\ 


THE 

KABBALAH  UNVEILED 


OoalTanijme  J?reg& 

BALLANTYNE,  HANSON  AND  CO. 
EDINBURGH  AND  LONDON 


&6S28 


K ABB  ALA  DENUDATA 


THE 

KABBALAH  UNVEILED 


CONTAINING  THE  FOLLOWING  BOOKS  OF  THE  ZOHAR 


1.  THE  BOOK  OF  CONCEALED  MYSTERY. 

2.  THE  GREATER  HOLY  ASSEMBLY. 

3.  THE  LESSER  HOLY  ASSEMBLY. 


TRANSLATED  INTO  ENGLISH  FROM  THE  LATIN  VERSION  OF 
KNORR  VON  ROSENROTH,  AND  COLLATED  WITH  THE 
ORIGINAL  CHALDEE  AND  HEBREW  TEXT 


BY 

S.  L.  MAC  GREGOR  MATHERS 


LONDON 

GEORGE  RE  D WAY 

1887 


C-1.)  BVF.C/t 


Weilcome  Library 

for  the  History 
and  Understanding 
of  Medicine 


TO 

THE  AUTHORS  OF  “ THE  PERFECT  WAY  ” 
.ANNA  KINGSFORD,  M.D.,  and  EDWARD  MAITLAND 

THIS  TRANSLATION 
IS 


DeDfcateD 


PREFACE. 


Before  finally  presenting  to  the  public  the  first  English  trans- 
lation of  three  of  the  most  important  books  of  the  “ Zohar,”  a 
few  additional  remarks  are  necessary.  These  three  books  are 
so  closely  connected  in  sense  as  to  be  practically  inseparable, 
the  two  last  forming  consecutive  developments  of  the  first. 
But,  as  to  launch  the  unprepared  reader  on  these  abstruse 
qabalistical  writings  without  some  preparatory  explanation  of 
the  tenets  of  the  Qabalah  would  be  simply  to  hopelessly  be- 
wilder him,  I have  written  a long  and  full  Introduction,  in 
which  I have  endeavoured  to  explain  thoroughly  the  principal 
dogmas  of  the  “ Zohar,”  and  have  further  added  explanatory 
notes  to  the  actual  text  for  the  better  elucidation  of  difficult 
passages.  Therefore  I would  advise  the  reader  first  to 
carefully  study  the  Introduction,  and  then  to  read  the  three 
books  of  the  “ Zohar  ” in  the  order  in  which  they  stand. 

My  translation  is  principally  taken  from  the  Latin  version 
of  Knorr  Von  B-osenroth,  but  I have  throughout  collated  it 
with  the  original  Chaldee  and  Hebrew  text,  and  in  many 
instances  have  translated  directly  therefrom,  especially  when- 
ever the  Latin  rendering  seemed  unreliable.  The  dialect  in 
which  the  original  is  written  is  Aramaic  Chaldee,  interspersed 
with  Hebrew  quotations,  and  the  style  is  difficult  and  obscure. 

In  the  “ Siphra  Htzenioutha,”  or  “ Book  of  Concealed 
Mystery,”  the  translation  of  the  actual  text  is  in  the  ordinary 
type;  Bosenroth’s  interpolations,  and  variant  readings  from 
the  Codices,  being  distinguished  by  being  in  brackets.  The 
notes  in  small  print  within  brackets  at  the  end  of  each  section 
.are  my  own,  and  they  virtually  form  a commentary  on  this 
book. 

In  the  “ Idra  Babba,”  or  “ Greater  Holy  Assembly,”  and 
in  the  “ Idra  Zuta,”  or  “ Lesser  Holy  Assembly,”  variant 
readings  are  put  in  brackets ; my  own  or  Bosenroth’s  addi- 
tions to  the  text  within  brackets  also,  but  in  italics.  Fur- 


V1U 


PREFA  CE. 


thermore,  as  Babbi  Schimeon  Ben  Yocbai  is  the  author  of 
the  bulk  of  these  two  books,  I have  only  put  his  short 
speeches  in  inverted  commas,  while  I have  left  his  longer 
discourses  unmarked.  The  speeches  of  all  the  other  Babbis 
are,  however,  marked  in  the  ordinary  way. 

The  renderings  of  the  pronunciation  of  Hebrew  and  Chaldee 
words  are  in  all  cases  put  in  italics. 

IHYH  is  usually  rendered  by  “ Tetragrammaton  ” instead 
of  by  “ Jehovah,”  for  reasons  given  in  the  Introduction. 

I have  generally  commenced  words  or  names  relating  to 
the  Sephiroth  with  a capital  letter,  as  also  all  pronouns  refer- 
ring to  the  Deity  in  any  of  His  forms. 

I wish  particularly  to  direct  the  reader’s  attention  to  the 
stress  laid  by  the  Qabalah  on  the  Feminine  Aspects  of  the 
Deity,  and  to  the  shameful  way  in  -which  any  allusion  to  these 
has  been  suppressed  in  the  ordinary  translations  of  the  Bible ; 
also  to  the  qabalistical  equality  of  Male  and  Female. 

I have  much  pleasure  in  dedicating  this  work  to  the  Authors 
of  the  “Perfect  Way,”  as  they  have  in  that  excellent  and 
wonderful  book  touched  so  much  on  the  doctrines  of  the 
Qabalah,  and  laid  such  value  on  its  teachings.  The  “ Perfect 
Way  ” is  one  of  the  most  deeply  occult  works  that  has  been 
written  for  centuries. 

In  the  Introduction  (§  20)  the  derivation  of  the  number 
3910  from  Berashith  is  given  only  as  a curious  speculation, 
and  not  as  accurately  fixing  a date. 

I have  not  gone  into  the  meaning  of  the  plural  form 
ADNI,  as  it  may  be  also  taken  as  ADN-I  = my  Lord.  I 
will,  however,  just  observe  that  its  plural  meaning,  as  applied 
to  IHYH,  comprehends  the  Persons  included  in  that  Name ; 
and  as  applied  to  Malkuth,  it  comprehends  the  other  nine 
Sephiroth  included  therein. 

In  conclusion,  I will  merely  remark  that  a short  time  ago 
there  appeared  in  the  “ Theosophist  ” an  excursus  by  Eliphaz 
Levi  on  the  “ Siphra  Dtzenioutha,”  but  that  it  certainly  was 
not  a literal  translation  of  the  “ Book  of  Concealed  Mystery  ” 
given  in  this  volume. 


S.  LIDDELL  MacGREGOR  MATHERS. 


London,  May  1887. 


KABBALAH. 


INTRODUCTION. 

1 . The  first  questions  wliicli  the  non-qabalistical  reader 
will  probably  ask  are : What  is  the  Qabalah  ? Who 
was  its  author  ? What  are  its  subdivisions  ? What  are 
its  general  teachings  ? And  why  is  a translation  of  it 
required  at  the  present  time  ? 

2.  I will  answer  the  last  question  first.  At  the 
present  time  a powerful  wave  of  occult  thought  is  spread- 
ing through  society ; thinking  men  are  beginning  to 
awake  to  the  fact  that  “ there  are  more  things  in  heaven 
and  earth  than  are  dreamed  of  in  their  philosophy ; ” 
and,  last  but  not  least,  it  is  now  felt  that  the  Bible, 
which  has  been  probably  more  misconstrued  than  any 
other  book  ever  written,  contains  numberless  obscure  and 
mysterious  passages  which  are  utterly  unintelligible  with- 
out some  key  wherewith  to  unlock  their  meaning.  That 
key  is  given  in  the  Qabalah.  Therefore  this  work 
should  be  of  interest  to  every  biblical  and  theological 
student.  Let  every  Christian  ask  himself  this  question  : 
“ How  can  I think  to  understand  the  Old  Testament  if 
I be  ignorant  of  the  construction  put  upon  it  by  that 
nation  whose  sacred  book  it  formed ; and  if  I know  not 
the  meaning  of  the  Old  Testament,  how  can  I expect  to 
understand  the  New?”  Were  the  real  and  sublime 
philosophy  of  the  Bible  better  known,  there  would  be 

B 


KABBALAH. 


2 

fewer  fanatics  and  sectarians.  And  who  can  calculate 
the  vastness  of  the  harm  done  to  impressionable  and 
excitable  persons  by  the  bigoted  enthusiasts  who  ever  and 
anon  come  forward  as  teachers  of  the  people  ? How 
many  suicides  are  the  result  of  religious  mania  and 
depression ! What  farragos  of  sacrilegious  nonsense 
have  not  been  promulgated  as  the  true  meanings  of  the 
books  of  the  Prophets  and  the  Apocalypse ! Given 
a translation  of  the  sacred  Hebrew  Book,  in  many  in- 
stances incorrect,  as  the  foundation,  an  inflamed  and 
an  ill-balanced  mind  as  the  worker  thereon,  what  sort  of 
edifice  can  be  expected  as  the  result  ? I say  fearlessly  to 
the  fanatics  and  bigots  of  the  present  day  : You  have 
cast  down  the  Sublime  and  Infinite  One  from  His  throne, 
and  in  His  stead  have  placed  the  demon  of  unbalanced 
force ; you  have  substituted  a deity  of  disorder  and  of 
jealousy  for  a God  of  order  and  of  love ; you  have  per- 
verted the  teachings  of  the  crucified  One.  There- 
fore at  this  present  time  an  English  translation  of  the 
Qabalah  is  almost  a necessity,  for  the  Zohar  has  never 
before  been  translated  into  the  language  of  this  country, 
nor,  as  far  as  I am  aware,  into  any  modern  European 
vernacular. 

3.  The  Qabalah  may  be  defined  as  being  the  esoteric 
Jewish  doctrine.  It  is  called  in  Hebrew  QBLH,  Qabalah , 
which  is  derived  from  the  root  QBL,  Qibel , meaning  u to 
receive.”  This  appellation  refers  to  the  custom  of 
handing  down  the  esoteric  knowledge  by  oral  trans- 
mission, and  is  nearly  allied  to  “ tradition.” 

4.  As  in  the  present  work  a great  number  of  Hebrew 
or  Chaldee  words  have  to  be  used  in  the  text,  and  the 
number  of  scholars  in  the  Shemitic  languages  is  limited, 
I have  thought  it  more  advisable  to  print  such  words  in 
ordinary  Roman  characters,  carefully  retaining  the  exact 
orthography.  I therefore  append  a table  showing  at  a 
glance  the  ordinary  Hebrew  and  Chaldee  alphabet  (which 
is  common  to  both  languages),  the  Roman  characters  by 


PLATE  I.— TABLE  OF  HEBREW  AND  CHALDEE  LETTERS. 


INTRODUCTION. 


3 


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4 


KABBALAH. 


which  I have  expressed  its  letters  in  this  work ; also 
their  names,  powers,  and  numerical  values.  There  are  no 
separate  numeral  characters  in  Hebrew  and  Chaldee ; 
therefore,  as  is  also  the  case  in  Greek,  each  letter  has  its 
own  peculiar  numerical  value,  and  from  this  circumstance 
results  the  important  fact  that  every  word  is  a number , 
and  every  number  is  a word.  This  is  alluded  to  in 
Revelations,  where  ££  the  number  of  the  beast  ” is 
mentioned,  and  on  this  correspondence  between  words 
and  numbers  the  science  of  Gematria  (the  first  division 
of  the  so-called  literal  Qabalah)  is  based.  I shall  refer 
to  this  subject  again.  I have  selected  the  Roman  letter 
Q to  represent  the  Hebrew  Qoph  or  Koph , a precedent 
for  the  use  of  which  without  a following  u may  be  found 
in  Max  Muller’s  “ Sacred  Books  of  the  East.”  The- 
reader  must  remember  that  the  Hebrew  is  almost 
entirely  a consonantal  alphabet,  the  vowels  being  for 
the  most  part  supplied  by  small  points  and  marks 
usually  placed  below  the  letters.  Another  difficulty 
of  the  Hebrew  alphabet  consists  in  the  great  similarity 
between  the  forms  of  certain  letters — e.g .,  Y,  Z,  and 
final  N. 

5.  With  regard  to  the  author  and  origin  of  the 
Qabalah,  I cannot  do  better  than  give  the  following 
extract  from  Dr.  Ginsburg’s  ££  Essay  on  the  Kabbalah,” 
first  premising  that  this  word  has  been  spelt  in  a great 
variety  of  ways — Cabala,  Kabalah,  Kabbala,  &c.  I have 
adopted  the  form  Qabalah,  as  being  more  consonant  with 
the  Hebrew  writing  of  the  word. 

6.  ££  A system  of  religious  philosophy,  or,  more  properly, 
of  theosophy,  which  has  not  only  exercised  for  hundreds 
of  years  an  extraordinary  influence  on  the  mental 
development  of  so  shrewd  a people  as  the  Jews,  but  has 
captivated  the  minds  of  some  of  the  greatest  thinkers  of 
Christendom  in  the  sixteenth  and  seventeenth  centuries, 
claims  the  greatest  attention  of  both  the  philosopher 
and  the  theologian.  When  it  is  added  that  among  its 


INTRODUCTION. 


5 


captives  were  Raymond  Lully,  the  celebrated  scholastic 
metaphysician  and  chemist  (died  1315)  ; John  Reuchlin, 
the  renowned  scholar  and  reviver  of  Oriental  literature  in 
Europe  (born  1455,  died  1 522) ; John  Picus  de  Miran- 
dola,  the  famous  philosopher  and  classical  scholar  (1463- 
1494) ; Cornelius  Henry  Agrippa,  the  distinguished 
philosopher,  divine,  and  physician  (1486-1535)  ; John 
Baptist  Yon  Helmont,  a remarkable  chemist  and  physician 
(4577- [644)  ; as  well  as  our  own  countrymen,  Robert 
Fludd,  the  famous  physician  and  philosopher  (1574-1637) ; 
and  Dr.  Henry  More  (1614-1687);  and  that  these  men, 
after  restlessly  searching  for  a scientific  system  which 
should  disclose  to  them  ‘ the  deepest  depths  ’ of  the 
divine  nature,  and  show  them  the  real  tie  which  binds  all 
things  together,  found  the  cravings  of  their  minds  satis- 
fied by  this  theosophy,  the  claims  of  the  Kabbalah  on  the 
attention  of  students  in  literature  and  philosophy  will 
readily  be  admitted.  The  claims  of  the  Kabbalah,  how- 
ever, are  not  restricted  to  the  literary  man  and  the 
philosopher ; the  poet  too  will  find  in  it  ample  materials 
for  the  exercise  of  his  lofty  genius.  How  can  it  be  other- 
wise with  a theosophy  which,  we  are  assured,  was  bom 
of  God  in  Paradise,  was  nursed  and  reared  by  the  choicest 
of  the  angelic  hosts  in  heaven,  and  only  held  converse 
with  the  holiest  of  man’s  children  upon  earth.  Listen  to 
the  story  of  its  birth,  growth,  and  maturity,  as  told  by  its 
followers. 

7.  “ The  Kabbalah  was  first  taught  by  God  himself  to 
a select  company  of  angels,  who  formed  a theosophic 
school  in  Paradise.  After  the  Fall  the  angels  most 
graciously  communicated  this  heavenly  doctrine  to  the 
disobedient  child  of  earth,  to  furnish  the  protoplasts  with 
the  means  of  returning  to  their  pristine  nobility  and 
felicity.  From  Adam  it  passed  over  to  Noah,  and  then 
to  Abraham,  the  friend  of  God,  who  emigrated  with  it  to 
Egypt,  where  the  patriarch  allowed  a portion  of  this 
mysterious  doctrine  to  ooze  out.  It  was  in  this  way 


6 


KABBALAH. 


that  the  Egyptians  obtained  some  knowledge  of  it,  and 
the  other  Eastern  nations  could  introduce  it  into  their 
philosophical  systems.  Moses,  who  was  learned  in  all 
the  wisdom  of  Egypt,  was  first  initiated  into  the  Qabalah 
in  the  land  of  his  birth,  but  became  most  proficient  in  it 
during  his  wanderings  in  the  wilderness,  when  he  not 
only  devoted  to  it  the  leisure  hours  of  the  whole  forty 
years,  but  received  lessons  in  it  from  one  of  the  angels. 
By  the  aid  of  this  mysterious  science  the  law-giver  was 
enabled  to  solve  the  difficulties  which  arose  during  his 
management  of  the  Israelites,  in  spite  of  the  pilgrimages, 
wars,  and  frequent  miseries  of  the  nation.  He  covertly 
laid  down  the  principles  of  this  secret  doctrine  in  the 
first  four  books  of  the  Pentateuch,  but  withheld  them 
from  Deuteronomy.  Moses  also  initiated  the  seventy 
elders  into  the  secrets  of  this  doctrine,  and  they  again 
transmitted  them  from  hand  to  hand.  Of  all  who 
formed  the  unbroken  line  of  tradition,  David  and  Solomon 
were  the  most  deeply  initiated  into  the  Kabbalah.  No 
one,  however,  dared  to  write  it  down,  till  Schimeon  Ben 
Jochai,  who  lived  at  the  time  of  the  destruction  of  the 
second  temple.  ....  After  his  death,  his  son,  Rabbi 
Eleazar,  and  his  secretary,  Rabbi  Abba,  as  well  as  his 
disciples,  collated  Rabbi  Simon  Ben  Jochai’s  treatises, 
and  out  of  these  composed  the  celebrated  work  called 
ZHR,  Zohar , splendour,  which  is  the  grand  storehouse 
of  Kabbalism.” 

8.  The  Qabalah  is  usually  classed  under  four  heads  : 

(a)  The  practical  Qabalah. 

( j3 ) The  literal  Qabalah. 

(■y)  The  unwritten  Qabalah. 

($)  The  dogmatic  Qabalah. 

9.  The  practical  Qabalah  deals  with  talismanic  and 
ceremonial  magic,  and  does  not  come  within  the  scope  of 
this  work. 

1 o.  The  literal  Qabalah  is  referred  to  in  several  places. 


INTRODUCTION. 


7 


and  therefore  a knowledge  of  its  leading  principles  is 
necessary.  It  is  divided  into  three  parts  : GMTRIA, 
Gematria ; NYTRIQVN,  Notariqon ; and  ThMYRH, 
Temura. 

1 1 . Gematria  is  a metathesis  of  the  Greek  word 
7 pa/u/maTELa.  It  is  based  on  the  relative  numeri- 
cal values  of  words,  as  I have  before  remarked.  Words 
of  similar  numerical  values  are  considered  to  be  explana- 
tory of  each  other,  and  this  theory  is  also  extended  to 
phrases.  Thus  the  letter  Shin , Sh,  is  300,  and  is  equiva- 
lent to  the  number  obtained  by  adding  up  the  numerical 
values  of  the  letters  of  the  words  RVCh  ALHIM,  Ruach 
Elohim , the  spirit  of  the  Elohim ; and  it  is  therefore  a 
symbol  of  the  spirit  of  the  Elohim.  For  R = 200,  Y = 6, 
Ch  = 8,  A=i,  L=3o,H=5,I=  10,  M=4o  ; total=3oo. 
Similarly,  the  words  AChD,  Achcid , Unity,  One,  and 
AHBH,  Ahebah , love,  each  = 13;  for  A=i,  Ch  = 8, 
D = 4,  total  =13;  and  A=i,  H=  5,  B=  2,  H = 5, 
total  =13.  Again,  the  name  of  the  angel  MTTRYN, 
Metatron  or  Methroton , and  the  name  of  the  Deity, 
ShDI,  Shaddcti , each  make  314;  so  the  one  is  taken  as 
symbolical  of  the  other.  The  angel  Metatron  is  said  to 
have  been  the  conductor  of  the  children  of  Israel  through 
the  wilderness,  of  whom  God  says,  “My  Name  is  in 
him.”  With  regard  to  Gematria  of  phrases  (Gen.  xlix. 
10),  IB  A ShILH,  Yeba  Shiloh , “Shiloh  shall  come”= 
358,  which  is  the  numeration  of  the  word  MShICh, 
Messiah.  Thus  also  the  passage,  Gen.  xviii.  2,  YHNH 
ShLShH,  Vehenna  Shalisha,  “ And  lo,  three  men,”  equals 
in  numerical  value  ALY  MIKAL  GBRIAL  YRPAL, 
JElo  Mikhael  Gabriel  Ve- Raphael , “These  are  Mikhael, 
Gabriel  and  Raphael ; ” for  each  phrase  = 701.  I 
think  these  instances  will  suffice  to  make  clear  the 
nature  of  Gematria,  especially  as  many  others  will  be 
found  in  the  course  of  the  ensuing  work. 

12.  Notariqon  is  derived  from  the  Latin  word  notarius , 
a shorthand  writer.  Of  Notariqon  there  are  two  forms. 


8 


KABBALAH. 


In  the  first  every  letter  of  a word  is  taken  for  the  initial 
or  abbreviation  of  another  word,  so  that  from  the  letters 
of  a word  a sentence  may  be  formed.  Thus  every  letter 
of  the  word  BRAShITh,  Berashitli , the  first  word  in 
Genesis,  is  made  the  initial  of  a word,  and  we  obtain 
BRAShITh  RAH  ALHIM  ShIQBLV  IShRAL  ThYRH, 
Besrasliith  Bahi  Elohim  Sheyequebelo  Israel  Torah : “In 
the  beginning  the  Elohim  saw  that  Israel  would  accept 
the  law.”  In  this  connection  I may  give  six  very  in- 
teresting specimens  of  Notariqon  formed  from  this  same 
word  BRAShITh  by  Solomon  Meir  Ben  Moses,  a Jewish 
Qabalist,  who  embraced  the  Christian  faith  in  1665,  and 
took  the  name  of  Prosper  Rugere.  These  have  all  a 
Christian  tendency,  and  by  their  means  Prosper  con- 
verted another  Jew,  who  had  previously  been  bitterly 
opposed  to  Christianity.  The  first  is,  BN  RVCh  AB 
ShLYShThM  IChD  ThMIM,  Ben , Buacli , Ah  Shaloshethem 
Yechad  Themim : “ The  Son,  the  Spirit,  the  Father,  Their 
Trinity,  Perfect  Unity.”  The  second  is,  BN  RYCh  AB 
ShLYShThM  IChD  ThOBVDV,  Ben , Buach , Ab,  Shalo - 
shethem  Yechad  Thaubodo : “ The  Son,  the  Spirit,  the 
Father,  ye  shall  equally  worship  Their  Trinity.”  The 
third  is,  BKVRI  RAShYNI  AShR  ShMY  IShYO 
ThOBYDV,  Bekori  Bashuni  Asher  Shamo  Yeshuah 
Thaubodo  : “ Ye  shall  worship  My  first-born,  My  first, 
Whose  name  is  Jesus.”  The  fourth  is,  BBVA  RBN 
AShR  ShMY  IShYO  ThOBYDV,  Beboa  Babban  Asher 
Shamo  Yeshuah  Thaubodo  : “ When  the  Master  shall  come 
Whose  Name  is  Jesus  ye  shall  worship.”  The  fifth  is, 
BThVLH  RAYIH  ABChR  ShThLD  IShYO  ThAShRYH, 
Betliulah  Baviali  Abachar  Shethaled  Yeshuah  Thashroah : 
“ I will  choose  a virgin  worthy  to  bring  forth  Jesus,  and 
ye  shall  call  her  blessed.”  The  sixth  is,  BOVGTh 
RTzPIM  ASThThR  ShGYPI  IShYO  ThAKLY,  Beaugoth 
Batzephim  Asattar  Shegopi  Yeshuah  Thakelo : “I  will 
hide  myself  in  cake  (baked  with)  coals,  for  ye  shall  eat 
Jesus,  My  Body.”  The  Qabalistical  importance  of  these 


INTRO  D UCTIOM . 9 

sentences  as  bearing  upon  tlie  doctrines  of  Christianity 
can  hardly  be  overrated. 

1 3 . The  second  form  of  Notariqon  is  the  exact  reverse 
of  the  first.  By  this  the  initials  or  finals,  or  both,  or  the 
medials,  of  a sentence,  are  taken  to  form  a word  or 
words.  Thus  the  Qabalah  is  called  ChKMh  NSThRH, 
Chokhmah  Nesethrah“  the  secret  wisdom  ; ” and  if  we  take 
the  initials  of  these  two  words  Ch  and  N,  we  form  by  the 
second  kind  of  Notariqon  the  word  ChN,  Clien , “ grace.” 
Similarly,  from  the  initials  and  finals  of  the  words  MI 
IOLH  LNV  HShMIMH,  Mi  laulah  Leno  Ha-Shamayimah, 
“ Who  shall  go  up  for  us  to  heaven  ? ” (Deut.  xxx.  12), 
are  formed  MILH,  Milah , u circumcision,”  and  IHVH, 
the  Tetragrammaton,  implying  that  God  hath  ordained 
circumcision  as  the  way  to  heaven. 

14.  Temura  is  permutation.  According  to  certain 
rules,  one  letter  is  substituted  for  another  letter  pre- 
ceding or  following  it  in  the  alphabet,  and  thus  from  one 
word  another  word  of  totally  different  orthography  may 
be  formed.  Thus  the  alphabet  is  bent  exactly  in  half,  in 
the  middle,  and  one  half  is  put  over  the  other ; and 
then  by  changing  alternately  the  first  letter  or  the  first 
two  letters  at  the  beginning  of  the  second  line,  twenty- 
two  commutations  are  produced.  These  are  called  the 
“ Table  of  the  Combinations  of  TzIRVP,”  Tziruph.  For 
example’s  sake,  I will  give  the  method  called  ALBTh, 
Albcith , thus: 

11  10  987654321 

K I TChZVHDGBA 

M N S O P Tz  Q R Sh  Th  L 

Each  method  takes  its  name  from  the  first  two  pairs 

composing  it,  the  system  of  pairs  of  letters  being  the 
groundwork  of  the  whole,  as  either  letter  in  a pair  is 
substituted  for  the  other  letter.  Thus,  by  Albath,  from 
RVCh,  Buach , is  formed  DTzO,  Detzau.  The  names  of 
the  other  twenty-one  methods  are:  ABGTh,  AGDTh, 


IO 


KABBALAH. 


ADBG,  AHBD,  AYBH,  AZBY,  AChBZ,  ATBCh,  AIBT, 
AKBI,  ALBK,  AMBL,  ANBM,  ASBN,  AOBS,  APBO, 
ATzBP,  AQBTz,  ARBQ,  AShBR,  and  AThBSh.  To 
these  must  be  added  the  modes  ABGD  and  ALBM. 
Then  comes  the  “ Rational  Table  of  Tziruph,”  another 
set  of  twenty- two  combinations.  There  are  also  three 
“ Tables  of  the  Commutations,”  known  respectively  as 
the  Right,  the  Averse,  and  the  Irregular.  To  make  any 
of  these,  a square,  containing  484  squares,  should  be 
made,  and  the  letters  written  in.  For  the  “ Right 
Table  ” write  the  alphabet  across  from  right  to  left ; in 
the  second  row  of  squares  do  the  same,  but  begin  with  B 
and  end  with  A ; in  the  third  begin  with  G and  end 
with  B ; and  so  on.  For  the  “ Averse  Table  ” write  the 
alphabet  from  right  to  left  backwards,  beginning  with 
Th  and  ending  with  A ; in  the  second  row  begin  with  Sh 
and  end  with  Th,  &c.  The  “Irregular  Table”  would 
take  too  long  to  describe.  Besides  all  these,  there  is  the 
method  called  ThShRQ,  Thcishraq , which  is  simply  writing 
a word  backwards.  There  is  one  more  very  important 
form,  called  the  “ Qabalah  of  the  Nine  Chambers,”  or 
AIQ  BIvR,  Aiq  BeJcar.  It  is  thus  formed  : 


300 

30 

3 

2CO 

20 

2 

IOO 

10 

1 

000 

00 

0 

000 

00 

0 

OOD 

03 

0 

Sn 

L 

G 

R 

K 

B 

Q 

I 

A 

600 

60 

6 

500 

5o 

5 

400 

40 

4 

000 

00 

O 

000 

do 

0 

000 

OO 

O 

M final 

S 

Y 

K final 

N 

H 

T11 

M 

D 

900 

90 

9 

800 

80 

8 

700 

70 

7 

Tz  final 

Tz 

T 

P final 

P 

Ch 

N final 

0 

Z 

I have  put  the  numeration  of  each  letter  above  to 
show  the  affinity  between  the  letters  in  each  chamber. 
Sometimes  this  is  used  as  a cipher,  by  taking  the 
portions  of  the  figure  to  show  the  letters  they  contain, 
putting  one  point  for  the  first  letter,  two  for  the  second, 


INTRODUCTION. 


i 


&c.  Thus  the  right  angle,  containing  AIQ,  will  answer 
for  the  letter  Q if  it  have  three  dots  or  points  within  it. 
Again,  a square  will  answer  for  H,  N,  or  K final,  accord- 
ing to  whether  it  has  one,  two,  or  three  points  respectively- 
placed  within  it.  So  also  with  regard  to  the  other 
letters.  But  there  are  many  other  ways  of  employing 
the  Qabalah  of  the  Nine  Chambers,  which  I have  not 
space  to  describe.  I will  merely  mention,  as  an  example, 
that  by  the  mode  of  Temura  called  AThBSh,  Atlibash , 
it  is  found  that  in  Jeremiah  xxv.  26,  the  word  ShShK, 
Sheshakh , symbolizes  BBL,  Babel. 

I 5 . Besides  all  these  rules,  there  are  certain  meanings 
hidden  in  the  shape  of  the  letters  of  the  Hebrew  alpha- 
bet ; in  the  form  of  a particular  letter  at  the  end  of  a 
word  being  different  from  that  which  it  generally  bears 
when  it  is  a final  letter,  or  in  a letter  being  written  in 
the  middle  of  a word  in  a character  generally  used  only 
at  the  end ; in  any  letter  or  letters  being  written  in  a 
size  smaller  or  larger  than  the  rest  of  the  manuscript,  or 
in  a letter  being  written  upside  down ; in  the  variations 
found  in  the  spelling  of  certain  words,  which  have  a 
letter  more  in  some  places  than  they  have  in  others  ; in 
peculiarities  observed  in  the  position  of  any  of  the  points 
or  accents,  and  in  certain  expressions  supposed  to  be 
elliptic  or  redundant. 

16.  For  example  the  shape  of  the  Hebrew  letter 
Alepli,  A (see  Plate  I.),  is  said  to  symbolize  a Van , V, 
between  a Yocl,  I,  and  a Dalcth , D ; and  thus  the  letter 
itself  represents  the  word  IYD,  Yod.  Similarly  the 
shape  of  the  letter  He,  H,  represents  a Daletli , D,  with  a 
Yod , I,  written  at  the  lower  left-hand  corner,  &c. 

17.  In  Isaiah  ix.  6,  7,  the  word  LMRBH,  Lemar- 
bah , for  multiplying,  is  written  with  the  character  for 
M final  in  the  middle  of  the  word,  instead  of  with  the 
ordinary  initial  and  medial  M.  The  consequence  of  this 
is  that  the  total  numerical  value  of  the  word,  instead 
of  being  30  + 40  + 200  + 2 + 5 = 277,  is  30  + 600  + 200 


12 


KABBALAH. 


+ 2 + 5 = 837  = by  Gematria  ThTh  ZL,  Tat  Zal , the 
profuse  Giver.  Thus,  by  writing  the  M final  instead  of 
the  ordinary  character,  the  word  is  made  to  bear  a 
different  qabalistical  meaning. 

18.  In  Deuteronomy  vi.  4,  &c.,  is  the  prayer 
known  as  the  “ Shema  Yisrael.”  It  begins,  “ ShMO 
IShRAL  IHVH  ALHINV  IHVH  AChD;  Shemaa 
Yisrael,  Tetragrammaton Elohino  Tetragrammaton  Aclmd  : 
“ Hear,  O Israel,  Tetragrammaton  your  God  is  Tetra- 
grammaton Unity.”  In  this  verse  the  terminal  letter 
O in  ShMO,  and  the  D in  AChD  are  written  much 
larger  than  the  other  letters  of  the  text.  The  qaba- 
listical symbology  contained  in  this  circumstance  is  thus 
explained  : The  letter  0,  being  of  the  value  of  70,  shows 
that  the  law  may  be  explained  in  seventy  different  ways, 
and  the  D = 4=  the  four  cardinal  points  and  the  letters 
of  the  Holy  Name.  The  first  word,  ShMO,  has  the 
numerical  value  of  410,  the  number  of  years  of  the 
duration  of  the  first  temple,  &c.  &c.  There  are  many 
other  points  worthy  of  consideration  in  this  prayer,  but 
time  will  not  permit  me  to  dwell  on  them. 

19.  Other  examples  of  deficient  and  redundant  spell- 
ing, peculiarities  of  accent  and  pointing,  &c.,  will  be 
found  in  various  places  in  the  ensuing  work. 

20.  It  is  to  be  further  noted  with  regard  to  the  first 
word  in  the  Bible,  BRAShITh,  Berashith,  that  the  first 
three  letters,  BRA,  are  the  initial  letters  of  the  names  of 
the  three  persons  of  the  Trinity  : BN,  Ben , the  Son  ; 
RYCH,  Buach,  the  Spirit ; and  AB,  Ab,  the  Father. 
Furthermore,  the  first  letter  of  the  Bible  is  B,  which  is 
the  initial  letter  of  BRKH,  Berakhah , blessing  ; and 
not  A,  which  is  that  of  ARR,  Avar , cursing.  Again, 
the  letters  of  Berashith , taking  their  numerical  powers, 
express  the  number  of  years  between  the  Creation  and 
the  birth  of  Christ,  thus : *B  = 2,000,  R = 200,  *A  = 

* See  note  to  the  numerical  values  in  the  Table  of  the  Hebrew  Alphabet, 
&c.,  Plate  I. 


INTRODUCTION . 


13 


1000,  Sh=300,  I=io,  and  Th=4oo  ; total  = 39io 
years,  being  the  time  in  round  numbers.  Picus  de 
Mirandola  gives  the  following  working  out  of  BRAShITh, 
Berashith : — By  joining  the  third  letter,  A,  to  the  first, 
B,  AB,  Ab  — Father,  is  obtained.  If  to  the  first  letter 
B,  doubled,  the  second  letter,  R,  be  added,  it  makes  BBR, 
Bebar =in  or  through  the  Son.  If  all  the  letters  be 
read  except  the  first,  it  makes  EAShITh,  Bashith— the 
beginning.  If  with  the  fourth  letter,  Sh,  the  first  B and 
the  last  Th  be  connected,  it  makes  ShBTh,  Shebeth=th.Q 
end  or  rest.  If  the  first  three  letters  be  taken,  they 
make  BE  A,  Bera  = created.  If,  omitting  the  first,  the 
three  following  be  taken,  they  make  RASh,  Bash— head. 
If,  omitting  the  two  first,  the  next  two  be  taken,  they 
give  ASh,  Ash  = fire.  If  the  fourth  and  last  be  joined, 
they  give  ShTh,  Sheth— foundation.  Again,  if  the  second 
letter  be  put  before  the  first,  it  makes  RB,  Bab  — great. 
If  after  the  third  be  placed  the  fifth  and  fourth,  it 
gives  AISh,  Aisli  — man.  If  to  the  two  first  be  joined 
the  two  last,  they  give  BRITh,  Beritli  = covenant.  And 
if  the  first  be  added  to  the  last,  it  gives  ThB,  Theb , 
which  is  sometimes  used  for  TYB,  Tliob  = good. 

2 1 . Taking  the  whole  of  these  mystical  anagrams  in 
proper  order,  Picus  makes  the  following  sentence  out  of 
this  one  word  BRAShITh  : — Better  in  filio  (aut  per  filmin') 
principium  et  finem  ( sive  quietem)  creavit  caput , ignem, 
et  fundamentum  magni  hominis  feeder e bono : “ Through 
the  Son  hath  the  Father  created  that  Head  which  is 
the  beginning  and  the  end,  the  fire-life  and  the  foun- 
dation of  the  supernal  man  (the  Adam  Qadmon)  by  His 
righteous  covenant.”  Which  is  a short  epitome  of  the 
teachings  of  the  “ Book  of  Concealed  Mystery.”  This 
notice  of  the  literal  Qabalah  has  already  extended  beyond 
its  proper  limits.  It  was,  however,  necessary  to  be  thus 
explicit,  as  much  of  the  metaphysical  reasoning  of  the 
ensuing  work  turns  on  its  application. 

2 2 . The  term  “Unwritten  Qabalah”  is  applied  to  certain 


14 


KABBALAH. 


knowledge  whick  is  never  entrusted  to  writing,  but  com- 
municated orally.  I may  say  no  more  on  this  point,  not 
even  whether  I myself  have  or  have  not  received  it.  Of 
course,  till  the  time  of  Rabbi  Schimeon  Ben  Jochai  none 
of  the  Qabalah  was  ever  written. 

23.  The  Dogmatic  Qabalah  contains  the  doctrinal 
portion.  There  are  a large  number  of  treatises  of  various 
dates  and  merits  which  go  to  make  up  the  written 
Qabalah,  but  they  may  be  reduced  to  four  heads : 

(a)  The  Sepher  Yetzirah  and  its  dependencies. 

(/3)  The  Zohar  with  its  developments  and  com- 
mentaries. 

(y)  The  Sepher  Sephiroth  and  its  expansions. 

($)  The  Asch  Metzareph  and  its  symbolism. 

24.  The  SPR  ITzIRH,  Sepher  Yetzirah , or  “ Book  of 
Formation,”  is  ascribed  to  the  patriarch  Abraham.  It  treats 
of  the  cosmogony  as  symbolized  by  the  ten  numbers  and 
the  twenty-two  letters  of  the  alphabet,  which  it  calls  the 
“ thirty-two  paths.”  On  these  latter  Rabbi  Abraham  Ben 
Dior  has  written  a mystical  commentary.  The  term  “ path  ” 
is  used  throughout  the  Qabalah  to  signify  a hieroglyphical 
idea,  or  rather  the  sphere  of  ideas,  which  may  be  attached 
to  any  glyph  or  symbol. 

25.  The  ZHR,  Zohar , or  “Splendour,”  besides  many 
other  treatises  of  less  note,  contains  the  following  most 
important  books,  of  which  the  three  first  are  translated  in 
this  volume : 

(a)  The  SPRA  DTzNIOYThA,  Siphra  Dtzenioutha , 
or  a Book  of  Concealed  Mystery,”  which  is 
the  root  and  foundation  of  the  Zohar. 

((5)  The  ADRA  RBAQDIShA,  Idra  Rabla  Qadisha, 
or  “ Greater  Holy  Assembly :”  this  is  a develop- 
ment of  the  “ Book  of  Concealed  Mystery.” 

(y)  The  ADRA  ZYTA  QDIShA,  Idra  Zuta  Qadisha, 
or  “ Lesser  Holy  Assembly ; ” which  is  in  the 
nature  of  a supplement  to  the  “ Idra  Rabba.” 
These  three  books  treat  of  the  gradual  develop- 
ment of  the  creative  Deity,  and  with  Him  the 


INTRODUCTION. 


15 


Creation.  ‘The  text  of  these  works  has  been 
annotated  by  Knorr  yon  Rosenroth  (the  author 
of  the“QabalahDenudata,”)  from  the  Mantuan, 
Cremonensian,  andLublinensian  Codices,  which 
are  corrected  printed  copies  ; of  these  the  Man- 
tuan and  Cremonensian  are  the  oldest.  A 
species  of  commentary  is  also  given,  which  is 
distinguished  from  the  actual  text  by  being 
written  within  parentheses. 

(8)  The  pneumatical  treatise  called  BITh  ALHIM, 
Beth  Blohim , or  the  “ House  of  the  Elohim,” 
edited  by  Rabbi  Abraham  Cohen  Irira,  from 
the  doctrines  of  Rabbi  Yitzchaq  Loria.  It 
treats  of  angels,  demons,  elemental  spirits, 
and  souls. 

(e)  The  “Book  of  the  Revolutions  of  Souls”  is  a 
peculiar  and  discursive  treatise,  and  is  an 
expansion  of  Rabbi  Loria’s  ideas. 

26.  The  SPR  SPIRVTh,  S'epher  Sephiroth,  or  “ Book  of 
the  Emanations,”  describes,  so  to  speak,  the  gradual  evolu- 
tion of  the  Deity  from  negative  into  positive  existence. 

27.  The  ASh  MTzRP,  Asch  Metzareph , or  “ Purifying 
Fire,”  is  hermetic  and  alchemical,  and  is  known  to  few, 
and  when  known  is  understood  by  still  fewer. 

28.  The  principal  doctrines  of  the  Qabalah  are  de- 
signed to  solve  the  following  problems  : — 

(a)  The  Supreme  Being,  His  nature  and  attributes. 

((3)  The  Cosmogony. 

(y)  The  creation  of  angels  and  man. 

(8)  The  destiny  of  man  and  angels. 

(e)  The  nature  of  the  soul. 

(2)  The  nature  of  angels,  demons,  and  elementals. 

(77)  The  import  of  the  revealed  law. 

(0)  The  transcendental  symbolism  of  numerals. 

(c)  The  peculiar  mysteries  contained  in  the  Hebrew 
letters. 

(k)  The  equilibrium  of  contraries. 

29.  The  u Book  of  Concealed  Mystery  ” opens  with  these 


i6 


KABBALAH, . 


words : “ The  Book  of  Concealed  Mystery  is  the  book  of 
the  equilibrium  of  balance.”  What  is  here  meant  by 
the  terms  “equilibrium  of  balance”?  Equilibrium  is 
that  harmony  which  results  from  the  analogy  of  con- 
traries, it  is  the  dead  centre  where,  the  opposition  of 
opposing  forces  being  equal  in  strength,  rest  succeeds 
motion.  It  is  the  central  point.  It  is  the  “ point  within 
the  circle  ” of  ancient  symbolism.  It  is  the  living  synthesis 
of  counterbalanced  power.  Thus  form  may  be  described 
as  the  equilibrium  of  light  and  shade ; take  away 
either  factor,  and  form  is  viewless.  The  term  balance  is 
applied  to  the  two  opposite  natures  in  each  triad  of  the 
Sephiroth,  their  equilibrium  forming  the  third  Sephira 
in  each  ternary.  I shall  recur  again  to  this  subject  in 
explaining  the  Sephiroth,  This  doctrine  of  equilibrium 
and  balance  is  a fundamental  qabalistical  idea. 

30.  The  “Book  of  Concealed  Mystery  ’’goes  on  to 
state  that  this  “ Equilibrium  hangeth  in  that  region  which 
is  negatively  existent.”  What  is  negative  existence  ? 
What  is  positive  existence  ? The  distinction  between 
these  two  is  another  fundamental  idea.  To  define 
negative  existence  clearly  is  impossible,  for  when  it  is 
distinctly  defined  it  ceases  to  be  negative  existence;  it  is 
then  negative  existence  passing  into  static  condition. 
Therefore  wisely  have  the  Qabalists  shut  out  from  mortal 
comprehension  the  primal  AIN,  Ain , the  negatively 
existent  One,  and  the  AIN  SYP,  Ain  Soph , the  limitless 
Expansion ; while  of  even  the  AIN  SYP  AYR,  Ain  Soph 
Aui\  the  illimitable  Light,  only  a dim  conception  can  be 
formed.  Yet,  if  we  think  deeply,  we  shall  see  that  such 
must  be  the  primal  forms  of  the  unknowable  and  name- 
less One,  whom  we,  in  the  more  manifest  form  speak  of  as 
God.  He  is  the  Absolute.  But  how  define  the  Absolute  ? 
Even  as  we  define  it,  it  slips  from  our  grasp,  for  it  ceases 
when  defined  to  be  the  Absolute.  Shall  we  then  say  that 
the  Negative,  the  Limitless,  the  Absolute  are,  logically 
speaking,  absurd,  since  they  are  ideas  which  our  reason 


INTRODUCTION, 


?7 


cannot  define  ? No ; for  could  we  define  them,  we 
should  make  them,  so  to  speak,  contained  by  our  reason, 
and  therefore  not  superior  to  it ; for  a subject  to  be 
capable  of  definition  it  is  requisite  that  certain  limits 
should  be  assignable  to  it.  How  then  can  we  limit  the 
Illimitable  ? 

31.  The  first  principle  and  axiom  of  the  Qabalah  is 
the  name  of  the  Deity,  translated  in  our  version  of  the 
Bible,  “I  am  that  I am,”  AHIH  AShR  AHIH,  Eheieh 
Asher  Eheieli . A better  translation  is,  44  Existence  is 
existence,”  or  44  I am  He  who  is.” 

32.  Eliphaz  Levi  Zahed,  that  great  philosopher  and 

Qabalist  of  the  present  century,  says  in  his  44  Histoire 
He  la  Magie  ” (bk.  i.  ch.  7) : 44  The  Qabalists  have  a 

horror  of  everything  that  resembles  idolatry ; they,  how- 
ever, ascribe  the  human  form  to  God,  but  it  is  a 
purely  hieroglyphical  figure.  They  consider  God  as  the 
intelligent,  living,  and  loving  Infinite  One.  He  is  for 
them  neither  the  collection  of  other  beings,  nor  the 
abstraction  of  existence,  nor  a philosophically  definable 
being.  He  is  in  all,  distinct  from  all,  and  greater  than 
all.  His  very  name  is  ineffable  ; and  yet  this  name  only 
•expresses  the  human  ideal  of  His  Divinity.  What  God 
is  in  Himself  it  is  not  given  to  man  to  know.  God  is 
the  absolute  of  faith  ; existence  is  the  absolute  of  reason, 
existence  exists  by  itself,  and  because  it  exists.  The 
reason  of  the  existence  of  existence  is  existence  itself. 
We  may  ask,  4 Why  does  any  particular  thing  exist  ? ’ 
that  is, 4 Why  does  such  or  such  a thing  exist  ? ’ But  we 
cannot  ask,  without  its  being  absurd  to  do  so,  4 Why 
does  existence  exist  ? ’ For  this  would  be  to  suppose 
existence  prior  to  existence.”  Again,  the  same  author 
says  (ibid.  bk.  iii.  ch.  2)  : 44  To  say,  4 1 will  believe  when 
the  truth  of  the  dogma  shall  be  scientifically  proved  to 
me,’  is  the  same  as  to  say,  4 1 will  believe  when  I have 
nothing  more  to  believe,  and  when  the  dogma  shall  be 
destroyed  as  dogma  by  becoming  a scientific  theorem.’ 

c 


i8 


KABBALAH. 


That  is  to  say,  in  other  words : 1 I will  only  admit  the 
Infinite  when  it  shall  have  been  explained,  determined,, 
circumscribed,  and  defined  for  my  benefit ; in  one  word, 
when  it  has  become  finite.  I will  then  believe  in  the' 
Infinite  when  I am  sure  that  the  Infinite  does  not  exist. 
I will  believe  in  the  vastness  of  the  ocean  when  I shall 
have  seen  it  put  into  bottles.’  But  when  a thing  has 
been  clearly  proved  and  made  comprehensible  to  you, 
you  will  no  longer  believe  it — you  will  know  it.” 

33.  In  the  “ Bhagavadgita,”  ch.  ix.,  it  is  said : “ I am 

Immortality  and  also  death  ; and  I,  O Argana ! am  that 
which  is  and  that  which  is  not.”  * And  again  (ch.  ix.)  : 
“ And,  0 descendant  of  Bharata ! see  wonders  in 
numbers,  unseen  before.  Within  my  body,  0 Guda-- 
kesa  ! see  to-day  the  whole  universe,  including  everything 
movable  and  immovable,  all  in  one.”  And  again  ( ibid.y 
Arguna  said : “ 0 Infinite  Lord  of  the  Gods  ! 0 Thou 

who  pervadest  the  universe  ! Thou  art  the  Indestructible, 
that  which  is,  that  which  is  not,  and  what  is  beyond 
them.  Thou  art  the  Primal  God,  the  Ancient  One  ; Thou 
art  the  highest  support  of  this  universe.  By  Thee  is 
this  universe  pervaded,  0 Thou  of  the  infinite  forms  .... 
Thou  art  of  infinite  power,  of  unmeasured  glory ; Thou 
pervadest  all,  and  therefore  Thou  art  all ! ” 

34.  The  idea  of  negative  existence  can  then  exist 
as  an  idea , but  it  will  not  bear  definition,  since  the  idea 
of  definition  is  utterly  incompatible  with  its  nature. 
u But,”  some  of  my  readers  will  perhaps  say,  “ your  term 
negative  existence  is  surely  a misnomer ; the  state  you 
describe  would  be  better  expressed  by  the  title  of  negative 
subsistence.”  Not  so,  I answer ; for  negative  subsistence 
can  never  be  anything  but  negative  subsistence ; it  cannot 
vary,  it  cannot  develop ; for  negative  subsistence  is  literally 
and  truly  no  thing.  Therefore,  negative  subsistence  can- 
not be  at  all ; it  never  has  existed,  it  never  does  exist,  it 
never  will  exist.  But  negative  existence  bears  hidden  in. 

* Or,  “ which  exists  negatively.”  4 


INTRODUCTION. 


I9’ 


itself,  positive  life  ; for  in  tlie  limitless  depths  of  the 
abyss  of  its  negativity  lies  hidden  the  power  of  standing 
forth  from  itself,  the  power  of  projecting  the  scintilla  of 
the  thought  unto  the  ntter,  the  power  of  re-involving  the 
syntagma  into  the  inner.  Thus  shrouded  and  veiled  is 
the  absorbed  intensity  in  the  centreless  whirl  of  the  vast- 
ness of  expansion.  Therefore  have  I employed  the  term 
u Ex-sto,”  rather  than  u Sub-sto.” 

35.  But  between  two  ideas  so  different  as  those  of 
negative  and  positive  existence  a certain  nexus,  or  con- 
necting-link, is  required,  and  hence  we  arrive  at  the  form 
which  is  called  potential  existence,  which  while  more 
nearly  approaching  positive  existence,  will  still  scarcely 
admit  of  clear  definition.  It  is  existence  in  its  possible 
form.  For  example,  in  a seed,  the  tree  which  may  spring 
from  it  is  hidden;  it  is  in  a condition  of  potential  existence; 
is  there  ; but  it  will  not  admit  of  definition.  How  much 
less,  then,  will  those  seeds  which  that  tree  in  its  turn  may 
yield.  But  these  latter  are  in  a condition  which,  while 
it  is  somewhat  analogous  to  potential  existence,  is  in 
hardly  so  advanced  a stage ; that  is,  they  are  negatively 
existent. 

36.  But,  on  the  other  hand,  positive  existence  is  always 
capable  of  definition  ; it  is  dynamic  ; it  has  certain  evident 
powers,  and  it  is  therefore  the  antithesis  of  negative 
existence,  and  still  more  so  of  negative  subsistence.  It 
is  the  tree,  no  longer  hidden  in  the  seed,  but  developed 
into  the  outer.  But  positive  existence  has  a beginning 
and  an  end,  and  it  therefore  requires  another  form  from 
which  to  depend,  for  without  this  other  concealed 
negative  ideal  behind  it,  it  is  unstable  and  unsatisfactory. 

37.  Thus,  then,  have  I faintly  and  with  all  reverence 
endeavoured  to  shadow  forth  to  the  minds  of  my  readers 
the  idea  of  the  Illimitable  One.  And  before  that  idea, 
and  of  that  idea,  I can  only  say,  in  the  words  of  an 
ancient  oracle : “In  Him  is  an  illimitable  abyss  of 
glory,  and  from  it  there  goeth  forth  one  little  spark 


KABBALAH. 


20 

which  maketh  all  the  glory  of  the  sun,  and  of  the  moon, 
and  of  the  stars.  Mortal ! behold  how  little  I know  of 
God  ; seek  not  to  know  more  of  Him,  for  this  is  far  be- 
yond thy  comprehension,  however  wise  thou  art;  as  for 
us,  who  are  His  ministers,  how  small  a part  are  we  of 
Him  ! ” 

38.  There  are  three  qabalistical  veils  of  the  negative 
existence,  and  in  themselves  they  formulate  the  hidden 
ideas  of  the  Sephiroth  not  yet  called  into  being,  and 
they  are  concentrated  in  Kether,  which  in  this  sense  is 
the  Malkuth  of  the  hidden  ideas  of  the  Sephiroth.  I 
will  explain  this.  The  first  veil  of  the  negative  exist- 
ence is  the  AIN,  Ain  = Negativity.  This  word  consists 
of  three  letters,  which  thus  shadow  forth  the  first  three 
Sephiroth  or  numbers.  The  second  veil  is  the  AIN 
SVP,  Ain  Soph  — the  Limitless.  This  title  consists  of 
six  letters,  and  shadows  forth  the  idea  of  the  first  six 
Sephiroth  or  numbers.  The  third  veil  is  the  AIN  SVP 
AYR,  Ain  Soph  Aur  = the  Limitless  Light.  This  again 
consists  of  nine  letters,  and  symbolizes  the  first  nine 
Sephiroth,  but  of  course  in  their  hidden  idea  only.  But 
when  we  reach  the  number  nine  we  cannot  progress 
farther  without  returning  to  the  unity,  or  the  number 
one,  for  the  number  ten  is  but  a repetition  of  unity 
freshly  derived  from  the  negative,  as  is  evident  from  a 
glance  at  its  ordinary  representation  in  Arabic  numerals, 
where  the  circle  o represents  the  Negative  and  the  1 
the  Unity.  Thus,  then,  the  limitless  ocean  of  negative 
light  does  not  proceed  from  a centre  for  it  is  centreless , but 
it  concentrates  a centre , which  is  the  number  one  of  the 
manifested  Sephiroth,  Kether,  the  Crown,  the  First 
'Sephira ; which  therefore  may  be  said  to  be  the  Malkuth 
or  number  ten  of  the  hidden  Sephiroth.  (See  Plate  II.) 
Thus,  u Kether  is  in  Malkuth,  and  Malkuth  is  in  Kether.” 
Or,  as  an  alchemical  author  of  great  repute  (Thomas 
Vaughan,  better  known  as  Eugenius  Pkilalethes)  says,* 
* “ Euphrates ; or,  The  Waters  of  the  East.” 


o 


INTRODUCTION. 


21 


apparently  quoting  from  Proclus : “ That  the  heaven  is 
in  the  earth,  but  after  an  earthly  manner ; and  that  the 
earth  is  in  the  heaven,  but  after  a heavenly  manner.” 
But  inasmuch  as  negative  existence  is  a subject  incapable 
of  definition,  as  I have  before  shown,  it  is  rather  con- 
sidered by  the  Qabalists  as  depending  back  from  the 
number  of  unity  than  as  a separate  consideration  there- 
from ; wherefore  they  frequently  apply  the  same  terms 
and  epithets  indiscriminately  to  either.  Such  epithets 
are  “The  Concealed  of  the  Concealed,”  “The  Ancient  of 
the  Ancient  Ones,”  the  “ Most  Holy  Ancient  One,”  &c. 

39.  I must  now  explain  the  real  meaning  of  the  terms 
Sephira  and  Sephiroth.  The  first  is  singular,  the  second 
is  plural.  The  best  rendering  of  the  word  is  “ numerical 
emanation.”  There  are  ten  Sephiroth,  which  are  the, 
most  abstract  forms  of  the  ten  numbers  of  the  decimal 
scale — i.e.,  the  numbers  1,  2,  3,  4,  5,  6,  7,  8,  9,  10. 
Therefore,  as  in  the  higher  mathematics  we  reason  of 
numbers  in  their  abstract  sense,  so  in  the  Qabalah  we 
reason  of  the  Deity  by  the  abstract  forms  of  the  numbers  ; 
in  other  words,  by  the  SPIRYTh,  Sephiroth.  It  was 
from  this  ancient  Oriental  theory  that  Pythagoras  derived 
his  numerical  symbolic  ideas. 

40.  Among  these  Sephiroth,  jointly  and  severally,  we 
find  the  development  of  the  persons  and  attributes  of  God. 
Of  these  some  are  male  and  some  female.  How,  for  some 
reason  or  other  best  known  to  themselves,  the  trans- 
lators of  the  Bible  have  carefully  crowded  out  of  existence 
and  smothered  up  every  reference  to  the  fact  that  the 
Deity  is  both  masculine  and  feminine.  They  have  trans- 
lated a feminine  plural  by  a masculine  singular  in  the 
case  of  the  word  Elohim.  They  have,  however,  left  an 
inadvertent  admission  of  their  knowledge  that  it  was 
plural  in  Gen.  iv.  26  : “ And  Elohim  said  : Let  Us  make 
man.”  Again  (v.  27),  how  could  Adam  be  made  in 
the  image  of  the  Elohim,  male  and  female,  unless  the 
Elohim  were  male  and  female  also  ? The  word  Elohim 


22 


KABBALAH. 


is  a plural  formed  from  the  feminine  singular  ALH,  Eloh , 
hy  adding  IM  to  the  word.  But  inasmuch  as  IM  is 
usually  the  termination  of  the  masculine  plural,  and  is 
here  added  to  a feminine  noun,  it  gives  to  the  word 
Elohim  the  sense  of  a female  potency  united  to  a mascu- 
line idea,  and  thereby  capable  of  producing  an  offspring. 
Now,  we  hear  much  of  the  Father  and  the  Son,  but  we 
hear  nothing  of  the  Mother  in  the  ordinary  religions  of 
the  day.  But  in  the  Qabalah  we  find  that  the  Ancient 
of  Days  conforms  Himself  simultaneously  into  the  Father 
and  the  Mother,  and  thus  begets  the  Son.  Now,  this 
Mother  is  Elohim.  Again,  we  are  usually  told  that  the 
Holy  Spirit  is  masculine.  But  the  word  RVCh,  Ruach , 
Spirit,  is  feminine,  as  appears  from  the  following  passage 
of  the  Sepher  Yetzirah  : “ AChThRVCh  ALHIM  ChIIM, 
Achath  (feminine,  not  Achad , masculine')  Ruach  Elohim 
Chiim  : One  is  She  the  Spirit  of  the  Elohim  of  Life.” 

41.  Now,  we  find  that  before  the  Deity  conformed 
Himself  thus — i.e .,  as  male  and  female — that  the  worlds 
of  the  universe  could  not  subsist,  or,  in  the  words  of 
Genesis,  “ The  earth  was  formless  and  void.”  These 
prior  worlds  are  considered  to  be  symbolized  by  the 
“ kings  who  reigned  in  Edom  before  there  reigned  a 
Ling  in  Israel,”  and  they  are  therefore  spoken  of  in  the 
Qabalah  as  the  “ Edomite  kings.”  This  will  be  found 
fully  explained  in  various  parts  of  this  work. 

42.  We  now  come  to  the  consideration  of  the  first 
Sephira,  or  the  Number  One,  the  Monad  of  Pythagoras. 
In  this  number  are  the  other  nine  hidden.  It  is 
indivisible,  it  is  also  incapable  of  multiplication  ; divide 
I by  itself  and  it  still  remains  I,  multiply  I by  itself 
and  it  is  still  1 and  unchanged.  Thus  it  is  a fitting 
representative  of  the  great  unchangeable  Father  of  all. 
Now  this  number  of  unity  has  a twofold  nature,  and  thus 
forms,  as  it  were,  the  link  between  the  negative  and  the 
positive.  In  its  unchangeable  one-ness  it  is  scarcely  a 
number ; but  in  its  property  of  capability  of  addition 


INTRODUCTION, , 


23 


it  may  be  called  the  first  number  of  a numerical  series. 
Now,  the  zero,  o,  is  incapable  even  of  addition,  just  as 
also  is  negative  existence.  How,  then,  if  1 can  neither 
be  multiplied  nor  divided,  is  another  1 to  be  obtained 
to  add  to  it ; in  other  words,  how  is  the  number  2 to  be 
found  ? By  reflection  of  itself.  For  though  o be  in- 
capable of  definition,  1 is  definable.  And  the  effect  of  a 
definition  is  to  form  an  Eidolon,  duplicate,  or  image,  of 
the  thing  defined.  Thus,  then,  we  obtain  a duad  com- 
posed of  1 and  its  reflection.  Now  also  we  have  the 
commencement  of  a vibration  established,  for  the  number 
I vibrates  alternately  from  changelessness  to  definition, 
and  back  to  changelessnes  again.  Thus,  then,  is  it  the 
father  of  all  numbers,  and  a fitting  type  of  the  Father 
of  all  things. 

The  name  of  the  first  Sephira  is  KThR,  Kether,  the 
Crown. 

The  Divine  Name  attributed  to  it  is  the  Name  of  the 
Father  given  in  Exod.  iii.  4 : AHIH,  Elieieh , I aiu.  It 
•signifies  Existence. 

Among  the  epithets  applied  to  it,  as  containing  in  itself 
the  idea  of  negative  existence  depending  back  from  it,  are  : 

TMIRA  DTMIRIN,  Temira  Dc-Temirin , the  Con- 
cealed of  the  Concealed. 

OThIQA  DOThIQIN,  Authiqa  De-Authiqin , the 
Ancient  of  the  Ancient  Ones. 

OThIQA  QDIShA,  Authiqa  Qadisha , the  Most  Holy 
Ancient  One. 

OThIQA,  Authiqa , the  Ancient  One. 

OThIQ  IYMIN,  Authiq  Iomin , the  Ancient  of  Days. 

It  is  also  called  : 

NQDH  RAShVNH,  Nequdah  Eashunah , the  Pri- 
mordial Point. 

NQDH  PShVTh,  Nequdah  Pesliutah , the  Smooth 
Point. 

RIShA  HYYRH,  Eisha  Havurah , the  White  Head. 

RYM  MOLH,  Rom  Meolah , the  Inscrutable  Height. 


24 


. KABBALAH. 


Besides  all  these  there  is  another  very  important  namer 
applied  to  this  Sephira  as  representing  the  great  Father 
of  all  things.  It  is  ABJK  AN  PIN,  Arikh  Anpin,  the 
Yast  Countenance,  or  Macroprosopus.  Of  Him  it  is  said 
that  He  is  partly  concealed  (in  the  sense  of  His  connec- 
tion with  the  negative  existence)  and  partly  manifest  (as 
a positive  Sephira).  Hence  the  symbolism  of  the  Vast 
Countenance  is  that  of  a profile  wherein  one  side  only  of 
the  countenance  is  seen ; or,  as  it  is  said  in  the  Qabalah, 
“ in  Him  all  is  right  side.”  I shall  refer  to  this  title 
again. 

The  whole  ten  Sephiroth  represent  the  Heavenly  Man, 
or  Primordial  Being,  ADM  OILAH,  Adam  Auilah . 

Under  this  Sephira  are  classed  the  angelic  order  of 
ChIVTh  HQDSh,  Chioth  Ha-Qadcsli , holy  living-crea- 
tures, the  kerubim  or  sphinxes  of  Ezekiel’s  vision  and 
of  the  Apocalypse  of  John.  These  are  represented  in 
the  Zodiac  by  the  four  signs,  Taurus,  Leo,  Scorpio,  and 
Aquarius — the  Bull,  Lion,  Eagle,  and  Man : Scorpio,  as- 
a good  emblem,  being  symbolized  by  the  eagle,  as  an 
evil  emblem  by  the  scorpion,  and  as  of  a mixed  nature 
by  the  snake. 

This  first  Sephira  contained  the  other  nine,  and  pro- 
duced them  in  succession,  thus  : — 

43.  The  number  2,  or  the  Duad.  The  name  of  the 
second  Sephira  is  ChKMH,  Chokmah , Wisdom,  a mascu- 
line active  potency  reflected  from  Kether,  as  I have 
before  explained.  This  Sephira  is  the  active  and  evident 
Father,  to  whom  the  Mother  is  united,  who  is  the  number 
3.  This  second  Sephira  is  represented  by  the  Divine 
Names,  IH,  Yah , and  IHYH  ; and  among  the  angelio 
hosts  by  AYPNIM,  Auphanim , the  Wheels  (Ezek.  i.)^ 
It  is  also  called  AB,  Ab , the  Father. 

* 44.  The  third  Sephira,  or  Triad,  is  a feminine  passive 
potency,  called  BINH,  Binah , the  Understanding,  who  is- 
co-equal  with  Chokmah.  For  Chokmah,  the  number  2, 
is  like  two  straight  lines  which  can  never  enclose  a space,, 


INTRODUCTION. 


2* 


and  therefore  it  is  powerless  till  the  number  3 forms 
the  triangle.  Thus  this  Sephira  completes  and  makes 
evident  the  supernal  Trinity.  It  is  also  called  AMA, 
Ama,  Mother,  and  AIMA,  Aima , the  great  productive 
Mother,  who  is  eternally  conjoined  with  AB,  the  Father, 
for  the  maintenance  of  the  universe  in  order.  There- 
fore is  she  the  most  evident  form  in  whom  we  can  know 
the  Father,  and  therefore  is  she  worthy  of  all  honour. 
She  is  the  supernal  Mother,  co-equal  with  Chokmah,  and 
the  great  feminine  form  of  God,  the  Elohim,  in  whose 
image  man  and  woman  are  created,  according  to  the 
teaching  of  the  Qabalah,  equal  before  God . Woman  is 
equal  until  man,  and  certainly  not  inferior  to  him,  as  it 
has  been  the  persistent  endeavour  of  so-called  Christians 
to  make  her.  Aima  is  the  woman  described  in  the 
Apocalypse  (ch.  xii.).  This  third  Sephira  is  also  sometimes 
called  the  Great  Sea.  To  her  are  attributed  the  Divine 
names,  ALHIM,  Elohim , and  IHYH  ALHIM ; and  the 
angelic  order,  ARALIM,  Aralim , the  Thrones.  She  is 
the  supernal  Mother,  as  distinguished  from  Malkuth,  the 
inferior  Mother,  Bride,  and  Queen. 

45.  The  number  4.  This  union  of  the  second  and 
third  Sephiroth  produced  ChSD,  Chescd , Mercy  or  Lovey 
also  called  GDYLH,  Gedulah,  Greatness  or  Magnificence ; 
a masculine  potency  represented  by  the  Divine  Fame 
AL,  El , the  Mighty  One,  and  the  angelic  name, 
ChShMLIM,  Chashmalim , Scintillating  Flames  (Ezek. 
iv.  4). 

46.  The  number  5 . From  this  emanated  the  feminine' 
passive  potency  GBYRH,  Geburah , strength  or  fortitude  ; 
or  DIN,  Deen , Justice  ; represented  by  the  Divine  Names, 
ALHIM  GBYR,  and  ALH,  Eloh , and  the  angelic  name 
ShRPIM,  Seraphim  (Isa.  vi.  6).  This  Sephira  is  also 
called  PChD,  Pacliad , Fear. 

47.  The  number  6.  And  from  these  two  issued  the  unit- 
ing Sephira,  ThPARTh,  Tipliereth , Beauty  or  Mildness, 
represented  by  the  Divine  Name  ALYH  YDOTh,  Eloali 


2 6 


KABBALAH. 


Va-Daath , and  the  angelic  names,  Shinanim , ShNANIM 
(Ps.  lxviii.  1 8),  or  MLKIM,  Melakim , kings.  Thus  by 
the  union  of  justice  and  mercy  we  obtain  beauty  or 
•clemency,  and  the  second  trinity  of  the  Sephiroth  is 
complete.  This  Sephira,  or  “ Path,”  or  u Numeration  ” — 
for  by  these  latter  appellations  the  emanations  are  some- 
times called — together  with  the  fourth,  fifth,  seventh, 
•eighth,  and  ninth  Sephiroth,  is  spoken  of  as  ZOIR 
ANPIN,  Zauir  Anpin,  the  Lesser  Countenance,  or  Micro- 
prosopus,  by  way  of  antithesis  to  Macroprosopus,  or  the 
Vast  Countenance,  which  is  one  of  the  names  of  Kether, 
the  first  Sephira.  The  six  Sephiroth  of  which  Zauir 
Anpin  is  composed,  are  then  called  His  six  members. 
He  is  also  called  MLK,  Melekh , the  King. 

48.  The  number  7.  The  seventh  Sephira  is  NTzCh, 
, Netzach , or  Firmness  and  Victory,  corresponding  to  the 
Divine  Name  Jehovah  Tmbaoth , IHVH  TzBAVTh,  the 
Lord  of  Armies,  and  the  angelic  names  ALHIM,  Eloliim , 
gods,  and  ThRShIShIM,  Tharshisim , the  brilliant  ones 
(Dan.  x.  6). 

49.  The  number  8.  Thence  proceeded  the  feminine 
passive  potency  HVD,  Hod , Splendour,  answering  to  the 
Divine  Name  ALHIM  TzBAVTh,  Elohim  Tzabaoth , the 
•Gods  of  Armies,  and  among  the  angels  to  BNI  ALHIM, 
Beni  Elohim , the  sons  of  the  Gods  (Gen.  vi.  4). 

50.  The  number  9.  These  two  produced  ISVD, 
Yesod , the  Foundation  or  Basis,  represented  by  AL  ChI, 
El  Cliai , the  Mighty  Living  One,  and  ShDI,  Shaddai ; 
•and  among  the  angels  by  AShIM,  Aisliim , the  Flames 
(Ps.  civ.  4) , yielding  the  third  Trinity  of  the  Sephiroth. 

51.  The  number  10.  From  this  ninth  Sephira  came 
the  tenth  and  last,  thus  completing  the  decad  of  the 
numbers.  It  is  called  MLKVTh,  Malhutli , the  Kingdom, 
and  also  the  Queen,  Matrona,  the  inferior  Mother,  the  Bride 
of  Microprosopus ; and  ShKINH,  Shekinah , represented 
by  the  Divine  Name  Adonai , ADNI,  and  among  the  angelic 
hosts  by  the  kerubim,  KRVBIM.  Now,  each  of  these 
Sephiroth  will  be  in  a certain  degree  androgynous,  for 


INTRODUCTION, 


27 


it  will  be  feminine  or  receptive  with  regard  to  the  Sephira 
which  immediately  precedes  it  in  the  sephirotic  scale,  and 
masculine  or  transmissive  with  regard  to  the  Sephira 
which  immediately  follows  it.  But  there  is  no  Sephira 
anterior  to  Kether,  nor  is  there  a Sephira  which 
succeeds  Malkuth.  By  these  remarks  it  will  be  under- 
stood how  Chokmah  is  a feminine  noun,  though  mark- 
ing a masculine  Sephira.  The  connecting-link  of  the 
Sephiroth  is  the  Buach,  spirit,  from  Mezla,  the  hidden 
influence. 

52.  I will  now  add  a few  more  remarks  on  the  qaba- 
listical  meaning  of  the  term  MThQLA,  Metheqela , bal- 
ance. In  each  of  the  three  trinities  or  triads  of  the 
Sephiroth  is  a duad  of  opposite  sexes,  and  a uniting  in- 
telligence which  is  the  result.  In  this,  the  masculine 
and  feminine  potencies  are  regarded  as  the  two  scales  of 
the  balance,  and  the  uniting  Sephira  as  the  beam  which 
joins  them.  Thus,  then,  the  term  balance  may  be  said 
to  symbolize  the  Triune,  Trinity  in  Unity,  and  the  Unity 
represented  by  the  central  point  of  the  beam.  But, 
again,  in  the  Sephiroth  there  is  a triple  Trinity,  the 
upper,  lower,  and  middle.  Now,  these  three  are  repre- 
sented thus : the  supernal,  or  highest,  by  the  Crown, 
Kether;  the  middle  by  the  King,  and  the  inferior  by  the 
Queen ; which  will  be  the  greatest  trinity.  And  the 
earthly  correlatives  of  these  will  be  the  primum  mobile , 
the  sun  and  the  moon.  Here  we  at  once  find  alchemical 
symbolism. 

5 3.  Now  in  the  world  the  Sephiroth  are  represented  by  : 

(1)  BAShITh  HGLGLIM,  Rashith  Ra-Galgalim , the 

commencement  of  whirling  motions,  the  primum 
mobile. 

(2)  MSLVTh,  Masloth , the  sphere  of  the  Zodiac. 

(3)  ShBThAI,  Shabbathai , rest,  Saturn. 

(4)  TzDQ,  Tzedeq , righteousness,  Jupiter. 

(5)  MADIM,  Madim , vehement  strength,  Mars. 

(6)  ShMSh,  Shemesli , the  solar  light,  the  Sun. 

(7)  NYGH,  Nogah , glittering  splendour,  Yenus. 


2 8 


KABBALAH. 


(8)  KYKB,  Kokab , tlie  stellar  light,  Mercurv. 

(9)  LBNH,  Levanah , the  lunar  flame,  the  Moon. 

(10)  ChLM  ISYDYTh,  Cliolom  Ycsodoth , the  breaker 

of  the  foundations,  the  elements. 

54.  The  Sephiroth  are  further  divided  into  three 
pillars — the  right-hand  Pillar  of  Mercy,  consisting  of  the 
second,  fourth,  and  seventh  emanations ; the  left-hand 
Pillar  of  Judgment,  consisting  of  the  third,  fifth,  and 
eighth ; and  the  middle  Pillar  of  Mildness,  consisting  of 
the  first,  sixth,  ninth,  and  tenth  emanations. 

55.  In  their  totality  and  unity  the  ten  Sephiroth 
represent  the  archetypal  man,  ADM  QDMYN,  Adam 
Qadmon , the  Protogonos.  In  looking  at  the  Sephiroth 
constituting  the  first  triad,  it  is  evident  that  they  repre- 
sent the  intellect ; and  hence  this  triad  is  called  the 
intellectual  world,  OYLM  MYShKL,  Olahm  MevshcJcal. 
The  second  triad  corresponds  to  the  moral  world,  OYLM 
MYRGSh,  Olahm  Morgash.  The  third  represents  power 
and  stability,  and  is  therefore  called  the  material  world, 
OYLM  HMYTBO,  Olahm  Ha-Memfbau.  These  three 
aspects  are  called  the  faces,  ANPIN,  Anpin.  Thus  is 
the  tree  of  life,  OTz  ChIIM,  Otz  Chaiim,  formed ; the 
first  triad  being  placed  above,  the  second  and  third 
below,  in  such  a manner  that  the  three  masculine 
Sephiroth  are  on  the  right,  the  three  feminine  on  the 
left,  whilst  the  four  uniting  Sephiroth  occupy  the  centre. 
This  is  the  qabalistical  “ tree  of  life,”  on  which  all 
things  depend.  There  is  considerable  analogy  between 
this  and  the  tree  Yggdrasil  of  the  Scandinavians. 

56.  I have  already  remarked  that  there  is  one  trinity 
which  comprises  all  the  Sephiroth,  and  that  it  consists  of 
the  crown  the  king,  and  the  queen.  (In  some  senses 
this  is  the  Christian  Trinity  of  Father,  Son,  and  Holy 
Spirit,  which  in  their  highest  Divine  nature  are  sym- 
bolized by  the  first  three  Sephiroth,  Kether,  Chokmah,  and 
Binah.)  It  is  the  Trinity  which  created  the  world,  or, 
in  qabalistic  language,  the  universe  was  born  from  the 


The  Vast  Countenance'. 


INTRODUCTION. 


29 


union  of  tlie  crowned  king  and  queen.  But  according 
to  the  Qabalah,  before  the  complete  form  of  the  heavenly- 
man  (the  ten  Sephiroth)  was  produced,  there  were  cer- 
tain primordial  worlds  created,  but  these  could  not 
subsist,  as  the  equilibrium  of  balance  was  not  yet 
perfect,  and  they  were  convulsed  by  the  unbalanced 
force  and  destroyed.  These  primordial  worlds  are 
called  the  u kings  of  ancient  time,”  and  the  “ kings  of 
Edom  who  reigned  before  the  monarchs  of  Israel.”  In 
this  sense,  Edom  is  the  world  of  unbalanced  force,  and 
Israel  is  the  balanced  Sephiroth  (Gen.  xxxvi.  31).  This 
important  fact,  that  worlds  were  created  and  destroyed 
prior  to  the  present  creation,  is  again  and  again  reiterated 
in  the  Zohar. 

57.  Now  the  Sephiroth  are  also  called  the  World 
of  Emanations,  or  the  Atziluthic  World,  or  archetypal 
world,  OVLM  ATzILVTh,  Olahm  Atziloth ; and  this 
world  gave  birth  to  three  other  worlds,  each  containing 
a repetition  of  the  Sephiroth,  but  in  a descending  scale 
of  brightness. 

58.  The  second  world  is  the  Briatic  world,  OVLM 
HBBIAH,  Olahm  Ha-Briah , the  world  of  creation,  also 
called  KVBSIA,  Khovsia,  the  throne.  It  is  an  imme- 
diate emanation  from  the  world  of  Atziloth,  whose  ten 
Sephiroth  are  reflected  herein,  and  are  consequently  more 
limited,  though  they  are  still  of  the  purest  nature,  and 
without  any  admixture  of  matter. 

59.  The  third  is  the  Jetziratic  world,  OVLM 
HITzIRH,  Olahm  Ha-Yetzirali , or  world  of  formation 
and  of  angels,  which  proceeds  from  Briah,  and  though 
less  refined  in  substance,  is  still  without  matter.  It  is 
in  this  angelic  world  where  those  intelligent  and  in- 
corporeal beings  reside  who  are  wrapped  in  a luminous 
garment,  and  who  assume  a form  when  they  appear 
unto  man. 

60.  The  fourth  is  the  Asiatic  world,  OVLM  HO- 
ShIH,  Olahm  Ha-Asiah , the  world  of  action,  called 


30 


KABBALAH. 


also  tlie  world  of  shells,  OVKM  HQLIPVTh,  Olahm 
Ha-Qliplioth , which  is  this  world  of  matter,  made  tip  of 
the  grosser  elements  of  the  other  three.  In  it  is  also 
the  abode  of  the  evil  spirits,  which  are  called  u the 
shells”  by  the  Qabalah,  QLIPVTH,  Qlipkoth , material 
shells.  The  devils  are  also  divided  into  ten  classes,  and 
have  suitable  habitations.  (See  Table.) 

6 1.  The  Demons  are  the  grossest  and  most  deficient 
of  all  forms.  Their  ten  degrees  answer  to  the  decad 
of  the  Sephiroth,  but  in  inverse  ratio,  as  darkness  and 
impurity  increase  with  the  descent  of  each  degree.  The 
two  first  are  nothing  but  absence  of  visible  form  and 
organization.  The  third  is  the  abode  of  darkness. 
Next  follow  seven  Hells  occupied  by  those  demons  which 
represent  incarnate  human  vices,  and  torture  those  who 
have  given  themselves  up  to  such  vices  in  earth-life. 
Their  prince  is  Samael , SMAL,  the  angel  of  poison  and 
of  death.  His  wife  is  the  harlot,  or  woman  of  whoredom, 
AShTh  ZNVNIM,  Isheth  Zenunim ; and  united  they 
are  called  the  beast,  CHIVA,  Chioa . Thus  the  infernal 
trinity  is  completed,  which  is,  so  to  speak,  the  averse 
and  caricature  of  the  supernal  Creative  One.  Samael  is 
considered  to  be  identical  with  Satan. 

62.  The  name  of  the  Deity,  which  we  call  Jehovah,  is 
in  Hebrew  a name  of  four  letters,  IHVH  ; and  the  true 
pronunciation  of  it  is  known  to  very  few.  I myself 
know  some  score  of  difierent  mystical  pronunciations  of 
it.  The  true  pronunciation  is  a most  secret  arcanum, 
and  is  a secret  of  secrets.  “ He  who  can  rightly  pro- 
nounce it,  causeth  heaven  and  earth  to  tremble,  for  it  is 
the  name  which  rusheth  through  the  universe.”  There- 
fore when  a devout  Jew  comes  upon  it  in  reading  the 
Scripture,  he  either  does  not  attempt  to  pronounce  it,  but 
instead  makes  a short  pause,  or  else  he  substitutes  for  it 
the  name  Adonai , ADNI,  Lord.  The  radical  meaning  of 
the  word  is  “to  be,”  and  it  is  thus,  like  AHIH,  Elieieh , 
a glyph  of  existence.  It  is  capable  of  twelve  transposi- 


PLATE  IY. 


Table  showing  the  relations  of  the  Sephiroth  with  the  Four 


Worlds, 


<&c. 


Atziloth. 

Briah. 

Yetzirah. 

Asiah. 

Ten 

Divine  Names. 

Ten 

Archangels. 

Ten  Orders  of 

Planets,  &c.. 

Ten  Orders  of 
Demons. 

— — S 

Ten  Arch-devils. 

Letters  of 

The  Tetragrammaton. 

Symbolical  Deific  Forms. 


The  Four  Worlds. 


1.  Kether. 

2.  Chokhmah. 

3.  Binah. 

4.  Chesed. 

5.  Geburah. 

6.  Tiphereth. 

7.  Netzaeh. 

8.  Hod. 

9.  Yesod. 

10.  Malkuth. 


Eheieh. 

Jehovah. 

Jehovah  Elohim. 
El. 

Elohim  Gibor. 
Eloah  Vadaath. 
Jehovah  Tzabaoth. 
Elohim  Tzabaoth. 
Shaddai,  El  Cliai. 
Adonai  Melekh. 


Methratton. 

Chaioth  Ha-Qadesh. 

Primum  Mobile. 

Ratziel. 

Anphanim. 

Zodiac. 

Tzaphqiel. 

Aralim. 

Saturn. 

Tzadqiel. 

Chashmalim. 

Jupiter. 

Khamael. 

Seraphim. 

Mars. 

Mikhael. 

Malachim. 

! Sun. 

Haniel. 

Elohim. 

' Venus. 

Raphael. 

Beni  Elohim. 

| Mercury. 

Gabriel. 

Kerubim. 

Moon. 

Methratton. 

Ishim. 

( Elements. 

Thamiel. 

Satan  and  Moloch. 

Ghaigidel. 

Beelzebub. 

I,  Yod. 

Satariel. 

Lucifuge. 

H,  The  Supernal  Hej4 

Gamchicoth. 

Ashtaroth.  / 

Galab. 

Asmodeus. 

Tagaririm. 

Belphegor. 

) V,  Vau. 

Harab-  S erapel. 

Baal. 

Samael. 

Adrammelech. 

Gamaliel.' 

Lilith.  ✓ 

Nahemoth. 

Nahema. 

H.  The  Inferior  He. 

Macroprosopus,  or  the  Vast  Countenance. 
The  Father.  } 

Atziloth. 

Archetypal. 

The  Mother  Supernal.  j 

Briah. 

Creative. 

Microprosopus,  or  the  Lesser  Countenance. 

Yetzirah. 

Formative. 

The  Bride  of  Microprosopus. 

Asiah. 

Material. 

Atziloth. 


Briah. 


Yetzirah. 


/ \ / \ 


Ten 

Sephiroth. 

Ten 

Divine  Names. 

Ten 

Archangels. 

Ten  Orders  of 
Angels. 

I. 

Kether. 

Eheieh. 

Methratton. 

Chaioth  Ha-Qadesh. 

2. 

Chokhmah. 

Jehovah. 

B-atziel. 

Auphanim. 

3- 

Binah. 

Jehovah  Elohim. 

Tzaphqiel. 

Aralim. 

4- 

Chesed. 

El. 

Tzadqiel. 

Chashmalim. 

5- 

Geburah. 

Elohim  Gibor. 

Khamael. 

Seraphim. 

6. 

Tiphereth. 

Eloah  Vadaath. 

Mikhael. 

Malachim. 

7- 

Netzacli. 

Jehovah  Tzabaoth. 

Haniel. 

Elohim. 

8. 

Hod. 

Elohim  Tzabaoth. 

Raphael. 

Beni  Elohim. 

9- 

Yesod. 

Shaddai,  El  Cliai. 

Gabriel. 

Kerubim. 

10. 

Malkuth. 

Adonai  Melekh. 

Methratton. 

Ishim. 

# 


m ■ | 


INTRODUCTION. 


3* 


tions,  which  all  convey  the  meaning  of  “ to  be  ” ; it  is 
the  only  word  that  will  bear  so  many  transpositions 
without  its  meaning  being  altered.  They  are  called  the 
“ twelve  banners  of  the  mighty  name,”  and  are  said  by 
some  to  rule  the  twelve  signs  of  the  Zodiac.  These  are 
the  twelve  banners  : — IHYH,  IHHY,  IVHH,  HYHI, 
HVIH,  HHIY,  YHHI,  YIHH,  VHIH,  HIHY,  HIYH, 
HHYI.  There  are  three  other  tetragrammatic  names, 
which  are  AHIH,  J Eheieh,  existence  ; AUNT,  Aclonai , 
Lord ; and  Agla,  AGLA.  This  last  is  not,  properly 
speaking,  a word,  but  is  a notariqon  of  the  sentence, 
AThH  GBVB,  LOVLM  ADNI,  Ateh  Gebor  Lc-Olahm 
Adonai : “ Thou  are  mighty  for  ever,  0 Lord  ! ” A brief 
explanation  of  Agla  is  this : A,  the  one  first ; A,  the  one 
last ; G,  the  Trinity  in  Unity ; L,  the  completion  of  the 
great  work. 

63.  The  first  thing  we  notice  is  that  both  AHIH  and 
IHYH  convey  the  idea  of  existence ; this  is  their  first 
analogy.  The  second  is,  that  in  each  the  letter  H comes 
second  and  fourth ; and  the  third  is  that  by  Gematria 
AHIH  equals  IHY  without  the  H (which,  as  we  shall  see 
presently,  is  the  symbol  of  Malkuth,  the  tenth  Sephira). 
But  now,  if  they  be  written  one  above  the  others,  thus, 
within  the  arms  of  a cross, 


AH 

IH 

IH 

YH 

they  read  downwards  as  well  as  across , AHIH,  IHYH. 

64.  Now,  if  we  examine  the  matter  qabalistically  we 
shall  find  the  reason  of  these  analogies.  Lor  Eheieh , 
AHIH,  is  the  Vast  Countenance,  the  Ancient  One,  Macro- 
prosopus,  Kether,  the  first  Sephira,  the  Crown  of  the 
Qabalistical  Sephirotic  greatest  Trinity  (which  consists  of 
the  Crown,  King,  and  Queen ; or  Macroprosopus,  Micro- 
prosopus  and  the  Bride),  and  the  Father  in  the  Christian 
acceptation  of  the  Trinity. 

65.  But  IHYH,  the  Tetragrammaton,  as  we  shall 


3 2 


KABBALAH . 


presently  see,  contains  all  the  Sephiroth  with  the  excep- 
tion of  Kether,  and  specially  signifies  the  Lesser  Counte- 
nance, Microprosopus,  the  King  of  the  qabalistical  Sephi- 
rotic  greatest  Trinity,  and  the  Son  in  His  human  incar- 
nation, in  the  Christian  acceptation  of  the  Trinity . 

Therefore,  as  the  Son  reveals  the  Father,  so  does 
IHVH,  Jehovah , reveal  AHIH,  JEheieh. 

66.  And  ADNI  is  the  Queen,  “ by  whom  alone 
Tetragrammaton  can  be  grasped,”  whose  exaltation  into 
Binah  is  found  in  the  Christian  assumption  of  the  Virgin. 

67.  The  Tetragrammaton  IHVH  is  referred  to  the 
Sephiroth,  thus  : the  uppermost  point  of  the  letter  Yod, 
I,  is  said  to  refer  to  Kether  ; the  letter  I itself  to  Chokmcch , 
the  father  of  Microprosopus ; the  letter  H,  or  “ the 
•supernal  Hef  to  Binah,  the  supernal  Mother ; the  letter 
V to  the  next  six  Sephiroth,  which  are  called  the  six 
members  of  Microprosopus  (and  six  is  the  numerical 
value  of  V,  the  Hebrew  Van)  ; lastly,  the  letter  H,  the 
u inferior  lief  to  Malkuth,  the  tenth  Sephira,  the  bride  of 
Microprosopus. 

68.  Now,  there  are  four  secret  names  referred  to 
the  four  worlds  of  Atziloth,  Briah,  Yetzirah,  and 
Asiah ; and  again,  the  Tetragrammaton  is  said  to  go 
forth  written  in  a certain  manner  in  each  of  these  four 
worlds.  The  secret  name  of  Atziloth  is  Aub , OB  ; that 
of  Briah  is  Seg,  SGr ; that  of  Yetzirah  is  Mali , MH  ; and 
that  of  Asiah  is  Benf  BN.  The  subjoined  Table  will 
show  the  mode  of  writing  the  name  in  each  of  the  four 
worlds. 

69.  These  names  operate  together  with  the  Sephiroth 
through  the  “231  gates,”  as  the  various  combinations  of 
the  alphabet  are  called  ; but  it  would  take  too  much  space 
to  go  fully  into  the  subject  here. 

70.  Closely  associated  with  the  subject  of  the  letters  of* 
the  Tetragrammaton  is  that  of  the  four  kerubim,  to  which 
I have  already  referred  in  describing  the  first  Sephira. 

* BN,  Ben , means  “ Son.’? 


PLATE  Y. 

Table  showing  the  method  of  writing  the  Tetragrammaton  in  each  of  the  Four  Worlds. 


INTRODUCTION. 


33 


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34 


KABBALAH . 


Now  it  must  not  be  forgotten  that  these  forms  in  Ezekiel’s 
vision  support  the  throne  of  the  Deity,  whereon  the 
Heavenly  Man  is  seated — the  Adam  Qadmon,  the  seplii- 
rotic  image ; and  that  between  the  throne  and  the  living 
creatures  is  the  firmament.  Here  then  we  have  the  four 
worlds — Atziloth,  the  deific  form  ; Briah,  the  throne ; 
Yetzirah,  the  firmament ; Asiah,  the  kerubim.  Therefore 
the  kerubim  represent  the  powers  of  the  letters  of  the 
Tetragrammaton  on  the  material  plane;  and  the  four 
represent  the  operation  of  the  four  letters  in  each  of  the 
four  worlds.  Thus,  then,  the  kerubim  are  the  living 
forms  of  the  letters,  symbolized  in  the  Zodiac  by  Taurus, 
Leo,  Aquarius,  and  Scorpio,  as  I have  before  remarked. 

71.  And  “the  mystery  of  the  earthly  and  mortal 
man  is  after  the  mystery  of  the  supernal  and  immortal 
One;”  and  thus  was  he  created  the  image  of  God  upon 
earth.  In  the  form  of  the  body  is  the  Tetragrammaton 
found.  The  head  is  I,*  the  arms  and  shoulders  are  like 
H,  the  body  is  Y,  and  the  legs  are  represented  by  the 
H final.  Therefore,  as  the  outward  form  of  man  corre- 
sponds to  the  Tetragrammaton,  so  does  the  animatiug 
soul  correspond  to  the  ten  supernal  Sephiroth ; and  as 
these  find  their  ultimate  expression  in  the  trinity  of  the 
crown,  the  king,  and  the  queen,  so  is  there  a principal 
triple  division  of  the  soul.  Thus,  then,  the  first  is  the 
Neschamah , NShMH,  which  is  the  highest  degree  of 
being,  corresponding  to  the  crown  (Kether),  and  repre- 
senting the  highest  triad  of  the  Sephiroth,  called  the 
intellectual  world.  The  second  is  Ruach , KYCh,  the 
seat  of  good  and  evil,  corresponding  to  Tiphereth,  the 
moral  world.  And  the  third  is  Nephesch,  NPSh,  the 
animal  life  and  desires,  corresponding  to  Yesod,  and  the 
material  and  sensuous  world.  All  souls  are  pre-existent 
in  the  world  of  emanations,  and  are  in  their  original 
state  androgynous,  but  when  they  descend  upon  earth 
they  become  separated  into  male  and  female,  and  inhabit 

* See  Plate  I.,  the  Table  of  the  Hebrew  Alphabet,  for  the  forms  of  the 
letters  of  the  Tetragrammaton. 


Plate  VI. 

PLATE  ILLUSTRATING  THE  ANALOGY  BETWEEN  THE 
SOUL. THE  LETTERS  OF  TETRAGRAMMATON.&  THE  FOUR 

WORLDS  . 


Chi. ah.  the  highest  Form  from Mziloih 
gible-  illimitable > i tide  finable  idea 
comprehensible'  God.  Therefore 


Aischc/.mah  The  second  f orm,  fnmBruih, 
creative  idea,  the  aspiration  to  the  in- 
analogous  to  the  Idlers  I H anyoineeb 
connecting  link - betweeroMa  t roprosopiis 
Father  and  the 


jfiuach,  the  thud,  Form  front 
the  Mind  the Reasoning  Power 
of  Good  a ndF  i if  thef Power 
and  Conclusion.  Therefore  analo 
the 


the  Archetypal  World,  therefore  the  inlan 
in  the  Soul  of  the  GrealAb  solids  Tn- 
anafogous  to  Macroprosopus . 


the  If  or  Id  of Creedwn/hc  higher  governing 
' effables  One,  in  the  Soul.  Therefore' 
inBriah  Coexistent,  fbnsubstantuil,  the/ 
andMzcroprosopus , the  Supernal 
S upernal  Mother. 


Yelzirah,  the'  World  of  Formation 
that  winch  possesses  thcKno  i v ledge 
of  Definition,  Limitation,  Deduction 
-gous  to  the.  tetter  V,  Micro proso pus, 
Som 


JSepheSch  the  fourth  form 
Material  World,  the. 
cornplcJion  of  ctTf 
power  in  the' Soul 
the  Passions 
appetites . 
analogous  to 
final,  The  Bride 
iheLamb’s  Wife 
' who  is  they 


Asiah,  the > 
lizaZion ■ and 
things , that 
Inch  represents 
ind  Physicals 
Therefore 
tltes  letter  H 
r > f AT u roprosopus, 
of  the  Apocalypse' 
sum  of  cilt. 


(To  face  page  35) 


INTRODUCTION. 


35 


different  bodies ; if  therefore  in  this  mortal  life  the  male 
half  encounters  the  female  half,  a strong  attachment 
springs  up  between  them,  and  hence  it  is  said  that  in 
marriage  the  separated  halves  are  again  conjoined  ; and 
the  hidden  forms  of  the  soul  are  akin  to  the  kerubim. 

72.  But  this  foregoing  triple  division  of  the  soul  is 
only  applicable  to  the  triple  form  of  the  intellectual, 
moral,  and  material.  Let  us  not  lose  sight  of  the  great 
qabalistical  idea,  that  the  trinity  is  always  completed  by  and 
finds  its  realization  in  the  quaternary  ; that  is,  IHV  com- 
pleted and  realized  in  IHVH — the  trinity  of 

Crown ; King ; Queen ; 

Father ; Son ; Spirit ; 

Absolute;  Formation;  Realization ; 


completed  by  the  quaternary  of — 


Absolute  One 

Father  and 
Mother 

Son 

Bride. 

Macroprosopus.  the 

Father  and 

Microprosopus,  the 

Malkuth,  the 

Vast  Countenance 

Mother 

Lesser  Countenance 

Queen  and 
Bride. 

Atziloth 

Briah 

Yetzirah 

Asiah. 

Archetypal 

Creative 

Formative 

Material. 

And  to  these  four  the  soul  answers  in  the  following  four 
forms : — Chiah  to  Atziloth  ; Neschamah  to  Briah  ; Ruach 
to  Yetzirah ; and  Nephesch  to  Asiah.  See  subjoined 
plate  illustrating  the  analogy  between  the  soul,  the  letters 
of  the  Tetragrammaton,  and  the  four  worlds. 

73.  But  Chiah  is  in  the  soul  the  archetypal  form 
analogous  to  Macroprosopus.  Wherefore  Neschamah, 
Ruach,  and  Nephesch  represent  as  it  were  by  themselves 
the  Tetragrammaton,  without  Chiah,  which  is  nevertheless 
symbolized  u in  the  uppermost  point  of  the  I,  yod,”  of  the 
soul ; as  Macroprosopus  is  said  to  be  symbolized  by  the 
uppermost  point  of  the  I,  yod , of  IHYH.  For  u yod  of 
the  Ancient  One  is  hidden  and  concealed.” 

74.  I select  the  following  resume  of  the  qabalistical 
teachings  regarding  the  nature  of  the  soul  from  Eliphaz 

D 2 


36 


KABBALAH. 


Levi’s  u Clef  des  Mysteres,”  as  also  the  accompanying 
plate.  This  gives  the  chief  heads  of  the  ideas  of  Eabbi 
Moses  Korduero  and  of  Eabbi  Yitzchaq  Loria. 

“ The  soul  is  a veiled  light.  This  light  is  triple  : 

“ Neschamah = the  pure  spirit ; 

“ Euach=the  soul  or  spirit  ; 

“ Nephesch = the  plastic  mediator. 

“ The  veil  of  the  soul  is  the  shell  of  the  image. 

“ The  image  is  double  because  it  reflects  alike  the  good 
and  the  evil  angel  of  the  soul. 

u Nephesch  is  immortal  by  renewal  of  itself  through 
the  destruction  of  forms  ; 

“ Euach  is  progressive  through  the  evolution  of 
ideas ; 

“ Neschamah  is  progressive  without  forgetfulness  and 
without  destruction. 

“ There  are  three  habitations  of  souls  : — 

<l  The  Abyss  of  life  ; 
tc  The  superior  Eden ; 

“ The  inferior  Eden.” 

“ The  image  Tzelem  is  a sphinx  which  propounds  the 
enigma  of  life. 

“ The  fatal  image  (i.e.,  that  which  succumbs  to  the  outer) 
endows  Nephesch  with  its  attributes,  but  Euach  can 
substitute  the  image  conquered  by  the  inspirations  of 
Neschamah. 

“ The  body  is  the  veil  of  Nephesch,  Nephesch  is  the 
veil  of  Euach,  Euach  is  the  veil  of  the  shroud  of 
Neschamah. 

“ Light  personifies  itself  by  veiling  itself,  and  the 
personification  is  only  stable  when  the  veil  is  perfect. 

“ This  perfection  upon  earth  is  relative  to  the  universal 
soul  of  the  earth  (i.e.,  as  the  macrocosm  or  greater  world , 
so  the  microcosm  or  lesser  world , which  is  man). 

“ There  are  three  atmospheres  for  the  souls. 

“ The  third  atmosphere  finishes  where  the  planetary 
attraction  of  the  other  worlds  commences. 


Plate  VII. 


PLATE  SHOWING  THE  FORMATION  OF  THE  SOUL,&c 

f From.  Clef  cle, y Mysteres"  by  Eliphaz  Levi  Zaherl. ) 


INTRODUCTION. 


37 


“ Souls  perfected  on  this  earth  pass  on  to  another 
station. 

“ After  traversing  the  planets  they  come  to  the  sun  ; 
then  they  ascend  into  another  universe  and  recommence 
their  planetary  evolution  from  world  to  world  and  from 
sun  to  sun. 

“ In  the  suns  they  remember,  and  in  the  planets  they 
forget. 

“ The  solar  lives  are  the  days  of  eternal  life,  and  the 
planetary  lives  are  the  nights  with  their  dreams. 

“ Angels  are  luminous  emanations  personified,  not  by 
trial  and  veil,  but  by  divine  influence  and  reflex. 

“ The  angels  aspire  to  become  men,  for  the  perfect 
man,  the  man-God,*  is  above  every  angel. 

“ The  planetary  lives  are  composed  of  ten  dreams  of  a 
hundred  years  each,  and  each  solar  life  is  a thousand 
years ; therefore  is  it  said  that  a thousand  years  are  in 
the  sight  of  God  as  one  day. 

“ Every  week — that  is,  every  fourteen  thousand  years — 
the  soul  bathes  itself  and  reposes  in  the  jubilee  dream  of 
forgetfulness. 

“ On  waking  therefrom  it  has  forgotten  the  evil  and 
only  remembers  the  good.” 

75.  In  the  accompanying  plate  of  the  formation  of  the 
soul  there  will  be  seen  in  the  upper  part  three  circles, 
representing  the  three  parts  known  as  Neschamah, 
Euach,  and  Nephesch.  From  Euach  and  Nephesch, 
influenced  by  the  good  aspirations  of  Neschamah,  proceeds 
Michael,  the  good  angel  of  the  soul ; that  is  to  say,  the 

synthetical  hieroglyph  of  the  good  ideas,  or,  in  the 

esoteric  Buddhist  phraseology,  the  “ Good  Karma  ” of  a 
man.  From  Nephesch  dominating  Euach,  and  un- 

influenced by  the  good  aspirations  of  Neschamah,  proceeds 
Samael,  the  evil  angel  of  the  soul ; that  is  to  say,  the 
synthetical  hieroglyph  of  the  evil  ideas,  the  “ evil 


As  distinguished  from  the  God-man. 


38 


KABBALAH. 


Karma  ” of  a man.  And  the  Tzelem,  or  image,  is  double, 
for  it  reflects  alike  Michael  and  Samael. 

76.  The  following  is  Dr.  Jellinek’s  * analysis  of  the 
sephirotic  ideas,  according  to  the  ethics  of  Spinoza  : — 

1 . Definition. — By  the  Being  who  is  the  cause 
and  governor  of  all  things  I understand  the  Ain  Soph 
— i.e .,  a Being  infinite,  boundless,  absolutely  identical 
with  itself,  united  in  itself,  without  attributes,  will, 
intention,  desire,  thought,  word,  or  deed. 

2.  Definition. — By  Sephiroth  I understand  the 
potencies  which  emanated  from  the  Absolute,  Ain 
Soph , all  entities  limited  by  quantity,  which,  like  the 
wflll,  without  changing  its  nature,  wills  diverse  objects 
that  are  the  possibilities  of  multifarious  things. 

I.  Proposition. — The  primary  cause  and  governor 
of  the  world  is  the  Ain  Soph,  who  is  both  immanent 
and  transcendent. 

(a)  Proof. — Each  effect  has  a cause,  and  every- 
thing which  has  order  and  design  has  a governor. 

( b ) Proof. — Everything  visible  has  a limit,  what 
is  limited  is  finite,  what  is  finite  is  not  absolutely 
identical ; the  primary  cause  of  the  world  is  invisible, 
therefore  unlimited,  infinite,  absolutely  identical — 
i.e.,  he  is  the  Ain  Soph. 

(c)  Proof. — As  the  primary  cause  of  the  world 
is  infinite,  nothing  can  exist  vnthout  (extra)  him ; 
hence  he  is  immanent. 

Scholion. — As  the  Ain  Soph  is  invisible  and 
exalted,  it  is  the  root  of  both  faith  and  unbelief. 

II.  Proposition. — The  Sephiroth  are  the  medium 
between  the  absolute  Ain  Soph  and  the  real  world. 

Proof. — As  the  real  world  is  limited  and  not 
perfect,  it  cannot  directly  proceed  from  the  Ain 
Soph  ; still  the  Ain  Soph  must  exercise  his  influence 
over  it,  or  his  perfection  would  cease.  Hence  the 
Sephiroth,  which,  in  their  intimate  connection  with 
* “Beitrage  zur  Geschicbte  der  Kabbalah,  Erstes  Heft.”  Leipzig.  1852. 


INTRODUCTION. 


b9 


the  Ain  Soph,  are  perfect,  and  in  their  severance 
are  imperfect,  must  be  the  medium. 

Scholion. — Since  all  existing  things  originated  by 
means  of  the  Sephiroth , there  are  a higher,  a 
middle,  and  a lower  degree  of  the  real  world. 
( Vide  infra , Proposition  YI.) 

III.  Proposition. — There  are  ten  intermediate 
Sephiroth. 

Proof. — All  bodies  have  three  dimensions,  each 
of  which  repeats  the  other  (3x3);  and  by  adding 
thereto  space  generally,  we  obtain  the  number  ten. 
As  the  Sephiroth  are  the  potencies  of  all  that  is 
limited  they  must  be  ten. 

(a)  Scholion. — The  number  ten  does  not  contradict 
the  absolute  unity  of  the  Ain  Soph  ; as  one  is  the  basis  of 
all  numbers,  plurality  proceeds  from  unity,  the  germs 
contain  the  development,  just  as  fire,  flame,  sparks, 
and  colour  have  one  basis,  though  they  differ  from  one 
another. 

(b)  Scholion. — Just  as  cogitation  or  thought,  and  even 
the  mind  as  a cogitated  object,  is  limited,  becomes  con- 
crete, and  has  a measure,  although  pure  thought  proceeds 
from  the  Ain  Soph ; so  limit,  measure,  and  concretion 
are  the  attributes  of  the  Sephiroth. 

IV.  Proposition. — The  Sephiroth  are  emanations,  and 
not  creations. 

1.  Proof. — As  the  absolute  Ain  Soph  is  perfect,  the 
Sephiroth  proceeding  therefrom  must  also  be  perfect ; 
hence  they  are  not  created. 

2.  Proof. — All  created  objects  diminish  by  abstrac- 
tion ; the  Sephiroth  do  not  lessen,  as  their  activity  never 
ceases ; hence  they  cannot  be  created. 

Scholion. — The  first  Sephira  was  in  the  Ain  Soph  as  a 
power  before  it  became  a reality  ; then  the  second  Sephira 
emanated  as  a potency  for  the  intellectual  world ; and 
afterwards  the  other  Sephiroth  emanated  for  the  moral 
and  material  worlds.  This,  however,  does  not  imply  a 


40 


KABBALAH. 


prius  and  posterius , or  a gradation  in  the  Ain  Soph , but 
just  as  a light  whose  kindled  lights,  which  shine  sooner 
and  later,  and  variously,  so  it  embraces  all  in  a unity. 

Y.  Proposition. — The  Sephiroth  are  both  active  and 
passive  (MQBIL  VMThQBL,  Megabit  Va-Metheqabel). 

Proof. — As  the  Sephiroth  do  not  set  aside  the  unity  of 
the  Ain  Soph , each  one  of  them  must  receive  from  its 
predecessor  and  impart  to  its  successor — i.e.,  be  receptive 
and  imparting. 

VI.  Proposition.  — The  first  Sephira  is  called  In- 
scrutable Height , RVM  MOLH,  Rom  Maaulah ; the 
second,  Wisdom , ChKMH,  Chohmah ; the  third,  Intelli- 
gence , BINH,  Binah : the  fourth,  Love,  ChSD,  Chesed  ; the 
fifth,  Justice , PChD,  Pachad  ; the  sixth,  Beauty , ThP  ARTh, 
Tiphereth ; the  seventh,  Firmness , NTzCh,  Netzach  ; the 
eighth,  Splendour , HVD,  Hod  ; the  ninth,  the  Righteous  is 
the  Foundation  of  the  World , TzDIQ  IS  YD  OVLM,  Tzediq 
Yesod  Olahm;  and  the  tenth,  Righteousness , TzDQ,  Tzedeq. 

(a)  Scholion. — The  first  three  Sephiroth  form  the 
world  of  thought ; the  second  three  the  world  of  soul ; 
and  the  four  last  the  world  of  body ; thus  corresponding 
to  the  intellectual,  moral,  and  material  worlds. 

(b)  Scholion. — The  first  Sephira  stands  in  relation  to 
the  soul,  inasmuch  as  it  is  called  a unity , IChIDH, 
Yechidah ; the  second,  inasmuch  as  it  is  denominated 
living , ChIH,  Chiah  ; the  third,  inasmuch  as  it  is  termed 
Spirit , RV Ch,  Ruach  ; the  fourth,  inasmuch  as  it  is  called 
vital  principle,  NPSh,  Nephcsch  ; the  fifth,  inasmuch  as  it 
is  denominated  soul , NShMH,  Neschamah : the  sixth 
operates  on  the  blood,  the  seventh  on  the  bones,  the 
eighth  on  the  veins,  the  ninth  on  the  flesh,  and  the  tenth 
on  the  skin. 

(c)  Scholion. — The  first  Sephira  is  like  the  concealed 
light,  the  second  like  sky-blue,  the  third  like  yellow,  the 
fourth  like  white,  the  fifth  like  red,*  the  sixth  like  white- 

* This  mixture  of  white  and  red  refers  to  Microprosopus,  as  will  be  seen 
in  the  greater  and  lesser  Holy  Assembly. 


Plate  VIII. 


(To  face  page  4*1.) 


INTRODUCTION. 


4i 


red,  the  seventh  like  whitish-red,  the  eighth  like  reddish- 
white,  the  ninth  like  white-red  whitish-red  reddish- 
white,  and  the  tenth  is  like  the  light  reflecting  all 
colours. 

77.  I will  now  revert  to  the  subject  of  Arikh  Anpin 
and  Zauir  Anpin,  the  Macroprosopus  and  the  Micro- 
prosopus,  or  the  Vast  and  the  Lesser  Countenances. 
Macroprosopus  is,  it  will  be  remembered,  the  first  Sephira, 
or  Crown  Kether ; Microprosopus  is  composed  of 
six  of  the  Sephiroth.  (See  subjoined  plate.)  In 
Macroprosopus  all  is  light  and  brilliancy ; but  Micro- 
prosopus only  shineth  by  the  reflected  splendour  of 
Macroprosopus.  The  six  days  of  creation  correspond  to 
the  six  forms  of  Microprosopus.  Therefore  the  symbol 
of  the  interlaced  triangles,  forming  the  six-pointed  star, 
is  called  the  Sign  of  the  Macrocosm,  or  of  the  creation 
of  the  greater  world,  and  is  consequently  analogous  to 
the  two  countenances  of  the  Zohar.  This,  however,  is 
not  the  only  occult  reason  that  I have  placed  this  symbol 
in  the  plate,  for  it  typifies  other  ideas  upon  which  I 
shall  not  here  enter.  The  “Book of  Concealed  Mystery ” 
fully  discusses  the  symbolism  of  Macroprosopus  and 
Microprosopus;  therefore  it  is  well,  before  reading  it,  to  be 
cognizant  of  their  similarities  and  differences.  The  one 
is  AHIH,  Eheieh ; the  other  is  the  Y,  Vau , of  the 
Tetragrammaton.  The  first  two  letters,  I and  H,  Yocl 
and  He , are  the  father  and  mother  of  Microprosopus, 
and  the  H final  is  his  bride.  But  in  these  forms  is 
expressed  the  equilibrium  of  severity  and  mercy ; * 
severity  being  symbolized  by  the  two  Hs,  Hes , the 
mother  and  the  bride,  but  especially  by  the  latter.  But 
while  the  excess  of  Mercy  is  not  an  evil  tendency,  but 
rather  conveys  a certain  idea  of  weakness  and  want  of 
force,  too  great  an  excess  of  severity  calls  forth  the 
executioner  of  judgment,  the  evil  and  oppressive  force, 

* Regarding  the  equilibrium  of  severity  and  mercy  of  which  the  universe 
is  the  result.  See  especially  “Greater  Holy  Assembly,'*  § 838  et  seq. 


42 


KABBALAH . 


which  is  symbolized  by  Leviathan.  Wherefore  it  is 
said,  “ Behind  the  shoulders  of  the  bride  the  serpent 
rears  his  head:”  of  the  bride,  but  not  of  the  mother,  for 
she  is  the  supernal  H,  and  bruises  his  head.  “ But  his 
head  is  broken  by  the  waters  of  the  great  sea.”  The  sea 
is  Binah,  the  supernal  H,  the  mother.  The  serpent  is 
the  centripetal  force,  ever  seeking  to  penetrate  into 
Paradise  (the  Sephiroth),  and  to  tempt  the  supernal  Eve 
(the  bride),  so  that  in  her  turn  she  may  tempt  the 
supernal  Adam  (Microprosopus). 

It  is  utterly  beyond  the  scope  of  this  Introduction  to 
examine  this  symbolism  thoroughly,  especially  as  it 
forms  the  subject  of  this  work  ; so  I will  simply  refer 
my  reader  to  the  actual  text  for  further  elucidation, 
hoping  that  by  the  perusal  of  this  introductory  notice 
he  will  be  better  fitted  to  understand  and  follow  the 
course  of  qabalistic  teaching  there  given. 


SPRA  DTzNIOVThA 

(SIPHBA  DTZENIOUTHA) , 

OR, 

THE  BOOK  OF  CONCEALED  MYSTERY . 


CHAPTER  I. 

1.  Tradition. — “ The  Book  of  Concealed  Mystery”  is 
the  book  of  the  equilibrium  of  balance. 

[The  word  “ Dtzenioutha  ” is  difficult  to  translate,  but  I think 
its  meaning  is  best  expressed  by  the  words  “ Concealed  Mystery.” 
I have  explained  in  the  Introduction  the  qabalistical  meaning  of 
the  words  “ equilibrium”  and  “balance,”  § 29.] 

2.  Tradition . — For  before  there  was  equilibrium, 
countenance  beheld  not  countenance. 

[By  the  two  countenances  are  meant  Macroprosopus  and 
Microprosopus.  See  Introduction,  §§  42, 47, 64^65, 67,  73,  and  77.] 

3 . And  the  kings  of  ancient  time  were  dead,  and  their 
crowns  were  found  no  more  ; and  the  earth  was  desolate. 

[The  “ kings  of  ancient  time  ” mean  the  same  thing  as  the 
“ Edomite  Kings ; ” that  is,  they  symbolize  worlds  of  “unbalanced 
force,”  which,  according  to  the  Zohar,  preceded  the  formation  of 
this  universe.  I have  explained  this  also  in  the  Introduction, 
§§  41  and  56.  This  and  the  immediately  following  sections  are  sup- 
posed to  trace  the  gradual  development  of  the  Deity  from  negative 
into  positive  existence ; the  text  is  here  describing  the  time  when 
the  Deity  was  just  commencing  His  manifestation  from  His  primal 


44 


KABBALAH. 


negative  form.  Therefore,  according  to  the  qabalistical  ideas,  the 
nniverse  is  the  garment  as  it  were  of  the  Deity  ; he  not  only  con- 
tains all,  but  is  Himself  all,  and  exists  in  all.] 

4.  Until  that  head  (which  is  incomprehensible)  desired 
by  all  desires  (proceeding  from  AIN  SVP,  Ain  Soph, 
the  infinite  and  limitless  one),  appeared  and  communi- 
cated the  vestments  of  honour. 

[This  Head,  which  is  here  described  as  proceeding  from  the 
infinite  and  limitless  One,  the  Ain  Soph , is  the  first  Sephira,  the 
Crown  Kether,  otherwise  called  Arikh  Anpin,  or  Macroprosopus, 
the  Vast  Countenance.  From  this  first  Sephira  the  other  nine 
emanations  are  produced.  I have  explained  all  this  in  the  Intro- 
duction, §§  38-57,  in  treating  of  the  Sephiroth.] 

