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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. 12: "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 exercised
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 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 Rabba"; 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 subdiied.)
[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 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, Kath, which are the roots of the judgments),
betake themselves into 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, BGDKPRTh, so called because they are sometimes 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 Chosed, Din, and Rachmim, or mercy, judgment, and mildness.
Now these five letters MNTzPK denote the severest judgments, and their number = 280 = PR = the name of the
angel Sandalphon, SNDLPVN, the angel IOR, 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
ADNI, Adonaï, 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).
31. The tree which is mitigated (that is, the path of the kingdom or Schechinah, which is the tree of the 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
every 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. Sth, and 9th Sephiroth, operating through the respective orders of the angels into
the spheres of the seven planets, Saturn, Jupiter, Mars, Sol, Venus, Mercury, and Luna. The four animals, or Chaioth
Ha-Qadesch, are the vivified powers of the four letters of the Tetragrammaton operating under the presidency of the
first Sephira as the mainspring of 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. [ Pobierz całość w formacie PDF ]

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