ as we\nhave above said.) And by the name of Israel shall he\n•call himself. He shall call himself thus in truth. (For\nthe conception of the Microprosopus is more properly\nunder the name of Jacob, whose wife is Rachel ; and his\ncognomen, as it were, is Israel, whose wife is Leah.)\n\n6o KABBALAH,\n\n[The understanding is Binan, the third Sephira, which i»\nreferred to the supernal H, He^ The \"beautiful path\" is\nTiphereth, the sixth. The foundation is Yesod, the ninth. It is\nthe final Yod, I, of the form of the Tetragrammaton IHVI, which\nis referred to Yesod, and not the initial, which belongs to Chokmah,\nthe second Sephira, the Father.]\n\n40. That man shall say, I am the Lord's; he de-\nscendeth. (That is : that very conception of the word\nI, which is elsewhere attributed to the supernal mother,\nforasmuch as in her agree the three letters of the word\nAN I, Aniy I ; namely A, Aleph, is the highest crown ;\nN, Nun^ is the understanding itself, in its fifty celebrated\ngates; I, Yod^ is the foundation or knowledge of the\nFather ; but in this instance it is attributed to the\nlowest grade of the lower mother, and now is ADNI,\nAdonaiy without the D, DaJeth^ D, or poverty, but filled\nwith the influx, and is ANI, Ani^ And all things are\ncalled BIDV, Byodo (that is, all these things are applied\nto IVD, Yod^ concerning which this discourse is.) All\nthings cohere by the tongue, which is concealed in the\nmother. (That is, through Daath, or knowledge, whereby\nwisdom is combined with the understanding, and the\nbeautiful path with his bride the queen ; and this is the\nconcealed idea, or soul, pervading the whole emanation.)\nSince this is opened for that which proceedeth from\nitself (that is, Daath is itself the beautiful path, but also\nthe inner, whereto Moses referreth; and that path lieth\nhid within the mother^ and is the medium of its con-\njunction. But whensoever it is considered in the outer,\nwhen it hath come forth from the mother, then is it\ncalled Jacob.)\n\n[The reader is referred to the Introduction for the names, &c.y\nof the Sephiroth. Nun in its fifty gates refers to the numerica\nvalue of the letter N, which is 50. The 'Mower mother\" is of\ncourse the final H of the word IHVH, the \"bride.\" Daath\ngenerally symbolizes the conjunction of the second and third\nSephiroth.]\n\n41. (And herein IHV Yod^ He^ Vau, differeth from\n\nthe whole name and from all the four letters. Now, he\nturneth back to the other portion of the four — namely,\nIHV, Yod, He, Taw— and saith :) The Father resideth in\nthe beginning (that is, that the letter I, Yod, which is the\nsymbol of the wisdom and of the father, in that part\nholdeth the first place, like as in the whole system ;\nsince the crown nevertheless is hidden, and is only com-\npared to the highest apex of the letter I, Yod), The\nmother in the middle (for the letter H, He, which is\nthe symbol of the unformed understanding and the\nsupernal mother, holdeth the middle place between I,\nYod, and V, Vau, even as in the supernals she is com-\nprehended by the Father from above, and by the Micro-\nprosopus, which is her son, she is covered from below, in\nwhom she sendeth herself downward into the path of\nHod, or of glory.) And she is covered on this side and\non that (by the two, father and son). Woe, woe\nunto him who revealeth their nakedness ! (Since this\ncan be done by the faults of the inferiors, so that Micro-\nprosopus loseth this influx, whereby he is of so great\npower that he can seek to enshroud his mother ; for that\ncovering is the reception of the supernal influx, and the\ncapability of transmitting the same to the inferiors,\nwhich cannot be done if the mother be imcovered and\ntaken away from the Microprosopus, as the Israelites did\nwhen they committed the sin of the calf.\n\n[IHV is of course the Tetragrammaton without the final H.\n\nIt is interesting to note that in the qabalistical work called the\n\n\" Sepher Yetzirah,\" this trigrammatic name is used instead of the\n\nr etragrammaton. The crown which is hidden is Kether, the first\n\nephira, or Macroprosopus, who is AHIH, and is therefore not\nopenly shown in IHVH. The path of Hod is the eighth Sephira.\nThe father and the son, by whom the mother is enclosed, are of\n\nourse the letters I and V in the word IHV. With regard to what\nis said regarding the Israelites when they committed the sin of the\n\nalf. I imagine that it is intended to intimate — (a) That the calf\n\nas a symbol of ALHIM, Elohim, not of IHVH ; for the Israelites\n\nhad said, \"Make us Elohim to go before us.\" (b) That this name\n\n\" Elohim \" is applied to the feminine portion of the Tetragramma-\n\n62 KABBALAH,\n\nton HH. (r) That therefore the force was unbalanced which\n\nthey adored, and that it would have been just as wrong to adore\n\nIV alone.]\n\n-. . ■ • ■ J .\n42. And God said, let there be MARTh, Maroth^\n\nlights in the firmament of the heaven. (Now ^ he\nhasteneth to the third part of that quadrilateral m^ne,\nnamely, to these two letters IH, Yod^ He, Bi^ by lights\nare understood the sun and the moon, the beautiful\npath and the kingdom or bride. And herein the sense,\nis this : although usually by these two letters are accus-\ntomed to be understood the Father and the Mother, or\nthe wisdom and the understanding, yet in this place the\nsupernal lights are wanting, like as the word MARTh,\nMaroth^ is written in a defective form ; and the mean-\ning is proper to be applied unto the firmament of the\nheaven — that is, to the foundation, extended and prepared\nfor marital conjunction ; for the spouse is called the\nheaven, and the member of the treaty is the firmament,\nlike, as, therefore, the two last paths in the whole name\nIHVI, IW, He^ Vau, Yod are designated by the letters\nV, Vauy and I, Yody so likewise these in this portion of\nthe square are designated by the letters,. I, Yod^ and H,\nHe^ The husband hath dominion over the wife (since\nit is not written by V, Vau^ but by I, Yod^ which is the\nsymbol of the member of the treaty, and herein denoteth\nthe actual combination with the female): like as it is\nwritten (Prov. x. 25) : \" And the just man is the\nfoundation of the world.'* (By this saying he illustrateth\nhis meaning ; because by the letter I, Yod^ is understood\nthe fundamental member by which the world is preserved\nin existence.)\n\n[If the reader refers to the Introduction, he will there find io\nthe Table showing the operation of the Sephiroth in the four\nworlds, &c., that in the world of Asiah the sun is referred to\nTiphereth and the moon to Yesod. Furthermore, the circumstance\nof certain words being written defectively or redundantly is com-\nmented on in the Introduction, § 15. The term \"square,\" or\n'* square name,\" is sometimes applied to the Tetragrammaton. The\n\nTHE BOOK OF CONCEALED MYSTER Y. 6j.\n\nphrase '* member of the treaty \" probably allades to the symbolism of\ncircumcision. In this sense, I, Yod, in the path of Yesod, the ninth\nSephira, has a symbolical phallic signification.]\n\n43. I, Yody therefore irradiateth two. (That is, the\nletter I, Yod^ in this square of the Tetragratnmaton hath\na double sense of influx, forasmuch as in the first instance\nit signifieth the father who illuminateth the mother ; and\nforasmuch as in the second instance it signifieth the Micro-\nprosopus, or rather his treaty, which illuminateth the\nkingdom.) And (again in another manner) it shineth (that\nis, and also hath a third signification, whilst in the complete\nname it constituteth the last letter), and passeth on into the\nwoman. That is, and denoteth the bride of Microprosopus,\nas is shown above, because it is put in the place of the last\nH, He^ of the Tetragrammaton IHVH ; like as also it\nhath the same power of signification in the connection of\nthe names of existence and domination in this manner,.\nIAChD, VNHI.)\n\n44. (Now he turneth to the last part of this square,\nwhich is I, Yody alone, and saith), I, Yody remaineth one\nand alone (in order that it may show that all flow out\nfrom the one single letter I, Yod^ which is in the form\nof a point, yet partaking of three parts, concerning\nwhich see elsewhere ; yet in this place denoting only the-\nwoman, or the kingdom, wherein are contained all th&\nsupemals.) «\n\n[Yod at the end of the Tetragrammaton denotes the synthesis*,\nthe circular movement by which the end returns to the beginning.\nIn the secret qabalistical alphabet known as the '* celestial\nalphabet,\" Yod is represented by three circles at the angles of an\nequilateral triangle with the apex uppermost. Malkuth, the tenth\nSephira, of course receives the influx of all the other Sephiroth (see\nTable showing the reception and transmission of the Sephiroth in the\nfour worlds.]\n\n45. And then (if now the Tetragrammaton be not\nconsidered in the manner just described, but in this\nmanner of instituting the square, IHVI, IHV, IH, I,.\n\n64 KABBALAH.\n\nthen Yod also is in a certain sense solitary, but in a\nplainly contrary sense. For it ascendeth in its path up-\nwards and upwards. (That is, it doth not so much\nreceive the higher sense, in order that it may denote the\nbeautiful path or the foimdation ; but the highest^ that\nis, the father or the wisdom.) The woman is again hidden.\n(That is, in this instance, the former meaning by which it\ndenoted the bride of Microprosopus, namely, the last letter\nof the above-written form of the Tetragrammaton, ceaseth\nin itself.)\n\n[This is in the converse manner. The letter I no longer signi-\nfies the bride when it ceases to be the final letter of a Tetragram-\nmaton.]\n\n46. And the mother is illuminated (that is, in the\n■second part of the ordinary averse Tetragrammaton, which\nconsists of the letters IH, to the letter I, Yod^ which\nhath the signification of the father, is added the letter\nH, He^ which is the mother, and because these two are\n'Combined by themselves, hence that luminous influence\nis denoted wherewith the understanding is imbued by\nthe supernal wisdom) ; and is opened out into her gates\n^that is, if these two letters be bound closely together,\nthen out of the dead the pentad originateth the number 50,\nby which are denoted the fifty gates of the understanding ;\nthese are said to be opened because the letter H, He^ is\nlast and unpif)tected, not being shut in by any other\nsucceeding letter.)\n\n[This is taking the letters IH separate from the rest of the\nTetragrammaton, but themselves conjoined. And as I =10 and\nH = 5, these two conjoined (multiplied together) give N=5o. And\nthese are the fifty gates or properties of the understanding. These are\nopened, because in the word IH, Yah, the letter H is last, not being\nshut in, as by VH in the Tetragrammaton IHVH, or V in the trigram\nIHV.]\n\n47. The key is added which containeth six, and\ncloseth its gate. (That is, in the third part of this averse\nform, which is IHV, the letter H is not altogether\n\nTEIE BOOK OF CONCEALED MYSTERY. 65\n\nthe last ; but V, the third letter of the Tetragrammaton,\ncloseth it in on the other side, whereby are denoted the\nsix members of the Microprosopus, superinvesting the six\nmembers of the mother in such a manner that her last gate,\nwhich is the path of glory, HVD, Hod^ is closed, and com-\nbined with the remainder, which are — Benignity, Severity,\nBeauty, Victory ; drawing their existence singly out of the\ndecad.)\n\n[In the Trigram IHV, V may be called the key, because it closeth\nthe fifty gates symbolized by IH, by coming next to H, so as to close\nor shut in that letter between itself and I. By \" the decad \" is meant\nthe ten Sephiroth, which are symbolized by the numerical value of I,\nwhich is 10.]\n\n48. And it applieth to the inferiors and to this part.\n(Or, as others read, \" it applieth to this side and to that.