5.  This  equilibrium  hangeth  in  that  region  which  is 
negatively  existent  in  the  Ancient  One. 

[By  the  expression  “This  equilibrium  hangeth  in  that  region 
which  is  negatively  existent  in  the  Ancient  One,”  is  meant  that  the 
other  nine  Sephiroth  (which  are  equilibrated  by  their  formation  in 
trinities)  are  as  yet  not  developed  in  the  first  Sephira,  but  exist 
within  it  as  the  tree  exists  in  the  seed  from  which  it  springs.  By 
“ the  Ancient  One  ” is  intended  the  first  Sephira,  the  Crown 
Kether,  one  of  whose  appellations  is  Autheqa,  the  Ancient  One. 
From  this  Sephira,  as  I have  before  remarked,  the  idea  of  negative 
existence  depends  back  towards  the  AIN.] 

6.  Thus  were  those  powers  equiponderated  which  were 
not  yet  in  perceptible  existence. 

[These  powers  are  the  other  nine  Sephiroth,  which  are,  as  it 
were,  powers  of  the  first  Sephira;  as  soon  as  they  are  equated 
they  become  positively  existent  through  correlation  of  force.  The 
next  two  sections  explain  the  manner  of  their  equilibration  while 
yet  negative  entities,  or  rather  ideas.] 

7.  In  His  form  (in  the  form  of  the  Ancient  One) 
existeth  the  equilibrium : it  is  incomprehensible,  it  is 
unseen. 

[But  the  first  idea  of  equilibrium  is  the  Ancient  One  (the  first 
Sephira,  or  Crown  Kether),  because  it  is  the  first  potential 
limitation  of  the  boundless  light  which  proceeds  from  the  Limitless 
One.  That  is,  the  central  point  of  Kether  is  the  equilibrium, 


THE  BOOK  OF  CONCEALED  MYSTERY. 


45 


because  the  balance  does  not  yet  exist,  the  two  opposite  poles  which 
form  the  balance  not  being  yet  developed.  We  must  not  confuse 
these  two  terms,  equilibrium  and  balance.  The  balance  consists  of 
two  scales  (opposing  forces),  the  equilibrium  is  the  central  point 
of  the  beam. 

8.  Therein  have  they  ascended,  and  therein  do  they 
ascend — they  who  are  not,  who  are,  and  who  shall  be. 

[Therein  (in  the  equilibrium  of  Kether)  have  they  ascended 
(developed  when  they  became  positively  existent),  and  therein  (in 
the  equilibrium)  do  they  ascend  (have  their  first  existence),  they 
(the  Sephiroth)  who  are  not  (exist  negatively),  who  are  (then 
become  positive),  and  who  shall  be  (exist  permanently,  because 
they  are  counterbalanced  powers).  This  triple  expression  “ are 
not,  are,  and  shall  be,”  also  refers  to  the  triple  trinity  of  the 
Sephiroth.]  (See  Introduction,  §§  52,  64,  65  and  66.) 

9.  The  head  which  is  incomprehensible  is  secret  in 
secret. 

[This  head  is  Macroprosopus,  the  Yast  Countenance,  and  is  the 
same  as  the  Ancient  One,  or  Crown  Kether.  It  is  secret,  for 
therein  are  hidden  the  other  potentialities.] 

10.  But  it  hath  been  formed  and  prepared  in  the  like- 
ness of  a cranium,  and  is  filled  with  the  crystalline  dew. 

[The  crystalline  dew  is  the  creative  lux  or  Aur,  AYR,  pro- 
ceeding from  the  Limitless  One.  The  Mantuan  Codex  calls  the 
skull  or  cranium  the  first,  and  the  crystalline  dew  the  second  con- 
formation of  Macroprosopus.] 

1 1 . His  skin  is  of  ether,  clear  and  congealed. 

12.  (His  hair  is  as)  most  fine  wool,  floating  through 
the  balanced  equilibrium. 

[The  ether  is  the  clear  and  insupportable  brilliance  of  his  glory. 
The  hair  is  white — i.e.,  spotless  as  wool — to  denote  the  utter 
absence  of  matter  and  of  shell.  The  Mantuan  Codex  calls  the 
ether  the  third  conformation,  and  the  hair  the  fourth,  which 
latter  it  refers  to  the  Sephira  Hetzacb,  victory.] 

1 3 . (His  forehead  is)  the  benevolence  of  those  bene- 
volences which  are  manifested  through  the  prayers  of  the 
inferior  powers. 


46 


KABBALAH. 


[The  supernal  benignity  which  transmits  their  qualities, 
powers,  and  offices,  to  the  lower  Sephiroth  (the  inferior  powers). 
It  must  be  remembered  that  each  Sephira  receives  from  that  which 
immediately  precedes  it,  and  transmits  to  that  which  next  follows  it. 
Thus,  each  Sephira  is  said  to  be  feminine  or  passive  as  regards  its 
predecessor,  and  masculine  or  active  in  respect  to  its  successor. 
(See  Introduction,  §§43  and  51.)  The  Mantuan  Codex  calls  this  the 
fifth  conformation,  and  refers  it  to  the  idea  of  the  ninth  Sephira, 
Yesod,  foundation.] 

14.  His  eye  is  ever  open  and  sleepetb  not,  for  it  con- 
tinually keepetb  watch.  And  the  appearance  of  the 
lower  is  according  to  the  aspect  of  the  higher  light. 

[Were  the  eye  to  close  (the  directing  thought  Divine  to  be 
abstracted  from  the  Sephiroth),  the  whole  universe  would  give  way, 
for  its  mainspring  would  be  withdrawn.  Because  the  appearance 
(development)  of  the  lower  (nine  Sephiroth)  is  according  to  (depen- 
dent on)  the  aspect  (ruling  thought)  of  the  higher  light  (Kether, 
the  first  Sephira).  The  Mantuan  Codex  terms  this  the  sixth  con- 
formation of  Macroprosopus,  and  refers  it,  as  in  the  case  of  the 
fourth  conformation,  to  the  primal  idea  of  the  Sephira  ISTetzach, 
victory.] 

I 5 . Therein  are  His  two  nostrils  like  mighty  galleries, 
whence  His  spirit  rusheth  forth  over  all.  (The  Mantuan 
Codex  adds  that  this  is  the  seventh  conformation,  which 
refers  to  MLKVTh,  Malkuth , or  “ the  kingdom,”  the 
tenth  emanation  or  Sephira  of  the  Deity.) 

[The  creative  spirit,  or  the  “ breath  of  life.”] 

16.  (When,  therefore,  the  Divine  law  beginneth) 
BRAShITh  BRA  ALHIM  ATh  HShMIM  VATh  HARTz, 
Berashith  Beret  Elohim  Ath  Hasliamaim  Vacith  Haaretz : 
“ In  the  beginning  the  Elohim  created  the  substance  of 
the  heavens  and  the  substance  of  the  earth.”  (The  sense 
is  : Six  members  were  created,  which  are  the  six  numera- 
tions of  Microprosopus — viz.,  benignity  as  His  right 
arm ; severity  as  His  left  arm  ; beauty  as  His  body ; 
victory  as  His  right  leg,  glory  as  His  left  leg ; and  the 
foundation  as  reproductive.)  For  instead  of  BRAShITh, 
Berashith,  “ in  the  beginning,”  it  may  be  read,  BRA 


THE  BOOK  OF  CONCEALED  MYSTERY. 


47 


ShITh,  Beret  Shith , “ He  created  the  six.”  Upon  these 
depend  all  things  which  are  below  (principally  the  Queen, 
who  is  the  lowest  path,  or  the  bride  of  Microprosopus, 
and  all  the  three  inferior  worlds.) 

[The  view  which  the  Siphra  Dtzenioutha  here  follows  out  is  that 
the  beginning  of  Genesis  describes  not  only  the  creation  of  the 
world,  but  the  development  of  God,  for  it  considers  the  universe  as 
the  outward  and  material  expression  of  the  power  of  the  thought 
Divine.  Microprosopus  is  as  it  were  the  reflection  of  Macroprosopus, 
for  as  Macroprosopus  has  six  principal  titles,  so  is  Microprosopus 
composed  of  six  of  the  Sephiroth.  (See  Introduction,  §§  42,  47  and 
77.)  ShITh,  Shith , is  the  Chaldee  form  of  the  Hebrew  ShSh, 
Sliash,  six.  The  queen  is  Malkuth,  the  tenth  Sephira.  The  three 
inferior  worlds  are  Briah,  Yetzirah,  and  Asiah.  See  Introduction, 
§§  57-60.] 

17.  And  the  dignity  of  dignity  hangeth  from  the 
seven  conformations  of  the  cranium.  (This  is  the  beard 
of  the  venerable  and  Ancient  One,  which  is  divided  into 
thirteen  portions.) 

[The  Ancient  One  is  the  first  Sephira,  Macroprosopus,  as  I 
have  before  remarked.  The  beard,  in  continuation  of  the  symbolic 
representation  of  the  head,  is  divided  into  thirteen  portions,  which 
answer  by  Gematria  (see  Introduction,  § 11)  to  the  idea  of  unity. 
Dor  AChD,  Acliad,  unity,  yields  the  number  13  by  numerical 
value.] 

18.  And  the  second  earth  came  not  into  the  computa- 
tion. (That  is,  the  kingdom  of  the  restored  world,  which 
elsewhere  is  called  the  Bride  of  Microprosopus,  came  not 
into  the  computation  when  the  six  members  were  said  to 
be  created.  Or  otherwise,  when  in  Genesis  iv.  2 it  is 
said  in  another  way,  “ And  the  earth,”  that  earth  is  not 
to  be  understood  of  which  mention  hath  been  first  made ; 
since  by  the  first  is  to  be  understood  the  kingdom  of  the 
restored  world,  and  by  the  second  the  kingdom  of  the 
destroyed  world),  and  this  is  elsewhere  said. 

[The  kingdom  of  the  destroyed  world  is  that  of  unbalanced 
force.  (See  Introduction,  §§41  and  56,  and  also  note  Section  3, 
foregoing.)  This  refers  to  a period  prior  to  the  development  of  the 
Sephiroth,  and  must  therefore  be  referable  to  the  Edomite  kings.] 


48 


KABBALAH. 


19.  And  it  hath  proceeded  out  of  that  which  hath 
undergone  the  curse,  as  it  is  written  in  Genesis  v.  29, 
“ From  the  earth  which  the  Lord  hath  cursed.”  (The 
meaning  is : That  the  kingdom  of  the  restored  world 
was  formed  from  the  kingdom  of  the  destroyed  world, 
wherein  seven  kings  had  died  and  their  possessions  had 
been  broken  up.  Or,  the  explanation  of  the  world,  of 
which  mention  is  made  elsewhere,  proceedeth  from  the 
kingdom  of  the  destroyed  world. 

[These  seven  kings  are  the  Edomite  kings  before  mentioned  in 
section  3.] 

20.  It  was  formless  and  void,  and  darkness  upon  the 
face  of  the  deep,  and  the  Spirit  of  the  Elohim  vibrating 
upon  the  face  of  the  waters.  Thirteen  (these  words, 
from  “ it  was  formless  ” down  to  “ of  the  waters,”  are 
thirteen  in  the  Hebrew  text  of  Genesis)  depend  from 
the  thirteen  (forms)  of  the  dignity  of  dignity  (that  is, 
the  beard  of  the  Macroprosopus,  or  first  formed  head.) 

[I  have  before  remarked  that  the  number  thirteen  expresses 
unity.  The  author  of  “ The  Book  of  Concealed  Mystery”  here 
argues  that  the  very  number  and  order  of  the  words  in  the  Hebrew 
text  refer  to  certain  forms  of  the  Deity.  The  terms  “ face  of  the 
deep  ” and  “ face  of  the  waters  ” bear  a striking  analogy  to 
Macroprosopus  and  Microproscpus,  the  Vast  and  the  Lesser  Coun- 
tenances. In  this  sense  the  “ face  of  (from)  the  deep  (abyss) }i  is 
the  countenance  formed  from  Ain  Soph,  the  Limitless  One ; namely, 
the  first  Sephira,  the  Crown  Kether.] 

2 1 . Six  thousand  years  depend  from  the  six  first.  This 
is  what  the  wise  have  said,  that  the  world  shall  last  six 
thousand  years,  and  it  is  understood  from  the  six  num- 
bers of  Microprosopus.  But  also  the  six  following  words 
give  occasion  to  this  idea  : VI AMR  ALHIM  IHI  AVR 
YIHI  AYR,  Veyomar  Elohim  Yehi  Aur  VayehiAur : “ And 
the  Elohim  said,  Let  there  be  light,  and  there  was  light.” 

[By  an  exegetical  rule  of  numbers,  not  so  often  employed  as  the 
others,  simple  numbers  or  units  signify  divine  things ; numbers  of  ten, 
celestial  things;  numbers  of  a hundred,  terrestrial  things;  and 


THE  BOOK  OF  CONCEALED  MYSTERY. 


49 


thousands  signify  the  future,  what’ shall  be  in  an  after-age.  Hence 
are  the  “ six  thousand  years  ” deduced  from  the  six  first  words* 
which  also  are  said  to  refer  to  the  six  Sephiroth  of  whom  Micro- 
prosopus  is  formed ; the  idea  of  six  being  extended  into  as  many 
thousands,  to  symbolize  that  number  on  the  plane  of  a future  age.} 

22.  The  seventh  (the  millennium,  and  the  seventh 
space,  namely,  the  Kingdom),  above  that  One  which 
alone  is  powerful — ( i.e .,  when  the  six  degrees  of  the  mem- 
bers denote  mercies  and  judgments,  the  seventh  degree 
tendeth  alone  to  judgment  and  rigour).  And  the  whole 
is  desolate  (that  is,  the  Kingdom,  MLKVTH,  Malkuth , 
in  the  higher  powers,  is  the  antitype  of  the  sanctuary, 
and  like  as  this  is  destroyed,  so  also  the  Schechinah,  or 
Kingdom,  is  itself  exiled)  for  twelve  hours  (for  the 
Hebrews  include  all  this  time  of  their  exile  in  the  space 
of  one  day).  Like  as  it  is  written  : “ It  was  formless  and 
void,  &c.”  (for  from  the  word  “ it  was  formless,”  down  to 
“ upon  the  faces  of,”  are  twelve  words  in  the  Hebrew 
text  of  Genesis.) 

[By  the  same  rule,  the  millennium  is  deduced  from  the  seventh 
word.  The  seventh  space  here  means  Malkuth,  the  kingdom,  or 
the  queen,  which  together  with  the  six  of  Microprosopus,  makes 
up  the  seven  lower  Sephiroth.  (See  Introduction,  § 77,  further,  for 
the  idea  of  the  balance  of  mercy  and  judgment.)] 

23.  The  thirteenth  (that  is,  “of  the  waters,”  HMIM,. 
Hamim , which  is  the  thirteenth  word)  raiseth  up  these 
(that  is,  as  well  the  sanctuary  which  is  above  as  that 
which  is  below)  through  mercy  (since  the  water  sym- 
bolizeth  that  measure  of  mercy  through  which  judgment 
and  punishments  are  mitigated) , and  they  are  renewed 
as  before  (for  the  six  words  follow  afresh,  as  in  the  be- 
ginning the  six  members  are  enumerated).  For  all  those 
six  continue  and  stand  fast  (they  are  the  members  of 
the  Microprosopus,  and  are  not  as  his  bride,  and  from 
them  is  the  restitution),  since  it  is  written  BRA,  Bern, 
“created”  (which  hath  a sense  of  permanence),  and  then 
it  is  written  HIThH,  Hayitha , “ it  was  ” (which  also  is  a 

E 


50 


KABBALAH, 


phrase  of  permanence  and  not  of  interpolation),  for  it  is 
very  truth  (plainly,  therefore,  the  kingdom  perished  not, 
although  it  might  be  formless  and  void,  but  it  retaineth 
hitherto  the  essence). 

[Mercy  and  judgment  are  opposites,  and  from'the  side  of  judg- 
ment comes  the  execution  of  judgment,  which  is  destruction.] 

24.  And  at  the  end  of  the  Formless  and  the  Void  and 

the  Darkness  (that  is,  at  the  end  of  the  exile  this  saying 
shall  have  place  : Isa.  ii.  1 1 ) . And  the  Tetragrammaton 

alone  shall  be  exalted  in  that  day  (that  is,  in  the  time  of 
Messiah). 

[The  Tetragrammaton  (see  Introduction,  § 67)  comprehends  the 
whole  ten  Sephiroth,  and  consequently  expresses  their  three  trini- 
ties of  balanced  force  also ; consequently,  when  the  Tetragram- 
maton appears,  the  formless  and  the  void  and  the  darkness  dis- 
appear, and  form,  fulness,  and  light  replace  them.] 

25.  But  there  are  excavations  of  excavations.  (The 
excavation  is  the  receptacle,  like  that  which  is  hollowed  out, 
or  carved  out,  like  a cave,  or  any  other  receptacle.  There- 
fore all  receptacles  are  inferior  with  respect  to  the  superiors, 
among  which  the  “ shells”  hold  the  last  place,  which  here 
are  described,  which  are)  under  the  form  of  a vast  serpent 
extending  this  way  and  that.  (Concerning  this  serpent  the 
author  of  the  “ Royal  Valley  ” speaks  thus  in  his  “ Trea- 
tise of  the  Shells.”  The  fragments  of  the  receptacles,  which 
have  fallen  into  the  world  of  Creation,  of  Formation,  and 
of  Action,  therein  exist  from  the  Outer ; and  judgments 
are  more  consonant  to  these,  which  are  called  profane, 
and  have  their  habitation  in  the  middle  space  between 
the  Holy  and  the  Unclean.  And  from  the  head  is  formed 
that  great  dragon  which  is  in  the  sea,  and  is  the  sea- 
serpent,  which  is,  however,  not  so  harmful  as  the  earthly 
one.  And  this  dragon  hath  been  castrated  since  his 
crest  (or  membrum  genitale ),  together  with  his  mate,  have 
been  repressed,  and  thence  have  been  formed  four  hundred 
desirable  worlds.  And  this  dragon  hath  in  his  head  a 


Soul  of  Messiah,  orMelhralton. 


ys'spv?) 


YETZI  RAH  . 


AS  I A H. 


I 


(Iti  Ezekiels 


Vision,  the  Firmament. ") 


(In Ezekiels  Vision,  Ihz Living  Creatures) 


QLIPHOTH. 


THE  BOOK  OF  CONCEALED  MYSTERY. 


Sl 

nostril  (after  the  manner  of  whales)  in  order  that  he  may 
receive  influence,  and  in  himself  he  containeth  all  other 
dragons,  concerning  which  it  is  said  : “ Thou  hast  broken 
the  heads  of  the  dragons  upon  the  waters  ” (Ps.  lxxiv. 
13).  And  here  the  idea  or  universal  form  of  all  the  shells 
is  understood,  which  encompasseth  the  seven  inferior 
emanations  of  the  queen  after  the  manner  of  a serpent,  as 
well  from  the  right  as  from  the  left  and  from  every  side.) 

[The  excavation  or  receptacle  of  a Sephira  is  that  quality 
whereby  it  receives  the  supernal  influence  from  that  which  imme- 
diately precedes  it ; hence  each  Sephira  has  a double  quality  of 
receiving  and  of  transmitting,  which  passes  through  the  four 
worlds,  in  each  of  which  the  Sephiroth  exist,  though  in  gradually 
decreasing  light.  (See  Table  subjoined.)  The  “ shells,”  Qliphoth, 
are  the  demons,  in  whom  again  is  a form  of  the  Sephiroth, 
distorted  and  averse.  This  great  dragon  which  is  here  described 
is  evidently  identical  with  the  leviathan  of  Job.  He  is  the 
executor  of  judgment,  the  centripetal  force,  the  old  serpent  ever 
seeking  to  penetrate  into  Paradise  ; finally,  in  a more  exoteric  sense, 
he  is  Satan  and  the  devil,  the  accusing  one.  In  the  Sepher  Yetzirah, 
a most  important  qabalistical  book,  he  is  called  Tlieli,  ThLI,  the 
dragon.  How,  by  Gematria,  ThLI  = 400  + 30  + 10  = 440  ; and 
if  we  “repress  his  crest” — i.e.,  take  away  the  first  letter,  which  is 
Th,  Tau — 400,  there  will  remain  LI  = 40  = M,  Mem,  the  water. 
The  “400  desirable  worlds ’’are  the  numerical  value  of  Th,  and 
signify  the  power  of  the  Tetragrammaton  on  the  material  plane 
(See  note  to  section  21,  foregoing.)  There  is  much  alchemical 
symbolism  contained  in  the  “ Siphra  Dtzenioutha.”  The  “ Seven 
Inferior  Emanations  ” of  the  queen,  are  the  seven  lower  Sephiroth 
— viz.,  Chesed,  Geburah,  Tiphereth,  Hetzach,  Hod,  Yesod,  and 
Malkuth ; or  Microprosopus  and  his  bride,  the  king  and  queen. 
“ Shells,”  Qliphoth,  are  the  evil  spirits.] 

26.  His  tail  is  in  his  head  (that  is,  he  holdeth  his  tail 
in  his  mouth,  in  order  that  he  may  form  a circle,  since 
he  is  said  to  encompass  holiness).  He  transferred  his 
head  to  behind  the  shoulders  (that  is,  he  raiseth  his  head 
at  the  back  of  the  bride  of  Microprosopus,  where  is  the 
place  of  most  severe  judgments),  and  he  is  despised  (since  in 
him  is  the  extremity  of  judgments  and  severities,  whence 
wrath  is  the  attribute  of  his  forms).  He  watch eth  (that 


52 


KABBALAH. 


is,  he  accurately  searcheth  out  and  seeketh  in  what  place1 
he  may  gain  an  entry  into  holiness).  And  he  is  con- 
cealed (as  if  laying  traps ; since  he  insinuateth  himself 
into  the  inferiors,  by  whose  sins  he  hath  access  to  the 
holy  grades,  where  the  carrying  out  of  judgments  is 
committed  to  him).  He  is  manifested  in  one  of  the 
thousand  shorter  days.  (Numbers  are  called  days, 
and  numbers  of  the  inferior  world  short  days ; among 
which  tens  are  attributed  to  the  factive,  on  account  of 
their  decimal  numeration ; hundreds  to  the  formative, 
since  they  are  numbers  of  the  light  of  their  author,  and 
draw  their  existence  from  the  tens ; but  thousands  to  the 
creative,  for  the  same  reason.  But  that  dragon  hath 
about  this  his  most  powerful  location,  whence,  if  a defect 
occurreth  only  in  one  numeration  of  that  system  through 
the  fault  of  the  inferiors,  he  is  immediately  manifest,  and 
thus  commenceth  his  accusations  before  the  throne  of 
glory.) 

[Here  is  the  origin  of  the  well-known  symbol  of  a serpent 
holding  his  tail  in  his  mouth,  like  a circle — the  serpent  of  Saturn. 
The  reason  that  he  raiseth  his  head  behind  the  shoulders  of  the 
bride  (Malkuth)  is  because  he  is,  so  to  speak,  not  only  the  executor 
of  judgment,  but  also  the  destroyer ; destruction  as  opposed  to 
creation,  death  as  opposed  to  life.  For  the  whole  Sephiroth  are 
represented  as  being  the  balance  of  mercy  and  justice,  and  the 
tenth  Sephira  is  especially  of  the  nature  of  justice,  as  also  is 
Geburah,  the  fifth.  He  is  concealed,  because  he  is  not  called  into 
action  till  justice  requires  him.  The  term  “decimal  numeration  ” 
of  course  refers  to  the  ten  Sephiroth.  The  presence  of  the  serpent 
when  revealed,  is  an  accusation,  because  it  shows  that  the  balance 
is  destroyed;  just  as  in. a watch,  if  one  of  the  wheels  be  injured* 
irregularity  is  at  once  manifested.  Now,  life,  when  it  consists  of 
birth  into  another  form,  necessarily  implies  death  in  the  previous 
form.  The  throne  of  glory  is  the  Briatic  world.] 

2 7.  There  are  swellings  in  his  scales  (that  is,  like  as 
in  a crocodile ; because  great  in  him  is  the  heaping  to- 
gether of  judgments).  His  crest  keepeth  its  own  place 
(that  is,  there  is  in  him  no  further  power  of  hastening 
to  things  beyond  in  the  Outer). 


THE  BOOK  OF  CONCEALED  MYSTERY. 


53 


[There  is  in  the  destroyer  no  “hastening  to  the  outer,’ * 
because  he  is  centripetal  and  not  centrifugal .] 

28.  But  his  head  is  broken  by  the  waters  of  the  great 
sea.  (The  great  sea  is  wisdom,  the  fountain  of  mercy 
and  loving-kindness ; which,  if  it  sendeth  down  its  in- 
fluence, judgments  are  pacified,  and  the  hurtful  power  of 
the  shells  is  restricted)  ; like  as  it  is  written,  Ps.  lxxiv. 
13  : “ Thou  hast  broken  the  heads  of  the  dragons  by 
the  waters.” 

[“The  waters  of  the  great  sea,”  are  the  influence  of  the 
supernal  mother,  Binah,  of  whom  Malkuth  is  the  reflection.  But 
Binah  receives  the  influence  of  Chokmah.  See  Introduction.] 

29.  They  were  two  (male  and  female,  whence  the 
text  of  the  Psalm  speaketh  of  the  dragons  in  the  plural 
number  ; but  when  the  plural  number  is  given  in  its 
least  form,  two  only  are  understood).  They  are  reduced 
into  one  (for  the  female  leviathan  hath  been  slain,  lest 
they  should  seek  to  multiply  judgments).  Whence  the 
word  ThNINM,  Thenanim  (in  the  before-mentioned 
passage  of  the  Psalm),  is  written  in  a defective  form 
(purposely  to  denote  that  restriction). 

[I  may  refer  the  reader  to  the  Talmud  for  further  information 
regarding  Jewish  ideas  of  the  Leviathan.  Tlienanim  is  written  in  a 
defective  form,  because  the  letter  I of  the  plural  is  omitted. 
Written  fully,  it  should  be  TnNINIM,  instead  of  ThNINM.] 

30.  (But  it  is  said)  heads  (in  the  plural  number,  for 
the  purpose  of  denoting  a vast  multitude,  as  well  of  species 
as  of  individuals  in  that  genus) ; like  as  it  is  written, 
Ezek.  i.  22  : “And  a likeness,  as  a firmament,  above  the 
heads  of  the  living  creature.”  (Where  also  the  word 
living  creature,  ChIH,  Chiah , is  put  in  the  singular  as  a 
genus  of  angels  ; and  heads  in  the  plural  for  the  purpose 
of  denoting  species  and  innumerable  individuals.) 

[“Thou  hast  broken  the  heads  of  the  dragons  ( Thenanim ) by 
the  waters.”  It  must  be  remembered  that  this  dragon  is  said  by 
the  author  of  the  “ Royal  Talley  ” to  be  the  king  of  all  the  “ shells  ” 


54 


KABBALAH. 


or  demons.  Now,  the  demons  are  divided  into  ten  classes, 
corresponding  to  the  ten  Sephiroth,  hut  in  an  averse  form,  and  are 
called  in  the  hook,  “ Beth  Elohim,”  the  “ impure  Sephiroth.”  The 
heads  of  the  leviathan  (cf.  the  Lemaean  Hydra  which  Hercules 
slew)  are  probably  these.  Compare  the  description  of  the  beast  in 
Bevelation.] 

31.  “And  the  Elohim  said,  Let  there  be  light,  and 
there  was  light.”  (The  sense  may  be  sought  from  that 
Psalm  xxxiii.  9)  where  it  is  written,  “ Since  He  Himself 
spake,  and  it  was  done.”  (First,  therefore,  is  commemo- 
rated) the  Path  HYA,  Hoa  (that  is,  the  mother  of 
understanding,  who  is  called  ALHIM,  Elohim , near  the 
beginning  of  the  verse,  “ And  the  Elohim  said.”  She  also 
is  called  HYA,  Hoa , in  the  words  of  Psalm  xxxiii.  9, 
on  account  of  her  truly  secret  nature)  is  alone  (as 
well  with  Moses  as  with  David).  The  word  YIHI, 
Vayelii , “ and  it  was  done,”  is  also  alone.  (As  if  the  six 
members  were  considered  separately,  seeing  that  Y,  Van 
occupieth  the  first  place  in  the  word  YIHI,  Vayehi . 

[This  statement,  that  the  supernal  mother  is  symbolized  by 
the  word  Hoa,  He,  seems  at  first  sight  at  variance  with  the  state- 
ment in  another  place,  that  Hoa  represents  Macroprosopus.  But  the* 
letter  H in  the  Tetragrammaton  symbolizes  the  supernal  mother, 
and  this  is  also  the  initial  letter  of  Hoa.  And  again  by  Gematria 
(see  Introduction)  Hoa,  HYA=  54-6-I- 1 = 12,  and  the  digits  of  12 
1+2  = 3.  And  3 symbolizes  Binah  because  she  is  the  third  Sephira. 
4 Seeing  that  Y,  Vau , occupies  the  first  place  in  the  word  YIHI,,r 
because  Y stands  for  the  number  6.  See  Table  of  the  Alphabet* 
Ac.,  in  Introduction.] j 

32.  Then  are  the  letters  inverted,  and  become  one.  (Ifr 
namely,  in  the  word  YIHI,  Vayelii , the  letters  I,  Yod , and 
H,  He,  be  placed  in  front  so  that  it  may  read  IHYI, 
Yalicvi,  it  maketh  one  Tetragrammaton,  which  exhausteth 
the  whole  Divinity.  But  since  these  belong  to  the 
mother,  from  whom  arise  the  judgments,  hence  this 
tetragrammaton  is  here  written  in  retrograde  order,  which 
mode  of  writing  is  referred  byqabalists  to  the  judgments, 
on  account  of  the  nature  of  averse  things  ; whence  this 


THE  BOOK  OF  CONCEALED  MYSTERY. 


55 


ought  to  be  written  in  this  way : IHVI,  Yahevi , IHV, 
Yeho,  IH,  Yah , I,  Yod.  But  since  in  the  path  of  under- 
standing those  judgments  themselves  do  not  exist,  but 
only  their  roots,  while  in  itself  this  path  is  only  pure 
mercy  ; hence  the  retrograde  order  is  inverted,  in  order 
that  it  may  be  posited  entire  in  this  manner  as  at  first)  : 
I,  Yod,  IH,  Yah,  IHY,  Yeho,  IHVI,  Yahevi.  (But  it  is 
not  written  in  the  usual  manner,  IHYH,  Yod,  He,  Vau, 
He;  because  the  word  is  derived  from  VIHI,  Vayehi , 
whose  metathesis  is  here  discussed.  And  nevertheless  the 
letter)  which  is  last  (namely,  I,  Yod,  which  is  put  in  the 
place  of  the  last  H,  He,  in  the  ordinary  form  of  the  Te- 
tragrammaton,  denoteth),  the  Schechinah  (or  the  queenly 
presence)  which  is  below  (that  is,  a path  of  the  kingdom, 
namely,  MLKVTh,  Malkuth , the  tenth  and  last  Sephira)  ; 
like  as  (in  the  other  instance)  the  letter  H,  He,  is  found 
to  be  the  Schechinah. 

[The  reader  will  be  utterly  unable  to  follow  the  reasoning  in  this 
section,  unless  he  reads  carefully  what  I have  said  in  the  Introduc- 
tion concerning  the  Literal  Qabalah  under  the  heads  of  ISTotariqon 
and  Temurah,  to  which  therefore  I refer  him.  Any  four-lettered 
name  is  of  course  a tetragrammaton,  but  this  term  is  especially 
applied  to  the  word  of  four  letters  called  by  biblical  translators 
Jehovah.  It  must  be  remembered  that  the  natural  course  of 
writing  Hebrew  and  Chaldee  is  from  right  to  left , and  that  when  it 
is  written  from  left  to  right , it  is  said  to  be  written  “ backwards,” 
“in  retrograde  order,”  or  “averse.”  By  the  “path  of  under- 
standing ” is  meant  Binah,  the  third  Sephira.  Schechinah  is  of 
course  the  Divine  Presence  manifested  in  the  path  of  Malkuth.  I* 
have  explained  in  the  Introduction  the  meaning  of  the  term  “ path  * 
as  employed  in  the  Zohar.] 

3 3 . But  in  one  balance  are  they  equiponderated.  (The 
balance  denoteth  the  male  and  the  female ; and  the 
meaning  is,  that  the  letters  I,  Yod,  and  H,  He — of  which 
the  former  is  masculine  and  referreth  to  the  path  of  the 
foundation  ; and  the  latter  is  feminine,  pertaining  to  the 
queen — are  interchangeable  ; since  whilst  the  equilibrium 
existeth  there  is  an  intercommunication  between  them, 


56 


KABBALAH. 


and  they  are  joined  together  as  one.  Add  to  this  that  the 
queen  is  also  called  ADNI,  Adonoii , wherein  the  letter  I, 
Yod,  bringeth  up  the  rearguard  of  the  army,  as  it  were  ; 
because  also  it  is  accustomed  to  be  called  the  Lesser 
Wisdom.)  And  the  living  creatures  rush  forth  and 
return.  (This  is  what  is  said  in  Ezek.  i.  1 4 concerning 
the  living  creatures,  which  is  accustomed  to  be  said  con- 
cerning those  letters  of  the  Tetragrammaton,  which  some- 
times hold  the  last  place  and  sometimes  the  first ; as 
when  I,  Yod , rusheth  forth  unto  the  last  place,  and  when 
it  returneth  unto  the  beginning  again ; and  so  also  the 
letter  H,  He.  Likewise,  then,  also  the  living  creatures  are 
said  to  rush  forth,  when  the  Tetragrammaton  is  written 
with  the  final  H,  He,  because  then  the  whole  system 
of  emanatives  is  exhausted.  But  they  are  said  to  return 
when  the  Tetragrammaton  is  written  with  the  final  I,  Yod , 
so  that  the  sense  may  be  collected  in  such  a manner  as 
to  return  from  the  last  path  of  the  queen  into  the 
penultimate  of  the  foundation,  which  is  designated  by 
this  letter  I,  Yod. 

[I  have  defined  “ balance  ” in  the  Introduction,  § 29,  which  see. 
The  “ path  of  the  foundation  ” is  of  course  Yesod,  the  ninth  Sephira, 
while  the  queen  is  Malkuth,  the  tenth.  Yesod  is  therefore  the 
connecting  link  between  Microprosopus  and  the  bride.  The  letter 
I “ bringeth  up  the  rearguard  as  it  were  ” in  the  name  ADNI, 
Adonai,  because  it  is  the  last  letter.  Ezek.  i.  14  : the  Qabalists 
by  the  term  ChIYTh  HQDSh,  Ghaioth  Ha-Qadesch,  the  Holy 
Living- Creatures,  understand  the  letters  of  the  Tetragrammaton. 
With  regard  to  the  “ letters  of  the  Tetragrammaton,  which  sometimes 
hold  the  last  place  and  sometimes  the  first,”  the  following  are  two 
examples — namely,  as  in  the  form  IHVI,  Yod,  He,  Vau,  Yod,  the 
letter  I,  Yod,  is  both  at  the  beginning  and  end  of  the  word ; and 
in  the  form  which  is  more  usual  IHYH,  Yod,  He,  Vau,  He,  the 
letter  H,  He,  is  in  the  second  and  last  place.] 

34.  Like  as  it  is  written:  “ And  the  Elohim  saw  the 
substance  of  the  light,  that  it  was  good.”  (Here  a 
reason  is  adduced  from  the  proposed  text  itself,  showing 
how  the  last  letter  of  this  form  of  the  Tetragrammaton, 
namely,  I,  Yod , may  be  said  to  symbolize  the  bride,  since 


THE  BOOK  OF  CONCEALED  MYSTERY. 


57 


God  himself  might  behold  in  that  light  the  path  of  con- 
junctive foundation,  which  the  word  “goodness”  pointeth 
out ; but  when  the  foundation  is  in  the  act  of  conjunc- 
tion— that  is,  under  the  idea  of  communicating  goodness 
— there  then  is  the  bride.  But  also  that  the  word 
u goodness”  denoteth  the  foundation  is  proved  from 
Isa.  iii.  i o,  where  it  is  said),  “ Say  ye  unto  the 
righteous  man”  (that  is,  to  the  path  of  foundation, 
because  the  first  man  is  said  to  be  the  foundation  of  the 
world,  Prov.  x.  25),  “that  it  shall  be  well  with  him.” 
Therefore,  then,  do  they  ascend  within  the  equilibrium. 
(That  is,  these  two  letters,  I,  Yod , and  H,  He,  mean  one 
and  the  same  thing.  Or  again : But  behold,  how  in 
balanced  power  ascend  the  letters  of  Tetragrammaton. 
That  is,  how  those  letters  agree  when  in  conjunction, 
which  before  were  standing  separated  in  the  word  VIHI, 
Vayehi.) 

[The  “ path  of  foundation  ” is  of  course  the  ninth  Sephira, 
Yesod,  which  is  the  sixth  member  of  Microprosopu3  (see  section  16, 
foregoing),  and  typifies  reproductive  power.  Malkuth  is  the  queen. 
We  must  remember  that  in  the  Tetragrammaton,  IHVH,  I,  Yod, 
is  the  father  (who  is  not  Macroprosopus,  though  he  is  implied 
therein,  as  the  top  point  of  the  Hebrew  letter  Yod  is  said  to 
symbolize  him) ; H,  He,  the  supernal  mother ; Y,  Van,  the  son 
(Microprosopus) ; and  H,  He,  final,  the  bride  (the  queen).  And 
this  is  their  proper  order.  Other  variations  of  the  Tetragrammaton, 
therefore,  alter  the  position  of  the  letters  with  regard  to  each  other  ; 
their  normal  and  correct  position  being  IHVH.] 

35.  (Whilst  the  spouse,  Microprosopus)  was  at  first 
alone  (he  was  standing  by,  whilst  the  letter  Y,  Van,  occu- 
pied the  first  place,  then  was  he  separated  from  his  bride). 
But  all  things  returned  into  the  unity.  (That  is,  not 
only  were  father  and  mother  conjoined  into  one,  because 
the  two  letters,  I,  Yod,  and  H,  He,  were  combined ; but 
also  the  Microprosopus  returned  to  his  bride,  whilst  V, 
Vau,  was  placed  next  to  I,  Yod,  in  the  Tetragrammaton, 
IHVI,  Yahevi.  For)  Y,  Vau,  descendeth  (when  in  the  word 
VIHI,  Vayehi , “ and  it  was  done,”  it  occupieth  the  first 


53 


KABBALAH. 


place;  but  in  the  proposed  metathesis,  it  descended  into  the- 
third  place,  in  order  that  it  might  be  IHVI,  Yahevi).  And 
they  are  bound  together  the  one  to  the  other  (male  and 
female,  Y,  Vau , and  I,  Yod,  the  path  of  beauty  and  the 
queen),  namely,  I,  Yod , and  H,  He  (by  which  are  shown 
wisdom  and  knowledge,  father  and  mother),  like  unto 
two  lovers  who  embrace  each  other.  (By  two  lovers  are 
understood  either  V,  Vau , and  I,  Yod  only — that  is,  at > 
the  end ; or  I,  Yod , and  H,  He , together — that  is,  at  the 
beginning). 

[The  “path  of  beauty,”  or  Tiphereth,  the  sixth  Sephira,  is 
sometimes  represented  by  Y,  Vau , and  therefore  sometimes  stands 
for  Microprosopus  by  itself ; it  is  really  the  central  Sephira  of  the 
group  of  six  Sephiroth  which  compose  him.  The  numerical  value 
of  Vau  is  6.] 

3 6.  (Now  the  author  of  the  “ Siphra  Dtzenioutha  ” 
hasteneth  to  the  latter  explanation  of  these  letters, 
I,  Yod,  and  Y,  Vau ; and  concerning  Y,  Vau , he 
saith) : Six  members  are  produced  from  the  branch 
of  the  root  of  his  body.  (The  body  is  Microprosopus  ; 
the  root  of  the  body  is  the  mother,  who  is  symbolized  by 
the  letter  H,  He  ; the  branch  of  the  root  is  the  letter  Yy 
Vau , enclosed  and  hidden  within  the  letter  H,  He  ; and 
from  that  very  branch  were  produced  the  six  members — 
that  is,  the  entire  letter  Y,  Vau , now  having  obtained 
the  head.) 

[The  mother  here  mentioned  is  of  course  the  third  Sephira, 
Binah.  The  six  members  of  Microprosopus  forming  the  entire 
letter  Yau  is  an  allusion  to  the  numerical  value  of  that  letter 
being  6.] 

37.  “The  tongue  speak eth  great  things”  (see  Dan. 
vii.  8.  And  by  the  tongue  is  understood  the  foundation 
— namely,  the  letter  I,  Yod,  joined  with  his  bride ; the 
speech  is  the  marital  influx  flowing  forth  from  the 
bride  ; for  the  queen  is  called  the  word  ; but  the  great- 
things  are  the  inferiors  of  all  grades  produced.) 


THE  BOOK  OF  CONCEALED  MYSTERY. 


59’ 


[The  inferiors  of  all  “grades”  or  “paths”  are  the  Sephiroth 
in  the  inferior  worlds.] 

38.  This  tongue  is  hidden  between  I,  Yod,  and  H,  He. 
(For  father  and  mother  are  perpetually  conjoined  in 
ISYD,  Yesod , the  foundation,  but  concealed  under  the 
mystery  of  Daath  or  of  knowledge.) 

[The  conjunction  of  the  letters  Y and  H at  the  end  of  the 
Tetragrammaton  IHVH  is  similar  to  that  of  I and  H at  the 
beginning.] 

39.  Because  it  is  written  (Isa.  xliv.  5):  “That  man 
shall  say,  I am  of  the  Tetragrammaton.”  (The  word 
ANI,  Ani,  I,  when  the  discourse  is  concerning  judg- 
ments, pertaineth  to  the  queen.  But  whensoever  mercy 
is  introduced  it  referreth  to  the  understanding,  like  as 
in  this  place.  In  order  that  the  sense  may  be  : The' 
supernal  path,  which  is  called  I,  or  the  understanding  in 
act  of  conjunction  with  the  father,  is  for  the  purpose  of 
the  formation  of  the  Tetragrammaton,  and  this  is  one 
conjunction  between  the  father  and  the  mother  for  the 
constitution  of  the  six  members.)  And  that  shall  be 
called  by  the  name  Jacob,  IOQB,  Yaqob.  (To  call  by 
name  is  to  preserve ; and  another  conjunction  of  father 
and  mother  is  introduced  for  the  purpose  of  preserving 
the  Microprosopus,  which  is  called  Jacob.)  And  that 
man  shall  write  with  his  hand,  “ I am  the  Lord’s.”  (To 
write  belongeth  to  the  written  law,  or  the  beautiful  path, 
and  the  same  also  signifieth  to  flow  in.  “ With  his 
hand,”  BIDY,  Byodo , is  by  metathesis  BIYD,  Byod , by 
I,  Yod — that  is,  through  the  foundation  ; in  order  that  the 
sense  may  be,  it  may  be  formed  from  his  influx,  so  that 
the  Tetragrammaton  may  be  written  with  I,  Yod , as  we 
have  above  said.)  And  by  the  name  of  Israel  shall  he' 
call  himself.  He  shall  call  himself  thus  in  truth.  (For 
the  conception  of  the  Microprosopus  is  more  properly 
under  the  name  of  Jacob,  whose  wife  is  Bachel ; and  his 
cognomen,  as  it  were,  is  Israel,  whose  wife  is  Leah.) 


KABBALAH. 


.60 


[The  understanding  is  Binan,  the  third  Sephira,  which  is 
referred  to  the  supernal  H,  He,  The  “beautiful  path”  is 
Tiphereth,  the  sixth.  The  foundation  is  Yesod,  the  ninth.  It  is 
the  final  Yod,  I,  of  the  form  of  the  Tetragrammaton  IHVT,  which 
is  referred  to  Yesod.  and  not  the  initial,  which  belongs  to  Chokmah, 
the  second  Sephira,  the  Father.] 

40.  That  man  shall  say,  I am  the  Lord’s;  he  de- 
scended. (That  is : that  very  conception  of  the  word 
I,  which  is  elsewhere  attributed  to  the  supernal  mother, 
forasmuch  as  in  her  agree  the  three  letters  of  the  word 
ANT,  Ani , I ; namely  A,  Alepli , is  the  highest  crown  ; 
N,  Nun,  is  the  understanding  itself,  in  its  fifty  celebrated 
gates ; I,  Yod,  is  the  foundation  or  knowledge  of  the 
Father ; but  in  this  instance  it  is  attributed  to  the 
lowest  grade  of  the  lower  mother,  and  now  is  ADNT, 
Adonai , without  the  D,  DaJLeth , D,  or  poverty,  but  filled 
with  the  influx,  and  is  ANI,  Ani.)  And  all  things  are 
called  BIDV,  Byodo  (that  is,  all  these  things  are  applied 
to  IVD,  Yod,  concerning  which  this  discourse  is.)  All 
things  cohere  by  the  tongue,  which  is  concealed  in  the 
mother.  (That  is,  through  Daath,  or  knowledge,  whereby 
wisdom  is  combined  with  the  understanding,  and  the 
beautiful  path  with  his  bride  the  queen ; and  this  is  the 
concealed  idea,  or  soul,  pervading  the  whole  emanation.) 
Since  this  is  opened  for  that  which  proceedeth  from 
itself  (that  is,  Daath  is  itself  the  beautiful  path,  but  also 
the  inner,  whereto  Moses  referreth  ; and  that  path  lieth 
hid  within  the  mother,  and  is  the  medium  of  its  con- 
junction. But  whensoever  it  is  considered  in  the  outer, 
when  it  hath  come  forth  from  the  mother,  then  is  it 
called  Jacob.) 

[The  reader  is  referred  to  the  Introduction  for  the  names,  &c., 
of  the  Sephiroth.  Nun  in  its  fifty  gates  refers  to  the  numerical 
value  of  the  letter  N,  which  is  50.  The  “ lower  mother  ” is  of 
course  the  final  H of  the  word  IHVH,  the  “ bride.”  Daath 
generally  symbolizes  the  conjunction  of  the  second  and  third 
Sephiroth.] 

41.  (And  herein  IHV  Yod , He,  Van,  diflereth  from 


THE  BOOK  OF  CONCEALED  MYSTERY. 


6f 


the  whole  name  and  from  all  the  four  letters.  Now,  he 
turneth  back  to  the  other  portion  of  the  four — namely, 
IHV,  Yod,  He,  Vau — and  saith  :)  The  Father  resideth  in 
the  beginning  (that  is,  that  the  letter  I,  Yod,  which  is  the 
symbol  of  the  wisdom  and  of  the  father,  in  that  part 
holdeth  the  first  place,  • like  as  in  the  whole  system : 
since  the  crown  nevertheless  is  hidden,  and  is  only  com- 
pared to  the  highest  apex  of  the  letter  I,  Yod).  The 
mother  in  the  middle  (for  the  letter  H,  He , which  is 
the  symbol  of  the  unformed  understanding  and  the 
supernal  mother,  holdeth  the  middle,  place  between  I, 
Yod , and  V,  Vau , even  as  in  the  supernals  she  is  com- 
prehended by  the  Father  from  above,  and  by  the  Micro- 
prosopus,  which  is  her  son,  she  is  covered  from  below,  in 
whom  she  sendeth  herself  downward  into  the  path  of 
Hod,  or  of  glory.)  And  she  is  covered  on  this  side  and 
on  that  (by  the  two,  father  and  son).  Woe,  woe 
unto  him  who  revealeth  their  nakedness ! (Since  this 
can  be  done  by  the  faults  of  the  inferiors,  so  that  Micro- 
prosopus  loseth  this  influx,  whereby  he  is  of  so  great 
power  that  he  can  seek  to  enshroud  his  mother ; for  that 
covering  is  the  reception  of  the  supernal  influx,  and  the 
capability  of  transmitting  the  same  to  the  inferiors, 
which  cannot  be  done  if  the  mother  be  uncovered  and 
taken  away  from  the  Microprosopus,  as  the  Israelites  did 
when  they  committed  the  sin  of  the  calf.) 

[IHV  is  of  course  the  Tetragrammaton  without  the  final  H. 
It  is  interesting  to  note  that  in  the  qabalistical  work  called  the 
“ Sepher  Yetzirah,’7  this  trigrammatic  name  is  used  instead  of  the 
Tetragrammaton.  The  crown  which  is  hidden  is  Kether,  the  first 
Sephira,  or  Macroprosopus,  who  is  AHIH,  and  is  therefore  not 
openly  shown  in  IHVH.  The  path  of  Hod  is  the  eighth  Sephira. 
The  father  and  the  son,  by  whom  the  mother  is  enclosed,  are  of 
course  the  letters  I and  V in  the  word  IHV.  With  regard  to  what 
is  said  regarding  the  Israelites  when  they  committed  the  sin  of  the 
calf,  I imagine  that  it  is  intended  to  intimate — (a)  That  the  calf 
was  a symbol  of  ALHIM,  Elohim,  not  of  IHVH ; for  the  Israelites 
had  said,  “ Make  us  Elohim  to  go  before  us.”  (&)  That  this  name 
“ Elohim”  is  applied  to  the  feminine  portion  of  the  Tetragramma- 


62 


KABBALAH. 


ion  HH.  (c)  That  therefore  the  force  was  unbalanced  which 
they  adored,  and  that  it  would  have  been  just  as  wrong  to  adore 
IV  alone.] 

42.  And  God  said,  Let  there  be  MARTh,  Maroth , 
lights  in  the  firmament  of  the  heaven.  (Now  he 
hasteneth  to  the  third  part  of  that  quadrilateral  name, 
namely,  to  these  two  letters  IH,  Yod,  He.  But  by  lights 
are  understood  the  sun  and  the  moon,  the  beautiful 
path  and  the  kingdom  or  bride.  And  herein  the  sense 
is  this  : although  usually  by  these  two  letters  are  accus- 
tomed to  be  understood  the  Father  and  the  Mother,  or 
the  wisdom  and  the  understanding,  yet  in  this  place  the 
supernal  lights  are  wanting,  like  as  the  word  MARTh, 
Maroth , is  written  in  a defective  form  ; and  the  mean- 
ing is  proper  to  be  applied  unto  the  firmament  of  the 
heaven — that  is,  to  the  foundation,  extended  and  prepared 
for  marital  conjunction ; for  the  spouse  is  called  the 
heaven,  and  the  member  of  the  treaty  is  the  firmament, 
like  as,  therefore,  the  two  last  paths  in  the  whole  name 
IHVI,  Yod , He , VaUj  Yod  are  designated  by  the  letters 
V,  Vau , and  I,  Yod , so  likewise  these  in  this  portion  of 
the  square  are  designated  by  the  letters,  I Yod , and  H, 
He.)  The  husband  hath  dominion  over  the  wife  (since 
it  is  not  written  by  V,  Vau , but  by  I,  Yod , which  is  the 
symbol  of  the  member  of  the  treaty,  and  herein  denoteth 
the  actual  combination  with  the  female)  : like  as  it  is 
written  (Prov.  x.  25):  u And  the  just  man  is  the 
foundation  of  the  world.”  (By  this  saying  he  illustrateth 
his  meaning ; because  by  the  letter  I,  Yod , is  understood 
the  fundamental  member  by  which  the  world  is  preserved 
in  existence.) 

[If  the  reader  refers  to  the  Introduction,  he  will  there  find  in 
the  Table  showing  the  operation  of  the  Sephiroth  in  the  four 
worlds,  &c.,  that  in  the  world  of  Asiah  the  sun  is  referred  to 
Tiphereth  and  the  moon  to  Yesod.  Furthermore,  the  circumstance 
of  certain  words  being  written  defectively  or  redundantly  is  com- 
mented on  in  the  Introduction,  §,I5-  The  term  “square,”  or 
“ square  name,”  is  sometimes  applied  to  the  Tetragrammaton.  The 


THE  BOOK  OF  CONCEALED  MYSTERY.  63 


phrase  “ member  of  the  treaty  ” probably  alludes  to  the  symbolism 
of  circumcision.  In  this  sense,  I,  Yod , in  the  path  of  Yesod,  the 
ninth  Sephira,  has  a symbolical  phallic  signification.] 

43.  I,  Yod , therefore  irradiateth  two.  (That  is,  the 
letter  I,  Yod , in  this  square  of  the  Tetragrammaton  hath 
a double  sense  of  influx,  forasmuch  as  in  the  first  instance 
it  signifieth  the  father  who  illuminateth  the  mother ; and 
forasmuch  as  in  the  second  instance  it  signifieth  the 
Microprosopus,  or  rather  his  treaty,  which  illuminateth 
the  kingdom.)  And  (again  in  another  manner)  it 
shineth  (that  is,  and  also  hath  a third  signification, 
whilst  in  the  complete  name  it  constituteth  the  last 
letter),  and  passeth  on  into  the  woman.  (That  is,  and 
'denoteth  the  bride  of  Microprosopus,  as  is  shown  above, 
because  it  is  put  in  the  place  of  the  last  H,  He , of  the 
Tetragrammaton  IHVH  ; like  as  also  it  hath  the  same 
power  of  signification  in  the  connection  of  the  names  of 
existence  and  domination  in  this  manner,  IAChD,  VNHI.) 

44.  (Now  he  tumeth  to  the  last  part  of  this  square, 
which  is  I,  Yod,  alone,  and  saith),  I,  Yod , remaineth  one 
and  alone  (in  order  that  it  may  show  that  all  flow  out 
from  the  one  single  letter  I,  Yod , which  is  in  the  form 
of  a point,  yet  partaking  of  three  parts,  concerning 
which  see  elsewhere  ; yet  in  this  place  denoting  only  the 
woman,  or  the  kingdom,  wherein  are  contained  all  the 
supernals.) 

[Yod  at  the  end  of  the  Tetragrammaton  denotes  the  synthesis 
the  circular  movement  by  -which  the  end  returns  to  the  beginning. 
In  the  secret  qabalistical  alphabet  iknown  as  the  “celestial 
alphabet,”  Yod  is  represented  by  three  circles  at  the  angles  of  an 
equilateral  triangle  with  the  apex  uppermost.  Malkuth,  the  tenth 
Sephira,  of  course  receives  the  influx  of  all  the  other  Sephiroth  (see 
Table  showing  the  reception  and  transmission  of  the  Sephiroth  in 
the  four  worlds.] 

45.  And  then  (if  now  the  Tetragrammaton  be  not 
considered  in  the  manner  just  described,  but  in  this 
manner  of  instituting  the  square,  IHYI,  IHY,  IH,  I, 


64 


KABBALAH. 


then  Yod  also  is  in  a certain  sense  solitary,  but  in  a 
plainly  contrary  sense.  For  it  ascendeth  in  its  path  up- 
wards and  upwards.  (That  is,  it  doth  not  so  much 

receive  the  higher  sense,  in  order  that  it  may  denote  the 
beautiful  path  or  the  foundation  ; but  the  highest , that 
is,  the  father  or  the  wisdom.)  The  woman  is  again 
hidden.  (That  is,  in  this  instance,  the  former  meaning 
by  which  it  denoted  the  bride  of  Microprosopus,  namely, 
the  last  letter  of  the  above-written  form  of  the  Tetra- 
grammaton,  ceaseth  in  itself.) 

[This  is  in  the  converse  manner.  The  letter  I no  longer 
signifies  the  bride  when  it  ceases  to  be  the  final  letter  of  a Tetragram- 
maton.j 

4 6.  And  the  mother  is  illuminated  (that  is,  in  the 
second  part  of  the  ordinary  averse  Tetragrammaton, 
which  consists  of  the  letters  IH,  to  the  letter  I,  Yod , 
which  hath  the  signification  of  the  father,  is  added  the 
letter  H,  He , which  is  the  mother,  and  because  these  two 
are  combined  by  themselves,  hence  that  luminous  in- 
fluence is  denoted  wherewith  the  understanding  is  im- 
bued by  the  supernal  wisdom) ; and  is  opened  out  into 
her  gates  (that  is,  if  these  two  letters  be  bound  closely 
together,  then  out  of  the  dead  the  pentad  originateth  the 
number  50,  by  which  are  denoted  the  fifty  gates  of  the 
understanding ; these  are  said  to  be  opened  because  the 
letter  H,  He , is  last  and  unprotected,  not  being  shut  in 
by  any  other  succeeding  letter.) 

[This  is  taking  the  letters  IH  separate  from  the  rest  of  the 
Tetragrammaton,  but  themselves  conjoined.  And  as  I = io  and 
H=  5,  these  two  conjoined  (multiplied  together)  give  N = 50.  And 
these  are  the  fifty  gates  or  properties  of  the  understanding.  These 
are  opened,  because  in  the  word  IH,  Yah,  the  letter  H is  last,  not 
being  shut  in,  as  by  YH  in  the  Tetragrammaton  IHYH,  or  Y in 
the  trigram  IHY.] 

47.  The  key  is  added  which  containeth  six,  and 
closeth  its  gate.  (That  is,  in  the  third  part  of  this 
averse  form,  which  is  IHY,  the  letter  H is  not  altogether 


THE  BOOK  OF  CONCEALED  MYSTERY.  65 

the  last ; but  V,  the  third  letter  of  the  Tetragrammaton, 
closeth  it  in  on  the  other  side,  whereby  are  denoted  the 
six  members  of  the  Microprosopus,  superinvesting  the  six 
members  of  the  mother  in  such  a manner  that  her  last 
gate,  which  is  the  path  of  glory,  HVD,  Hod , is  closed, 
and  combined  with  the  remainder,  which  are — Benignity, 
Severity,  Beauty,  Victory ; drawing  their  existence  singly 
out  of  the  decad.) 

[In  the  Trigrain  IHV,  Y may  be  called  the  key,  because  it 
closeth  the  fifty  gates  symbolized  by  IH,  by  coming  next  to  H,  so 
as  to  close  or  shut  in  that  letter  between  itself  and  I.  By  “ the 
decad  ” is  meant  the  ten  Sephiroth,  which  are  symbolized  by  the 
numerical  value  of  I,  which  is  10. 

48.  And  it  applieth  to  the  inferiors  and  to  this  part. 
(Or,  as  others  read,  “ it  applieth  to  this  side  and  to  that.” 
Now,  the  discourse  is  concerning  the  fourth  part  of  the 
square,  where  the  name  is  complete,  whether  WTitten  as  H 
or  as  I in  the  last  path  ; so  that,  nevertheless,  the  bride  of 
Microprosopus  may  be  added.  Therefore  on  either  side 
hath  Microprosopus  a connecting  link,  for  he  super- 
investeth  the  mother  from  the  supernal  part,  so  that 
he  may  receive  her  into  himself  as  his  soul ; and  he 
also  again  is  covered  by  his  bride  from  the  inferior 
part,  so  that  he  in  his  turn  may  himself  become  her 
soul.) 

[The  bride,  the  inferior  H,  He,  is  said  to  be  a reflection  of 
the  mother,  the  supernal  H,  He,  in  the  Tetragrammaton;  just  as 
Microprosopus  is  said  to  be  the  reflection  of  Macroprosopus.] 

49.  Woe  unto  him  who  shall  open  her  gate ! (The 
gates  are  said  to  be  paths  through  which  influence 
rusheth  forth ; they  are  said  to  be  closed,  because,  on  the 
other  hand,  too  much  influence  cannot  be  taken  away 
from  the  inferiors ; wherefore  the  members  are  said  to 
be  overshadowed  by  the  members,  so  that  the  light  may 
diminish  in  its  transit.  But  when  those  very  conca- 
tenations and  cohibitions  of  the  lights  are  separated  by 

F 


66 


KABBALAH. 


the  sins  of  the  inferiors,  no  influx  can  come  into  the 
universe  in  a proper  manner.) 

[Following  out  the  symbol  of  the  equilibrium  in  the  Sephiroth,. 
the  sin  of  the  inferior  paths  would  be  the  introduction  of  unbalanced 
force.  The  reader  will  at  first  find  a little  difficulty  in  following  the 
reasoning  of  these  last  few  sections,  but  after  reading  them  over 
once  or  twice,  their  meaning  will  seem  clearer  to  him.] 


CHAPTER  II. 

1.  The  beard  of  truth.  (That  is,  now  followeth  a 
description  of  the  beard  of  Macroprosopus,  and  its 
thirteen  parts,  which  are  more  fully  described  in  the 
“ Idra  Rabba.5’) 

[The  beard  is  the  influx  which  descends  from  the  first  Sephira 
through  all  the  others.  Macroprosopus  is  of  course,  as  I have- 
fully  explained  in  the  Introduction,  the  first  Sephira,  Kether,  or  ther 
crown ; also  called  the  Ancient  One.] 

2.  Of  the  beard  mention  hath  not  been  made.  (The 
correct  Mantuan  Codex  hath  this  correction,  so  that  the 
word  DQNA,  Deqcna , is  here  inserted  in  the  original  text. 
The  meaning  is,  that  Solomon  in  the  “ Song  of  Songs  ” 
maketh  mention  of  all  the  other  members,  but  not  of  the 
beard.)  Because  this  is  the  ornament  of  all.  (It  is 
called  an  ornament  because  it  covereth  the  rest,  just  as  a 
garment  which  ornamenteth  the  body  covereth  that.  Bub 
this  beard  covereth  not  only  the  Macroprosopus,  but  also 
the  father  and  the  mother,  and  descendeth  even  unto 
Microprosopus.  Whence,  on  account  of  the  communica- 
tion of  so  copious  a light,  it  hath  also  itself  been  clothed 
as  with  a garment  with  the  great  reverence  of  silence.) 

[By  this  beard,  covering  “ not  only  Macroprosopus,  but  also 
the  father  and  the  mother,”  is  meant  that,  while  it  is  an  important 
attribute  of  Macroprosopus  (who  is,  be  it  carefully  remembered  by 
the  reader,  Eheich,  AHIH,  and  not  IHYH,  in  which  latter  name  he 


THE  BOOK  OF  CONCEALED  MYSTERY. 


6 7 


is  only  alluded  to  as  “the  uppermost  point  of  the  letter  I,  Yod”), 
it  also  extends  through  the  Sephiroth,  for  it  covers  the  father  and 
the  mother  ( i.e .,  the  second  Sephira,  ChoTcmah,  wisdom,  and  the 
third  'Sephira,  Binali,  understanding,  the  IH  of  IHVH).  Thus, 
therefore,  though  properly  speaking  a part  of  AHIH,  and  not  of 
IHVH,  it  extends  through  the  Tetragrammaton  IHVH,  for  it 
“ descendeth  even  unto  Microprosopus,”  the  next  six  Sephiroth,  the 
V of  IHVH.] 

3 . From  the  ears  it  proceedeth  about  the  circumference 
of  the  open  space ; the  white  locks  ascend  and  descend. 
Into  thirteen  portions  it  is  distributed  in  adornment. 
(Of  all  these  see  the  explanation  in  the  “ Idra  Eabba 
and  u Idra  Zuta.”) 

[These  thirteen  divisions  of  the  beard  of  Macroprosopus  are  all 
descanted  upon  at  length  in  both  the  “ Greater ” and  “ Lesser  Holy 
Assembly,”  in  the  first  mentioned  of  which  a chapter  is  devoted  to 
the  consideration  of  each  division.  I therefore  shall  not  need  to 
enter  into  the  subject  here,  as  the  reader  will  find  all  the  informa- 
tion he  requires  in  the  latter  part  of  this  volume.  By  Gematria  (see 
Introduction),  the  word  AChD,  Achad,  one,  unity  = 13.  The 
beard  therefore  is  a glyph  of  the  unity.] 

4.  Concerning  that  ornamentation  it  is  written  (Jer. 
ii.  6) : “ No  man  passed  through  it ; and  where  no  man 
dwelt.”  Man  is  without,  man  is  not  included  therein ; 
much  less  the  male. 

[The  verse  runs  in  the  English  version : “ Through  a land  that 
no  man  passed  through,  and  where  no  man  dwelt.”] 

5.  Through  thirteen  springs  are  the  fountains  dis- 
tributed (by  which  there  is  an  influx  upon  Microprosopus 
and  the  inferiors).  Four  are  separately  joined  together, 
but  niue  flow  upon  the  body  (or,  as  others  read,  by 
advice  of  the  correct  Mantuan  Codex) , encircle  the  garden 
(that  is,  the  Microprosopus). 

[The  four,  separately  joined,  probably  refer  to  the  four  letters 
of  the  Tetragrammaton,  and  the  nine  to  the  last  nine  Sephiroth — 
i.e.,  exclusive  of  Kether.  The  garden,  or  Paradise,  is  another  term 
expressive  of  the  whole  Sephirotic  system  in  Atziloth,  the  arche- 
typal world.] 

F 2 


-68 


KABBALAH. 


6.  Tliis  ornamentation  beginneth  to  be  formed  before 
the  gate  of  the  ears. 

7.  It  descendeth  in  beauty  into  the  beginning  of  the 
lips ; from  this  beginning  into  that  beginning. 

8.  There  existeth  a path  which  goeth  ont  beneath  the 
two  galleries  of  the  nostrils,  in  order  that  he  may  seek  to 
pass  over  transgression  ; like  as  it  is  written,  Prov.  xix. 
1 1 : u And  it  is  glory  to  pass  over  a transgression.” 

[The  parting  of  the  moustache  on  the  centre  of  the  upper  lip. 
“ It  is  his  glory  to  pass  over  a transgression.”] 

9.  Beneath  the  lips  the  beard  goeth  about  into  another 
beginning. 

10.  Beneath  that  another  path  goeth  forth. 

11.  It  covereth  the  approaches  to  the  aromatic  begin- 
ning which  is  above. 

1 2 . Two  apples  are  beheld,  to  illuminate  the  lights. 

[The  two  “ apples,”  or  “ apple-trees,”  are  the  cheeks.  Com- 
pare with  this  the  imagery  of  the  Song  of  Solomon.] 

1 3 . The  influence  of  all  floweth  down  as  far  as  the 
heart  (therein  hang  suspended  the  superiors  and  the  in- 
feriors). 

14.  Among  those  locks  which  hang  down,  none 
shineth  forth  above  another. 

1 5 . The  lesser  cover  the  throat  like  an  ornament ; the 
greater  are  restored  to  perfect  proportion. 

1 6.  The  lips  are  free  on  every  side.  Blessed  is  he  who 
shall  become  the  receiver  of  their  kisses. 

1 7.  In  that  influence  of  all  stream  down  thirteen 
drops  of  most  pure  balm. 

18.  In  this  influence  all  things  exist  and  are  con- 
-cealed. 

19.  At  that  time,  when  the  seventh  month  draweth 
nigh,  those  months  shall  be  found  to  be  thirteen  (for  in 
the  Codex,  so  often  said  to  be  correct,  this  word  ThRISR, 
Tharisar , or  twelve,  is  expunged ; as  if  it  were  then 
shown  to  be  a year  of  thirteen  months,  according  to  the 


THE  BOOK  OF  CONCEALED  MYSTERY.  6? 


number  of  those  thirteen  divisions  of  the  influence)  in  the 
supernal  world,  and  the  thirteen  gates  of  mercy  are 
opened.  At  that  time  (by  which  principally  the  day  of 
expiation  is  meant,  according  to  that  passage  of  Isaiah, 
lv.  6)  : “ Seek  ye  the  Lord  while  He  can  be  found.” 

[The  “ thirteen  divisions  of  the  influence  in  the  supernal 
world  ” are  of  course  these  thirteen  parts  of  the  beard  of  Macro- 
prosopus  considered  in  the  sense  of  Atziloth,  the  archetypal 
world,  the  habitation  of  the  pure  Sephiroth  alone  : “ Seek  ye  the 
Loud  while  he  may  be  found.”] 

20.  It  is  written,  Gen.  i.  1 1 : “ And  the  Lord  said, 
Let  the  earth  bring  forth  germination  ; (let  there  be} 
grass  yielding  seed.”  (If  here  the  word  IHI,  Yehi,  u let 
there  be,”  be  inserted,  they  make  nine  words.)  This  is 
that  which  is  written : “ And  humble  your  bodies  in  the 
ninth  of  the  month  at  even.”  (This  is  to  be  understood 
concerning  that  time  concerning  which  we  have  spoken 
above,  because  then  the  Lord  is  to  be  sought  out.) 

[VIAMR  ALHIM  ThDShA  HARTz  DShA  OShB  MZRIO 
ZRO,  eight  words,  to  which  if  IHI  be  added,  we  have  nine.  The 
English  version  = “ And  God  said,  Let  the  earth  bring  forth  grass, 
the  herb  yielding  seed.”] 

21.  (In  that  passage,  Deut.  iii.  24,  where  it  is 
written)  : “ Adonai  Jehovah,  thou  hast  begun  to  show  unto 
Thy  servant  Thy  greatness,”  the  name,  Tetragrammaton, 
IHYH  existeth  perfectly  written  in  its  sides.  (So  that  the 
name  ADNI,  Adonai , denoteth  the  inferior  H,  He,  from 
the  one  side ; and  the  points  of  the  name  ALHIM, 
Ulohim,  denote  the  superior  H,  He,  from  the  other  side.) 

[“  In  its  sides  ” — i.e.,  in  its  aspects.  The  points  are  the  vowel 
marks.] 

22.  But  here  in  this  progermination  of  the  earth  it  is 
not  perfect,  because  IHI,  Yehi  (let  there  be),  is  not 
written.  (But  we  read  it  so  that  also  these  letters  do  not 
represent  a perfect  name.) 

23.  (But  therein  is  represented  to  us)  the  superior  I, 


70 


KABBALAH. 


Yod  (that  is,  the  mark  of  supernal  mercy,  which  is  that 
most  holy  Ancient  One,  as  the  correct  Mantuan  Codex 
shows  in  a marginal  note),  and  the  inferior  I,  Yod 
(that  is,  the  mark  of  inferior  mercy,  which  is  Micro- 
prosopus  with  the  influence  which  he  hath  from  Macro- 
prosopus,  which  two  II,  Yods,  are  also  represented  in 
that  passage,  Gen.  ii.  7) : VIITzR  IHVH,  Vayeyetsir , Yod , 
He,  Vau , He,  and  Tetragrammaton  formed  (the  supernal) 
I,  Yod,  (and  the  inferior  I,  Yod). 

[The  only  way  that  I can  possibly  see  that  VTITzR.  IHVH 
will  bear  the  construction  put  upon  it  here  is  this  (in  which  an 
eminent  Hebrew  scholar,  Mr.  Mew,  agrees  with  me) : V,  Van , and 
I,  Yod,  the  Tod,  ITzR,  Yetzer,  he  formed  (namely,  the)  IHVH, 
Tetragrammaton.  In  this  construction  the  first  letter  Tod  in  the 
word  VTITzR  is  taken  as  the  object  of  the  verb  ITzR,  and  not  as  a 
pronominal  prefix.  The  most  holy  Ancient  One  is  the  origin  of 
Kether  in  Ain  Soph  when  in  the  condition  of  the  Ain  Soph  Anr 
(see  Introduction),  while  the  inferior  Tod  is  the  symbol  of  Tesod.] 

24.  (But  in)  IHI  (besides)  the  superior  and  inferior 
(also  existeth)  the  H,  He,  between  both  (like  as)  a 
connexion  of  perfection  (whereby  the  influx  is  derived 
from  the  Macroprosopus  and  passed  on  to  the  Micro- 
prosopus.) 

2 5 . (Wherefore)  it  is  perfect  (since  it  is  this  name 
without  separation),  but  it  is  not  turned  to  every  side 
(because  therein  is  no  symbol  of  the  bride  of  Micro- 
prosopus).  (Therefore)  this  name  is  taken  out  from  this 
place  and  planted  in  another  (that  is,  those  letters  also 
receive  another  signification  from  the  inferior  paths). 

26.  (For)  it  is  written,  Gen.  ii.  8 : “And  the  Tetra- 
grammaton Elohim  planted.”  (Whereby  is  understood) 
that  H,  He,  which  is  between  the  two  II,  Yods,  of  the 
word  IHI,  Yelii,  which  in  the  supernals  is)  the  position 
of  the  nose  of  the  more  Ancient  One  over  the  Micro- 
prosopus  (concerning  which  see  further  in  the  “ Idra 
Rabba,”  § 175).  (For  this)  existeth  not  without  the 
spirit. 

[For  this  H,  He,  symbolized  in  Elohim,  is  rather  the  supernal 


THE  BOOK  OF  CONCEALED  MYSTERY. 


7 1 


He  alone,  than  either  the  inferior  He  alone,  or  both  conjoined.  The 
nose  of  Macroprosopus  is  said  in  the  “Idra  Rabba”  to  be  life  in 
every  part — i.e.,  it,  the  life,  existeth  not  therefore  without  the 
influx  of  the  spirit  which  rusheth  forth  therefrom.  (See  ante , 
Chapter  I.  § 15.) 

27.  Through  H,  He , therefore,  it  is  perfected  (rather 
by  reason  of  the  mother  than  by  reason  of  the  bride,  of 
whom  it  is  the  soul).  For  the  one  H,  He , is  above 
(namely,  designating  the  first  understanding  of  the 
Tetragrammaton ; and  the  other  is)  the  H,  He,  below 
(denoting  the  queen  and  the  bride). 

28.  Like  as  it  is  written,  Jer.  xxxii.  17  : AHH  ADNI 
IHVH,  AhaJi,  Adondi , Yod  He  Vau  He:  “ Ah,  Lord 
Jehovah,”  &c.,  where  there  is  a cohesion  of  the  connecting 
links  (that  is,  in  the  word  AHH,  Ahah , those  two  HH, 
He's , are  combined  which  elsewhere  are  the  media  of  the 
connecting  path).  For  by  the  spirit  is  made  the  con- 
nection of  the  balanced  equilibria  (that  is.  of  the 
combinations  as  well  of  the  father  and  mother  as  of  the 
Microprosopus  and  his  bride). 

29.  (Now  the  author  of  the  “ Siphra  Dtzenioutha  ” 
descendeth  to  the  inferior  paths,  leaving  out  Macro- 
prosopus, and  examineth  the  name  IHV,  Yod  He  Vau. 
In  this  are  represented  father  and  mother  and  Micro- 
prosopus. And  first  occurreth)  the  supernal  I,  Yod  (the 
symbol  of  the  father),  which  is  crowned  with  the  crown 
of  the  more  Ancient  One  (that  is,  whose  highest  apex 
denoteth  the  highest  crown,  or  Macroprosopus ; or, 
according  to  another  reading  of  the  passage,  “ which  is 
surrounded  by  the  secret  things  ” — that  is,  by  the  in- 
fluence or  beard  of  Macroprosopus,  which  covereth  both 
the  father  and  the  mother).  It  is  that  membrane  of  the 
supernal  brain  which,  on  account  of  its  excellency,  both 
shineth  and  is  concealed.  (Concerning  this  matter 
further,  see  the  “Idra  Rabba,”  § 58.) 

30.  The  supernal  H,  He  (then  presenteth  itself), 
which  is  surrounded  by  the  spirit  which  rusheth  forth 


72 


KABBALAH. 


from  the  entrances  of  the  galleries  (or  the  nostrils  of 
Macroprosopus) , that  it  may  give  life  to  all  things. 

3 1 . The  supernal  Y,  Vau , is  that  tremendous  flashing 
flame  (which  is  the  beginning  of  judgment,  seeing  that 
doubtless  hitherto  the  Microprosopus  existeth  in  the 
mother)  which  is  surrounded  by  its  crown  (namely,  the 
mother). 

32.  And  after  are  the  letters  taken  in  extended  form 
(so  that  this  name  is  written  at  length,  in  this  manner  : 
YY,  Vau , HH,  iZe,  IYD,  Yod,  which  form,  when  it  is 
perfect,  is  usually  called  BN,  Ben , because  its  numera- 
tion is  52),  and  in  Microprosopus  are  they  comprehended 
(seeing  that  then  he  embraceth  his  bride). 

[See  Introduction,  page  33,  Table  showing  the  writing  of  the- 
Tetragrammaton  in  the  four  worlds.] 


33.  When  (this  form)  beginneth,  they  are  discovered 
in  the  cranium  (namely,  these  letters,  and  therein  are 
they  distributed  in  the  most  supernal  part  of  Macro- 
prosopus). 


[“In  the  cranium”  (or  skull),  BGYLGLThA,  Begolgoltha,  or 
in  Golgoltha.  In  the  New  Testament  it  is  worthy  of  note  that  Jesus 
Christ  (the  Son)  is  said  to  be  crucified  at  Golgotha  (the  skull)  ; 
while  here,  in  the  Qabalah,  Microprosopus  (the  Son),  as  the  Tetra- 
grammaton, is  said  to  be  extended  in  the  form  of  a cross,  thus — 


Y 


— in  Golgotha  (the  skull).  The  text  above  says,  at  the  end  of 
section  33,  “ of  Macroprosopus  ” ; but  I think  this  is  a misprint  for 
“ of  Microprosopus.”] 

34.  Thence  are  they  extended  throughout  his  whole 
form  (from  the  original  benignity),  even  to  the  founda- 
tion of  all  things  (namely,  as  the  soul  of  the  inferiors). 


THE  BOOK  OF  CONCEALED  MYSTERY. 


73- 


35.  When  it  is  balanced  in  the  pure  equilibrium 
(that  is,  when  the  white  locks  of  the  most  holy  Ancient 
One  send  down  the  lights  or  names)  then  are  those 
letters  equilibrated.  (That  is,  from  their  virtue  cometh 
the  light.) 

[The  “ lights  or  names  ” are  the  ten  Sephiroth  and  the 
Divine  names  associated  with  them  (see  Introduction),  which  are 
(with  the  exception  of  the  first  Sephira)  comprehended  in  the 
Tetragrammaton  IilVH.] 

36.  When  he  is  manifested  in  Microprosopus  (namely, 
Macroprosopus) , in  him  are  those  letters,  and  by  them 
is  he  named. 

37.  IYD,  Yod,  of  the  Ancient  One,  is  hidden  in  its 
origin  (that  is,  the  father,  who  is  usually  symbolized 
by  I,  Yod,  and  is  himself  also  called  the  Ancient  One,  is 
shrouded  by  the  beard  of  Macroprosopus ; or  otherwise. 
Instead  of  that  manner  in  which  the  other  two  letters 
duplicate  their  literal  parts — e.g.,  HH  and  YY — I,  Yod, 
by  reason  of  his  very  nature,  cannot  be  expressed  by  this 
duplication,  but  remaineth  one  and  alone),  because  the 
name  is  not  found  ; that  is,  because  if  II  be  put,  it  can 
no  longer  be  pronounced  as  I,  Yod  ; therefore  is  it  written 
I YD). 

[The  “ Ancient  One  ” is  one  of  the  titles  of  Macroprosopus, 
the  first  Sephira.  But  the  letter  I,  Yod,  of  the  Tetragrammaton 
is  referred  to  the  second  Sephira,  Chokmah,  which  is  also  called 
the  Father.  See  Introduction,  § 67.] 

38.  HA,  He,  is  extended  by  another  (He,  as  it  is 
written  HH  in  open  and  plain  writing ; but  also  it  is 
sometimes  written  in  another  way,  HI,  also  HA;  the 
one  in  the  name  OB,  Aub,  the  other  in  the  name  MH, 
Mali),  and  in  the  feminine  symbol  it  denoteth  the  two 
females  (namely,  the  supernal  mother  and  the  inferior 
mother ; the  understanding  and  the  kingdom).  And  it 
is  discovered  through  the-  forms.  (That  is,  when  the 
beard  of  Macroprosopus,  and  its  forms  or  parts,  send 


74 


KABBALAH. 


down  his  light  into  Microprosopus  ; then  herein  is  his 
bride  produced  in  the  light,  and  the  supernal  H,  He,  is 
reflected  by  another  inferior  H,  He.) 

[See  Introduction,  wherein  a Table  is  given  showing  the  writing 
of  the  T etragrammaton  in  the  four  worlds.] 

39.  YY,  Vau , is  extended  by  another  ( Vau , as  it  is 
written  YY,»for  likewise  it  is  elsewhere  written  with  I 
in  the  name  OB,  Aub , and  by  A in  the  names  SG,  Beg, 
and  MH,  Mali , in  this  manner  YAY.  So  also  in  the 
name  BN,  Ben , it  is  thus  written,  YY.  But  to  be  dis- 
closed it  is  fully  written).  Like  as  it  is  written,  Cant, 
vii.  9,  “ Going  down  sweetly  to  my  delight  ” (where  by 

sweetly  ” are  understood  these  two  letters  YY  properly 
■extended) . 

[The  Authorized  Yersion  renders  it:  “And  the  roof  of  thy 
• mouth  like  the  test  wine  for  my  beloved,  that  goeth  down  sweetly, 
.causing  the  lips  of  those  that  are  asleep  to  speak.”] 

40.  In  that  tremendous  flashing  flame  (is  he  found 
— i.e .,  in  Microprosopus,  seeing  that  in  a lesser  degree 
he  hath  in  himself  unmixed  judgments),  for  the  pur- 
pose of  enshrouding  that  gate  (that  is,  in  order  that  he 
may  be  advanced  to  the  condition  of  maturity,  and  may 
then  superumbrate  his  mother,  who  is  symbolized  by  the 
fifty  gates). 

[“  He,”  that  is  the  letter  Y,  Vau,  of  the  Tetragrammaton.  I 
have  before  noticed  that  the  fifty  gates  of  the  understanding  are 
equivalent  to  I and  H,  10  and  5,  multiplied  together,  which  yield 
50  = numerical  value  of  the  letter  N,  Nun.'] 

41.  (He  is  therefore  called)  the  supernal  Y,  Van 
.(Daath  or  knowledge,  and)  the  inferior  Y,  Vau  (that 
is,  the  external  Microprosopus.  And  thus  also)  the 
supernal  H,  He  (the  mother),  the  inferior  H,  He  (the 
bride).  But  I,  Yod,  is  above  all  (symbolizing  the  father), 
and  with  him  is  none  other  associated ; he  is  I,  Yod, 
as  at  first ; neither  ascendeth  he  in  himself  (through 
the  height  of  the  numeration,  like  as  with  H,  He,  the 


THE  BOOK  OF  CONCEALED  MYSTERY. 


75 


pentad,  with  Vau,  the  hexad,  ascend  to  a similar  height) 
except  as  a symbolic  glyph.  (That  is,  the  decad,  which 
is  expressed  not  in  that  same  letter  I,  Yod,  but  by  a 
hexad  and  a tetrad.) 

[But  Vau,  V,  is  produced  by  adding  the  numerical  values  of 
I and  H (the  father  and  the  mother  of  the  Tetragrammaton), 
and  then  taking  the  least  number  of  the  result,  thus:  I+H  = 
10+5  = 15,  and  by  adding  the  digits  of  15  together,  1 + 5,  we  obtain 
6 = Y,  Vau.  By  the  phrase  “ with  H,  He,  the  pentad  (5),  with  V, 
Vau,  the  hexad  (6),  ascend,”  is  implied  the  numerical  value  of 
those  letters  taken  as  symbolical  sephirotic  glyphs.  The  decad  is 
repeated  in  the  word  I YD,  Yod,  by  the  addition  of  the  last  two 
letters,  Y and  D,  which  =6+4  = 10, 1,  Yod,  again.] 

42.  For  when  the  double  forms  are  manifested 
(namely,  the  letters  of  the  name  in  the  above  proposed 
form,  as  HH  and  YY)  and  are  united  in  one  path,  in 
one  combination,  in  order  that  they  may  be  explained 
(that  is,  when  they  are  fully  written  out  in  the.  above 
manner),  then  YD,  Vau , Daleth  (and  not  another  I,  Yod), 
are  added  unto  I,  Yod  (so  that  also  in  it  there  may  be  a 
certain  hidden  analogy  of  the  equilibrium). 

43.  Woe  ! woe  ! when  this  is  taken  away,  and  when 
the  other  two  alone  are  manifested  (that  is,  when  from 
those  two  letters  YD,  in  the  word  I YD,  the  letter  I is 
taken  away ; seeing  it  representeth  the  abstraction  of 
the  father  from  the  Microprosopus  and  his  bride,  who 
are  as  yet  hidden  in  the  mother,  so  that  the  disclosure 
of  these  two  is  vain  and  abortive,  because  the  generative 
power  of  the  father  is  absent  * *)  * * *.  (Or,  in 
another  sense,  if  the  influx  be  hindered  and  the  supernal 
paths  suffer  disruption).  Far,  far  from  us  be  that 
effect ! 

44.  (But  that  this  may  be  done  by  the  sins  of  the 
inferiors  is  clear  from  those  words)  Ezek.  i.  14 : 
u And  the  living  creatures  rush  forth  and  return.” 
Also  Num.  *xxiv.  1 1 : “ Flee  unto  thy  place.”  Also 
Obad.  i.  4 : “ Though  thou  exalt  thyself  as  the  eagle. 


;6 


KABBALAH. 


and  though  thou  set  thy  nest  among  the  stars,  thence 
will  I cast  thee  down.” 

45.  (Again  it  is  said)  Gen.  i.  12:  “And  the  earth 
brought  forth  germination.”  . When  ? When  the  name 
is  planted  therein  (that  is,  when  Microprosopus  re- 
ceiveth  his  proper  conformation,  according  to  the  re- 
quisite numbers — 248  of  the  members,  and  365  of  the 
veins.) 

[These  numbers,  248  and  365,  are  formed  by  an  elaborate  com- 
bination of  Gematria,  too  complicated  to  enter  upon  here.] 

46.  And  then  the  wind  bloweth  (that  is,  the  vital  in- 
flux rusheth  forth  from  Macroprosopus)  and  the  spark  of 
flame  is  prepared  (that  is,  Microprosopus,  who,  great  as  he 
is,  yet  is  in  respect  of  the  superiors  only  as  a spark  com- 
pared with  fire,  as  he  is  produced  from  that  terrific 
light.) 

47.  And  amid  the  insupportable  brilliance  of  that 
mighty  light,  as  it  were,  the  likeness  of  a head  ap- 
peareth.  (That  is,  the  highest  crown  is  found  in  Macro- 
prosopus.) 

48.  And  above  him  is  the  plenteous  dew,  diverse  with 
twofold  colour.  (Like  as  in  Macroprosopus  it  is  white 
alone,  so  here  it  is  white  and  red,  on  account  of  the- 
judgments.  See  “ Idra  Kabba,”  § 44.) 

[Above  Microprosopus,  not  Macroprosopus.] 

49.  Three  hollow  places  are  manifested,  wherein  the 
letters  are  expressed.  (These  are  to  be  understood  as 
symbolizing  his  threefold  brain,  of  wisdom,  understanding,, 
and  knowledge,  which  here  appear  more  plainly ; whereas 
in  the  supernals  they  are  more  concealed.) 

[“  The  letters,”  that  is,  IHV,  the  first  three  letters  of  the  Te- 
tragrammaton.] 

50.  The  black  (locks  issuing)  from  the  four  (sides  of 
the  head)  float  down  over  the  curved  openings  of  the  ears, 
so  that  he  may  not  hear. 

[“  So  that  he  may  not  hear.”  Eemember,  this  is  Microprosopus, 
or  Zauir  Anpin,  not  Macroprosopus,  or  Arikh  Anpin.] 


THE  BOOK  OF  CONCEALED  MYSTERY. 


77 


5 i . Eight  and  left  is  here  given  (in  all  parts  of  the 
Tace  and  head). 

[“  Eight  and  left : ” that  is,  Microprosopus  is  symbolized  by 
a face  in  full ; while  in  Macroprosopus  “ all  is  right” — i.e.}  he  is 
symbolized  by  a profile.  This  and  the  following  sections  are  con- 
sidered at  length  in  the  “ Idra  Eabba  Qadisha  ” (“  The  Greater  Holy 
Assembly'/’),  and  the  “Idra  Zuta  Qadisha”  (“The  Lesser  Holy 
Assembly”),  to  which  the  reader  is  referred. 

52.  One  slender  higher  path  existeth.  (The  parting 
of  the  hair.) 

5 3.  His  forehead,  which  shineth  not,  regulating  the  far 
distant  future  When  it  is  his  will  to  behold  the  same. 
(All  the  qualities,  with  their  antitheses,  which  are  found  in 
Macroprosopus,  are  more  fully  described  in  the  “ Idra 
Eabba  ” and  “ Idra  Zuta,”  which  see.) 

54.  His  eyes  are  of  triple  colour  (that  is,  red,  black, 
and  gold)  so  that  terror  may  go  before  them ; and  with 
glittering  glory  are  they  glazed. 

55.  It  is  written,  Isa.  xxxiii.  20  : “ Thine  eyes  shall 
behold  Jerusalem  at  peace,  even  thy  habitation.” 

56.  Also  it  is  written,  Isa.  i.  21:  a Eighteousness 
dwelled  in  it.” 

57.  The  “peaceful  habitation”  is  the  Ancient  One, 
who  is  hidden  and  concealed.  Wherefore  u thine  eyes  ” 
is  written  OINK,  Auinak  (without  the  letter  Yod.  All 
these  things  are  explained  in  the  “ Idra  Eabba.”) 

58.  There  is  also  the  nose,  to  dignify  the  face  of 
Microprosopus. 

59.  Through  its  nostrils  three  flames  rush  forth. 

60.  The  profound  path  existeth  in  his  ears  for  hearing 
both  the  good  and  the  evil. 

61.  It  is  written,  Isa.  xlii.  8 : “ I am  the  Tetra- 
grammaton,  that  is  my  name,  and  my  glory  I give  not  to 
another.”  (Now  the  author  of  the  “ Siphra  Dtzenioutha  ” 
beginneth  to  explain  the  ulterior  difference  between 
Microprosopus  and  Macroprosopus,  even  as  to  their 
appellations ; where  the  word  ANI,  Ani,  “ I,”  in  the  above 


78 


KABBALAH. 


passage  referreth  to  the  Microprosopus,  since  it  involveth 
the  idea  of  the  bride.)  Also  it  is  written,  Dent,  xxxii. 
39:  45  I slay,  and  I make  alive.”  Also  it  is  written, 
Isa.  xlvi.  4 : “I  will  bear,  and  I will  deliver  you.” 

[In  the  word  ANI,  Ani,  the  idea  of  the  bride  (Malkuth,  the  H 
final  of  the  Tetragrammaton)  is  implied  by  the  letter  I,  Tod,  being 
last,  where  it  symbolizes  the  ninth  Sephira,  Yesod,  which  is  the 
connecting  link  between  Microprosopus  and  the  queen.  Also  N 
the  second  letter,  symbolizes  the  conjunction  of  the  father  and  the 
mother,  I and  H,  as  I have  before  observed.] 

62.  (Mow,  indeed,  Macroprosopus  is  not  so  closely 
known  by  us  as  to  address  us  in  the  first  person ; but  ho 
is  called  in  the  third  person,  HYA,  Hoa , he.)  Like  as  it 
is  said,  Ps.  c.  3 : “ He  hath  made  us,  and  not  we  our- 
selves.” And  again  in  Job  xxiii.  13:“  And  He  existeth  in 
the  unity,  and  who  can  turn  Him  aside  ? ” 

[For  Macroprosopus  is  only  the  commencement  of  manifested 
Deity.'] 

63.  (Therefore  in  the  third  person,  HYA,  Hoa , is  Ho 
called  who  is  the  Concealed  One,  and  is  not  found  of  any. 
He,  who  cometh  not  before  the  eyes  of  man ; He,  who 
is  not  called  by  the  Marne. 

[“  He,  who  is  not  called  by  the  Name  ; ” for,  as  I have  frequently 
before  noticed,  the  first  Sephira  is  not  comprehended  in  the  Tetra- 
grammaton.] 

64.  (Hitherto  hath  the  disquisition  been  concerning 
Microprosopus,  to  whom  also  was  referred  that  fulness  of 
form  of  the  letter  H,  He , wherein  it  is  written  by  the 
duplicated  HH.  But  now  another  point  is  taken  into 
consideration,  namely,  concerning  the  remaining  two  modes 
of  writing  that  letter,  when  it  is  written  with  A,  Alcpli , 
and  with  I,  Yod  ; of  which  the  former  is  made  in  the 
name  MH,  Mali,  and  the  latter  in  the  names  OB,  Aub , 
and  SGr,  Seg  ; which  two  forms  are  given  conjoined  in  the 
name  AHIH,  Ehcich  (translated  “I  am”  in  Exodus).  There- 
fore are  to  be  considered)  HA  and  HI.  (Whilst,  therefore, 
it  is  written  HA,  this  form  can  be  resolved  into  HYA, 
Hoa,  he,  that  pronoun  of  the  third  person  concerning 


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■which  mention  hath  been  made  above : because  A,  Aleph, 
in  itself  containeth  Y,  Vau  ; to  which  latter  letter  the 
middle  line,  in  the  form  of  the  character  of  the  letter 
Aleph , can  be  assimilated.  And  thus,  while  it  is  written 
HA,  the  word  HYA  can  be  symbolized  ; but  not  vice 
versd.  For  although)  Y in  itself  containeth  A (because 
the  figure  of  the  letter  A may  be  said  to  be  composed  of 
YIY,  if  its  middle  line  be  divided  ; so  that  also,  without 
taking  the  whole  character  A into  consideration,  it  may  be 
read  HY  : this  HY)  nevertheless  doth  not  contain  in  itself 
any  real  form  of  writing  H,  so  that  it  can  be  read  HY  or  HI. 

[The  reader  must  remember  that  the  argument  in  this  section 
is  concerning  the  shape  of  the  Hebrew  letters  mentioned,  alone,  and 
that  neither  their  numerical  value  nor  articulate  power  is  taken 
into  consideration.  The  shape  of  the  Hebrew  letters  can  be  seen  in 
the  Table  of  the  Alphabet.] 

6 5 . (Moreover,  in  that  same  form  of  writing  HA,  like 
as  A passeth  into  Y,  so  that  HYA,  Ho  a,  may  be  read : 
so  also)  A is  pronounced  Aleph  (and  this  is  the  second 
way  of  pronouncing  the  writing  HA,  which  simply  is 
referred  unto  MH,  Mali.  But,  moreover,  also)  Aleph  is 
pronounced  as  I YD,  Yod  (because  the  form  of  the  letter 
A is  usually  resolved  into  these  three  letters,  so  that  Yod 
may  be  above,  Vau  in  the  middle,  and  Dcdeth  below. 
So  that  same  written  form  HA  in  itself  comprehendeth 
also  that  sublimer  triune  idea.  But  not  vice  versa , from 
HI  is  HA  to  be  understood,  for  I,  Yod,  is  not  pro- 
nounced Aleph  ; but  IYD  is  pronounced  as  I,  Yod,  which 
is  concealed  with  all  concealments,  and  to  which  YD  are 
not  joined  (like  as  that  form  is  to  be  found  in  the  shape 
of  the  letter  Aleph.) 

[H,  He,  in  Hebrew  is  the  definite  article ; so  that  H-A  maybe 
read  He-Aleph,  the  Aleph. 

66.  (But  this  form,  which  in  itself  includeth  Y,  Vau , 
and  D,  Dalcth , is  usual  in  the  inferior  paths,  and  also  in 
the  father.  And)  Woe ! when  I,  Yod,  irradiateth  not 
the  letters  Y,  Vau , and  D,  Daleth ; (and  much  more) 


8o 


KABBALAH . 


when  I,  Tod , is  taken  away  from  V,  Vau , D,  Daletli , 
through  the  sins  of  the  world ; (because  then)  the  naked- 
ness of  them  all  is  discovered. 

67.  Therefore  is  it  written,  Lev.  xviii.  7:  “The 
nakedness  of  thy  father  thou  shalt  not  uncover.”  (For 
YD,  Vau  Daletli  are  the  same  as  H,  He;  and  when  it  is 
written  IYD,  it  is  the  same  as  if  it  were  called  IH 
(namely  if  Y,  Vau , be  inserted  in  D,  Daletli).  Woe  ! 
when  Yod  is  taken  away  from  He  (that  is,  wisdom  from 
understanding,  which  is  the  conceiving  mother)  because  it 
is  written,  Lev.  xviii.  7 : “ And  the  nakedness  of  thy 
mother  thou  shalt  not  uncover ; she  is  thy  mother,  thou 
shalt  not  uncover  her  nakedness.”  Revere  her  ; she  is 
thy  mother  ; because  it  is  written,  Prov.  ii.  3 : “ Because 
thou  shalt  call  understanding  thy  mother.”  (This  is 
arrived  at  by  reading  the  word  AM  in  this  passage  with 
the  pointing  Tsere,  instead  of  with  the  usual  Chireq 
pointing.) 

[“  VD  = H.”  This  is  again  referring  to  the  shape  of  the  letter 
in  question.] 


[I  have  already  stated  in  the  Introduction,  for  the  benefit  of  those 
jo f my  readers  who  are  not  Hebrew  or  Chaldee  scholars,  that  the 
Hebrew  alphabet  is  chiefly  consonantal,  the  vowels  being  supplied 
by  small  points  or  marks  placed  close  to  the  letters.] 


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81 


CHAPTER  III. 

1 . Nine  are  said  to  be  the  conformations  of  the  beard 
(of  Microprosopus).  For  that  which  remaineth  con- 
cealed (that  is,  the  other  four  forms,  which  meanwhile 
are  not  found  in  Microprosopus),  and  which  is  not  mani- 
fested, is  supernal  and  venerable  (that  is,  properly  and 
of  itself  doth  not  refer  to  Microprosopus,  but  neverthe- 
less descendeth  upon  him  in  another  manner). 

[It  must  he  remembered  that  the  beard  of  Macroprosopus  had 
thirteen  divisions,  therefore  the  other  four  forms  are  the  difference 
between  the  nine  of  Microprosopus  and  the  thirteen  of  Macro- 
prosopus.] 

2.  Thus,  therefore,  is  this  most  excellent  beard 
arranged.  The  hairs  overhang  the  hairs  from  before 
the  opening  of  the  ears,  even  unto  the  beginning  of  the 
mouth.  (This  is  the  first  conformation.) 

3.  From  the  one  beginning  even  unto  the  other 
beginning  (of  the  mouth.  This  is  the  second  conforma- 
tion— namely,  the  beard  on  the  upper  lip). 

4.  Beneath  the  two  nostrils  existeth  a path  filled 
with  hairs,  so  that  it  appeareth  not.  (This  is  the  third 
conformation.) 

5.  The  cheeks  extend  on  one  side  and  on  the  other. 
(This  is  the  fourth  conformation.) 

6.  In  them  appear  apples  red  as  roses.  (This  is  the 
fifth  conformation.) 

7.  In  one  tress  hang  down  those  hairs  strong  and 
black,  even  unto  the  breast.  (This  is  the  sixth  con- 
formation.) 

8.  Red  are  the  lips  as  roses,  and  bare.  (This  is  the 
seventh  conformation.) 

9.  Short  hairs  descend  through  the  place  of  tbe  throat 
and  cover  the  position  of  the  neck.  (This  is  the  eighth 
conformation.) 

G 


S2 


KABBALAH. 


10.  Long  and  short  descend  alike.  (This  is  the 
ninth  conformation.) 

1 1 . Whosoever  is  fonnd  among  them,  is  found  strong 
and  robust.  (That  is,  he  who  directeth  his  meditations 
herein.) 

12.  It  is  written,  Ps.  cxviii.  4:  “ I called  upon 

Yah , IH,  in  distress.”  (In  this  place)  David  commemo- 
rateth  (these)  nine  (conformations)  even  unto  (those 
words)  “ all  nations  compassed  me  about,”  in  order  that 
they  (the  nine  above  mentioned)  might  surround  and 
protect  him. 

13.  (It  is  written,  Gen.  i.  12):  “And  the  earth 

brought  forth  germination,  the  herb  yielding  seed  after  its 
kind ; and  the  tree  bearing  fruit,  whose  seed  is  therein, 
according  to  its  kind.” 

14.  Those  nine  (paths  of  Microprosopus)  are  evolved 
from  the  perfect  name  (that  is,  from  the  understanding 
or  mother,  in  whom  they  were  conceived ; for  unto  her 
pertaineth  the  name  IHVH,  which  is  Tetragrammaton 
expressed  and  Elohim  hidden,  which  form  the  nine  in 
power).  ‘ And  thence  are  they  planted  into  the  perfect 
name,  like  as  it  is  written,  Gen.  ii.  8 : “ And  IHVH 
ALHIM  planted  ” (that  is,  these  nine  letters  of  the  per- 
fect masculine  and  feminine  name,  so  that  they  may  be 
a garden — that  is,  Microprosopus  in  action). 

[By  the  expression  “ Tetragrammaton  expressed  and  Elohim 
hidden,”  is  meant  that  the  former  is  written  with  the  vowel  points 
of  the  latter.  They  “ form  nine  in  power,”  because  the  four  letters 
IHVH  together  with  the  five  letters  ALHIM  make  nine. 

1 5 . The  conformations  of  the  beard  (of  Micropro- 
'sopus)  are  found  to  be  thirteen  when  that  which  is 
superior  becometh  inferior.  (That  is,  whensoever  the 
beard  of  Macroprosopus  sendeth  down  its  light.  But  in 
the  inferior  (that  is,  Microprosopus  taken  by  himself), 
they  are  beheld  in  nine  (parts  of  that  form). 

16.  The  twenty-two  letters  are  figured  forth  in  their 


THE  BOOK  OF  CONCEALED  MYSTERY. 


83 


colour ; not  only  when  the  law  is  given  forth  in  black 
fire  upon  white  fire,  but  also  in  ordinary  writings, 
because  this  beard  is  black.) 

[The  number  of  the  letters  of  the  Hebrew  alphabet  is  twenty- 
two.  “ Black  fire  ” and  “ white  fire  ” are  the  colours  of  the  beards 
of  Microprosopus  and  of  Macroprosopus  respectively.] 

I 7.  Concerning  this  (beard,  that  is  understood  which 
is  said)  concerning  him  who  in  his  sleep  beholdeth  the 
beard.  “ When  any  one  dream  eth  that  he  taketh  the 
upper  beard  of  a man  in  his  hand,  he  hath  peace  with 
his  Lord,  and  his  enemies  are  subject  unto  him.” 

[By  the  “ upper  beard  ” is  meant  the  moustache.] 

I 8.  Much  more  (if  he  seeketh  to  touch)  the  supernal 
beard.  For  the  inferior  light,  taking  its  rise  from  the 
supernal  light  which  existeth  within  the  benignity  (thus 
the  beard  of  Macroprosopus  is  entitled),  is  called  in 
Microprosopus  the  benignity  in  a more  simple  manner ; 
but  when  it  hath  its  action  within  the  light,  and  it 
shineth ; then  is  it  called  abounding  in  benignity. 
(Others  read  this  passage  thus  : — He  who  dreameth  that 
he  toucheth  the  moustache  of  a man  with  his  hand,  he 
may  be  sure  that  he  hath  peace  with  his  Lord,  and  that 
his  enemies  are  subject  unto  him.  If  that  happeneth 
because  he  beholdeth  in  sleep  such  a thing  as  this  only, 
much  more  shall  it  occur  if  he  be  found  sufficiently  worthy 
to  behold  what  the  supernal  beard  may  be.  For  this, 
seeing  that  it  is  the  superior,  and  is  called  the  benignity, 
irradiateth  the  inferior.  But  in  Microprosopus,  &c.) 

19.  It  is  written,  Gen.  i.  20  : “Let  the  waters  bring 
forth  the  reptile  of  a living  soul  ” (ChIH,  CJiiah , living 
creature  is  to  be  here  noted). 

(To  this  section  belongs  the  annotation  which  is  placed 
at  the  end  of  this  chapter ; which  see.) 

20.  Like  as  it  is  said  IH,  Yah  (Ch-III,  Ch-iah , the 
corrected  Mantuan  Codex  hath  it,  so  that  it  may  explain 
the  word  ChIH,  Chiah , living  creature,  out  of  the  eighth 

G 2 


84 


KABBALAH. 


path  of  the  understanding,  which  is  that  water  of  the 
name  Yah , which  denoteth  father  and  mother.  For 
when)  the  light  of  the  former  is  extended  unto  the  latter 
(which  is  the  moving  of  the  water)  all  things  reproduce 
their  kind  at  one  and  the  same  time — the  waters  of  good 
and  the  waters  of  evil.  (That  is,  there  is  reproduction 
as  well  in  divinity  and  sanctity  as  among  terrestrial 
living  creatures  and  man ; for  by  the  reptile  form  souls 
are  symbolized.) 

2 1 . (For)  while  it  saith  : IShRTzV,  Yesliratzu , “ Let 
them  bring  forth  abundantly,”  they  have  vital  motion; 
and  the  one  form  is  at  once  included  in  the  other  form ; 
the  living  superior,  the  living  inferior ; the  living  good, 
the  living  evil. 

2 2.  (So  also  it  is  written,  Gen.  i.  2 6):  “ And 

Elohim  said,  Let  us  make  man.”  (Where)  it  is  not 
written  HADM,  Ha- Adam,  “ this  man ; ” but  Adam , 
man,  simply,  in  antithesis  of  the  Higher  One  who  hath 
been  made  in  the  perfect  name. 

[Regarding  the  “form  of  the  heavenly  man,”  see  Introduc- 
tion, § 55.] 

23.  When  that  one  was  perfected,  this  one  also  was 
perfected ; but  perfected  as  male  and  female,  for  the 
perfecting  of  all  things. 

24.  (When  therefore  it  is  said)  IHYH,  Yod , He,  Vau, 
He  (then  is  expressed),  the  nature  of  the  male.  (When) 
ALHIM,  Elohim  (is  joined  therewith,  there  is  expressed), 
the  nature  of  the  female  (who  is  called  the  kingdom). 

[“The  female  who  is  called  the  kingdom,”  i.e.,  Malkath,  the 
tenth  Sephira.] 

2 5 . (Therefore)  was  the  male  extended,  and  formed 
with  his  members  (in  order  that  he  might  have),  as  it 
were,  regenerative  power. 

[The  “members  of  the  male”  are  the  six  Sephiroth  which 
together  form  Microprosopus.] 

26.  By  means  of  this  regenerative  power  those  kings, 


THE  BOOK  OF  CONCEALED  MYSTERY. 


85 


who  had  been  destroyed  were  herein  restored,  and  obtained 
stability.  (For  when  the  lights  were  sent  down  through 
narrow  channels  in  less  abundance,  the  inferior  intelli- 
gences could  take  possession  of  them.) 

[The  “kings  who  had  been  destroyed,”  are  the  “Edomite 
kings,”  the  “ worlds  of  unbalanced  force,”  who  could  not  subsist 
because  the  “form,  of  the  heavenly  man”  was  not  as  yet.  See 
Introduction,  §§  41,  56.] 

27.  The  rigours  (of  judgments,  which  are  symbolized 
by  those  kings),  which  are  masculine,  are  vehement  in  the 
beginning;  but  in  the  end  they  are  slackened.  In  the 
female  the  contrary  rule  obtaineth. 

28.  (We  have  an  example  of  this  in  this  form  of  the 
name)  YIH  (where  the  male  hath  two  letters,  and  the 
female  one  only ; and  the  masculine  also  the  letter  in  the 
beginning  long,  and  afterwards  short.  But  also  in  this 
form)  the  channels  of  connection  are  shrouded  beneath 
His  covering  (that  is,  the  supernal  letters  are  doubtless 
connected  in  marital  conjunction,  but  they  are  enshrouded 
in  the  letter  Vau.  And)  Yocl  (is  in  this  place)  small,  (a 
symbol  of  the  foundation ; because)  in  the  very  form  (of 
the  female,  that  is,  even  as  he  is  hidden  within  H,  He , 
which  also  is  not  the  supernal  but  the  inferior  H,  He)  he 
is  found.  (And  all  are  judgments,  because  the  supernal 
influx  is  wanting.) 

29.  But  if  (these)  judgments  are  to  be  mitigated, 
necessarily  the  Ancient  One  is  required  (that  is,  the  first 
letters  of  the  Tetragrammaton,  denoting,  IH  Yah,  the 
father  together  with  the  crown,  which  is  the  apex  of  the 
primal  letter,  and  is  called  Macroprosopus.) 

30.  The  same  species  of  rigours  and  judgments  oc- 
curred in  the  inferiors.  For  like  as  to  the  He  of  the 
bride,  are  added  the  two  letters  Yod  and  Vau , under  the 
idea  of  the  leviathan ; so)  the  serpent  came  upon  the 
woman,  and  formed  in  her  a nucleus  of  impurity,  in 
order  that  he  might  make  the  habitation  evil. 


86 


KABBALAH . 


31.  Like  as  it  is  written,  Gen.  iv.  1 : “And  she  con- 
ceived and  brought  forth  ATh  QIN,  Aik  Qain , Cain, 
(that  is)  the  nucleus  QIN  A,  Qaina , of  the  abode  of  evil 
spirits,  and  turbulence,  and  evil  occurrences.”  (See  further 
in  the  “ Treatise  of  the  Revolutions  of  the  Soul.”) 

[The  “ Treatise  of  the  Revolutions  of  the  Soul  ” is  not  published 
in  this  volume.] 

32.  (But  this  name  YIH)  is  restored  (if  it  be  written 
IHY  ; and  thus)  in  that  man  (the  supernal,  concerning 
whom  it  hath  been  spoken  above ; and  also)  in  those  two 
(namely,  the  father  and  the  mother,  also  in  the  androgy- 
nous Microprosopus  : and  also  partly)  in  genus  (seeing 
that  Vau  alone  symbolizeth  both  the  Microprosopus  and 
his  bride)  and  in  species  (seeing  that  Yod  and  He  are 
placed  separately  as  father  and  mother). 

33.  (But  just  as  much)  are  they  contained  in  the 
special  (representation  of  those  spouses,  as)  also  in  the 
general  (that  is,  as  much  in  father  and  mother  as  in 
Microprosopus  with  his  bride)  ; legs  and  arms  right  and 
left  (that  is,  the  remaining  numerations,  collected  together 
in  two  lateral  lines,  with  the  middle  line  representing  Vau 
and  Yod.) 

34.  (But)  this  (that  is,  the  supreme  equality)  is 
divided  in  its  sides,  because  Yod  and  He  are  placed 
expressly  as  the  father  and  the  mother  ; but  in  another 
equality)  the  male  is  conformed  with  the  female  (like  an 
androgyn,  because  the  last  He  is  not  added.  Whence  are 
made)  IHY. 

35.  I,  Yod,  is  male  (namely,  the  father) ; H,  He,  is 
female  (namely,  the  mother) ; Y,  Vau  (however,  is 
androgynous,  like  as)  it  is  written,  Gen.  v.  2 : “ Male  and 
female  created  He  them,  and  blessed  them,  and  called 
their  name  Adam.” 

36.  (Thus  also)  the  form  and  person  of  a man  was 
seated  upon  the  throne  ; and  it  is  written,  Ezek.  i.  26  : 
“ And  upon  the  likeness  of  the  throne  was  the  likeness  as 
the  appearance  of  a man  above  it.” 


THE  BOOK  OF  CONCEALED  MYSTERY. 


87 


[This  piece  alludes  to  the  Tetragrammaton  itself,  showing  the 
hieroglyphic  form  of  a man  : thel=head,  H = arms,  V=body,  and 
H=legs.  See  Introduction  and  Table  of  Alphabet.] 


ANNOTATION. 

{Belonging  to  § 19,  foregoing.) 

1.  Another  explanation.  “Let  waters  bring  forth 
abundantly.”  In  this  place,  in  the  Chaldee  paraphrase, 
it  is  said  IRChShVN,  which  hath  a general  meaning  of 
movement.  As  if  it  should  be  said : “ When  his  lips, 
by  moving  themselves  and  murmuring,  produced  the 
words,  like  a prayer  from  a righteous  heart  and  pure- 
mind,  the  water  produced  the  living  soul.”  (The  meaning 
is  concerning  the  act  of  generating  life.) 

2.  And  when  a man  wisheth  to  utter  his  prayers 
rightly  before  his  Lord,  and  his  lips  move  themselves  in 
this  manner,  (his  invocations)  rising  upward  from  him, 
for  the  purpose  of  magnifying  the  majesty  of  his  Lord 
unto  the  place  of  abundance  of  the  water  where  the 
depth  of  that  fountain  riseth  and  floweth  forth  (that 
is,  understanding  emanating  from  wisdom) ; then  (that 
fountain  floweth  forth  plentifully,  and)  spreadeth  abroad 
so  as  to  send  down  the  influx  from  the  Highest,  down- 
wards from  that  place  of  abundance  of  water,  into  the 
paths  singly  and  conjointly,  even  unto  the  last  path ; in 
order  that  her  bountiful  grace  may  be  derived  into  all 
from  the  highest  downwards. 

[H,  He,  the  supernal  mother.] 

3.  Then  indeed  is  such  a man  held  to  intertwine  the 
connecting  links  of  (them)  all,  namely,  those  connecting 
links  of  true  and  righteous  meditation : and  all  his 
petitions  shall  come  to  pass,  whether  his  petition  be 
made  in  a place  of  worship,  whether  in  private  prayer. 

[“  Such  a man  ” — i.e.,  a righteous  man,  when  praying  sincerely. 
“ Links  of  them  ”■ — i.e.,  the  paths.] 


88 


KABBALAH. 


4.  But  the  petition  which  a man  wisheth  to  make  unto 
his  Lord  can  ordinarily  be  propounded  in  nine  ways. 

5.  Either  (1)  by  the  alphabet,  or  (2)  by  commemorat- 
ing the  attributes  of  the  most  holy  and  blessed  God, 
merciful  and  gracious,  &c.  (according  to  the  passage  in 
Exodus  xxxiv.  6,  &c.);  or  (3)  by  the  venerable  names  of 
the  most  holy  and  blessed  God ; such  are  these  : AHIH, 
Eheieh  (in  respect  of  the  Crown),  and  IH,  Yah  (in  respect 
of  the  Wisdom) ; IHV,  od  He  Vau  (in  respect  of  the 
Understanding) ; AL,  El  (in  respect  of  the  Majesty) ; 
ALHIM,  Elohim  (in  respect  of  the  Severity)  ; IHVH, 
Yod  He  Vau  He  (in  respect  of  the  Beauty)  ; TzBAVTh 
Tzabaoth  (in  respect  of  the  Victory  and  the  Glory) ; 
ShDI,  Shaddai  (in  respect  of  the  Foundation) ; and 
ADNI,  Adonai  (in  respect  of  the  Kingdom).  Or  (4)  by 
the  ten  Sephiroth  or  numerations,  which  are  : MLKVTh, 
Malkuth , the  Kingdom  ; ISVD,  Yesod , the  Foundation ; 
HVD,  Hod , the  Glory;  NTzCh,  Netzach , the  Victory; 
ThPARTh,  Tiyhereth , the  Beauty  ; GBVRH,  Geburah , the 
Severity ; ChSD,  Chesed,  the  Benignity ; BINH,  Binah , 
the  Understanding  ; ChKMH,  Chokhmah , the  Wisdom  ; 
and  KThR,  Kether , the  Crown.  Or  (5)  by  the  commemo- 
ration of  just  men,  such  as  are  patriarchs,  prophets,  and 
kings.  Or  (6)  by  those  canticles  and  psalms  wherein  is 
the  true  Qabalah.  And  (7),  above  all  these,  if  any  one 
should  know  how  to  declare  the  conformations  of  his 
Lord,  according  as  it  is  honourable  to  do.  Or  (8)  if  he 
may  know  how  to  ascend  from  that  which  is  below 
to  that  which  is  above.  Or  (9)  those  who  know  also  how 
to  derive  the  influx  from  the  highest  downward.  And  in 
all  these  nine  ways  there  is  need  of  very  great  concentra- 
tion of  attention ; because  if  he  doeth  not  that,  it  is 
written  concerning  him,  1 Sam.  ii.  30:  “ And  they  that 
despise  Me  shall  be  lightly  esteemed.” 

