EYES OF MICROPROSOPUS.
607. The eyes of the head (of Microprosopus)
are diverse from all other eyes. There is a shadowy darkness cast by the
eyebrows which is (as if it were) painted above the eyes, whence all
eyes are overshadowed with a dark shade.
608. Curling hairs hang down from the curls of
the hair which is above them, and mark the form of the eyebrows above the
eyes, at the commencement of the forehead.
609. And in both (the eyebrows) are
contained seven hundred times a thousand lords of inspection who reside above
610. In the eyelids radiate one thousand four
hundred myriads (of hairs), which adhere to the edges and form the eyelashes;
and far above these is the inspection of the eye of the Ancient of Days. 1
611. And as often as those eyelids (of
Microprosopus) are raised, the same eye (i.e., that of Microprosopus)
appeareth, just as when the eyes of any man are opened when he awaketh from
612. And (the eyes of Microprosopus)
behold the open eye (of Macroprosopus shining down upon them), and they
are rendered brilliant with a certain brilliant whiteness of the good eye (i.e.,
that of Macroprosopus, because in Him "all is right"--i.e., good--and there is
613. Like as it is written, Cant. v. 12:
"Washed with milk." What is "with milk?" With this excellent primal whiteness.
614. And in that time is there found with Him (i.e.,
Microprosopus) an intuition of mercy, and therefore the prayer of the
Israelites ascendeth, because His eyes are opened (i.e., those of
Microprosopus), and are whitened with that whiteness (of the eye of
615. Like as it is written, Ps. xliv. 23:
"Awake; why sleepest Thou, O Tetragrammaton? Arise."
616. And truly as often as His eyes are not
open, all the lords of judgment subdue the Israelites, and the other nations
have dominion over them.
617. But whensoever He openeth His eyes, these
are illuminated from the good eye (of Macroprosopus), and mercy is over
Israel; and His eye turneth around and executeth vengeance upon the other
618. This is that same which is written, Ps.
xxxv. 23: "Awake, and arise." "Awake!" and (Thine eye) shall be
illuminated with that whiteness. "Arise!" so that it may exercise judgment
upon those who have overcome them.
619. When his eyes are opened they appear
beautiful as those of doves; in colour, white, red, and black, and golden
620. And this eye (otherwise, this whiteness)
is not uncovered except when it is looked upon by the good eye, and then all
those colours are covered (otherwise, bathed) with this whiteness of the rays.
621. From those colours, when they are
uncovered, go forth seven eyes of Providence, which issue from the black of
622. This is that which is said, Zac. iii. 9:
"Upon one stone seven eyes."
623. What is the "one stone?" The black of the
624. From the red go forth seven emissaries,
who deflect towards the left side, and they flame with fire, which is toward
the north side, and they are combined, so that they may be expanded into the
world for the purpose of uncovering the ways of sinners.
625. This is that which is written, Zach. iv.
10: "Those seven are the eyes of Tetragrammaton going forth throughout the
626. From the yellow go forth seven pure
splendours (otherwise lights), which are turned towards the south side, and
they are combined so that they may be extended into the world, towards those
ways which are necessary to be uncovered (otherwise towards those deeds, &c.).
627. Like as it is written, Job xxxiv. 21:
"Because His eyes are upon the ways of man." And when they are illuminated
with that whiteness, then they behold all the lords of truth, in order to do
good unto the world because of them; and every glance (of those eyes)
is benevolent towards Israel.
628. But with the red colour He beholded those
who are bound; which is intimated in these words, Exod. iii. 7: "In seeing
have I seen;" "In seeing," for the purpose of doing good unto them; "I have
seen," that by vindicating them I may deliver them from their afflictors.
620. And therefore is it written, Ps. xliv. 24:
"Awake: wherefore sleepest Thou, O Tetragrammaton? Arise! forsake us not for
ever." "Awake and arise." There are two inspections, two openings, two good
things; there is mercy, there is also vengeance.
630. The first colour is red, hidden and
inclosed within red; in comparison with it, all other reds do not seem to be (red). 1
631. Around this red goeth a certain black
thread (of colour), and surroundeth it.
632. This second colour is black, like that
stone which goeth forth from the abyss once in a thousand years into the great
633. And when that stone 1
goeth forth there cometh a tempest and a storm upon the great sea 2
and its waters are troubled, and (their motion soundeth as) a voice,
and they are heard by the great fish which is called Leviathan.
634. And this stone goeth forth, and is whirled
onward in the current of the sea, and goeth forth thence; and this, is so
great a blackness 3 that beside it all other
blacknesses are as nought (otherwise, now it is withdrawn because all the
other paths are hidden and enshrouded by it).
635. And such is the blackness of the black (part
of) the eye, which includeth and concealeth all the remaining blacknesses;
and about that blackness there is found a certain red thread (of colour) which
surroundeth that blackness.
636. The third colour is the yellow of all
yellows, which includeth and concealeth all other yellows, and in the
circumference of that yellow there whirl around two threads (of colour),
a red thread on the one direction, and a black thread in another direction;
and they surround that yellow colour.
637. But when that white brilliance whirleth
around it, and the eye flameth with that white brilliance, all those other
colours are not at rest, and are submerged in the lowest depths thereof; the
red, the yellow, and the black are not seen, only that white brilliance alone;
which receiveth its light from Him, even from the Ancient of Days.
