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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.")

[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 the 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, Deqena, 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. But this beard covereth not only the Macroprosopus, but also the father and the mother, and descendeth even unto Microprosopus. Whence, on account of the communication 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 rather and the mother," is meant that, while it is an important attribute of Macroprosopus (who is, be it carefully remembered by the reader Eheieh, AHIH, and not IHVH, in which latter name he

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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, Chokmah, wisdom. and the third Sephira, Binah, 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 Rabba" and "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 information 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 distributed (by which there is an influx upon Microprosopus and the inferiors). Four are separately joined together, but nine 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 archetypal world.]

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6. This 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 out beneath the two galleries of the nostrils, in order that he may seek to pass over transgression; like as it is written, Prov. xix. 11. "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 beginning which is above.

12. Two apples are beheld, to illuminate the lights.

[The two "apples," or "apple-trees," are the cheeks. Compare with this the imagery of the Song of Solomon.]

13. The influence of all floweth down as far as the heart (therein hang suspended the superiors and the inferiors).

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

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

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

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

18. In this influence all things exist and are concealed.

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

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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, iv. 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 Macroprosopus considered in the sense of Atziloth, the archetypal world, the habitation of the pure Sephiroth alone: "Seek ye the LORD while he may be found."]

20. It is written, Gen. i. 11. "And the Lord said, Let the earth bring forth germination; (let there be) grass yielding seed." (If here the word IHI, Yehi, "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, IHVH 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, Elohim, 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,

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[paragraph continues] 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 Microprosopus with the influence which he hath from Macroprosopus, 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 VIITzR IHVH will bear the construction put upon it here is this (in which an eminent Hebrew scholar, Mr. Mew, agrees with me): V, Vau, and I, Yod, the Yod, ITzR, Yetzer, be formed (namely, the) IHVH, Tetragrammaton. In this construction the first letter Yod in the word VIITzR 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 Aur (see Introduction), while the inferior Yod is the symbol of Yesod.]

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 Microprosopus.)

25. (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 Microprosopus). (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 Tetragrammaton Elohim planted." (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the "Idra Rabba," § 175). (For this) existeth not without the spirit.

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

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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).

29. Like as it is written, Jer. xxxii. 17: AHH ADNI IHVH, Ahah, Adonai, 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 connection 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 Macroprosopus, and examineth the name IHV, Yod He Vau. In this are represented father and mother and Microprosopus. 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 influence 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 from the

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

P. The supernal V, 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: VV, Vau, HH, He, IVD, Yod, which form, when it is perfect, is usually called BN, Ben, because its numeration 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 Macroprosopus).

["In the cranium" (or skull), BGVLGLThA. 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 Tetragrammaton, is said to be extended in the form of a cross, thus--



--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 foundation of all things (namely, as the soul of the inferiors).

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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 IHVH.]

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

37. IVD, 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 VV--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 IVD).

[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, Mah), 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 down his light into

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[paragraph continues] 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 Tetragrammaton in the four worlds.]

39. VV, Vau, is extended by another (Vau, as it is written VV, for likewise it is elsewhere written with I in the name OB, Aub, and by A in the names SG, Seg, and MH, Mah, in this manner VAV. So also in the name BN, Ben, it is thus written, VV. But to be disclosed it is fully written). Like as it is written, Cant. vii. 9, "Going down sweetly to my delight" (whereby "sweetly" are understood these two letters VV properly extended).

[The Authorised Version renders it: "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."]

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 purpose 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 symbolised by the fifty gates).

["He," that is the letter V, 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 V, Vau (Daath or knowledge, and) the inferior V, 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

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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 last number of the result, thus: I + H = 10 + 5 = 15, and by adding the digits of 15 together, 1 + 5, we obtain 6 = V, 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 IVD, Yod, by the addition of the last two letters, V and D, which = 6+4 = 10. I, Yod, again.]

42. For when the double forms are manifested (namely, the letters of the name in the above proposed form, as HH and VV) 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 VD, 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 VD, in the word IVD, 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 these words) Ezek. i. 14: "And the living creatures rush forth and return." Also Num. xxiv. iii: 'Flee unto thy place." Also Obad. i. 4: "Though thou exalt thyself as the eagle, and though

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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 receiveth his proper conformation, according to the requisite numbers--248 of the members, and 365 of the veins.)

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

46. And then the wind bloweth (that is, the vital influx 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 compared 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 appeareth. (That is, the highest crown is found in Macroprosopus.)

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

[Above Microprosopus, not Macroprosopus.]

49. Three hollow places are manifested, wherein the letters are expressed. (These are to be understood as symbolizing his three-fold 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 Tetragrammaton.]

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." Remember, this is Microprosopus, or Zauir Anpin. not Macroprosopus, or Arikh Anpin.]

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51. Right and left is here given (in all parts of the face and head).

["Right 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 considered at length in the "Idra Rabba 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.)

53. 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 Rabba" 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: "Righteousness dwelled in it."

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

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. xiii. 8: "I am the Tetragrammaton, 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 passage referreth to

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the Microprosopus, since it involveth the idea of the bride.) Also it is written, Deut. xxxii. 39: "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, Yod, 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. (Now, indeed, Macroprosopus is not so closely known by us as to address us in the first person; but he is called in the third person, HVA, Hoa, he.) Like as it is said, Ps. c. 3: "He hath made us, and not we ourselves." 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, HVA, Hoa, is He 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 Name.

["He, who is not called by the Name;" for, as I have frequently before noticed, the first Sephira is not comprehended in the Tetragrammaton.]

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, Aleph, and with I, Yod; of which the former is made in the name MH, Mah, and the latter in the names OB, Aub, and SG, Seg; which two forms are given conjoined in the name AHIH, Eheieh (translated "I am" in Exodus). Therefore are to be considered) HA and HI. (Whilst, therefore, it is written HA, this form can be resolved into HVA, Hoa, he, that pronoun of the third person concerning which mention

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hath been made above: because A, Aleph, in itself containeth V, 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 HVA can be symbolized; but not vice versā. For although) V in itself containeth A (because the figure of the letter A may be said to be composed of VIV, if its middle line be divided; so, that also, without taking the whole character A into consideration, it may be read HV: this HV) nevertheless doth not contain in itself any real form of writing H, so that it can be read HV 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.]

65. (Moreover, in that same form of writing HA, like as A passeth into V, so that HVA, Hoa, 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, Mah. But, moreover, also) Aleph is pronounced as IVD, 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 Daleth below. So that same written form HA in itself comprehendeth also that sublimer triune idea. But not vice versā, from HI is HA to be understood, for I, Yod, is not pronounced Aleph; but IVD is pronounced as I, Yod, which is concealed with all concealments, and to which VD 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 may be read He-Aleph, the Aleph.]

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

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taken away from V, Vau, D, Daleth, through the sins of the world; (because then) the nakedness of them all is discovered.

67. Therefore it is written, Lev. xviii. 7: "The nakedness of thy father thou shalt not uncover." (For VD, Vau Daleth are the same as H, He; and when it is written IVD, it is the same as if it were called IH (namely if V, Vau, be inserted in D, Daleth). 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 of 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.]


Next: Chapter III.



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