[“  (1)  By  the  alphabet  ” — i.e.,  according  to  the  mystic  qabalistico. 
theosophic  values  of  the  letters.  (2)  Exod.  xxxiv.  6,  7 : “ And 
the  Lokd  passed  by  before  him,  and  proclaimed,  The  Lobd,  the 


THE  BOOK  OF  CONCEALED  MYSTERY.  89 


Lokd  God,  merciful  and  gracious,  long-suffering  and  abundant  in 
goodness  and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity 
and  transgression  and  sin,  and  that  will  by  no  means  clear  the 
guilty ; visiting  the  iniquity  of  the  fathers  upon  the  children,  and 
upon  the  children’s  children,  unto  the  third  and  to  the  fourth  gene- 
ration.” (3)  By  the  Divine  Names  associated  with  the  Sephiroth. 
(4)  The  ten  Sephiroth.  (5)  Those  analogous  to  his  desire.  (6) 
Phrases  bearing  on  the  subject.  (7)  The  qabalistical  development 
of  Deity.  (8)  By  the  paths.  (9)  The  converse  of  (8).] 

6.  Hereto  also  pertaineth  the  meditation  of  the  word 
Amen , AMN  ! which  in  itself  containeth  the  two  names, 
IHYH,  ADNI,  Yocl  He  Vau  He  Adondi  (the  numeration 
of  the  former  alone,  and  of  these  two  together  yielding 
the  same,  91);  of  which  the  one  concealeth  its  goodness 
and  benediction  in  that  treasury  which  is  called  HIKL, 
Ha-yekal , the  palace.  (Which  word  by  equality  of  nume- 
ration is  the  same  as  ADNI,  Adondi ; but  this  name 
is  said  to  be  the  palace  of  Tetragrammaton,  because,  in 
the  first  place  it  is  pronounced  by  its  aid  ; also,  in  the 
second  place,  it  is  mingled  with  it  alternately,  letter 
by  letter,  in  this  way — IAHDVNHI. 

[A  + M + N = 1 + 40  + 50  = 91.  I+H+Y+H+A+D 
+ N +1=  10  + 5 + 6 + 5 + 1+4  + 5®  + 10  = 91*  Again : H + I + 
K + L = 5 + 10  + 20  + 30  = 65.  A+D+N+I=  1+4  + 5 °+ 
10  = 65.  The  Jews,  when  they  come  to  the  word  IHYH  in  reading 
the  Scriptures,  either  do  not  pronounce  it  at  all  and  make  a slight 
pause,  or  else  substitute  for  it  the  word  Adonai\  ADNI.] 

7.  And  this  is  pointed  out  in  that  saying,  Hab.  ii.  20  : 
“ But  the  Lord  is  in  His  holy  temple ; let  all  the 
earth  keep  silence  before  Him.”  (HIKL,  Ha-yekal , “ the 
temple,  or  palace  ; ” HS,  Hes , “ keep  silence  ; ” and  ADNI, 
Adondi , “ Lord  ; ” all  have  the  same  numeration — namely, 

65.) 

[H  + S = 5 + 60  = 65.] 

8.  For  which  reason  our  wise  men  of  pious  memory 
have  said  mystically,  that  every  good  thing  of  a man  is 
in  his  house ; according  to  that  which  is  written,  Num. 


90 


KABBALAH. 


xii.  7 : “ He  is  faithful  in  all  Mine  house.”  Which  is 
the  same  as  if  it  were  said  “ in  all  which  is  with  Me.” 

9.  But  if  any  man  attentively  meditateth  on  the  nine 
divisions  of  these  forms  ( see  § 5,  ante),  like  as  it  is  meet 
to  do ; that  man  is  one  who  honour eth  the  Name  of  his 
Lord,  even  the  Holy  Name.  And  hereunto  belongeth 
that  which  is  written,  1 Sam.  ii.  30 : u Since  those  who 
honour  Me  will  I honour;  and  they  that  despise  Me 
shall  be  lightly  esteemed.”  I will  honour  him  in  this 
world,  that  I may  preserve  him,  and  provide  him  with 
all  things  of  which  he  hath  need,  in  order  that  all 
nations  of  the  earth  may  see  that  the  Name  of  the  Lord 
is  called  upon  by  him ; and  that  they  may  fear  him. 
And  in  the  world  to  come  he  shall  be  found  worthy  to 
stand  in  the  tabernacle  of  the  righteous. 

10.  Wherefore  such  an  one  seeketh  nothing  of  which 
he  hath  need,  because  he  is  kept  under  the  special  pro- 
vidence of  his  Lord,  and  can  meditate  concerning  Him, 
as  it  is  right  to  do. 

1 1 . But  what  is  to  be  understood  by  that  passage — 
“ And  they  that  despise  Me  shall  be  lightly  esteemed  ?” 
Such  an  one  is  that  man  who  can  neither  institute  the 
union  of  the  Holy  Name,  nor  bind  together  the  links  of 
truth,  nor  derive  the  supemals  into  the  position  required, 
nor  honour  the  Name  of  his  Lord.  Better  were  it  for 
that  man  had  he  never  been  created,  and  much  more  for 
that  man  who  doth  not  attentively  meditate  when  he  saith 
Amen ! 

12.  For  which  reason,  concerning  that  man  especially 
who  moveth  his  lips  (in  prayer),  with  a pure  heart 
(meditating)  on  those  purifying  waters,  in  that  passage 
expressly  and  clearly  written,  Gen.  i.  26  : u And  the 
Elohim  said,  Let  us  make  man.”  As  if  it  were  said 
concerning  such  a man  who  knew  how  to  unite  image 
and  likeness,  as  it  is  right : “ And  they  shall  have 
dominion  over  the  fish  of  the  sea,”  &c. 

Hereunto  is  the  annotation. 


THE  BOOK  OF  CONCEALED  MYSTERY. 


9i 


CHAPTER  IV. 

1 . The  Ancient  One  is  hidden  and  concealed ; the 
Microprosopns  is  manifested,  and  is  not  manifested. 

[The  “Ancient  One  ” is  Ketlier,  Eheieh,  Macroprosopns,  the 
Vast  Countenance.  See  Introduction,  §§,  42,  77.] 

2.  When  he  is  manifested,  he  is  symbolized  by  the 
letters  (in  the  ordinary  form  in  which  the  Tetragramma- 
ton  is  written). 

3.  When  he  is  concealed,  he  is  hidden  by  the  letters 
which  are  not  disposed  according  (to  the  proper  order) 
of  the  letters,  or  (according  to  another  reading  of  this 
passage)  in  their  proper  place ; because  also  in  him 
their  superiors  and  inferiors  are  not  rightly  disposed 
(because  of  the  disturbed  transpositions). 

4.  In  Gen.  i.  24  it  is  written:  “The  earth  brought 
forth  the  living  creature  after  its  kind,  cattle  and  reptile,” 
&c.  Hereunto  belongeth  that  which  is  written,  Ps.  xxxv.  7 : 
“ 0 Lord,  thou  shalt  preserve  both  man  and  beast.” 

5.  The  one  is  contained  under  the  general  meaning 
of  the  other,  and  also  the  beast  under  the  general  idea 
of  the  man  (on  account  of  the  mystery  of  the  revolution 
of  the  soul). 

6.  (And  hereunto  pertaineth  that  passage)  Levit.  i.  2 : 
“ When  a man  shall  bring  from  among  you  an  offering 
unto  the  Lord,  &c.  Ye  shall  offer,  &c.”  Because 
animals  are  included  under  the  generic  term  man. 

7.  When  the  inferior  man  descendeth  (into  this  world), 
like  unto  the  supernal  form  (in  himself),  there  are  found 
two  spirits.  (So  that)  man  is  formed  from  two  sides — 
from  the  right  and  from  the  left. 

8.  With  respect  unto  the  right  side  he  had  NShMThA 
QHIShA,  Neschamotha  Qadisha , the  holy  intelligences  ; 


92 


KABBALAH. 


with  respect  unto  the  left  side,  NPSh  ChIH,  Nephesh 
Chiah , the  animal  soul. 

[These  answer  to  the  right  and  left  pillars  of  the  Sephirotli. 
See  Introduction.] 

9.  Man  sinned  and  was  expanded  on  the  left  side  ; 
and  then  they  who  are  formless  were  expanded  also. 
(That  is,  those  spirits  of  matter,  who  received  dominion 
in  the  inferior  paths  of  the  soul  of  Adam,  whence  arose 
base  concupiscence.)  When  (therefore)  both  were  at 
once  joined  together  (namely  by  base  concupiscence, 
together  with  connexion,  and  the  animal  soul)  genera- 
tions took  place,  like  as  from  some  animal  which 
generateth  many  lives  in  one  connexion. 

10.  (There  are  given)  twenty-two  letters  hidden  and 
twenty-two  letters  manifested  (which  are  the  symbols  of 
those  sublime  forms). 

1 1 . (The  one)  Yod  is  concealed  ; the  other  is  mani- 
fested. (The  one  is  the  understanding  or  mother,  the 
other  is  the  kingdom  or  queen ; so'  that  at  the  same  time 
it  looketh  back  to  the  superior  paths.)  But  that  which 
is  hidden  and  that  which  is  manifest  are  balanced  in  the 
equilibrium  of  forms.  (That  is,  masculine  and  feminine; 
the  one,  the  father  and  the  mother ; the  other,  the  founda- 
tion and  the  queen ; meaning  principally  the  female  idea, 
which  includeth  form  and  receptacle.) 

12.  Out  of  Yod  are  produced  male  and  female  (if, 
namely,  it  be  fully  written  as  IYD,  Yod , they  are  then 
its  augment),  Vau  and  Laleth.  In  this  position  Vau  is 
male,  and  Haleth  is  female.  And  hence  arise  DV,  the 
two  letters  which  are  the  duad  male  and  female  ; and 
not  only  the  duad,  but  also  the  co-equal  duads  (of  the 
superior  and  inferior  conjunctions). 

1 3.  Yod  by  itself  is  male  (the  father) ; He,  female 
(the  mother). 

14.  H,  He,  at  first  was  D,  Daletli ; but  after  it  was 
impregnated  by  I,  Yod  (so  that  thence  it  might  produce 


THE  BOOK  OF  CONCEALED  MYSTERY. 


93 


the  form  H — namely  the  I,  Yod , placed  at  the  left  hand 
lower  part  of  Daleth ) it  brought  forth  Y,  Vau.  (That 
is,  the  mother  impregnated  by  the  father  produced  Micro- 
prosopus.  But  in  the  shape  of  the  letter  out  of  that 
minute  I,  Yod , which  is  hidden  within  the  H,  He,  Y, 
Vau , is  said  to  be  formed.  Or  from  the  upper  horizontal 
line  of  the  letter  H,  which  is  one  Y,  Vau , and  from  the 
right-hand  vertical  line,  which  is  another  Y,  Vau , and 
from  the  inserted  I,  Yod , is  made  YIY,  the  full  form  of 
letter  Vau.) 

[This  is  again  referring  to  the  shape  of  the  letter.  See  Table  of 
the  Alphabet  for  Hebrew  form.] 

15.  Whence  it  is  plain  that  in  the  letter  H,  He,  are 
hidden  the  letters  D,  Daleth,  Y,  Vau  ; and  in  IYD,  Yod, 
is  hidden  H : whence  are  formed  IHY.  Therefore  it 
appeareth  that  IYD  in  its  own  form  containeth  IHY, 
whensoever  it  is  fully  written  by  IYD,  which  are  male 
and  female  (namely  I,  Yod,  male,  and  Y,  Vau , D, 
Daleth,  in  the  form,  H,  He,  female)  ; hence  is  compounded 
(the  son,  who  is)  Y,  Vau , and  who  overshadoweth  his 
mother.  (That  is  Y placed  after  H,  so  that  IHY  may 
form  the  father,  the  mother,  and  Microprosopus.) 

1 6.  (Therefore  in  the  letter  IYD,  Yod,  and  in  the  name 
IHI  are  hidden  two  males  and  two  females,  which  is  sym- 
bolized in  that  saying,  Gen.  vi.  2 : “ And  the  sons  of  the 
Elohim  beheld  (the  plural  in  its  least  form  denoteth 
two)  the  daughters  of  men  ” (and  this  also).  This  ex- 
plaineth  on  this  account  that  which  is  written,  Josh.  ii.  1 : 
“ Two  men  as  spies,  saying  ” (hence  is  revealed  the  mystery 
of  the  two  men).  But  how  (is  it  proved  that  two  females 
are  understood)  by  the  words,  a Daughters  of  men  ? ” Be- 
cause it  is  written,  1 Kings iii.  16:  “ Then  came  there  two- 
women  unto  the  king.” 

17.  Of  these  it  is  written,  ibid.  28:  “Because  they 
saw  that  the  wisdom  of  Elohim  was  in  him.”  (Here  are 
involved  the  two  males,  in  the  wisdom,  the  father ; in 


94 


KABBALAH. 


Solomon, Microprosopus.  Therefore)  then  came  they  (even 
the  two  women,  the  understanding  and  the  queen)  and 
not  before. 

1 8.  In  the  palace  of  the  union  of  the  fountains  (that 
is,  in  the  world  of  creation)  there  were  two  connexions  by 
conjunctions  among  the  supernals  ; these  descended  from 
above,  and  occupied  the  earth;  but  they  rejected  the  good 
part,  which  in  them  was  the  crown  of  mercy ; and  were 
crowned  with  the  cluster  of  grapes.  (That  is,  instead  of 
benignity,  they  were  surrounded  with  judgments  and 
rigours.  Which  also  can  be  explained  concerning  Micro- 
prosopus and  his  bride,  first  in  the  mother,  and  afterwards 
in  the  existences  below,  and  in  exile  with  surrounding 
rigours  and  severities.) 

[Eeferring  to  the  previous  symbolical  explanation  of  Joshua 
ii.  i.] 

19.  (Also  we  find  these  two  equations  in  that  saying) 
Exod.  xiv.  15:“  And  the  Lord  said  unto  Moses  (who  is 
referred  to  the  mother),  Why  criest  thou  unto  Me  ? ” 
(But  also  a cry  is  referred  to  the  mother,  just  as  a groan 
is  to  the  beautiful  path,  and  an  exclamation  to  the  kingdom. 
But)  ALI,  Eli,  unto  me  (note  this  is  the  same  as,  “ and 
unto  I,  Yod  ; ” or  the  father).  “ Speak  unto  the  children  of 
Israel  (the  speech  is  the  queen  ; Israel  is  the  beautiful 
path)  that  they  set  forward.”  Wherein  note  well  the 
word  VISOV,  Vayesciau , “ that  they  set  forward,”  wherein 
are  VI  masculine  letters ; SO  feminine  letters). 

[“But  also  a cry,  &c.”  Meaning  the  three  Sephiroth,  Binah, 
Tipliereth , and  Malkuth.] 

20.  From  above  the  power  of  life  flowed  down  in 
equilibrium,  for  he  entreated  the  influence  of  the  Vener- 
able One. 

[“The  Venerable  One” — i.e.,  the  first  Sephira,  proceeding  from 
the  ALST  SYP  AYE,  Ain  Sopli  Aur.  See  Introduction.] 

2 I . Hereunto  also  pertaineth  that  passage,  Exod.  xv.  2 6 : 
“ And  if  thou  shalt  do  right  in  His  eyes,  and  shalt  hearken 


THE  BOOK  OF  CONCEALED  MYSTERY.  95 

M 

unto  His  precepts,  and  slialt  keep  all  His  statutes.”  (Where 
in  the  last  word  also  two  equations  are  placed.)  u Be- 
cause I am  the  Lord  thy  God  who  healeth  thee.”  (Note 
this,  because  again  here  is  hidden  the  mystery  of  the  under- 
standing and  the  wisdom,  of  the  path  of  beauty  and  of 
the  congregation  of  Israel.) 


CHAPTER  Y. 

1.  (It  is  written)  Isa.  i.  4 : “ Woe  unto  the  sinful 
nation,  unto  the  people  heavy  with  iniquity,  unto  the 
seed  of  evildoers,  &c.”  (Here  the  author  of  the  “ Siphra 
Dtzenioutha  ” reasoneth  concerning  the  small  word  HYI, 
“ woe,”  which  also  is  a form  of  the  name.  And  this 
word  is  alone  separated  from  the  following  portions  of  the 
sentence.) 

2.  Seven  are  the  paths  (if  the  Tetragrammaton  be 
written  in  this  way  partially  complete),  IYD,  HH,  Y,  H, 
(where  the  father  and  mother  are  written  in  full, 
Microprosopus  and  his  bride  are  written  uncovered.  If 
here  the  last  and  first  letters  be  combined,  and  the 
penultimate  and  second,  and  therefore  the  paths  at  either 
extremity,  so  that  they  may  form  the  letters)  HI  and 
YY  (mother  and  son),  then  are  produced  (the  three 
middle  letters)  HH,  D (which  are  the  symbols  of  the  queen, 
heavy  with  judgments.  But  if  mother  and  daughter  be 
combined)  HYI  and  HH,  (then)  is  produced  [forth  YY 
(or  Microprosopus)  as  well  as  DY  (or  the  androgyn,  who 
also  is  a condition  of  judgments),  for  occultly  Adam  is 
denoted,  or  the  male  and  female,  who  are  that  DY  con- 
cerning whom  it  is  written  (in  the  place  cited  above) 

corrupt  children.” 

3.  (When  it  is  said)  BRAShITh,  BRA,  Bcrashith  leva , 
<c  In  the  beginning  created,”  (the  supernal  paths  are 


96 


KABBALAH. 


understood.  For)  BRAShITh,  Berashith , is  the  speech 
(one  of  the  ten  rules  of  Genesis),  but  BRA,  Bern,  is  the 
speech  halved.  (But  there  are  here  understood)  Father 
and  Son,  the.  hidden  and  the  manifest.  (And  also) 

4.  The  superior  Eden  is  hidden  and  concealed.  (That 
is,  no  mention  is  made  of  the  crown.)  The  inferior 
Eden  cometh  forth  so  that  it  may  be  transferred  (towards 
the  inferiors)  and  manifested  (through  the  voice  of  its 
original,  which  denoteth  wisdom). 

[“Ho  mention  made  of  the  crown” — i.e.,  Kether,  the  first 
Sephira,  Macroprosopus.] 

5.  For  the  name  (Tetragrammaton)  IHVH,  Yod , He , 
Yciu , He , includeth  the  name  IH,  Yah  (which  is  of  the 
father,  and  the  name)  ALHIM,  Elohim  (which  here 
followeth  in  the  text,  and  pertaineth  unto  the  mother). 

6.  ATh,  Ath  (the  fourth  word  of  this  text,  which  in 
another  manner  signifieth  the  name)  ADNI,  Adonai , 
u Lord  ” (namely,  the  path  of  the  kingdom ; also  the 
name)  AHIH,  Eheieh  (that  is,  the  path  of  the  crown,  and 
thus  symbolizeth  in  itself  the  two  extreme  paths ; here 
denoteth)  the  right  and  the  left  (that  is,  benignity  and 
severity),  which  are  united  in  one  (equilibrium). 

\_Ath , ATh,  means  “the,”  “the  very  substance  of.”  Qabalisti- 
cally  it  signifies  “the  beginning  and  the  end,”  and  is  like  the  term 
“Alpha  and  Omega  ” used  in  the  Apocalypse.  For  as  Alpha  and 
Omega  are  respectively  the  first  and  last  letters  of  the  Greek 
alphabet,  so  are  Aleph  and  Tau  of  the  Hebrew.  The  “ two  extreme 
paths”  are  the  crown,  Kether,  and  the  kingdom,  Malkuth,  the 
first  and  tenth  Sephiroth,  the  highest  and  the  lowest,  Macro- 
prosopus,  and  the  queen.  If  the  reader  turn  to  the  Introduction, 
to  the  Table  showing  the  Sephiroth  arranged  in  three  pillars,  he 
will  see  that  Malkuth  is,  as  it  were,  the  antithesis  of  Kether ; and 
hence  it  is  said  that  “ Malkuth  is  Kether  after  another  manner.” 
And  this  recalls  the  precept  of  Hermes  in  the  Smaragdine  Tablet ; 
“ That  which  is  below  is  like  that  which  is  above,  and  that  which  is 
above  is  like  that  which  is  below.” 

7.  HShMIM,  Ha-Shamaim , “ the  heavens  ” (the  fifth 
word  of  this  text,  and)  VATh,  Vaath , “ and  the  substance 


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of  ” (the  sixth  word ; they  are  referred  unto  the  paths  of 
beauty  and  victory)  like  as  it  is  written,  I Chron.  29,  1 1 : 
c<  And  the  beauty  and  the  victory.”  These  paths  are 
joined  together  in  one. 

[“  The  beauty  and  the  victory  ” are  Tiphereth  and  Netzach,  the 
;sixth  and  seventh  Sephiroth.] 

8.  HARTz,  Hactretz , “the  earth”  (the  seventh  word 
•of  this  beginning  denoteth  the  queen  joined  together 
with  the  glory  and  the  foundation),  like  as  it  is  written, 
Ps.  viii.  2 : “ How  magnificent  (this  is  the  path  of 
glory)  is  Thy  name  in  all  the  world  ” (whereby  is 
symbolized  the  foundation) ; the  -earth  (which  is 
the  kingdom.  Also)  Isa.  vi.  3 : “ The  whole  earth  is 
full  of  His  glory”  (where  these  three  paths  again 
concur). 

9.  “ Let  there  be  a firmament  in  the  midst  of  the 
waters,”  “ to  make  a distinction  between  the  Holy  Place 
and  between  the  Holy  of  Holies.”  (That  is,  between 
Microprosopus  and  Macroprosopus.) 

1 o.  The  Most  Ancient  One  is  expanded  into  Micropro- 
sopus (or  the  Crown  into  the  Beauty),  and  adhereth  (unto 
it,  so  that  it  may  receive  increase.  If)  it  be  not  per- 
fectly expanded  (so  that  Microprosopus  as  it  were  existeth 
by  himself,  but  instead  is  retained  in  his  mother’s  womb) 
the  mouth  speaking  great  things  moveth  in  that  place 
(that  Microprosopus,  so  that  he  may  be  fully  born),  and 
he  is  crowned  with  the  lesser  crowns  under  the 
five  divisions  of  the  waters.  (That  is,  Microprosopus 
receiveth  the  influx  of  the  five  benignities,  which  are 
called  “ crowns,”  because  they  descend  from  the  crown, 
or  Macroprosopus ; but  “ lesser  crowns,”  because  they 
take  their  rise  from  benignity  in  the  Microprosopic  path; 
and  they  are  called  the  five  divisions  of  the  waters, 
because  the  water  belongeth  unto  the  benignity,  and  in 
this  verse,  Gen.  i.  6,  7,  the  word  MIM,  Meim , waters, 
filleth  the  fifth  place). 

H 


9S 


KABBALAH. 


1 1 . Like  as  it  is  written,  Num.  xix.  17:  “ And  shall 

pour  upon  him  living  waters  in  a vessel.”  (But  the 
life  looketh  towards  the  mother ; and  it)  is  (understood 
to  be  that  path  which  is  called)  ALHIM  CHIIM,  Elohim 
Chiim , “ the  Elohim  of  life ; ” and  the  king  of  the 
universe  (that  is,  the  understanding.  Whereunto  belong 
also  the  following  sayings : — ) Ps.  cxvi.  v.  9 : “I  will 

walk  before  the  Lord  in  the  lands  of  life.”  Also 
1 Sam.  29:  “And  the  soul  of  my  Lord  shall  be 
bound  in  the  quiver  of  life.”  Also  Gen.  ii.  9 : 
<c  And  the  tree  of  life  in  the  midst  of  the  garden.” 
(All  these,  I say,  refer  unto  the  understanding,  from 
which  the  six  members  receive  the  influx.  And  to  it 
also  pertain  the  following  names,  namely,  the  name) 
IH,  Yah  (whensoever  it  is  written  in  full  with  A in 
this  manner :)  I YD  HA,  Yod  Ha  (and  containeth  the 
number  of  the  numeral  powers  of  the  letters  of  the 
Tetragrammaton,  namely,  2 6 ; unto  which  also  is  referred 
that  form  of  the  name  belonging  unto  the  intelligence), 
AHII,  Eheii  (where  in  the  place  of  the  final  He , Yod  is 
put,  as  in  a former  instance.  (See  Chap.  I.  § 32.) 

[In  the  Hebrew,  CHIIM,  Chiim,  “ iving” ; in  our  version  of 
the  Old  Testament  it  is  translated  '‘running  water.”  Chiim  is 
plural.] 

12.  Between  the  waters  and  the  waters.  (Since  there 
are  the  superior)  perfect  waters,  and  (those  which  are  in 
Microposopus)  imperfect  waters  (or  those  mingled  with, 
severities  ; because  in  another  manner  it  is  said)  perfect 
compassion,  imperfect  compassion.  (Now  followeth  a mys- 
tical explanation  of  Gen.  vi.  3.) 

13.  And  the  Tetragrammaton  hath  said  : “My  spirit 
shall  not  strive  with  man  for  ever,  seeing  that  he  also  is 
in  the  flesh.”  (In  this  passage,  when  it  is  said  :)  “ And 
the  Tetragrammaton  hath  said,”  (it  is  to  be  noted  that) 
after  that  there  was  formed  (the  supernal  structure),  in 
the  last  place  concerning  Microprosopus  (this  name  is 


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understood).  For  when  it  is  said,  u He  calleth  this  also 
by  the  name,”  the  Ancient  One  speaketh  occultly  in  a 
hidden  manner. 

[The  Ancient  One  is  symbolized  by  the  pronoun  He  in  the  sen- 
tence, “ He  calleth  this  also  by  the  name.”] 

1 4.  “ My  spirit  shall  not  strive  with  man.”  (Here  is 
understood,  not  the  spirit  of  Microprosopus,  but)  that 
which  is  from  the  supernals,  because  from  that  spirit 
which  rusheth  forth  from  the  two  nostrils  of  the  nose  of 
Macroprosopus  the  influx  is  sent  down  unto  the  inferiors. 

15.  And  because  it  is  written  (in  the  same  place) 
u And  his  days  shall  be  a hundred  and  twenty  years,” 
I,  Yod , is  either  perfect  (whensoever  its  singular  parts 
exist  in  the  form  of  decads)  or  imperfect  (when  they  are 
in  monads  or  units).  When  (therefore)  Yod  (is  placed 
by  itself)  alone  (it  is  understood  to  be  perfect,  because 
in  itself  it  containeth)  a hundred.  (But  if)  two  letters 
(are  put,  then  are  understood  the  ten  units)  twice 
reckoned  ; (hence  are  produced)  the  hundred  and  twenty 
years. 

[The  “ singular  parts  ” of  Yod  are  the  numbers  from  one  to  ten, 
for  the  number  of  Yod  is  ten.  But  when  Yod  is  taken  as  its  square 
IxI=ioxio=ioo.  But  II=IxI+I+I  (or  the  two  letters 
both  multiplied  and  added  together)  = 10x10+10+10=1 20.  But 
when  Yod  =100,  its  digits  are  tens  and  not  units — namely,  the 
numbers  10,  20,  30,  &c.,  instead  of  1,  2,  3,  &c. 

16.  Yod  is  alone  whensoever  he  is  manifested  in 
Microprosopus  (that  is,  when  the  lights  of  Macroprosopus 
descend  into  Him,  then  indeed  the  paths  of  the  decads 
are  increased,  and  this  decad)  is  increased  into  ten 
thousands  (by  the  paths  joined  with  the  four  letters  of 
the  Tetragrammaton)  of  years.  (But)  hence  (if  it  be  con- 
ceived only  according  unto  the  power  of  Macroprosopus, 
it  hath  that  position)  which  is  written,  Ps.  cxxxix.  5 : 

“ And  thou  shalt  place  upon  me  thine  hand : ” KPKH, 
Khepliaklia . (Where  this  word  KPKH,  if  it  be  written 

H 2 


100 


KABBALAH . 


according  to  the  usual  custom  KPK,  Kliepliakh , yieldeth 
the  number  120.  But  now  by  adding  the  paragogic  H 
of  the  female,  there  is  given  the  number  125,  on  account 
of  the  five  severities.) 

[“  This  decad  is  increased  into  ten  thousand  by  the  paths  joined 
with  the  four  letters  of  the  Tetragrammaton  ” — i.e.,  the  paths  are 
the  Sephiroth==the  numbers  from  one  to  ten;  and  they  are  said 
to  be  joined  with  the  four  letters  by  multiplying  the  decad  to  the 
fourth  power,  or  io4.  Hence  for  I,  the  first  letter,  we  have  10  x 1 
= 10 ; for  H,  the  second  letter,  we  have  10 x 10=  100  ; for  V,  the 
third  letter,  10x10x10=1,000;  and  for  H,  the  fourth  letter, 
10  x 10  x 10  x 10=  10,000. 

In  the  Shemitic  languages,  a paragogic  letter  is  one  which  is 
added  to  a word  to  give  it  additional  emphasis.] 

1 7.  cc  There  were  giants  in  the  earth,”  Gen.  vi.  4. 
(If  this  word  HIY,  Hayu , is  considered,  which  also  is  a 
form  of  the  often  varied  name,  it  taketh  its  rise  from 
the  kingdom.)  This  is  that  which  is  written,  Gen.  ii.  10: 
“ And  thence  is  it  divided,  and  is  in  four  heads.” 
(Where  is  understood  the  end  of  that  emanation  which 
the  separated  universe  followeth.  Nevertheless)  from 
the  place  where  the  body  is  divided,  they  are  called 
those  trees  (or,  as  the  Mantuan  Codex  correcteth  the 
passage  : Where  the  garden  is  divided,  and  the  seven 
inferior  emanations  are  understood ; where  then  it 
divideth  the  universe  into  the  inferior  worlds  and  pro- 
videth  a habitation  for  the  shells  or  spirits  of  matter). 
Hence  it  is  written  : u And  from  hence  is  it  divided.” 

[“  The  shells  ”=  elemental  spirits.  The  Qabalah  always  calls  the 
evil  elemental  spirits  of  matter  “ shells.”] 

18.  They  were  in  the  earth  in  those  days,  but  not  in 
the  following  time,  until  Joshua  came.  (That  is,  they  are 
applicable  unto  the  path  of  the  bride,  which  also  is  called 
the  land  of  Canaan,  wherein  Joshua  found  the  giants. 
For  the  word  NPILIM,  Nephilinv , occurreth  not  fully, 
except  when  it  is  used  in  the  incident  of  the  spies, 
Nnm.  xiii.  33.) 


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ioi 


19.  And  the  sons  of  the  Elohim  are  guarded  (nor  is 
mention  made  of  a similar  case)  until  Solomon  came 
and  joined  himself  with  the  daughters  of  men  ; like  as 
it  is  written,  Eccles.  ii.  8 : VThONVGVTh,  Ve-Thonogoth , 
“ And  the  delights  of  the  sons  of  men,”  &c.  Where  (in 
the  feminine  gender)  he  calleth  the  word  ThONVGVTh, 
Thonogoth , and  not  (as  elsewhere  in  the  masculine  gender) 
ThONVGIM,  Thonogim , “ sons  of  Adam;  ” so  that  it  is 
intimated  in  an  occult  manner  that  the  latter  (the  sons 
of  the  Elohim)  are  of  those  other  spirits  who  are  not 
contained  under  the  supernal  wisdom  ; concerning  which 
it  is  written,  1 Kings  v.  1 2 : “ And  the  Lord  gave  wisdom 
unto  Solomon.”  (Concerning  these  matters,  further  see 
the  “ Treatise  of  the  Revolutions.”) 

[The  “ Treatise  of  the  Revolutions  ” is  not  published  in  this 
volume.] 

20.  Also  it  is  written,  ibid.  iv.  31  : “And  He  was 
wise  above  every  man.”  Because  these  are  not  classed 
with  man. 

21.  (But  when  it  is  said)  “ And  the  Tetragrammaton 
gave  him  wisdom,”  then  is  understood  the  supernal  He. 
(Because  he  gave  unto  him  the  influx  of  the  wisdom  of 
the  queen.)  “ And  he  was  wise  before  every  man,” 
because  from  her  he  received  the  wisdom  here  below 
(through  the  path  to  the  kingdom). 

22.  Those  (spirits)  are  powerful  who  exist  from 
eternity.  That  is,  from  (eternity  or)  the  supernal  world 
(the  understanding,  namely,  whence  are  excited  severity 
and  rigour).  The  men  of  the  name  (that  is)  who  exer- 
cised themselves  in  the  name. 

23.  In  what  name?  In  the  Holy  Name,  wherein 
they  exercised  themselves  (for  the  performing  of  various 
wonders),  and  not  the  holy  inferiors.  Yet  (these)  did 
not  exercise  themselves  save  in  the  name  (and  not  in 
holiness). 

24.  It  is  said  openly  “ the  men  of  the  name,”  and 


102 


KABBALAH. 


not  “ the  men  of  the  Tetragrammaton.”  Not  (therefore 
used  they  the  name)  with  respect  unto  the  mystery  of 
the  Arcanum,  or  in  a diminutive  form ; nor  yet  with  any 
diminution  of  the  (name  itself). 

25.  (And  because)  the  men  of  the  name  (are)  openly 
(spoken  of,  hence)  are  they  shut  out  from  the  general 
conception  of  man. 

26.  It  is  written,  Ps.  xlix.  12:  “Man  being  in 
honour,  abideth  not.”  (When  it  is  said)  “ man  being  in 
honour  ” (the  same  is  as  if  also  it  were  said,  a man  such 
as  was  Solomon)  shall  not  remain  long  in  the  honour  of 
the  King  without  the  spirit.  (That  is,  in  the  influx  from 
the  King,  Microprosopus,  to  whom,  or  to  the  beautiful 
path,  the  spirit  belongeth.) 

27.  Thirteen  kings  (that  is,  the  twelve  metatheses  of 
the  Tetragrammaton  with  its  radix,  which  are  the  measures 
of  mercies)  wage  war  with  seven  (with  the  Edomite 
kings;  because,  while  the  lights  of  the  former  flowed 
down,  these  could  not  maintain  themselves,  and,  besides, 
they  are  the  classes  of  the  most  rigorous  judgments 
which  are  opposed  to  the  mercies.  For)  seven  kings  are 
seen  in  the  land  (Edom),  and  now  after  that  their  vessels 
are  broken,  they  are  called  shells,  who  have  fallen  down 
among  the  inferiors.  These)  nine  vanquished  in  war 
(the  measures  of  Microprosopus,  concerning  which  see 
the  “ Idra  Kabba  ” ; through  which  David  conquered  his 
enemies),  which  ascend  in  the  paths  of  those  which  pass 
downward,  on  account  of  His  ruling  power  (that  is, 
which  make  thirteen,  as  they  are  in  Macroprosopus  and 
his  beard,  which  is  called  his  influence,  and  freely 
floweth  down),  and  there  is  none  who  can  withhold 
their  hand.  (For  whilst  the  supernal  measures  permit 
the  increase  in  the  inferiors,  all  judgments  are  sub- 
dued.) 

[Concerning  the  “twelve  banners  of  the  sacred  Name,”  the 
metatheses  of  the  Tetragrammaton,  see  Introduction,  § 62 ; also 
concerning  the  Edomite  kings.  I have  before  remarked  that  the 


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103 


demons  are  called  Qliphoth,  or  “ shells,”  by  the  Qabalists.  The 
thirteen  in  Microprosopus  is  composed  of  nine  manifest  and  four 
hidden. 

28.  Five  kings  (that  is,  the  five  letters  MNTzPK, 
Me,  Nun , Tzaddi , Pe,  Kcijph , which  are  the  roots  of  the 
judgments),  betake  themselves  unto  swift  flight  before 
four  (the  four  letters  of  the  Tetragrammaton  which  bear 
with  them  the  influx  of  benignity.  They  cannot  remain 
(since  the  judgments  and  rigours  cease  and  flee). 

[The  letters  of  the  Hebrew  alphabet  are  divided  into  three 
classes,  the  three  mothers  as  they  are  called,  AMSh  ; the  seven 
duplex  letters,  BGDKPETh,  so  called  because  they  are  some- 
times tenues  and  sometimes  aspirates,  according  to  whether  they 
are  written  with  or  without  the  Daghesh  point ; and  the  twelve 
simple  letters,  HVZChTILNSOTzQ.  They  are  also  divided 
into  the  three  categories  of  Chesed , Din,  and  Bachmim,  or  mercy, 
judgment,  and  mildness.  Now  these  five  letters  MNTzPK  denote 
the  severest  judgments,  and  their  number  = 280  = PE, = the  name 
of  the  angel  Sandalphon,  SNDLPVN,  the  angel  IOE,  or  of  the 
wood  of  the  world  of  Asiah,  since  the  greatest  part  of  it  are  sterile 
trees. 

29.  Four  kings  slay  four  (that  is,  the  four  letters  of 
the  Tetragrammaton  are  bound  together  with  the  four 
letters  of  ADNI,  Adonai , which)  depend  from  them  like 
grapes  in  a cluster  (in  the  concatenation  of  these  two 
names,  thus,  IAHDVNHI). 

30.  Among  them  are  set  apart  (that  is,  among  these 
paths  of  the  Divine  names  a selection  of  holiness  is 
made  from  these  broken  vessels)  seven  channels  (that  is, 
seven  broken  vessels,  which  now  are  like  the  shells,  and. 
contain  in  themselves  a great  part  of  the  lights  and 
souls)  ; they  testify  testimony  (that  is,  the  souls  thus 
selected,  thence  having  been  born  into  the  universe,  testify 
that  they  are  freed  from  impurity)  and  they  do  not 
remain  in  their  place  (and  are  no  longer  detained  under 
the  shells). 

3 1 . The  tree  which  is  mitigated  (that  is,  the  path  of 
the  kingdom  or  Schechinah,  which  is  the  tree  of  the 


104 


KABBALAH. 


knowledge  of  good  and  evil,  which  in  itself  existeth 
from  the  judgments,  but  is  mitigated  by  the  bridegroom 
through  the  influx  of  mercies)  resideth  within  (within  the 
shells ; because  the  kingdom  hath  its  dominion  over  all 
things,  and  its  feet  descend  into  death).  In  its  branches 
(in  the  inferior  worlds)  the  birds  lodge  and  build  their 
nests  (the  souls  and  the  angels  have  their  place).  Beneath 
it  those  animals  which  have  power  seek  the  shade  (that  is, 
the  shells,  “ for  in  it  eveiy  beast  of  the  forest  doth  walk 
forth,”  Ps.  civ.  20). 

[See  the  Introduction  for  the  Sephiroth  arranged  in  the  three 
pillars,  or  tree  of  life.] 

32.  This  is  the  tree  which  hath  two  paths  (for  thus  is 
this  passage  restored  in  the  corrected  Codex)  for  the  same 
end  (namely,  good  and  evil,  because  it  is  the  tree  of  the 
knowledge  of  good  and  evil).  And  it  hath  around  it 
seven  columns  (that  is,  the  seven  palaces),  and  the  four 
splendours  (that  is,  the  four  animals)  whirl  around  it  (in 
four  wheels)  on  their  four  sides  (after  the  fourfold 
description  of  the  chariot  of  Yechesqiel  (Ezekiel). 

The  seven  palaces  answer  to  the  3rd,  4th,  5th,  6th,  7th,  8th,  and 
9th  Sephiroth,  operating  through  the  respective  orders  of  angels 
into  the  spheres  of  the  seven  planets,  Saturn,  Jupiter,  Mars,  Sol, 
"Venus,  Mercury,  and  Luna.  The  four  animals,  or  Cliaiotli  J5Ta- 
Qadesch,  are  the  vivified  powers  of  the  four  letters  of  the  Tetra- 
grammaton  operating  under  the  presidency  of  the  first  Sephira  as 
the  mainspring  or  primum  mobile  of  creation.  The  four  wheels 
are  their  correlatives  under  the  second  Sephira,  on  their  four 
sides — namely,  the  four  elements  of  the  air,  fire,  water,  and  earth,, 
which  are  the  abodes  of  the  spirits  of  the  elements,  the  sylphs, 
salamanders,  undines,  and  gnomes,  under  the  presidency  of  the 
tenth  Sephira. 

33.  The  serpent  (which  was  made  from  the  rod  of 
Moses — that  is,  the  shell — NVGH,  Nogah , or  splendour) 
which  rusheth  forth  with  three  hundred  and  seventy  leaps 
(the  thirty-two  names  together  with  the  five  letters  of 
ALHIM,  Eloliim , which  make  37,  multiplied  by  the 


THE  BOOK  OF  CONCEALED  MYSTERY.  105 


decad  370,  and  the  judgments  of  the  bride  are  denoted, 
to  which  that  shell  directeth  his  springs,  because  he  is  of 
middle  nature  betwixt  the  holy  and  the  profane).  “ He 
leapeth  upon  the  mountains,  and  rusheth  swiftly  over 
the  hills,”  like  as  it  is  written  (Cant.  ii.  8.  That  is, 
he  leapeth  high  above  the  rest  of  the  shells).  He 
holdeth  his  tail  in  his  mouth  between  his  teeth  (that  is, 
his  extremity,  by  which  he  is  linked  to  the  shells,  turneth 
towards  his  other  extremity  wherewith  he  looketh  towards 
holiness).  He  is  pierced  through  on  either  side  (so  that 
he  may  seek  to  receive  the  superior  and  inferior  nature). 
When  the  chief  ariseth  (who  is  Metatron)  he  is  changed 
into  three  spirits  (that  is,  he  assumeth  the  nature  of  three 
inferior  shells). 

[“  Nogah  ”is  also  the  qabalistical  title  of  the  sphere  of  the  planet 
Venus.  MTTRVN,  Metatron,  or  Methraton,  is  the  particular  in- 
telligence of  the  first  Sephira,  and  is  called  the  “ Prince  of  Paces : ” 
he  is  said  also  to  have  been  the  “ ruler  of  Moses.”  Methraton  has 
the  same  numeration  as  ShDI,  Shaclclai,  the  Almighty.] 

34.  (But  concerning  Metatron)  it  is  written,  Gen. 
v.  22  : “And  Enoch  walked  with  the  Elohim”  (because 
out  of  Enoch,  Metatron  is  formed).  And  it  is  written, 
Prov.  xxii.  6:  “Enoch  hath  been  made  into  a boy, 
according  to  his  path.”  (That  is,  “ hath  been  changed 
into  ”)  the  boy  (namely,  Metatron,  who  is  spoken  of  under 
his  name  NOR,  Nour , which  meaneth  a “ boy  ”). 

[“  Enoch  hath  been  made  into  a boy,”  &c.  This  peculiar  rendering 
of  the  passage,  “ Train  up  a child  in  the  way,”  &c.,  arises  from 
reading  in  the  Hebrew  text  ChNVK,  Ghanokli,  Enoch,  instead  of 
ChNK,  Ghanekh , “ train  up,”  or  “ instruct.”] 

55.  With  the  Elohim,  and  not  with  the  Tetragram- 
maton  (because  he  himself  is  referred  unto  the  path 
of  the  queen,  to  whom  is  attributed  this  name  of  Rigour). 
“ And  he  existed  not  ” (longer)  under  this  name  (Enoch), 
because  the  Elohim  took  him  in  order  that  he  might  be 
called  by  this  name.  (For  this  name  is  communicable 


ic6 


KABBALAH. 


unto  the  angels,  and  in  the  first  instance  unto  this  chief 
among  them,  namely,  Metatron.) 

3 6.  There  are  three  houses  of  judgment  given,  which 
are  four  (that  is,  the  three  letters  IHV,  referred  into  the 
understanding,  which  yield  the  four  letters  of  the  Te- 
tragrammaton,  pointed  with  the  vowel  points  of  the  name 
Elohim.  For)  there  are  four  superior  houses  of  judgment 
(the  four  said  Tetragrammatic  letters)  and  four  inferior 
(which  are  the  four  letters  ADNI,  Adonai,  belonging  unto 
the  kingdom).  For  it  is  written,  Lev.  xix.  3 5 : “ Ye  shall 
not  do  iniquity  in  judgment,  in  dimension,  in  weight,  and 
in  measure.”  (Where  these  four  are  mystically  intimated.) 

37.  (There  is  one)  rigorous  judgment  (of  severity), 
another  that  is  not  rigorous  (that  is,  of  the  kingdom). 
There  is  one  judgment  by  balance  (wherein  are  the  two 
scales  of  merit  and  error),  another  judgment  which  is 
not  made  by  balance  ; (and  this  is)  the  gentle  judgment 
(whereby  the  Israelites  are  judged.  But  also  there  is 
given)  the  judgment  which  is  neither  of  the  one  nature 
nor  of  the  other.  (Namely,  the  beautiful  path.) 

[Of  course  the  “ beautiful  path  ” is  Tiphereth,  the  sixth  Sephira.] 

38.  (Further  on  it  is  written),  Gen.  vi.  1 : “And 
it  came  to  pass  when  man  began  to  multiply  upon  the 
face  of  the  earth.”  (Where  by  these  words)  ADM, 
Adam , began  to  multiply  (there  is  understood  Daath,  or 
the  knowledge,  the  soul  of  the  beautiful  path,  to  which 
Moses  is  referred  ; which  sendeth  down  many  lights  into 
the  bride,  the  earth,  when  the  spouse  ascendeth  thither). 
This  is  that  which  is  written  (ibid.  3)  : BShGM,  Bcshegam , 
“ in  that  also,  he  is  flesh  ” (which  word  Beshegam , “ in  that 
also,”  by  equality  of  numeration  equalleth  MShH,  Moses) 
Adam  (namely)  the  supernal  (Daath,  or  knowledge).  And 
it  is  written : “ Upon  the  face  of  the  earth”  (which  face 
of  the  earth  is  this,  that  the  highest  representation  of  the 
queen  is  the  understanding,  the  mother,  unto  whose  gates 
Moses  ascended). 


THE  BOOK  OF  CONCEALED  MYSTERY. 


107 


39.  (Concerning  this  face,  it  is  written)  Exod.  xxxiv. 
29  : “ And  Moses  knew  not  that  the  skin  of  his  face 
shone  ” where  by  the  face  the  mother  is  understood  ; by 
the  skin,  the  queen.)  This  is  that  which  is  said,  Gen. 
iii.  2 1 : “ Tunics  of  skin  ” (because  by  itself  the  kingdom 
i3  wanting  in  light). 

40.  To  shine  (but  when  it  is  said  a the  face  of  Moses,” 
the  mother  is  understood),  according  to  that  passage, 
1 Sam.  xvi.  13:“  And  Samuel  took  the  horn  of  oil  ” 
(where  by  the  oil,  the  wisdom,  by  the  horn,  or  the  splen- 
dour of  the  oil,  the  understanding  is  denoted).  For  there 
is  no  anointing  except  by  the  horn  (that  is,  every  descent 
of  unction  is  through  the  mother).  Hence  it  is  said, 
Ps.  lxxxix.  1 8 : “ And  in  thy  favour  our  horn  shall  be 
exalted.”  (Also)  Ps.  cxxxii.  17  : “ There  shall  the  horn 
of  David  flourish  ” (that  is,  the  queen  shall  receive  the 
influx  from  the  mother).  This  is  the  tenth  of  the  kings 
(that  is,  the  path  of  the  kingdom),  and  originateth  from 
jubilee,  who  is  the  mother. 

41.  For  it  is  written,  Josh.  vi.  5 : “ And  it  shall  be 
when  the  horn  of  jubilee  is  sounded.”  This  is  the  splen- 
dour of  the  jubilee,  and  the  tenth  (path)  is  crowned  by 
the  mother. 

42.  (This  is)  the  horn  which  receiveth  the  horn  and 
the  spirit,  that  it  may  restore  the  spirit  of  Yod  He  unto 
Yod  He.  (That  is,  when  the  spirit  is  to  be  given  unto 
Microprosopus,  his  mother  contributed  as  much,  which  is 
QRN,  Qaran , “ the  horn,”  the  brilliancy,  as  the  increase 
which  he  receiveth  from  the  father.)  And  this  is  the 
horn  of  jubilee.  And  IVBL,  Ydbel , “ jubilee,”  is  H,  He 
(the  first  He  of  the  Tetragrammaton) ; and  He  is  the  spirit 
rushing  forth  over  all  (because  the  mother  is  the  world 
to  come,  when  in  the  resurrection  all  things  will  receive 
the  spirit)  ; and  all  things  shall  return  unto  their  place 
(like  as  in  the  jubilee,  so  in  the  world  to  come). 

43.  For  it  is  written,  AHH,  IHVH,  ALHIM,  Almh 
Tetragrammaton  Elohim  ! u Ah  Tetragrammaton  Elohim  ! ” 


io8 


KABBALAH . 


When  the  H,  He , appeareth  (first),  and  H,  He  (in  the 
second  place)  ; then  is  Tetragrammaton  called  Elohim 
(like  as  a jndge ; because  in  the  world  to  come  there  will 
be  work  for  much  strength.  This  is)  the  full  name. 
And  it  is  written,  Isa.  ii.  1 1 : “ And  Tetragrammaton 
alone  shall  be  exalted  in  that  day.”  When  the  one  He  is 
turned  towards  the  other  He , and  Yod  is  taken  away, 
then  cometh  vengeance  into  the  universe  ; and  except 
for  that  Adam  who  is  called  Tetragrammaton,  the  universe 
would  not  exist ; but  all  things  would  be  destroyed. 
Hence  it  is  written : “ And  the  Tetragrammaton  alone,” 
&c. 

44.  Hereunto  is  the  hidden  and  involved  Mystery  of 
the  King,  that  is  “The  Book  of  Concealed  Mystery.” 
Blessed  is  he  who  entereth  into  and  departeth  therefrom, 
and  knoweth  its  paths  and  ways. 


HADRA  RBA  QDIShA 

(HA  IDEA  EABBA  QADISHA) ; 

OR, 

THE  GREATER  HOLY  ASSEMBLY. 


CHAPTER  I. 

THE  INGRESS  AND  THE  PREFACE. 

1.  Tradition. — Rabbi  Schimeon  spake  unto  bis  com- 
panions, and  said  : “ How  long  shall  we  abide  in  the 
condition  of  one  column  by  itself  ? when  it  is  written, 
Psa.  cxix.  126  : ‘It  is  time  for  Tbee,  Lord,  to  lay  to 
Tbine  band,  for  they  have  destroyed  Thy  law/ 

2.  c:  The  days  are  few,  and  the  creditor  is  urgent ; the 
herald  crietb  aloud  daily,  and  the  reapers  of  the  land  are 
few ; and  those  who  are  about  the  end  of  the  vineyard 
attend  not,  and  have  not  known  where  may  be  the  lawful 
place.  ( That  is , do  not  study  holiness , vohich  is  called  the 
vineyard.) 

3.  “Assemble  yourselves,  0 my  companions,  in  an 
open  space,  equipped  with  armour  and  spears ; be  ye  ready 
in  your  preparations,  in  council,  in  wisdom,  in  under- 
standing, in  science,  in  care,  with  hands  and  with  feet ! 
Appoint  as  King  over  you,  Him  in  whose  power  is  life 
and  death,  so  that  the  words  of  truth  may  be  received  ; 


no 


KABBALAH. 


things  unto  which  the  supernal  holy  ones  attend,  and 
rejoice  to  hear  and  to  know  them.” 

4.  Rabbi  Schimeon  sat  down  and  wept ; then  he  said  : 
“ Woe  ! if  I shall  reveal  it ! Woe  ! if  I shall  not  reveal 
it ! ” 

5.  His  companions  who  were  there  were  silent. 

6.  Rabbi  Abba  arose  and  said  unto  him : “ With  the 
favour  of  the  Lord,  also  it  is  written,  Psa.  xxv.  14  : 
‘ The  Arcanum  of  the  Tetragrammaton  is  with  them  that 
fear  Him.’  And  well  do  these  companions  fear  that 
Holy  and  Blessed  One  ; and  now  they  have  entered  into 
the  assembly  of  the  tabernacle  of  his  house,  some  of 
them  have  only  entered,  and  some  of  them  have  departed 
also.” 

7.  Moreover,  it  is  said  the  companions  who  were 
with  Rabbi  Schimeon  were  numbered,  and  they  were 
found  to  consist  of  Rabbi  Eleazar,  his  son ; and  Rabbi 
Abba,  and  Rabbi  Yehuda,  and  Rabbi  Yosi  the  son  of 
Jacob,  and  Rabbi  Isaac,  and  Rabbi  Chisqiah  the  son  of 
Rav,  and  Rabbi  Chiya,  and  Rabbi  Yosi,  and  Rabbi 
Yisa. 

8.  They  gave  their  hands  unto  Rabbi  Schimeon,  and 
raised  their  fingers  on  high,  and  entered  into  a field 
under  the  trees  and  sat  down. 

9.  Rabbi  Schimeon  arose  and  offered  up  a prayer.  He 
sat  in  the  midst  of  them,  and  said  : “Let  whosoever  will 
place  his  hand  in  my  bosom.  ” They  placed  their  hands 
there,  and  he  took  them. 

10.  When  he  began,  he  said  (from  Deut.  xxvii.  15): 
“ Cursed  be  the  man  that  maketh  any  graven  or  molten 
image,  the  work  of  the  hands  of  the  craftsman,  and 
putteth  it  in  a secret  place.  And  all  the  people  shall 
answer  and  say  Amen  !” 

1 1 . Rabbi  Schimeon  began,  and  said  : “ Time  for 
Thee,  0 Tetragrammaton  to  lay  to  Thine  hand.”  Why  is 
it  time  for  the  Tetragrammaton  to  lay  to  His  hand  ? 
Because  they  have  perverted  Thy  law.  What  is  this, 


THE  GREA  TER  HOL  Y ASSEMBL  V. 


iii 


‘they  hath  perverted  Thy  law  ?’  The  higher  law,  which 
is  itself  made  void,  if  it  be  not  carried  out  according  to 
his  commands.  Wherefore  is  this  ? ( Or , as  others  read  : 
Wherefore  is  this  name  Tetragrammaton  here  employed?) 
This  hath  been  said  concerning  the  Ancient  of 
Days.'* 

12.  “ For  it  is  written,  Deut.  xxxiii.  29:  c Blessed 
art  thou,  0 Israel : who  is  like  unto  thee  ? ’ Also  is  it 
written,  Exod.  xv.  1 1 : ‘ Who  is  like  unto  thee  among 
the  gods,  0 Tetragrammaton  ? ’ ” f 

1 3 . He  called  Kabbi  Eleazar,  his  son,  and  commanded 
him  to  sit  down  before  him,  and  Rabbi  Abba  on  the 
other  side,  and  said : “We  are  the  type  of  all  things  ” 
(that  is,  u we  represent  the  three  columns  of  the  Sephi- 
roth ; ”)  u thus  far  are  the  columns  established.” 

14.  They  kept  silence,  and  they  heard  a voice;  and 

their  knees  knocked  one  against  the  other  with  fear. 
What  was  that  voice  ? The  voice  of  the  Higher  Assembly, 
which  had  assembled  above.  ( For  out  of  Paradise  came  the 

souls  of  the  just  thither , that  they  might  hearken , together 
with  the  Schechinah  of  the  Presence  Divine .) 

1 5 . Kabbi  Schimeon  rejoiced,  and  said  : “ 0 Tetra- 
grammaton ! I have  heard  Thy  speech,  and  was  afraid  ! 
(Hab.  iii.  1).  He  hath  said:  ‘It  is  therefore  rightly 
done,  seeing  that  fear  hath  followed ; but  for  us  the 
matter  rather  dependeth  upon  love.  ’ Like  as  it  is  written, 

* I.e.y  one  of  the  names  of  Macroprosopus,  the  first  emanation,  the  crown, 
Kether.  (See  Introduction.) 

t In  the  above  verse  it  is  well  to  note  that  by  Notariqon,  the  second 
division  of  the  Literal  Qabulah,  the  initial  letters  of  the  first  quotation  give 
the  word  AIMK,  Aimalch,  “Thy  terror,”  the  addition  of  the  numeration 
of  which  by  Gematria,  the  first  division  of  the  Literal  Qabalah,  is  71  ; and 
that  in  a similar  manner  from  the  second  quotation,  the  word  MKBI, 
Maccabee , is  obtained,  whose  numeration  is  72.  Now,  72  is  the  number  of 
the  Schemhamphorasch,  or  “ divided  name,”  to  which  Maccabee  is  always 
referred.  And  if  to  the  71  of  the  first  quotation  we  add  A,  expressing  thus 
the  hidden  unity,  we  obtain  72  again.  Furthermore,  it  is  well  to  note  that 
each  quotation  consists  of  four  words,  thus  anwering  to  the  letters  of  the 
Tetragrammaton. — Trans. 


1 12 


KABBALAH. 


Dent.  vi.  5 : ‘ And  thou  shalt  delight  in  Tetragrammaton 
thy  God.’  Also  it  is  written,  Mai.  i.  2 : ‘I  have  loved 
you.’  ” 

1 6.  Eabbi  Schimeon  said  further  : “ He  who  walketh, 
going  up  and  down  ( from  one  house  unto  another)  re- 
vealeth  the  secret ; but  the  faithful  in  spirit  concealeth 
the  word’  (Prov.  xi.  13). 

* 17.  “ ‘ He  who  walketh  going  up  and  down.’  This 

saying  meriteth  question,  because  it  is  said,  4 going  up 
and  down.’  Wherefore  then  ‘ walketh  ? ’ The  man  is 
already  said  to  be  going  up  and  down  : what  is  this  word 
‘walketh?’ 

18.  “ For  truly  it  is  true  concerning  that  man  who  is 
not  stable  in  his  spirit  nor  truthful,  that  the  word  which 
he  hath  heard  is  moved  hither  and  thither,  like  a straw 
in  the  water,  until  it  cometh  forth  from  him. 

19.  “ For  what  reason  ? Because  his  spirit  is  not  a firm 
spirit. 

20.  “ But  concerning  him  who  is  firm  in  spirit  it 
is  written  : ‘ But  the  faithful  in  spirit  concealeth  the 
word.’  {But  this  phrase)  ‘ faithful  in  spirit  ’ denoteth  firm- 
ness of  spirit ; like  as  it  is  said,  Isa.  xxii.  23  : ‘ And  I will 
fasten  him  as  a nail  in  a sure  place.’  Matter  dependeth 
upon  Spirit. 

21.  “ And  it  is  written,  Eccles.  v.  6 : ‘ Suffer  not  thy 
mouth  to  cause  thy  flesh  to  sin.’ 

22.  “ For  neither  doth  the  world  remain  firm,  except 
through  secresy.  And  if  in  worldly  affairs  there  be 
so  great  need  of  secresy,  how  much  more  in  the  things 
of  the  most  secret  of  secrets,  and  in  the  meditation  of 
the  Ancient  of  Days,*  which  matters  are  not  even  re- 
vealed unto  the  highest  of  the  angels.” 

23.  Rabbi  Schimeon  said,  moreover  : “ I will  not  say 
it  unto  the  heavens,  that  they  may  hear  ; I will  not 
declare  it  unto  the  earth,  that  it  may  hear ; for  certainly 
we  are  (the  symbols  of)  the  pillars  of  the  Universe.” 

* Macroprosopus,  the  first  Sephira. 


THE  GEE  A TEE  HOLY  ASSEMBLY. 


u 3 


24.  It  is  said  in  the  Arcanum  of  Arcana,  that  when 
Rabbi  Schimeon  opened  his  mouth,  the  whole  place  was 
shaken,  and  his  companions  also  were  shaken. 


CHAPTER  II. 

OF  THE  CONDITION  OF  THE  WORLD  OF  VACANCY. 

2 5 . He  manifested  the  Arcanum,  and  commencing,  said, 
Gen.  xxxvi.  29  : “ And  those  are  the  kings  which  reigned 
in  the  land  of  Edom  before  that  a king  could  rule  over 
the  children  of  Israel.” 

26.  Blessed  are  ye,  0 just  men!  because  unto  you  is 
manifested  the  Arcanum  of  the  Arcana  of  the  law,  which 
hath  not  been  manifested  unto  the  holy  superior  ones. 

27.  Who  can  follow  out  this  matter?  and  who  is 
worthy  to  do  so  ? For  it  is  the  testimony  of  the  truth  of 
truths.  Therefore  let  all  our  prayers  be  undertaken 
with  devotion,  lest  it  be  imputed  (to  me)  as  a sin,  that  I 
-am  making  this  matter  manifest. 

28.  And  perchance  my  companions  may  speak  unto 
me,  because  some  objection  may  arise  against  these 
words.  For  truly  this  work  is  not  such  a one  as  may  be 
easily  written  down,  so  that  by  it  may  appear  how  many 
kings  there  were  before  the  children  of  Israel  came,  and 
before  there  was  a king  over  the  children  of  Israel : how 
therefore  doth  this  matter  agree  ? And  for  this  reason 
my  companions  have  moved  the  question. 

29.  Therefore  the  Arcanum  of  Arcana  is  what  men. 
can  neither  know  nor  comprehend,  nor  can  they  apply 
their  rules  of  science  to  it. 

30.  It  is  said  that  before  the  Ancient  of  the  Ancient 
Ones,  the  Concealed  One  of  the  Concealed  Ones,  instituted 
the  formations  of  the  King  (under  certain  members  and 

I 


KABBALAH. 


114 

paths  of  Microprosopu s)  and  the  diadems  of  the  diadems 
(that  is , the  varied  coverings  whereby  the  superfluity  of  the 
Bights  is  circumscribed  ) ; beginning  and  end  existed  not 
(that  is,  there  was  neither  communication  nor  reception). 

3 1 . Therefore  He  carved  out  ( that  is,  hollowed  out  a 
space  by  which  He  might  flow  in)  and  instituted  proportions 
in  Himself  (in  as  many  ways  as  the  Lights  of  His  Under- 
standing could  be  received , whence  arose  the  paths  of  the 
worlds ),  and  spread  out  before  Him  a certain  veil  (that  is, 
produced  a certain  nature,  by  which  His  infinite  light  could 
be  modified , which  was  the  first  Adam)  ; and  therein 
carved  out  and  distributed  the  kings  and  their  forms  by 
a certain  proportion  (that  is,  all  creatures  under  a condition 
of  proper  activity  ; by  which  He  Himself  might  be  known 
and  loved) ; but  they  did  not  subsist.  (Here  is  intimated 
the  fall  of  the  creatures,  partly  into  a condition  of  quietr 
such  as  matter ; partly  into  a state  of  inordinate  motionr 
such  as  that  of  the  evil  spirits). 

32.  That  is  the  same  thing  which  is  said,  Gen.  xxxvl. 
29  : “ And  these  are  the  kings  which  reigned  in  the 
land  of  Edom,  before  that  there  reigned  a king  over  the 
children  of  Israel.”  The  first  king  in  respect  of  the 
children  of  Israel  (by  the  children  of  Israel  are  understood 
the  paths  of  the  restored  world)  is  the  first. 

33.  And  all  those  things  which  were  carved  out,  but 
subsisted  not,  are  called  by  their  names  (that  is,  were 
divided  into  certain  classes),  neither  yet  did  they  subsist, 
until  He  forsook  them  (so  that  they  could  receive  the  lights 
from  the  receptacles  above  themselves ),  and  hid  Himself 
before  them  (in  diminished  light). 


THE  GREATER  HOLY  ASSEMBLY. 


“5 


CHAPTER  III. 

CONCERNING  THE  ANCIENT  ONE,  OR  MACROPROSOPUS,  AND 

CONCERNING  HIS  PARTS,  AND  ESPECIALLY  CONCERNING 

HIS  SKULL. 

34.  And  after  a certain  time  was  that  veil  entirely 
disunited  in  formless  separation,  and  recomposed  according 
to  its  conformation. 

3 5 . And  this  is  the  tradition : The  Absolute  desired 
within  Himself  to  create  the  essence  of  light  {the  laiv — 
that  is,  the  letters  of  the  alphabet , from  whose  transpositions 
the  laiu  was  formed ),  hidden  for  two  thousand  years,  and 
produced  Her.  And  She  answered  thus  unto  Him  : “ He 
who  wisheth  to  dispose  and  to  constitute  other  things,  let 
Him  first  be  disposed  according  unto  a proper  con- 
formation.” 

36.  This  is  the  tradition  described  in  the  u Concealed 
Book  of  the  King,”*  that  the  Ancient  of  the  Ancient  Ones, 
the  Concealed  of  the  Concealed  Ones,  hath  been  constituted 
and  prepared  as  in  various  members  ( for  future  hnowledge). 

37.  Like  as  if  it  were  said,  “ He  is  found  (that  is,  He 
may  in  some  way  to  a certain  extent  be  known),  and  He 
is  not  found ; ” for  He  cannot  be  clearly  comprehended  ; 
but  He  hath  as  it  were  been  formed  ; neither  yet  is  He  to 
be  known  of  any,  since  He  is  the  Ancient  of  the  Ancient 
Ones. 

38.  But  in  His  conformation  is  He  known  ; as  also  He 
is  the  Eternal  of  the  Eternal  Ones,  the  Ancient  of  the 
Ancient  Ones,  the  Concealed  of  the  Concealed  Ones ; and 
in  His  symbols  is  He  knowable  and  unknowable. 

39.  White  are  His  garments,  and  His  appearance  is  the 
likeness  of  a Face  vast  and  terrible. 


* The  “ Siphra  Dtzenioutha,”  cap.  i.  § 16. 


ii6 


KABBALAH. 


40.  Upon  tlie  throne  of  flaming  light  is  He  seated,  so 
that  He  may  direct  its  (flashes). 

4 1 . Into  forty  thousand  superior  worlds  the  brightness 
of  the  skull  of  His  head  is  extended,  and  from  the  light 
of  this  brightness  the  just  shall  receive  four  hundred 
worlds  in  the  world  to  come. 

42.  This  is  that  which  is  written,  Gen.  xxiii.  16: 
“ Four  hundred  shekels  of  silver,  current  money  with  the 
merchant.” 

43.  Within  His  skull  exist  daily  thirteen  thousand 
myriads  of  worlds,  which  draw  their  existence  from  Him, 
and  by  Him  are  upheld. 


CHAPTER  IV. 

CONCERNING  THE  DEW,  OR  MOISTURE  OF  THE  BRAIN,  OF 
THE  ANCIENT  ONE,  OR  MACROPROSOPUS. 

44.  And  from  that  skull  distilleth  a dew  upon  Him 
which  is  external,  and  filleth  His  head  daily. 

45.  And  from  that  dew  which  floweth  down  from  his 
head,  that  (namely)  which  is  external,  the  dead  are  raised 
up  in  the  world  to  come. 

46.  Concerning  which  it  is  written,  Cant.  v.  2 : “ My 
head  is  filled  with  dew.”  It  is  not  written  : “ It  is  full 
with  dew;”  but  NMLA,  Nimla , “ it  is  filled.” 

’ 47.  And  it  is  written,  Isa.  xxvi.  19  : “The  dew  of  the 
lights  is  Thy  dew.”  Of  the  lights — that  is,  from  the 
brightness  of  the  Ancient  One. 

48.  And  by  that  dew  are  nourished  the  holy  supernal 
ones. 

49.  And  this  is  that  manna  which  is  prepared  for  the 
just  in  the  world  to  come. 

50.  And  that  dew  distilleth  upon  the  ground  of  the 


THE  GREATER  HOLY  ASSEMBLY. 


ii  7 

holy  apple  trees.  This  is  that  which  is  written,  Exod. 
xvi.  14:  “ And  when  the  dew  was  gone  np,  behold  upon 
the  face  of  the  desert  a small  round  thing.” 

5 1 .  And  the  appearance  of  this  dew  is  white,  like 
unto  the  colour  of  the  crystal  stone,  whose  appearance 
hath  all  colours  in  itself.  This  is  that  which  is  written, 
Num.  xi.  7:  “And  its  varieties  as  the  varieties  of 
crystal.” 


CHAPTER  Y. 

FURTHER  CONCERNING  THE  SKULL  OF  MACROPROSOFUS. 

52.  The  whiteness  of  this  skull  shineth  in  thirteen 
carved  out  sides  : in  four  sides  from  one  portion ; in 
four  sides  from  the  part  of  His  countenance  ; and  in  four 
sides  from  another  part  of  the  periphery ; and  in  one 
above  the  skull,  as  if  this  last  might  be  called  the  super- 
nal side.* 

53.  And  thence  is  the  Yastness  of  His  Countenance 
extended  into  three  hundred  and  seventy  myriads  of 
worlds  ; and  hence  ARK  APIM,f  Arikh  Aphim , Yastness 
of  Countenance  is  His  name. 

54.  And  He  Himself,  the  Most  Ancient  of  the  Most 
Ancient  Ones,  is  called  ARIK  D ANPIN,  Arikh  Ha- Anpin , 
the  Yast  Countenance,  or  Macroprosopus ; and  He  Who 
is  more  external  is  called  ZOIR  AN  PIN,  Zciuir  Anpin , 

* The  hidden  sense  of  this  somewhat  obscure  passage  is,  that  the  bright- 
ness arises  from  the  skull,  which  it  conceals , which  latter  is  therefore  the 
emblem  of  the  Concealed  One.  The  thirteen  parts  are  three  tetragrammatic 
forms,  which  give  twelve  letters,  and  symbolize  thus  the  Trinity  of  the 
Tetragram  ; and  the  one  supernal  part  is  the  unity.  The  meaning  therefore 
is,  the  Trinity  in  Unity,  proceeding  from  the  Concealed  Unity,  which  also 
proceedeth  from  the  Negatively  Existent.  Thirteen,  moreover,  occultly  points 
out  unity,  for  AChD,  Acliad , Unity,  adds  up  for  thirteen. 

f Or,  AVRKA  DANPIN,  Aurilcha  Da- Anpin,  the  Yast  Countenance. 


n8 


KABBALAH. 


or  Him  "Who  hath,  the  Lesser  Countenance  ( Microproso - 
pus),  in  opposition  to  the  Ancient  Eternal  Holy  One,  the 
Holy  of  the  Holy  Ones. 

5 5 . And  when  Microprosopus  looketh  hack  upon  Him, 
all  the  inferiors  are  restored  in  order,  and  His  Countenance 
is  extended,  and  is  made  more  vast  at  that  time,  but  not 
for  all  time  (then  only  is  it),  vast  like  unto  the  (counte- 
nance) of  the  More  Ancient  One. 

5 6.  And  from  that  skull  issueth  a certain  white  shin- 
ing emanation,  towards  the  skull  of  Microprosopus,  for 
the  purpose  of  fashioning  His  head  ; and  thence  towards 
the  other  inferior  skulls,  which  are  innumerable. 

57.  And  all  the  skulls  reflect  this  shining  whiteness 
towards  the  Ancient  of  Days,*  when  they  are  numbered 
out  of  their  mingled  confusion.  And  by  reason  of  this 
there  existeth  herein  an  opening  towards  the  skull  below, 
when  they  proceed  to  numeration. 


CHAPTER  XI. 

CONCERNING  THE  MEMBRANE  OF  THE  BRAIN  OF 
MACROPROSOPES. 

58.  In  the  hollow  of  the  skull  is  the  aerial  mem- 
brane of  the  supreme  hidden  Wisdom,  which  is  nowhere 
disclosed  ; and  it  is  not  found,  and  it  is  not  opened. 

59.  And  that  membrane  enshroudeth  the  brain  of  the 
hidden  Wisdom,  and  therefore  is  that  Wisdom  covered, 
because  it  is  not  opened  through  that  membrane. 

60.  And  that  brain,  which  is  itself  the  hidden  Wisdom, 
is  silent  and  remaineth  tranquil  in  its  place,  like  good 
wine  upon  its  lees. 

6 1 . And  this  is  that  which  they  say  : — Hidden  is  the 

* Macroprosopus. 


THE  GEE  A TEE  HOLY  ASSEMBLY. 


119 

science  of  the  Ancient  One,  and  His  brain  is  calm  and 
concealed. 

6 2 . And  that  membrane  hath  an  outlet  towards  Micro- 
prosopus,  and  on  that  account  is  His  brain  extended,  and 
goeth  forth  by  thirty  and  two  paths.* 

63.  This  is  that  same  thing  which  is  written  : “ And 
a river  went  forth  out  of  Eden  ” (Gen.  ii.  7).  But  for 
what  reason  ? Because  the  membrane  is  (then)  opened, 
neither  doth  it  (completely)  enshroud  the  brain. 

64.  Nevertheless  the  membrane  is  opened  from  below. 
And  this  is  that  which  we  have  said  : Among  the  signa- 
tures of  the  letters  (is)  ThV,  Tau , Th  ; nevertheless  He 
impresseth  it  as  the  sign  of  the  Ancient  of  Days,  from 
Whom  dependeth  the  perfection  of  knowledge,  because 
He  is  perfect  on  every  side,  and  hidden,  and  tranquil,  and 
silent,  like  as  good  wine  upon  its  lees. 


CHAPTER  VII. 

CONCERNING  THE  HAIR  OF  MACROPROSOPU3. 

65.  This  is  the  tradition.  From  the  skull  of  His 
Bead  hang  down  a thousand  thousand  myriads ; seven 
thousand  and  five  hundred  curling  hairs,  white  and  pure, 
like  as  wool  when  it  is  pure ; which  have  not  been  mingled 
confusedly  together  lest  inordinate  disorder  should  be 
shown  in  His  conformation ; but  all  are  in  order,  so  that 
no  one  lock  may  go  beyond  another  lock,  nor  one  hair 
before  another. 

66.  And  in  single  curls  are  four  hundred  and  ten  locks 

* Which  are  the  thirty-two  paths  of  the  Sepher  Yetzirak,  or  Book  of  For- 
mation ; symbolized  by  the  ten  numbers ; and  twenty-two  letters  of  the 
Hebrew  alphabet. 


120 


KABBALAH. 


of  hair,  according  unto  the  number  of  the  word,  QDYSh, 
Qaclosch , Holy.* 

67.  But  these  hairs,  all  and  singular,  radiate  into  four 
hundred  and  ten  worlds. 

68.  But  these  worlds  alone  are  hidden  and  concealed, 
and  no  man  knoweth  them,  save  Himself. 

69.  And  He  radiate th  in  seven  hundred  and  twenty 
directions  ( others  say  four  hundred  and  twenty). 

70.  And  in  all  the  hairs  is  a fountain,  which  issueth 
from  the  hidden  brain  behind  the  wall  of  the  skull. 

7 1 . And  it  shineth  and  goeth  forth  through  that  hair 
unto  the  hair  of  Microprosopus,  and  from  it  is  His  brain 
formed  ; and  thence  that  brain  goeth  forth  into  thirty 
and  two  paths. 

72.  And  each  curl  radiateth  and  hangeth  down  ar- 
ranged in  beautiful  form,  and  adorned  with  ornament, 
and  they  enshroud  the  skull. 

7 3 . But  the  curls  of  the  hair  are  disposed  on  each  sido 
of  the  skull. 

74.  Also  we  have  said : Each  hair  is  said  to  be  the 
breaking  of  the  hidden  fountains,  issuing  from  the  con- 
cealed brain. 

75.  Also  this  is  the  tradition:  From  the  hair  of  a 
man  it  is  known  what  he  is,  whether  rigorous  or  merciful, 
when  he  passeth  over  forty  years  ; thus  also  when  he  is 
perfect  in  hair,  in  beard,  and  in  the  eyebrows  of  his  eyes. 

76.  The  curls  of  His  hair  hang  down  in  order,  and 
pure  like  unto  {pure)  wool,  even  unto  His  shoulders.  Say 
we  unto  His  shoulders  ? Nevertheless,  even  unto  the  rise 
of  His  shoulders,  so  that  His  neck  may  not  be  seen,  be- 
cause of  that  which  is  written,  Jer.  ii.  27  : “ Because  they 
have  turned  away  from  Me  the  neck  and  not  the  face. 

77.  And  the  hair  is  less  close  to  the  ears,  lest  it 
should  cover  them  ; because  it  is  written,  Ps.  cxxx.  2 : 
“ As  Thine  ears  are  open.” 


* For  by  Gematria  Q + D + Y + Sh  = 100  + 4 + 6 + 300  = 410. 


THE  GREA  TER  HOL  Y ASSEMBL  Y. 


1 2 1 


78.  From  hence  His  hair  stretcheth  out  behind  His 
ears.  The  whole  is  in  equilibrium ; one  hair  doth  not  go 
beyond  another  hair,  ( they  are)  in  perfect  disposition,  and 
beautiful  arrangement,  and  orderly  condition. 

79.  It  is  the  delight  and  joy  of  the  just,  who  are  in 
Microprosopus,  to  desire  to  behold  and  to  conform  unto 
that  conformation  which  is  in  the  Ancient  One,  the 
Most  Concealed  of  all. 

80.  Thirteen  curls  of  hair  exist  on  the  one  side  and 
on  the  other  of  the  skull ; ( they  are)  about  His  face,  and 
through  them  commenceth  the  division  of  the  hair. 

8 1 . There  is  no  left  in  that  Ancient  Concealed  One, 
but  all  is  right. # 

8 2 . He  appeareth,  and  He  appeareth  not ; He  is  con- 
cealed, and  He  is  not  concealed  ; and  that  is  in  His  con- 
formation much  more  so  than  in  Himself. 

8 3 . And  concerning  this  the  children  of  Israel  wished 
to  inquire  in  their  heart,  like  as  it  is  written,  Exod.  xvii. 
7 : “ Is  the  Tetragrammaton  in  the  midst  of  us,  or  the 
Negatively  Existent  One  ? ” ( Where  they  distinguished l) 

between  Microprosopus,  who  is  called  Tetragrammaton, 
and  between  Macroprosopus,  who  is  called  AIN,  Ain,  the 
Negatively  Existent  ? 

84.  But  why,  then,  were  they  punished  ? Because 
they  did  it  not  in  love,  but  in  temptation  ; like  as  it  is 
written  (ibid.)  : “ Because  they  tempted  the  Tetragram- 
maton, saying,  Is  it  the  Tetragrammaton  in  the  midst 
of  us,  or  is  it  the  Negatively  Existent  One  ? ” 

85.  In  the  parting  of  the  hair  proceedeth  a certain 
path,  which  shineth  into  two  hundred  and  seventy 
worlds,  and  from  that  (again)  shineth  a path  wherein 
the  just  of  the  world  to  come  shall  shine. 

86.  That  is  what  is  written,  Prov.  iv.  18  : “ And  the 

* Meaning  there  is  no  evil  in  Him,  but  all  is  good.  So  that,  in  the  sym- 
bolic language  of  the  Zohar,  Macroprosopus  is  represented  by  a profile 
countenance,  wherein  one  side  is  not  seen,  rather  than  by  a full  face,  as  in 
Microprosopus. 


122 


KABBALAH. 


path  of  the  just  shall  shine  as  the  light,  going  forth,  and 
shining  more  and  more  unto  the  perfect  day.” 

87.  And  out  of  that  is  the  path  divided  into  six 
hundred  and  thirteen  paths,  which  are  distributed  in 
Microprosopus. 

88.  As  it  is  written  concerning  Him,  Ps.  xxv.  6 : 
“All  the  paths  of  the  Tetragrammaton  are  mercy  and 
truth,”  &c. 


CHAPTER  VIII. 

CONCERNING  THE  FOREHEAD  OF  MACROPROSOPUS. 

89.  The  forehead  of  His  skull  is  the  acceptation  of 
acceptations,  whereunto  is  opposed  the  acceptation  of 
Microprosopus,  like  as  it  is  written,  Exod.  xxviii.  3 8 : 
“ And  it  shall  be  upon  His  forehead  alway  for  accepta- 
tion,” &c. 

90.  And  that  forehead  is  called  RTzVN,  Ratzon , Will- 
power, because  it  is  the  ruler  of  the  whole  head  and  of 
the  skull,  which  is  covered  by  four  hundred  and  twenty 
worlds. 

91.  And  when  it  is  uncovered,  the  prayers  of  the 
Israelites  ascend. 

92.  “When  is  it  uncovered?”  Rabbi  Schimeon 
was  silent.  He  asked  again  a second  time,  “ When?” 
Rabbi  Schimeon  said  unto  Rabbi  Eleazar,  his  son, 
“ When  is  it  uncovered.” 

93.  He  answered  unto  him : “ In  the  time  of  the 
offering  of  the  evening  prayer  on  the  Sabbath.” 

94.  He  said  unto  him : “For  what  reason  ? ” He 
answered  unto  him  : “ Because  at  that  time  the  lower 
judgment  threateneth  through  Microprosopus  ; but  that 
forehead  is  uncovered  which  is  called  1 Acceptation/ 
and  then  wrath  is  assuaged,  and  the  prayer  ascendeth. 


THE  GREATER  HOLY  ASSEMBLY. 


2 3 


95.  “ This  is  that  which  is  written,  Ps.  lxix.  1 4 : 
c And  I have  prayed  unto  Thee,  O Tetragrammaton ! in 
an  acceptable  time.’ 

96.  u And  the  time  of  acceptance  by  the  Ancient 
of  Days*  is  here  to  be  understood,  and  of  the  unveiling 
of  the  forehead ; and  because  it  is  thus  disposed  at  the 
offering  of  the  evening  prayer  on  the  Sabbath.” 

97.  Kabbi  Schimeon  spake  unto  Babbi  Eleazar,  his 
son,  and  said : Blessed  be  thou,  O my  son ! by  the 
Ancient  of  Days ; for  thou  hast  found  in  that  time  in 
which  thou  hast  need  the  acceptation  of  His  forehead. 

98.  Come  and  behold!  in  these  inferiors,  when  the 
forehead  is  uncovered,  there  is  found  fixed  shamelessness. 

99.  This  is  the  same  which  is  written,  Jer.  iii.  3 : 
£t  Yet  thou  hadst  the  forehead  of  a shameless  woman, 
thou  refusedst  to  be  ashamed.” 

100.  But  when  this  forehead  | is  uncovered,  inclina- 
tion and  acceptation  are  found  in  perfect  form,  and  all 
wrath  is  quieted  and  subdued  before  Him. 

1 01.  From  that  forehead  shine  forth  four  hundred 
habitations  of  judgments,  when  it  is  uncovered  during 
that  period  of  acceptation,  and  all  things  are  at  peace 
before  it. 

102.  This  is  the  same  which  is  written,  Dan.  vii.  10 : 
u The  judgment  was  set  ” — that  is,  subsideth  in  its 
place,  and  the  judgment  is  not  exercised. 

103.  And  this  is  the  tradition:  There  is  no  hair 

found  on  that  part,  because  it  is  opened  and  not 
covered. 

104.  It  is  covered,  I say,  and  the  executors  of  judg- 
ment behold  this,  and  are  pacified,  and  ( judgment ) is  not 
exercised. 

105.  This  is  the  tradition : This  forehead  hath  been 
extended  into  two  hundred  and  seventy  thousand  lights 
of  the  luminaries  of  the  superior  Eden. 


* Macroprosopus. 


t That  of  Macroprosopus. 


124 


KABBALAH. 


10 6.  This  is  the  tradition:  There  exist eth  an  Eden 
which  shineth  in  Eden.  The  superior  Eden,  which  is 
not  uncovered,  and  is  hidden  in  concealment,  and  is  not 
distributed  into  the  paths,  like  as  it  hath  been  said. 

107.  The  inferior  Eden  is  distributed  into  its  paths  ; 
( namely ) into  thirty-two  directions  of  its  paths. 

108.  And  although  this  Eden  is  distributed  into  its 
path,  yet  is  it  not  known  unto  any,  save  unto  Micro- 
prosopus. 

109.  But  no  man  hath  known  the  superior  Eden, 
nor  its. paths,  except  Macroprosopus  Himself. 

1 10.  Like  as  it  is  written,  Job  xxviii.  23:  ££  God 
understandeth  the  way  thereof,  and  He  knoweth  the 
place  thereof.” 

111.  “ The  Elohim  understand  the  way  thereof:” 
this  is  the  inferior  Eden,  known  unto  Microprosopus. 
“ And  He  hath  known  the  place  thereof :”  this  is  the 
superior  Eden,  which  the  Ancient  of  Days  hath  known, 
the  most  abstruse  of  all. 


CHAPTER  IX. 

CONCERNING  THE  EYES  OF  MACROPROSOPUS. 

1 1 2 . The  eyes  of  the  White  Head  * are  diverse  from 
all  other  eyes.  Above  the  eye  is  no  eyelid,  neither  is 
there  an  eyebrow  over  it. 

1 1 3 . Wherefore  ? Because  it  is  written,  Ps.  exxi.  4 : 
“ Behold,  He  that  keepeth  Israel  shall  neither  slumber 
nor  sleep  ; ” that  is,  the  superior  Israel. 

1 1 4.  Also  it  is  written,  Jer.  xxxii.  v.  19:  “ Whose  eyes 
are  open.” 

* This,  like  Macroprosopus,  is  a title  of  Kether,  the  first  Sephira.  (See 
Introduction.) 


THE  GEE  A TER  HOLY  ASSEMBLY. 


125 


1 1 5.  And  this  is  the  tradition.  Seeing  that  all  is 
operated  through  mercies,  He  hath  not  covering  unto 
His  eye,  nor  eyebrow  above  His  eye  ; how  little,  then, 
doth  the  AYhite  Head  require  such. 

11 6.  Eabbi  Schimeon  spake  unto  Eabbi  Abba,  and 

said : “ To  what  is  this  like  ? ” He  answered  unto 

him  : “To  the  whales  and  fishes  of  the  sea,  which  have 
no  coverings  for  their  eyes,  nor  eyebrows  above  their 
eyes ; who  sleep  not,  and  require  not  a protection  for  the 
eye. 

1 1 7.  “ How  much  less  doth  the  Ancient  of  the  Ancient 
Ones  require  a protection,  seeing  that  He  far  above  His 
creatures  watcheth  over  all  things,  and  all  things  are 
nourished  by  Him,  and  He  Himself  sleepeth  not. 

I 1 8.  “This  is  that  which  is  written,  Ps.  cxxi.  4: 

‘ Behold  ! He  that  keepeth  Israel  shall  neither  slumber 
nor  sleep/  That  is,  the  superior  Israel. 

1 1 9.  “ It  is  written,  Ps.  xxxiii.  1 8 : ‘Behold  the  eye  of 
the  Lord  is  upon  them  that  fear  Him  ; ’ and  it  is  written, 
Zech.  iv.  10:  ‘ They  are  the  eyes  of  the  Lord,  running  to 
and  fro  throughout  the  whole  earth/ 

120.  “There  is  no  contrariety  (beticeen  these  sayings)  ; 
one  is  concerning  Microprosopus,  and  the  other  concern- 
ing Macroprosopus. 

1 2 1.  “And  further,  although  there  be  two  eyes,  yet 
they  are  converted  into  one  eye. 

122.  “This  is  pure  in  its  whiteness,  and  so  white 
that  it  includeth  all  whiteness. 

123.  “ The  first  whiteness  shineth,  and  ascendeth  and 
descendeth  for  the  purpose  of  combining  with  that  which 
is  connected  (with  it)  in  connection. 

124.  “This  is  the  tradition:  That  whiteness  darteth 
forth  its  rays,  and  igniteth  three  lights,  which  are  called 
HYD,  Ilod,  Glory,  YHDE,  Vehedar , and  Majesty, 
YChDVH,  Vacheeloah , and  Joy;  and  they  radiate  in 
gladness  and  in  perfection. 

125.  “The  second  whiteness  shineth  and  ascendeth 


126 


KABBALAH. 


and  descendeth,  and  darteth  forth  its  rays,  and  igniteth 
three  other  lights,  which  are  called  NTzCh,  NdzacJi , 
Victory,  ChSD,  Chesed , and  Benignity,  ThPARTh, 
Tipliereth , and  Beauty;  and  they  radiate  in  perfection 
and  in  gladness. 

126.  “The  third  whiteness  radiateth  and  shineth, 
and  descendeth  and  ascendeth,  and  goeth  forth  from  the 
part  enclosing  the  brain,  and  darteth  forth  its  rays 
toward  the  seventh  middle  light. 

127.  “And  it  formeth  a path  to  the  inferior  brain, 
and  formeth  a path  to  the  inferior,  and  all  the  inferior 
lights  are  thereby  ignited.” 

128.  Babbi  Schimeon  said  : Thou  hast  well  spoken,  and 
the  Ancient  of  Days  will  open  this  eye  upon  thee  in  the 
time  of  thy  necessity. 

129.  Another  tradition  runneth  thus:  Whiteness  in 
whiteness,  and  whiteness  which  includeth  all  other 
whiteness. 

130.  The  first  whiteness  shineth  and  ascendeth  and 
descendeth  in  three  lights  on  the  left-hand  side,  and 
they  radiate  and  are  bathed  in  that  whiteness,  like  as 
when  a man  batheth  his  body  in  good  unguents  and 
odours,  in  better  than  he  at  first  possessed. 

1 3 1 . The  second  whiteness  descendeth  and  ascendeth 
and  shineth  in  three  lights  on  the  right-hand  side,  and 
they  radiate  and  are  bathed  in  that  whiteness,  like  as 
when  a man  batheth  in  good  unguents  and  odours,  in 
better  than  he  at  first  possessed. 

132.  The  third  whiteness  shineth  and  ascendeth 
and  descendeth,  and  goeth  forth  the  light  of  the  inner 
whiteness  of  the  brain,  and  darteth  forth  its  rays  when 
necessary  unto  the  black  hair,  and  unto  the  head,  and 
unto  the  brain  of  the  head. 

133.  And  it  irradiateth  the  three  crowns  which 
remain,  when  it  is  needful,  so  that  it  may  be  uncovered, 

* Netzach,  Chesed,  and  Tiphereth,  are  respectively  the  seventh,  fourth, 
and  sixth  Sephiroth. 


THE  GREATER  HOLY  ASSEMBLY. 


2 7 


if  tliat  be  pleasing  unto  the  Most  Ancient  One  hidden 
from  all. 

134.  And  this  is  the  tradition:  This  eye  is  never 
closed  ; and  there  are  two,  and  they  are  converted  into  one. 

135.  All  is  right;  there  is  no  left  there.  He  sleepeth 
not  and  slumbereth  not,  and  He  requireth  not  protection. 
He  is  not  such  an  one  as  hath  need  to  defend  Himself, 
for  He  defendeth  all  things,  and  He  Himself  waited  upon 
all  things,  and  in  the  sight  of  His  eye  are  all  things 
established. 

136.  This  is  the  tradition  : Were  that  eye  closed  even 
for  one  moment,  no  thing  could  subsist. 

137.  Therefore  is  it  called  the  open  eye',  the  holy 
eye,  the  excellent  eye,  the  eye  of  Providence,  the  eye 
which  sleepeth  not  neither  slumbereth,  the  eye  which  is 
the  guardian  of  all  things,  the  eye  which  is  the  sub- 
sistence of  all  things. 

138.  And  concerning  it,  is  it  written,  Prov.  xxii.  9, 
“ The  bountiful  eye ; ” thou  shalt  not  read  “ the  blessed 
eye,”  but  “ it  blesseth,”  for  it  is  called  “ the  bountiful 
eye,”  and  by  it  are  all  things  blessed. 

139.  And  this  is  the  tradition:  There  is  no  light 
in  the  inferior  eye,  so  that  it  can  be  bathed  in  redness 
and  blackness ; except  when  it  is  beheld  by  that  white 
brilliance  of  the  superior  eye  which  is  called  “ the 
bountiful  eye.” 

140.  And  to  no  man  is  it  known  when  this  superior 
holy  eye  may  shine  and  may  bathe  the  inferior;  and 
when  the  just  and  the  supernal  blessed  ones  are  about 
to  be  beheld  in  that  Wisdom. 

14 1.  This  is  that  which  is  written,  Isa.  lii.  8 : “ For 

they  shall  see  eye  to  eye ; ” When  ? “ When  the  Lord 

shall  bring  again  Zion.”  Also,  it  is  writtten,  Hum.  xiv. 
14:“  That  Thou,  Tetragramraaton,  art  seen  eye  to  eye.” 

142.  And  unless  the  bountiful  superior  eye  were  to 
look  down  upon  and  bathe  the  inferior  eye,  the  universe 
could  not  exist  even  a single  moment. 


128 


KABBALAH. 


143.  This  is  the  tradition  in  the  “Book  of  Concealed 
Mystery ; ” Providence  ariseth  from  the  inferior  eye 
when  the  highest  splendour  shineth  down  upon  it,  and 
that  highest  splendour  goeth  forth  into  the  inferior;  for 
from  it  are  all  things  illuminated. 

144.  This  is  that  which  is  written,  Num.  xiv.  14: 
“ That  Thou,  0 Tetragrammaton ! art  seen  eye  to  eye.” 
Also  it  is  written,  Ps.  xxxiii.  18:  “ Behold  the  eye  of 
the  Lord  is  upon  them  that  fear  Him.”  And  it  is 
written,  Zech.  iv.  10  : “The  eyes  of  the  Lord  running 
to  and  fro  throughout  the  whole  earth.” 

145.  “The  eye  of  the  Lord  is  upon  them  that  fear 
Him,”  if  they  he  upright.  This  is  the  superior  eye. 
On  the  contrary,  when  it  is  said,  “ The  eyes  of  the  Lord 
run  to  and  fro,”  this  is  the  eye  which  is  below. 

146.  This  is  the  tradition  : On  what  account  was 
Joseph  worthy,  so  that  the  evil  eye  had  no  dominion  over 
him  ? Because  that  he  was  worthy  of  being  beheld  by 
the  superior  benign  eye. 

147.  This  is  what  is  written,  Gen.  xlix.  22  : “ Joseph 
is  the  son  of  a fruitful  bough  ; the  son  of  a fruitful 
bough  above  Ayin.”  Why  “ the  son  of  a fruitful  bough 
above  Ayin  ? ” * As  though  to  imply,  “ because  of  that 
eye  which  beheld  him.” 

148.  Also  it  is  written,  Prov.  xxii.  9 : “ The  bountiful 
eye  shall  be  blessed.  ” Why  ? Because  it  giveth  its  bread 
unto  the  poor. 

149.  Why  is  it  said  in  the  singular  number  ? Come 
and  see.  In  the  eyes  which  are  inferior  are  a right  eye 
and  a left  eye,  and  they  are  of  two  diverse  colours. 

150.  But  in  this  instance  there  is  no  left  eye,  and 
they  both  ascend  in  one  path,  and  all  are  right.  And 
on  that  account  is  one  eye  mentioned,  and  not  two. 

1 5 I . And  this  is  the  tradition  : This  eye,  which  is  the 
eye  of  observation,  is  ever  open,  ever  smiling,  ever  glad. 

152.  Such  are  not  the  inferiors,  who  in  themselves 
* The  word  Ayin  means  eye. — Trans. 


THE  GEE  A TER  HOLY  ASSEMBLY. 


129 


have  redness,  and  blackness,  and  whiteness — three 
colours ; and  are  not  always  open,  for  there  are  eye- 
lids as  a protection  over  these  eyes. 

153.  And  concerning  this  matter  it  is  written,  Ps. 
xliv.  23  : “ Awake,  0 Lord  : why  sleepest  Thou  ? ” And, 
2 Kings  xix.  16  : “ Open  Thine  eyes,  0 Lord.” 

154.  When  they  are  opened,  for  some  are  they  opened 
for  good,  and  on  some  are  they  opened  for  evil. 

155.  Woe  unto  him  upon  whom  it  is  opened,  so  that 
the  eye  is  mingled  with  redness,  and  unto  whom  the  red- 
ness appeareth,  spreading  across  that  eye.  Who  can 
escape  from  it  ? 

156.  But  the  Ancient  of  Days  is  blessed,  presiding 
over  that  eye  the  white  brilliance  of  whiteness,  seeing 
that  also  it  is  of  such  whiteness  that  it  endureth  all 
whiteness. 

157.  Blessed  also  is  his  portion  whom  that  brilliance 
of  all  whiteness  irradiateth. 

158.  And  concerning  this  certainly  it  is  written, 
Prov.  xxii.  9 : “ The  good  eye  is  to  be  blessed.”  And  it  is 
written,  Isa.  ii.  5 : “ Be  ye  present,  0 house  of  Jacob,  and 
let  us  walk  in  the  light  of  Tetragrammaton ! ” 

159.  This  is  the  tradition  : Save  in  all  these  instances, 
the  name  of  the  Ancient  One  is  concealed  from  all,  and 
is  not  mentioned  in  the  law,  save  in  one  place,  where 
Microprosopus  sware  unto  Abraham. 

160.  Like  as  it  is  written,  Gen.  xxii.  16:  “ By  Myself 
have  I sworn,  saith  Tetragrammaton.”  ( Understand ) that 
this  is  said  concerning  Microprosopus. 

1.6 1 . Also  it  is  written,  Gen.  xlviii.  20  : “In  thee  shall 
Israel  bless.”  That  is,  the  superior  Israel. 

162.  Also  it  is  written,  Isa.  xlix.  3 : “Israel, in  whom 
I will  be  glorified.”  In  these  passages  the  Ancient  of 
Days  is  called  Israel. 

163.  But  we  have  also  stated  that  the  Ancient  of 
Days  is  called  by  His  name,  yet  both  this  [statement)  and 
the  other  are  correct. 

K 


130 


KABBALAH. 


164.  Thus  is  the  tradition  : It  is  written,  Dan. 
vii.  9 : “I  beheld  until  the  thrones  were  cast  down,  and 
the  Ancient  of  Days  did  sit.” 

165.  “ The  thrones  were  cast  down.”  What  is  this  ? 
He  spake  unto  Rabbi  Yehuda,  and  said  : “ Stand  in  thy 
place  and  explain  these  thrones.” 

166.  Rabbi  Yehuda  answered  : “ It  is  written  (ibid.), 
c His  throne  is  of  fiery  flame ; ’ and  upon  that  throne  sat 
the  Ancient  of  Days.” 

167.  “For  what  reason?  Because  thus  is  the  tra- 
dition : If  the  Ancient  of  Days  were  not  seated  upon 
that  throne,  the  universe  could  no  longer  exist  before 
that  throne. 

168.  “ When  the  Ancient  of  Days  sitteth  upon  that 
throne,  it  is  subject  unto  Him.  For  He  who  sitteth  upon 
it  ruleth  over  it. 

169.  “ But  at  that  time  when  He  departeth  from  that 
throne,  and  sitteth  upon  another  throne,  the  first  throne 
is  overturned,  lest  any  should  rule  over  it  save  the  Ancient 
One,  who  alone  can  sit  upon  it.” 

170.  Rabbi  Schimeon  spake  unto  Rabbi  Yehuda,  and 
said  : u May  thy  way  be  ordained  for  thee,  and  may  it 
be  pointed  out  (unto  thee)  by  the  Ancient  of  Days ! ” 


CHAPTER  X. 

CONCERNING  THE  NOSE  OF  MACROPROSOPUS. 

1 7 1 . And  come,  behold,  lo  ! it  is  written,  Isaiah,  xli. 
4:  “I,  Tetragrammaton,  (am)  first  and  with  the  last. 
I am  he  HIMSELF  ” (Hoa). 

172.  All  things  are  HVA,  Hoa , He  Himself,  and  He 
Himself  is  hidden  on  every  side.  So  also  is  His  nose. 

173.  From  the  nose  is  the  face  known. 


THE  GREATER  HOLY  ASSEMBLY. 


131 

174.  And  come — see  ! What  is  the  (difference)  between 
the  Ancient  One  and  Microprosopus  ? Over  these  nostrils 
He  ruleth  ; one  of  which  is  life,  and  the  other  is  the  life 
•of  life. 

175.  This  nose  is  as  a mighty  gallery,  whence  His 
Spirit  rnsheth  forth  upon  Microprosopus,  and  they  call  it 
the  Giver. 

176.  And  it  is  thus:  The  Spirit  descendeth ; and 
again  the  Spirit  from  hence  proceedeth  through  those 
nostrils. 

177.  One  is  the  Spirit ; She  goeth  forth  unto  Micropro- 
sopus, so  that  He  may  be  aroused  in  the  Garden  of  Eden. 

178.  And  one  is  She  the  Spirit  of  Life,  through 
Whom  in  process  of  time  the  sons  of  David  hope  to 
know  Wisdom. 

179.  And  from  that  gallery  ariseth  the  Spirit,  and 
proceedeth  from  the  concealed  brain,  and  at  length  resteth 
upon  King  Messiach. 

180.  Like  as  it  is  written,  Isaiah  xi.  2:  44  And 

the  Spirit  of  Tetragrammaton  shall  rest  upon  him,  the 
Spirit  of  Wisdom  and  Understanding,  the  Spirit  of 
Counsel  and  Might,  the  Spirit  of  Knowledge,  and  of  the 
Eear  of  Tetragrammaton.” 

1 8 1 . Apparently  four  spirits  {are  described)  here.  But 
we  have  already  said  that  the  Spirit  is  one  ; why,  then, 
are  three  {others  added  unto  it  ?)  Arise,  Rabbi  Yosi,  in 
thy  place. 

182.  Rabbi  Yosi  arose  and  said:  44  In  the  days  of 
King  Messiach,  one  shall  not  say  unto  the  other,  4 Teach 
me  this  Wisdom.’ 

183.  44  Because  it  is  thus  written,  Jer.  xxxi.  34  : 4 A 
man  shall  no  more  teach  his  neighbour,  &c.,  because  all 
shall  know  Me,  from  the  least  of  them  even  unto  the 
greatest  of  them.’ 

184.  44  And  in  that  time  shall  the  Ancient  of  Days 
arouse  His  Spirit  which  proceedeth  from  His  brain,  the 
most  concealed  of  all. 


132 


KABBALAH. 


185.  44  And  when  that  cometh  forth  all  the  inferior 
spirits  are  aroused  with  Her. 

186.  44  And  who  are  they  ? They  are  the  holy  crowns 
of  Microprosopus. 

187.  “And  there  are  six  other  spirits  which  are 
given.  They  are  those  of  whom  it  is  written  : 4 The 
Spirit  of  Wisdom  and  Intelligence,  the  Spirit  of  Counsel 
and  Might,  the  Spirit  of  Knowledge  and  of  the  Fear  of 
the  Lord.’ 

188.  44  For  thus  is  the  tradition:  It  is  written, 

1 Kings  ii.  12:  4 And  Solomon  sat  upon  the  throne  of 
David.’  Also  it  is  written,  I Kings,  x.  19:  4 The 
throne  had  six  steps.’ 

189.  44  And  King  Messiach  will  be  seated  on  those 
seven  (steps).  These  are  those  six,  and  the  Spirit  of  the 
Ancient  of  Days,  Who  is  above  them,  is  the  seventh. 

1 90.  44  Like  as  it  is  said,  4 There  are  three  spirits 
which  comprehend  three  others.’  ” 

1 9 1 . Rabbi  Schimeon  said  unto  him  : 44  Thy  spirit  shall 
rest  in  the  world  to  come.” 

192.  Come — behold!  It  is  written,  Ezek.  xxxvii. 

9 : 44  Thus  saith  the  Lord,  4 Come  from  the  four  winds, 
O Spirit ! ’ But  what  have  the  four  winds  of  the  world 
to  do  with  this  ? 

193.  Nevertheless,  the  four  winds  are  aroused;  those 
three,  namely,  and  the  Spirit  of  the  Concealed  Ancient 
One  ; whence  there  are  four. 

194.  And  thus  is  the  matter;  because  when  that  one 
is  produced,  three  others  are  produced  with  it,  who  in 
themselves  comprehend  three  others. 

195.  But  it  is  the  will  of  that  Holy  and  Blessed 
One  to  produce  the  one  Spirit,  Who  in  Herself  includeth 
all  others. 

196.  Because  it  is  written,  Ezek.  xxxvii.  9 : 
44  From  the  four  spirits,  come,  0 spirit ! ” It  is  not 
written  thus  : 44  Ye  four  spirits,  come  ! ” but  44  From  the 
fom;  spirits,  come  ! ” 


THE  GREA  TER  HOL  Y ASSEMBL  Y. 


133 


197.  And  in  the  days  of  King  Messiach  there  shall 
be  no  need  that  one  should  teach  another  ; for  that  one 
Spirit  Who  in  Herself  includeth  all  spirits,  knoweth  all 
Wisdom  and  Understanding,  Counsel  and  Might,  (and 
is)  the  Spirit  of  Science  and  of  the  Fear  of  the  Lord ; 
because  She  is  the  Spirit  comprehending  all  spirits. 

198.  Therefore  is  it  written,  “ From  the  four  spirits  ; ” 
which  are  those  four  comprehended  in  the  seven  steps 
of  which  we  have  just  spoken,  § 189. 

199.  And  this  is  the  tradition:  All  things  are  com- 
prehended in  this  Spirit  of  the  Ancient  of  the  Ancient 
Ones,*  Who  proceedeth  from  the  concealed  brain,  into  the 
gallery  of  the  nostrils. 

200.  And  come — see ! Wherein  is  the  difference  be- 
tween the  nose  (of  Macroprosopus) , and  the  nose  (of  Micro- 
prosopis). 

201.  The  nose  of  the  Ancient  of  Days  is  life  in  every 
part.  Concerning  the  nose  of  Microprosopus  it  is 
written,  Ps.  xviii.  8 : “ There  went  up  smoke  out  of  His 
nostrils,  and  fire  out  of  His  mouth  devoured,”  &c. 

202.  There  goeth  up  a smoke  through  His  nostrils, 
and  out  of  that  smoke  is  a fire  kindled. 

203.  When  that  smoke  goeth  up,  what  afterwards 
followeth  ? Coals  are  kindled  by  it.  What  is  the  mean- 
ing of  this  “by  it  ? ” By  that  smoke,  out  of  that  nose, 
out  of  that  fire. 

204.  This  is  the  tradition : When  Rav  Hammenuna 
the  elder  wished  to  offer  up  his  prayer,  he  said,  “ I pray 
unto  the  Lord  of  the  nostrils,  unto  the  Lord  of  the  nostrils 
do  I pray.” 

205.  And  this  is  that  which  is  written,  Isa.  xlviii. 
9 : “In  My  praise  (that  is,  My  nose)  will  I refrain 
My  nostrils  for  thee.”  In  which  place  the  sentence  is 
concerning  the  Ancient  of  Days. 

206.  This  is  the  tradition.  The  size  of  this  nose  is 


* I.e.,  The  Spirit. 


KABBALAH. 


134 

so  vast  that  three  hundred  and  seventy-five  worlds  are 
supported  by  it,  which  all  adhere  unto  Microprosopus. 

207.  This  is  the  praise  of  the  conformation  of  the 
nose. 

208.  And  this,  and  all  forms  of  the  Ancient  of  Days, 
are  seen,  and  are  not  seen  ; they  are  seen  by  the  lords  of 
lords — viz.,  by  pious  men — and  they  are  not  seen  by  any 
others. 


CHAPTER  XI. 

CONCERNING  THE  BEARD  OF  MACROPROSOPUS  IN  GENERAL. 

209.  Rabbi  Schimeon  began,  and  said : Woe  unto 
him  who  extendeth  his  hand  unto  that  most  glorious 
supernal  beard  of  the  Holy  Ancient  One,  the  concealed 
of  all. 

210.  This  is  the  praise  of  that  beard : the  beard 

which  is  concealed  and  most  precious  in  all  its  disposi- 
tions ; the  beard  which  neither  the  superiors  nor  the 
inferiors  have  known  ;*  the  beard  which  is  the  praise  of 
all  praise ; the  beard  to  which  neither  man,  nor  prophet, 
nor  saint  hath  approached  so  as  to  behold  it. 

2 1 1 . The  beard,  whose  hairs  hang  down  even  unto 
the  breast,  white  as  snow;  the  adornment  of  adorn- 
ments, the  concealment  of  concealments,  the  truth  of  all 
truths. 

212.  It  is  said  in  the  u Book  of  Concealed  Mys- 
tery ” : That  beard,  the  truth  of  all  (i truths ) , proceedeth 
from  the  place  of  the  ears,  and  descendeth  around  the 
mouth  of  the  Holy  One ; and  descendeth  and  ascendeth, 
covering  (the  cheeks  ivhich  it  calleth)  the  places  of  copious 
fragrance  ; (it  is)  white  with  ornament : and  it  descend- 


Because  it  is  the  heard  of  Macoprosopus,  the  Concealed  Ancient  One. 


THE  GEE  A TER  HOLY  ASSEMBLY. 


135 


eth  in  the  equilibrium  (of  balanced  power),  and  furnisheth 
a covering  even  unto  the  midst  of  the  breast. 

213.  That  is  the  beard  of  adornment,  true  and  per- 
fect, from  the  which  flow  down  thirteen  fountains, 
scattering  the  most  precious  balm  of  splendour. 

214.  This  is  disposed  in  thirteen  forms. 

215.  In  the  first  disposition  are  classed  the  hairs  from 
above,  and  it  commenceth  from  that  portion  of  the  hair 
of  His  head  which  is  above  His  ears ; and  descendeth  in 
one  tress  before  the  apertures  of  the  ears  in  the  most 
perfect  equilibrium,  even  unto  the  corner  of  the  mouth. 

21 6.  In  the  second  disposition  are  classed  the  hairs 
from  the  corner  of  the  mouth,  and  they  ascend  even 
unto  the  other  corner  of  the  mouth  in  perfectly  equated 
order. 

217.  The  third  disposition  is  from  midway  between 
the  nostrils  ; beneath  those  two  apertures  there  goeth 
forth  a certain  path,  and  the  hair  is  wanting  in  that 
path ; but  on  either  side  of  and  bordering  that  path  it  is 
fuller  and  in  perfect  order. 

218.  The  hairs  which  are  classed  under  the  fourth 
disposition  descend  below  the  mouth  from  the  one  comer 
even  unto  the  other  corner,  in  perfect  order. 

219.  The  fifth  disposition.  Beneath  the  mouth  pro- 
ceedeth  another  path,  from  the  region  of  the  superior 
path,  and  those  two  paths  are  impressed  on  His  mouth 
on  this  side  and  on  that. 

220.  The  hairs  which  are  classed  in  the  sixth  dis- 
position ascend  and  come  from  beneath  upwards  unto 
the  comer  of  the  mouth,  and  cover  the  places  of  copious 
fragrance,  even  unto  the  upper  corner  of  the  mouth, 
and  the  hair  descendeth  at  the  comer  of  the  opening, 
and  across  below  the  mouth. 

2 2 1.  In  the  seventh  disposition  the  hair  terminateth, 
and  there  are  seen  two  apples  in  the  places  of  copious 
fragrance,  beautiful  and  joyful  in  aspect,  because  (in 
tliat  aspect)  is  the  universe  maintained.  And  this  is 


136 


KABBALAH. 


that  which  is  said,  Prov.  xvi.  15:  “In  the  light  of  the 
king’s  countenance  is  life.” 

2 2 2.  In  the  eighth  disposition  a certain  tress  of  hair 
proceedeth  round  about  the  beard,  and  (the  hairs)  hang 
down  equilibrated  even  unto  the  chest. 

223.  In  the  ninth  disposition  the  hairs  of  the  beard 
are  interwoven  and  mingled  with  those  hairs  which  hang 
in  equilibrium ; which  hang  even  thus,  so  that  none  is 
pre-eminent  over  another. 

224.  In  the  tenth  disposition  the  hairs  descend  be- 
neath the  beard,  and  cover  the  throat  beneath  the  beard. 

225.  The  eleventh  disposition  is,  that  no  hairs  are 
pre-eminent  over  other  hairs,  and  they  are  restored  into 
perfect  proportion. 

226.  The  twelfth  disposition  is  that  the  hairs  do  not 
hang  over  the  mouth,  and  that  the  mouth  is  uncovered  in 
every  part,  and  that  the  hair  surrounding  it  is  beautiful. 

227.  The  thirteenth  disposition  is  that  the  hairs 
hang  down  on  this  side  and  on  that  beneath  the  beard, 
furnishing  a covering  in  beautiful  adornment,  even  unto 
the  chest. 

228.  Nothing  is  seen  of  the  whole  countenance  and 
of  the  places  of  fragrance,  except  those  beautiful  white 
apples  which  produce  the  life  of  the  universe ; and  they 
radiate  gladness  upon  Microprosopus. 

229.  Through  those  thirteen  dispositions  do  they  flow 
down,  and  the  thirteen  fountains  of  precious  oil  issue 
forth,  and  they  flow  down  through  all  those  inferiors, 
and  in  that  oil  do  they  shine,  and  with  that  oil  are  they 
anointed. 

230.  The  beard  of  ornament  of  the  Ancient  of  the 
Ancient  Ones,  the  most  concealed  of  all  things,  is  con- 
figurated in  thirteen  dispositions. 

231.  From  the  two  beautiful  apples  * of  His  counte- 
nance is  the  face  of  Macroprosopus  illuminated ; and 


* The  cheeks. 


THE  GREATER  HOLY  ASSEMBLY. 


1 37 


whatsoever  is  white  and  rosy  is  found  below  ;*  it  shineth 
and  radiateth  from  that  light. 

232.  Those  thirteen  dispositions  are  found  in  the 
beard.  And  in  proportion  to  the  purity  of  his  beard, f 
according  to  its  dispositions,  is  a man  said  to  be  true ; 
for  also  whosoever  (in  sleep)  beholdeth  his  beard,  that 
man  is  very  desirous  of  truth. 

233.  We  have  taught  in  the  “ Book  of  Concealed 
Mystery,”  that  certain  ( dispositions ) are  found  in  the 
universe,  according  to  those  thirteen  (< dispositions ) which 
depend  from  that  venerable  beard,  and  they  are  opened 
out  into  the  thirteen  gates  of  mercies. 

234.  And  he  who  extendeth  his  hand  in  swearing, 

also  doth  the  same  if  he  swear  by  the  thirteen  { disposi- 
tions of  the  beard  : these  are  in  Arikh  Anpin,  or 

Macroprosopus. 