\"\nNow, the discourse is concerning the fourth part of the\nsquare, where the name is complete, whether written as H\nor as I in the last path ; so that, nevertheless, the bride of\nMicroprosopus may be added. Therefore on either side\nhath Microprosopus a connecting link, for he super-\ninvesteth the mother from the supernal part, so that\nhe may receive her into himself as his soul ; and he\nalso again is covered by his bride from the inferior\npart, so that he in his turn may himself become her\nsoul.)\n\n[The bride, the inferior H, He^ is said to be a reflection of the mother,\nthe supernal H, He, in the Tetragrammaton ; just as Microprosopus is\nsaid to be the reflection of Macroprosopus.]\n\n49. Woe unto him who shall open her gate ! (The\ngates are said to be paths through which influence\nrusheth forth ; they are said to be closed, because, on the\nother hand, too much influence cannot be taken away\nfrom the inferiors ; wherefore the members are said to\nbe overshadowed by the members, so that the light may\ndiminish in its transit. But when those very conca-\ntenations and cohibitions of the lights are separated by\n\nF\n\n66 KABBALAH.\n\nthe sins of the inferiors, no influx can come into the\nuniverse in a proper manner.)\n\n[Following out the symbol of the equilibrium in the Sephiroth, the\nsin of the inferior paths would be the introduction of unbalanced force.\nThe reader will at first find a little difficulty in following the reasoning\nof these last few sections, but after reading them over once or twice,\ntheir meaning will seem clearer to him.]\n\nCHAPTER II.\n\n1. The beard of truth. (That is, now followeth a\ndescription of the beard of Macroprosopus, and its thirteen\nparts, which are more fully described in the '' Idra\nRabba.\")\n\n[The beard is the influx which descends from the first Sephira\nthrough all the others. Macroprosopus is of course, as I have fully\nexplained in the Introduction, the first Sephira, Kether, or the crown ;\nalso called the Ancient One.]\n\n2. Of the beard mention hath not been made. (The\ncorrect Mantuan Codex hath this correction, so that the\nword DQNA, DeqenUy is here inserted in the original text.\nThe meaning is, that Solomon in the \" Song of Songs \"\nmaketh mention of all the other members, but not of the\nbeard.) Because this is the ornament of all. (It is called\nan ornament because it covereth the rest, just as a garment\nwhich omamenteth the body covereth that. But this beard\ncovereth not only the Macroprosopus, but also the father\nand the mother, and descendeth even unto Microprosopus.\nWhence, on account of the communication of so copious a\nlight, it hath also itself been clothed as with a garment with\nthe great reverence of silence.)\n\n[By this beard, covering \" not only Macroprosopus, but also the\nfather and the mother,\" is meant that, while it is an important\nattribute of Macroprosopus (who is, be it carefully remembered by\nthe reader Eheieh, AHIH. and not IHVH, in which latter name he\n\nTHE BOOK OF CONCEALED M YSTER K 67\n\nis only alluded to as « the uppermost point of the letter I, Km/\"),\nit also extends through the Sephiroth, for it covers the father and\nthe mother (i.«.. the second Sephira, Chokmahy wisdom, and the\nthird Sephira, Binah, understanding, the IH of IHVH). Thus,\ntherefore, though properly speaking a part of AHIH, and not of\nIIIVH, it extends through the Tetragrammaton IHVH, for it\n*' descendeth even unto Microprosopus,'* the next six Sephiroth, the\nV of IH\\'H.]\n\n3. From the ears it proceedeth about the circumference\nof the open space ; the white locks ascend and descend.\nInto thirteen portions it is distributed in adornment. (Of\nall these see the explanation in the '< Idra Rabba '* and\n\" Idra Zuta.\")\n\n[These thirteen divisions ot the beard of Macroprosopus are all\ndescanted upon at length in both the '* Greater \" and '* Lesser Holy\nAssembly.\" in the first mentioned of which a chapter is devoted to\nthe consideration of each division. I therefore shall not need to\nenter into the subject here, as the reader will find all the information he\nrequires in the latter part of this volume. By Gematria (see Introduc-\ntion), the word AChD, Achad, one, unity =13. The beard therefore\nis a glyph of the unity.]\n\n4. Concerning that ornamentation it is written (Jer.\nii. 6) : \" No man passed through it ; and where no man\ndwelt.*' Man is without, man is not included therein;\nmuch less the male.\n\n[The verse runs in the English version : \" Through a land that no\nman passed through, and where no man dwelt.\"]\n\n5. Through thirteen springs are the fountains dis-\ntributed (by which there is an influx upon Microprosopus\nand the inferiors). Four are separately joined together, but\nnine flow upon the body (or, as others read, by advice of\nthe correct Mantuan Codex), encircle the garden (that is,\nthe Microprosopus).\n\n[The four, separately joined, probably refer to the four letters of\nthe Tetragrammaton, and the nine to the last nine Sephiroth —\nf .«., exclusive of Kether. The Garden, or Paradise, is another term\nexpressive of the whole Sephirotic system in Atziloth, the archetypal\nworld.]\n\n68 KABBALAH.\n\n6. This ornamentation beginneth to be formed before\nthe gate of the ears.\n\n7. It descendeth in beauty into the beginning of the\nlips ; from this beginning into that b^inning.\n\n8. There existeth a path which goeth out beneath the\ntwo galleries of the nostrils, in order that he may seek to\npass over transgression ; like as it is written, Prov. xix. 1 1 ;\n'* And it is glory to pass over a transgression.\"\n\n[The parting of the moustache on the centre ot the upper lip.\n** It is his glory to pass over a transgression.\"]\n\n9. Beneath the lips the beard goeth about into another\nbeginning.\n\n10. Beneath that another path goeth forth.\n\n1 1. It covereth the approaches to the aromatic b^inning\nwhich is above.\n\n12. Two apples are beheld, to illuminate the lights.\n\n[The two \" apples,\" or \" apple-trees,\" are the cheeks. Compare\nwith this the imagery of the Song of Solomon.]\n\n13. The influence of all floweth down as far as the\nheart (therein hang suspended the superiors and the in-\nferiors).\n\n14. Among those locks which hang down, none shineth\nforth above another.\n\n15. The lesser cover the throat like an ornament; the\ngreater are restored to perfect proportion.\n\n16. The lips are free on every side. Blessed is he who\nshall become the receiver of their kisses.\n\n17. In that influence of all stream down thirteen drops\nof most pure balm.\n\n18. In this influence all things exist and are con-\ncealed.\n\n19. At that time, when the seventh month draweth\nnigh, those months shall be found to be thirteen (for in\nthe Codex, so often said to be correct, this word ThRISR,\nTharisary or twelve, is expunged; as if it were then\nshown to be a year of thirteen months, according to the\n\nnumber of those thirteen divisions of the influence) in the\nsupernal wprl4f ^uad the thirteen gates of mercy are opened.\nAt 'that \\tTacie (by. which principally the day of expiation is\nmeaoti according; to that passage of Isaiah, Iv. 6) : '< Seek\nyjs tl;i)e ijf^td while H« can be found.\"\n\n[The \"tlnirteen ' divisions of the influence in the snpemal world \"\nieune of course these thirteen parts of the beard of Macroprosopus\nconsidered in the sense of Atziloth, the archetypal world, the habita-\ntion of the pure Sephiroth alone : \" Seek ye the Lord while he may be\nfound.\"]\n\n20. It is written, Gen. i. 11.: ''And the Lord said,\nLet the earth bring forth germination ; (let there be) grass\nyielding seed.*' (If here the word IHI, Yiki, 'Met there\nbe,\" be inserted, they make nine words.) This is that\nwhich is written : \" And humble your bodies in the ninth of\nthe month at even.\" (This is to be understood concerning\nthat time concerning which we have spoken above, because\nthen the Lord is to be sought out.)\n\n[VIA MR ALHIM ThDShA HARTz DShA OShB MZRIO ZRO.\neight words, to which if IHI be added, we have nine. The English\nversion — <* And God said, Let the earth bring forth grass, the herb\nyielding seed/*]\n\n21. (Ill that passage^ Deut. iii. 24, where it is written) :\n\" Adonai Jehovah, thou hast begun to show unto Thy\nservant Thy greatness,\" the name, Tetragrammaton,\nIHVH existeth perfectly written in its sides. (So that the\nname ADNI, Adonai^ denoteth the inferior H, He^ from the\none side; and the points of the name ALHIM, Ekkimy\ndenote the superior H, He^ from the other side.)\n\n[\" In its sides \" — ue., in its aspects. The points are the vowel\nmarks.]\n\n22. But here in this progermination of the earth it is\nnot perfect, because IHI, Yehi (let there be), is not written.\n(But we read it so that also these letters do not represent a\nperfect name.)\n\n1^3. (But therein is represented to us) the superior I,\n\n70 KABBALAH.\n\nYod (that is, the mark of supernal mercy, which is that\n\nmost holy ADcient One, as the correct Mantuan Codex\n\nshows in a marginal note), and the inferior I, Yod (that is,\n\nthe mark of inferior mercy, which is Microprosopus with\n\nthe influence which he hath from Macroprosopus, which\n\ntwo II, Yods^ are also represented in that passage, Gen. ii.\n\n7): VIITzR IHVH, Vayeyeisir, Yod, He, Vau, He, and\n\nTetragrammaton formed (the supernal I, Yod, (and the\n\ninferior I, Yod),\n\n[The only way that I can possibly see that VIITzR IHVH will\nbear the construction put upon it here is this (in which an eminent\nHebrew scholar, Mr. Mew, agrees with me) : V. Vcai, and I, Yod^ the\nYod, ITzR, Yetzer, be formed (namely, the) IHVH, Tetragrammaton.\nIn this construction the first letter Yod in the word VIITzR is taken as\nthe object of the verb ITzR, and not as a pronominal prefix. The most\nholy Ancient One is the origin of Kether in Ain Soph when in the\ncondition of the Ain Soph Aur (see Introduction), while the inferior\nYod is the symbol of Yesod.]\n\n24. (But in) IHI (besides) the [superior and inferior\n(also existeth) the H, He, between both (like as) a\nconnexion of perfection (whereby the influx is derived\nfrom the Macroprosopus and passed on to the Micro-\nprosopus.)\n\n25. (Wherefore) it is perfect (since it is this name\nwithout separation), but it is not turned to every side\n(because therein is no symbol of the bride of Microprosopus).\n(Therefore) this name is taken out from this place and\nplanted in another (that is, those letters also receive another\nsignification from the inferior paths).\n\n26. (For) it is written. Gen. ii. 8 : ** And the Tetra-\ngrammaton Elohim planted.\" (Whereby is understood)\nthat H, He, which is between the two II, Yods, of the\nword IHI, YeAi, which in the supernals is) the position\nof the nose of the more Ancient One over the Micro-\nprosopus (concerning which see further in the \" Idra\nRabba,\" § 175). (For this) existeth not without the\nspirit.\n\n[For this H, Ifg, symbolised in Elohim, is rather the supernal Jle\n\nalone, than either the inferior He alone, or both conjoined. The nose\nof Macroprosopus is said in the ** Idra Rabba \" to be life in every\npart — i.e.t it, the life, existeth not therefore without the influx of\nthe spirit which rusheth forth therefrom (See ante. Chapter I.\n\nS 15)\n\n27. Through H, Hcy therefore, it is perfected (rather\nby reason of the mother than by reason of the bride, of\nwhom it is the soul). For the one H, He^ is above (namely,\ndesignating the first understanding of the Tetragramma-\nton ; and the other is) the H, He^ below (denoting the\nqueen and the bride).\n\n28. Like as it is written, Jer. xxxii. 17: AHH ADNI\nIHVH, Ahah, Adonat, Yod He Vau He\\ \"Ah, Lord\nJehovah,\" &c., where there is a cohesion of the connecting\nlinks (that is, in the word AHH, Ahah^ those two HH,\nHe^Sy are combined which elsewhere are the media of the\nconnecting path). For by the spirit is made the connection\nof the balanced equilibria (that is, of the combinations as\nwell of the father and mother as of the Microprosopus and\nhis bride).