CHAPTER III.
1. Nine are said to be the conformations of the beard (of Microprosopus). For that which remaineth concealed (that is, the other four forms, which meanwhile are not found in Microprosopus), and which is not manifested, is supernal and venerable (that is, properly and of itself doth not refer to Microprosopus, but nevertheless descendeth upon him in another manner).
[It must be 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 Macroprosopus.]
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 conformation--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 conformation.)
8. Red are the lips as roses, and bare. (This is the seventh conformation.)
9. Short hairs descend through the place of the throat and cover the position of the neck. (This is the eighth conformation.)
10. Long and short descend alike. (This is the ninth conformation.)
11. Whosoever is found 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 commemorateth (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 perfect 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.]
15. The conformations of the beard (of Microprosopus) 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
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.]
17. Concerning this (beard, that is understood which is said) concerning him who in his sleep beholdeth the beard. "When any one dreameth 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.]
18. 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 be 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. 1. 20: "Let the waters bring forth the reptile of a living Soul" (Ch-IH, Chiah, 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-IH, Chiah, the corrected Mantuan Codex hath it, so that it may explain the word ChIH, Chiah, living creature, out of the eighth
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.)
21. (For) while it saith: IShRTzV, Yeshratzu, "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.
22. (So also it is written, Gen. i. 26) "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 Introduction, § 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) IHVH, 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., Malkuth, the tenth Sephira.]
25. (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,
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 intelligences 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) VIH (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 his, the supernal letters are doubtless connected in marital conjunction, but they are enshrouded in the letter Vau. And) Yod (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 occurred 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.
31. Like as it is written., Gen. iv. 1: "And she conceived and brought forth ATh QIN, Ath Qain, Cain, (that is) the nucleus QINA, 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 VIH) is restored (if it be written IHV; 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 androgynous 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) IHV.
35. I, Yod, is male (namely, the father); H, He, is female (namely, the mother); V, 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."
[This piece alludes to the Tetragrammaton itself, showing the hieroglyphic form of a man: the I = 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 wishes to utter his prayers rightly before the 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, downwards 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.]
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 commemorating 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, Yod 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, Tiphereth, 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 commemoration 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 concentration 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 LORD passed by before him, and proclaimed, The LORD, the LORD
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 generation." (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 IHVH, ADNI, Yod He Vau He Adonaļ (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, He-yekal, the palace. (Which word by equality of numeration is the same as ADNI, Adonaļ, 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 + V + H + A + D + N +I = 10 + 5 + 6 + 5 + 1 + 4 + 50 + 10 = 91. Again: H + I + K + L = 5 + 10 + 20 + 30 = 65. A + D + N + I = 1 + 4 + 50 + 10 = 65. The Jews, when they come to the word IHVH in reading the Scriptures, either do not pronounce it at all and make a slight pause, or else substitute for it the word Adonaļ, 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, Adonaļ, "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. xi.,
[paragraph continues] 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 honoureth the Name of his Lord, even the Holy Name. And hereunto belongeth that which is written, 1 Sam. ii. 30: "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 providence of his Lord, and can meditate concerning Him, as it is right to do.
11. 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 supernals 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: "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.