235.  In  Zauir  Anpin,  or  Microprosopus,  how  many 
are  there  ? He  said  unto  Rabbi  Isaac  : “ Arise  in  thy 
place,  and  describe  the  beard  of  the  Holy  King  according 
unto  the  arrangement  of  its  parts.  How  are  these 
arranged  ? ” 

236.  Rabbi  Isaac  arose;  he  commenced  and  said, 
Micah  vii.  18:  “What  god  is  like  unto  Thee,”  &c. ; 
“Thou  shalt  give  truth  unto  Jacob,”  &c. 

237.  “We  have  learned  by  tradition  that  herein  are 
thirteen  sections  seen,  and  they  all  proceed  from  the 
thirteen  fountains  of  excellent  oil,  of  the  parts  of  the 
holy  beard  of  the  Ancient  of  the  Ancient  Ones. 

238.  “Tradition:  A most  secret  thing  is  this 
disposition  of  the  beard.  Secret  is  it  and  hidden ; 

* That  is,  the  lower  Sephiroth  reflect  and  partake  of  the  properties  of  the 
superior  emanations. 

t By  the  beard  is  of  course  symbolically  meant  the  atmosphere  of  good 
or  bad  deeds  with  which  a man  surrounds  himself  during  his  life.  Con- 
cerning dreaming  of  the  beard,  see  the  “Book  of  Concealed  Mystery,” 
c.  iii.  §§  17,  18. 

J Thirteen  is  by  Gematria  the  number  of  AChD,  Acliad , Unity.  For 
A + Ch  + D = 1+8  + 4 = 13* 


KABBALAH. 


133 

hidden,  yet  not  hidden  ; concealed,  yet  not  concealed  in 
its  dispositions  ; known,  yet  unknown. 

239.  “The  first  disposition.  We  have  learned  that 
the  single  locks  and  the  single  hairs  do  not  mutually 
adhere  unto  each  other ; and  that  the  hairs  of  the  beard 
take  their  rise  from  the  disposition  of  the  hair  (of  the 
head) . 

240.  “ This  matter  is  worthy  of  examination.  If  all 
the  hairs  of  the  head  and  the  hairs  of  the  venerable 
supernal  beard  are  balanced  in  one  equilibrium,  where- 
fore are  some  long,  and  others  not  so  long  ? 

241.  “Wherefore  are  not  the  hairs  of  the  beard  con- 
stant in  the  same  proportion  of  length  ? These  also  are 
firm;  whi]e  those  which  are  on  the  head  are  not  firm, 
but  soft. 

242.  “ Therefore  is  it  said  that  (in  Macroprosopus)  all 
the  hairs  descend  equally  from  the  head  and  beard ; for 
the  hair  of  the  head  is  prolonged  even  unto  the  shoulders, 
so  that  it  may  reach  unto  the  head  of  Microprosopus, 
from  that  flux  of  the  one  brain  unto  the  other. 

243.  “And  because  they  are  not  firm,  also  it  is 
necessary  that  they  be  soft.* 

244.  “We  have  learned  by  tradition.  What  is  that 
which  is  written,  Prov.  i.  20  : c Wisdom  (plural  in  Hebrew , 
ChKMVTh,  not  ChKMH)  will  cry  without ; ’ and  at  the 
end  of  the  verse  it  is  written,  c She  (singular)  will  utter 
Her  voice  in  the  streets.’  In  this  text  the  beginning 
doth  neither  agree  with  the  end,  nor  the  end  with  the 
beginning. 

245.  “Therefore  is  it  said  : Wisdom  will  cry  without 
when  She  passeth  from  the  concealed  brain  of  Macro- 
prosopus unto  the  brain  of  Microprosopus,  through  those 
longer  hairs;  and  thus  as  it  were  extrinsically  those  two 
brains  are  connected  and  become  in  this  way  one  brain. 

246.  “ Since  there  is  not  subsistence  in  the  inferior 
brain  except  by  the  preservation  of  the  supernal  brain. 

* I.e.  If  they  be  not  the  one,  they  must  be  tbe  other. 


THE  GREATER  HOLY  ASSEMBLY. 


139 


247.  “And  when  this  proflux  is  instituted  from  the 
one,  namely,  into  the  other,  this  hath  place  which  is 
written,  ‘ She  will  utter  Her  voice ; ’ namely,  in  the 
singular  number. 

248.  “And  because  She  passeth  over  from  brain  unto 
brain  through  those  long  hairs,  these  same  (hairs)  are 
not  found  to  be  firm. 

249.  “ Wherefore  ? Because  if  they  were  firm,  Wis- 
dom could  not  be  conducted  by  them  unto  the  brain. 

250.  “ Because  Wisdom  cometh  not  from  man,  who  is 
stern  and  wrathful,  like  as  it  is  written,  Eccles.  ix.  17: 
c The  words  of  wise  men  are  heard  in  quiet/ 

251.  “ And  thence  we  learn  that  in  him  whose  hair 
is  firm,  wisdom  dwelleth  not.* 

252.  “But  because  these  are  long  (the  others  are 
soft)  in  order  that  they  may  bring  assistance  to  all. 

253.  “ How,  unto  all  ? So  that  it  may  have  entrance 
into  the  marrow  of  the  spine  of  the  back,  which  is  con- 
nected with  the  brain. 

254.  “ And  because  the  hair  of  the  head  doth  not  hang 
over  the  hairs  of  the  beard,  since  the  hair  of  the  head 
hangeth  down,  and  is  drawn  back  behind  the  ears,  and 
doth  not  overhang  the  beard ; because  it  is  not  necessary 
to  mingle  these  with  those,  but  all  are  separated  in  their 
own  paths. 

255.  “We  have  learned  by  tradition.  All  the  hairs, 
as  well  of  the  head  as  of  the  beard,  are  white  as  snow. 

256.  “And  we  have  learned.  Those  which  are  in 
the  beard  are  all  firm.  Wherefore  ? Because  those  are 
firm  accordingly,  that  they  may  firmly  mark  out  their 
thirteen  measurements  from  the  Ancient  of  the  Ancient 
Ones.f 

257.  “And  those  measurements  take  their  beginning 
from  before  the  ears. 

* I.e .,  Meaning  symbolically,  “ in  him  who  is  hardened.” 

+ I have  before  remarked  that  this  refers  to  the  unity  of  the  Deity : AChP, 
Achad,  One  ; which  by  Gematria  yields  13. 


140 


KABBALAH, 


258.  “And  those  measurements  have  been  included 
within  certain  limitations,  in  order  that  they  should  not 
be  confounded  with  each  other.  (Others  read  the 
passage  thus : Because  they  are  communicated  unto  the 
inferiors.  For  this  have  we  been  taught.  The  hairs 
commence  before  the  ears,  because  they  have  been 
separated,  and  are  not  to  be  mingled  with  the  others,”  &c.) 

259.  44  But  if  thou  sayest  that  other  (sacred  passages) 
are  not  given,  analogous  to  these  (measurements),  thou 
art  in  error.  For  thus  is  the  tradition  : 44  The  thirteen 
measurements  of  the  mercies  of  the  Most  Holy  Ancient 
One  (are  symbolized  by  these  clauses  of)  Mic.  vii.  1 8 : 
1 What  God  is  like  unto  Thee  ? ’ the  first. 

260.  44  4 Pardoning  iniquity ; ’ the  second. 

261.  444  And  passeth  by  the  transgression  ; ’ the  third. 

262.  44  4 Of  the  remnant  of  His  heritage  ; ’ the  fourth. 

263.  44  4 He  retaineth  not  His  anger  for  ever;’  the 
fifth. 

264.  44  4 Because  He  delighteth  in  mercy  ; ’ the  sixth. 

265.  44  4 Again,  He  will  have  compassion  on  us  ; ’ the 
seventh. 

266.  44  4 He  will  subdue  our  iniquities;  ’ the  eighth. 

267.  44  4 And  Thou  wilt  cast  all  their  iniquities  into 
the  depths  of  the  sea ; 5 the  ninth. 

268.  44  4 Thou  wilt  give  truth  unto  Jacob  ; ’ the  tenth. 

269.  44  4 Mercy  unto  Abraham ; 5 the  eleventh. 

270.  44  4 Which  Thou  hast  sworn  unto  our  fathers;' 
the  twelfth. 

271.  44  4 From  the  days  of  old  ; ’ the  thirteenth. 

272.  44  Unto  these  correspond  in  the  law,  Exod.  xxxiv. 
6 : 4 God  merciful  and  gracious,’  &c.  And  those  are  the 
Inferiors. 

273.  44  And  if  thou  sayest,  4 Why  did  not  Moses  pro- 

nounce those  majestic  words  ? ’ * It  shall  be  answered  unto 
thee : 4 Moses  hath  no  duty  to  perform  save  in  the 

* Apparently  meaning  that,  as  the  words  of  the  text  denote,  it  was  the 
Lokd  and  not  Moses  that  proclaimed  the  titles  of  Tetragrammaton  aloud. 


THE  GREA  TER  HOL  Y ASSEMBL  Y. 


141 

place  where  judgment  is  found ; and  in  the  place  where 
judgment  is  found  it  is  not  necessary  to  speak  thus.'* 

274.  “ And  Moses  spake  not,  save  in  that  time  when 
the  Israelites  had  sinned  and  judgment  was  impending  ; 
hence  Moses  spake  only  in  that  place  wherein  judgment 
is  found. 

275.  “But  in  another  place  the  prophet  hath  insti- 
tuted the  order  of  the  praise  of  the  Ancient  of  Days.t 

276.  “ And  those  thirteen  forms  of  the  supreme  holy 
beard,  concealed  with  many  concealments,  are  most 
powerful  to  subdue  and  mitigate  all  the  stem  decrees  of 
the  judgments. 

277.  “What  man  is  he  who  looketh  back  upon  that 
most  secret,  holy  supernal  beard,  who  is  not  confounded 
before  it  ? 

278.  “ Because  also  all  the  hairs  are  hard  and  firm  in 
their  disposition. 

279.  “But  if  thou  sayest,  £ What  if  they  be  so? 
Surely  the  lower  hairs  are  black : why  are  these  not  as 
those  ? ’ 

280.  “Nevertheless,  thus  is  the  tradition:  It  is 
written,  Cant.  v.  1 1 : £ His  locks  are  bushy  and  black  as 
a raven/ 

281.  “ Also  it  is  written,  Dan.  vii.  18  : £ The  hair  of 
His  head  like  pure  wool/ 

282.  “ There  is  no  contradiction  here,  for  the  one  is 
said  of  the  supernal  beard,  but  the  other  of  the  inferior 
beard 4 

283.  “ Also  because  when  the  law  was  given  forth 
unto  the  Israelites,  it  was  written  in  black  fire  upon 
white  fire. 

284.  “ Also  the  foundation  of  the  matter  cometh  from 

* I.e.,  Mentioning  the  merciful  characteristics  of  the  Deity,  who  is  repre- 
sented as  the  equilibrium  of  justice  and  mercy. 

+ That  is,  of  AHIH,  as  distinct  from  1HYH.  (See  Introduction.) 

£ The  hair  and  beard  of  Macroprosopus,  as  distinct  from  that  of  Micro- 
prosopus.  (See  the  “ Book  of  Concealed  Mystery,”  ch.  iii.  § 16.) 


142 


KABBALAH. 


those  hairs  ; because  they  are  found  (arising)  out  of  the 
(supernal)  brain,  and  stretching  down  unto  the  inferior 
brain. 

285.  “ Also  because  these  are  above  the  beard.  Hence 
the  beard  is  distinct,  and  all  its  forms  are  found  separated 
(each  from  the  other)  ; so  that  the  beard  is  alone,  and 
its  hairs  are  also  distinct. 


CHAPTER  XII. 

CONCERNING  THE  BEARD  OF  MACROPROSOPUS  IN  PARTICULAR; 

AND,  IN  THE  FIRST  PLACE,  CONCERNING  ITS  FIRST  PART. 

286.  “The  first  disposition  is  that  which  commenceth 
almost  at  the  beginning  of  the  hair. 

287.  “Also  we  have  learned  : No  beard  ( i.e .,  no  part 
of  this  beard)  is  found  which  doth  not  (virtually)  arise 
from  the  brain  of  the  head  (or  from  the  heart).  * 

2 88.  “ But  in  this  (last  section)  this  (first  part  of  the 
beard)  is  not  considered  as  distinct  (from  the  others). 
For  in  this  chapter  only  this  first  form  (or  'portion  of  the 
beard)  is  to  be  considered,  which  descendeth  from  the 
beginning  of  the  hair,  and  it  hath  this  peculiarity 
( namely , that  it  riseth  directly  from  the  brain , which 
cannot  altogether  be  said  concerning  the  other  parts  of  the 
beard) . 

289.  “ And  this  is  to  be  kept  perfectly  distinct  from 
this  beard — namely,  that  which  exists  from  the  head 
(formed  into),  one  thousand  worlds,  sealed  with  a most 
pure  seal,  with  a seal  which  includeth  all  seals. 

290.  “ The  length  of  that  portion  of  hair  descending 
before  the  ears  is  not  equal  to  the  length  (of  the  beard 


* The  heart  being  considered  as  the  central  motor  of  the  body. 


THE  GREATER  HOLY  ASSEMBLY. 


143 


itself)  ; neither  doth  it  twine  together,  nor  hang  down 
far. 

291.  “ But  those  hairs,  when  they  flow  down,  are  ex- 
tended, and  depend. 

292.  “ And  the  beginning  of  the  first  disposition 
consists  of  thirty  and  one  equal  locks,  extended  even 
unto  the  beginning  of  the  mouth. 

293.  “ Also  three  hundred  and  ninety  hairs  are  found 
in  each  lock. 

294.  “ Those  thirty  and  one  equal  locks,  which  exist 
in  the  first  disposition  (of  the  beard)  are  strong,  in  order 
that  they  may  dispose  the  inferiors  according  to  the 
number  of  AL,  EL* 

295.  “ What  is  this  AL,  El  ? Mighty  and  Powerful 
One. 

296.  “ And  among  those  single  locks  are  distributed 
one  and  thirty  dominating  worlds,  so  that  they  may  be 
extendedf  (correctly)  neither  on  this  side  nor  on  that. 

297.  “ And  out  of  each  one  of  these  worlds  a partition 
is  made  into  a thousand  worlds  of  desires  and  of  great 
pleasures. 

298.  “ And  they  are  all  concealed  in  the  commence- 
ment of  the  beard,  which  represented  strength  ; and  they 
are  included  in  that  (name)  AL. 

299.  “And  notwithstanding  is  AL  Himself  disposed 
towards  mercies,  because  in  Him  the  Ancient  of  Days  is 
mitigated  and  included  and  extended. 

300.  “ Wherefore  even  unto  the  mouth  ? Because  it 
is  written,  Dan.  vii.  9 : 4 The  judgment  was  set,  and  the 
books  were  opened.’ 

301.  “ What  is  this  ? £ And  the  judgment  was  set.’ 

It  was  set  in  that  place,  so  that  it  might  not  have 
dominion. 

* AL,  El,  God,  the  Mighty  One,  is  equivalent  by  Gematria  to  the  number 
31 ; for  A + L = 1 + 30  = 31. 

t For  were  they  extended,  the  number  would  be  altered,  and  it  would  con- 
sequently no  longer  = AL. 


144 


KABBALAH. 


302.  “This  is  that  which  is  written,  Isa.  ix.  1 5 : 
c Wonderful,  Counsellor,  God  the  Mighty  One/  That  is, 
AL,  A/,  such  a one  who  also  is  mighty,  but  is  rendered 
mild  through  the  holy  beard  of  the  Ancient  of  Days. 

303.  “ And  an  Arcanum  is  concealed  in  that  place 
wherein  it  is  written,  Mic.  vii.  18:  ‘ What  AL,  A/, 
like  unto  Thee  ? ’ Because  of  the  Ancient  of  Days  it  is 
spoken  in  the  form  of  the  configuration  of  the  holy 
supernal  beard. 

304.  “ The  first  world,  which  proceedeth  from  the 
first  disposition,  hath  dominion  over,  and  descendeth 
and  ascendeth  in  a thousand  times  a thousand  myriads 
of  myriads  of  shield-bearers,  and  by  it  are  they  compre- 
hended under  a great  seal. 

305.  “ The  second  world,  which  proceedeth  from  that 
disposition,  hath  dominion  over  and  descendeth  and 
ascendeth  in  fifty-seven  thousand  bodyguards,  who  are 
the  lords  of  lamentations ; and  these  are  connected  with 
it  for  the  purpose  of  disposing  the  neck  of  the  spine. # 

306.  “The  third  world,  which  goeth  forth  from  that 
arrangement,  hath  dominion  over  and  descendeth  and 
ascendeth  in  sixty-nine  thousand  authors  of  grief,  who 
are  upheld  by  it,  like  as  metal  (is  upheld)  by  the  tongs 
(of  the  smith). 

307.  “And  by  that  conformation  all  those  are  sub- 
jected, and  mitigated  in  the  bitterness  of  tears,  which 
become  sweet  in  the  great  sea.t 

308.  “ Who  is  he  who  behold eth  this  conformation  of 
the  holy  beard,  excellent  and  venerable,  who  is  not  over- 
come with  shame  thereby  ? 

309.  “Who  can  comprehend  the  mystery  of  those 
locks  of  hair  which  hang  down  from  Him,  the  Ancient 
One  ? 

* This  is  of  course  simply  pursuing  the  symbolism  involved  in  the  idea  of 
Macroprosopus,  being  typified  by  a vast  countenance  or  head. 

+ By  the  great  sea,  Binah,  the  third  Sephira,  is  probably  meant.  (See  the 
u Book  of  Concealed  Mystery,”  ch.  i .§  28.) 


THE  GREATER  HOLY  ASSEMBLY. 


45 


310.  “He  is  set  on  the  crown  of  crowns,  which  are 
the  crowns  of  all  crowns,  and  the  crowns  which  are  not 
comprehended  in  the  other  crowns  ; I say,  of  those  crowns 
which  are  not  as  the  other  crowns,  for  the  inferior 
crowns  are  comprehended  by  them.* 

31 1.  “And  therefore  are  those  forms  (arranged  in) 
such  conformations,  whereunto  the  inferior  forms  adhere ; 
and  they  are  the  dispositions  in  which  He  t is  disposed 
Who  hath  need  that  He  may  be  blessed  by  Him,J  and 
Who  desireth  blessing. 

312.  “ For  whensoever  the  dispositions  take  the  form 
of  these,  blessings  are  found  beneath  them ; and  It  Is 
that  which  It  Is.§ 

313.  “All  things  are  comprehended  in  those  disposi- 
tions ; all  things  raise  themselves  up  in  order  that  they 
may  receive  these  dispositions  of  the  Mighty  King,  of  the 
Ancient  One,  the  most  concealed  of  all.  And  all  those 
are  mitigated  by  those  ordinations  of  the  King,  the  Ancient 
One. 

314.  “ We  have  learned : Unless  the  Ancient  of  the 
Ancient  Ones,  the  Holy  of  the  Holy  Ones,  were  disposed 
in  those  conformations,  neither  the  superiors  nor  the 
inferiors  would  be  found,  and  all  things  would  be  as 
though  they  existed  not. 

315.  “ Also  we  have  learned  by  tradition : how  far 
do  those  conformations  of  the  beard  radiate  splendour  ? 
Even  unto  the  thirteen  inferiors  ; and  whensoever  those 
thirteen  are  found,  those  shine.  || 

* To  comprehend  the  real  meaning  of  section  310,  the  reader  should  have 
carefully  studied  that  part  of  the  Introduction  which  refers  to  the  Sephiroth, 
which  are  symbolized  by  crowns.  In  this  sense  the  “ crown  of  crowns  ” 
is  Kether,  the  first  Sephira,  the  Ancient  One  ; the  crowns  of  all  crowns 
will  be  the  first  three  Sephiroth  ; and  the  inferiors  will  be  the  lower  Sephiroth, 
and  those  other  forms  which  are  dependent  on  them,  symbolized  by  the  crowns 
of  the  twenty-four  elders  in  the  Apocalypse,  which  latter  is  a purely  qaba- 
listical  work,  and  is  unintelligible  without  the  qabalistical  keys. 

+ Microprosopus.  I Macroprosopus.  § Cf.  Exodus  iii.  14. 

11  This  section  refers  to  the  statement  that  Macroprosopus  pours  forth  His 
splendour  upon  Microprosopus,  so  that  the  latter  shines  by  reflected  light. 

L 


146 


KABBALAH. 


316.  “ And  all  of  them  are  found  in  the  number 
thirteen. 

317.  “ Therefore  is  the  beard  of  the  King,  the  Ancient 
One,  most  venerable  among  all,  at  once  in  its  entirety 
concealed  and  most  excellent. 

318.  “And  because  it  is  most  excellent  before  all 
things,  and  concealed,  there  is  no  mention  made 
concerning  it  in  any  place  in  the  law,  and  it  is  not 
manifested. 

319.  u But  what  beard  is  manifested  ? The  beard  of 
the  Great  High  Priest,  and  from  that  beard  descendetk 
the  influx  unto  the  inferior  beard  of  the  inferior  high 
priest.* 

320.  “ How  is  the  beard  of  the  high  priest  disposed  ? 
The  beard  of  the  high  priest  is  disposed  in  eight  con- 
formations. Because  also  the  high  priest  hath  eight 
vestments,  when  the  ointment  descendeth  upon  his  beard. 

321.  “This  is  that  which  is  written,  Ps.  cxxxiii.  2 : 

£ Like  the  precious  oil  upon  the  head  descending  upon  the 
beard,  the  beard  of  Aaron,  which  descendeth  according  to 
the  proportion  of  his  attributes,’  &c. 

322.  “ And  whence  is  this  to  us  ? Because  it  is  written 
in  the  same  place : c Also  for  brethren  to  dwell  together  in 
equality.’  The  word  c also  ’ increaseth  the  signification 
of  the  inferior  high  priest. 

323.  “Seeing  that  in  the  same  way  as  the  inferior 
high  priest  ministereth  in  the  high  priesthood,  so  also, 
if  it  be  permitted  to  say  so,  doth  the  High  Priest  above 
minister  in  His  high  priesthood. 

324.  “This  is  the  first  ordination  of  the  beard  of  the 
Ancient  One,  the  most  concealed  of  all.” 

325.  Rabbi  Schimeon  said  unto  him:  “ It  is  justly 
thy  due,  Rabbi  Isaac,  that  thou  shouldest  be  under  the 
ornament  of  the  conformation  of  the  beard,  and  that 

♦ The  Great  High  Priest  is  the  sod,  Microprosopus,  symbolized  on  earth 
by  the  high  priest.  Compare  what  St.  Paul  says  about  Christ  being  our 
Great  High  Priest. 


THE  GREATER  HOLY  ASSEMBLY. 


147 


thou  shouldest  receive  the  light  of  the  countenance  of 
the  Ancient  of  Days,  the  Ancient  of  the  Ancient  Ones. 
Blessed  is  thy  portion,  and  blessed  be  my  lot  with  thee 
in  the  world  to  come.” 


CHAPTER  XIII. 

CONCERNING  THE  SECOND  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

326.  “ Arise,  Rabbi  Chisqiah,  and  stand  in  thy  place, 
and  declare  the  worthiness  of  this  part  of  the  holy  beard.” 

327.  Rabbi  Chisqiah  arose,  and  began  his  speech,  and 
said,  Cant.  vii.  10  : “I  am  my  beloved’s,  and  his  desire 
is  towards  me.” 

328.  “Who  is  under  consideration  here,  that  ‘I  am 
my  beloved’s  ? ’ and  because  that  ‘ his  desire  is  toward 
me?’ 

329.  “I  have  meditated,  and  lo  ! I have  beheld  the 
most  excellent  light  of  the  supernal  lights. 

330.  “It  shone  forth,  and  ascended  on  three  hundred 
and  twenty-five  sides. 

331.  u And  in  that  light  was  a certain  obscurity 
washed  away,  like  as  when  a man  batheth  in  a deep 
river,  whose  divided  waters  flow  round  him  on  every 
side  from  that  part  which  is  above. 

332.  “And  that  light  ascend eth  unto  the  shore  of 
the  deep  superior  sea,*  for  all  good  openings  and  dignities 
are  disclosed  in  that  opening. 

333.  “I  asked  of  them  what  might  be  the  interpre- 
tation of  that  which  I beheld ; and,  commencing  they 

* Binali,  the  third  Sephira,  -which  is  called  the  “ sea  ” in  the  “ Book  of 
Concealed  Mystery.”  It  answers  to  the  first  letter  H,  He,  in  the  Tetra- 
grammaton.  (See  Introduction.) 


148 


KABBALAH. 


replied,  ‘NVShA  OVN,  Noslia  Auan , Thou  hast  beheld 
iniquity  being  taken  away. 5 ” 

334.  He  said:  “This  is  the  second  disposition,”  and 
sat  down. 

335.  Rabbi  Schimeon  said : How  is  the  universe 
united  together  (or  mitigated).  Blessed  be  thou,  Rabbi 
Chisqiah,  of  the  Ancient  of  the  Ancient  Ones ! 

336.  Rabbi  Schimeon  said  : All  the  lights  are  con- 
gregated together  which  come  under  this  holy  seal. 

337.  I bear  witness  that  the  highest  heavens  from  the 
highest  (powers)  are  above  me,  and  the  highest  holy 
earth  from  the  supernals,  because  now  I can  see  what 
man  hath  not  beheld  from  that  time,  when  Moses  for 
the  second  time  ascended  the  mountain  of  Sinai. 

338.  For  I see  that  my  countenance  shineth  like  the 
vehement  splendour  of  the  sun,  who  is  about  to  issue 
forth  for  the  healing  of  the  universe.* 

339.  Like  as  it  is  written,  Mai.  iv.  2:  “But  unto 
you  that  fear  my  name  shall  the  sun  of  righteousness 
arise,  and  healing  in  his  wings.” 

340.  Furthermore,  I know  that  my  countenance 
shineth;  Moses  neither  knew  nor  perceived  (the  fact). 

341.  Like  as  it  is  written,  Exod.  xxxiv.  29:  “And 
Moses  know  not  that  the  skin  of  his  face  shone.” 

342.  Furthermore,  I behold  before  me  with  mine 
eyes  those  thirteen  sculptured  (forms  of  the  beard  of 
Macroprosopus),  and  like  flaming  light  did  they  shine. 

343.  And  when  the  second  of  those  (dispositions) 
was  explained  by  thy  mouth,  that  same  at  once  was 
raised,  and  conformed,  and  crowned,  and  concealed  in  the 
concealment  of  the  forms  of  the  beard,  but  all  the  others 
were  reinstated  (in  outward  form).f 

* This  phrase  “ splendour  of  the  sun,  who  is,”  &c.,  evidently  refers  to  the 
sixth  Sephira,  Tiphereth,  or  beauty,  the  splendour  of  the  countenance  of 
Microprosopus,  while  the  “ universe  ” refers  to  Malkuth. 

+ While  Rabbi  Chisqiah  was  speaking  Rabbi  Schimeon  had  this  vision  of 
the  conformations  of  the  beard. 


THE  GREATER  HOLY  ASSEMBLY. 


149 


344.  And  what  is  more,  that  one  (formation),  whilst  it 
was  explained  by  thy  month,  flamed  forth  in  splendour, 
and  was  crowned  with  a crown,  and  seated  upon  a throne, 
like  a king  in  the  midst  of  his  army. 

545.  And  when  the  explanation  ceased  it  ascended, 
and  was  crowned  with  a holy  crown,  and  ordained,  and 
concealed,  and  again  placed  among  the  forms  of  the 
holy  beard  ; and  thus  with  (the  forms)  all  and  singular. 

346.  Be  ye  glad,  0 my  holy  companions  ! for  surely 
(the  universe)  shall  not  be  in  such  a condition  until  King 
Messiach  shall  come. 


CHAPTER  XI Y. 

CONCERNING  THE  THIRD  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

347.  “Arise,  Rabbi  Chisqiah,  for  the  second  time.” 

348.  We  have  learned  that  before  Rabbi  Chisqiah 
arose,  a voice  came  forth  and  said : “ One  angel  doth  not 
undertake  two  messages.” 

349.  Rabbi  Schimeon  was  disturbed,  and  said  : 
u Assuredly,  let  each  (of  you)  speak  singly  in  his  place 
(in  respect  of  the  symbolism  of  the  seven  inferiors) ; but 
as  for  myself,  and  Rabbi  Eleazar  my  son,  and  Rabbi 
Abba,  we  [three)  refer  unto  the  highest  and  complete 
perfection  (of  the  tvhole  decad).  Arise,  Rabbi  Chiya.”  * 

* On  a little  consideration  it  will  be  seen  that  this  meeting  of  ten  of  the 
principal  Rabbis — viz.,  Schimeon,  Eleazar,  Abba,  Yehuda,  Yosi  Ben  Jacob, 
Isaac,  Chisqiah  Ben  Rav,  Chiya,  Yosi,  and  Yisa — was  intended  to  be  sym- 
bolical of  the  ten  Sephiroth,  wherein,  furthermore,  the  three  first-named 
were  also  representative  of  the  great  trinity  of  the  crown,  the  king,  and  the 
queen.  In  other  words,  to  speak  plainly,  the  whole  arrangement  of  this 


So 


KABBALAH. 


350.  Rabbi  Chiya  arose,  and,  commencing,  said, 

Jer.  i.  6 : “ AHH  ADNI  IHYH  * Aliali  Adonai  Tetra- 
grammaton ! 4 Ah,  Lord  Tetragrammaton ! behold,  I 

cannot  speak,  for  I am  a child.’ 

351.  u Therefore,  why  was  it  that  Jeremiah  could 
not  speak,  seeing  that  many  sayings  had  passed  from 
his  lips  prior  to  his  saying  this  ? Did  he  not  therefore 
lie  (when  lie  said ) that  which  is  written  (in  the  text) : 
4 Behold,  I cannot  DBR,  Deber , speak  ’ ? 

352.  44  But  we  have  learned  that  God  influenced  him 

so  that  he  should  speak  to  this  end.  For  this  is  the  tradi- 
tion : 4 What  is  the  difference  between  DBVR,  Debur , 
and  AMIRH,  Amirah  ? 4 Amirah  ’ is,  as  it  were,  (simple) 

speech,  wherein  is  required  no  especial  uplifting  of  the 
voice;  4 Debur’  is  public  speaking,  wherein  is  indeed 
necessary  (considerable)  elevation  of  voice  and  (loud) 
proclamation  of  words. 

353.  44  Since  it  is  written,  Exod.  xx.  1 : 4 And  God 
spake  all  these  words,  saying.’ 

354.  “And  according  to  what  we  have  learned  (by 
tradition ),  4 The  whole  earth  heard  this  DBYR,  Debur , 
speech,  and  the  whole  earth  trembled.’  Because  also  it 
is  written:  4 VIDBR,  Vayedeber , and  He  spoke  forth.’ 
And  it  is  not  written : 4 YIAMR,  Vayomar , and  He 
said.’ 

355.  “So  also  in  this  place : 4 Behold ! I cannot 
speak,  DBR,  Deber ; ’ that  is,  as  a herald,  by  declaring 


assembly  was  closely  similar  to  the  constitution  of  a masonic  lodge.  Confer 
also  § 13  of  this  book,  wherein  these  three  Rabbis  further  symbolize  the 
“Three  Pillars”  of  the  Sephiroth — this  assembly  of  the  ten  forms  of  the 
Greater  Holy  Assembly.  But  on  reference  to  the  “ Idra  Zuta  ” we  shall  find 
that  the  Lesser  Assembly  consists  of  only  seven  Rabbis,  of  which  the  seventh, 
Rabbi  Isaac,  came  in  later  than  the  others.  These  seven  were  Schimeon, 
Eleazar,  Abba,  Yehuda,  l'osi  Ben  Jacob,  Chiya,  and  Isaac.  (Conf.  “Idra 
Zuta,”  § 13.) 

* This  is  the  Hebrew  text  of  the  Polyglot  Bible,  but  in  that  of  the  “ Idra 
Rabba,”  “ AHH  IHYH  ALHIM,  Ahah  Tetragrammaton  Eloliim is  sub- 
stituted for  ‘ ‘ Adonai  Tetragrammaton .” 


THE  GREATER  HOLY  ASSEMBLY. 


151 

an  address,  and  convincing  the  world  through  the  Holy 
Spirit. 

356.  t;  If  thus  be  the  matter,  this  is  also  to  be 
noted  which  is  written  : 4 VIDBR  IHY  H,  Vaycdeber 
Tetragrammaton ; and  Tetragrammaton  spake  forth 
unto  Moses,  sayiug.’  Nevertheless,  what  one  of  the 
prophets  was  so  great  as  Moses  ? For  never  was  any 
man  so  worthy  as  he ; for  he  heard  the  DBVR,  Debur , 
loud  voice,  like  the  proclamation  of  a herald,  and  he 
feared  not,  neither  did  he  tremble;  while  the  other 
prophets  trembled  even  at  AMIRH,  Amir  all,  the  speech, 
and  were  greatly  afraid. 

357.  “ Also  we  have  learned  that  through  the  first  and 
second  dispositions  of  the  beard  it  is  necessary  to  pass  on 
to  the  third;  like  as  it  is  written,  Job  xxxiii.  29  : 1 Be- 
hold, God  worketh  all  this  with  man  by  three  paths.’  * 

358.  44  And  come,  behold  ! it  is  necessary  through 
the  two  first  conformations  that  thou  pass  on  unto  the 
third,  because  the  third  form  is  in  the  midst. 

359.  44  For,  under  the  nose,  f beneath  the  two  nostrils, 
there  issueth  a certain  path,  and  from  that  path  the 
hairs  are  wanting. 

360.  “Wherefore  are  they  wanting?  Because  it  is 
written,  Mic.  vii.  18:  4 VOVBR  OL  PS11O,  Va- Glibber 
Glial  Pe sluing,  and  passing  over  transgression.’  Therefore 
is  that  path  prepared  ( namely ) for  the  purpose  of  passing 
over  ( transgression ). 

361.  “And  therefore  that  path  resideth  beneath  the 
nostrils  of  the  nose  ; and  the  hairs  do  not  grow  in  that 
path,  because  it  subdueth  iniquities. 

362.  “For  it  is  written:  4 Passing  over  transgres- 
sion,’ for  the  purpose  of  passing  over  unto  the  sacred 
mouth,  in  order  that  it  may  say,  4 1 have  pardoxed.’ 

* The  same  word  which  is  here  rendered  thus  is  translated  in  the  ordinary 
version  of  the  Bible,  “ oftentimes.” 

t See  § 217  of  this  book,  and  also  the  “Book  of  Concealed  Mystery,” 

ii.  § 8. 


152 


KABBALAH. 


363.  “ We  have  learned  that  many  threatened  vials 
of  wrath  look  for  this  mouth,  and  to  none  among  them 
is  it  manifested ; for  it  is  withdrawn  and  guarded  around ; 
it  is  known,  and  it  is  not  known. 

364.  “We  have  learned  in  the  ‘Book  of  Concealed 
Mystery  ’ : What  is  this  which  is  written  (in  this  disposi- 
tion of  the  letters  in  this)  word,  PShO,  Pesliang  ? If  they 
be  first,  the  word  ‘ OVBR,  Ghober , passing  over,’  hath 
place ; if,  on  the  other  hand,  not  so,  the  word  ‘ PShO, 
Pesliang , transgression,’  hath  place. 

365.  “What  doth  this  phrase  teach,  ‘passing  over 
transgression  ’ ? ShPO,  Shephau , influence,  (it  teacheth ) 
if  Sh  (in  PShO)  be  placed  before  the  P.* 

366.  “ If  they  are  not  just,  it  remaineth  (i.e.:  the  in- 
fluence),  and  passeth.  not  over  into  Microprosopus. 

367.  “ What  is  the  difference  between  the  one  and 
the  other  ? In  Microprosopus  (the  matter  standeth  thus)  : 
this  path  descendeth  beneath  the  nostrils  of  His  nose. 
It  is  written,  Num.  xii.  9 : ‘ And  the  anger  of  Tetra- 
grammaton  was  kindled  against  him,  and  He  departed/ 

368.  “What  is  this,  ‘ And  He  departed  ’ ? Because 
the  spirit  of  anger  departed  from  those  nostrils,  and  if 
he  found  any  man  before  him,  he  was  taken  away,  and 
was  no  more  found. 

369.  “ Which  is  intimated  in  these  words,  Isa.  xl.  7 : 

* This  is  simply  a transposition  of  the  two  first  letters  of  the  word  in 
question.  Of  course,  the  same  letters  being  retained,  though  their  relative 
places  are  changed,  the  numeration  of  the  two  words  by  Gematria  will  he 
identical.  But  it  is  worth  our  while  to  notice  what  the  numeration  of  this  word 
is,  especially  as  Rabbi  Cliiya  has  not  examined  it.  P + Sh  + 0 = 80  + 300  + 
70  = 450  = ThN,  Than , the  dragon.  Ergo,  according  to  the  exegetical 
rule  of  Gematria,  the  dragon  will  be  the  symbol  of  transgression.  But 
450  is  also  the  numeration  of  ShPO,  influence  ; therefore  is  the  dragon  a 
symbol  also  of  influence  and  of  power.  But  “ this  influence  passeth  over  into- 
Microprosopus ; ” now  one  of  the  qabalistical  axioms  given  by  Pistorius  is : 
“ Paradise  is  the  sephirotic  tree.  In  the  midst  thereof  the  great  Adam 
is  Tiphereth.”  (See  Introduction.)  Therefore  the  influence  passing, 
over  into  Microprosopus  is  also  the  serpent  entering  into  the  garden  of 
Eden. 


THE  GREATER  HOLY  ASSEMBLY 


153 


‘ Because  the  Spirit  of  Tetragrammaton  bloweth  upon 
it.’ 

370.  “But  concerning  Macroprosopus  it  is  written  : 
£ Passing  over  transgression.’ 

371.  ‘‘Also  it  is  written,  Job  xxxvii.  21  : ‘ And  the 
spirit  (wind)  passeth  over  and  hath  cleansed  them.’ 

372.  “ Also  we  have  learned  that  on  this  account  it 
is  thus  written  : ‘ Passing  over  transgression  ’ in  that 
path.  Also  concerning  that  (passage),  Exod.  xii.  23  : 
4 And  He  passeth  over  to  smite  the  Egyptians.’ 

373.  “Blessed  is  his  portion  who  is  worthy  in  this 
matter.  And  this  is  the  third  conformation  of  the  path 
of  the  venerable,  holy,  and  excellent  beard  of  the  Ancient 
of  the  Ancient  Ones.” 

374.  Babbi  Schimeon  said  unto  him : “ May  God,  the 
Holy  One,  blessed  be  He,  be  gracious  unto  thee,  and 
protect  thee  most  abundantly. 

375.  “Also  we  have  learned  : What  is  this  which  is 
written,  1 With  rejoicing  will  I rejoice  in  Tetragram- 
maton? ’ Concerning  the  Ancient  of  Hays,  is  it  said : ‘For 
He  is  the  praise  of  all  things.’ 

376.  “We  have  learned,  whensoever  that  path  of 
the  beard  of  the  Ancient  of  Hays  is  manifested,  all  the 
authors  of  lamentation  and  mourning,  and  all  the  exe- 
cutors of  judgment,  are  silent  and  hidden ; nor  is  there 
one  of  them  who  openeth  his  mouth  to  do  harm,  because 
that  path  is  manifested  in  due  form. 

377.  “Hence  also  he  who  toucheth  that  mouth,  and 
adviseth  it  to  keep  silence,*  pointeth  out  this  path  with 
his  finger ; and  that  is  the  symbol  denoting  the  Holy 
Ancient  One.”  (Others  read : Because  that  path  is  the 
symbol  of  silence  ; hence  he  who  looked  at  another,  and 
adviseth  him  to  be  silent,  toucheth  this  path,  which  is 
the  symbol,  &c.) 


Meaning  symbolically  the  idea  of  judgment. 


J54 


KABBALAH. 


CHAPTER  XV. 

CONCERNING  THE  FOURTH  PART  OF  THE  BEARD  OF 

mAcroprosopus. 

378.  The  hair  is  disposed  in  the  fourth  conformation, 
and  it  descendeth  beneath  the  mouth  from  the  one  side 
even  unto  the  other  side. 

379.  That  is  intimated  (in  the  saying  of  Micali) 
in  these  words  : “ Of  the  remnant  of  his  heritage : ” 
LShAIRITh  NChLThV,  Lishairith  Nachalatho. 

380.  Like  as  it  is  said  in  2 Kings  xix.  4 : “And  thou 
shalt  lift  up  thy  prayer  for  the  remnant  that  is  left.” 
Where  every  part  that  is  found  truly  remaining  is  called 
the  remnant. 

381.  For  it  is  written,  Zeph.  iii.  13  : “ The  remnant 
of  Israel,  ShARITh  IShRAL,  Sharith  Israel , shall  not 
do  iniquity.” 


CHAPTER  XVI. 

CONCERNING  THE  FIFTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

382.  The  fifth  conformation.  Another  path  goetk 
forth  beneath  the  mouth.  This  is  that  which  is  written 
in  the  saying  of  Micah  : “ LA  HChZIQ  LOD  APV, 
Lo  Hechezig  Lead  Apo , He  hath  not  kept  his  anger  for 
ever.”  “Arise!  Rabbi  Yosi!” 

383.  Rabbi  Yosi  arose,  and  commencing  said,  Ps. 
cxliv.  15:  “ c Blessed  is  the  people  that  is  in  such  a case ; 
blessed  is  the  people  whose  God  is  Tetragrammaton.’ 

384.  “ c Blessed  is  the  people  that  is  in  such  a case/ 
What  is  this  ‘ ShKKH  LV,  Shekakah  Lo , That  is  in  such 


THE  GREATER  HOLY  ASSEMBLY. 


155 


a case  ? 5 Like  as  it  is  said  in  Est.  vii.  10  : c And  tke 
wratli  of  the  king  was  appeased/  ShKKH,  Shekakah  ; 
that  is,  c Became  quiet  from  his  wrathfulness.’ 

385.  “ Another  exposition:  He  was  appeased  through 
his  wrath,  which  is  intimated  in  these  words,  Num.  xi. 
1 5 : 4 And  if  Thou  dealest  thus  with  me,  kill  me,  I pray 
Thee,  out  of  hand,  if  I have  found  grace  in  Thy  sight.’ 

“ c Kill  me,  I pray  Thee,  out  of  hand  ; ’ this  is  judg- 
ment of  judgments.  But  c blessed  is  the  people  whose 
God  is  Tetragrammaton ; ’ this  is  mercies  of  mercies. 

387.  “ Another  exposition:  ShKKH,  Shekaka , is  the 
name  which  includeth  all  names,*  in  consequence  of 
which  that  Holy  Blessed  One  maketh  His  wrath  to  pass 
away,  and  caused  Microprosopus  to  be  at  peace,  and 
taketh  away  all  those  extraneous  {matters)  from  the 
midst. 

388.  “We  have  learned  through  Barietha  {or  the 
tradition  given  forth  without  the  holy  city),  that  that  path 
of  the  conformation  of  the  holy  supernal  Ancient  of 
the  Ancient  Ones,  which  descendeth  in  the  beard  beneath 
the  nostrils  of  the  nose,  and  this  inferior  path,  are  equal 
in  every  way,  in  such  a manner  that  that  which  is 
below  is  like  that  which  is  above.f  The  superior  (path ) 
is  called  £ passing  over  transgression’;  the  inferior,  c He 
hath  not  kept  His  anger  for  ever.’ 

* It  is  not  at  first  sight  evident  why  this  word  should  he  the  “ name  which 
includeth  all  names.”  But  if  we  examine  it  by  Gematria  we  shall  soon  see 
the  reason.  ShKKH,  Sh  + K + K + H = 300  + 20  + 20  + 5 = 345  = ShMH, 
Sliemali  = Ha  &7iem,  The  Name.  This  title  Shemah  is  applied  to  the  Tetra- 
grammaton frequently  as  being  the  name  of  all  names,  and  therefore  ShKKH 
is  taken  as  concealing  Tetragrammaton. 

t Compare  the  precept  in  the  Smaragdine  tablet  of  Hermes  Trismegistus  : 
“ That  which  is  below  is  like  that  which  is  above,  and  that  which  is  above  is 
like  that  which  is  below,  for  the  performance  of  the  miracles  of  the  one  sub- 
stance. ’ This  is  the  fundamental  principle  of  all  the  ancient  mystic  doctrines, 
whether  qabalistical,  mythological,  alchemical,  or  magical  ; and  in  this 
formula  all  are  contained.  As  is  God,  so  is  the  universe  ; as  is  the  Creator 
the  Supernal  Man,  so  is  the  created  the  inferior  man ; as  Macrocosm,  so 
Microcosm  ; as  eternity,  so  life ! 


156 


KABBALAH. 


389.  “ Also  we  have  learned  this:  ‘ He  hath  not  kept/ 
i.e.,  there  is  no  place  wherein  anger  can  remain.  Like  as 
in  the  superior  there  is  opportunity  given  for  taking  away 
( anger ),  so  also  in  the  inferior  is  the  (same  opportunity) 
afforded. 

390.  “ We  have  learned  this  : whensoever  in  this 
Ancient  One,  the  most  concealed  of  all,  this  path  is 
uncovered,  it  is  well  for  all  the  inferior  (paths)  ;*  for  then 
appeareth  counsel  for  doing  good  to  them  all. 

391.  “ But  when  it  is  withdrawn,  and  is  not  un- 
uncovered, there  is  no  counsel,  neither  is  there  any  who 
knoweth  Him,  save  Himself.f 

392.  “ Like  as  also  none  knoweth  the  superior  Eden, 
save  Himself,  save  Him,  the  Ancient  of  the  Ancient  Ones. 

393.  “ And  concerning  this  it  is  written,  Ps.  xcii.  6 : 
c O Lord  how  excellent  are  Thy  works  ! Thy  thoughts 
are  very  deep  ! ’ ” 

394.  Rabbi  Schimeon  said  unto  him:  ‘‘May  thy 
works  be  reckoned  in  order  in  the  world  to  come  by  the 
Ancient  of  the  Ancient  Ones  ! ” 


CHAPTER  XVII. 

CONCERNING  THE  SIXTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

595.  The  hair  is  arranged  in  the  sixth  conformation, 
and  ascendeth  from  below  upwards,  and  toucheth  the 

* That  is,  the  lower  forms  of  the  Sephiroth. 

+ Himself,  HVA,  Hoa,  whom  we  can  only  symbolize  by  this  pronoun  ; 
He,  Who  is  the  Absolute  ; He,  Who  is  beyond  us  ; that  awful  and  unknow- 
able Crown,  Who  hath  said,  I am  ; in  Whom  is  neither  past  nor  future,  He 
Who  is  the  Eternal  Present.  Therefore  is  He,  Hoa,  the  Father,  known  of 
none  save  the  Son,  IHYH,  and  him  to  whom  the  Son  will  reveal  Him.  For 
none  can  see  Hoa  and  live,  for  they  would  be  absorbed  in  Him. 


THE  GREATER  HOLY  ASSEMBLY. 


157 


circles  of  most  excellent  fragrance,  even  unto  the 
beginning  of  the  month  above  ; and  the  hair  descendeth 
from  the  beginning  (of  the  mouth  above ) unto  the  begin- 
ning of  the  opening  of  the  mouth  below.  “ Arise  thou  ! 
Rabbi  Yisa,  and  expound  this  conformation/’ 

396.  Rabbi  Yisa  arose,  and  commenced,  and  said, 
Is.  liv.  10  : “ c And  thy  blessing  shall  not  depart  from 
thee  ! ’ 

397.  “ Also  it  is  written  : c And  in  everlasting  com- 
passion have  I had  mercy  upon  thee.’ 

398.  “ Do  not  these  verses  contradict  one  another? 
They  do  not.  For  this  is  what  we  have  learned  : there  is 
given  a compassion  (of  one  kind) , and  again  there  is  given 
a compassion  of  another  kind.  For  the  one  is  the  interior 
compassion,  and  the  other  is  the  external  compassion. 

399.  “ The  interior  compassion  is  that  of  which  we 
have  spoken  concerning  the  Ancient  of  Days,  and  that  is 
concealed  in  this  part  of  the  beard,  which  is  called  the 
angle  of  the  beard. 

400.  “ Neither  is  it  advisable  for  a man  to  destroy 
this  part  (of  his  beard)  because  of  this  interior  compassion 
of  the  Ancient  of  Days. 

401.  “ Aud  therefore  is  it  written  concerning  the 
inferior  priesthood,  Lev.  xxi.  5 : 4 They  shall  not  make 
baldness  upon  their  head,  neither  shall  they  shave  off  the 
angle  of  their  beard.’ 

402.  “Wherefore?  Lest  they  should  destroy  the 
path  of  the  Mercy  of  the  Ancient  One.  For  also  the 
priesthood  is  (symbolically)  referred  unto  this  path. 

403.  “Also  we  have  learned  in  the  ‘Book  of  Con- 
cealed Mystery  ’ that  every  work  existeth  in  order  that  it 
may  procure  increase  for  Mercy,  and  that  it  may  establish 
the  same ; also  that  this  is  not  to  be  cut  off  nor  removed 
from  the  world. 

404.  “ This  is  that  which  is  written : 4 And  My 
Compassion  shall  not  depart  from  thee.’  Namely,  the 
Compassion  of  the  Ancient  of  Days. 


i5» 


KABBALAH . 


405.  “ {But  when  it  is  said  in  another  text),  ‘ And  in 
mercy,  OVLM,  Olahm,  for  ever  {this  is  the  sense),  the 
mercy  which  is  called  ‘ mercy  for  ever ’ is  the  second 
form  concerning  which  it  is  written,  Ps.  lxxxix.  2 : ‘ I 
have  said,  Mercy  shall  be  bnilt  up  for  ever.’ 

406.  “ And  this  compassion  of  the  Ancient  of  Days  is 
the  mercy  of  truth.  And  {this  phrase)  ‘mercy  of  truth’  is 
not  said  concerning  the  life  of  the  body,  but  concerning 
the  life  of  the  soul. 

407.  “And  therefore  is  it  written,  Mic.  vii.  18: 
‘ Since  He  Himself  wisheth  Mercy.’  This  is  the  sixth 
conformation  of  the  venerable  beard  of  the  Ancient  of 
the  Ancient  Ones.” 


CHAPTER  XVIII. 

CONCERNING  THE  SEVENTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

408.  The  seventh  conformation  is  that  wherein  the 
hair  is  wanting,  and  there  appear  two  apples  in  the  circles 
of  fragrance,  fair  and  beautiful  of  aspect. 

409.  Rabbi  Schimeon  commenced,  and  said,  Cant, 
ii.  3 : “ ‘ Like  as  the  apple-tree  among  the  trees  of  the 
wood,  so  is  my  beloved  among  the  sons.’ 

410.  “ What  is  the  apple-tree  ? Like  as  this  in  itself 
hath  three  colours,  so  do  the  two  apples  of  the  holy  blessed 
one  contain  six  colours. 

41 1.  “And  those  two  apples  which  are  the  seventh 
conformation  include  all  the  six  conformations  before 
mentioned. 

412.  “ And  concerning  them  is  that  passage  {to  be 
taken  in),  Prov.  xvi.  15:  ‘In  the  light  of  the  counte- 
nance of  the  King  is  life.’ 


THE  GREATER  HOLY  ASSEMBLY. 


159 


413.  “ Also  we  have  learned  that  from  those  apples 
goeth  forth  the  life  of  the  universe,  and  it  giveth  joy 
nnto  Microprosopns  ; like  as  it  is  written,  Num.  vi.  24  : 
‘ The  Lord  maketh  His  countenance  to  shine  upon  thee/ 

414.  “And  it  is  written  : 1 In  the  light  of  the  coun- 
tenance of  the  King  is  life.’  ‘ In  the  light  of  the 
countenance  of  the  King/  Those  are  the  two  apples  of 
the  circles  of  fragrance  of  which  we  have  spoken. 

415.  “ ‘ The  Lord  make  His  countenance  to  shine 
upon  thee/  Here  is  understood  the  exterior  countenance 
which  when  it  shineth  blesseth  the  universe. 

416.  “And  we  have  learned  that  whensoever  those 
external  lights  shine  He  blesseth  the  whole  world,  and 
wrath  is  no  longer  found  in  the  universe. 

417.  “And  if  these  externals  (do  this),  how  much 
more  do  these  two  apples,  which  ever  shine,  which  ever 
are  joyful ! 

418.  “This  is  a tradition,  given  forth  without  the 
city/''  c When  those  two  apples  are  disclosed,  Micro- 
prosopus  appeareth  in  joy ; for  all  those  inferior  lights 
are  joyful ; and  all  those  inferiors  shine  ; and  all  the 
worlds  rejoice,  and  are  perfected  in  all  perfection;  and 
all  things  rejoice  and  shine,  and  no  good  thing  is  want- 
ing ; all  things  are  satisfied  at  once  ; all  things  rejoice 
together  at  the  same  time. 

419.  “ Come,  behold  ! The  external  countenance  at 
times  shineth,  at  times  is  obscured ; and  therefore  is  it 
written  : c The  Lord  make  His  face  to  shine  upon  thee/ 
And,  Ps.  i.  : c And  cause  His  face  to  shine  upon  us. 
Selah/ 

420.  “ Whence  (we  learn),  that  it  is  not  always 
(luminous),  but  only  when  those  superior  apples  are  un- 
covered. 

421.  “This  have  we  learned  by  tradition.  £ Those 
hidden  apples  shine,  and  are  ever  brilliant;  and  from 

* I suppose  this  means  later  than  the  Captivity. 


i6o 


KABBALAH. 


them  proceed  rays  in  three  hundred  and  seventy*  direc- 
tions ; and  in  them  all  the  six  (; -preceding ) conformations 
of  the  beard  are  included.’ 

422.  “This  is  that  which  is  said,  Mic.  vii.  18: 
; May  He  return  and  have  mercy  upon  us ! ’ May  He 
return,  that  is,  again ; t whence  it  is  to  be  noticed  that 
sometimes  they  are  concealed  and  sometimes  uncovered ; 
wherefore  it  is  said : ‘ May  He  return  and  have  mercy 
upon  us ! ’ 

423.  “And  in  that  which  is  inferior  ( correspondeik  to 
this  form)  the  name,  AMT11,  Amatli , Truth.  This  is  the 
seventh  conformation,  which  includeth  the  six  first,  in 
the  two  apples  of  the  Ancient  of  the  Ancient  Ones.” 


CHAPTER  XIX. 

CONCERNING  THE  EIGHTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

424.  The  eighth  conformation.  There  goeth  forth  a 
certain  tress  of  hairs  surrounding  the  beard,  and  they 
hang  down  evenly  into  the  heart.  “ Arise  thou,  Eleazar 
my  son,  and  expound  this  conformation.” 

425.  Rabbi  Eleazar,  his  son,  arose,  and  commenced, 
and  said  : “ All  things  depend  from  the  influx,  even  the 
Book  of  the  Law  in  the  Temple.  This  have  we  under- 
stood from  the  ‘ Book  of  Concealed  Mystery,’  and  it 
speaketh  thus. 

426.  “ Therefore  do  not  then  all  things  depend  from 
the  influx?  Also  we  have  learned  that  the  Book  of  the 
Law  must  be  holy,  and  its  covering  holy,  and  the  Temple 
holy. 

* 370  = OSh,  Ausli  = formation,  action,  creation.  And  the  least 
number  of  3 + 70  = 37  = 10  = Malkuth,  the  decad  of  the  Sephiroth. 

+ Expressed  by  the  re  in  return. 


THE  GREATER  HOLY  ASSEMBLY. 


161 


427.  “Also  it  is  written,  Isa.  vi.  4 : 1 And  they  called 
one  nnto  another  and  said : Holy,  holy,  holy ! ’ Behold 
these  three  ( repetitions  of  the  word  ‘ holy  *)  nnto  which  the 
Book  of  the  Law  corresponded,  for  its  covering  is  holy, 
and  the  Temple  is  holy,  and  the  book  itself  is  holy. 

428.  “And  thus  the  Law  hath  been  constructed  in 
triple  holiness,  in  three  degrees,  in  three  days,  (but)  the 
Schechinah  (is)  in  the  three  ( following ) which  are  the 
Table,  the  Ark,  and  the  Temple  ; and  in  the  same  manner 
it  depended  from  the  Book  of  the  Law,  and  that  depen- 
ded from  the  Influx. 

429.  “Also  it  is  written,  Jer.  x.  2 : c Be  ye  not 
dismayed  at  the  signs  (or  influences)  of  the  heavens.’ 
Because  if  they  exist  in  holiness,  in  the  same  way  they 
must  depend  from  the  Influx. 

430.  But  thus  have  we  read  in  the  “Book  of  Con- 
cealed Mystery  ” that  this  venerable  holy  tress  of  hair, 
wherein  all  the  locks  of  the  beard  hang  down,  is  called 
the  Influx.  Wherefore  ? Because  that  all  the  holinesses 
of  the  holinesses  of  all  holinesses  depend  from  that 
Influx. 

431.  “And  in  the  Book  of  the  Law,  although  it  is 
holy,  the  ten  holinesses*  do  not  descend,  until  it  be 
brought  into  the  Temple.  But  after  that  it  is  brought 
into  the  Temple  it  is  called  holy  with  the  ten  holinesses. 

432.  “As  in  the  above  instance  mention  is  not 
made  of  the  Temple  save  when  the  ten  holinesses  are 
associated  with  it. 

433.  “Also  we  have  learned  that  all  things  depend 

* This  of  course  refers  to  the  ten  Sephiroth.  In  the  Seplier  Yetzirah, 
SPR  ITzIRH,  a very  ancient  and  mystical  qabalistical  book  attributed  to 
Abraham  the  Patriarch,  which  treats  of  the  creation  of  the  universe  through 
the  symbolism  of  the  ten  numbers  ( Sephiroth ),  and  the  twenty-two  letters, 
together  called  the  thirty-two  paths  of  wisdom,  where  the  ten  numbers  are 
derived  into  a tetrad  and  a hexad  (the  latter  consisting  of  the  four  cardinal 
points  of  the  compass,  together  with  height  and  depth),  this  phrase  is 
employed : “ And  in  the  midst  of  the  hexad  is  the  Holy  Temple.”  This  book 
“ Yetzirah  ” is  not  included  in  the  present  volume. 


M 


1 62 


KABBALAH. 


from  that  Influx  which  is  ( symbolized  by)  that  tress  of 
(hair  of  the  beard)  from  which  all  (the  other)  hairs  depend. 

434.  “Why  is  this  called  the  Influx  (or  influence)  ? 
Because  from  it  depend  the  influences  and  the  influences 
of  the  influences,  and  from  it  come  forth  those  which  are 
above  and  those  which  are  below. 

435.  “And  because  it  depen deth,  and  that  in  it  all 
the  things  of  the  universe  depend,  superiors  and  inferiors ; 
also  in  the  last  place  the  Book  of  the  Law,  which  is  in  the 
Temple,  and  is  crowned  with  the  ten  holinesses,  is  not 
excepted  hence  with  the  other  holinesses.  All  things 
depend  from  it  (this  conformation , namely). 

436.  “ And  he  who  beholdeth  that  form,  before  him 
are  they  subjected  and  inflected  (others  read:  c all  sins 
are  subjected}  &c.’)  according  to  that  which  is  written : 
4 IKBVSh  OVNYThINV,  Yekebosh  Auonothino , He  hath 
pardoned  our  iniquities 5 (or  He  hath  subjected , 

437.  Eabbi  Schimeon  said  unto  him:  44  0 my  son! 
blessed  be  thou  by  the  Holy  of  the  Holy  Ones,  the  One 
Ancient  before  all.” 


CHAPTER  XX. 

CONCERNING  THE  NINTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

438.  The  ninth  conformation.  The  hairs  are  mingled 
with  those  hairs  that  hang  down,  neither  is  one  pre- 
eminent above  another.  “ Arise,  Rabbi  Abba ! ” 

439.  Rabbi  Abba  arose  and  said:  “These  are  the 
hairs  which  are  mingled  with  these  which  hang  down, 
and  they  are  called  4 the  deep  places  of  the  sea,’  because 
they  depart  from  above  in  the  fluid  places  of  the  brain. 

440.  “ And  from  that  place  are  cast  out  all  the  lords 


THE  GREATER  HOLY  ASSEMBLY.  163 

who  are  the  exactors  of  the  debts  {of  the  trespasses)  of 
mankind,  and  they  are  subjugated.” 

441.  Rabbi  Schimeon  said  unto  him:  “Blessed  be 
thou  of  the  Ancient  of  Days  ! ” 


CHAPTER  XXI. 

CONCERNING  THE  TENTH  AND  ELEVENTH  PARTS  OF  THE 
BEARD  OF  MACROPROSOPUS. 

442.  The  tenth  conformation.  The  hairs  descend 
beneath  the  beard,  and  cover  the  throat  beneath  the 
beard.  “ Arise,  Rabbi  Yehuda.” 

443.  Rabbi  Yehuda  arose,  and  commenced,  and  said, 
Isa.  ii.  19  : 44  4 And  they  shall  enter  into  the  holes  of  the 
rocks,  and  into  the  caves  of  the  earth,  from  the  counte- 
nance of  the  terror  of  the  Lord  of  Hosts,  and  from  the 
glory  of  His  majesty,  when  He  shall  arise  to  shake  terribly 
the  earth/ 

444.  44  4 From  the  countenance  of  the  Terror  * of  the 
Lord/  It  is  to  be  carefully  noted  that  that  which  is 
exterior  is  called  the  Terror  of  Tetragrammaton. 

445.  44  4 And  from  the  Glory  of  His  Majesty/  These 
are  the  hairs  beneath  the  beard,  and  they  are  called  the 
Glory  of  His  Majesty. 

446.  44  {But)  these  two  ( conformations  agree  with 
§§  268,  269,  ante) ; the  tenth  with  4 Thou  shalt  give  truth 
unto  Jacob/ 

* PChD,  Pachad,  Terror,  is  a title  of  the  fifth  Sephira,  Geburah,  Strength, 
to  which  the  divine  name  of  Elohim  Gibor,  the  Elohim  of  Strength,  is 
referred.  It  is  likewise  to  be  remembered  that  from  this  Sephira  the  Pillar 
of  Justice  takes  its  title,  which  includes  the  third,  fifth,  and  eighth  Sephiroth ; 
Binah,  Geburah,  and  Hod  ; Understanding,  Strength  or  Terror,  and  Splen- 
dour. Mars,  “ the  star  of  the  unconquerered  will,”  is  also  referred  to  this 
fifth  Sephira. 


m2 


164 


KABBALAH. 


447.  “ And  the  eleventh,  because  one  hair  is  not 
pre-eminent  over  another  hair,  with  c mercy  unto 
Abraham.’  ” 


CHAPTER  XXII. 

CONCERNING  THE  TWELFTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

448.  The  twelfth  conformation  is  that  the  hairs  do 
not  hang  over  the  month,  and  that  the  mouth  is  bare  on 
every  part,  and  that  beautiful  are  the  hairs  surrounding 
it,  so  that  there  may  be  no  molestation  there,  as  is  fit. 

449.  But  wherein  cOnsisteth  the  molestation  ? Doubt- 
less it  is  frequently  said,  “ If  judgment  exist  in  the  place 
of  judgment  (or,  “ If  judgment  follow  after  judgment  ”), 
molestation  ariseth.” 

450.  Therefore  are  the  hairs  of  the  beard  either 
{symbolical  of)  molestation  or  judgment,  while  the  other 
parts  appear  to  (symbolize)  mercy. 

451.  Surely  it  is  said  for  this  reason,  because  the 
breathings  forth  of  the  Spirit  upon  Microprosopus  are 
not  molestations. 

452.  For  we  have  learned  that  from  that  holy  and 
excellent  mouth  of  the  Holy  of  the  Holy  Ones  the  Spirit 
breaketh  forth. 

453.  What  spirit?  The  Spirit  which  floweth  forth 
upon  Microprosopus,  that  it  may  enshroud  Him. 

454.  And  with  that  Spirit  are  all  those*  veiled 
which  are  inferior.  And  when  that  Spirit  goeth  forth, 
then  is  it  divided  into  37,000  aspects, f of  which  each  one 
is  expanded,  but  only  in  its  proper  place. 

* That  is,  the  fourth,  fifth,  sixth,  seventh,  eighth,  and  ninth  Sephiroth 
which  form  Microprosopus ; and  the  tenth,  which  is  the  Bride. 

+ That  is,  37  in  the  material,  or  Asiah  = ZL,  Zal  = profession,  or  LZ, 
Laz  = diversion  of  force. 


THE  GREATER  HOLY  ASSEMBLY.  165 

455.  And  lie  wlio  is  worthy  to  be  enshrouded  is  en- 
shrouded by  ( the  Spirit). 

456.  And  therefore  hairs  are  not  found  upon  the  holy 
mouth,  because  thence  the  Spirit  rusheth  forth  ; neither 
is  it  necessary  that  any  ( extraneous  things ) whatsoever 
should  be  mingled  therewith  or  approach  thereto. 

457.  And  that  (mouth)  is  very  secret,  because  to  it 
nothing  adhereth,  nor  doth  anything  touch  upon  it  from 
above  or  below ; and  it  is  concealed  in  the  secret  of 
secrets,  so  that  it  cannot  be  known. 

458.  In  fact,  it  is  not  formed,  nor  doth  it  exist* 
(properly  speaking)  in  this  conformation. 

459.  And  because  that  Spirit  which  proceedeth  unto 
the  exteriors,  and  wherewith  the  true  prophets  have  been 
overshadowed,  is  called  the  mouth  of  Tetragrammaton. 

460.  But  herein,  in  the  Ancient  of  the  Ancient  Ones, 
is  it  not  made  manifest,  nor  is  there  any  who  knoweth 
His  Spirit  save  Himself. 

461.  And  therefore  are  the  hairs  of  (the  beard ) of 
equal  length  around  the  mouth ; and  this  latter  is  bare  in 
every  part. 

462.  And  herein  have  our  fathers  put  their  trust,  that 
they  might  be  overshadowed  by  that  Spirit  which  is 
developed  in  multitudinous  aspects,  each  in  its  proper 
place,  wherewith  all  the  equal  hairs  are  surrounded. 

463.  This  is  that  which  is  written  in  that  passage  of 
Micah : “ Which  Thou  hast  sworn  unto  our  fathers.” 

464.  And  this  is  the  holy  and  excellent  twelfth  con- 
formation, from  which,  linked  together,  depend  twelve 
limitations  above  and  twelve  limitations  below ; even 
twelve  limitations,  according  unto  the  twelve  tribes  of  our 
fathers. 

465.  This  is  that  which  is  written:  “ Which  Thou 
hast  sworn  unto  our  fathers.” 

* Meaning  that  in  this  place  it  is  the  conformations  of  the  beard  and  not 
the  mouth  that  are  being  described. 


KABBALAH. 


1 66 


CHAPTER  XXIII. 

CONCERNING  THE  THIRTEENTH  PART  OF  THE  BEARD  OF 
MACROPROSOPUS. 

466.  The  thirteenth  conformation.  The  hairs  which 
are  beneath  the  beard  hang  down  on  this  side  and  on 
that  in  beautiful  and  excellent  dignity,  and  form  a cover- 
ing even  unto  the  chest,  and  nothing  is  seen  of  the 
countenance  and  of  the  places  of  fragrance  save  those 
two  brilliant  and  beautiful  apples. 

467.  Rabbi  Schimeon  spake  and  said : “ 0 how 
blessed  is  his  portion  who  is  found  in  this  excellent  holy 
assembly,*  wherein  we  are  {assembled)  ! Blessed  is  his 
portion  in  this  world  and  in  the  world  to  come. 

468.  “For  we  are  seated  in  that  excellent  holiness 
which  surroundeth  us. 

469.  “ And  all  those  excellent  conformations  are  co- 
ordinated, and  crowned,  and  placed  round  about,  each 
in  its  own  (proper)  position,  in  the  holy  form  of  the 
beard. 

470.  “ And  this  thirteenth  disposition  is  the  beautiful 
disposition  which  exciteth  in  itself  so  great  desire  that 
the  headf  ariseth  towards  it. 

471.  “From  it  depend  all  those  which  are  compre- 
hended in  Microprosopus ; from  it  depend  alike  those 
which  are  supernal,  those  which  are  inferior. 

472.  “ This  is  the  form  of  perfection  which  con- 

* Because  this  assembly  of  ten  Rabbis,  as  1 have  before  remarked,  was 
intended  to  typify  the  ten  Sepbiroth  and  their  grouping. 

+ This  somewhat  obscure  text  means  this : The  number  of  the  parts  of  the 
beard  are  13,  which  are  now  completed  in  this  disposition.  But  13  = ACHD, 
Achad , Unity,  and  also  AHBH,  Ahebah,  Love.  Hence  love  of  unity  ariseth 
when  the  13  are  complete.  And  the  head  of  Hacroprosopus  ariseth,  because 
that  is  Kether,  the  first  Sephira,  the  number  one,  unity. 


THE  GREA  TER  HOL  Y ASSEMBL  Y.  167 

summateth  all  the  dispositions,  and  which  perfecteth  all 
things. 

473.  “ We  have  learned  by  tradition.  Those  parts* 
are  called  QDM,  Qadam, f ancient  days,  days  first  of  the 
first.  But  those  which  are  found  in  Microprosopus  are 
called  OVLM,  Olahm , everlasting  days,  or  days  of  the 
ages. 

474.  “ Also  we  have  learned  that  those  QDM,  Qadam , 
ancient  days,  are  all  conformed  in  the  conformations  of 
the  beard,  wherein  is  composed  the  Ancient  of  the 
Ancient  Ones,  the  Concealed  of  the  Concealed  Ones. 
But  this  thirteenth  {conformation)  comprehendeth  them.J 

475.  “And  all  the  concealed  superiors  and  inferiors 
are  concealed  in  it,  and  they  are  comprehended  in  that 
Influx  from  which  all  things  emanate;  like  as  it  is  said  : 

476.  “ And  that  day  is  not  comprehended  in  them, 
seeing  it  comprehendeth  all  things. 

477.  “And  in  that  time  wherein  is  stirred  up  the 
Ancient  of  Days  in  the  superior  conformations,  that  is 
called  one  day  wherein  He  ariseth  to  magnify  His  beard. 

478.  “ Which  is  intimated  in  those  words,  Zech. 
xiv.  7 : c One  day  which  is  known  to  the  Lord.’ 

479.  “That  alone  prevaileth  over  all,  that  includeth 
all  things  that  is  called  by  the  known  name. 

480.  “ For  thus  we  have  learned.  In  that  place 
where  there  is  day  there  is  also  night,  seeing  that  day 
cannot  exist  without  night. 

481.  “ But  because  in  that  time  shall  be  the  time  of 
the  dignity  of  the  beard,  that  day  is  found  alone. 

482.  “ It  is  called  neither  day  nor  night,  for  it  is  not 

* That  is,  the  thirteen  conformations  of  the  beard. 

+ And  hence  is  Macroprosopus  called  the  “ Ancient  of  Days.  ” Qadam 
also  means  the  east,  eastward.  “ Tetragrammaton  Elohim  planted  a garden, 
MQDM,  Miqedem,  eastward  (or  of  ancient  time),  in  Eden.  It  is  worthy  of 
notice  that  the  Gematria  of  QDM  and  OVLM  are  144  and  146  respectively ; 
the  least  numbers  of  which  are  9 and  2 — Yesod  and  Chokmah,  foundation  and 
wisdom. 

X By  way  of  synthesis,  as  if  it  were  a repetition  of  the  rest  conjointly. 


KABBALAH. 


1 68 

called  day  except  for  our  (better  understanding  of  the  sym- 
bolism involved ),  neither  is  it  called  night  except  for  the 
same  reason. 

483.  “And  because  that  form  includeth  all  things, 
hence  nothing  whatsoever  is  known  or  seen  concerning  it. 

484.  “ And  from  it  streameth  down  the  oil  of  magnifi- 
cence in  thirteen  directions,  which  flow  down  upon  all 
the  inferiors  in  order  that  they  may  shine  forth. 

485.  “In  that  oil  are  consummated  the  thirteen  parts 
of  the  holy  and  excellent  beard. 

486.  “ And  those  forms  which  are  in  that  beard  are 
disposed  and  descend  in  many  directions,  neither  can  it 
be  seen  how  they  are  extended  nor  how  they  arise. 

487.  “They  are  hidden  in  all  things,  and  they  are 
concealed  in  all  things;  and  no  man  knoweth  their 
place,  except  Him,  the  Ancient  One. 

488.  “In  their  expansion  are  they  all  included,  like 
as  it  is  said  : 

489.  “He  is  known,  and  He  is  not  known ; He  is 
concealed,  and  He  is  manifest. 

490.  “ Concerning  Him  it  is  written,  Isa.  xlii.  8 : 
‘ AN  I IHVH  HVA,*  Ani  Tetragrammaton  Hoa , This  is 
My  name,  and  My  glory  I give  not  unto  another.’ 

491.  “Also  it  is  written,  Ps.  c.  2 : HYA,  Hoa , He, 
hath  made  us,  and  not  we  ourselves.’ 

492.  “ Also  it  is  written,  Dan.  vii.  9 : “The  Ancient 
of  Days  did  sit,”  that  is,  He  remained  in  His  place,  and 
Him  hath  no  man  known.  He  sitteth,  but  He  is  not 
found. 

493.  “Also  it  is  written,  Ps.  cxxxix.  14:  ‘I  will 
praise  Thee,  for  I am  fearfully  and  wonderfully  made.’  ” 

* “ Ani  Tetragrammaton  Hoa,  This  is  My  name for  in  this  are  contained 
Macroprosopus,  Microprosopus,  and  the  Tetragrammaton.  ANI  represents 
Microprosopus  ; HYA,  Macroprosopus  ; and  IHYH  is  between  them.  Ani 
is  53  and  Hoa  is  12,  which  together  give  65,  which  is  ADNI,  Adonai,  Lord  ; 
and  IHVH  = 26,  which  added  hereunto  is  91  = AMN,  Amen.  Now,  apart 
from  the  sacred  ideas  we  attach  to  amen,  it  is  well  to  know  that  the  ancient 
Egyptians  called  their  greatest  Deity  Amen,  AMN,Amen-Ra,  and  Ra  = Light, 
AYR  in  Hebrew  ; Amen  our  Light,  the  light  of  the  two  countenances. 


THE  GREATER  HOLY  ASSEMBLY. 


169 


CHAPTER  XXIV. 

CONCLUSION  OF  THE  MATTER  CONCERNING  MACROPROSOPUS. 

494.  Rabbi  Schimeon  spake  unto  his  companions,  and 
said  : “ When  that  veil  is  expanded  (by  which  is  to  be 
understood  the  representation  of  the  beard  of  Macroprosopus) 
which  ye  behold  above  us,*  I see  that  all  the  conforma- 
tions have  descended  therein,  and  that  they  shine  forth 
in  that  place.  (Now  like  as  if  he  intended  to  say , AMN , 
Amen , the  discourse  concerning  Macroprosopus  being  finished , 
he  describeth  this  particular  symbolism , which  is  contained  in 
the  ensuing  symbols.) 

495.  “ And  a certain  covering,  even  the  splendour  of 
the  most  holy  and  blessed  God  (otherwise  the  opening  of 
holiness ; but  by  this  is  understood  the  Tetragram  m a ton , 
which,  together  with  the  name , ADNI,  Adonai , maketh  the 
number  of  the  word  AMN}  Amen , that  is,  91):  is  ex- 
panded through  four  columns  on  four  sides  (which  are 
the  four  letters  of  the  holy  name,  by  which  he  saith  that 
space  is  surrounded). 

496.  “ One  column  is  so  placed  that  it  reach eth  from 
the  lowest  unto  the  highest.  (This  is  the  Kingdom  of 
the  emanations ,t  the  base  and  lowest  part  of  the  whole 
system  } of  emanation,  because  it  is  said  to  ascend  from  the 
lowest  part  of  the  middle  column  § even  unto  the  summit  of 
the  Crown.\\) 

497.  “ And  therein  is  a certain  MGRVPIA,^[ 
Megerophia,  vessel  containing  fire  (for  like  as  the  fire  on 
the  altar  could  not  be  touched  with  bare  hands,  so  that 

• Again  alluding  to  their  symbolical  representation  of  the  ten  Sephiroth. 

*t*  Malkuth,  the  tenth  Sephira.  £ The  Sephiroth. 

§ Or  Pillar  of  Mildness,  consisting  of  the  first,  sixth,  ninth,  and  tenth 
Sephiroth. 

||  Kether.  “Malkuth  is  Kether  after  another  manner,”  says  one  of  the 
qabalistic  axioms  of  Pietorius. 

II  I believe  the  best  translation  of  Megerophia  is  a “ fire  shovel.”  Knorr 
de  Rosenroth  makes  it  “uncus  focarius.” 


i7o 


KABBALAH. 


name , Tetragrammaton , cannot  be  touched  and  pronounced 
by  the  mouth , but  it  is  touched  and  produced  by  ADN1 , 
Adonai , which  is  ShM,  Sham , iZis  raiwie ; /or  >Sizd/  and 
MGRVPIA  both  yield  340  by  Gematria) ; and  in 
the  fire-containing  vessel  are  four  keys,* * * §  sharp  on 
every  side  ( for  such  was  the  form  of  the  keys , in  order  that 
they  might  draw  aside  the  veil,  as  a lock  is  shot  back  by 
a key.  But  the  four  letters  of  the  name  ADJSTI,  Adonai , 
are  hereby  to  be  understood,  which  are  inserted  into  and 
united  with  the  four  letters  IHVH , in  this  manner, 
IAHDVNHI)  ; which  seize  upon  that  veil,  and  with- 
draw it  from  the  superiors. 

498.  “ And  thus  in  the  second  column,  f and  the 
third  column  and  the  fourth  column  ( that  is,  the  four 
letters  are  applied  to  the  other  four  letters , as  hath  just  been 
said). 

499.  “ And  between  one  column  and  another  column 
are  contained  eighteen  J bases  of  columns  ( here  is  to  be 
understood  the  name  expounded  through  the  seventy-two  § 
names  or  numbers  ; for  either  pertain  unto  Macroprosopus, 
and  four  times  eighteen  yieldeth  seventy-two) : and  they 
shine  forth  with  brilliancy  in  the  openings  carved  out  in 


* Quatuor  claves  traditse  sunt  in  manu  Domini  mundi,  quas  non  tradidit 
neque  ulli  Angelo,  neque  seraphino : clavis  pluvise : clavis  sustentationis : 
clavis  sepulchorum : clavis  sterilitatis,  &c.  (Zanolini : “ Lexicon  Chaldseo- 
Rabbinicum,  ” art.  MPThCh,  root  PThCh.) 

t These  four  columns  also  refer  to  the  four  worlds  of  Atziloth,  Briab, 
Yetzirah,  and  Asiah.  (See  Introduction.) 

t 18  = ChI  = Life. 

§ In  Exodus  xiv.  are  three  verses  (19,  20,  and  21),  which  each 
consist  of  72  letters.  Now,  if  these  three  verses  be  written  at  length  one 
above  another,  the  first  from  right  to  left,  the  second  from  left  to  right, 
and  the  third  from  right  to  left  (or,  as  the  Greeks  would  say,  boustro- 
jphedon),  they  will  give  72  columns  of  three  letters  each.  Then  each  column 
will  be  a word  of  three  letters,  and  as  there  are  72  columns,  there  will  be  72 
words  of  three  letters,  each  of  which  will  be  the  7 2 names  of  the  Deity 
alluded  to  in  the  text.  And  these  are  called  the  Schemahamphorasch, 
or  the  divided  name.  By  writing  the  verses  all  from  right  to  left,  instead  of 
boustrophedon , &c.,  there  will  be  other  sets  of  72  names  obtainable.  (See 
annexed  Table  of  the  Schemahamphorasch.) 


THE  SCHEMAHAMPHORASCH. 


THE  GREATER  HOLY  ASSEMBLY . 


171 


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172 


KABBALAH. 


that  veil,  and  so  on  all  four  sides.  (By  the  “ openings 
carved  out  ” is  to  be  understood  the  exposition  of  the  name , 
Tetragrammaton.) 

500.  u I beheld  those  forms  which  shine  above  it,  and 
await  the  words  of  onr  lips,  that  they  may  be  crowned 
and  raised  each  in  its  own  place. 

501.  “ And  when  they  are  expounded  by  our  lips, 
they  ascend  singly  and  are  crowned,  and  are  disposed  in 
that  order  which  is  here  given  forth  by  the  mouth  of 
whosoever  amongst  us  (happeneth  to  be  expounding  them). 

5 02.  “And  whensoever  any  one  amongst  us  openeth 
his  mouth,  so  that  he  may  speak  concerning  any  con- 
formation, that  form  is  localized  and  awaiteth  the  voice 
which  goeth  forth  from  our  lips,  and  then  it  ascendeth 
in  its  place  and  is  crowned. 

503.  “And  all  the  columns  on  this  side  and  on  that 
side  rejoice  ( here  are  understood  the  holy  living  creatures , 
the  cherubim , which  were  before  the  columns , and  the  chiefs  of 
the  angelic  guards , and  they  are  said  to  have  come  hither)  ; 
because  they  hear  that  which  before  they  knew  not.* 
And  in  the  sound  of  your  voices  are  heard  the  rushing 
of  countless  chariots  ( the  noise  of  the  wings  of  the  hosts  of 
the  angelic  chariots  of  God , rushing  onwards) ; and  they 
stand  here  around  you  in  multitudes,  awaiting  the  speech 
of  your  voice. 

504.  “0  blessed  are  ye  in  the  world  to  come! 
because  all  the  words  which  go  forth  from  your  mouth 
are  all  holy,  all  true,  which  err  not,  neither  on  the  right 
nor  yet  on  the  left  (seeing  they  are  the  holy  names  of 
God). 

* I must  again  remind  the  reader  that  Rabbi  Schimeon  and  his  com- 
panions are  speaking  as  symbolizing  the  action  of  the  Sephiroth  in  the 
creation,  and  that  when  it  is  said  the  angels,  &c  , wait  for  the  words  from 
their  lip's,  it  signifies  symbolically  the  way  in  which  the  angels,  &c.,  were 
created  by  the  word  of  the  Deity  in  his  Sephirotic  form.  And  when  it  is 
said  that  “ they  hear  that  which  before  they  knew  not,”  it  signifies  the 
creation  of  forms,  powers,  and  attributes  which  at  the  beginning  of  time 
existed  not. 


THE  GREATER  HOLY  ASSEMBLY. 


173 


505.  44  God,  the  holy  and  blessed  one,  rejoiceth  to 
hear  these  things,  and  He  listeneth  unto  these  words 
until  He  himself  shall  give  sentence,  for  in  the  world 
to  come  all  these  holy  words  shall  be  enumerated  for 
the  second  time. 

506.  “Concerning  you  is  it  written,  Cant.  vii.  9: 
4 And  the  roof  of  thy  mouth,  like  the  best  wine  for 
my  beloved,  that  goeth  down  sweetly,  causing  the  lips 
of  those  that  are  asleep  to  speak.’ 

507.  “What  is  this?  4 Causing  the  lips  of  those 
that  are  asleep  to  speak.’  Because  even  in  the  world 
to  come  shall  your  lips  utter  the  words  of  the  law  before 
Him.” 


CHAPTER  XXV. 

THE  INGRESS  OF  MICROPROSOPUS. 

508.  44  Now  take  ye  your  places,  and  apply  the  science 
(the  Qabalah)  to  describe  how  the  parts  of  Microprosopus 
are  conformed,  and  how  He  is  clothed  with  His  confor- 
mations, from  the  forms  of  the  Ancient  of  Days,  the 
Holy  of  the  Holy  Ones,  the  Withdrawn  of  the  Withdrawn 
ones,  the  Concealed  one  of  All. 

509.  44  For  now  wisdom  requireth  that  ye  judge  a true 
judgment,  becoming  and  honourable  ; so  that  ye  may 
dispose  all  the  conformations  as  accurately  as  possible. 

510.  44  But  the  conformations  of  Microprosopus  are 
disposed  from  the  forms  of  Macroprosopus  ; and  His  con- 
stituent parts  are  expanded  on  this  side  and  on  that 
under  a human  form,  so  that  there  may  be  manifest  in 
Him  the  Spirit  of  the  Concealed  One  in  every  part. 

5 1 1 . 44  So  that  He  may  be  placed  upon  His  throne, 
because  it  is  written,  Ezek.  i.  26  : 4 And  above  the  like- 


174 


KABBALAH . 


ness  of  a throne,  the  appearance  as  the  likeness  of  a 
man  upon  it  above.’ 

512.  Like  as  the  appearance  of  a man  ; ’ because 
that  (form)  includeth  all  forms.  £ Like  as  the  appearance 
of  a man  ; ’ because  He  includeth  all  names.  c Like  as  the 
appearance  of  a man.’  Because  He  includeth  all  secret 
things  which  have  been  said  or  propounded  before  the 
world  was  created,  even  although  they  have  not  been 
substituted  herein.”  * 


CHAPTER  XXVI. 

CONCERNING  THE  EDOMITE  KINGS. 

513.  Behold  ! this  have  we  learned  in  the  “ Book  of 
Concealed  Mystery”:  that  the  Ancient  of  the  Ancient 
Ones  before  that  He  prepared  His  conformations  f (in  the 
equilibrium  of  balance)  formed  certain  kings,  collected 
certain  kings,  and  gave  due  proportion  unto  certain  kings; 
but  they  only  subsisted  ( for  a time)  until  He  could  expel 
them ; and  in  that  time  hath  He  concealed  them. 

514.  This  is  intimated  in  those  words,  Gen.  xxxvi.  3 I : 
“ And  these  are  the  kings  which  have  reigned  in  ADVM,f 

* This  brings  in  the  subject  of  the  worlds  of  unbalanced  force  which  are 
said  by  the  Zohar  to  have  been  created  and  destroyed  prior  to  the  creation 
of  the  present  world.  These  worlds  of  unbalanced  force  are  typified  by  the 
Edomite  kings.  (See  Introduction.) 

+ As  the  Sephiroth  proceed  each  from  the  preceding  one  in  the  series,  it 
is  evident  that  before  the  counterbalancing  Sephira  is  formed,  the  force  in  the 
preceding  Sephira  is  unbalanced;  e.g.,  the  fourth  Sephira  is  Gedulah  or 
Chesed,  Mercy ; and  the  fifth  Sephira  is  Geburah  or  Pachad,  Sternness ; 
therefore,  till  Geburah  appears,  Gedulah  is  unbalanced,  and  this  condition  is 
the  reign  of  one  of  the  Edomite  kings  ; but  when  Geburah  appears  his  reign 
is  over. 

X ADYM  = 1+4  + 6 + 40  = 51  = NA  = Failure.  AN  = also  51,  and 
means  pain.  Ergo,  also  unbalanced  force  is  the  source  alike  of  failure  and 
of  pain. 


THE  GREATER  HOLY  ASSEMBLY. 


1 75 


Edom”  In  the  land  of  Edom ; that  is,  in  the  place 
wherein  all  judgments  exist. 

515.  But  all  these  subsisted  not  until  the  White 
Head  * of  the  Ancient  of  the  Ancient  Ones  was  disposed 
(in  its  ordination). 

516.  When  this  was  conformed,  He  disposed  all  the 
inferior  conformations,  and  all  the  superior  and  inferior 
forms  were  thus  arranged. 

517.  Thence  we  learn  that  unless  the  head  (or  riding 
power,  or  government)  of  a nation,  whatever  form  of 
government  it  may  happen  to  be,  be  first  properly  con- 
stituted, that  nation  cannot  be  properly  ruled.  For  if 
the  head  be  first  disposed  aright,  then  all  things  can  be 
ordained,  but  if  that  be  not  first  disposed  aright,  neither 
can  the  nation  be  governed  aright. 

518.  The  ordering  of  all  things  is  from  the  Ancient 
of  Days.  For  before  that  He  was  disposed  in  His  con- 
formation, nothing  could  be  ordained,  because  as  yet  it 
was  first  necessary  that  Himself  | should  be  ordained ; 
and  all  the  worlds  were  desolate. 

519.  Which  these  words  intimate,  ibid.  32:  “And 
there  reigned  in  Edom  Bela,  the  son  of  Beor.” 

520.  “ And  there  reigned  in  Edom.”  Here  is  a certain 
venerable  Arcanum  hidden ; for  herein  is  that  place  inti- 
mated wherein  all  the  judgments  are  collected  together, 
and  whence  they  depend. 

521.  u Bela,  the  son  of  Beor.”  This  is  the  tradition. 
This  denoteth  the  most  rigorous  judicial  decree,  for  whose 
cause  there  are  collected  together  a thousand  times  a thou- 
sand authors  of  mourning  and  woe. 

522.  “ And  the  name  of  his  city  is  Dinhabah.”  What 
is  DNHBH,  Dinhabah  ? As  if  it  were  to  be  said,  “ Give 
forth  judgment.”  Like  as  it  is  written,  Prov.  xxx.  1 5 : 
“ The  horse-leech  hath  two  daughters,  crying,  ‘Give,  give.5  ” 

* This  is  another  title  of  the  Crown,  Kether,  the  first  Sephira.  (See 
Introduction.) 

t Because  He  is  the  Absolute  One,  the  Eheieh  Asher  Eheieh. 


176 


KABBALAH. 


523.  But  when  he  ascendeth,  so  that  he  may  be  con- 
formed therein,  he  cannot  subsist  and  he  cannot  consist. 
Wherefore  ? Because  the  form  of  the  man  is  not  as  yet 
constituted. 

524.  What  is  the  reason  of  this  ? Because  the  consti- 
tution of  man  containeth  all  things  under  this  form,  and 
in  that  form  are  all  things  disposed. 

525.  And  because  that  constitution  of  Adam  was  not 
as  yet  found,  they  (the  Edomite  kings)  could  not  subsist, 
nor  be  conformed,  and  they  were  destroyed. 

526.  Have  they  then  been  abolished,  and  are  all  these 
included  in  (the  supernal)  man  ? For  truly  they  were 
abolished  that  they  might  be  withdrawn  from  form,  until 
there  should  come  forth  the  representation  of  Adam. 

527.  But  when  that  form  is  configurated,  they  all 
exist,  and  have  been  restored  in  another  condition. 

528.  Some  among  them  are  mitigated,  and  (some)  are 
not  mitigated  ; but  evidently  there  are  certain  of  them 
which  have  not  been  mitigated. 

529.  And  if  thou  shalt  say:  “Also  it  is  written, 

1 and  he  died,’  surely  that  denoteth  that  they  were 
altogether  abolished.”  I answer  that  it  is  not  so  ; but 
whosoever  descendeth  from  his  former  position  wherein 
he  was  before,  concerning  such  an  one  is  it  said  in  Scrip- 
ture that  he  died. 

530.  Like  as  it  is  written,  Exod.  ii.  23:  “And  the 
king  of  Egypt  died.”  Because  he  descended  from  the 
former  condition  wherein  he  was. 

531.  But  after  that  Adam  was  constituted  they 
are  called  by  other  names,  and  are  mitigated  in  a per- 
manent condition  through  him ; and  they  exist  in  their 
place,  and  are  all  called  by  other  names  and  not  by  their 
former  (appellations). 

532.  Excepting  that  one*  concerning  whom  it  is 
written,  Gen.  xxxvi.  39  : “And  the  name  of  his  wife 


* Hadar,  HDR. 


THE  GREATER  HOLY  ASSEMBLY. 


1 77 


was  Mehetabel,  the  daughter  of  Matred,  the  daughter  of 
Mezahab. 

533.  For  what  reason  ? Because  they  were  not 
abolished  like  the  others.  Wherefore  ? Because  they 
were  male  and  female,  like  as  the  palm-tree,  which  groweth 
not  unless  there  be  both  male  and  female. 

534.  And  because  now  they  are  found  male  and 
female,  and  it  is  not  written  concerning  them  that  they 
died  like  as  the  others,  but  remained  in  a fixed  con- 
dition. 

535.  But  they  were  not  ( definitely  composed)  until  the 
form  of  the  man  was  composed  ( that  is,  the  supernal  man). 
But  after  that  the  form  of  the  supernal  Adam  was  con- 
stituted, they  were  restored  in  another  condition,  and  came 
in  proper  order. 


CHAPTER  XXVII. 

CONCERNING  THE  SKULL  OF  MICROPROSOPUS  AND  ITS  APPUR- 
TENANCES ; NAMELY,  CONCERNING  THE  SUBTLE  AIR,  AND 
THE  FIRE,  AND  THE  DEW. 

536.  This  is  the  tradition.  When  the  White  Head  * 
propounded  unto  Himself  to  superadd  ornament  unto  His 
own  adornment,  He  constituted,  prepared,  and  produced 
one  single  spark  from  His  intense  splendour  of  light. 
He  fanned  it  and  condensed  it  (or  conformed  it). 

537.  And  He  developed  His  thought,  and  extended  it 
in  three  hundred  and  seventy  directions. 

538.  And  the  spark  subsisted,  and  waited  until  the 
pure  air  went  forth  which  involved  it  around ; and  an 
ultimate  extension  having  been  made,  He  produced  a 
certain  hard  skull  (bounded)  on  four  sides.f 

* Another  title  for  the  crown,  Kether.  (?ee  Introduction.) 
t By  the  letters  of  the  Tetragram. 

N 


178 


KABBALAH, 


539.  And  in  that  pure  subtle  air  was  the  spark  absorbed 
and  comprehended  and  included  therein. 

540.  Dost  thou  not  think  therein  ? Truly  it  is  hidden 
therein. 

541.  And  therefore  is  that  skull  expanded  in  its  sides ; 
and  that  air  is  the  most  concealed  attribute  of  the  Ancient 
of  Days. 

542.  In  the  spirit  which  is  hidden  in  that  skull  there 
are  expanded  fire  on  the  one  side  and  air  on  the  other. 
And  the  subtle  air  is  whirled  about  it  from  this  side, 
and  the  subtle  fire  is  whirled  about  it  from  that  side. 

543.  What  is  the  fire  in  this  place  ? But  verily  it  is 
not  fire,  but  that  splendour  which  is  included  in  the 
subtle  air,  and  it  shineth  in  two  hundred  and  seventy 
worlds. 

544.  And  rigour  or  judgment  is  found  therefrom  ; and 
therefore  it  is  called  the  hard  skull. 

545.  Within  that  skull  are  nine  thousand  myriads  of 
worlds,  which  receive  the  influx  from  it,  and  are  at  peace 
above  it. 

546.  In  that  skull  distilleth  the  dew*  from  the  White 
Head,  which  is  ever  filled  therewith ; and  from  that  dew 
are  the  dead  raised  unto  life. 

547.  And  that  dew  hath  in  itself  two  colours.  From 
the  White  Head  there  is  a whiteness  in  it,  which  entirely 
comprehend eth  all  whiteness. 

548.  But  whensoever  it  remaineth  in  that  head  of 
Microprosopus,  there  appeareth  in  it  a redness,  like  as  in 
crystal,  which  is  white,  and  there  appeareth  a red  colour 
in  the  white  colour. 

549.  And  therefore  is  it  written,  Dan.  xii.  2 : “ And 
many  of  them  that  sleep  in  the  dust  of  the  earth  shall 
awake,  some  to  everlasting  life,  and  some  to  shame  and 
everlasting  contempt.” 

* This  subtle  air,  fire,  and  dew  are  analogous  to  the  three  “mother 
letters  ”'of  the  “ Sepher  Yetzirah,”  A,  M,  and  Sh  ; the  letter  A symbolizing 
air,  the  medium  between  M the  water,  and  Sh  the  fire. 


THE  GREATER  HOLY  ASSEMBLY. 


179 


550.  “To  everlasting  life.”  Because  they  are  worthy 
of  that  whiteness  which  cometh  from  Macroprosopus,  even 
from  the  Ancient  of  Days. 

551.  “To  shame  and  everlasting  contempt.”  Because 
they  are  worthy  of  that  redness  of  Microprosopus. 

552.  And  all  things  are  contained  in  that  dew,  as  is 
intimated  in  these  words,  Isa.  xxvi.  19  : “Because  the 
dew  of  lights  is  thy  dew” — where  there  is  a duality  of 
expression. 

553.  And  that  dew,  which  distilleth,  distilleth  daily 
upon  the  field  of  apples,  in  colour  white  and  red. 

554.  This  skull  shineth  in  two  colours  toward  this  side 
and  toward  that. 

555.  And  from  that  subtle  air,  from  the  skull,  there 
are  expanded  in  His  countenance  one  hundred  and  fifty 
myriads  of  worlds ; and  therefore  is  He  called  Zauir 
Aphin  (or  Anpin),  Microprosopus,  the  Lesser  Counte- 
nance. 

556.  But  in  that  time,  when  there  is  need,  is  His 
countenance  expanded  and  made  vast,  because  He  looketh 
back  upon  the  countenance  of  the  Ancient  of  the  Ancient 
Ones,  from  Whom  is  the  life  of  the  universe. 

557.  And  from  that  skull  there  is  a place  of  exit  in 
one  place  unto  those  which  are  below ; and  they  reflect 
His  light  towards  the  Ancient  of  Days,  when  they  ascend 
in  numeration  beneath  the  wand.* 

558.  Therefore  is  His  skull  cleft  beneath,  when  (the 
inferiors)  ascend  in  numeration,  and  from  this  cleavage  a 
reflection  of  light  ariseth  toward  the  Ancient  of  Days. 

* This  statement  will  be  utterly  unintelligible  to  the  ordinary  reader, 
unless  he  is  told  that  there  are  four  secret  qabalistical  symbols  attached  to 
the  four  letters  of  Tetragrammaton — viz.,  the  wand  to  I,  the  cup  of  libation 
to  H,  the  sword  to  V,  and  the  shekel  of  gold  to  H final.  The  wand  in  the 
text  refers  to  the  I,  Yod,  of  the  Ancient  One,  hidden  and  concealed  in  the 
I of  IHVH,  and  at  the  head  of  the  Sephiroth. 


i8o 


KABBALAH. 


CHAPTER  XXVIII. 

CONCERNING  THE  BRAIN  AND  MEMBRANE  OF  THE  BRAIN 
OF  MICROPROSOPUS. 

559.  In  the  cavities  of  the  skull  three  hollow  places 
are  found,  wherein  is  located  the  brain. 

560.  And  a thin  membrane  is  placed  therein,  but  not 
a thick  membrane,  hidden  also  as  that  of  the  Ancient  of 
Days. 

561.  And  therefore  is  this  brain  expanded,  and  it 
shineth  (or  proceedeth)  in  thirty-two*  paths.  The  same 
is  that  which  is  written,  Gen.  ii.  7 : “ And  a river  went 
forth  out  of  Eden.” 

562.  Also  we  have  learned  that  in  the  three  hollow 
places  of  the  skull  the  brain  is  contained. 

563.  Out  of  the  first  cavity  proceedeth  a certain 
fountain  of  the  brain  in  four  directions,  and  it  goeth 
forth  from  the  skull,  in  whose  cavity  are  contained  those 
thirty-two  paths  which  are  the  spirits  of  wisdom. 

564.  Out  of  the  second  cavity  there  goeth  forth  and 
expandeth  a second  certain  fountain,  and  the  fifty  gates 
(of  the  Understanding)  are  opened. 

565.  In  those  fifty  gates  are  contained  the  fifty  days 
of  the  law ; the  fifty  years  of  the  jubilee ; and  the  fifty 
thousand  generations  wherein  the  most  holy  God — blessed 
be  He  ! — intendeth  to  restore  and  commemorate  His  Spirit 
in  them. 

566.  From  the  third  cavity  there  go  forth  a thousand 
times  a thousand  conclaves  and  assemblies,  wherein 
DOTH,t  Daath , Knowledge,  is  contained  and  dwelleth. 

* These  are  the  thirty-two pathsofthe“SepherYetzirah, ’’symbolized  bythe 
ten  numbers  of  the  decad,  and  the  twenty-two  letters  of  the  Hebrew  alphabet. 

+ It  is  to  be  remembered  that,  according  to  the  “Book  of  Concealed 
Mystery,”  Daath  is  the  conjunction  of  the  second  and  third  Sephiroth, 
Wisdom  and  Understanding,  the  I and  H of  IHYH,  the  Supernal  Father  and 
Mother. 


THE  GEE  A TEE  HOLY  ASSEMBLY. 


181 


567.  And  the  hollow  place  of  this  cavity  is  placed 
between  the  other  two  cavities ; * and  all  those  conclaves 
are  filled  from  either  side. 

568.  This  is  that  which  is  written,  Prov.  ii.  4 : “ And 
in  knowledge  shall  the  conclaves  be  filled.” 

569.  And  those  three  are  expanded  over  the  whole 
body,  on  this  side  and  on  that,  and  with  them  doth  the 
whole  body  cohere,  and  the  body  is  contained  by  them 
on  every  side,  and  through  the  whole  body  are  they  ex- 
panded and  diffused. 


CHAPTER  XXIX. 

CONCERNING  THE  HAIR  OF  MICROPROSOPUS. 

570.  We  have  learned  that  from  the  skull  of  His  head 
( i.e .,  of  Microprosopus)  hang  one  thousand  times  a thousand 
myriad  myriads  of  locks  of  black  hair,  and  they  are 
intertwined  together  each  to  the  other,  and  they  are 
mingled  together. 

571.  But  there  is  no  classification  made  of  the  locks  of 
hair  separately,  because  pure  and  impure  alike  adhere  to 
each  other  therein,  and  here  (the  description  above  given) 
mentions  both  pure  and  impure  together. 

572.  In  all  those  sides  which  are  pure,  and  in  all  those 
which  are  impure,  there  are  intricate  and  dense  locks  of 
hair,  some  of  which  are  soft,  some  hard. 

573.  And  in  single  locks  doth  the  hair  hang  down, 
curls  upon  curls,  which  emit  flames,  and  hang  down  in 
beautiful  and  strong  array,  like  those  of  a brave  hero 
victorious  in  war. 

574.  They  are  excellent  as  the  great  and  foliated 
cedars.  This  is  that  which  is  written,  Cant.  v.  1 5 : 
“ Excellent  as  the  cedars.” 


* As  tlie  mediating  path  between  them. 


182 


KABBALAH. 


575.  The  curling  locks  are  parted  on  this  side  and  on 
that  above  the  head. 

576.  Also  we  have  learned  that  they  remain  in  curls 
because  they  proceed  from  many  fountains  of  the  three 
canals  of  the  brain. 

577.  For  from  the  fountain  of  one  cavity  of  the  skull 
proceedeth  the  hair,  and  it  becomes  curls  upon  curls 
(formed),  from  the  fountains  proceeding  from  that  cavity. 

578.  From  the  second  cavity  there  go  forth  fifty 
fountains,  and  from  those  fountains  the  hair  issueth, 
and  it  becometh  curls  upon  curls,  and  they  are  mingled 
with  the  other  locks. 

579.  From  the  third  cavity  there  go  forth  a thousand 
times  a thousand  conclaves  and  assemblies,  and  from  them 
all  the  hair  issueth ; and  it  becometh  curls  upon  curls, 
and  they  are  mingled  with  the  other  locks. 

580.  And  therefore  are  those  locks  so  curling,  and  all 
the  progeny  of  them  is  produced  from  the  three  cavities 
of  the  brain  of  the  skull. 

581.  And  all  those  curls  hang  down  and  are  spread 
over  the  sides  of  the  ears. 

582.  And  therefore  is  it  written,  Dan.  ix.  18  : “In- 
cline thine  ear,  O my  God,  and  hear.” 

583.  And  in  those  curls  there  are  found  alike  right 
and  left,*  light  and  dark,  mercy  and  judgment,  and  every- 
thing (that  hath  in  itself  the  qualities  of)  right  and  left 
dependeth  thence  (from  Microprosopus ),  and  not  from  the 
Ancient  One.t 

584.  In  the  parting  of  the  hair  appeareth  a certain 
slender  path,  which  hath  a certain  connection  with  that 
path  of  the  Ancient  of  Days,  and  from  that  path  are 
divided  six  hundred  and  thirteen  paths, J which  are 

* Whereas  Macroprosopus  is  symbolized  only  by  the  right  side  of  the 
profile. 

t For  the  reason  I have  given  in  the  preceding  note. 

£ The  precepts  of  the  law  are  said  to  be  613  in  number,  which  is  also 
expressed  by  Gematria  in  the  words  “ Moses  our  Rabbi” ; MShH  RBINYj 
Mosheh  Rabbino  = 40  + 300  + 5 + 200  + 2+10  + 50  + 6 = 613. 


THE  GREA  TER  HOL  Y ASSEMBL  Y. 


183 


distributed  among  the  paths  of  the  precepts  of  the 
law. 

585.  Like  as  it  is  written,  Ps.  xxv.  6 : “ All  the  paths 
of  Tetragrammaton  are  mercy  and  truth  unto  such  as  keep 
His  covenant  and  His  testimony.” 

586.  We  have  learned  that  in  the  single  locks  a 
thousand  times  a thousand  utterances  of  the  speech  of 
Tetragrammaton  are  found,  which  depend  from  the  single 
locks. 

587.  Among  them  some  are  hard  (rigorous)  and  some 
soft  ( merciful),  as  (belonging  unto)  the  Lord  of  the 
equilibrium  (or,  the  Lord  of  mercy,  who  is  an  equilibrium 
between  these) ; and  therefore  is  He  (Microjprosopus)  said 
to  include  right  and  left. 


CHAPTER  XXX. 

CONCERNING  THE  FOREHEAD  OF  MICROPROS  OPUS. 

588.  The  forehead  of  the  skull  is  the  inspection  of 
inspection,  and  it  is  not  uncovered,  except  in  that  time 
when  it  is  necessary  to  visit  sinners  for  the  purpose  of 
examining  their  deeds. 

589.  Also  we  have  learned  that  when  that  forehead  is 
uncovered,  all  the  lords  of  judgment  are  stirred  up,  and 
the  whole  universe  is  brought  under  judgment. 

590.  Save  in  that  time  when  the  prayers  of  the 
Israelites  ascend  before  the  Ancient  of  Days,  and  entreat 
mercy  for  His  children  ; then  is  uncovered  the  forehead 
of  the  benevolence  of  benevolences,*  and  it  shineth  down 
upon  this  (forehead)  of  Microprosopus,  and  judgment  is 
quieted. 

591.  Over  this  forehead  there  goeth  forth  a certain 

* Namely,  that  of  Macroprosopus. 


KABBALAH. 


184 

portion  of  hair,  which  is  extended  over  it  from  the  brain, 
which  produceth  the  fifty  gates  {of  Understanding). 

592.  And  when  it  is  expanded,  that  brow  glows  with 
anger  ; it  is  the  inspector  of  the  sinners  of  the  world — 
namely,  of  those  who  are  shameless  in  their  deeds. 

593.  Like  as  it  is  written,  Jer.  iii.  3 : “ And  thon 
hadst  the  forehead  of  a woman  who  is  a whore,  thon  re- 
fusedst  to  be  ashamed.” 

594.  And  we  have  learned  that  that  hair  subsisteth 
not  in  that  part  of  the  forehead  ; so  that  it  may  be 
nncovered  against  those  who  remain  steadfast  in  their 
iniquities. 

595.  And  when  the  Holy  One — blessed  be  He  ! — is 
awakened,  that  He  may  be  pleased  with  the  just,  the 
Countenance  of  the  Ancient  of  Days  shineth  upon  the 
Countenance  of  Microprosopus,  and  His  forehead  {that  of 
Macroprosopus)  is  uncovered,  and  illuminateth  that  fore- 
head (that  of  Macroprosopus),  and  then  is  called  the  time 
of  benevolence. 

596.  But  as  often  as  judgment  threateneth,  and  that 
forehead  ■ of  Microprosopus  is  uncovered,  there  is  un- 
covered the  forehead  of  the  Ancient  of  the  Ancient  Ones, 
and  judgment  is  mitigated  and  is  not  exercised. 

597.  We  have  learned  that-  that  forehead  is  expanded 
into  two  hundred  thousand  rednesses  of  rednesses,  which 
are  contained  therein,  and  are  included  therein. 

598.  And  when  the  forehead  of  Microprosopus  is  un- 
covered, licence  is  given  unto  all  those  to  destroy.  But 
when  the  forehead  of  the  benevolence  of  benevolence,  is 
uncovered,  so  that  it  may  shine  upon  that  forehead  {of 
Microprosopus)  and  upon  all  those  [rednesses) , then  are 
they  quieted. 

599.  Also  we  have  learned  by  tradition  : Twenty-four 
superior  judgments  are  found,  and  they  are  all  called 
NTzChIM,  Netzacliim , or  Victories ; howsoever,  while  {in 
the  a'i'rangement  of  letters , NTzCsIM , the  singular)  NTzCh, 
Netzach , is  called  Victory  {i.e.,  means  that),  the  neighbour- 


THE  GREATER  HOLY  ASSEMBLY. 


185 


ing  letters  * (M  and  N in  NTzChIM)  being  permuted, 
(we  obtain  MTzCeIN  singular ),  MTzCh,  Metzach  ( mean- 
ing) forehead. 

600.  Therefore  (the  same  word  signifieth)  forehead  and 
Victory,  which  is  in  the  plural  victories.  And  this  is  that 
which  is  given  by  tradition  : The  Victory  of  victories. 
And  they  are  in  the  forehead,  but  certain  among  them 
are  extended  in  the  body  in  (certain)  known  parts. 

601.  This  is  the  exotic  tradition  : What  is  that  which 
is  written,  1 Sam.  xv.  29  : “Also  the  Netzach  of  Israel 
doth  not  lie  nor  repent,  for  He  is  not  man  that  He  should 
repent.” 

602.  Now  have  we  declared  that  Arcanum  according 
to  its  constitution.  All  that  Victory  which  is  expanded 
in  the  body,  at  that  time  when  the  world  is  to  be  judged 
and  converted,  admitteth  repentance,  neither  executeth 
judgment  if  they  be  converted. 

603.  For  what  reason?  Because  the  matter  resteth 
in  that  place  which  is  called  Adam,  and  He  may  repent. 

604.  But  if  that  Victory  be  seen  and  uncovered  in 
that  part  of  the  head  just  spoken  of — namely,  the 
forehead — there  is  neither  time  nor  opportunity  for 
repentance. 

605.  Wherefore?  Because  it  is  not  that  place  which 
is  called  Adam,  for  the  countenance  and  the  nose  are  not 
uncovered,  but  the  forehead  alone. 

606.  And  in  that  part — ( i.e .,  the  forehead)  the  whole 
countenance  is  not  found,  for  that  (forehead)  is  not  called 
Adam,  and  therefore  is  it  said  : “ He  is  not  a man  that 
He  may  repent  ” (i.e.,  He,  HoaVA , H , is  not  Adam , &c.). 
So  also  is  it  as  regard  eth  the  (proportion  of)  Victory  in  the 
other  parts  of  the  body  (of  Microprosopus). 

* I.e.,  in  their  usual  place  in  the  order  of  the  alphabet. 


KABBALAH . 


1 86 


CHAPTER  XXXI. 

CONCERNING  THE  EYES  OF  MICROPROSOPUS. 

607.  The  eyes  of  the  head  (of  Microprosopus)  are  diverse 
from  all  other  eyes.  There  is  a shadowy  darkness  cast 
by  the  eyebrows  which  is  (as  if  it  were)  painted  above 
the  eyes,  whence  all  eyes  are  overshadowed  with  a dark 
shade. 

608.  Curling  hairs  hang  down  from  the  curls  of  the 
hair  which  is  above  them,  and  mark  the  form  of  the 
eyebrows  above  the  eyes,  at  the  commencement  of  the 
forehead. 

609.  And  in  both  (the  eyebrmos)  are  contained  seven 
hundred  times  a thousand  lords  of  inspection  who  reside 
above  the  eyelids. 

610.  In  the  eyelids  radiate  one  thousand  four  hun- 
dred myriads  (of  hairs),  which  adhere  to  the  edges  and 
form  the  eyelashes  ; and  far  above  these  is  the  inspection 
of  the  eye  of  the  Ancient  of  Days.* 

6 11.  And  as  often  as  those  eyelids  (of  Microprosopus) 
are  raised,  the  same  eye  (i.e.,  that  of  Macroprosopus) 
appear eth,  just  as  when  the  eyes  of  any  man  are  opened 
when  he  awaketh  from  sleep. 

612.  And  (the  eyes  of  Microprosopus)  behold  the  open 
eye  (of  Mcicroyrosopus  shining  down  upon  them),  and  they 
are  rendered  brilliant  with  a certain  brilliant  whiteness  of 
the  good  eye  (i.e.,  that  of  Macroprosopus,  because  in  Him 
u all  is  right  ” — i.e.,  good — and  there  is  no  left). 

613.  Like  as  it  is  written,  Cant.  v.  12:  “ Washed  with 
milk.”  What  is  “ with  milk  ? ” With  this  excellent 
primal  whiteness. 

* True  to  all  the  previous  symbolism,  the  eye  of  the  Ancient  of  Days, 
Macroprosopus,  is  here  spoken  of,  instead  of  eyes  in  the  plural  number,  seeing 
that,  as  I have  before  remarked,  he  is  rather  to  be  symbolized  by  a profile 
than  by  a full  face. 


THE  GREATER  HOLY  ASSEMBLY. 


187 


614.  And  in  that  time  is  there  found  with  Him  ( i.e ., 
Microprosopus ) an  intuition  of  mercy,  and  therefore  the 
prayer  of  the  Israelites  ascendeth,  because  His  eyes  are 
opened  (i.e.,  those  of  Microprosopus ),  and  are  whitened 
with  that  whiteness  (of  the  eye  of  Maeroprosopus). 

615.  Like  as  it  is  written,  Ps.  xliv.  23:  “Awake; 
why  sleepest  Thou,  0 Tetragrammaton  ? Arise.” 

616.  And  truly  as  often  as  His  eyes  are  not  open,  all 
the  lords  of  judgments  subdue  the  Israelites,  and  the 
other  nations  have  dominion  over  them. 

617.  But  whensoever  He  openeth  His  eyes,  these  are 
illuminated  from  the  good  eye  (of  Maeroprosopus ),  and 
mercy  is  over  Israel ; and  His  eye  tumeth  around  and 
executeth  vengeance  upon  the  other  nations. 

618.  This  is  that  same  which  is  written,  Ps.  xxxv. 
23  : “ Awake,  and  arise.”  “ Awake  ! ” and  ( Thine  eye) 
shall  be  illuminated  with  that  whiteness.  “ Arise  ! ” so 
that  it  may  exercise  judgment  upon  those  who  have 
overcome  them. 