\n\n29. (Now the author of the \"Siphra Dtzenioutha\"\ndescendeth to the inferior paths, leaving out Macroprosopus,\nand examineth the name IHV, Yod He Vau, In this are\nrepresented father and mother and Microprosopus. And\nfirst occurreth) the supernal I, Yod (the symbol of the\nfather), which is crowned with the crown of the more\nAncient One (that is, whose highest apex denoteth the\nhighest crown, or Macroprosopus ; or, according to another\nreading of the passage, \"which is surrounded by the\nsecret things \" — that is by the influence or beard of Macro-\nprosopus, which covereth both the father and the mother).\nIt is that membrane of the supernal brain which,\non account of its excellency, both shineth and is con-\ncealed. (Concerning this matter further, see the \" Idra\nRabba,\" § 58.)\n\n30. The supernal H, He (then presenteth itself), which\nis surrounded by the spirit which rusheth forth from the\n\n72 KABBALAH.\n\nentrances of the galleries (or the nostrils of Macroprosopus),\nthat it may give life to all things.\n\n31. The supernal V, Vau^ is that tremendous flashing\nflame (which is the beginning of'^udgment, seeing that\ndoubtless hitherto the Microprosopus existeth in the\nmother) which is surrounded by its crown (namely, the\nmother).\n\n32. And after are the letters taken in extended form\n(so that this name is written at length, in this manner:\nVV, Vau, HH, He, IVD, Yod, which form, when it is\nperfect, is usually called BN, Ben, because its numeration\nis 52), and in Micropfosopus are they comprehended; -(seeing\nthat then he embraceth his bride).\n\n[See Introduction, page 33, Table showing [the writing of the\nTetragrammaton in the four worlds.]\n\n33. When (this form) beginneth, they are discovered\n\nin the cranium (namely, these letters, and therein are\n\nthey distributed in the most supernal part of Macro-\n\nprosopus).\n\n['•In the cranium*' (or skull), BGVLGLThA, BegolgoUha, or in\nGolgoltha. In the New Testament it is worthy of note that Jesus\nChrist (the Son) is said to be crucified at Golgotha (the skull) ; while\nhere, in the Qabalah, Microprosopus (the Son), as the Tetn^gramma-\nton. is sajid to be extended in the form of a cross, thus —\n\nI\n\nH-\n\nH\n\n— in Golgotha (the skull). The text above says, at the end of section\n33, '*of Macroprosopus\"; but I think this is a misprint for \"of\nMicroprosopus.\"\n\n34. OThence are they extended throughout his whole\nform (from the original benignity), even, to the foundation\nof all things (namely, as the soul of the infericH's).\n\n35. When it is balanced in the pure equilibrium\n(that is, when the white locks of the most holy Ancient\nOne send down the lights or names) then are those\nletters equilibrated. (That is, from their virtue cometh\nthe light.)\n\n[The ** lights or names *' are the ten Sephiroth and the Divine\nnames associated Twith them (see Introduction), which are (with the\nexception of the first Sephira) comprehended in the Tetragrammaton\nIHVH.]\n\n36. When he is manifested in Microprosopus (namely,\nMacroprosopus), in him are those letters, and by them is\nhe named.\n\n37. IVD, Yod^ of the Ancient One, is hidden in its\norigin (that is, the father, who is usually symbolized\nby J, Ypdy and is himself also called the Ancient One, is\nshrouded by the beard of Macroprosopus ; or otherwise.\nInstead of that manner in which the other two letters\nduplicate their literal parts — ^.j^., HH and VV — I, Yod^\nby reason of his very nature, cannot be expressed by this\nduplication, but remaineth one and alone), because the\nname is not found; that is, because if II be put, it can\nno longer be pronounced as I, K^; therefore is it written\nIVD).\n\n[The \" Ancient One \" is one of the titles of Macroprosopus, the\nfirst Sephira. But the letter J, Yo4t of the Tetragrammaton is referred\nto the second Sephira. Chokinah^ which is also called the Father.\nSee Introduction, § 67.]\n\n38. HA, He^ is extended by another {ffe^ as it is\nwritten HH in open and plain writing ; but also it is\nsometimes written in another way, HI, also HA ; the one\nin the name OB, Auby the other \\n the name MH, Mah)^\nand in the feminine symbol it denotetb the two females\n(namely, the supernal mother and the inferior mother ; the\nunderstanding and the kingdom). And it is discovered\nthrough the forms. (That is, when the beard of Macro-\nprosopus, and its forms or parts, send down his light into\n\n74 KABBALAH,\n\nMicroprosopus ; then herein is his bride produced in the\nlight, and the supernal H, He^ is reflected by another\ninferior H, He,)\n\n[See introduction, wherein a table is given showing the writing of\nthe Tetragrammaton in the (our worlds.]\n\n39. VV, Vau^ is extended by another [Vau^ as it is\nwritten VV, for likewise it is elsewhere written with I\nin the name OB, Aub^ and by A in the names SG, Seg^\nand MH, Mahy in this manner VAV. So also in the\nname BN, Ben^ it is thus written, VV. But to be dis-\nclosed it is fully written). Like as it is written, Cant,\nvii. 9, ** Going down sweetly to my delight\" (whereby\n\" sweetly \" are understood these two letters VV properly\nextended).\n\n[The Authorised Version renders it : ** And the roof of thy mouth\nlike the best wine for my beloved, that goeth down sweetly, causing the\nlips of those that are asleep to speak.'']\n\n40. In that tremendous flashing flame (is he found\n— ix,y in Microprosopus, seeing that in a lesser degree\nhe hath in himself unmixed judgments), for the pur-\npose of enshrouding that gate (that is, in order that he\nmay be advanced to the condition of maturity, and may\nthen superumbrate his mother, who is symbolised by the\nfifty gates).\n\n[•* He,\" that is the letter V, Vau^ of the Tetragrammaton. I\nhave before noticed that the fifty gates of the understanding are\nequivalent to I and H, 10 and 5, multiplied together, which yield\n50 » numerical value of the letter N, Nun.'\\\n\n41. (He is therefore called) the supernal V, Vau\n(Daath or knowledge, and) the inferior V, Vau (that\nis, the external Microprosopus. And thus also) the\nsupernal H, He (the mother), the inferior H, He (the\nbride). But I, Yod^ is above all (symbolizing the father),\nand with him is none other associated ; he is I, Yod^\nas at first; neither ascendeth he in himself (through\nthe height of the numeration, like as with H, He^ the\n\npentad, with Vau^ the hexad, ascend to a similar height)\nexcept as a symbolic glyph. (That is, the decad, which\nas expressed not in that same letter I, Yod, but by a hexad\nand a tetrad).\n\n[But Vau, V, is produced by adding the numerical values of I and\nH (the father and the mother of the Tetragramraaton), and then\ntaking the 2ms/ numher of the result, thus: I+H = io+5 = i5. and\nby adding the digits of 15 together. i+5> we obtain 6= V, Van. By\nthe phrase •• with H, He, the pentad (5), with V, Vau, the hexad (6),\nascend,\" is implied the numerical value of those letters taken as\nsymbolical sephirotic glyphs. The decad is repeated in the word IVD,\nYod, by the addition of the last two letters. V and D, which =6+4= 10,\nI, Yod, again.]\n\n42. For when the double forms are manifested (namely,\nthe letters of the name in the above proposed form, as HH\nand VV) and are united in one path, in one combination,\nin order that they may be explained (that is, when they\nare fully written out in the above manner), then VD, Vau^\nDaleth (and not another I, Yod)^ are added unto I, Yod (so\nthat also in it there may be a certain hidden analogy of the\nequilibrium).\n\n43. Woe ! woe ! when this is taken away, and when\nthe other two alone are manifested (that is, when from\nthose two letters VD, in the word IVD, the letter I is\ntaken away ; seeing it representeth the abstraction of\nthe father firom the Microprosopus and his bride, who\nare as yet hidden in the mother, so that the disclosure\nof these two is vain and abortive, because the generative\npower of the father is absent * *) * i^ ♦. (Or, in\nanother sense, if the influx be hindered and the supernal\npaths suffer disruption). Far, far from us be that\neffect !\n\n44. (But that this may be done by the sins of the\ninferiors is clear from these words) Ezek. i. 14 : \" And\nthe living creatures rush forth and return.*' Also Num.\nxxiv. 11: \"Flee unto thy place.\" Also Obad. i. 4:\n*^ Though thou exalt thyself as the eagle, and though\n\n76 KABBALAH.\n\nthou set thy nest among the stars, thence will I cast\nthee down.\"\n\n45. (Again it is said) Gen. i. 12: *<And the earth\n\nbrought forth germination.\" When ? When the name\n\nis planted therein (that is, when Microprosopus re-\n\nceiveth his proper conformation, according to the r^-\n\nquisite numbers — 248 of the members, and 3;65. of the\n\nveins.)\n\n[These numbers* 248 and 365, are formed by an elaborate combina-\ntion of Gematria, too complicated to enter upon here.]\n\n46. And then the wind bloweth (that is, the vital in-\nflux rusheth forth from Macroprosopus) and the spark of\nflame is prepared (that is, Microprosopus, who, great as he\nis, yet is in respect of the superiors only as a spark\ncompared with fire, as he is produced from that terrific\nlight.)\n\n47. And amid the insupportable brilliance of that\nmighty light, as it were, the likeness of a head appear-\neth. (That is, the highest crown is found in Macro-\nprosopus.)\n\n48. And above him is the plenteous dew, diverse with\ntwo-fold colour. (Like as in Macroprosopus it is white\nalone, so here it is white and red, on account of the judg-\nments. See \" Idra Rabba,\" § 44.)\n\n[Above Microprosopus, not Macroprosopus.]\n\n49. Three hollow places are manifested, wherein the\nletters are expressed. (These are to be understood as-\nsymbolizing his three-fold brain, of wisdom, understanding,\nand knowledge, which here appear more plainly ; whereas\nin the supernals they are more concealed.)\n\n[•• The letters/* that is, IHV, the first three letters of the Tetra.\ngrammaton.]\n\n50. The black (locks issuing) from the four (sides of the\n\nhead) float down over the curved openings of the ears, so\n\nthat he may not hear.\n\n['' So that he may not hear.\" Remember, this is Microprosopus,.\nor Zauir Anpin, not Macroprosopus, or Arikh Anpin;]\n\n51. Eight and left is here given (in all parts of the face\nand head).\n\n[** Right and left : \" that is, Microprosopus is symbolized by a face\nin full ; while in Macroprosopus \"all is right \" — /.«., he is symbolized\nby a profile. This and the following sections are considered at length\nin the \" Idra Rabba Qadisha \" ('* The Greater Holy Assembly \"), and\nthe \" Idra Zuta Qadisha\" (** The Lesser Holy Assembly \"). to which\nthe reader is referred.]\n\n52. One slender higher path existeth. (The parting of\nthe hair.)\n\n53. His forehead, which shineth not, regulating the far\ndistant future when it is his will to behold the same. (All\nthe qualities, with their antitheses, which are found in\nMacroprosopus, are more fully described in the '< Idra\nRabba'* and \" Idra Zuta,\" which see).\n\n54. His eyes are of triple colour (that is, red, black and\ngold) so that terror may go before them ; and with glittering\nglory are they glazed.\n\n55. It is written, Isa. xxxiii. 20: << Thine eyes shall\nbehold Jerusalem at peace, even thy habitation.'*\n\n56. Also it is written, Isa. i. 21 : <' Righteousness\ndwelled in it.\"\n\n57. The \" peaceful habitation \" is the Ancient One, who\nis hidden and concealed. Wherefore '* thine eyes *' is\nwritten OINK, Auinak (without the letter Yod. All these\nthings are explained in the '' Idra Rabba.*')\n\n58. There is also the nose, to dignify the face of Micro-\nprosopus.