FEMININE PORTION OF MICROPROSOPUS; AND CONCERNING THE REMAINING PARTS OF THE
BODY OF EACH.
945. THUS in this Adam androgyneity hath
commenced 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
whereunto the beard hangeth down, which is called Tiphereth, the Beauty.
947. And this Beauty is expanded and disposeth
948. And it is separated from the back, and
produceth 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, Ke-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 Microprosopus 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 therewith.
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
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:
"Therefore My bowels are troubled for him, I will surely have mercy upon him,
960. We have learned that this Tiphereth,
Beauty, embraceth Mercies and Judgment, and that Mercy is extended in the
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
conformed on His side (otherwise, from His heart), in 248 1
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
and these five judgments are extended into 248
965. And thus have we learned: the voice in the
Woman is uncovered; the hair in the Woman is uncovered; the leg 2
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 them two have more nakedness.
967. Also, we have learned in the "Book of
Concealed Mystery" that the Male is extended and conformed with His parts, and
there is formed in Him forma partis tegandæ puræ, at illud est membrum purum.
968. Longitudo autem membri hujus est 248
mundorum, at omnes illi pendent in orificio membri hujus quad dicitur, I,
969. Et cum detegitur Yod, orificium membri;
detegitur Benignitas superna. 3"
970. And this member is the Benignity, quo
tamen proprie vocatur orificium membri; neither
is it called Benignity until I, Yod, orificii membri, is uncovered.
971. And come, behold, Abraham is not
called perfect in that Benignity, until I, Yod, of the member is
uncovered; but when that is uncovered he is called perfect. 1
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 upright 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)? Assuredly, 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, Mal. ii. 11: "And hath married the daughter of a
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
extenditur latus rigoris de illis rigoribus sinistræ in fæmina.
978. Et inseritur in fæminam, in loco quodam,
et signatioram, facit in nuditate, seu parte maxime contegenda in toto corpore
979. Et ille locus dicitur nuditas ab omnibus
occultanda, 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 1 were prepared by the Ancient of the
Ancient Ones, so that He might construct the worlds, and form (their)
conformations, for the purpose of establishing that Woman, 2
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
985. For it is not written, "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
987. But, and if thou sayest: "That if it be
thus that all are judgments, wherefore is it written, Gen. xxxvi. 37:
'And Saul of Rechoboth 1 by the waters reigned in
his stead,' for this man truly doth not appear (to symbolize) a
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 2 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
994. "And the name of his city was POV, Paau
(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
Mechetabel, MChITBAL," herein are they mitigated together, and his (Hadar's)
wife is named, which is not written concerning any other of them. MChITBAL,
Mechetabel (which bears the
signification of "as if were made better by the
name of Benignity, AL, EL, MChI TB AL")
mitigation of the one by the other.
996. "The daughter of MTRD, Matred," the
elaborations, on the side of Severity: "the daughter of MIZHB, Mezahab;"
that is they have been firmly contempered and intertwined together--namely MI,
Me, Mercury, 1 and ZHB, Zahab,
Gold, Mercy, and Judgment.
number of 248 = RChM, Rechem = Mercy + 248; thus conveying this idea in
For five is H, He, the number of the
feminine letter in the Tetragrammaton, the number also of the Microcosm or
Lesser World, the symbol or sign of which is the Pentagram. The 248 paths into
which the five judgments are extended are the correlates of those of mercy.
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 oversight,
omitted. Zanolini translates it "Armus, Crus," and adds: "In BRKVTh,
Berachoth, fol. 24,, ShVQA BAShH ORVH, Crura in muliere res pudenda sunt,
scilicet crura nuda. Hinc in more positum apud Judæos est, ut ipsorum mulieres,
et puellæ demissis ad talos vestibus verecundiæ caussa utantur, ne viros ad
libidinem excitent." ("Lexicon Chaldæo-Rabbinicum," art. ShVQ.)
231:3 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.
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 is 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 Microprosopus,
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
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.
Compare with this the meaning of the names of the two Pillars at the entrance
to King Solomon's Temple.
234:1 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, Rechoboth,
by Gematria, we shall find a reason. For R + Ch +V+ B + V + Th = 200 + 9 + 6 +
2 + 6 + 400 + 622 = BRKTh, Berachoth, 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."
HDR = 213. which = ChSD OLAH DAL, Chesed Aulaeh 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 Rechoboth by the waters.
Chapter XLI: Concerning the Separate Members of Each Personification, and
Especially Concerning the arms of Microprosopus