619.  When  His  eyes  are  opened  they  appear  beautiful 
as  those  of  doves ; in  colour,  white,  red,  and  black,  and 
golden  yellow. 

620.  And  this  eye  (otherwise,  this  whiteness)  is  not 
uncovered  except  when  it  is  looked  upon  by  the  good 
eye,  and  then  all  those  colours  are  covered  (otherwise, 
bathed)  with  this  whiteness  of  the  rays. 

621.  From  those  colours,  when  they  are  uncovered,  go 
forth  seven  eyes  of  Providence,  which  issue  from  the 
black  of  the  eye. 

622.  This  is  that  which  is  said,  Zach.  iii.  9 : u Upon 
one  stone  seven  eyes.” 

623.  What  is  the  “ one  stone  ? ” The  black  of  the  eye. 

624.  From  the  red  go  forth  seven  emissaries,  who 
deflect  towards  the  left  side,  and  they  flame  with  fire, 
which  is  toward  the  north  side,  and  they  are  combined, 
so  that  they  may  be  expanded  into  the  world  for  the 
purpose  of  uncovering  the  ways  of  sinners. 


1 88 


KABBALAH. 


625.  This  is  that  which  is  written,  Zach.  iv.  10  : 
u Those  seven  are  the  eyes  of  Tetragrammaton  going 
forth  throughout  the  whole  earth.” 

626.  From  the  yellow  go  forth  seven  pure  splendours 
(otherwise  lights),  which  are  turned  towards  the  south 
side,  and  they  are  combined  so  that  they  may  be  ex- 
tended into  the  world,  towards  those  ways  which  are 
necessary  to  be  uncovered  (otherwise  towards  those 
deeds,  &c.). 

627.  Like  as  it  is  written,  Job  xxxiv.  21  : “ Because 
His  eyes  are  upon  the  ways  of  man.”  And  when  they 
are  illuminated  with  that  whiteness,  then  they  behold  all 
the  lords  of  truth,  in  order  to  do  good  unto  the  world 
because  of  them ; and  every  glance  (of  those  eyes ) is  bene- 
volent towards  Israel. 

628.  But  with  the  red  colour  He  beholdeth  those  who 
are  bound  ; which  is  intimated  in  these  words,  Exod. 
iii.  7 : “In  seeing  have  I seen;”  “In  seeing,”  for  the 
purpose  of  doing  good  unto  them ; “I  have  seen,”  that 
by  vindicating  them  I may  deliver  them  from  their 
afflictors. 

629.  And  therefore  is  it  written,  Ps.  xliv.  24 : 
“ Awake  : wherefore  sleepest  Thou,  O Tetragrammaton  ? 
Arise ! forsake  us  not  for  ever.”  “ Awake  and  arise.” 
There  are  two  inspections,  two  openings,  two  good  things  ; 
there  is  mercy,  there  is  also  vengeance. 

630.  The  first  colour  is  red,  hidden  and  inclosed 
within  red  ; in  comparison  with  it,  all  other  reds  do  not 
seem  to  be  (red)* 

63 1.  Around  this  red  goeth  a certain  black  thread  (of 
colour ),  and  surround eth  it. 

632.  This  second  colour  is  black,  like  that  stone 
which  goeth  forth  from  the  abyss  once  in  a thousand 
years  into  the  great  sea. 


* Meaning  that  it  is  so  brilliant  that  all  other  red  colours  seem  poor  and 
pale  in  comparison  with  it. 


THE  CEE  A TER  HOLY  ASSEMBLY. 


189 


633.  And  when  that  stone*  goeth  forth  there  cometh 
a tempest  and  a storm  upon  the  great  sea,+  and  its 
waters  are  troubled,  and  (their  motion  soundeth  as)  a 
voice,  and  they  are  heard  by  the  great  fish  which  is 
called  Leviathan. 

634.  And  this  stone  goeth  forth,  and  is  whirled  on- 
ward in  the  current  of  the  sea,  and  goeth  forth  thence  ; 
and  this  is  so  great  a blackness  + that  beside  it  all  other 
blacknesses  are  as  nought  (otherwise,  now  it  is  with- 
drawn because  all  the  other  paths  are  hidden  and 
enshrouded  by  it). 

635.  And  such  is  the  blackness  of  the  black  {part  of) 
the  eye,  which  includeth  and  concealeth  all  the  remain- 
ing blacknesses  ; and  about  that  blackness  there  is  found 
a certain  red  thread  (of  colour)  which  surroundeth  that 
blackness. 

636.  The  third  colour  is  the  yellow  of  all  yellows, 
which  includeth  and  concealeth  all  other  yellows,  and  in 
the  circumference  of  that  yellow  there  whirl  around  two 
threads  (of  colour ),  a red  thread  on  the  one  direction,  and 
a black  thread  in  another  direction ; and  they  surround 
that  yellow  colour. 

637.  But  when  that  white  brilliance  whirleth  around 
it,  and  the  eye  flameth  with  that  white  brilliance,  all 
those  other  colours  are  not  at  rest,  and  are  submerged  in 
the  lowest  depths  thereof  ; the  red,  the  yellow,  and  the 
black  are  not  seen  only  that  white  brilliance  alone  ; which 
receiveth  its  light  from  Him,  even  from  the  Ancient 
of  Days. 

638.  And  from  that  ( white  brilliance ) all  the  inferiors 
shine,  neither  is  any  colour  seen  save  that  white  bril- 
liance alone.  And  therefore  are  all  the  lords  of  red- 

* Cf.  Rev.  viii.  8.  This  also  suggests  alchemical  symbolism. 

t The  great  sea  is  Binah,  and  the  great  fish  is  Leviathan,  “ whose  head  is 
broken  by  the  waters  of  the  great  sea.’’  (Seethe  Introduction,  “Book  of 
Concealed  Mystery,”  i.  § 28 ; Ps.  lxxiv.  13  ; and  Rev.  xiii.) 

+ Cf.  the  “ blackest  of  the  black”  of  Hermes  Trismegistus. 


KABBALAH. 


190 

ness  and  blackness,  which  are  as  it  were  twin  ( colours ), 
displaced. 

639.  This  is  the  same  which  is  written,  Cant.  iv.  2 : 
“ Which  go  np  from  the  washing,  which  are  all  twins.” 

640.  What  is  this,  “ From  the  washing  ? ” From 
that  white  brilliance  of  the  excellent  holy  eye  ; for  all 
are  twins,  the  one  {colour)  is  as  the  other.* 

641.  But  truly  doth  not  he  (the  author  of  the  Can- 
ticles) say  that  the  teeth  are  each  in  turn  like  a shorn 
flock ; and  thou  sayest  that  all  these  are  twins  ? 

642.  Nevertheless,  the  sense  is  that  this  whiteness  of 
them  is  as  that  whiteness  of  the  eyes  {of  Microprosopus ) 
when  they  are  made  brilliant  by  the  white  brilliance  of 
the  supernal  eye  {of  Macroprosopus). 

643.  And  the  just  are  about  to  understand  and  be- 
hold that  thing  in  the  Spirit  of  Wisdom. 

644.  Like  as  it  is  written,  Isa.  Hi.  8 : “ Because  they 
shall  see  eye  to  eye.”  When  ? u When  Tetragrammaton 
shall  bring  again  Zion.” 

645.  Also  it  is  written,  Num.  xiv.  14:  uBy  whom 
Thou,  0 Tetragrammaton  ! art  seen  eye  to  eye  : ” f and 
then  the  opening  of  the  eyes  is  towards  good. 

646.  For  there  is  an  opening  of  the  eyes  toward  good, 
and  there  is  also  another  {opening  of  the  eyes)  toward  evil. 

647.  Toward  good,  like  as  it  is  written,  Dan.  ix.  18  : 
“ Open  Thine  eyes  and  behold  our  desolations,  and  the 
city  over  which  Thy  name  hath  been  pronounced.  Here 
it  is  toward  good. 

648.  But  toward  evil,  like  as  it  is  written,  Isa.  xxxiii. 
20  : “ Thine  eyes  shall  see  Jerusalem  a quiet  habitation, 
a tabernacle  that  shall  not  be  taken  down ; not  one  of 
the  stakes  thereof  shall  ever  be  removed.”  Here  truly 
it  is  toward  good  and  toward  evil,  because  the  one 
existeth  not  without  the  other. 

* l.e.  the  black  and  the  red,  which  are  here  represented  as  simultaneously 
involving  each  other. 

+ In  our  version  it  is  translated  “face  to  face,”  and  not  “eye  to  eye 
but  in  the  original  Hebrew  it  is  OIN  BOIN,  Ayin  Be-Ayint  “ eye  to  eye.” 


THE  GREA  TER  HOL  Y ASSEMBL  Y.  191 

649.  We  have  learned  it  in  the  “ Book  of  Concealed 

Mystery.”  What  is  this  ? “ Thine  eyes  shall  see  Jeru- 

salem a quiet  habitation.”  Is  not  Jerusalem  therefore  a 
quiet  habitation  ? Also  it  is  written,  Isa.  i.  2 1 : “ Justice 
dwelt  therein.”  But  in  the  place  wherein  justice  is 
found  there  is  not  rest,  neither  is  it  at  peace  (otherwise : 
In  the  place  wherein  judgment  dwelleth  and  is  found, 
this  justice  is  not  rest,  &c.). 

650.  For  verily  this  is  the  true  interpretation : 
“ Thine  eyes  shall  see  Jerusalem  a quiet  habitation  ” (is 
thus  to  be  explained).  The  habitation  is  said  to  be  quiet, 
in  respect  of  the  Ancient  of  Days,  whQ  looketh  upon  those 
eyes  (of  Microjorosopus ) . 

651.  For  truly  His  eye  is  quiet  and  tranquil ; the  eye 
of  mercy,  the  eye  which  altereth  not  from  this  aspect 
unto  any  other  aspect. 

652.  And  therefore  is  it  written  OINK*  (instead  of 
OINIK)  “ They  shall  behold  Thine  eye  : ” not  Thine  eyes, 
( seeing  OINK  is  written)  without  the  second  I,  Yod. 

653.  But  how  cometh  it  that  it  is  said  Jerusalem, 
and  not  Zion  ? It  is  properly  thus  said  for  the  purpose 
of  subjugating  judgment  which  was  found  therein,  and 
for  exciting  mercy  upon  it. 

654.  Also  have  we  learned  this.  It  is  written,  Deut. 
xi.  12  t “ The  eyes  of  Tetragrammaton  thy  God  are  upon 
it,  from  the  beginning  of  the  year  even  unto  the  end  of 
the  year.”  This  is  that  which  is  written : “ Justice 
dwelt  therein  ; ” because  therein  are  found  many  most 
severe  judgments,  as  in  all  other  instances. 

655.  But  in  the  time  to  come  there  shall  be  found 
therein  one  eye  of  mercy  (namely),  the  eye  of  the 
Ancient  of  Days. 

656.  This  is  that  which  is  intimated,  Isa.  liv.  7: 
u But  with  great  mercies  will  I gather  thee.” 

657.  Where,  because  it  is  said  “with  mercies,”  what 


* OINK  signifies  (t  tliine  eye,”  in  the  singular. 


192 


KABBALAH . . 


is  (the  meaning  of  the  adjective ) “ great  ” {used  herewit 
Assuredly  because  mercy  is  duplicated,  (namely)  the 
mercy  of  the  Ancient  of  Days  (Macroprosopus),  which  is 
called  “ great  mercies.” 

658.  And  the  mercy  of  Microprosopus,  which  is  called 
mercies  plain  and  unqualified,  seeing  that  in  Him  there 
are  right  and  left,*  (symbolizing  the  balance  of)  Justice 
and  Mercy.  And  therefore  is  it  said  : “ And  in  great 
mercies  will  I gather  thee ; ” those,  namely,  of  the 
Ancient  of  Days. 

659.  This  have  we  learned.  In  those  eyes  (of  Micro- 
prosopus),  and  in  theotwo  colours  of  them — namely,  in  the 
red  and  in  the  black — there  are  said  to  abide  two  tears  ; 
and  when  He,  even  the  Holy  of  the  Holy  Ones,  desireth 
to  have  mercy  upon  the  Israelites,  then  He  sendeth  down 
those  two  tears  so  that  they  may  grow  sweet  in  the 
(waters  of  the)  great  sea. 

660.  The  great  sea,  which  is  that  of  excellent  wisdom, 
so  that  in  that  stream  (otherwise,  white  brilliance)  and 
in  that  fountain  they  may  be  cleansed ; and  they  go 
forth  from  the  great  sea,  and  there  is  mercy  upon  the 
Israelites. 


CHAPTER  XXXII. 

CONCERNING  THE  NOSE  OF  MICROPROSOPUS. 

661.  We  have  learned  it  in  the  “Book  of  Concealed 
Mystery.”  The  nose  of  Microprosopus.  From  the  nose 
is  the  countenance  known.  In  this  nose  is  diverse 
symbolism. 

662.  For  it  is  written,  Ps.  xviii.  8 : “There  went  up 

* Right  and  left  exist  in  Microprosopus,  while  in  Macroprosopns  all  is 
right.  The  latter  is  rather  to  be  symbolize  1 by  a profile,  as  I have  before 
remarked,  than  by  a full  face,  as  in  the  case  of  the  former. 


THE  GREATER  HOLY  ASSEMBLY. 


193 


a smoke  out  of  His  nose,* * * §  and  fire  out  of  His  mouth 
devoured ; coals  were  kindled  by  it.” 

663.  “There  went  up  a smoke  out  of  His  nose.”  In 
this  smoke  are  included  both  the  fire  and  the  burning 
coals  ; for  there  is  no  smoke  without  fire,  neither  fire 
without  smoke.  Truly  all  things  result  ( herefrom : other- 
wise, are  kindled  herein)  and  go  forth  from  His  nose. 

664.  Also  we  have  learned  that  when  these  three 
things  are  associated  together  which  are  included  in 
that  smoke  which  issueth  from  the  nose,  the  nosef  is 
lengthened. 

665.  And  therein  are  two  colours,  for  the  smoke 
bloweth  and  rusheth  forth  black  and  red ; and  they  call 
it  AP,J  Aph,  wrath ; and  ChIMH,  Chimali , fervour ; 
and  MShChITh,  Meshcichith , perdition. 

666.  And  if  thou  sayest  wrath  and  fervour,  it  is  well, 
since  it  is  written,  Deut.  ix.  19  : “ Since  I have  feared 
because  of  wrath  and  fervour.”  For  these  are  the  black 
and  red  smoke.  But  whence  is  added  MShChITh, 
Mesliachith , perdition  ? 

667.  Because  it  is  written,  Gen.  xiii.  10:  “Before 
that  Tetragrammaton  destroyed  Sodom  and  Gomorrha.” 
But  the  word  ShChTh,  Shachith , denoted  perdition 
brought  about  by  burning,  kindled  fire. 

668.  Also  we  have  learned  that  there  are  five  § 
GBVRAN,  Geboran , severities  in  this  conformation  of 
Microprosopus,  and  they  ascend  in  one  thousand  and  four 
hundred  severities,  GBVRAH ; and  they  are  extended 

* The  ordinary  English  version  renders  it  “nostrils”  and  not  “nose,” 
but  in  the  Hebrew  the  word  is  singular. 

f Isa.  xlviii.  9 is  translated  in  the  ordinary  English  version  : “ For  my 
name’s  sake  will  I defer  mine  anger  but  Parkhurst  in  his  Hebrew  and 

Chaldee  Lexicon,  art.  ChTM,  says  the  correct  rendering  is  “for  my  name’s 
sake  will  I lengthen  my  nose.”  Knorr  de  Kosenroth,  in  his  Latin  version  of 

§ 664,  renders  it  by  “ corrugatur,”  which  is  hardly  correct. 

£ The  word  AP,  Aph,  stands  alike  for  the  words  “nose ” and  “ anger.” 

§ If  we  carefully  examine  this  obscure  passage,  I think  we  shall  find  that 
the  number  five  is  the  key  to  unlock  its  symbolism  ; for  five  is  the  fifth 
Sephira,  Geburak , GBVEH,  Strength  or  Severity,  which  operates  through 

O 


194 


KABBALAH. 


in  His  nose,  and  in  His  month,  and  in  His  arms,  and  in 
His  hands,  and  in  His  fingers. 

669.  And  therefore  is  it  written,  Ps.  cvi.  2 : “ Who 
can  declare  the  GBVRVTh,  Geburoth , powers  of  Tetra- 
grammaton  ? ” 

670.  Hence  it  is  written,  “ powers,”  Geburoth  (in  the 
plural  number ) ; and  it  is  written,  1 Chron.  xxix.  1 1 : 
“ Thine  ! 0 Tetragrammaton,  are  Gedulah  and  Geburah,”  * 
in  the  singular  (number). 

67 1.  Assuredly  thus  have  we  learned.  When  all 
those  severities  are  amalgamated  into  one,  then  are  they 
called  one  Geburah,  GBVRH. 

672.  And  all  those  powers,  Geboran,  commence  to 
descend  from  the  nose.  And  from  it  depend  a thousand 
times  a thousand  and  four  hundred  myriads  in  their 
single  (forms). f 

673.  And  from  that  smoke  which  issueth  from  his 
nose  depend  a thousand  times  a thousand  myriads,  and 
four  hundred  and  five  which  belong  to  this  (idea  of) 
Severity 4 For  all  the  severities  depend  from  this  nose. 

674.  For  it  is  written,  Ps.  cxlv.  4 : “ From  gene- 
ration unto  generation  shall  they  praise  thy  works,  and 
announce  thy  GBVRVTh,  Geburoth .” 

675.  And  when  that  GBVRH,  Geburah , Strength, 
commenceth  (to  be  manifested ),  all  the  severities  radiate 
thence,  and  are  sharpened,  until  they  descend  in  the  form 
of  a swift- whirling  fire-flaming  sword  (Gen.  iii.  24.) 

Judgment,  and  ultimately  through  the  numbers  and  intelligences  of  the 
planet  Mars.  Now,  the  1,400  severities  are  the  fivefold  form  of  RP,  Rapli , 
which  = the  idea  of  terror,  and  RP  = 280,  which  x 5 = 1,400.  And  the 
least  number  of  1,400  is  1+4  + 0 + 0 = 5.  Also  1,400  = ATh  = chaos,  or 
substance  of  anything.  Finally,  these  are  extended  into  five  parts  of  Macro- 
prosopus — viz.,  nose,  mouth,  arms,  hands,  fingers.  And  the  number  5 = H. 

* See  Introduction.  GBVR  (the  root  being  GBR)  = 211  = IAR,  a 
flood.  This  is  of  course  by  Gematria. 

+ This  formidable  sounding  arrangement  is  only  our  previous  1,400,  con- 
sidered on  another  plane  of  operation,  in  the  material  world. 

X This  is  1,400  again  in  its  most  material  forms  in  Asiah ; the  number  five 
at  the  end  is  simply  the  number  of  the  Sephira  of  Severity  added  to  the  other. 


THE  GREATER  HOLY  ASSEMBLY. 


195 


676.  It  is  written,  Gen.  xix.  13  : “For  we  will 
destroy  this  place.”  Also  it  is  written,  Gen.  xiii.  10 : 
“ Before  that  Tetragrammaton  destroyed  Sodom  and 
Gomorrha.”  And  again,  Gen.  xix.  24 : “ Tetragramma- 
ton rained  upon  Sodom  and  Gomorrha.” 

677.  Assuredly  thus  have  we  learned  : There  is  no 
judge  over  the  wicked,  but  they  themselves  convert  the 
measure  of  Mercy  into  a measure  of  Judgment. 

678.  But  how  do  they  convert  it  thus?  Also  it  is 
written,  Mai.  iii.  6 : “I,  Tetragrammaton,  change  not.” 

679.  Assuredly  as  many  times  as  the  Ancient  of  the 
Ancient  Ones  and  that  White  Head  uncovereth  the 
benevolence  of  benevolences,  great  mercies  are  found 
everywhere. 

680.  But  when  that  is  not  uncovered,  all  the  judg- 
ments of  Microprosopus  are  prepared  ; and  in  this  manner, 
if  it  be  permitted  us  to  say  so,  Mercy  become th  Judgment ; 
that  is,  the  most  Ancient  One  of  all. 

681.  We  have  learned  in  Barietha* : “When  the 
Ancient  of  the  Ancient  Ones  uncovereth  the  benevolence 
of  benevolences,  all  those  lights  which  are  called  by  a 
similar  name  shine,  and  Mercy  is  found  in  all  things. 

682.  But  when  that  Concealed  One  of  the  Concealed 
Ones  is  not  uncovered,  and  those  lights  shine  not,  judg- 
ments are  stirred  up,  and  Judgment  is  exercised. 

683.  Who  therefore  is  the  cause  of  that  Judgment  ? 
The  benevolence  of  the  benevolences,  because  it  is  not 
uncovered,  and  therefore  do  sinners  change  Mercy  into 
Judgment  (as  regardeth  themselves ). 

68 4.  But  because  this  is  said,  Gen.  xix.  24:  “ From 
Tetragrammaton  out  of  heaven,”  it  is  said  concerning 
Zauir  Anpin,  Microprosopus. 

685.  And  whence  is  this  obtained?  Because  it 
is  written  (in  the  preceding  passage ) : MN  HShMIM, 
Men  Ha-Shamayim , out  of  heaven.  (But  the  word 

* See  ante,  § 388  of  this  book. 

O 2 


196 


KABBALAH, . 


HShMIM,  Ha-Sha mayim , is  equivalent  to)  ASh  VMM* 
Ash  Ve-Mim , fire  and  water,  Mercy  and  Judgment,  in  the 
antithesis  of  that  ( condition ) wherein  no  Judgment  is 
found  at  all. 

686.  We  have  learned  that  this  nose  (of  Microprosopus) 
is  short, t and  when  the  smoke  commenceth  to  issue 
therefrom,  it  departeth  thence  swiftly,  and  Judgment  is 
exercised. 

6S7.  But  what  hindereth  that  nose  that  it  may  not 
produce  smoke  ? The  nose  of  the  Ancient  and  Holy 
One ; for  He  is  also  called  before  all  others  ARK  APIM, 
Arikh  Aphim,  Long  of  Nose. 

688.  And  this  is  the  Arcanum  which  we  have  learned  : 
Between  the  two  words,  IHYH,  IHVH,  Tetragrammaton, 
Tetragrammaton,  an  accent  is  interpolated  J (whensoever 
these  two  are  found  in  juxtaposition  in  Scripture). 

68  9.  For  wheresoever  any  name  is  repeated  twice 
over,  a distinction  is  made  ( between  them),  as  when  it  is 
said,  Gen.  xxii.  11,  “Abraham,  Abraham;”  also,  Gen. 
xlvi.  2,  “ Jacob,  Jacob also,  1 Sam.  iii.  10,  “Samuel, 
Samuel ; ” where,  by  the  Psiq  accent,  these  pairs  of  names 
are  distinguished ; excepting  that  place,  Exod.  iii.  4, 
“ Moses,  Moses,”  where  no  accent  interveneth. 

690.  For  what  reason  ? “ Abraham,  Abraham,”  Gen. 

xxii.  1 1 (herein  therefore  is  an  accent  introduced  because 

* In  the  “ Sepher  Yetzirah,”  to  which  work  I have  already  had  occasion  to 
refer  more  than  once,  the  letter  Sh  is  said  to  symbolize  fire,  and  therefore 
ShMIM  may  be  said  to  be  fire  and  water. 

+ In  contradistinction  to  that  of  Macroprosopus,  who  is  called  also  Arikh 
Aphim,  Long  of  Nose,  as  well  as  Arikh  Anpin,  Vast  of  Countenance. 

X This  accent  is  called  Psiq,  and  in  the  grammar  of  Gesenius  is  classed  as 
the  twentieth  accent,  or  the  fifth  of  the  third  series  known  as  the  “lesser 
distinctives.”  It  is  represented  by  a vertical  line  placed  between  the  two 
words  to  which  it  applies.  An  example  of  its  use  is  to  be  found  in  Exod. 
xxxiv.  6:  “ Tetragrammaton,  Tetragrammaton  {between  these  tico  vxrrds  a 
Psiq  accent  is  introduced),  merciful  and  gracious,  longsuffering  and  abundant 
in  goodness  and  truth.”  It  is  worthy  of  note  that  the  word  here  translated 
“ long-suffering  ” is  ARK  APIM,  Arikli  Aphim,  Long  of  Nose. 


THE  GREATER  HOLY  ASSEMBLY. 


197 


that)  the  latter  (of  these  two  names)  denoteth  that  which 
is  perfect,  but  the  former  that  which  is  not  as  yet  perfect ; 
for  at  this  time  he  is  perfected  with  ten  temptations, 
and  therefore  is  the  (Psiq)  accent  interpolated,  for  at  this 
time  he  can  hardly  be  said  to  be  the  same  man  as  he 
was  before. 

691.  (When  it  is  saicf)  u Jacob,  Jacob”  (Gen.  xlvi.  2), 
the  latter  denoteth  that  which  is  perfect,  the  former  that 
which  is  not  as  yet  perfect ; for  now  the  messenger  had 
come  to  him  from  his  son  Joseph,  and  over  him  was  the 
Schechinah  at  rest. 

692.  Also,  now  at  this  time  was  perfected  in  the 
earth  the  holy  tree,  similar  unto  the  Supernal  One,  in 
having  twelve  limitations  and  seventy  branches,*  which 
were  not  hitherto  completed ; and  therefore  the  latter 
denoteth  that  which  is  perfect,  and  the  former  that  which 
is  not  as  yet  perfect ; whence  the  accent  falleth  between 
them. 

693.  In  the  passage,  “ Samuel,  Samuel  ” (1  Sam.  iii. 
1 o),  an  accent  is  also  interpolated : wherefore  ? The 
latter  name  denoteth  that  which  is  perfect,  the  former 
that  which  is  not  as  yet  perfect ; for  now  he  is  a prophet, 
whereas  before  this  he  was  not  as  yet  a prophet. 

694.  But  when  it  is  said,  Exod.  iii.  4 : “ Moses, 
Moses,”  no  accent  is  interpolated,  because  he  was  perfect 
from  the  very  day  of  his  birth,  seeing  it  is  written, 
Exod.  ii.  2 : “ And  she  saw  him,  that  he  was  good.” 

695.  So  also  here  between  these  two  names  of  Tetra- 
grammaton,  Exod.  xxxiv.  6,  the  Psiq  accent  is  interpo- 
lated ; for  the  first  is  indeed  a perfect  name,  but  the 
latter  is  thoroughly  and  completely  perfect. 

696.  But  Moses  speaketh  thus  in  the  place  of  Judg- 
ment, in  order  that  for  them  he  may  cause  Mercy  to 

* That  is,  the  Autz  Chaiim , or  tree  of  life,  composed  of  the  Sephiroth  and 
the  Schemhamphorasch,  the  former  being  ten  and  the  latter  seventy- two.  The 
twelve  limitations  are  the  twelve  sons  of  Jacob,  and  the  seventy  branches  the 
total  number  of  the  combined  families. 


198 


KABBALAH. 


descend  upon  Microprosopus  from  the  Most  Holy  Ancient 
One. 

697.  For  thus  is  the  tradition.  So  great  was  the 
virtue  of  Moses  that  he  could  make  the  measures  of 
Mercy  descend. 

698.  And  when  the  Ancient  One  is  uncovered  toward 
Microprosopus  all  things  are  beheld  in  the  light  of 
Mercy,  and  the  nose  is  appeased,  and  fire  and  smoke 
issue  not  therefrom. 

699.  Like  as  it  is  written,  Isa.  xlviii.  9 : “And  with 
my  praise  will  I defer  mine  anger  for  thee.” 

700.  Also  we  have  learned : The  nose  hath  two 
nostrils.  From  the  one  issueth  a flaming  smoke,  and  it 
entereth  into  the  opening  of  the  Great  Abyss. 

701.  And  from  the  other  nostril  issueth  a fire  which 
is  kindled  by  its  flame ; and  it  flowetk  into  four  thousand 
worlds,  which  are  upon  His  left  side. 

702.  Truly,  he  who  is  the  cause  of  war  is  called  the 
fire  of  Tetragrammaton,  the  consuming  fire,  the  fire  which 
consumeth  all  other  fires. 

703.  And  that  fire  is  not  mitigated  save  by  the  fire  of 
the  altar. 

704.  And  that  smoke  which  issueth  forth  from  the 
other  nostril  is  not  mitigated  unless  by  the  smoke  of  the 
sacrifice  of  the  altar.  But  all  things  depend  from  the  nose. 

705.  Therefore  is  it  written,  Gen.  viii.  12:  “ And 
Tetragrammaton  smelled  a sweet  savour.”  For  all  these 
are  attributed  unto  the  nose,  to  smell  a savour,  and  to 
emit  smoke  and  fire,  and  red  colour,  and  therefore  is  it 
opposed  unto  the  benevolence  (' namely , the  forehead). 

706.  And  for  that  cause  is  it  written,  Exod.  iv.  14  : 
“ And  the  anger  of  Tetragrammaton  was  kindled.” 
Deut.  vii.  4 : “ And  the  anger  of  Tetragrammaton  will 
be  kindled.  Exod.  xxii.  24 : “ And  My  wrath  is 
kindled.  Deut.  vi.  I 5 : “ Lest  the  wrath  of  Tetragram- 
maton be  kindled.”  Which  are  all  to  be  understood 
concerning  Zauir  Anpin,  or  Microprosopus. 


THE  GREATER  HOLY  ASSEMBLY. 


199 


CHAPTER  XXXIII. 

CONCERNING  THE  EARS  OF  MICROPROSOPUS. 

707.  This  have  we  learned.  It  is  written,  2 Kings 
xix.  16:  “ Incline,  0 God,  Thine  ear  and  hear  ;”  namely, 
that  ear  which  is  hidden  beneath  the  hair,  and  the  hair 
hangeth  down  over  it,  and  yet  the  ear  is  there  for  the 
purpose  of  hearing. 

708.  And  from  the  inner  part  of  the  ear,  elaborated 
with  strongly  marked  concave  formations,  like  a winding 
spiral  ladder,  with  incurvation  on  every  side. 

709.  But  wherefore  with  curvings  ? So  that  He  may 
hear  both  good  and  evil. 

710.  Also  we  have  learned : From  that  curving  part 
within  the  ears  depend  all  those  Lords  of  Wings  concerning 
whom  it  is  written,  Eccles.  x.  20  : “ For  a bird  of  the 
air  shall  carry  the  voice,  and  the  Lord  of  the  Wings  shall 
tell  the  matter.” 

7 1 1.  Within  that  ear,  ( the  Spirit)  floweth  from  the 
three  hollow  places  of  the  brain  into  this  opening  of  rhe 
ears.  And  from  that  afflux  ( the  Spirit)  the  voice  de- 
parteth  into  that  profound  depth  (otherwise,  incurvation) 
and  is  conjoined  with  ( the  Spirit)  in  that  distillation,  as 
well  good  as  evil, 

712.  In  good;  as  it  is  written,  Psa.  lxix.  33  : “ For 
Tetragrammaton  heareth  the  poor.”  In  evil ; as  it  is 
written,  Num.  xi.  1 : “ And  Tetragrammaton  heard,  and 
His  wrath  arose,  and  the  fire  of  Tetragrammaton  was 
kindled  against  them.” 

713.  And  that  ear  is  closed  from  without,  and  a depth 
(otherwise  an  incurvation)  proceedeth  within  that  gallery 
of  inspiration  from  the  brain. 

714.  So  that  the  voice  may  be  collected  together 
within,  neither  issue  forth  thence,  and  that  it  may  be 


200 


KABBALAH. 


guarded  and  shut  in  on  every  side ; hence  it  is  in  the 
nature  of  an  Arcanum.* 

715.  Woe  unto  him  who  discloseth  secrets!  For  he 
who  revealeth  secrets  doth  the  same  thing  as  if  he  should 
deny  the  superior  formation,  which  is  so  arranged  that 
the  secrets  may  be  collected  together,  and  that  they  may 
not  issue  forth  without. 

716.  Also  we  have  learned  in  Barietha  f : At  that 
time  when  they  call  aloud  in  their  troubles,  and  the  hairs 
are  moved  from  before  the  ears,  the  voice  entereth  into 
the  ears  through  that  channel,  and  the  spirit  of  distilla- 
tion from  the  brain  [entereth  into  that  chamiel  likevnse). 

717.  And  in  the  brain  is  it  collected  (otherwise,  and 
it  slideth  on  into  the  brain),  and  departeth  through  the 
nostrils  of  the  nose,  and  is  bound,  and  the  nose  becometh 
shorter  (that  of  Microprosopus , namely)  and  gloweth  with 
fire,  and  fire  and  smoke  issue  forth ; and  from  those 
nostrils  are  excited  all  the  severities,  and  vengeance  is 
exercised. 

718.  Truly  before  that  from  those  nostrils  the  fire 
and  smoke  issue  forth,  that  voice  ascendeth  upwards,  and 
slideth  into  the  beginning  of  the  brain ; and  the  two 
tears  flow  down  from  the  eyes. 

719.  And  by  means  of  that  voice  the  smoke  goeth 
forth,  and  the  fire  from  the  brightness  which  openeth 
those  gates ; for  through  that  voice  which  entereth  into 
the  ears  all  these  things  are  excited  and  urged  forth 
(otherwise,  are  mingled  together). 

720.  And  therefore  is  it  written,  Num.  xi.  1 : “ And 
Tetragrammaton  heard,  and  His  wrath  was  kindled,  and 
the  fire  of  Tetragrammaton  was  kindled  against  them.” 
For  through  that  hearing  of  that  voice  the  whole  brain 
is  stirred  up. 

721.  We  have  learned.  It  is  written,  2 Kings 
xix.  16:  “ Incline,  O my  God,  Thine  ear like  as  if  it 

* Because  in  a similar  manner  a secret  is  guarded  and  shut  in. 
t See  ante , § 388.  Barietha  is  “ Traditio  extra  urbem.” 


THE  GREATER  HOLY  ASSEMBLY. 


201 


should  be  said,  “ Let  six  hundred  thousand  myriads  of 
those  wings  which  depend  from  those  ears  be  elongated  ; ” 
and  they  are  all  called  the  ears  of  Tetragrammaton. 

722.  When  therefore  it  is  said,  “ Incline,  0 Tetra- 
grammaton, Thine  ear,”  ( this  phrase)  “ Thine  ear,”  is  that 
of  Microprosopus. 

723.  From  one  cavity  of  the  brain  do  those  ears 
depend  ; and  from  the  fifty  gates  * which  proceed  from 
that  cavity,  this  is  one  gate,  which  extendeth  and  goeth 
forth  and  openeth  into  that  channel  of  the  ear. 

724.  Like  as  it  is  written,  Job.  xxxiv.  3 : “Because 
the  ear  trieth  words.”  Also  it  is  written,  Ps.  vii.  10: 
“ And  He  trieth  the  heart  and  reins.” 

725.  And  in  proportion  to  the  expansion  of  that 
cavity  of  fifty  gates  which  proceedeth  into  the  body,  so 
is  the  latter  expanded  even  in  that  place  wherein  the 
heart  resideth. 

726.  Therefore  concerning  the  ear  it  is  said  that  in  it 
is  made  probation ; and  also  concerning  the  heart  it  is 
said  that  in  it  is  made  probation ; because  that  they 
proceed  (alike)  from  one  place. 

727.  We  have  learned  in  the  “Book  of  Concealed 
Mystery  ” that,  like  as  this  ear  proveth  as  well  the  good 
as  the  evil,  so  all  things  which  are  in  Microprosopus 
have  part  good  and  part  evil,  right  and  left,  Mercy  and 
Judgment. 

728.  And  this  ear  is  contiguous  unto  the  brain;  and 
because  it  is  contiguous  unto  the  brain,  hence  that  voice 
is  directed  into  a cavity  which  entereth  into  the  ear. 

729.  Therefore  concerning  the  ear  it  is  called  hearing ; 
but  in  this  hearing,  Binah,  the  Understanding  ( the  third 
Sephira)  is  comprehended ; for,  also,  to  hear,  is  the  same 
as  to  understand,  because  that  thereby  all  examinations 
are  examined  together. 

730.  And  those  words  of  the  Lord  of  Lords  are  given 

* This  refers  to  the  “ fifty  gates  of  the  Understanding  ” — alluding  to  the 
third  Sephira. 


202 


KABBALAH. 


forth  so  that  they  may  be  heard,  so  that  they  may  be 
meditated  upon  and  be  understood. 

731.  Come,  behold!  it  is  written,  Hab.  iii.  1:  a0 
Tetragrammaton ! I have  heard  Thy  voice,  and  was  afraid.” 

732.  This  passage  hath  this  meaning:  When  that 
holy  prophet  heard  and  understood  and  knew,  and  was 
occupied  with  those  conformations,  it  is  written  : “ I was 
afraid.”  Eight ly  was  it  (so  written ) that  he  should  be 
afraid  and  be  broken  before  Him,  for  these  words  are  said 
concerning  Microprosopus. 

733.  When  further  he  understood  and  knew,  what  is 
then  written  ? u 0 Tetragrammaton  ! revive  Thy  work  in 
the  midst  of  the  years.”  But  concerning  the  Ancient  of 
Days  is  this  said. 

734.  And  in  every  passage  wherein  is  found  Tetra- 
grammaton, Tetragrammaton,  with  Yod  He  twice,  or 
with  Aleph  Daleth  and  Yod  He,  the  one  belongeth 
unto  Microprosopus,  and  the  other  unto  the  Ancient  of 
the  Ancient  Ones.  For  because  all  these  things  are  one 
certain  thing,  hence  by  one  name  are  they  called. 

735.  Also  we  have  learned.  When  is  the  full  name 
expressed  ? When  it  is  written,  IHYH  ALHIM, 
Tetragrammaton  Eloliim.  For  that  is  the  full  name  of 
the  Most  Ancient  of  all,  and  of  Microprosopus;  and 
when  joined  together  they  are  called  the  full  name.  But 
other  forms  are  not  called  the  full  name,  like  as  we  have 
established. 

736.  When  it  is  said,  Gen.  ii.  8 : (l  And  Tetragram- 
maton Elohim  planted,”  &c.,  the  name  is  given  in 
full,  where  the  discourse  is  concerning  the  planting  of 
the  garden ; and  whensoever  Tetragrammaton  Elohim 
occurreth  the  full  name  is  expressed. 

73  7.  In  IHYH  IHYH  all  things  generally  are  com- 
prehended, and  then  mercies  are  stirred  up  over  all  things. 

738.  ( When  it  is  said)  “0  Tetragrammaton!  revive 
Thy  work  in  the  midst  of  the  years,”  concerning  the 
Ancient  of  Days  is  it  said. 


THE  GREATER  HOLY  ASSEMBLY. 


203 


739.  What  is  “Thy  work”?  Zauir  Anpin,  Micro- 
pros  opus. 

740.  “ In  the  midst  of  years.”  These  are  the  former 
years,  which  are  called  IMI  QDM,  Yemi  Qedem , former 
days ; and  not  years,  OVLM,  Olahm , or  of  the  world. 

741.  The  former  years  are  the  former  days;  the 
years  of  the  world  are  the  days  of  the  world.* 

742.  And  here  (it  is  said):  “In  the  midst  of  the 
years.”  What  years  ? The  former  years. 

743.  “Revive  it.”  Concerning  whom  is  it  said, 
“Revive  it”?  Concerning  Microprosopus.  For  all  His 
splendour  is  preserved  by  those  years,  and  therefore  is  it 
said,  “ Revive  it.” 

744.  “In  wrath  remember  mercy.”  He  looketh  to 
that  supernal  benignity  wherein  mercies  are  excited  over 
all ; (i those  mercies)  who  desire  compassion,  and  to  whom 
mercy  is  owing. 

745.  We  have  learned,  Rabbi  Schimeon  said:  “I 
call  to  witness  the  heavens  which  are  above  me,  towards 
all  those  who  stand  around,  that  great  joy  ariseth  in  all 
the  worlds  because  of  these  words. 

746.  “ Also  these  words  excite  joy  in  my  heart ; and 
in  the  veil  of  excellent  expansion  are  they  hidden  and 
do  they  ascend  ; and  He,  the  Most  Ancient  One  of  all, 
preserveth  them,  He,  the  Concealed  and  Hidden  of  all. 

747.  “ And  when  we  began  to  speak  my  companions 
knew  not  that  all  these  words  therein  were  worthy  hereof 
in  any  degree. 

748.  “ 0 how  blessed  is  your  portion,  companions  of 
this  conclave ! and  blessed  is  my  portion  with  you  in  this 
world,  and  in  the  world  to  come ! ” 

* In  connection  -with  § 741,  note  Ps.  lxxvii  5 : “ ChShBThI  IMIM 
MQDM  ShNVTh  OYLMIM,  I have  considered  the  days  of  old,  the  years  of 
ancient  times.” 


204 


KABBALAH. 


CHAPTER  XXXIV 

CONCERNING  THE  BEARD  OF  MICROPROSOPUS. 

749.  Rabbi  Schimeon  commenced  and  said,  Dent, 
iv.  4 : “ And  ye  shall  cleave  unto  Tetragrammaton  your 
God,”  &c. 

750.  What  nation  is  so  holy  as  Israel  ? for  it  is 
written  concerning  them,  Deut.  xxxiii.  29  : u Blessed 
art  thou,  0 Israel ! * who  is  like  unto  thee  ? ” Because 
that  they  are  applied  unto  God  in  this  world  through 
the  holy  name. 

751.  And  in  the  world  to  come  more  than  here,  for 
therein  shall  we  never  be  separated  from  that  conclave 
wherein  the  just  are  assembled. 

752.  And  this  is  that  which  is  written:  “And  ye 

shall  cleave  in  Tetragrammaton ; ” for  it  is  not  written 
“ ChDBQIM  LIHVH,  Chedebeqim  Le  Tetragrammaton , Ye 
shall  cleave  unto  Tetragrammaton ; ” but  “ BIHVH,  Be 
Tetragrammaton , in  Tetragrammaton,”  properly. 

753.  We  have  learned  this.  There  is  a descent  from 
the  beard  which  is  venerable,  holy,  excellent,  hidden  and 
concealed  in  all  ( the  beard,  namely , of  Macroprosopus) , 
through  the  holy  magnificent  oil,  into  the  beard  of 
Microprosopus. 

754.  And  if  thou  shalt  say  that  this  beard  is  not  to 
be  found,  for  that  even  Solomon  only  spake  of  the 
cheeks,!  but  not  at  all  of  the  beard. 

755.  Truly  thus  have  we  learned  [we  make  answer ) in 
the  “ Book  of  Concealed  Mystery.”  It  is  that  which  is 
hidden  and  recondite,  and  of  which  mention  is  not  made, 

* It  must  not  be  forgotten  that  Israel  is  a mystical  name  which  was  sub- 
stituted for  Jacob. 

t Namely,  in  the  description  in  the  Song  of  Solomon,  ch.  v. 


THE  GREATER  HOLY  ASSEMBLY. 


205 


neither  is  it  uncovered ; it  is  that  which  is  venerable  and 
excellent  before  all  things,  seeing  that  it  is  concealed 
and  hidden. 

756.  And  since  the  beard  is  the  praise  and  perfec- 
tion and  dignity  of  the  whole  countenance,  in  these 
sacred  things  it  is  found  to  be  hidden,  neither  is  it 
discerned. 

757.  And  that  beard  is  the  perfection  and  beauty  of 
the  countenance  in  Microprosopus.  In  nine  conforma- 
tions is  it  disposed. 

758.  But  when  the  venerable  beard  of  the  Ancient  of 
the  Ancient  Ones  shineth  upon  this  beard  of  Microproso- 
pus, then  the  thirteen  fountains  of  excellent  oil  flow 
down  upon  this  beard. 

759.  And  therein  are  found  twenty-two  parts,  and 
thence  extend  the  twenty-two  letters  of  the  holy  law. 

760.  Also  we  have  learned  that  this  beard  departeth 
from  His  ears,  and  descendeth  and  ascendeth,  and 
toucheth  upon  the  places  of  fragrance. 

761.  What  are  the  places  of  fragrance?  Like  as  it 
is  said,  Cant.  v.  I 3 : “ Like  a bed  ( singular ) of  spices/’ 
and  not  “ beds”  (plural). 

762.  But  this  beard  of  Microprosopus  is  disposed  in 
nine  conformations. 

763.  And  also  the  hairs  being  black,  and  in  careful 
order,  like  a handsome  man,  as  it  is  written,  Cant.  v.  I 5 : 
“ Excellent  as  the  cedars.” 

764.  The  first  conformation.  The  hair  is  conformed 
from  the  portion  which  is  above,  and  there  goeth  forth 
therefrom  a spark  which  is  of  most  intense  brilliance  ; 
and  it  goeth  forth  from  the  Absolute  of  the  pure  ether, 
and  passeth  beneath  the  hair  of  the  head,  even  beneath 
those  locks  which  are  above  the  ears ; and  it  descendeth 
in  front  of  the  opening  of  the  ears,  hair  above  hair,  even 
unto  the  beginning  of  the  mouth. 

765.  The  second  conformation.  The  hair  goeth  forth, 
and  ascendeth  from  the  one  part  of  the  mouth  even  unto 


206 


KABBALAH. 


the  other  part  of  the  opening  of  the  mouth ; and  it 
descendeth  beneath  the  mouth  unto  the  other  side,  hair 
above  hair,  in  beautiful  arrangement. 

766.  The  third  conformation.  From  the  midst,  be- 
neath the  nose,  and  beneath  the  two  nostrils,  there  goeth 
forth  a certain  path,  and  short  and  coarse  hairs  fill  up 
that  path ; and  the  remaining  hairs  fill  up  the  place  from 
this  side  unto  that,  around  this  path. 

767.  But  this  path  is  not  clearly  seen  (to  be  continued) 
below  (the  mouth),  but  only  the  upper  part  of  it  which 
descendeth  even  unto  the  beginning  of  the  lips,  and 
there  is  this  path  applied. 

768.  The  fourth  conformation.  The  hair  goeth  forth 
and  is  disposed  in  order,  and  ascend eth,  and  is  spread 
over  His  cheeks,  which  are  the  place  of  fragrance  of  the 
Ancient  One. 

769.  The  fifth  conformation.  The  hair  is  wanting, 
and  there  are  seen  two  apples  on  this  side  and  on  that, 
red  as  a red  rose,  and  they  radiate  into  two  hundred  and 
seventy  worlds,  which  are  enkindled  thereby. 

770.  The  sixth  conformation.  The  hair  goeth  forth 
as  in  a tress  about  (the  border  of)  the  beard,  and 
hangeth  down  even  unto  the  commencement  of  the  vital 
organs,  but  it  descendeth  not  unto  the  parts  about  the 
heart. 

77 1.  The  seventh  conformation.  That  the  hairs  do 
not  hang  over  the  mouth,  but  that  the  mouth  is  un- 
covered on  every  side,  and  that  the  hairs  are  disposed  in 
order  about  it. 

772.  The  eighth  conformation.  That  the  hairs  descend 
beneath  the  beard,  and  cover  the  throat,  so  that  it  cannot 
be  seen ; all  those  hairs  are  slender,  hairs  above  hairs, 
plentiful  in  eveiy  part. 

773.  The  ninth  conformation.  That  the  hairs  are 
mingled  together  with  those  which  are  joined  unto  them  ; 
and  that  they  all  are  in  equality  from  the  cheeks  even 
unto  those  hairs  which  hang  down ; all  are  in  fair 


THE  GREATER  HOLY  ASSEMBLY. 


20  7 


equality,  like  a brave  man,  and  like  a kero  victorious  in 
war. 

774.  Through  these  nine  conformations  there  proceed 
and  flow  down  nine  fountains  of  magnificent  oil,  and 
these  indeed  flow  down  from  that  magnificent  supernal 
oil  (of  the  beard  of  Macroprosopus)  into  all  those  inferiors. 

775.  Those  nine  conformations  are  found  in  form 
herein  (otherwise,  in  this  beard)  ; and  in  the  perfection  of 
the  conformation  of  this  beard  is  the  inferior  son  of 
man  called  the  brave  man.* 

776.  For  whosoever  seeth  (in  sleep ) that  his  beard 
existeth  in  proper  form,t  in  him  is  found  courage  and 
strength. 

777.  Rabbi  Schimeon  spake  unto  Rabbi  Eleazar  his 

son,  and  said  : “ Arise,  0 my  Son  and  expound  the 

parts  of  the  holy  beard  in  its  conformations.” 

778.  Rabbi  Eleazar  arose,  and  commenced  and  said, 
Ps.  cxviii.  5 : “ 4 1 called  upon  IH,  Yah,  in  my  distress ; 
Yah  heard  me  at  large.  Tetragrammaton  is  on  my 
side,  I will  not  fear ; what  can  man  do  unto  me  ? Tetra- 
grammaton taketh  my  part  with  them  that  help  me,  and 
I shall  see  my  desire  upon  mine  enemies.  It  is  better 
to  trust  in  Tetragrammaton  than  to  put  any  confidence  in 
man  ; it  is  better  to  trust  in  Tetragrammaton  than  to  put 
any  confidence  in  princes.’ 

779.  “ Herein  are  delineated  the  nine  conformations 
of  this  beard.  For  King  David  had  need  of  these  dispo- 
sitions, that  he  might  vanquish  other  kings  and  other 
nations. 

780.  “Come,  behold!  After  that  he  had  said  these 
nine  conformations,  he  added  (verse  10):  ‘ All  nations 
compassed  me  about,  but  in  the  name  of  Tetragrammaton 
I will  destroy  them.’ 

781.  “ Therefore  did  he  rehearse  those  conformations 

* Meaning,  that  as  is  the  Supernal  Man  so  is  the  earthly  man. 

+ Meaning,  if  he  dreams  that  his  beard  is  arranged  like  that  of  Micro- 
prosopus. 


208 


KABBALAH. 


which  we  have  repeated.  But  what  was  the  necessity 
for  so  doing  ? Because  that  he  said  : ‘ All  nations  com- 

passed me  about.’  For  in  this  disposition  of  those  nine 
conformations  which  are  the  name  of  IHVH,  Tetra - 
grammaton , are  they  cut  off  from  the  earth. 

782.  “This  is  that  same  which  is  written:  ‘In  the 
name  of  IHVH  will  I destroy  them.’ 

783.  “Also  this  have  we  learned  in  the  ‘Book  of 
Concealed  Mystery.’  David  hath  here  enumerated  the 
nine  conformations ; of  which  six  consist  in  the  holy 
name,  for  there  are  six  names  and  there  are  three  in 
the  word  ADM,  Adam , or  man. 

784.  “And  if  thou  shalt  say  that  there  are  only  two 
(in  the  word  Adam),  assuredly  there  are  three,  because 
also  the  princes  pertain  unto  the  idea  of  the  word  Adam,  f 

785.  “This  have  we  learned.  These  are  the  six 
names,  because  it  is  thus  written  : ‘ I called  upon  Yah 
in  my  distress.’  The  first. 

786.  “ ‘ Yah  heard  me  at  large.’  The  second. 

787.  “ ‘ Tetragrammaton  is  on  my  side,  I will  not 
fear.’  The  third. 

788.  “‘Tetragrammaton  taketh  my  part  with  them 
that  help  me.’  The  fourth. 

789.  “‘It  is  better  to  trust  in  Tetragrammaton.’ 
The  fifth. 

790.  “ ‘ It  is  better  to  trust  in  Tetragrammaton.’ 
The  sixth. 

791.  “But  in  the  word  ADM,  Adam,  Man,  are 
three ; for  it  is  written : ‘ Tetragrammaton  is  on  my 
side,  I will  not  fear ; what  can  ADM,  Adam,  Man,  do 
unto  me  ? ’ The  first. 

792.  “ ‘ It  is  better  to  trust  in  Tetragrammaton  than 
to  put  any  confidence  in  princes.’  The  second. 

* I.e.}  there  are  six  repetitions  of  the  name  of  the  Deity  in  the  verses 
under  consideration. 

f Meaning,  that  the  word  princes,  in  the  verse  “ than  to  put  any  confidence 
in  princes,”  refers  also  to  man. 


THE  GEE  A TEE  HOLY  ASSEMBLY. 


209 


793.  44  4 It  is  better  to  trust  in  Tetragrammaton  than 
to  put  any  confidence  in  ADM,  Adam , Man.’  The 
third. 

794.  44  And  come,  behold ! There  is  an  Arcanum 
hidden  in  this  thing  ; and  wheresoever  in  this  passage 
mention  is  made  of  the  word  ADM,  Adam , thereunto 
the  Holy  Name  is  joined ; and  truly  for  a reason,  seeing 
that  man  subsisteth  only  through  that  which  is  analogous 
unto  himself. 

795.  “But  what  is  it  which  is  analogous  unto  him? 
The  Holy  Name  ; because  it  is  written,  Gen.  ii.  7 : 4 And 
IHVH  ALHIM,  Tetragrammaton  Eloliim , created  ADM, 
Adam , Man,’  with  the  full  Name,  which  is  IHYH 
ALHIM,  analogous  to  him  (Adam),  seeing  that  IHYH, 
Tetragrammaton,  denoteth  the  masculine,  and  ALHIM, 
Elohim , the  feminine.* * * § 

796.  44  And  therefore  in  this  passage  there  is  no  men- 
tion made  of  ADM,  Adam , Man,  without  the  Holy  Name. 

797.  44  Also  we  have  learned  this.  It  is  written  : 4 1 
called  upon  IH,  Yah,  in  my  distress ; IH,  Yah , heard  me 
at  large.’  IH  is  here  twice  repeated,  IH,  IH,  in  refer- 
ence to  the  two  jaws  unto  which  the  hairs  (of  the  beard) 
adhere,  and  from  which  it  is  seen  that  the  hairs  issue  and 
depend. 

798.  44  He  hasteneth  and  saith  (i.e.,  King  David) : 
4 IHYH,  Tetragrammaton , is  on  my  side  ; I will  not  fear ; 
IHYH  taketh  my  part  with  them  that  help  me ; ’ wherein 
the  Name  is  not  written  defectively  (IH  as  before , but 
IHVH)  which  is  the  Holy  Name,  and  with  this  Name 
mention  is  also  made  of  man. 

799.  44  And  what  is  this  thing  which  is  said,  4 What 
can  ADM,  Adam , Man,  do  unto  me  ? ’ It  is  thus,  as  we 

* For  Elohim  is  from  the  feminine  root  ALH,  and  is  really  a feminine 

plural,  for  while  many  masculines  form  their  plural  in  VTh,  many  feminines 
conversely  form  theirs  in  IM.  In  both  these  cases,  however,  the  gender  of 

the  singular  is  retained  in  the  plural.  (See  Gesenius’  Hebrew  Grammar, 

§ 86,  art.  4. 

P 


210 


KABBALAH. 


have  learned  by  tradition : All  those  sacred  diadems  of 
the  King,* * * §  when  He  is  conformed  in  his  dispositions 
(that  is,  when  the  letters  of  Tetragrammaton  are  all  con- 
joined together ),  are  called  ADM,  Adam , Man,  which  is 
the  Form  f which  comprehendeth  all  things. 

800.  £‘  But  when  any  portion  is  taken  away  there- 
from ( that  is  to  say , ivhen  it  is  said  IH , and  not  IHVH), 
then  is  understood  (Microprosopus)  the  Holy  Name  (by 
the  letter  I,  Yod)  and  ThORA,  Tauara , or  the  Gate 
(that  is,  the  Bride,  to  whom  is  attributed  the  name  ADN1 > 
Adonai,  whose  number  when  written  in  its  plenitude  is  67 1 ,± 
as  the  word  ThORA  or  ThROA  exhibit eth  it,  summed  up 
in  the  letter  H,  He , of  the  name  IH) , and  that  which  is 
therein. 

801.  “ When  therefore  it  is  called  Tetragrammaton, 
man  is  mentioned,  with  the  Gate  Tauara  included,  and 
those  which  are  therein  [otherwise,  concerning  the 
inferior  worlds.  And  when  it  is  taken  away  from  the 
gate  (that  is,  when  the  letters  Vau  and  He  are  not  joined 
hereunto , of  which  the  latter  denoteth  the  inferior  gate), 
then  is  understood  the  Holy  Name  (by  the  Yod),  and  the 
Gate  and  those  which  are  therein  (by  the  He  in  the  name 
IH).  But  when  it  is  called  IHVH,  it  is  called  the  man, 
ADM,  and  all  the  rest  (conjoined  therewith),  namely,  the 
gate  and  those  (paths)  which  are  therein.]  § 

802.  “ And  therefore  did  David  enumerate  those 
nine  conformations ; because  he  unto  whom  it  is  allowed 


* The  King — i.e.,  Microprosopus.  (See  Introduction.) 


T For  it  is  said  that  the  Tetra-  j 
Hebrew  letters,  gives  the  figure  H 
He  = the  arms,  Vau  = the  ^ 
(See  Table  of  Hebrew  letters  in  


grammaton,  written  thus  in  the 
of  a man.  For  Yod  = the  head, 
body,  and  He  final  = the  legs. 
Introduction.) 


t That  is  to  say,  when  the  letters  of  ADNI  are  spelt  thus : ALP,  DLTh, 
NVN,  IYD,  Aleph,  Daleth,  Nun , Yod;  for  A+L+P+D+L+Th+N+V 
+ N + I + V + D = 1+30  + 80  + 4+30  + 400  + 50  + 6 + 50+10  + 6 + 4 = 
671.  And  ThORA  or  ThROA  = 400  + 70  + 200+1  = 671  also. 

§ The  long  piece  above  in  brackets,  hut  in  ordinary  type,  is  from  the  Cre- 
mona Codex. 


THE  GREATER  HOLY  ASSEMBLY. 


2 1 1 


to  touch  the  beard  of  the  Kang  can  do  all  which  he 
desireth. 

803.  “Wherefore  then  the  beard,  and  not  the  body? 
Because  the  body  is  hidden  behind  the  beard,  but  the 
beard  hath  no  place  (of  concealment')  behind  the  body. 

804.  “ But  he  in  reckoning  it  proceedeth  in  a duplex 
manner* — once  as  we  have  given  it ; and  next  thus, 
when  he  saith  : 4 I called  upon  Yah  in  my  distress?  The 
first. 

805.  44  4 Yah  heard  me  at  large?  The  second. 

806.  44  4 Tetragrammaton  is  on  my  side  ; I will  not 
fear?  The  third. 

807.  44 -4  What  can  man  do  unto  me  ? ’ The  fourth. 

808.  44  4 Tetragrammaton  taketh  my  part  with  them 
that  help  me?  The  fifth. 

809.  44  4 And  I shall  see  my  desire  upon  mine  ene- 
mies? The  sixth. 

810.  44  4 It  is  better  to  trust  in  Tetragrammaton?  The 
seventh. 

8 1 1 . 44  4 Than  to  put  any  confidence  in  man?  The 
eighth. 

812.  44  4 It  is  better  to  trust  in  Tetragrammaton.’ 
The  ninth. 

813.  44  4 Than  to  put  any  confidence  in  princes? 
The  tenth.f  (Otherwise : 4 It  is  better  to  trust  in 
Tetragrammaton  than  to  put  any  confidence  in  man? 
The  seventh.  4 It  is  better  to  trust  in  Tetragrammaton? 
The  eighth.  4 Than  to  put  any  confidence  in  princes? 
The  ninth.) 

814.  44  4 1 called  upon  Yah  in  my  distress?  Wbat 
is  this  which  he  saith  ? Assuredly  doth  David  say  all 
these  things  which  are  here  said  concerning  the  form  of 
the  beard.” 

* Referring  to  the  order  of  the  conformations,  and  the  way  in  which  in  the 
passage  those  referring  to  IHYH  and  ADM  are  conjoined. 

t The  reader  will  ot  course  also  observe  that  these  answer  to  the  ten 
Scpuiroth. 

P 2 


212 


KABBALAH. 


815.  Rabbi  Yeliudah  answered  and  said:  “ 4 1 called 

upon  Yah  in  my  distress.’  From  the  part  where  the 
beard  beginneth  to  extend,  which  is  from  the  more 
remote  part  (is  one),  before  the  ears,  beneath  the  hair  (is 
the  second ).  And  therefore  is  it  twice  said,  IH,  IH. 

816.  u But  in  that  place  wherein  the  beard  is  ex- 
panded, and  descendeth  before  the  ears,  in  wider  exten- 
sion, the  name  of  ADM,  Adam , Man,  hath  place  (that 
is  to  say,  the  complete  Tetragrammaton).  Also  this 
expansion  was  necessary  to  David  when  he  wished  to 
subject  to  himself  the  kings  and  nations  through  the 
dignity  of  this  beard.  (Otherwise,  when  therefore  he 
saith,  c Tetragrammaton  is  on  my  side,  I will  not  fear  ; ’ 
for  this  is  such  a one  who  spareth  not  the  wicked,  and 
this  was  altogether  necessary,  &c.) 

817.  “ Also  we  have  learned  this  in  the  c Book  of 
Concealed  Mystery  ’ * : Whosoever  seeth  in  his  sleep  that 
he  toucheth  the  beard  or  moustache  of  the  supernal  man 
with  his  hand,  or  extendeth  his  hand  unto  it,  let  him 
know  that  he  is  at  peace  with  the  supernals,  and  that 
those  who  afflict  him  are  about  to  be  subjected  unto 
him.”  f 

818.  “We  have  learned  that  the  supernal  beard  is 
disposed  in  nine  conformations,  and  that  it  is  the  beard 
of  Microprosopus. 

* See  ante , “Book  of  Concealed  Mystery,”  ch.  iii.  § 17. 

+ This  is  apparently  the  end  of  Rabbi  Yehudah’s  short  interpolation 
regarding  the  duplicated  IH.  Rabbi  Eleazar  now  apparently  resumes  the 
discourse. 


THE  GREATER  HOLY  ASSEMBLY. 


213 


CHAPTER  XXXV. 

CONCERNING  THE  FIRST  PART  OF  THE  BEARD  OF 
MICROPROSOPUS. 

819.  “In  the  first  conformation  the  hair  is  disposed 
from  above,  and  goeth  forth  before  the  opening  of  the 
ears,  beneath  the  locks  which  hang  down  over  the  ears  ; 
and  the  hairs  descend,  hairs  above  hairs,  even  unto  the 
beginning  of  the  mouth. 

820.  “ This  have  we  learned.  All  those  hairs  which  are 
in  the  beard  are  harder  than  all  the  hairs  of  the  locks  of 
the  hair  of  the  head.  But  the  hair  of  the  head  is 
longer  and  bendeth  more  easily,  while  these  hairs  (of  the 
heard)  are  not  so  long. 

821.  “Of  the  hairs  of  the  head  some  are  hard  and 
some  are  soft. 

822.  u And  whensoever  the  white  locks  of  the  Ancient 
of  Days  reach  forward  into  Microprosopus,  it  is  written 
that,  Prov.  i.  20  : ‘ Wisdom  crieth  without.’ 

823.  “What  is  this  (word)  c without  ’ ? In  this  (in- 
stance) in  Microprosopus,  wherein  are  conjoined  the  two 
( forms  of  the)  brain.  Two  forms  of  the  brain,  sayest  thou  ? 
But  it  should  rather  be  said,  four  forms  of  the  brain. 

824.  (Assuredly)  “there  are  three  (forms  of  the)  brain 
in  Microprosopus,  and  they  are  found  in  the  three  cavities 
of  the  skull  of  His  head. 

825.  “And  there  is  one  calm  and  tranquil  brain 
residing  in  its  own  clear  brilliancy,  which  comprehendeth 
all  the  three  (forms  of  the)  brain,  and  from  it  are  brought 
forth  the  productions  of  the  hairs  which  are  produced 
and  continued  in  equilibrium  in  the  white  hair  into  that 
part  of  Microprosopus,  into  His  three  (forms  of)  brain 
(namely),  so  that  therein  in  Him  are  found  four  (forms  of 
the)  brain. 


214 


KABBALAH. 


826.  “And  lienee  are  perfected  tlie  four  texts  wliicli 
are  written  on  the  phylacteries,  because  in  them  is  con- 
tained the  Holy  Name  of  the  Ancient  of  Hays,  the  Ancient 
of  the  Ancient  Ones,  and  that  of  Microprosopus. 

827.  “For  this  is  the  perfection  of  the  Holy  Name, 
concerning  which  it  is  written,  Heut.  xxviii.  1 o : c And 
all  the  people  of  the  earth  shall  see  that  the  name  of 
Tetragrammaton  hath  been  invoked  over  thee,  and  they 
shall  be  afraid  of  thee.’ 

828.  “ The  Name  of  the  Lord  is  this  very  Name  of  Te- 
tragrammaton, which  formeth  the  canals  and  hollows  of 
the  phylacteries. 

829.  “And  therefore  is  it  said:  c Wisdom  crieth 
without,’  Prov.  i.  20,  because  it  is  herein  found  ( i.e .,  in 

Microprosopus). 

830.  “ For  truly  the  Ancient  of  the  Ancient  Ones,  even 
He  who  is  concealed  with  all  concealments,  is  not  found, 
neither  doth  His  wisdom  come  forth  ( openly ) ; seeing  that 
His  wisdom  is  concealed  in  all,  and  doth  not  make  itself 
manifest. 

831.  “ And  since  there  are  four  ( forms  of  the)  brain 
associated  together,  and  that  herefrom,  even  from  Micro- 
prosopus, there  flow  down  four  fountains  in  four  directions, 
and  that  they  are  all  distributed  from  one  fountain, 
which  proceedeth  from  them  all,  therefore  are  there 
four.* 

832.  “ Also  we  have  learned  : From  the  Wisdom  which 
is  comprehended  in  the  Quaternaiy  the  hairs  flow  down, 

* This  four  proceeding  from  one,  and  containing  all  things,  is  precisely  the 
Pythagorean  doctrine  of  the  Tetractys,  which  Pythagoras  probably  obtained 
from  qahalistic  sources,  though  indeed  most  religions  of  antiquity  attached 
considerable  importance  to  this  number  four.  Four  is  said  to  contain  the 
whole  Decad,  because  the  sum  of  the  first  four  numbers  = ten ; 1 + 2 + 3 + 4 
= 10.  Bat  eight  is  the  reflection  of  four,  and  eight  is  IHVH  ADNI  (see 
Introduction).  And  1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 = 36,  the  number  of  the 
Decans  (or  groups  of  ten  degrees)  in  the  Zodiac.  Bnt  5 + 64-7  + 8 = 26, 
the  number  of  the  IH  VrH.  Therefore  thirty-six  represents  the  sum  of  the 
letters  of  the  Tetragrammaton,  and  the  number  of  the  Sephiroth. 


THE  GREATER  HOLY  ASSEMBLY. 


215 


which  hang  in  curls  upon  curls,  and  all  are  strong  and 
close,  and  they  extend  and  flow  down  singly  each  in  its 
own  direction. 

833.  “And  so  many  thousand  thousand  myriads  of 
myriads  depend  from  them  that  they  are  innumerable. 

834.  “ This  is  that  same  which  is  written,  Cant.  v.  1 1 : 
4 His  locks  are  bushy,  ThLThLIM,  Teltelim ,’  as  if  it 
were  ThLI  ThLIM,  curls  heaped  upon  curls. 

835.  “ And  all  are  strong  and  close  (fit ) for  breaking 
( whatsoever  is  opposed  to  them),  hard  as  the  rock,  and  as 
hardest  stone. 

836.  “ Until  they  can  make  openings  in  the  skull,  and 
the  fountains  can  flow  down  beneath  the  locks,  those 
strong  fountains  flow  forth  in  separate  directions,  and  in 
separate  ways. 

837.  “ And  because  those  locks  are  black  and  obscure, 
it  is  written,  Job  xii.  22  : ; He  discovereth  deep  things 
out  of  darkness,  and  bringeth  out  to  light  the  shadow  of 
death.’ 

838.  “Also  we  have  learned  that  those  hairs  of  the 
beard  are  so  much  harder  than  those  hairs  of  the  head, 
because  these  alone  make  themselves  so  prominent,  and 
are  easily  found,  and  are  hard  in  their  paths.* 

839.  “ Wherefore  sayest  thou  that  they  are  hard  ? Is 
it  because  they  all  symbolize  Judgment  ? By  no  means  ; 
for  truly  in  those  dispositions  Mercy  as  well  as  Judgment 
is  found. 

840.  “ When  the  thirteen  fountains  of  the  rivers  of  oil 
descend,  all  these  are  mercies. 

841.  “ But  yet  we  have  learned  that  all  those  hairs  of 
the  beard  are  hard.  Wherefore  ? Those  which  symbolize 
mercies  necessarily  must  be  hard  in  order  to  divert  the 
course  of  Judgment. 

842.  “And  all  those  which  denote  Judgment,  are  also 
firm  ; and  therefore  it  is  necessary  in  every  instance  that 
they  should  both  be  hard. 

* See  definition  of  term  “ path  ” in  Introduction. 


2l6 


KABBALAH . 


843.  “When  the  Universe  hath  need  of  Mercy,  mercies 
are  strong,  and  prevail  over  Judgment ; but  when  it  re- 
quireth  Judgment,  Judgment  is  strong,  and  prevaileth 
over  Mercy ; and  therefore  is  it  necessary  that  in  each 
instance  they  should  be  firm  and  strong. 

844.  “ And  whensoever  Mercy  is  required,  those  hairs 
which  symbolize  Mercy  stand  forth,  and  the  beard  is 
evident  in  those  hairs  only  (otherwise,  is  contained  by 
those  hairs  only) , and  all  are  abundant  mercies. 

845.  “But  when  Judgment  is  required  the  beard  is 
evident  in  those  hairs  only  ( which  denote  judgment ),  and 
all  consist  in  judgments. 

846.  “ But  when  that  holy  white  beard  * is  uncovered, 
all  these  ( [hairs  denoting  Mercy)  and  all  those  (hairs  de- 
noting Judgment)  are  alike  illuminated  and  made  brilliant, 
like  as  when  a man  cleanseth  himself  in  a deep  river  from 
his  uncleanness. 

847.  “ And  all  consist  together  in  Mercy,  and  there  is 
no  Judgment  to  be  found  at  all. 

848.  “ And  when  all  those  t nine  forms  shine  together, 
all  are  made  white  with  Mercy. 

849.  “And  therefore  Moses  saith  in  another  place, 
Num.  xiv.  18  : “ Tetragrammaton  is  ARK  APIM,  Arikh 
Apliim,  long-suffering  (literally  long  of  nose),  and  of  great 
mercy.” 

850.  “And  that  which  he  had  said  concerning  truth, J 

* Which  is  of  course  that  of  Macroprosopus,  the  Ancient  of  Days. 

+ The  nine  conformations  into  which  the  beard  of  Microprosopus  is 
divided. 

$ I give  these  two  passages  side  by  side  for  the  reader’s  benefit. 

Exod.  xxxiv.  6 and  7 : “ The  Lord,  the  Lord  God,  merciful  and  gracious, 
longsuffering,  and  abundant  in  goodness  and  truth. 

“Keeping  mercy  for  thousands,  forgiving  iniquity  and  transgression  and 
sin,  and  that  will  by  no  means  clear  the  guilty  ; visiting  the  iniquity  of  the 
fathers  upon  the  children,  and  upon  the  children’s  children,  unto  the  third 
and  to  the  fourth  generation.” 

Num.  xiv.  18  : “The  Lord  is  longsuffei-ing,  and  of  great  mercy,  for- 
giving iniquity  and  transgression,  and  by  no  means  clearing  the  guilty, 
visiting  the  iniquity  of  the  fathers  upon  the  children  unto  the  third  and 
fourth  generation.” 


THE  GREATER  HOLY  ASSEMBLY. 


21 7 


Exod.  xxxiv.  6,  lie  addeth  not  (in  this  passage ),  because 
tbe  Arcanum  of  the  matter  is  these  nine  measurements 
which  shine  down  from  the  Ancient  of  Days  into 
Microprosopus. 

851.  “For  when  Moses  in  the  second  passage  rehearseth 
these  praises  of  God,  Num.  xxiv.  18,  he  enumerateth  the 
nine  conformations ; and  these  are  the  conformations  of 
the  beard,  even  those  which  are  found  in  Microprosopus, 
and  descend  from  the  Ancient  of  Days  and  shine  down 
into  Him. 

852.  “The  word  AMTh,  Emeth , Truth,  therefore  de- 
pendeth  from  the  Ancient  One ; whence  in  this  passage 
Moses  saith  not  : c And  in  truth.’ 

853.  “We  have  learned  that  the  hairs  of  the  head  of 
Microprosopus  are  all  hard  and  curling,  and  not  soft.* 

854.  “For  we  see  that  in  Him  three  forms  of  the  brain 
are  found  in  the  three  cavities  (of  the  skull) , which  shine 
forth  from  the  hidden  and  concealed  brain. 

855.  “And  because  the  brain  of  the  Ancient  of  Days 
is  tranquil  and  quiet,  like  good  wine  upon  the  lees,  hence 
all  His  hairs  are  soft,  and  anointed  with  excellent  oil. 

856.  “ And  therefore  is  it  written,  Dan.  vii.  9 : c His 
head  like  pure  wool.’ 

857.  “But  those  which  are  in  Microprosopus  are 
partly  hard,  and  partly  not  hard,  because  they  all  hang 
down,  and  are  not  diverted  from  their  course. 

858.  “And  therefore  Wisdom f floweth  forth  and 
proceedeth  (therefrom)  ; but  it  is  not  the  Wisdom  of 
Wisdom,  for  that  is  quiet  and  tranquil. 

859.  “For  we  have  learned  that  no  one  knoweth  the 
brain  of  the  Ancient  of  Days  save  Himself  alone. 

* It  appears  to  read  thus  in  the  Chaldee  and  in  the  Latin  alike,  though 
this  statement  is  contradicted  distinctly  both  in  § 587  and  in  § 857. 
I should  think  the  word  “LA,  not,”  before  “soft,”  is  a mistake,  or  else  that 
the  passage  refers  to  the  hair  of  the  beard , and  not  that  of  the  head. 

f That  is,  Chokmah  of  the  second  Sephira,  and  not  thatChokmah  which 
is  its  root  concealed  in  Kether  ; for  in  Kether  are  all  the  other  Sephiroth 
contained. 


218 


KABBALAH, 


860.  “ This  is  that  very  thing  which  is  said,  Job  xxviii. 
2 3 : ‘ God  understandeth  the  way  thereof,’  &c. ; which 
{words)  are  spoken  concerning  Microprosopus.” 

861.  Rabbi  Schimeon  said  ( unto  him):  “ Blessed  be 

thou,  O my  son ! in  that  Holy  and  Blessed  One,  in  this 
world  and  in  the  world  to  come ! ” 


CHAPTER  XXX VI. 

CONCERNING  THE  SECOND  PART  OF  THE  BEARD  OF 
MICROPROSOPUS. 

862.  “The  second  conformation.  The  hair  goeth 
forth  and  ascendeth  from  the  beginning  of  {the  one  side  of) 
the  month  even  unto  the  beginning  of  the  other  side  of 
the  mouth ; and  descendeth  beneath  the  mouth  unto  the 
other  side,  hair  above  hair,  in  beautiful  arrangement. 
Arise,  Rabbi  Abba  ! ” 

863.  Rabbi  Abba  arose,  and  commenced  and  said  : 
“ When  the  disposition  of  this  beard  is  instituted  in  the 
formation  of  the  King,  then  is  He  Himself  like  a brave 
hero,  strong  and  beautiful  in  appearance,  valiant  and 
conquering. 

864.  “ This  is  that  same  which  is  written,  Ps.  cxlvii. 
5 : ‘ Great  is  our  Lord  and  great  is  His  power.” 

865.  “And  whilst  He  is  mitigated  by  the  disposition 
of  the  venerable  and  holy  beard  {of  Macroprosopus),  and 
this  (beard  of  Microprosopus)  reflected  that,  then  through 
its  light  is  He  called  ‘ God  merciful,’  Exod.  xxxiv.  6 : 
£ and  gracious,  long-suffering,  and  abundant  in  goodness 
and  in  truth.’  And  thus  is  the  second  disposition  insti- 
tuted. 

866.  11  When  He  shineth  in  the  light  of  the  Ancient 


THE  GREATER  HOLY  ASSEMBLY. 


219 


of  Days,  then  is  He  called  c abundant  in  Mercy,’  and 
when  another  of  the  other  forms  is  considered,  in  that 
form  is  He  called  c and  in  truth,’  for  this  is  the  light  of 
His  countenance.” 


CHAPTER  XXXVII. 

CONCERNING  THE  THIRD  PART  OF  THE  BEARD  OF 
MICROPROSOPUS. 

867.  “ Also  we  have  learned.  Bearing  iniquity  is 
this  second  conformation  called,  like  as  in  the  Holy 
Ancient  One. 

868.  “ But  because  that  path  which  goeth  forth  in 
the  third  disposition  beneath  the  two  nostrils  is  filled 
with  short  and  rigid  hairs ; hence  because  of  that  path 
these  conformations  are  not  called  4 bearing  inquity  and 
passing  over  transgression ; ’ but  these  are  collected 
together  in  another  place. 

869.  44  Also  we  have  learned  in  Barietha  that  three 
hundred  and  seventy-five  mercies  are  comprehended  in 
the  benignity  of  the  Ancient  of  Days ; which  are  all 
called  primal  benignities. 

870.  44  Like  as  it  is  said,  Psalm  lxxxix.  50  : 4 Where 
are  thy  former  mercies  ? ’ And  they  are  all  com- 
prehended in  the  benignity  of  the  Most  Holy  Ancient 
One,  the  most  concealed  of  all. 

871.  “But  the  benignity  of  Microprosopus  is  called 
ChSD  OVLM,  Chesecl  Olalim , the  benignity  of  time. 

872.  “ And  in  the  4 Book  of  Concealed  Mystery  ’ (have 
we  learned)  that  on  account  of  the  former  benignity  of 
the  Ancient  of  Days  is  he  called  4 Abundant  in  Benig- 
nity.’ But  in  Microprosopus  ( the  word)  4 mercy  ’ is  placed 
alone  and  absolutely. 


220 


KABBALAH. 


873.  “And  therefore  is  it  here  written : ‘And 

abundant  in  benignity ; ’ and  again  it  is  written  : £ Keep- 
ing mercy  for  thousands ; ’ plain  and  without  addition. 

874.  “And  now  we  have  taught  concerning  this 
Name,  4 And  abundant  in  benignity,  ’ because  therefrom 
is  mitigated  the  [interior)  benignity,  so  that  it  may  shine 
into  all  the  lights  (otherwise,  this  Name,  4 Abundant  in 
mercy,’  stretcheth  down  even  unto  the  4 mercy  ’ which 
is  so  called  absolutely,  so  that  it  may  illuminate  it,  and 
kindle  the  lights). 

875.  “For  we  have  learned  that  that  path  which 
descendeth  beneath  the  two  nostrils  of  the  nose  is  filled 
with  short  hairs  ; and  concerning  this  path,  that  it  is 
written  : 4 Passing  over  transgression  ’ (otherwise,  and 
the  shorter  hairs  fill  that  path.  But  that  path  is  not 
called  4 Passing  over  transgression  ’)  ; because  there  is 
therein  no  occasion  for  passing  over;  for  a double 
reason. 

876.  44  Firstly,  because  that  path  is  a hard  place  for 
passing  over.  (Otherwise,  because  the  hairs  which  are 
found  therein  are  hard.) 

877.  44  Secondly,  because  the  passing  over  of  that  path 
descendeth  even  unto  the  commencement  of  the  mouth. 

878.  44  But  concerning  this  it  is  written,  Cant.  v.  13  : 

4 His  lips  like  roses  * (that  is,  red  as  roses),  dropping 
sweet- smelling  myrrh  while  passing  over  which  denoteth 
notable  redness. 

87  9.  44  And  this  path  of  that  place  is  a duplex  form, 
and  is  not  mitigated,  whence  he  who  wisheth  to  threaten 
toucheth  that  path  twice  with  his  hand.” 

* The  English  version  of  this  passage  renders  it,  “ His  lips  like  lilies, 
dropping  sweet-smelling  myrrh.”  The  word  here  translated  roses  by 
Knorr  de  Rosenroth  is  ShYShNIM,  Bhoshanim , which  I think  should 
undoubtedly  be  translated  “ lilies,”  as  in  the  ordinary  version.  The  sym- 
bology of  this  chapter  is  very  difficult  and  obscure. 


THE  GEE  A TEE  HOLY  ASSEMBLY. 


221 


CHAPTER  XXXVIII. 

CONCERNING  THE  SEVEN  LAST  PORTIONS  OF  THE  BEARD  OF 
MICROPROSOPUS. 

880.  “ The  fourth  conformation.  This  path  of  hairs 
is  disposed,  and  ascendeth  and  descendeth  in  His  cheeks 
into  the  place  of  fragrance. 

881.  “This  disposition  is  fair  and  beautiful  in 
appearance,  and  it  is  Glory  and  Honour ; and  it  is  taught 
in  Barietha  that  the  Supernal  Honour,  HVD,  Hod,  goeth 
forth  and  is  crowned,  and  floweth  down,  so  that  it  may 
be  comprehended  in  His  cheeks,  and  is  called  the  Honour 
of  the  Beard. 

882.  “And  thence  depend  Glory  and  Honour,  which 
are  as  vestments,  and  as  very  precious  purple,  so  that  He 
may  be  clothed  therewith. 

883.  “ For  it  is  written,  Ps.  civ.  1 : 4 Thou  art  clothed 
with  Honour  and  Majesty.’  (Otherwise : In  the  fourth 
conformation  the  hair  goeth  forth,  and  is  disposed,  and 
ascendeth  and  descendeth  in  the  cheeks,  in  the  places  of 
fragrance.  This  conformation  is  elegant  and  beautiful  in 
appearance,  and  it  is  the  supernal  glory.  And  this  is 
the  tradition  : The  supernal  glory  goeth  forth,  and  is 
crowned,  and  floweth  down  in  the  beauty  of  the  cheeks. 
And  this  glory  is  called  the  glory  of  the  beard ; and 
from  it  depend  honour  and  glory,  the  vestments  of 
adornment,  those  magnificent  purple  garments  where- 
with he  is  clothed.  Concerning  which  it  is  written : 
4 Thou  art  clothed  with  honour  and  majesty,’  which  are 
the  forms  of  clothing.  In  this  form  of  man  is  he 
formed,  rather  than  in  any  other  form.) 

884.  “These  are  the  dispositions  denoting  the 
clothing  (of  the  divine  form),  and  he  is  more  fitly  sym- 


KABBALAH. 


bolized  under  this  figure  of  man  than  under  any  other 
forms. 

885.  “Also  we  have  learned,  that  when  this  glory 
[of  Microprosopus ) is  illuminate  by  the  light  of  the 
excellent  beard,*  and  emitteth  light  into  the  other  dis- 
positions, then  it  is  called  4 Bearing  Iniquity  ’ on  the  one 
side,  and  4 Passing  over  Transgression  ’ on  the  other  side. 

886.  “And  therefore  in  Scripture  is  it  called  by  the 
name  of  his  jawbones. 

887.  “And  in  the  4 Book  of  Concealed  Mystery  ’ is 
the  same  called  Glory,  HVD,f  Hod,  and  Honour,  HDR, 
Hadar , and  ThPARTh,J  Tiphereth,  Beauty. 

888.  “ And  unto  Tiphereth , Beauty,  appertained  the 
title  4 Passing  over  Transgression,’  since  it  is  said,  Prov. 
xix.  15  : 4 And  it  is  His  Beauty  ( Tiphcretli ) to  pass  over 
transgression.’ 

889.  44  Also  we  have  learned  that  we  should  only 
refer  that  Tiphereth , Beauty,  unto  the  ninth  conformation 
(1 of  the  beard  of  Microprosopus) ; as  it  is  said,  Prov.  xx. 
29  : 4 And  the  beauty  of  young  men  is  their  strength.’ 
And  therefore  also  is  it  (the  ninth  conformation)  called 
Beauty ; and  when  they  are  weighed  together  in  the 
balance  they  are  as  one.” 

890.  Rabbi  Schimeon  said  unto  him:  “Worthy  art 
thou,  O Rabbi  Abba  ! for  which  reason  mayest  thou  be 
blessed  by  the  Most  Holy  Ancient  One,  from  whom  all 
blessings  proceed. 

891.  44  The  fifth  conformation.  The  hair  is  wanting, 
and  there  appear  two  apples,  on  this  side  and  on  that, 
red  as  red  roses,  and  they  radiate  into  two  hundred  and 
seventy  worlds. 

892.  44  As  to  those  two  apples,  when  they  shine  on 
either  side,  from  the  light  of  the  two  supernal  apples 
(the  cheeks  of  Macroprosopus) , redness  is  removed  there- 
from, and  a white  brilliance  cometh  upon  them. 

* Namely,  that  of  Macroprosopus. 
t The  eighth  Sephira.  J The  sixth  Sephira. 


THE  GREA  TER  HOL  Y ASSEMBL  Y 


223 


893.  “Concerning  this  is  it  written,  Num.  vi.  25  : 
‘ Tetragrammaton  make  His  face  shine  upon  thee,  and  be 
gracious  unto  thee.’  Seeing  that  when  they  shine  he  is 
blessed  by  the  world. 

894.  “ But  when  that  redness  is  stirred  up  (in  them ), 
it  is  written,  ibid.  26  : ‘ Tetragrammaton  take  away  His 
wrath  from  thee  ; ’ as  if  it  were  said  : £ It  is  taken  away, 
and  wrath  is  no  longer  found  in  the  world.’ 

895.  “We  have  learned  that  all  the  lights  which 
shine  from  the  Most  Holy  Ancient  One  are  called  the 
former  benignities,  because  all  those  lights  are  the 
benignities  of  time. 

896.  The  sixth  conformation.  The  hair  goeth  forth 
as  it  were  in  a certain  tress,  among  the  hairs  in  the 
circumference  of  the  beard ; and  this  is  called  one  of  the 
five  angles  which  depend  from  the  CnSD,  Chesed , 
Mercy  and  Compassions. 

897.  “And  it  is  not  permitted  to  lose  this  benignity, 
as  it  is  said. 

898.  Therefore  is  it  written,  Lev.  xix.  27  : c Thou 
shalt  not  lose  the  angle  of  thy  beard.’ 

899.  “ The  seventh  conformation  is  that  the  hairs 
hang  not  over  the  mouth,  and  that  the  mouth  is  un- 
covered on  every  side.  Arise  thou,  Rabbi  Yehudah.” 

900.  Rabbi  Yehudah  arose,  and  commenced,  and 
said,  Dan.  iv.  1 7 : “ c This  matter  is  by  the  decree  of 
the  Watchers.’ 

901.  “Many  thousands  of  myriads  stand  around,  and 
are  preserved  by  this  mouth,  and  depend  therefrom, 
and  all  those  are  called  (by  the  genercd  title  of)  the 

mouth. 

902.  “ As  it  is  written,  Ps.  xxxiii.  6 : ‘ And  all  the 
host  of  them  by  the  Spirit  of  His  mouth.’ 

903.  “ And  by  this  Spirit  which  goeth  forth  from  the 
mouth  are  all  those  exteriors  clothed  who  depend  from 
that  mouth. 

904.  “ And  by  that  mouth,  when  that  path  is  opened, 


224 


KABBALAH. 


are  clothed  many  true  prophets ; and  they  all  are  called 
the  mouth  of  Tetragrammaton. 

905.  “ And  in  that  place  where  the  Spirit  goeth  forth 
no  other  thing  is  mingled  therewith ; for  all  things  wait 
upon  that  mouth,  that  they  may  be  clothed  with  the  Spirit 
going  forth  therefrom. 

906.  “ And  this  disposition  ruleth  over  the  six 
(foregoing  conformations ),  because  herein  are  all  things 
established  and  comprehended. 

907.  “ And  therefore  are  the  hairs  (of  this  conforma- 
tion) equal  around  the  mouth,  and  this  itself  is  uncovered 
on  every  side.” 

908.  Rabbi  Schimeon  said  (unto  him):  “ Blessed  be 
thou,  by  the  Most  Holy  Ancient  One. 

909.  tc  The  eighth  conformation  is  that  the  hairs 
descend  beneath  the  beard,  covering  the  throat,  that  it 
cannot  be  seen. 

910.  “ For  we  have  learned  in  the  exotic  tradition 
that  neither  the  throat  nor  any  of  its  parts  (are  apparent) 
through  (the  hair).  And  if  in  the  time  of  contest 
(otherwise  of  Victory,  NTzCh,  Netzacli *),  during  such 
contest  any  portion  of  (the  throat)  be  visible,  then  it 
appeareth  like  Strength  (Geburah).  f 

9 1 1 . “ For  we  have  learned  that  a thousand  worlds 
are  contained  thereby. 

912.  “This  is  that  which  is  said,  Cant.  iv.  4: 
c Wherein  there  hang  a thousand  bucklers,  all  shields 
of  mighty  men/  And  this  ‘ thousand  shields  ’ is  an 
Arcanum. 

913.  “ It  is  related  in  the  c Book  of  Concealed  Mys- 
tery 7 that  c all  the  shields  of  the  mighty  men 1 which 
come  from  the  side  of  the  rigours, J are  derived  from 
those  severities  (Geboran,  GBVRAN). 

914.  “The  ninth  conformation  is  that  the  hairs  flow 

* The  seventh  Sephira.  f The  fifth  Sepliira. 

4 We  must  not  forget  that  in  Microprosopus  are  “right  and  left,”  Mercy 
and  J ustice. 


THE  GREATER  HOLY  ASSEMBLY. 


225 


down  in  perfect  equilibrium  even  unto  those  hairs  which 
hang  down  beneath,  and  all  of  them  in  beautiful  arrange- 
ment, like  (that  of)  a brave  hero,  (of)  a chief  victorious 
in  war. 

915.  “ Because  all  the  hairs  follow  those  which  hang 
down,  and  all  are  joined  unto  those  which  hang  down, 
and  each  holdeth  its  own  course. 

916.  “Concerning  this  it  is  written,  Prov.  xx.  29: 
‘ The  beauty  of  a young  man  is  his  strength.’ 

917.  “ And  He  appeareth  upon  the  (Red)  Sea,*  like  a 
beautiful  youth,  which  is  written  in  Cant.  v.  16:  £ Ex- 
cellent (or  young)  as  the  cedars.’ 

918.  “Like  a hero  hath  He  exhibited  His  valour,  and 
this  is  that  ThPARTh,  ChILA,  VGBVRThA,  VRChMI, 
Tiphereth , Chila , Vc-Geburatha , Ve  Rechemi , Beauty, 
Strength,  and  Valour,  and  Mercy.” 


CHAPTER  XXXIX. 

CONCERNING  THE  BODY  OF  MICROPROSOPUS  IN  GENERAL, 
UNDER  THE  CONDITION  OF  AN  ANDROGYN. 

919.  This  have  we  learned.  Rabbi  Schimeon  said  : 
All  those  dispositions  and  all  those  words  ought  to  be 
revealed  by  those  who  are  weighed  in  the  balance,  and 
not  by  those  who  have  not  entered  therein,  but  by  those 
who  have  both  entered  therein  and  departed  therefrom. 
For  he  who  entereth  therein  and  goeth  not  out  therefrom, 
better  were  it  for  that  man  that  he  had  never  been  born. 

920.  The  sum  of  all  is  this : The  Ancient  of  the 
Ancient  Ones  existeth  in  Microprosopus ; He  is  the  all- 
existent  One ; He  was  all,  He  is  all,  He  will  be  all ; He 
will  not  be  changed,  neither  is  He  changed,  neither  hath 
He  been  changed. 

* Microprosopus,  the  Vau,  V,  of  IHVH.  The  sea  is  Binah,  the  Supernal 
Mother,  the  third  Sephira,  and  the  first  H of  IHVH. 

Q 


226 


KABBALAH. 


921.  But  by  means  of  those  conformations  hath  He 
conformed  Himself  in  that  form  which  comprehendeth  all 
forms,  in  that  form  which  comprehendeth  all  names. 

922.  But  this  form  wherein  He  Himself  only  ap- 
peareth  is  in  the  similitude  of  this  form ; and  is  not  that 
form,  but  is  analogous  unto  this  form  * * * § — namely,  when 
there  are  associated  therewith  the  crowns  and  the 
diadems  and  the  perfection  of  all  things. 

923.  And  therefore  is  the  form  of  the  man  the  form 
of  the  superiors  and  inferiors  which  are  included  therein. 

924.  And  because  that  form  comprehendeth  the 
superiors  and  the  inferiors,  therefore  by  such  a dis- 
position is  the  Most  Holy  Ancient  One  conformed  ; and 
thus  also  is  Microprosopus  configurated  in  this  disposition. 

925.  And  if  thou  sayest : What,  then,  is  the  difference 
between  the  one  and  the  other  ? 

926.  Assuredly  all  things  are  equally  ( balanced  in  the ) 
Unity.  But  yet  from  our  point  of  view  ( i.e .,  from  our 
plane)  His  paths  are  divided,  and  from  our  point  of  view 
[on  our  plane ) is  judgment  found,  and  from  the  side 
which  is  turned  towards  us  are  ( His  attributes)  by  turns 
duplicated.! 

927.  And  these  Arcana  are  not  revealed  save  unto  the 
reapers  of  the  Sacred  Land.J 

928.  For  it  is  written,  Ps.  xxv.  14:  “The  secret  of 
Tetragrammaton  is  with  them  that  fear  Him.” 

929.  Also  it  is  written,  Gen.  ii.  7:  “ VIITzB 

IHV H ALHIM  ATh  HADM,  Va-  Yeyetzer  Tetragrammaton 
JElohim  Ath  Ha- Adam .§  And  Tetragrammaton  Elohim 

* I take  the  sense  of  this  second  clause  to  be  that  He  is  not  really  in  the 
outward  and  visible  form  of  a material  man  ; but  that  he  can  be  best  expressed 
hereby  in  a symbolic  spiritual  form.  Cf.  Ezek.  i.  26 : “ And  upon  the 
likeness  of  the  throne  was  the  likeness  as  the  appearance  of  a man 
above  it.” 

+ In  connection  with  this  section  read  ch.  i.  §§  5>  6,  7>  and  8,  of  the  “ Book 
of  Concealed  Mystery.” 

X Le.,  to  the  students  of  the  Qabalah. 

§ See  also  “Book  of  Concealed  Mystery,”  ch.  ii.  § 23. 


THE  GREATER  HOLY  ASSEMBLY. 


22  7 


formed  the  substance  of  man,  completed  (him)  formation 
by  formation  from  the  most  ethereal  { portion)  of  the 
refined  ( clement  of)  earth  (otherwise  formation  within 
formation  from  the  best,  &c.) 

930.  And  this  is  Va-  Yeyetzer  YIITzR,  written  with  two 
Yods,  I’s  [instead  of  VITzR,  Va-Yetzer , with  one  Yod , I). 

931.  Wherefore  ? There  is  an  Arcanum  of  the  Most 
Holy  Ancient  One,  and  an  Arcanum  of  Microprosopus. 

932.  YIITzR,  Va- Yeyetzer , and  formed.  What  did 
( Tetragrammaton  Elohim)  form  ? Form  in  form.  And 
this  is  YIITzR. 

933.  And  what  is  form  in  form?  The  two  names, 
which  are  called  the  full  name,  IHYH  ALHIM,  Tetra- 
grammaton Elohim. 

934.  And  this  is  the  Arcanum  of  the  two  I’s,  Yods , 
in  YIITzR ; and  of  how  it  hath  been  conformed  form 
within  form ; namely,  in  the  disposition  of  the  perfect 
name,  Tetragrammaton  Elohim. 

935.  And  in  what  are  they  comprehended?  In  the 
supernal  beard  (otherwise,  in  this  supernal  form  which  is 
called  (the  supernal)  man  ; the  man  who  comprehendeth 
Male  and  Female  equally). 

936.  And  therefore  is  it  written:  “ ATh  HADM, 
Ath  Ha-Adam  (tqv  avOpajirov),  the  substance  of  man/’ 
because  it  comprehendeth  equally  the  Male  and  the 
Female,  for  to  the  word  ADM,  ATh  is  subjoined,  so  as  to 
extend  and  exaggerate  the  species  which  is  here  pro- 
duced. Most  assuredly  here  therefore  is  it  as  Male  and 
as  Female. 

937.  a OPR  MN  HADMH,  Ophir  Men  Ha-Adarnah , 
from  the  dust  of  the  ground,”  dust,  form  within  form 
(otherwise,  from  the  most  ethereal  portion  of  the  refined 
element  of  earth,  one  within  the  other) . 

938.  But  wherefore  are  all  these  things  so  ? Because 
that  from  the  supernal s there  was  sent  down  into  him 
(Man)  the  Arcanum  of  the  supernal  Arcana,  even  the  end 
of  all  Arcana. 

Q 2 


228 


KABBALAH. 


939.  This  is  that  which  is  herein  written  : “ VIPCh 
BAPIY  NShMTh  ChIIM,  Ve-  YepechBc-Ephaiu  Neschamatk 
Chiim , and  breathed  into  his  nostrils  the  Neschamath* * * §  of 
(i their ) lives.” 

940.  Their  souls,  from  which  all  things  living,  superiors 
and  inferiors,  alike  depend,  and  wherein  they  have  their 
existence. 

94 1 . “ VIHI HADM  LNPSh  ChIH,  Va-  Yehi  Ha- Adam 
Le- Nephesch  Chiah , and  the  Adam  was  formed  into  a 
living  Nephesch,”  so  that  it  (the  physical  Nephesch  form ) 
might  be  attached  to  himself  (otherwise,  so  that  it  might 
be  developed  in  him),  and  that  he  might  form  himself 
into  similar  conformations  ; f and  that  he  might  project 
himself  in  that  Neschamah  from  path  into  path,*  even 
unto  the  end  and  completion  of  all  the  paths. 

942.  So  that  in  all  this  Neschamah  might  be  found, 
and  that  it  might  be  extended  into  all,  and  that  it  itself 
might  be  still  one. 

943.  Whence  he  who  taketh  this  away  from  the 
universe  doth  the  same  thing  as  if  he  should  take  away 
this  Neschamah  for  the  purpose  of  setting  in  its  place 
another  Neschamah  beside  it.§ 

944.  And  therefore  shall  such  a man  and  his  re- 
membrance be  cut  off  from  generations  unto  generations. 

* Neschamath  is  either  the  plural  of  Neschamah,  defectively  tcritten,  or 
else  shows  that  Neschamah  is  in  regimine  to  Chiim,  and  evidently  means  the 
united  higher  souls  of  both  Adam  and  Eve  conjoined  in  one  body.  (For 
explanation  of  Neschamah,  &c.,  see  Introduction.) 

+ That  is  into  conformations  similar  to  those  of  the  Supernal  Man. 

+ That  is,  into  forms,  conditions,  and  qualities  analogous  to  the  Sephiroth. 
(See  Introduction  regarding  the  soul,  and  Plate  showing  the  analogy  between 
the  soul,  the  letters  of  Tetragrammaton,  and  the  four  worlds,  where  the 
Sephiroth  are  shown  reflected  in  Nephesch.) 

§ Apparently  the  sense  of  this  passage  is  intended  to  combat  Atheism, 
and  to  show  that  it  is  logically  absurd  to  deny  the  existence  of  a Spirit  of 
God  which  works  in  the  universe  ; inasmuch  that  if  this  be  denied,  at  all 
events  something  analogous  in  its  general  properties  will  have  to  be  substi- 
tuted for  it. 


THE  GREA  TER  HOL  Y ASSEMBL  Y. 


229 


CHAPTER  XL. 

CONCERNING  THE  FEMININE  PORTION  OF  MICROPROSOPUS  ; 

AND  CONCERNING  THE  REMAINING  PARTS  OF  THE  BODY 

OF  EACH. 

945.  Thus  in  this  Adam  androgyneity  hath  com- 
menced to  be  disposed  when  it  hath  been  formed  in 
its  disposition.  It  hath  commenced  from  His  back. 
(Otherwise,  from  His  breast.) 

946.  Between  the  two  arms,  in  that  part  wherennto 
the  beard  hangeth  down,  which  is  called  Tiphereth,  the 
Beauty. 

947.  And  this  Beauty  is  expanded  and  disposeth 
two  breasts. 

948.  And  it  is  separated  from  the  back,  and  pro- 
duceth  the  Head  of  a Woman  completely  covered  on 
every  side  by  Her  hair  as  far  as  to  ( the  limits  of ) the  face 
of  Her  head. 

949.  Insomuch  that  through  that  Tiphereth,  Beauty, 
Adam  becometh  in  one  body,  Male  and  Female. 

950.  This  is  that  which  is  written,  Isa.  xliv.  13: 
“ According  to  the  beauty  of  a man,  KThPARTh 
ADM,  Kc- Tiphereth  Adam , that  it  may  remain  in  the 
house.” 

951.  When  the  countenance  of  the  Female  Head  is 
created,  one  curled  lock  of  hair  at  the  back  of  Micro- 
prosopus  hangeth  over  the  head  of  the  Woman. 

952.  And  all  hairs  red  gold  are  produced  in  Her 
head ; yet  so  that  other  colours  are  intermixed  there- 
with. 

953.  This  is  that  which  is  written,  Cant.  vii.  5 : 
“ The  hair  of  Thy  head  like  ARGMN,  Argaman , purple.” 

954.  What  is  Argaman?  Colours  intermixed  with 
other  colours. 


230 


KABBALAH. 


955-  This  Tiphereth,  Beauty,  hath  been  extended  from 
the  heart,  and  penetrateth  it,  and  passeth  through  unto 
the  other  side,  and  instituteth  the  formations  from  the 
Countenance  of  the  Woman  even  unto  Her  heart ; so  that 
from  the  parts  about  the  heart  it  taketh  its  rise  on  this 
side,  and  in  the  parts  about  the  heart  it  terminateth  on 
that  side. 

956.  Moreover,  this  Tiphereth  is  extended,  and  it 
formeth  the  internal  parts  of  a Man. 

957.  And  it  entereth  into  and  disposeth  therein  all 
mercies  and  aspects  of  mercies. 

958.  Also  we  have  learned  that  in  those  internal 
parts  are  comprehended  six  hundred  thousand  Lords 
of  Mercies,  and  that  they  are  called  the  Lords  of  the 
Internal  Parts. 

959.  Whence  it  is  written,  Jer.  xxxi.  20:  “There- 
fore My  bowels  are  troubled  for  him,  I will  surely  have 
mercy  upon  him,  saith  Tetragrammaton.” 

960.  We  have  learned  that  this  Tiphereth,  Beauty, 
embraceth  Mercies  and  Judgment,  and  that  Mercy  is 
extended  in  the  Male. 

961.  And  it  passeth  over  and  goeth  through  unto 
(otherwise,  shineth  on)  the  other  side,  and  formeth  the 
internal  parts  of  a Woman  on  the  side  of  Judgment ; 
and  thus  also  are  Her  internal  parts  disposed. 

962.  We  have  learned  that  the  Male  hath  been  con- 
formed on  His  side  (otherwise,  from  His  heart),  in  248* 
members ; of  which  some  are  within,  some  without ; 
some  Mercies,  some  Judgments. 

963.  All  which  pertain  unto  Judgment,  cohere  in 
Judgment  around  the  hinder  part,  where  the  Woman  is 
extended;  and  they  coalesce  and  are  extended  round 
about  on  that  side. 

964.  Also  we  have  learned  that  five  nakednesses  can 
be  revealed  on  that  side,  which  are  the  five  judgments  \ 

* The  number  of  248  = RChM,  Recliem  = Mercy  + 248;  thus  con- 
veying this  idea  in  the  number. 


THE  GREATER  HOLY  ASSEMBLY, 


and  these  five  judgments  are  extended  into  248 
paths.* 

965.  And  thus  have  we  learned:  the  voice  in  the 
Woman  is  uncovered  ; the  hair  in  the  Woman  is  un- 
covered; the  leg*  in  the  Woman  is  uncovered  ; the  hand 
in  the  Woman  is  uncovered ; the  foot  in  the  Woman  is 
uncovered. 

966.  And  also,  furthermore,  concerning  these  two  our 
companions  have  not  inquired,  yet  these  two  have  more 
nakedness. 

967.  Also,  we  have  learned  in  the  u Book  of  Con- 
cealed Mystery  ” that  the  Male  is  extended  and  con- 
formed with  His  parts,  and  there  is  formed  in  Him  forma 
partis  tegendae  purae,  et  illud  est  membrum  purum. 

968.  Longitudo  autem  membri  hujus  est  248  mun- 
dorum,  et  omnes  illi  pendent  in  orificio  membri  hujus, 
quod  dicitur  I,  Yod, 

969.  Et  cum  detegitur  Yod,  orificium  membri ; de- 
tegitur  Benignitas  superna.* 

970.  And  this  member  is  the  Benignity,  quo  nomine 


* For  five  is  H,  He,  the  number  of  the  feminine  letter  in  the  Tetra- 
grammaton,  the  number  also  of  the  Microcosm  or 

Lesser  World,  the  symbol  or  sign  of  which  is  the 

Pentragram.  The  248  paths  into  which  the 

five  judgments  are  ex-  tended  are  the  correlates 

of  those  of  mercy. 


+ This  word  is  ShVQ,  Shoq , in  the  original.  Fuerst  translates  it  Leg, 
especially  the  part  from  knee  to  ankle.  So  does  Gesenius  in  his  Lexicon  ; 
but  in  his  large  Hebrew  and  Chaldee  Thesaurus  it  is,  apparently  by  an  over- 
sight, omitted.  Zanolini  translates  it  “Armus,  Crus,”  and  adds:  “In 
BRKVTh,  Berackoth,  fol.  24,  ‘ ShVQ  A BAShH  ORVH,  Crura  in  muliere 
res  pudenda  sunt,  scilicet  crura  nuda.  Hinc  in  more  positum  apud  Judaeos 
est,  ut  ipsorum  mulieres,  et  pnellae  demissis  ad  talos  vestibus  verecundiae 
caussa  utantur,  ne  viros  ad  libidinem  excitent.’  ’*  (“  Lexicon  Chaldaeo-Rab- 

bioicum,”  art.  ShVQ.) 

X I have  thought  it  advisable  to  retain  this  piece  in  the  Latin,  as  it  will 
be  equally  intelligible  in  that  language  to  the  ordinary  student ; and  it  is  not 
so  well  fitted  for  expression  in  English.  It  contains  the  symbolism  of  the 
genitalia. 


232 


KABBALAH. 


tamen  proprie  vocatur  orificium  membri ; neither  is  it 
called  Benignity  until  I,  Yod , orificii  membri,  is  un- 
covered. 

971.  And  come,  behold,  Abraham  is  not  called  perfect 
in  that  Benignity,  until  I,  Yod , of  the  member  is  un- 
covered ; but  when  that  is  uncovered  he  is  called  perfect.* 

972.  This  is  that  which  is  written:  “Walk  before 
Me  and  be  thou  perfect ; really  and  truly  perfect,  Gen. 
xvii.  I. 

973.  Also  it  is  written,  Ps.  xviii.  24  : “I  will  be  up- 
right before  Him,  and  will  keep  myself  from  the  sinner.” 

974.  Who  is  he  concerning  whom  the  discourse  is  both 
in  the  first  and  second  instance  (in  this  passage)  ? As- 
suredly, he  who  uncovereth  that  Yod ; et  cavet,  ne  Yod 
istud  introducat  in  potestatem  adversam;  so  that  he  may 
have  part  in  the  world  to  come,  and  that  he  may  be 
bound  together  in  the  sheaf  of  life. 

975.  What  is  this,  “in  potestatem  adversam”? 
Even  that  which  is  written,  Mai.  ii.  1 1 : “ And  hath 
married  the  daughter  of  a strange  god.” 

976.  And  therefore  is  it  written  : “ I will  be  upright 
before  Him,”  because  he  hath  become  perfect  in  the 
uncovering  of  Yod ,”  and  I will  keep  myself  from  the 
sinner.” 

977.  Et  dum  extenditur  membrum  hoc,  etiam  exten- 
ditur  latus  rigoris  de  illis  rigoribus  sinistrae  in  faemina. 

978.  Et  inseritur  in  fseminam,  in  loco  quodam,  et 
signatioram  facit  in  nuditate,  sen  parte  maxirne  conte- 
genda  in  toto  corpore  fasminino. 

* This  apparently  refers  to  the  qabalistical  symbolism  of  the  changing 
of  the  names  of  Abram  and  Sarai  into  Abraham  and  Sarah ; ABRM  and 
ShRI  into  ABRHM  and  ShRH  ; ABRM  = 243  m made  into  ABRHM  = 248 
by  addition  of  the  number  5,  the  letter  H,  He;  and  ShRI  = 510  is  made 
SHRH  = 505  by  the  subtraction  of  five  from  the  final  I,  Yod;  248  is 
the  number  of  the  members  of  Micropi-osopus,  and  5 is  that  of  the  five 
judgments.  Hence  the  united  numbers  of  Abram  and  Sarai,  243  + 510  = 
753)  which  number  is  also  obtained  by  the  addition  of  Abraham  and  Sarah, 
248  + 505  = 753 ; so  that  the  total  numeration  of  the  two  names  remains 
unchanged. 


THE  GREATER  HOLY  ASSEMBLY. 


233 


979.  Et  ille  locus  dicitur  nuditas  ab  omnibus  occul- 
tanda,  locus  scilicet  pro  membro  illo,  quod  dicitur 
Benignitas,  ut  scilicet  mitigetur  rigor  iste,  qui  continet 
quinque  rigores. 

980.  And  that  Benignity  comprehendeth  in  itself  five 
Benignities  (otherwise,  and  herein  existeth  the  Benignity 
from  the  other  Benignities).  And  Benignity  is  from  those 
on  the  right,  but  Severity  from  those  on  the  left. 

981.  And  when  the  latter  is  mitigated  by  the  former 
He  is  called  man,  consisting  in  both  aspects. 

982.  And  therefore  in  all  the  crowns  (the  former  state  of 
things)  was  not  permanent,  before  that  the  conformations 
of  the  King*  were  prepared  by  the  Ancient  of  the  Ancient 
Ones,  so  that  He  might  construct  the  worlds,  and  form 
(i their ) conformations,  for  the  purpose  of  establishing 
that  Woman,!  so  that  She  might  be  mitigated. 

983.  Until  the  supernal  Benignity  could  descend,  and 
then  the  conformations  of  the  Woman  became  permanent, 
and  were  mitigated  by  this  member  (of  Microprosopus) , 
which  is  called  the  Benignity. 

984.  This  is  that  which  is  written,  Gen.  xxxvi. : “ And 
these  are  the  kings  which  reigned  in  the  land  of  Edom  ; ” 
which  is  the  place  where  all  the  judgments  are  found, 
and  they  are  the  constitutions  of  the  Woman. 

985.  For  it  is  not  written,  u Who  were,”  but  “ Who 
reigned,”  because  they  were  not  mitigated  until  all  were 
formed,  and  that  Benignity  went  forth. 

986.  Therefore  is  it  said, “And  he  died,” because  they 
were  not  permanent,  neither  was  Judgment  mitigated 
through  Judgment.! 

987.  But,  and  if  thou  sayest:  “ That  if  it  be  thus  that 
all  are  judgments,  wherefore  is  it  written,  Gen.  xxxvi. 

* Microprosopus. 

+ Malkutb,  the  tenth  Sephira,  the  Kingdom,  the  Queen,  the  Bride  of 
Microprosopus;  the  Isis,  Rhea,  Ceridwen,  Hertha,  &c.,  of  other  religions; 
Nature,  the  Great  Mother  of  us  all. 

t Compare  with  this  the  meaning  of  the  names  of  the  two  Pillars  at  the 
entrance  to  King  Solomon’s  Temple. 


234 


KABBALAH. 


3 7 : 4 And  Saul  of  Rechoboth  * by  the  waters  reigned  in 
bis  stead,’  for  this  man  truly  doth  not  appear  (to  symbolize) 
a judgment  ? ” 

988.  We  have  learned  that  all  denote  judgment, 
excepting  one,  which  last  remaineth. 

989.  But  this  Saul  of  Rechoboth  by  the  waters  is 
one  order  (otherwise,  one  side  or  aspect),  an  order  which 
is  expanded,  and  goeth  forth  from  Rechoboth  by  the 
waters. 

990.  And  this  is  Binah,  wherefrom  are  opened  the 
fifty  gates  f in  the  aspects  of  the  world  of  lights  and 
luminaries. 

991.  This  is  what  is  said  concerning  Rechoboth  by 
the  waters.  And  they  were  not  all  permanent.  Thou 
shalt  not  say  that  they  were  abolished,  but  that  they 
were  not  permanent  in  that  kingdom  which  is  from  the 
side  of  the  Woman. 

992.  Until  there  was  excited  and  extended  that  Last 
One  of  them  all  concerning  whom  it  is  said : “ And 
Hadar , HDR,  reigned  after  him.” 

993.  Who  is  Hadar?  The  Supernal  Benignity .t 

994.  “ And  the  name  of  his  city  was  POV,  Pctaic 
(crying  aloud)”  What  is  Paau?  Through  this  the 
man  prayeth  who  is  worthy  of  the  Holy  Spirit. 

995.  “And  the  name  of  his  wife  was  Mcchetabcl , 
MChITBAL,”  herein  are  they  mitigated  together,  and  his 
(Hadar' s)  wife  is  named,  which  is  not  written  concerning 
any  other  of  them.  MChITBAL,  Meclietabel  (ivhicli  bears 

* It  is  not  at  first  sight  clear  why  Saul  of  Rechoboth  should  be  taken 
exception  to  as  symbolizing  judgment.  But  if  we  examine  the  word 
RChVBVTh,  Bechoboth,  by  Gematria,  we  shall  find  a reason.  For 
R+Ch+V+B+V+Th = 200  + 8 + 6+2  + 6 + 400  + 622  = BRKTh, 
BerachotJi , Blessings,  and  also  “pools  of  water,”  which  is  also  “Rechoboth 
by  the  waters.”  And  “the  waters  ” are  Binah,  the  third  Sephira. 

+ Vide  ante  in  the  “ Book  of  Concealed  Mystery.” 
t For  HDR  = 213,  which  = ChSD  OLAH  DAL,  Cliesed  AulaeJi  Da- 
El , the  Supernal  Mercy  of  El  = 213  also.  And  Chesed  is  the  fourth 
Sephira,  which  succeeds  Binah  the  third,  as  Hadar  succeeds  Saul  of  Recho- 
both by  the  waters. 