\n\n59. Through its nostrils three flames rush forth.\n\n60. The profound path existeth in his ears for hearing\nboth the good and the evil.\n\n61. It is written, Isa. xlii. 8 : \" I am the Tetragram-\nmaton, that is my name, and my glory I give not to another.\"\n(Now the author of the\"Siphra Dtzenioutha \" beginneth\nto explain the ulterior difference between Microprosopus\nand Macroprosopus, even as to their appellations ; where\nthe word ANI, Ani^ *' I,\" in the above passage referreth to\n\n..^f!M^«i*1Mli,\n\n78 KABBALAH.\n\nthe Microprosopus, since it involveth the idea of the bride.)\n\nAlso it is written, Deut. xxxii. 39 : \"I slay, and I make\n\nalive.\" Also it is written, Isa. xlvi. 4 : \" I will bear, and I\n\nwill deliver you.\"\n\n[In the word ANI, Ani, the idea of the bride (Malkuth, the H final\nof the Tetragrammaton) is implied by the letter I, Yod, being last, where\nit symbolizes the ninth Sephira, Yesod^ which is the connecting link\nbetween Microprosopus and the queen. Also N, the second letter,\nsymbolizes the conjunction of the father and the mother, I and H, as I\nhave before observed.]\n\n62. (Now, indeed, Macroprosopus is not so closely known\n\nby us as to address us in the first person ; but he is called\n\nin the third person, HVA, Hoa^ he.) Like as it is said,\n\nPs. c. 3 : ^^ He hath made us, and not we ourselves.'* And\n\nagain in Job xxiii. 13 : \"And He existeth in the unity, and\n\nwho can turn Him aside ? \"\n\n[For Macroprosopus is only the commeHcement of manifested\nDeity,]\n\n63. (Therefore in the third person, HVA, Hoa,is He called\n\nwho is the Concealed One, and is not found of any. He,\n\nwho Cometh not before the eyes of man ; He, who is not\n\ncalled by the Name.\n\n[*' He, who is not called by the Name ; \" for, as I have frequently\nbefore noticed, the first Sephira is not comprehended in the Tetra-\ngrammaton.]\n\n64. (Hitherto hath the disquisition been concerning\nMicroprosopus, to whom also was referred that fulness of\nform of the letter H, He, wherein it is written by the\nduplicated HH. But now another point is taken into\nconsideration, namely, concerning the remaining two modes\nof writing that letter, when it is written with A, A/epA,\nand with I, Yod ; of which the former is made in the name\nMH, Mahf and the latter in the names OB, Aud, and SG,\nSeg't which two forms are given conjoined in the name\nAHIH, Eheieh (translated ** I am \" in Exodus). Therefore\nare to be considered) HA andHI. (Whilst, therefore, it is\nwritten HA, this form can be resolved into HVA, Hoa^ he,\nthat pronoun of the third person concerning which mention\n\nhath been made above : because A, Aleph^ in itself contain-\neth V, Vau ; to which 'latter letter the middle line, in the\nform of the character of the letter Alephy can be assimilated.\nAnd thus, while it is written HA, the word HVA can be\nsymbolized ; but not vice versd. For although) V in itself\ncontaineth A (because the figure of the letter A may be said\nto be composed of VIV, if its middle line be divided ; so\nthat also, without taking the whole character A into con-\nsideration, it may be read HV : this HV) nevertheless doth\nnot contain in itself any real form of writing H, so that it\ncan be read HV or HI.\n\n[The reader must remember that the argument in this section is\nconcerning the shape of the Hebrew letters mentioned, alone, and that\nneither their numerical value nor articulate power is taken into con-\nsideration. The shape of the Hebrew letters can be seen in the Table\nof the Alphabet.]\n\n65. (Moreover, in that same form of writing HA, like\nas A passeth into V, so that HVA, Hoa^ may be read :\nso also) A is pronounced Aleph (and this is the second\nway of pronouncing the writing HA, which simply is\nreferred unto MH, Mah. But, moreover, also) Aleph is\npronounced as IVD, Yod (because the form of the letter\nA is usually resolved into these three letters, so that Yod\nmay be above, Vau in the middle, and Dakth below.\nSo that same written form HA in itself comprehendeth\nalso that sublimer triune idea. But not vice versd^ from\nHI is HA to be imderstood, for I, Yod, is not pronounced\nAleph ; but IVD is pronounced as I, Yod, which is con-\ncealed with all concealments, and to which VD are not\njoined (like as that form is to be found in the shape of\nthe letter Aleph.)\n\n[H, He, in Hebrew is the definite article ; so that H-A may be read\nHe- Aleph, the Aleph.]\n\n66. (But this form, which in itself includeth V, Fau, and\nD, Daleih, is usual in the inferior paths, and also in the\nfather. And) Woe ! when I, Yod, irradiateth not the letters\nV, Vau, and D, DaUth ; (and much more) when I, Yod, is\n\n8o KABBALAH.\n\ntaken away from V, Vau^ D, Dakth^ through the sins of\nthe world ; (because then) the nakedness of them all is\ndiscovered.\n\n67. Therefore it is written, Lev. xviii. 7: \"The\nnakedness of thy father thou shalt not imcover.\" (For\nVD, Van Dakth are the same as H, .%; and when it is\nwritten IVD, it is the same as if it were called IH\n(namely if V, Vau^ be inserted in D, Daleth), Woe!\nwhen Vod is taken away from Ife (that is, wisdom from\nunderstanding, which is the conceiving mother) because\nit is written. Lev. xviii. 7: '<And the nakedness of thy\nmother thou shalt not uncover; she is thy mother, thou\nshalt not uncover her nakedness.\" Revere her ; she is\nthy mother ; because it is written, Prov. ii. 3 : \" Because\nthou shalt call understanding thy mother.\" (This is\narrived at by reading the word AM in this passage with\nthe pointing 7>^/r, instead of with the usual Chireq\npointing.)\n\n[** VD=H.\" This is again referring to the ihapt of the letter in\nquestion.]\n\n[I have already stated in the Introduction, for the benefit of those\nof my readers who are not Hebrew or Chaldee scholars, that the\nHebrew alphabet is chiefly consonantal, the vowels being supplied by\nflmall points or marks placed close to the letters.]\n\n2 HE BOOK OF CONCEALED MYSTERY. 8i\n\nCHAPTER III.\n\n1. Nine are said to be the conformations of the beard\n(of Microprosopus). For that which remaineth concealed\n(that is, the other four forms, which meanwhile are not\nfound in Microprosopus), and which is not manifested, is\nsupernal and venerable (that is, properly and of itself doth\nnot refer to Microprosopus, but nevertheless descendeth\nupon him in another manner).\n\n[It must be remembered that the beard of Macroprosopus had\nthirteen divisions, therefore the other four forms are the difference\nbetween the nine of Microprosopus and the thirteen of Macro-\nprosopus.]\n\n2. Thus, therefore, is this most excellent beard\narranged. The hairs overhang the hairs from before the\nopening of the ears, even unto the beginning of the mouth.\n(This is the first conformation.)\n\n3. From the one beginning even unto the other\nbeginning (of the mouth. This is the second conformation\n— namely, the beard on the upper lip).\n\n4. Beneath the two nostrils existeth a path filled\nwith hairs, so that it appeareth not. (This is the third\nconformation.)\n\n5. The cheeks extend on one side and on the other.\n(This is the fourth conformation.)\n\n6. In them appecu: apples red as roses. (This is the\nfifth conformation.)\n\n7. In one tress hang down those hairs strong and\nblack, even unto the breast. (This is the sixth con-\nformation.)\n\n8. Red are the lips as roses, and bare. This is the\nseventh conformation.)\n\n9. Short hairs descend through the place of the throat\nand cover the position of thej neck. (This is the eighth\nconformation.)\n\nG\n\n82 KABBALAH.\n\n10. Long and short descend alike. (This is the ninth\nconformation.)\n\n1 1 . Whosoever is found among them, is found strong\nand robust. (That is, he who directeth his meditations\nherein.)\n\n12. It is written, Ps. cxviii. 4: '* I called upon\nYah, IH, in distress.'* (In this place) David commemo-\nrateth (these) nine (conformations) even unto (those\nwords) ^'all nations compassed me about,\" in order that\nthey (the nine above mentioned) might surround and\nprotect him.\n\n13. (It is written, Gen. i. 12) : \"And the earth brought\nforth germination, the herb yielding seed after its kind ;\nand the tree bearing fruit, whose seed is therein, according\nto its kind.\"\n\n14. Those nine (paths of Microprosopus) are evolved\nfrom the perfect name (that is, from the understanding or\nmother, in whom they were conceived ; for unto her per-\ntaineth the name IHVH, which is Tetragrammaton\nexpressed and Elohim hidden, which form the nine in\npower). And thence are they planted into the perfect name,\nlike as it is written. Gen. ii. 8 : \" And IHVH ALHIM\nplanted \" (that is, these nine letters of the perfect masculine\nand feminine name, so that they may be a garden — that is,\nMicroprosopus in action).\n\n[By the expression \"Tetragrammaton expressed and Elohim\nhidden,\" is meant that the former is written with the vowel points of\nthe latter. They '* form nine in power,\" because the four letters\nIHVH together with the five letters ALHIM make nine.\n\n15. The conformations of the beard (of Microprosopus)\nare found to be thirteen when that which is superior\nbecometh inferior. (That is, whensoever the beard of Macro-\nprosopus sendeth down its light. But in the inferior (that\nis, Microprosopus taken by himself), they are beheld in\nnine (parts of that form).\n\n16. The twenty-two letters are figured forth in their\n\ncolour ; not only when the law is given forth in black fire\nupon white fire, but also in ordinary writings, because this\nbeard is black.)\n\n[The number of the letters of the Hebrew alphabet is twenty-two.\n\"Black fire\" and *' white fire*' are the colours of the beards of\nMicroprosopus and of Macroprosopus respectively.]\n\n17. Concerning this (beard, that is understood which is\nsaid) concerning him who in his sleep beholdeth the beard.\n\" When any one dreameth that he taketh the upper beard\nof a man in his hand, he hath peace with his Lord, and his\nenemies are subject unto him.*'\n\n[By the \" upper beard\" is meant the moustache.]\n\n18. Much more (if he seeketh to touch) the supernal\nbeard. For the inferior light, taking its rise from the\nsupernal light which existeth within the benignity (thus\nthe beard of Macroprosopus is entitled), is called in\nMicroprosopus the benignity in a more simple manner ; but\nwhen it hath its action within the light, and it shineth;\nthen is it called abounding in benignity. (Others read this\npassage thus : — He who dreameth that he toucheth the\nmoustache of a man with his hand, he may be sure that\nhe hath peace with his Lord, and that his enemies are\nsubject unto him. If that happeneth because he beholdeth\nin sleep such a thing as this only, much more shall it\noccur if he be found sufficiently worthy to behold what the\nsupernal beard may be. For this, seeing that it is the\nsuperior, and is called the benignity, irradiateth the inferior.\nBut in Microprosopus, &c.)\n\n19. It is written, Gen. i. 20: \"Let the waters bring\nforth the reptile of a living soul\" (Ch-IH, Chiah^ living\ncreature is to be here noted).\n\n(To this section belongs the annotation which is placed\nat the end of this chapter ; which see.)\n\n20. Like as it is said IH, Yah (Ch-IH, Ch-iahy the\ncorrected Mantuan Codex hath it, so that it may explain\nthe word ChIH, Chiah^ living creature, out of the eighth\n\n84 KABBALAH.\n\npath of the understanding, which is that water of the\nname Yah^ which denoteth father and mother. For\nwhen) the h'ght of the former is extended unto the latter\n(which is the moving of the water) all things reproduce\ntheir kind at one and the same time — the waters of good\nand the waters of evil. (That is, there is reproduction\nas well in divinity and sanctity as among terrestrial\nliving creatures and man ; for by the reptile form souls are\nsymbolized.)