638. And from that (white brilliance)
all the inferiors shine, neither is any colour seen save that white brilliance
alone. And therefore are all the lords of redness
and blackness, which are as it were twin (colours),
639. This is the same which is written, Cant.
iv. 2: "Which go up from the washing, which are all twins."
640. What is this, "From the washing?" From
that white brilliance of the excellent holy eye; for all are twins, the one (colour)
is as the other. 1
641. But truly doth not he (the author of the
Canticles) say that the teeth are each in turn like a shorn flock; and thou
sayest that all these are twins?
642. Nevertheless, the sense is that this
whiteness of them is as that whiteness of the eyes (of Microprosopus)
when they are made brilliant by the white brilliance of the supernal eye (of
643. And the just are about to understand and
behold that thing in the Spirit of Wisdom.
644. Like as it is written, Isa. lii. 3:
"Because they shall see eye to eye." When? "When Tetragrammaton shall bring
645. Also it is written, Num. xiv. 14: "By whom
Thou, O Tetragrammaton! art seen eye to eye:" 2
and then the opening of the eyes is toward good.
646. For there is so opening of the eyes toward
good, and there is also another (opening of the eyes) toward evil.
647. Toward good, like as it is written, Dan.
ix. 18: "Open Thine eyes and behold our desolations, and the city over which
Thy name hath been pronounced." Here it is toward good.
648. But toward evil, like as it is written,
Isa. xxxiii. 20: "Thine eyes shall see Jerusalem a quiet habitation, a
tabernacle that shall not be taken down; not one of the stakes thereof shall
ever be removed." Here truly it is toward good and toward evil, because the
one existeth not without the other.
649. We have learned it in the "Book of
Concealed Mystery." What is this? "Thine eyes shall see Jerusalem a quiet
habitation." Is not Jerusalem therefore a quiet habitation? Also it is
written, Isa. i. 21: "Justice dwelt therein." But in the place wherein justice
is found there is not rest, neither is it at peace (otherwise: In the place
wherein judgment dwelleth and is found, this justice is not rest, &c.).
650. For verily this is the true
interpretation: "Thine eyes shall see Jerusalem a quiet habitation" (is thus
to be explained). The habitation is said to be quiet, in respect of the
Ancient of Days, who looketh upon those eyes (of Microprosopus).
651. For truly His eye is quiet and tranquil;
the eye of mercy the eye which altereth not from this aspect unto any other
652. And therefore is it written OINK, 1
(instead of OINIK) "They shall behold Thine eye:" not Thine
eyes, (seeing OINK is written) without the second I, Yod.
653. But how cometh it that it is said
Jerusalem, and not Zion? It is properly thus said for the purpose of
subjugating judgment which was found therein, and for exciting mercy upon it.
654. Also have we learned this. It is written,
Dent. xi. 12: "The eyes of Tetragrammaton thy God are upon it, from the
beginning of the year even unto the end of the year." This is that which is
written: "Justice dwelt therein;" because therein are found many most severe
judgments, as in all other instances.
655. But in the time to come there shall be
found therein one eye of mercy (namely) the eye of the Ancient of Days.
656. This is that which is intimated, Isa. liv.
7: "But with great mercies will I gather thee."
657. Where, because it is said "with mercies,"
(the meaning of the adjective) "great" (used herewith):
Assuredly because mercy is duplicated, (namely) the mercy of the
Ancient of Days (Macroprosopus), which is called "great mercies."
658. And the mercy of Microprosopus, which is
called mercies plain and unqualified, seeing that in Him there are right and
left, 1 (symbolizing the balance of)
justice and Mercy. And therefore is it said: "And in great mercies will I
gather thee;" those, namely, of the Ancient of Days.
659. This have we learned. In those eyes (of
Microprosopus), and in the two colours of them--namely, in the red and in
the black--there are said to abide two tears, and when He, even the Holy of
the Holy Ones, desireth to have mercy upon the Israelites, then He sendeth
down those two tears so that they may grow sweet in the (waters of the)
660. The great sea, which is that of excellent
wisdom, so that in that stream (otherwise, white brilliance) and in that
fountain they may be cleansed; and they go forth from the great sea, and there
is mercy upon the Israelites.
to all the previous symbolism, the eye of the Ancient of Days, Macroprosopus,
is here spoken of, instead of eyes in the plural number, seeing that, as I
have before remarked, he is rather to be symbolized by a profile than by a
Meaning that it Is so brilliant that all other red colours seem poor and pale
in comparison with it.
Rev. viii. 8. This also suggests alchemical symbolism.
great sea is Binah. and the great fish is Leviathan: "whose head is broken by
the waters of the great sea." (See the Introduction, "Book of Concealed
Mystery," i. § 28; Ps. lxxiv. 13. and Rev. xiii.)
the "blackest of the black" of Hermes Trismegistus.
I.e.. the black and the red, which are here represented as simultaneously
involving each other.
190:2 In our
version it is translated "face to face," and not "eye to eye"; but in the
original Hebrew it is OIN BOIN, Ayin Be-Ayin, "eye to eye."
signifies "thine eye," in the singular.
Chapter XXXII: Concerning the Nose of Microprosopus