THE  GREATER  HOLY  ASSEMBLY. 


235 


the  signification  of  u as  if  were  made  better  by  the  name  of 
Benignity , AL,  El , MCsI  TB  AL  ”),  mitigation  of  the  one 
by  the  other. 

996.  “ The  daughter  of  MTRD,  Matredf  the  elabo- 
rations on  the  side  of  Severity : “ the  daughter  of 
MIZHB,  Mezahab  ; ” that  is,  they  have  been  firmly  con- 
tempered  and  intertwined  together — namely  MI,  Me, 
Mercury,*  and  ZHB,  Zahab , Gold,  Mercy  and  Judg- 
ment. 


CHAPTER  XLI. 

CONCERNING  THE  SEPARATE  MEMBERS  OF  EACH  PERSONIFI- 
CATION, AND  ESPECIALLY  CONCERNING  THE  ARMS  OF 

MICROPROSOPUS. 

997.  Hereunto  have  adhered  together  both  the 
Woman  and  the  Man  ; now  in  Their  condition  are  They 
separated  in  arms  and  limbs. 

998.  Of  the  Male,  one  arm  is  right  and  the  other 
left. 

999.  In  the  first  arm  (otherwise,  in  the  holy  arm) 
three  members  f (or  divisions)  are  bound  together. 

1000.  And  the  two  arms  are  completed.  And  they 
are  perfected  in  three  members  in  the  right  arm,  and  in 
three  members  in  the  left  arm. 

1001.  The  three  members  of  the  right  arm  corre- 
spond to  the  three  members  of  the  left  arm. 

1002.  And  therefore  is  mention  only  made  of  the  one 

* This  partakes  of  alchemical  symbolism — Mezahab,  the  philosophical 
Mercury. 

+ As  in  the  arm  there  are  three  natural  divisions,  from  shoulder  to  elbow, 
from  elbow  to  wrist,  and  from  wrist  to  the  tips  of  the  fingers.  The  word 
QShRIN,  here  translated  “members,”  means,  properly  speaking,  “zones.” 


236 


KABBALAH. 


arm.  For  of  the  arms  there  is  only  made  mention  of  that 
on  the  right  side  ; but  in  Exod.  xv.  6 it  is  called,  “ Thy 
right  hand,  0 Tetragrammaton  ! ” 

1003.  Therefore  it  is  said  a the  right  hand  of  Tetra- 
grammaton,” with  reference  to  the  three  divisions  of  the 
Patriarchs  * who  have  occupied  those  parts. 

1004.  And  if  thou  shalt  say  : u Also  these  are  found 
( symbolized ) in  the  three  cavities  of  the  skull.” 

1005.  We  have  learned  that  all  these  three  (as  to 
their  conceptions ) are  expanded  through  and  connected 
with  the  whole  body  (of  Microprosopus)  through  those 
three  which  are  bound  together  in  the  right  arm. 

1006.  And  therefore  David  desired  Him,  and  said, 
Ps.  cx.  1 : u Sit  thou  with  those  on  my  right  hand,” 
that  he  might  be  associated  with  the  Patriarchs,  and  sit 
there  in  the  perfect  throne. 

1007.  And  therefore  it  is  written,  Ps.  cxviii.  22  : 
“ The  stone  which  the  builders  rejected,”  because  that 
he  sat  on  the  right  hand. 

1008.  This  is  that  which  is  written,  Dan.  xii.  13  : 
“ And  thou  shalt  rest,  and  rise  again  in  thy  lot  at  the 
limit  of  My  right  hand.”t 

1009.  Like  as  if  it  were  said : a Even  as  he  who  is 
worthy  of  the  friendship  of  the  King  is  happy  when  the 
King  extendeth  His  right  hand,  and  placeth  him  at  His 
right  hand. 

1010.  But  when  He  sitteth,  certain  members  are 
extended  as  to  this  right  hand,  but  the  arm  extendeth 
not  the  hand  (otherwise,  when  He  sitteth,  also  the 
members  are  not  extended,  and  the  arm  is  not  stretched 

* This  word  in  the  original  is  ABHThA,  Ebahatlia , which,  according  to 
the  context,  may  mean  simply  “ Fathers  ” ; or,  in  a more  emphatic  sense, 
“ Patriarchs ; ” this  latter  is  the  sense  in  which  it  is  employed  in  this 
passage.  The  three  Patriarchs  are  Abraham,  Isaac,  and  Jacob,  for  this 
word  Ebahatha  is  not  employed  to  denote  the  twelve  sons  of  the  latter. 

t This  is  usually  translated  “at  the  end  of  the  days.”  This  translation 
is  simply  due  to  a difference  in  th q pointing,  the  words  being  the  same  in 
orthography — thus,  IMIN. 


THE  GEE  A TER  HOLY  ASSEMBLY. 


2 37 


forth,  but  remaineth  still),  with  its  three  members,  of 
which  mention  hath  been  made  before. 

i o 1 1 . But  when  sinners  are  stirred  up  and  spread 
abroad  in  the  world,  three  other  members  are  excited, 
which  are  severe  judgment,  and  His  arm  is  stretched  forth. 

1012.  And  when  that  arm  is  stretched  forth,  it  is  as 
it  were  the  right  hand  {also) ; but  it  is  called  “ the  arm 
of  Tetragrammaton  ” : “ O Tetragrammaton  ! Thine  arm 
hath  been  stretched  forth  ” (i  Kings  viii.  42). 

1013.  When  these  three  members  are  contained  in 
those  three,  all  are  called  the  right  hand,  and  judgment 
is  exercised  and  mercy. 

1014.  This  is  that  which  is  said,  Exod.  xv.  6 : “Thy 
right  hand,  0 Tetragrammaton,  is  marvellous  in  power  ; 
with  Thy  right  hand,  0 Tetragrammaton  wilt  Thou  dash 
in  pieces  the  enemy ; ” seeing  that  therein  are  stirred  up 
the  mercies. 

1015.  Also,  we  have  learned  that  unto  this  right 
hand  adhere  three  hundred  and  seventy  thousand  my- 
riads (otherwise,  which  are  called  the  right  hand,  and 
one  hundred  and  eighty-five  thousand  myriads)  from  the 
arm,  which  is  called  the  arm  of  Tetragrammaton. 

1016.  Therefore,  from  either  side  is  the  arm  ( i.e .,  it 
is  either  the  right  arm  or  the  left  arm),  because  that  it  is 
said  {to  be)  on  either  side  of  Tiphereth.* 

1017.  For  it  is  written,  Isa.  lxiii.  12:  “That  led 
Moses  to  his  right  hand,  by  the  arm  of  his  Tiphereth.’’ 

1018.  The  first  expression  denoteth  the  right;  but 
the  “ arm  ” denoteth  the  left ; for  it  is  written,  “ by  the 
arm  of  his  Tiphereth,”  one  {side)  with  the  other  {i.e., 
right  and  left). 

1019.  Moreover,  we  have  learned  that  to  that  which 
is  on  the  left  side  there  adhere  four  hundred  and  fifty! 


* See  table  of  the  Sephiroth,  &c.f  in  the  Introduction,  where  it  will  be 
seen  that  Tiphereth  is  as  it  were  the  centre. 

f 450  = ThN,  Titan , which  is  the  root  of  Serpent  or  Dragon.  Compare 
Leviathan,  which  is  probably  formed  from  this  root. 


238 


KABBALAH . 


Lords  of  Shields,  and  that  they  adhere  unto  those  sepa- 
rate fingers. 

1020.  And  in  the  single  fingers  there  are  found  ten 
thousand  Lords  of  the  Shields.  Go  thou  then  forth,  and 
number  how  many  of  them  there  are  in  the  hand. 

1021.  And  this  right  hand  is  called  the  Holy  Aid, 
which  cometh  forth  from  the  right  arm,  from  the  three 
members  {thereof). 

1022.  And  although  it  be  called  the  hand,  yet  is  it 
Aid,  since  it  is  written,  2 Sam.  iii.  12:  “And  behold, 
My  Hand  is  with  thee.” 

1023.  And  in  it  are  contained  one  thousand  and  four 
myriads  and  five  hundred  and  eight  thousand  lords,  the 
aiders  in  every  world,*  who  are  called  the  supernal  hand 
of  the  Tetragrammaton,  the  inferior  hand  of  the  Tetra- 
grammaton. 

1024.  And  although  everywhere  it  be  called  the  hand 
of  Tetragrammaton,  it  is  understood  ( that  sometimes)  the 
left  hand  f (is  intended  to  be  spoken  of).  For  if  they  be 
benevolent,  it  is  called  the  right  hand  of  Tetragrammaton, 
and  the  hand  is  included  in  the  arm,  and  is  for  aid,  and 
is  called  the  hand ; and  if,  on  the  other  hand,  it  be  not 
so,  the  inferior  hand  of  Tetragrammaton  is  (to  be  under- 
stood). 

1025.  We  have  learned  that  when  the  severe  judg- 
ments are  excited  so  that  they  may  descend  into  the 
world,  that  then  it  is  written,  Ps.  xxv.  14  : “The  Ar- 
canum of  Tetragrammaton  is  over  those  who  fear  Him.” 

* That  is,  on  every  qabalistical  plane.  (See  Introduction  regarding  the 
Four  Worlds,  &c.) 

t For  in  Microprosopus  there  is  always  right  and  left,  Mercy  and  Justice; 
while  in  Macroprosopus  all  is  said  to  be  “ right.”  But  Microprosopus  is 
manifest,  and  Macroprosopus  is  hidden. 


THE  GREA  TER  HOL  Y ASSEMBL  Y.  239 


CHAPTER  XLII. 

CONCERNING  THE  SEPARATION  OF  THE  MASCULINE  AND  THE 
FEMININE,  AND  CONCERNING  THEIR  CONJUNCTION. 

1026.  Also  we  have  learned  in  the  “ Book  of  Con- 
cealed Mystery  ” * that  all  the  judgments  which  arise  from 
the  Masculine  are  vehement  in  the  commencement,  and 
relax  in  the  termination  ; but  that  those  which  are  found 
to  arise  from  the  Feminine  are  relax  in  commencement, 
and  vehement  in  termination. 

1027.  And  were  it  not  that  they  could  be  conjoined, 
the  world  could  not  suffer  them  ; whence  the  Ancient  of 
the  Ancient  Ones,  the  Concealed  by  all  things,  separateth 
the  one  from  the  other,  and  associateth  them  together  so 
that  at  once  they  may  be  mitigated. 

1028.  And  when  He  wisheth  to  separate  them  He 
causeth  an  ecstasy  (or  trance , cf.  Gen.  ii.  21)  to  fall 
upon  Microprosopus,  and  separateth  the  Woman  from 
His  back. 

1029.  Ami  He  conformeth  all  Her  conformations,  and 
hideth  Her  even  unto  Her  day,  on  which  She  is  ready  to 
be  brought  before  the  Male. 

1030.  This  is  that  which  is  said,  Gen.  ii.  xxi. : “ And 
Tetragrammaton  Elohim  caused  a deep  sleep  to  fall  upon 
Adam,  and  he  slept.” 

1031.  What  is  this,  “And  he  slept?”  This  is  that 
which  is  written,  Ps.  xliv.  24:  “Awake!  wherefore 
sleepest  thou,  0 Tetragrammaton  ? ” 

1032.  And  He  taketh  away  one  of  his  sides.  What 
is  this  one  ? This  is  the  Woman. 

1033.  And  She  is  taken  away  and  conformed;  and 
in  Her  place  is  inserted  Mercy  and  Benignity. 


* See  “ Book  of  Concealed  Mystery,”  ante , ch.  iii.  § 27. 


240 


KABBALAH. 


1034.  Like  as  it  is  said : “ And  he  hath  shut  up  flesh 
before  her.”  Ezek.  xxxvi.  26:  uAnd  I will  take  away 
from  you  the  stony  heart  out  of  your  flesh,  and  I will 
give  you  a heart  of  flesh.” 

1035.  And  when  He  wisheth  to  introduce  the  Sab- 
bath, then  did  He  create  the  spirits,  and  the  malignant 
demons,  and  the  authors  of  disturbance ; neither  at  first 
did  He  finish  them,  until  the  Mother  could  come  into 
Her  formation,  and  could  sit  before  Him. 

1036.  When  She  could  sit  before  Him,  He  ceased  from 
those  creatures,  and  they  were  not  completed  because 
the  Mother  sat  before  the  King,  and  they  were  associated 
together  face  to  face. 

1037.  Who  shall  enter  between  Them?  Who  shall 
stir  up  war  between  Them  mutually  ? 

1038.  Because  the  Arcanum  of  the  matter  is  hidden 
in  the  time  of  the  disciples  of  wisdom,  who  know  our 
Arcanum,  from  Sabbath  unto  Sabbath. 

1039.  And  when  They  are  associated  together,  then 
are  They  mutually  mitigated  in  that  day  on  which  all 
things  are  mitigated.  And  therefore  are  the  judgments 
mitigated  mutually  and  restored  into  order,  both  superiors 
and  inferiors. 


CHAPTER  XLIII. 

CONCERNING  THE  JUDGMENTS. 

1040.  Also,  we  have  learned  in  the  “ Book  of  Con- 
caaled  Mystery  ” that  when  the  Most  Holy  Ancient  One 
desired  to  see  whether  the  judgments  could  be  mitigated, 
and  whether  these  two  could  adhere  together,  that  then 
from  the  side  of  the  Woman  there  went  forth  a vehement 
judgment,  which  the  world  could  not  bear. 

* See  “Book  of  Concealed  Mystery,”  cli.  iii.  §§  27-31. 


THE  GREATER  HOLY  ASSEMBLY. 


241 


1041.  Whence  it  is  written  : “ And  Adam  knew  Eve 
his  wife  ” (Gen.  iv.  1 ).  And  she  conceived  and  brought 
forth  QIN,  Qain , and  said  : “ I have  acquired  a man  with 
Tetr  agr  ammaton . 5 ’ 

1042.  And  She  was  not  perfect,  because  She  had  not 
been  mitigated,  and  the  powerful  serpent  had  transmitted 
unto  Her  the  pollution  of  severe  judgment ; and  there- 
fore She  could  not  be  mitigated. 

1043.  When  therefore  this  man  Qain  proceeded  from 
the  side  of  the  Woman,  he  went  forth  vigorous  and 
severe  ; severe  in  his  judgment,  rigorous  in  his  judgment. 

1044.  But  when  he  had  gone  forth,  She  Herself  be- 
came thereafter  weaker  and  more  gentle.  And  there 
went  forth  another  and  gentler  birth. 

1045.  And  the  former  one  was  removed,  which  was 
so  vehement  and  rigorous  that  all  the  judgments  could 
not  be  mingled  together  before  Her. 

1046.  Come  and  see.  What  is  written?  “And  it 
came  to  pass  when  they  were  both  in  the  field.”  “ In  the 
field,”  which  is  known  to  be  the  supernal  [field) ; “ in  the 
field,”  which  is  called  the  field  of  the  apple-trees. 

1047.  And  this  judgment  hath  conquered  his  brother 
because  he  is  stronger  than  he,  and  hath  subdued  him, 
and  hath  concealed  him  in  his  own  power. 

1048.  Then  therefore,  that  Holy  God  was  stirred  up 
regarding  this — may  His  Name  be  blessed  ! — and  took 
him  away  from  the  midst  before  him,  and  placed  him 
in  the  mouth  of  the  Great  Abyss. 

1049.  And  enclosed  his  brother  by  immersion  in  the 
Great  Sea,  so  that  he  might  temperate  the  supernal  tears. 

1050.  And  from  them  men  descend  in  the  world 
according  to  their  path. 

1051.  And  although  they  are  concealed,  yet  are  they 
extended  mutually  in  themselves  and  from  one  body. 

1052.  And  from  that  body  descend  the  souls,  NShM- 
ThHYN,  of  the  impious,  of  the  sinners,  and  of  the  har- 
dened in  spirit. 

R 


242 


KABBALAH. 


1053.  From  them  both  at  once,  dost  thou  think  ? 
No ; but  one  floweth  down  from  the  one  side,  and 
another  from  the  other. 

1054.  Blessed  are  the  just,  whose  NShMThHVN, 
souls,  are  drawn  from  that  Holy  Body  which  is  called 
Adam,  which  includeth  all  things  ; the  place,  as  it  were, 
wherein  all  the  Crowns  and  Holy  Diadems  are  associated 
together,  arrayed  in  the  equilibrium  of  balance. 

1055.  Blessed  are  the  just,  because  all  these  are  holy 
words  which  are  sent  forth  through  the  Supernal  Holy 
Spirit,  the  spirit  wherein  all  the  Holy  Ones  are  compre- 
hended ; the  spirit  in  whom  the  supernals  and  inferiors 
are  collected  together  (otherwise,  whom  the  supernals 
and  inferiors  hear). 

1056.  Blessed  are  ye,  0 Lords  of  Lords,  Beapers  of 
the  Field,  who  know  and  contemplate  those  words,  and 
know  well  your  Lord,  face  to  face,  and  eye  to  eye ; and 
through  those  words  worthy  in  the  world  to  come. 

1057.  This  is  that  very  thing  which  is  written,  Deut. 
iv.  39:  “Know  therefore  this  day,  and  consider  it  in 
thine  heart,  that  Tetragrammaton,  He  is  Elohim  (HYA 
HALHIM),  in  the  heavens  above,  and  upon  the  earth 
beneath  : there  is  none  other.” 

1058.  Where  Tetragrammaton  is  the  Ancient  of  Days. 
Hoci  Ha-Eloliim , that  is  the  One,  blessed  be  His  Name 
for  ever,  and  unto  the  Ages  of  the  Ages. 


CHAPTER  XLIV. 

FURTHER  REMARKS  CONCERNING  THE  SUPERNAL  MAN. 

1059.  "Rabbi  Schimeon  spake,  and  said:  Let  us  be- 
hold. The  superiors  are  below,  and  the  inferiors  are 
above.* 

* Which  is  equivalent  to  the  great  magical  precept  of  Hermes  Trisme- 
gistus  in  the  second  clause  of  the  Smaragdine  Tablet  : “ That  which  is 


THE  GREATER  HOLY  ASSEMBLY. 


243 


1060.  The  superiors  are  below.  That  is  the  form  of 
the  Man  which  is  the  Universal  Superior  Conformation. 

1061.  We  have  learned  this  which  is  written,  “And 
the  just  man  is  the  foundation,  ISVD,  Yesod , of  the 
world,”  Prov.  x.  25,  because  He  comprehendeth  the 
Hexad  in  one  enumeration.* 

1062.  And  this  is  that  which  is  written,  Cant.  v.  I 5 • 
u His  legs  are  as  columns,  ShSh,  S/iesh , of  the  Number 
Six.”  f 

1063.  We  have  learned  in  the  “Book  of  Concealed 
Mystery  ” that  in  man  are  comprehended  the  Superior 
Crowns  in  general  and  in  special  ; and  that  in  man  are 
comprehended  the  Inferior  Crowns  in  special  and  in 
general. 

1064.  The  Superior  Crowns  in  general  ( are  compre- 
hended in)  the  figure  of  all  those  conformations,  as  hath 
been  already  said. 

1065.  (The  Superior  Crowns)  in  special  (are  compre- 
hended) in  the  fingers  of  the  hands,  which  are  ChMSh 
KNGD  ChMSh,  Chamesh  Ke-Neged  Chamesh , Five  over 
against  (or  opposed  to,  or  chief  above)  Five.J 

1066.  The  Inferior  Crowns  (are  comprehended  in)  the 
toes  of  the  feet,  which  are  special  and  general. 

1067.  For  the  body  is  not  seen  with  them,  seeing 
they  are  extraneous  to  the  body.  And  therefore  they 

Uelow  is  like  that  which  is  above,  and  that  which  is  above  is  like  that  which 
is  below,  for  the  performance  of  the  miracles  of  the  one  substance.  ” 

* It  is  not  at  first  sight  clear  what  is  meant  by  this  statement.  But  if  we 
examine  the  passage  closely,  we  shall  see  that  the  “just  man”  is  taken  for 
Microprosopus,  who  is  the  son,  the  “ form  of  the  man  ” ; “ comprehending  the 
Hexad,”  because  he  is  composed  of  the  six  Sephiroth — Cheseci,  Geburah, 
Tiphereth,  Netzach,  Hod,  and  Yesod. 

d The  ordinary  translation  of  this  passage  is  : * His  legs  are  as  pillars  of 
marble.”  ShSh  may  be  translated  either  “marble  ” or  “the  Number  Six,” 
according  to  the  pointing. 

X Compare  “ Sepher  Yetzirah,”  cb.i.  § 3 : “ Ten  are  the  restricting  numera- 
tions (Sephiroth).  The  Number  Ten  (is  that  of  the)  fingers — Five  as  chief 
above  (or  over  against,  or  opposed  to)  Five,  ChMSh  KNGD  ChMSh,  and  the 
pure  Unity  enthroned  in  Her  strength  in  the  Word  of  Renewal,  and  in  the 
Word  of  Might.” 


R 2 


244 


KABBALAH. 


are  not  in  the  body,  seeing  the  body  hath  receded  from 
them. 

1068.  For  if  so,  what  is  this,  Zach.  xiv.  4 : “ And  His 
feet  shall  stand  in  that  day  ? ” Truly  the  feet  of  the 
body,  the  Lords  of  Judgments  to  exercise  vengeance. 

1 069.  And  they  are  called  the  Lords  of  the  Feet ; and 
certain  of  them  are  powerful,  and  the  Lords  of  the  Judg- 
ments, who  are  below,  adhere  unto  the  inferior  crowns. 

1070.  We  have  learned  that  all  those  supernal  con- 
formations which  are  in  the  Holy  Body,  in  the  Male  and 
in  the  Female,  which  ( arrangement  of  Male  and  Female ) is 
the  proper  ordering  (of  the  Form)  of  the  man,  are  de- 
duced from  themselves  by  turns,  and  that  by  turns  they 
adhere  each  to  its  (order  of  deviation) ; and  that  by  turns 
they  flow  down  into  themselves  (i.e.,  the  duplicate  Male 
and  Female  form). 

1071.  Like  as  the  blood  floweth  through  the  passages 
of  the  veins — now  through  one,  now  through  another  ; 
now  hither,  now  thither ; from  one  place  into  another  place. 

1072.  And  those  interior  portions  of  the  Body  bind 
themselves  together  by  turns  until  all  the  worlds  are  illu- 
minated, and  receive  benediction  because  of  them. 

1073.  We  have  learned  that  all  those  Crowns  which 
are  not  comprehended  in  the  Body  are  all  far  distant  and 
impure,  and  pollute  whom  they  are  permitted — whoso- 
ever, namely,  cometh  near  unto  them  so  that  he  may 
learn  anything  from  them. 

1074. *  This  have  we  learned.  Wherefore,  then,  is 
there  so  great  a desire  for  them  among  the  Disciples  of 
Wisdom?  For  no  other  reason  than  that  they  (the  Crowns 
which  are  impure)  should  approach  that  Holy  Body, 
and  that  thus  perchance  through  them  (the  Disciples  of 
Wisdom)  they  (the  impure  Crowns)  may  seek  to  be  com- 
prehended in  that  Body. 

* This  section  apparently  intends  to  inculcate  the  doctrine  that  it  is  the 
duty  of  the  righteous  to  endeavour  to  improve  not  only  the  ungodly,  but  even 
the  demons  themselves. 


THE  GREATER  HOLY  ASSEMBLY. 


245 


1075.  But  if  thou  sayest  that  if  it  be  so,  surely  the 
Holy  Angels  also  are  not  included  in  the  comprehension 
of  the  Body. 

1076.  Most  assuredly  it  is  not  so  in  the  least.  For 
if,  He  being  absent  from  them,  there  were  Holy  Ones 
without  the  conformative  arrangement  of  the  Body,  surely 
{He  being  absent  from  them)  they  could  neither  ( continue 
to)  be  holy,  nor  to  subsist. 

1 077.  And  nevertheless  it  is  written,  Dan.  x.  6: 
u And  his  body  like  as  ThRShISh,  Tarshish ; ” also, 
Ezek.  x.  12:  “ And  their  backs  full  of  eyes ; ” also, 
Dan.  ix.  2 1 : u The  man  Gabriel.”  All  these  passages 
refer  to  the  analogy  of  the  Man. 

1078.  Those  being  accepted  which  exist  not  in  the 
ordered  arrangement  of  the  Body  ; for  those  are  impure, 
and  pollute  him — namely,  whosoever  shall  approach  unto 
them. 

1079.  Also,  we  have  learned  that  these  are  found  to 
proceed  from  the  spirit  of  the  left  side,  which  is  not 
mitigated  in  human  form  ; and  they  have  gone  out  from 
the  ordered  arrangement  of  the  Holy  Body,  neither  do 
they  adhere  unto  it. 

1080.  And  therefore  are  they  all  impure,  and  they 
wander  to  and  fro,  and  fly  through  the  world. 

1081.  And  they  are  entered  into  the  mouth  of  the 
Great  Abyss,  so  that  they  may  adhere  unto  that  former 
Judgment  which  had  gone  forth  from  the  ordered 
arrangement  of  the  Body,  and  which  is  called  the  Inferior 
Qain. 

1082.  And  they  wander  to  and  fro,  and  fly  up  and 
down,  through  the  whole  world,  being  carried  abroad 
hither  and  thither  : and  they  adhere  not  in  the  Syntagma 
of  the  Body. 

1083  And  therefore  are  they  without,  and  impure, 
among  all  the  hosts  above  and  below  ; like  as  it  is 
written,  Lev.  xiii.  46  : “ And  his  habitation  shall  be 
without  the  camp.” 


246 


KABBALAH. 


1084.  But  from  the  Spirit  which  is  called  Abel,  which 
hath  been  more  mitigated  in  the  Syntagma  of  the  Holy 
Body,  others  go  forth  who  have  been  more  mitigated, 
and  can  adhere  unto  the  body,  but  cannot  completely  be 
mherent  within  it. 

1085.  They  all  hang  in  the  air,  and  go  forth  from 
this  genus  of  those  Impure  Ones,  and  hear  whatsoever 
may  be  said  above  and  below ; and  concerning  them  they 
have  knowledge  who  have  spoken  concerning  them. 

1086.  Also,  this  is  the  tradition  in  the  “ Book  of 
Concealed  Mystery.”  When  the  Syntagma  of  the  Super- 
nal Man  had  been  mitigated  as  to  the  Holy  Body,  in 
Male  and  Female  form,  these  two  were  conjoined  together 
again  for  the  third  time.* 

1087.  And  the  temperation  of  all  things  proceeded 
therefrom,  and  the  superior  and  inferior  worlds  were 
mitigated. 

1088.  And  thenceforth  the  superior  and  inferior 
worlds  are  bound  together  under  the  form  of  the  Holy 
Body,  and  the  worlds  are  associated  together,  and  cohere 
together,  and  have  been  made  one  Body.f 

1089.  And  since  all  things  are  one  Body,  the 
Schechinah  Superior,  the  Schechinah  Inferior — that 
Holy  One,  may  He  be  blessed  above ! that  Holy  One, 
may  He  be  blessed  below  ! — hence  is  His  Spirit  drawn 
forth,  and  She  entereth  into  the  One  Body,  and  in  all 
things  there  appeareth  nothing  but  the  Unity. 

1090  QDVSh,  QDYSh,  QDVSh,  IHYH  TzBAYTh  ; 
Qadosh , Qadosh , Qadosh , Yod  He  Van  He  Tzabaoth ; 
Holy,  holy,  holy,  Tetragrammaton  of  the  Hosts  ! the 
whole  earth  is  full  of  Thy  glory,  for  all  things  are  Thy 
One  Body. 

1091.  We  have  learned  that  because  the  one  hath 


* For  their  first  conjunction  produced  Qain,  the  severe  and  evil  judgment  ; 
their  second,  Abel,  the  milder  and  weaker  form  whom  Qain  absorbs ; but 
their  third  produces  Seth,  the  equilibrium  of  the  supernals  and  inferiors. 

+ “And  they  twain  shall  be  one  flesh.” 


THE  GREA  TER  HOL  Y ASSEMBL  Y.  247 

been  tempered  by  the  other,  hence  it  is  written,  Cant.  i. 
1 1 : “We  will  make  thee  borders  of  gold  with  studs  of 
silver.”  For  judgment  and  mercy  are  connected  together 
(otherwise,  judgment  is  tempered  through  mercy),  and 
She  is  mitigated  by  Him. 

1092.  And  therefore  She  ascendeth  not  without  Him, 
like  as  with  the  palms ; one  sex  ariseth  not  without  the 
other. 

1093.  And  therefore  have  we  learned  by  tradition 
that  if  any  one  in  this  world  cutteth  himself  off  from  the 
race  of  mankind,  he  hereafter,  when  he  quitteth  this 
world,  shall  not  enter  into  the  Syntagma  of  mankind, 
which  is  called  the  Holy  Body ; but  (shall  enter ) among 
those  who  are  not  called  mankind,  so  that  he  shall  go 
forth  from  the  Syntagma  of  the  Body. 

1094.  We  have  learned  in  exotic  tradition  that  this 
is  the  sense  of  “ We  will  make  thee  borders  of  gold  with 
studs  of  silver”  (Cant.  i.  1 1),  that  judgment  is  mitigated 
through  mercy,  so  that  there  can  be  no  judgment  in  which 
mercy  is  not  found. 

1095.  And  therefore  it  is  written,  ibid.  10:  “ Thy 
cheeks  are  beautiful  in  their  outlines,  and  thy  neck  in 
pearls.” 

1096.  “In  outlines  (or  borders),”  as  it  is  written: 
“ He  will  make  thee  borders  of  gold.” 

1097.  “In  pearls,”  answering  to  that  which  is  written  : 
“ With  studs  of  silver.” 

1098.  “Thy  neck”  involveth  the  perfection  of  the 
Woman,  This  is  found  to  be  the  habitation  of  the  Sanc- 
tuary above,  but  the  Jerusalem  below. 

1099.  And  all  this  after  that  She  is  mitigated 
through  the  Male,  and  They  twain  are  become  one  being, 
even  the  Syntagma  of  Truth. 

1 100.  What  is  this  Truth?  Wherein  is  found  all 
Truth  ? 

1 10 1.  Thus  have  we  learned.  If  any  one  be  called 
Adam,  and  his  soul  (Neschamali)  goeth  from  him,  and  he 


248 


KABBALAH. 


dieth,  it  is  forbidden  to  leave  him  in  his  abode  so  that 
he  should  abide  upon  the  earth. 

1102.  On  account  of  the  honour  of  that  Body 
wherein  no  corruption  can  appear. 

1103.  For  it  is  written,  Ps.  xlix.  13:“  Man  {Adam) 
shall  not  abide  in  honour ; ” that  is,  Adam,  who  is  more 
worthy  than  all  honour,  shall  not  abide. 

1 1 04.  Wherefore  ? Because  if  it  were  thus,  he  would 
be  like  unto  the  beasts  (BHMVTh,  Behemoth)  which 
perish. 

1105.  In  what  manner  is  it  with  the  beast  ? He  is 
not  in  the  race  of  Adam,  neither  is  he  able  to  receive  the 
Holy  Spirit  (RVChA  QDIShA),  for  thus  also  would  he 
be  like  unto  the  beast  were  his  body  without  the  Spirit, 
when  at  the  same  time  that  body  [of  his),  which  is  the 
most  honourable  of  all  ( bodies , seeing  it  is  the  image  of 
the  Supernal ),  is  not  meet  to  be  associated  with  those 
things  which  are  ignominious. 

1106.  Also  we  have  learned  in  the  Book  of  Con- 
cealed Mystery,”  that  were  any  one  permitted  to  remain 
in  any  such  {image  of  the)  Holy  Body,  and  yet  without 
the  Spirit  (. Ruacha ),  there  would  be  a void  in  the  Body 
of  the  World. 

1107.  For  assuredly,  therefore,  it  could  not  be  per- 
mitted unto  him  that  he  should  abide  in  the  holy  place, 
in  that  earth  wherein  justice  abideth.  (Otherwise  : Under 
the  command  of  the  Holy  Crown,  Kether , of  the  King, 
Microprosopus , in  the  earth,  concerning  which  it  is 
written,  Isa.  i.  21,  u Justice  abideth  in  Her.”) 

1108. *  Since  that  venerable  Body  is  the  Form  of  the 
King ; but  if  it  were  thus  permitted  to  remain,  then  it 
would  be  counted  as  one  of  the  beasts.  (Otherwise : 
Since  this  venerable  Body  is  called  the  Form  of  the  King, 
and  if  it  were  thus  left  abiding,  it  would  be  like  as  the 

* These  sections  are  going  on  the  idea  of  the  Body  remaining  alive  when 
the  Divine  Spirit  has  been  withdrawn  therefrom  ; that  is,  were  it  possible 
or  it  to  be  so. 


THE  GREATER  HOLY  ASSEMBLY. 


249 


beast.)  Therefore  is  it  said,  “ Like  unto  the  beasts  which 
perish.” 

1109.  We  have  learned  this  which  is  written,  Gen. 
vi.  2 : “ And  the  sons  of  the  Elohim  beheld  the  daughters 
of  Adam.”  These  ( sons  of  the  Elohim)  are  they  who  were 
withdrawn,  and  who  fell  into  the  mouth  of  the  Great 
Abyss.* 

1 1 10.  “The  daughters  of  Adam.”  {Here  it  is  to  be 
noted  that  it  is  written  HADM , Ha- Adam,  the  initial 
being  demonstrative  and  emphatic , signifying)  of  that 

especial  Adam. 

1 1 1 1.  And  it  is  written  : “ And  they  came  in  unto 
them  . . . the  same  were  mighty  men,  who  were  from 
the  Earth,”  &c.  From  that  place,  namely,  which  is  called 
the  earth,  like  as  the  tradition  is  concerning  the  phrase 
IMI  OVLM,  Yemi  Olahm , the  day  of  the  world. 

1 1 12.  The  impurities  f of  the  Name.  From  them 
have  gone  forth  the  Spirits,  RVChIN,  Ruachin , and  the 
Demons,  ShDIN,  Shedin , into  the  world,  so  that  they 
may  adhere  unto  the  wicked. 

1 1 1 3.  “ There  were  HNPILIM,  Ha-Nephilim , Giants, 
BARTz,  Be-Aretz , in  the  earth  ; ” for  the  restraining  of 
those  who  were  left,  who  existed  not  in  the  earth. 

1 1 1 4.  Those  giants  are  OZA,  Auza , and  OZAL, 
Auzael , who  were  in  the  earth,  the  sons  of  the  Elohim 
were  not  in  the  earth.  And  this  is  an  Arcanum,  and  all 
these  things  are  said. 

1 1 15.  It  is  written,  Gen.  vi.  6:  “And  it  repented 
Tetragrammaton  that  He  had  formed  Adam  in  the 
earth  ; ” i.e .,  for  the  restriction  of  the  Supernal  Adam, 
who  is  not  in  the  earth. 

1 1 1 6.  “ And  it  repented  Tetragrammaton  ; ” this  is 
said  concerning  Microprosopus. 

1 1 1 7.  “ And  He  was  grieved  about  His  heart ; ” it  is 

* See  ante,  § 1048. 

+ Knorr  Von  Rosenroth  translates  this  word  ANShI,  Aneshi ; Viri,  “ men 
but  I think  “ impurities  ” preferable. 


250 


KABBALAH. 


not  written,  VIOTzB,  Va-Yautzeb , and  He  affected  with 
grief ; but  YIThOTzB,  Va-Yethautzeb , and  He  was  touched 
with  grief ; i.e .,  He  was  affected  with  grief  from  whom 
the  matter  depended,  for  the  restriction  of  Him  who 
was  not  touched  with  grief. 

1 1 1 8.  “ About  His  heart.”  It  is  not  written,  “ with- 
in His  heart,”  but  “ about  His  heart  ” ; like  as  when  any 
man  is  afflicted  with  grief,  and  moumeth  before  his 
Lord ; for  herein  it  is  referred  unto  the  heart  of  all 
hearts. 

1 1 1 9.  And  Tetragrammaton  said  : “ I will  destroy  the 
Adam  whom  I have  created,  from  off  the  face  of  HADMH, 
Ha-Adamah  the  Earth,”  &c.,  for  the  restriction4'  of  the 
Adam,  who  is  supernal. 

1120.  And  if  thou  sayest  that  the  Inferior  Adam  is 
alone  to  be  understood,  it  is  to  be  known  that  these  can- 
not altogether  be  opposed,  seeing  that  the  one  existeth 
not  without  the  other. 

1 1 2 1.  And  unless  Chokmah , Wisdom,  could  be  hidden 
from  all,  all  things  could  be  conformed  like  as  from  the 
beginning. 

1122.  Hence  it  is  said,  Prov.  viii.  1 2 : “ ANI  ChKMH, 
Ani  Chokmah , I,  Wisdom,  have  dwelt  with  Prudence  ; ” 
read  it  not  ShKNThI,  Shekenethi , I have  dwelt ; but 
ShIKNThI,  Shikeneth-i , My  Schechinah  or  My  Presence. 

1123.  And  unless  Adam  were  thus,  the  world  could 
not  consist ; like  as  it  is  written,  Prov.  iii.  19:  “ Tetra- 
grammation  in  Chokmah  hath  founded  the  earth,  IHYH 
BChKMH  ISD  AKTz,  Tetragrammaton  Be-Chokmah  Yesed 
Aretz. 

1124.  Also  it  is  written,  Gen.  vi.  8:  “And  Noah 
found  grace  in  the  eyes  of  Tetragrammaton.” 

1125.  Also  we  have  learned  that  all  brains  depend 
from  this  brain  {supernal). 

1 12  6.  And  Chokmah , Wisdom,  also  is  a general 
name,  but  this  concealed  Wisdom  corroborateth  and  con- 
s' Or  counterbalancing. 


THE  GREATER  HOLY  ASSEMBLY. 


251 


formeth  the  form  of  the  Man,  so  that  He  may  abide  in 
his  place. 

1 127.  Like  as  it  is  written,  Eccl.  vii.  19  : “ Wisdom 
is  a strength  to  a wise  man  more  than  ten  rulers  which 
are  in  a city ; ” which  (ten)  are  the  integral  conformation 
of  the  man. 

1128.  Adam,  truly,  is  the  interior  conformation, 
wherein  consisteth  the  RVCh,  Ruach , Spirit ; like  as  it  is 
said,  1 Sam.  xvi.  6 : “ Because  Adam  seeth  according  to 
the  eyes,  but  Tetragrammaton  seeth  according  to  the 
heart,”  which  is  within  the  interior  parts. 

1129.  And  in  that  formation  appeareth  the  true  per- 
fection of  all  things,  which  existeth  above  the  Throne. 
Like  as  it  is  written  : “And  the  appearance  as  the  like- 
ness of  Adam  upon  it  from  above”  (Ezek.  i.  26). 

1130.  Also  it  is  written,  Dan.  vii.  13  : “And,  be- 
hold, there  came  with  the  clouds  of  heaven  one  like  unto 
a son  of  man,  and  even  unto  the  Ancient  of  Days  he 
came,  and  they  made  Him  approach  unto  Him.” 


CHAPTER  XLV* 

CONCLUSION. 

1 1 3 1 . Hereunto  are  the  concealed  words,  and  the 
more  secret  meaning  (of  them  hath  been  set  forth  in  many 
places).  Blessed  is  his  portion  who  hath  known  and  be- 
held them,  and  who  erreth  not  therein. 

1132.  Because  these  words  are  not  given  forth  save 
unto  the  Lords  of  Lords  and  the  Reapers  of  the  Field, 
who  Have  both  entered  into  and  departed  therefrom. 

* It  is  worthy  of  note  that  the  total  number  of  chapters  in  the  “ Idra  Rabba 
Qadisha”  is  45,  which  is  equal  to  MH,  Mah,  the  concealed  name  of  Yetzirah. 
(See  Introduction  concerning  the  Four  Worlds.) 


252 


KABBALAH. 


1133.  Like  as  it  is  written,  Hosea  xiv.  9:  “For 
the  paths  of  Tetragrammaton  are  right,  and  the  just 
shall  walk  in  them,  but  transgressors  shall  fall 
therein.” 

1134.  This  have  we  learned.  Rabbi  Schimeon  wept, 
and  lifted  up  his  voice  and  said  : “ If  on  account  of  our 
words  which  be  here  revealed,  the  Companions  are  to  be 
concealed  in  the  Conclave  of  the  world  to  come,  and  are 
to  be  taken  away  from  this  world,  it  is  justly  and  rightly 
done,  in  order  that  they  may  not  reveal  (these  secrets)  unto 
one  of  the  children  of  this  world.” 

1135.  Again  he  said:  “ I return  unto  myself . For 
truly  I have  revealed  (these  secrets ) before  the  Ancient  of 
the  Ancient  Ones,  the  Concealed  One  with  all  Conceal- 
ments ; but  not  for  mine  own  glory,  not  for  the  glory  of 
the  house  of  my  father,  not  for  the  glory  of  these  my 
Companions,  have  I done  (this  thing). 

1136.  a But  in  order  that  they  might  not  err  in  His 
paths,  nor  that  they  might  enter  into  the  portals  of  His 
Palace  to  be  made  ashamed,  nor  that  they  might  be 
destroyed  for  their  error.  Blessed  be  my  portion  with 
them  in  the  world  to  come.” 

1137.  We  have  learned  that  before  the  companions 
departed  from  this  Assembly,  Rabbi  Yosi,  Rabbi 
Chizqiah,  and  Rabbi  Yisa  died. 

1138.  And  the  companions  beheld  that  the  holy 
angels  carried  them  away  into  that  veil  expanded  above. 
And  Rabbi  Schimeon  spake  a certain  word,  and  fell 
upon  his  face. 

1139.  Rabbi  Schimeon  cried  aloud  and  said: 
“ Wherefore  is  this  ? Because  a certain  decree  hath 
been  decreed  against  us  to  punish  us,  seeing  that 
through  us  that  hath  been  revealed  which  had  not  been 
revealed  hitherto,  from  that  day  wherein  Moses  stood 
upon  the  mountain  of  Sinai. 

1140.  “Like  as  it  is  written,  Exod.  xxxiv.  28: 
And  he  was  there  with  Tetragrammaton  forty  days 


THE  GREATER  HOLY  ASSEMBLY. 


25  3 


and  forty  nights.’  Why  then  do  I tarry  here,  if  there- 
for I am  to  be  punished  ? ” 

1 1 41.  And  a Voice  was  heard  which  spake,  and  said  : 
“ Blessed  art  thou,  Rabbi  Schimeon,  and  blessed  is  thy 
portion,  and  that  of  those  companions  who  are  with 
thee ; for  unto  ye  hath  that  been  revealed  which  is  not 
revealed  unto  the  whole  supernal  host. 

1142.  “But  come,  behold.  It  is  written,  Josh.  vi. 
26  : 1 And  in  his  firstborn  son  shall  he  establish  it,  and 
in  his  youngest  son  shall  he  set  up  the  gates  thereof ; ’ 
much  more  than  in  this  instance  also  are  these  taken 
away,  seeing  that  with  most  severe  and  vehement  study 
have  they  applied  their  souls  (NPShThHVN,  Hejphe- 
schethhun)  hereunto  at  this  time. 

1143.  “Blessed  is  their  portion,  for  assuredly  they 
have  been  taken  away  in  perfection ; and  such  were  not 
those  who  were  before  them.” 

1144.  Wherefore  died  they?  We  have  learned  this. 
When  thus  far  these  words  were  revealed,  the  Supernals 
and  Inferiors  of  those  Chariots  were  disturbed,  and  the 
Voice  which  revealed  the  Ancient  Word  below  resounded 
through  two  hundred  and  fifty  worlds. 

1145.  And  before  that  those  (three  Habbis)  could 
recollect  their  souls,  NShMThIIHV,  Neschamathiyehu , 
among  those  words  (of  that  Voice ) their  souls  had  gone 
forth  with  a kiss  * ; and  were  joined  unto  that  expanded 
veil,  and  the  Supernal  Angels  earned  them  away. 

1146.  But  wherefore  those?  Because  they  had 
entered  in,  and  had  not  gone  forth  alternately,  before 
this  time.  But  all  the  others  had  entered  in,  and  had 
gone  forth. 

1147.  Rabbi  Schimeon  spake  and  said:  “How 

* The  palace  which  is  situate  in  the  secret  and  most  elevated  part  of 
heaven  is  called  the  Palace  of  Love.  There  dwells  the  Heavenly  King — 
blessed  be  He  ! — with  the  holy  souls,  and  is  united  with  them  with  a loving 
kiss.  This  kiss  is  the  union  of  the  soul  with  the  substance  from  which  it 

emanated. 


254 


KABBALAH . 


blessed  is  the  portion  of  those  three,  and  therefore  also 
blessed  is  our  portion  ! ” 

1148.  And  a second  time  that  Voice  pealed  forth 
and  said,  Deut.  iv.  4 : “ But  ye  that  did  cleave  unto 
Tetragrammaton,  your  God,  are  alive  every  one  of  you 
this  day.” 

1149.  They  arose,  and  behold  there  was  no  place 
whence  a fragrance  went  not  forth. 

1150.  Babbi  Schimeon  spake  and  said:  “ From  this 
I perceive  that  the  world  receiveth  blessing  on  account 
of  us.” 

1151.  And  the  faces  of  them  all  shone,  so  that  men 
could  not  look  upon  them. 

1152.  We  have  learned  that  there  were  ten  (. Rabbis ) 
entered  into  (the  Assembly ),  and  that  seven  came  forth. 

1153.  And  Babbi  Schimeon  rejoiced,  and  Babbi  Abba 
was  sad. 

1154.  On  a certain  day  Babbi  Schimeon  sat,  and 
Babbi  Abba  with  him.  Babbi  Schimeon  spake  a certain 
word. 

1155.  And  they  saw  those  three  (Rabbis')  who  had  died, 
and  with  them  were  most  beautiful  angels,  who  were 
showing  unto  them  the  supernal  treasures  and  conclaves, 
on  account  of  their  great  dignity. 

1156.  And  they  were  entering  into  a mountain  of 
pure  balm  ; and  the  soul  of  Babbi  Abba  was  comforted. 

1157.  We  have  learned  that  after  that  day  the  com- 
panions did  not  quit  the  house  of  Babbi  Schimeon. 

1158.  And  when  Babbi  Schimeon  revealed  the  Ar- 
cana, there  were  found  none  present  there  save  those 
(companions). 

1159.  And  Babbi  Schimeon  called  them  the  seven 
eyes  of  Tetragrammaton,  like  as  it  is  written,  Zach.  iii.  9 : 
“ These  are  the  seven  eyes  of  Tetragrammaton.”  And 
this  was  said  concerning  us.* 

* Meaning,  I suppose,  that  Rabbi  Abba  adds  this  by  way  of  note  to  the 
text. 


THE  GREATER  HOLY  ASSEMBLY. 


255 


1 1 60.  Rabbi  Abba  spake  arid  said  : “We  six  are  lights 
which  shine  forth  from  a seventh  (light)  ; thou  art  the 
seventh  light  ( the  origin  of)  ns  all. 

1 16 1.  “For  assuredly  there  is  no  stability  in  those 
six,  save  (what  they  derive)  from  the  seventh.  For  all 
things  depend  from  the  seventh. 

1162.  Rabbi  Yehudah  called  him  * the  Sabbath  of  all 
the  six  (. Rabbi ). 

1163.  Like  as  it  is  written  : “ The  Sabbath  for  Tetra- 
grammaton,  holy  unto  Tetragrammaton.” 

1 1 64.  What  is  the  Sabbath  ? Holy  unto  Tetra- 
grammaton ; so  also  Rabbi  Schimeon  is,  like  the  Sabbath, 
holy  unto  Tetragrammaton. 

1165.  Rabbi  Schimeon  said  : “ It  is  strange  that  he  f 
who  is  girded  about  the  loins,  and  clothed  with  a heavy 
garment,  was  not  found  in  the  place  of  our  conclave 
when  those  holy  matters  were  revealed ! ” 

1166.  Meanwhile,  Elihu  entered,  and  three  beams  of 
light  shone  in  his  countenance. 

11 67.  Rabbi  Schimeon  said  unto  him  : “Why  was  it 
that  he  was  not  present  (otherwise,  Why  was  not  my 
lord  present)  in  the  sculptured  square  of  his  Lord  in  the 
nuptial  day  ? ” 

1168.  He  answered  unto  him:  “ Through  thy  life, 
Rabbi,  seven  were  chosen  before  Him,  the  Holy  One — 
may  He  be  blessed  ! — (otherwise,  seven  days  are  prostrate 
before  the  Blessed  God)  all  those  who  could  come  and 
abide  with  Him,  before  that  ye  could  enter  into  the 
House  of  Conclave. 

1 1 69.  “ And  I prayed  that  I might  come  among  the 
others,  and  I wished  to  adhere  unto  His  shoulders  (other- 
wise, And  I asked  Him  that  it  might  be  permitted  me 
to  enter  in,  but  He  constrained  my  shoulders),  and  I 
could  not. 

* Him:  i.e.,  Rabbi  Schimeon  BenYochai,  who  was  chief  among  the  seven 
surviving  Rabbis,  like  the  Sabbath  among  the  days  of  the  week, 
t Elihu,  who  now  enters. 


256 


KABBALAH. 


1170.  “For  in  that  day  was  I sent  that  I might 
perform  miracles  for  Rav  Hamenuna  the  elder  and  his 
companions,  who  had  been  taken  away  into  the  palace 
(otherwise : into  the  prison)  of  the  King. 

1 17 1.  u And  I performed  a miracle  for  them,  and 
cast  down  the  King’s  rampart  (otherwise  : I cast  down  the 
wall  of  the  royal  palace  for  them),  with  whose  chains 
they  were  bound ; so  that  (their)  forty-five  warders  were 
kept  back. 

1172.  “And  I led  forth  Rav  Hamenuna  and  his 
companions,  and  brought  them  up  unto  the  valley  of 
Aunu ; and  they  have  been  set  free. 

1173.  “And  I have  given  unto  them  bread  and 
water,  seeing  they  had  not  eaten  for  three  days. 

1 174.  “ And  all  the  day  I quitted  them  not. 

1175.  “And  when  I returned  (hither) , I found  the 
Veil  expanded,  which  all  these  Columns  * upheld ; and 
three  of  the  Companions  (had  ascended ) above  it. 

11 76.  “And  I spake  unto  them,  and  they  answered : 
1 This  is  the  portion  of  God  the  most  Holy  One — may  He 
be  blessed  ! — from  the  nuptials  | of  Rabbi  Schimeon  and 
his  companions.’ 

1177.  “Blessed  art  thou,  Rabbi  Schimeon,  and 
blessed  is  thy  portion,  and  that  of  those  companions  who 
are  sitting  in  thy  presence. 

1178.  “ How  many  paths  are  prepared  for  ye  in  the 
world  to  come ! how  many  lights  of  lights  are  prepared 
that  they  may  enlighten  ve  ! 

1179.  u And  come,  behold  ! Therefore  on  this  day 
there  are  bound  together  for  thee  fifty  crowns  for  Rabbi 
Benchas  Ben  Yair,  thy  father-in-law,  and  I walk  with  him. 

1180.  “ And  all  those  are  rivers  of  the  mountains  of 
pure  balm,  for  assuredly  his  place  and  lot  is  chosen 
(otherwise : and  I saw  that  he  had,  &c.). 

* The  columns  of  the  Sephiroth. 

f This  term  is  occasionally  used  in  a mystical  sense  to  signify  the 
acquisition  of  divine  wisdom. 


THE  GREATER  HOLY  ASSEMBLY. 


257 


1 1 8 1.  {Rabbi  Schimeon ) said  unto  him  : 44  Are  there- 

fore the  just  united  by  the  Union  of  the  Diadems  more 
on  the  days  of  the  New  Moon,  of  the  feasts,  and  of  the 
Sabbaths,  than  on  any  other  days  ? ” 

1182.  He  answered  unto  him:  “Most  certainly; 

also  all  those  who  are  without.  Like  as  it  is  written, 
Isa.  lxvi.  23  : 4 And  it  shall  come  to  pass  that  from  one 
new  moon  to  another,  and  from  one  sabbath  unto 
another,  shall  all  flesh  come  to  worship  before  me,  saith 
Tetragrammaton.’ 

1183.  44  If  those  come,  how  much  more  the  just ! 

1184.  44  Wherefore  from  one  new  moon  unto  another  ? 
Because  the  patriarchs  surround  the  Holy  Chariot. 

1185.  “ And  from  one  Sabbath  unto  another  Sabbath, 
because  the  seventh  day  is  surrounded  by  all  the  other 
six  days. 

1186.  “Like  as  it  is  written:  4 And  the  Elohim 

blessed  the  seventh  day,’  &c. 

1187.  44  And  thou,  Rabbi  Schimeon,  art  the  seventh  : 
thou  shalt  be  the  chief  ; and  thou  shalt  be  more  crowned 
and  sanctified  than  all. 

1188.  44  And  with  three  most  delicious  feasts  of  the 
seventh  day  shall  the  just  be  entertained  because  of  theo 
in  the  world  to  come. 

1189.  44  Also  it  is  written,  Isa.  lviii.  13:  4 Thou 
shalt  call  the  sabbath  a delight,  the  holy  of  Tetragram- 
maton, honourable.’ 

1 190.  44  Who  is  He,  the  Holy  One  of  Tetragramma- 
ton? This  is  Rabbi  Schimeon  Ben  Yochai,  who  is 
called  very  glorious  (both)  in  this  world  and  in  {the 
world ) to  come.” 

Hereunto  is  the  Greater  Holy  Assembly. 


s 


HADRA  ZVTA  QDIShA 

(HA  IDEA  ZDTA  QADISHA) ; 

OR, 

TEE  LESSER  HOLY  ASSEMBLY. 


CHAPTER  I. 

WHICH  CONTAINETH  THE  INTRODUCTION. 

1.  Tradition. — On  that  day  on  which  the  Companions 
were  assembled  together  in  the  house  of  Rabbi  Schimeon, 
and  on  which  he  had  arranged  his  affairs  because  he  was 
about  to  depart  from  the  world,  before  him  were 
Rabbi  Eleazar  his  son,  and  Rabbi  Abba,  and  the  rest  of 
the  Companions ; and  the  house  was  full. 

2.  Therefore  lifting  up  his  eyes,  Rabbi  Schimeon  saw 

that  the  house  was  full.  And  Rabbi  Schimeon  wept, 
saying  : “ The  second  time  when  I was  sick,  and  Rabbi 

Benchas  Ben  Yair  was  in  my  presence,  and  until  I had 
chosen  my  place,  life  hath  been  prolonged  unto  me  even 
until  now. 

3.  “ When  I was  restored,  fire  surrounded  ( my  habi- 
tation) which  hitherto  hath  never  ceased,  neither  did 
any  man  enter  in  unto  me  without  permission. 

4.  “ But  now  I see  that  it  is  taken  away,  and  that 
the  house  is  filled.” 

5.  Whilst  they  were  sitting  down,  Rabbi  Schimeon, 


26o 


KABBALAH. 


opening  Lis  eyes,  beLeld  a certain  vision,  and  lo!  fire 
surrounded  the  house  ! 

6.  Therefore  all  ( the  others)  went  forth,  and  Rabbi 
Eleazar  his  son,  and  Rabbi  Abba  remained  ; but  the 
other  Companions  sat  without. 

7.  Rabbi  Schimeon  said  unto  Rabbi  Eleazar  his  son : 
“ Go  forth,  and  see  whether  Rabbi  Yitzchaq  be  present, 
for  whom  I have  made  myself  surety. 

8.  “ And  say  thou  unto  him  that  he  dispose  his  affairs, 
and  that  he  may  sit  down  with  me.  Blessed  is  his 
portion.” 

9.  Rabbi  Schimeon  arose  and  again  sat  down ; and 
he  laughed  aloud,  aud  rejoicing,  said  : “Where  are  the 
Companions  ? ” 

10.  Rabbi  Eleazar  arose  and  introduced  them,  and 
they  sat  down  in  his  presence. 

1 1 . Rabbi  Schimeon  lifted  up  his  hands  and  prayed 
a prayer,  and  was  joyful. 

12.  And  he  said  : “Let  those  Companions  who  were 
in  the  former  Conclave*  assemble  here.” 

I 3.  Therefore,  all  the  others  having  gone  forth,  there 
remained  Rabbi  Eleazar  his  son,  and  Rabbi  Abba,  and 
Rabbi  Yehudah,  and  Rabbi  Yosi  Bar  Yoqeb,  and  Rabbi 
Chiya. 

14.  In  the  meantime  Rabbi  Yitzchaq  entered,®  to 
whom  Rabbi  Schimeon  said : “ How  excellent  is  thy 
lot ! How  much  joy  is  this  day  stored  up  for  thee ! ” 

15.  Rabbi  Abba  sat  down  behind  his  ( i.e .,  Rabbi 
Schimeon' s)  back,  and  Rabbi  Eleazar  before  him  ( i.e .,  Rabbi 
Schimeon). 

1 6.  Rabbi  Schimeon  spake  and  said:  “ Surely  now 

is  the  time  of  benevolence,  and  I desire  to  enter  without 
confusion  into  the  world  to  come. 

17.  “And  verily  these  sacred  things,  which  hereunto 
have  never  been  revealed,  I desire  to  reveal  before  the 
Schekhinah ; 

* That  is,  who  had  formed  part  of  the  Greater  Holy  Assembly. 


THE  LESSER  HOLY  ASSEMBLY. 


261 

18.  “ Lest  they  should  say  that  I have  kept  back  any- 
thing, and  that  I have  been  taken  away  from  the  world ; 
for  even  until  now  these  things  have  been  concealed  in 
my  heart,  so  that  having  entered  into  these  very  matters 
I may  be  with  them  in  the  world  to  come. 

19.  ‘‘But  this  is  my  arrangement  of  you;  let  Rabbi 
Abba  write,  and  let  Rabbi  Eleazar  my  son  speak  openly  ; 
but  let  the  rest  of  the  Companions  in  silence  meditate  in 
their  heart.” 

20.  Rabbi  Abba  arose  from  his  seat  behind  him,  and 
Rabbi  Eleazar  his  son  sat  down. 

21.  He  said  unto  him,  “ Arise,  0 my  son,  for  another 
shall  sit  in  that  seat;  * and  Rabbi  Eleazar  arose. 

2 2.  Rabbi  Schimeon  covered  himself  and  sat  down; 
and  he  commenced,  and  said  Ps.  cxv.  17:  “ ‘ The  dead 
shall  not  praise  IH,  Yah , nor  all  they  who  go  down  into 
silence ! 

23.  “ ‘ The  dead  shall  not  praise  Yah  ; ’ so  it  is  certain 
that  it  is  assuredly  those  who  are  called  dead ; for  He, 
God,  the  most  Holy  One — may  He  be  blessed ! — is  called 
the  Living  One,  and  is  Himself  commemorated  among 
those  who  are  called  living,  and  not  with  those  who  are 
called  dead. 

24.  “And  the  end  of  this  text  runneth  thus:  ‘Nor 
all  they  who  go  down  into  silence ; ’ for  all  they  who  go 
down  into  silence  remain  in  Gehenna. 

25.  “There  is  another  reason  appertaining  to  those 
who  are  called  living,  for  God  the  most  Holy  One — may 
He  be  blessed  ! — desireth  their  glory.” 

26.  Rabbi  Schimeon  said:  “How  different  is  this 
occasion  from  that  of  the  former  conclave  ! For  into  a 
certain  conclave  * came  He,  the  most  Holy  and  Blessed 
God,  and  His  Chariot. 

27.  “ Now  verily  He,  the  Holy  One,  is  here — may  He 

* Meaning  that  the  Greater  Holy  Assembly  had  been  as  it  were  the 
reflection  of  the  conclave  of  the  Sephiroth  above.  The  word  used  for 
“chariot  ” is  not  Mercavah,  but  BethVch. 


262 


KABBALAH. 


be  blessed — and  He  hath  approached  with  those  Just 
who  are  in  the  Garden  of  Eden,*  which  did  not  . occur  in 
the  former  conclave. 

28.  “And  God,  the  Most  Holy  One — may  He  be 
blessed — more  promoteth  the  glory  of  the  Just  than  His 
own  glory. 

29.  “ As  it  is  written  concerning  Jeroboam,  who  sacri- 
ficed unto  and  served  other  gods,  and  yet  God,  the  Most 
Holy  One — may  He  be  blessed  ! — waited  for  him. 

30.  “ But  because  he  stretched  forth  his  hand  against 
Iddo  the  prophet,  his  hand  became  withered. 

31.  “For  it  is  written,  1 Kings  xiii.  4 : c And  his 
hand  became  withered,  &c.  ’ Here  it  is  not  written  that 
it  was  because  he  served  other  gods,  but  because  he 
extended  his  hand  against  Iddo  the  prophet,  &c. 

32.  “Now,  therefore,  God  the  Most  Holy  One — may 
He  be  blessed ! — promoteth  their  glory  (t.c.,  that  of  the 
Just),  and  they  all  come  with  Him.” 

33.  He  said:  “Verily,  Bav  Hamenuna  the  elder  is 
here,  and  around  him  are  seventy  Just  represented  in  his 
circle,  of  whom  certain  shine  with  the  splendour  of  the 
Ancient  and  Most  Holy  One,  the  Concealed  with  all 
Concealments. 

33. t  “He,  I say,  cometh,  in  order  that  with  joy  he 
may  hear  those  words  which  I shall  speak.” 

34.  And  when  he  had  sat  down  he  said : “ Assuredly 
here  a seat  hath  been  set  aside  for  RabbiBenchasBen  Yair.” 

3 5 . The  companions  who  were  there  trembled  greatly, 
and  they  arose,  and  sat  down  in  the  lowest  part  of  the 
house ; but  Babbi  Eleazar  and  Babbi  Abba  (still  sat ) 
before  Babbi  Schimeon. 

36.  Babbi  Schimeon  said : “In  the  former  Assembly 
we  acted  thus,  namely,  that  all  the  companions  spoke,  and 
I also  with  them,  by  turns. 

* I.e.,  The  Paradise  above. 

+ In  the  original  both  this  and  the  foregoing  section,  apparently  by  an 
oversight,  have  the  Dumber  33  attached  to  them. 


THE  LESSER  HOLY  ASSEMBLY . 


263 


3 7.  u Now  I shall  speak  alone,  and  let  all  hear  my 
words,  superiors  and  inferiors  : blessed  be  my  portion 
this  day!” 

3 8.  Rabbi  Schimeon  commenced,  and  said,  Cant.  vii.  1 o : 
“ ‘ I am  my  beloved’s,  and  his  desire  is  towards  me.’ 

39.  “ As  long  as  I have  been  bound  unto  this  world  in 
one  link  with  God,  the  Most  Holy  One — may  he  be 
blessed  ! — have  I been  bound,  and  therefore  now  is  His 
desire  towards  me. 

40.  “For  He  Himself  and  His  whole  holy  company 
come,  so  that  with  joy  they  may  hear  the  concealed  words, 
and  the  praise  of  Him,  the  Most  Holy  Ancient  One,  the 
Concealed  with  all  Concealments. 

41.  “ And  He  separateth  Himself  ever  more  and  more  ; 
He  is  separated  from  all  things,  neither  yet  doth  He 
altogether  separate  Himself,  seeing  that  unto  Himself  all 
things  adhere,  and  that  He  Himself  adhereth  unto  all ; 
HVA,  Hoa , He  Himself  is  all ; He  the  Most  Holy  Ancient 
of  all  Ancients,  the  Concealed  with  all  Concealments. 

42.  u He  hath  been  formed,  and  yet  as  it  were  He 
hath  not  been  formed.  He  hath  been  conformed,  so  that 
He  may  sustain  all  things ; yet  is  He  not  formed,  seeing 
that  He  is  not  discovered. 

43.  “When  He  is  conformed  He  produceth  nine  Lights, 
which  shine  forth  from  Him,  from  His  conformation. 

44.  “ And  from  Himself  those  Lights  shine  forth,  and 
they  emit  flames,  and  they  rush  forth  and  are  extended  on 
every  side,  like  as  from  an  elevated  lantern  the  rays  of 
light  stream  down  on  every  side. 

45.  “ And  those  rays  of  light,*  which  are  extended, 
when  any  one  draweth  near  unto  them,  so  that  they  may 
be  examined,  are  not  found,  and  there  is  only  the  lantern 
alone. 

46.  “ So  also  is  He  the  Most  Holy  and  Ancient  One : 
He  is  that  highest  Light  concealed  with  all  concealments, 


* Carrying  on  the  Bimile  of  the  lantern  and  its  rays. 


264 


KABBALAH. 


and  He  is  not  found  ; those  rays  * (proceeding  from  Him ) 
being  excepted,  which  are  extended,  which  are  revealed, 
and  which  are  hidden. 

47.  “ And  they  are  called  the  Holy  Name,  and  there- 
fore are  all  things  One. 

48.  “ Which  truly  our  companions  have  said  in  former 
books,  that  certain  paths  have  been  created  by  the  Most 
Holy  Ancient  One,  who  is  revealed  through  them  collec- 
tively and  severally ; since  they  are  the  conformations  of 
the  Most  Holy  Ancient  One,  concerning  them  now  there 
is  not  time  for  examination. 

49.  “I  have  spoken  concerning  them  in  the  Holy 
Assembly,  and  I have  beheld  that  which  before  I did  not 
understand  in  such  a manner,  and  I have  hidden  the 
matter  in  my  heart. 

5 o.  “ But  now  I alone  will  describe  these  things  before 
the  Holy  King,  and  all  those  assuredly  just  men  who 
have  assembled  to  hear  these  words/’ 


CHAPTER  II. 

CONCERNING  THE  SKULL  OF  THE  ANCIENT  ONE,  AND  CON- 
CERNING HIS  BRAIN;  AND  CONCERNING  THE  THREE 
HEADS,  AND  THE  HAIR,  AND  THE  DISCRIMINATORY 
PATHS. 

5 I . The  skull  of  the  White  Head  hath  not  beginning, 
but  its  end  is  the  convexity  of  its  joining  together,  which 
is  extended,  and  shineth. 

52.  And  from  it  the  just  shall  inherit  four  hundred  f 
desirable  worlds  in  the  world  to  come. 

53.  And  from  this  convexity  of  the  joining  together 

* The  Sephiroth. 

t Which  is  the  number  of  Th,  the  last  letter  of  the  Hebrew  Alphabet, 
which  includes  the  symbology  of  the  cross. 


THE  LESSER  'HOL  Y ASSEMBL  Y. 


265 


of  this  White  Skull  daily  distilleth  a dew  into  Micropro- 
sopus,  into  that  place  which  is  called  Heaven ; and  in 
that  very  place  shall  the  dead  be  raised  to  life  in  the 
time  to  come. 

54.  Like  as  it  is  written,  Gen.  xxvii.  27:  “And 
Elohim  shall  give  thee  from  the  dew  of  heaven.'*’ 

55.  And  His  head  is  filled  with  that  dew,  and  all  the 
place  of  the  apple-trees  distilleth  therewith. 

56.  He,  the  Most  Holy  Ancient  One,  is  hidden  and 
concealed,  and  in  that  Skull  is  the  Supernal  Wisdom 
concealed,  who  is  found  and  who  is  not  found. 

57.  For  assuredly  in  Him,  the  Ancient  One,  nothing 
is  revealed  save  the  Head  alone,  seeing  that  that  Head  is 
itself  the  Head  of  all  heads. 

58.  The  beginning  of  that  Supernal  Wisdom  which 
also  is  itself  the  Head,  is  hidden  therein,  and  is  called 
the  Supernal  Brain,  the  Hidden  Brain,  the  Tranquil  and 
Calm  Brain ; neither  doth  any  man  know  it,  save  He 
Himself. 

59.  Three  Heads  have  been  formed  forth,  one  within 
the  other,  and  the  other  above  the  other. 

60.  One  Head  is  the  Concealed  Wisdom,  which  is 
covered  and  is  not  disclosed. 

6 1.  And  this  Hidden  Wisdom  is  the  Head  of  all 
things,  and  the  Head  of  the  remaining  Wisdoms. 

62.  The  Supernal  Head  is  the  Most  Holy  Ancient 
One,  the  Concealed  with  all  Concealments. 

63.  The  Head  of  all  Heads,  the  Head  which  is  not  a 
Head  * — namely,  that  which  is  in  that  Head — neither 
knows  nor  is  known,  because  it  cannot  be  comprehended 
either  by  Wisdom  or  Understanding. 

64.  And  therefore  is  it  read,  Num.  xxiv.  1 1 : “ Fly 
thee  in  thy  place;”  and  Ezek.  i.  14.  The  Chaiotli , 
living  creatures,  are  said  to  run  forth  and  return. 

* That  is  to  say,  which  will  hardly  admit  even  of  so  vague  a definition, 
seeing  it  is  the  Indefinite  Absolute  in  Kether. 


266 


KABBALAH. 


65.  And  therefore  is  the  Most  Holy  Ancient  One 
called  AIN,  Ain , the  Negatively  Existent;  seeing  that 
back  from  Him  dependeth  the  AIN,  the  Negative  Exist- 
ence.* 

66.  But  all  those  hairs  and  all  those  locks  depend 
from  the  Hidden  Brain. 

67.  And  all  are  calm  (otherwise,  are  disposed)  in  the 
Equilibrium;  neither  in  any  manner  is  the  neck  seen 
(i.e.,  because  of  the  locks  which  overshadow  it). 

68.  Because  He  the  Most  Holy  Ancient  One  is  in 
an  unvarying  condition  of  joy,  neither  changeth  He  from 
mercy  for  ever. 

69.  But  in  the  thirteen  measurements  f of  mercies  is 
He  found,  because  that  Wisdom  hidden  in  Him  is  divided 
into  three  { paths  in  a quaternary,  and  He  Himself  the 
Ancient  One  comprehendeth  them,  and  through  them 
doth  He  reign  over  all  things. 

70.  One  {path)  which  shineth  in  the  midst  of  the 
hairs  going  forth  from  the  Skull,  is  that  path  by  whose 
light  the  just  are  led  into  the  world  to  come. 

7 1 . Like  as  it  is  written,  Prov.  iv.  18:  “ And  the 
path  of  the  just  shineth  as  the  light.” 

72.  And  concerning  this  it  is  written,  Isa.  lviii.  14  : 
a Then  shalt  thou  delight  thyself  in  Tetragramma- 
ton” 


* We  must  be  most  careful  not  to  misapprehend  the  meaning  intended  to 
be  conveyed  in  this  passage.  Kether,  the  Ancient  One,  Macroprosopus,  is 
not  in  the  more  restricted  sense  of  the  first  Sephira,  the  AIN,  but  that  that 
idea  links  back  from  Him  must  be  manifest  on  consideration.  Yet  even  He, 
the  Vast  Countenance,  is  hidden  and  concealed;  how  much  more,  then,  the 
AIN!  From  Negative  to  Positive,  through  Potential  Existence,  eternally 
vibrates  the  Divine  Absolute  of  the  Hidden  Unity  of  processional  form  masked 
in  the  Eternal  Abyss  of  the  Unknowable,  the  synthetical  hieroglyph  of  an 
illimitable  pastless  futureless  Present.  To  the  uttermost  bounds  of  space 
rushes  the  Voice  of  Ages,  unheard  save  in  the  concentrated  unity  of  the 
thought-formulated  Abstract,  and  eternally  that  Voice  formulates  a Word 
which  is  glyphed  in  the  vast  ocean  of  limitless  life. 

+ The  thirteen  conformations  of  the  beard  of  Macroprosopus. 
t The  Trinity  completed  by  the  Quaternary. 


THE  LESSER  HOL  Y ASSEMBL  Y.  267 

73.  And  from  that  path  * are  all  the  other  paths 
illuminated  which  depend  from  Microprosopus. 

74.  He  the  Eternal  Ancient  of  the  Ancient  Ones  is 
the  highest  Crown  among  the  Supernals,  wherewith  all 
Diadems  and  Crowns  are  crowned. 

7 5 . And  from  Him  are  all  the  Lights  illuminated,  and 
they  flash  forth  flames,  and  shine. 

76.  But  He  verily  is  the  Supreme  Light,  which  is 
hidden,  which  is  not  known. 

77.  And  all  the  other  Lights  are  kindled  by  Him,  and 
derive  (their)  splendour  (from  him). 

78.  He  the  Most  Holy  Ancient  One  is  found  to  have 
three  heads,  which  are  contained  in  the  one  Head.t, 

79.  And  He  Himself  is  that  only  highest  supreme 
Head. 

80.  And  since  He  the  Most  Holy  Ancient  One  is  thus 
symbolized  in  the  Triad,  hence  all  the  other  Lights 
which  shine  are  included  in  Triads.^ 

8 1 . Moreover,  the  Most  Holy  Ancient  One  is  also 
symbolized  by  the  Duad. 

82.  And  the  division  of  the  Ancient  One  in  the  Duad 


* Kether,  the  first  Sephira,  from  which  all  the  other  Sephiroth  proceed, 
namely,  those  which  are  summed  up  in  the  Tetragrammaton. 

+ I.e. , His  manifestation  is  triune. 

£ This  refers  to  the  Triads  in  the  Sephiroth,  when  the  Autz  Chaiim  is 
formed.  (See  Introduction.)  It  will  be  found  that  in  this  arrangement  of  the 
ten  Sephiroth  there  are  ten  Triads,  viz.  : 

(1)  Kether,  Chokmah,  Binah. 

(2)  Chesed,  Geburah,  Tiphereth. 

(3)  Netzach,  Hod,  Yesod. 

(4)  Chokmah,  Chesed,  Netzach. 

(5)  Tiphereth,  Yesod,  Malkuth. 

(6)  Binah,  Geburah,  Hod. 

(7)  Chokmah,  Tiphereth,  Hod. 

(8)  Binah,  Tiphereth,  Netzach. 

(9)  Chesed,  Tiphereth,  Hod. 

(10)  Geburah,  Tiphereth,  Netzach. 

Wherein  Kether  and  Malkuth  are  each  repeated  once ; Chokmah,  Binah, 
Chesed,  and  Geburah,  thrice  ; Tiphereth,  six  times , Netzach  and  Hod  each 
four  times  ; and  Yesod  twice. 


268 


KABBALAH. 


is  so  that  the  ( one  form  is)  the  Highest  Crown  of  all  the 
Supernals,  the  Head  of  all  Heads. 

83.  And  (the  other  is)  that  superior  Head,  and  It  is 
not  known. 

84.  So  also  all  the  remaining  Lights  are  mystically 
divided  into  Duads. 

85.  Furthermore,  the  Most  Holy  Ancient  One  is 
symbolized  and  concealed  under  the  conception  of  the 
Unity,  for  He  himself  is  One,  and  all  things  are  One. 

86.  And  thus  all  the  other  Lights  are  sanctified,  are 
restricted,  and  are  bound  together  in  the  Unity  or 
Monad,  and  are  One  ; and  all  things  are  HYA,  Hoa , 
Himself. 


CHAPTER  III. 

CONCERNING  THE  FOREHEAD  OF  THE  MOST  HOLY 
ANCIENT  ONE. 

87.  The  Forehead,  which  is  uncovered  in  the  Most 
Holy  Ancient  One,  is  called  Grace. 

88.  For  that  Supernal  Head  concealed  in  the  Higher, 
which  no  man  hath  known,  expandeth  a certain  external 
manifestation,  beautiful  and  gracious,  which  is  compre- 
hended in  the  Forehead. 

89.  And  since  He  Himself  is  the  grace  of  all  gra- 
ciousness ; hence  He  assumeth  the  conformation  of  the 
Forehead,  which  is  disclosed  in  the  most  intense  light 
(otherwise,  hath  a formation  in  the  figure  of  a leaf). 

90.  And  when  It  is  disclosed,  the  grace  of  all  gracious- 
ness is  found  in  all  worlds. 

9 1 . And  all  the  prayers  of  the  Inferiors  are  accepted  ; 
and  the  countenance  of  Microprosopus  is  illuminated,  and 
all  things  are  found  to  exist  in  mercy. 

92.  And  since  ( through  this ) all  judgments  are  hidden 


THE  LESSER  HOLY  ASSEMBLY. 


269 


and  subjected,  hence  in  the  Sabbath,  in  the  time  of  the 
afternoon  prayers,  in  which  all  judgments  are  excited, 
that  Forehead  is  disclosed. 

93.  And  all  the  judgments  are  turned  aside,  and 
mercies  are  found. 

94.  And  therefore  is  the  Sabbath  found  without 
judgment,  as  well  that  which  is  above  as  that  which 
is  below ; also  the  fire  of  Gehenna  is  restrained  in  its 
place,  and  the  transgressors  are  at  rest. 

95.  And  therefore  is  the  Spirit,  NShMTh,  of  Joy 
added  on  the  Sabbath. 

96.  And  it  behoveth  man  to  rejoice  with  three  feasts 
on  the  Sabbath  ; for  all  truth,  and  the  whole  system  of 
true  faith,  is  found  therein,  ( i.e .,  in  the  Sabbath ). 

97.  And  it  behoveth  man  to  prepare  the  table,  that 
he  may  eat  in  the  three  feasts  of  true  faith,  and  rejoice 
in  them.* 

98.  Rabbi  Schimeon  said  : “ I attest  concerning  myself, 
before  all  these  who  are  here  present,  that  through  all 
my  days  I have  not  omitted  these  three  feasts,  and  that 
because  of  them  I have  not  been  compelled  to  fast  on  the 
Sabbath. 

99.  “ Furthermore,  rdso  on  other  days  I have  not  been 
compelled  (to  fast),  much  less  on  the  Sabbath,  for  he  who 
rightly  acteth  concerning  these  ( feasts ) is  the  adept  of 
perfect  truth. 

1 00.  “ The  first  feast  is  that  of  the  Great  Mother  ; 
the  second  that  of  the  Holy  King ; and  the  third  that  of 
the  Most  Holy  Ancient  One,  the  Concealed  with  all  Con- 
cealments.f 

10 1.  “ And  in  this  world,  who  can  thoroughly  follow 
out,  through  them,  those  paths  ? 

* In  many  of  the  ancient  mysteries  a feast  was  part  of  the  ceremony, 
analogous  to  our  Eucharist.  Verbum  sapientibus. 

t That  is,  the  greatest  triad  of  the  Sephiroth,  the  Crown,  King,  and 
Queen  ; which  finds  a parallel  in  the  Osiris,  Isis,  and  Horus  ; the  Axieros, 
Axiochersos,  and  Axiochersa  of  Lemnos  and  Samothrace,  &c.,  &c. 


270 


KABBALAH. 


102.  “If  this  RTzYN,  Batzon , Grace,  be  revealed,  all 
those  judgments  are  enlightened,  and  are  diverted  from 
their  concentrated  rigour. 

103.  “The  conformation  of  Him,  the  Most  Holy 
Ancient  One,  is  instituted  through  one  form,  which  is  the 
ideal  Syntagma  of  all  forms. 

104.  “The  same  is  the  Concealed  Supernal  Wisdom, 
the  synthesis  of  all  the  rest. 

105.  “ And  this  is  called  ODN,  Eden , or  the  supernal 
Paradise,  concealed  with  all  occultations. 

106.  “ And  it  is  the  Brain  of  the  Most  Holy  Ancient 
One,  and  that  Brain  is  expanded  on  every  side. 

107.  “Therefore  is  it  extended  into  Eden,  or  another 
Paradise,*  and  from  this  is  Eden  or  Paradise  formed 
forth. 

108.  “And  when  this  Head,  which  is  concealed  in 
the  Head  of  the  Ancient  One,  which  is  not  known,  ex- 
tendeth  a certain  frontal  formation,  which  is  formed  for 
brilliance,  then  flasheth  forth  the  Lightning  of  His  Brain. 

109.  “And  it  is  formed  forth  and  illuminated  with 
many  Lights; 

1 10.  “And  it  produceth  and  designeth  (a  certain 
effect ) in  this  Light  (otherwise,  in  this  opening),  in  this 
Forehead,  whereon  is  inscribed  a certain  Light,  which  is 
called  RTzYN,  Batzon , Grace. 

111.  “ And  that  Grace  is  extended  backward  into  the 
beard,  even  unto  that  place  where  it  can  remain  in  the 
beard,  and  it  is  called  the  Supernal,  ChSD,  Chesed , Mercy. 

1 1 2.  “And  when  this  Grace  is  uncovered,  all  the 
Lords  of  Judgment  behold  It,  and  are  turned  aside.” 

* Described  in  other  places  as  the  Supernal  Eden  and  the  Inferior  Eden. 


THE  LESSER  HOLY  ASSEMBLY. 


271 


CHAPTER  IV. 

CONCERNING  THE  EYES  OF  THE  MOST  HOLY  ANCIENT  ONE. 

1 1 3.  The  eyes  of  the  Head  of  the  Most  Holy  Ancient 
One  are  two  in  one,*  equal,  which  ever  watch,  and  sleep 
not. 

1 14.  Like  as  it  is  written,  Ps.  cxxi.  4 : “ The  Keeper 
of  Israel  neither  slumbereth  nor  sleepeth,”  &c. — namely, 
of  Israel  the  holy. 

1 1 5 . And  therefore  are  there  no  eyebrows  nor  eye- 
lashes unto  His  eyes. 

1 1 6.  This  Brain  is  conformed  and  illuminated  with 
three  supernal  white  brilliances. 

1 1 7.  With  this  white  brilliance  are  the  eyes  of  Micro- 
prosopus  bathed. 

1 1 8.  As  it  is  written,  Cant.  v.  1 2 : “Washed  with 
milk,”  flowing  down  from  the  fulness  of  that  primal  white 
brilliance. 

1 1 9.  And  with  the  remaining  white  brilliances  are  the 
other  lights  cleansed  and  purified. 

120.  The  Brain  is  called  the  Fountain  of  Benevolence, 
the  fountain  wherein  all  blessings  are  found. 

1 2 1 . And  since  this  Brain  radiateth  into  the  three 
white  brilliances  of  the  eye  (of  Microprosopus ),  hence  is 
that  called  the  “ good  eye,”  concerning  which  it  is  said, 
Prov.  xxii.  9 : “It  shall  be  blessed,”  or  rather  that  from 
it  dependeth  blessing. 

122.  For  through  the  Brain  are  manifested  the  white 
brilliances  of  the  eye. 

123.  And  when  this  eye  looketh  upon  Microprosopus, 
all  the  worlds  are  (in  a state  of)  happiness. 

* The  Duad  equated  in  the  Monad.  Compare  what  I have  previously 
remarked  concerning  the  profile  symbolism  of  Macroprosopus. 


272  KABBALAH. 

124.  This  is  the  right  eye.  The  inferior  eyes  are  right 
and  left,  two  in  duplicate  colour. 

125.  In  the  “ Book  of  Concealed  Mystery  ” have  we 
taught  that  there  is  a Superior  Yod,  an  Inferior  Yod  ; a 
Superior  He,  an  Inferior  He  ; a Superior  Yau,  an  Inferior 
Yau. 

126.  Unto  the  Ancient  One  pertain  all  the  Superiors, 
and  unto  Microprosopus  the  Inferiors. 

127.  They  depend  not  in  another  manner,  but  only 
thus ; for  from  the  Most  Holy  Ancient  One  do  they 
depend. 

128.  For  the  Name  of  the  Ancient  One  is  concealed  in 
all  things,  neither  is  it  found. 

129.  But  those  letters  which  depend  from  the  Ancient 
One,  so  that  they  may  be  established,  are  all  inferiors. 
For  were  it  not  so,  they  could  not  be  established. 

130.  And  therefore  is  the  Holy  Name*  alike  concealed 
and  manifest. 

1 3 I.  For  that  which  is  concealed  pertaineth  unto  the 
Most  Holy  Ancient  One,  the  Concealed  in  all  things. 

132.  But  that,  indeed,  which  is  manifested,  because 
it  depend  eth,  belongeth  unto  Microprosopus.  (Otherwise, 
that  which  is  manifested,  is  so  for  this  reason — that  it  is 
manifested  because  it  dependeth,  &c.) 

133.  And  therefore  do  all  the  blessings  require  both 
concealment  and  manifestation. 

134.  Those  concealed  letters  which  hang  behind 
depend  from  the  Most  Holy  Ancient  One. 

135.  Wherefore  do  they  hang  behind?  For  the 
purpose  of  establishing  the  Inferior  Yod.  (Otherwise, 
assuredly  from  the  Skull,  from  the  Forehead,  from  the 
Eyes,  do  they  depend.  And  the  Yod  Maternal f dependeth 
towards  the  Inferior  Yod.) 

* The  student  will  observed  throughout  the  Qabalah  that  great  stress  is 
laid  on  the  power  of  names,  which  arises  from  the  fact  that  each  qabalistical 
name  is  the  synthesis  of  a power.  Hence  to  “ pronounce  that  name  v is  to 
use  that  power. 

t The  word  I have  translated  “ Maternal  ” is  AMH,  Amah , with  a double 
Kametz  point.  Eosenroth  renders  it  “ Yod  Jlembri.'’ 


THE  LESSER  HOLY  ASSEMBLY. 


2 73 


CHAPTER  Y. 

CONCERNING  THE  NOSE  OF  THE  MOST  HOLY  ANCIENT  ONE. 

136.  The  Nose.  From  this  nose,  from  the  openings 
of  the  nostrils,  the  Spirit  of  Life  rusheth  forth  upon 
Microprosopus. 

137.  And  from  that  opening  of  the  nose,  from  those 
openings  of  the  nostrils,  dependeth  the  letter  He,  in 
order  to  establish  the  other  and  inferior  He. 

138.  And  that  Spirit  proceedeth  from  the  hidden 
brain,  and  She  is  called  the  Spirit  of  Life,  and  through 
that  Spirit  * will  all  men  understand  ChKMThA, 
Chokmatha , Wisdom,  in  the  time  of  King  Messiah. 

139.  As  it  is  written,  Isa.  xi.  2 : “ And  the  Spirit  of 
Wisdom  and  Understanding,  BVCh  ChKMH  VBINH , 
Ruach  Chokmah  Va-Binah , shall  rest  upon  Him,”  &c. 

140.  This  nose  is  life  in  every  part;  perfect  joy,  rest 
of  spirit,  and  health. 

1 4 1 . The  nose  of  Microprosopus  is  as  we  have  (before) 
conformed  it. 

142.  Since  concerning  Him  it  is  said,  Ps.  xviii.  9: 
u There  ascendeth  a smoke  in  His  nose,”  &c. 

143.  But  concerning  this  it  is  written,  Isa.  xlviii.  9 : 
“ And  for  my  name’s  sake  will  I defer  mine  anger 
(literally , lengthen  my  nose ) for  thee.” 

144.  (But  in  the  book  which  is  called  “ The  Treatise 
of  the  School  of  RavYeyeva  the  Elder,”  the  letter  He  is 
located  in  the  mouth,  and  he  doth  not  argue  in  the  same 
manner  as  in  the  text,  neither  doth  he  bring  about  the 

* Speaking  of  the  unity,  the  “ Sepher  Yetzirah  ” says : “ One  is  She,  the 
Spirit  of  the  Elohim  of  life  (blessed  and  more  than  blessed  be  His  name  who- 
is  the  life  of  ages),  Voice,  and  Spirit,  and  Word — this  is  She  the  Spirit  of 
holiness. 

T 


274 


KABBALAH. 


same  combination,  although,  the  matter  eventuateth  in  the 
same  manner.) 

145.  Bat  yet  from  the  letter  the  judgment  dependeth, 
and  judgment  pertaineth  unto  the  nose  ( [o/Microprosopus ). 
Like  as  it  is  written,  Ps.  xviii.  9 : “ Smoke  ascendeth 
out  of  His  nose.” 

146.  And  if  thou  sayest  that  behold  also  it  is 
written,  “ And  fire  out  of  His  mouth  consumeth,” 
surely  the  foundation  of  wrath  dependeth  from  His 
nose. 

147.  All  the  conformations  of  the  Most  Holy  Ancient 
One  are  formed  forth  from  the  calm  and  concealed 
brain. 

148.  And  all  the  conformations  of  Microprosopus  are 
formed  through  the  Inferior  Chokmah , Wisdom.  Like  as 
it  is  written,  Ps.  civ.  24  : “ All  these  hast  thou  made  in 
•Chokmah.”  And  certainly  it  ( Wisdom ) is  the  epitome 
of  all  things. 

149.  Now  what  is  the  difference  between  H,  iTe,  and 
H,  He  ? By  the  Inferior  He  is  judgment  stirred  up  ; 
but  in  this  instance,  through  the  other  He , mercy  unto 
mercy  is  denoted. 


CHAPTER  VI. 

CONCERNING  THE  BEARD  OF  THE  MOST  HOLY  ANCIENT  ONE. 

150.  From  the  Beard  of  the  Most  Holy  Ancient  One 
hangeth  the  whole  ornament  of  all,  and  the  Influence ; 
for  all  things  are  called  from  that  beard,  Influence. 

1 5 1 . This  is  the  Ornament  of  all  Ornaments,  and 
this  influence  do  all  the  superiors  and  inferiors  alike 
behold. 


THE  LESSER  HOLY  ASSEMBLY. 


275 


152.  From  this  Influence  dependeth  the  life  of  all 
things. 

153.  From  this  Influence  heavens  and  earth  de- 
pend, the  rains  of  grace,  and  the  nourishment  of  all 
things. 

154.  From  this  Influence  cometh  the  providence  of 
all  things.  From  this  Influence  depend  all  the  superior 
and  inferior  hosts. 

155.  Thirteen  fountains  of  excellent  and  precious  oil 
depend  from  this  beard  of  most  glorious  Influence,  and 
they  all  flow  down  into  Microprosopus. 

156.  Say  not  thou,  however,  that  all  do  so,  but  nine  of 
them  are  found  (in  Microprosopus ) for  the  purpose  of 
diverting  the  judgments. 

157.  And  whensoever  this  Influence  hangeth  down  in 
equilibrium  even  unto  the  heart,  all  the  Holinesses  of 
the  Holinesses  of  Holiness  depend  from  it. 

158.  In  that  Influence  is  extended  an  expansion  of 
the  Supernal  Emanation,*  which  is  the  Head  of  all  Heads, 
which  is  not  known  nor  perfected,  and  which  neither 
superiors  nor  inferiors  have  known,  because  from  that 
Influence  all  things  depend. 

159.  In  this  beard  the  Three  Heads  concerning  which 
we  have  spoken  are  expanded,  and  all  things  are  associated 
together  in  this  Influence,  and  are  found  therein. 

160.  And  therefore  every  ornament  of  ornaments 
dependeth  from  that  Influence. 

161.  Those  letters  which  depend  from  this  Ancient 
One  all  hang  in  that  beard,  and  are  associated  together 
in  that  Influence. 

162.  And  they  hang  therein  for  the  purpose  of  estab- 
lishing the  other  letters. 

163.  For  unless  those  letters  could  ascend  into  the 
Ancient  One,  those  other  letters  could  not  be  established. 

164.  And  therefore  Moses  saith  when  necessary 

* The  word  is  QVTRA  : Rosenroth  translates  it  by  “ Aporrhea.”  It  may 
also  be  translated  “vapour,”  or  41  nebula.’* 


T 2 


2 76 


KABBALAH. 


IHVH,  IHYH,  twice ; and  so  that  an  accent  dis- 
tinguishes the  one  from  the  other. 

165.  For  assuredly  from  the  Influence  all  things 
depend. 

1 66.  By  that  Influence  are  both  superiors  and  inferiors 
brought  unto  reverence,  and  are  prostrate  before  It. 

167.  Blessed  is  he  who  attaineth  hereunto. 


CHAPTER  VII. 

CONCERNING  THE  BRAIN  AND  THE  WISDOM  IN  GENERAL. 

168.  Of  this  Most  Holy  Ancient  One,  Concealed  with 
all  Concealments,  there  is  no  mention  made,  neither  is  He 
found. 

169.  For  since  this  Head  is  the  supreme  of  all  the 
supemals,  hence  He  is  only  symbolized  as  a head  alone 
without  body,  for  the  purpose  of  establishing  all  things. 

170.  And  He  Himself  is  concealed,  and  hidden,  and 
kept  recondite  by  all  things. 

1 7 1 . His  conformation  is  that  He  is  formed  forth  in 
that  brain,  the  most  hidden  of  all  things,  which  is 
expanded  and  formed  forth,  and  hence  proceedeth  the 
superior  and  inferior  ChSD,  Chesed , Mercy. 

172.  And  the  superior  Chesed  is  formed  forth  and 
expanded,  and  all  things  are  comprehended  in  this  con- 
cealed brain. 

173.  For  when  that  White  Brilliance  is  formed  forth 
in  that  Light,  it  acteth  upon  that  which  acteth  upon  this 
brain,  and  it  is  enlightened. 

1 74.  And  the  second  brain  dependeth  from  that  very 
glorious  Influence,  it  is  expanded  into  the  thirty-two  * 


* The  ten  numbers  and  twenty-two  letters. 


THE  LESSER  HOLY  ASSEMBLY. 


2 77 


paths,  when  it  is  illuminated,  then  it  shineth  from  that 
very  glorious  Influence.* 

175.  Therefore  are  the  Three  Supernal  Heads  illu- 
minated ; Two  Heads,  and  One  which  comprehendeth 
them ; and  they  hang  in  that  Influence,  and  by  It  are 
they  comprehended. 

176.  Hence  becometh  the  ornament  of  the  beard  to 
be  manifested,  which  is  the  occult  Influence. 

177.  And  those  inferiors  are  conformed,  like  as  the 
Most  Holy  Ancient  One. 

178.  The  Three  Heads  surround  Him  ; thus  all  things 
can  appear  in  the  Three  Heads  ; and  when  they  are 
illuminated  all  things  depend  together  from  Him  in  the 
Three  Heads,  whereof  two  are  on  the  two  sides,  and  one 
which  includeth  them. 

179.  And  if  thou  sayest,  “Who  is  the  Most  Holy 
Ancient  One  ?”  Come  and  see.  The  Supreme  Head  is 
that  which  is  not  known,  nor  comprehended,  nor  desig- 
nated, and  that  (Head)  comprehendeth  all  things. 

180.  And  the  Two  Heads  are  contained  in  Itself. 
(Otherwise  hang,  &c.) 

1 8 1 . And  then  are  all  these  things  thus  ordained ; 
truly  Himself  existeth  not  in  numeration,  nor  in  system, 
nor  in  computation,  but  in  the  judgment  of  the  heart. 

182.  Concerning  this  it  is  written,  Ps.  xxxix.  2 : “I 
said  I will  take  heed  unto  my  ways,  that  I offend  not 
with  my  tongue.” 

183.  The  place  of  commencement  is  found  from  the 
Most  Holy  Ancient  One,  and  it  is  illuminated  by  the 
Influence.  That  is  the  Light  of  Wisdom. 

184.  And  it  is  extended  in  thirty-two  directions,  and 
departeth  from  that  hidden  brain,  from  that  Light  which 
existeth  in  Itself. 

185.  And  because  the  Most  Holy  Ancient  One  shineth 
in;the  beginning  (otherwise,  in  the  wisdom),  this  itself  is 

* MZL  = 40  + 7 + 30  =■=  77,  which  is  OZ,  Strength  or  Vigour.  This 
Gematria  is  worthy  of  note  as  giving  the  idea  of  foundational  power. 


278 


KABBALAH. 


this.  And  the  same  is  that  beginning  from  which 
manifestation  is  made. 

1 86.  And  is  conformed  in  the  Three  Heads,  which 
One  Head  inclndeth. 

187.  And  those  three  are  extended  into  Microprosopus, 
and  from  them  all  things  shine  forth. 

188.  Thenceforth  this  Wisdom  instituteth  a formation, 
and  prodnceth  a certain  river  which  floweth  down  and 
goeth  forth  to  water  the  garden. 

189.  And  it  entereth  into  the  head  of  Microprosopus, 
and  formeth  a certain  other  brain. 

190.  And  thence  it  is  extended  and  floweth  forth  into 
the  whole  body,  and  watereth  all  those  plants  (of  the 
garden  of  Eden). 

1 9 1 . This  is  that  which  standeth  written.  Gen.  ii.  9 : 

“ And  a river  went  out  of  Eden  to  water  the  garden,”  &c. 

192.  But  also  this  Wisdom  instituteth  another  forma- 
tion, and  is  extended  and  goeth  into  the  head  of  Micro- 
prosopus, and  formeth  another  brain. 

193.  That  is  the  Light  from  which  are  produced  those 
two  rivulets  which  are  associated  together,  carved  out 
hollows  in  the  One  Head,  which  is  called  the  depth  of 
the  fountain.* 

194.  Concerning  which  it  is  written,  Prov.  iii.  20  : 

“ In  DOTH,  JDaathf  Knowledge, the  depths  are  broken  up.” 

195.  And  it  entereth  into  the  head  of  Microprosopus, 
and  formeth  another  brain. 

196.  And  thenceforth  is  it  extended  and  goeth  into 
the  interior  parts  of  His  body,  and  filleth  all  those 
conclaves  and  assemblies  of  His  body  4 

197.  This  is  that  same  which  is  written,  Prov.  xxiv.  4 : 

In  Daath  shall  the  secret  places  be  filled.” 

198.  And  those  shine  from  the  Light  of  that  supernal 

* the  containing  power. 

t Daath  is  the  conjunction  of  Chokmah  and  Binah.  (See  “Book  of 
Concealed  Mystery,”  ch.  i.  § 40.) 

t See  “ Greater  Holy  Assembly,”  ch.  xxviii.  § 566. 


THE  LESSER  HOLY  ASSEMBLY. 


2 79 


concealed  brain  which  shineth  in  the  Influence,  MZL,  of 
the  Most  Holy  Ancient  One. 

199.  And  all  things  depend  mutually  from  Himself, 
and  mutually  are  bound  together  unto  Himself,  until  He- 
is  known,  because  all  things  are  one,  and  HYA,  Hoa , He, 
the  Ancient  One,  is  all  things,  neither  from  Him  can 
anything  whatsoever  be  separated. 

200.  Into  three  other  Lights,  which  are  called  the- 
Fathers,  do  these  three  Lights  shine,  and  these  fathers- 
shine  into  the  children,  and  all  things  shine  forth  from 
the  one  place.* 

201.  When  He,  that  Ancient  One,  who  is  the  Grace  of 
all  Grace,  is  manifested,  all  things  are  found  in  light  and 
in  perfect  happiness. 

202.  This  Eden  is  derived  from  the  superior  Edeny 
the  Concealed  with  all  Concealments. 

203.  And  therefore  is  that  Eden  called  the  begin- 
ning in  the  Ancient  One ; neither  yet,  however,  is  there- 
beginning  or  end.f 

204.  And  since  in  Him  beginning  and  end  exist  notr 
hence  He  is  not  called  AThH,  Atah , Thou  ; seeing  that 
He  is  concealed  and  not  revealed.  But  HYA,  Hoa , Her 
is  He  called. 

205.  But  in  that  aspect  wherein  the  beginning  is 
found,  the  name  AThH,  Atah , Thou,  hath  place,  and 
the  name  AB,  Ab , Father.  For  it  is  written,  Isa.  lxiii. 
16  : “ Since  Atah , Thou,  art  Ab , our  Father.” 

206.  In  the  teaching  of  the  school  of  Rav  Yeyeva 
the  Elder,  the  universal  rule  is  that  Microprosopus  be 
called  AThH,  Atah , Thou ; but  that  the  Most  Holy 
Ancient  One,  who  is  concealed,  be  called  HYA,  Hoa , He  ;• 
and  also  with  reason. 

* This  is  analogous  to  the  teaching  of  the  “Sepher  Yetzirab,”  that  the  Three 
Mothers  A,  M,  Sh,  radiate  into  three  paternal  forms  of  the  same.  A,  Mr 
and  Sh,  symbolize  the  potencies  of  Air,  Water,  and  Fire. 

+ For  commencement  denotes  end,  and  end  denotes  commencement;  how, 
then,  in  the  Absolute  can  there  be  either?  Nevertheless,  in  the  Absolute- 
must  we  seek  for  the  hypothetical  starting-point  of  life. 


28o 


KABBALAH. 


207.  Now  truly  in  that  place  wherein  beginning  is 
found,  is  He  thus  called,  although  He  is  concealed. 

208.  And  therefrom  is  the  beginning,  and  it  is  called 
AThH,  Atah , Thou ; and  He  is  the  Father  of  the 
Fathers. 

209.  And  that  Father  proceedeth  from  the  Most 
Holy  Ancient  One,  like  as  it  is  written,  Job  xxviii.  1 2 : 
“ And  ChKMH,  Chokmah  * Wisdom,  is  found  from  AIN, 
Ain , the  Negatively  Existent  One  ; ” and  therefore  is 
He  not  known. 

210.  Come  and  see!  It  is  written,  ibid.  22  : “The 
Elohim  have  known  the  path  ; ” His  path,  properly 
speaking. 

2 I 1 . But  again,  further  on  : “ VHVA,  Va-Hoa,  and 
He  Himself  knoweth  His  place ; ” His  place  properly 
speaking ; much  more  His  path  ; and  much  more  this 
Wisdom  which  is  concealed  in  the  Most  Holy  Ancient  One. 

2 12.  This  Wisdom  is  the  beginning  of  all  things. 

OO  o 

Thencefrom  are  expanded  the  thirty-two  paths : ShBILIN, 
Shebilin , Paths,  I say ; and  not  ARChIN,  Archin , By- 
ways. 

213.  And  in  them  is  the  Law  comprehended,  in  the 
twenty- two  letters  and  in  the  ten  utterances. f 

214.  This  Chokmah  is  the  Father  of  Fathers,  and  in 
this  Chokmah  is  beginning  and  end  discovered  ; and 
therefore  is  there  one  Chokmah  supernal,  and  another 
Chokmah  inferior. 

215.  Wlien  Chokmah  is  extended,  then  is  He  called 
the  Father  of  Fathers,  for  in  none  else  are  all  things 
comprehended  save  in  Him.  (Otherwise,  when  they  are 
expanded  all  things  are  called  Chokmoth,t  and  the 
Father  of  Fathers;  all  things  are  comprehended  in  no 
place,  save  herein.) 

* Let  the  student  carefully  note  that  this  is  the  second  Sephira,  the  I of 
IHYH,  the  Father  proceeding  from  Macroprosopus,  Kether,  as  He  proceedeth 
from  Ain  Soph. 

+ The  Sephiroth,  or  numbers. 

t Chokmoth  is  plural  of  Chokmah,  Wisdom. 


THE  LESSER  HOLY  ASSEMBLY. 


281 


216.  As  it  is  written,  Ps.  civ.  25  : “ All  things  in 
Chokmah  hast  Thou  formed.” 

217.  Rabbi  Schimeon  lifted  up  his  hands,  and  re- 
joiced, and  said  : Assuredly  it  is  Eden  or  Paradise,  and 
all  things  have  their  operation  in  this  hour. 


CHAPTER  VIII. 

CONCERNING  THE  FATHER  AND  THE  MOTHER  IN  SPECIAL. 

218.  Come  and  behold.  When  the  Most  Holy  Ancient 
One,  the  Concealed  with  all  Concealments,  desired  to  be 
formed  forth,  He  conformed  all  things  under  the  form 
of  Male  and  Female;  and  in  such  place  wherein  Male 
and  Female  are  comprehended. 

219.  For  they  could  not  permanently  exist  save  in 
another  aspect  of  the  Male  and  the  Female  (their 
countenances  being  joined  together). 

220.  And  this  Wisdom  embracing  all  things,  when 
it  goeth  forth  and  shineth  forth  from  the  Most  Holy 
Ancient  One,  shineth  not  save  under  the  form  of  Male 
and  Female. 

221.  Therefore  is  this  Wisdom  extended,  and  it  is 
found  that  it  equally  becometh  Male  and  Female. 

222.  ChKMH  AB  BINH  AM,  Chokmah  Ab  Binah 
Am  : Chokmah*  is  the  Father,  and  Binah  is  the  Mother, 
and  therein  are  Chokmah,  Wisdom,  and  Binah,  Under- 
standing, counterbalanced  together  in  most  perfect 
equality  of  Male  and  Female. 

223.  And  therefore  are  all  things  established  in  the 

♦ Chokmah  is  the  second  and  Binah  is  the  third  of  the  Sephiroth.  This 
section  is  a sufficient  condemnation  of  all  those  who  wish  to  make  out  that 
woman  is  inferior  to  man. 


282 


KABBALAH. 


equality  of  Male  and  Female ; for  were  it  not  so,  how 
could  they  subsist ! 

224.  This  beginning  is  the  Father  of  all  things  ; the 
Father  of  all  Fathers ; and  both  are  mutually  bound 
together,  and  the  one  path  shineth  into  the  other — 
Chokmah,  Wisdom,  as  the  Father ; Binah,  Understand- 
ing, as  the  Mother. 

225.  It  is  written,  Prov.  ii.  3 : “ If  thou  callest  Binah 
the  Mother.” 

226.  When  They  are  associated  together  They  gene- 
rate, and  are  expanded  in  truth. 

227.  In  the  teaching  of  the  school  of  Rav  Yeyeva  the 
Elder  it  is  thus  taught:  “What  is  Binah  the  Mother  of 
Understanding  ? ” Truly  when  They  are  mutually  asso- 
ciated together. 

228.  Assuredly  Yod , I,  impregnateth  the  letter  He, 
H,  and  produceth  a Son,  and  She  herself  bringeth  Him 
forth.* 

229.  And  therefore  is  it  called  BINH,  as  if  (it  were 
a transposition  of)  BN  IH,  Ben  Yah , Son  of  IH  (or  I, 
Yod , H,  He,  and  BN,  the  Son). 

230.  But  They  both  are  found  to  be  the  perfection  of 
all  things  when  They  are  associated  together,  and  when  the 
Son  is  in  Them  the  Syntagma  of  all  things  findeth  place. 

231.  For  in  Their  conformations  are  They  found  to  be 
the  perfection  of  all  things — Father  and  Mother,  Son 
and  Daughter. 

232.  These  things  have  not  been  revealed  save  unto 
the  Holy  Superiors  who  have  entered  therein  and  de- 
parted therefrom,  and  have  known  the  paths  of  the  Most 
Holy  God  (may  He  be  blessed !),  so  that  they  have  not 
erred  in  them  either  on  the  right  hand  or  on  the  left. 

* For  Chokmah  and  Binah  in  the  Sephiroth  answer  unto  I and  H in  the 
name  IHVH,  as  has  been  already  shown  in  the  introduction ; and  these  bring 
forth  Microprosopus  the  Son,  the  letter  Vau,  V,  answering  in  numerical  value 
to  the  number  6,  and  to  the  fourth,  fifth,  sixth,  seventh,  eighth,  and  ninth 
Sephiroth. 


THE  LESSER  HOLY  ASSEMBLY. 


283. 


233.  For  thus  it  is  written,  Hos.  xiv.  9 : “ The  paths 
! of  Tetragrammaton  are  true,  and  the  just  shall  walk  in 
them,”  &c. 

235.  For  these  things  are  concealed,  and  the  Holy- 
Highest  Ones  shine  in  them,  like  as  light  proceedeth 
from  the  shining  of  a lantern. 

236.  These  things  are  not  revealed  save  unto  those 
who  have  entered  therein  and  departed  therefrom ; for 
as  for  him  who  hath  not  entered  therein  and  departed 
therefrom,  better  were  it  for  him  that  he  had  never  been 
born. 

237.  For  it  hath  been  manifested  before  the  Most 
Holy  Ancient  One,  the  Concealed  with  all  Concealments, 
because  these  things  have  shone  into  mine  heart  in  the 
perfection  of  the  love  and  fear  of  the  Most  Holy  God, 
may  He  be  blessed  ! 

238.  And  these,  my  sons,  who  are  here  present,  know 
these  things ; for  into  these  matters  have  they  entered 
and  therefrom  have  they  departed;  but  neither  yet 
into  all  ( the  secrets  of  them)* 

239.  But  now  are  these  things  illustrated  in  (tlicir) 
perfection,  even  as  it  was  necessary.  Blessed  be  my 
portion  with  them  in  this  world ! 

240.  Babbi  Schimeon  said : All  which  I have  said 
concerning  the  Most  Holy  Ancient  One,  and  all  which  I 
have  said  concerning  Microprosopus,  all  are  one,  all  are 
HYA,  Hoa , Himself,  all  are  Unity,  neither  herein  hath 
separation  place. 

241.  Blessed  be  HYA,  Hoa , He,  and  blessed  be  His 
Name  unto  the  Ages  of  the  Ages. 

242.  Come,  behold  ! This  beginning  which  is  called 
Father,  f is  comprehended  in  I,  Yod , { which  dependeth 
from  the  Holy  Influence. 

* This  clause  refers  to  the  “ Unwritten  Qabalak.” 

+ Chokroah,  the  second  Sephira,  which,  however,  is  as  it  were  the  re-^ 
petition  of  Kcther. 

£ That  is,  the  letter  I,  Yod , in  IHYH,  which  is  said  in  the  “ Book  of 
Concealed  Mystery  ” to  symbolize  Macroprosopus  only  in  its  highest  point. 


284 


KABBALAH. 


243.  And  therefore  is  I,  Yod,  the  Most  Concealed  of 
all  the  other  letters.* 

244.  For  I,  Yod , is  the  beginning  and  the  end  of  all 
things. 

245.  And  that  river  which  floweth  on  and  goeth  forth 
is  called  the  World,  which  is  ever  to  come  and  ceaseth 
never. 

246.  And  this  is  the  delight  of  the  just,  that  they 
•may  be  made  worthy  of  that  world  which  is  to  come, 
which  ever  watereth  the  garden  of  Eden,  nor  faileth. 

247.  Concerning  this  it  is  written,  Isa.  lviii.  1 1 : “ And 
like  a fountain  of  water,  whose  waters  fail  not.” 

248.  And  that  world  to  come  is  created  through  I,  Yod . 

249.  As  it  is  written,  Gen.  ii.  9 : “ And  a river  went 
forth  out  of  Eden  to  water  the  garden.” 

250.  For  I,  Yod , includeth  two  letters. 

251.  In  the  teaching  of  the  school  of  Rav  Yeyeva 
the  Elder  thus  is  the  tradition.  Wherefore  are  YD,  Van 
Daleth,}  comprehended  in  IYD,  Yod?  Assuredly  the 
planting  of  the  garden  is  properly  called  Y,  Van ; and 
there  is  another  garden  which  is  D,  Daleth , and  by  that 
Yan  is  Daleth  watered,  which  is  the  symbol  of  the 
quaternary.  + 

252.  And  an  Arcanum  is  extended  from  this  passage, 
where  it  is  written  : “ And  a river  went  forth  out  of 
Eden.” 

253.  What  is  Eden?  It  is  the  supernal  ChKMH, 
Clwhmali , Wisdom,  and  that  is  I,  Yod  [in  I,  V,  D ). 

* See  “ Book  of  Concealed  Mystery,”  ch.  ii.  § 37  ; ch.  iv.  § 11. 

+ See  “ Book  of  Concealed  Mystery,”  ch.  ii.  § 37. 

J The  amount  of  occult  symbolism  in  this  section  is  enormous,  and  the 
"key  of  it  is  the  name  of  the  letter  I,  which  is  IYD,  Yod.  This  is  a trinity 
of  letters,  and  their  numerical  value  is  I = 10,  V = 6,  D = 4,  total  20, 
equivalent  to  double  I ; but  for  reasons  given  in  the  “Book  of  Concealed 
Mystery  ” the  second  I is  reproduced  by  a Hexad  and  a Tetrad — namely,  V 
and  D.  1 = 10,  the  decimal  scale  of  Sephirotic  notation,  the  key  of  pro- 
cessional creation ; V = 6 = Tipheretb,  and  Microprosopus  the  Son  united 
to  D = 4,  the  Cross.  Here  is  the  mystery  of  the  crucifixion  of  the  Son  on 
the  tree  life*;  and  again  the  Qal  lah  agrees  with  Christian  symbolism. 


THE  LESSER  HOL  Y ASSEMBL  Y.  285: 

254.  “ To  water  the  garden.”  That  is  V,  Vau. 

255.  “ And  thence  it  is  divided  and  goeth  forth  into 
four  heads.”  That  is  D,  Daleth. 

256.  And  all  things  are  included  in  IYD,  Yod , and 
therefore  is  the  Father  called  All,  the  Father  of  Fathers. 

257.  The  beginning  of  all  is  called  the  Home  of  All. 
Whence  IYD,  Yod , is  the  beginning  and  the  end  of  all  \ 
like  as  it  is  written,  Ps.  civ.  24  : “ All  things  in  Chok- 
mah  hast  Thou  made." 

258.  In  His  place  He  is  not  manifested,  neither  is  He 
known ; when  He  is  associated  with  the  Mother,  BAMA, 
Bc-Ama , then  is  He  made  known  (otherwise,  symbolized) 
in  the  Mother,  BAIMA,  Be-Aima* 

259.  And  therefore  is  Aima  known  to  be  the  con- 
summation of  all  things,  and  She  is  signified  to  be  the- 
beginning  and  the  end. 

260.  For  all  things  are  called  Chokmah,  and  therein 
are  all  things  concealed ; and  the  Syntagma  of  all  things 
is  the  Holy  Name. 

261.  Thus  far  have  we  mystically  described  that 
which  we  have  not  said  on  all  the  other  days.  But  now 
are  the  aspects  shown  forth. 

262.  (As  to  the  Sacred  Name  IHVH ,)  I,  Yod , is  in- 
cluded in  this  Chokmah,  Wisdom ; H,  He , is  Aima, 
and  is  called  Binah,  Understanding ; YH,  Vau  He , are 
those  two  Children  who  are  produced  from  Aima,  the 
Mother. 

263.  Also  we  have  learned  that  the  name  BINH, 
Binah,  comprehend eth  all  things.  For  in  Her  is  I,  Yodr 
which  is  associated  with  Aima,  or  the  letter  H,  He , and 
together  they  produce  BN,  Ben , the  Son,  and  this  is  the 

* Be  Ama , with  the  Mother.  Here  Ama,  AMA,  Mother  = 42.  Be 
Aima , in  the  Mother.  Here  Aima , AIMA  = 52  = BN,  Ben,  Son.  This- 
Gematria  is  most  important,  because,  be  it  noted,  Aima,  AIMA,  is  the 
letter  I,  Yod,  which  vce  have  just  been  told  represents  Chokmah,  joined  to 
AMA,  Mother,  which  is  Binah,  BINH,  which  again  is  BN  1H  by  Metathesis, 
Ben  Yod  He — i.e.,  son  of  IH,  eternally  conjoined  in  Briah. 