\n\n21. (For) while it saith : IShRTzV, Yeshratzu, \"Let\nthem bring forth abundantly/' they have vital motion ;\nand the one form is at once included in the other form ; the\nliving superior, the living inferior ; the living good, the\nliving evil.\n\n22. (So also it is written. Gen. i. 26) : \" And Elohim\nsaid, Let us make man.\" (Where) it is not written\nHADM, Ha-Adamy \" this man \" ; but Adam, man, simply,\nin antithesis of the Higher One who hath been made in the\nperfect name.\n\n[Regarding the \"form of the heavenly man,\" see Introduction,\n§ 55]\n\n23. When that one was perfected, this one also was\nperfected ; but perfected as male and female, for the per-\nfecting of all things.\n\n24. (When therefore it is said) IHVH, Yod, He, Vau,\nHt (then is expressed), the nature of the male. (When)\nALHIM, Elohim (is joined therewith, there is expressed),\nthe nature of the female (who is called the kingdom).\n\n[\" The female who is called the kingdom,\" t.^., Malkuth, the tenth\nSephira.]\n\n25. (Therefore) was the male extended, and formed with\nhis members (in order that he might have), as it were,\nregenerative power.\n\n[The \"members\" of the male\" are the six Sephiroth which\ntogether form Microprosopus.]\n\n26. By means of this regenerative power those kings.\n\nwho had been destroyed, were herein restored, and obtained\nstability. (For when the lights were sent down through\nnarrow channels in less abundance, the inferior intelligences\ncould take possession of them.)\n\n[The \" kings who had been destroyed \" are the \" Edomite\nkings,\" the \"worlds of unbalanced force,\" who could not subsist\nbecause the \" form of the heavenly man \" was not as yet. See\n\n27. The rigours (of judgments, which are symbolized\nby those kings), which are masculine, are vehement in the\nbeginning; but in the end they are slackened. In the\nfemale the contrary rule obtaineth.\n\n28. (We have an example of this in this form of the\nname) VI H (where the male hath two letters, and the\nfemale one only ; and the masculine also the letter in the\nbeginning long, and afterwards short. But also in this\nform) the channels of connection are shrouded beneath\nHis covering (that his, the supernal letters are doubtless\nconnected in marital conjunction, but they are enshrouded\nin the letter Vau. And) Yod (is in this place) small, (a\nsymbol of the foundation ; because) in the very form (of\nthe female, that is, even as he is hidden within H, He^\nwhich also is not the supernal but the inferior H, He) he\nis foimd. (And all are judgments, because the supernal\ninflux is wanting.)\n\n29. But if (these) judgments are to be mitigated, neces-\nsarily the Ancient One is required (that is, the first letters of\nthe Tetragrammaton, denoting, IH Yah^ the father\ntogether with the crown, which is the apex of the primal\nletter, and is called Macroprosopus.)\n\n30. The same species of rigours and judgments occurred\nin the inferiors. For like as to the He of the bride, are\nadded the two letters Yod and Vau, under the idea of the\nleviathan ; (so) the serpent came upon the woman, and\nformed in her a nucleus of impurity, in order that he might\nmake the habitation evil.\n\n-^■«UHi I . nij .i^iP^J*- i-v^PWiHHiwinR-nHHWii^^iHMBaHHHIB^^i^HH^BHHHH^l^HHI\n\n86 KABBALAH.\n\n31. Like as it is written, Gcd. iv. i : <* And she con-\nceived and brought forth ATh QIN, Ath Qain, Cain, (that\nis) the nucleus QINA, Qaina^ of the abode of evil spirits,\nand turbulence, and evil occurrences.\" (See further in the\n\" Treatise of the Revolutions of the SouL'*)\n\n[The <' Treatise of the Revolutions of the Soul \" is not published\nin this volume]\n\n32. (But this name VIH) is restored (if it be written\nIHV; and thus) in that man (the supernal, concerning\nwhom it hath been spoken above ; and also) in those two\n(namely, the father and the mother, also in the androgynous\nMicroprosopus ; and also partly) in genus (seeing that Vau\nalone symbolizeth both the Microprosopus and his bride)\nand in species (seeing that Yod and He are placed separ-\nately as father and mother).\n\n33. (But just as much) are they contained in the\nspecial (representation of those spouses, as) also in the\ngeneral (that is, as much in father and mother as in\nMicroprosopus with his bride) ; legs and arms right and left\n(that is, the remaining numerations, collected together in\ntwo lateral lines, with the middle line representing Vau and\n\nYod.)\n\n34. (But) this (that is, the supreme equality) is\ndivjded in its sides, because Yod and He are placed\nexpressly as the father and the mother ; but in another\nequality) the male is conformed with the female (like an\nandrogyn, because the last He is not added. Whence are\nmade) IHV.\n\n35. I, Yody is male (namely, the father) ; H, He^ is\nfemale (namely, the mother) ; V, Vau (however, is andro-\ngynous, like as) it is written. Gen. v. 2 : ** Male and\nfemale created He them, and blessed them, and called their\nname Adam.\"\n\n36. (Thus also) the form and person of a man was\nseated upon the throne; and it is written, Ezek. i. 26 :\n** And upon the likeness of the throne was the likeness as\nthe appearance of a man above it.'*\n\n(This piece alludes to the Tetragrammaton itself, showing the\nhieroglyphic form of a man: the I = head, H=arms, V=body, and\nH =legs. See Introduction and Table of Alphabet.]\n\nANNOTATION.\n\n(Belonging to § 19, foregoing)\n\n1. Another explanation. \" Let waters bring forth abun-\ndantly.\" In this place, in the Chaldee paraphrase, it is\nsaid IRChShVN, which hath a general meaning of move-\nment. As if it should be said : \" When his lips by moving\nthemselves and murmuring, produced the words, like a\nprayer from a righteous heart and pure mind, the water\nproduced the living soul.\" (The meaning is concerning\nthe act of generating life.)\n\n2. And when a man wishes to utter his prayers\nrightly before the Lord, and his lips move themselves in\nthis manner, (his invocations) rising upward from him,\nfor the purpose of magnifying the majesty of his Lord\nimto the place of abundance of the water where the depth\nof that fountain riseth and floweth forth (that is, under-\nstanding emanating from wisdom) ; then (that fountain\nfloweth forth plentifully, and) spreadeth abroad so as to\nsend down the influx from the Highest, downwards from\nthat place of abundance of water, into the paths singly\nand conjointly, even unto the last path ; in order that her\nbountiful grace may be derived into all from the highest\ndownwards.\n\n[H, He, the supernal mother.]\n\n3. Then indeed is such a man held to intertwine the\nconnecting links of (them) all, namely, those connecting\nlinks of true and righteous meditation ; and all his petitions\nshall come to pass, whether his petition be made in a place\nof worship, whether in private prayer.\n\n[*• Such a man \"— i.^., a righteous man, when praying sincerely.\n*' Links of them \" — i.e., the paths.]\n\n88 KABBALAH.\n\n4. But the petition which a man wisheth to make unto\nhis Lord can ordinarily be propounded in nine ways.\n\n5. Either (i) by the alphabet, or (2) by commemorat-\ning the attributes of the most holy and blessed God,\nmerciful and gracious, &c. (according to the passage in\nExodus xxxiv. 6, &c.) ; or (3) by the venerable names of\nthe most holy and blessed God ; such are these : AHIH,\nEheieh (in respect of the Crown), and IH, Yah (in respect\nof the Wisdom) ; IHV, Yod He Vau (in respect of the\nUnderstanding) ; AL, El (in respect of the Majesty) ;\nALHIM, Elohim (in respect of the Severity) ; IHVH,\nYod He Vau He (in respect of the Beauty) ; TzBAVTh,\nTzabaoth (in respect of the Victory and the Glory) ;\nShDI, Shaddai (in respect of the Foundation) ; and\nADNI, Adonal (in respect of the Kingdom). Or (4) by\nthe ten Sephiroth or numerations, which are : MLKVTh,\nMalkuth^ the Kingdom ; ISVD, Yesody the Foundation ;\nHVD, Hod, the Glory; NTzCh, Netzach, the Victory;\nThPARTh, Tiphereth, the Beauty; GBVRH, Geburah, the\nSeverity; ChSD, Chesed, the Benignity; BINH, Binahy\nthe Understanding ; ChKMH, Chokhmahy the Wisdom ;\nand KThR, Kethevy the Crown. Or (5) by the commemor-\nation of just men, such as are patriarchs, prophets, and\nkings. Or (6) by those canticles and psalms wherein is the\ntrue Qabalah. And (7), above all these, if any one shoul d\nknow how to declare the conformations of his Lord,\naccording as it is honourable to do. Or (8) if he may know\nhow to ascend from that which is below to that which is\nabove. Or (9) those who know also how to derive the\ninflux from the highest downward. And in all these nine\nways there is need of very great concentration of attention ;\nbecause if he doeth not that, it is written concerning him,\nI Sam. ii. 30 : ** And they that despise Me shall be lightly\nesteemed.*'\n\n[**(i) by the alphabet\" — i.e., according to the mystic qabalistico,\ntheosophic values of the letters. (2) Exod. xxxiv. 6, 7 : \" And the\nLord passed by before him, and proclaimed, The Lord, the Lord\n\nTHE BOOK OF CONCEALED MYSTER V. 89\n\nGod. merciful and gracious, longsufifering and abundant, in good-\nness and truth, keeping mercy for thousands, forgiving iniquity and\ntransgression and sin, and that will by no means clear the guilty ;\nvisiting the iniquity of the fathers upon the children, and upon the\nchildren's children, unto the third and to the fourth generation.\"\n(3) By the Divine Names associated with the Sephiroth. (4) The ten\nSephiroth. (5) Those analogous to his desire. (6) Phrases bearing\n^n the subject. (7) The qabalistical development of Deity. (8) By the\nfaths. (9) The converse of (8).]\n\n6. Hereto also pertaineth the meditation of the word\nAmer AMN ! which in itself containeth the two names\nIHVH, ADNI, Yod He Van He Adondi (the numeration\nof the former alone, and of these two together yielding\nthe same, 91) ; of which the one concealeth its goodness\nand benediction in that treasury which is called HIKL,\nHa-yekal, the palace. (Which word by equality of numera-\ntion is the same as ADNI, Adondi ; but this name is said\nto be the palace of Tetragrammaton, because, in the first\nplace it is pronounced by its aid ; also, in the second place,\nit is mingled with it alternately, letter by letter, in this way\n— lAHDVNHI.\n\n[A-f-M-f-N = i-f-40 + 50 = 9i. I-HH + V-fH-HA-|-D-fN\n+ 1 = 10 -H 5 + 6 + 5 -I- I + 4 -f 50 + 10 = 91. Again : H -H I-f K -|-\nL = 5 -f- 10 -f 20 -H 30 = 65. A -f D -I- N 4- I = I + 4 + 50 + ID = 6$.\nThe Jews, when they come to the word IHVH in reading the Scrip-\ntures, either do not pronounce it at all and make a slight pause, or else\nsubstitute for it the word Adondi, ADNI.]\n\n7. And this is pointed out in that saying, Hab. ii. 20 :\n** But the Lord is in His holy temple ; let all the\nearth keep silence before Him.\" (HIKL,, Ha-yeka/, **the\ntemple, or palace ; \" HS, Hes, \" keep silence ; \" and ADNI,\nAdondi, ** Lord ; \" all have the same numeration — namely,\n\n65.)\n\n[H + S = 5 + 60 = 65.]\n\n8. For which reason our wise men of pious memory\nhave said mystically, that every good thing of a man is\nin his house ; according to that which is written, Num. xi..\n\ngo KABBALAH.\n\n7 : ** He is faithful in all Mine house.\" Which is the same\nas if it were said \" in all which is with Me.*'\n\n9. But if any man attentively meditateth on the nine\ndivisions of these forms {see § 5 ante)^ like as it is meet\nto do ; that man is one who honoureth the Name of hif\nLord, even the Holy Name. And hereunto belongett\nthat which is written, i Sam. ii. 30: \"Since those wh*\nhonour Me will I honour ; and they that despise Me shal\nbe lightly esteemed,\" I will honour him in this worU,\nthat I may preserve him, and provide him with all things\nof which he hath need, in order that all nations of the earth\nmay see that the Name of the Lord is called upon by him ;\nand that they may fear him. And in the world to come\nhe shall be found worthy to stand in the tabernacle of the\nrighteous.