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
[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
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
colour; not only when the law is given forth in
black fire upon white fire, but also in ordinary writings, because this beard
[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
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,
[The "members of the male" are the six
Sephiroth which together form Microprosopus.]
26. By means of this regenerative power those
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
[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
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
[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
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.]
(Belonging to § 19,
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
[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,
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
[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.,
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.