286 


KABBALAH. 


word  Binah.  Father  and  Mother,  who  are  I,  Yod , and 
H,  He,  with  whom  are  interwoven  the  letters  B,  Beth , 
and  N,  Nun,  which  are  BN,  Ben  ; and  thus  far  regard- 
ing Binah. 

264.  Also  is  She  called  ThBVNH,  Thebunah,  the 
Special  Intelligence.  Wherefore  is  She  sometimes  called 
Thebunah,  and  not  Binah  ? 

265.  Assuredly  Thebunah  is  She  called  at  that  time 
in  which  Her  two  Children  appear,  the  Son  and  the 
Daughter,  BN  VBTh,  Ben  Va-Bath,  who  are  YH, 
Vau  He;  and  at  that  time  is  She  called  ThBVNH, 
Thebunah. 

2 66.  For  all  things  are  comprehended  in  those  letters, 
YH,  Vau  He,  which  are  BN  VBTh,  Ben  Va-Bath,  Son 
and  Daughter  ; and  all  things  are  one  system,  and  these 
are  the  letters  ThBVNH. 

267.  In  the  Book  of  Bav  Hamenuna  the  Elder  it 
is  said  that  Solomon  revealeth  the  primal  conformation 
(that  is,  the  Mother)  when  he  saith,  Cant.  i.  15:  “ Be- 
hold, thou  art  fair,  my  love  ; ” wherefore  he  follow eth  it 
nut  himself. 

268.  And  he  calleth  the  second  conformation  the 
Bride,  which  is  called  the  Inferior  Woman. 

269.  And  there  are  some  who  apply  both  these  names 
(those,  namely,  of  Love  and  Bride)  to  this  Inferior  Woman, 
but  these  are  not  so. 

270.  For  the  first  H,  He  (of  IHVH),  is  not  called 
the  Bride ; but  the  last  H,  He,  is  called  the  Bride  at 
certain  times  on  account  of  many  symbolic  reasons. 

271.  For  many  are  the  times  when  the  Male  is  not 
associated  with  Her,  but  is  separated  from  Her. 

272.  Concerning  this  period  it  is  said,  Lev.  xviii.  19  : 
“ Also  thou  shalt  not  approach  unto  a woman  in  the 
separation  of  her  uncleanness.” 

273.  But  when  the  Female  hath  been  purified,  and 
the  Male  desireth  to  be  united  unto  Her,  then  is  she 
called  the  Bride — the  Bride,  properly  so  called. 


THE  LESSER  HOLY  ASSEMBLY. 


287 


274.  But  as  to  that  which  pertaineth  unto  the  Mother, 
then  the  benevolence  of  Them  both  is  not  taken  away  for 
all  eternity. 

2 7 5.  Together  They  (Chokmah  and  Binah , IH)  go 
forth,  together  They  are  at  rest ; the  one  ceaseth  not 
from  the  other,  and  the  one  is  never  taken  away  from 
the  other. 

276.  And  therefore  is  it  written,  Gen.  ii.  10  : “ And 
a river  went  forth  out  of  Eden  ” — i.e.,  properly  speaking, 
it  continually  goeth  forth  and  never  faileth. 

277.  As  it  is  written,  Isa.  lviii.  11  : “ And  like  a 
fountain  of  waters,  whose  waters  fail  not.” 

278.  And  therefore  is  She  called  “ My  love,”  since 
from  the  grace  of  kindred  association  They  rest  in  perfect 
unity. 

279.  But  the  other  is  called  the  Bride,  for  when  the 
Male  cometh  that  He  may  consort  with  Her,  then  is  She 
the  Bride,  for  She,  properly  speaking,  cometh  forth  as  the 
Bride. 

280.  And  therefore  doth  Solomon  expound  those  two 
forms  of  the  Woman  ; and  concerning  the  first  form 
indeed  he  worketh  hiddenly,  seeing  it  is  hidden. 

281.  But  the  second  form  is  more  fully  explained, 
seeing  that  it  is  not  so  hidden  as  the  other. 

282.  But  at  the  end  all  his  praise  pertaineth  unto 
Her  who  is  supernal,  as  it  is  written,  Cant.  vi.  9 : “ She 
is  the  only  one  of  Her  Mother,  She  is  the  choice  one  of 
Her  that  bare  Her.” 

283.  And  since  this  Mother,  Aima,  is  crowned  with 
the  crown  of  the  Bride,  and  the  grace  of  the  letter  I, 
Yod , ceaseth  not  from  Her  for  ever,  hence  unto  Her 
arbitration  is  committed  all  the  liberty  of  those  inferior, 
and  all  the  liberty  of  all  things,  and  all  the  liberty  of 
sinners,  so  that  all  things  may  be  purified. 

284.  As  it  is  written,  Lev.  xvi.  30  : “ Since  in  that 
day  he  shall  atone  for  you.” 

285.  Also  it  is  written,  Lev.  xxv.  10  : u And  ye  shall 


288 


KABBALAH . 


hallow  the  fiftieth  year.”*  This  year  is  IYBL,  Yobel, 
J ubilee. 

286.  What  is  Yobel  ? As  it  is  written,  Jer.  xvii.  8 : 
“ YOL  TYBL,  Vci-El  Yobel , And  spreadeth  out  her  roots 
by  the  river  ; ” therefore  that  river  which  ever  goeth  forth 
and  floweth,  and  goeth  forth  and  faileth  not. 

28/.  It  is  written,  Prov.  ii.  3:  “If  thou  wilt  call 
Binah  the  Mother,  and  wilt  give  thy  voice  unto 
Thebunah.” 

288.  Seeing  it  is  here  said,  “ If  thou  wilt  call  Binah 
the  Mother,”  wherefore  is  Thebunah  added  ? 

289.  Assuredly,  according  as  I have  said,  all  things 
are  supernal  truth  : Binah  is  higher  than  Thebunah. 
For  in  the  word  BINH,  Binah , are  shown  Father,  Mother, 
and  Son ; since  by  the  letters  IH,  Father  and  Mother  are 
denoted,  and  the  letters  BN,  denoting  the  Son,  are 
amalgamated  with  them. 

290.  ThBYNH,  Thebunah , is  the  whole  completion  of 
the  children,  since  it  containeth  the  letters  BN,  Ben , 
BTh,  Bath , and  YH,  Vau  He,  by  which  are  denoted  the 
Son  and  Daughter. 

291.  YYt  AB  YAM,  Ab  Ve-Aii i,  the  Father  and  the 
Mother,  are  not  found,  save  BAIMA,  Be-Aima , in  the 
Mother,  for  the  venerable  Aima  broodeth  over  Them, 
neither  is  She  uncovered. 

292.  Whence  it  cometh  that  that  which  embraceth 
the  two  Children  is  called  ThBYNH,  Thebunah , and  that 
which  embraceth  the  Father,  the  Mother,  and  the  Son  is 
called  BINH,  Binah. 

293.  And  when  all  things  are  comprehended,  they 
are  comprehended  therein,  and  are  called  by  that  name 
of  Father,  Mother,  and  Son. 

294.  And  these  are  ChKMH,  Wisdom , Father ; 
BINH,  Understanding , Mother ; and  DOTh,  Daatli , 
Knowledge. 

* The  number  answering  to  the  “ fifty  gates  of  Binah.”  (See  “ Book  of 
Concealed  Mystery,”  ch.  i.  § 46.) 


THE  LESSER  HOL  Y ASSEMBL  Y. 


289 


295.  Since  that  Son  assumeth  the  symbols  of  His 
rather  and  of  His  Mother,  and  is  called  DOTh,  Dacith , 
Knowledge,  since  He  is  the  testimony  of  Them  both. 

296.  And  that  Son  is  called  the  first-born,  as  it  13 
written,  Exod.  iv.  22:  “ Israel  is  my  first-born  son.” 

297.  And  since  He  is  called  first-born,  therefore  it 
implieth  dual  offspring. 

298.  And  when  He  increase th,  in  His  Crown  appear 
three  divisions.! 

299.  But  whether  it  be  taken  in  this  way  or  in  that, 
there  are  as  well  two  as  three  divisions  herein,  for  all 
things  are  one ; and  so  is  it  in  this  (light)  or  in 
that.! 

300.  Nevertheless,  He  (the  Son)  receiveth  the  inheri- 
tance of  His  Father  and  of  His  Mother. 

301.  What  is  that  inheritance?  These  two  crowns, 
which  are  hidden  within  Them,  which  They  pass  on  in 
succession  to  this  Son.§ 

302.  From  the  side  of  the  Father  (ChoJcmah)  there  is 
one  Crown  concealed  therein,  which  is  called  Chesed. 

303.  And  from  the  side  of  the  Mother  (Bincth)  there 
is  one  Crown,  which  is  called  Geburah. 

304.  And  all  those  crown  His  head  ( i.c .,  the  Head  of 
Microprosopus),  and  He  taketh  them. 

305.  And  when  that  Father  and  Mother  shine  above 
Him,  all  (these  crowns)  are  called  the  phylacteries  of  the 

* Compare  this  with  the  Egyptian  Horus,  the  son  of  Isis  and  Osiris. 
Also  notice  the  interchange  of  symbols  between  Amen,  Kneph,  and  Khem. 
The  name  of  the  great  Egyptian  God  Amen  is  noticeable  when  we  compare 
it  with  the  qabalistic  name  AMN. 

+ Compare  with  this  the  alchemical  symbolism  of  Duenech,  the  King  of 
Earth,  after  being  overwhelmed  by  the  waters,  rising  again,  glorified  and 
crowned  with  the  triple  crown  of  silver,  iron,  and  gold — Chesed,  Geburah, 
and  Tiphereth,  in  the  alchemic  Sephiroth  of  the  metals. 

£ The  meaning  is,  that  Father  and  Mother  are  contained  in  the  Son  ; for 
these  are  the  second,  third,  and  sixth  Sephiroth—  i.e.,  2,  3,  and  6;  and 
both  2 and  3 are  contained  in  6,  for  2 x 3 =■  6. 

§ The  reflexive  essence  of  Kether,  the  Crown,  which  operates  in  Ckokmah. 
and  Binah. 

U 


290 


KABBALAH. 


Head,  and  that  Son  taketh  all  things,  and  becometh  the 
heir  of  all. 

306.  And  He  passeth  on  His  inheritance  unto  the 
Daughter,  and  the  Daughter  is  nourished  by  Him.  But, 
properly  speaking,  henceforth  {from  the  'parents ) doth  the 
Son  become  the  heir,  and  not  the  Daughter. 

307.  The  Son  becometh  the  heir  of  His  Father  and  of 
His  Mother,  and  not  the  Daughter,  but  by  Him  is  the 
Daughter  cherished. 

308.  As  it  is  written,  Dan.  iv.  12  : “ And  in  that  tree 
food  for  all.” 

309.  And  if  thou  sayest  all,  assuredly  He  as  well  as 
She  are  called  TzDIQ,  Tzeclig , Just,  and  TzDQ,  Tzedeg , 
Justice,  which  are  in  one  and  are  one. 

310.  All  things  are  thus.  Father  and  Mother  are 
mutually  contained  in  and  associated  with  Themselves. 

3 1 1 . And  the  Father  is  the  more  concealed  {of  the  two) , 
and  the  whole  adhereth  unto  the  Most  Holy  Ancient  One. 

312.  And  dependeth  from  the  Holy  Influence,  which 
is  the  Ornament  of  all  Ornaments. 

313.  And  they,  the  Father  and  the  Mother,  constitute 
the  abode,  as  I have  said. 

314.  As  it  is  written,  Prov.  xxiv.  3,  4 : “ Through 
Chokmah  is  the  abode  constructed,  and  by  Thebunah  is 
it  established,  and  in  Daath  shall  the  chambers  be  filled 
with  all  precious  and  pleasant  riches.” 

315.  Also  it  is  written,  Prov.  xxii.  18:  “ For  it  is  a 
pleasant  thing  if  thou  keep  (Daath)  within  thee.” 

316.  This  is  the  system  of  all  things,  even  as  I have 
said,  and  (all  things)  depend  from  the  Glorious  Holy 
Influence. 

317.  Babbi  Schimeon  said  : In  the  ( former ) Assembly 
I revealed  not  all  things,  and  all  those  things  have  been 
concealed  even  until  now. 

318.  And  I have  wished  to  conceal  them,  even  unto 
the  world  to  come,  because  there  also  a certain  question 
will  be  propounded  unto  me. 


THE  LESSER  HOL  Y ASSEMBL  V. 


291 


319.  As  it  is  written,  Isa.  xxxiii.  6:  “And 

Chokmah  and  Daath  shall  be  the  stability  of  thy  times, 
and  strength  of  saltation ; the  fear  of  Tetragrammaton 
is  His  treasure,”  &c.,  and  they  shall  seek  out  Wisdom, 
Chokmah. 

320.  Now  truly  thus  is  the  will  of  the  Most  Holy 
and  Blessed  God,  and  without  shame  will  I enter  in 
before  His  palace. 

321.  It  is  written,  1 Sam.  ii.  3:  “Since  AL 

DOVTh,  El  Booth  * is  Tetragrammaton.”  Daoth,  or  of 
Knowledges  (plural),  properly  speaking,  for  He  acquiretk 
Daoth  by  inheritance. 

322.  Through  Daoth  are  all  His  palaces  filled,  as  it 
is  written,  Prov.  xxix.  : “ And  in  Daath  shall  the  cham- 
bers be  filled.” 

323.  And  therefore  Daath  is  not  furthermore  re- 
vealed, for  It  occultly  pervadeth  Him  inwardly. 

324.  And  is  comprehended  in  that  brain  and  in  the 
whole  body,  since  “ El  Daoth  is  Tetragrammaton.” 

325.  In  the  “Book  of  the  Treatise”  it  is  said 
concerning  these  words,  “ Since  El  Daoth  is  Tetragram- 
maton,” read  not  DOVTh,  Booth , of  knowledges,  but 
ODVTH,f  E cloth,  of  testimony. 

326.  For  HVA,  Hoo , He  Himself,  is  the  testimony 
of  all  things,  the  testimony  of  the  two  portions. 

327.  And  it  is  said,  Ps.  lxxviii.  5 : “ And  He  estab- 
lished a testimony,  ODVTh,  in  Jacob.” 

328.  Moreover,  also,  although  we  have  placed  that 
matter  in  the  “ Book  of  Concealed  Mystery,”  still  also 
there  what  is  mentioned  of  it  is  correct,  and  so  all  things 
are  beautiful  and  all  things  are  true. 

329.  When  the  matter  is  hidden,  that  Father  and 
Mother  contain  all  things,  and  all  things  are  concealed 
in  them. 

330.  And  they  themselves  are  hidden  beneath  the 


* Plural  of  Daath. 


t By  Metathesis. 

U 2 


292 


KABBALAH . 


Holy  Influence  of  the  Most  Ancient  of  all  Antiquity ; in 
Him  are  they  concealed,  in  Him  are  all  things  included. 

331.  HYA,  Hoa,  He  Himself,  is  all  things;  blessed 
be  Hoa,  and  blessed  be  His  Name  in  eternity,  and  unto 
the  ages  of  the  ages. 

332.  All  the  words  of  the  conclave  of  the  Assembly 
are  beautiful,  and  all  are  holy  words — words  which  decline 
not  either  unto  the  right  hand  or  unto  the  left. 

333.  All  are  words  of  hidden  meaning  for  those  who 
have  entered  in  and  departed  thence,  and  so  are  they  all. 

334.  And  those  words  have  hereunto  been  concealed; 
therefore  have  I feared  to  reveal  the  same,  but  now  they 
are  revealed. 

335.  And  I reveal  them  in  the  presence  of  the  Most 
Holy  Ancient  King,  for  not  for  mine  own  glory,  nor  for 
the  glory  of  my  Fathers  house,  do  I this  ; but  I do  this 
that  I may  not  enter  in  ashamed  before  His  palaces. 

336.  Henceforth  I only  see  that  He,  God  the  Most 
Holy — may  He  be  blessed  ! — and  all  these  truly  jast  men 
who  are  here  found,  can  all  consent  ( hereunto ) with  me. 

337.  For  I see  that  all  can  rejoice  in  these  my 
nuptials,  and  that  they  all  can  be  admitted  unto  my 
nuptials  in  that  world.  Blessed  be  ray  portion ! 

338.  Rabbi  Abba  saith  that  when  (Rabbi  Schimeon ) 
had  finished  this  discourse,  the  Holy  Light  (i.e.,  Rabbi 
Schimeon)  lifted  up  his  hands  and  wept,  and  shortly  after 
smiled. 

339.  For  he  wished  to  reveal  another  matter,  and 
said : I have  been  anxious  concerning  this  matter  all  my 
days,  and  now  they  give  me  not  leave. 

340.  But  having  recovered  himself  he  sat  down,  and 
murmured  with  his  lips  and  bowed  himself  thrice  ; neither 
could  any  other  man  behold  the  place  where  he  was, 
much  less  him. 


THE  LESSER  HOLY  ASSEMBLY. 


29  3 


CHAPTER  IX. 

CONCERNING  MICROPROSOPUS  AND  HIS  BRIDE  IN  GENERAL. 

341.  He  said  : Mouth,  mouth,  which  hath  followed 
out  all  these  things,  they  shall  not  dry  up  thy  fountain. 

342.  Thy  fountain  goeth  forth  and  faileth  not : surely 
concerning  thee  may  this  be  applied : “ And  a river 
went  forth  out  of  Eden ; ” also  that  which  is  written  : 
t:  Like  a fountain  of  waters  whose  waters  fail  not.” 

343.  Now  I testify  concerning  myself,  that  all  the 
days  which  I have  lived  I have  desired  to  behold  this 
day,  yet  was  it  not  the  will  (of  God). 

344.  For  with  this  crown  is  this  day  crowned,  and 
now  as  yet  I intend  to  reveal  certain  things  before  God 
the  Most  Holy — may  He  be  blessed  ! — and  all  these  things 
crown  mine  head. 

345.  And  this  day  * suffereth  not  increase,  neither 
can  it  pass  on  into  the  place  of  another  day,  for  this 
whole  day  hath  been  yielded  unto  my  power. 

346.  And  now  I begin  to  reveal  these  things,  that  I 
may  not  enter  ashamed  into  the  world  to  come.  There- 
fore I begin  and  say  : 

347.  “ It  is  written,  Ps.  lxxxix.  14:  ‘ TzDQ  VMShPT, 
Tzedeq  Va-Mcshephat , Justice  and  Judgment  are  the  abode 
of  Thy  throne;  ChSD  VAMTh,  Chesed  Vcc-Emeth , Mercy 
and  Truth  shall  go  before  Thy  countenance.’  ” 

348.  What  wise  man  will  examine  this,  so  that  he 
may  behold  His  paths,  (those,  namely ,)  of  the  Most  Holy 
Supernal  One,  the  judgments  of  truth,  the  judgments 
which  are  crowned  with  His  supernal  crowns. 

349.  For  I say  that  all  the  lights  which  shine  from 

* Meaning  tha  period  of  revealing  these  matters,  not  exactly  a day  of 
twenty. four  hours  : day  in  the  scriptural  and  qabalistical  sense. 


294 


KABBALAH. 


the  Supreme  Light,  the  Most  Concealed  of  All,  are  all 
paths  ( leading ) towards  that  Light. 

350.  And  in  that  Light  which  existeth  in  those  single 
paths,  whatsoever  is  revealed  is  revealed. 

351.  And  all  those  lights  adhere  mutually  together, 
this  light  in  that  light,  and  that  light  in  this  light. 

352.  And  they  shine  mutually  into  each  other,  neither 
are  they  divided  separately  from  each  other. 

353.  That  Light,  I say,  of  those  lights,  severally  and 
conjointly,  which  are  called  the  conformations  of  the 
King,  or  of  the  Crown  of  the  King,  that  which  shineth 
and  adhereth  to  that  Light,  which  is  the  innermost  of 
all  things,  nor  ever  shineth  without  them. 

354.  And  therefore  do  all  things  ascend  in  one  path, 
and  all  things  are  crowned  by  one  and  the  same  thing, 
and  one  thing  is  not  separated  from  another,  since  HVA, 
Hoa , Himself,  and  His  Name,  are  one. 

355.  That  Light  which  is  manifested  is  called  the 
Vestment ; for  He  Himself,  the  King,  is  the  Light  of  all 
the  innermost. 

356.  In  that  Light  is  Hoa,  Who  is  not  separated  nor 
manifested. 

357.  And  all  those  lights  and  all  those  luminaries 
shine  forth  from  the  Most  Holy  Ancient  One,  the  Con- 
cealed with  all  Concealments,  who  is  the  Highest  Light. 

358.  And  whensoever  the  matter  is  accurately  exa- 
mined, all  those  lights  which  are  expanded  are  no 
longer  found,  save  only  that  Highest  Light. 

359.  Who  is  hidden  and  not  manifested,  through 
those  vestments  of  ornament  which  are  the  vestments 
of  truth,  QShVT,  Qesliot , the  forms  of  truth,  the  lights 
of  truth. 

360.  Two  light-bearers  are  found,  which  are  the 
conformation  of  the  throne  of  the  King ; and  they  are 
called  TzDQ,  Tzedeq , Justice,  and  MShPT,  Meshephat , 
Judgment. 

361.  And  they  are  the  beginning  and  the  consumma- 


THE  LESSER  HOL  Y ASSEMBL  Y. 


295 


tion.  And  through  them  are  all  the  Judgments  crowned, 
as  well  superior  as  inferior. 

f*  362.  And  they  all  are  concealed  in  Meshephat.  And 
from  that  Meshephat  is  Tzedeq  nourished. 

363.  And  sometimes  they  call  the  same,  MLKI  TzDQ 
MLK  ShLM,  Meleki  Tzedeq  Melek  Shalem , Melchizedek, 
King  of  Salem. 

364.  When  the  judgments  are  crowned  by  Meshephat, 
all  things  are  mercy ; and  all  things  are  in  perfect  peace, 
because  the  one  temperateth  the  other. 

365.  Tzedeq  and  the  Rigours  are  reduced  into  order, 
and  all  these  descend  into  the  world  in  peace  and  in 
mercy. 

366.  And  then  is  the  hour  sanctified,  so  that  the 
Male  and  the  Female  are  united,  and  the  worlds  all  and 
several  exist  in  love  and  in  joy. 

367.  But  whensoever  sins  are  multiplied  in  the 
world,  and  the  sanctuary  is  polluted,  and  the  Male  and 
the  Female  are  separated.* 

368.  And  when  that  strong  Serpent  beginneth  to 
arise,  Woe,  then,  unto  thee,  0 World ! who  in  that  time 
art  nourished  by  this  Tzedeq.  For  then  arise  many 
slayers  of  men  and  executioners  (of  judgment)  in  thee, 
O World.  Many  just  men  are  withdrawn  from  thee. 

369.  But  wherefore  is  it  thus  ? Because  the  Male  is 
separated  from  the  Female,  and  Judgment,  Meshephat,  is 
not  united  unto  Justice,  Tzedeq. 

370.  And  concerning  this  time  it  is  written,  Prov. 
xiii.  23  : “There  is  that  is  destroyed,  because  therein  is 
not  Meshephat.”  Since  Meshephat  is  departed  from  this 
Tzedeq  which  is  not  therefore  restrained ; and  Tzedeq 
hath  operation  after  another  manner. 

371.  And  concerning  this  (matter)  thus  speaketh 
Solomon  the  king,  Eccles.  vii.  16:  “ All  these  things 


* In  other  words,  where  there  is  unbalanced  force,  tnere  is  the  origin  of 
■evil. 


296 


KABBALAH. 


have  I seen  in  the  days  of  my  HBL,  Hebei ; there  is  a 
just  man  who  perisheth  in  his  Tzedeq,”  &c. 

372.  Where  by  the  word  HBL,  Hebei  (which  is  usually 
translated  “ vanity  ”),  is  understood  the  breath  from  those 
supernal  breathers  forth  which  are  called  the  nostrils  of 
the  King. 

373.  But  when  he  saith  HBLI,  Hebeli , of  my  breath, 
Tzedeq,  Justice,  is  to  be  understood,  which  is  MLKVThA 
QDIShA,  Malkutha  Qadisha , the  holy  Malkuth  (Sanctum 
Eegnum , the  Holy  Kingdom). 

374.  For  when  She  is  stirred  up  in  Her  judgments 
and  severities,  then  hath  this  saying  place : “ There  is  a 
just  man  who  perished  in  his  Tzedeq.” 

375.  For  what  reason?  Because  Judgment,  Meshe- 
phat,  is  far  from  Justice,  Tzedeq.  And  therefore  is  it 
said,  Prov.  xiii.  23  : “And  there  is  that  is  destroyed 
because  therein  is  not  Meshephat.” 

376.  Come  and  see  ! When  some  sublimely  just  man 
is  found  in  the  world,  who  is  dear  unto  God  the  Most 
Holy  One — may  He  be  blessed ! — then  even  if  Tzedeq, 
Justice,  alone  be  stirred  up,  still  on  account  of  him  the 
world  can  bear  it. 

377.  And  God  the  Most  Holy — may  He  be  blessed  ! — 
increaseth  His  glory  so  that  He  may  not  be  destroyed  by 
the  severity  (of  the  judgments). 

378.  But  if  that  just  man  remaineth  not  in  his  place, 
then  from  the  midst  is  he  taken  away  for  example  by 
that  Meshephat,  Judgment,  so  that  before  it  he  cannot 
maintain  his  place,  how  much  less  before  Tzedeq, 
Justice. 

379.  David  the  king  said  at  first,  Ps.  xxvi.  2 : “Try 
me,  0 Tetragrammaton,  and  prove  me  ! ” For  I shall 
not  be  destroyed  by  all  the  severities,  not  even  by  Tzedeq, 
Justice  Herself,  seeing  that  I am  joined  thereunto. 

380.  For  what  is  written,  Ps.  xvii.  15  : “In  Tzedeq, 
Justice,  I will  behold  Thy  countenance.”  Therefore, 
properly  speaking,  I cannot  be  destroyed  through 


THE  LESSER  HOLY  ASSEMBLY. 


29  7 


Tzedeq,  seeing  that  1 can  maintain  myself  in  its 
severities.* 

381.  But  after  that  he  had  sinned,  he  was  even 
ready  to  be  consumed  by  that  Meshephat,  Judgment. 
Whence  it  is  written,  Ps.  cxliii.  2 : “ And  enter  not  into 
Meshephat,  Judgment,  with  Thy  servant ! ” 

382.  Come  and  see!  When  that  Tzedeq,  Justice,  is 
mitigated  by  that  Meshephat,  Judgment,  then  is  it  called 
TzDQH,  Tzedeqah , Liberality. 

383.  And  the  world  is  tempered  by  Chesed,  Mercy, 
and  is  filled  therewith. 

384.  As  it  is  written,  Ps.  xxxiii.  5 : “ Delighting  in 
TzDQH,  Liberality,  and  MShPT,  Judgment;  the  earth 
is  full  of  the  ChSD,  Mercy,  of  Tetragrammaton. 

385.  I testify  concerning  myself,  that  during  my 
whole  life  I have  been  solicitous  in  the  world,  that  I 
should  not  fall  under  the  severities  of  Justice,  nor  that 
the  world  should  be  burned  up  with  the  flames  thereof. 

386.  As  it  is  written,  Prov.  xxx.  20:  “ She  eateth 
and  wipeth  her  mouth.” 

387.  Thenceforward  and  afterwards  all  and  singular 
are  near  unto  the  Abyss. 

388.  And  verily  in  this  generation  certain  just  men 
are  given  (upon  earth ) ; but  they  are  few  who  arise  that 
they  may  defend  the  flock  from  the  four  angles  (other- 
wise, but  judgments  arise  against  the  world,  and  desire 
to  rush  upon  us). 

* Because  in  those  severities,  and  behind  them,  he  can  see  the  Counte- 
nance of  God. 


29  8 


KABBALAH. 


CHAPTER  X. 

CONCERNING  MICROPROSOPUS  IN  ESPECIAL,  WITH  CERTAIN 

DIGRESSIONS  ; AND  CONCERNING  THE  EDOMITE  KINGS. 

389.  Hereunto  have  I propounded  how  one  thing 
agreeth  with  another ; and  I have  expounded  those 
things  which  have  been  concealed  in  the  most  Holy 
Ancient  One,  the  Concealed  with  all  Concealments ; and 
how  these  are  connected  with  those. 

390.  But  now  for  a time  I will  discourse  concerning 
the  requisite  parts  of  Microprosopus  ; especially  concern- 
ing those  which  were  not  manifested  in  the  Conclave  of 
the  Assembly,  and  which  have  been  concealed  in  mine 
heart,  and  have  not  been  given  forth  in  order  therefrom. 

391.  Hereunto  have  I mystically  and  in  a subtle 
manner  propounded  all  those  matters.  Blessed  is  his 
portion  who  entereth  therein  and  departeth  therefrom, 
and  (blessed  the  portion)  of  those  who  shall  be  the  heirs  of 
that  inheritance. 

392.  As  it  is  written,  Ps.  cxliv.  15  : “Blessed  are 
the  people  with  whom  it  is  so,”  &c. 

393.  Now  these  be  the  matters  which  we  have  pro- 
pounded. The  Father*  and  the  Mother f adhere  unto 
the  Ancient  One,  and  also  unto  His  conformation ; since 
they  depend  from  the  Hidden  Brain,  Concealed  with  all 
Concealments,  and  are  connected  therewith. 

394.  And  although  the  Most  Holy  Ancient  One  hath 
been  conformed  (as  it  were)  alone  (i.e.,  apparently  apart 
from  all  things  at  first  sight) ; yet  when  all  things  are 
accurately  inspected,  all  things  are  HVA,  Hoa,  Himself, 
the  Ancient  One,  alone. 

395.  Hoa  is  and  Hoa  shall  be;  and  all  those  forms 


* Chokraah. 


+ Binab. 


THE  LESSER  HOL  Y ASSEMBL  Y. 


299 


cohere  with  Himself,  are  concealed  in  Himself,  and  are 
not  separated  from  Himself. 

396.  The  Hidden  Brain  is  not  manifested,  and  ( Micro - 
prosopus)  doth  not  depend  immediately  from  it. 

397.  The  Father  and  the  Mother  proceed  from  this 
Brain,  and  depend  from  It,  and  are  connected  with  It. 

398.  ( Through  Them)  Microprosopns  dependeth  from 
the  Most  Holy  Ancient  One,  and  is  connected  (with  Him). 
And  these  things  have  we  already  revealed  in  the 
Conclave  of  the  Assembly. 

399.  Blessed  is  his  portion  who  entereth  therein  and 
departeth  therefrom,  and  hath  known  the  paths ; so  that 
he  declineth  not  unto  the  right  hand,  or  unto  the  left. 

400.  But  if  any  man  entereth  not  therein  and 
departeth  therefrom,  better  were  it  for  that  {man)  that 
he  had  never  been  born.  For  thus  it  is  written,  Hos. 
xiv.  10  : “ True  are  Thy  ways,  0 Tetragrammaton ! ” 

40 1 . Rabbi  Schimeon  spake  and  said  : Through  the 
whole  day  have  I meditated  on  that  saying  where  it  is 
said,  Ps.  xxxiv.  2 : “ My  Nephesch*  shall  rejoice  in 
Tetragrammaton,  the  humble  shall  hear  thereof  and 
rejoice;”  and  now  that  whole  text  is  confirmed  (in  my 
mind). 

402.  “ My  Nephesch  shall  rejoice  in  Tetragrammaton.” 
This  is  true,  for  my  Neschamah  is  connected  therewith, 
radiateth  therein,  adhereth  thereto,  and  is  occupied 
thereabout,  and  in  this  same  occupation  is  exalted  in  its 
place. 

403.  “The  humble  shall  hear  thereof  and  rejoice.” 
All  those  just  and  blessed  men  who  have  come  into  com- 
munion with  God,  the  Most  Holy — blessed  be  He  ! — all 
hear  and  rejoice. 

404.  Ah ! now  is  the  Holy  One  confessed  ; and  there- 
fore “ magnify  Tetragrammaton  with  me,  and  let  us  exalt 
His  Name  together ! ” 

* See  Introduction  concerning  the  parts  of  the  soul,  Chiah,  Neschamah, 
Ruacb,  and  Nephesch. 


3oo 


KABBALAH. 


405.  Thus  is  it  written,  Gen.  xxxvi.  31:“  And  those 
are  the  kings  who  reigned  in  the  land  of  Edom.”  And 
also  it  is  written  thus,  Ps.  xlviii.  4 : “ Since,  lo ! the 
kings  assembled,  they  passed  away  together.” 

406.  “ In  the  land  of  Edom.”  That  is,  in  the  place 
wherewith  the  judgments  are  connected.” 

407.  “ They  passed  away  together.”  As  it  is  written, 
“ And  he  died,  and  there  reigned  in  his  stead.” 

408.  “ They  themselves  beheld,  so  were  they 
astonished ; they  feared,  and  hasted  away.”  Because 
they  remained  not  in  their  place,  since  the  conforma- 
tions of  the  King  had  not  as  yet  been  formed,  and  the 
Holy  City  and  its  walls  were  not  as  yet  prepared. 

409.  This  is  that  which  followeth  in  the  text : u As 
we  have  heard,  so  have  we  seen,  in  the  city,”  &c.  For 
all  did  not  endure. 

410.  But  She  (the  Bride)  now  subsisteth  beside  the 
Male,  with  Whom  She  abideth. 

411.  This  is  that  which  is  written,  Gen.  xxxvi.  39  : 
“ And  Hadar  reigned  in  his  stead,  and  the  name  of  his 
city  was  Pan,  and  the  name  of  his  wife  was  Mehetabel, 
the  daughter  of  Hatred,  the  daughter  of  Mizaheb.” 

412.  Assuredly  this  have  we  before  explained  in  the 
Assembly.* 

413.  Now,  also,  in  the  book  of  the  teaching  of  Rav 
Hamenuna  the  Elder  it  is  said  : “ And  Hadar  reigned 
in  his  stead.”  The  word  HDR,  Hadar , is  properly  to  be 
expounded  according  unto  that  which  is  said,  Lev.  xxiii. 
40  : “ The  fruit  of  trees  which  are  HDR,  Hadar , goodly.” 

414.  “ And  the  name  of  his  wife  Mehetabel,”  as  it  is 
written  (in  the  text  just  cited),  “ branches  of  palm  trees.” 

415.  Also  it  is  written,  Ps.  xcii.  3 : “The  just  man 
shall  flourish  as  the  palm  tree.”  For  this  is  of  the  male 
and  female  sex. 

416.  She  is  called  “the  daughter  of  Hatred that  is, 

* See  “ Greater  Holy  Assembly,”  ch.  xlii.  §§  984-996  ; ch.  xxvi.  §§  513— 
532- 


THE  LESSER  HOLY  ASSEMBLY. 


301 


the  Daughter  from  that  place  wherein  all  things  are 
bound  together,  which  is  called  AB,  Father. 

417.  Also  it  is  written,  Job  xxviii.  13:“  Man  knoweth 
not  the  price  thereof,  neither  is  it  found  in  the  land  of 
the  living.” 

418.  She  is  the  Daughter  of  Aima,  the  Mother  ; from 
Whose  side  the  judgments  are  applied  which  strive  against 
all  things. 

419.  “ The  Daughter  of  Mizaheb  ; ” because  She  hath 
nourishment  from  the  two  Countenances  {Chokmah  and 
Binah , which  are  within  Kethcr ) ; and  shineth  with  two 
colours — namely  from  ChSD,  Chesed , Mercy  ; and  from 
DIN,  Bin , Judgment. 

420.  For  before  the  world  was  established  Counte- 
nance beheld  not  Countenance.* 

421.  And  therefore  were  the  Prior  Worlds  destroyed, 
for  the  Prior  Worlds  were  formed  without  ( equilibrated ) 
conformation. 

422.  But  these  which  existed  not  in  conformation 
are  called  vibrating  flames  and  sparks,  like  as  when  the 
worker  in  stone  striketh  sparks  from  the  flint  with  his 
hammer,  or  as  when  the  smith  smiteth  the  iron  and 
dasheth  forth  sparks  on  every  side. 

423.  And  these  sparks  which  fly  forth  flame  and 
scintillate,  but  shortly  they  are  extinguished.  And  these 
are  called  the  Prior  Worlds. 

424.  And  therefore  have  they  been  destroyed,  and 
persist  not,  until  the  Most  Holy  Ancient  One  can  be 
conformed,  and  the  workman  can  proceed  unto  His  work. 

425.  And  therefore  have  we  related  in  our  discourse 
that  that  ray  sendeth  forth  sparks  upon  sparks  in  three 
hundred  and  twenty  directions. 

426.  And  those  sparks  are  called  the  Prior  Worlds, 
and  suddenly  they  perished. 

427.  Then  proceeded  the  workman  unto  His  work, 
and  was  conformed,  namely  as  Male  and  Female. 

* See  “ Book  of  Concealed  Mjstery,”  ch.  i.  §§  2,  3,  4,  et  teq. 


302 


KABBALAH. 


428.  And  those  sparks  became  extinct  and  died,  but 
now  all  things  subsist. 

429.  From  a Ligbt-Bearer  of  insupportable  bright- 
ness proceeded  a Radiating  * Flame,  dashing  off  like  a 
vast  and  mighty  hammer  those  -sparks  which  were  the 
Prior  Worlds. 

430.  And  with  most  subtle  ether  were  these  inter- 
mingled and  bound  mutually  together,  but  only  when 
they  were  conjoined  together,  even  the  Great  Father  and 
Great  Mother. 

431.  From  Hoa , Himself,  is  AB,  the  Father;  and  from 
Hoa , Himself,  is  Ruach,  the  Spirit ; Who  are  hidden  in  the 
Ancient  of  Hays,  and  therein  is  that  ether  concealed. 

432.  And  It  was  connected  with  a light-bearer,  which 
went  forth  from  that  Light-Bearer  of  insupportable  bright- 
ness, which  is  hidden  in  the  Bosom  of  Aima,  the  Great 
Mother. 


CHAPTER  XI. 

CONCERNING  THE  BRAIN  OF  MICROPROSOPUS  AND  ITS 
CONNECTIONS. 

433.  And  when  both  can  be  conjoined  and  bound 
together  mutually  ( i.e .,  the  Father  and  the  Mother),  there 
proceedeth  thenceforth  a certain  hard  Skull. 

434.  And  it  is  extended  on  its  sides,  so  that  there 
may  be  one  part  on  one  side,  and  another  one  on  another 
side. 

435.  For  as  the  Most  Holy  Ancient  One  is  found  to 
include  equally  in  Himself  the  Three  Heads,!  so  all  things 

* Compare  this  with  Miolner,  the  hammer  of  Thor,  of  Scandinavian 
mythology. 

t Chokmah  and  Binah,  included  in  Kether. 


THE  LESSER  HOLY  ASSEMBLY. 


305 


are  symbolized  under  the  form  of  the  Three  Heads,  as  we- 
have  stated. 

436.  Into  this  skull  {of  Microyrosopus)  distilleth  the 
dew  from  the  White  Head  {of  Mcicroyrosopus ),  and  cover- 
eth  it. 

437.  And  that  dew  appeareth  to  be  of  two  colours, 
and  by  it  is  nourished  the  field  of  the  holy  apple  trees. 

438.  And  from  this  dew  of  this  Skull  is  the  manna 
prepared  for  the  just  in  the  world  to  come.* 

439.  And  by  it  shall  the  dead  be  raised  to  life. 

440.  But  that  manna  hath  not  at  any  other  time  been 
prepared  so  that  it  might  descend  from  this  dew,  save  at 
that  time  when  the  Israelites  were  wandering  in  the 
wilderness,  and  the  Ancient  One  supplied  them  with 
food  from  this  place  ; because  that  afterwards  it  did  not 
fall  out  so  more  fully. 

441.  This  is  the  same  which  is  said,  Exod.  xvi.  4: 
“ Behold  I rain  upon  you  bread  from  heaven.”  And 
also  that  passage  where  it  is  thus  written,  Gen.  xxvii.  28  : 
“ And  the  Elohim  shall  give  unto  thee  of  the  dew  of 
heaven.” 

442.  These  things  occur  in  that  time.  Concerning 

another  time  it  is  written  : “ The  food  of  man  is  from 

God  the  Most  Holy  One — blessed  be  He ! ” — and  that 
dependeth  from  MZLA,  Mezla , the  Influence  ; assuredly 
from  the  Influence  rightly  so  called. 

443.  And  therefore  is  it  customary  to  say  : “ Con- 
cerning children,  life,  and  nourishment,  the  matter 
dependeth  not  from  merit,  but  from  the  Influence.”  For 
all  these  things  depend  from  this  Influence,  as  we  have 
already  shown. 

444.  Nine  thousand  myriads  of  worlds  receive  in- 
fluence from  and  are  upheld  by  that  GVLGLThA,  Gol- 
gcltha , Skull. 

* It  is  to  be  noted  that  this  word  is  MNA,  Manna , and  is  a Metathesis 
of  the  letters  of  AMN,  Amen , which  has  been  shown  in  the  “Book  of  Con- 
cealed Mystery  ” to  be  equal  by  Gematria  to  IHVH  ADNI. 


304 


KABBALAH. 


445.  And  in  all  tilings  is  that  subtle  AY  IRA,  Auira , 
Ether,*  contained,  as  It  Itself  containeth  all  things,  and 
as  in  It  all  things  are  comprehended. 

446.  His  countenance  is  extended  in  two  sides, f in 
two  lights,  which  in  themselves  contain  all  things. 

447.  And  when  His  countenance  (i.e.,  that  of  Micro - 
prosopus ) looketh  back  upon  the  countenance  of  the  Most 
Holy  Ancient  One,  all  things  are  called  ARK  APIM, 
Arikh  Apliim , Yastness  of  Countenance. 

448.  What  is  ARK  APIM,  or  Yastness  of  Counte- 
nance? Also  it  should  rather  be  called  ARYK  APIM, 
Arokli  Apliim , Yast  in  Countenance. 

449.  Assuredly  thus  is  the  tradition,  since  also  He 
prolongeth  His  wrath  against  the  wicked.  But  the 
phrase  ARK  APIM,  Arikh  Aphim , also  implies  the 
same  as  u healing  power  of  countenance.” 

450.  Seeing  that  health  is  never  found  in  the  world 
save  when  the  countenances  (of  Macroprosopus  and  Micro- 
prosopus)  mutually  behold  each  other. 

451.  In  the  hollow  of  the  Skull  (of  Microprosopns ) 
shine  three  lights.  And  although  thou  canst  call  them 
three,  yet  notwithstanding  are  there  four,*  as  we  have 
before  said. 

452.  He  (Microprosopus)  is  the  heir  of  His  Father 
and  of  His  Mother,  and  there  are  two  inheritances  from 
Them  ; all  which  things  are  bound  together  under  the 
symbol  of  the  Crown  of  His  Head.  And  they  are  the 
phylacteries  of  His  Head. 

453.  After  that  these  are  united  together  after  a 

* ? Astral  Light. 

t Eight  and  left ; while  in  Macroprosopus  “all  is  right.” 

X At  first  sight  this  seems  a contradiction,  but  on  careful  examination 
the  difficulty  disappears.  A triangle  is  a fit  expression  of  the  number  3. 
It  has  3 angles,  it  has  3 Bides ; but  there  is  the  whole  figure  itself  also, 
which  is  the  synthesis  of  the  sides  and  the  angles.  So  there  are  the  3 
angles  and  the  whole  figure  itself  which  contains  them,  and  thus  completes 
the  Trinity  by  the  Quaternary  : in  the  Tetragrammaton,  IHV,  and  H 
final,  which  forms  the  synthesis. 


THE  LESSER  HOLY  ASSEMBLY. 


305 


certain  manner  they  shine,  and  go  forth  into  the  Three 
Cavities  of  the  Skull. 

454.  ( And  then)  singly  they  are  developed  each  after 
its  own  manner,  and  they  are  extended  through  the 
whole  body. 

455.  But  they  are  associated  together  in  two  Brains, 
and  the  third  Brain  containeth  the  others  in  itself.* 

456.  And  it  adhereth  as  well  to  the  one  side  as  to 
the  other,  and  is  expanded  throughout  the  whole  body. 

457.  And  therefrom  are  formed  two  colours  mixed 
together  in  one,  and  His  countenance  shineth. 

458.  And  the  colours  of  His  countenance  are  symbols 
of  Ab  ( the  Father)  and  Aima  ( the  Mother ),  and  are  called 
Daath  ( Knowledge ) in  Daath. 

459.  As  it  is  written,  1 Sam.  ii.  3 : “ Since  El 
Daoth  (plural)  is  Tetragrammaton,”  because  in  Him 
there  are  two  colours. 

460.  Unto  Him  ( Microprosopus ) are  works  ascribed 
diversely ; but  to  the  Most  Holy  Ancient  One  (operations) 
are  not  ascribed  diversely. 

461.  For  what  reason  doth  He  ( Microprosopus ) admit 
of  variable  disposition  ? Because  He  is  the  heir  of  two 
inheritances  (i.e.,  from  Cliokmah  and  Binah). 

462.  Also  it  is  written,  Ps.  xviii.  2 6:  “With  the 
merciful  man  thou  shalt  show  thyself  merciful.” 

463.  But  also  truly  and  rightly  have  the  Companions 
decided  concerning  that  saying  where  it  is  written, 
Gen.  xxix.  12  : “And  Jacob  declared  unto  Bachel  that 
he  was  her  father’s  brother,  and  that  he  was  Rebekah’s 
son.” 

464.  It  is  written,  “ Rebekah’s  son,”  and  not  “ the 
son  of  Isaac.”  And  all  the  mysteries  are  in  Chokmah.f 

* Thus  rigidly  following  out  the  rule  of  the  symbolism  before  given,  that 
Chokmah  and  Binah  are  contained  in  Ketlier.  In  this  is  the  key  of  all 
religions. 

f BChKMThA,  Be-Chokmatha ; ChKMThA  is  the  emphatic  Chaldee 
form  of  ChKMA,  which  is  Chaldee  for  Hebrew  ChKMH. 


X 


3°6 


KABBALAH. 


465.  And  therefore  is  (Chokmah)  called  the  Perfection 
of  all ; and  to  it  is  ascribed  the  name  of  Truth. 

466.  And  therefore  is  it  written,  “ And  Jacob 
declared ; ” and  not  written,  “ and  Jacob  said.” 

467.  Those  ( two ) colours  are  extended  throughout 
the  whole  Body  (of  Microprosopus ),  and  His  Body  cohereth 
with  them. 

468.  In  the  Most  Holy  Ancient  One,  the  Concealed 
with  all  Concealments,  (things)  are  not  ascribed  diversely, 
and  unto  Him  do  they  not  tend  ( diversely ),  since  the 
whole  is  the  same  (with  itself),  and  (thus  is)  life  unto  all 
(things)  ; and  from  Him  judgment  dependeth  not 
(directly). 

469.  But  concerning  Him  (Microprosopus)  it  is  written, 
that  unto  Him  are  ascribed  (diverse)  works,  properly 
speaking. 


CHAPTER  XII. 

CONCERNING  THE  HAIR  OF  MICROPROSOPUS. 

470.  From  the  skull  of  the  Head  (of  Microprosopus) 
depend  all  those  chiefs  and  leaders  (otherwise,  all  those 
thousands  and  tens  of  thousands),  and  also  from  the 
locks  of  the  hair. 

471.  Which  are  black,  and  mutually  bound  together, 
and  which  mutually  cohere. 

472.  But  they  adhere  unto  the  Supernal  Light  from 
the  Father,  AB,  Ab , which  surroundeth  His  Head  (i.e.y 
that  of  Microprosopus) ; and  unto  the  Brain,  which  is 
illuminated  from  the  Father. 

473.  Thencefrom,  even  from  the  light  which  sur- 
roundeth His  Head  (i.e.y  that  of  Microprosopus)  from  the 
Mother,  Aima,  and  from  the  second  Brain,  proceed  long 
locks  upon  locks  (of  hair). 


THE  LESSER  HOLY  ASSEMBLY, 


307 


474.  And  all  adhere  unto  and  are  bound  together 
with  those  locks  * which  have  their  connection  with  the 
Father. 

475.  And  because  (these  locks  are)  mutually  inter- 
mingled with  each  other,  and  mutually  intertwined  with 
each  other,  hence  all  the  Brains  are  connected  with  the 
Supernal  Brain  (of  Macroprosopus). 

476.  And  hence  all  the  regions  which  proceed  from 
the  Three  Cavities  of  the  Skull  are  mingled  mutually 
together,  as  well  pure  as  impure,  and  all  those  accents 
and  mysteries  are  as  well  hidden  as  manifest. 

477.  And  since  all  the  Brains  have  a secret  con- 
nection with  the  ears  of  Tetragrammaton,  in  the  same 
way  as  they  shine  in  the  crown  of  the  Head,  and  enter 
into  the  hollow  places  of  the  Skull. 

478.  Hence  all  these  locks  hang  over  and  cover  the 
sides  of  the  ears,  as  we  have  elsewhere  said. 

479.  And  therefore  is  it  written,  2 Kings  xix.  1 6 : 
“ Incline,  0 Tetragrammaton,  Thine  ear,  and  hear  ! ” 

480.  Hence  is  the  meaning  of  this  passage,  which  is 
elsewhere  given  : “If  any  man  wisheth  the  King  to  in- 
cline His  ear  unto  him,  let  him  raise  f the  head  of  the 
King  and  remove  the  hair  from  above  the  ears ; then 
shall  the  King  hear  him  in  all  things  whatsoever  he 
desire  th.” 

481.  In  the  parting  of  the  hair  a certain  path  is 
connected  with  the  (same)  path  of  the  Ancient  of  Days, 
and  therefrom  are  distributed  all  the  paths  of  the  precepts 
of  the  Law. 

482.  And  over  these  (locks  of  hair)  are  set  all  the 

* That  is,  the  locks  which  have  their  origin  in  the  influence  of  the 
Great  Mother  are  interwoven  mutually  with  those  which  originate  from 
Chokmah. 

+ Meaning,  let  him  supplicate  Macroprosopus,  developed  in  the  forms  of 
Chokmah  and  Binah,  which  are  summed  up  in  Aima  the  Great  Mother,  to 
incline  Microprosopus  to  be  favourable.  This  is  identical  with  the  Catholic 
custom  of  invoking  the  intercession  of  the  Virgin  with  Her  Son  ; for  Mary 
Mare  = Sea  ; and  the  great  Sea  is  Binah. 

X 2 


3°S 


KABBALAH. 


Lords  of  Lamentation  and  Wailing ; and  they  depend  from 
the  single  locks.’ 

483.  And  these  spread  a net  for  sinners,  so  that  they 
may  not  comprehend  those  paths. 

484.  This  is  that  which  is  said,  Prov.  iv.  18  : “The 
path  of  the  wicked  is  as  darkness.” 

485.  And  these  all  depend  from  the  rigid  locks; 
hence  also  these  are  entirely  rigid,  as  we  have  before 
said. 

486.  In  the  softer  (locks)  adhere  the  Lords  of 
Equilibrium,  as  it  is  written,  Ps.  xxv.  10:  “All  the 
paths  of  Tetragrammaton  are  ChSD,  Chesed , and  AMTh, 
Emeth , Mercy  and  Truth.” 

487.  And  thus  when  these  developments  of  the  Brain 
emanate  from  the  Concealed  Brain,  hencefrom  each  singly 
deriveth  its  own  nature. 

488.  From  the  one  Brain  the  Lords  of  Equilibrium 
proceed  through  those  softer  locks,  as  it  is  written : 
Ps.  xxv.  10:  “ All  the  paths  of  Tetragrammaton  are 
Chesed  and  Emeth.” 

489.  From  the  second  Brain  the  Lords  of  Lamentation 
and  Wailing  proceed  through  those  rigid  locks  and  depend 
(from  them).  Concerning  whom  it  is  written  : Prov.  iv. 
19:  “The  path  of  the  wicked  is  as  darkness;  they  know 
not  wherein  they  stumble.” 

490.  What  is  this  passage  intended  to  imply  ? 
Assuredly  the  sense  of  these  words,  “ they  know  not,” 
is  this,  “ They  do  not  know,  and  they  do  not  wish  to 
know.” 

491.  “ Wherein  they  stumble.”  Do  not  read  “ BMH, 
Bameh , wherein,”  but  “ BAIMA,  Be-Aima,  in  Aima,  the 
Mother,”  they  stumble.  That  is,  through  those  who  are 
attributed  unto  the  side  of  the  Mother. 

492.  What  is  the  side  of  the  Mother  ? Severe  Rigour, 
whereunto  are  attributed  the  Lords  of  Lamentation  and 
Wailing. 

493.  From  the  third  Brain  the  Lords  of  Lords  proceed 


THE  LESSER  HOL  Y ASSEMBL  K 309 

through  those  locks  arranged  in  the  middle  condition 
(i.e.,  partly  hard  and  partly  soft),  and  depend  ( therefrom ) ; 
and  they  are  called  the  Luminous  and  the  Non-Luminous 
Countenances. 

494.  And  concerning  these  it  is  written,  Prov.  iv.  26  : 
11  Ponder  the  path  of  thy  feet.” 

495.  And  all  these  are  found  in  those  locks  of  the 
hair  of  the  Head. 


CHAPTER  XIII. 

CONCERNING  THE  FOREHEAD  OF  MICROPROSOPUS. 

496.  The  forehead  of  the  Skull  (of  Microprosopus)  is 
the  forehead  for  visiting  sinners  (otherwise,  for  rooting 
out  sinners). 

497.  And  when  that  forehead  is  uncovered  there  are 
excited  the  Lords  of  Judgments  against  those  who  are 
shameless  in  their  deeds.  • 

498.  This  forehead  hath  a rosy  redness.  But  at  that 
time  when  the  forehead  of  the  Ancient  One  is  uncovered 
over  against  this  forehead,  the  latter  appeareth  white  as 
snow. 

499.  And  that  time  is  called  the  Time  of  Grace  for 
all. 

500.  In  the  “ Book  of  the  Teaching  of  the  School  of 

Rav  Yeyeva  the  Elder”  it  is  said:  The  forehead  is 

according  as  the  forehead  * of  the  Ancient  One.  Other- 
wise, the  letter  Cheth , Ch,  is  placed  between  the  other 
two  letters,  according  to  this  passage,  Num.  xxiv.  1 7 : 

* The  word  translated  forehead  is  MTzCh,  Metzach ; now  if  a meta- 
thesis be  formed  of  this  word  by  placing  the  last  letter  between  the  first 
and  second  letters,  we  get  MChTz,  he  shall  smite.  Hence  the  first  form 
symbolizes  Mercy,  and  the  second,  Severity. 


3io 


KABBALAH. 


“ VMChTz,  Ve-Machetz , and  shall  smite  the  corners  of 
Moab?” 

501.  And  we  have  elsewhere  said  that  it  is  also 

called  NTzCh,  Netzach , the  neighbouring  letters  ( M and 
N ; neighbouring  letters  in  the  alphabet  that  is , and  allied 
in  sense , for  Mem  = Water,  and  Nun —Fish,  that  which 
lives  in  the  water)  being  counterchanged.  ( [Netzach = 

Victory,  and  is  the  seventh  Sephira). 

502.  But  many  are  the  NTzChIM,  Netzachim,  Vic- 
tories ;*  so  that  another  (development  of)  Netzach  may  be 
elevated  into  another  path,  and  other  Netzachim  may  be 
given  which  are  extended  throughout  the  whole  body  (of 
Microprosopus ) . 

503.  But  on  the  day  of  the  Sabbath,  at  the  time  of 
the  afternoon  prayers,  the  forehead  of  the  Most  Holy 
Ancient  One  is  uncovered,  so  that  the  judgments  may 
not  be  aroused. 

504.  And  all  the  judgments  are  subjected;  and 
although  they  be  there,  yet  are  they  not  called  forth. 
(Otherwise,  and  they  are  appeased.) 

505.  From  this  forehead  depend  twenty-four  tribu- 
nals, for  all  those  who  are  shameless  in  their  deeds. 

506.  And  it  is  written,  Ps.  lxxiii.  11  : “And  they 
have  said,  ‘ How  can  El  know  ? and  is  there  knowledge 
in  the  Most  High  ? ’ ” 

507.  But  truly  (the  tribunals)  are  only  twenty; 
wherefore  are  four  added  ? Assuredly,  in  respect  of  the 
punishments  of  the  inferior  tribunals  which  depend  from 
the  Supernals. 

508.  Therefore  there  remain  twenty.!  And  there- 
fore unto  none  do  they  adjudge  capital  punishment  until 

* And  therefore  is  the  divine  name  of  Tzabaoth,  or  hosts,  attributed  both 
to  Netzach  and  to  Hod,  the  seventh  and  eight  Sephiroth,  as  may  be  seen  by 
referring  to  the  Introduction,  and  to  the  “Book  of  Concealed  Mystery,” 
ch.  iii.  § 5,  annotation. 

t And  20  is  H,  He , in  the  four  worlds,  for  H = 5,  which,  multiplied  by 
4=  20. 


THE  LESSER  HOLY  ASSEMBLY. 


3 ii 

he  shall  have  fulfilled  and  reached  the  age  of  twenty- 
years,  in  respect  of  these  twenty  tribunals. 

509.  But  in  our  doctrine  regarding  our  Arcana  have 
we  taught  that  the  books  which  are  contained  in  the  Law 
refer  back  unto  these  twenty-four. 


CHAPTER  XIY. 

CONCERNING  THE  EYES  OF  MICROPROSOPUS. 

510.  The  Eyes  of  the  Head  (0 f Microprosopus)  are  those 
eyes  from  which  sinners  cannot  guard  themselves ; the 
eyes  which  sleep,  and  yet  which  sleep  not. 

5 1 1 . And  therefore  are  they  called  “ Eyes  like  unto 
doves,  KIVNIM,  Re-Ionim.”  What  is  IYNIM,  Ionim  ? 
Surely  it  is  said,  Lev.  xxv.  17  : “Ye  shall  not  deceive 
any  man  his  neighbour.” 

512.  And  therefore  is  it  written,  Psalm  xciv.  7 : “ IH, 
Yah , shall  not  behold.”  And  shortly  after  verse  9 : “ He 
that  planteth  the  ear,  shall  He  not  hear  ? He  that  formeth 
the  eye,  shall  He  not  see  ? ” 

513.  The  part  which  is  above  the  eyes  ( the  eyebrows) 
consisteth  of  the  hairs,  which  are  distributed  in  certain 
proportions. 

514.  From  those  hairs  depend  one  thousand  seven 
hundred  Lords  of  Inspection  for  striving  in  battles.  And 
then  all  their  emissaries  arise  and  unclose  the  eyes. 

515.  In  the  skin  which  is  above  the  eyes  ( the  eyelids) 
are  the  eyelashes,  and  thereunto  adhere  thousand  thou- 
sands Lords  of  Shields. 

516.  And  these  be  called  the  covering  of  the  eyes. 
And  all  those  which  are  called  (under  the  classification  of) 
the  eyes  of  IHYH,  Tetragrammaton,  are  not  unclosed, 
nor  awake,  save  in  that  time  when  these  coverings  of 


312 


KABBALAH. 


the  eyelashes  be  separated  from  each  other — namely,  the 
lower  from  the  upper  ( eyelashes ). 

517.  And  when  the  lower  eyelashes  are  separated 
from  the  upper,  and  disclose  the  abode  of  vision,  then 
are  the  eyes  opened  in  the  same  manner  as  when  one 
awaketh  from  his  sleep. 

518.  Then  are  the  eyes  rolled  around,  and  (Micro- 
prosoj^us)  looketh  back  upon  the  open  eye  (of  Macropro - 
sopus ),  and  they  are  bathed  in  its  white  brilliance. 

519.  And  when  they  are  thus  whitened,  the  Lords  of 
the  Judgments  are  turned  aside  from  the  Israelites.  And 
therefore  it  is  written,  Ps.  xliv.  24  : “ Awake  : wherefore 
sleepest  thou,  0 Tetragrammaton  ? Make  haste,”  &c. 

520.  Four  colours  appear  in  those  eyes;  from  which 
shine  the  four  coverings  of  the  phylacteries,  which  shine 
through  the  emanations  of  the  Brain. 

521.  Seven,  which  are  called  the  eyes  of  Tetragram- 
maton, and  the  inspection,  proceed  from  the  black  colour 
of  the  eye;  as  we  have  said. 

522.  As  it  is  written,  Zach.  iii.  9 : “ Upon  one  stone 
seven  eyes.”  And  these  colours  flame  forth  on  this  side. 

523.  From  the  red  go  forth  others,  the  Lords  of  Ex- 
amination for  Judgment. 

524.  And  these  are  called  : w The  eyes  of  Tetragram- 
maton going  forth  throughout  the  whole  earth.” 

525.  Where  it  is  said  (in  the  feminine  gender ) 
“ MShVTTVTh,  Meshotetoth , going  forth,”  and  not 
“ MShVTTIM,  Meshotetimf  in  the  masculine,  because 
all  are  judgment. 

526.  From  the  yellow  proceed  others  who  are  des- 
tined to  make  manifest  deeds  as  well  good  as  evil. 

527.  As  it  is  written,  Job  xxxiv.  2 1 : “ Since  His  eyes 
are  upon  the  ways  of  man.”  And  these,  Zach.  iv.  10, 
are  called  “ The  eyes  of  Tetragrammaton,  MShVTTIM, 
Meshotetim , going  forth  around,  but  in  the  masculine 
gender,  because  these  extend  in  two  directions — towards 
the  good  and  towards  the  evil. 


THE  LESSER  HOLY  ASSEMBLY. 


313 


528.  From  tli©  white  brilliance  proceed  all  those 
mercies  and  all  those  benefits  which  are  found  in  the 
world,  so  that  through  them  it  may  be  well  for  the 
Israelites. 

529.  And  then  all  those  three  colours  are  made  white, 
so  that  He  may  have  pity  upon  them.  ' 

530.  And  those  colours  are  mingled  together  mutually, 
and  mutually  do  they  adhere  unto  each  other.  Each 
one  affecteth  with  its  colour  that  which  is  next  unto  it. 

531.  Excepting  the  white  brilliance  wherein  all  are 
comprehended  when  there  is  need,  for  this  enshroudeth 
them  all. 

532.  So  therefore  no  man  can  convert  all  the  inferior 
colours  the  black,  red,  and  yellow — into  the  white 
brilliance. 

533.  For  only  with  this  glance  (of  Macr opr osopus)  are 
they  all  united  and  transformed  into  the  white  brilliance. 

534.  His  eyelashes  (i.en  those  of  Micr  opr  osopus,  for  to 
the  eye  of  Macroprosopus  neither  eyebroios  nor  eyelashes  are 
attributed)  are  not  found,  when  (his  eyes)  desire  to  behold 
the  colours ; seeing  that  his  eyelashes  disclose  the  place 
(of  sight)  for  beholding  all  the  colours. 

535.  And  if  they  disclose  not  the  place  (of  vision ) 
the  (eyes')  cannot  see  nor  consider.* 

536.  But  the  eyelashes  do  not  remain  nor  sleep,  save 
in  that  only  perfect  hour,  but  they  are  opened  and  closed, 
and  again  closed  and  opened,  according  to  that  Open 
Eye  (of  Macroprosopus)  which  is  above  them. 

537.  And  therefore  is  it  written,  Ezek.  i.  14:  “And 
the  living  creatures  rush  forth  and  return.” 

538.  Now  we  have  already  spoken  of  the  passage, 
Isa.  xxxiii.  20  : u Thine  eye  shall  see  Jerusalem  quiet, 
even  Thy  habitation.” 

539.  Also  it  is  written,  Deut.  ii.  12  : “ The  eyes  of 

* The  simple  meaning  of  this  and  the  preceding  section  is,  that  the  eyes 
can  only  see  when  the  upper  eyelashes  are  separated  from  the  lower  ones  by 
the  lids  being  raised. 


314 


KABBALAH. 


Tetragrammaton  thy  God  are  ever  thereon  in  the  begin- 
ning of  the  year,”  &c. 

540.  For  so  Jerusalem  requireth  it,  since  it  is  written, 
Isa.  i.  21  : “ TzDQ,  Tzedeg , Justice  abideth  in  Her.” 

541.  And  therefore  (is  it  called)  Jerusalem,  and  not 
Zion.  For  it  is  written,  Isa.  i.  26  : “Zion  is  redeemed 
in  MShPT,  Meshephat , Judgment,  &c.,”  which  are  un- 
mixed mercies. 

542.  Thine  eye:  (i therefore ) is  it  written  “OINK, 
Ayinahh  (in  the  singular  number).  Assuredly  it  is  the 
eye  of  the  Most  Holy  Ancient  One,  the  Most  Concealed 
of  All  (which  is  here  referred  to). 

543.  Now  it  is  said:  “The  eyes  of  Tetragammaton 
thy  God  are  thereon ; ” in  good,  that  is  to  say,  and  in 
evil ; according  as  either  the  red  colour  or  the  yellow  is 
required. 

544.  But  only  with  the  glance  (of  Macroprosopus) 
are  all  things  converted  and  cleansed  into  the  white 
brilliance. 

545.  The  eyelids  (of  Microprosopus)  are  not  found 
when  (His  eyes)  desire  to  behold  the  colours.  But  here  (it 
is  said),  “ Thine  eyes  shall  behold  Jerusalem.”  Entirely 
for  good,  entirely  in  mercy. 

546.  As  it  is  written,  Isa.  liv.  7 : “ And  with  great 
mercies  will  I gather  thee.” 

547.  The  eyes  of  Tetragrammaton  thy  God  are  ever 
thereon  from  the  beginning  of  the  year.”  Here  the 
word  “MKShITh,  Merashith , from  the  beginning,”  is 
written  defectively  without  A,  for  it  is  not  written 
KAShITh  with  the  A. 

548.  Hence  it  remaineth  not  always  in  the  same 
condition.  What  doth  not?  The  inferior  H,  He  (of 
IHVH). 

549. *  And  concerning  that  which  is  supernal  it  is 
written,  Lam.  ii.  1 : “ He  hath  cast  down  MShMIM, 

* In  this  section  evidently  Shamaim  is  taken  to  symbolize  the  supernal 
H,  He. 


THE  LESSER  HOLY  ASSEMBLY. 


315 


Me-Shamaim,  from  the  heavens ; ARTz,  Aretz , the  earth, 
the  Tiphereth,  Israel.” 

550.  Wherefore  hath  he  cast  down  Aretz  from 
Shamaim  ? Because  it  is  written,  Isa.  1.  3 : “I  will 
cover  the  heavens,  Shamaim,  with  darkness,”  and  with 
the  blackness  of  the  eye  {of  Microprosopus ),  namely,  with 
the  black  colour,  are  they  covered. 

551.  “ From  the  beginning  of  the  year.”  What, 
then,  is  that  place  whence  those  eyes  of  Tetragrammaton 
behold  Jerusalem  ? 

552.  Therefore  he*  hasteneth  to  expound  this  {saying 
immediately ) : “ From  the  beginning,  MRShITh,  of  the 
year,”  which  ( word  MRShITH  being  written  thus),  with- 
out the  Aleph,  A,f  symbolizeth  judgment;  for  judgment 
is  referred  unto  that  side,  although  virtually  ( the  word 
Merashith)  is  not  judgment. 

553.  u Even  unto  the  end  of  the  year.”  Herein,  pro- 
perly speaking,  is  judgment  found.  For  it  is  written, 
Isa.  i.  21  : “Justice  dwelt  in  her.”  For  this  is  “the 
end  of  the  year.” 

554.  Come  and  see  ! A,  Aleph , only  is  called  the  first 
(letter).  In  A,  Aleph , is  the  masculine  power  hidden 
and  concealed ; that  namely,  which  is  not  known. 

555.  When  this  Aleph  is  conjoined  in  another  place, 
then  is  it  called  RAShITh,  Rashith , beginning. 

556.  But  if  thou  sayest  that  (A)  is  conjoined  here- 
with,:f  truly  it  is  not  so,  but  (A)  is  only  manifested  therein 
and  illuminateth  it ; and  in  that  case  only  is  it  called 
RAShITh,  Rashith , beginning. 

557.  Now  therefore  in  this  {passage)  RAShITh  ( spelt 
with  the  A)  is  not  found  as  regards  Jerusalem ; for  were 
( the  letter  A)  herein,  it  would  {denote  that  it  would)  re- 
main for  ever. 

* Moses,  in  this  passage  of  Deuteronomy. 

t That  is,  MRShITh  instead  of  MRAShITh. 

£ That  is,  irrevocably,  so  that  the  word  would  cease  to  bear  the  same 
meaning  were  A not  there.  In  other  words,  were  A a radical  letter  of  it. 


3i6 


KABBALAH. 


558.  Hence  it  is  written  defectively  MRShITh,  Mc- 
Rashith.  Also  concerning  the  world  to  come  it  is 
written,  Isa.  xli.  27:*  “ The  first  shall  say  to  Zion, 
Behold,  behold  them,”  &c. 


CHAPTER  XV. 

CONCERNING  THE  NOSE  OF  MICROPROSOPUS. 

559.  The  nose  of  Microprosopus  is  the  form  of  His 
countenance,  for  therethrough  is  His  whole  countenance 
known. 

560.  This  nose  is  not  as  the  nose  of  the  most  Holy 
Ancient  One,  the  Concealed  with  all  Concealments. 

561.  For  the  nose  of  Him,  the  Ancient  One,  is  the  life 
of  lives  for  all  things,  and  from  His  two  nostrils  rush 
forth  the  Ruachin  JDe-Chiin , RVChIN  DChIIN,  spirits  of 
lives  for  all. 

562.  But  concerning  this  (nose  of)  Microprosopus  it  is 
written,  Ps.  xviii.  9 : u A smoke  ascendeth  in  His  nose.” 

563.  In  this  smoke  all  the  colours  are  contained.  In 
each  colour  are  contained  multitudes  of  lords  of  most 
rigorous  judgment,  who  are  all  comprehended  in  that 
smoke. 

564.  Whence  all  those  are  not  mitigated  save  by  the 
smoke  of  the  inferior  altar. 

565.  Hence  it  is  written,  Gen.  viii.  21:  “ And  IHVH 
smelled  a sweet  savour.”  It  is  not  written  (He  smelled) 
the  odour  of  the  sacrifice.  What  is  “ sweet  ” save  “ rest  ?” 
Assuredly  the  spirit  at  rest  is  the  mitigation  of  the  Lords 
of  Judgment. 

566.  (When  therefore  it  is  said)  “ And  IHVH  smelled 

* The  first,  RAShVN,  Bashon,  where  this  word,  derived  from  the  same 
root  as  RAShITh,  is  spelt  with  A. 


THE  LESSER  HOLY  ASSEMBLY. 


3i7 


the  odour  of  rest,”  most  certainly  the  odour  of  the 
sacrificed  victim  is  not  meant,  but  the  odour  of  the 
mitigation  of  all  those  severities  which  are  referred  unto 
the  nose. 

567.  And  all  things  which  adhere  unto  them,  all 
things,  I say,  are  mitigated.  But  most  of  these  severities 
mutually  cohere. 

568.  As  it  is  written,  Ps.  cvi.  2 : “Who  shall  recount 
GBVRVTh  IHVH,  the  Geburoth  of  Tetragrammaton  ? ” 

569.  And  this  nose  (of  Microprosopms')  emitteth  fire 
from  the  two  nostrils,  which  swalloweth  up  all  other 
fires. 

570.  From  the  one  nostril  (goeth  forth ) the  smoke, 
and  from  the  other  nostril  the  fire,  and  they  both  are 
found  on  the  altar,  as  well  the  fire  as  the  smoke. 

571.  But  when  He  the  most  Holy  Ancient  One  is 
unveiled,  all  things  are  at  peace.  This  is  that  which  is 
said,  Isa.  xlviii.  9 : “ And  for  My  praise  will  I refrain 
from  thee  ” ( literally , “ block  up  thy  nostrils  ” *). 

572.  The  nose  of  the  Most  Holy  Ancient  One  is  long 
and  extended, and  He  is  called  Arikh  Aphim,  Long  of  Nose, 

573.  But  this  nose  (of  Microyrosopus)  is  short,  and 
when  the  smoke  commenceth,  it  issueth  rapidly  forth, 
and  judgment  is  consummated. 

574.  But  who  can  oppose  the  nose  of  Him  the 
Ancient  One  ? Concerning  this,  all  things  are  as  we 
have  said  in  the  Greater  Assembly,  where  concerning  this 
matter  the  Companions  were  exercised. 

575.  In  the  book  of  the  treatise  of  Bav  Hamenuna 
the  Elder  he  thus  describeth  these  two  nostrils  (of  Micro - 
prosopus ),  saying  that  from  the  one  proceed  the  smoke 
and  the  fire,  and  from  the  other,  peace  and  the  beneficent 
spirits. 

576.  That  is,  when  ( Microprosopus ) is  considered  as 
having  (in  Himself  the  symbolism  of)  right  side  and  left 

* The  Hebrew  idiom  for  having  mercy  always  refers  to  the  nose,  as  “ to 
defer  anger”  is  in  Hebrew  “to  lengthen  the  nose,”  &c. 


3i8 


KABBALAH. 


side.  As  it  is  written,  Hosea  xiv.  7 : “ And  liis  smell 
like  Lebanon.” 

577.  And  concerning  His  Bride  it  is  written,  Cant.  vii. 
9 : “And  the  smell  of  thy  nostril  like  apples.”  Which 
if  it  be  true  concerning  the  Bride,  how  much  more  con- 
cerning Himself  ? And  this  is  a notable  saying. 

578.  When  therefore  it  is  said,  “And  Tetragramma- 
ton  smelled  the  odour  of  peace,”  the  word  HNTChCh, 
Ha-Nichach , of  peace,  can  be  understood  in  a double 
sense. 

579.  One  sense  is  primary,  when  the  Most  Holy 
Ancient  One,  the  Concealed  with  all  Concealments,  is 
manifested ; for  HVA,  Hoa , He,  is  the  peace  and  mitiga- 
tion of  all  things. 

580.  And  the  other  respecteth  the  inferior  mitigation, 
which  is  done  through  the  smoke  and  fire  of  the  altar. 

581.  And  because  of  this  duplicate  meaning  is  the 
word  NIChCh,  Nichach , written  with  a double  Ch.  And 
all  these  things  are  said  concerning  Microprosopus. 


CHAPTER  XVI. 

CONCERNING  THE  EARS  OF  MICROPROSOPUS. 

582.  There  are  two  ears  for  hearing  the  good  and 
the  evil,  and  these  two  can  be  reduced  into  one. 

583.  As  it  is  written,  2 Kings  xix.  18:  “Incline, 
O Tetragrammaton,  Thine  ear,  and  hear.” 

584.  The  ear  from  within  dependeth  upon  certain 
curves  which  are  therein  formed,  so  that  the  speech  may 
be  made  clearer  before  its  entrance  into  the  brain. 

585.  And  the  brain  examineth  it,  but  not  with  haste. 
For  every  matter  which  is  accomplished  in  haste  cometb 
not  from  perfect  wisdom. 


THE  LESSER  HOLY  ASSEMBLY. 


319 


586.  From  those  ears  depend  all  the  Lords  of  Wings 
who  receive  the  Voice  of  the  Universe ; and  all  those  are 
called  thus,  the  Ears  of  Tetragrammaton. 

587.  Concerning  whom  it  is  written,  Eccles.  x.  20  : 
“ For  a bird  of  the  air  shall  carry  the  voice,”  &c. 

588.  “For  a bird  of  the  air  shall  carry  the  voice.” 
This  text  hath  a difficult  [meaning).  And  now  (for  so 
much  is  expressed)  whence  is  the  voice  ? 

589.  For  in  the  beginning  of  the  verse  it  is  written : 
“ Curse  not  the  King  even  in  thy  thought.”  Where  it 
is  written  concerning  even  the  {unexpressed)  thought,  and 
concerning  the  secret  thoughts  of  thy  couch. 

590.  Wherefore?  Because  u a bird  of  the  air  shall 
carry  the  voice.”  Which  [voice)  as  yet  is  unexpressed. 

591.  Assuredly  this  is  the  true  meaning.  Whatso- 
ever a man  thinketh  and  meditateth  in  his  heart,  he 
maketh  not  a word  until  he  bringeth  it  forth  with  his 
lips.  ( What  the  text  intendeth  is)  if  any  man  attendeth 
not  hereunto. 

592.  For  that  voice  sent  forward  {from  inconsiderate 
thought)  cleaveth  the  air,  and  it  goeth  forth  and  ascend- 
eth,  and  is  carried  around  through  the  universe ; and 
therefore  is  the  voice. 

593.  And  the  Lords  of  Wings  receive  the  voice  and 
bear  it  on  unto  the  King  (. Microprosopus ),  so  that  it  may 
enter  into  His  ears. 

594.  This  is  that  which  standeth  written,  Deut.  v. 
28:“  And  Tetragrammaton  hath  heard  the  voice  of  your 
words.”  Again,  Num.  xi.  I : “ And  Tetragrammaton 
heard,  and  His  wrath  was  kindled.” 

595.  Hence  every  prayer  and  petition  which  a man 
poureth  forth  before  God  the  Most  Holy  One — blessed  be 
He  ! — requireth  this,  that  he  pronounce  the  words  with 
his  lips. 

596.  For  if  he  pronounce  them  not,  his  prayer  is  no 
prayer,  and  his  petition  is  no  petition. 

597.  But  as  far  as  the  words  go  forth,  they  cleave 


320 


KABBALAH. 


the  air  asunder,  and  ascend,  and  fly  on,  and  from  them 
is  the  voice  made ; and  that  which  receiveth  the  one  re- 
ceiveth  also  the  other,  and  beareth  it  into  the  Holy  Place 
in  the  head  of  the  King  (otherwise,  beneath  Kether,  the 
Crown). 

598.  From  the  three  cavities  (of  the  brain  of  Micro- 
prosopus)  distilleth  a certain  distillation,  and  it  is  called 
the  Brook.  As  it  is  said  in  1 Kings  xvii.  3 : “ The 
brook  Kherith,”  as  it  were  an  excavation  or  channel  of 
the  ears. 

599.  And  the  voice  entereth  into  that  curved  passage, 
and  remaineth  in  that  brook  of  that  distillation. 

600.  And  then  is  it  therein  detained,  and  examined, 
whether  it  be  good  or  whether  it  be  evil.  This  is  the 
same  which  is  said,  Job  xxxiv.  3 : “ Because  the  ear 
examineth  the  words.” 

601.  For  what  cause  doth  the  ear  examine  the  words  ? 
Because  the  voice  is  detained  in  that  brook  distilling  into 
the  curved  passage  of  the  ears,  and  doth  not  swiftly  enter 
into  the  body,  and  thereunto  is  an  examination  instituted 
between  the  good  and  the  evil. 

602.  “ As  the  palate  tasteth  meat.”  Wherefore  can 
the  palate  taste  meat?  Because  in  the  same  man- 
ner it  causeth  it  to  delay,  and  (the  meat)  doth  not 
enter  so  rapidly  into  the  body.  And  hence  {the  palate) 
proveth  and  tasteth  it  (to  discern)  whether  it  be  sweet 
and  pleasant. 

603.  From  this  opening  of  the  ears  depend  other 
openings,  (namely)  the  opening  of  the  eye,  the  opening 
of  the  mouth,  the  opening  of  the  nose. 

604.  From  that  voice  which  entereth  into  the  open- 
ing of  the  ears,  if  it  be  necessary  (a  certain  part)  en- 
tereth into  the  openings  of  the  eyes,  and  these  pour  forth 
tears. 

605.  From  that  voice,  if  it  be  necessary  {a  certain 
part)  entereth  into  the  opening  of  the  nose,  and  from 
that  voice  it  produceth  smoke  and  fire. 


THE  LESSER  HOL  Y ASSEMBL  Y. 


321 


606.  This  is  that  which  is  written,  Num.  xi.  I : “ And 
Tetragrammaton  heard,  and  His  wrath  was  kindled,  and 
the  fire  of  Tetragrammaton  turned  against  them.” 

607.  And  if  it  be  necessary  that  voice  goeth  forth 
into  the  opening  of  the  mouth,  and  it  speaketh,  and 
determineth  certain  things. 

608.  From  that  voice  are  all  things;  from  that  voice 
( a certain  part)  entereth  into  the  whole  body,  and  by  it 
are  all  things  affected.  Whence  doth  this  matter  de- 
pend ? From  that  ear. 

609.  Blessed  is  he  who  observe th  his  words.  There- 
fore is  it  written,  Ps.  xxxiv.  13:  “ Keep  thy  tongue  from 
evil,  and  thy  lips  from  speaking  guile.” 

610.  Unto  this  ear  is  attributed  hearing,  and  under 
(1 the  idea  of)  hearing  are  those  brains  comprehended.* 

6 11.  Chokmah  is  contained  therein,  as  it  is  written, 

1 Kings  iii.  9 : “ And  wilt  Thou  give  unto  Thy  servant 
a hearing  heart.” 

612.  Binah  also,  as  it  is  written,  1 Sam.  iii.  9, 
“ Speak,  for  Thy  servant  heareth.”  Also  2 Kings  xviii. 
26,  “ Because  we  have  heard.”  And  hencefrom  all 
things  depend. 

613.  Daath  also,  as  it  is  said,  Prov.  iv.  10,  “Hear, 
0 my  son,  and  receive  My  sayings.”  And  again,  ibid.  ii.  1, 
“ Thou  shalt  hide  My  sayings  with  thee.”  And  there- 
unto all  things  depend  from  the  ears. 

614.  From  these  ears  depend  prayers  and  petitions,, 
and  the  opening  of  the  eyes. 

615.  This  is  the  same  which  standeth  written, 

2 Kings  xix.  16  : “ Incline,  0 Tetragrammaton,  Thine  ear, 
and  hear ; open  Thine  eyes,  and  see.”  Thus  all  things 
depend  hencefrom. 

616.  From  this  ear  depend  the  highest  Arcana,  which 
go  not  forth  without,  and  therefore  is  ( this  ear)  curved 
in  the  interior  parts,  and  the  Arcana  of  Arcana  are  con- 

* The  three  divisions  of  the  Brain  of  Microprosopus. 

Y 


322 


KABBALAH. 


cealed  therein.  Woe  unto  him  who  revealeth  the  Ar- 
cana ! 

617.  And  because  the  Arcana  come  into  contact  with 
this  ear,  and  follow  the  curvings  of  that  region,  hence 
the  Arcana  are  not  revealed  unto  those  who  walk  in 
crooked  paths,  but  unto  those  {who  walk  in)  those  which 
are  not  crooked. 

618.  Hence  is  it  written,  Ps.  xxv.  14:  “The  SVD 
IHVH,  Sod  Tetragrammaton , Secret  of  Tetragrammaton, 
is  with  them  that  fear  Him,  and  He  will  show  them  His 
covenant ; ” namely,  unto  such  as  keep  their  path  and  thus 
receive  His  words. 

619.  But  they  who  are  perverse  in  their  ways  receive 
certain  words,  and  quickly  introduce  the  same  into  them- 
selves, but  in  them  is  no  place  where  they  can  be  de- 
tained {for  examination). 

620.  And  all  the  other  openings  are  opened  therein, 
until  those  words  can  issue  forth  from  the  opening  of 
the  mouth. 

621.  And  such  men  are  called  the  sinners  of  their 
generation,  hating  God  the  Most  Holy  One — blessed 
be  He. 

622.  In  Mischna,  or  our  tradition,  we  have  taught 
that  such  men  are  like  unto  murderers  and  idolaters. 

623.  And  all  these  things  are  contained  in  one  say- 
ing, where  it  is  written,  Lev.  xix.  16:  “ Thou  shalt  not 
go  up  and  down  as  a tale-bearer  among  thy  people, 
neither  shalt  thou  stand  against  the  blood  of  thy  neigh- 
bour : AHI  IHYH,  I am  Tetragrammaton.” 

624.  Therefore  he  who  transgresseth  the  first  part  of 
that  verse  doth  the  same  as  if  he  were  to  transgress  the 
whole. 

625.  Blessed  is  the  portion  of  the  just,  concerning 
whom  it  is  said,  Prov.  xi.  1 3 : “A  tale-bearer  revealeth 
secrets,  but  he  that  is  of  a faithful  spirit  concealeth  the 
matter.” 

626.  “Spirit,  BVCh,  Euachf  properly  (is  used  here) 


THE  LESSER  HOLY  ASSEMBLY. 


323 


for  the  Ruach  of  such  is  extracted  from  the  Supernal 
Holy  Place. 

627.  Now  we  have  said  that  this  is  a symbol.  Who- 
soever revealeth  Arcana  with  fixed  purpose  of  mind,  he  is 
not  of  the  body  of  the  Most  Holy  King. 

628.  And  therefore  to  such  a man  nothing  is  an 
Arcanum,  neither  is  from  the  place  of  the  Arcanum. 

629.  And  whensoever  his  soul  departeth,  the  same 
adhereth  not  unto  the  body  of  the  King,  for  it  is  not  his 
place.  Woe  unto  that  man ! woe  unto  himself ! woe 
unto  his  Neschamah  ! * 

630.  But  blessed  is  the  portion  of  the  just  who  con- 
ceal secrets,  and  much  more  the  Supernal  Arcana  of 
God  the  Most  Holy  One — blessed  be  He  ! — the  highest 
Arcana  of  the  Most  Holy  King. 

631.  Concerning  them  it  is  written,  Isa.  lx.  21  : 
44  Thy  people  also  shall  be  all  righteous  ; they  shall  in- 
herit the  land  for  ever.” 


CHAPTER  XVII. 

CONCERNING  THE  COUNTENANCE  OF  MICROPROSOPUS. 

632.  His  countenance  is  as  two  abodes  of  fragrance, 
and  all  that  I have  before  said  is  His  testimony. 

633.  For  the  testimony,  SHDVThA,  Sahedutha , 
dependeth  from  Him,  and  in  all  His  testimony  de- 
pendeth. 

634.  But  these  places  of  fragrance  are  white  and 
red;  the  testimony  of  Ab  the  Father,  and  Aima  the 
Mother ; the  testimony  of  the  inheritance  which  He  hath 
taken  by  right  and  obtained. 

635.  And  in  our  tradition  we  have  also  established 

* See  Introduction  concerning  the  names  of  the  parts  of  the  Soul. 


324 


KABBALAH. 


by  bow  many  thousand  degrees  the  whiteness  differeth 
from  the  redness. 

636.  But  yet  at  once  they  agree  together  in  Him  in 
one,*  under  the  general  form  of  the  whiteness ; for 
whensoever  it  is  illuminated  from  the  light  of  the  white 
brilliance  of  the  Ancient  One,  then  that  white  brilliance 
overcloudeth  the  redness,  and  all  things  are  found  to  be 
in  light. 

637.  But  whensoever  judgments  ascend  (otherwise, 
threaten)  in  the  universe,  and  sinners  are  many,  leprosy 
is  found  in  all  things  (otherwise,  throughout  the  universe) , 
and  the  redness  spreadeth  over  the  countenance,  and 
overcloudeth  all  the  whiteness. 

638.  And  then  all  things  are  found  in  judgment, 
and  then  [He  putteth  on)  the  vestments  of  zeal,  which 
are  called  “ the  garments  of  vengeance  ” (Isa.  lix.  1 7), 
and  all  things  depend  herefrom. 

639.  And  because  the  testimony  existeth  in  all  things, 
hence  so  many  Lords  of  Shields  are  enshrouded  by  those 
colours,  and  attend  upon  those  colours. 

640.  When  those  colours  are  resplendent,  the  worlds 
all  and  singular  exist  in  joy. 

641.  In  that  time  when  the  white  brilliance  shineth 
all  things  appear  in  this  colour ; and  when  He  appeareth 
in  redness,  similarly  all  things  appear  in  that  colour. 


CHAPTER  XVIII. 

CONCERNING  THE  EBARD  OF  MICROPROSOPUS. 

642.  In  those  abodes  (otherwise  forms)  of  fragrance  the 
beard  beginneth  to  appear  from  the  top  of  the  ears,  and  it 
descendeth  and  ascendeth  in  the  place  of  fragrance. 


* I.e.}  The  various  degrees  of  the  whiteness. 


THE  LESSER  HOL  Y ASSEMBL  Y. 


325 


643.  The  hairs  of  the  beard  are  black,  and  beautiful  in 
form  as  in  (that  of)  a robust  youth. 

644.  The  oil  of  dignity  of  the  supernal  beard  of  the 
Ancient  One  (floweth  down)  in  this  beard  of  Microprosopus. 

645.  The  beautiful  arrangement  of  this  beard  is  divided 
into  nine  parts.  But  when  the  most  holy  oil  of  dignity  of 
the  Most  Holy  Ancient  One  sendeth  down  rays  into  this 
beard,  its  parts  are  found  to  be  twenty-two.* 

646.  And  then  all  things  exist  in  benediction,  and 
thence  Israel  the  patriarch  ( i.e .,  Jacob)  took  his  blessing. 
And  the  symbol  of  this  is  to  be  found  in  these  words, 
Gen.  xlviii.  20 : “ BK,  with  the  twenty-two  shall  Israel 
bless.”  (The  real  translation  of  BK  is  “ in  theef  but  the 
numerical  value  of  BK  is  twenty-two  ; hence  the  symbolism 
here  rendered .) 

647.  We  have  described  the  conformations  of  the  beard 
already,  in  the  Conclave  of  the  Assembly.  Here  also  I 
desire  to  enter  upon  this  matter  in  all  humility. 

648.  Now  we  thus  examined  all  the  parts  of  the  beard, 
that  in  the  Conclave  of  the  Assembly  (we  found)  that  they 
were  all  disposed  from  the  parts  of  the  beard  of  the  Most 
Holy  Ancient  One. 

649.  Six  there  are ; nine  they  are  called.  For  the  first 
conformation  goeth  forth  through  that  Spark  of  the  most 
refulgent  Light-bearer,  f and  goeth  down  beneath  the  hair 
of  the  head,  assuredly  beneath  those  locks  which  overhang 
the  ears. 

650.  And  it  descendeth  before  the  opening  of  the  ears 
unto  the  beginning  of  the  mouth. 

651.  But  this  arrangement  is  not  found  in  the  Most 
Holy  Ancient  One.  But  when  that  fountain  of  Wisdom, 
ChKMThA,  Choikmatha , floweth  down  from  MZLA, 
Mezla , the  Influence  of  the  Most  Holy  Ancient  One,  and 

* Answering  to  the  number  of  the  letters  of  the  Hebrew  alphabet,  which 
together  with  the  ten  Sephiroth  form  the  thirty-two  paths  of  wisdom  of  the 
^‘Sepher  Yetzirah.” 

f See  “ Book  of  Concealed  Mystery,”  ch.  ii.  § 31,  40,  &c. 


326 


KABBALAH. 


dependeth  from  Him,  and  when  Aima,  the  Mother,  ariseth, 
and  is  included  in  that  subtle  ether,  then  She,  Aima, 
assumeth  that  white  brilliance.* 

652.  And  the  Scintilla  entereth  and  departeth,  and 
together  mutually  are  They  bound,  and  thence  cometh  the 
One  Form. 

653.  And  when  there  is  need,  One  ariseth  above  the 
Other,  and  the  Other  again  is  concealed  in  the  presence  of 
Its  Companion. 

654.  And  therefore  there  is  need  of  all  things  ; of  one 
thing  for  performing  vengeance,  of  another  for  showing 
forth  mercy. 

655.  And  therefore  David  the  king  hath  sought  out 
this  beard,  as  we  have  shown  already. 

656.  In  this  beard  nine  conformations  are  found,  (among 
which  are)  six  myriads  which  depend  among  them,  and  are 
extended  throughout  the  whole  body. 

657.  And  those  six  which  depend  hang  in  the  locks 
which  are  beneath  the  abodes  of  fragrance,  three  on  this 
side  and  three  on  that. 

658.  And  in  the  ornamentation  of  the  beard  hang  the 
three  remaining  (conformations)  ; one  above  the  lips,  and 
two  in  those  locks  which  hang  down  upon  the  chest. 

659.  And  all  those  six  (other  conformations ),  three  on 
this  side  and  three  on  that  side,  go  forth,  and  all  depend 
from  those  locks  which  hang  down,  and  they  are  extended 
throughout  the  whole  body. 

660.  But  on  account  of  those  three  (conformations), 
which  are  more  connected  with  the  ornament  of  the  beard 
than  all  the  others,  the  Holy  Name  is  written  in  its  purity. 

661.  When  it  is  written  thus,  Ps.  cxviii.  5 : “I  invoked 
IH,  Yah , in  my  trouble:  IH,  Yah , heard  me  at  large: 
Tetragrammaton  is  with  me,  therefore  I will  not  fear.” 

* In  the  “ Book  of  Concealed  Mystery,”  ch.  i.  § 31,  HVA  and  ALHIM 
are  shown  to  be  interchangeable,  and  they  both  are  feminine.  And  now  we 
come  to  the  “ Three  Mothers,”  of  the  “ Sepher  Yetzirah,”  the  Great  Supernal 
Feminine  Triad,  which  is  even  before  the  triune  father.  I may  say  no 
more  here  ; in  fact,  I have  almost  revealed  too  much.  Let  the  reader  care- 
fully meditate  on  § 651,  for  there  the  indicible  Arcanum  is  shadowed. 


THE  LESSER  HOLY  ASSEMBLY. 


327 


I 

662.  But  that  which  we  have  already  laid  down  in  the 
Conclave  of  the  Assembly  concerning  these  words,  “ In  my 
trouble  I invoked  IH,  Yah  ” that  this  is  to  be  referred  to 
that  place  where  the  beard  beginneth  to  be  extended, 
which  place  is  more  remote,  and  before  the  ears,  is  also 
correct. 

663.  And  in  the  book  of  the  dissertation  of  the  school 
of  Rav  Yeyeva  the  Elder  it  is  thus  said  and  established, 
that  the  beginning  of  the  beard  cometh  from  the  supernal 
ChSD,  Chesed , Mercy. 

664.  Concerning  which  it  is  written,  u LK  IHYH 
HGDVLH  VHGBVRH  VHThPARTh,  LeJca , Tetragram- 
maton , Ha-Gedidah , Ve-Ha-Geburah , Ve-Ha-Tiphereth , 
Thine,  0 Tetragrammaton,  Gedulah  (another  name  for 
Chesed),  Geburah,  and  Tiphereth  ( the  names  of  the  fourth , 
fifth , and  sixth  Sephiroth,  which  Protestants  usually  add  to 
the  end  of  the  Lord's  Prayer , substituting , however , Malkuth 
for  Gedulah),  Thine,  0 Tetragrammaton,  are  the  Mercy, 
the  Power,  and  the  Glory  (or  Beauty)."  And  all  these  are 
so,  and  thus  it  ( the  beard)  commenceth. 

665.  Therefore  the  nine  ( conformations ) arise  from  and 
depend  from  the  beard ; and  thus  it  commenceth  from 
before  the  ears.  But  (the  conformations ) remain  not  in 
permanence  save  through  another  cause,  as  we  have  before 
laid  down. 

666.  For  whensoever  the  universe  hath  need  of  mercy, 
the  Influence,  Mezla,  of  the  Ancient  One  is  uncovered ; 
and  all  those  conformations  which  exist  in  the  most 
adorned  beard  of  Microprosopus  are  found  to  be  entirely 
mercies,  yet  so  that  they  can  exercise  vengeance  against 
the  haters  of  the  Israelites,  and  against  those  who  afflict 
them. 

667.  But  the  whole  ornament  of  the  beard  consisteth  in 
those  locks  which  hang  down,  because  all  things  depend 
thencefrom. 

668.  All  those  hairs  which  are  in  the  beard  of  Micro- 
prosopus are  hard  and  rigid,  because  they  all  subject  the 


328 


KABBALAH. 


judgments  when  the  Most  Holy  Influence  is  mani- 
fested. 

669.  And  when  there  is  to  be  contention,  then  He 
appeareth  like  unto  a brave  hero,  victorious  in  war.  And 
then  that  becometh  bare  of  hair  which  is  bare  of  hair,  and 
that  becometh  bald  which  is  bald. 

670.  Moses  commemorated  these  nine  conformations  a 
second  time,  Hum.  xiv.  17,  when  there  was  need  to 
convert  them  all  into  mercy. 

671.  For  although  he  recite  not  now  the  thirteen  con- 
formations (of  the  beard  of  Macroprosopus ),  yet  from  this 
idea  the  thing  depended  ; for  he  did  not  allow  himself  to 
enter  into  those  conformations  simply  that  he  might 
enumerate  them. 

672.  But  unto  the  Influence  directed  he  his  meditation, 
and  made  mention  thereof.  As  it  is  written,  Num.  xiv.  17: 
“ And  now,  I beseech  thee,  let  KCh,  Hack,  the  Power  of 
Tetragrammaton,  be  great ! ” 

673.  What  is  to  be  understood  by  KCh  IHYH,  Kach 
Tetragrammaton , the  Power  of  Tetragrammaton  ? Thus 
is  MZLA  QDIShA,  Mezla  Qadisha , the  Holy  Influence, 
called,  even  the  Concealed  with  all  Concealments.  And 
from  the  Influence  that  Strength  and  that  Light  depend. 

674.  And  since  of  this  (Influence)  Moses  was  speaking, 
and  this  (Influence)  he  was  commemorating,  and  concern- 
ing this  (Influence)  he  was  meditating,  he  then  immediately 
recited  those  nine  conformations  which  belong  unto 
Microprosopus. 

675.  So  that  they  all  might  exist  in  light,  and  that 
judgment  might  not  be  found  therein.  And  therefore 
this  whole  judgment  (otherwise,  this  whole  beard) 
dependeth  from  the  Influence. 

676.  When  the  hairs  begin  to  be  restrained  He  Himself 
is  as  the  hero  of  an  army  victorious  in  war. 

677.  In  this  beard  (of  Microprosopus)  floweth  down  the 
oil  of  dignity  from  the  Concealed  Ancient  One,  as  it  is 
said,  Ps.  cxxxiii.  2 : M Like  excellent  oil  upon  the  head, 
descending  upon  the  beard,  the  beard  of  Aaron.” 


THE  LESSER  HOLY  ASSEMBLY. 


329 


CHAPTER  XIX. 

CONCERNING  THE  LIPS  AND  MOUTH  OF  MICROPROSOPUS. 

678.  Those  hairs  cover  not  the  lips,  and  the  entire  lips 
are  red  and  rosy.  As  it  is  written,  Cant.  v.  13,  u His  lips 
as  roses.”  (In  the  ordinary  version  ShVShNIM , Shus - 
hanim , is  translated  “ lilies”  not  “ roses.”) 

6yg.  His  lips  murmur  Geburah,  Severity,  but  they  also 
murmur  Chokmah,  Wisdom. 

680.  From  those  lips  alike  depend  good  and  evil,  life 
and  death. 

681.  From  these  lips  depend  the  Lords  of  Vigilance. 
For  when  those  lips  murmur,  they  all  are  excited  to  bring 
forth  secret  things,  as  well  as  the  Lords  of  Judgment  in  all 
the  tribunals  wherein  they  have  their  abiding-place. 

682.  And  therefore  are  these  called  the  Watchers ; as 
it  is  written,  Dan.  iv.  17 : “This  matter  is  by  the  decree 
of  the  Watchers,  and  the  demand  by  the  word  of  the  Holy 
Ones.” 

683.  What  is  a Watcher?  In  the  book  of  the  dis- 
sertation that  is  explained  from  this  passage,  1 Sam. 
xxviii.  1 6 : “And  is  become  thine  enemy.” 

684.  Seeing  that  judgments  are  stirred  up  against  those 
who  obtain  not  mercy  from  the  Supernals. 

685.  Hence  are  those  stirred  up  who  are  the  lords  of 
the  enmity  of  all  things. 

686.  And,  nevertheless,  in  each  case  is  there  mercy  and 
judgment.  And  therefore  is  it  said,  Dan.  iv.  13:  “A 
watcher  and  a holy  one ; ” judgment  and  mercy. 

687.  And  between  those  lips  when  they  are  opened  is 
the  mouth  disclosed. 

688.  By  that  RVCh,  Ruach , breath,  which  goeth  forth 
from  His  mouth,  many  thousands  and  myriads  are  en- 
shrouded ; and  when  it  is  extended  by  the  same  are  the 


KABBALAH. 


33° 

true  prophets  enfolded,  and  all  are  called  the  mouth  of 
Tetr  agrammaton . 

689.  When  forth  from  His  mouth  the  words  proceed 
through  His  lips,  the  same  are  muttered  through  the  whole 
circuit  of  eighteen  thousand  worlds,*  until  they  are  all 
bound  together  at  once  in  the  twelve  paths  and  the  known 
ways.  And  one  thing  ever  expecteth  another. 

690.  By  the  tongue  is  the  vocal  expression  of  the 
sublime  spoken,  in  the  middle  nexus  of  the  utterance. 

691.  And  therefore  is  it  written,  Cant.  v.  16:  “His 
mouth  is  most  sweet.’’  And  this  same  palate  of  His  con- 
veyeth  a sweet  taste ; wherefore  He  smileth  when  He 
tasteth  food  ( which  is  pleasant).] 

692.  “And  He  is  altogether  the  desirablenesses  {or 
delights ) ” {of  the  povjers  of)  fire  and  (the  powers  of)  water, 
because  the  fire  and  water  are  counterchanged  with  each 
other  mutually  (otherwise,  are  conformed  together),  and  are 
beautiful  in  his  conformation.! 

693.  For  the  colours  are  mutually  associated  together. 

* That  is  the  number  eighteen  on  the  plane  of  Asiah.  And  18  is  the 
fourth  part  of  72.  And  72  is  the  number  of  the  Schemahamphorasch  (see 
ante),  and  the  number  of  the  Quinaries  or  sets  of  5 degrees  in  the  360 
degrees  of  the  Zodiac.  And  there  are  6 such  sets  in  the  30  degrees  of  each 
sign.  And  thus  we  return  to  the  12  signs  of  the  Zodiac,  and  these  are 
operated  on  from  the  10  Sephiroth  through  the  “ 7 paths  of  the  Queen, ’’ 
and  these  again  depend  from  the  first  3 Sephiroth,  and  these  again  from 
Kether,  and  Kether  is  Macroprosopus,  from  whom  backwards  depend  the 
Negative  Existences  in  their  Veils ; and  Macroprosopus  is  called  HVA,  Hoa , 
which  =12,  and  finds  its  expression  in  Aima  Elohim.  Thus  rusheth 
through  the  Universe  the  Flux  and  Reflux  of  the  Eternal  Word. 

+ I am  doubtful  as  to  whether  this  is  the  best  translation  of  the  last  clause 
of  § 691.  Rosenroth  has  not  translated  it  at  all.  The  Chaldee  is  MMThQIM 
VDAI  MAI  ChKV  KDA  VChIK  ITOVM  LAKVL,  Mamthaqim  Vadeai 
Maai  Chiko  Kedea  Vecheik  Yitauom  LeaJeol. 

J This  whole  section  requires  comment.  I must  first  observe  that  Knorr 
de  Rosenroth  in  his  Latin  version  has  supposed  that  in  the  word  MChMDIM, 
Machemadim,  fire  and  water,  ASh  and  MIM,  are  hidden  as  in  a sort 
of  anagram.  Now  while  it  is  true  that  MIM  can  be  thus  extracted, 
ASh  cannot,  for  the  remaining  letters  ChMD  will  by  no  exegetical  rule  I 
know  of  form  a word  signifying  fire.  The  following  I take  to  be  the  real 
meaning  of  the  passage.  Chokmah  is  the  fire,  I,  and  Binah  is  the  water,  H, 


THE  LESSER  HOLY  ASSEMBLY. 


33i 


694.  In  His  palate  are  tlie  ( guttural ) letters  (of  the 
Hebrew  Alphabet — namely.  A,  H , Ch , 0)  formed  and  con- 
structed ; in  the  circuit  of  His  (mouth)  are  they  condensed 
(into  the  palatals  G,  /,  K,  Q)* 

695.  The  letter  A,  Aleph , which  cast  forth  the  kings 
and  constituted  the  kingsf  (i.e.,  that  guttural  letter  which 
is  referred  to  the  First  Sephira,  Kether , the  Crown , becometh 
the  palatal  letter  G , Ghimel). 

696.  The  letter  Ch,  Cheth , which  goeth  forth  and 
descendeth  and  ascendeth,  and  is  crowned  in  the  head 
(referring  to  the  Second  Sephira , Chokmah , Wisdom ),  and 
is  fire  condensed  in  ether  (i.e.,  developeth  in  the  palatal 
letter  I , Tod). 

697.  The  letter  H,  iZe,  the  golden-yellow  colour  (other- 
wise, germinating  power)  of  the  Mother,  Aima,  having 
been  connected  with  the  Female  Power,  is  extended  in  the 
Greater  Female  Potency  into  the  desire  of  the  Holy  City, 
which  two  (otherwise,  for  these  places)  are  mutually  bound 
together  the  one  unto  the  other  (these  two  are  Aima , the 


the  Father  and  Mother  Who,  conjoined,  produce  the  Son.  Now  the  fire  is 
symbolized  by  a triangle  with  the  apex  uppermost  f\^}  and  water  by  \f , 
these  two  together  united  form  f \ the  sign  of  the  Macrocosm,  the  external 
symbol  of  Vau,  V,  Microprosopus.  And  He  inherits  the  double  qualities  of 
the  Father  and  the  Mother,  shown  by  the  word  “ delights  ” (“  Machemadim”) 
being  written  in  the  plural. 

* The  letters  of  the  Hebrew  alphabet  are  usually  classed  in  the  follow- 
ing manner : — 

Gutturals  = A,  H,  Ch,  0 (R  by  some). 

Palatals  = G,  I,  K,  Q. 

Linguals  = D,  Th,  T,  L,  N. 

Dentals  = Z,  S,  Sh,  Tz  (R  by  others). 

Labials  «=  B,  Y,  M,  P. 

The  “ Sepher  Yetzirah  ” further  classes  them  as — 

3 Mothers  (Primitives)  = A,  M,  Sh. 

7 Duplicated  = B,  G,  D,  K,  P,  R,  Th. 

12  Simples  = H,  V,  Z,  Ch,  T,  I,  L,  N,  S,  0,  Tz,  Q. 

In  the  above  classification  it  classes  R as  a dental. 

+ This  section  and  § 698,  contain  references  to  the  Edomite  kings  and. 
their  symbology — namely,  as  denoting  the  primal  worlds  which  were  destroyed . 
(See  “The  Book  of  Concealed  Mystery,”  ch.  1.  § 3 ; “The  Greater  Holy 
Assembly,”  ch.  ii.  and  ch.  xxvi. ; and  “The  Lesser  Holy  Assembly,”  ch.  x.) 


332 


KABBALAH. 


supernal  H of  IHVH \ and  the  Holy  City , the  Bride,  as  She 
is  called  in  the  Apocalypse , the  final  H of  IHVH).  {And 
the  guttural  letter  H,  He , formeth  the  palatal  letter  K,  Kaph, 
which  is  referred  unto  the  Queen.)  As  it  is  written,  Cant, 
iv.  6 : u Unto  the  mountain  of  myrrh,  unto  the  hill  of 
frankincense.” 

698.  The  letter  0,  Ay  in  {which  denoteth  the  seven  In- 
feriors which  were  destroyed)  is  the  medium  or  splendour 
of  mediation  ( i.e .,  the  internal  Light  of  the  broken  vessels) , 
hath  been  formed  forth  in  His  lips  by  revolution  therein 
{and  it  hath  been  condensed  in  Q,  Qoph,  which  goetli  forth 
from  the  middle  of  the  palate  unto  the  lips).  For  the 
branches  {of  the  Tree  of  Life , namely)  are  connected  in 
Him  {Microprosopus)  in  the  spirits  {such  as  they  were  in  the 
prior  world  ) formed  forth  {such  as  they  are  in  the  restored 
world  ). 

699.  For  in  the  mysteries  of  the  letters  of  Solomon 
the  King,  those  four  letters,  A,  H,  Ch,  0,  are  surrounded 
by  GIKQ. 

700.  But  it  is  written  in  Job  vi.  6 : “ Can  that  which  is 
unsavoury  be  eaten  without  salt  ? ” &c. 

701.  Also  it  is  written,  Isa.  xxxii.  17  : “And  the  work 
of  TzDQ,  Tzedeg, , Righteousness  {or  Justice ),  shall  be 
peace.”  Also,  Ps.  six.  10  : u More  to  be  desired  are  they 
than  gold,  yea,  than  much  fine  gold,”  Ac. 

702.  But  King  David  saith,  ibid.  1 1 : u Also  by  them 
is  thy  servant  warned.” 

703.  I affirm  concerning  myself,  that  I have  been  every 
day  cautious  concerning  them,  so  that  concerning  them  I 
might  not  err  {i.e.,  concerning  the  judgments , Meshephath , 
referred  to  in  verse  9). 

704.  Excepting  a certain  day  when  I was  binding 
together  the  Crowns  of  the  King  * in  the  Cave  of  Maranaea, 
I beheld  a Splendour  of  devouring  Fire  flashing  from  His 

* I.e.  Tracing  out  the  properties,  &c.,  of  the  Sephiroth  which  form  the 
King,  Microprosopus,  and,  as  appears  from  the  latter  part  of  this  section, 
those  only  in  their  aspect  of  Judgment  and  Wrath. 


THE  LESSER  HOLY  ASSEMBLY. 


333 


wrathful  Countenance  of  Flame,  and  with  terror  I trembled 
at  the  sight. 

705.  From  that  day  forth  I ever  acted  with  caution  in 
my  meditations  concerning  them,  neither  have  I omitted 
that  all  the  days  of  my  life. 

706.  Blessed  is  his  portion  who  is  prudent  regarding 
Him  who  is  more  ancient  than  (otherwise,  concerning  the 
gentleness  of)  the  King,  so  that  he  may  taste  thereof,  as 
is  fitting. 

707.  Therefore  is  it  written,  Ps.  xxxiv.  9 : “ Taste  and 
see  that  Tetragrammaton  is  good,”  &c. 

708.  Also  it  is  written,  Prov.  ix.  5 : u Come,  eat  of  mv 
bread,”  &c. 


CHAPTER  XX. 

CONCERNING  THE  BODY  OF  MICROPROSOPUS. 

709.  The  masculine  power  is  extended  through  Diiath  ; 
and  the  Assemblies  and  Conclaves  are  filled. 

710.  It  commenceth  from  the  beginning  of  the  skull, 
and  it  is  extended  throughout  the  whole  body,  through 
the  breast,  and  through  the  arms,  and  through  all  the 
other  parts.  * 


CHAPTER  XXI. 

CONCERNING  THE  BRIDE  OF  MICROPROSOPUS. 

71 1.  Unto  His  back  adhereth  closely  a Ray  of  most 
vehement  Splendour,  and  it  flameth  forth  and  formeth  a 
certain  skull,  concealed  on  every  side. 

712.  And  thus  descendeth  the  Light  of  the  two  brains, 
and  is  figured  forth  therein. 


334 


KABBALAH. 


713.  And  She  {the  Bride ) adhereth  unto  the  side  of  the 
Male  ; wherefore  also  She  is  called,  Cant.  v.  ii.,  u My  dove, 
my  perfect  one.”  Read  not,  “ThMThI,  Thamathi , My 
perfect  one  ; ” but  “ ThAVMThI,  Tlieomathi , My  twin 
sister,”  more  applicably. 

714.  The  hairs  of  the  Woman  contain  colours  upon 
colours,  as  it  is  written,  Cant.  vii.  5 : “ The  hair  of  Thy 
head  like  purple.” 

715.  But  herewith  is  Geburah,  Severity,  connected  in 
the  five  Severities  {i.e.,  vjhich  are  symbolized  in  the  numerical 
value , 5,  of  the  letter!'  H final  of  IHVH,  which  is  the  Bride), 
and  the  Woman  is  extended  on  Her  side,  and  is  applied 
unto  the  side  of  the  Male. 

716.  Until  She  is  separated  from  His  side,  and  cometh 
unto  Him  so  that  She  may  be  conjoined  with  Him,  face  to 
face. 

717.  And  when  They  are  conjoined  together,  They 
appear  to  be  only  one  body. 

718.  Hence  we  learn  that  the  Masculine,  taken  alone, 
appeareth  to  be  only  half  the  body,  so  that  all  the  mercies 
are  half ; and  thus  also  is  it  with  the  Feminine. 

719.  But  when  They  are  joined  together,  the  ( two 
together)  appear  to  form  only  one  whole  body.  And  it 
is  so. 

720.  So  also  here.  When  the  Male  is  joined  with  the 
Female,  They  both  constitute  one  complete  body,  and  all 
the  Universe  is  in  a state  of  happiness,  because  all  things 
receive  blessing  from  Their  perfect  body.  And  this  is  an 
Arcanum. 

721.  And  therefore  it  is  said,  Gen.  ii.  3 : “ Tetragram- 
maton  blessed  the  seventh  day  and  hallowed  it.”  For  then 
all  things  are  found  (to  exist)  in  the  one  perfect  Body, 
for  MTRVNIThA,  Matronitha , the  Mother  {i.e.,  the  In- 
ferior Mother)  is  joined  unto  the  King,  and  is  found  to 
form  the  one  Body  with  Him. 

722.  And  therefore  are  there  found  to  be  blessings  upon 
this  day. 


THE  LESSER  HOLY  ASSEMBLY. 


335 


723.  And  hence  that  which  is  not  both  Male  and 
Female  together  is  called  half  a body.  Now,  no  blessing 
can  rest  upon  a mutilated  and  defective  being,  but  only 
upon  a perfect  place  and  upon  a perfect  being,  and  not  at 
all  in  an  incomplete  being.* 

724.  And  a semi-complete  being  cannot  live  for  ever, 
neither  can  it  receive  blessing  for  ever. 

725.  The  Beauty  of  the  Female  is  completed  by  the 
Beauty  of  the  Male.  And  now  have  we  established  these 
facts  ( concerning  the  perfect  equality  of  Male  and  Female) , 
and  they  are  made  known  unto  the  Companions. 

726.  With  this  Woman  ( the  inferior  H)  are  connected 
all  those  things  which  are  below ; from  Her  do  they  receive 
their  nourishment,  and  from  Her  do  they  receive  blessing  ; 
and  She  is  called  the  Mother  of  them  all. 

727.  Like  as  a mother  containeth  the  body  (of  her  child 
before  birth),  and  that  whole  body  derivethits  nourishment 
from  her.  (Otherwise,  containeth  a garden,  and  the  whole 
garden  is  from  her.)  Thus  is  She  unto  all  the  other  in- 
feriors. 