\n\n10. Wherefore such an one seeketh nothing of which he\nhath need, because he is kept under the special providence\nof his Lord, and can meditate concerning Him, as it is right\nto do.\n\n11. But what is to be understood by that passage —\n'* And they that despise Me shall be lightly esteemed ? \"\nSuch an one is that man who can neither institute the\nunion of the Holy Name, nor bind together the links of\ntruth, nor derive the supernals into the position required,\nnor honour the Name of his Lord. Better were it for\nthat man had he never been created, and much more\nfor that man who doth not attentively meditate when he\nsaith Amen !\n\n12. For which reason, concerning that man especially\nwho moveth his lips (in prayer), with a pure heart (medi-\ntating) on those purifying waters, in that passage expressly\nand clearly written, Gen. i. 26 : \" And the Elohim said.\nLet us make man.\" As if it were said concerning such a\nman who knew how to unite image and likeness, as it is\nright : ** And they shall have dominion over the fish of the\nsea, &c.\"\n\nHereunto is the annotation.\n\nCHAPTER IV.\n\n1. The Ancient One is hidden and concealed ; the\nMicroprosopus is manifested, and is not manifested.\n\nprhe •• Ancient One\" is Kether, Eheieh, Macroprosopus, the Vast\nOountenance. See Introduction, §§,42, 77.]\n\n2. When he is manifested, he is symbolized by the letters\nv{in the ordinary form in which the Tetragrammaton is\n\nwritten).\n\n3. When he ^is concealed, he is hidden by the letters\nwhich are not disposed according (to the proper order) of\nthe letters, or (according to another reading of this passage)\nin their proper place ; because also in him their superiors\nand inferiors are not rightly disposed (because of the dis-\nturbed transpositions).\n\n4. In Gen. i. 24 it is written : ** The earth brought forth\nthe living creature after its kind, cattle and reptile,\" &c.\nHereunto belongeth that which is written, Ps. xxxv. 7 : \" O\nLord, thou shalt preserve both man and beast.''\n\n5. The one is contained under the general meaning of\nthe other, and also the beast under the general idea of\nthe man (on account of the mystery of the revolution of the\nsoul).\n\n6. (And hereunto pertaineth that passage) Levit. i. 2 :\n** When a man shall bring from among you an offering unto\nthe Lord, &c. Ye shall ofter, &c.'\" Because animals are\nincluded under the generic term man.\n\n7. When the inferior man descendeth (into this world),\nlike unto the supernal form (in himself), there are found two\n/spirits. (So that) man is formed from two sides — from the\n\nright and from the left.\n\n8. With respect unto the right side he had NShMThA\n'QDIShA, Neschamotha Qadisha^ the holy intelligences ; with\n\n00^\n\n92 KABBALAH.\n\nrespect unto the left side, NPSh ChIH, Nephesh Chiah, the\nanimal soul.\n\n[These answer to the right and left pillars of the Sephiroth. See-\n\n9. Man sinned and was expanded on the left side ; and\nthen they who are formless were expanded also. (That is\nthose spirits of matter, who received dominion in the in-\nferior paths of the soul of Adam, whence arose base con-\ncupiscence.) When (therefore) both were at once joined\ntogether (namely by base concupiscence, together with\nconnexion, and the animal soul) generations took place, like\nas from some animal which generateth many lives in one-\nconnexion.\n\n10. (There are given) twenty-two letters hidden and\ntwenty-two letters manifested (which are the symbols of\nthose sublime forms).\n\n11. (The one) K?// is concealed ; the other is manifested.\n(The one is the understanding or mother, the other is the\nkingdom or queen ; so that at the same time it looketh back\nto the superior paths.) But that which is hidden and that\nwhich is manifest are balanced in the equilibrium of forms.-\n(That is, masculine and feminine ; the one, the father and\nthe mother ; the other, the foundation and the queen ;\nmeaning principally the female idea, which includeth form\nand receptacle.)\n\n12. Out of YodTire produced male and female (if, namely,\nit be fully written as IVD, Yod^ they are then its augment),\nVau and Daleth, In this position Vau is male, and Daletk\nis female. And hence arise DV, the two letters which are\nthe duad male and female ; and not only the duad, but also\nthe co-equal duads (of the superior and inferior conjunc-\ntions).\n\n13. Yodhy itself is male (the father); Hcy female (the\nmother).\n\n14. H, He^ at first was D, Daleth\\ but after it was im-\npregnated by I, Yod (so that thence it might produce the\n\n7 HE BOOK OF CONCEALED MYSTER V. 93\n\nform H — namely^ the I, Vod, placed at the left hand\nlower part of Dakth) it brought forth V, Vau. (That is,\nthe mother impregnated by the father produced Micro-\nprosopus. But in the shape of the letter out of that\nminute I, Yod, which is hidden within the H, He^ V,\n\nVau^ is said to be formed. Or from the upper horizontal\nline of the letter H, which is one V, Vau, and from the\nright-hand vertical line, which is another V, Vauy and from\nthe inserted I, Yod, is made VIV, the full form of letter\n\nVau.)\n\n[This is again referriag to the sha^e of the letter. See Table of the\nAlphabet for Hebrew form.]\n\n15. Whence it is plain that in the letter H, He, are\nhidden the letters D, Daleth, V, Vau ; and in IVD, Yod, is\nhidden H : whence are formed IHV. Therefore it appear-\neth that IVD in its own form containeth IHV, whensoever\nit is fully written by IVD, which are male and female\n(namely I, Yody male, and V, Vau, D, Daleth, in the form,\nH, He, female) ; hence is compounded (the son, who is) V,\nVau, and who overshadoweth his mother. (That is V placed\nafter H, so that IHV may form the father, the mother, and\nMicroprosopus.)\n\n16. (Therefore in the letter IVD, Yod, and in the name\nIHI are hidden two males and two females, which is sym-\nbolized in that saying, Gen. vi. 2 : ** And the sons of the\nElohim beheld (the plural in its least form denoteth two)\nthe daughters of men \" (and this also). This explaineth on\nthis account that which is written, Josh. ii. i : \" Two men\nas spies, saying \" (hence is revealed the mystery of the two\nmen). But how (is it proved that two females are under-\nstood) by the words, \" Daughters of men ? \" Because it is\nwritten, i Kings iii. 16: **Then came there two women\nunto the king.\"\n\n17. Of these it is written, ibid. 28: ** Because they saw\nthat the wisdom of Elohim was in him.\" (Here are in-\nvolved the two males, in the wisdom, the father ; in\n\n;,4,*.ijmM: i'^r^'mff^mtmmmmmmmmmm^^mmmm^m^mmtmmi\n\n94 KABBALAH.\n\nSolomon, Microprosopus. Therefore) then came they (even\nthe two women, the understanding and the queen) and not\nbefore.\n\n1 8. In the palace of the union of the fountains (that is,\nin the world of creation) there were two connexions by con-\njunctions among the supernals; these descended from\nabove, and occupied the earth ; but they rejected the good\npart, which in them was the crown of mercy ; and were\ncrowned with the cluster of grapes. (That is instead of\nbenignity, they were surrounded with judgments and rigours.\nWhich also can be explained concerning Microprosopus\nand his bride, first in the mother, and afterwards in the\nexistences below, and in exile with surrounding rigours and\nseverities.)\n\n[Referring to the previous symbolical explanation of Joshua.\n\n11, I.]\n\nig. (Also we find these two equations in that saying)\nExod. xiv. 15 : \" And the Lord said unto Moses (who is\nreferred to the mother). Why criest thou unto Me ? \" (But\nalso a cry is referred to the mother, just as a groan is to the\nbeautiful path, and an exclamation to the kingdom. But)\nALI, Eli^ unto me (note this is the same as, **and unto I,\n\nYod ; \" or the father). ** Speak unto the children of Israel\n(the speech is the queen ; Israel is the beautiful path) that\nthey set forward.\" Wherein note well the word VISOV,\n\nVayesaaUy \"that they set forward,\" wherein are VI mascu-\nline letters ; SO feminine letters).\n\n[\"But also a cry, &c.\" Meaning the three Sephiroth, Binah,\nTiphereth, and Malkuth,'\\\n\n20. From above the power of life flowed down in\nequilibrium, for he entreated the influence of the Venerable\nOne.\n\n[\" The Venerable One \" — ue.y the first Sephira, proceeding from\nthe AIN SVP AVR, Ain Soph Aur. See Introduction.]\n\n21. Hereunto also pertaineth that passage, Exod. xv. 26 :\n*' And if thou shalt do right in His eyes, and shalt hearken\n\nunto His precepts, and shalt keep all His statutes.\" (Where\nin the last word also two equations are placed.) *' Because\nI am the Lord thy God who healeth thee.\" (Note this,\nbecause again here is hidden the mystery of the understand-\ning and the wisdom, of the path of beauty and of the con-\ngregation of Israel.)\n\nCHAPTER V.\n\n1. (It is written) Isa. i. 4: \"Woe unto the sinful\nnation, unto the people heavy with iniquity, unto the\nseed of evildoers, &c.\" (Here the author of the \" Siphra\nDtzenioutha \" reasoneth concerning the small word H VI,\n\"woe,\" which also is a form of the name. And this\nword is alone separated from the following portions of the\nsentence.)\n\n2. Seven are the paths (if the Tetragrammaton be\nwritten in this way partially complete), IVD, HH, V, H,.\n(where the father and mother are written in full,\nMicroprosopus and his bride are written uncovered. If\nhere the last and first letters be combined, and the\npenultimate and second, and therefore the paths at either\nextremity, so that they may form the letters) HI and\nVV (mother and son), then are produced (the three\nmiddle letters) HH, D (which are the symbols of the queen,\nheavy with judgments. But if mother and daughter be\ncombined) HVI and HH, (then) is produced forth VV\n(or Microprosopus) as well as DV (or the androgyn, who\nalso is a condition of judgments), for occultly Adam is\ndenoted, or the male and' female, who are that DV con-\ncerning whom it is written (in the place cited above)\n\" corrupt children.\"\n\n3. (When it is said) BRAShITh, BRA, Berashith berar\n\" In the beginning created,\" (the supernal paths are under-\n\n■9\n\n96 KABBALAH.\n\nstood. For) BRAShITh, Berashith, is the speech (one of\nthe ten rules of Genesis), but BRA, Bera^ is the speech\nhalved. (But there axe here understood^ Father and Son,\nthe hidden and the manifest. (And also)\n\n4 The superior Eden is hidden and concealed. (That\nis, no mention is made of the crown.) The inferior Eden\ncometh forth so that it may be transferred (towards the\ninferiors) and manifested (through the voice of its original,\nwhich denoteth wisdom.)\n\n[•* No mention made of the crown \" — i.e., Kether, the first Sephira,\nMacroprosopus . ]\n\n5. For the name (Tetragrammaton) IHVH, Yod^ H»^\nVauy He, includeth the name IH, Yah, (which is of the\nfather, and the name) ALHIM, Elohim (which here foUoweth\nin the text, and pertaineth unto the mother).\n\n6. ATh, Ath (the fourth word of this text, which in\nanother manner signifieth the name) hXy^lyAdondi, ** Lord \"\n^namely, the path of the kingdom ; also the name) AHIH,\nEheieh (chat is, the path of the crown, and thus symbolizeth\nin itself the two extreme paths ; here denoteth) the right\nand the left (that is, benignity and severity), which are\nunited in one (equilibrium).\n\n\\Ath, ATh, means *• the,\" \"the very substance of.\" Qabalisti-\ncally it signifies \" the beginning and the end,\" and is like the term\n^* Alpha and Omega\" used in the Apocalypse. For as Alpha and\nOmega are respectively the first and last letters of the Greek\nalphabet, so are Aleph and Tau of the Hebrew. The *' two extreme\npaths \" are the crown, Kether, and the kingdom, Malkuth, the first\nand tenth Sephiroth, the highest and the lowest. Macroprosopus,\nand the queen. If the reader turn to the Introduction, to the Table\nshowing the Sephiroth arranged in three pillars, he will see that\nMalkuth is, as it were, the antithesis of Kether ; and hence it is said\nthat ''Malkuth is Kether after another manner.