728.  It  is  written,  Prov.  vii.  4 : “ Say  unto  Chokmah, 
Thou  art  my  sister.”  f For  there  is  given  one  Chokmah 
(Male),  and  there  is  also  given  another  Chokmah  (Female). 

729.  And  this  Woman  is  called  the  Lesser  Chokmah  in 
respect  of  the  other. 

730.  And  therefore  is  it  written,  Cant.  viii.  8 : “We 
have  a little  sister  and  she  hath  no  breasts.” 

731.  For  in  this  exile  (i.e.,  separated  from  the  King)  She 
appeareth  unto  us  to  be  “our  little  sister.”  At  first, 

* This  section  is  another  all-sufficient  proof  of  the  teachings  maintained 
throughout  the  Qabalah,  namely,  that  Man  and  Woman  are  from  the  creation 
co-equal  and  co-existent,  perfectly  equal  one  with  the  other.  This  fact  the 
translators  of  the  Bible  have  been  at  great  pains  to  conceal  by  carefully 
suppressing  every  reference  to  the  Feminine  portion  of  the  Deity,  and  by  con- 
stantly translating  feminine  nouns  by  masculine.  And  this  is  the  work  of 
so-called  religious  men ! 

f Chokmah,  Wisdom,  the  second  Sephirah,  is  Male  in  respect  of  Binah, 
hut  Female  in  respect  of  Kether.  This  is  somewhat  analogous  to  the  Greek 
idea  of  the  birth  of  Athene,  Wisdom,  from  the  brain  of  Zeus. 


336 


KABBALAH. 


indeed,  she  is  small,  but  she  becometh  great  and  greater, 
until  she  becometh  the  Spouse  whom  the  King  taketh 
unto  Himself. 

732.  As  it  is  written,  Cant.  viii.  10  : “I  am  a wall,  and 
my  breasts  are  like  towers.” 

733.  “And  my  breasts,”  &c.,  since  they  are  full  with 
the  nourishment  of  all  things  ; * “ like  towers,”  because 
they  are  the  great  rivers  which  flow  forth  from  Aima  the 
Supernal. 


CHAPTER  XXII.f 

CONCERNING  THE  REMAINING  MEMBERS  OF  MICROPROSOPUS. 

734.  The  Male  is  extended  in  right  and  left,  through 
the  inheritance  which  He  receiveth  ( i.e.,  from  Chokmuh 
and  Binah). 

735.  But  whensoever  the  colours  are  mingled  together 
then  is  He  called  Tiphereth,  and  the  whole  body  is  formed 
into  a tree  (the  Autz  Ea-Chaiim,  or  Tree  of  Life), % great 
and  strong,  and  fair  and  beautiful,  Dan.  iv.  1 1 . 

736.  “ The  beasts  of  the  field  had  shadow  under  it, 
and  the  fowls  of  the  heaven  dwelt  in  the  boughs  thereof, 
and  all  flesh  was  fed  of  it.” 

737.  His  arms  are  right  and  left.  In  the  right  arm  is 
Chesed  and  Life ; in  the  left  is  Geburah  and  Death. 

738.  Through  Daath  are  His  inner  parts  formed,  and 
they  fill  the  Assemblies  and  Conclaves,  as  we  have  said. 

739.  For  thus  is  it  written  : “ And  through  Daath  shall 
the  Conclaves  be  filled.” 

* Compare  the  symbolism  of  the  many  breasts  of  the  Ephesian  Diana. 

f The  “ Idra  Zuta  ” contains  twenty-two  chapters,  the  number  of  the 
letters  of  the  Hebrew  alphabet,  of  the  chapters  of  St.  John’s  Apocalypse,  and 
of  the  verses  of  the  1st,  2nd,  4th,  and  5th  chapters  of  Lamentations  of 
Jeremiah,  &c.  It  is  the  number  of  the  Qabalistical  keys. 

J Notice  that  the  tree  of  life  is  the  united  body,  and  the  tree  of  know- 
ledge of  good  and  evil  the  separated. 


THE  LESSER  HOL  Y ASSEMBL  Y. 


337 


740.  Afterwards  is  His  body  extended  into  two  thighs, 
et  intra  hasc  continentur  duo  renes,  duo  testiculi  mas- 
culini. 

741.  Omne  enim  oleum,  et  dignitas,  et  vis  masculi  e 
toto  corpore  in  istis  congregatur ; nam  omnes  exercitus, 
qui  prodeunt  ab  iis,  omnes  prodeunt  et  morantur  in  orificio 
membri  genitalis. 

742.  And  therefore  are  they  called  Tzabaoth,  the  Ar- 
mies ; and  they  are  Netzach  ( Victory , the  seventh  Sephira) 
and  Hod  ( Glory , the  eighth).  For  Tiphereth  is  Tetragram- 
maton,  but  Netzach  and  Hod  are  the  armies ; hence  cometh 
that  name,  Tetragrammaton  Tzabaoth. 

743.  Membrum  masculi  est  extremitas  totius  corporis? 
et  vocatur  Yesod,  fundament um ; et  hie  est  gradus  ille 
qui  mitigat  foeminam.  For  every  desire  of  the  Male  is 
toward  the  Female. 

744.  Per  hoc  fundamentum  ille  ingreditur  in  foeminam  ; 
in  locum  qui  vocatur  Tzion  et  Jerusalem.  Nam  hie  est 
locus  tegendus  foeminas,  et  in  uxore  vocatur  uterus. 

745.  And  hence  is  Tetragrammaton  Tzabaoth  called 
Yesod,  the  Foundation  (the  ninth  Sephira).  Also  it  is 
written,  Ps.  cxxxii.  13  : Since  Tetragrammaton  hath 
chosen  Tzion  to  be  a habitation  for  Himself,  He  hath 
desired  Her.” 

746.  When  Matronitha,  the  Mother,  is  separated,  and 
conjoined  with  the  King  face  to  face  in  the  excellence  of 
the  Sabbath,  all  things  become  one  body. 

747.  And  then  the  Holy  One — blessed  be  He ! — sitteth  on 
His  throne,  and  all  things  are  called  the  Complete  Name, 
the  Holy  Name.  Blessed  be  His  Name  for  ever,  and  unto 
the  ages  of  the  ages ! 

748.  All  these  words  have  I kept  back  unto  this  day, 
which  is  crowned  by  them  for  the  world  to  come.  And 
now  herein  are  they  manifested,  0 blessed  be  my  portion ! 

749.  When  this  Mother  is  conjoined  with  the  King,  all 
the  worlds  receive  blessing,  and  the  universe  is  found  to  be 
in  joy. 

z 


333 


KABBALAH. 


750.  Like  as  the  Male  ( Microprosopus ) existeth  from 
the  Triad  ( Kether , Chokmah,  and  Binali ),  and  His  be- 
ginning is  with  the  Triad,  in  this  same  manner  are  all 
things  disposed,  and  the  end  of  the  whole  body  is  thus ; 
also  the  Mother  {Inferior')  receiveth  not  the  blessing  ex- 
cept in  the  Syntagma  of  the  Triad,  and  these  paths  are 
Netzach,  Hod,  and  Yesod. 

751.  And  She  is  mitigated,  and  receiveth  blessing  in 
that  place  which  is  called  the  Holy  of  Holies  below. 

752.  As  it  is  written,  Ps.  cxxxii.  3 : “ Since  there  Te- 
tragrammaton  giveth  His  blessing.”  For  there  are  two 
paths  ; that  which  is  above,  and  that  which  is  below. 

753.  Hence  there  is  permission  granted  unto  none  to 
enter  therein,  save  unto  the  High  Priest,  who  entereth  from 
the  side  of  Chesed,  in  order  that  none  other  might  enter 
into  that  supernal  place  save  that  which  is  called  Chesed. 

754.  And  He  entereth  into  the  Holy  of  Holies,  and  the 
Bride  is  mitigated,  and  that  Holy  of  Holies  receiveth 
blessing,  in  the  place  which  is  called  Tzion. 

755.  But  Tzion  and  Jerusalem  are  two  paths,  one 
•denoting  Mercy,  and  the  other  Justice. 

756.  For  concerning  Tzion  it  is  written,  Isa.  i.  27 : 
u Through  Meshephat,  Judgment,  it  is  redeemed.”  And 
concerning  Jerusalem  it  is  written,  ibid.  21  : “Justice, 
Tzedeq,  abideth  in  Her,”  as  we  have  before  explained. 

757.  And  every  desire  of  the  Male  is  toward  the  Female. 
But  thus  are  these  called,  because  hence  proceed  blessings 
for  all  the  worlds,  and  all  things  receive  blessing. 

758.  This  place  is  called  Holy,  and  all  the  holinesses  of 
the  Male  enter  therein,  through  that  path  of  which  we 
have  spoken. 

759.  But  they  all  come  from  the  supernal  head  of  the 
Male  skull,  from  that  portion  of  the  supernal  brain  wherein 
they  reside. 

760.  And  this  blessing  floweth  down  through  all  the 
members  of  the  body  even  unto  those  which  are  called 
Tzabaoth,  the  Armies. 


THE  LESSER  HOLY  ASSEMBLY. 


339 


761.  And  all  that  which  floweth  down  throughout  the 
-whole  body  is  congregated  therein,  and  therefore  are  they 
called  Tzabaoth,  the  Armies ; because  all  the  armies  of  the 
superiors  and  inferiors  go  forth  therefrom. 

762.  And  that  which  floweth  down  into  that  place  where 
it  is  congregated,  and  which  is  emitted  through  that  most 
holy  Yesod,  Foundation,  is  entirely  white,  and  therefore 
is  it  called  Chesed. 

763.  Thence  Chesed  entereth  into  the  Holy  of  Holies  ; 
as  it  is  written,  Ps.  cxxxiii.  3 : “ For  there  Tetragram- 
maton  commanded  the  blessing,  even  life  for  evermore.” 

764.  Eabbi  Abba  said : “ Scarcely  could  the  Holy  Light- 
bearer  ( i.e .,  Rabbi  Schimeon ) finish  the  word  c life  * before 
his  words  ceased  altogether.  But  I was  still  writing  them 
down,  and  thought  that  there  would  still  be  more  for  me 
to  write,  but  I heard  nothing. 

765.  “ But  I raised  not  mine  head,  since  the  light 
around  him  was  so  great  that  hereunto  I could  not  look 
that  way. 

766.  “ Therefore  I trembled,  and  I heard  a Voice,  which 
cried  aloud  and  said,  Prov.  iii.  2 : 1 Length  of  days  and 
years  of  life,’  &c. 

767.  “ I heard  another  Voice,  Ps.  xxi.  5 : ‘ Seeketh  life 
from  thee,’  &c. 

768.  “ Through  that  whole  day  the  fire  departed  not 
from  the  house,  and  there  was  no  one  who  could  come  near 
unto  him,  because  they  were  unable,  for  the  fire  and  the 
light  encircled  him  through  that  whole  day. 

769.  “ But  I fell  upon  my  face  on  the  ground,  and  cried 
aloud. 

770.  “ When  therefore  the  fire  was  withdrawn,  I saw 
that  that  Holy  Light-bearer,  the  Holy  of  the  Holy  Ones 
(i.e.,  Rabbi  Schimeon ) had  been  taken  away  from  this 
world. 

771.  “ But  having  been  turned  round,  his  body  had  fallen 
on  his  right  side,  and  his  face  still  bore  a smile. 

772.  “ And  Rabbi  Eleazar,  his  son,  arose,  and  having 


340 


KABBALAH. 


taken  his  hands  in  his,  kissed  him ; but  I kissed  the  dust 
which  was  beneath  his  feet. 

773.  u The  Companions  wished  to  mourn  for  him,  but 
they  could  not  speak.  Yet  the  Companions  began  to  weep, 
and  Rabbi  Eleazar  prostrated  himself  thrice,  and  could 
not  open  his  mouth. 

774.  At  last  he  began,  and  said : u 0 my  father ! 0 
my  father ! there  were  Three,*  and  into  One  have  they 
returned. 

775.  “ Now  shall  the  living  creatures  (the  Cherubim)  rush 
forth  ( from  the  Name)  ; the  birds  shall  fly  upward  and  hide 
themselves  in  the  opening  of  the  Great  Sea,  and  all  the 
Companions  shall  drink  their  blood.” 

776.  But  Rabbi  Chiya  arose  upon  his  feet  and  said : 
“ Hitherto  hath  the  Holy  Light-bearer  (Rabbi  Schimeon) 
taken  care  of  us  (otherwise,  hath  occupied  himself  with 
us).  Now  is  the  time  not  fitting  for  any  other  thing  savo 
to  pay  him  due  honours.” 

777.  Therefore  Rabbi  Eleazar  and  Rabbi  Abba  arose, 
and  put  upon  him  the  sepulchral  garment ; and  who  ever 
saw  such  a disturbance  and  mingled  crowd  of  learned 
men  ? Through  the  whole  house  ascended  fragrant  odours 
(of  spices  brought  for  the  dead). 

778.  Then  they  placed  him  in  the  coffin  : and  no  man 
except  Rabbi  Eleazar  and  Rabbi  Abba  did  these  services 
for  him. 

779.  But  the  lictors  and  soldiers  came  from  Kaphar 
(otherwise,  from  Tzipori  and  Tardaia,  or  doctors  and- 
leamed  men  from  the  country),  and  drove  them  away.f 

780.  But  the  inhabitants  of  Maronaea  rescued  them 
with  great  tumult,  because  they  thought  that  he  was  not 
to  be  buried  there. 

781.  When  therefore  the  sepulchral  bier  was  borne 

* Keferring  to  Rabbi  Schimeon,  Eabba  Abba,  and  himself  having  sym- 
bolized Kether,  Chokmah,  and  Binah. 

t Knorr  de  Rosenroth  adds  a Latin  note  here  to  the  effect  that  it  is 
doubtful  whether  this  was  for  insult,  or  because  they  were  jealous  of  the 
honour  of  burying  him. 


THE  LESSER  HOLY  ASSEMBLY. 


341 


forth,  he  ( i.e . the  body  of  Rabbi  Schimeon j)  was  raised  above 
it  in  the  air,  and  a fire  flamed  around  him. 

782.  And  a Voice  was  heard  ( saying ) : “ Come  ye  and 
assemble  together,  and  enter  in  unto  the  nuptials  of  Rabbi 
Schimeon.  Isa.  lvii. : ‘ Let  him  enter  in  with  peace,  and 
let  them  rest  in  their  chambers.’  ” 

783.  When  he  was  carried  into  the  sepulchral  cave, 
a Voice  was  heard  in  the  cave  saying:  “This  is  He  who 
disturbed  the  earth,  and  made  the  kingdoms  tremble.” 

784.  How  many  liberties  are  stored  up  in  heaven  for 
thee ! 

785.  This  is  that  Rabbi  Schimeon  Ben  Yochai,  con- 
.cerning  whom  his  Lord  was  glorified  daily.  Blessed  is 
his  portion  above  and  below ! 

786.  How  many  highest  treasures  are  reserved  for 
him  ! 

787.  Concerning  him  it  is  said,  Dan.  xii.  13  : “ But  go 
thou  thy  way  till  the  end  be,  for  thou  shalt  rest,  and  stand 
in  thy  lot  at  the  end  of  the  days.” 

Hereunto  is  the  Lesser  Holy  Assembly. 


INDEX 


A 

Aaiion,  146,  328 

Ab,  8,  12,  13,  24,  25,  279,  288,  301,  302,  305,  306,  323 
Abel,  246 

Abraham,  5,  129,  140, 161,  164,  196,  232,  236 
Absolute,  16,  17,  35,  38,  115,  156,  175,  205,  265,  266,  279 
Abyss,  36,  48,  188,  198,  241,  245,  249,  266,  297 
Achad,  7,  12,  22,  47,  67,  117,  137, 139,  166 

Adam,  5,  13,21,  24,  28,  34,  42,  84,  86,  92,  95,  101,  103,  103,  114,  152, 
176,  177,  185,  208,  209,  210,  211,  212,  227,  228,  229,  239,  241,  242, 
247,  248,  249,  250,  251 

Adonai,  26,  30,  31,  32,  56,  60,  69,  71,88,  89,  96, 103,  106,  149, 150, 168, 
169,  170,  210,  214,  303 
Agla,  31 

Agrippa,  Cornelius  Henry,  5 
Ahebah,  7,  166 

Aima,  25,  285,  287,  288,  301,  302,  305,  306,  307,308,  323,326,  330,  331, 
336 

Ain,  16,  121,  266,  280 

Ain  Soph,  16,  38,  39,  40,  44,  48,  70,  280 

Ain  Soph  Aur,  16,  70,  94 

Air,  104,  177,  178,  179,  279 

Aishim,  26 

Alchemical,  27,  155,  189,  235,  289 

Aleph,  the  letter,  11,  12,  31,  60,  74,  78,  79,  96,  98,  103,  111,  171,  178, 
202,  210,  279,  314,  315,  316,  331,  332 
Almighty,  105 

Alphabet,  3,  11,  32,  34,  54,  63,  79,  80,  83,  87,  88,  93,  96,  103,  115,  119 
180,  185,  264,  325,  331,  336 
Ama,  25,  272,  285,  288 
Amath,  160,  217,  293,  308 
Amen,  89,  90,  110,  168,  169,  289,  303 
Amirah,  150,  151 

Ancient  of  the  Ancient  Ones,  21,  23,  113,  115,  117,  125,  133,  136,  137r 


344 


KABBALAH 


139, 148,  153,  155,  156,  158,  160,  165,  167,  174,  175,  179,  184,  195, 
202,  214,  225,  233,  252,  267 

Ancient  of  Days,  23,  111,  112,  117,  119,  123,  124,  126,  129,  130,  131, 
132,  133,  134,  141,  143,  144,  147,  153,  157,  158,  163,  167,  168,  173, 

175,  178,  179,  180,  182,  183,  184,  186,  189,  191,  192,  202,  205,  213, 

214,  216,217,  218,  219,  239,  242,  251,  302,  307 
Ancient  One,  23,  31,  35,  44,  45,  47,  66,  70,  71,  73,  77,  85,  91,  97,  99, 
115,  116,  117,  118,  119,  121,  127,  129,  130,  131,  132,  134,  144,145, 
146,  147,  153, 156, 157,  168,  179,  182,  195,  198,  206,  217,  219,  262, 

265,  266,  267,  270,  272,  275,  279,  298,  303,  309,  316,  324,  325,  327, 

328 

Androgynous,  27,  34,  86,  95,  225 

Angels,  26,  30,  37,  53,  103,  104,  106,  112,  149,  171,  172,  245,  253,  254 

Ani,  59,  60,  78,  168,  322 

Apocalypse,  24,  25,  96,  145,  332,  336 

Aquarius,  24,  34 

Aralim,  25 

Arcanum,  101, 110,  113,  144,  175,  185/:196, 200,  209,  217,  224  226,  227, 
240,  249,  254,  284,  311,  321,  322,  323,  326,  33 
Archetypal,  29,  35,  67,  69 
Arikh  Anpin,  24,  41,  44,  77,  117,  137 
Asch  Metzareph,  14, 15 

Asiah,  29,  32,  33,  34,  35,  47,  62,  103,  164,  170,  1 , 330 

Ateh,  31,  279,  280 

Ath,  46,  86,  96,  194,  226,  227 

Athene,  335 

Atmosphere,  36 

Atziloth,  29,  32,  33,  34,  35,  67,  69,  170 

Aub,  32,  33,  73,  74,  78 

Aunu,  256 

Auphanim,  24 

Aur,  45,  48,  168 

Authiqa,  23,  44 

Authiqa  De-Authiqin,  23 

Authiq  lomin,  23 

Authiqa  Qadisha,  23 

Auza,  249 

Auzael,  249 

Axieros,  269 

Axiochersa,  269 

Axiochersos,  269 

Ayin,  the  letter,  103,  171,  331,  3 


B 

Barietha,  155,  195.  200,  219,  221 
Bath,  286,  288 

Beast,  30,  54,  91,  104,  248,  24 


INDEX. 


345 


Beauty,  25,  26, 40,  46,  58,  65,  68,  88,  95,  97,  126, 148,  222, 225, 229,  230, 
335 

Behemoth,  248 
Bela,  175 

Ben,  8,  12,  32,  33,  72,  74,  282,  285,  286,  288 
Beni  Elohim,  26 

Benignity,  46,  65,  88,  94,  96,  97,  103,  126,  219,  220,  223,  231,  232,  233, 
234,  235,  239 
Beor,  175 

Berashith,  8,  12,  13,  46,  95,  96 
Beth,  the  letter,  12,  103,  171,  286,  331 
Beth  Elohim,  14,  54 
Bhagavadgita,  18 

Binah,  24,  32,  40,  42,  53,  54,  55,  58,  59,  60,  67,  88,  94,  144,  147,  163, 
189,  201,  225,  234,  267,  273,  278,  281,  282,  285,  286,  287,  288,  289, 

298,  301,  302,  305,  307,  321,  330,  335,  336,  338,  340 

Book  of  Concealed  Mystery,  15,  16,  41,  43  to  108, 115, 128, 134, 137, 141, 
144,  147,  151,  152,  157,  160, 161,  174,  180,  189,  191,  192,  201,  204, 

203,  212,  219,  222,  224,  226,  231,  234,  239,  240,  243,  246,  248,  272, 

278,  283,  284,  288,  291,  301,  303,  310,  325,  326,  331 

Book  of  Formation,  119 
Book  of  the  Revolutions  of  Souls,  15,  86,  101 
Briah,  29,  32,  33,  34,  35,  47,  52,  170,  285 

Bride,  25,  31,  32,  35,  41,  42,  47,  49,  51,  52,56,  57,  58,  60,  62,  63,  64,  65, 
70,  71,  72,  74,  75,  78,  85,  86,  94,  95,  100,  105,  106,  164,  210,  233, 
286,  287,  293,  300, 332, 334,  338 
Buddhist,  37 
Bull,  24 


C 

Cjlix,  86 
Canaan,  100 

Canticles,  74,  105,  116,  141,  147,  173,  181,  186,  190,  205,  215,  220,  224, 
225,  229,  243,  247,  263,  271,  286,  287,  318,  329,  330,  332,  334,  335, 
336 

Ceridwen,  233 

Chaioth-Ha-Qadesh,  24,  56,  104,  265 
Chariot,  104,  172,  253,  257,  261 
Chashmalim,  25 
Chen,  9 

Chesed,  25,  40,  51,  88,  103,  126,  174,  219,  223,  234,  243,  267,  270,  276, 
289,  293,  297,  301,  308,  327,  336,  338,  339 
Cheth,  the  letter,  103,  171,  309,  318,  331,  332 
Chiah,  35,  40,  53,  83,  92,  228,  299 
Chioa,  30 

Chokmah,  9,  24,  25,  27,  32,  40,  53,  60,  67,  73,  88,  138,  167,  217,  250,  267, 
273,  274,  278,  280,  281,  282,  284,  285,  287,  288,  289,  290,  291,  298, 
301,  302,  305,  306,  307,  321,  325,  329,  330,  331,  335,  336,  338,  340 


346 


KABBALAH. 


Cholom  Yesodoth,  28 
Christ,  146 

Christian,  25,  31,  32,  284 
Chronicles,  97,  194 
Clef  des  Mysteres,  36 
Commutations,  Tables  of  the,  10 

Companions,  109,  110,  113,  149,  251,  254,  256.  259,  260,  261,  262,  305,. 
335,  340 

Concealed  of  the  Concealed,  21,  23,  78,  113,  115, 167,  195,  252,  263, 269, 
283,  298,  306,  316,  318 

Creation,  29,  30,  50,  52,  94,  104,  160,  161,  172,  174,  284 
Creative,  30,  35 
Cremonensian  Codex,  15,  210 

Crown,  20,  23,  27,  28,  31,  34,  35,  41,  44,  45,  48,  60,  61,  66,  71,  72,  76r 
85,  88,  94,  96,  97,  111,  126,  132,  145,  149,  156,  169,  175,  177,  226, 
233,  242,  243,  244,  248,  256,  267,  268,  269,  287,  289,  293,  294,  304, 
320,  331 


D 

Daath,  26,  59,  60,  74,  106,  180,  278,  288,  289,  290,  291,  305,  321,  333r 
336 

Daleth,  the  letter,  11,  60,  75,  79,  80,  92,  93,  103,  171,  202,  210,  284,285, 
331 

Daniel,  26,  58,  123,  130,  141,  143, 168,  178,  182,  223,  236,  245,  251,  289, 
329,  336,  341 

Daughter,  93,  101,  177,  232,  235,  249,  282,  286,  288,  290,  300,  301 
David,  6,  54,  82,  102,  107,  131,  132,  -207,  208,  209,  210,  211,  212,  236, 
326,  332 

Day,  52,  99,  109,  140,  167,  236,  257,  293 
Death,  30,  52,  104,  109 
Debur,  150,  151 

Decad,  26,  65,  74,  99,  100,  105,  149,  160,  180,  214 
Deity,  17,  21,  22,  30,  34,  43,  44,  46,  48,  78,  89,  139,  141,  168,  170,  208, 
335 

Demons,  30,  51,  54,  103,  240,  244,  249 

Deuteronomy,  69,  78,  110,  111,  191,  193,  198,  204,  214,  242,  254,  313, 
315,  319 
Devils,  30,  51 

Dew,  116,  117,  177,  178,  179,  265,  303 
Diana,  336 
Din,  25,  103,  301 
Dinhabah,  175 

Dragon,  50,  51,  52,  53,  152,  237 
Duad,  24,  27,  92,  267,  268,  271 
Duenech,  289 


INDEX. 


34  7 


E 


Eagle,  24,  75 

Earth,  36,  37,  43,  46,  47,  69,  76,  82,  89,  90,  91,  94,  97,  100,  104,  106, 
112,  125,  128,  150,  163,  178,  188,  227,  242,  248,  249,  250,  289,  297, 
312,  315 

Ecclesiastes,  101,  112,  139,  199,  251,  295,  319 

Eden,  36,  96,  119,  123,  124,  131,  152,  156,  167,  180,  262,  270,  278,  279, 
281,  284,  287,  293 

Edom,  22,  29,  102,  113,  114,  174,  175,  233,  300 
Edomite  kings,  22,  29,  43,  47,  48,  85,  102,  174,  176,  298,  331 
Egypt,  5,  6,  176 
Egyptians,  6,  163,  168,  289 

Ebeieh,  17,  23,  30,  31,  32,  41,  61,  66,  67,  79,  88,  91,  96,  141,  175 

El,  25,  88,  143,  144,  171,  234,  291,  305,  310 

El  Chai,  26 

Elements,  28,  104 

Elihu,  255 

Eliphaz  Levi  Zahed,  17,  35,  36 
Eloh,  25,  209 

Elokim,  7,  8,  21,  22,  25,  26,  46,  48,  54,  56,  61,  69,  70,  82,  84,  88,  90,  93, 
96,  98,  101,  104,  105,  106,  107,  108,  124,  163,  167,  202,  209,  226, 
227,  239,  242,  249,  265,  273,  280,  303,  326,  330 
Enoch,  105 

Equilibrium,  16,  29,  43,  44,  45,  55,  57,  66,  71, 73,  75,  92,  94,  96,  121, 135, 
136,  138,  141,  183,  225,  242,  246,  266,  308 
Esther,  155 
Eucharist,  269 
Eugenius  Philalethes,  20 
Eve,  42,  228,  241 
Existence,  17,  23,  30,  31,  44,  63 

Exodus,  23,  79,  88,  94,  107,  111,  117,  121,  122,  140,  145,  148,  150,  153, 
170,  175,  188,  196,  197,  198,  216,  217,  218,  236,  237,  252,  289,  303, 
Ezekiel,  24,  34, 53,  56,  75,  86, 104, 132,  173, 226,  240,  245,  251, 265,  313 


F 

Father,  8,  12, 13,  22,  24,  25,  31,  32,  35,  41,  57,  58,  59,  60,  61,  62,  63,  64, 
66,  67,  71,  73,  74,  75,  78,  80,  84,  85,  86,  89,  92,  93,  94,  95,  96,  107, 
140,  156,  165,  180,  236,  279,  280,  281,  282,  283,  285,  286,  288,  289, 
290,  291,  298,  299,  302,  304,  305,  306,  307,  323,  326,  331,  340 
Fear,  25,  291 

Female,  21,  22,  35,  55,  58,  62,  73,  84,  85,  86,  92,  93,  95,  100,  177,  227, 
229,  244,  281,  282,  286,  295,  300,  301,  331,  334,  335,  338 
Feminine,  21,  22,  24,  25,  26,  V,  46,  55,  61,  73,  82,  85,  92,  101,  209,  229, 
231,  239,  312,  326,  334 

Fire,  104,  177, 178,  196,  198,  200,  279,  318,  330,  331,  339 


348 


KABBALAH. 


Fludd,  Robert,  5 
Formation,  29,  35,  50,  160 

Foundation,  26,  40,  46,  56,  57,  59,  60,  62,  64,  72,  85,  88,  92,  97,  167, 
243,  337,  339 


G 

Gabriel,  7,  245 

Garden,  67,  82,  98,  100,  131,  152,  167,  262,  278,  284,  285,  335 
Gate,  32,  60,  64,  65,  69,  74,  106,  180,  184,  200,  201,  210,  234,  253 
Geburah,  25,  51,  52,  88,  163, 174,  193,  194,  224,  243,  267,  289,  317,  327, 
329,  334,  336 

Gedulah,  25,  174,  194,  327 
Gehenna,  261,  269 

Gematria,  4,  7,  12,  31,  47,  51,  54,  67,  76,  111,  120,  137,  139,  143,  152, 
155,  167,  170,  182,  194,  234,  277,  285,  303 
Genesis,  22,  47,  48,  49,  69,  70,  76,  82,  83,  84,  86,  90,  91,  93,  96,  97,  98, 
100,  105,  106,  107,  113,  114,  116,  119,  128,  129, 174,  175,  180,  193, 

194,  195,  196,  197,  198,  202,  209,  226,  232,  233,  239,  241,  249,  250, 

265,  284,  287,  300,  303,  305,  316,  325,  334 

Ghimel,  the  letter,  31,  103,  331,  332 
Giants,  100,  249 

Glory,  46,  52,  61,  65,  68,  77,  88,  97,  125,  163,  168,  221,  222,  246,  262, 
337 

Gnomes,  104 

God,  25,  26,  34,  37,  47,  57,  69,  88,  89,  95,  112,  124,  137,  140,  143,  144, 
150,  151,  153,  154,  155,  169,  172,  173,  180,  182,  191, 199,  200,  204, 

216,  218,  228,  232,  241,  242,  254,  256,  261,  262,  263,  282,  291,  292, 

293,  296,  297,  303,  314,  319,  322,  323 

Golgotha,  72,  303 
Grace,  9,  268,  270,  279,  309 

Greater  Holy  Assembly,  40,  41,  67,  77,  109  to  257,  260,  261,  278,  300, 
317,  331 
Greatness,  25 


H 


Habakkuk,  111,  202 
Hadar,  175,  222,  234,  300 

He,  the  letter,  11,  31,  32,  33, 34,  41,  54,  55,  56,  57, 58,  59,  60,  61,  62,  64, 
65,  67,  69,  70,  71,  72,  73,  74,  75,  78,  79,  80,  84,  85,  86,  87,  88,  89, 
92,  93,  95,  96,  98,  100,  101,  103,  107,  108,  147,  171,  179,  180,  194, 
202,  210,  225,  231,  232,  246,  272,  273,  274,  282,  285,  286,  288,  304, 
310,  314,  330,  331,  332,  334,  335 
Heavens,  46,  96,  112,  242,  251,  265,  303,  315 
Hell,  30 
Hercules,  54 

Hermes,  96,  155,  189,  242 


INDEX. 


349 


Hertha,  233 

Hexad,  74,  161,  243,  284 
Histoire  de  la  Magie,  17 

Hoa,  54,  78,  79,  130,  156,  168,  185,  242,  263,  268,  279,  280,  283,  291, 
292,  294,  298,  302,  318,  326,  330 

Hod,  26,  40,  51,  61,  65,  83, 125,  163,  221,  222,  243,  267,  310,  337,  338 

Horus,  269,  289 

Hosea,  252,  283,  299,  318 


Iddo,  262 

ldra  Rabba  Qadisba,  14.  6 >,  67,  70,  71,  76,  77,  102,  109  to  257 
Idra  Zuta  Qadisba,  14,  67,  77,  150,  259  to  341 

IHVH,  9,  12,  26,  30,  31,  32,  35,  55,  56,  57,  59,  61,  63,  64,  66,  67,  69,  70, 
71,  73,  82,  84,  88,  89,  96,  107,  141,  156,  168, 171,  179,  180,  196,  202, 
208,  209,  210,  211,  214,  225,  227,  246,  276,  280,  282,  283,  285,  286, 
303,  311,  314,  316,  317,  322,  327,  332,  334 
Image,  36,  38,  248 
Infinite,  18,  38,  44 

Influence,  27,  64,  69,  102,  152,  274,  275,  276,  279,  283,  290,  292,  303, 
325,  328 

Influx,  61,  66,  71,  75,  76,  85,  88,  97,  98,  99, 101, 103, 104,  107,  160,  161, 
162,  167 

Inscrutable  Height,  23,  40 
lor,  103,  194 
Isaac,  236 

Isaiah,  25,  50,  57,  69,  77,  78,  95,  97,  108,  112,  116,  127,  129,  130,  131, 
144,  152,  157,  161,  163,  168,  179,  190,  193,  198,  237,  248,  257,  266, 
273,  279,  284,  287,  291,  313,  314,  315,  316,  317,  323,  338,  341 
Isheth  Zenunim,  30 
Isis,  233,  269,  289 

Israel,  8,  12,  22,  29,  59,  94,  95,  106,  111,  113,  114,  121,  124,  125,  129, 
141,  154,  183,  185,  187,  188,  204,  271,  289,  303,  312,  313,  315,  325, 
327,  332 


J 

Jacob,  59,  60,  129,  137,  140,  163,  196, 197,  204,  236,  291,  305,  306,  325 
Jehovah,  26,  30,  32,  55,  69,  71 
Jellinek,  Dr.,  38 

Jeremiah,  67,  71,  120,  123,  124,  131,  149,  161,  184,  230,  336 
Jeroboam,  262 

Jerusalem,  77,  190,  191,  247,  313,  314,  315,  337,  338 
Jesus,  8,  72 

Job,  51,  78,  124,  151,  153,  188,  201,  215,  218,  280,  301,  312,  320,  332 
John,  24 


KABBALAH. 


Joseph,  128,  197 

Joshua,  93,  94,  100,  107,  253 

Jubilee,  107,  180,  288 

Judgment,  28,  41,  49,  50,  51,  52,  53,  54,  55,  59,  72,  76,  85,  94,  95,  102, 
103,  104,  105,  106,  122,  123, 141,  143,  153,  155,  164,  173,  175,  178, 

182,  183,  184,  185,  187,  191,  194,  195,  196,  215,  216,  226,  230,  231, 

232,  233,  234,  235,  240,  241,  244,  245,  247,  274,  277,  293,  294,  295, 

296,  297,  300,  301,  309,  310,  312,  314,  315,  329,  332,  338 

Jupiter,  27,  104 

Justice,  25,  26,  40,  52,  141,  163,  191,  224,  238,  248,  289,  293,  294,  296, 

297,  314,  315,  332,  338 


K 

Kaph,  the  letter,  103,  171,  325,  331,  332 
Karma,  37,  38 

Kerubim,  24,  26,  32,  34,  35,  172,  340 

Kether,  20,  23,  24,  26,  27,  31,  32,  34,  41,  44,  45,  46,  4S,  61,  65,  67,  70, 
88,  91,  96,  111,  124, 145,  166, 169,  175,  177,  217,  248,  265,  266,  267, 
280,  283,  289,  301,  302,  305,  320,  330,  331,  335,  338,  340 
Khem,  289 
Khorsia,  29 

King,  26,  27,  28,  31,  32,  34,  35,  51,  53,  93,  98,  102,  108,  109,  113,  136, 

145,  146,  149,  155,  158,  159,  210,  211,  218,  233,  236,  240,  248,  253, 

256,  264,  269,  289,  292,  294,  295,  296,  300,  307,  319,  320,  323,  326, 

332,  333,  334,  335,  336,  337 

Kingdom,  20,  26,  46,  47,  48,  49,  50,  55,  62,  63,  73,  84,  88,  92,  94,  96,  97, 
100,  101,  103,  104,  106,  107,  233,  234,  296 
Kings,  26,  29,  43,  48,  84,  85,  88,  93,  101,  102,  103,  113,  114,  129,  132, 
154,  174,  199,  200,  300,  307,  318,  320,  321 
Kneph,  289 

Knowledge,  58,  59,  60,  74,  76,  106,  115,  131,  132,  180,  278,  288,  289, 
291,  305,  310 
Kokab,  28 

L 

Lamed,  the  letter,  31,  103,  171,  331 
Lamentations,  314,  336 

Law,  8,  59,  83,  109,  110,  111,  115, 129,  140, 141,  146, 160,  161, 162,  182, 
183,  205,  280 
Leah,  59 
Leo,  24,  34 
Lernaean  Hydra,  54 

Lesser  Countenance,  26,  32,  35,  41,  48,  118,  179 
Lesser  Holy  Assembly,  40,  67,  77,  259  to  341 
Levanah,  28 

Leviathan,  42,  51,  53,  54,  85,  189,  237 

Leviticus,  80,  91,  106,  157,  245,  286,  287,  300,  311,  322 


INDEX. 


351 


Light,  20,  28,  36,  48,  50,  51,  54,  56,  62,  65,  66,  73,  74,  76,  82,  84,  85, 102, 
103,  106,  107,  114,  115,  116,  122,  123,  125,  126,  127,  136,  145,  147, 

148,  158,  159,  168,  177,  179,  195, 198,  218,  219,  222,  223,  234,  255, 

256,  263,  266,  267,  268,  270,  279,  283,  289,  292,  294,  304,  306,  332 

Limitless,  16,  19,  20,  44,  45,  48 
Lion,  24 

Lord,  26,  30,  31,  48,  59,  60,  69,  71,  83,  87,  88,  89,  90,  91,  94,  95,  96,  98, 
109,  110,  125,  127,  128,  129,  132,  133,  150,  156,  159,  163,  167,  168, 

183,  199,  201,  214,  216,  218,  230,  238,  242,  244,  251,  255,  308,  312, 

319,  329,  341 

Love,  7,  25,  40,  111,  166,  253,  286,  295 
Lublinensian  Codex,  15 
Lully,  Raymond,  5 


M 


Macrocosm,  36,  41,  155,  331 

Macroprosopus,  24,  26,  31,  35,  41,  43,  44,  45,  46,  47,  48,  54,  57,  61,  65, 
66,  69,  70,  71,  72,  73,  76,  77,  78,  81,82,  83,  85,  91,  96.  97,  99,  102, 
111,  112,  115,  116,  117,  118,  119,  121,  122,  123,  124,  125,  130, 133, 
134,  136,  137,  138,  141,  142,  144,  145,  147,  148,  149,  153, 154,  156, 
158,  160,  162,  163,  164,  166,  167,  168,  169,  170,  173, 182,  183,  184, 
185, 187,  190,  192,  194,  204,  207,  216,  218,  222,  238,  266,  271,  280, 
283,  303,  304,  307,  312,  313,  314,  328,  330 
Madim,  27 
Magnificence,  25 
Mali,  32,  33,  73,  74,  78,  79,  251 
Malachi,  112,  148,  195,  232 

Male,  21,  35,  55,  58,  67,  84,  85,  86,  92,  93,  95,  177,  227,  229,  230,  231, 
235,  239,  244,  247,  281,  282,  286,  287,  295,  300,  301,  334,  335,  338 
Malkuth,  20,  25,  26,  27,  31,  32,  35,  46,  47,  49,  51,  52,  53,  55,  56,  57,  63, 
78,  84,  88,  94,  96,  148,  160,  169,  283,  267,  296,  327 
Man,  24,  25,  29,  34,  36,  37,  60,  67,  83,  84,  85,  86,  87,  88,  89,  90,  91,  92, 
101,  102,  106,  126, 127,  134,  137,  139,  141,  152, 155,  168,  174,  175, 
177,  186,  188,  207,  208,  209,  210,  211,  212,  216,  227,  228,  230,  233, 
234,  235,  241,  242,  243,  245,  248,  251,  259,  281,  301,  305,  312,  335, 
Mantuan  Codex,  15,  45,  46,  66,  67,  68,  70,  83,  100 
Mars,  27,  104,  163,  194 
Mary,  307 

Masculine,  21,  22,  24,  25,  27,  46,  55,  82,  85,  92,  101,  209,  239,  312,  315, 
334 

Masloth,  27 

Matred,  177,  235,  300 

Matrona,  26,  337 

Matter,  30,  35,  100,  112,  165 

Mechetabel,  177,  234,  235,  300 

Melakim,  26 

Melchizedek,  295 


352 


KABBALAH . 


Melekh,  26, 

Mem,  the  letter,  51, 103, 171,  178,  279,  310,  331 
Mercury,  28,  104 

Mercy,  25,  26,  28, 41,  49,  50,  52,  53,  55,59,  69,  70,  89,  94,  102, 103,  104r 

122,  125,  141,  143,  155,  |157,  158,  160,  164,  174,  182,  183,  187,  191, 

192,  195,  196,  203,  215,  216,  219,  220,  223,  224,  225,  230,  234,  235, 

238,  239,  247, 266,  270,  274,  276,  293,  295,  297,  301,  308,  309,  314, 

327,  329,338 

Meshephat,  293,  294, 295,  296,  297,  314,  338 

Messiach,  7,  50,  131, 132,  133, 149,  273 

Metatron,  7, 105, 106 

Mezahab,  177,  235,  300,  301 

Mezla,  27, 279,  303,  325,  327, 328 

Micah,  137,  140,  144,  151,  154,  158, 160,  165 

Microcosm,  36,  155,  231 

Microprosopus,  26, 31,  32,  35, 40,  41,  42,  43,  46,  47, 48,  49,  51,  56, 57,  58, 
59,  61,  63,  64,  65,  66,  67,  70,  71, 72, 73,  74,  75, 76,  77,  78,  81, 82,  83, 
84,  86,91,  93,  94,  95,  97,  98,  99,  102,  103,  107,  114,  118,  119,  120, 
121,  122,  124, 125,  129,  131,  132,  133,  134,  136,  137,  138,  141,  145, 
146,  148,  152,  155,  159, 164,  166,  167,  168,  173,  177,  178, 179,  180, 
181,  182,  183,  184, 185,  186,  187,  190,  191,  192,  195,  196,  198,  199, 

200,  201,  202,  203,  204,  205,  207,  210,  212,  213,  214,216,  217,  218, 

219,  221,  222,  224,  225,226,  227,  229,232,  233,  235,  236,  238,  239, 

243,  248,  265,  267,  268,  271,  272,  273,  274,  275,  278,  279,  283,  284, 

289,  293,298,  299,  302,303,  304,  305,  306,  307,  309,  310,  311,  312, 

313,  314,  315,  316,  317,  318,  319,  320,  321,  323,  324,  325,  327,  328, 
329,  331,  332,  333,  336,  338 
Mikliael,  7,  37,  38 
Mildness,  25,  28,  103,  169 
Miolner,  302 
Mirandola,  J.  P.  de,  5 
Mischna,  322 
Moab,  310 

Monad,  22,  99,268,  271 
Moon,  27,  28,  62,  104,  257 
More,  Dr.  Henry,  5 

Moses,  6,  54,  60,  94,  104,  105, 106,  107,  140  141,  148,  151, 182, 196, 197, 
198,  216,  217,  237,  252,  275,  315,  328 
Most  Holy  AncientOne,  21,  23,  70,  73,  140,  198,219,  223,  224,  226,  227, 
240,  263,  264,  265,  266,  267,  268,  269,  270,  271,  272,  273,  274,  276, 
277,  279,  280,  281,  283,  289,  294,  298,  299,  301,  302,  304,  305,  306, 
310,  314,  316,  317,  318,  325 
Most  Holy  One,  262,  263,  296,  303,  319,  322,  323 
Mother,  22,  24,  25,  26,  32,  35,  41,  42,  53, 54,  57,  58,  59,  60,  61,  62,  63,  64, 
65,  66,  67,  71,  72,  73,  74,  75, 78, 80,  82,  84, 86,  87,  92,  93,  94,  95,  96, 
97, 98, 103, 106,  107, 180, 225,  233,  240,  269,  281,  282,  285,  286,  287, 
288,  289,  290,  291,  298,  299,  301,  302,  304,  305,  306,  307,  308,  323, 
326, 331,  334,  335,  337,  338 


INDEX. 


353 


N 

Name.  24,  25,  26,  30,  31,  61,  66,  69,  70,  72,  73,  76, 77,  78,  82,  84,  89,  90, 
95,  96,  97,  98,  99,  100,  101,  102,  103,  105,  106,  108,  111,  129,  155, 
167,  168,  169,  170,  172,  174,  197,  209,  210,  214,  220,  227,  232,235, 
241,  242,  249,  264,  272,  273,  283,  285,292,  294,  299,  326,  337,  340 
Negative,  16,  20,  43,  44,  45,  266 

Negative  Existence,  16,  18,  19,  20,  44,  117,  121,  266,  280,  330 

Negative  Subsistence,  18,  19 

Nephescb,  34,  35,  36,  37,  40,  92,  228,  253,  299 

Nephilim,  249 

Nequdah  Peshutab,  23 

Nequdah  Rashunah,  23 

Neschamab,  34,  35,  36,  37, 40,  91,  228,  247,  253,  269,  299,  323 
Netzacb,  26,  40,  45,  46,  51,  88,  97,  126,  184,  185, 224,  243, 267, 310,  337, 
338 

Noah,  5,  250 
Nogah,  27,  104,  105 
Notariqon,  7,  9,  31,  55,  111 

Numbers,  75,  89,  98,  100,  117,  127,  128,  152,  155,  159,  190,  199,  200, 
216,  217,  223,  265,  309,  319,  321,  328 
Nun,  the  letter,  60,  64,  74,  78,  103,  171,  210,  286,  310,  331 


o 


Obadiah,  75 

Olahm,  28,  29, 31,  40, 158,  167,  203,  249 
Osiris,  269,  289 
Otz,  28,  267,  336 


P 


Paau,  234,  300 

Pachad,  25,  40,  163,  174 

Palace,  89,  94,  104,  252,  253,  256,  291,  292 

Paradise,  42,  51,  67,  111,  152,  262,  270,  281 

Path,  26,  54,  55,  57,  59,  60,  61,  62,  63,  64,  65,  66,  68,  70,  71,  75,  84,  87, 
89,  92,  94,  95,  96,  97,  98,  99,  100,  101,  102,  103,  104,  105,  106,  107, 
108,  119,  121,  122,  124,  126,  128,  151,  153,  154,  155,  156,  157,  180, 
181,  182,  183, 189,  206,  210,  215,  220,  221,  226,  228,  231,  241,  256, 
264,  266  ,267,  269,  280,  282,  283,  293,  299,  307,  309,  310,  330, 
338. 

Patriarch,  161,  236,  257,  325 
Paul,  146 

Pe,  the  letter,  103,  171,  331 
Pentad,  74 


A A 


354 


/CABBALA//. 


Pentateuch,  6 

Pistorius,  152,  169 

Planets,  37,  104,  105 

Positive  Existence,  16,  19,  45,  266 

Potential  Existence,  19,  266 

Primordial  Point,  23 

Primum  Mobile,  27, 104 

Proclus,  21 

Prosper  Rugere,  8 

Proverbs,  57,  62,  68,  80,  112, 121, 127,  128,  129,  136,  138, 158,  175,  181, 
213,  214,  222,  225,243,  250,  266,  271,  278,  282,288,  290,  291,  295, 
296,297,  308,  309,  321,  322,  333,  335,  339 
Psalms,  26,  53,  54, 78,  82, 91,  97,  98,  99, 104, 107,  109, 110, 120, 122,  123, 
124,  125,  128, 129,  133,  146,  154,  156,  158,  159,  168,  183,  187,  188, 

189, 192,  194,  199,  201,  203,  207,  218,  219,  221,  223,  226,  232,  236, 

238,  239,  248,  261,  271,  273, 274,  277,  281,  285,  291,  293,  296,  297, 

298,  299,  300,  305,  308,  310,  311,  312,  316,  317,321,  322,  339 

Pythagoras,  21,  214 


Q 


Qabalah,  1,  2, 4,  5,  6, 10, 11,  13,  14,  15, 17,  21,  22, 25, 28,  30, 38,  55,  72, 
88,  100,  111,  173,  226,  272,  283,  284,  335 
■Qain,  241,  245 
■Qliphoth,  30,  51,  103 
Qoph,  the  letter,  103, 171,  331,  332 
■Quaternary,  35,  266,  284,  304 

ueen,  25,  26,  27,  28,  31,  32,  34,  35,  47,  49,  51,  55,  56,  57,  58,  59,  60, 
71,  78,  92,  94,  95,  96,  97,  101,  105, 106,  107,  149,  233,  269,  330, 
332 


R 

Rabbi  Abba,  6,  110,  111,  125, 149, 150,  162, 218,  222, 254,  255,  259,  260, 
261,  262,  292,  339,  340 
Rabbi  Benchas  Ben  Yair,  256,  259,  262 
Rabbi  Chiya,  110,  149,  150,  152,  260,  340 
Rabbi  Chizqiah,  110,  147,  148, !149,  252 

Rabbi  Eleazar,  6,  110,  111,  122,  123,  149,  150,  160,  207,  212,  259,  260, 
261,  262,  339,  340 
Rabbi  Moses  Korduero,  36 

Rabbi  Schimeon  Ben  Yochai,  6,  109,  110,  112,  113,  122,  123,  125,  126, 
130,  132,  134,  146,  148,  149,  150,  153,  156,  158,  162,  163,  166,  169, 
172,  203,  204,  207,  218,  222,  224,  225,  242,  251,  252,  253,  254,  255, 
256,  257,  259,260,  261,  262,  263,  269,  281,  283,  290,  292,  299,  339, 
340,  341 

Rabbi  Yehuda,  110,  130, 149,  150,  163,  212,223,  255,  260 


INDEX . 


355 


Rabbi  Yisa,  110,  149, 157,  252 

Rabbi  Yitzchaq,  110,  137, 146,  149,  150,  260 

Rabbi  Yitzchaq  Loria,  36 

Rabbi  Yosi,  110,  131,  149,  154,  252 

Rabbi  Yosi  Ben  Jacob,  110,  149,  150,  260 

Rachel,  59,  305 

Raphael,  7 

Rashith  Ha-Galgalim,  27 
Ratzon,  122,  270 

Rav  Hammenuna,  133,  256, 262,  286,  300,  317 

Rav  Yeyeva,  273,  279,  282,  284,  309,  327 

Rebekab,  305 

Rechoboth,  234 

Resh,  the  letter,  103,  171,  331 

Reuchlin,  John,  5 

Revelation,  54,  189 

Rhea,  233 

Righteousness,  40,  77,  148,  332 
Risha  Havurah,  23 
Rom  Meolah,  23,  40 
Royal  Valley,  50,  53 

Ruach,  7,  8,  9,  12,  22,  27,  34,  35,  36,  37,  40,  248,  249,  251, 273, 299,  302, 
316,  322,  323,  329 


s 

Sabbath,  122,  123,  240,  255,  257,  269,  310,  337 

Salamanders,  104 

Samael,  30,  37,  38 

Samekh,  the  letter,  103,  171,  331 

Samuel,  88,  90,  98,  107,  185,  196,  197,  238,  251,  291,  305,  321,  329 

Sandalphon,  103 

Sarah,  232 

Satan,  30,  51 

Saturn,  27,  52,  104 

Saul,  234 

Scandinavians,  28 

Schechinah,  26,  49,  55,  103,  111,  161,  197,  246,  250, '260 
Schemahamphorasch,  111,  170,  171,  197,  330 
Scintilla,  19 
Scorpio,  24,  34 
Scorpion,  24 

Sea,  25,  42,  53,  90,  125,  144,  147,  188,  189,  225,  241,  307,  340 
Seg,  32,  33,  74,  78 

Sepher  Yetzirah,  14,  22,  51,  61,  119,  161,  178,  180,  196,  243  273  279, 
325,  326,  331 
Sepher  Sephiroth,  14, 15 


356  KABBALAH. 

Sephirotb,  16,  20,  21,  24,  25,  26,  27,  28,  29,  32,  38,  39,  40,  41,  42,  44, 
45,  46,  47,  49,  50,  51,  52,  54,  58,  59,  60,  62,  63,  65,  66,  67,  69,  73, 
84,  88,  89,  92,  94,  96,  97,  100,  104,  111,  126,  137,  145,  149,  150, 
156,  160,  161,  163,  164,  166,  169,  172,  174,  179,  180,  197,  211,  214, 
217,  228,  237,  243,  256,  261,  264,  267,  269,  280,  281,  282,  284,  289, 
310,  325,  327,  330,  332 
Seraphim,  25 

Serpent,  42,  50,  51,  52,  85,  104,  152,  237,  241,  295 
Seth,  246 

Severity,  41,  46,  51,  88,  94,  96,  100,  106,  193,  194,  233,  235,  297,  309, 
329,  334 
Shabbathai,  27 
Shaddai,  7,  26,  88,  105 
Shedim,  249 

Shells,  30,  36,  50,  51,  53,  100,  102,  103,  104,  105 
Shemesb,  27 
Shiloh,  7 

Shin,  the  letter,  7,  103,  171,  178,  196,  279,  331 
Shinanim,  26 
Sinai,  148,  252 

Siphra  Dtzenioutha,  14,  43  to  108,  115 
Smooth  Point,  23 
Snake,  24 

Solomon,  6,  66,  94,  101,  102,  132,  204,  233,  286,  287,  295,  332 
Solomon  Meir  Ben  Moses,  8 

Son,  8,  12,  13,  22,  32,  35,  57,  61,  72,  93,  95,  96,  101,  131,  146,  156, 251, 
253,  259,  261,  282,  284,  285,  286,  288,  289,  290,  307,  331 
Song  of  Songs,  66,  68,  204 

Soul,  34,  35,  36,  37,  40,  60,  65,  71,  72,  83,  87,  91,  92,  98,  103,  104,  106, 
158,  228,  241,  242,  247,  253,  323 
Sphinx,  24,  36 
Spinoza,  38 

Spirit,  8,  12,  13,  22,  27,  35,  36,  40,  46,  48,  51,  70,  71,  86,  91,  92,  98,  99, 
100,  101,  102,  105,  107,  112,  114,  131,  132,  133,  150,  152,  153,  164,' 
165,  173,  180,  199,  200,  223,  224,  234,  240,  241,  242,  246,  248,  249, 
251,  269,  273,  302,  316,  322 
Splendour,  26,  40,  104,  148,  163 

Strength,  25,  143,  163,  193,  194,  224,  225,  243,  251,  277,  291 
Sun,  27,  37,  62,  104,  148 
Sylphs,  104 

Syntagma,  19,  245,  246,  247,  270,  282,  285,  338 


T 

Talmud,  53 

Tau,  the  letter,  51,  96,  103,  119,  171,  264,  331 
Taurus,  24,  34 


INDEX. 


357 


Temira  De-Temirm,  23 
Temple,  6,  89,  160,  161,  233 
Temura,  7,  9,  11,  55 
Teth,  the  letter,  103,  171,  331 
Tetrad,  74,  161,  284 

Tetragrammaton,  9,  12,  31,  32,  33,  34,  35,  41,  50,  51,  54,  55,  56,  57,  59, 
60,  61,  62,  63,  64,  65,  67,  69,  70,  71,  72,  73,  74,  75,  76,  77,  78,  82, 
85,  87,  89,  91,  95,  96,  98,  99,  100,  101,  102, 103,  104,  105,  106, 107, 
108,  110,  111,  121,  122,  123,  127,  128,  129,  130,  131,  140,  147,  150, 

151,  152,  153,  154,  155,  163,  165,  167,  168,  169,  170,  172,  179,  183, 

188,  190,  191,  193,  194,  195,  196,  197,  198,  199,  200,  201,  202,  204, 

207,  208,  209,  210,  211,  212,  214,  216,  223,  224,  226,  227,  228,  230, 

231,  236,  237,  238,  239,  241,  242,  246,  249,  250,  251,  252,  254,  255, 

257,  266,  267,  283,  291,  296,  297,  299,  304,  305,  307,  308,  311,  312, 

314,  315,  317,  318,  319,  321,  322,  326,  327,  328,  330,  333,  334,  337, 

338,  339 
Than,  152,  237 
Tharshisim,  26,  245 
Thashraq,  10 
Thebunah,  286,  288,  290 
Theli,  51 
Thenanim,  53 
Thor,  302 
Thora,  210 

Throne,  25,  29,  34,  52,  86,  116,  130,  132,  149,  173,  174,  226,  236,  251, 
293,  294,  337 

Tiphereth,  25,  34,  40,  51,  58,  60,  62,  88,  94,  97,  106,  126,  148,  152,  222, 
225,  229,  230,  237,  243,  267,  284,  289,  315,  327,  336,  337 
Tree  of  Knowledge  of  Good  and  Evil,  103,  104,  336 
Tree  of  Life,  28,  98,  104,  197,  284,  332,  336 
Triad,  24,  27,  267,  338 

Trinity,  25,  26,  27,  28,  30,  31,  32,  34,  35,  45,  117,  149,  266,  304 
Triune,  27,  267 

Truth,  109,  122,  158,  160,  183,  188,  217,  218,  219,  247,  293,  294,  306, 
308. 

Tzabaoth,  26,  88,  246,  310,  337,  339 
Tzaddi,  the  letter,  103,  171,  331 

Tzedeq,  27,  40,  289,  293,  294,  295,  296,  297,  314,  332,  338 
Tzelem,  36,  38 
Tziruph,  9,  10 

u 

Understanding,  24,  54,  55,  59,  60,  61,  62,  64,  67,  71,  73,  74,  76,  80,  82, 
84,  87,  88,  94,  95,  98,  101,  106,  107,  109,  114,  131,  133,  163,  168, 
180,  184,  201,  265,  273,  281,  282,  285,  288 
Undines,  104 

Unity,  7,  12,  22,  27,  39,  40,  47,  67,  78,  111,  117,  137,  139, 166,  226,  243, 
246,  266,  268,  273,  283 


358  KABBALAH. 

Universe,  28,  29,  37,  43,  44,  46,  47,  66,  98,  100,  103,  108,  112, 135,  136, 
148,  149,  155,  159,  161,  162,  183,  216,  228,  319,  330 


Y 

Van  Helmont,  J.  Baptist,  5 

Vast  Countenance,  24,  26,  31,  35,  41,  44,  45,  48,  91,  117,  266 
Vau,  the  letter,  11,  32,  33,  34,  41,  54,  55,  56,  57,  58,  59,  61,  62,  64,  65, 
70,  71,  72,  73,  74,  75,  79,  80,  84,  85,  86,  87,  88,  89,  92,  93,  95,  96, 
100,  103,  171,  179,  210,  246,  272,  282,  284,  285,  286,  288,  304,  331 
Vaughan,  Thomas,  20 
Veil,  20,  36,  114,  115,  169,  170,  172,  330 
Venus,  27,  104,  105 

Victory,  26,  45,  46,  88,  97, 126,  184,  185,  224,  310,  337 
Virgin,  32,  307 


w 

Waters,  48,  49,  51,  53,  83,  84,  87,  97,  98,  104,  147,  178,  189,  196,  234,. 

279,  284,  287,  289,  293,  310,  330,  331 
Wheels,  24,  52,  104 

White  Head,  23,  124,  125,  176,  177,  195,  264,  303 
Wisdom,  24,  40,  53,  56,  58,  60,  61,  62,  64,  67,  76,  80,  87,  88,  93,  95,  96, 
101,  107,  109,  118,  131,  132,  133,  138,  139,  161,  167,  173,  180,  189, 
213,  214,217,240,  244,  250,  251,  256,  265,  266,  270,  273,  274,  276, 
277,  280,  281,  282,  284,  285,  288,  291,  318,  325,  329,  331,  335 
Woman,  25,  30,  63,  64,  85,  93,  94,  229,  230,  231, 233,  234,  235,  239,  247, 
281,  286,  287,  334,  335 

World,  28,  29,  30,  32,  33,  34,  35,  36,  37,  38,  40,  47,  48,  52,  59,  62,  67, 
69,  72,  74,  80,  85,  90,  94,  97,  100,  101,  103,  104, 107, 108,  112, 113, 
116,  120,  121,  132,  134,  142,  143,  144,  147,  150,  156,  159,  166,170, 

172,  174,  175,  178,  179,  185,  187,  188,  194,  203,  204,  222,  223,  228, 

231,  233,  234,  238,  241,  243,246,  248,  249,  252,  253,  257,  259,  260,- 

261,  263,  269,  283,  284,  295,  296,  297,  301,  302,  303,  310,  331,  337 

Wrath,  51,  122,  155,  193,  198,  199,  200,  203,  223,  274,  321,  332 


Y 

Yah,  55,  64,  82,  83,  84,  85,  88,  96,  98, 171,  207,  208,  209,  210,  211,212, 
261,  282,  287,  311,  326,  327 
Yekal,  89 

Yesod,  26,  34,  40,  46,  51,  56,  57, 59, 60,  62,  63,  70,  78,  88,  167,  243,  267,. 
337,  338,  339 

Yetzirah,  29,  32,  34,  35,  47,  161,  170,  251 
Yggdrasil,  28 


INDEX. 


359 


Yod,  the  letter,  11,  32,  33,  34,  35,  41,  54,  55,  56,  57,  58,  59,  60,  61,  62, 
63,  64,  65,  67,  70,  71,  72,  73,  74,  75,  77,  78,  79,  80,  84,  85,  86,  87 
88,  89,  92,  93,  94,  95,  96,  98,  99,  100,  103,  107,  108,  171,  179, 
180,  191,  202,  210,  227,  231,  232,  246,  272,  280,  282,  283,  284,  285, 
286,  287,  304,  330,  331,  332 


Zauir  Anpin,  26,  41,  77,  117,  137, 179,  195,  198,  203 
Zayin,  the  letter,  103,  171,  331 
Zechariah,  125,  128,  167,  187,  188,  244,  254,  312 
Zephaniah,  154 
Zeus,  335 

ZioD,  127,  191,  314,  316,  337,  338 
Zodiac,  24,  27,  31,  34,  171,  214,  330 
Zohar,  6,  14,  29,  41,  43,  55,  121,  174 


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NATURE  AND  LAW.  An  Answer  to  Professor  Drum- 
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“ * Nature  and  Law  ’ is  an  answer  to  Professor  Drummond’s  * Natural  Law  in  the 
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Professor  when  he  remarks,  ‘ No  one  who  feels  the  universal  necessity  of  a religion 
.can  stand  idly  by  while  the  intellect  of  the  age  is  slowly  divorcing  itself  from  it ; ’ 
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PARACELSUS.  The  Life  of  Philippus  Theophrastus, 

Bombast  of  Hohenheim,  known  by  the  name  of  “ Paracelsus,” 
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made  his  excerpts  from  them  with  a good  deal  of  skill.  Students,  indeed,  should  be 
grateful  for  this  book,  despite  its  setting  of  Theosophical  nonsense ; since  to  read 
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you  are  well  versed  in  his  very  recondite  terminology.  Dr.  Hartmann  has  compiled  a 
very  full  and  accurate  glossary  of  occult  terms,  which  will  be  of  great  use  to  future' 
readers  of  Paracelsus  ; and  for  so  much  he  is  to  be  thanked.  Dr.  Hartmann  quotes 
some  of  his  recipes  for  transmuting  metals  and  producing  the  * electrum  magicum.' 
But  Paracelsus  is  the  most  transcendental  of  European  mystics,  and  it  is  not  always 
easy  to  know  when  he  is  writing  allegorically  and  when  practically.  Dr.  Hartmann 
says  he  has  tried  these  prescriptions  and  found  them  all  right ; but  he  warns  the 
uninitiated  against  running  the  risk  of  blowing  themselves  up  in  the  endeavour  to* 
follow  the  master’s  instructions.  Paracelsus  held  firmly  to  the  belief  of  some  of  the 
hermetic  writers  of  the  Middle  Ages,  that  it  is  perfectly  possible  to  create  human 
beings  by  alchemical  means  ; and  he  even  gives  directions  (in  his  treatise  ‘De  Natural 
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has  produced  a very  amusing  book,  and  a book  which  will  have  some  permanent 
value  to  the  student  of  the  occult.” — St.  James’s  Gazette. 


ASTROLOGY  THEOLOGIZED. 

THE  SPIRITUAL  HERMENEUTICS  OF  ASTROLOGY 

and  Holy  Writ.  Being  a Treatise  upon  the  Influence  of  the  Stars 
on  Man,  and  on  the  Art  of  Ruling  them  by  the  Law  of  Grace. 
Reprinted  from  the  Original  of  1649.  With  a Prefatory  Essay  on 
Bible  Hermeneutics.  By  Anna  Kingsford,  M.D.  Paris.  In 
post  4to.  Illustrated  with  Engravings  on  Wood.  Most  chastely 
bound  in  white  vellum,  lew.  6 d. 

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very  long  preface — more  than  half  the  length  of  the  treatise  it  introduces  ; it  con- 
tains some  of  the  finest  flowers  of  Theosophical  Philosophy,  and  of  course  make^ 
very  short  work  of  Christianity.  Mrs.  Kingsford,  amid  many  things  which  we  do 
not  understand,  and  some  few  which  we  think  we  comprehend  afar  off,  gives  a more 
detailed  analysis  of  ghosts  than  we  remember  to  have  met  with  in  any  of  the  ancient 
hermetic  writers.  The  only  pleasing  features  of  the  book  are  the  reproductions  of  a 
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tenth-century  illuminated  manuscript  in  the  same  library.  Some  of  the  figures  here 
reproduced  are  among  the  finest  things  in  Christian  iconography.” — St.  James's 
Gazette. 

THE  MYSTERIES  OF  MAGIC ; a Digest  of  the  Writings 

of  Eliphas  Levi.  With  Biographical  and  Critical  Essay  by  Arthur 
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consider  the  volume  to  be  ‘ full  of  nonsense,’  but  it  is  really  a very  curious  and 


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improving  work,  going  over  a vast  space  of  ground,  and  presenting  a great  deal  of 
matter  that  is  worth  thinking  over.  The  author  has  earned  a title  to  be  heard.  As 
a contribution  to  what  is  called  * occult  science  ’ the  present  book  will,  of  course, 
find  a welcome  from  many  readers,  among  those  especially  whose  passion  it  is  to 
grope  for  the  unseen,  and  to  these  the  varied  contents  will  give  delight.  The  matter 
contained  in  Mr.  Waite’s  volume  is  wonderfully  varied,  and  much  of  it  worth  reading 
even  by  those  who  do  not  believe  in  magic  of  any  kind,  black  or  white.”—  Glasgow 
Herald. 

THE  HISTORY  OF  THE  FORTY  VEZIRS;  or,  The 

Story  of  the  Forty  Morns  and  Eves.  Written  in  Turkish  by 
Sheykh-Zada,  and  now  done  into  English  by  E.  J.  W.  Gibb, 
M.R.A.S.  About  500  pages,  crown  8vo,  cloth,  ioj.  6d. 

*'  In  my  opinion  the  version  is  definite  and  final.  The  style  is  light  and  pleasant 
■with  the  absolutely  necessary  flavour  of  quaintness  ; and  the  notes,  though  short  and 
few,  are  sufficient  and  satisfactory.  Mr.  Gibb  does  not  write  only  ad  clerum  ; and. 
thus  he  has  been  obliged  to  ‘ leave  in  the  obscurity  of  an  Eastern  language  ’ three 
whole  tales  (pp.  353,  366,  and  399)  ; No.  2 being  exceedingly  witty  and  fescennine. 
He  has  the  good  sense,  when  he  supplants  a broad  joke  by  a banal  English  phrase, 
to  subjoin  in  a note  the  original  Turkish  (pp.  109,  140,  199,  215,  and  382).  Yet  some 
of  the  novelle  are  highly  spiced  enough  : see  the  amorous  princess  in  the  Eleventh 
Wazir’s  story  (pp.  381-3)  ; and  the  truly  Turkish  and  unspeakable  version  of  modest. 
Aesop’s  ' Countryman  and  his  Son.’  Of  the  less  Milesian  I would  especially  com- 
mend the  story  of  the  Venus-star  and  the  magical  angels,  Harut  and  Marut  (p.  167)  ~ 
the  explanation  of  the  proverb  ‘ Take  counsel  of  the  cap  that  is  on  thy  head  ’ 
(p.  362),  and  the  Thirty-seventh  Wazir’s  tale,  showing  why  * men  have  beaten  their 
wives  since  the  days  of  Saint  Adam’  (p.  349). — Sir  Richard F.  Burton , in  “ The 
Academy." 


GEOMETRICAL  PSYCHOLOGY  ; or,  The  Science  of  Re- 
presentation. Being  the  Theories  and  Diagrams  of  B.  W.  Betts, 
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pictured  to  the  eye  in  a corresponding  curve.  When  the  series  are  thus  representede 
they  are  found  to  resemble  the  forms  of  leaves  and  flowers." — Extract  from  “ Sym- 
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PHALLICISM : Its  Connexion  with  the  Rosicrucians  and 
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powers  of  nature  which,  under  various  names,  has  prevailed  among  all  the  nations 
of  antiquity  and  of  mediaeval  times,  alike  in  Egypt  and  India,  in  Italy  and  Gaul, 
among  the  Israelites  of  old  and  among  the  primitive  inhabitants  of  Great  Britain 
and  Ireland  ....  a most  valuable  auxiliary  to  all  who  care  to  pursue  such  a subject 
of  inquiry,  a subject  for  which  Mr.  Jennings  is  the  better  fitted  on  account  of  his 
long  and  intimate  acquaintance  with  the  Rosicrucians,  their  tenets,  and  their  prac- 
tices.”— Antiquarian  Magazine  and  Bibliographer. 


INCIDENTS  IN  THE  LIFE  OF  MDME.  BLAVATSKY. 

Compiled  from  Information  supplied  by  her  Relatives  and  Friends, 
and  Edited  by  E.  P.  SlNNETT.  With  a Portrait  reproduced  from 
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in  the  Life  of  Madame  Blavatsky.’  I read  every  line  of  the  book  with 
much  interest.” — Truth. 

“Mr.  Sinnett’s  memoir  is  fluently  written,  and  is  free  from  unsympathetic 
scepticism.  Theosophists  will  find  both  edification  and  interest  in  the  book;  and 
the  general  student  of  science  will  profit  more  or  less  by  having  his  attention  called 

to,  & c Mr.  Sinnett,  however,  offers  on  all  the  disputed  points  explanations 

which  will  be  perfectly  satisfactory  to  those  who  do  not  agree  with  the  Committee  of 
the  Psychical  Society.” — Pall  Mall  Gazette. 


“An  admirable  study  of  a primitive  belief  and  custom.  One  of  the  utmost 
importance  in  considering  the  growth  of  civilization.” 

THE  BLOOD  COVENANT  : A Primitive  Rite  and  its 

Bearings  on  Scripture.  By  H.  Clay  Trumbull,  D.D.  Post8vo, 
cloth,  js.  6d. 

“ A profound  interest  will  be  aroused  by  the  keenness  and  clearness  of  vision,  no 
less  than  by  the  wealth  of  learning,  bv  means  of  which  he  follows  a line  of  research, 
tracing  through  this  one  rite  the  cannibalism  of  savages  to  a religious  impulse  not 
essentially  different  in  its  symbolical  aspect  from  one  of  the  most  vital  principles  of 
Christianity.  In  the  details  of  the  work  will  be  found  much  to  attract  the  attention 
of  the  curious.  Its  fundamental  and  essential  value,  however,  is  for  the  student  of 
religions  ; and  all  such  will  be  grateful  to  Dr.  Trumbull  for  this  solid,  instructive,  and 
enlightening  work.” — Scotsman,  March  14. 

“ Dr.  Trumbull  has  chosen  a singular  and  rather  delicate  province  in  the  history 

of  human  ideas His  book  is  well  thought  out  and  clearly  reasoned 

An  interesting  introduction  to  a somewhat  uncomfortable  topic.” 

Saturday  Review,  March  26. 


THE  NEW  ILLUMINATION.  By  Edward  Maitland. 

Author  of  “ The  Pilgrim  and  the  Shrine.”  Just  published,  32  pp. 
wrapper,  Is. 


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ESSAYS  IN  THE  STUDY  OF  FOLK-SONGS.  By  the 

Countess  Evelyn  Martinengo  - Cesaresco.  Handsomely 
printed  and  tastefully  bound,  436  pages,  large  crown  8vo,  cloth 
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“ This  is  a very  delightful  book,  full  of  information  and  thoughtful  suggestions. 
It  deals  principally  with  the  Folk-Songs  of  Southern  peoples,  Venetian,  Sicilian, 
Armenian,  Provence,  and  Greek  songs  of  Calabria  ; but  there  are  several  essays  de- 
voted to  the  general  characteristics  of  Folk-Poetry,  such  as  the  Influence  of  Nature, 
the  Inspiration  of  Death,  the  Idea  of  Fate,  the  numerous  songs  connected  with  the 
rites  of  May,  Folk-Lullabies,  and  Folk-Dirges.  There  is  also  an  interesting  essay  on 
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of  the  most  valuable,  and  certainly  one  of  the  most  interesting  books  which  has 
been  written  on  a subject  which  has  of  late  years  been  exciting  an  ever-increasing 
attention,  and  which  involves  many  important  problems  connected  with  the  early 
history  of  the  human  race.” — Standard. 

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THEOSOPHY,  RELIGION,  AND  OCCULT  SCIENCE. 

By  Henry  S.  Olcott,  President  of  the  Theosophical  Society. 
With  Glossary  of  Indian  Terms  and  Index.  In  crown  8vo, 
cloth,  7 s.  6 d. 

“ This  book,  to  which  we  can  only  allot  an  amount  of  space  quite  incommensurate 
with  its  intrinsic  interest,  is  one  that  will  appeal  to  the  prepared  student  rather  than 
to  the  general  reader.  To  any  one  who  has  previously  made  the  acquaintance  of 
such  books  as  Mr.  Sinnett's  ‘ Occult  World  ’ and  * Esoteric  Buddhism,’  or  has  in 
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Society  or  Brotherhood,  these  lectures  of  Colonel  Olcott’s  will  be  rich  in  interest  and 
-suggestiveness.  The  American  officer  is  a person  of  undoubted  social  position  and 
•unblemished  personal  reputation,  and  his  main  object  is  not  to  secure  belief  in  the 
reality  of  any  ‘phenomena,’  not  to  win  a barren  reputation  for  himself  as  a 
thaumaturgist  or  wonder-worker,  but  to  win  acceptance  for  one  of  the  oldest 
philosophies  of  nature  and  human  life — a philosophy  to  which  of  late  years  the 
thinkers  of  the  West  have  been  turning  with  noteworthy  curiosity  and  interest.  Of 
course,  should  the  genuineness  of  the  phenomena  in  question  be  satisfactorily  estab- 
lished, there  would  undoubtedly  be  proof  that  the  Eastern  sages  to  whom  Colonel 
Olcott  bears  witness  do  possess  a knowledge  of  the  laws  of  the  physical  universe  far 
wider  and  more  intimate  than  that  which  has  been  laboriously  acquired  by  the  in- 
ductive science  of  the  West  ; but  the  theosophy  expounded  in  this  volume  is  at  once 
a theology,  a metaphysic,  and  a sociology,  in  which  mere  marvels,  as  such,  occupy 
a quite  subordinate  and  unimportant  position.  We  cannot  now  discuss  its  claims 
and  we  will  not  pronounce  any  opinion  upon  them  ; we  will  only  say  that  Colonel 
Olcott’s  volume  deserves  and  will  repay  the  study  of  all  readers  for  w hom  the  bye- 
ways  of  speculation  have  an  irresistible  charm.” — Manchester  Examiner. 

TRANSACTIONS  OF  THE  LONDON  LODGE  OF  THE 
THEOSOPHICAL  SOCIETY. 

Nos.  I and  2. — Out  of  print. 

No.  3. — On  the  Higher  Aspect  of  Theosophic  Studies.  By  Mo- 
hini  M.  Chatterji. 

No.  4. — A Synopsis  of  Baron  Du  Prel's  “Philosophic  der  Mystik.” 
By  Bertram  Keightley. 

No.  5. — A Paper  on  Re-incarnation.  By  Miss  Arundale.  And 
other  Proceedings. 

No.  6. — The  Theosophical  Movement.  By  A.  P.  Sinnett. 

No.  7.— The  Higher  Self.  By  A.  P.  Sinnett. 

No.  8. — The  Theosophical  Society  and  its  Work.  By  Mohini 
M.  Chatterji. 

No.  9 — A Paper  on  Krishna.  By  Mohini  M.  Chatterji. 

No.  10. — On  Mesmerism.  By  A.  P.  Sinnett. 

No.  11. — Theosophy  in  the  Works  of  Richard  Wagner.  By 
W.  Ashton  Ellis. 

Nos.  3 to  ii,  and  each  succeeding  number  as  issued,  may  be  had, 
price  One  Shilling. 

SITHRON,  THE  STAR-STRICKEN.  Translated  ( Ala 

bereket  Allah ) from  an  Ancient  Arabic  Manuscript.  By  Salem 

ben  Uzair,  of  Bassora.  In  large  crown  Svo,  3*.  6 d. 

“ Tuis  very  remarkable  book,  ‘ Sithron,’  ....  is  a bold,  pungent,  audacious 

.satire  upon  the  ancient  religious  belief  of  the  Jews No  one  can  read  the 

book  without  homage  to  the  force,  the  tenderness,  and  the  never-failing  skill  of  its 
writer.” — St.  James's  Gazette. 


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PRIMITIVE  SYMBOLISM  AS  ILLUSTRATED  IN’ 

Phallic  Worship  ; or,  The  Reproductive  Principle.  By  the  late 
Hodder  M.  Westropp.  With  an  Introduction  by  Major-General 
Forlong,  Author  of  “Rivers  of  Life.”  In  demy  8vo,  choicely 
printed,  and  bound  in  cloth  or  J apanese  parchment,  7 s.  6d. 

“ This  work  is  a multum  in  parvo  of  the  growth  and  spread  of  Phallicism,  as  we 
-commonly  call  the  worship  of  nature  or  fertilising  powers.  I felt,  when  solicited  to 
enlarge  and  illustrate  it  on  the  sudden  deatli  of  the  lamented  author,  that  it  would 
be  desecration  to  touch  so  complete  a compendium  by  one  of  the  most  competent  and 
soundest  thinkers  who  have  written  on  this  world-wide  faith.  None  knew  better  or 
saw  more  clearly  than  Mr.  Westropp  that  in  this  oldest  symbolism  and  worship  lay 
the  foundations  of  all  the  goodly  systems  we  call  religions.” — J.  G.  R.  Forlong. 

“ A well-selected  repertory  of  facts  illustrating  this  subject,  which  should  be  read 
iby  all  who  are  interested  in  the  study  of  the  growth  of  religions.” 

Westminster  Review. 


POPE  JOAN  (The  Female  Pope).  A Historical  Study. 

Translated  from  the  Greek  of  Emmanuel  Rho'idis,  with  Preface  by 
Charles  Hastings  Collette.  In  small  8vo,  handsomely 
printed  on  antique  paper,  and  tastefully  bound,  2 s.  6 d. 

“ When  Dr.  Dollinger  wrote  to  the  effect  that  * the  subject  of  Pope  Joan  has  not 
yet  lost  interest,’  he  said  no  more  than  the  truth.  The  probability  is  that  the  topic 
will  always  have  its  attractions  for  the  lovers  of  the  curiosities  of  history.  Mr. 
Baring-Gould  has  declared  that  ‘ the  whole  story  of  Pope  Joan  is  fabulous,  and  rests 
,on  not  a single  historical  foundation  ; but  others  are  not  so  firmly  convinced  in  the 
matter,  and  at  all  times  there  are  those  who  are  anxious  to  investigate  singular 

traditions Rho'idis  discusses  the  topic  with  much  learning  and  ingenuity,  and 

JVIr-  Collette’s  introduction  is  full  of  information.” — Globe. 

“ It  is  interesting  enough,  and  is  accompanied  by  curious  illustrations.” 

Notes  and  Queries, 


THE  “OCCULT  WORLD  PHENOMENA”  AND  THE 

Society  for  Psychical  Research.  By  A.  P.  Sinnett, 
Author  of  “The  Occult  World,”  “Esoteric  Buddhism,”  &c.  With 
a Protest  by  Madame  Blavatsky.  64  pp.  8vo,  wrapper,  is.  6d. 

11  An  interesting  addition  to  the  fast-expanding  literature  of  Theosophy.” 

Literary  World. 

“ All  who  are  interested  in  Theosophy  should  read  it.” — Glasgow  Herald. 

“ Mr.  Sinnett  scores  some  points  against  his  adversary,  and  his  pamphlet  is  to  be 
followed  by  some  memoirs  of  Madame  Blavatsky,  which  may  contain  further  re- 
futations. Madame  Blavatsky  herself  appends  to  the  pamphlet  a brief  and  indignant 
denial  of  the  grave  charges  which  have  been  made  against  her.” — Graph ic. 


GEORGE  REDWAY,  15  York  St.,  Covent  Garden, 


8 


LIST  OF  SPECIAL  BOOKS. 


POSTHUMOUS  HUMANITY  : a Study  of  Phantoms.  By 

Adolphe  D’Assier,  Member  of  llie  Bordeaux  Academy  of  Sciences, 
Translated  and  Annotated  by  Henry  S.  Olcott,  President  of 
the  Theosophical  Society.  Only  Authorised  Translation. 

[/«  the  press. 

Contents: — Introduction — Chapter  I.  Facts  establishing  the  existence  of  the 
posthumous  personality  in  man — Its  various  modes  of  manifestation — II.  Facts  estab- 
lishing the  existence  of  a second  personality  in  the  living  man— Its  various  modes  of 
manifestation — III.  Facts  establishing  the  existence  of  the  personality  in  animals, 
and  concerning  a posthumous  animality — Fluidic  form  of  vegetables — Fluidic  form 
of  gross  bodies — IV.  Character  of  the  posthumous  being— Its  physical  constitution 
— Its  aversion  for  light — Its  reservoir  of  active  forces — Its  ballistic— V.  The  nervous- 
fluid — Electrical  animals — Electrical  persons — Electrical  plants — VI.  The  mesmeric 
ether  and  the  personality  which  it  engenders—' The  somnambule  -The  sleep-talker 
— The  seer — VII.  The  mesmeric  ether  and  the  personality  which  it  engenders  ( con- 
tinued— The  turning-table— The  talking-table — The  medium — VIII.  The  mesmeric 
ether  and  the  personality  which  it  engenders  [continued)—  Miracles  of  the  ecstatics 
IX.  The  mesmeric  ether  and  the  personality  which  it  engenders  (continued)—  Pro- 
digy of  magic — X.  The  mesmeric  ether  and  the  personality  which  it  engenders 
(continuecf \ — The  incubus— The  obsessmg  spirit— XI.  Causes  of  the  rarity  of  the 
living  phantom — Causes  of  the  rarity  of  the  trans-sepulchral  phantom — Resemblance 
between  the  phenomena  of  spiritism  and  the  phenomena  of  the  posthumous  order — 
Lycanthropy — XII.  Glance  at  the  ghostly  fauna — Their  pre-occupations— How  they 
prolong  their  existence — The  posthumous  vampire. 


THE  HISTORY  OF  THE  ROSICRUCIANS.  Founded  on 

their  own  Manifestoes,  and  on  Facts  and  Documents  collected  from 
the  Writings  of  Initiated  Members.  By  Arthur  Edward  Waite, 
Author  of  “ The  Mysteries  of  Magic : a Digest  of  the  Writings  of 
Eliphas  Levi.”  In  crown  Svo,  450  pp.,  with  Illustrations  and 
Historico-symbolical  binding.  7 s.  6 d. 

The  facts  and  documents  concerning  the  secret  and  mysterious  fraternity  of  the 
Rose- Cross,  or  of  the  Golden  and  Rosy  Cross,  are  absolutely  unknown  to  English 
readers.  Even  well-informed  people  will  learn  with  astonishment  the  extent  and 
variety  of  the  Rosicrucian  literature  which  hitherto  has  lain  buried  in  rare  pamphlets, 
written  in  the  old  German  tongue,  and  in  the  Latin  commentaries  of  the  later 
alchemists.  The  stray  gleams  of  casual  information  which  may  be  gleaned  from 
popular  encyclopaedias  cannot  be  said  to  convey  any  real  knowledge,  while  the  essay 
of  Thomas  De  Quincey  on  “The  Rosicrucians  and  Freemasons,”  though  valuable  as 
the  work  of  a sovereign  prince  of  English  prose  composition,  is  a mere  transcript 
from  an  exploded  German  savant,  whose  facts  are  tortured  in  the  interests  of  a some- 
what arbitrary  hypothesis. 

In  our  own  day,  a few  writers  on  mystical  subjects  have  ignorantly  connected  the 
Rosicrucians  with  Phallicism  and  Serpent  Worsliip,  and  by  this  connection  have 
ascribed  to  them  an  antiquity  which  has  no  historical  foundation,  and  which  their 
most  authoritative  documents  themselves  disclaim. 


GEORGE  RED  WAY,  15  York  St.,  Covent  Garden. 


LIST  OF  SPECIAL  BOOKS . 


9 


The  profound  interest  now  manifested  in  all  branches  of  mysticism,  the  tendency, 
in  particular,  of  many  cultured  minds  towards  those  metaphysical  conceptions  which 
are  at  the  base  of  the  alchemical  system,  the  very  general  suspicion  that  other 
secrets  than  that  of  manufacturing  gold  are  to  be  found  in  the  Pandora’s  Box  of 
Hermetic  and  Rosicrucian  allegories,  make  it_evident  that  the  time  has  come  to 
collect  the  mass  of  material  which  exists  for  the  elucidation  of  this  curious  problem 
of  European  history. 

In  the  present  work  every  important  and  available  fact  has  been  carefully 
collected , and  the  manifestoes  and  other  documents  of  the  Fraternity  are  repub- 
lished in  revised  versions.  The  Rosicrucians,  as  represented  by  themselves , are 
therefore  offered  to  English  readers  for  the  first  time  in  the  literature  of  the  sub- 
ject. The  task  has  been  performed  by  a sympathetic  but  impartial  writer,  purged 
from  the  bias  of  any  particular  theory , and  above  all  uncontaminated  by  the 
pretension  to  superior  knowledge  which  claimants  have  never  been  able  to  sub- 
stantiate. 

The  history  of  the  Rose  in  symbolism  and  of  the  Cross  in  symbolism,  with  the 
secret  significance  of  their  union,  is  exhaustively  discussed  in  the  Introduction, 
which  is  followed  by  a brief  review  of  the  state  of  Mystical  Philosophy  in  Germany 
at  the  close  of  the  sixteenth  century,  and  just  before  the  first  appearance  of  the 
Fraternity  in  Europe. 

In  the  succeeding  divisions  of  the  work  will  be  found  translations  of  “The 
Universal  Reformation  of  the  Whole  Wide  World  the  “ Fama  Fratemitatis,  or. 
Discovery  of  the  meritorious  order  of  the  R.  C. the  “ Confessio  Fratemitatis  R.  C. 
ad  Eruditos  Europae  ; ” and  the  remarkable  Hermetic  romance  entitled  “The 
Chymical  Marriage  of  Christian  Rosencreutz,”  containing  the  mystical  and  sym- 
bolical history  of  an  artist  or  prepared  student,  who,  anno  1459,  was  supernaturally 
and  magically  elected  to  be  present  at  the  accomplishment  of  the  Magnum  Opus. 

The  philosophical  and  scientific  doctrines  developed  in  these  documents  are  com- 
pared with  the  magical  theorems  of  Paracelsus,  and  the  historical  traces  of  the 
Rosicrucians  in  early  times  are  appreciated  at  their  true  value.  Every  accredited 
theory  as  to  the  authorship  and  character  of  the  manifestoes  is  impartially  and 
adequately  discussed,  particularly  the  claim  which  has  been  advanced  by  Arnold, 
Herder,  Buhle,  and  other  authorities,  in  favour  of  Johann  Valentin  Andreas. 

The  succeeding  chapters  comprise : I.  A historical  and  bibliographical  account 
of  the  immediate  result  of  the  manifestoes  in  Germany,  with  abstracts  of  the 
Rosicrucian  and  anti- Rosicrucian  publications  during  the  first  quarter  of  the  seven- 
teenth century.  These  abstracts  include  the  “ Echo  of  the  God-illuminated 
Fraternity  of  the  worthy  order  R.  C.,”  the  “ Confessio  Recepta,"  “ Rosa  F loresceus,'* 
“ Fama  e Scanzia  Redux,"  the  pamphlets  of  Julianus  de  Campis,  Andrew 
Libavius,  &c.  II.  Historical  and  biographical  sketches  of  the  representative 
Rosicrucian  apologists — namely,  Michael  Maier,  Robert  Fludd,  Thomas  Vaughan, 
and  J ohn  Heydon,  with  an  account  of  their  philosophical  opinions,  and  a complete 
history  of  the  Rosicrucians  in  England,  comprising  the  extraordinary  Heydon  docu- 
ments— namely,  “The  Rosie  Cross  uncovered,  and  the  places,  temples,  holy  houses, 
castles,  and  invisible  mountains  of  the  brethren  discovered  and  communicated  to  the 
world,”  the  allegorical  voyage  of  John  Heydon,  &c.  &c.  III.  A short  history  of 
Rosicrucianism  in  France.  IV.  An  essay  on  the  connection  between  the  Rosicru- 
cians and  the  Freemasons.  V.  The  influence  of  Rosicrucian  ideas  upon  literature 
and  legend. 

Where  necessary  the  text  is  supplemented  by  elucidatory  notes. 


GEORGE  RED  WAY,  15  York  St.,  Covent  Garden. 


10 


LIST  OF  SPECIAL  BOOKS. 


THE  THEOSOPHIST.  A Magazine  of  Oriental  Philo- 
sophy, Art,  Literature,  and  Occultism.  Conducted  by  H.  P. 
Blavatsky.  Monthly,  2 s.  ; Yearly  Subscription,  20 s. 

[ Vols.  I.  to  VIII.  no7v  ready. 

“ Theosophy  has  suddenly  risen  to  importance The  movement  implied  by 

the  term  Theosophy  is  one  that  cannot  be  adequately  explained  in  a few  words. 
....  Those  interested  in  the  movement,  which  is  not  to  be  confounded  with  spirit- 
ualism, will  find  means  of  gratifying  their  curiosity  by  procuring  the  back  numbers 
of  The  Theosophist , and  a very  remarkable  book  called  Isis  Unveiled , by  Madame 
Blavatsky.” — Literary  World. 


THE  SCOPE  AND  CHARM  OF  ANTIQUARIAN  STUDY. 

By  John  Batty,  F.R.Hist.S.,  Member  of  the  Yorkshire  Archae- 
ological and  Topographical  Association.  In  demy  8vo,  elegantly 
printed  an  Dutch  hand-made  paper,  and  bound  in  parchment- 
paper  cover,  is. 

“ It  forms  a useful  and  entertaining  guide  to  a beginner  in  historical  res 
Notes  and  Queries. 

“ The  author  has  laid  it  before  the  public  in  a most  inviting,  intelligent,  and  in- 
telligible form,  and  offers  every  incentive  to  the  study  in  every  department,  including 
Ancient  Records,  Manorial  Court-Rolls,  Heraldry,  Painted  Glass,  Mural  Paintings, 
Pottery,  Church  Bells,  Numismatics,  Folk-Lore,  &c.,  to  each  of  which  the  attention 
of  the  student  is  directed.  The  pamphlet  is  printed  on  a beautiful  modem  antique 
paper,  appropriate  to  the  subject  of  the  work.” — Brighton  Examiner. 

“Mr.  Batty,  who  is  one  of  those  folks  Mr.  Dobson  styles  f gleaners  after  time, 
has  clearly  and  concisely  summed  up,  in  the  space  of  a few  pages,  all  the  various 
objects  which  may  legitimately  be  considered  to  come  within  the  scope  of  anti- 
quarian study.” — Academy. 


CONFESSIONS  OF  AN  ENGLISH  HACHISH  EATER. 

An  edition  de  luxe , in  demy  i8mo,  is. 

“There  is  a sort  of  bizarre  attraction  in  this  fantastic  little  book,  with  its  weird, 
unhealthy  imaginations.” — Whitehall  Review. 

“ Imagination  or  some  other  faculty  plays  marvellous  freaks  in  this  little  book.” — 
Lloyd's  Weekly. 

“ A weird  little  book.  ....  The  author  seems  to  have  been  delighted  with  his 
dreams,  and  ....  carefully  explains  how  hachish  may  be  made  from  the  resin  of 
the  common  hemp  plant.” — Daily  Chronicle. 

“To  be  added  to  the  literature  of  what  is,  after  all,  a very  undesirable  subject. 
Weak  minds  may  generate  a morbid  curiosity  if  stimulated  in  this  direction." — 
Bradjord  Observer. 

“ The  stories  told  by  our  author  have  a decidedly  Oriental  flavour,  and  we  would 
not  be  surprised  if  some  foolish  individuals  did  endeavour  to  procure  some  of  the 
drug,  with  a view  to  experience  the  sensation  described  by  the  writer  of  this 
clever  brochure .” — Edinburgh  Courant. 


GEORGE  REDWAY,  15  York  St.,  Covent  Garden, 


LIST  OF  SPECIAL  BOOKS , 


ii 


THE  HANDBOOK  OF  PALMISTRY.  By  Rosa  Baughan, 

Author  of  “Indications  of  Character  in  Handwriting.”  Fourth 
Edition,  newly  revised,  in  demy  8vo,  with  Illustrative  Plates,  I;. 

“ It  possesses  a certain  literary  interest,  for  Miss  Baughan  shows  the  connection 
between  palmistry  and  the  doctrines  of  the  Kabbala.” — Graphic. 

“ Miss  Rosa  Baughan,  for  many  years  known  as  one  of  the  most  expert  proficients 
in  this  branch  of  science,  has  as  much  claim  to  consideration  as  any  writer  on  the 
subject.” — Sussex  Daily  News. 

“ People  who  wish  to  believe  in  palmistry,  or  the  science  of  reading  character 
from  the  marks  of  the  hand,”  says  the  Daily  News,  in  an  article  devoted  to  the 
discussion  of  this  topic,  “ will  be  interested  in  a handbook  of  the  subject  by  Miss 
Baughan,  published  by  Mr.  Redway.” 

THE  ASTROLOGER’S  GUIDE. 

ANIMA  ASTROLOGIAE ; or,  A Guide  for  Astrologers. 

Being  the  One  Hundred  and  Forty-six  Considerations  of  the 
Astrologer,  Guido  Bonatus,  translated  from  the  Latin  by  Henry 
Coley,  together  with  the  choicest  Aphorisms  of  the  Seven  Segments 
of  Jerom  Cardan,  of  Milan,  edited  by  William  Lilly  (1675); 
now  first  republished  from  the  original  edition,  with  Notes  and 
Preface.  By  W.  C.  Eldon  Serjeant.  Edition  limited  to  500 
copies,  handsomely  printed  on  antique  paper  and  tastefully  bound, 
ys.  6d. 

“ Mr.  Serjeant  deserves  the  thanks  of  all  who  are  interested  in  astrology  for  res- 
cuing this  important  work  from  oblivion The  growing  interest  in  mystical 

science  will  lead ’to  a revival  of  astrological  study,  and  advanced  students  will  find 
this  book  an  indispensable  addition  to  their  libraries.  The  book  is  well  got  up  and 
printed.  ’ ’ — T heosophist. 


BIBLIOTHECA  CURIOSA. 

A TREATISE  OF  MAGIC  INCANTATIONS.  Trans- 

lated  from  the  Latin  of  Christianus  Pazig  (circa  1700).  Edited 
by  Edmund  Goldsmid,F.R.H.S.,F.S.A  (Scot.)  Only  350  copies 
printed.  4 s.  6 d. 

This  little  parchment-covered  treatise  of  some  sixty  pages,  most  daintily  printed, 
gives  a detailed  and  curious  account  of  magic  in  general,  and  of  incantations  by 
formula  and  by  word.  From  sacred  and  profane  literature  he  draws  his  evidence  of 
widespread  belief  in  that  which  survives  in  Suffolk  to-day.  Respecting  the  cure  of 
ailments  by  incantation,  and  of  the  transference  of  those  ailments  to  others,  there  is 
quite  a body  of  evidence,  or  rather  statement. 

HERMES  TRISMEGISTUS.  The  Theological  and  Philo- 
sophical Works  of  Hermes  Trismegistus,  Christian  Neoplatonist. 
Translated  from  the  Original  Greek,  with  Preface,  Notes,  and 


GEORGE  RED  WAY,  15  York  St.,  Covent  Garden. 


12 


LIST  OF  SPECIAL  BOOKS. 


Indices.  By  John  David  Chambers,  M.A.,  F.S.A.,  of  Oriel 
College,  Oxford,  Recorder  of  New  Sarum.  8vo,  cloth,  7 s.  6 d. 

“ The  book  is  most  scholarly  and  learned,  and  of  great  value  for  its  collation  of 
the  Bible,  Plato,  and  other  Scriptures  with  the  Hermetic,  showing  one  system  of 
thought  as  pervading  them  all.  He  comes  to  the  conclusion — which  we  also  enter- 
tain— that  the  so-called  Hermetic  books,  while  representing,  in  part,  ancient  Egyptian 
doctrine,  belong  to  an  early  Christian — or  perhaps  slightly  prae-Christian — period, 
and  are  intended  to  show  the  identity  of  the  outgoing  and  incoming  systems,  and 
bridge  over  the  gap  between  them,  if  any.  He  omits  the  Virgin  of  the  World,  as 
belonging  to  some  other  school,  and  also  the  Asclepius,  or  Treatise  on  Initiation , so 
that  the  book  does  not  supersede  that  which  we  translated  and  edited.  The  author, 
or  rather  editor,  is  not  an  occultist,  but,  barring  this  element,  his  work  is  a great 
addition  to  Hermetic  literature.” — Opinion  of  the  Authors  of  “ The  Perfect  Way." 


THE  HANDBOOK  OE  PHYSIOGNOMY.  By  Rosa 

Baughan.  Demy  8vo,  wrapper,  ij. 

“The  merit  of  her  book  consists  in  the  admirable  clearness  of  her  descriptions  of 
faces.  So  vivid  is  the  impression  produced  by  them  that  she  is  able  to  dispense  with 
illustrations,  the  reader  using  the  faces  of  his  acquaintances  for  that  purpose.  The 
classification,  too,  is  good,  although  the  astrological  headings  may  be  regarded  by 
the  profane  as  fanciful.  Physiognomy  may  now  be  scientifically  studied  by  means 
of  composite  photography.” — Pall  Mall  Gazette. 


UNITED.  By  A.  P.  Sinnett.  In  2 vols.  crown  8vo,  cloth. 

Published  at  21s.  Now  offered  at  ior.  6J. 

“ Mr.  Sinnett’s  previous  works  on  ‘ Esoteric  Buddhism  ’ and  ‘ The  Occult  World  ' 
in  some  way  prepare  the  reader  for  the  marvellous  psychological  phenomena  with 
which  the  present  volumes  abound,  and  which  cannot  fail  to  have  an  irresistible 
charm  for  all  those  who  love  the  byeways  of  speculation.  There  is,  nevertheless,  a 
weird  attractiveness  about  ‘ United  ’ which  makes  even  the  non-believer  in  theosophy 
loth  to  put  down  the  book  when  once  he  has  taken  it  up  ; while  to  the  lovers  of 
occult  phenomena  it  will  prove  irresistibly  fascinating.” — Literary  World. 

“ It  would  be  difficult  to  point  to  a more  earnest  writer  than  Mr.  Sinnett,  and  all 

he  says  invariably  carries  force  and  weight The  book  has  a power  of  its  own 

which  compels  respect,  and  Mr.  Sinnett  is  so  much  the  same  as  he  always  is,  so 
eager  and  sincere  in  expounding  the  mysteries  in  which  he  is  a fervent  believer,  that 

one  seems  to  be  inspired  with  some  of  the  curious  fascination  of  his  teaching 

In  spite  of  all  the  improbable  and  weird  fancies  which  have  to  be  accepted  by  the 
student  of  the  occult  religion,  it  should  always  be  borne  in  mind  that  its  tenets  are 
eminently  elevating  and  beautiful;  that  it  appeals  to  the  best  side  of  our  nature. 
....  But  all  is  vague  confusion  to  the  uninitiated,  and  it  has  to  be  reluctantly  ad- 
mitted that,  if  attracted,  one  is  sadly  dazzled  by  the  perusal  of  such  a couple  of 
volumes  as  ‘ United.’  The  purpose  of  ‘United’  is  a good  one;  it  is  written  with 
marked  ability,  and  the  story  is  pleasantly  related  in  the  happy  vein  of  a charac- 
teristic author.” — Morning  Advertiser,  Dec.  31,  1886. 


GEORGE  REDWAY,  15  York  St.,  Covent  Garden, 


LIST  OF  SPECIAL  BOOKS. 


l3 


THE  VIRGIN  OF  THE  WORLD.  By  Hermes  Mer- 
curius  Trismegistus.  A Treatise  on  Initiations,  or  Asclepios  ; 
the  Definitions  of  Asclepios;  Fragments  of  the  Writings  of  Hermes. 
Translated  and  Edited  by  the  Authors  of  “The  Perfect  Way.” 
With  an  Introduction  to  “The  Virgin  of  the  World”  by  A.  K., 
and  an  Essay  on  “The  Hermetic  Books”  by  E.  M.  Small  4to, 
with  illustrations,  bound  in  vegetable  parchment,  iOi-.  6 d. 

“ It  will  be  a most  interesting  study  for  every  occultist  to  compare  the  doctrines  of 
the  ancient  Hermetic  philosophy  with  the  teaching  or  the  Vedantic  and  Buddhist 
systems  of  religious  thought.  The  famous  books  of  Hermes  seem  to  occupy,  with 
reference  to  the  Egyptian  religion,  the  same  position  which  the  Upanishads  occupy 
in  Aryan  religious  literature.” — The  Theosophist , November  1885. 

THE  PATH  : A Magazine  devoted  to  the  Brotherhood  of 

Humanity,  Theosophy  in  America,  and  the  Study  of  Occult  Science, 
Philosophy,  and  Aryan  Literature.  Edited  by  William  Q;  Judge. 
(Published  under  the  auspices  of  the  Aryan  Theosophical  Society 
of  New  York.)  Monthly.  Subscription,  ioj.  per  annum. 

ORGANIC  MAGNETISM.  Private  Instructions  in  the 
Science  and  Art  of  Organic  Magnetism.  By  Miss  Chandos  Leigh 
Hunt.  8vo,  cloth,  2 is. 

This  work  gives  minute  practical  instructions  how  to  magnetise,  mes- 
merise, entrance,  fascinate,  hypnotise,  psychologise,  comatise,  &c.  &c. 

ELEUSINIAN  AND  BACCHIC  MYSTERIES.  By  Thos. 

Taylor  (the  Platonist).  Edited,  with  Introduction,  Notes,  Emend- 
ations, and  Glossary,  by  Alexander  Wilder,  M.D.  Svo,  cloth, 
15s. 

APOLLONIUS  OF  TYANA.  Sketch  of  the  Life  of 

Apollonius  of  Tyana  ; or,  The  First  Ten  Decades  of  our  Era.  By 
Daniel  M.  Tredwell.  With  Map,  Svo,  cloth,  15^. 

The  character  of  Apollonius  will  always  stand  out  as  one  of  the  grandest,  if  not 
the  grandest,  of  his  time.  Mr.  Tredwell,  in  this  work,  has  given  us  the  best  modern 
account  of  Apollonius  and  his  times,  together  with  descriptions  of  the  places  he 
visited,  illustrated  by  quotations  that  show  a wide  field  of  research  has  been  tra- 
versed by  the  author. 

Lecky,  in  his  History  of  European  Morals,  says  : “Apollonius  of  Tyana,  at  the 
close  of  the  Flavian  period,  endeavoured  with  noble  purpose  to  unite  moral  teaching 
with  religious  practices  ; the  oracles,  which  had  long  ceased,  were  partially  restored 
under  Antoninus.  The  calamities  and  visible  decline  of  the  Empire  withdrew  the 
minds  of  men  from  that  proud  patriotic  worship  of  Roman  greatness.  It  was  this 
worship,  imbued  with  the  highest  moral  doctrines  or  stoicism,  which  Apollonius 
laboured  to  restore.” 


GEORGE  RED  WAY,  15  York  St*,  Covent  Garden. 


H 


LIST  OF  SPECIAL  BOOKS. 


THE  KALPA  SUTRA,  AND  NAVA  TATVA.  Twa 

works  illustrative  of  the  Jain  Religion  and  Philosophy.  Translated, 
with  Appendix,  by  Rev.  Dr.  Stevenson.  Post  8vo,  cloth,  6s. 

ISIS  UNVEILED ; a Master-key  to  the  Mysteries  of 
Ancient  and  Modem  Science  and  Theology.  By  H.  P.  Bla- 
vatsky.  2 vols.  8vo,  1400  pp.,  cloth.  Last  edition. 

This  extensive  work,  forming  a library  in  itself,  should  be  possessed  by  every  one 
interested  in  Oriental  magic,  literature,  and  religions. 

No  subject  of  investigation  is  more  attractive  and  less  understood  than  the  Reli- 
gious Philosophy  of  the  Orientals.  The  religious  and  scientific  wealth  of  the  oldest 
peoples  on  the  earth  has  been  so  jealously  guarded  from  inquisitive  foreigners  by 
mysteries  nnd  jargon,  that  the  many  have  denied  the  existence  of  anything  worth 
seeking,  and  the  few  so  discouraged  by  the  obstacles  in  the  road  that,  for  the  most) 
part,  they  have  been  compelled  to  abandon  the  search. 

The  author,  Mme.  Blavatsky,  enters  the  field  well  equipped.  A native  of  Asia 
— her  childhood  passed  among  the  Calmucks,  Tatars,  Persians,  and  other  Eastern 
peoples ; her  maturity  among  Hindus,  Cingalese,  Thibetans,  and  Egyptians— 
Oriental  traditions,  languages,  literature,  and  mythology  have  long  been  her  chief 
study  and  occupation.  The  immense  fund  of  information  stored  up  during  years  of 
thoughtful  study  and  of  observant  travel  in  all  lands,  enable  her  to  throw  more  light 
upon  the  esoteric  philosophy  of  Eastern  nations  than  perhaps  any  other  writer  who 
has  contributed  to  the  literature  of  this  important  subject. 

SEERSHIP.  The  Magnetic  Mirror,  a Practical  Guide  to 

those  who  aspire  to  Clairvoyance-absolute.  Original  and  selected 
from  various  European  and  Asiatic  Adepts.  By  P.  B.  Randolph. 
8vo,  cloth,  ioj.  6d. 

YOGA  PHILOSOPHY  (THE).  Being  the  Text  of  Patan- 

jali,  with  Bhoja  Raja’s  Commentary.  Translated  into  English, 
with  Introduction,  by  Colonel  Olcott.  Revised  edition.  Svo, 
boards,  js.  6d. 

MYSTERY  OF  THE  AGES  (THE),  contained  in  the 

Secret  Doctrine  of  all  Religions.  By  Marie,  Countess  of  Caith- 
ness. With  Illustrations  and  Portrait  of  the  Author.  Svo,  cloth, 
ioj.  6d. 

PSYCHOMETRY  AND  THOUGHT-TRANSFERENCE. 

With  Practical  Hints  for  Experiments,  and  an  Introduction.  By 
Henry  S.  Olcott.  8vo,  wrapper,  is.  6 d. 

PARMENIDES  OF  PLATO  (THE):  a Dialogue  on  the 

Gods.  Translated  from  the  Greek  by  Thomas  Taylor.  With 
Notes,  &c.,  by  D.  J.  Medhora.  i2mo,  cloth,  3^.  6d. 


GEORGE  RED  WAY,  15  York  St.,  Covent  Garden. 


LIST  OF  SPECIAL  BOOKS. 


15 


HIGHER  ASPECTS  OF  SPIRITUALISM.  By  M.  A. 

(Oxon.)  i2mo,  cloth,  3*.  6d. 

Dealing  with  the  present  position  and  future  needs  of  Spiritualism  in  England, 
and  with  Spiritualism  in  some  of  its  religious  aspects.  The  author  complains  that 
“ neither  our  great  London  circulating  library,  nor  the  great  firm  that  supplies  the 
travelling  public  with  literature  at  the  railway  stations  throughout  the  kingdom, 

will  give  any  publicity  to  works  on  Spiritualism The  two  great  centres  for  the 

dissemination  of  English  works  do  their  best  to  stifle  Spiritualism.  It  is  well,’’ 
continues  the  author,  “ that  this  unique  fact  should  be  placed  on  record.” 

“M.  A.  (Oxon.)”  is  well  known  as  the  most  scholarly  and  the  most  temperate 
advocate  of  Spiritualism  in  England. 

BIBLIOTHECA  CURIOSA. 

MAGIC  PLANTS  : Being  a Translation  of  a curious  tract 

entitled  “De  Vegetalibus  Magicis.”  Written  by  M.  J.  H. 
Heucher  (1700).  Edited  by  E.  Goldsmid,  F.R.H.S.  i6mo, 
parchment,  4J.  6d. 

Only  350  copies  were  printed  of  this  curious  little  work. 

In  the  press. 

SERPENT  WORSHIP,  and  other  Essays.  By  C.  Stani- 

land  Wake. 

Contents. — Rivers  of  Life — Phallism  in  Ancient  Religions — The  Origin 
of  Serpent  Worship — The  Adamites — The  Descendants  of  Cain — 
Sacred  Prostitution — Marriage  among  Primitive  Peoples — Marriage 
by  Capture — Development  of  the  “ Family  ” — The  Social  Position 
of  Women  as  affected  by  “ Civilisation,”  &c. 

PSYCHOMETRY.  The  Soul  of  Things ; or,  Psychometric 

Researches  and  Discoveries.  By  Wm.  and  Eliz.  Denton.  In  3 
vols.,  each  vol.  complete  in  itself.  Post  8vo,  cloth,  7 s.  6d.  per  vol. 

Vol.  I.  Pictures  on  the  retina  and  brain,  and  on  surrounding  objects — Questions, 
considerations,  and  suggestions.  Vol.  II.  Geographical  and  archaeological  examina- 
tions. Vol.  III.  Geological  and  astronomical  examinations. 

A most  important  work,  showing  how  objects  are  seen  psychometrically,  and  dis- 
playing the  utility  of  psychometry  to  the  geologist,  the  paleontologist,  the  miner, 
the  astronomer,  the  physiologist,  and  the  anatomist.  The  extraordinary  statements 
made  by  the  authors  have  certainly  been  strengthened  by  time  and  recent  discoveries, 
and  probably  the  further  revelations  of  science  will  demonstrate  the  truth  of  what 
in  these  volumes  may  still  be  regarded  by  some  as  wild  and  improbable. 

CHALDEAN  MAGIC  : its  Origin  and  Development.  Trans- 

lated from  the  French.  With  considerable  Additions  by  the 


GEORGE  RED  WAY,  15  York  St.,  Covent  Garden. 


LIST  OF  SPECIAL  BOOKS. 


1 6 


Author,  and  Notes  by  the  Editor.  By  Francois  Lenormant. 
8vo,  cloth,  4 s.  6d. 

Chaldea  was  the  home  of  Magic,  Astrology,  and  every  kind  of  Occult  Science. 
M.  Lenormant  has  translated  the  curious  incantations  in  the  cuneiform  character 
which  perhaps  more  than  anything  else  throw  light  on  the  subject,  and  compared 
them  with  the  Egyptian  hieroglyphics  on  the  Ritual  of  the  Dead,  which  consisted 
in  great  part  of  magical  rites.  He  also  links  to  his  main  theme  the  Necromancy  and 
Demonology  of  the  Finns  and  Tartars,  who  were  probably  of  kindred  race  to  the 
Accadians.  In  short,  he  has  produced  a work  of  deep  research  and  insight  on  a 
matter  concerning  which  there  was  formerly  little  definite  information. 

BHAGAVAD  - GITA  (THE)  ; or,  A Discourse  between 

Krishna  and  Arjuna  on  Divine  matters.  A Sanskrit  Philosophical 
Poem.  Translated,  with  Notes,  &c.,  by  J.  C.  Thomson.  8vo, 
cloth,  ioj.  6d. 

LIGHT  ON  THE  PATH.  A Treatise  written  for  the 

Personal  Use  of  those  who  are  ignorant  of  the  Eastern  Wisdom, 
and  who  desire  to  enter  within  its  influence.  Written  down  by 
M.  C.  Sq.  i8mo,  cloth,  is.  6 d. 

THE  PERFECT  WAY ; or,  The  Finding  of  Christ.  By 
Dr.  Anna  Kingsford  and  Edward  Maitland.  Revised  and 
enlarged  edition.  4to,  cloth,  I2s.  6 d. 

A compendium  of  Esoteric  Religion,  Christian  Theosophy  and 
Mysticism,  and  Occult  Science,  showing  the  divine  potentialities  of 
humanity  and  their  culmination  in  Christy 

WORKS  OF  JACOB  BOEHME.  With  Introduction  by  a 

Graduate  of  Glasgow  University.  Vol.  I.  The  Epistles.  Small 
4‘.o,  cloth,  7 s.  6d. 

TEXT-BOOK  OF  ASTROLOGY  (THE).  By  Alfred  J. 

Pearce  (“Zadkiel”).  Vol.  I.  Genethlialogy.  8vo,  cloth, 
ioj.  6d. 

The  second  volume  has  not  yet  been  published.  This  is  quite  com- 
plete in  itself,  and  is  the  best  modem  work  on  the  subject. 

CHARACTER  INDICATED  BY  HANDWRITING:  a 

Practical  Treatise  in  support  of  the  assertion  that  the  Handwriting 
of  a person  is  an  infallible  guide  to  his  character.  By  Rosa 
Baughan.  Numerous  illustrations.  Revised  edition.  i2mo,  cloth, 
2s.  6 d. 


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