\" And this recalls\nthe precept of Hermes in the Smaragdine Tablet : \" That which is\nbelow is like that which is above, and that which is above is like that\nwhich is below.\"\n\n7. HShMIM, Ha-Shamaim^ \" the heavens \" (the fifth\nword of this text, and) VATh, Vaath, \"and the substance\n\nof \" (the sixth word ; they are referred unto the paths of\nbeauty and victory) like as it is written, i Chron. xxix. 11:\n** And the beauty and the victory.\" These paths are joined\ntogether in one.\n\n[The beauty and the victory \" are Tiphereth and Netzach, the sixth\nand seventh Sephiroth.]\n\n8. HARTz, Haaretz, \"the earth\" (tbe seventh word\nof this beginning denoteth the queen joined together\nwith the glory and the foundation), like as it is written,\nPs. viii. 2 : \" How magnificent (this is the path of\nglory) is Thy name in all the world *' (whereby is\nsymbolized the foundation) ; the earth which is\nthe kingdom. Also) Isa. vi. 3 : \" The whole earth is\nfull of His glory \" (where these three paths again\nconcur).\n\n9. \" Let there be a firmament in the midst of the\nwaters,'* ** to make a distinction between the Holy Place\nand between the Holy of Holies.\" (That is, between\nMicroprosopus and Macroprosopus.)\n\n10. The Most Ancient One is expanded into Micropro-\nsopus (or the Crown into the Beauty), and adhereth (unto\nit, so that it may receive increase. If) it be not per-\nfectly expanded (so that Microprosopus as it were existeth\nby himself, but instead is retained in his mother's womb)\nthe mouth speaking great things moveth in that place\n(that Microprosopus, so that he may be fully born),\nand he is crowned with the lesser crowns under the\nfive divisions of the waters. (That is, Microprosopus\nreceiveth the influx of the five benignities, which are\ncalled \"crowns,\" because they descend from the crown,\nor Macroprosopus ; but \" lesser crowns,\" because they\ntake their rise from benignity in the Microprosopic path;\nand they are called the five divisions of the waters, because\nthe water belongeth imto the benignity, and in this verse.\nGen. i. 6, 7, the word MIM, Meim^ waters, fiUeth the fifth\nplace).\n\nH\n\n98 KABBALAH.\n\nII. Like as it is written, Num. xix. 17: \"And shall\npour upon him living waters in a vessel.\" (But the\nlife looketh towards the mother ; aiid it) is (understood\nto be that path which is called) ALHIM CHIIM, Elohim\nCJiiim^ \" the Elohim of life ; \" and the king of the universe\n(that is, the understanding. Whereunto belong also\nthe following sayings: — ) Ps. cxvi. v. 9 : ** I will walk\nbefore the Lord in the lands of life.\" Also i Sam.\n29 : \" And the soul of my Lord shall be bound in the\nquiver of life.\" Also Gen. ii. 9 : \" And the tree of life\nin the midst of the garden.\" (All these, I say, refer\nunto the understanding, from which the six members\nreceive the influx. And to it also pertain the following\nnames, namely, the name) IH, Yah (whensoever it is\nwritten in full with A in this manner :) IVD HA, Yod\nHa (and containeth the number of the numeral powers\nof the letters of the Tetragrammaton, namely, 26 ; unto\nwhich also is referred that form of the name belonging\nunto the intelligence), AHII, Ehdi (where in the place of\nthe final He^ Yod is put, as in a former instance. (See\nChap. I. § 32.)\n\n[In the Hebrew, CHIIM, Chiim, •* iving \" ; in our version of\nthe Old Testament it is translated '* running water.\" Chiim is\nplural.]\n\n12. Between the waters and the waters. (Since there\nare the superior) perfect waters, and (those which are in\nMicroprosopus) imperfect waters (or those mingled with\nseverities; because in another manner it is said) perfect\ncompassion, imperfect compassion. (Now followeth a mys-\ntical explanation of Gen. vi. 3.)\n\n13. And the Tetragrammaton hath said : ** My spirit\nshall not strive with man for ever, seeing that he also is\nin the flesh.\" (In this passage, when it is said :) \" And\nthe Tetragrammaton hath said,\" (it is to be noted that)\nafter that there was formed (the supernal structure), in\nthe last place concerning Microprosopus (this name is\n\nunderstood). For when it is said, ** He calleth this also by\nthe name,\" the Ancient One speaketh occultly in' a hidden\nmanner.\n\n[The Ancient One is symbolized by the pronoun He in the sentence,\n- * He calleth this also by the name. » ']\n\n14. \" My spirit shall not strive with man.** (Here is\nunderstood, not the spirit of Microprosopus, but) that\nwhich is from the supemals, because from that spirit which\nrusheth forth from the two nostrils of the nose of Macro-\nprosopus the influx is sent down unto the inferiors.\n\n15. And because it is written (in the same place)\n** And his days shall be a hundred and twenty years,\"\nI, Yodj is either perfect (whensoever its singular parts\nexist in the form of decads) or imperfect (when they are\nin monads or units). When (therefore Yod (is placed\nby itself) alone (it is understood to be perfect, because\nin itself it containeth) a Hundred. (But if) two letters\n{are put, then are understood the ten units) twice\nreckoned; (hence are produced) the hundred arid twenty\nyears.\n\n[The '* singular parts\" of Yod are the num,bers from one to ten,\nfor the number of Yod is ten. But when Yod is .taken as its square\n1x1 = 10x10= 100. But II = IxH-I-|-I (or the two letters both\nmultiplied and added together) = 10 x 10+ 10+ 10 = 120. But when Yod\n= 100, its digits are tens and not units — namely, the numbers 10, 20, 30,\n&c., instead of i, 2, 3, &c,\n\n16. Yod is alone whensoever he is manifested in\nMicroprosopus (that is when the lights of Macroprosopus\ndescend into Him, then indeed the paths of the decads are\nincreased, and this decad) is increased into ten thousands\n(by the paths joined with the four letters of the Tetragram-\nmaton) of years. (But) hence (if it be conceived only\naccording unto the power of Macroprosopus, it hath that\nposition) which is written, Ps. cxxxix. 5 ; \" And thou shalt\nplace upon me thine hand : \" KPKH, Khephakha, (Where\nthis word KPKH| if it be written according to the usual\n\nloo KABBALAH\n\ncustom KPK, Khephakhi yieldeth the number 120.\nBut now by adding the paragogic H of the female,\nthere is given the number 125, on account of the five\nseverities.)\n\n[\"This decad is increased into ten thousand hy the paths joined\nwith the four letters of the Tetragrammaton \" — i.e., the paths are the\nSephiroth=the numbers from one to ten ; and they are said to be\njoined with the four letters by multiplying the decad to the fourth\npower, or 10*. Hence for I, the first letter, we have ioxi = io ; for\nH, the second letter, we have 10x10=100; for V, the third\nletter, 10x10x10=1,000; and for H, the fourth letter, 10x10\nX 10x10=10,000.\n\nIn the Shemitic languages, a paragogic letter is one which is added\nto a word to give it additional emphasis.]\n\n17, \"There were giants in the earth,'* Gen. vi. 4. (If\nthis word HIV, Hayuy is considered, which also is a form\nof the often varied name, it taketh its rise from the king-\ndom.) This is that which is written, Gen. ii. 10 : \" And\nthence is it divided, and is in four heads.\" (Where is\nunderstood the end of that emanation which the separated\nuniverse followeth. Nevertheless) from the place where the\nbody is divided, they are called those trees (or, as the\nMantuan Codex correcteth the passage : Where the garden\nis divided, and the seven inferior emanations are understood ;\nwhere then it divideth the universe into the inferior worlds\nand provideth a habitation for the shells or spirits of\nmatter). Hence it is written: \"And firom hence is it\ndivided.\"\n\n[••The shells •'= elemental spirits. The Qabalah always calls the\nevil elemental spirits of matter \" shells.\"]\n\n18. They were in the earth in those days, but not in the\nfollowing time, until Joshua came. (That is, they are ap-\nplicable imto the path of the bride, which also is called the\nland of Canaan, wherein Joshua found the giants. For the\nword NPILIM, Nephilim, occurreth not fully, except\nwhen it is used in the incident of the spies, Num»\nxiii. 33.)\n\nTHE BOOK OF CONCEALED MYS^t^^V. loi\n\n•» w\n\n- 19. And the sons of the Elohim are guarded -fiipjc is\nmention made of a similar case) until Solomon came ^^\njoined himself with the daughters of men; like as it \"'is\nwritten, Eccles. ii. 8 : VThONVGVTh, Ve-Tkonogofk '' And:\nthe delights of the sons of men,\" &c. Where (in the\nfeminine gender) he calleth the word ThONVGVTh,\nThonogoih^ and not (as elsewhere in the masculine gender)\nThONVGIM, Thonogim, \"sons of Adam;'' so that it is\nintimated in an occult manner that the latter (the sons oi\nthe Elohim) are of those other spirits who are not contained\nunder the supernal wisdom ; concerning which it is written,\nI Kings V. 12: \" And the Lord gave wisdom unto\nSolomon.'' (Concerning these matters, further see the\n** Treatise of the Revolutions).*'\n\n[\" The Treatise of the Revolutions \" is not published in this\nvolume.]\n\n20. Also it is written, ibid. iv. 31 : \" And He was wise\nabove every man.\" Because these are not classed with\nman.\n\n21. (But when it is said) ** And the Tetragrammaton\ngave him wisdom,\" then is understood the supernal He,\n(Because he gave unto him the influx of the wisdotn of the\nqueen.) \" And he was wise before every man,\" because\nfrom her he received the wisdom here below (through the\npath to the kingdom).\n\n22. Those (spirits) are powerful who exist from eternity.\nThat is, from (eternity or) the supernal world (the under-\nstanding, namely, whence are excited severity and rigour).\nThe men of the name (that is) who exercised themselves in\nthe name.\n\n23. In what name ? In the Holy Name, wherein they\nexercised themselves (for the performing of various\nwonders), and not the holy inferiors. Yet (these) did not\nexercise themselves save in the name . (and not in\nholiness).\n\n24. It is said openly *'the men of the name,\" and not\n\n- -\n\n• •\n\nv..\n\n•• •\n\n• •\n\n•_ •\n\n•\n\n• »\n\n1 02 .• :•. •• KABBALAH.\n\n• ••\n• • •,•\n\n'* tl^\".m& of the Tetragrammaton.\" Not (therefore used\nt^ey. tfie name) with respect unto the mystery of the\n>. Afcdnum, or in a diminutive form ; nor yet with any\n'diminution of the (name itself).\n\n25. (And because) the men of the name (are) openly\n' (spoken of, hence) are they shut out from the general con-\nception of man.\n\n26. It is written, Pjs. xiix. 12 : \"Man being in honour,\nabideth not.'* (When it is said) '< man being in honour '^\n(the same is as if also it were said, a man such as was\nSolomon) shall not remain long in the honour of the King\nwitdout .the spirit. (That is, in the influx, from the King,\nMicroprosopus, to whom, or to the beautiful path, the spirit\nbelongeth.)\n\n27. Thirteen kings (that is, the twelve metatheses of\nthe Tetragrammaton with its radix, which are the measures\nof mercies) wage war with seven (with the Edomite\nkings; because, while the lights of the former flowed\ndown, these could not maintain themselves, and, besides^\nthey are the classes of the most rigorous judgments\nwhich are opposed to the mercies. For) seven kings are\nseen in the land (Edom), and now after that their vessels\nare broken, they are called shells, who have fallen down\namong the inferiors. (These) nine vanquished in war\n(the measures of Microprosopus, concerning which see\nthe \" Idra Rabba\" ; through which David conquered his\nenemies), which ascend in the paths of those which pass\ndownward, on account of His ruling power (that is,\nwhich make thirteen, as they are in Macroprosopus and\nhis beard, which is called his influence, and freely\nfloweth down), and there is none who can withhold\ntheir haitid. (For whilst the supernal measures permit\nthe increase in the inferiors, all judgments are sub-\ndued.)\n\n[Concerning the \" twelve banners of the sacred Name/' the\nmetatheses of the Tetragrammaton, see Introduction, § 6a ; also\nconcerning the . Edomite kings. I have before remarked that the\n\ndemons, are called Qliphoth, or *' shells,\" by the Qabalists. The\nthirteen in Microprosopus is composed of nine manifest and four\nhidden.\n\n28. Five kings (that is, the five letters MNTzPK, Me,\nNun, Tzaddij Pe, Kaph; which are the roots of the judg-\nments), betake themselves into swift flight before four\n(the four letters of the Tetragrammaton which bear with\nthem the influx of benignity. They cannot remain (since\nthe judgments and rigours cease and flee).\n\n[The letters of the Hebrew alphabet are divided into three\nclasses, the three mothers as they are called, AMSh ; the seven\nduplex letters, BGDKPRTh, so called because they are some^\ntimes tenues and sometimes aspirates, according to whether they\nare written with or without the Daghesh point ; and the twelve\nsimple letters. HVZChTILNSOTzQ. They are also divided\ninto the three categories of Chesed, Din, and Rachmim, or mercy,\njudgment, and mildness. Now these five letters MNTzPK denote\nthe severest judgments, and their number = 2^0 = PR = the name\nof the angel Sandalphm, SNDLPVN, the angel lOR, or of the\nwood of the world of Asiah, since the greatest part of it are sterile\ntrees.\n\n29. Four kings slay four (that is, the four letters of\nthe Tetragrammaton are bound together with the four\nletters ADNI, Adondi, which) depend from them like\ngrapes in a cluster (in the concatenation of these two names,\nthus, lAHDVNHI).\n\n30. Among them are set apart (that is, among these\npaths of the Divine names a selection of holiness is\nmade from these broken vessels) seve^ channels (that is,\nseven broken vessels, which now are like the shells, and\ncontain in themselves a great part of the lights and\nsouls); they testify testimony (that is, the souls thus\nselected, thence having been born into the universe, testify\nthat they are freed from impurity) and they do not\nremain in their place (and are no longer detained under\nthe shells).\n\n31. The tree which is mitigated (that is, the path of\nthe kingdom or Schechinah, which is the tree of the\n\n•■•' (i'-*\"-**\",.-^'- '7, V . \"^ -r^r- -■ ~*'';**rJHMn\"nr\"\"V5«^<^HHm\n\n104 KABBALAH,\n\nknowledge of good and evil, which in itself existeth from\nthe judgments, but is mitigated by the bridegroom through\nthe influx of mercies) resideth within (within the shells ;\nbecause the kingdom hath its dominion over all things,\nand its feet descend into death). In its branches (in\nthe inferior worlds) the birds lodge and build their nests\n(the souls and the angels have their place). Beneath it\nthose animals which have power seek the shade (that is,\nthe shells, \"for in it every beast of the forest doth walk\nforth,\" Ps. civ. 20).\n\n[See the Introduction for the Sephiroth arranged in the three\npillars, or tree of life.]\n\n32. This is the tree which hath two paths (for thus is\nthis passage restored in the corrected Codex) for the same\nend (namely, good and evil, because it is the tree of the\nknowledge of good and evil). And it hath around it seven\ncolumns (that is, the seven palaces), and the four splendours\n(that is, the four animals) whirl around it (in four wheels)\non their four sides (after the fourfold description of the\nchariot of Yechesqiel (Ezekiel).\n\nThe seven palaces answer to the 3rd, 4th, 5th, 6th, 7th, 8th, and\n9th Sephiroth, operating through the respective orders of the angels\ninto the spheres of the seven planets, Saturn, Jupiter, Mars, Sol,\nVenus, Mercury, and Luna. The four animals, or Chaioth Ha-\nQadesch, are the vivified powers of the four letters of the %Tetra-\ngrammaton operating under the presidency of the first Sephira as\nthe mainspring of primum mobile of creation. The four wheels\nare their correlatives under the second Sephira, on their four\nsides — namely, the four elements of the air, fire, water, and earth,\nwhich are the abodes of the spirits of the elements, the sylphs,\nsalamanders, undines, and gnomes, under the presidency of the tenth\nSephira.\n\n33. The serpent (which was made from the rod of\nMoses — that is, the shell — NVOH, Nogah^ or splendour)\nwhich rusheth forth with three hundred and seventy leaps\n(the thirty-two names together with the five letters of\nALHIM, Elohim^ which make 37, multiplied by the\n\ndecad 370, and the judgments of the bride are denoted,\nto which that shell djrecteth his springs, because he is of\nmiddle nature betwixt the holy and the profane). \" He\nleapeth upon the mountains, and rusheth swiftly over\nthe hills,\" like as it is written (Cant. ii. 8. That is,\nhe leapeth high above the rest of the shells). He hold-\n€th his tail in his mouth between his teeth (that is, his\nextremity, by which he is linked to the shells, turneth\ntowards his other extremity wherewith he looketh towards\nholiness). He is pierced through on either side (so that\nhe may seek to receive the superior and inferior nature).\nWhen the chief ariseth (who is Matatron) he is changed\ninto three spirits (that, is, he assumeth the nature of three\ninferior shells).\n\n[•* Nogah \" is also the qabalistical title of the sphere of the planet\nVenus. MTTRVN, Metatron, or Methraton, is the particular intelli-\ngence of the first Sephira, and is called the '* Prince of Faces ; \" he is\nsaid also to have been the •• ruler of Moses.*' Methraton has the same\nnumeration as ShDI, Shaddai, the Almighty.]\n\n34. (But concerning Metatron) it is written, Gen. v. 22 :\n^*And Enoch walked with the Elohim\" (because out of\nEnoch, Metatron is formed). And it is written, Prov. xxii.\n6 : \" Enoch hath been made into a boy, according to his\npath.\" (That is, **hath been changed into\") the boy\n(namely, Metatron, who is spoken of under his name NOR,\nJVour, which meaneth a \" boy \").\n\n[*• Enoch hath been made into a boy,\" &c. This peculiar render-\ning of the passage, \" Train up a child in the way,\" &c., arises from\nreading in the Hebrew text ChNVK, Chanokh, Enoch, instead of ChNK,\nChanehh, ** train up/' or ''instruct.\"]\n\n35. With the Elohim, and not with the Tetragram-\nmaton (because he himself is referred unto the path of the\nqueen, to whom is attributed this name of Rigour). ** And\nhe existed not'* (longer) under this name (Enoch), because\nthe Elohim took him in order that he might be called by\nthis name. (For this name is communicable unto the angels,\n\n(• 1- ■«■.■ -■•.\n\nio6 KABBALAH,\n\nand in the first instance unto this chief among them,,\nnamely, Metatron.)\n\n36. There are three houses of judgment given, which are\nfour (that is, the three letters IHV, referred into the under-\nstanding, which yield the foiir letters of the Tetragram-\nmaton, pointed with the vowel points of the name Elohim.\nFor) there are four superior houses of judgment (the four\nsaid Tetragrammatic letters) and four inferior (which are\nthe four letters ADNI, Adoncuy belonging unto the kingdom).\nFor it is written, Lev. xix. 35 : \"Ye shall not do iniquity\nin judgment, in dimension, in weight, and in i .asure.*^\n(Where these four are mystically intimated.)\n\n37. (There is one) rigorous judgment (of severity),another\nthat is not rigorous (that is, of the kingdom). There is one\njudgment by balance (wherein are the two scales of merit\nand error), another judgment which is not made by balance ;.\n(and this is) the gentle judgment (whereby the Israelites-\nare judged. . But also there is given) the judgment which\nis neither of the one nature nor of the other. (Namely, the\nbeautiful path.)\n\n[Of course the \"beautiful path \" is Tiphereth, the sixth Sephira]\n\n38. (Further on it is written), Gen. vi. i. \"And\nit catne to pass when man began to multiply upon the\nface of the earth.'* (Where by these words) ADM, Adam^\nbegan to multiply (there is understood Daath, or the\nknowledge, the soul of the beautiful path, to which Moses\nis referred; which sendeth down many lights into the\nbride, the earth, when the spouse ascendeth thither). This-\nis that which is written (ibid, 3) : BShGM, Beshegam^ \" in\nthat also, he is flesh \" (which word Beshegam^ \" in that also,'*^\nby equality of numeration equalleth MShH, Moses) Adam\n(namely) the supernal (Daath, or knowledge). And it is\nwritten : \" Upon the face of the earth \" (which face of the\nearth is this, that the highest representation of the queen\nis the understanding, the mother, unto whose gates Moses-\nascended).\n\nTHE BOOK OF CONCEALED MYSTER Y. 107.\n\n39. (Concerning this face, it is written) Exod. xxxiv. 29 :\n''And Moses knew not that the skin; of his face shone*'\nwhere by the face the mother is understood ; by the skin,\nthe queen.) This is that which is said, Gen. iii. 21:\n\" Tunics of skin \" (because by itself the kingdom is wanting\nin light).\n\n40. To shine (but when it is said '' the face of Moses,\"\nthe mother is understood), according to that passage,\nI Sam. xvi. 13: \"And Samuel took the horn of oil\"\n(where by); the oil, the wisdom, by the horn, or the splen-r\ndour of tirib oil, the understanding is denoted). For there\nis no anointing except by the horn (that is, every descent\nof unction is through the mother). Hence it is said,\nPs. Ixxxix. 18 : ** And in thy favour our horn shall be\nexalted.\" (Also) Ps. cxxxii. 17: \"There shall the horn\nof David flourish \" (that is, the queen shall receive the\ninflux from the mother). This is the tenth of the kings\n(that is, the path of the kingdom), and originateth from\njubilee, who if the mother.\n\n41. For it is written. Josh. vi. 5 : \" And it shall be\nwhen the horn of jubilee is sounded.\" This is the splen-\ndour of the jubilee, and the tenth (path) is crowned by the\nmother.\n\n42. (This is) the horn which receiveth the horn and the\nspirit, that it may restore the spirit of Yod He unto Yod He.\n(That is, when the spirit is to be given unto Microprosopus,\nhis mother contributed as much, which is QRN, Qarafty\n\" the horn, ' the brilliancy, as the increase which he re-\nceiveth from the father.) And this is the horn of jubilee.\nAnd IVBL, Yobel, \"jubilee,\" is H, He (the first He of the\nTetragrammaton) ; and He is the spirit rushing forth over\nall (because the mother is the world to come, when in the\nresurrection all things will receive the spirit); and all\nthings shall return unto their place (like as in the jubilee, so\nin the world to come).\n\n43. For it is written, AHH, IHVH, ALHIM, Ahak\nTetragrammaton Ehhim ! \" Ah Tetragrammaton Elohim ! \"\n\n!■'■*!■\n\nio8 KABBALAH,\n\nWhen the H, Hcy appeareth (first), and H, He (in the\nsecond place); then is Tetragrammaton called Elohim\n(like as a judge ; because in the world to come there will\nbe work for much strength. This is) the full name.\nAnd it is written, Isa. ii, 1 1 : \" And Tetragrammaton\nalone shall be exalted in that day.\" When the one He is\nturned towards the other He, and Vod is taken away,\nthen cometh vengeance into the universe; and except\nfor that Adam who is called Tetragrammaton, the universe\nwould not exist ; but all things would be destroyed.\nHence it is written : \" And the Tetragrammaton alone,\"\nAc.\n\n44. Hereunto is the hidden and involved Mystery of the\nKing, that is \" The Book of Concealed Mystery.\" Blessed is\nhe who entereth into and departeth therefrom, and knoweth\nits paths and ways.\n\nHADRA RBA QDIShA\n\n(HA IDRA RABBA QADISHA) ;\n\nOR.",
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}